About taking Amrit

[VSinghz7]

  On 12/26/2021 at 8:06 PM, Premi5 said:

From Damdami Taksal website

https://www.damdamitaksal.com/code-of-conduct#h3-1-the-provision-of-amrit-amp-the-selection-of-the-panj-pyare-nbsp

 

3. Amrit Ceremony / Amrit Sanskar (Third Ceremony)

Amrit is a blessing of the Guru that makes the individual immortal and breaks the cycle of birth and deaths.

ਅੰਮ੍ਰਿਤੁ ਪੀਵਹੁ ਸਦਾ ਚਿਰੁ ਜੀਵਹੁ ਹਰਿ ਸਿਮਰਤ ਅਨਦ ਅੰਨਤਾ ॥

"Drink Amrit, live forever.  Attain extreme bliss by meditating on God."

SGGSJ Ang 496

Satguru by creating sweet Amrit and Karah Parshad has blessed us greatly.  By blessing us with Amrit of the Khanda, Guru Sahib has enshrined a new way of life for humanity.

ਚਹੁ ਜੁਗਾ ਕਾ ਹੁਣਿ ਨਿਬੇੜਾ ਨਰ ਮਨੁਖਾ ਨੋ ਏਕੁ ਨਿਧਾਨਾ ॥

"To resolve the dispute of the four ages men and women

Have been given the one treasure of Naam."SGGSJ Ang 797

Differences in caste, creed, colour, gender, rich and poor all have been eliminated by the creation of the Khalsa.  The true Guru is all powerful,

ਸਤਿਗੁਰੁ ਮੇਰਾ ਮਾਰਿ ਜੀਵਾਲੈ ॥

"My True Guru has the power to kill and revive the dead."

SGGSJ Ang 1142

In accordance with this Sahib Sri Guru Gobind Singh Jee beheaded the Panj Pyare (The Five Beloved Ones) and then brought them back to life with his spiritual powers. Out of the same iron bowl the Panj Pyare drank the Amrit, and Guru Jee also begged to be initiated with the very same Amrit which he had just bestowed, thus becoming initiated into the Khalsa Panth.

ਵਹ ਪ੍ਰਗਟਿਓ ਮਰਦ ਅਗੰਮੜਾ ਵਰੀਆਮ ਇਕੇਲਾ।
ਵਾਹੁ ਵਾਹੁ ਗੋਬਿੰਦ ਸਿੰਘ ਆਪੇ ਗੁਰ ਚੇਲਾ।

"The wonderful man who is beyond human description,

A great warrior with no match, was revealed. 

Wonderful, Wonderful is Guru Gobind Singh who became Guru and Sikh."

Bhai Gurdas Jee, //. 41

For future generations, it was established that only the Panj Pyare can bestow Amrit and bless the individual with Gurmantar. Thus no one individual can ever perform the Amrit ceremony on his own and without taking Amrit one one cannot regard him/herself as a Sikh of the Guru.  Even mentioning the name of a Guru–less person is sinful,

ਸਤਿਗੁਰ ਬਾਝਹੁ ਗੁਰੁ ਨਹੀ ਕੋਈ ਨਿਗੁਰੇ ਕਾ ਹੈ ਨਾਉ ਬੁਰਾ ॥੧੩॥

"Without the True Guru, there is no Guru at all;

Even the name of a Guruless person is accursed."

SGGSJ Ang 435

When a child reaches the age when they can abide by the Rehat Maryada he/she must take Amrit from the Panj Pyare. Importantly, before taking Amrit, every person should remember that once initiated, he/she must only marry an individual that is Amritdharee. It is the individual’s responsibility that this is met. If the person is of a young age, then the parents and/or close family must accept this responsibility of marriage to another Amritdharee.

If a married person takes Amrit by themselves and their spouse is not Amritdharee, then he/she can not have a physical relationship with them unless they too become Amritdharee. Just as a clean dish coming into contact with an unclean one also becomes dirty, the same is true for a married couple (where only one spouse is Amritdharee). A husband and wife should take Amrit together in order for them to maintain their Rehat. A married person does not have permission to take Amrit without their spouse, but if they insist upon taking Amrit they must abide by the above conditions.

3.1. The Provision of Amrit & the selection of the Panj Pyare 

The Singh’s bestowing the Amrit should be of the highest discipline, true Khalsa. One Singh is to be the Pehradaar (guardsman at the door where the Amrit Sanchar is taking place).  Two highly disciplined Singh’s should prepare Karah Parshad and bring it into the presence of Sri Guru Granth Sahib Jee and then recite Anand Sahib (the whole 40 verses).  All the instruments for the ceremony have to be of Sarab Loh, for example the bowls, bucket, vessel, cauldron, spatula, Khanda and a large Kirpan and a stone mortar is to be used.  All the items are to be cleaned with sand prior to their use. The Panj Pyare and Granthi Singh are to also clean their Kirpans and Karas with sand and then wash their Gatras; they are to have a full bath from head to toe prior to the ceremony (including washing their hair) and to wear fresh clothes for the ceremony.  They are also to have Panj Ishnana (wash their hands, feet, and face) directly before entering the Darbar of Sri Guru Granth Sahib Jee.  Those who do the seva of Panj Pyare are to be of high morality and spirituality, very disciplined in every aspect of life.

Bhai Choupa Singh Jee writes in a Rehatnama that a Sikh should "take Amrit and not partake in any other form of religious initiation.  The Sikh is to take initiation from those that are very spiritual and moralistic.  The Panj Pyare are not to be one-eyed, bald, lepers, beardless, of bad habits, be thieves or gamblers and not entangled in vice.  From those that we get initiated from – we take some of their virtues as this is what they invest in the Amrit, that is why someone of high Sikhi discipline is to be sought to get initiated from."

The Panj Pyare and the Granthi Singh are to all wear the same colour clothes and these should be from the following colours, saffron, blue or white. Their Kirpans are to be worn over their clothes, a Kamar-Kasa (waistband) is to be tied and a parna (scarf like cloth) is to be placed around their neck before entering the Darbar.  Their Gatra’s are not to be of leather.  The Pehradaar is to be a highly disciplined Sikh.  The five Singh’s are to humbly bow to Sri Guru Granth Sahib Jee and stand up, the sixth Singh is to do the same and stand holding his hands together.  The Jathedar is to hold a large Sri Sahib in his right hand and do the Chaur Sahib Seva with his left. He is to question the sixth Singh – "Are you a highly disciplined Sikh? Do you keep the discipline of the 5 Kakkaars? Have you committed any of the four cardinal sins?  Do you recite the specified daily Nitnem prayers? If the Singh is married, he is to be asked if his spouse is living in accordance with the Rehat Maryada. The Singh is to face the Sri Guru Granth Sahib Jee and reply humbly that with the Guru Jee’s blessing I am living according to the Rehat Maryada. I have not committed any cardinal sin and do recite the daily Nitnem prayers. I am physically complete, fit and healthy. He should say that he is forever erroneous due to the entrapments of the mind (showing his humility).  If he is married, then he should say that his wife is also a highly disciplined Sikh and lives by the Rehat Maryada. The Jathedar is to question all the six Singh’s individually, moving from his right to his left. After the questioning is over – if all are suitable, one Singh becomes the Granthi Singh and the rest join the Jathedar in becoming Panj Pyare.

