Amrit and Maryada

Dear All,

Here are my two cents on;




The two words Rahat ਰਹਤ and Rahit ਰਹਿਤ have different meanings and have to be understood as such.

The word Rahatਰਹਤis derived from Rahi, which in turn is derived from Raha/Rahana, meaning reside, dwell, exist, continue, or remain, custom, habit, manner, mathod as written in Mahan Kosh and Gurmukhi word dictionary of AGGS by Dr. Surinder Singh Kohli.

The words Rahat/ਰਹਤ(way of life or desciplin)and Rahit/ਰਹਿਤ (without or excep) are incorporated in AGGS in the following hymns of Guru Nanak (Ragas Bilawal and Parbhati) and Guru Arjan in (Ragas Bhairo and Sarang




ਨਿਕਟਿ ਵਸੈ ਦੇਖੈ ਸਭੁ ਸੋਈ ॥ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥ ਵਿਣੁ ਭੈ ਪਇਐ ਭਗਤਿ ਨ ਹੋਈ ॥ ਸਬਦਿ ਰਤੇ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥੧॥ ਐਸਾ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ॥ ਗੁਰਮੁਖਿ ਪਾਵਸਿ ਰਸਿ ਰਸਿ ਮਾਨੁ ॥੧॥ ਰਹਾਉ ॥ ਗਿਆਨੁ ਗਿਆਨੁ ਕਥੈ ਸਭੁ ਕੋਈ ॥ ਕਥਿ ਕਥਿ ਬਾਦੁ ਕਰੇ ਦੁਖੁ ਹੋਈ ॥ਕਥਿ ਕਹਣੈ ਤੇ ਰਹੈ ਨ ਕੋਈ ॥ਬਿਨੁ ਰਸ ਰਾਤੇ ਮੁਕਤਿ ਨ ਹੋਈ ॥੨॥ਗਿਆਨੁ ਧਿਆਨੁ ਸਭੁ ਗੁਰ ਤੇ ਹੋਈ ॥ਸਾਚੀ ਰਹਤ ਸਾਚਾ ਮਨਿ ਸੋਈ ॥ਮਨਮੁਖਕਥਨੀਹੈਪਰੁ ਰਹਤ ਨ ਹੋਈ ॥ ਨਾਵਹੁਭੂਲੇ ਥਾਉ ਨ ਕੋਈ ॥ਮਨੁ ਮਾਇਆ ਬੰਧਿਓ ਸਰ ਜਾਲਿ ॥ਘਟਿ ਘਟਿ ਬਿਆਪਿ ਰਹਿਓ ਬਿਖੁ ਨਾਲਿ ॥ਜੋ ਆਂਜੈ ਸੋ ਦੀਸੈ ਕਾਲਿ ॥ਕਾਰਜੁ ਸੀਧੋ ਰਿਦੈ ਸਮ੍ਹ੍ਹਾਲਿ ॥੪॥ਸੋ ਗਿਆਨੀ ਜਿਨਿ ਸਬਦਿ ਲਿਵ ਲਾਈ ॥ਮਨਮੁਖਿ ਹਉਮੈ ਪਤਿ ਗਵਾਈ ॥ਆਪੇ ਕਰਤੈ ਭਗਤਿ ਕਰਾਈ ॥ਗੁਰਮੁਖਿ ਆਪੇ ਦੇ ਵਡਿਆਈ ॥੫॥ਰੈਣਿ ਅੰਧਾਰੀ ਨਿਰਮਲ ਜੋਤਿ ॥ਨਾਮ ਬਿਨਾ ਝੂਠੇ ਕੁਚਲ ਕਛੋਤਿ ॥ਬੇਦੁ ਪੁਕਾਰੈ ਭਗਤਿ ਸਰੋਤਿ ॥ਸੁਣਿ ਸੁਣਿ ਮਾਨੈ ਵੇਖੈ ਜੋਤਿ ॥੬॥ਸਾਸਤ੍ਰ ਸਿਮ੍ਰਿਤਿ ਨਾਮੁ ਦ੍ਰਿੜਾਮੰ ॥ਗੁਰਮੁਖਿ ਸਾਂਤਿ ਊਤਮ ਕਰਾਮੰ ॥ਮਨਮੁਖਿ ਜੋਨੀ ਦੂਖ ਸਹਾਮੰ ॥ਬੰਧਨ ਤੂਟੇ ਇਕੁ ਨਾਮੁ ਵਸਾਮੰ ॥੭॥ਮੰਨੇ ਨਾਮੁ ਸਚੀ ਪਤਿ ਪੂਜਾ ॥ਕਿਸੁ ਵੇਖਾ ਨਾਹੀ ਕੋ ਦੂਜਾ ॥ਦੇਖਿ ਕਹਉ ਭਾਵੈ ਮਨਿ ਸੋਇ ॥ਨਾਨਕੁ ਕਹੈ ਅਵਰੁ ਨਹੀ ਕੋਇ ॥੮॥੧॥


