SIKHISM
Sikhism is a monotheistic religion that originated in the Punjab in the 15th century. By many definitions Sikhs are defined as practitioners of Sikhism. The faith's teachings are based on the guidance of Ten Gurus, beginning with Guru Nanak, who established the religion. The religion emphasizes the importance of meditation, communal living, and selfless service to humanity (known as 'seva'). Sikhism was a branch of the Hindu bhakti (devotional) movement that combined aspects of Hindu religious thinking with elements of Islam, in particular Sufi mysticism.
By some reckonings Sikhism is the world's fifth largest faith (if you discount folk religions and Chinese and Japanese religions, whose number of true adherents are difficult to calculate). By other reckonings Sikhism is the ninth-largest religion in the world.
As a system of religious philosophy, Sikhism was traditionally known as the Gurmat (the teachings of the gurus) or Sikh dharma. It was founded by Guru Sri Guru Nanak Dev Ji (1469-1539), who was born at Talwandi, a village that is now known as Nankana Sahib, near Lahore in Pakistan. All Sikhs are united by the common bond of religion, in particular their reverence for the Ten Gurus and the teachings that are set out in the sacred scriptures namely the Adi Granth (sometimes called the Sahib Granth), the Sikh holy text, complied by the fifth guru, Arjan Dev, the, in 1603. [Source: D. O. Lodrick, “Worldmark Encyclopedia of Cultures and Daily Life”, Cengage Learning, 2009 *]
Sikhism has been described as the “cultural product of the collision between Hinduism and Islam” as it combines elements of Islam, such as monotheism and iconoclasm, with elements of Hinduism, such as beliefs in karma, reincarnation, and nirvána. There is some debate over Sikhism's origins, with some saying it is a combination of other Indian religions, including Hinduism, Islam, and local beliefs and practices, while other say it developed as a kind of purification or renewal of Hinduism. Sikhs scoff at idea they follow a syncretic religion, arguing their religion is the result of a direct and separate revelation. A primary distinction between Hinduism and Sikhism is the latter’s rejection of the caste system and its associated rituals and its guidance under a legal system led Sikh Gurus, or teachers. [Source: Bryan S. Turner, “International Encyclopedia of the Social Sciences”, Thomson Gale, 2008]
Sikhism is the youngest of the independent religions of India. It stresses the ideal of achieving spiritual liberation within a person's lifetime through meditation on the divine name but is also oriented toward action, encouraging the dignity of regular labor as a part of spiritual discipline. Family life and socially responsible living are other important aspects of Sikh teachings. [Source: Pashaura Singh, “Worldmark Encyclopedia of Religious Practices”, Thomson Gale, 2006]
About Sikhism
Combining certain aspects Hindu and Muslim teachings, Sikhism is a monotheistic religion whose adherents believe that their one God is the immortal creator of the universe. All human beings are equal, and Sikhs oppose any caste system. The path to God is through prayer and meditation, but nearness to God is only achievable through divine grace. Sikhs believe in reincarnation, and are taught to seek spiritual guidance from their guru or leader. [Source: “World Encyclopedia”, Oxford University Press 2005. |~|
Sikhs believe in one God, and emphasize the absolute sovereignty and unity of this god, whose name is ik, which is numeral not a word for God, and who is equated with truth. Sikhs believe that he created all things and that all things are dependent on God’s will. Sikhs reject the caste system, Hindu divine incarnations, the worshipping of images, and the sanctity of the vedas. They are not allowed to belong to any other religion.
There is no official priesthood within Sikhism or any widely accepted institutional mechanism for policy making for the entire faith. Instead, decisions are made by communities of believers (sangat ) based on the Guru Granth Sahib — a tradition dating back to the eighteenth century when scattered bodies of believers had to fight against persecution and manage their own affairs. Anyone may study the scriptures intensively and become a "knower" (giani) who is recognized by fellow believers, and there is a variety of training institutes with full-time students and teachers. [Source: Library of Congress]
Sikhism recognizes the authority of the ten living gurus, and in the truth of the Granth Sahib, the Sikh sacred scripture. The chief scripture of Sikhism is the Sri Guru Granth Sahib, a collection of hymns and sacred writings first compiled by Guru Arjan Dev. The Granth Sahib fulfills the role of the eleventh and final guru of Sikhism [Source: World Religions Reference Library, Thomson Gale, 2007]
Worship is conducted both through private prayer and at temples called gurdwaras, where the focus of worship is readings from the Granth Sahib. The most important sacred site for Sikhs is the city of Amritsar, founded in 1577 by Guru Ram Das. Amritsar is the site of the Golden Temple, the focus of Sikh authority and the spiritual center of Sikhism.