NB: Those taking part in the seva of Panj Pyare must know all the five prayers from memory.  A Jakara (war cry) is only to be sounded on the last Ardas (supplication prayer) of the ceremony.

3.2. Ardas for the Worthiness of the Amrit Ceremony Sevadars

The Panj Pyare are to then stand in front of Sri Guru Granth Sahib Jee and perform the following Ardas, "True Guru, Great King, questioning of the Panj Pyare and the Granthi Singh have been performed, please forgive us for our shortcomings, make us worthy to prepare Amrit."

3.3. Questioning of Initiates 

The initiates are to enter the Darbar one by one. They must have fully bathed (including washed hair), wearing - clean simple clothes, the five Kakkaars and a Kirpan with a gatra worn over their clothes. If married, then the Singh and Singhni must go together. All initiates are to bow to Guru Sahib, rise and bring together their hands. If a couple - the Singh is to stand on the right hand-side and the Singhni on the left hand-side. The Jathedar of the Panj Pyare with a drawn Sri Sahib (large sword) in his right hand should ask the initiates why they have come to the ceremony.  The initiates with both hands together should reply that they have come to take Amrit, ‘bless us with the gift of Amrit.’ The Jathedar is to then ask, will you live according to the Rehat Maryada. The initiates are to reply with humility that with the grace of the Guru that they will be able to achieve this.

The Jathedar is to say that they must consider their mind, wealth and life as belonging to Guru Jee, always remaining within the practices of the Khalsa nation and never going against the Guru Panth. From this day on, they are to consider their body, mind and wealth as belonging to Satguru Sri Guru Granth Sahib Jee. By earning an honest living, Dasvandh (one tenth of earnings) is to be given to the Guru or charitable causes and life is to be conducted in accordance with the Rehat.

If someone has come to retake Amrit, the Jathedar is to ask which cardinal sin have you committed, why have you come to retake Amrit? The person who has come to retake Amrit must freely admit to their mistakes or sins. The Panj Pyare will then unanimously decide on the punishment. An Ardas for forgiveness will be performed at the end of the ceremony and the person can retake Amrit after the new initiates. 

In the presence of the Panj Pyare and Sri Guru Granth Sahib Jee appropriate punishment is ordained for any sins commited, but even the most serious sins are forgiven.  The person who comes and begs for forgiveness is not punished in the afterlife in the Court of God and Dharamraj (Vaaheguroo’s Judge) cannot punish that person.  If the person does not admit to their sins here, then they will get punished in God’s Court and may have to go through various life-form’s, births and deaths as punishment. The person that retakes Amrit is to accept the punishment ordained, as being just and act upon it. Until all the punishment has been completed, the person is to consider themselves as sinful and their sins as not having been forgiven. After completing the punishment, Karah Parshad is to be prepared and an Ardas is to be performed. That person can then consider themselves as forgiven and can become one of the Panj Pyare in future Amrit ceremonies. Those taking Amrit for the first time do not get punished for their past sins/mistakes.  It is the duty of each Amritdharee Singh that he gets his Singhni to take Amrit or vice versa.  Bhai Choupa Singh Jee Shibar in his explanation of the Rehat (p.117) writes that a Sikh who does not attempt to inspire/educate their spouse to take Amrit are punishable.

All the initiates are to have their beards flowing and not tied up in anyway. Their turbans are to have been tied one layer at a time (not placed on their heads like a hat).  The turban is to be saffron, blue, black or white. The male initiates should not be wearing trousers/pyjama, watches or any jewellery. The female initiates are not to have any jewellery on their hands, in their ears/nose and their hair is to be in a bun/top knot and not in plaits, they should maintain this simplicity of dress and attire for the rest of their lives. After the questioning of all the initiates has been completed, they are to stand in the presence of Satguru and the Jathedar then questions all of them collectively:

"Have you all had a full ishnaan (bath) including the washing of hair?

Are you all wearing a Kangha, Kirpan, Kara, and Kashera?"

When all the preparations are complete the Jathedar is to tell all the initiates that they must stand up and remain standing until the Amrit is prepared.  The initiates are told to listen attentively to the Five Prayers and are to look directly at Sri Guru Granth Sahib Jee, concentrating their vision upon Sri Guru Granth Sahib Jee.  If any of the initiates encounter any serious physical problems whilst standing, then they should sit down. No one is to talk whilst the Amrit is being prepared.  The initiates should have love, fear and faith in Guru Sahib, they are about to be blessed with Amrit and the cycle of births and deaths shall end.

3.4. Ardas to prepare Amrit

In order to maintain purity, the Khanda, the iron bowl and stone-mortar are to be washed thoroughly before use.  A woollen blanket is to be laid out, upon which a stone mortar is placed, on which the iron bowl with the iron Khanda is positioned. Water from a river/spring, a well or a hand-pump is to be filtered before use and added to the Bata (the iron bowl). It is essential the area or mouth of tap, well, or hand pump is washed prior to taking the water for Amrit ceremony. Similarly, Patase are to be fresh and checked for dirt or any imperfections before they are brought into the presence of Sri Guru Granth Sahib Jee.

The Panj Pyare then perform Ardas, "True King, the Panj Pyare stand in your presence in order to prepare Amrit da Bata. As per your order, you will be present in the Panj Pyare. We beg you to bless us with perfect concentration and pronunciation whilst reciting the Five Prayers. Bless us so we may be able to bestow Amrit upon those gathered here today."

3.5. Preparing Amrit

After the Ardas, the Granthi Singh is to take a Hukamnama from Sri Guru Granth Sahib Jee, and the initiates are to remain standing after bowing. The initiates are to fix their sight upon Guru Sahib and listen attentively to the Gurbani being uttered, with their hands clasped together. They are not to talk or wander about.

The Panj Pyare are to form a circle around the Bata and take up the Bir Asan position. The Panj Payre add Patase to the water in the bata turn by turn.

The Panj Payre are to start from the right-hand side of Guru Sahib Jee and pass the Khanda from one to the other. It is to be held with four fingers clasped with the thumb at the top. In the left hand a large Sri Sahib is to be held, the tip of which is to be rested upon the shoulder and the handle rested on the edge of the bata. Before commencing to recite Gurbani, the Granthi Singh is told to fix his sight upon the bata and to mentally follow the prayers being recited. The first Singh will concentrate on the bata and begin reciting the Japjee Sahib from memory, in a loud clear voice. He is to continually stir the Khanda in the bata simultaneously as he recites Japjee Sahib. The other four Pyare are to place both their hands upon the bata, they too will mentally recite the Gurbani that is being read and concentrate on the bata. Upon completion of Japjee Sahib, all are to respectively bow their heads and utter the Fateh - ‘Vaaheguroo Jee Ka Khalsa, Vaaheguroo Jee Kee Fateh’

When the Khanda is passed to the second Singh, it is to be kept in the Amrit and is to be passed to his hand.  The Kirpan is also to be passed in the same way, maintaining complete contact with the bata at all times. The second Singh reads Jaap Sahib, the third reads Tvaeparsad Svaye, the fourth Singh reads Kabyo Bach Benti Choupai (27 verses), Svaya and Dohra.  The fifth Singh recites all forty verses of Anand Sahib.  After the complete recitation of each prayer, ‘Vaaheguroo Jee Ka Khalsa, Vaaheguroo Jee Kee Fateh’ is uttered.  Whilst Gurbani is being recited no one is to utter a single word, they must not allow their eyes to wander around and through the whole ceremony must remain fully alert.