Nikat vasai ḏekẖai sabẖ so▫ī. Gurmukẖ virlā būjẖai ko▫ī. viṇ bẖai pa▫i▫ai bẖagaṯ na ho▫ī. Sabaḏ raṯe saḏā sukẖ ho▫ī. ||1|| Aisā gi▫ān paḏārath nām. Gurmukẖ pāvas ras ras mān. ||1|| rahā▫o. Gi▫ān gi▫ān kathai sabẖ ko▫ī. Kath kath bāḏ kare ḏukẖ ho▫ī. Kath kahṇai ṯe rahai na ko▫ī. Bin ras rāṯe mukaṯ na ho▫ī. ||2|| Gi▫ān ḏẖi▫ān sabẖ gur ṯe ho▫ī.Saachee Rahat Saachaa Man Soyee, Manmukh Kathnee Hai Par Rahat Na Hoyee, Naavoh Bhoolay Thaou Na Koyee. Man mā▫i▫ā banḏẖi▫o sar jāl. Gẖat gẖat bi▫āp rahi▫o bikẖ nāl. Jo āʼnjai so ḏīsai kāl. Kāraj sīḏẖo riḏai samĥāl. ||4|| So gi▫ānī jin sabaḏ liv lā▫ī. Manmukẖ ha▫umai paṯ gavā▫ī. Āpe karṯai bẖagaṯ karā▫ī. Gurmukẖ āpe ḏe vadi▫ā▫ī. ||5|| Raiṇ anḏẖārī nirmal joṯ. Nām binā jẖūṯẖe kucẖal kacẖẖoṯ. Beḏ pukārai bẖagaṯ saroṯ. Suṇ suṇ mānai vekẖai joṯ. ||6|| Sāsṯar simriṯ nām ḏariṛ▫ām. Gurmukẖ sāʼnṯ ūṯam karāmaʼn. Manmukẖ jonī ḏūkẖ sahāmaʼn. Banḏẖan ṯūte ik nām vasāmaʼn. ||7|| Manne nām sacẖī paṯ pūjā. Kis vekẖā nāhī ko ḏūjā. Ḏekẖ kaha▫o bẖāvai man so▫e. Nānak kahai avar nahī ko▫e. ||8||1||

Akal Purkh dwells close at hand, and sees all,but how rare is the Guru willed who understands this. Without the Fear of God, there is no devotional worship. Imbued with the Word of the Sabd, eternal peace is attained. ||1|| Such is the spiritual wisdom, the treasure of the Naam; obtaining it, the Guru willed enjoy the subtle essence of this nectar. ||1||Pause|| Everyone talks about spiritual wisdom and spiritual knowledge.Talking, talking, they argue, and suffer. No one can stop talking and discussing it. Without being imbued with the subtle essence, there is no liberation. ||2|| Spiritual wisdom and meditation all come from the Guru. The True way of life comes through Truth embedded in the mind. The self-willed talks about it, but does not practice it. Forgetting the Name, one does not find any solace or peace. Maya has caught the mind in the trap of the whirlpool. Each and every heart is trapped by this bait of poison and sin. See that whoever has come, is subject to death. Your affairs shall be adjusted, if you contemplate the Akal Purkh in your heart. ||4|| He alone is a spiritual teacher, who lovingly focuses his consciousness on the Word of the Sabd.The self-willed, egotistical self willed loses his honor.The Creator Itself inspires us to Its devotional worship. God blesses the Gurmukh with glorious greatness. ||5|| The life-night is dark, while the Divine Light is immaculate. Those who lack the Naam, are false, filthy and untouchable. The Vedas preach sermons of devotional worship. Listening, hearing and believing, one beholds the Divine Light. ||6|| The Shaastras and Simritees implant the Naam within. The Guru willed lives in peace and tranquility, doing deeds of sublime purity. The self-willed suffers the pains of reincarnation. Enshrining the Name of the One Akal Purkh bonds are broken. ||7|| Believing in the Naam, one obtains true honor and adoration. Who should I see? There is none other than the Akal Purkh. I see, and I say, that Akal Purkh alone is pleasing to my mind. Says Nanak, there is no other at all. ||8||1||
-----Guru Nanak, Raag Bilawal, AGGS, Page. 831-12




