SIKHISM WORSHIP: RITUALS, CEREMONIES AND FUNERALS

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.

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 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]

Worship of The Granth Sahib (Adi Granth)

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.

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.

Sikh Temple Worship

In practice Sikhs worship at temples where the Granth Sahib can be kept secure. There are some that are open twenty-four hours a day, but most open before dawn and remain open until late in the evening. Communal worship is generally held on Sundays. Sikhs are opposed to any form of idol worship. Consequently, gurdwaras do not have paintings, photographs, statues, bells, or any similar items. Some are beautifully decorated with designs in the same way some mosques are.. [Source: “World Religions Reference Library”, Thomson Gale, 2007]

Before entering a Sikh temple worshipers remove their shoes and cover their head. There is also a ritual washing of the hands, and, in some gurdwaras, of the feet. In the Golden Temple Sikhs touch their forehead to the ground, offer coins and receive sacred food. Chanting and singing of hymns, or kirtan, go on around the clock except for a brief break at midnight. The waters around the temple are regarded as sacred, the Sikh equivalent of holy rivers like the Ganges. Many people bath in the ponds and pool.

Sikhs bow before the Granth with great reverence. At some gurdwara, the holy book is placed on a special altar and is offered flowers, with a temple attendant fanning it day and night. On special occasions it is carried in procession, accompanied by the singing of sacred songs. Otherwise worship is simple compared to rituals found at Hindu temples. Kirtan (hymn singing) is featured prominently.

Sikh Rituals

Sikhs do not put so much emphasis on ritual. Guru Nanak thought many rituals were empty formalities. He encouraged people to look within themselves for meaning. Prayer is considered important and is practiced at both home and temples. Daily recitations of certain texts, namely verses from the Guru Granth Sahib, are said after bathing and getting up, and during daily family gathering, and attendance with the Khalsa at the temple. During readings of the Guru Granth Sahib some Sikhs ceremoniously wave yak-hair whisks across the altar while others read from the holy book and collect donations. Sikh homes have altars with prints of Guru Nanak and the other gurus, seemingly in defiance of the Sikh prohibition on the worship of idols. Devout young men are baptized.

Distributing prasadam Many Sikhs awaken at 3:30am for meditation and chanting. Devote Sikhs whisper the name of their god, Satnaam, Wah Guru and meditate on his truth for hours on end. The main Sikh prayer, believed to be his first words heard by Guru Nanak after receiving his original call from God goes:
God is one
God’s name is truth
Without fear
Without enmity
Immortal in form
Unborn and self existent
Known by the grace of the Guru

Pashaura Singh wrote in the “Worldmark Encyclopedia of Religious Practices”: “The daily routine of a devout Sikh begins with the practice of meditation upon the divine name. This occurs during the amritvela, the "ambrosial hours" (that is, the last watch of the night, between three and six in the morning), immediately after rising and bathing. Meditation is followed by the recitation of five liturgical prayers, which include the Japji of Guru Nanak. In most cases the early-morning devotion concludes in the presence of the Guru Granth Sahib — that is, the scripture serving as Guru — in which the whole family gathers to receive the divine command (vak laina, or "taking God's word") by reading a passage selected at random. Similarly, a collection of hymns, Sodar Rahiras (Supplication at That Door), is prescribed for the evening prayers, and the Kirtan Sohila (Song of Praise) is recited before retiring for the night. |[Source: Pashaura Singh, “Worldmark Encyclopedia of Religious Practices”, Thomson Gale, 2006]

“Congregational worship takes place in the gurdwara, where the main focus is upon the Guru Granth Sahib, installed in a ceremony every morning. Worship consists mainly of the singing of scriptural passages set to music, with the accompaniment of instruments. The singing of hymns (kirtan) in a congregational setting is the heart of the Sikh devotional experience. Through such kirtan the devotees attune themselves to vibrate in harmony with the divine word, which has the power to transform and unify their consciousness. The exposition of the scriptures, known as katha (homily), may be delivered at an appropriate time during the service by the granthi of the gurdwara or by the traditional Sikh scholar (giani). At the conclusion of the service, all who are present join in reciting the Ardas (Petition, or Sikh Prayer), which invokes divine grace and recalls the rich common heritage of the community. Then follows the reading of the vak (divine command) and the distribution of karah prashad (sanctified food).

