Sikhism

Sikhism

Electronic Textbook

The Sikh faith

A Sikh (the word means 'disciple') is a person who follows the teachings of the ten Sikh Gurus and the Guru Granth Sahib (the eternal Guru in the form of holy scriptures).

The Sikh Gurus were prophets whom Sikhs believe were sent by God to deliver his message and to lead people on the true path to God. Sikhs treat the Gurus with the same respect as they would treat the one almighty God.

The Punjab is the centre of Sikh culture and tradition, and most gurdwaras (Sikh places of worship) linked with the lives of the Gurus or famous Sikhs are to be found in the Punjab.

The Sikh religion was founded by Guru Nanak in the 15th century. He taught that everyone is equal before God and that the main purpose of human life is to devote oneself to the worship and service of the one almighty God.

Guru Nanak knew that to remove people from ritualism, idol worship, and the caste system would take generations of divine teaching. For this reason, he was succeeded by nine other Gurus. The tenth Guru, Guru Gobind Singh named the Adi Granth (the Sikh holy scriptures) as the final Guru. These Scriptures then became known as the Guru Granth Sahib.

Sikhs firmly believe that the divine personality of Guru Nanak flowed through all eleven Gurus.

Guru Nanak

Guru Nanak was born in 1469CE at Talwandi in the Punjab. Talwandi was later renamed Nankana Sahib in his honour and is now in Pakistan. Guru Nanak's father, Mehta Kalu, wanted to bring him up as an orthodox Hindu, but Guru Nanak rejected the rituals and customs associated with Hinduism and other religions from the very start. Instead he showed people the essence of true devotion to God.

He taught that human life is a very precious opportunity to meet the creator, God, through absolute love and devotion to him.

He taught that the sins of lust, anger, greed, attachment to worldly things, and arrogance or pride take us away from God. Guru Nanak always taught by example and through his own humility, love and devotion to God he taught how human beings should live.

At the age of five he was sent to school. His teacher Gopal Das wrote the letters of the alphabet on a slate and Guru Nanak asked what each letter meant. The teacher was amused and pointed out that the letters by themselves did not mean anything. Gopal Das then turned the question around and asked Guru Nanak what he thought the letters meant. Guru Nanak spontaneously went through the alphabet and used each letter as the start of a verse of poetry in praise of God. That hymn is present and unchanged in Guru Granth Sahib. The teacher was amazed at the beauty and truth of his words and at his understanding of God and command of language without ever having been taught. He realised at once that Guru Nanak was no ordinary child, but a divine messenger of God.

According to Hindu Custom, when a child reaches the age of eleven he is given a sacred thread to wear. When Guru Nanak was eleven, a great ceremony was prepared for him to receive the thread. However, to everyone's surprise, the Guru declined to wear it, saying that a thread can break and therefore cannot even accompany a man through life. He said, 'I want that sacred thread which after the death of a man accompanies his soul to the next world'. The priest asked what kind of sacred thread he had in mind? Guru Nanak replied: 'Make kindness the material, and spin the thread of contentment. Tie knots of truth and virtue. These qualities in a person are the real sacred thread'. Guru Nanak spoke these words in beautiful poetry and this hymn is also in the Guru Granth Sahib. Throughout his life, Guru Nanak continued to spread God's message, travelling across many countries for more than twenty years. He taught that all are equal before God and that love for God also means caring for God's creation. He opened people's eyes to the falseness of rituals, idol worship, caste prejudice, and oppression (including oppression of women). He taught that only with unquestioning devotion can one reach God, regardless of caste, race, nationality or religion.

Guru Angad

Guru Angad was the second Sikh Guru, following Guru Nanak.

He was originally called Bhai Lehna. One day Bhai Lehna overheard a devout Sikh called Bhai Jodh singing Guru Nanak's hymns. Bhai Lehna was deeply affected by the divine message in the Guru's shabad (hymn). He found out from the Sikh about the greatness of Guru Nanak, and he set out to travel the very long distance to find him.

When he finally met with him he recognised God's light in Guru Nanak and fell at the Guru's feet out of respect and love.