ਮਾਇਆ ਮੋਹਿ ਸਗਲ ਜਗੁ ਛਾਇਆ ॥ਕਾਮਣਿ ਦੇਖਿ ਕਾਮਿ ਲੋਭਾਇਆ ॥ਸਭੁ ਕਿਛੁ ਅਪਨਾ ਇਕੁ ਰਾਮੁ ਪਰਾਇਆ ॥੧॥ਐਸਾ ਜਾਪੁ ਜਪਉ ਜਪਮਾਲੀ ॥ਦੁਖ ਸੁਖ ਪਰਹਰਿ ਭਗਤਿ ਨਿਰਾਲੀ ॥੧॥ ਰਹਾਉ ॥ਗੁਣ ਨਿਧਾਨ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥ਸਾਚ ਸਬਦਿ ਤੁਝ ਮਾਹਿ ਸਮਾਇਆ ॥ਆਵਾ ਗਉਣੁ ਤੁਧੁ ਆਪਿ ਰਚਾਇਆ ॥ਸੇਈ ਭਗਤ ਜਿਨ ਸਚਿ ਚਿਤੁ ਲਾਇਆ ॥੨॥ਗਿਆਨੁ ਧਿਆਨੁ ਨਰਹਰਿ ਨਿਰਬਾਣੀ ॥ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਕੋਇ ਨ ਜਾਣੀ ॥ਸਗਲ ਸਰੋਵਰ ਜੋਤਿ ਸਮਾਣੀ ॥ਆਨਦ ਰੂਪ ਵਿਟਹੁ ਕੁਰਬਾਣੀ ॥੩॥ਭਾਉ ਭਗਤਿ ਗੁਰਮਤੀ ਪਾਏ ॥ਹਉਮੈ ਵਿਚਹੁ ਸਬਦਿ ਜਲਾਏ ॥ਧਾਵਤੁ ਰਾਖੈ ਠਾਕਿ ਰਹਾਏ ॥ਸਚਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥੪॥ਬਿਸਮ ਬਿਨੋਦ ਰਹੇ ਪਰਮਾਦੀ ॥ਗੁਰਮਤਿ ਮਾਨਿਆ ਏਕ ਲਿਵ ਲਾਗੀ ॥ਦੇਖਿ ਨਿਵਾਰਿਆ ਜਲ ਮਹਿ ਆਗੀ ॥ਸੋ ਬੂਝੈ ਹੋਵੈ ਵਡਭਾਗੀ ॥੫॥ਸਤਿਗੁਰੁ ਸੇਵੇ ਭਰਮੁ ਚੁਕਾਏ ॥ਅਨਦਿਨੁ ਜਾਗੈ ਸਚਿ ਲਿਵ ਲਾਏ ॥ਏਕੋ ਜਾਣੈ ਅਵਰੁ ਨ ਕੋਇ ॥ਸੁਖਦਾਤਾ ਸੇਵੇ ਨਿਰਮਲੁ ਹੋਇ ॥੬॥ਸੇਵਾ ਸੁਰਤਿ ਸਬਦਿ ਵੀਚਾਰਿ ॥ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਹਉਮੈ ਮਾਰਿ ॥ਜੀਵਨ ਮੁਕਤੁ ਜਾ ਸਬਦੁ ਸੁਣਾਏ ॥ਸਚੀ ਰਹਤ ਸਚਾ ਸੁਖੁ ਪਾਏ ॥੭॥ਸੁਖਦਾਤਾ ਦੁਖੁ ਮੇਟਣਹਾਰਾ ॥ਅਵਰੁ ਨ ਸੂਝਸਿ ਬੀਜੀ ਕਾਰਾ ॥ਤਨੁ ਮਨੁ ਧਨੁ ਹਰਿ ਆਗੈ ਰਾਖਿਆ ॥ਨਾਨਕੁ ਕਹੈ ਮਹਾ ਰਸੁ ਚਾਖਿਆ ॥੮॥੨॥