Most of the observances of Sikhism focus either on key events in a Sikh's life (naming, initiation, marriage) or on key historical events, such as the birth of the first guru. No particular phrases are associated with Sikhism, though words and phrases from the Granth Sahib are an important part of Sikh life. Included among these are Ek Onkar, or "True God," and hukam, meaning "divine will."
Sikhism Beliefs
The basic beliefs of Sikhism are relatively simple. Sikhs believes in a single God, in the authority of the Ten Gurus and in the truth of the Granth Sahib (Adi Granth), the Sikh sacred scripture. Sikhs believe that the purpose of religion is to establish a close and loving relationship with God, primarily through prayer and meditation. Meditation involves quiet reflection or focusing on a single point. The Sikh God is a singular entity that permeates the universe and cannot be depicted in any form, such as a painting or sculpture. Sikhs believe in the Hindu concepts of samsara, or the endlessly repeated cycle of birth, life, and death; karma, or the concept that the sum of a person's accumulated good and bad actions determines how he or she lives a future life; and reincarnation, or rebirth following death. [Source: “World Religions Reference Library”, Thomson Gale, 2007]
The Sikh god is both transcendent and immanent. The ten human Sikh Gurus intimately understood the message of thus god and communicated it to humanity. This message is contained within the scripture, the Adi Granth, in which the spirit of the divine mystically dwells. Often Sikhism is understood as either a sect of Hinduism or of Islam, but it is neither. It is a unique religious tradition which shares some similarities with both of the above-mentioned traditions. [Source: Louis E. Fenech, “Encyclopedia of World Cultures Volume 3: South Asia,” edited by Paul Hockings, 1992 |~|]
According to the “Encyclopedia of World Cultures”: Sikhs also believe in the transmigration of the soul and the doctrine of karma. Humanity is caught in the never-ending cycle of birth, death, and rebirth and must meditate upon the Nam, that aspect of the divine which is present everywhere in the universe, through a discipline called nam simran (remembering the Name of God) to ultimately break the cycle and merge into the divine.
See Separate Article: SIKHISM BELIEFS: GOD, KARMA, TEXTS AND DUTIES factsanddetails.com
Sikhism Worship
Worship is conducted both through private prayer and at temples called gurdwaras, where the focus of worship is readings from the Granth Sahib. Most of the observances of Sikhism focus either on key events in a Sikh's life (naming, initiation, marriage) or on key historical events, such as the birth of the first guru. [Source: “World Religions Reference Library”, Thomson Gale, 2007]
Sikh places of worship are called gurdwaras, usually translated as "residence of the guru" or "gateway to the guru." The guru in this case refers to the Granth Sahib contained inside, which can also be called the Sri Guru Granth Sahib. In theory any structure that contains a copy of the Granth Sahib can be considered a gurdwara, including a home. [Source: “World Religions Reference Library”, Thomson Gale, 2007]
According to the Encyclopedia of India: The principal congregational activities in the gurdwara include kirtan (the singing of hymns), katha vachic (narrative exposition of Sikh philosophy and history), and more recently, akhand path (unbroken recitation of the entire Guru Granth Sahib), funeral services, and marriage ceremonies. Any adult Sikh, male or female, can conduct religious ceremonies. Specialized readers of the sacred texts, called granthis, and professional singers are qualified to perform congregational duties by skill rather than by ritual ordination. In most gurdwaras meditational worship begins before dawn with recitals of Guru Nanak's Asa di Var, followed at dawn with his Japji, and by Guru Gobind Singh's Jaap. [Source: Arvind-Pal S. Mandair, “Encyclopedia of India”, Thomson Gale, 2006]
Granth Sahib and Sikh Religious Texts
The Guru Granth Sahib
The Guru Granth Sahib is the 1,430-page Sikh holy text. Also known as the Adi Granth, meaning "The Book," or Guru Sahib Guru Granth Sahib, it is comprised of 5,894 hymns in some 15,000 stanzas written in Saint Bhasha, a language related to Hindi and Punjabi. The original Granth, which consisted of 29,480 rhymed verses, was assembled in 1603 by the Fifth Guru, Arjan Dev, from inspired poetry composed by himself, Guru Nanak and other early Sikh gurus. Most of the book’s contents are hymns, organized in 31 sections, that follow musical scales known as ragas. The 974 hymns composed by Guru Nanak, with help from his musician companion, Mardana. form the heart of the book; the other hymns are essentially elaborations of points first raised Guru Nanak.
