Sikhism

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Sikhism

The faith called Sikhism receives its name from a Sanskrit word that means "disciple" or "learner." It originated in the fifteenth century in the Punjab region of what is now India and Pakistan. It is still principally an Indian religion. Its followers are called Sikhs, usually mispronounced in the West (the countries of Europe and the Americas) as "seek" but correctly pronounced "se-ikh," with the "kh" pronounced gutturally, in the back of the throat. Sikhism's origins have been the subject of considerable debate. Some historians argue that Sikhism was a combination of other Indian religions, including Hinduism, Islam, and local beliefs and practices. Others believe that Sikhism developed as a kind of purification or renewal of Hinduism. Many Sikhs, however, see their religion as unique and reject the view that it was derived from Hinduism or Islam.

Sikhism's founder was Sri Guru Nanak Dev Ji (1469–1539). (Guru means "teacher" or "leader.") Guru Nanak preached that inner beliefs were more important than external forms of worship. Accordingly, he rejected many of the beliefs and practices of the Hindus who surrounded him, as well as what he saw as the intolerance of Indian Muslims. He opposed the caste system of Hindus, which ranked people by social class, and any form of idol worship, or the worship of objects as gods. He adopted the monotheism (belief in one supreme god) of Islam and emphasized the brotherhood of all humankind.

The fundamental beliefs of Sikhism are relatively simple. Sikhs believe that the purpose of religion is to create a close, loving relationship with God, particularly through prayer and meditation. Meditation is quiet reflection or focus on a single point. The God of the Sikhs is a single God who fills the universe. He has no form that can be represented in, for example, a painting or a 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.

WORDS TO KNOW

Akhand Paath:: Any occasion, such as a marriage or a death, when the Granth Sahib is read in its entirety.
Anand Karaj:: The Sikh wedding ceremony.
amrit:: A solution of water and sugar, used in the ceremony when Sikhs are initiated into the faith.
Amrit Sanskar:: The initiation ceremony for young Sikhs.
Ek Onkar:: The "True God" of Sikhism.
five k's:: The five symbols of Sikhism that initiates wear: Kesh, Kungha, Kasha, Kara, and Kirpan.
Golden Temple:: The chief Sikh temple, located in the city of Amritsar in India; more formally, the Sri Harmandir Sahib.
gurdwara:: A Sikh temple or place of worship.
guru:: A religious teacher.
kara:: A steel bracelet, worn by Sikhs as a symbol of God.
kasha:: The white shorts worn by Sikhs as a symbol of purity.
kesh:: Uncut hair, a symbol of Sikhism.
Khalsa:: The militant "brotherhood" of Sikhism, founded by Guru Gobind Singh.
Khanda:: The emblem of Sikhism.
kirpan:: A sword or dagger worn by Sikhs as a symbol of their willingness to fight to defend their faith.
kungha:: The wooden comb used to groom hair, a symbol of Sikhism.
langar:: A free community kitchen maintained by a gurdwara.
Naam Karam:: The naming ceremony for children.
Rehit Maryada:: The Sikh code of ethical conduct.
takhts:: Seats of spiritual authority in Sikhism. The "Five Takhts" are gurdwaras located in India.

The homeland of the Sikhs is the Punjab state of northwest India. About nineteen million people, or 61 percent of the Punjabi population, are Sikhs. Outside India about 500,000 to 750,000 live in the United Kingdom, 225,000 in Canada, and 100,000 to 150,000 in the United States. Other small communities can be found in Malaysia and east Africa. Overall, it is estimated that the number of Sikhs worldwide is about twenty-three million, making it the ninth-largest religion in the world. Sikhism's members have preserved their cultural identity wherever they have settled throughout the world.

History and development

The founder of Sikhism, Nanak Dev Ji, was born in the village of Talwandi (now Nankana Sahib), near Lahore in present-day Pakistan. His father was a civil servant, so he grew up in a middle-class family. From an early age, he was exposed to a variety of religious beliefs, including Hinduism and Islam, and he soon gained a reputation for questioning those beliefs. As a teenager, he worked as a herder, but he later moved to the city of Sultanpur, where he held an administrative job for the region's governor.

In 1499, according to Sikh belief, Nanak took a swim in a nearby river and did not resurface for three days. When he reappeared, he said that he had had a revelation. He famously proclaimed, "There is no Hindu, there is no Muslim." He wanted to offer the people a new religion that combined the best elements of these and other faiths.