Mā▫i▫ā mohi sagal jag cẖẖā▫i▫ā. Kāmaṇḏekẖ kām lobẖā▫i▫ā. Suṯ kancẖan si▫o heṯ vaḏẖā▫i▫ā. Sabẖ kicẖẖ apnā ik rām parā▫i▫ā. ||1|| Aisā jāp japa▫o japmālī. Ḏukẖ sukẖ parhar bẖagaṯ nirālī. ||1|| rahā▫o. Guṇ niḏẖān ṯerā anṯ na pā▫i▫ā. Sācẖ sabaḏṯujẖ māhi samā▫i▫ā. Āvā ga▫oṇṯuḏẖāp racẖā▫i▫ā. Se▫ī bẖagaṯ jin sacẖ cẖiṯ lā▫i▫ā. ||2|| Gi▫ān ḏẖi▫ān narhar nirbāṇī. Bin saṯgur bẖete ko▫e na jāṇī. Sagal sarovar joṯ samāṇī. Ānaḏ rūp vitahu kurbāṇī. ||3|| Bẖā▫o bẖagaṯ gurmaṯī pā▫e. Ha▫umai vicẖahu sabaḏ jalā▫e. Ḏẖāvaṯ rākẖai ṯẖāk rahā▫e. Sacẖā nām man vasā▫e. ||4|| Bisam binoḏ rahe parmāḏī. Gurmaṯ māni▫ā ek liv lāgī. Ḏekẖ nivāri▫ā jal mėh āgī. So būjẖai hovai vadbẖāgī. ||5|| Saṯgur seve bẖaram cẖukā▫e. An▫ḏin jāgai sacẖ liv lā▫e. Ėko jāṇai avar na ko▫e. Sukẖ▫ḏāṯa seve nirmal ho▫e. ||6|| Sevā suraṯ sabaḏ vīcẖār. Jap ṯap sanjam ha▫umai mār. Jīvan mukaṯ jā sabaḏ suṇā▫e. Sacẖī rahaṯ sacẖā sukẖ pā▫e. ||7|| Sukẖ▫ḏāṯa ḏukẖ metaṇhārā. Avar na sūjẖas bījī kārā. Ŧan man ḏẖan har āgai rākẖi▫ā. Nānak kahai mahā ras cẖākẖi▫ā. ||8||2||
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sikh-sikhi-sikhism/5502-amrit-and-maryada.html
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=5502


Emotional attachment to Maya is spread out all over the world. Seeing a beautiful woman, the man is overcome with sexual desire. His love for his children and gold steadily increases. He sees everything as his own, but he does not own the One God. ||1|| I meditate as I chant on such a mala, that I rise above pleasure and pain; I attain the most wondrous devotional worship of the Akal Purkh. ||1||Pause|| O Treasure of Virtue, Your limits cannot be found. Through the True Word of the Sabd, I am absorbed into You. You Yourself created the comings and goings of reincarnation. They alone are devotees, who focus their consciousness on You. ||2|| Spiritual wisdom and meditation on the God of Nirvaanaa- without meeting the True Guru, no one knows this. Akal Purkh's Light fills the sacred pools of all beings. I am a sacrifice to the Embodiment of Bliss. ||3|| Through the Guru's Teachings, one achieves loving devotional worship. The Sabd burns away egotism from within.The wandering mind is restrained and held in its place.The True Name is enshrined in the mind. ||4|| The exciting and intoxicating worldly plays come to an end, for those who accept the Guru's Teachings, and become lovingly attuned to the One Akal Purkh. Seeing this, the fire in the water is extinguished. They alone realize this, who are blessed by great good fortune. ||5|| Serving the True Guru, doubt is dispelled. Those who are lovingly attuned to the True God remain awake and aware night and day. They know the One Creator, and no other. Serving the Giver of peace, they become immaculate. ||6|| Selfless service and intuitive awareness come by reflecting upon the Word of the Sabd. Chanting, intensive meditation and austere self-discipline come by subduing the ego. One becomes Jivan-mukta - liberated while yet alive, by listening to the Sabd. Living a truthful way of life, one finds true peace. ||7|| The Giver of peace is the Eradicator of pain. I cannot conceive of serving any other. I place my body, mind and wealth in offering before God. Says Nanak, I have tasted the supreme, sublime Essence of the Lord. ||8||2|| -----Guru Nanak, Raag Parbhatee, AGGS, Page, 1343-4 & 5



