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A typical Nitnem "Gutka", or Sikh Prayer book, extremely common in many Sikh households
Part of a series on
Sikh practices and discipline
Foundations of Practice
Discipline
Daily Prayers and Hymns
Communal Practices
Liturgical Practices
Sanskars
Part of a series on
Sikh scriptures
From a 17th-century copy of the Guru Granth Sahib
Guru Granth Sahib
Dasam Granth
Sarbloh Granth
Varan Bhai Gurdas

Nitnem (Punjabi: ਨਿਤਨੇਮ, lit. 'daily routine') is a collection of Sikh hymns (Gurbani) to be read minimally 3 different times of the day. These are mandatory and to be read by every Amritdhari Sikh[1] as expressed in the Sikh Rehat Maryada (the official Sikh Code of Conduct which acts as the ultimate "rulebook" for Amritdhari Sikhs).[2] Optionally additional prayers may be added to a Sikh's nitnem. There are three hymns which are officially mandated by the Sikh Rehat Maryada to be recited at Amrit Vela (early hours of the morning between 2AM and 6AM), although two more are commonly recited alongside these, forming the 5 Baania (5 hymns).[1] The Rehras Sahib hymn is also mandated in the evening, followed by Kirtan Sohila at night. The morning and evening prayers should be followed by an Ardaas.[3][4]

Five Banis

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The initiated Sikh is asked by the Panj Piare during the Amrit Sanchar ceremony to recite the following 5 banis (Punjabi: ਪੰਜ ਬਾਣੀਆਂ, romanized: paja bāṇī'āṁ) as a commitment to the Sikh Gurus and Waheguru. The banis are also recited daily, starting in the early morning (Amrit Vela). However, through time, the "five banis" has come to mean different things to different groups of Sikhs.

Officially, the 5 Baani refers to Japji Sahib, Jaap Sahib and Tav Prasad Savaiya (morning), Rehraas Sahib (evening) and Kirtan Sohila (before bed)- this is the Sikh Rehat Maryada's definition. But some minority sects within Sikhism who do not accept the Sikh Rehat Maryada's authority claim that "5 Baani" refers to the 5 hymns recited at the Amrit Sanchar ceremony, which are to be recited every morning at Amrit Vela, in addition to Rehras Sahib and Kirtan Sohila in the evening and night respectively. These groups' definition of "Five hymns" (5 Baani) counter-intuitively makes them recite 7 hymns daily instead of five

Morning prayers

[edit]

Many Sikhs, including those who follow the lifestyle of sects such as the Damdami Taksal & AKJ, believe that Chaupai Sahib & Anand Sahib are also required in the morning prayers. Sometimes this is referred to as the Five Banis. These prayers are recited between 2 - 6 AM. These morning prayers are required to be followed by the Ardas.[5][6]

However, most Sikhs (even the majority of Amritdharis who follow the Sikh Rehat Maryada) will still recite Chaupai Sahib and Anand Sahib as part of their morning prayers, despite knowing that they are not required to. This is because although the minimum number of morning prayers to be recited at Amrit Vela is 3, recitation of more hymns and Sikh scripture (Gurbani) is always welcomed and encouraged for all Sikhs. Therefore, the majority of Amritdhari Sikhs worldwide do recite a total of 7 prayers daily, identical to those sects who mandate this practise, such as AKJ and the Damdami Taksal - however, this is strictly out of personal desire to recite more hymns, not due to obligation.

Night prayer

[edit]

Rakhya De Shabad Some Sikh traditions also include the recitation of Rakhya De Shabad (hymns of divine protection) before Kirtan Sohila, especially within certain Taksal and Nihang lineages. These shabads are selected verses from the Guru Granth Sahib and Dasam Granth that express trust in the protection of Waheguru and seek spiritual and mental reassurance before resting. While not universally practiced across all Sikh communities, this addition is considered a way of preparing the mind for peaceful sleep and reinforcing a sense of divine guardianship throughout the night. 