The Ten Gurus

In the years that followed Nanak traveled widely, earning a reputation as a religious teacher, or guru. He remained tolerant of other religions, but he spoke out against idol worship, meaningless rituals, and discrimination against women. He also opposed the Hindu caste system, which divides people into social classes ranked from highest to lowest. At the top are Brahmins, or priests, followed by warriors and rulers, skilled workers and traders, and unskilled workers and laborers. Below all of these are the "untouchables," who perform menial tasks such as cleaning sewage and burying dead animals. Nanak preached that giving food to a poor person was a holier act than offering a sacrifice to God. At the same time, he believed firmly in one God, as do Muslims, and preached that the only way to know God is through prayer and meditation, since God fills the universe ("Endless are His Actions, endless are His Gifts," says a Sikh prayer).

Nanak, the first guru of the Sikh faith, died on September 7, 1539. He was followed by a succession of nine gurus:

Guru Angad (1504–1552), known primarily for developing Gurmukhi, a written form of the Punjabi language.
Guru Amar Das (1479–1574), who started the tradition of community kitchens called langars that still operate in Sikh temples.
Guru Ram Das (1534–1581), who created the spiritual center of Sikhism, the Indian city of Amritsar, with its famous Golden Temple.
Guru Arjan Dev (1563–1606), who compiled the Sikh sacred scripture, the Granth Sahib, and died as a martyr to the faith when he was killed for refusing to convert to Islam.

About Sikhism

Belief. Sikhism believes in a single God, in the authority of the ten living gurus, and in the truth of the Granth Sahib, the Sikh sacred scripture.
Followers. Most of the world's twenty-three million Sikhs live in the Punjab region of India, though sizable communities live in England, Canada, and the United States. Sikhism is the ninth-largest religion in the world.
Name of God. The God of the Sikhs is variously referred to as Waheguru ("The Wonderful Lord"), Ek Onkar ("True God"), Onkar, Satguru ("True Guru"), Satnaam ("True Name"), Akal-Purkh, Hari, Raam, and Pritam.
Symbols. The chief symbols of Sikhism include the "five K's," the Sikh articles of faith: kesh, uncut hair; kungha, the wooden comb; kasha, white shorts; kara, the steel bracelet; and kirpan, the sword. Other symbols include an insignia called the Khanda and Ek Onkar, the first two words of the Granth Sahib.
Worship. Worship is conducted both through private prayer and at temples called gurdwaras, where the focus of worship is readings from the Granth Sahib.
Dress. Male Sikhs are generally recognizable by the long turbans carefully wrapped around their hair. Initiates also wear the kasha, or white shorts, which symbolize purity. In Western societies, Sikhs wear Western clothes, except for the turban. Women may choose to cover their hair.
Texts. 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
Sites. 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.
Observances. 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.
Phrases. 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."

Guru Hargobind (1595–1644), who took steps to increase the military readiness of Sikhs to defend themselves against threats to the religion.
Guru Har Rai (1630–1661), whose leadership was a time of peace for Sikhs.
Guru Harkrishan (1656–1664), who became a guru as a child and died at the age of eight.
Guru Tegh Bahadur (1621–1675), who, like Arjan Dev, refused to convert to Islam and died a martyr.
Guru Gobind Singh (1666–1708), who reformed Sikhism and declared that the Sikh holy book, the Granth Sahib, would serve in the role of guru after him.

Since 1708 the leadership of Sikhism has been invested in the Granth Sahib. People no longer served as gurus, but rather the Granth Sahib serves as the eleventh and final guru of Sikhism. It is considered to be the embodiment, or representation, of all the previous gurus.

Religion and politics

The history of Sikhism is as much a political history as a religious one. From the mid-1400s the Punjab region had been under the control of Muslims, who had moved eastward into the region from Pakistan and Afghanistan. Until the early seventeenth century Muslim rulers were tolerant of Sikhism and other religious beliefs. That tolerance ended, however, in the early 1600s under the Muslim emperor Jahangir (1569–1627), who opposed Sikhism and was determined to convert its followers, including Guru Arjan Dev, to Islam. In the decades that followed, Sikhs armed themselves and took part in military training to defend their faith. Violent battles between Sikh and Muslim armies broke out. By the early eighteenth century, under the military leadership of Banda Singh Bahadur (1670–1716), the Sikhs had become an effective fighting force determined to defend the principle of religious tolerance, not just of Sikhs but of Hindus as well.