The eyes of the Panj Pyare looking into the Bata of Amrit are considered to be the ten eye’s of the Ten Gurus looking into the Bata of Amrit. The placing of the hands of the Panj Pyare on the bata also have the same significance as the hand’s of the Gurus being placed upon the bata of Amrit.

3.6. Ardas for the completion of the preparation of the Amrit

Once the Amrit has been prepared, the Panj Pyare are to lift the bata upon their hands and stand up.  The Jathedar is to carry on stirring the Khanda in the Amrit and perform Ardas, "True King with your blessing Panj Pyare have recited Five Prayers and created the bata of Amrit. Whilst reciting the prayers and preparing Amrit many mistakes could have been made, please bless us and forgive our faults. In the Amrit is vested your unlimited spiritual power, please free those who become initiated, from the cycle of births & deaths and assist them in upholding their Rehat, bless them with Gursikhi." After the Ardas has been performed the bata is to be placed upon the stone-mortar. A covering is to be placed over the bata and held by the Panj Pyare and the initiates told to be seated.  The Granthi Singh then takes a Hukamnama.

3.7. Bestowing Amrit

After listening to the Hukamnama a blanket is placed on a table, upon which the stone-mortar and the bata of Amrit is placed. Two smaller iron bata’s are placed on the floor. Men and women are separated and turn by turn each person steps forward. They will sit in ‘Bir Asan’ and placing their right palm over their left. The Pyara bestowing the Amrit is to place a handful of Amrit into the hands of the initiate and he/she is to drink it with true love. At this point the Pyara bestowing the Amrit is to say "Utter – Vaaheguroo Jee Ka Khalsa, Vaaheguroo Jee Kee Fateh" the initiate is to reply "Vaaheguroo Jee Ka Khalsa, Vaaheguroo Jee Kee Fateh." The initiate is not to say "Sri" during the Fateh nor is he/she to say "Utter/Bol."  In this manner the Pyara bestowing the Amrit is to place five cupped handfuls of Amrit into the hands to be drunk. He bestows Amrit five times in the eyes and five droplets into the Kes of each initiate and the Gurfateh is to be uttered as mentioned above for each time that Amrit is given to the initiate.

ਗੁਰੂ ਕਾ ਸਿਖ, ਸਿਖ ਨੂੰ ਪਾਹੁਲ ਦੇਵਨ ਲਗੇ ਤਾਂ ਗੁਰ ਦੀਖਿਆ
ਦੀ ਮ੍ਰਿਜਾਦਾ ਹੈ ਪੰਜ ਚੁਲੇ ਰਸਨੀਂ ਚੜ੍ਹਾਏ, ਪੰਜ ਸੀਸ, ਪੰਜ ਨੇਤ੍ਰੀ …

"The Sikh takes Amrit of the Pahul (iron bowl) to become initiated

According to the code of conduct. 

Five cupped handfuls are placed in his/her mouth,

Five in the head and five in the eyes …"

Rehatnama Bhai Choupa Singh Jee, Shibar, p.91

After taking Amrit, each person is to respectfully bow to Sri Guru Granth Sahib Jee and utter Gurfateh to all the Sangat.  When everyone has taken Amrit, then they are all to stand up in a line. Two Pyare will hold the bata in their hands and the initiates will in turn place both their hands on the bata and take two mouthfuls of Amrit each.  If there is still Amrit left then this should be further shared out between the initiates.

If an Amritdharee has committed a minor mistake, then he/she should be given appropriate punishment and Choola (a handful of Amrit) is to be given. Punishment can be washing dishes, cleaning shoes, doing seva in the Langar or something of a similar nature. If the Panj Pyare wish an individual can be told to recite Gurbani or meditate for a specific time or length as punishment. An Amritdharee’s children should be given Choola and they are not to eat from the same plate as non-Amritdharees and are to be brought up to be Sikhs and taught to abstain from commiting cardinal sins.

NB: If there are many initiates then more than two iron bata’s can be placed on the floor when administering Amrit.

3.8. Mool Mantar and the Manifestation of Gurmantar in the Initiates

In the presence of Sri Guru Granth Sahib Jee, the Panj Pyare then make all the Singhs and Singhni’s stand and collectively repeat the Mool Mantar five times, investing all its spiritual powers into the initiates.

ੴ	God is One, without opposition. He is the creator
ਸਤਿਨਾਮੁ	True is His Name
ਕਰਤਾ ਪੁਰਖੁ	The doer of all that is manifest
ਨਿਰਭਉ	He is without fear
ਨਿਰਵੈਰੁ	He is without enmity
ਅਕਾਲ ਮੂਰਤਿ	Timeless is His form
ਅਜੂਨੀ	Beyond Births and Deaths
ਸੈਭੰ	Self-Existent
ਗੁਰ ਪ੍ਰਸਾਦਿ ॥	Realised by the grace of the Guru
ਜਪੁ ॥	Meditate on this Name
ਆਦਿ ਸਚੁ	True before the Ages
ਜੁਗਾਦਿ ਸਚੁ ॥	True at the start of the Ages
ਹੈ ਭੀ ਸਚੁ	True now
ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥	Sri Guru Nanak Dev Jee  says, He shall be true in the  future.

In the same manner, Vaaheguroo (Gurmantar) is to be repeated five times and in the same way all its powers become invested in the individual, by repeating it in the presence of Guru Sahib. They are to utter the Gurfateh after this.

ਵਾਹਿਗੁਰੂ ਗੁਰਮੰਤ੍ਰ ਹੈ ਜਪੁ ਹਉਮੈ ਖੋਈ ॥੨॥

"Vaaheguroo is Gurmantar by meditating upon which ego is erased."

Bhai Gurdas Jee, //. 13

After this, one of the Panj Pyare will then tell the initiates what the Rehat Maryada is, which has been the same since the formation of the Khalsa. Only the Panj Pyare have the right to announce the Maryada.  After this, all stand and perform Ardas for Karah Parshad and have become initiated into the Khalsa Panth.

In the Ardas the Jathedar then utters:

"Maharaj Jee!  Whilst creating the Amrit, bestowing it, investing the Mool Mantar and Gurmantar, narrating the Rehat Maryada, giving out punishment, we must have made many mistakes, please forgive our faults.  Please bless us with true knowledge in the future.  Free the initiates from the cycle of births and deaths, and keep them within your Rehat Maryada."

After the Ardas, a Hukamnama is taken from Sri Guru Granth Sahib Jee. Any initiate who has not had their names based upon a Hukamnama from Guru Jee, must take new names from the first letter of the Hukamnama. Karah Parshad is then distributed to end the ceremony.

NB: If someone’s wedding has not been performed according to Gurmat, i.e. an Anand Karaj has not been performed, that Singh and Singhni are to get married according to Gurmat before the final Ardas of the ceremony.  Anand Sahib is to be recited followed by an Ardas.