In the early eighteenth century the last of the living gurus, Gobind Singh, compiled an updated version of the Granth Sahib. He then proclaimed the text the eleventh and final guru of Sikhism, thus ending the succession of human gurus. To this day Sikhs recite: “Acknowledge the Guru Granth. Acknowledge as Guru, the manifest body of the Gurus.” There are different ways to read the Guru Granath. Sometimes the entire book is read over a 48 hour period. Sometimes guidance is sought by opening the book randomly and reading the hymn on the left had page. At temple gathering passages are read by Sikh officials known as a granti who also look after the temple.
The Granth Sahib is arranged in a very precise manner. The first of its thirty-three sections is the Jup, an epic poem written by Nanak. Unlike the remainder of the text, it is not meant to be sung. The next thirty-one sections are the ragas based on traditional melodic patterns in Indian music. The ragas are organized according to the melody to which they are sung, then by the nature of the meter, or rhythm, of their lines, and finally by the musical key in which they are sung. The final section consists of assorted verses that were composed by musical groups. [Source: “World Religions Reference Library”, Thomson Gale, 2007]
Pashaura Singh wrote: The Adi Granth occupies a central position in all Sikh ceremonies, and the experience of hearing it read has provided the Sikh tradition with a sense of the living presence of the divine Guru. The daily process of "seeking the divine command" by opening the scripture at random inspires Sikhs throughout the world and confirms the function of the scripture as Guru, known as Guru Granth Sahib. Indeed, the Guru Granth Sahib has given Sikhs a sacred focus for reflection and for discovering the meaning of life. It has functioned as a supratextual source of authority within the Sikh tradition. Thus, the ultimate authority within the Sikh Panth for a wide range of personal and public conduct lies in the Guru Granth Sahib. In a certain sense Sikhs have taken their conception of sacred scripture further than the People of the Book such as Jews and Muslims. [Source: Pashaura Singh, “Worldmark Encyclopedia of Religious Practices”, Thomson Gale, 2006]
The second most important Sikh text, the Dasam Granth (Granth of the Tenth Guru), appeared a hundred years after the Guru Granth Sahib, with 37 authors contributing to it. Most of this 1,400-page collection of verse was written by the tenth guru, Gobind Singh. It was compiled in 1734 by a Sikh scholar, Bhai Mani Singh.When it was written Sikhism was in the process of trying to embrace other religions and expand beyond the Punjab and thus its original texts were written in Hindi, Persian, Punjabi, Multani and Prakrit. Few Sikh could read and understood all of its verses. Parts of the Dasam Granth consist of Gobind Singh's autobiography, describing his childhood and his conflicts with Muslim emperors. A major portion consists of meditations on the nature of God. While the Dasam Granth is an important text, it is not considered sacred in the same way as the Granth Sahib. The two other texts important to Sikhs are the Janam Sakhis, or "life stories," about Nanak, and Rehit Maryada, or the Sikh code of conduct, written in the twentieth century by a committee of Sikhs. The Rehit Maryada describes how a Sikh can lead an ethical, moral life in relation to God and to other people.
Worship of The Granth Sahib (Adi Granth)
The Guru Granth Sahib book is treated with great reverence. It is read under a canopy, placed on a throne and covered with special decorative clothes. Before it is read people bow to it. When it is moved it is carried on someone’s head. While it is read a sacred yak-hair whisk, or chauri, is waved over it. The Guru Granth Sahib is unique among the world's great scriptures in that it — not a person or god — is is considered the Head of the Sikh religion and it not only contains the works of it's own religious founders but also writings of people from other faiths. Sikhism rejects idol worship, so the Guru Granth Sahib is not worshipped as an idol, but rather emphasis is placed on respect of the book for the writings which appear within.