In the late eighteenth and early nineteenth centuries Sikhs found themselves in conflict with Great Britain. The British controlled southern India, but they competed with Sikhs for control of northern India. Leading the Sikhs in the early nineteenth century was Ranjit Singh (1780–1839). In 1799 he had captured the city of Lahore from Afghan Muslims and declared himself the ruler of a unified Sikh state. Under his leadership the number of Sikhs in northern India grew, and the region enjoyed relative peace. After his death in 1839, however, his empire collapsed. Tensions between Sikhs and the British led to two "Anglo-Sikh Wars," one lasting from 1845 to 1846 and another from 1848 to 1849. British forces were too powerful for the Sikhs, and the Punjab region came firmly under the control of the British.

In the twentieth century, however, tensions increased again. In the 1920s Indian nationalists, including many Sikhs, began to call for independence from British rule. (Nationalists promote the establishment of their own state.) Although as many as 100,000 Sikhs fought on the side of the British during World War II (1939–45; a war in which Great Britain, France, the United States, and their allies defeated Germany, Italy, and Japan), Sikhs generally supported Indian independence. Agreements between Sikhs, Muslims, and Hindus originally guaranteed that minorities in India would have their rights respected. At the end of the summer of 1946, however, the president of the Indian National Congress (the organization that led the Indian independence movement) rejected that agreement. Jawaharlal Nehru (1889–1964) declared that the Congress would not be bound by agreements made while the British were in control of the country. Nehru's statement led directly to the division of British India into two separate states: modern India, which is mostly Hindu, and Pakistan, which is mostly Muslim. When Indian independence finally came in 1948, the Punjab was divided between the largely Hindu state of India and the largely Muslim state of Pakistan. Violence erupted between Sikhs and Muslims as Pakistani Sikhs fled to India and Indian Muslims fled to Pakistan.

In the decades following independence, tensions grew between Sikhs and the Indian government. Sikhs in India felt discriminated against by the majority Hindus. In the late 1940s, some Indian officials classified Sikhs as "a criminal tribe" and gave instructions that they should be shot if they did not obey Hindu officials. Sikh separatists (those who wanted a separate Sikh nation) grew angrier and caused more violence by desecrating Hindu temples. On June 5, 1984, Indian prime minister Indira Gandhi (1917–1984) ordered Indian troops to attack Sikh extremists who had taken refuge in Amritsar. The resulting deaths and destruction deeply divided India and likely contributed to the assassination of Indira Gandhi on October 31, 1984, by one of her bodyguards, who was a Sikh.

In the years that followed, the Indian government was able to control the Sikh separatists and prevent the outbreak of further violence. In 2004 Manmohan Singh (1932–) became the first Sikh prime minister in the history of India. The political unrest of the late twentieth century, though, has tarnished the reputation of Sikhism. In the eyes of some, Sikhism is representative of aggressive nationalism rather than tolerance. (Nationalism is loyalty and devotion to the interests, culture, social values, and religion of a particular group or nation.)

Sects and schisms

The majority of Sikhs practice orthodox, or traditional, Sikhism and follow the faith's basic beliefs and practices. However, a number of smaller sects, or groups, exist. These sects are not recognized by orthodox Sikhs.

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.

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.

The Khalsa

The Khalsa was formed in 1699. In 1675 Gobind Singh's father, Guru Tegh Bahadar, was executed by the Moghul emperor Aurangzeb (1618–1707), the Muslim ruler of India. 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.

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."

Basic beliefs

The principal belief of Sikhism is that there is only one God, and that this God is the same as the God of other religions. This belief is stated clearly in the Guru Granth Sahib, the Sikh sacred scripture: "There is only one Supreme Lord; there is no other." Names for God in Sikhism include Waheguru, or "The Wonderful Lord" in the Punjabi language, as well as Ek (or Ik) Onkar ("True God"), Onkar, Satguru ("True Guru"), Satnaam ("True Name"), Akal-Purkh, Hari, Raam, and Pritam.

The God of the Sikhs is infinite, or endless, and can be described only through an infinite number of names and qualities. Everything in the universe is God's creation; as the Granth Sahib explains: "He formed the planets, the solar system, and the nether regions, and brought what was hidden to manifestation [existence]. When He so willed, He created the world. Without any supporting power, He sustained the universe." To know God, Sikhs are urged to remember Him always and to meditate or focus on His qualities: "Those contented souls who meditate on the Lord with single-minded love, meet the True Lord."

