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Anand Karaj - Sikh Marriage Ceremony

Anand Karaj is the Sikh marriage ceremony, meaning "Blissful or Joyful Union", introduced by Sri Guru Amar Das Ji. The four Laavan (marriage hymns which take place during the marriage ceremony) were composed by his successor, Sri Guru Ram Das Ji.

Anand Karaj is now governed by the Sikh Reht Maryada (Sikh code of conduct and conventions) issued by the Shiromani Gurdwara Prabandhak Committee (SGPC).

The Sri Akal Takht Sahib has issued a verdict, via a Hukumnama, that Anand Karaj can only take place in a Gurudwara.

Any Amritdhari Sikh (one who taken Amrit) may perform the marriage ceremony.

  • Anand Karaj

    • Contents

      Important Features

      Gurdwara
                  Etiquette and Protocol

      Summary of Procedure

      History of Anand Karaj
                  How did Anand Karaj begin?
                  What is Anand Marriage?

      Rituals before Anand Karaj

      A Wedding Sermon

      The Main Ceremony
                  Procedure
                  Pre-Wedding Hymn 'Keeta Loree-ai Kaam'
                  Pre-Wedding Hymn 'Pallai Thaiddai Laagee'
                  The Four Laavan
                  Post-Wedding Hymn 'Viyah Hooa Mere Baabla'
                  Post-Wedding Hymn 'Puree Asa Ji Mansaa Mere Ram'

      Anand Sanskar (Extract from Rehat Maryada - Sikh Code of Conduct)

      Rituals after Anand Karaj

  • Important Features


    The following are other important points that must be adhered to by the Sikh couple and their families:

    Both partners must be Sikhs.

    Marriage is a partnership of equals.

    No consideration is to be given to Caste, Social Status, Race or lineage.

    No Dowry is allowed.

    No day is considered holier than any other; No astrological considerations are to be made; No superstitions are to be observed in fixing the date of the wedding.

    The religious ceremony to take place in a Gurdwara or home of the Bride in the presence of Guru Granth Sahib.

    The religious ceremony must NOT take place in a hotel, wedding palace or Banqueting Hall.

    Burden of the cost of the wedding to be shared as equally as possible.

  • Gurdwara

    • Etiquette and Protocol

      The Gurdawara is where Sikh marriages normally take place.

      The Gurudwara (the name given to the Sikh’s place of worship) literally means "the door" or "the gate way to the Guru". It is a place where the Guru Granth Sahib (our "holy Scripture") is present. It is open to every one regardless of age, sex, caste, or creed and is the centre for congregational worship of Sikhism. It also plays a socio-economic role in the Sikh community; attached to every Gurudwara is a free kitchen where the Langar is prepared and served.

      This section is prepared for the benefit of the first time visitor to the Gurudwara.

      The following etiquette should be observed in the Gurudwara:

      Do not enter the Gurdwara after smoking, drinking alcohol, taking drugs or any other intoxicants.

      Before entering the main hall:
      1. Turn off or switch mobile phones to silent,
      2. Take off your shoes,
      3. Wash your hands,
      4. Cover your head,
      5. Think of God/ the Guru,

      Upon entering the hall (where the Guru Granth Sahib is present):

      1. Fold both your hands and walk forward slowly.
      2. Bow humbly and touch your forehead to the ground out of respect for the Guru Granth Sahib. As you bow, place your offering respectfully before the Guru, it may be money, a flower, or a word of thanks. Any sincere expression of gratitude is equally acceptable to the Guru.
      3. After bowing and offering, sit in the "Sangat" (the congregation) quietly without disturbing others. Usually men sit on one side and women on the other side.

      Sit comfortably and peacefully, the cross legged position is commonly used, but do not point your feet in the direction of the Guru Granth Sahib.
      Do not talk, gossip or chew gum.

      The usual sequence of events (service) in the Gurudwara is:
      1. Kirtan: The singing of the Holy Hymns - Gurbani (generally Harmonium and Tabla).
      2. Katha/GurbaniVichar: The reading of the Holy Hymns followed by explanation or a sermon or talk appropriate for the occasion. Recitation portions of a scripture the "Anand Sahib".
      3. The Ardaas.

      To join in the Ardaas:
      1. Stand straight with folded hands and think of the Guru.
      2. Sing together "Too Thakur Tum Peh Ardaas"
      3. After the Ardaas, continue standing, and sing, "Aage--aa bha-ee Akal kee, Tabhee Chala-io Panth".
      4. The Ardaas concludes with the Jakara. "Boley So Neehal.......Sat sri Akal".
      5. Then sit quietly. The person sitting behind the Guru Granth Sahih will read the Hukam, the Guru’s message or "Order" to the Sangat.
      Upon completion of the Hukam, Karah Parsad is distributed to the Sangat. (This is a sweet pudding made of flour, sugar and clarified butter that is offered as ceremonial food.)

      Finally Langar (food from the Guru’s kitchen) may be served.

  • Summary of Procedure


    1. Departure of Barat (Groom) and Reception of Barat (at marriage location)

    2. Ardas (traditional prayer)

    3. Milnea (means "Introductions") (Optional)

    4. Refreshments (Optional)

    5. Anand Karaj (Main Wedding Ceremony)

            1. Kirtan

            2. Groom is seated facing the Guru Granth Sahib and is then joined by the Bride

            3. Ardas and Speech by Giani

            4. Kirtan - Keetaa loree-ai kam.

            5. Palaa and Shabad

            6. Laavan – 4 rounds where Granthi reads and then Kirtaineea Sing.

            7. Final Kirtan and Speech

            8. Ardas – All the congregation

            9. Kara Parshad – Blessed "Sweet pudding" is served.

    6. Lunch or Langar

    7. Departure of Doli

    8. Wedding Reception/ Party (This is NOT part of the Sikh faith)

  • History of Anand Karaj

    • How did Anand Karaj begin?

      The history of Anand marriage ceremony is traced back to the time of Sri Guru Amar Das (1479–1574), who composed the long 40-stanza hymn Anand, in the Ramkali measure, suitable to be sung or recited on all occasions of religious importance. His successor, Sri Guru Ram Das, composed a four-stanza hymn, Lavan, which is recited and sung to solemnize nuptials.

      In 1579, the fifth Guru, Sri Guru Arjan Sahib Ji and Mata Ganga were the first couple to be married through the Anand Karaj ceremony.

