Bibek in it’s literal definition means from two to one. In other words, to make one choice from two options. In regards to Gurmat, Bibek refers to making decisions that Guru Sahib would be happy with. Bibek is not limited just to dietary restrictions. Rather, it is a lifestyle. A distinct lifestyle that is completely and utterly dedicated to the words of our Gurdev, Guru Granth Sahib Jee. Dietary Bibek is just one part of a Bibeki lifestyle, albeit it is a large part. The western saying “you are what you eat” is reflected in the Gurmat principle of Dietary Bibek. Bhai Sahib Bhai Randhir Singh mentions that the purpose of this human life is to meet Akaal Purakh Vaahiguroo Jee. This body is the vessel that we must use to meet Akaal Purakh - that is why this body needs to be pure. Bhai Sahib writes that the body and the soul have a deep relationship and they both affect each other. Any negative influences on the body will impact our soul and will hinder our journey towards meeting Akaal Purakh. Consequently, it is paramount that we eat from only those who have received Naam. How can we expect to concentrate on Naam when we are eating food prepared by those who have not been blessed with Naam from the Panj Pyare? Primarily, we must address the question as to why Sarbloh Bibek as a Rehat is necessary.
In reality, the hukam of Sarbloh Bibek is given at the time of the Amrit Sanchar. Bhai Sahib Bhai Randhir Singh Jee in Gurmat Bibek writes:
“With the uniform (Shastars and Bana) that we present ourselves as Tyaar-bar-Tyaar to Guru Sahib at the time of the Amrit Sanchar is exactly how we should spend the rest of our lives. This Gurmukhi Bana and the Rehats of the Amrit Sanchar are meant to be fulfilled for the remainder of our life, similarly as we wear Panj Kakkar during the Amrit Sanchar we mustn't separate them from our bodies until our last breath” (Gurmat Bibek, 215).
The Rehat of Sarbloh is given at the time of the Amrit Sanchar, whether explicitly stated or not. The Amrit Sanchar process itself serves as an order to keep Sarbloh Rehat:
“What an astonishing and intolerable incident it is that we get our Gudti (first sweet substance that is administered to a newborn child) of Amrit in Sarbloh, morsels (Gaffe) of Amrit-food (Degh) we receive in Sarbloh and through Kirpan we are taught to turn eatable food into Amrit food…but as soon as we get out of the Amrit Sinchaar Mandal (place), we start using some aluminium and brass! Is this action not just as despicable (hate-worthy) as wearing the Kachhera to fulfill the task of getting Amrit and then removing the Kachhera and wearing same Dhoti, Tambi and Langoti. Just as after receiving Amrit, removing Kachhera and becoming Dhoti-wearing is dishonouring the pure Rehit and conduct of Gursikhi, same way, after becoming Amritdhari and becoming Sarblohi Singh Khalsa Bir Bahadur, adopting ways of Aanmati (non-Sikhs) e.g. again using aluminium and brass etc. is dishonouring the Khalsa gallantry or fortitude” (Gurmat Bibek, 217).
Bhai Sahib explains that we are given Amrit in Sarbloh, Degh is made in Sarbloh and our Kakkars are made of Sarbloh. That being said, once we leave the Amrit Sanchar, we forget what has given birth to us (Sarbloh) and abandoning it, we turn to other materials. Such is the greatness of Sarbloh, that it gives birth to us. It provides us with such prowess that we become hawks from mere pigeons. How then can we abandon this Rehat? It is truly astonishing and intolerable to stray from such Rehat. We must always remain Sarblohi. Furthermore, Bhai Sahib writes in Gurmat Bibek:
“Exactly at the time of birth, the Gudti from the edge of Khanda (double-edged sword) was administered, courage-filled power of Sarbloh right at the time of birth entered in our every cell, as if this immovable and eternal divine Hukam had been carved on our chests that Khalsa jee is to always remain Sarblohi and whoever would obey this order, whoever would make an effort to earn this Hukam, would always stay in Jeevan-Mukat Chardi Kala” (Gurmat Bibek, 217).
The moment we receive Amrit from the Sarbloh Khanda and Bata, the Rehat of Sarbloh is given to us. From the very instance we take birth as Khalsa Bir Bahadar, the Rehat of Sarbloh is imparted to us. Sarbloh Rehat is inseparable from the Khalsa. Sarbloh is what gives birth to the Khalsa. How then can we abandon it? Doing so is a sign of ungratefulness. Notably, questions arise around how Gursikhs who have considerable amounts of Kamaee and live a Chardi Kala Jeevan have achieved such a state without maintaining Bibek. Bhai Sahib explains the reality of such individuals:
“People with unripe-concentration, who after a mild stroke of Naam give up other Rehits and styles (Bahit), their little bit of Kamaaee (spiritual earning) stays stuck there. The Rehits and styles of Gursikhi are beyond of the beyond and to earn all principles (of Gurmat) is called Bibek Karni i.e. Gurmat Bibek”(Gurmat Bibek, 223).
Having a high avastha is not an excuse for deserting Sarbloh and other Rehats. According to Bhai Sahib, we must abide by all of Guru Sahib’s Hukams in order to be followers of Gurmat Bibek. Evidently, not only is following Rehat important, not following a Rehat as greatly stressed on by a Brahmgiani Mahapurkh like Bhai Sahib Bhai Randhir Singh Jee can only lead to downfall in our Jeevan.