A second primary belief of Sikhism is that every creature has a soul. This soul is eternal (neverending) and its goal is liberation from the body. Sikhs believe in the basic Hindu concepts of reincarnation, samsara, and karma. Reincarnation means that at death the soul passes to another living creature. Karma refers to the accumulated impact of a person's actions on his or her future life: A person who builds up good karma will be reborn in a future life as a higher creature and eventually reach spiritual perfection and union with God. A person who accumulates bad karma by committing evil deeds is reborn as a lower creature, such as a plant or an insect. Samsara refers to the ongoing cycle of death and rebirth which Sikhs, as well as Hindus, Buddhists, and those from other religions, seek to escape. These basic beliefs are expressed in the Granth Sahib in this way: "Virtue and vice do not come by mere words; actions repeated, over and over again, are engraved [written] on the soul."

Basic behaviors

Guru Nanak preached the brotherhood of humanity, a doctrine that Sikhs in the twenty-first century try to uphold. Sikhs try to avoid any kind of racial, gender, or ethnic discrimination (unfair treatment). Consistent with this belief is the conviction that there are many paths to God, so Sikhs are famously tolerant of other religious beliefs. The Granth Sahib is likely the only major sacred scripture in the world that actually tries to teach members of other religions, including Christians and Muslims. It states, "Some read the Vedas, and some the Koran. Some wear blue robes, and some wear white. Some call themselves Muslim, and some call themselves Hindu. Some yearn for paradise, and others long for heaven. Says Nanak, one who knows … God's will, knows the secrets of his Lord and Master." Another passage states, "By His power the Vedas and the Puraanas exist, and the Holy Scriptures of the Jewish, Christian and Islamic religions. By His power all deliberations exist."

A final basic belief of Sikhism has to do with how a person lives his or her life. Sikhs are urged to maintain an upbeat, positive attitude, knowing that God is always present to help. They are urged to lead a life of discipline, through such practices as prayer and meditation, rising early and engaging in work, leading a simple life, and avoiding alcohol, drugs, and tobacco. Sikhs, who tend to be well-educated and successful in business endeavors, devote much of their income to charity. Further, Sikhs are urged to avoid the "five thieves": lust (c'ham), anger (kr'odh), greed (lob'H), attachment to material things (mo'H), and pride (a'hankar). The chief way to do so is to attack human weakness with the "five weapons": contentment (santokh), charity (dan), kindness (daya), positive energy (chardi kala), and humility (nimarta).

Sacred writings

The fifth guru, Arjan Dev, compiled the Sikh holy text, the Granth Sahib (sometimes called the Adi Granth), in 1603. At the time the book consisted of the hymns and writings of Sikhism's first five gurus, particularly those of Nanak, who composed them with the aid of his musician companion, Mardana. It also included the writings of various Hindu and Muslim saints. A saint is a deceased person honored for living a virtuous and holy life. In the years that followed, the Granth Sahib was updated to include the writings of later gurus. In all, it contains the work of six gurus: Nanak, Angad, Amar Das, Ram Das, Arjan Dev, and Tegh Bahadur.

In the early eighteenth century the last of the living gurus, Gobind Singh, compiled all of these writings into an updated version of the Granth Sahib. He then proclaimed the text the eleventh and final guru of Sikhism. The Sri Guru Granth Sahib is still considered the final guru, and acts as the living embodiment, or personification, of the previous gurus. ("Sri" is a term of respect that is sometimes used before the names of objects, books, and places, as well as before the names of people.) It remains the sacred scripture and spiritual guide of Sikhism. While it is not regarded as the direct word of God, it is considered to be divinely inspired.

The Granth Sahib consists of 5,894 hymns in some 15,000 stanzas. Most of the text is written in the dialect spoken in the Punjab region at the time, though some sections are written in Arabic, Hindi, Sanskrit, Prakrit, Marathi, Persian, and various local Indian dialects. They are written down in Gurmukhi, a Punjabi script that was developed and popularized by the second guru, Angad. The text is exactly 1,430 pages in length, and the material 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 rest of the text, it is not meant to be sung. The next thirty-one sections are the ragas, which are songs or hymns 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.