This prayer is recited before going to bed and takes about 5–12 minutes to recite. This night prayer is not required to be followed by the Ardas.[7][8][6][9]

Other prayers

[edit]

Nitnem is typically read from a gutka (Sikh Prayer book) or pothi (wider rectangular book), of which the main forms are the Panj Granthi (5 main scriptures from Guru Granth Sahib) and the Das Granthi (main scriptures from Dasam Granth). The Sundar Gutka (A larger gutka containing a mix of many compositions, lit. Beautiful Gutka) is also common in Sikh households.

Other prayers commonly read are:

See also

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References

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[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Nitnem

View on Grokipedia
from Grokipedia
Nitnem (Punjabi: ਨਿਤਨੇਮ), meaning "daily discipline," refers to the prescribed set of Sikh prayers (banis) that are recited as a fundamental religious duty by to foster spiritual connection and discipline. These prayers are drawn primarily from the and compositions attributed to the , forming a structured routine performed at specific times to align daily life with Sikh teachings. According to the Sikh Rehat Maryada, the official code of conduct approved by the (SGPC), Nitnem is mandatory for Amritdhari (initiated) and serves as a core practice for maintaining personal piety and community uniformity. The core components of Nitnem consist of five banis recited in the morning (Amrit Vela, before dawn), one in the evening (at sunset), and one at bedtime. The morning prayers include (composed by , outlining Sikh philosophy), Jaap Sahib (by , praising divine attributes), Tav Prasad Savaiye (ten selected verses from 's works), Chaupai Sahib (a prayer for protection from the same Guru), and (by , expressing joy in divine union, with the first five and the final pauri recited). The evening prayer is Rehras Sahib, a compilation of hymns from multiple Gurus invoking gratitude and reflection at dusk. Finally, (three hymns by , , and ) is recited before sleep to contemplate mortality and divine mercy. Nitnem is typically performed individually at home or in a gurdwara, seated on the floor in a clean space, with emphasis on correct pronunciation, focused meditation, and understanding of the Gurbani's meaning to deepen spiritual insight. While the Rehat Maryada specifies these as the essential prayers, some Sikhs incorporate additional banis for personal devotion, reflecting the flexible yet disciplined nature of the practice. The significance of Nitnem lies in its role as a daily anchor for Sikh identity, promoting ethical living, humility, and remembrance of () amid worldly distractions, as emphasized in the Guru Granth Sahib: "Reciting the Naam, forever and ever, make the name of your daily occupation." It reinforces the Sikh principles of equality, service (seva), and continuous self-improvement, making it indispensable for both personal enlightenment and communal harmony within the global Sikh .

Background

Definition and etymology

Nitnem is a prescribed set of hymns that initiated , known as Amritdhari, are required to recite daily as a core spiritual discipline, minimally three times each day—morning, evening, and night—according to the official . This practice forms an essential part of maintaining Sikh identity and devotion, emphasizing regularity in connecting with the divine through scriptural recitation. The term Nitnem originates from the Punjabi word ਨਿਤਨੇਮ (nitnem), which translates to "constant routine" or "daily ." It is composed of two roots: nit, meaning "daily" or "regularly," and nem, denoting "routine," "practice," or "observance." As a foundational element of the Sikh Maryada, Nitnem underscores the central to Sikh living, with its core comprising the prescribed banis for morning, evening, and night sessions as designated for daily recitation.