    • What is Anand Marriage?

      The Anand form has been observed since the early days of Sikhism. Sikh boys and girls are married according to this form when they are grown-up and fit to undertake matrimonial responsibilities. Marriages are generally arranged and assisted by parents though there is no bar to the boy and the girl fixing it on their own.

      The marriage ceremony is simple but impressive. The bride and the bridegroom along with their relatives and friends form a congregation with the Granth Sahib in their midst. The couple and their parents stand up and an Ardas is offered seeking God’s blessings.

      The person in charge of the function addresses the bride and the bridegroom individually and explains to them their duties in the new life they are about to enter. Anand marriage is a sacrament. The Guru is a witness to the marriage. No writing or document is necessary.

      The bridegroom is to vow fidelity to the wife - Istribrat Dharam, while the bride is to vow fidelity to her husband - Patibrat Dharam. The husband is to protect the life and honour of his wife while she to remain content with the lifestyle of her husband and the treatment in the husband’s house.

      The couple signify their consent by bowing before Guru Granth Sahib. Then the scarf of the bridegroom is placed in the hands of the bride. The Granthi or the officiating person reads the lavan - the epithalamium of Guru Ramdas.

      Each stanza explains in detail a stage in the development of a life of love:

      1. The first stage is the performance of duties of the family and the community.

      2. The second stage is that of selfless love and holy fear which provide opportunities for devoted service and sacrifice - the discipline needed to facilitate the feeling of one spirit in two bodies. This stage is that of love, of yearning and enthusiasm. Even troubles provide opportunities for service and sacrifice, and are therefore helpful to love.

      3. The third stage is that of detachment: Vairag. Human love is superseded by divine love.

      4. The fourth stage is that of harmony and union. The bride and bridegroom are completely identified with each other.

      After the reading of each stanza, the couple goes round the Granth Sahib, the bridegroom leading the bride, while the stanza is sung to the accompaniment of musical instruments. After the reading of lavan, Anand Sahib is read. After Ardas, Karah Parsad is distributed to all present. Monogamy is practiced by the Sikhs. (Dr. Gobind Singh)

  • Rituals before Anand Karaj


    Other than Ardas, Kirtan and the Laavan (actual marriage ceremony) there should be no other rituals.

    Taking part in Punjabi or Western 'cultural rituals' negates the benefit of Anand Karaj taking place in front of Sri Guru Granth Sahib.

    ਮਨਮੁਖਿ ਅੰਧੇ ਸੁਧਿ ਨ ਕਾਈ ॥: Manmukh andhe sudh na kaaee: The blind Manmukh have no understanding at all (sggs 118).

    ਮਨਮੁਖਿ ਝੂਠੋ ਝੂਠੁ ਕਮਾਵੈ ॥: Manmukh jhootho jhooth kamaavai: The Manmukh practices falsehood, only falsehood (sggs 363).

  • A Wedding Sermon

    All the Sikh ceremonies are very simple. They are based primarily on the principle:

    Jalo aisi reet jit main piyara visrai:

    Set fire to such rituals and ceremonies that lead me away from my Beloved The ceremony of marriage is also very simple. It consists of prayer and vow. All ceremonies, in fact whether of joy or of sorrow, begin and end with prayer. As the Guru has said:

    Kita Loriye kam so har pai akhiye:

    Whenever there is any work on hand, address God about it. A lecture or sermon is no part of the ceremony. Even singing of hymns is no part of it. Music and Kirtan create a proper atmosphere. The essential part is only prayer. But it is proper and always advisable to know and understand the laws and procedure of the court to the jurisdiction of which you submit. Now that you are here in the august and sacred court of the Lord, it is but proper and necessary that you understand what the Guru’s teachings and ideals are in this connection and what he means and expects of us. This I will try to explain briefly.

    Sikhism is not a way of renunciation. For our salvation, realization of Truth, for attainment of and to find God, we do not have to give up our homes and hearths and wander in the woods and wilderness to seek the Lord who pervades in us all and in whom we all exist. The Guru says:

    Kahe re ban khojan jaee, Sarb nivasee Sada alepa tohee Sang samaee: Why go and seek Him in the woods; the Omnipotent and Eternal Pure is inseparably within you.

    The comforts and pleasures of the world are worth enjoying. The Lord has brought the much dreaded Maya to our feet and turning it into a useful instrument of service. The only thing is that we must not ourselves become its slaves. In the Sukhmani - the Psalm of Peace of Guru Arjan Sahib - it is enjoined that while enjoying dainty dishes, anointing our bodies with perfumes, living in comfortable houses and cozy beds happily with our families, wearing jewels, silks and satins, riding horses and elephants, (and now cars and airplanes), bear always the Supreme Lord in mind and sing His praises in gratefulness for His boundless bounties, mercies, and graces. Even while drinking pure and clear water, thank Him, for there are those too who are not fortunate enough even to receive this grace of His.

    Jis da ditta khavna tis kahiye sabas.: Gratefully thank the Great Giver.

    Sikhism is a way of life (Jivan Siksha), in which we have to discharge our duty - Dharam - towards the Creator and towards this world where He has been pleased to send us, and in which we realize Him. It teaches us to control and correct the attitude of our mind and attune our individual souls with the Divine Will of the Universal Soul. We have to live such a life that when we ultimately face the Master, we do so with an untarnished and bright face and a clear conscience.

    In Sikhism therefore family way of life (Grihasth Ashram) is the superior most and natural way of life, in which we have to live like a lotus and a swan, unaffected by the turbulent tides and waves of the waters, yet living and enjoying in them.

    I draw your attention, and particularly the attention of the Bride and the Bridegroom, who are today stepping into this way of family life, to the words of the Guru in the hymns that will be sung and the four Laavan (the marriage Hymns) which will be read and sung when the couple goes round the Holy Book. I may here point that these hymns composed by Guru Ramdas, the Fourth Guru, were not written particularly for the marriage ceremony, as Anand was not written by the third Guru for the distribution of Karah Parshad (sacrament). These were written to celebrate the wedding of the Individual Soul - the Atma - with the Great Spouse, the Universal Soul - the Parmatma.