Where the Guru Granth Sahib is present, that place becomes a gurdwara (temple of Sikh place of worship). Many Sikh homes contain separate rooms or designated areas where a copy of the book stands as the center of devotional ceremonies. Throughout Punjab, or anywhere there is a substantial body of believers, there are special shrines where the Guru Granth Sahib is displayed permanently or is installed daily in a ceremonial manner. These public gurdwaras are the centers of Sikh community life and the scene of periodic assemblies for worship. The typical assembly involves group singing from the Guru Granth Sahib , led by distinguished believers or professional singers attached to the shrine, distribution of holy food, and perhaps a sermon delivered by the custodian of the shrine. [Source: Library of Congress]
Louis E. Fenech, wrote in the “Encyclopedia of World Cultures”: ““Reading their sacred verse, hearing it, singing it, or sitting in its presence constitute the core of Sikh ritual. To have a room in their homes enshrining the Guru Granth is the aspiration of most Sikhs....They remove their shoes and cover their heads in the presence of their holy book. The Guru Granth is opened at dawn. This act of opening the holy book is called prakash, "making the light manifest." Vak, or "the order of the day," is obtained by opening the book at random and reading the passage on the top of the left-hand page. After dusk, the Guru Granth is closed. The closing ritual is called sukhasan, which means "to place at rest." The Guru Granth is read for all rites of passage, for any family celebration (e.g., a new house, a new job, an engagement), and for all times of uncertainty and difficulty (e.g., sickness or death). The reading at these events may be saptah, a seven-day reading, or it may be akhand, a forty-eight hour, nonstop reading of its 1,430 portfolio pages, during which several readers take turns. Any Sikh, male or female, who can read Gurmukhi script may read the Guru Granth. Kirtan is the singing of the scriptural verses. Harmonium and tabla (a set of drums) are the most common musical accompaniments. [Source: Louis E. Fenech, “Encyclopedia of World Cultures Volume 3: South Asia,” edited by Paul Hockings, 1992 |~|]
“Special social functions and rites of passage are marked by the bhog ceremony. The word bhog literally means "pleasure." In Sikhism it signifies the gratification attained by having concluded a reading of the scriptures. It has similar connotations to the Greek word eucharist, which means "thanksgiving" and refers specifically the Christian sacrament of Holy Communion. Bhog involves reading the concluding pages of the Guru Granth, saying ardas (the Sikh counterpart of the Lord's Prayer in Christianity), and partaking of the Sikh sacrament of karahprashad, which concludes every religious ceremony. Karahprashad is a sweet sacrament consisting of equal portions of butter, flour, sugar, and water. During its preparation, Sikh men and women keep their heads covered and their feet bare and recite the verses of the gurus. When the karahprashad is ready, it is put in a large flat dish and placed on the right side of the Guru Granth. After scriptural readings, the warm and aromatic sacrament is distributed to the entire congregation.
Organizational Structure of Sikhism
Pashaura Singh wrote in the “Worldmark Encyclopedia of Religious Practices”: “Sikhism is strictly a lay organization, which makes the issue of religious authority within the Panth a complex one. The Sikh Panth recognizes no priesthood, and there is no centralized "church" or attendant religious hierarchy. At the inauguration of the Khalsa on Baisakhi Day 1699, Guru Gobind Singh chose five Sikhs (panj piare, the "Cherished Five") of proven loyalty to receive the first initiation of the double-edged sword and then to administer it to the Guru himself and to others. He thus symbolically trans-ferred his authority to the Cherished Five, who became responsible for conducting initiation ceremonies. According to well-established tradition, Guru Gobind Singh conferred his spiritual authority upon the scripture (Guru Granth) and the community (Guru Panth) together when he died in 1708. Since then the twin doctrines of Guru Granth and Guru Panth have successfully provided cohesive ideals for the evolution of the Sikh community. [Source: Pashaura Singh, “Worldmark Encyclopedia of Religious Practices”, Thomson Gale, 2006]
“In 1925 the Shiromani Gurdwara Prabandhak Committee (SGPC; Chief Management Committee of Sikh Shrines) came into being as an elected body to manage shrines in the Punjab. As a democratic institution, it eventually became the authoritative voice of the Sikh community in religious and political affairs. In order to maintain its control over the large Sikh community, it invokes the authority of the Akal Takhat in Amritsar, which is the seat of religious and temporal authority among Sikhs. The Akal Takhat may issue edicts (hukam-namas) that provide guidance or clarification on any aspect of Sikh doctrine or practice. It may punish any person charged with a violation of religious discipline or with activity "prejudicial" to Sikh interests and unity, and it may place on record individuals who have performed outstanding service or made sacrifices for the sake of the Sikh cause. |~|
“The gurdwaras in the Sikh diaspora have their own managing committees. Each congregation (sangat) is a democratic community. Because there are no priests or ordained ministers, lay people actively participate in the various functions of a gurdwara on a voluntary basis. Each gurdwara, however, has an official granthi, or "reader" of the Sikh scriptures, who is responsible for conducting its routine rituals. As with other Sikh institutions, gurdwaras play a central role in community life by making it more religiously and culturally homogenous. They offer a wide variety of educational and cultural programs, such as the teaching and perpetuation of the Punjabi language and of Sikh music and songs among new generations. Some gurdwaras operate a Sikh version of a Sunday school, where children are given formal instruction in the tenets of Sikhism, while others support Sikh charitable and political causes.