Historical origins

Nitnem, the prescribed daily prayers of , traces its roots to the foundational teachings of Dev (1469–1539), who composed the in the early as a core meditative hymn emphasizing divine unity and ethical living, setting the precedent for structured spiritual recitation within the emerging Sikh tradition. Subsequent Gurus, from Dev to Dev, contributed hymns during the that formed part of this evolving scriptural practice, reflecting the period's focus on communal worship and personal devotion amid Mughal persecution. Early literary references to daily recitation appear in the Vaars of (d. 1636), the scribe of the , who in the early 17th century described practices such as reciting Japu () at ambrosial hours, , and , underscoring the discipline of morning, evening, and nighttime prayers as integral to Sikh life even before full formalization. A key milestone occurred in 1604 when Dev compiled the Adi Granth (later ), incorporating essential Nitnem components like , sections of Rehras, and , thereby preserving these banis as central to Sikh scripture. The tradition expanded under (1666–1708) through compositions such as Jaap Sahib and Tav Prasad Savaiye, included in the , which was compiled posthumously around 1714–1734 under the guidance of his followers, notably by , integrating martial and devotional themes into daily practice. Post-Guru period efforts to standardize Sikh conduct began in the amid sectarian divisions, but comprehensive codification came with the Sikh Rehat Maryada, developed by the (SGPC) starting in 1931 and approved in 1945 by the SGPC and , which formalized the daily Nitnem prayers as , Jaap Sahib, Tav Prasad Savaiye (Ten Swayyas), Chaupai Sahib, and in the morning; Rehras Sahib in the evening; and at night—as the standard for daily recitation. This document, drawing on historical precedents, ensured uniformity across the Sikh Panth while adapting to contemporary needs.

Significance and Practice

Spiritual importance

Nitnem serves as a of Sikh , embodying the practice of Naam , or the meditative remembrance of , which is essential for spiritual awakening and alignment with the core Sikh tenet of —the singular, formless Creator. By reciting the prescribed Banis daily, cultivate , equality among all humanity, and profound devotion, as these prayers draw from to remind practitioners of their unity with the divine and the impermanence of ego. This routine immersion in sacred verses reinforces the Sikh pursuit of living in harmony with divine truth, transcending worldly divisions and promoting a life of ethical integrity and selfless love. On a personal level, Nitnem fosters spiritual discipline that sharpens mental focus and guides ethical decision-making, enabling Sikhs to navigate daily challenges with clarity and moral fortitude. For Amritdhari Sikhs, those baptized into the Khalsa order, it is indispensable for preserving their initiated identity and sustaining a connection to the Guru's wisdom, as outlined in the Sikh Rehat Maryada, which designates it as a mandatory practice for spiritual nourishment and growth. Through consistent recitation, individuals experience inner peace, reduced fear, and heightened awareness, as Gurbani affirms: "In the ambrosial hour of the early dawn, meditate and contemplate on the True Name of the One Lord" (Guru Granth Sahib, Ang 2). Beyond the individual, Nitnem strengthens community bonds through collective recitations in Gurdwaras, where shared devotion enhances unity and mutual support among worldwide. It ties practitioners to key Sikh ideals like , submission to divine will, and Seva, selfless service, encouraging actions that benefit society and reflect God's benevolence. This communal dimension is echoed in Gurbani's emphasis on routine worship: "Recite and repeat the Naam, the Name of the Lord; make it your daily occupation" (, Ang 589), underscoring its role in fostering a cohesive, devoted Sangat.

Daily recitation routine

The daily recitation of Nitnem follows a structured schedule aligned with natural cycles, as outlined in the Sikh Rehat Maryada, the official code of conduct for Sikhs. The morning session, known as Amrit Vela, occurs during the ambrosial hours approximately three hours before dawn, typically between 2 AM and 6 AM depending on location and season, and includes the recitation of , Jaap Sahib, Tav Prasad Savaiye, and Chaupai Sahib (up to the line "Dusht phal khayenge"). This pre-dawn timing is emphasized for its spiritual potency, with the routine ideally completed by sunrise to foster discipline and mindfulness from the start of the day. The evening recitation takes place around sunset, focusing on Rehras Sahib, while the night portion, consisting of , is performed before bedtime to conclude the day. Each of the prescribed Banis is recited at least once daily, though Amritdhari (initiated) are encouraged to repeat the morning Banis multiple times for deeper , with the full routine typically spanning 1-2 hours in total duration when performed methodically. These Banis form the essential components of the practice. Preparatory practices ensure purity and focus prior to recitation. Sikhs begin with ishnan, a bath using cold or warm water, followed by dressing in clean attire—such as white clothing (hazooria) with a head covering (rumala or keski) and barefoot stance—and maintaining a quiet, clean environment free from distractions. For Amritdhari Sikhs, this includes donning the five Ks (kesh, kangha, kara, kachera, ) as symbols of commitment. The , a small containing the Banis, is placed on a cloth above floor level, and recitation proceeds from memory or the text, preferably aloud in script with proper pronunciation (shud ucharan), facing the if present or in an eastward direction otherwise; translations may accompany for understanding but are not required. Each session concludes with Ardas, a formal supplicatory lasting about 4 minutes, invoking blessings and . This routine is performed individually at home or in a , emphasizing consistency to integrate spiritual discipline into daily life.

