Sikhism

Sikhism (/ˈsiːkzəm/ or /ˈsɪkzəm/; Punjabi: ਸਿੱਖੀ, sikkhī, IPA: [ˈsɪkːʰiː]) is a monotheistic religion founded during the 15th century in the Punjab region, by Guru Nanak Dev and continued to progress with ten successive Sikh Gurus (the last teaching being the holy scripture Guru Granth Sahib Ji). It is the fifth-largest organized religion in the world and one of the fastest-growing. This system of religious philosophy and expression has been traditionally known as the Gurmat (literally 'of the gurus'). Punjab of India is the only region in the world with a majority Sikh population.

Sikhs embody the qualities of a "Sant-Sipahie"—a saint-soldier. One must have control over one's internal vices and be able to be constantly immersed in virtues clarified in the Guru Granth Sahib. A Sikh must also have the courage to defend the rights of all who are wrongfully oppressed or persecuted irrespective of religion, colour, caste or creed. Baptized Sikhs are initiated into the Khalsa, the Khalsa is "Akal Purakh de fauj" - the Army of God. Guru Gobind Singh (10th guru of Sikhism) clearly choose these words very deliberately - He did not state that the Khalsa was the army of the Khalsa or an army of the Sikhs or the army of Punjab - but an Army of God whose function was the protection and safeguarding of all the peoples of God regardless of religion, colour, race or creed.

The principal beliefs of Sikhi are faith and justice, in Waheguru—represented by the phrase ik ōaṅkār, meaning one God. Sikhi advocates the pursuit of salvation through disciplined, personal meditation on the name and message of God. The followers of Sikhi are ordained to follow the teachings of the ten Sikh gurus, or enlightened leaders, as well as the holy scripture entitled the Gurū Granth Sāhib Ji, which, along with the writings of six of the ten Sikh Gurus, includes selected works of many devotees from diverse socio-economic and religious backgrounds. The text was decreed by Guru Gobind Singh Ji, the tenth guru, as the final guru of the Sikh religion. Sikhi's traditions and teachings are associated with the history, society and culture of Punjab. Adherents of Sikhi are known as Sikhs (students or disciples) and number over 26 million across the world. Most Sikhs live in Punjab, India, although there is a significant Sikh diaspora. Until the Partition of India, millions of Sikhs lived in what is now Pakistani Punjab.

Philosophy and teachings

Main articles: Sikh religious philosophy and Sikhism primary beliefs and principles

The Harimandir Sahib, known popularly as the Golden Temple, is a sacred shrine for Sikhs.

The origins of Sikhi lie in the teachings of Guru Nanak and his successors. The essence of Sikh teaching is summed up by Nanak in these words: "Realisation of Truth is higher than all else. Higher still is truthful living". Sikh teaching emphasizes the principle of equality of all humans and rejects discrimination on the basis of caste, creed, and gender. Sikh principles encourage living life as a householder.

Sikhi is a monotheistic and a revealed religion. In Sikhi, God—termed Vāhigurū—is shapeless, timeless, and sightless: niraṅkār, akāl, and alakh. The beginning of the first composition of Sikh scripture is the figure "1"—signifying the universality of God. It states that God is omnipresent and infinite, and is signified by the term ēk ōaṅkār. Sikhs believe that before creation, all that existed was God and God's hukam (will or order). When God willed, the entire cosmos was created. From these beginnings, God nurtured "enticement and attachment" to māyā, or the human perception of reality.

While a full understanding of God is beyond human beings, Nanak described God as not wholly unknowable. God is omnipresent (sarav viāpak) in all creation and visible everywhere to the spiritually awakened. Nanak stressed that God must be seen from "the inward eye", or the "heart", of a human being: devotees must meditate to progress towards enlightenment. Guru Nanak Dev emphasized the revelation through meditation, as its rigorous application permits the existence of communication between God and human beings. God has no gender in Sikhi, (though translations may incorrectly present a male God); indeed Sikhi teaches that God is "Akal Purkh" with characteristic of "Nirankar" [Niran meaning "without" and kar meaning "form", hence "without form"]. In addition, Nanak wrote that there are many worlds on which God has created life.

Pursuing salvation and khalsa

A Sikh man at Golden Temple, Amritsar (Harmandir Sahib)

Guru Nanak's teachings are founded not on a final destination of heaven or hell, but on a spiritual union with God which results in salvation. The official Khalsa Code of Conduct laid out by the tenth guru, Guru Gobind Singh, makes it clear that human birth is only obtained once, so you get this one chance to live, therefore one needs to be able to handle this chance. The Sikhs believe in living 'Chakar Vati'-roaming free as freedom, not as slaves or be oppressed.

Māyā—defined as illusion or "unreality"—is one of the core deviations from the pursuit of God and salvation: people are distracted from devotion by worldly attractions which give only illusive satisfaction. However, Nanak emphasised māyā as not a reference to the unreality of the world, but of its values. In Sikhi, the influences of ego, anger, greed, attachment, and lust—known as the Five Evils—are believed to be particularly pernicious. The fate of people vulnerable to the Five Evils is separation from God, and the situation may be remedied only after intensive and relentless devotion.