Bhai Sahib explains that those who think of Gurmat Asools as burdens resort to calling Rehats of Guru Sahib pakhand and in order to make themselves feel better, they even have the confidence to distort Rehats of Guru Sahib (Gurmat Bibek, 221). Bhai Sahib goes on to state that keeping Sarbloh Bibek is the duty (farz) of Gursikhs. Those that keep the Rehat of Sarbloh Bibek may be few and far between, while those that enjoy an easy lifestyle are countless. In order to hide their own weakness, these easy-going Sikhs resort to making fun of Gursikhs that maintain Sarbloh Bibek. In spite of this, Gurmukh Bibekis remain faithful to Guru Sahib’s Rehat and do not care for the banter of their other brothers (Gurmat Bibek, 219). Bhai Sahib further writes that it is because of these easy-going Sikhs, who prefer to keep the Rehats that are convenient for them to follow, that the Panth has become confused about which Rehats to abide by. It it because of these weak Sikhs that it seems as if those that do keep Sarbloh Bibek are of a separate Panth. Those that wish to keep Rehats that seem easy to them do not even look towards Sarbloh Bibek. Instead, they turn their faces away - thinking such Rehat in this day and age is too difficult. In contrast, those beloved ones who have love for Guru Sahib’s Rehat, those who are ready to put their head on the palms of their hands and have entered onto the Path of the Guru, they accept the most arduous Rehats. Such dedicated individuals welcome this Rehat as their duty as Gursikhs. To them, these hard Rehats are easy and fruitful (Gurmat Bibek, 222). If those who call themselves Sikhs and claim allegiance to the Khalsa Panth kept dietary Bibek and Sarbloh Rehat, all of their perceived difficulties in life would vanish. If all Panthic Jathebandis remained faithful to such Rehat, then all villages would be full of brave warriors of the Khalsa Panth. If all Gursikhs kept this Rehat, then any difficulty of Sarbloh Bibek would ultimately disappear - as all Gursikhs would eat from each other. Such downfalls are due to the faults of our easy-going brothers (Gurmat Bibek, 222-223). Bhai Sahib points out that Gursikhs should only eat from those who keep Bibek. Eating from Sarblohis would be easier if the entire Panth was Sarblohi; therefore, Bhai Sahib’s views on who Gursikhs should eat from are clear. Bhai Sahib writes, “Without fully knowing the Rehat of a Gursikh, another Gursikh should not accept food from their hands. Further, one should not eat food made by them, nor should one share a bata with them - this is forbidden for a Sachiaar Sikh, and doing so (keeping this Rehat) is a very high Bibeki Karam. During the Amrit Sanchar when all drink from the same Bata, it teaches us that we can only eat from those who keep the same Rehat as us” (Gurmat Bibek, 215). Those Gursikhs that accept Guru Sahib’s Hukam of Sarbloh Bibek should only eat from others who also accept this Hukam. This is the definition of Smaan Rehat that Bhai Sahib writes about in Gurmat Bibek.
The question then arises, if Sarbloh is such an important Rehat, then who should do Seva in Guru Ka Langar? Bhai Sahib answers this question:
“That is Guru ka Langar, where food is cooked and distributed by Guru’s Singhs….Guru ka Langar is that where the Sewadaars (ones doing service) are all Tyaar-bar-Tyaar Rehitvaan, pious and wise Singhs...One who is fully Dharmi (follows tenets of Dharma), and one who adopts Gurmat and is Guru’s obedient servant, such wise Singh should do sewa in Guru’s Langar…” (Gurmat Bibek, 163-166).
Undoubtedly, only tyaar-bar-tyaar Gursikhs should do Seva in Langar. Sarbloh Bibek being an inseparable part of Khalsa Rehat means that Sevadars must be Sarblohi. Bhai Sahib emphasizes that being tyaar-bar-tyaar does not simply mean to wear Panj Kakkars. Rather, all Hukams of Guru Sahib that are given during an Amrit Sanchar and all Hukams in Guru Granth Sahib must be followed. To break away from any of these Hukams will lead to a loss of bliss. Bhai Sahib writes that the first rule of Bibek is to stay away from the 4 Big Kurehats. The second rule of Bibek is to keep all other smaller Rehats - such as Panj Kakkars and other Rehats that are given during Amrit Sanchar (of which Bibek is an important one). Bhai Sahib writes that if we cannot keep these smaller Rehats, then how can we be safe from the 4 Big Kurehats? For this reason, it is imperative that we keep all Rehats in order to save ourselves from committing one of the 4 Big Kurehats. Bhai Sahib writes that the third rule of Bibek is that we must not eat food prepared by anyone who does not follow the above 2 rules of Bibek (Gurmat Bibek, 214). We must only eat from those who follow the Rehats given by Guru Roop Panj Pyare at the time of Amrit Sanchar, of which Sarbloh Bibek is included. Therefore, we must not eat from those who do not keep the Rehat of Sarbloh.
The Rehat of Sarbloh is an essential Rehat because it makes the Khalsa unique and separates us from the rest of the world. By eating the food of the faithless, we too become faithless. By keeping social relations within the Khalsa, the Khalsa will thrive and there is no force that can stop it. Guru Gobind Singh Jee himself has written that as long as the Khalsa remains distinct from the world, he will assist us; however, once we start following the ways of others, he will not care for us. To Guru Sahib, keeping Rehat is everything. Guru Sahib does care as much for those who do not keep Rehat. In order to fulfill the purpose of our life, we must dedicate our mind, body and wealth to Guru Sahib. Only then will Guru Sahib be happy with us and will bless with Akaal Purakh’s Darshan.
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