Highest Authority in Sikhism — the Akal Takhat Sahib
Sri Akal Takhat Sahib is the supreme Sikh authority. The word ‘Akal’ means, time-less (often used for Almighty-God) Takhat means a throne (seat) where the kings, emperors used to sit. Hence Akal Takhat means the “Seat of Almighty” but has also been translated as the “Eternal Throne.”
The Akal Takhat is an impressive building that sits directly in front of the causeway leading to the Golden Temple in Amritsar. It is one of the Five Takhats, each of which has a special role in the Sikh Panth (Sikh Community). Akal Takhat remains the primary center for Sikh affairs. The Guru Hargobind built it facing the Golden Temple in 1609. He believed that the earthly affairs of the Sikh faith should not be administered in the Golden Temple, so he built the smaller temple for this purpose.
It is from the Akal Takhat that Hukamnamas (edics or writs) are announced to provide guidance or clarification on any point of Sikh doctrine or practice. From balcony of the Akal Takhat all matters of vital importance to the Panth (Sikh Community) are promulgated. Matters involving punishments of people violation of religious discipline or with activity prejudicial to Sikh interests or solidarity are taken up. Records of appreciation of outstanding services rendered or sacrifices made by individuals espousing the cause of Sikhism or of the Sikhs are also done here,. Importantly, no individual is above the Akal Takhat.
Guru Hargobind Sahib used to hold his court, listened to the grievances of needy in the Akal Takhat. Guru wore two swords of Miri and Piri at this place, the worldly emperor robe with plume on the turban, ordered the Sikhs to bring weapons, horses as offering and be saint and soldier as well. The tradition of singing ballads of war heroes with stringed instrument (Sarangi and Dhad) began at this place.
Akal Takhat has its own traditions. The priest recites the evening prayer (Rehras Sahib) and Ardas, with a naked sword in the hand. Some rare weapons pertaining to the Sikh Gurus and Sikh warriors are displayed during the day in Golden Palanquin and explained to the visitors every evening.
The Sikh sacred scripture, the Guru Granth Sahib, is set on a jewel-studded platform and kept in the Akal Takth at night. During the day, the Granth Sahib is kept inside the temple. Early each morning the original scripture — a bulky, 1,430-page manuscript — is carried to the temple on a palanquin. Once inside, the book is showered in perfume and incense, and its white covers are removed and opened at random. The hymn on the top left-hand page is sung first and is considered the auspicious prayer of the day. Throughout the day, people sing hymn after hymn from the book. Then, late each night, the book is returned to its resting spot. Guru Arjan Dev used to rest under the platform meant for Guru Granth Sahib. This room today is known as the Kotha Sahib.
For information on the Akal Takhat See passage about in the article GOLDEN TEMPLE OF THE SIKHS factsanddetails.com
Sikhism’s Leader — the Jathedar of the Akal Takhat
The Jathedar of the Akal Takhat is the highest spokesperson of the Sikh Panth (Community) , the head of the Akal Takht and head of the Sikhs worldwide.. The jathedar has the de facto power as the supreme spokesperson of the Khalsa to summon, trial and sentence any person who identifies as a Sikh from the Akal Takht. He and is meant to be a spiritual leader without control or influence from any outside, politically motivated sources. The jathedars of the five takhts generally make important decisions in consultation within the framework of the Sikh Rehat Maryada while considering the collective will of the Sikhs.