    There are four stages in the progress of man towards his union with the Lord. They are Fear, Love, Restraint and Harmony. The Sat Guru wishes that our married life should also be molded on the ideal laid down for our union with the Parmatma. Our conjugal relations are designed not merely to promote worldly comfort or to perpetuate the human race, but to provide the best means of approaching God and cultivating our lives in such a manner as to make them most useful and fruitful. Marriage is not a mere contract, to be repudiated at will; it is a sacrament, a holy union consecrated in accordance with the Divine Will. Some people who believe like us that marriage is made in accordance with the Master’s Will, draw lines on the ground to represent the nine Grahas or Stars. We invoke the Lord’s presence by holding a holy congregation, with Guru Granth Sahib in our midst as witness. This holy congregation (Sangat) incorporates the presence of the Almighty, as the Guru has said:

    Vich Sangat Har Prabh Vassai Jio: God resides in the congregation

    So, you are supposed to be sitting here with the consciousness of God’s presence in your midst. And the Bride and Bridegroom are sitting in the lap of God, the source of all love and affection, and the blessings of the whole congregation are with them. As they move round the Holy Granth, they should do so with a feeling and faith that they are walking, in the course of joint life to make themselves inseparably one, to make their united life but a union, physical, intellectual and spiritual.

    The Guru’s own words are:

    Dhan pir eh na akhiyan behn ikatthe hoe. Ek jot doey murti, dhan pir kahiye soe. : They are not to be called husband and wife who only sit together; rather they are husband and wife who have one spirit in two bodies. This life of union has also four stages of development.

    1. Of Fear,

    2. Of Love,

    3. Of Restraint,

    4. and the last of Harmony or perfect at-oneness.

    1. The first is of Fear. This might sound strange to some of us who feel that Love should come first and then marriage. With us, marriage comes first, then fear and Love. Why? We celebrate Spring when the branches of trees are still naked and flowers have not yet come. We celebrate Spring in anticipation of the coming flowers. So we celebrate our marriage on the promise and anticipation of Love, which when it comes gradually out of mutual contact and understanding, exchange of thoughts and feelings and opportunities to serve each other more and more, it is always deep rooted and everlasting. But before Love comes, there is a stage of Fear, not slavish Fear, but "Nirmal bhao", Fear which dispels all fear and it is the fear of the unknown around the corner. It also means discipline.

    Jin bhao tin nahen bhao much bhao nibhviah. Those who fear the Lord have nothing else to fear; but those who do not fear Him have much fear in store for them.

    Both the husband and wife are to tread gently towards each other, fearing each other, but not being afraid of each other. Love is a delicate thing. It may get injured by the slightest departure from truth or sincerity. Any, the least adverse reference to one’s parents might wound feelings. It is a great art, as difficult and as delicate as life itself - to make a strange and unknown individual to feel at home with new people and new environment, with new elders and new relations. Great sensitive art, loving tact and patient sympathy are required to make two strange lives grow into one. This moral sensitiveness, this accommodating sympathy is called Fear by the Guru. Out of this grows Love, which is the next stage.

    2. The word for Love used by the Guru is Chao, which means enthusiasm, eagerness tinged with hope and optimistic pleasure. For what is that Love which has no enthusiasm, no yearning in it? Usually enthusiasm in marriage wears off in a few years, and then everything appears stale and monotonous. How to keep up enthusiasm in married life, is the question and the problem. Nobody can maintain youth and beauty for ever. Age and illness invade our lives, and with the wearing off of freshness our attachments also grow stale and drab. Then how to keep up freshness? The Creator knew what sort of man He was creating. He knew man’s weakness that he could not keep himself constant and fresh. He therefore provided an element in man’s nature which would keep up freshness of relationship, even though youth and beauty might depart. This element was love, which knows no staleness, no growing old. Is not God the oldest being, more old and antiquated than any man or woman could be? And yet His lovers say:

    Sahib mera neet nawan: My Lord is ever new and fresh

    The secret of keeping the relationship young and fresh is not cosmetics, but Love, unchanging love, love in all conditions, all troubles and all diseases. Troubles are a nuisance. But to a loving heart, they provide opportunities for service and sacrifice and are therefore conducive to love.

    3. Next comes the third stage. The words in the Lawan are: 

    Man chao bhaya bairagiya balram jio.: Love comes into the heart which withdraws itself from all other affections.

    The affection of the parents, of brothers and sisters, friends and companions, give place to one overpowering love and knows no rival. Just a few minutes ago, the Bride was so totally a part of her parental home. Now after this ceremony she will have to withdraw from it. All her relatives will become strangers and their sweetness will disappear, in comparison with the supreme sweetness of the new relation: -

    Habhe sak kurave ditthe tao palle tainde lagi. When all relations appeared imperfect, I sought thy hand.

    But she looks forward, with complacent joy and new chao, towards the new life with the protector of her life and honour of whom she could be proud. But this chao is bairagiya, full of vairag or sadness. Her lips are smiling, but her eyes are full of tears. This is the happiest occasion of her life, but also the saddest. It gives her a new home, but it also plucks her out of her moorings.

    The last line of Lavan mentions only the Vairag stage. In the beginning Love is immediate and compelling, and can stand no separation or absence. But constant association and understanding develop constraint and self-control, that make affections sedate and calm. Then absence is no absence. This is Vairag.

    4. Last of all comes the stage of Sehaj, which is of complete oneness, of perfect balance, which knows no separation, no mistrust. This is the stage in which effort is eliminated. The Bride’s past and present become the Bridegroom’s past and present. Her present becomes his and his becomes hers. They feel and think alike and both are completely identified with each other; that is, they become "Ik jot doey murati", one spirit in two bodies.

    Anand marriage is as much spiritual as temporal and legal. Hence some formalities have to be gone through. Before the ceremony is begun, these are a few points to ponder on:

    1. With us, husband and wife have an equal status. They are the two wheels of the chariot of life. Family life called Grehasth is the most sacred and highest order in Sikhism. Patibrat Dharam, fidelity, of wife to the husband, is as much essential as Istribrat Dharam, fidelity of husband to his wife.

    2. While I advise you, the bride, to be content and pleased with the treatment, behaviour and lot of your husband, I enjoin upon you, the groom, to remember that from now on you have to protect her life and honour and provide her with every possible comfort and necessity of life

  • The Main Ceremony

    • Procedure

      1. To begin, the brides family await the groom and his family at the Gurdwara courtyard. When the groom and his family arrive milnea (means "introductions") take place.