Nśabad (the divine Word) to emphasise the totality of the revelation. Nanak designated the word guru (meaning teacher) as the voice of God and the source and guide for knowledge and salvation. Salvation can be reached only through rigorous and disciplined devotion to God. Nanak distinctly emphasised the irrelevance of outward observations such as rites, pilgrimages, or asceticism. He stressed that devotion must take place through the heart, with the spirit and the soul. According to Gurbani the supreme purpose of human life is to reconnect with Truth. However, our Ego is the biggest disease in the reunion with Truth / God and the solution to this disease also lies within human ego (mind and body). With Guru's grace the seeker meditates honestly on "Word" which leads to the end of ego. Guru is indistinguishable from God and are one and same thing as God which cannot be found with thousands of wisdoms. One gets connected with Guru only with accumulation of selfless search of truth. Ultimately the seeker realizes that it is the consciousness within the body which is seeker / follower and Word is true Guru. Human body is just a means to achieve the reunion with Truth. Truth is a form of matter which lies within human body but is beyond the realm of time / death. Once truth starts to shine in a person’s heart, the essence of current and past holy books of all religions is understood by the person.

A key practice to be pursued is nām: remembrance of the divine Name. The verbal repetition of the name of God or a sacred syllable is an established practice in religious traditions in India, but Nanak's interpretation emphasized inward, personal observance. Nanak's ideal is the total exposure of one's being to the divine Name and a total conforming to Dharma or the "Divine Order". Nanak described the result of the disciplined application of nām simraṇ as a "growing towards and into God" through a gradual process of five stages. The last of these is sach khaṇḍ (The Realm of Truth)—the final union of the spirit with God.

Guru Nanak stressed now kirat karō: that a Sikh should balance work, worship, and charity, and should defend the rights of all creatures, and in particular, fellow human beings. They are encouraged to have a chaṛdī kalā, or optimistic, view of life. Sikh teachings also stress the concept of sharing—vaṇḍ chakkō—through the distribution of free food at Sikh gurdwaras (laṅgar), giving charitable donations, and working for the good of the community and others (sēvā).

Ten gurus and religious authority

Main article: Sikh gurus

A rare Tanjore-style painting from the late 19th century depicting the ten Sikh Gurus with Bhai Bala and Bhai Mardana.

The term guru comes from the Sanskrit gurū, meaning teacher, guide, or mentor. The traditions and philosophy of Sikhi were established by ten specific gurus from 1469 to 1708. Each guru added to and reinforced the message taught by the previous, resulting in the creation of the Sikh religion. Guru Nanak Dev was the first guru and appointed a disciple as successor. Guru Gobind Singh was the final guru in human form. Before his death, Guru Gobind Singh decreed that the Gurū Granth Sāhib would be the final and perpetual guru of the Sikhs.

Guru Angad Dev succeeded Guru Nanak. Later, an important phase in the development of Sikhi came with the third successor, Guru Amar Das. Guru Nanak's teachings emphasised the pursuit of salvation; Guru Amar Das began building a cohesive community of followers with initiatives such as sanctioning distinctive ceremonies for birth, marriage, and death. Amar Das also established the manji (comparable to a diocese) system of clerical supervision.

The interior of the Akal Takht

Guru Amar Das's successor and son-in-law Guru Ram Das founded the city of Amritsar, which is home of the Harimandir Sahib and regarded widely as the holiest city for all Sikhs. When Guru Ram Das's youngest son Arjan succeeded him, the line of male gurus from the Sodhi Khatri family was established: all succeeding gurus were direct descendants of this line. Guru Arjan Dev was captured by Mughal authorities who were suspicious and hostile to the religious order he was developing. His persecution and death inspired his successors to promote a military and political organization of Sikh communities to defend themselves against the attacks of Mughal forces.

The Sikh gurus established a mechanism which allowed the Sikh religion to react as a community to changing circumstances. The sixth guru, Guru Hargobind, was responsible for the creation of the concept of Akal Takht (throne of the timeless one), which serves as the supreme decision-making centre of Sikhi and sits opposite the Darbar Sahib. The Sarbat Ḵẖālsā (a representative portion of the Khalsa Panth) historically gathers at the Akal Takht on special festivals such as Vaisakhi or Hola Mohalla and when there is a need to discuss matters that affect the entire Sikh nation. A gurmatā (literally, guru's intention) is an order passed by the Sarbat Ḵẖālsā in the presence of the Gurū Granth Sāhib. A gurmatā may only be passed on a subject that affects the fundamental principles of Sikh religion; it is binding upon all Sikhs. The term hukamnāmā (literally, edict or royal order) is often used interchangeably with the term gurmatā. However, a hukamnāmā formally refers to a hymn from the Gurū Granth Sāhib which is a given order to Sikhs.

History

Main article: History of Sikhism

Guru Nanak (1469–1539), the founder of Sikhi, was born in the village of Rāi Bhōi dī Talwandī, now called Nankana Sahib (in present-day Pakistan). His parents were Khatri Hindus of the Bedi clan. As a boy, Nanak was fascinated by God and religion. He would not partake in religious rituals or customs and oddly meditated alone. His desire to explore the mysteries of life eventually led him to leave home and take missionary journeys.

In his early teens, Nanak caught the attention of the local landlord Rai Bular Bhatti, who was moved by his amazing intellect and divine qualities. Rai Bular was witness to many incidents in which Nanak enchanted him and as a result Rai Bular and Nanak's sister Bibi Nanki, became the first persons to recognise the divine qualities in Nanak. Both of them then encouraged and supported Nanak to study and travel. At the age of thirty, Nanak went missing and was presumed to have drowned after going for one of his morning baths to a local stream called the Kali Bein. On the day he arrived, he declared: "There is no Hindu, there is no Muslim" (in Punjabi, "nā kōi hindū nā kōi musalmān"). It was from this moment that Nanak would begin to spread the teachings of what was then the beginning of Sikhi. Although the exact account of his itinerary is disputed, he is widely acknowledged to have made five major journeys, spanning thousands of miles, the first tour being east towards Bengal and Assam, the second south towards Andhra and Tamil Nadu, the third north towards Kashmir, Ladakh, and Tibet, and the fourth tour west towards Baghdad and Mecca. In his last and final tour, he returned to the banks of the Ravi River to end his days.