The Granth Sahib is the focus of worship in a Sikh temple, called a gurdwara. Any place of worship that contains a copy of the Granth Sahib can be considered a gurdwara, a word that means "residence of (or "gateway to") the Guru." The Granth Sahib is stored in a room by itself during the night. When Sikhs assemble to worship, the Granth Sahib is carried out in ceremonial fashion and placed on a raised platform or throne, where it is covered by a rich cloth when it is not being read.

An ongoing issue in the Sikh faith is whether the Granth Sahib should be translated. Some traditional Sikhs believe that translating the book would diminish its holiness. Others, however, note that the original language of the Granth Sahib is difficult and one that is entirely unfamiliar to younger Sikhs living in the West. This group urges translation of the Granth Sahib so that younger Sikhs can carry on the faith's traditions.

Other texts

The other major text of Sikhism is the Dasam Granth. 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. 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.

In addition, two other texts are important to Sikhs. One is the Janam Sakhis, or "life stories," about Nanak. The other is the 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.

Sacred symbols

Strict Sikhs continue to display the five emblems, or symbols, of Sikhism, sometimes called the "five K's" because each begins with the letter K, or kakka in Punjabi, the language of most Sikhs. These emblems were introduced by Guru Gobind Singh, and devout Sikhs incorporate them into their daily lives. By doing so, they readily identify themselves as Sikhs to the world at large. This identification not only creates a community spirit among Sikhs but also makes them responsible for their actions by revealing their religious identity to the world.

Kesh, uncut hair. Hair is seen as a gift from God, and growing hair is seen as a sign of God's will. By keeping hair in its natural state, Sikhs bow to the will of God. The practice of allowing the hair to grow was started by Guru Nanak. Male Sikhs can typically be recognized by the turban that is wound tightly around the head to contain the hair.
Kungha, a wooden comb to keep the hair neat. Devout Sikhs groom their hair with the kungha twice each day. The kungha, in combination with the kesh and the turban, is symbolic of the group solidarity of Sikhs.
Kasha (or kachh), an undergarment, similar to shorts, that was worn by Sikh soldiers and suggests chastity and cleanliness. The kasha not only allowed freedom of movement for Sikh warriors but served as a constant reminder of the need to overcome earthly passions.

Kara, a steel bracelet that, because it is a perfect circle with no beginning or end, symbolizes a connection with God. It also serves as a reminder to avoid doing evil deeds, especially with the hands. The kara is always worn on the right wrist.
Kirpan, a sword carried in readiness to defend the weak or uphold the right. It symbolizes the dignity of Sikhs and their readiness to fight injustice. In the words of Guru Gobind Singh, "When the affairs are past other remedies, it is justifiable to unsheathe the sword." The kirpan in modern life is not an actual weapon but a small symbolic reminder.

The Khanda

The chief symbol of Sikhism is called the Khanda. The Khanda is made up of several symbols, but it takes its name from the central one, the Khanda itself. The Khanda is a double-edged sword, or dagger, with a triangular point at the top. The Khanda was used by Guru Gobind Singh to stir the amrit in the first amrit ritual used to create the Khalsa, the Sikhs' seventeenth-century fighting force. While the Khanda was a dagger used in battle, it also has spiritual significance. The right edge symbolizes freedom; the left, divine justice. In the center of the Khanda is a circle called a chakkar. This is actually a circular iron weapon with a sharpened outer edge (popularized in the television series Xena: Warrior Princess). As with many circular religious symbols, it represents the eternity of God, who is without beginning and end. Finally, two crossed swords encircle the insignia. The left sword, called Piri, represents spiritual freedom; the right sword, called Miri, represents political freedom. Piri and Miri were the names Guru Hargobind, the sixth guru, gave to his personal weapons. Guru Hargobind also developed the Sikh flag, called Nishan Sahib, which depicts the Khanda on a triangular piece of saffron or ochre (yellow, yellowish-brown, or orange) colored material. This flag is flown outside of all Sikh temples.

A final symbol of Sikhism is the phrase Ek Onkar. These are the first words of the Granth Sahib and mean "There is only one God." The words are a prominent symbol of Sikhism's firm belief in a single God.