      2. This is begun by an Ardas (usually by the Gurdwara Granthi) and then an introduction of the main family members. It is not essential to conduct a milnea.

      3. After refeshemnts (optional) the families and friends of both the bride and groom gather in the Gurdwara (or location of Sri Guru Granth Sahib) for the Anand Karaj.

      4. Wedding guests bow before the Sri Guru Granth Sahib and assemble together. Hymns are sung as men and boys sit to one side of a central isle, and the woman and girls to the other. Every one sits on the floor reverently with legs crossed and folded.

      5. The groom enters the Darbar (main hall) and bows in front of Sri Guru Granth Sahib and then sits on the side of the hall designated for men.

      6. Just before the bride is to enter, the groom is seated in front of the Sri Guru Granth Sahib altar by a granthi.

      7. The bride then enters escorted by her brother or either her entire family or select family members.

      8. The bride bows in front of Sri Guru Granth Sahib and sits (with her sisters and bhabis (brother’s wives) around her) side by side with the groom, who on the right hand side facing the Sri Guru Granth Sahib.

      9. At this point, the groom's sisters and bhabis may sit behind him (optional).

      Note: At some stage, a ramala is given to the Sri Guru Granth Sahib either by the bride or groom or their families, out of respect.

      10. The musicians, who are called ragis, sit on a low stage and sing the hymn, "Keeta Loree-ai Kaam", to seek God's blessing and to convey a message that a successful marital union is achieved through grace.

      11. The couple and their parents stand up to signify that they have given their consent for the wedding to take place. Every one else remains seated while a Sikh offers Ardas, a prayer for the success of the marriage.

      12. A Sikh wedding official counsels the couple with the verse "Dhan Pir Eh Na Akhee-an". They are advised that marriage is not merely a social and civil contract, but a spiritual process uniting two souls so that they become one inseparable entity. The couple is reminded that the spiritual nature of family harmony is given emphasis by the example of the Sikh gurus, who themselves entered matrimony and had children.

      • The husband is to love and respect his wife, encourage her with kind consideration, recognize her individuality, regard her as his equal, offering guidance and support.

      • The wife is to show her love and respect with loyalty, support her husband's objectives willingly, harmonize with him, and share in happiness and sorrow, prosperity or adversity.

      • The couple are to ally themselves with each other in an endeavor to achieve a harmonious union, intellectually, emotionally, physically, materially and spiritually.

      13. The bride's father (or one acting in his stead) takes the left end of the palla (a long scarf, shawl, or length of turban cloth) and arranges it over the bride's shoulder and gives her the left end to hold.

      The ragis sing the hymn: "Pallai Taiddai Lagee" symbolizing joining the couple by the palla to each other and God.

      14. The Laavan, the Four Wedding Rounds, begin.

      The Groom, holding his end of the palaa, walks to the left and clockwise around the Guru Granth during each laavan (the bride follows him holding onto her end of the palaa), as the ragis sing the words of the Lavan. After every circle, the bride and groom should bow before the Sri Guru Granth Sahib, lowering their forehead to touch the ground and then stand up to listen to the recitation of the next stanza. The couple makes their first marital adjustment by keeping in step with each other. The 2nd, 3rd and final 4th round, are conducted in the same manner. After the final round the couple bow and sit in front of the Sri Guru Granth Sahib.

      Summary of the First Round
      • Commit to righteousness. Always be Truthful and tread the path of Dharma.
      • Renounce sinful actions. Never consider treading on the path of falsehood and deception.
      • Remember, mediate and embrace God and recite His Naam.
      • Only by good fortune, is real peace obtained and Lord seems sweet to the mind.
      • Worship the one Waheguru and all your sins will vanish.
      • With these principles on-board, together you begin the first stage of marriage.

      Summary Second Round
      • In the second round, the Guru asks the partners to advance further towards meeting the True Guru - God, the spiritual destiny of all humans:
      • The Guru leads you to meet the True Guru, the Primal Being - the enlightener
      • Only have fear of fearless God and no one else, live in hukam;
      • And thus all the filth of your own ego will disappear from your mind.
      • with humility before the Lord, Sing His praises and feel His presence within you both.
      • Perpetual bliss will gather and you will feel on top of the world;
      • You will see God everywhere, deep within you and outside; always sing of Him in joy;
      • In the second round, the divine music (Anhad-Shabad) will resound.

      Summary Third Round
      • In the third round, the Guru says that the partners' minds are filled with "Divine Love":
      • There is great anticipation and expectation in the minds of these cosmic travellers;
      • In the company of saintly people this mind is calmed down and settled.
      • Meeting the Sadh Sangat (Holy Congregation), which is only obtained by good fortune;
      • Sahaj path is found. The Guru instructs that- Together speak the Word of the Lord's holy bani,
      • Recite Gurbani and sing the Glorious Praises of the Lord. The Naam will vibrates and resounds within your hearts;
      • In this state of bliss your unique destiny will be realized as inscribed "upon your foreheads".
      • Knowing your future destiny; divine love will be awakened within you.

      Summary Fourth Round
      • In the final round, the Guru says that following these instructions, the partners' minds become peaceful and they will have found the Lord:
      • The Lord is found and calmness (sahaj) engulf your minds; deep peace dwells within.
      • God's Will seems sweet to these Gurmukhs - they will be perfectly happy and satisfied with their lives.
      • You will lovingly focus your consciousness on the Lord, day and night.
      • All your desires will be fulfilled; all your mind's desires will have born fruits - complete contentment will be achieved.
      • The Souls together will blend together and experience Waheguru and only the true Naam will occupy their hearts and minds.

      15. The entire congregation then sings "Anand Sahib", the "Song of Bliss". The hymn emphasizes the fusing of two souls into one as they merge with the divine.

      16. Conclusion, the ragis sing two hymns to complete the ceremony:

      "Viyah Hooa Mere Babla" - celebrates the marriage of the couple and their union with God.

      "Puree Asa Ji Mansaa Mere Ram" - describes the happiness at having found the perfect partner.

      17. Every one stands for the final Ardas. After it has been said, everyone bows, and resumes sitting.

      18. A Sikh reads a random verse called a hukam which concludes the ceremony.

      19. Lastly, a ragi serves everyone a handful of prashad, a sacred sweet blessed during the prayer.

      20. The married couple and their families, express thanks to all present for taking part in the celebration. The wedding party guests congratulate the married couple.