3.9. Teachings given by the Panj Pyare

ਪਾਂਚ ਸਿੰਘ ਜੋ ਅੰਮ੍ਰਿਤ ਦੇਵੈ । ਤਾ ਕੋ ਸਿਰ ਧਰਿ ਛਕਿ ਪੁਨ ਲੇਵੈ ।
ਪੁਨ ਮਿਲਿ ਪਾਂਚਹੁ ਰਹਤ ਜੁ ਭਾਖਹਿ । ਤਾਂ ਕੋ ਮਨ ਮਂੈ ਦ੍ਰਿੜ੍ਹ ਕਰਿ ਰਾਖਹਿ ।੭।

"It is by the offering of your head that the Five Singhs administer Amrit

And you receive the boon of Amrit. 

The five narrate a discipline, Which is to be thought of at all times and never forgotten."                                                          

Rehatnama Bhai Desa Singh Jee

The Jathedar of the Panj Pyare is to utter the Fateh, as is the tradition from Satguru’s time, and congratulate the ‘new’ initiates. He also says, "Khalsa Jee, many of you are blessed for on this day you have received Satguru Jee’s gift of Amrit. You have shaken off the influence of Guruless people. You now belong to the Guru. From this day forward, you are the sons and daughters of the Guru, and your mind, body and wealth belong to the Guru. Having taken the Guru’s Amrit, your previous caste, family name and sins are no more. Your previous life is finished and today you have taken birth in the House of the Guru. You are all now part of the Khalsa family:

ਸਬਦੁ ਗੁਰ ਪੀਰਾ ਗਹਿਰ ਗੰਭੀਰਾ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਬਉਰਾਨੰ ॥

"The Shabad is the Guru and it is to be worshipped.

It is very deep and unfathomable,

The people of the world without this Shabad would be insane."                                         

SGGSJ Ang 635

Your Vision is of the Khalsa:

ਰਹਿਤ ਸਹਿਤ ਜਹ ਪਾਂਚੋਂ ਮਿਲੇ ॥ ਮਮ ਸਰੂਪ ਦੇਖਹੁ ਤਹ ਭਲੇ ॥

"Where five Singhs with excellent rehat are congregated,

See my true form/spirit within them."

ਖਾਲਸਾ ਮੇਰੋ ਰੂਪ ਹੈ ਖਾਸ ॥
ਖਾਲਸੇ ਮਹਿ ਹੌਂ ਕਰੋਂ ਨਿਵਾਸ ॥

"The Khalsa - an Amritdharee disciplined Sikh is my true form,

I am present in such Sikhs."

Your Worship is of Akaal Purkh (the Timeless Lord).

By living according to the Rehat, Guru Sahib will bless the individual and he says,

ਸਤਿਗੁਰ ਕੈ ਜਨਮੇ ਗਵਨੁ ਮਿਟਾਇਆ ॥

"Through the teachings of the True Guru and birth in the house of the True Guru, the cycle of births and deaths has been abolished."SGGSJ Ang 940

The Mool Mantar and Gurmantar which have been invested in each individual by the Panj Pyare are to be meditated on at all times, whilst walking, standing, sitting, travelling or working.

ੴ ਦਾ ਸ਼ੁੱਧ ਉਚਾਰਨ ਹੈ : ਇਕ ਓਅੰਕਾਰ ॥

The correct pronunciation of ੴ is "Ik Oa(n)kaar"

In the same way that the Panj Pyare recited the five prayers to prepare the Amrit, those initiated are to recite the five prayers on a daily basis after rising early and having ishnaan (bathing during which meditation is done). In the evening Rehras Sahib is recited and before going to sleep Kirtan Sohela is read. As a bare minimum these seven prayers must be recited daily by all Amritdharees.

The prayers for Amrit Vela/Ambrosial hours (before dawn) are as follows:

1. Sri Japjee Sahib – read to attain Brahm Gyan (Knowledge of God);
2. Sri Jaap Sahib – a salutation to the Timeless Lord and a description of His qualities;
3. Ten Svaye – ("Sravag sudh smooh sidhaan…") The Svaye are read to attain worldly detachment and abolish false practices;
4. Sri Chaupai Sahib – this is recited for protection, having 29 verses in the numerical order as in  Sri Dasam Granth Sahib.  The recital is to be read up to,
5. Sri Anand Sahib – this recital is for liberation from the cycle of births & deaths and the attainment of Anand (Bliss).  All 40 verses are to be recited;
6. Rehras Sahib – recited so that one does not have to leave Sach Khand (highest spiritual plane);
7. Kirtan Sohela – Panj Ishnana (washing feet, hands and face) is performed before going to sleep. After this, one is to sit upon their bed cross-legged, facing their pillow and recite the prayer.  Satguru is with us at all times and protects us from the Angel of Death and demons. If one unexpectedly dies in their sleep, they will not enter lower lifeforms. Bad thoughts/dreams do not occur if Kirtan Sohela has been recited. Satguru places an iron fortress around the Sikh so nothing can hurt or scare him/her.

ਭਾਦ੍ਰਵ ਸੁਦੀ ਅਸਟਮੀ ਰਵਿ ਵਾਰਾ ॥
ਤੀਰ ਸਤੁੱਦ੍ਰਵ ਗ੍ਰੰਥ ਸੁਧਾਰਾ ॥ ੨੯॥

"In the month of Bhadro, eight days after Masaya on a Sunday, whilst sitting on the riverside of the Satluj I completed Sri Dasam Granth."Dasam Granth Ang 1388

The Svaya and Dohra are to be recited to complete the prayer;

3.10. Five Kakkaars

After being initiated a Sikh is to never remove any of the five Kakkaars from his/her body.

ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸਾਹੀ ੧੦ ॥
ਨਿਸਾਨਿ ਸਿਖੀ ਈਂ ਪੰਜ ਹਰਫਿ ਅਸਤ ਕਾਫ ॥
ਹਰਗਿਜ ਨਾ ਬਾਸਦ ਈਂ ਪੰਜ ਮੁਆਫ ॥ ੧॥
ਕੜਾ ਕਾਰਦੋ ਕੱਛ ਕੰਘੇ ਬਿਦਾਂ ॥
ਬਿਲਾ ਕੇਸ ਹੇਚ ਅਸਤ ਜੁਮਲੇ ਨਿਸਾਂ ॥ ੨॥
ਹਰਫ ਹਕਾਇਤ ਅਸਤ ਅਜੀ ਪੰਜ ਕਾਫ॥
ਬਿਦਾ ਨੰਦ ਬਾਵਰ ਨ ਗੋਯਮ ਖਿਲਾਫ ॥ ੩॥
ਹੁੱਕਾ ਹਜਾਮਤ ਹਲਾਲੋ ਹਰਾਮ ॥
ਬਾਰੀਸੇ ਹਿਨਾ ਕਰਦ ਰੂ ਸਿਯਾ ਫਾਮ ॥ ੪॥ ੧॥
ਅਸਫੋਕਟ ਸ੍ਵੈਯੇ, ਸ੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ

The following five K’s are the mark of Sikhi. These five can never be parted from the body. Kara, Kirpan, Kashera, Kangha, recognise these as four of them. The fifth is Kesh, without which the other four are useless.  There are also four H’s which must be avoided.  Understand this without any doubt, no lies have been told. Hukka, taking tobacco(including any other type of intoxicants).  Hajamat - removing/cutting of hair.  Halalo - eating meat.  Haram - adultery (sexual relationships outside of marriage).  These are the four H’s.  Dyeing of beards (including any other bodyily hair) and the wearing of mehndi (including other types of make up) is strictly forbidden.  (Asfokat Svaye, Sri Dasam Granth)

3.10.1. Kesh – Unshorn Hair

From your head down to your toes all hair is to be kept unshorn and your hair is to be tied and complemented with a turban,

…ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ॥

"…complete form is with turban donned."SGGSJ Ang 1084

For the respect of your hair, two turbans are to be tied, tying each layer one at a time.  There should be a small turban tied underneath and a larger one tied above this.  Women must not plait their hair and should keep their hair tied in a bun/top-knot, in order to respect your Kesh a small turban should be tied. Keski is not a kakkar (one of the five K’s).