The Five Banis

Japji Sahib

Japji Sahib was composed by Dev Ji in the early . It serves as the opening hymn of the , the central Sikh scripture, and comprises the , an opening shlok, 38 pauris (stanzas), and a closing shlok. This structure positions it as a foundational text that encapsulates the essence of Sikh teachings right from the scripture's beginning. The content of Japji Sahib delves into core Sikh philosophy, addressing profound questions about the nature of creation, the practice of divine meditation (), the principles of ethical living, and the various paths leading to union with the Divine. Key themes include the equality of all humanity before , fearlessness derived from divine realization, and a firm rejection of superficial religious rituals in favor of inner devotion and truthful conduct. These elements highlight Guru Nanak's vision of a spiritual life grounded in , service, and direct connection to the Creator without intermediaries. Recitation of typically takes about 15-20 minutes and holds a prominent place as the first Bani in the morning Nitnem routine, establishing a contemplative and devotional tone for the day. A distinctive feature is the , which forms its philosophical core by affirming the oneness of God (), describing the Divine as eternal truth, self-existent, fearless, and beyond enmity. This invocation underscores the Bani's role in guiding toward a life of awareness and alignment with universal truth.

Jaap Sahib

Jaap Sahib is a composition attributed to , the tenth Sikh Guru, written in the late 17th century around 1685 during his residence at . It serves as the opening Bani in the and consists of 199 stanzas composed in various poetic meters, including Bhujang Prayaat and Ek Achhari Chand, which evoke a rhythmic, dynamic flow resembling the gallop of a horse. The text is a meditative that praises the divine through approximately 950 descriptive names, emphasizing 's formless and eternal , across all realms, and attributes such as , invincibility, and of . It employs vivid metaphors drawn from , elements, and cosmology—such as as the sun of all suns, the with infinite waves, or the sovereign of the three worlds—to illustrate the divine's boundless and warrior-like qualities beyond human comprehension. These descriptions blend positive affirmations (e.g., merciful sustainer) with negations (e.g., unborn, without form or desire) to transcend conventional attributes. Composed in a blend of and Punjabi, with influences from , Persian, and , Jaap Sahib promotes by invoking the divine without reference to gender, , lineage, or specific religious boundaries, making it a accessible to all humanity. In the morning Nitnem routine, it follows and takes approximately 22 minutes to recite aloud, fostering meditative focus on the divine presence.

Tav Prasad Savaiye

Tav Prasad Savaiye is a composition attributed to , the tenth Sikh Guru, written in the late 17th century as part of the larger Akal Ustat section in the . It consists of 10 stanzas, each in the savaiye meter—a rhythmic form that lends itself to poetic and reflection. This Bani was penned during Guru Gobind Singh's time at , emphasizing ethical and spiritual purity amid surrounding religious practices. The content of Tav Prasad Savaiye delivers a sharp critique of in religious observance, condemning empty rituals such as , pilgrimages, grave worship, and yogic austerities that lack genuine devotion. It rejects caste-based distinctions and superficial ceremonies drawn from Hindu, Jain, and Islamic traditions, portraying them as futile without inner sincerity toward the formless Divine. Instead, the composition affirms the supremacy of true devotion, urging practitioners to cultivate , for God's creation, and recognition of as the true path to , highlighting the impermanence of worldly power and wealth. Due to its brevity, Tav Prasad Savaiye typically takes 5 to 10 minutes to recite aloud, making it accessible for daily practice. In the Nitnem routine, it is recited third among the morning Banis, following and Jaap Sahib, to reinforce a of ethical purity and devotion at the start of the day. A distinctive feature is its opening "Tav Prasad," meaning "by Your grace," which directly addresses the Divine and frames the entire work as an offering of praise and guidance.