Bhai Lehna never again left Guru Nanak, choosing instead to serve him in any way he could and walk in the true path to God.

When Guru Nanak knew his time on earth was coming to an end, he began to test the faith of his followers in order to choose someone who could continue to teach the true message of God. He found Bhai Lehna to be the purest of the pure, and chose him even above his own two sons.

He gathered together Sikhs from far and wide and blessed Bhai Lehna with the name Angad which means 'part of me'. He then told his Sikhs that from that day, Bhai Lehna would be known as Guru Angad, the second Guru.

Guru Angad collected together the hymns of Guru Nanak and wrote them, along with some of his own, in the Gurmukhi script.

Guru Amar Das

Bhai Amar Das was 60 years old and a devout Hindu when he met Guru Angad. The purity and truth in the Guru's shabads (hymns) had such an affect on him that he changed his whole way of life.

He stopped believing in idol worship, ritualism, the caste system, and all the other customs which he had practised since childhood. The Guru's shabad made him realise that God cannot be met through such practices but only through true devotion and love.

Bhai Amar Das spent the next thirteen years faithfully serving Guru Angad and learning the true way to God. Every day for thirteen years, he went to collect water from the River Beas for Guru Angad's bath. He would set off at midnight with a large metal vessel tied to his back. He had so much love for Guru Angad that he would not even turn his back on him. He therefore used to walk backwards for the six mile journey through forests to the river, where he would immerse himself in the water until the container was full. Then he would take the water back to the Guru for his bath, singing prayers and meditating on God all the time. He did this from the age of 60 until he was 73, such was his devotion and love for his Guru.

Guru Amar Das became Guru when he was seventy three years old. He encouraged the use of the langar to carry on the tradition, started by Guru Nanak, of communal eating.

Guru Ram Das

Guru Ram Das was the fourth Sikh Guru. The third Guru had tested his followers and found his son-in-law, Bhai Jetha to be the most faithful Sikh. He blessed him with the name Ram Das which means 'God's servant' and told his Sikhs that Guru Ram Das would be the fourth Guru.

Guru Ram Das founded the sacred city of Amritsar which had been an instruction left by Guru Nanak (the first Guru). He brought people of 52 different trades together at the place chosen by Guru Nanak which was uninhabited forest at that time, and began by constructing the lake which today surrounds the Golden Temple of Amritsar. Amritsar is now the second largest city in Punjab.

As with all the Sikh Gurus, Guru Ram Das taught the way of Nam Japna (sincere worship of God), kirat karna (earning an honest living) and vand chhakna (sharing one's earnings with the needy) as the way of life of a Sikh. He taught Sikhs to take a full part in society (Sikhs do not try to be hermits), but at the same time not to be mentally attached to anything in this world. This is because humans are only on earth for a relatively short time, and there is no point becoming attached to things which we all have to leave behind, and which distract us from the praise of God while we are here.

He taught against the evils of caste, ritualism and idol worship. He taught the way of love for the one almighty God as the way to salvation.

The hymns of Guru Ram Das can be found in Guru Granth Sahib.

Guru Arjan

Guru Arjan was the fifth Guru, and the youngest son of Guru Ram Das. Guru Arjan built the Golden Temple at Amritsar in the middle of the lake constructed by the fourth Guru. He also built beautiful gurdwaras at what are now the great cities of Taru Taran, Kartarpur and Shri Hargobindpur.

Guru Arjan brought together the hymns of the first four Gurus and his own into a volume called the Adi Granth. Sikhs believe that the Gurus' hymns are the words of God, and therefore the Holy Scriptures are treated with utmost respect. From the day the Adi Granth was completed and entered the Golden Temple, Guru Arjan slept on the floor of the temple, out of his love and respect for the word of God.

Guru Arjan was the first Sikh martyr. The Mogul Emperor Jehangir, was a tyrant who became jealous of the Guru's fame. He could not bear it when even devout Muslims praised the Guru's saintliness. Eventually, he found an excuse to bring Guru Arjan to his court. There he tried to convert him to Islam and get him to change the Adi Granth under the threat of death.