ਇਹੈ ਮੋਰ ਆਗਿਆ ਸੁਨਹੁ ਹੇ ਪਿਆਰੇ ॥
ਬਿਨਾ ਸ਼ਸਤਰ ਕੇਸੰ ਦਿਵੋਂ ਨ ਦਿਦਾਰੇ ॥

"Sri Guru Gobind Singh Jee says, listen to this command oh beloved,

This is the essential pre-requisite to attain my darshan. 

Without arms and kesh I will not give you darshan."

God also revealed Himself as Kesdhari when He gave Darshan/revealed Himself to Sahib Sri Guru Nanak Dev Jee, He did so in the form of a human with unshorn hair;

ਸੋਹਣੇ ਨਕ ਜਿਨ ਲੰਮੜੇ ਵਾਲਾ ॥

"Your nose is so graceful, and Your hair is so long."

SGGSJ Ang 567

ਨਿਰਹਾਰੀ ਕੇਸਵ ਨਿਰਵੈਰਾ ॥

"God does not need to eat; His Hair is Wondrous and Beautiful; He is free of hate."

SGGSJ Ang 98

3.10.2. Kangha – Wooden Comb

In order to keep the kesh clean a wooden kangha(Sikh Comb) is to be kept in the hair.  According to scientific research keeping a wooden kangha in your hair reduces the level of static energy build up.  A metal or ivory comb is not to be used as a substitute.

ਕੰਘਾ ਦੋਨਉਂ ਵਕਤ ਕਰ, ਪਾਗ ਚੁਨਹਿ ਕਰ ਬਾਂਧਈ ॥
ਦਾਤਨ ਨੀਤ ਕਰੇਇ ਨਾ ਦੁਖ ਪਾਵੇ ਲਾਲ ਜੀ ॥

"Comb the hair twice a day, covering it with a turban that is to be tied from fresh (ie. no folds already put in it).  Teeth are to be cleansed with a twig of walnut bark daily (brushed if this is not possible) – thus ill health will be avoided Bhai Nand Lal Jee."

Tankhanama Bhai Nand Lal Jee, p.57

To keep the hair clean it must be combed twice daily. In the morning and evening after combing your hair a turban is to be tied. It is to be tied a layer at a time, and it is to be removed in the same manner, taking it off a layer at a time.  Starch and pins are not to be added to the turban, which would make it look like a hat.

ਹੋਇ ਸਿੱਖ ਸਿਰ ਟੋਪੀ ਧਰੈ ॥
ਸਾਤ ਜਨਮ ਕੁਸ਼ਟੀ ਹੋਇ ਮਰੈ ॥

"Being a Sikh he/she who wears a hat they will enter into seven diseased lifeforms."

Rehatnama Bhai Prehlad Singh Jee, p.65

If your kangha becomes damaged in anyway it should be replaced immediately.  The kangha is placed on the head, the highest point of the body and thus becomes supreme.  In the same way the Khalsa is to become supreme by removing ego and being humble. Just as the kangha removes broken hairs and cleans the hair physically, it is also spiritually questioning the individual as to how many good and bad deeds have been committed during the day. Just as clean hair is attached to your head so are your good deeds. Similarly, as broken hairs are removed by your kangha, your vices should be removed in the same way. The hairs removed by the kangha are not to be thrown in a dirty place or on the floor.  They are to be kept in a clean and dry place/container and when enough hair has gathered they are to be burnt, this is out of respect for the Kes which are worth more to a Sikh than his/her life.  Women and children are to tie a string to their kangha so that it can easily be tied to their hair, and to stop it from falling.  At home two to four spare kanghas are to be kept.

3.10.3. Kara – iron bracelet

The Kara must be of Sarab Loh (pure iron).  The Khalsa is not to wear a kara that is made of gold, silver, brass, copper or one that has grooves in it. Only the Sarab Loh Kara is acceptable to Guru Jee.  The Kara is a handcuff placed by the Guru upon the individual to remind us of our duty to God, stopping us from committing sins. The Kara acts as a defence if someone goes to strike you with a sword on your wrist.  According to scientific research, the Kara adds to the iron levels in the body by rubbing on the skin.  The Kara teaches us that these arms belong to Sahib Sri Guru Gobind Singh Jee – with which we are not to steel, con, commit forgery, oppress, bully, persecute, sin or murder.  Gambling and playing cards are not permitted.  With these hands we should earn an honest living and share its benefits. In addition, your hands should serve your community and the Khalsa nation. The Kara is a precious gift bestowed upon us for life by Guru Sahib, which cannot be separated from the body.  The Kara is circular having no beginning and no end, similarly Vaaheguroo has no beginning or end and the Kara reminds us of this.

3.10.4. Kirpan – Sword of Mercy

ਕ੍ਰਿਪਾਣ ਪਾਣ ਧਾਰੀਯੰ ॥ ਕਰੋਰ ਪਾਪ ਟਾਰੀਯੰ ॥

"The mark of a Khalsa is one who holds a Kirpan in hand,

by the wearing of which millions of sins are abolished."

Sri Dasam Granth Ang 42

The Kirpan is there to protect the poor and for self-defence. With patience and mercy, the Kirpan is to be used as a sword to destroy oppression. The Kirpan is to always be in a gatra and never to be removed from the body. The Kirpan protects us from hidden and seen enemies.  The Kirpan is a weapon to protect the whole body, as a minimum it should be nine inches in length.  Keeping the Kirpan in a Kangha, in the Kesh and putting it on a string around the neck like a Janeoo, are against the Rehat and forbidden.

ਸ਼ਸਤਰ ਹੀਨ ਕਬਹੂ ਨਹਿ ਹੋਈ, ਰਹਿਤਵੰਤ ਖਾਲਸਾ ਸੋਈ ॥

"Those who never depart his/her arms, they are the Khalsa with excellent conduct."

Rehatnama Bhai Desa Singh Jee, p.148

You are never to walk over your Kirpan or other weapons. When washing your Kesh, the Kangha is to be tied to your Kirpan and the Kirpan tied around your waist. When bathing, your Kirpan is to be tied around your head and not tucked into the Kashara as this dishonours your Kirpan. When women bathe they are to tie their dupata on their head and then their Kirpan.

When going to sleep your Kirpan is not to be removed from your body.

The Kirpan is only to be used for two things. Firstly, to give Guru Jee’s blessing to freshly prepared Karah Prasad or for langar. Secondly, in order to destroy tyrants and oppressors. It must never be used for anything else.