Rehras Sahib

Rehras Sahib is a compiled evening prayer in Sikhism, drawn primarily from the Guru Granth Sahib and the Dasam Granth, with its current structure evolving over time and including additions like parts of Benti Chaupai in the late 19th century as part of the Nitnem tradition. It incorporates shlokas attributed to Guru Nanak Dev, hymns composed by Gurus Nanak Dev, Ram Das, and Arjan Dev from the Guru Granth Sahib (pages 8–12), excerpts from the Benti Chaupai and savaiye by Guru Gobind Singh from the Dasam Granth, the first five and final pauris of Anand Sahib by Guru Amar Das, along with the Mundavani and a concluding shlok by Guru Arjan Dev. This selection reflects a deliberate assembly to form a cohesive evening recitation, emphasizing continuity in Sikh scriptural practice. The content of Rehras Sahib serves as an evening reflection on gratitude toward the divine, petitions for protection amid worldly challenges, and contemplation of life's transient nature. Central themes include seeking divine shelter as a refuge from harm, fostering humility in the face of human limitations, and finding joy through remembrance of God (Waheguru), portraying the evening as a time to surrender ego and affirm spiritual reliance. These elements underscore a transition from daily activities to introspective devotion, invoking God's grace for safeguarding the soul. Recitation of Rehras Sahib typically takes 20–25 minutes when read aloud and is performed at sunset as the core of the evening Nitnem, often in a communal setting within Gurdwaras to enhance collective spiritual harmony. Its unique structure integrates protective invocations from the Chaupai—such as pleas for deliverance from adversaries—and celebratory pauris from that highlight divine bliss, marking a deliberate shift from daylight endeavors to nocturnal repose under God's vigilance.

Kirtan Sohila

Kirtan Sohila consists of five stanzas composed by three Sikh Gurus in the 16th and 17th centuries: the first three by Guru Nanak Dev (1469–1539), the fourth by , and the fifth by Guru Arjan Dev (1563–1606). These hymns were compiled by Guru Arjan into the , the central Sikh scripture, where they appear on pages 12 and 13. The composition also holds a key place in , the Sikh funeral rites, where it is recited to guide the soul in its transition after . The content of Kirtan Sohila centers on meditations contemplating the soul's eternal journey toward union with the Divine, the illuminating presence of that dispels inner darkness, and the metaphorical equivalence of to as a daily for ultimate dissolution. It emphasizes themes of through detachment from worldly illusions, before the One Creator, and the pursuit of eternal truth beyond the cycles of birth and rebirth, fostering a sense of protection and serenity for the practitioner. As the concluding Bani in the nightly Nitnem, is recited just before sleep, typically taking 4 to 10 minutes depending on the pace and whether sung or read, to invoke divine safeguarding through the night and complete the daily spiritual cycle. Distinctive features include its performance in a style tuned to traditional ragas—such as Gauri for the opening stanzas and others for subsequent ones—to enhance meditative resonance, and its conclusion with a shabad by that invokes awakening to continual divine praise, symbolizing renewal at dawn.