      21. Everyone gathers in the langar hall to eat.

    • Pre-Wedding Hymn 'Keeta Loree-ai Kaam'

      This Shabad is by Guru Nanak Sahib Ji in Siree Raag:

      ਪਉੜੀ ॥ ਕੀਤਾ ਲੋੜੀਐ ਕੰਮੁ ਸੁ ਹਰਿ ਪਹਿ ਆਖੀਐ ॥ ਕਾਰਜੁ ਦੇਇ ਸਵਾਰਿ ਸਤਿਗੁਰ ਸਚੁ ਸਾਖੀਐ ॥ ਸੰਤਾ ਸੰਗਿ ਨਿਧਾਨੁ ਅੰਮ੍ਰਿਤੁ ਚਾਖੀਐ ॥ ਭੈ ਭੰਜਨ ਮਿਹਰਵਾਨ ਦਾਸ ਕੀ ਰਾਖੀਐ ॥ ਨਾਨਕ ਹਰਿ ਗੁਣ ਗਾਇ ਅਲਖੁ ਪ੍ਰਭੁ ਲਾਖੀਐ ॥20॥

      Pauree ॥ Keeta loree-ai kaam s har pehi aakheeai ॥ kaaraj dhaee savaar sathigur sach saakheeai ॥ sa(n)thaa sa(n)g nidhhaan a(n)mrith chaakheeai ॥ bhai bha(n)jan miharavaan dhaas kee raakheeai ॥ naanak har gun gaae alakh prabh laakheeai ॥20॥

      Pauree: Whatever work you wish to accomplish-tell it to the Lord. He will resolve your affairs; the True Guru gives His Guarantee of Truth. In the Society of the Saints, you shall taste the treasure of the Ambrosial Nectar. The Lord is the Merciful Destroyer of fear; He preserves and protects His slaves. O Nanak, sing the Glorious Praises of the Lord, and see the Unseen Lord God. ॥20॥

      -SGGS page 91

    • Pre-Wedding Hymn 'Pallai Thaiddai Laagee'

      This Shabad is by Guru Arjan Sahib Ji in Raag Raamkalee:

      ਸਲੋਕ ਮਃ 5 ॥ ਉਸਤਤਿ ਨਿੰਦਾ ਨਾਨਕ ਜੀ ਮੈ ਹਭ ਵਞਾਈ ਛੋੜਿਆ ਹਭੁ ਕਿਝੁ ਤਿਆਗੀ ॥ ਹਭੇ ਸਾਕ ਕੂੜਾਵੇ ਡਿਠੇ ਤਉ ਪਲੈ ਤੈਡੈ ਲਾਗੀ ॥1॥

      Salok ma 5॥ ousathath ni(n)dhaa naanak Ji mai habh van(j)aaee shhorriaa habh kijh thiaagee॥ habhae saak koorraavae ddit(h)ae tho pallai thaiddai laagee ॥1॥

      Salok, Fifth Mehla: I have totally discarded praise and slander, O Nanak; I have forsaken and abandoned everything. I have seen that all relationships are false, and so I have grasped hold of the hem of Your robe, Lord. ((1))

      -SGGS page 963

    • The Four Laavan

      Laavan: Wedding Hymns

      First Laavan

      ਸੂਹੀ ਮਹਲਾ ੪ ॥
      Soohee Mehlaa 4.

      Soohee, Fourth Mehl:

      ਹਰਿ ਪਹਿਲੜੀ ਲਾਵ ਪਰਵਿਰਤੀ ਕਰਮ ਦ੍ਰਿੜਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
      Har pehlrree laav parvirtee karam drirraya balram jeo.

      In the first round of the marriage ceremony, the Lord sets out instructions for performing the daily duties of married life.

      ਬਾਣੀ ਬ੍ਰਹਮਾ ਵੇਦੁ ਧਰਮੁ ਦ੍ਰਿੜਹੁ ਪਾਪ ਤਜਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
      Bani Brahama Ved dharm drirro paap tajaa-i-aa balram jeo.

      Instead of the hymns of the Vedas to Brahma, embrace the righteous conduct of Dharma, and renounce sinful actions.

      ਧਰਮੁ ਦ੍ਰਿੜਹੁ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹੁ ਸਿਮ੍ਰਿਤਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥
      Dharam drirro Harnaam dhiavo simrat naam drirraya.

      Meditate on the Lord's Name; embrace and enshrine the contemplative remembrance of the Naam.

      ਸਤਿਗੁਰੁ ਗੁਰੁ ਪੂਰਾ ਆਰਾਧਹੁ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਗਵਾਇਆ ॥
      Satgur gur poora aarodho sabh kilvikh paap gavi-aa.

      Worship and adore the Guru, the Perfect True Guru, and all your sins shall be dispelled.

      ਸਹਜ ਅਨੰਦੁ ਹੋਆ ਵਡਭਾਗੀ ਮਨਿ ਹਰਿ ਹਰਿ ਮੀਠਾ ਲਾਇਆ ॥
      Sehaj anand ho-aa vadbhagi mun har har meethaa laa-i-aa.

      By great good fortune, celestial bliss is attained, and the Lord, Har, Har, seems sweet to the mind.

      ਜਨੁ ਕਹੈ ਨਾਨਕੁ ਲਾਵ ਪਹਿਲੀ ਆਰੰਭੁ ਕਾਜੁ ਰਚਾਇਆ ॥੧॥
      Jan kahai Nanak laav pehlee arambh kaaj rachaa-i-aa. || 1 ||

      Servant Nanak proclaims that, in this, the first round of the marriage ceremony, the marriage ceremony has begun. || 1 || 

      Second Laavan

      ਹਰਿ ਦੂਜੜੀ ਲਾਵ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਮਿਲਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
      Har doojrhee laav satgur purakh milaya balram jeo.

      In the second round of the marriage ceremony, the Lord leads you to meet the True Guru.

      ਨਿਰਭਉ ਭੈ ਮਨੁ ਹੋਇ ਹਉਮੈ ਮੈਲੁ ਗਵਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
      Nirbhao bhey mun ho-ay humai meil gavi-aa balram jeo.

      With the Fear of God, the Fearless Lord in the mind, the filth of egotism is eradicated.

      ਨਿਰਮਲੁ ਭਉ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਹਰਿ ਵੇਖੈ ਰਾਮੁ ਹਦੂਰੇ ॥
      Nirmal bhao paiya har gun gaa-i-aa har vekheh ram hadooreh.