If the Kangha, Kara or Kirpan are separated from your body, you are forbidden to eat or drink until they are replaced. Upon the replacement of your missing Kakkar, Japjee Sahib is to be recited and an Ardas must be performed for the seperation and to beg for forgiveness. The Ardas may be performed either in a Gurdwara or the place where you are replacing your Kakkar. Having done this, you may eat and drink.

3.10.5. Kashera – Long shorts

The Kashera is underwear blessed to us by the Guru, it is white in colour and like a long pair of shorts. 

ਸੀਲ ਜਤ ਕੀ ਕਛ ਪਹਿਰਿ ਪਕੜਿਓ ਹਥਿਆਰਾ ॥

"The sign of true chastity is the Kashera you must wear this,

And hold weapons in hand."

Bhai Gurdas Jee, //. 41, pauri 15

The Kashera is the sign of sexual restraint and a constant reminder of our moral duties as Sikhs. The Kashera and Kirpan are never to be separated from the body.

ਕੱਛ ਕ੍ਰਿਪਾਨ ਨ ਕਬਹੂ ਤਿਆਗੈ ॥

"The Kashera and Kirpan are never to leave the body."

Rehatnama Bhai Desa Singh Jee p.147

You are only to wear Rev Kashera (a traditional style Kashera). The Kashera gives us the teaching,

ਦੇਖਿ ਪਰਾਈਆਂ ਚੰਗੀਆਂ, ਮਾਵਾਂ ਭੈਣਾਂ ਧੀਆਂ ਜਾਣੈ ॥

"Men should look at the opposite sex as mothers, sisters and daughters,

(women should look at the opposite sex as fathers, brothers and sons)."

//. 29, Pauri 11, Bhai Gurdas Jee

The Kashera is never to leave your body completely i.e. stepping out of it with both your legs. After doing Ishnaan, one half of the wet Kashera is to be removed from one leg and a dry clean Kashera is to be put on that leg, and similarly for the other leg. If the Kashera does leave the body by accident, then you are to approach "Five Singhs" who will do Ardas for you and give you a punishment.  If the Kangha, Kirpan and Kara leave the body you can do an Ardas yourself, but if the Kashera leaves the body only "Five Singhs" can do the Ardas.  The Kashera is never to be changed whilst your head is uncovered.

3.11. The Four Cardinal Sins

ਹੁੱਕਾ, ਹਜਾਮਤ, ਹਲਾਲੋ, ਹਰਾਮ ॥ ਅਸਫੋਕਟ ਸ੍ਵੈਯੇ

Hukka            Smoking tobacco, and all other intoxicants

Hajamat        Cutting, plucking, surgically removing, dying/bleaching hair.  Defacing body by piercing or tattooing.

Halalo            Eating meat, fish and eggs

Haram           Adultery and sexual relationships outside of marriage

3.11.1. Hukka (tobacco and all other intoxicants)

ਸੁਣ ਗੁਰਸਿੱਖ ਕੀ ਰਹਿਤ ਕੋ ਤਜੇ ਤਮਾਕੂ ਸੰਗ॥
ਮਰਣੀ ਮਰੈ ਤੌ ਅਤਿ ਭਲਾ ਜਗਤ ਜੂਠ ਨਹਿ ਅੰਗ ॥

"Listen to the discipline of the Gursikh who relinquishes the accompaniment of tobacco, avoiding bodily contact with tobacco as he/she knows that he/she is better off dead than having to touch tobacco."

By using tobacco, all good deeds are destroyed and the person will suffer for a long time in hell.  A Gursikh will rather die than touch tobacco.  If a Gursikh comes into contact with anything containing tobacco, for example, cigarettes, cigars, paan, charas, pipes, they must wash their hands with soap at least five times. Then they must purify their Kesh, body and clothes by bathing.

ਕੁਠਾ ਹੁੱਕਾ, ਚਰਸ ਤਮਾਕੂ । ਗਾਂਜਾ ਟੋਪੀ ਤਾੜੀ ਖਾਕੂ ॥੩੦॥
ਇਨ ਕੀ ਓਰ ਨ ਕਬਹੂ ਦੇਖੇ । ਰਹਤਵੰਤ ਜੋ ਸਿੰਘ ਬਿਸੇਖੇ ॥

"Meat, all forms of intoxicants (including tobacco, ganja/cannabis and alcohol), wearing of hats and doing the pretense of rubbing soil on the body.  A Singh with excellent rehat doesn’t associate with people who are engrossed in these sinful habits." Rehatnama Bhai Desa Singh Jee, 148

ਤਨਕ ਤਮਾਕੂ ਸੇਵੀਏ ਦੇਵ ਪਿੱਤ੍ਰ ਤਜਿ ਜਾਇ ॥
ਪਾਨੀ ਤਾਂ ਕੇ ਹਾਥ ਕਾ ਮਦਰਾ ਸਮ ਅਘ ਦਾਇ ॥ ੨੨॥
ਮਦਰਾ ਦਹਿਤਾ ਸਪਤਿ ਕੁਲ ਭੰਗੁ ਦਹੈ ਤਨ ਏਕ ॥
ਸ਼ਤ ਕੁਲ ਦਹਿਤਾ ਜਗਤ ਜੂਠ ਨਿੰਦਾ ਦਹੈ ਅਨੇਕ ॥ ੨੩॥

"Those that consume even a minuscule amount of tobacco are disowned in the afterlife by their ancestors and drinking water from such a person is similar to drinking alcohol. By drinking alcohol seven generations are exterminated and by consuming Bhang/marajuana the body is destroyed. The person who consumes tobacco exterminates one hundred generations and many generations go to hell because of gossiping."  (Sri Gur Partap Suraj, Rit 5, ansoo 29, volume 13)

Therefore in Gurmat the use of tobacco is strictly forbidden and it should not be touched/used even by mistake.  Other religions have also forbade the use of tobacco, a Hindu Puran tells Hindus how to restrain from tobacco in the following way:

ਧੂਮ੍ਰ ਪਾਨੰ ਰਤੰ ਵਿਪੰ੍ਰ ਦਾਨੰ ਕੁਰਵੰਤਿ ਯੰ ਨਰਾ ।।
ਦਾਤਰੋ ਨਰਕੰ ਯਾਤੀ ਬ੍ਰਾਹਮਣੇ ਗ੍ਰਾਮ ਸੁ ਸ਼ੁਕਰ ।।

"The Brahmin that consumes tobacco is donated charity by others. 

Those that give charity to such a person

Go to hell and the Brahmin becomes a pig."

Skandh Purana, Dh. 52, Salok 52

The person, who uses tobacco and then gives charity to Brahmins, goes to Rorve Hell and the Brahmin who receives this charity becomes a pig, cleaning dirty drains and going through many hells. 

Satguru has made the use of tobacco a cardinal sin. You are not to eat with or marry your children into the families of those that consume, smoke or use tobacco.

3.11.2. Hajamat – Cutting, plucking, dying Kesh 

Cutting hair is strictly forbidden in Gurmat. From your head down to your toes, no hair is to be plucked, cut, burnt or chemically/surgically removed. Kesh are not to be dyed by any method whatsoever and the plucking of hair is not permitted.