Worship

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. In practice Sikhs worship at temples where the Granth Sahib can be kept secure. There are approximately two hundred gurdwaras in India and an equal number in the United States. Though some are open twenty-four hours a day, others 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, which is the worship of any physical object as if it were a god. To avoid even the possibility of idol worship, gurdwaras do not have paintings, photographs, statues, bells, or any similar items, though many gurdwaras are beautifully decorated.

Each gurdwara has four doors leading into it: the Door of Livelihood, the Door of Peace, the Door of Grace, and the Door of Learning. The four doors have symbolic meaning. They suggest that anyone is welcome from the four points of the compass. They also suggest that members of any of the four Indian castes are welcome. A light is always kept burning in the gurdwara to show that the teachings of the Granth Sahib are accessible to anyone at any time.

Head Coverings

One way in which Sikh men and women follow their religion is by covering their heads. Sikhs wear a turban to cover their heads. On women, the most common head covering is a round turban and a chunni, or veil. Some women wear only a turban or only a chunni. Guru Gobind Singh Ji, the tenth Sikh guru, officially established that Sikhs must cover their hair. This was, in part, to eliminate the use of turbans as a status symbol. People from higher classes used to wear turbans, while those from lower classes did not. Guru Gobind Singh used the turban to show that all Sikhs are equal. The turban is always worn when a Sikh is in public.

Other religions, such as Islam, Christianity, and Judaism, also ask their followers to cover their heads. It is common for Muslim men to cover their heads with a cap or other covering while at prayer. Many Muslim women cover their hair with a head scarf, or hijab. Jewish men wear a yarmulke, or skullcap. Jewish women may cover their hair with a kerchief or wig. The early history of Christianity depicts its followers with covered heads as well. Women, such as Mary, the mother of the son of God, are shown veiled. Priests and other members of the Christian clergy, or priesthood, often don hats or other head coverings during a ceremony.

Not all followers of these faiths, however, may follow these practices. Nevertheless, in religion, head coverings can represent many things, including respect and devotion to God, and are a visible sign of the religion's teachings. They also symbolize membership in the community of one's faith.

All gurdwaras carry out three major functions. The first is called Kirtan, which refers to the singing of hymns from the Granth Sahib. The second is Katha, referring to readings from the Granth Sahib, with discussion and explanation. The third is a community function, the langar, or free community kitchens. Volunteers in these kitchens cook and serve meals that can be eaten at any time during the day. Everyone sits on the floor, and the meal is vegetarian (without meat) so that people of all faiths can be accommodated. In addition to these functions, gurdwaras can serve as libraries and schools, and some provide overnight accommodations for travelers.

Because the gurdwara houses the Granth Sahib, people who enter for diwann, or communal worship, show great respect. The shoes are removed, and the head is covered. There is also a ritual washing of the hands, and, in some gurdwaras, of the feet as well. 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. While a leader, called a Granthi, does read 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.

Observances and pilgrimages

The Sikh calendar is based on the movements of both the sun and the moon. The year consists of twelve months of twenty-nine or thirty days. The beginning of each month coincides with the new moon. A thirteenth month is added every three years to adjust the calendar to the movements of the sun. The full moon has significance for Sikhs because Guru Nanak was born during a full moon.

Ceremonies

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.

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."

A final ceremony is the Akhand Paath, which is any occasion when the Granth Sahib is read in its entirety. This occurs on any number of special days, such as births, marriages, and deaths. The goal is to encourage Sikhs on these special occasions to reflect on the gurus' teachings.

Festivals

Sikhs celebrate a number of holidays and festivals, most of them commemorating important events in Sikh history. Some of these festivals include the following:

Baisakhi: This holiday, celebrated in mid-April, marks the founding of the Khalsa brotherhood by Guru Gobind Singh. This anniver sary is regarded as the founding of the Sikh nation, an event that gave identity and unity to the Sikh faith.