Variations

Additional Banis in some traditions

In some Sikh traditions, particularly among groups such as the Nihang Sikhs, , and , the morning Nitnem routine includes full recitations of Chaupai Sahib and , beyond the partial versions prescribed by the Sikh Rehat Maryada, along with , Jaap Sahib, and Tav Prasad Savaiye. This approach aligns with historical practices, emphasizing deeper spiritual discipline and protection during the early hours, while maintaining the standard total of seven banis in the daily practice when combined with Rehras Sahib and . Chaupai Sahib, also known as Benti Chaupai, was composed by in the late 17th century and is found in the . This bani consists of 47 quatrains written in the chaupai poetic meter, serving as a plea for divine protection against physical, spiritual, and external evils, including enemies and adversities. In these traditions, it is recited in full in the morning after Tav Prasad Savaiye, typically taking 10-15 minutes, to invoke safeguarding for the day ahead. While a portion of it is included in the standard evening Rehras Sahib and a specific segment in the morning Nitnem per the Maryada, the complete version in these traditions underscores its role in personal armor against harm. Anand Sahib, authored by in the 16th century, appears in the and comprises 40 stanzas celebrating eternal bliss and joy derived from union with the divine. In these extended morning practices, the full composition is recited to cultivate a sense of spiritual elation and gratitude at dawn, with partial recitations (first five and final pauri) forming the standard per the Maryada. This recitation, lasting about 15-20 minutes, aligns with its thematic focus on and devotion, enhancing the meditative start to the day in these sects. Unlike variations in recitation length, the core five morning banis, Rehras Sahib, and remain mandated by the Sikh Rehat Maryada for all initiated , while these fuller recitations are encouraged in certain traditions to foster greater devotion and alignment with pre-20th-century customs. They integrate into the extended morning session at Amrit Vela, providing a more comprehensive spiritual framework without altering the evening or nighttime routines.

Supplementary prayers and customs

The Ardas, a core supplicatory in Sikh practice, is recited after completing each segment of the Nitnem to humbly seek blessings, guidance, and strength from while invoking the ten and the . Its current standardized form, which includes specific lines acknowledging the fulfillment of the daily prayers and requesting protection for the Sikh community, was approved by the (SGPC) in 1945 as part of the Sikh Maryada, drawing from earlier traditions initiated by . This emphasizes and collective welfare, often concluding with personal petitions tailored to the reciter's needs. Beyond the core Banis, certain customs enhance the Nitnem routine, such as the recitation of Rakhiya De Shabad in some traditions, particularly before the nighttime , where this selection of protective hymns from the invokes divine shelter against fear and harm. commonly rely on —compact prayer books like the Sundar Gutka, traditional compilations of Nitnem banis updated over time—to facilitate accurate recitation of the Banis and supplementary texts during or daily use. Recitation occurs either individually for personal reflection or communally in Gurdwaras, where group singing promotes shared devotion and reinforces community bonds. Regional practices introduce variations to the Nitnem, with rural communities often extending sessions through additional communal gatherings or hymns to deepen immersion, while adapt via audio recordings and digital tools to preserve amid diverse environments. Across traditions, emphasis is placed on shud ucharan, or pure enunciation of , to honor the sacred text's phonetic integrity, alongside maintaining a stable posture—typically sitting cross-legged on the floor in a clean, quiet space—to foster focus and respect. In modern contexts, Nitnem's accessibility has improved through mobile applications and online audio guides, enabling beginners to learn at their own pace without prior expertise in script. These adaptations also support its role in Sikh , where structured instills , values, and cultural continuity from childhood onward.

References

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  29. https://www.basicsofsikhi.com/post/what-is-nitnem
  30. https://www.sikhnet.com/news/nitnem-step-towards-god
  31. https://sikhkom.com/chaupai-sahib-2/
  32. https://www.sikhnet.com/pages/nitnem-banis-your-daily-connection-divine
  33. https://www.sikhiwiki.org/index.php/Anand_sahib
  34. https://www.sikhnet.com/news/anand-saahib-and-its-significance
  35. https://www.sikhsangat.com/index.php?/topic/82584-nihang-singh-nitnem/
  36. https://www.sikhphilosophy.net/threads/ardas-sikh-congregational-prayer.14629/
  37. https://www.sikhiwiki.org/index.php/Ardas
  38. http://www.sikhroots.com/rakhiya-de-shabad
  39. https://gurbanischool.com/sundar-gutka-history/
  40. https://gurbanischool.com/nitnem-in-punjabi/
  41. https://www.basicsofsikhi.com/post/why-pray-daily-do-nitnem
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