ਹਉਮੈ ਰੋਗੁ ਮਾਨੁਖ ਕਉ ਦੀਨਾ ॥ ਕਾਮ ਰੋਗਿ ਮੈਗਲੁ ਬਸਿ ਲੀਨਾ ॥ ਦ੍ਰਿਸਟਿ ਰੋਗਿ ਪਚਿ ਮੁਏ ਪਤੰਗਾ ॥ ਨਾਦ ਰੋਗਿ ਖਪਿ ਗਏ ਕੁਰੰਗਾ ॥੧॥ ਜੋ ਜੋ ਦੀਸੈ ਸੋ ਸੋ ਰੋਗੀ ॥ਰੋਗ ਰਹਿਤ ਮੇਰਾ ਸਤਿਗੁਰੁ ਜੋਗੀ॥੧॥ ਰਹਾਉ ॥ ਜਿਹਵਾ ਰੋਗਿ ਮੀਨੁ ਗ੍ਰਸਿਆਨੋ ॥ ਜਿਹਵਾ ਰੋਗਿ ਮੀਨੁ ਗ੍ਰਸਿਆਨੋ ॥ ਬਾਸਨ ਰੋਗਿ ਭਵਰੁ ਬਿਨਸਾਨੋ ॥ ਹੇਤ ਰੋਗ ਕਾ ਸਗਲ ਸੰਸਾਰਾ ॥ ਤ੍ਰਿਬਿਧਿ ਰੋਗ ਮਹਿ ਬਧੇ ਬਿਕਾਰਾ ॥੨॥ ਰੋਗੇ ਮਰਤਾ ਰੋਗੇ ਜਨਮੈ ॥ ਰੋਗੇ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਭਰਮੈ ॥ ਰੋਗ ਬੰਧ ਰਹਨੁ ਰਤੀ ਨ ਪਾਵੈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਰੋਗੁ ਕਤਹਿ ਨ ਜਾਵੈ ॥੩॥ ਪਾਰਬ੍ਰਹਮਿ ਜਿਸੁ ਕੀਨੀ ਦਇਆ ॥ ਬਾਹ ਪਕੜਿ ਰੋਗਹੁ ਕਢਿ ਲਇਆ ॥ ਤੂਟੇ ਬੰਧਨ ਸਾਧਸੰਗੁ ਪਾਇਆ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਰੋਗੁ ਮਿਟਾਇਆ ॥੪॥੭॥੨੦॥
Ha▫umai rog mānukẖ ka▫o ḏīnā. Kām rog maigal bas līnā. Ḏarisat rog pacẖ mu▫e paṯangā. Nāḏ rog kẖap ga▫e kurangā. ||1|| Jo jo ḏīsai so so rogī. Rog rahiṯ merā saṯgur jogī. ||1|| rahā▫o. Jihvā rog mīn garsi▫āno. Bāsan rog bẖavar binsāno. Heṯ rog kā sagal sansārā. Ŧaribaḏẖ rog mėh baḏẖe bikārā. ||2|| Roge marṯā roge janmai. Roge fir fir jonī bẖarmai. Rog banḏẖ rahan raṯī na pāvai. Bin saṯgur rog kaṯėh na jāvai. ||3|| Pārbarahm jis kīnī ḏa▫i▫ā Bāh pakaṛ rogahu kadẖ la▫i▫ā. Ŧūte banḏẖan sāḏẖsang pā▫i▫ā. Kaho Nānak gur rog mitā▫i▫ā. ||4||7||20||