Bandi Chhor: This holiday, which falls between the end of October and mid-November, marks the anniversary of Guru Hargobind's release from prison in 1617. He had been imprisoned by the Muslim emperor Jahangir because of his efforts to arm the Sikhs. Hargobind spent several months as a political prisoner before he was released. This holiday generally coincides with Diwali, the Hindu Festival of Lights.
Maghi: Occurring on January 13, this holiday commemorates the martyrdom of forty Sikhs who were killed by a Muslim army as they fought for Guru Gobind Singh on December 29, 1705.
Hola Mohalla: This holiday in mid-March is intended to help Sikhs maintain their fighting spirit. The holiday is marked by athletic events, martial arts exhibitions, and mock battles.
Gurupurabs (often spelled Gurupurbs): These are anniversaries associated with the lives of the ten living gurus, so ten are celebrated each year. The most important is the birthday of Guru Nanak, called the Guru Nanak Jayanti, or Guru Nanak's birthday. The festival is also called Prakash Utsav, meaning "Festival of Light," because it is believed that Guru Nanak brought enlightenment to the world. The holiday begins three days before the actual birthday and is marked by a reading of the entire Granth Sahib. On the day itself, the Granth Sahib is carried in an elaborate procession through the streets. The holiday takes place in the Sikh month of Kartik, which corresponds to October-November. Also important are the birthday of Guru Gobind Singh and the days remembering the martyrdom of Gurus Arjan Dev and Tegh Bahadur. Martyrdom is suffering and death for one's cause.

The Golden Temple

Like holidays, pilgrimages do not occupy an important place in Sikhism, for Sikhs regard every place on Earth as holy. Nonetheless, the spiritual center of Sikhism is the city of Amritsar in India. This city holds considerable historical interest for Sikhs worldwide. Originally Amritsar was the name of a lake, then the name of the Sikh temple complex, then the name of the entire site, including the surrounding city.

Amritsar was founded in 1577 by the fourth guru, Ram Das. The name comes from the words amrit, referring to the sacred water used in Sikh baptisms, and sarowar, meaning "lake." The lake had long been used as a retreat for wandering sages, or wise men, and others who were drawn to its peacefulness, including Guru Nanak. Guru Ram Das had the lake enlarged and contained, and in time it became an appealing location for people looking for spiritual renewal, including not only mystics and spiritual leaders but also writers, musicians, scholars, and artists.

Ram Das's son, Arjan Dev, the fifth guru, then built a temple in the lake called Sri Harmandir Sahib. To finance the initial construction of the temple, Guru Arjan Dev decreed that each Sikh was to contribute one-tenth of his or her income. This requirement remains an important tenet for Sikhs, who generally contribute one-tenth of their incomes to charity. His successor, Guru Hargobind, built a smaller temple facing the Harmandir, where he administered the worldly affairs of Sikhism. From the early 1600s to the mid-1700s the site was repeatedly attacked by Muslim armies, and the temple was repeatedly destroyed. Each time it was rebuilt, and each new temple was more magnificent than the last. It took its present form under the leadership of Ranjit Singh, who imported marble and precious stones to ornament the temple. He also had it covered in gold-plated copper, so the temple came to be called the Golden Temple.

The Golden Temple is a mixture of Hindu and Muslim styles. While Muslims believe that a temple (mosque) should be entered from the west and Hindus believe a temple should be entered from the east, the Golden Temple has four doors so that one can enter from any direction, a practice carried out in Sikh gurdwaras. As Arjan Dev said, "My faith is for the people of all castes and all creeds from whichever direction they come and to whichever direction they bow."

The Five Takhts

Sikhs also visit the "Five Takhts," which are regarded as seats of spiritual authority (the word takht means "seat" or "throne"). One is the Akal Takht, the smaller temple that Guru Hargobind built facing the Golden Temple. 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. The Akal Takht remains the primary center of authority for Sikhs. The other four takhts are:

Takht Damdama: At this site near the village of Talwandi Sabo, Guru Gobind Singh lived for a year as he compiled an edition of the Granth Sahib.
Takht Keshgarh: At this site in the city of Anandpur, Guru Gobind Singh established the Khalsa.

Takht Hazoor: This was the place where Guru Gobind Singh died and where his ashes are kept.
Takht Patna: This is the birthplace of Guru Gobind Singh.

Everyday living

The essence of Sikh life concerns personal behavior, not ritual. Sikhs generally do not value fasting (going without food) or withdrawal from life. Rather, they believe in the need to live within the world and to confront the problems that it presents. In their daily lives, devout Sikhs attempt to follow the commandments laid down by the ten gurus. These commandments can be grouped into a number of categories. The first category concerns the worship of God. Sikhs are required to worship one God, to make worship of God part of daily life (by recitation of prayers, for example), and to avoid any type of superstition, meaningless ritual, or idol worship. God is to be worshipped in an abstract form, not as a person or an image.