Sikhism Ceremonies

According to the “World Religions Reference Library”: “Sikhism is not known for having holy days or ceremonial occasions. Sikhs regard every day as holy. Nonetheless, a few days hold special significance because they mark important events in the life of a Sikh. One is called Naam Karam, or the naming of a child. As soon after the birth of a child as possible, the family gathers at the gurdwara, where hymns are sung and the parents prepare and distribute a sweet pudding called karah prashad. Then the Granthi opens the Granth Sahib at random and reads the hymn on that page. (The practice of opening the book at random is common in Sikhism, suggesting submission to the will of God.) The parents then choose a name for the child, whose name will contain the first letter of that in the randomly selected hymn. [Source: “World Religions Reference Library”, Thomson Gale, 2007]

“Another ceremony that holds special significance is the Sikh initiation ritual, called Amrit Sanskar. During this ceremony, five Sikhs called Panj Piaray, or the "five elect," initiate the young Sikh into the faith. They prepare holy water called amrit, which is made of water and sugar. They mix the solution with the Khanda, or double-edged sword, in a large iron bowl while reciting prayers. They then pour it into the hands of the initiate and sprinkle some of it into the hair and eyes five times. The initiate is now considered a member of the Khalsa brotherhood and is required to follow the Sikh code of conduct (Rehit Maryada) for life. Male initiates take the name Singh, meaning "lion," and female initiates take the name Kaur, meaning "princess." |~|

According to the “Encyclopedia of World Cultures”: “There are a small number of specific ceremonies which mark significant points in a Sikh's life: the birth ceremony, the tying of the turban on young boys, marriage (anand karaj ), and death. There is also the ceremony of akhand path, an unbroken reading of the Guru Granth Sahib (usually taking forty-eight hours) to mark special days, such as births, marriages, and deaths. The goal is to encourage Sikhs on these special occasions to reflect on the gurus' teachings.

Whenever Sikhs congregate at a gurdwara the ceremony observed there involves taking a sacred look at the scripture (darshan ) and touching the forehead to the floor before it, singing sacred hymns (kirtan ), listening to a homily (katha ) delivered by an exegete, and eating karah prashad or sanctified food. The ceremony concludes with the ardas, the Khalsa Sikh prayer. |[Source: Louis E. Fenech, “Encyclopedia of World Cultures Volume 3: South Asia,” edited by Paul Hockings, 1992 |~|]

Sikh Holidays and Festivals

Baisakhi, on April 13, is one of the most important Sikh religious holidays. It commemorates the establishment of the symbols and rituals known as the Khalsa Panth in 1699 by the 10th and final guru, Gobind Singh. Temples hold 24-hour readings of Guru Granth Sahib. Men and women prostrate themselves in front of the holy scripture and collectively eat a meal of curry, lentils, potatoes, pudding and rice prepared in a huge vats that holds several hundred liters. The festival often features processions and kirtan devotional music.

Baisakhi also honors The Five Beloved Ones, the first five men initiated into the Khalsa Panth. At a fair Guru Gobind asked if anyone was willing to give their life for the Sikh cause. Five men volunteered. Guru Gorbind entered a tent with the five men and emerged with blood dripping from his sword. Everyone thought the men had been killed but in fact they had been initiated. Other important festivals include the Martyrdom of Guru Arjan in May, the Celebration of the Guru Granth Sahb in August, Diwali and Guru Nanak’s Birthday in October and the martyrdom of Tegh Bahadur in November.

Sikh Funerals

Sikh dead are cremated although burial is permitted. During the funeral the evening hymn is sung. . The dead body is carried on a stretcher by the closest male relatives and friends of the family to the funeral grounds, where it is cremated. As customary from ancient times, the pyre is lighted by the oldest son. Afterward, The Guru Granath is often read from beginning to end by members of deceased’s family, a ritual which generally lasts from seven to ten days. Ashes are usually placed in the nearest river. [Source: D. O. Lodrick, “Worldmark Encyclopedia of Cultures and Daily Life”, Cengage Learning, 2009 *]

Death rituals are a family affair with the body being washed by members of the family, who ensure it is wearing the five symbols of the Sikh faith. Prayers may be offered in the gurdwara and, when the mourners return home. The final act is the sharing of a meal by family and mourners, symbolizing the continuity of life and normal social activities in the face of death. Sikhs do not build funeral monuments. A bhog ceremony takes place on the tenth day, with the final prayers recited for peace to the deceased. At the death anniversary, the family will supply langar to the community.