Growth of Sikhi and Rise of Khalsa

Portrait painted by the British of the King of Punjab, Maharaja Ranjit Singh.

The tenth guru of Sikhism, Guru Gobind Singh, created the Khalsa. Which means "Akal Purakh de fauj" - the Army of God. Guru Gobind Singh clearly choose these words very deliberately - He did not state that the Khalsa was the army of the Khalsa or an army of the Sikhs or the army of Punjab - but an Army of God whose function was the protection and safeguarding of all the peoples of God regardless of religion, colour, race or creed.

The Sikh Khalsa rise to power began during the 17th century. During a time of of growing militancy against the Muslim rule. The creation of a Sikh Empire began when Guru Gobind Singh sent his brave Sikh general, Banda Singh Bahadur along with some hundred Singhs to punish those who had committed atrocities against Pir Buddhu Shah and avenge the murder of his youngest sons. Banda Singh with a large group of Sikhs advanced towards the main Muslim Mughal city of Sirhind and followed the instructions of the guru he punished all the culprits. Soon after the invasion of Sirhind, Guru Gobind Singh was stabbed by a Pathan assassin hired by Mughals, Jamshed Khan stabbed the Guru in the left side below the heart while he was resting in his chamber after the Rehras prayer. Guru Gobind Singh killed the attacker with his sword, while the assassins companion tried to flee but was killed by some Sikhs who had rushed in on hearing the noise. A European surgeon stitched the Guru's wound. However, the wound re-opened as the Guru tugged at a hard strong bow after a few days, and caused profuse bleeding. Seeing his end was near, the Guru declared the Granth Sahib as the next Guru of the Sikhs.[29]

He then sang his self-composed hymn: "Agya bhai Akal ki tabhi chalayo Panth Sabh Sikhan ko hukam hai Guru Maneyo Granth, Guru Granth Ji manyo pargat Guran ki deh Jo Prabhu ko milbo chahe khoj shabad mein le Raj karega Khalsa aqi rahei na koe Khwar hoe sabh milange bache sharan jo hoe."

Translation of the above: "Under orders of the Immortal Being, the Panth was created. All the Sikhs are enjoined to accept the Granth as their Guru. Consider the Guru Granth as embodiment of the Gurus. Those who want to meet God, can find Him in its hymns. The Khalsa shall rule, and impure will be no more, Those separated will unite and all the devotees shall be saved."

The death of the Guru reached Banda Singh and Sikhs all over Punjab. After this the Sikhs took over many Muslim and Mughal lands, establishing a Sikh Empire. Other existing Muslim Emperors proclaimed a jihad or a holy war against Banda Singh and the Khalsa. However many Muslim army’s and their Generals fled in dismay and despair after Wazir Khan's head was stuck up on a spear and lifted high up by a Sikh who took his seat at Sirhind, Muslim troops on beholding the head took alarm. Many Muslims embraced Sikhism and joined the Khalsa. Banda Singh at this time also married the daughter of a Muslim General, . However the concept of jihad was re-proclaimed, it took over 60,000 Muslim troops to capture 400 Sikh's and Banda Singh, where Banda Singh was captured and tortured. Banda Singh's mission played an important development of the Dal Khalsa and the Sikh Misls, which eventually led to a new king, Maharaja Ranjit Singh capturing Lahore in 1799 and establishing the Sikh Kingdom of Punjab. The new king and the Sikh Misls rose to power in a series of sweeping military and diplomatic victories. Increasing the number of Sikhs and spreading the Empire further. His vast empire comprised almost 200,000 square miles (520,000 km2) of what is now Afghanistan, Pakistan and Northern India. The Empire of the Sikhs was widely feared by many natives including Muslims, Hindus, Persians and many Asian countries. Even many Pathans who had previously lived their during the Islamic rule, attempted many times to attack the Empire with over 20,000 troops, in which case Maharaja Ranjit Singh sent his most bravest Sikh warrior, named Akali Phula Singh Nihang (at the age of 65) and a few hundred Singhs to deal with the Invading Pathans and bring them under control. Soon during a battle, a Pathan hiding behind a boulder shot Akali Phula Singh from close range during a battle with a number of Pathan soldiers began shooting him. Akali Phula Singh was found bullet ridden.

British recruit of Sikhs

The Sikhs remained control of the Empire, faced many odds and overcame them all, however another challenge was yet to come. In the East, the British Empire took over thousands of square miles of land, including eastern parts of India and many Asian countries, soon reaching the Sikh Empire where the British would also meet their biggest challenge during their Conquest.

Both British and Sikh sides lost many troops and heavy number of materials in various battles, such as the Anglo-Sikh wars. The British was claimed to be unbeatable, but Maharaja Ranjit Singh and the Sikhs were the only people who could stand toe to toe with the British forces. For the first time during the British Conquest the British were unable to invade and resulted in both sides having to stop and come to terms. Narrated by Mohanlal Kashmiri, Secretary to Sir Alexander Burnes, Maharaja Ranjit Singh replied to the British, "As long as I'm alive, the British will never conquest here." This led to further Anglo-Sikh wars and further loss on both sides. In 1839, the death of Maharaja Ranjit Singh, the Empire fell on the shoulders of his son, Maharaja Duleep Singh (at the age of 11). The Empire had fallen. The British Commission General describes Maharaja Ranjit Singh, "was by all accounts a fierce and revered conquerer."

The 15th Sikh Regiment being given a heroes' welcome upon their arrival in Marseille, France during the First World War.