A second category has to do with leading an honest and industrious life. Sikhs are required to work hard, share their earnings with others through charitable contributions, help the needy, avoid harm to others, and maintain good relationships with their children and parents. Further, Sikhs believe that all people are the children of God and that all are equal. Sikhs try never to discriminate on the basis of race, religion, gender, or caste. Sikhs tend to be strong believers in democratic institutions.

Finally, Sikhs are expected to live a sober life. All forms of tobacco, drugs, and alcohol are forbidden, as is gambling. While many Sikhs are vegetarian, those who are not eat meat prepared by Jewish kosher standards. (Kosher standards govern how animals are to be killed, which animal products may be eaten, and even how such products are consumed.)

Rites of passage

Sikhs generally avoid ritual, though they do take part in naming and baptism rituals. A rite of passage for adolescent boys, though, is learning to tie the turban. The boy is taken to the gurdwara, and after the recitation of prayers, a Sikh elder ties the boy's turban, which is made of fine cotton or muslin cloth and can be up to 15 feet (4.5 meters) in length. The process is difficult, and it can take years for a young man to learn to tie his turban well. Elderly men tend to prefer white turbans, signifying wisdom. Middle-aged men tend to prefer saffron or deep blue, signifying a fighting spirit, while young men often prefer brighter, flashier colors.

Sikh weddings are frequently elaborate affairs, particularly in India. Weddings are often arranged by the couple's families, though the couple is required to consent to the marriage. Often, an engagement party called a kurmaj is held a week before the wedding. The wedding ceremony itself, called Anand Karaj, takes place either in a gurdwara or in the home of the bride or groom, anywhere a copy of the Granth Sahib is present. Brides are elaborately dressed, with a great deal of jewelry on their hands; grooms are typically covered with flowers. The ceremony consists of readings from the Granth Sahib and the binding of the couple with a saffron-colored scarf by the bride's father. The couple circles the Granth Sahib four times as the congregation (group of worshippers) sings hymns. The fourth time around, the congregation throws flower petals at the couple, and the service is complete.

Because Sikhs believe in reincarnation, funeral services tend not to be elaborate, nor are periods of mourning very 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.

Sikhism's influences

Sikhism has had widespread influence both in India and throughout the world. While the religion is built on many traditional beliefs and practices, Sikhs believe that it is a religion suited to modern life, primarily because it does not preach blind acceptance of religious belief and because it avoids meaningless rituals. Sikhism places a great deal of emphasis on hard work and self-reliance. For this reason, Sikhs believe, the Punjab is the most agriculturally advanced region in all of India.

Sikhs place considerable emphasis on education. They regard theirs as an intellectual religion that stresses knowledge and thought. Driven by this value, Sikhs readily adopt new technologies and have become highly successful as business entrepreneurs.

While Sikhs tend to be wealthy, with many serving as doctors, engineers, college professors, or computer specialists, the faith has a strong tradition of community and charitable service. In Glasgow, Scotland, the Sikh Community Care Project and the Central Gurdwara Sigh Sabha won the 2003 Queen's Award for Voluntary Service. When the first gurdwara was established in the United States in Stockton, California, in 1915, members of the Sikh faith immediately turned their attention to serving the needs of the poor, offering meals to homeless men passing by on the local railroad line.

Sikhism is a religion that is holding steady. While the number of Sikhs worldwide has not increased in recent years, neither has it declined. The challenges faced by Sikhism in the modern world are many. Older Sikhs believe that younger Sikhs are in danger of losing their faith because of influences in the surrounding world. Many young Sikhs lack familiarity with the Punjabi language and reject such customs as the ban on alcohol or the cutting of their hair.

Sikhism's largest population center remains in the Punjab region of India, and tensions between Indians and Sikhs do still exist. Sikh nationalism remains a problem, with demands for a separate Sikh nation always simmering under the surface in Indian politics. In the West, people sometimes confuse Sikhs with Muslims. Following the September 11, 2001, attacks by Islamic terrorists on the United States, this confusion has caused problems for some Sikhs, particularly men who wear the turban. (Terrorists are extremists who try to instill fear and create political, cultural, or other change through violence. Religious extremists tend to believe that they can only bring about their vision for their religion through violent means.) In some countries efforts have been made to ban Sikh articles of faith in schools, including the kirpan in Canada and the turban in France. Many Sikhs believe that Sikhism needs to improve its communication with those outside the faith. They feel that some of these issues will diminish in importance as more people become familiar with the faith.