Because Sikhs believe in reincarnation, funeral services tend to be relatively modest and periods of mourning are not lengthy. Funeral rites consist of two parts. The first is cremation of the body, often conducted by a close relative. The ashes are gathered and placed in any nearby river or the sea. Many Sikhs who live outside of India carry the ashes of loved ones to Punjab for disposal. No headstones or monuments, which are associated with idol worship, are permitted. The second part of the funeral consists of a memorial service, held within ten days of the person's death. This service is marked by a reading of the Granth Sahib and a communal meal. [Source: “World Religions Reference Library”, Thomson Gale, 2007]

Sikh Views About Death

Louis E. Fenech, wrote in the “Encyclopedia of World Cultures”: “Life and death are regarded as natural processes, and just as each day that dawns must set, so must all people depart. For Sikhs death is not to be mourned but rather contemplated, and the departed life is remembered with the reading and singing of the scripture. Many Sikhs, however, do mourn and follow what the orthodox refer to as "Hindu rites" of observance, namely organized lamentation by women and the practice of keeping an oil lamp (diva) lit for a year after the death. [Source: Louis E. Fenech, “Encyclopedia of World Cultures Volume 3: South Asia,” edited by Paul Hockings, 1992 |~|]

Sikhs believe that one who lives a good life and constantly remembers God will not be reborn. Instead he or she will "enter" what Guru Nanak refers to as Sach Khand, the True Realm, the end of one's spiritual journey. To explain beyond this, claims the first Guru, is "harder than steel."

The body returns to the elements it is made up of: the fire of the person merges with the crematory flames, his or her breath merges with the air, his or her body merges with the body of the earth, and his or her ashes and bones (phul ; literally, "flowers") are immersed in the flowing waters of a river or stream. The Ninth Sikh Guru Tegh Bahadur (reigned 1664–1675) said: “"We are destined to die, as death is an essential part of the life-cycle."

Richard Bonney wrote in the “Macmillan Encyclopedia of Death and Dying”: Gurus who founded Sikhism, typify the approach to death of Sikhs. Death for this religion's members is an essential path in the journey of life and not to be feared. Death is followed by rebirth through transmigration — literally, metempsychosis, the passage of the soul of a human being or animal after death into a new body of the same or a different species, an understanding common to Sikhism, Buddhism, Jainism, and Hinduism — unless, through faith and divine favor, the deceased individual is endowed with the knowledge of God (Brahm Gyani) and released from the cycle of life, death, and rebirth (the laws of karma). Nevertheless, according to Guru Nanak (1469–1539 C.E.), the first Guru and founder of the line of Gurus, or inspired teachers, "rare are such men in the world whom after testing God has gathered unto his treasury." [Source: Richard Bonney, “Macmillan Encyclopedia of Death and Dying”, The Gale Group Inc., 2002]

Sikh Funeral Procedures

Richard Bonney wrote “At the deathbed of a Sikh, the relatives and friends console themselves and the departing soul by reading the religious hymns of the Sikh Gurus (Gurbani), especially Sukhmani, the Psalm of Peace, written by the fifth Guru, Arjan (reigned 1581–1606). When death occurs, no loud lamentations are allowed. Instead, the Sikhs chant Wahiguru Wahiguru ("Hail to the Guru," or "Wonderful Lord"). All dead bodies, whether those of children or of adults, are cremated, usually within twenty-four hours in the Indian subcontinent, but this may occur several days later in other countries where the body can be more easily preserved. Where cremation is not possible, it is permissible to throw the dead body into a sea or river. [Source: Richard Bonney, “Macmillan Encyclopedia of Death and Dying”, The Gale Group Inc., 2002]

“The dead body is washed and dressed in new clothes (in the case of a male, complete with the five symbols of the Khalsa, the body of initiated Sikhs instituted in 1699 C.E.) before it is taken out on a bier to the cremation ground. The procession starts after a prayer, with the participants singing suitable hymns from the Sikh scriptures (Guru Granth Sahib) on the way. At the cremation ground, the body is placed on the pyre, the Ardas is recited, and the nearest relative (usually the eldest son) lights the pyre. When the fire is fully ablaze, Sohila is read and prayers are offered for the benefit of the dead. People then come away and leave the relatives of the deceased at their door, where they are thanked before departing. |~|

“The bereaved family, for the comfort of their own souls as well as for the peace of the departed, start a reading of the holy Guru Granth Sahib either at their own house or at a neighboring temple (gurdwara). Friends and relations take part. After a week or so they again come together when the reading is finished. The usual prayer is offered and the holy food or sacrament (karah prasad) is distributed. The charred bones of the dead, together with the ashes, are taken from the cremation ground three or four days later and, where this is permitted, thrown into the nearest canal or river (this is not allowed in the West, and therefore relatives often take the ashes to Punjab, India, to be disposed of there). It is forbidden to erect monuments over the remains of the dead, although a suitable monument in the person's honor at another place is permissible. |~|

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