Birth is a significant event in a person’s life, symbolizing renewal and growth for communities. Ceremonies associated with such events allow people to express hope for the future while transmitting cultural and religious values to the following generations.

Different types of rites related to birth are performed in different societies and cultures. The Sikh birth ceremony creates a sense of connection and belonging within the family and the broader Sikh community, serving as a reminder of the enduring power of love and compassion. The Sikh birth and naming ceremonies involve expressing gratitude for the newborn and praying for their health, happiness, and well-being by invoking IkOankar (the Divine).

Sikh ceremonies started with the advent of Guru Nanak Sahib and developed throughout Sikh history and were largely transmitted orally. A few secondary texts recorded some of their elements. In 1932 the Panth (Sikh collective) prepared and approved a document related to the Sikh way of life, called the ‘Sikh Rahit Maryada’ (The Sikh Code of Conduct and Conventions). It divides the Sikh way of life into two parts and includes four key ceremonies in them:

1. Personal Living
1. Birth and Naming Ceremony
2. Anand or Wedding Ceremony
3. Funeral Ceremony
2. Community Living
1. Amrit or Initiation Ceremony

Birth and Naming Ceremony

1. In a Sikh’s household, after the birth of a child when the mother becomes capable of moving about and taking bath (irrespective of the number of days it takes), the family and relatives should go to a gurdwara with karah prasad
   Karah Parshad (commonly degh) is a preparation made from water and equal quantities of flour (mostly wheat), butter, and sugar. Distribution of the Karah Parshad is a symbolic act that represents the Guru’s grace.
   (sacred pudding) or have the karah prasad made in the gurdwara and, in the presence of the Guru Granth Sahib, recite Sabads such as ‘parmesari ditā bannā’ (Guru Granth Sahib, page 628), ‘satigur sācai dīā bheji’ (Guru Granth Sahib, page 396), which are expressive of joy and thankfulness. Thereafter, if a reading of the Guru Granth Sahib had been taken up, that should be concluded. Then the holy Hukam (command) should be taken. A name starting with the first letter of the hymn of the Hukam should be proposed by the Granthi (person in attendance of the Guru Granth Sahib). After its acceptance by the congregation, the name should be announced by the Granthi. The boy’s name must have the suffix ‘Singh’ and the girl’s, ‘Kaur.’ Following that, Anand Sahib (short version comprising six stanzas) should be recited, and the Ardas in appropriate terms expressing joy over the naming ceremony be offered and the karah prasad distributed.
2. Superstition (sutak)
   There is a widespread belief that a birth in a household causes pollution (sutak), which can only be removed by the thorough bathing of the mother, baby, and persons attending to her, and by a cleaning of the house, utensils, and clothes after prescribed periods of ten, twenty-one and forty days.
   regarding the pollution of food and water in consequence of birth must not be subscribed to, for the Gurbani states:
   jammaṇu marṇā hukamu hai bhāṇai āvai jāi.
   khāṇā pīṇā pavitru hai ditonu rijaku sambāhi.
3. Making shirts or frocks for children out of the Guru Granth Sahib’s draperies is against Gurmati (Guru’s thought).

The Sabads which are usually recited and sung during the birth and naming ceremony are:

1. satigur sācai dīā bheji. -Guru Granth Sahib 396.
2. parmesari ditā bannā. -Guru Granth Sahib 628.
3. sabhe thok parāpate je āvai iku hathi. -Guru Granth Sahib 44.
4. jisu simrat sabhi kilvikh nāsahi pitrī hoi udhāro. -Guru Granth Sahib 496.

Sabad 1
This Sabad is revealed by Guru Arjan Sahib (1563-1606 CE) in Rag Asa and recorded on page 396 of the Guru Granth Sahib. It has four stanzas. The stanza of rahau is separate from these stanzas, but it does not have any separate numeral assigned to it.

Sabad 2
This Sabad is revealed by Guru Arjan Sahib in Rag Sorath and recorded on page 628 of the Guru Granth Sahib. It has two stanzas. The stanza of rahau is separate from these stanzas, but it does not have any separate numeral assigned to it.

Sabad 3
This Sabad is revealed by Guru Arjan Sahib in Rag Sirirag and recorded on page 44 of the Guru Granth Sahib. It has four stanzas. The stanza of rahau is separate from these stanzas.

Sabad 4
This Sabad is revealed by Guru Arjan Sahib in Rag Gujari and recorded on page 496 of the Guru Granth Sahib. It has four stanzas. The stanza of rahau is separate from these stanzas.

Ceremony
In the South Asian and Hindu contexts, ceremonies (sanskar), are traditional practices which hold great religious and cultural significance for many. The literal translation of the word ‘sanskar’ is to ‘purify,’ ‘improve,’ or ‘make fit.’ According to the Hindu concept, ceremonies make the being pure, refined, and enlightened. In Hinduism, there are twelve major ceremonies: Garbhadhan, Punsavan, Semantonayan, Jatkaram, Namkaram, Nishkraman, Annprashan, Chudakaram, Upanayan, Kesant, Samavartan, and Vivah. Some scholars include another four ceremonies in these: Karnvedh, Vidyarambh, Devarambh, and Anteshti.

Bhai Kahn Singh Nabha has divided ceremonies into three categories:
Uttam Sanskar: These are ceremonies in which nothing is done against the Creator’s (IkOankar’s) creation. The symbols adopted in these ceremonies become a means to protect the body, community, and nation. For example, the articles of faith (kakar) in Sikhi worn during the initiation ceremony (amrit sanskar): kacha, kara, kirpan, and kangha.

Madham/Madhyama Sanskar: These ceremonies are marked by the adoption of symbols from which no tangible benefit can be achieved for the body or nation. Rather, these external markers are used to communicate association. For example, dreadlocks (jata), ash (bhasam), sacred thread (janeu), and necklace (kanthi).

Nikhid Sanskar: Ceremonies in which the dignity of the Creator (IkOankar) is violated, and the body is put through hardship, such as piercing of the body (karnvedh), circumcision (sunnat), shaving the head (mundane), etc.

Out of the aforementioned ceremonies, only the Uttam ceremonies, in which no bodily harm is caused, are acceptable in Gurmat (Guru’s thought). From Guru Nanak Sahib, the teaching of not destroying the creation of the Creator and instead nurturing it was inculcated in the hearts of the Sikhs.