Guru Arjan calmly declined both commands. For this he was tortured and martyred. The torture lasted for five days. First the Emperor's men sat the Guru in a tank of boiling water, the next day they sat him on a plate of red hot iron, the following day, they poured red hot sand over his painfully blistered body. However, Guru Arjan remained calm and peaceful throughout his ordeal to show that all people should happily accept the will of God.

He was martyred in 1606 but before his final departure, he sent a message that his son Har Gobind was to become the sixth Guru. He instructed that his martyrdom would show that all peaceful means to persuade the Emperor against tyranny having failed, it was now right and just to resort to the sword to protect the weak and innocent. He therefore instructed Guru Har Gobind to bear arms.

Guru Har Gobind

The sixth Guru was the only son of Guru Arjan. His name was Har Gobind. He was only eleven years old when his father was martyred and he became Guru under instructions left by Guru Arjan.

Guru Har Gobind wore two swords along with his prayer beads, one represented spiritual power and the other worldly power: these have become part of the symbol of the Sikh faith. (Both of the swords can be seen at the Golden Temple in Amritsar.)

He built the Akal Takht at Amritsar as the seat of authority for the Sikh nation and created the Nishan Sahib (Sikh national flag) which can be seen outside every gurdwara round the world.

Guru Har Gobind trained Sikhs to be ready to defend themselves and, more importantly, to defend the weak and oppressed in society whenever necessary. He kept a small army of Sikh warriors.

The Emperor had killed millions of people in his campaign to convert the whole country to Islam and the fifth Guru had already shown that peaceful means could not stop this tyranny.

With his massive army and resources, the Emperor attacked the Sikhs on four separate occasions. Guru Har Gobind's small army won every battle. The Guru only fought in self defence or in the defence of innocent people. His victorious army chose to never take land, wealth or possessions after victory.

Guru Har Gobind taught that a follower of God cannot stand by and do nothing when their fellow human beings are being oppressed and tyrannised. If all peaceful means to end the tyranny fail then it is right and just to resort to the sword.

Guru Har Rai

Guru Har Rai was only fourteen when he became Guru. He was ordered by Guru Har Gobind to keep 2,200 soldiers and horses with him at all times.

Ram Rai was tested by the Emperor and finally broke the Guru's wishes. Guru Har Rai, having heard this, declared that the next Guru would be his youngest son, Har Krishan - then only five years of age.

Guru Har Rai thus gave instruction that no Sikh was ever to change the Hymns of the Gurus because these are the words of God. He also said that Sikhs are not to show miraculous powers because that goes against the will of God.

Guru Har Krishan

Har Krishan was only five years old when he succeeded his father, Guru Har Rai. He is sometimes called the 'Child Guru'.

He died of smallpox at the age of eight. Before he died he was able to name his great uncle, Baba Bakala, as his successor. Baba Bakala became Guru Tegh Bahadur.

A famous gurdwara has been built on the site of Guru Har Krishan's death in Delhi.

Guru Tegh Bahadur

The ninth Guru, Tegh Bahadur was given his name (meaning 'brave sword') to replace his birth name Tyag Mal. He was appointed Guru over several rivals at the age of 43.

He was the great uncle of Guru Har Krishan, and one of the sons of Guru Har Gobind.

Many people plotted against him. He continued the fight against the Mogul rulers who were demolishing temples and forcing people to convert to Islam. The Emperor Aurangzeb made Sikhs and Hindus pay large taxes, and shut down their schools and temples. Guru Tegh Bahadur fought against this oppression, and was arrested.

Four of his companions were executed while he was made to watch because they would not convert to Islam. Then Guru Tegh Bahadur was also asked to convert or die and he chose death.

He is respected as a Sikh who died protecting the liberty of both Sikhs and Hindus. He was 54 when he died and a magnificent gurdwara called Sis Ganj Sahib, now stands in the square in Delhi where this brave man gave his life.

Guru Gobind Singh

Guru Gobind Singh was only nine years old when his father was executed and he had to take on the role of Guru. He was the last human Guru, and probably the most famous.