      In the Fear of God, the Immaculate Lord, sing the Glorious Praises of the Lord, and behold the Lord's Presence before you.

      ਹਰਿ ਆਤਮ ਰਾਮੁ ਪਸਾਰਿਆ ਸੁਆਮੀ ਸਰਬ ਰਹਿਆ ਭਰਪੂਰੇ ॥
      Har aatam ram pasaari-aa suami sarab rihya bharpooray.

      The Lord, the Supreme Soul, is the Lord and Master of the Universe; He is pervading and permeating everywhere, filling all spaces.

      ਅੰਤਰਿ ਬਾਹਰਿ ਹਰਿ ਪ੍ਰਭੁ ਏਕੋ ਮਿਲਿ ਹਰਿ ਜਨ ਮੰਗਲ ਗਾਏ ॥
      Antar baahar har prabh eko mil har jan mangal gaaeh.

      Deep within, and outside as well, there is only the One Lord God. Meeting together, the humble servants of the Lord sing the songs of joy.

      ਜਨ ਨਾਨਕ ਦੂਜੀ ਲਾਵ ਚਲਾਈ ਅਨਹਦ ਸਬਦ ਵਜਾਏ ॥੨॥
      Jan Nanak dooji laav chlaaee unhudh sabad vajaeh. || 2 ||

      Servant Nanak proclaims that, in this, the second round of the marriage ceremony, the unstruck sound current of the Shabad resounds. || 2 ||

      Third Laavan

      ਹਰਿ ਤੀਜੜੀ ਲਾਵ ਮਨਿ ਚਾਉ ਭਇਆ ਬੈਰਾਗੀਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
      Har teejrhee laav man chao bhiya bairagia balram jeo.

      In the third round of the marriage ceremony, the mind is filled with Divine Love.

      ਸੰਤ ਜਨਾ ਹਰਿ ਮੇਲੁ ਹਰਿ ਪਾਇਆ ਵਡਭਾਗੀਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
      Sant jana har mail har paiya vadbhagia balram jeo.

      Meeting with the humble Saints of the Lord, I have found the Lord, by great good fortune.

      ਨਿਰਮਲੁ ਹਰਿ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਮੁਖਿ ਬੋਲੀ ਹਰਿ ਬਾਣੀ ॥
      Nirmal har paayia hargoon gaiya mukh boli har bani.

      I have found the Immaculate Lord, and I sing the Glorious Praises of the Lord. I speak the Word of the Lord's Bani.

      ਸੰਤ ਜਨਾ ਵਡਭਾਗੀ ਪਾਇਆ ਹਰਿ ਕਥੀਐ ਅਕਥ ਕਹਾਣੀ ॥
      Sant jina vadbhagi paaya har kathieh akath kahaani.

      By great good fortune, I have found the humble Saints, and I speak the Unspoken Speech of the Lord.

      ਹਿਰਦੈ ਹਰਿ ਹਰਿ ਹਰਿ ਧੁਨਿ ਉਪਜੀ ਹਰਿ ਜਪੀਐ ਮਸਤਕਿ ਭਾਗੁ ਜੀਉ ॥
      Hirdai har har har dhun oopji har japieh mustak bhaag jeo.

      The Name of the Lord, Har, Har, Har, vibrates and resounds within my heart; meditating on the Lord, I have realized the destiny inscribed upon my forehead.

      ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਤੀਜੀ ਲਾਵੈ ਹਰਿ ਉਪਜੈ ਮਨਿ ਬੈਰਾਗੁ ਜੀਉ ॥੩॥
      Jan Nanak boley tiji laavai har oopjay mun bairaag jeo. || 3 ||

      Servant Nanak proclaims that, in this, the third round of the marriage ceremony, the mind is filled with Divine Love for the Lord. || 3 ||

      Forth Laavan

      ਹਰਿ ਚਉਥੜੀ ਲਾਵ ਮਨਿ ਸਹਜੁ ਭਇਆ ਹਰਿ ਪਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
      Har chau-tharhee laav mun sehaj bhiya har paaiyua balram jeo.

      In the fourth round of the marriage ceremony, my mind has become peaceful; I have found the Lord.

      ਗੁਰਮੁਖਿ ਮਿਲਿਆ ਸੁਭਾਇ ਹਰਿ ਮਨਿ ਤਨਿ ਮੀਠਾ ਲਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
      Gurmukh milia subhaey har mun tun mitha laaya balram jeo.

      As Gurmukh, I have met Him, with intuitive ease; the Lord seems so sweet to my mind and body.

      ਹਰਿ ਮੀਠਾ ਲਾਇਆ ਮੇਰੇ ਪ੍ਰਭ ਭਾਇਆ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਈ ॥
      Har mitha laaya mereh prabh bhaya un-din har liv laa-ee.

      The Lord seems so sweet; I am pleasing to my God. Night and day, I lovingly focus my consciousness on the Lord.

      ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇਆ ਸੁਆਮੀ ਹਰਿ ਨਾਮਿ ਵਜੀ ਵਾਧਾਈ ॥
      Mun chindia phal paaya suami har nam vaji vadhaaee.

      I have obtained my Lord and Master, the fruit of my mind's desires. The Lord's Name resounds and resonates.

      ਹਰਿ ਪ੍ਰਭਿ ਠਾਕੁਰਿ ਕਾਜੁ ਰਚਾਇਆ ਧਨ ਹਿਰਦੈ ਨਾਮਿ ਵਿਗਾਸੀ ॥
      Har prabh thakur kaaj rachaiya dhun hirdey nam vigasee.

      The Lord God, my Lord and Master, blends with his bride, and her heart blossoms forth in the Naam.

      ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਚਉਥੀ ਲਾਵੈ ਹਰਿ ਪਾਇਆ ਪ੍ਰਭੁ ਅਵਿਨਾਸੀ ॥੪॥੨॥
      Jan Nanak boley chaoteh laaveh har paaiya prabh avnaasee. || 4 || 2 ||

      Servant Nanak proclaims that, in this, the fourth round of the marriage ceremony, we have found the Eternal Lord God. || 4 || 2 ||

      Post Wedding Hymn: Viyah Hooa Mere Baabla

      My marriage is performed, O’ my father! By Guru’s instruction I have obtained God. The darkness of my ignorance is removed. The Guru has blazed the very bright light of Divine knowledge. The Guru given Divine knowledge is shedding lustre and the darkness is dispelled. I have therefore found the priceless gem of God’s Name. My malady of ego has departed and my anguish is over. Under Guru’s instruction I myself have eaten up my self-conceit. I have obtained God of immortal form, as my spouse. He is imperishable and so dies or goes not. The marriage has been solemnized, O’ my father! and by Guru’s instruction, I have found God.