ਸਾਬਤ ਸੂਰਤ ਰੱਬ ਬਣਾਈ ॥
ਬੇਈਮਾਨ ਨੇ ਭੰਨ ਗਵਾਈ ॥

"God made the human form perfect, but the treacherous has altered it

And made it lose its natural beauty."

ਸਾਬਤ ਸੂਰਤ ਰੱਬ ਦੀ ਭੰਨੇ ਬੇਈਮਾਨ ॥
ਦਰਗਹਿ ਢੋਈ ਨਾ ਮਿਲੈ ਕਾਫਰ ਕੁੱਤਾ ਸ਼ੈਤਾਨ ॥

"The treacherous has altered the perfect human body,

Making it lose its natural beauty.

He/She will not get acceptance in the court of God

And is an infidel, a dog and is devil like."

Keeping your Kesh is essential. Upon the death of a relative, the deceased’s hair is not to be shaved off.  The cutting of hair is prohibited in other religions as well, but in Gurmat cutting hair is a cardinal sin and results in a person being an outcast.  You are to guard against committing this cardinal sin.

Your Kesh are not to be washed with ashes or clay, they are to be washed with shampoo, yoghurt or lasee.  Lying down with your Kesh uncovered or partaking in any action with your Kesh uncovered is strictly forbidden.  You are not to enter a dusty, dirty place with your Kesh uncovered.

Cutting the Kesh or piercing the ears/noses of your children is strictly forbidden.  The hair of children is not to be tied in dreadlocks.  From a young age, the Kesh of your children are to be combed with a Kangha.

ਸਾਬਤ ਸੂਰਤ ਸਿਧਾ ਦਾੜ੍ਹਾ ॥
ਕਾਠ ਦਾ ਕੰਘਾ ਕੇਸੀਂ ਚਾੜ੍ਹਾ ॥

"The complete form of man is with a beard, which is left untied.

The Kesh are combed with a wooden Kangha."

Amritdharee Singhs are to keep their beards open and untied.

3.11.3. Halaal – Eating meat, fish and eggs

The eating of meat is strictly forbidden in the house of the Guru. It is a cardinal sin to eat any type of meat whether it be Kutha or meat killed in any other fashion and it makes one a traitor to the Guru.  In Sri Guru Granth Sahib there is no place where permission to eat meat is given, on the contrary it is condemned consistently and continually.  A person that kills an animal and eats it, will be reborn in that life form and have to experience being killed and eaten.

ਕਬੀਰ ਖੂਬੁ ਖਾਨਾ ਖੀਚਰੀ ਜਾ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਲੋਨੁ ॥
ਹੇਰਾ ਰੋਟੀ ਕਾਰਨੇ ਗਲਾ ਕਟਾਵੈ ਕਉਨੁ ॥ ੧੮੮॥

"Kabeer, the eating of lentils(masoor) and rice is excellent,

In which there is Amrit in the form of  salt.

Who would cut his own throat, to have meat with his chappati?"

SGGSJ Ang 1374

The Khalsa is a warrior, not being a Vaishnoo (those who do not kill any other living beings), but at the same time the Khalsa is not a butcher who kills for meat.  Guru Jee used to go hunting to free souls from the cycle of births and deaths.  We do not have the power to become Mukt (liberated) ourselves from the cycle of births and deaths let alone liberate others. When Sri Guru Nanak Dev Jee lived at Sultanpur, a Qazi (Muslim priest) was killing a chicken but it escaped from his clutches and splashed his clothing with blood.  The Qazi said to his servant, my clothes have become dirty, go and fetch fresh clothes.  Satguru Jee composed the following Shabad in reference to the Qazi,

ਜੇ ਰਤੁ ਲਗੈ ਕਪੜੈ ਜਾਮਾ ਹੋਇ ਪਲੀਤੁ ॥
ਜੋ ਰਤੁ ਪੀਵਹਿ ਮਾਣਸਾ ਤਿਨ ਕਿਉ ਨਿਰਮਲ ਚੀਤੁ ॥

"If blood has stained your clothing you say your clothes have become impure. 

How can the mind of those

Who eat meat, drink blood and suck bones become pure?"

SGGSJ Ang 140

Qazi!  If your clothes have become impure due to bloodstains then how can your mind stay pure after eating a chicken which is so large and full of blood.  Eating meat just to satisfy your taste buds is strictly forbidden. Vaaheguroo has created 36 types of vegetarian food for you to consume, by eating meat your intellect becomes like that of an animal.  Your mind becomes unwilling to recite Gurbani.  Baba Deep Singh Jee lived on a diet of unripe Ber (a tropical fruit) and hand wrote four volumes of Sri Guru Granth Sahib Jee, which were placed at four of the Takhats.  At the age of 87, he went to war and defeated the tyrants. Within him he had the power of Naam, Bani and Amrit.  To conclude, eating meat is not allowed in any form, this includes fish and eggs and ingredients in foods with lecithins, egg trace, gelatins etc.  The Guru’s teachings are more precious to us than the pleasures of our tastebuds, we should try adopting a simple diet and steer away from eating processed foods which do commonly contain ingredients which we cannot consume, if you do consume these foods you must not become lazy or purposely ignorant of the ingredients, you are to remain forever alert of the great teachings of the Gurus.  Thousands have been martyred to uphold this Rehat and have gone many gruelling days, weeks and months in battle or persecution whilst maintaining these high standards.

3.11.4. Haraam – Adultery, sexual relationships outside of marriage

In Gurmat, entering sexual relationships outside of marriage is strictly forbidden for both men and women, thus the question of dating does not even arise. Husband and wife must be physically faithful to one another. People, who allow lust to overcome them, and violate this rule, will go to hell and enter other life forms.

ਹੇ ਕਾਮੰ ਨਰਕ ਬਿਸ੍ਰਾਮੰ ਬਹੁ ਜੋਨੀ ਭ੍ਰਮਾਵਣਹ ॥

"O sexual desire, you lead the mortals to hell;

You make them wander in reincarnation through countless species."

SGGSJ Ang 1358

Sri Guru Gobind Singh Jee was given the following teaching by his Father Sri Guru Teg Bahadur Jee,

ਛੰਦ ॥ ਸੁਧਿ ਜਬ ਤੇ ਹਮ ਧਰੀ ਬਚਨ ਗੁਰ ਦਏ ਹਮਾਰੇ ॥
ਪੂਤ ਇਹੈ ਪ੍ਰਨ ਤੋਹਿ ਪ੍ਰਾਨ ਜਬ ਲਗ ਘਟ ਥਾਰੇ ॥
ਨਿਜ ਨਾਰੀ ਕੇ ਸਾਥ ਨੇਹੁ ਤੁਮ ਨਿੱਤ ਬਢੈਯਹੁ ॥
ਪਰ ਨਾਰੀ ਕੀ ਸੇਜ ਭੂਲਿ ਸੁਪਨੇ ਹੂੰ ਨ ਜੈਯਹੁ ॥

"When I was mature enough, Satguru Sri Guru Teg Bahadur Sahib Jee gave me this teaching: Until the day you take your last breath, you must take this in and never forget it.  You must forever respect your wife, You must never go into another women’s bed, not even in a dream." Sri Dasam Granth Ang 842

ਦੇਖਿ ਪਰਾਈਆਂ ਚੰਗੀਆਂ ਮਾਵਾਂ ਭੈਣਾਂ ਧੀਆਂ ਜਾਣੈ ॥

"Men should look at the opposite sex as mothers, sisters and daughters,

(women should look at the opposite sex as fathers, brothers and sons)."