After seeing the strength of the Sikhs in Punjab, the British then decided to recruit as many Sikhs as possible into the British Army. Sikhs accounted for over 25% of the British soldiers who fought in WW1 and WW2 (that is more then the Irish, Scottish and Welsh combined). The Sikhs won over 24 battle honours, including one very long task which took almost a week for the British Army to push back the German Army, however on Friday 1916, the Sikh Regiment was sent in and the Sikhs pushed back the German Invaders in a night.
It was because of the Sikhs that Hitler was unable to cross the borders of France (an easy gateway into invading Britain). Hitler after seeing the strength of the Sikhs even announced "If I had just a small battalion of Sikhs I shall conquer the world". Sikhs believe dying on the battle field is the greatest death a Sikh can have, during the World Wars when the British soldiers ran out of ammunition Sikhs would take out their swords and march towards the enemy, fighting to their last breaths, literally taking the words of their tenth guru to heart "When all means fail it is righteous to raise sword". Even today the British Army are so keen to recruit as many Sikhs as possible.

Political advancement

Hargobind, became the sixth guru of the Sikhs. He carried two swords—one for spiritual and the other for temporal reasons (known as mīrī and pīrī in Sikhi). Sikhs grew as an organized community and under the 10th Guru the Sikhs developed a trained fighting force to defend their independence. In 1644, Har Rai became guru followed by Harkrishan, the boy guru, in 1661. No hymns composed by these three gurus are included in the Guru Granth Sahib.

Tegh Bahadur became guru in 1665 and led the Sikhs until 1675. Tegh Bahadur was executed by Aurangzeb for helping to protect the faith of Hindus, after a delegation of Kashmiri Pandits came to him for help when the Emperor was killing those who refused to convert to Islam. He was succeeded by his son, Gobind Rai who was just nine years old at the time of his father's death. Gobind Rai further militarised his followers, and was baptised by the Pañj Piārē when he formed the Khalsa on March 30, 1699. From here on in he was known as Gobind Singh.

From the time of Nanak the Sikhs had significantly transformed. Even though the core Sikh spiritual philosophy was never affected, the followers now began to develop a political identity. Conflict with Mughal authorities escalated during the lifetime of Teg Bahadur and Gobind Singh. The latter founded the Khalsa in 1699. The Khalsa is a disciplined community that combines its spiritual purpose and goals with political and military duties. After Aurangzeb killed four of his sons, Gobind Singh sent Aurangzeb the Zafarnamah (Notification/Epistle of Victory).

Shortly before his death, Gobind Singh ordered that the Gurū Granth Sāhib (the Sikh Holy Scripture), would be the ultimate spiritual authority for the Sikhs and temporal authority would be vested in the Khalsa—the Sikh Nation.

A former ascetic was charged by Gobind Singh with the duty of punishing those who had persecuted the innocents in Punjab. After the Guru's death, Baba Banda Singh Bahadur became the commander-in-chief of the Khalsa and was responsible for several attacks on the Mughal empire. He was executed by the emperor Farukh Siyar after refusing the offer of a pardon if he converted to Islam.

The Sikh nation's embrace of military and political organisation made it a considerable regional force in medieval India and it continued to evolve after the demise of the gurus. After the death of Baba Banda Singh Bahadur, Sikh Confederacy of Sikh warrior bands known as misls were formed. With the decline of the Mughal empire, a Sikh Empire arose in the Punjab under Maharaja Ranjit Singh, with its capital in Lahore and limits reaching the Khyber Pass and the borders of China. The order, traditions and discipline developed over centuries culminated at the time of Ranjit Singh to give rise to the common religious and social identity that the term "Sikhi" describes.

After the death of Ranjit Singh, the Sikh Empire fell into disorder and was eventually annexed by the United Kingdom after the hard-fought First and Second Anglo-Sikh Wars. This brought the Punjab under the British Raj. Sikhs formed the Shiromani Gurdwara Prabandhak Committee and the Shiromani Akali Dal to preserve Sikhs' religious and political organization a quarter of a century later. With the partition of India in 1947, thousands of Sikhs were killed in violence and millions were forced to leave their ancestral homes in West Punjab. Sikhs faced initial opposition from the Government in forming a linguistic state that other states in India were afforded. The Akali Dal started a non-violence movement for Sikh and Punjabi rights. Jarnail Singh Bhindranwale emerged as a leader of the Damdami Taksal in 1977 and promoted a more militant solution to the problem. In June 1984, Indian Prime Minister Indira Gandhi ordered the Indian army to launch Operation Blue Star to remove Bhindranwale and his followers from the Darbar Sahib. Bhindranwale and his accompanying followers were killed during the army's operations. In October, Indira Gandhi was assassinated by two of her Sikh bodyguards. The assassination was followed by the 1984 anti-Sikh riots. and Hindu-Sikh conflicts in Punjab, as a reaction to Operation Blue Star and the assassin.

Scripture

There is one primary source of scripture for the Sikhs: the Gurū Granth Sāhib. The Gurū Granth Sāhib may be referred to as the Ādi Granth—literally, The First Volume—and the two terms are often used synonymously. Here, however, the Ādi Granth refers to the version of the scripture created by Arjan Dev in 1604. The Gurū Granth Sāhib refers to the final version of the scripture created by Gobind Singh.

There are other sources of scriptures such as the Dasam Granth and so called Janamsakhis. These however, have been the subject of controversial debate amongst the Sikh community.