The current jathedars are the imprisoned Jagtar Singh Hawara, who was declared by the Sarbat Khalsa in November 2015 and Raghbir Singh, appointed by the Shiromani Gurdwara Parbandhak Committee (SGPC) in June 2023. Due to the imprisonment of Hawara, Dhian Singh Mand appointed by the Sarbat Khalsa has been serving as the acting jathedar. [Source: Wikipedia]
There is a lot politics, factionalism and infighting at the top leversl of Sikh administration. The Shiromani Gurdwara Prabandhak Committee (SGPC; Chief Management Committee of Sikh Shrines) probably leads Sikhism behind the scenes. Joginder Singh Vedanti served as Jathedar of the Akal Takht for only a few weeks in of 2008. He was from a Sandhu Jat family in Amritsar. He resigned without providing any real reason. Then he said he was removed from his position by senior figures in the the SGPC who are apparently the real figures of power in Sikhi. Differences of opinion with the Shromani Akali Dal (lead by Badal) and the SGPC (lead by Makkar) are cited as the apparent reason for his removal. At the time Avtar Singh Makkar, the SGPC president, attributed the resignation to Vedanti’s ill health. Vedanti stated in a news conference in August 2008 that he was ousted forcibly.
Granthi and Sikh Equivalents of Priests
Sikhism has no clergy. Anyone qualified may fill any role in worship. According to the “Encyclopedia of World Cultures”: “ There are, however, a number of professional religious personnel. Among these are included those who recite the scripture or granthis; traditional Sikh scholars and exegetes known as gianis, and those who put the verses of the scripture to song, ragis. To these may be added sants of a number of varieties. Sants are men or women who are recognized for their piety and their ability to interpret the scriptures. There is one body which is generally recognized as authoritative in terms of Sikh doctrine, however. This is the Shiromani Gurdwara Prabhandak Committee (SGPC), which is headquartered at Amritsar, the holiest Sikh city in the Punjab, where the celebrated Golden Temple is also located. |[Source: Louis E. Fenech, “Encyclopedia of World Cultures Volume 3: South Asia,” edited by Paul Hockings, 1992 |~|]
A scholar of Sikhism (gyani or giani) leads the congregation in prayer. Another worship leader is called the granthi (the one who tends and reads the sacred scripture). Granthi may also mean someone with deep knowledge of the scriptures, who is able to teach others about it. Sikhism teaches egalitarianism and a leveling of caste distinctions. Therefore, the role and place of women should be parallel to that of men, but preferences for men in leadership roles may be present in communities. The role of gyani is always held by a man. Gurdwaras are governed by members of their board of directors who control operations and finances
A Granthi is a person — female or male — of the Sikh religion who is a ceremonial reader of the Guru Granth Sahib, which is the holy book in Sikhism, often read to worshipers at Sikh temples called a Gurdwara. The name Granthi comes from the Sanskrit granthika, which means a relater or narrator. Any Sikh individual appointed the title of being a Granthi is considered a principal religious official of Sikhism. Although they are considered religious officials in Sikhism, they are not considered to be the equivalent of a priest, as the belief is that there are no such religious intermediaries.[cit
Describing the work of Granthi at a Sikh temple, World Religions Reference Library says: All worshippers sit on the floor, with the Granth Sahib at a higher level. The Granth Sahib, which is stored in a separate room, is carried out with great ceremony, placed on a table, and covered with a richly embroidered cloth when it is not being read. A Granthi reads passages from the Granth Sahib for the congregation. This person is not a priest. Indeed, the concept of priests is foreign to Sikhs, who place great emphasis on the equality of all people, men and women. The Granthi, whether a man or a woman, is regarded simply as a reader and custodian of the Granth Sahib, although anyone who adopts this duty is expected to live a good and exemplary life. [Source: “World Religions Reference Library”, Thomson Gale, 2007]
Sikh Subgroups
The majority of Sikhs practice orthodox, or traditional, Sikhism and follow the faith's basic beliefs and practices But as of the mid 2000s, Pashaura Singh wrote in the “Worldmark Encyclopedia of Religious Practices”, only 15 to 20 percent of Sikhs were Amrit-dharis (Initiated), those who follow the orthodox form of Khalsa (pure) Sikhism. A large majority (about 70 percent) of Sikhs, however, were Kes-dharis — those who "retain their hair" and thus maintain a visible identity. Although they have not gone through the Khalsa initiation ceremony, these Sikhs follow most of the Khalsa rahit (code). [Source: Pashaura Singh, “Worldmark Encyclopedia of Religious Practices”, Thomson Gale, 2006]
“The number of Sikhs who have shorn their hair, and are thus less conspicuous, is quite large in North America and in the United Kingdom. Popularly known as Mona (Clean-Shaven) Sikhs, they retain a Khalsa affiliation by using the surnames Singh and Kaur. These Sikhs are also called Ichha-dharis because, although they "desire" to keep their hair, they cut it under compulsion. They are sometimes confused with Sahaj-dhari (Gradualist) Sikhs, those who have never accepted the Khalsa discipline. Although Sahaj-dhari Sikhs practice nam-simaran (remembering the divine Name) and follow the teachings of the Adi Granth, the Sikh scripture, they do not observe the Khalsa rahit and, in particular, cut their hair. The number of Sahaj-dharis declined during the last few decades of the twentieth century, but they have not disappeared completely from the Sikh Panth. |~|
“Finally, there are those who violate the Khalsa rahit after initiation by cutting their hair. These lapsed Amrit-dharis, who are known as Patit, or Bikh-dhari (Apostate), Sikhs, are found largely in the diaspora.