(//. 29, Pauri 11, Bhai Gurdas Jee)

ਏਕਾ ਨਾਰੀ ਜਤੀ ਹੋਇ ਪਰ ਨਾਰੀ ਧੀ ਭੈਣ ਵਖਾਣੈ ॥

"Be faithful to your one wife, see others as your daughters and sisters, (for women you must be faithful to one husband and see others as your sons and brothers)."//. 6, Pauri 8, Bhai Gurdas Jee

A Singh must look upon his wife as his faithful Singhni and a Singhni should look upon her husband as Parmeshwar(God). 

Singhs are to see elder women as their mothers, female peers as sisters and younger females as daughters.  In the same manner, women are to see elder men as their fathers, male peers as their brothers and younger males as their sons. Those who have sexual relationships outside of the bonds of marriage go to hell and in the after-life they will suffer the pain of embracing red-hot iron columns.

…ਤਪਤ ਥੰਮ ਗਲਿ ਲਾਤਿਆ ॥

"…the hot irons are put around his/her body."SGGSJ Ang 546

In the after-life, these individuals are boiled in cauldrons of hot oil.

ਪਰ ਤ੍ਰਿਅ ਰਾਵਣਿ ਜਾਹਿ ਸੇਈ ਤਾਲਾਜੀਅਹਿ ॥

"Those who enter sexual relationships outside of marriage

Shall be taken to hell and boiled in very hot oil."SGGSJ Ang 1362

3.11.5. Alcohol

In Gurmat, the drinking of alcohol is strictly forbidden. The word for alcohol is ‘Sharaab’ which means ‘sharaarat’ mischief, and ‘aab’ means water, thus it means mischievous or evil water, which is the root of all sins and evil actions.  Sri Guru Amar Das Jee writes about alcohol in the following way,

ਸਲੋਕ ਮ: ੩।।
ਮਾਣਸੁ ਭਰਿਆ ਆਂਣਿਆ ਮਾਣਸੁ ਭਰਿਆ ਆਇ ॥ ਜਿਤੁ ਪੀਤੈ ਮਤਿ ਦੂਰਿ ਹੋਇ ਬਰਲੁ ਪਵੈ ਵਿਚਿ ਆਇ ॥
ਆਪਣਾ ਪਰਾਇਆ ਨ ਪਛਾਣਈ ਖਸਮਹੁ ਧਕੇ ਖਾਇ ॥ ਜਿਤੁ ਪੀਤੈ ਖਸਮੁ ਵਿਸਰੈ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥
ਝੂਠਾ ਮਦੁ ਮੂਲਿ ਨ ਪੀਚਈ ਜੇ ਕਾ ਪਾਰਿ ਵਸਾਇ ॥

"One person brings a full bottle, and another fills His cup.  Drinking wine, His intelligence departs, and madness enters His mind; He cannot distinguish between His own and others, He is struck down by His Lord and Master.  Drinking it, He forgets His Lord and Master, He is punished in the Court of the Lord.  Do not drink the false wine at all, if it is in your power." SGGSJ Ang 554

ਕਬੀਰ ਭਾਂਗ ਮਾਛੁਲੀ ਸੁਰਾ ਪਾਨਿ ਜੋ ਜੋ ਪ੍ਰਾਨੀ ਖਾਂਹਿ ॥ ਤੀਰਥ ਬਰਤ ਨੇਮ ਕੀਏ ਤੇ ਸਭੈ ਰਸਾਤਲ ਜਾਂਹਿ ॥ ੨੩੩॥

"Kabeer Jee says, Those who consume marijuana, meat, tobacco, fish and wine,

All pilgrimages, fasts and rituals they follow are of no avail."SGGSJ Ang 1377

An Amritdharee should not even look at alcohol, his/her mind should not ever falter.

ਅੰਮ੍ਰਿਤ ਕਾ ਵਾਪਾਰੀ ਹੋਵੈ ਕਿਆ ਮਦਿ ਛੂਛੈ ਭਾਉ ਧਰੇ ॥੨॥

"One who trades in this Amrit/Nectar of Naam,

How could He ever love the wine of the world?"

SGGSJ Ang 360

By drinking alcohol the intellect is destroyed, Vaaheguroo is forsaken and the gem of human life is wasted.  Those who have evil thoughts drink alcohol. This makes them more lustful which in turn leads them to hell.

ਇਤੁ ਮਦਿ ਪੀਤੈ ਨਾਨਕਾ ਬਹੁਤੇ ਖਟੀਅਹਿ ਬਿਕਾਰ ॥

"Guru Jee says by drinking this wine one commits countless sins."

SGGSJ Ang 553

In the same way it is stated in the Charitar:

ਏਕ ਮਦੀ ਦੂਜੈ ਤਰੁਨ ਤੀਜੇ ਅਤਿ ਧਨ ਧਾਮ ॥
ਪਾਪ ਕਰੇ ਬਿਨ ਕਿਯੋਂ ਬਚੈ, ਬਚੈ ਬਚਾਵੈ ਰਾਮ ॥

"Firstly he is drinking alcohol, secondly he is young, thirdly he is wealthy. How can he escape sinful actions?  Only if God is merciful can one be saved from sin."Sri Dasam Granth Ang 1077

In the Rehatnama’s the drinking of alcohol is strictly forbidden,

ਦੋਹਰਾ ॥
ਪਰ ਨਾਰੀ ਜੂਆ ਅਸਤ ਚੋਰੀ ਮਦਰਾ ਜਾਨ ॥
ਪਾਂਚ ਐਬ ਯਹ ਜਗਤ ਮੈ ਤਜੈ ਸੁ ਸਿੰਘ ਸੁਜਾਨ ॥

"The Singh that refrains from the following five actions is considered wise, Sexual relations outside of marriage, gambling, lying, steeling, drinking alcohol."Rehatnama Bhai Desa Singh Jee, p.149

Gursikhs are to drink this sort of intoxicant,

ਆਸਾ ਮਹਲਾ ੧ ॥
ਗੁੜੁ ਕਰਿ ਗਿਆਨੁ ਧਿਆਨੁ ਕਰਿ ਧਾਵੈ ਕਰਿ ਕਰਣੀ ਕਸੁ ਪਾਈਐ ॥
ਭਾਠੀ ਭਵਨੁ ਪ੍ਰੇਮ ਕਾ ਪੋਚਾ ਇਤੁ ਰਸਿ ਅਮਿਉ ਚੁਆਈਐ ॥੧॥

"Make spiritual wisdom your molasses, and meditation your scented flowers; Let good deeds be the herbs. Let devotional faith be the distilling fire, and your love the ceramic cup. Thus the sweet nectar of life is distilled."SGGSJ Ang 36

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This is another type of Amrit from a different Rehat Maryada. It's the "Gurmat Rehat Maryada" followed by Damdami Taksaal and AKJ.

The maryada from Akal Takht and Kesgarh Sahib (which most ppl follow, including all Singh Sabha Gurdwareh) lets you eat any non-veg that isn't Halal/Kosher, called the Sikh Rehat Maryada