Adi Granth

Main article: Ādi Granth

The Ādi Granth was compiled primarily by Bhai Gurdas under the supervision of Arjan Dev between the years 1603 and 1604. It is written in the Gurmukhī script, which is a descendant of the Laṇḍā script used in the Punjab at that time. The Gurmukhī script was standardised by Angad Dev, the second guru of the Sikhs, for use in the Sikh scriptures and is thought to have been influenced by the Śāradā and Devanāgarī scripts. An authoritative scripture was created to protect the integrity of hymns and teachings of the Sikh gurus and selected bhagats. At the time, Arjan Sahib tried to prevent undue influence from the followers of Prithi Chand, the guru's older brother and rival.

The original version of the Ādi Granth is known as the kartārpur bīṛ and is claimed to be held by the Sodhi family of Kartarpur. (In fact the original volume was burned by Ahmad Shah Durrani's army in 1757 when they burned the whole town of Kartarpur.)

Guru Granth Sahib

Gurū Granth Sāhib folio with Mūl Mantra

Main article: Gurū Granth Sāhib

The final version of the Gurū Granth Sāhib was compiled by Guru Gobind Singh in 1678. It consists of the original Ādi Granth with the addition of Guru Tegh Bahadur's hymns. The Guru Granth Sahib is considered the Eleventh and final spiritual authority of the Sikhs.

Punjabi: ਸੱਬ ਸਿੱਖਣ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਯੋ ਗ੍ਰੰਥ ।

Transliteration: Sabb sikkhaṇ kō hukam hai gurū mānyō granth.

English: All Sikhs are commanded to take the Granth as Guru.

It contains compositions by the first five Gurus, Guru Teg Bahadur and just one śalōk (couplet) from Guru Gobind Singh. It also contains the traditions and teachings of sants (saints) such as Kabir, Namdev, Ravidas, and Sheikh Farid along with several others.

The bulk of the scripture is classified into rāgs, with each rāg subdivided according to length and author. There are 31 main rāgs within the Gurū Granth Sāhib. In addition to the rāgs, there are clear references to the folk music of Punjab. The main language used in the scripture is known as Sant Bhāṣā, a language related to both Punjabi and Hindi and used extensively across medieval northern India by proponents of popular devotional religion. As per the name "Gurmukhi", it is not merely a script but it is the language which came out of Guru's mouth - by using this definition, all words in Guru Granth Sahib constitute "Gurbani" words, thus making Gurmukhi language which then constitute two components - spoken Gurmukhi words (in form of Gurbani which originated from different languages (like world's different languages have similar roots) and Gurmukhi script.The text further comprises over 5000 śabads, or hymns, which are poetically constructed and set to classical form of music rendition, can be set to predetermined musical tāl, or rhythmic beats.

A group of Sikh musicians at the Golden Temple complex

The Granth begins with the Mūl Mantra, an iconic verse created by Nanak:

Punjabi: ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

ISO 15919 transliteration: Ika ōaṅkāra sati nāmu karatā purakhu nirabha'u niravairu akāla mūrati ajūnī saibhaṅ gura prasādi.

Simplified transliteration: Ik ōaṅgkār sat nām kartā purkh nirbha'u nirvair akāl mūrat ajūnī saibhaṅ gur prasād.

English: The One of which everything is and continous, the ever existing, creator being personified, without fear, without hatred, image Of the timeless being, beyond birth, self existent, by Guru's Grace.

All text within the Granth is known as gurbānī. And Gurbani is the Guru "Baani Guru Guru hai Baani" (The word is the Guru and Guru is the word) and "Shabd Guru Surat Dhun Chaylaa" (The Shabad is the Guru, upon whom I lovingly focus my consciousness; I am the disciple.). Therefore, as evident from the message of the Guru Nanak (first Guru) Shabad (or word) was always the Guru (the enlightener); however, as Sikhism stand on the dual strands of Miri-Piri, the Guru in Sikhism is a combination of teacher-leader. Therefore, the lineage from Guru Nanak to Guru Gobind Singh was of the teacher-leaders eventually wherein the temporal authority was passed on to the Khalsa and spiritual authority, which always was with, passed to Adi Granth(thence the Guru Granth Sahib).

Therefore, Guru Granth Sahib and its 11th body -the Khalsa is the Guru, teacher-leader, of the Sikhs till eternity.

Dasam Granth

Main article: Dasam Granth

A frontispiece to the Dasam Granth

The Dasam Granth is a scripture of Sikhs which contains texts attributed to the Tenth Guru. The Dasam Granth holds a significance of great amount for Sikhs, however it doesn't have the same authority as Adi Granth. Some compositions of the Dasam Granth like Jaap Sahib, (Amrit Savaiye), and Benti Chaupai are part of the daily prayers/lessons (Nitnem) of/for Sikhs.

Janamsakhis

Main article: Janamsākhīs

The Janamsākhīs (literally birth stories), are writings which profess to be biographies of Nanak. Although not scripture in the strictest sense, they provide an interesting look at Nanak's life and the early start of Sikhi. There are several—often contradictory and sometimes unreliable—Janamsākhīs and they are not held in the same regard as other sources of scriptural knowledge.

Observances

Observant Sikhs adhere to long-standing practices and traditions to strengthen and express their faith. The daily recitation from memory of specific passages from the Gurū Granth Sāhib, especially the Japu (or Japjī, literally chant) hymns is recommended immediately after rising and bathing. Family customs include both reading passages from the scripture and attending the gurdwara (also gurduārā, meaning the doorway to God; sometimes transliterated as gurudwara). There are many gurdwaras prominently constructed and maintained across India, as well as in almost every nation where Sikhs reside. Gurdwaras are open to all, regardless of religion, background, caste, or race.

Worship in a gurdwara consists chiefly of singing of passages from the scripture. Sikhs will commonly enter the temple, touch the ground before the holy scripture with their foreheads.. The recitation of the eighteenth century ardās is also customary for attending Sikhs. The ardās recalls past sufferings and glories of the community, invoking divine grace for all humanity.