    • Post-Wedding Hymn 'Viyah Hooa Mere Baabla'

      This Shabad is by Guru Raam Daas Ji in Siree Raag:

      ਵੀਆਹੁ ਹੋਆ ਮੇਰੇ ਬਾਬੁਲਾ ਗੁਰਮੁਖੇ ਹਰਿ ਪਾਇਆ ॥ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਕਟਿਆ ਗੁਰ ਗਿਆਨੁ ਪ੍ਰਚੰਡੁ ਬਲਾਇਆ ॥ ਬਲਿਆ ਗੁਰ ਗਿਆਨੁ ਅੰਧੇਰਾ ਬਿਨਸਿਆ ਹਰਿ ਰਤਨੁ ਪਦਾਰਥੁ ਲਾਧਾ ॥ ਹਉਮੈ ਰੋਗੁ ਗਇਆ ਦੁਖੁ ਲਾਥਾ ਆਪੁ ਆਪੈ ਗੁਰਮਤਿ ਖਾਧਾ ॥ ਅਕਾਲ ਮੂਰਤਿ ਵਰੁ ਪਾਇਆ ਅਬਿਨਾਸੀ ਨਾ ਕਦੇ ਮਰੈ ਨ ਜਾਇਆ ॥ ਵੀਆਹੁ ਹੋਆ ਮੇਰੇ ਬਾਬੋਲਾ ਗੁਰਮੁਖੇ ਹਰਿ ਪਾਇਆ ॥2॥

      Viyah hooa mere baabla guramukhae har paaeiaa ॥ agiaan a(n)dhhaeraa kattiaa gur giaan pracha(n)dd balaaeiaa ॥ baliaa gur giaan a(n)dhhaeraa binasiaa har rathan padhaarathh laadhhaa ॥ houmai rog gaeiaa dhukh laathhaa aap aapai guramath khaadhhaa ॥ akaal moorath var paaeiaa abinaasee naa kadhae marai n jaaeiaa ॥ veeaahu hoaa maerae baabolaa guramukhae har paaeiaa ॥2॥

      My marriage has been performed, O my father. As Gurmukh, I have found the Lord. The darkness of ignorance has been dispelled. The Guru has revealed the blazing light of spiritual wisdom. This spiritual wisdom given by the Guru shines forth, and the darkness has been dispelled. I have found the Priceless Jewel of the Lord. The sickness of my ego has been dispelled, and my pain is over and done. Through the Guru's Teachings, my identity has consumed my identical identity. I have obtained my Husband Lord, the Akaal Moorat, the Undying Form. He is Imperishable; He shall never die, and He shall never ever leave. My marriage has been performed, O my father. As Gurmukh, I have found the Lord. ॥2॥

      -SGGS page 78

    • Post-Wedding Hymn 'Puree Asa Ji Mansaa Mere Ram'

      This Shabad is by Guru Arjan Sahib Ji in Raag Vadhans:

      ਪੂਰੀ ਆਸਾ ਜੀ ਮਨਸਾ ਮੇਰੇ ਰਾਮ ॥ ਮੋਹਿ ਨਿਰਗੁਣ ਜੀਉ ਸਭਿ ਗੁਣ ਤੇਰੇ ਰਾਮ ॥ ਸਭਿ ਗੁਣ ਤੇਰੇ ਠਾਕੁਰ ਮੇਰੇ ਕਿਤੁ ਮੁਖਿ ਤੁਧੁ ਸਾਲਾਹੀ ॥ ਗੁਣੁ ਅਵਗੁਣੁ ਮੇਰਾ ਕਿਛੁ ਨ ਬੀਚਾਰਿਆ ਬਖਸਿ ਲੀਆ ਖਿਨ ਮਾਹੀ ॥ ਨਉ ਨਿਧਿ ਪਾਈ ਵਜੀ ਵਾਧਾਈ ਵਾਜੇ ਅਨਹਦ ਤੂਰੇ ॥ ਕਹੁ ਨਾਨਕ ਮੈ ਵਰੁ ਘਰਿ ਪਾਇਆ ਮੇਰੇ ਲਾਥੇ ਜੀ ਸਗਲ ਵਿਸੂਰੇ ॥4॥1॥

      Puree asa Ji mansaa mere ram ॥ mohi niragun Jio sabh gun thaerae ram ॥ sabh gun thaerae t(h)aakur maerae kith mukh thudhh saalaahee ॥ gun avagun maeraa kishh n beechaariaa bakhas leeaa khin maahee ॥ no nidhh paaee vaJi vaadhhaaee vaajae anehadh thoorae ॥ kahu naanak mai var ghar paaeiaa maerae laathhae Ji sagal visoorae ॥4॥1॥

      My hopes and desires have been fulfilled, O my Lord. I am worthless, without virtue; all virtues are Yours, O Lord. All virtues are Yours, O my Lord and Master; with what mouth should I praise You? You did not consider my merits and demerits; you forgave me in an instant. I have obtained the nine treasures, congratulations are pouring in, and the unstruck melody resounds. Says Nanak, I have found my Husband Lord within my own home, and all my anxiety is forgotten.