Mankind is afflicted with the disease of egotism. The disease of sexual desire overwhelms the elephant. Because of the disease of vision, the moth is burnt to death. Because of the disease of the sound of the bell, the deer is lured to its death. ||1|| whoever I see is diseased. Only my True Guru, the True Yogi, is free of disease. ||1||Pause|| Because of the disease of taste, the fish is caught. Because of the disease of smell, the bumble bee is destroyed. The whole world is caught in the disease of attachment. In the disease of the three qualities, corruption is multiplied. ||2|| In disease the mortals die, and in disease they are born. In disease they wander in reincarnation again and again. Entangled in disease, they cannot stay still, even for an instant. Without the True Guru, the disease is never cured. ||3|| When the Supreme Akal Purkh grants Its Mercy, grabs hold of the mortal's arm, and pulls him up and out of the disease. Reaching the Company of the Holy, the mortal's bonds are broken and the Guru cures him of the disease, says Nanak ||4||7||20|| -----Guru Arjan, Raag Bhairo, AGGS, Page, 1140-17




ਜਾ ਕੀ ਰਾਮ ਨਾਮ ਲਿਵ ਲਾਗੀ ॥ ਸਜਨੁ ਸੁਰਿਦਾ ਸੁਹੇਲਾ ਸਹਜੇ ਸੋ ਕਹੀਐ ਬਡਭਾਗੀ ॥ ਰਹਿਤਬਿਕਾਰ ਅਲਪ ਮਾਇਆ ਤੇ ਅਹੰਬੁਧਿ ਬਿਖੁਤਿਆਗੀ ॥ਦਰਸ ਪਿਆਸ ਆਸ ਏਕਹਿ ਕੀ ਟੇਕ ਹੀਐਂ ਪ੍ਰਿਅ ਪਾਗੀ ॥੧॥ ਅਚਿੰਤ ਸੋਇ ਜਾਗਨੁ ਉਠਿ ਬੈਸਨੁ ਅਚਿੰਤ ਹਸਤ ਬੈਰਾਗੀ ॥ ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਜਗਤੁ ਠਗਾਨਾ ਸੁ ਮਾਇਆ ਹਰਿ ਜਨ ਠਾਗੀ ॥੨॥੪੪॥੬੭॥

Jā kī rām nām liv lāgī. Sajan suriḏā suhėlā sehjė so kahī­ai badbẖāgī. Rahiṯ bikār alap mā­i­ā ṯė ahaʼn­buḏẖ bikẖṯi­āgī.


One who is lovingly absorbed in the Name of Akal Purkh is a good-hearted friend, intuitively embellished with happiness. He is said to be blessed and fortunate, who is without sin or corruption, is detached from Maya, and has renounced the poison of egotistical intellect. -----Guru Arjan, Raag Sarang, AGGS, Page, 1217-10

Guru Arjan also ponders on the way of life similarly in the following references:

Guru Arjan, Raag Gauri Sukhmani, AGGS, Page, 283-14

Guru Arjan, Siri Raag, AGGS, Page 71-7

Guru Arjan, Siri Raag, AGGS, Page, 51-12&13

Cordially,

Virinder S. Grewal

 
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Since the official language of the forum is English. People who are Punjabi only speakers most likely do not frequent an English-language forum. They go to Punjabi language forums. So it would be most kind and an act of true seva for someone to give an English synopsis of the comments made in the YouTube video.

Narayanjot Kaur Ji,
My sincere apologies for not adding comments earlier as the utmost important thing I had in mind during the time I posted this video was making copies (burning CDs) for free distribution esp on "Taksal on Dasam Granth". I find the explanation in the 4 parts in Youtube to be a sincere effort in bringing forth the most logical explanation for Charitropakhians which I myself endorse to be reasonably explained.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=5502

With regards to the above video on Maryada, the commentator talks about how Maryada has been changed by SGPC without having any basis of agreement to do so in previous meetings of Jathedars of the various sects held since 1933 onwards. A description of the minutes of various meetings on Maryada were highlighted by the commentator. He said that the last two meetings up till 1945 were heated arguments and no conclusive decision was made on the proposed changes put forward. So how could SGPC hold a meeting after 1945 and made the amendments. On what basis did they make the changes.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=5502

The commentator says that the original Maryada is still being followed by Taksal and Late Sant Jarnail Singh Bhindrawala.

NamJap ji
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=5502
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=5502

Thanks a million for the synopsis. Speaking on the video is the jathedar (?) for Damdami Takht -- which has a maryada that is different from the Sikh Rehat Maryada. In fact it is very different article by article and page by page.

The Damdami Maryada can be viewed at this source:
Damdami Taksaal Online Website - Rehat Maryada