The most sacred shrine is the Harimandir Sahib in Amritsar, famously known as the Golden Temple. Groups of Sikhs regularly visit and congregate at the Harimandir Sahib. On specific occasions, groups of Sikhs are permitted to undertake a pilgrimage to Sikh shrines in the province of Punjab in Pakistan, especially at Nankana Sahib and other Gurdwaras. Other places of interest to Sikhi in Pakistan includes the samādhī (place of cremation) of Maharaja Ranjit Singh in Lahore.

The Sikh faith also participates in the custom of "Langar" or the community meal. All temples are open to anyone of any faith for a free meal. People can enter and eat together and are served by faithful members of the community. This is the main cost associated with gurdwaras and where monetary donations are primarily spent.

Sikh festivals/events

Technically, there are no festivals in Sikhism. However, the events mostly centred around the lives of the Gurus and Sikh martyrs are commemorated. The SGPC, the Sikh organisation in charge of upkeep of the historical gurdwaras of Punjab, organises celebrations based on the new Nanakshahi calendar. This calendar is highly controversial among Sikhs and is not universally accepted. Several events(Hola Mohalla, Bandi Chhor divas, and Guru Nanak's birthday) continue to be celebrated using the Hindu calendar. Sikh festivals include the following:

• Gurpurabs are celebrations or commemorations based on the lives of the Sikh gurus. They tend to be either birthdays or celebrations of Sikh martyrdom. All ten Gurus have Gurpurabs on the Nanakshahi calendar, but it is Guru Nanak Dev and Guru Gobind Singh who have a gurpurab that is widely celebrated in Gurdwaras and Sikh homes. The martyrdoms are also known as a shaheedi Gurpurabs, which mark the martyrdom anniversary of Guru Arjan Dev and Guru Tegh Bahadur.
• Baisakhi occurs on 13 April. Sikhs celebrate it because on this day which fell on March30, 1699, the tenth Guru, Gobind Singh, inaugurated the Khalsa, the 11th body of Guru Granth Sahib and leader of Sikhs till eternity.
• Bandi Chhor celebrates Guru Hargobind's release from the Gwalior Fort, with several innocent Hindu kings who were also imprisoned by Jahangir, on 26 October 1619. This day usually commemorated on the same day of Hindu festival of Diwali.
• Hola Mohalla occurs the day after Holi and is when the Khalsa gather at Anandpur and display their individual and team warrior skills, including fighting and riding. Cannabis or Bhang is also pounded by the Sikhs on this day.

Ceremonies and customs

Guru Nanak Dev Ji taught that rituals, religious ceremonies, or idol worship is of little use and Sikhs are discouraged from fasting or going on pilgrimages. Sikhs do not believe in converting people but converts to Sikhi by choice are welcomed. The morning and evening prayers take about two hours a day, starting in the very early morning hours. The first morning prayer is Guru Nanak's Jap Ji. Jap, meaning "recitation", refers to the use of sound, as the best way of approaching the divine. Like combing hair, hearing and reciting the sacred word is used as a way to comb all negative thoughts out of the mind. The second morning prayer is Guru Gobind Singh's universal Jaap Sahib. The Guru addresses God as having no form, no country, and no religion but as the seed of seeds, sun of suns, and the song of songs. The Jaap Sahib asserts that God is the cause of conflict as well as peace, and of destruction as well as creation. Devotees learn that there is nothing outside of God's presence, nothing outside of God's control. Devout Sikhs are encouraged to begin the day with private meditations on the name of God.

Upon a child's birth, the Guru Granth Sahib is opened at a random point and the child is named using the first letter on the top left hand corner of the left page. All boys are given the middle name Singh, and all girls are given the middle name Kaur (this was a once a title which was conferred on an indivdual at joining the Khalsa). Sikhs are joined in wedlock through the anand kāraj ceremony. Sikhs are required to marry when they are of a sufficient age (child marriage is taboo), and without regard for the future spouse's caste or descent. The marriage ceremony is performed in the company of the Guru Granth Sahib; around which the couple circles four times. After the ceremony is complete, the husband and wife are considered "a single soul in two bodies."

According to Sikh religious rites, neither husband nor wife is permitted to divorce. A Sikh couple that wishes to divorce may be able to do so in a civil court but this is not condoned. Upon death, the body of a Sikh is usually cremated. If this is not possible, any means of disposing the body may be employed. The kīrtan sōhilā and ardās prayers are performed during the funeral ceremony (known as antim sanskār).

Baptism and the Khalsa

A kaṛā, kaṅghā and kirpān.

Khalsa (meaning "Sovereign") is the collective name given by Gobind Singh to all Sikhs who have been baptised or initiated by taking ammrit in a ceremony called ammrit sañcār. The first time that this ceremony took place was on Vaisakhi, which fell on 30 March 1699 at Anandpur Sahib in Punjab. It was on that occasion that Gobind Singh baptised the Pañj Piārē who in turn baptised Gobind Singh himself.

Baptised Sikhs are bound to wear the Five Ks (in Punjabi known as pañj kakkē or pañj kakār), or articles of faith, at all times. The 5 items are: kēs (uncut hair), kaṅghā (small comb), kaṛā (circular steel or iron bracelet), kirpān (sword/dagger), and kacchā (special undergarment). The Five Ks have both practical and symbolic purposes.

The Sikh Attire - Warriors in blue

A group of Sikhs in Sikh attire outside the historical Gurdwara Sri Bangla Sahib.

