Dear Editor,

The critical analysis of the Code of Conduct shows that the word ‘Sikh has been used throughout the text except at a couple of places. For examples: (1) Only Rehitwan Amridhani (Singh or Singhni) can go to certain places at the Takhts. It is a pity that no such places have been specified

(2) The Amhari Singh should convince his wife to be Amrithan. It shows that an Amridhari is different than a Sikh. It is only an Amritdhari who has additional privileges of visiting certain places at the Takhts and convincing his wife to be Amriddhari. In other words a Sikh has all other rights, c.g.. he can recite Gurbani and kirtan, and deliver lecture in the sangat in the Gurdware and can control the administration of Gurdwara.

In spite of the above facts, recently (WSN September 16, 1994: Preparing the Sikh Panth for the Next Millennium) the representatives of various Gurdwaras in the North America have resolved to enact the following rules in Gurdwaras:

1) All Sikh institutions must follow the Rohit Maryada of Akal Takht (code of conduct).

11) All Gurdwaras should be managed by Amritdhari (initiated in the Khalsa order) Sikhs who are well-versed in Sikh philosophy.

Similarly Dr. Ravinder Singh has taken very strong emotional stand, where importance of Code of Conduct and Charan Amrit has been emphasized. If becoming an Amritdhari and trying to follow the Gursikh Rehit Maryada is Brahmanism, then let me remind the learned professor that it was Guru Nanak Dev Ji himself who started the Institution of Charan-Amrit, which was later changed to Khando-da-Amrit by Guru Gobind Singh Ji and made it mandatory for anyone wishing to become a Sikh. S. Manmohan Singh has also emphasized on the practice of Deekhya of Charan-Pahu! Started by Gum Nanak to contradict my work. Both the cited the above information without supporting its validity and authenticity by a pertinent reference or a scientific or a logical explanation or through deliberation of Gurbani the touchstone of the truth.

(c) Charan-Amrit: Guru Nanak and other Sikh Gurus have emphasized in the AGGS that ‘Sabd is the Almighty, Sabd is the Guru, Sabd is the Advice, Sabd is the Amrit for a Sikh. On the other hand Guru Naruk has very strongly condemned the practice of wearing juncos one of the Brahman capitals. How on the earth a Sikh could ever consider that Guru Nanak started chanan Amrit to replace jancu to initiate his Sikh (disciple)? Charan-Amrit is a Brahunan cal ritual of administration of water, in which the feet of the guru are washed or to be more sophisticated touched by the top of the guru, to initiate the disciple.

Moreover, it is hard to comprehend that Guru Gobind Singh would condemn the practice of Charan-Amurit started by Guru Nanak and would replace it with his own, Khando-da-Amrit. I have not come across any such action where Guru Gobind Singh has condemned the teachings or practices. Started by Guru Nanak. Nevertheless, Guru Gobind Singh did exactly what Guru Nanak philosophized in the Gurbani. The Amrit of Guru Gobind Singh is based on the philosophy of Guru Nanak and other Gurus order in the AGGS. We, the Sikhs, have to find out the real meanings of Khando-daAmurit by deliberation of Gurbani

It is unfortunate that it was Bhai Gurdas, the most revered theologian in the Sikh history, who has popularized the nodon of charan-amrit

The irony is that the Brahmarized Amritdhari Sikhs have takes it to be true. They never tried to corroborate its validity and authenticity with the Gurbani the touchstone of the truth. It could be possible that this pauri might have been introduced into Bhai Gurdas Varan by Brahmanized Sikh to Brahmanized Sikhism Popularization of such notions is the introduction of Brahman ism in Sikhism Devinder Singh Chahal, Ph.d Professor, University du Quebec Laval, Quebec, Canada Note: This is a continuation from April 7, 1995 Issue.

Article extracted from this publication >> April 21, 1995