(KP)

Chapter VIII

Karhah Prashad (a Consecrated sweet preparation)
 Article XII

(a) Only the 'Karhah Prasad, which has been prepared or got prepared according to the prescribed method shall be acceptable in the congregation.

We should pay attention to this point.  Unfortunately, many Sikhs have become lax in observing Rehat surrounding cooking and preparing Langar and 'Degh' (Karhah Parshaad).  We are being led to believe that because something is prepared in the Gurdwara, irrespective of how it was prepared, that it must be acceptable for the Guru-roop Sadh Sangat (congregation).  However, this is a misconception that has been cleared by the Sikh Rehat Maryada.

ਰਹਿਤ ਪਿਆਰੀ ਮੁਝ ਕਉ, ਸਿਖ ਪਿਆਰਾ ਨਾਹਿ ॥
"One is loved (by Guru Ji) not because one looks like a Sikh but because one lives and behaves according to the Sikh Rehat. Those who walk outside, eat or distribute food without their head covered will be liable to be chastised."
(Rehatnaama Bhai Desi Singh Ji)

Basic Rehat such as covering one's head when preparing food and serving food is sometimes overlooked in some Gurdwaras by individuals who are doing Sewa. Many ladies chunnis (head scarves) slip off in the Langar Hall or kitchen.  Ask them to keep their head covered and the standard reply is: "My chunni keeps slipping off so what can I do?"  Well, we are fortunate that Guru Sahib blessed us with the practicality of keeping our heads covered with a keski (small turban) and Dastaar (large turban). Perhaps more of us will think and do so.

(b) The method of preparing the Karhah Prashad is this: In a clean vessel, the three dry ingredients (wheat flour, pure sugar and clarified butter meansured in equal quantities) along with 3 parts of water are added in a prescribed method while reciting the Scriptures. Then having been covered with a clean piece of cloth, it should be placed on a clean stool in front of the Guru Granth Sahib Ji. Then the  first five and the last stanza of the Anand Sahib should be recited aloud (so that the congregation can hear) If another vessel of karha prasad is prepared and is brought in after the recitation of the Anand, it is not necessary to repeat the recitation of the Anand Sahib. The original offering of the first vessel brought lto the sacred Kirpan is enough. The Ardaas, offered and the Karhah Prasad is scored with the sacred Kirpan for acceptance.

The method of preparing Karhah Parshaad is well explained and clear. Also, it stands to reason if someone brings 'karhah' from home, who is not a Gursikh, there is no guarantee it has been prepared according to rehet. It needs to be prepareed on th premises by Sikh as described above. Whatever is brought from home should not become incorporated in consecrated 'Degh'.  Reading Gurbaani or doing Naam Simran (repeating the Gurmantar, 'Vaaheguroo') while preparing and cooking food should be practiced by all Sikhs not just in the Gurdwara but in the home also.  Imagine a mother who prepares food with the conscience  vibrating on 'Vaaheguroo' and singing Gurbaani, the effect of this Naam Baani will go in the food.  Sometimes you hear husbands say, "You know when food has been cooked with love by tasting it, and you also know when food has been cooked with no love." Similarly, a Gursikh knows when food has been prepared with love for Rehat and the Great Giver Lord, that the energy of Naam and Bani is incorporated in the food and by the person cooking.  Imagine if all mothers (and fathers) when cooking food for the family at home sang Gurbani and meditated on Naam. I will assure you that this will have a positive effect on your children and family and that you will notice a change in the family member's characters. If you don't believe me, then why not try it and see for yourself.

ਸਿਮਰਤ ਸਾਸ ਗਿਰਾਸ ਪੂਰਨ ਬਿਸੁਆਸ ਕਿਉ ਮਨਹੁ ਬਿਸਾਰੀਐ ਜੀਉ ॥

I remember Him in meditation with every breath and morsel of food, with perfect faith. How could I forget Him from my mind? (Ang 80, SGGS)

I would like draw the readers attention to the final part of point b) and address a few questions:

What is the significance of 'Kirpan Bhet' that is inserting the sacred Kirpan into the Karhah Parshaad?

Kirpan Bhet is done for the 'acceptance and approval' by the Guru of the Karhah Parshaad. It is at this time it actually transforms into Parshaad. In Ardaas many people say "Bhog Laa'o Ji" and present the Karhah Parshad and langar in intention as eatables to Guru Ji.  This is manmat and contrary to the Guru's teachings.  If we present eatables to Guru Ji to eat and yet we eat it, then how does that make sense?  This is Birpan Ki Reet or empty ritual harkening to the Brahmanic practices..  Having visited a Mandar and studying the practices of Hindus, it is apparent that the idea of 'Bhog Laa'o Ji' and presenting food as 'eatables' to Guru Ji or God is an idea which has crept in from Hinduism.  Guru Ji or Vahiguru will not eat the Parshad.  For this reason in Ardaas the correct thing to state is "Degh Parvaan Hove", meaning may the Parshaad be approved and accepted.

The Kirpan is a manifestation and symbol of Vaheguru (the Wonderous Lord) as, for example, both Vaheguru and the Kirpan share the qualities of being powerful, destroying of tyrants and negativity, delivering justice and protecting the saints and the weak.  Therefore this is why the Kirpan is used in blessing the Karhah Parshad. 

Is it okay to do bless the Parshaad and do Kirpan Bhet during the Ardaas?

The Rehat Maryada states Ardaas is done and then Kirpan Bhet is done. Hukamnamas from Sri Akal Takhat Sahib clarify this point.  We are seeking Vahiguru to bless the Karhah Parshad.  The blessings are conveyed during the insertion of the Kirpan.  However, how do we know that Vahiguru and Guru Ji has accepted the Karhah Parshaad?  Is it Guru Ji accepted the Parshaad or is it the Singh or Singhni doing Kirpan Bhet half way during the Ardaas deciding that it has been blessed? 

The blessings are shown through the Hukamnama (the Edict of the Guru).  Therefore, one should attentively listen and be part of the congregational Ardaas (standing prayer).  Then listen to the Guru's Hukam.  Receiving the Hukam, the Guru's blessings and guidance, then we should then score the Karhah Parshaad with the sacred Kirpan to acknowledge the acceptance and approval of the Parshaad, the token of the Guru's grace, which is to be shared amongst the congregation.