The Nihangs belong to the Khalsa, created by Guru Gobind Singh. The Nihang wear robes of electric blue, bracelets of iron round their wrists (kara), and quoits of steel (chakram) in their lofty conical blue turbans, together with daggers, knives and swords of varying sizes (kirpan), and many other weapons.

General Banda Bahadur, the famous disciple of Guru Gobind Singh, went from being a Hindu to a Sikh and adapted to wearing this attire.

The Sikh Turban - Dumalla

The Sikh turban, known as the Dastar or a Dumalla, is mandatory for all Khalsa Sikhs to wear. (In the West, many Sikhs who wear pagri, olden Arab style turban, are sometimes mistaken for Muslims or Arabs.[7]). The Sikhs have a long history of being warriors and referred to as saint-soldiers, since their rise in the 1600-1700's. Their turban style and attire gives the identity of a warrior religion.

As a symbol of respect for God, Sikhs do not cut their hair. The turban protects the hair and keeps it clean. People from many other religions including Hindus, Jews, and traditionally many Christians including Catholics only cover their head during worship (Source: Christian Head Covering). Because Sikhs believe God to be present everywhere, they wear their turban at all times. As Sikhs only form 2% of India’s population, their warrior style turbans also help identify them. When he institutionalized the turban as a part of the Sikh identity, Guru Gobind Singh Ji said, “My Sikh will be recognized among millions.”

The Dumalla or full name Chand Tora Dumalla is the style of turban generally worn by Sikhs in battle. The "Chand Tora" is a metal symbol consisting of a crescent sword and a double edged sword, it is held in place at the front of the turban by a woven chainmail cord tied in a pattern within the turban to protect the head from slashing weapons. The Chand actually is a symbol of Shiva who is always shown with a crescent in his hair. Shiva is considered a very powerful mythological figure. So the crescent (Chand) being in the Singh's Dumalla along with a Khanda and Kirpan shows that Singh's are as mighty, if not more, than Shiva. In the past every Sikh wore this type of turban, known as a Dumalla, even still to this day many Sikhs in the Punjab still wear the Chand Tora Dumalla, known as the Nihangs.

Gatka and Shastar Vidiya

Gatka (Punjabi: ਗਤਕਾ gatkā) is a weapon-based martial art created by the Sikhs. Gatka is a complete martial system which uses spiritual, mental and physical skills in equal portions to help one fully competent in defending themselves and others. The term Gatka derives from the Punjabi words gat and ka. Gat means grace, liberation, and respect in one's own power, while ka means someone who belongs or is part of a group. Gatka would therefore translate as "one whose freedom belongs to grace".

Shastar Vidiya is known as the Sikh art of war or the science of weapons. This form of martial art was among the deadliest martial arts in history, one warrior trained to kill two-hundred and fifty men. This art was practiced long before Sikhism but it was the Sikhs who became masters of the technique and made it more deadly. It was so feared that when the British ruled India they banned it during the 1800s.

There are many documented accounts of this brutal and deadly Sikh martial art used in battle. Many Persian, Afghan and a traveler to Punjab India in 1705 documented the Battle of Chamkaur. Where 48 Sikhs, including Guru Gobind Singh and his two eldest sons, took on and pushed back an army of 62,000 Mughals. There are over a hundred wars and battles documenting Sikhs fighting against vast numbers. Even during world war 1 and 2, where upto 25% of the British soldiers were Sikh and the Sikhs were awarded over 24 battle honours, including one very long task which took almost a week for the British Army to push back the German Army, however on Friday 1916, the Sikh Regiment was sent in and the Sikhs pushed back the German Invaders in a night.
Another account included Sikhs out of ammunition during war, then taking out their Kirpans and advancing towards the enemy forces.

Gatka and Shastar Vidiya both involve using weapons of all kinds and also include unarmed combat. The correct use of melee weapons is central to gatka with techniques depending on the nature of the weapon. The following lists a few examples of the weapons used.

• Talwar: curved one-sided sword
• Kirpan: sword or dagger worn by baptised Sikhs at all times
• Lathi: stick of bamboo from one to three meters in length, used for training
• Flexible weapons, such as maces, whips and chains
• Kukri: bent sword which broadens towards the point
• Bow and arrow, either traditional Indian steel recurve bows or true composite bows made of wood, horn and sinew. Fletched reed arrows with tanged steel points are typically used.
• Barcha: spear
• Bothati: lance used from horseback
• Nagni barcha: javelin
• Khanda: double-edge sword
• Bagh nakh: "leopard claw", a spiked weapon worn on the hand
• Chakram: circular edged weapon that can be thrown or used in-close
• Kataar: dagger able to pierce armour, spelled katara in Sanskrit
• Kara: a steel or iron bracelet worn by baptized Sikhs at all times, can be used as knuckle-dusters
• Gurj: a flanged or spiked mace made out of steel

Sikh people

Main article: Sikh

Further information: Sikhism by country

Worldwide, there are 25.8 million Sikhs, which make up only 0.39% of the worlds population. Approximately 75% of Sikhs live in the Punjab, where they constitute about 60% of the state's population. Even though there are a large number of Sikhs in the world, certain countries have not recognised Sikhi as a major religion. Large communities of Sikhs live in the neighboring states, and large communities of Sikhs can be found across India. However, Sikhs only make up about 2% of the Indian population.

Sikh Migration beginning from the 19th century led to the creation of significant communities in Canada (predominantly in Brampton, along with Malton in Ontario and Abbotsford, Mission, Lower Mainland, Surrey in British Columbia), East Africa, the Middle East, Southeast Asia, the United Kingdom as well as Australia and New Zealand. These communities developed as Sikhs migrated out of Punjab to fill in gaps in imperial labour markets. In the early twentieth century a significant community began to take shape on the west coast of the United States. Smaller populations of Sikhs are found in within many countries in Western Europe, Mauritius, Malaysia, Fiji, Nepal, China, Pakistan, Afghanistan, Iraq, Singapore, Mexico, the United States and many other countries.