Sikh Sects
There are several sects are not recognized by orthodox Sikhs. According to “World Religions Reference Library”: “One sect is the Udasis, founded by Nanak's son, Baba Sri Chand (1494–1629). This is a small group of holy men who are celibate (do not have sex) and live naked or wear a yellow robe. Like Hindu sanyassins, or holy men, they beg for alms (money) and food with a begging bowl, and they have been active as missionaries for the faith. Begging, though, is forbidden by orthodox Sikhism, which places emphasis on work and industry. [Source: “World Religions Reference Library”, Thomson Gale, 2007]
“A second sect is the Sahajdharis, a name that means "slow adopters." This group includes a number of smaller sects, whose members distinguish themselves from orthodox Sikhs by their shaved heads. A final group is referred to as the Keshadharis, or "hair wearers." This group, too, includes a number of smaller sects. The Nirmalas live in secluded monasteries, or buildings that house a community of monks, and lead lives of contemplation and prayer, a practice that most Sikhs reject. The Nihangs, in contrast, are the most militant, or confrontational, faction of Sikhism, and its members actually carry weapons in order to defend their faith, if necessary. They live a somewhat nomadic life, meaning that they do not settle in one place, and they see themselves as carrying on the tradition of the Khalsa army founded by Guru Gobind Singh. This group also conducts mock, or pretend, battles during the festival of Hola Mohalla held each year in March. Two other groups within the Keshadharis include the Nirankaris and the Namdari. The Nirankaris were founded by Baba Dayal in the early nineteenth century. This group follows living gurus rather than regarding the Granth Sahib as Sikhism's guru. Similarly, the Nam-dari, also known as the Kukas, accept a living guru who is a descendant of the original ten gurus. |~|
“Finally, although they are not sects, the traditional (keeping with past practices) and liberal (more accepting of change) wings of Sikhism are often in conflict with one another. Traditional Sikhs believe that to be a true Sikh, one has to follow all the traditions, such as not cutting the hair, wearing the turban (a piece of cloth that is wound tightly around the head to contain the hair), and avoiding alcohol. More liberal Sikhs, especially those who live outside India, believe that they can be Sikhs while accommodating themselves to the surrounding culture. In Canada, for example, a major conflict occurred over the use of furniture while eating. Traditional Sikhism requires meals to be eaten while sitting on the floor to emphasize that all people are equal in the eyes of God. In the mid-1990s, however, some Canadian gurdwaras (temples) began serving meals at tables with chairs, citing the colder temperatures of Canada, the discomfort of the elderly when they sat on floors, and the reluctance of young Sikhs to get married in gurdwaras when the meal is served on the floor. The conflict became so heated that it led to strikes, the excommunication (expulsion) of six Sikh leaders in Canada, and, it is suspected, even the assassination of one of the excommunicated leaders.
Khalsa Sikhs
The Khalsa military fraternity of orthodox Sikhs dominates Sikh public life. They strictly follow the Sikh code of conduct and undergo a baptism. Their community is known as amritdhari (“those who have undergone baptism”). Khalsa initiates are required to drink a cup of sweetened, sacred water called amrit (literally “undying,” the nectar of immortality) and take the surname Singh. During the initiation ceremony, which usually takes place in the morning during the Baisakhi Festival, initiates dress in orange and white are recite certain hymns. The initiatives are usually adults.
