Sikh Teachings and Traditions, Rehat Maryada

*/ Sikh Duties | Conclusions 10. Conclusions We have referred to the two aspects from which the problem of duties in Sikhism may be examined. These are: 1. the general principle of duties, raza , and 2. some specific ethico-organisational duties, Rehat . The most conspicuous among the organisational imperatives relate to the wearing of the 5 Ks , namely:

*/ Sikh Duties | Rehat Maryādā 6. The Sikh Rehat Maryādā A sub-committee of Sikh conduct conventions was set up with its terms of reference prescribed to consolidate the rules for the individual Sikh and the Sikhs’ Gurdwara (place of worship). The report was submitted on 1st October , 1932 by Teja Singh, convener of the committee. Various bodies of

*/ Sikh Duties | Rehatnāmas 3. Rehatnāmas and Rehat Maryādā - as sources of duties | back­ground Apart from the general principle of duties denoted by raza there are some general and organisational duties which the Sikhs are required to perform: There are two major sources of these duties, namely Rehatnāmas and the Sikh Rehat Maryādā . These may be

*/ Conclusion We have presented the various aspects of the virtues of wis­dom, truthfulness, justice, temperance, courage, humility and con­tentment. It may be asked whether any hierarchy of these virtues has been attempted in Sikhism: The answer is in the negative. One does find isolated references to certain virtues or certain groups of virtues but any systematic gradation is not

*/ Contentment Contentment (santokh from santosh, Sanskrit root tu ś , happiness, calmness) is a virtue which plays an important role in the ethics of the Sikhs: Sikhism has sought to project a comprehensive approach to life, inclusive of activity. This activism, in harmony with the spiritual ideal of human life, is central to Sikhism: But activism has some possibility

*/ Humility Humility is a virtue which has both personal as well as social importance: When viewed from the personal angle it consists of having a humble estimate of one’s own merit and from the social one, it consists of checking the tendency to expect and demand approbation and subservience from others in recognition of the merit one possesses. It

*/ Courage Courage is a central virtue in the ethics of the Sikhs. It may easily be recognised that a man devoid of courage is a man without authenticity. Courage is a complex virtue. It embodies both fortitude as well as valour and although these two are grouped under one character they involve different responses to the situation. Historically in

*/ Temperance The virtue of temperance or self-control ( sanjam ) also finds a place in the scheme of the Sikh ethics. The virtue is regarded both as moderation and as regulation or direction of the lower by the higher. Guru Amardas poses a question in regard to the nature of temperance. He asks, “ What shall I seize upon

*/ Justice Virtue of justice (niaon or tapāvas) is touched upon in various ways in Sikhism and is considered to be an important virtue in terms of its impact on the self as well as on social relationship. At times the virtue of justice is referred to in terms of social equality : This is seen when Sikhism seeks to

*/ Truthfulness Veracity is another virtue which is accorded a very high value. Truthfulness , however, ought to be distinguished from ‘ Truth ’ in the metaphysical sense since the term sach is used in the Ādi Granth both in the ethical sense of truthfulness as well as for the Absolute ‘Dynamic-existent’, or Reality . Some scholars of Sikhism, who