Since 1968, thousands of non-Punjabis have taken up the Sikh belief and lifestyle primarily in the United States, Canada, Latin America, the Far East and Australia. These first and second generation Sikhs are of various ethnic backgrounds and include Caucasians, Blacks, and Chinese.

Prohibitions in Sikhi

religious prohibitions in Sikhism.

1. Cutting hair: Cutting hair is strictly forbidden in Sikhism. Sikhs are required to keep unshorn hair. The hair is covered with a turban known as a Dumalla.
2. Intoxication: Consumption of alcohol, drugs, tobacco, and other intoxicants is not allowed. Intoxicants are strictly forbidden for a Sikh. However Sikhs do consume cannabis, Sukha ( ਸੁੱਖਾ ਪ੍ਰਰਸਾਦ ), "peace-giver", is the term Sikhs use to refer to it.
3. Adultery: In Sikhism, the spouses must be physically faithful to one another.
4. Blind spirituality: Superstitions and rituals should not be observed or followed, including pilgrimages, fasting and ritual purification; circumcision; idols & grave worship; compulsory wearing of the veil for women; etc.
5. Material obsession: Obsession with material wealth is not encouraged in Sikhism.
6. Sacrifice of creatures: The practice of sati (widows throwing themselves on the funeral pyre of their husbands), ritual animal sacrifice to celebrate holy occasions, etc. are forbidden.
7. Non-family-oriented living: A Sikh is encouraged NOT to live as a recluse, beggar, yogi, monastic (monk/nun) or celibate. Sikhs are to live as saint-soldiers.
8. Worthless talk: Bragging, lying, slander, "back-stabbing", etc. are not permitted. The Guru Granth Sahib tells the Sikh, "Your mouth has not stopped slandering and gossiping about others. Your service is useless and fruitless."
9. Priestly class: Sikhism does not have priests, they were abolished by Guru Gobind Singh (the 10th Guru of Sikhism). The only position he left was a Granthi to look after the Guru Granth Sahib, any Sikh is free to become Granthi or read from the Guru Granth Sahib.
10. Eating meat killed in a ritualistic manner (Kutha meat): Sikhs are strictly prohibited from eating meat killed in a ritualistic manner (such as halal or kosher, known as Kutha meat which the animal is killed slowly by ritually slicing the throat and letting it bleed while praying. ), or any meat where langar is served. The meat eaten by Sikhs is known as Jhatka meat, severing the head of an animal with a single stroke of any weapon, with the underlying intention of killing the animal whilst causing it minimal suffering. Other religions like Islam do not eat pork, Hindus do not eat beef and Jews may not eat certain meats on certain days and of course other religions have their own restrictions. Sikhs have no such instructions.
11. Having premarital or extramarital sexual relations

See also

• Interfaith dialog
• Outline of Sikhism
• Sikhism

Further reading

• Dilgeer, Dr Harjinder Singh (2007), Sikh Twareekh, publisher Sikh University Press & Singh Brothers Amritsar, 2007.
• Dilgeer, Dr Harjinder Singh (2010), Sikh History (in 10 volumes), publisher Sikh University Press & Singh Brothers Amritsar, 2010–11
• Duggal, Kartar Singh (1988), Philosophy and Faith of Sikhism, Himalayan Institute Press, ISBN 978-0-89389-109-1
• Kaur, Surjit, Amongst the Sikhs: Reaching for the Stars, New Delhi, Roli Books, 2003 ISBN 81-7436-267-3
• Khalsa, Guru Fatha Singh, Five Paragons of Peace: Magic and Magnificence in the Guru's Way, Toronto, Monkey Minds Press, 2010, ISBN 978-9682658-1-9, gurufathasingh.com
• Khalsa, Shanti Kaur, The History of Sikh Dharma of the Western Hemisphere, Sikh Dharma, Espanola, NM, 1995 ISBN 0-9639847-4-8
• Singh, Khushwant (2006), The Illustrated History of the Sikhs, Oxford University Press, India {{citation}}: Unknown parameter |3rewrISBN= ignored (help)
• Singh, Patwant (1999), The Sikhs, Random House, India, ISBN 978-0-385-50206-1
• Takhar, Opinderjit Kaur, Sikh Identity: An Exploration of Groups Among Sikhs, Ashgate Publishing Company, Burlington, VT, 2005 ISBN 0-7546-5202-5
• Teece, Geoff (2004), Sikhism: Religion in focus, Black Rabbit Books, ISBN 978-1-58340-469-0
• Dilgeer, Dr Harjinder Singh (1997), The Sikh Reference Book, publisher Sikh University Press & Singh Brothers Amritsar, 1997.
• Dilgeer, Dr Harjinder Singh (2005), Dictionary of Sikh Philosophy, publisher Sikh University Press & Singh Brothers Amritsar, 2005.

External links

• SikhMuseum.com
• Sikh History Web Portal
• Sikh Philosophy Network An Online Sikh Discussion Forum
• SinghSahib.com ~ a complete portal on Sikhism
• Sikhs.org
• The second scripture of Sikhism: Sri Dasam Granth Sahib
• Srigranth.org
• Sharing the Sikh experience
• Aboutsikhism.org
• Sikh-heritage.co.uk
• Sikh Thematic Philately : Sikh Stamps Collection
• Allaboutsikhs.com
• sikhismguide.org, guide to the Sikh religion