  • Anand Sanskar (Extract from Rehat Maryada - Sikh Code of Conduct)


    Anand Sanskar (Lit. Joyful Ceremonial : Sikh Matrimonial Ceremony and Conventions)

    a. A Sikh man and woman should enter wedlock without giving thought to the prospective spouse's caste and descent.

    b. A Sikh's daughter must be married to a Sikh.

    c. A Sikh's marriage should be solemnized by Anand marriage rites.

    d. Child marriage is taboo for Sikhs.

    e. When a girl becomes marriageable, physically, emotionally and by virtue of maturity of character, a suitable Sikh match should be found and she be married to him by Anand marriage rites.

    f. Marriage may not be preceded by engagement ceremony. But if an engagement ceremony is sought to he held, a congregational gathering should be held and, after offering the Ardas before the Guru Granth Sahib, a kirpan, a steel bangle and some sweets may be tendered to the boy.

    g. Consulting horoscopes for determining which day or date is auspicious or otherwise for fixing the day of the marriage is a sacrilege. Any day that the parties find suitable by mutual consultation should be fixed.

    h. Putting on floral or gilded face ornamentation, decorative headgear or red thread band round the wrist, worshipping of ancestors, dipping feet in milk mixed with water, cutting a berry or jandi (Prosopis spieigera) bushes, filling pitcher, ceremony of retirement in feigned displeasure, reciting couplets, performing havans (Sacrificial fire), installing vedi (a wooden canopy or pavilion under which Hindu marriages are performed), prostitutes' dances, drinking liquor, are all sacrileges.

    i. The marriage party should have as small a number of people as the girl's people desire. The two sides should greet each other singing sacred hymns and finally by the Sikh greetings of Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh.

    j. For marriage, there should be a congregational gathering in the holy presence of Guru Granth Sahib. There should be hymn-singing by ragis or by the whole congregation. Then the girl and the boy should he made to sit facing the Guru Granth Sahib. The girl should sit on the left side of the boy. After soliciting the congregation's permission, the master of the marriage ceremony (who may be a man or a woman) should bid the boy and girl and their parents or guardians to stand and should offer the Ardas for the commencement of the Anand marriage ceremony.

    The officiant should then apprise the boy and the girl of the duties and obligations of conjugal life according to the Guru's tenets.

    He should initially give to the two an exposition of their common mutual obligations. He should tell them how to model the husband-wife relationship on the love between the individual soul and the Supreme Soul in the light of the contents of circumambulation (Lavan) hymns in the Suhi measure (rag) section (The bulk of the Guru Granth (the Sikh holy book) is divided on the basis of the ragas (measures) of the Indian classical music. Suhi is one of the ragas featuring in the Guru Granth Sahib) of the Guru Granth Sahib.

    He should explain to them the notion of the state of "a single soul in two bodies" to be achieved through love and make them see how they may attain union with the Immortal Being discharging duties and obligations of the householders' life. Both of them, they should be told, have to make their conjugal union a means to the fulfillment of the purpose of the journey of human existence; both have to lead clean and Guru-oriented lives through the instrumentality of their union.

    He should then explain to the boy and girl individually their respective conjugal duties as husband and wife.

    The bridegroom should be told that the girl's people having chosen him as the fittest match from among a whole lot, he should regard his wife as his better half, accord to unflinching love and share with her all that he has. In all situations, he should protect her person and honour, he should be completely loyal to her and he should show much respect and consideration for her parents and relations as for his own.

    The girl should be told that she has been joined in matrimony to her man in the hallowed presence of the Guru Granth Sahib and the congregation. She should ever harbour for him deferential solicitude, regard him the lord master of her love and trust; she should remain firm in her loyalty to him and serve him in joy and sorrow and in every clime (native or foreign) and should show the same regard and consideration to his parents and relatives as she would, to her own parents and relatives.

    The boy and girl should bow before the Guru Granth Sahib to betoken their acceptance of these instructions. Thereafter, the girl's father or the principal relation should make the girl grasp one end of the sash which the boy is wearing over his shoulders and the person in attendance of the Guru Granth Sahib should recite the matrimonial circumambulation stanzas {Lavan of the fourth Guru in the Suhi musical measure section of the Guru Granth Sahib } (Pp. 773-4). After the conclusion of the recitation of each of the stanzas, the boy, followed by the girl holding the end of the sash, should go round the Guru Granth Sahib while the ragis or the congregation sing out the recited stanza.

    The boy and girl, after every circumambulation, should bow before the Guru Granth Sahib in genuflexion, lowering their forehead to touch the ground and then stand up to listen to the recitation of the next stanza.There being four matrimonial circumambulation stanzas in the concerned hymn, the proceeding will comprise four circumambulations with the incidental singing of the stanza.After the fourth circumabulation, the boy and girl should, after bowing before the Guru Granth Sahib, sit down at the appointed place and the Ragis or the person who has conducted the ceremony should recite the first five and the last stanza of the Anand Sahib. Thereafter, the Ardas should he offered to mark the conclusion of the Anand marriage ceremony and the sacred pudding, distributed'.

    k. Persons professing faiths other than the Sikh faith cannot be joined in wedlock by the Anand Karaj ceremony.

    l. No Sikh should accept a match for his/her son or daughter for monetary consideration.

    m. If the girl's parents at any time or on any occasion visit their daughter's home and a meal is ready there, they should not hesitate to eat there. Abstaining from eating at the girl's home is a superstition. The Khalsa has been blessed with the boon of victuals and making others eat by the Guru and the Immortal Being. The girl's and boy's people should keep accepting each other's hospitality, because the Guru has joined them in relationship of equality (Prem Sumarag).

    n. If a woman's husband has died, she may, if she so wishes, finding a match suitable for her, remarry. For a Sikh man whose wife has died, similar ordinance obtains.

    o. The remarriage may be solemnized in the same manner as the Anand marriage.

    p. Generally, no Sikh should marry a second wife if the first wife is alive.

    q. A baptised ought to get his wife also baptised.

  • Rituals after Anand Karaj


    Other than Ardas, Kirtan and the Laavan (actual marriage ceremony) there should be no other rituals.

    Taking part in Punjabi or Western 'cultural rituals' negates the benefit of Anand Karaj taking place in front of Sri Guru Granth Sahib.

    ਮਨਮੁਖਿ ਅੰਧੇ ਸੁਧਿ ਨ ਕਾਈ ॥: Manmukh andhe sudh na kaaee: The blind Manmukh have no understanding at all (sggs 118).

    ਮਨਮੁਖਿ ਝੂਠੋ ਝੂਠੁ ਕਮਾਵੈ ॥: Manmukh jhootho jhooth kamaavai: The Manmukh practices falsehood, only falsehood (sggs 363).

    Parents of Bride and Groom must note: There should be no lavish receptions or partying after visiting Sri Guru Granth Sahib (in the evening or any other day) for Anand Karaj. No changing of clothes and/ or cutting of hair, application of facial make-up, etc. No rituals at the Bride's house or Groom's house.

    Waheguru know's and see's everything and will hold the Manmukh's to account.

 




Guide To Discover Sikhism