Founded in 1699 Sikhs of the Khalsa generally follow the Khalsa Code of Conduct known as the Sikh Rahit Maryada. The Rahit proscribes smoking and eating meat killed in the halal fashion in which the animal is slowly bled to death. Sikhs may eat meat but this must be jhatka, flesh from an animal whose head was severed with a single blow. The Rahit also enjoins Khalsa Sikhs to carry on their person five items known collectively as the Five Ks (as these begin with the Punjabi letter 'k') all of which have symbolic value: kes (uncut hair); kangha (comb); kacchahira (breeches); kara (bangle); and kirpan (short dagger). Today Khalsa Sikhism is considered the normative variety of Sikhism. |~|
According to the “World Religions Reference Library”: In 1675 Gobind Singh's father, Guru Tegh Bahadar, was executed by the Muslim Mughal emperor Aurangzeb (1618–1707). He refused to convert to Islam, even after he had witnessed the brutal execution of three of his closest followers. Gobind Singh was only nine years old at the time. After he became guru in early 1676, Gobind Singh decided to build up the military capabilities of the faith. Then in 1699, after years of conflict with Muslim authorities and their local supporters, he assembled the Sikhs and asked for a volunteer who would be willing to sacrifice his life for the faith. He took the first volunteer into a tent, then came out bearing a bloody sword. He then asked for a second volunteer, who again followed him into the tent. Eventually, five volunteers offered their lives. [Source: “World Religions Reference Library”, Thomson Gale, 2007]
“The volunteers, however, did not die. Their lives were spared, and the blood on Gobind Singh's sword was that of a goat. They emerged from the tent, and Gobind Singh declared them the "blessed ones," or the Khalsa. They were blessed in a baptism-like ritual with amrit, a concentrated solution of sugar in water. The six, including Gobind Singh, were members of different castes, but they all drank from the same bowl during the ceremony, signifying the unity of all Sikhs regardless of their social status and background. (The caste system in India was a hereditary, or birth, system that determined things such as what jobs people could do and who they could marry. It greatly divided society, for there was little interaction between castes.) They all took the name Singh, meaning "lion," and they became soldiers of the faith. |~|
“Within days of the first amrit ritual, fifty thousand Sikhs joined the Khalsa, and the Sikhs became a formidable fighting force. Guru Gobind Singh is therefore credited with giving a strong identity to the Sikh religion. In the twenty-first century, male Sikhs who undergo the amrit initiation still take the name Singh. When women are baptized as Sikhs, they take the name Kaur, meaning "princess."
Khalsa Panth and the Five Ks
In the 18th century Sikhs were taught to observe the Khalsa Panth, or the "Five K's” as signs of allegiance with the Sikh community. They are: 1) kesh (having uncut hair); 2) kangha (holding the hair in place with a comb to remind Sikhs of their stewardship responsibilities and to symbolize cleanliness); 3) kirpan (wearing a dagger to symbolize the fight against injustice); 4) kara (wearing a steel bangle to represent the unbroken link with God and to symbolize responsibility); and 5) kachh (wearing a special underwear that resembles breaches that don't go below the knee to symbolize cleanliness, physical activity and sexual fidelity).
See Separate Article: FIVE Ks, TURBANS AND SIKH SYMBOLS factsanddetails.com
Image Sources: Wikimedia Commons
Text Sources: “World Religions” edited by Geoffrey Parrinder (Facts on File Publications, New York); “Encyclopedia of the World’s Religions” edited by R.C. Zaehner (Barnes & Noble Books, 1959); “Encyclopedia of the World Cultures: Volume 3 South Asia “ edited by David Levinson (G.K. Hall & Company, New York, 1994); “The Creators” by Daniel Boorstin; “A Guide to Angkor: an Introduction to the Temples” by Dawn Rooney (Asia Book) for Information on temples and architecture. National Geographic, the New York Times, Washington Post, Los Angeles Times, Smithsonian magazine, Times of London, The New Yorker, Time, Newsweek, Reuters, AP, AFP, Lonely Planet Guides, Compton’s Encyclopedia and various books and other publications.
Last updated December 2023