Gobind Rai, as he was originally called, was a clever linguist and a skilled horseman, archer and hunter. In the stylised paintings of him, he is often seen on horseback.

He was a great poet, and a book of his poems known as the Dasam Granth (the Tenth Collection) ranks second only to the Guru Granth Sahib itself.

He made two highly important contributions to Sikhism - he formed the Khalsa, the community of the pure, and elected the Adi Granth (which became the Guru Granth Sahib) to be the final Guru. When he was on his death bed, he took five coins and a coconut. He placed them before the Adi Granth. This was the act of installing a new Guru and, by doing this, he was naming the Adi Granth as his successor. The Adi Granth then became known as the Guru Granth Sahib.

Guru Gobind Singh died of stab wounds in 1708. During his life, he and the Sikhs in Anandpur were besieged by Mogul armies, and he was forced to leave with his wife. Many battles were fought between the Khalsa and the Moguls. During these battles, Guru Gobind Singh lost his four sons and his mother. Countless numbers of Sikhs were killed, but this did not stop more and more joining the ranks of the Khalsa.

Sikh Worship

The gurdwara

Gurdwara means 'door of the Guru'. It is the building in which the Sikh holy book, the Guru Granth Sahib, is kept. It is also the place where Sikhs meet to worship together, and then eat together in the langar (Guru's kitchen). A gurdwara is a social focus for Sikhs.

Any building can be a gurdwara as long as there are enough rooms. Every gurdwara has a hall for worship, a small room for the Guru Granth Sahib to be put to rest at night, a kitchen and a room for eating. Many gurdwaras have been specially built. Others, in countries where Sikhism is not the major faith, might be anything from an old church to a warehouse.

Outside features of a gurdwara

Outside any gurdwara will be certain items and symbols which will distinguish it from other buildings and other places of worship.

There will be a flagpole, and from this, the Sikh flag will fly. This flag is called the Nishan Sahib. It is a triangular flag made of orange or saffron material. On it there is a symbol known as the khanda. This consists of two curved kirpans (swords), a khanda (double-edged sword) and a chakkar (circle).

There may be other khandas on the outside of the building, possibly made from iron or steel.

Inside the gurdwara: the entrance

Inside the entrance hall of a gurdwara there will be:

Shoe rack - a series of shelves where people coming in to worship can leave their shoes. Shoes must not be worn in the main prayer hall of a gurdwara.

Sink or taps - hands are washed before worship.

Box or shelf containing head coverings - heads must be covered as a sign of respect. Any person is welcome in a gurdwara as long as he or she has no traces of alcohol or tobacco on them. The spare head coverings are for non-Sikhs visiting the gurdwara, who it is hoped will be willing to cover their heads as a sign of respect.

Gurdwara - the prayer hall

Inside the main prayer hall of the gurdwara there is a large carpeted area. There are no seats or chairs, and the sadhsangat (congregation) sit on the floor cross-legged. It is considered disrespectful to sit with the feet pointing towards the Guru Granth Sahib. Women and men sit on opposite sides of the gurdwara in order to preserve modesty during worship.

At one end of the hall there is the manji (a raised platform) with a chanani (canopy). On the manji there are cushions with beautiful cloths draped over them. This is the daytime resting place of the Guru Granth Sahib.

The manji: The manji (raised platform) and canopy look like a shrine. If there are pillars which hold up the canopy these are usually decorated with garlands, tinsel and lights.

On the manji, there is a cushion, and this is covered by a special cloth called a romalla. It is on this cushion that the Guru Granth Sahib is placed during the day and during services of worship. A Granthi (reader) sits behind the Guru Granth Sahib, facing the worshippers.

Golak (offerings box)

Directly in front of the manji there is a long box or container called a golak, in which worshippers place their money offerings.

Looking down the prayer hall towards the manji, at one side there will be a collection of musical instruments and a reading stand. Another raised platform on this side of the main hall is where Ragis (musicians) sit to play their instruments during Kirtan (hymn singing). Music is a very important part of Sikh worship.

The rest room for the Guru Granth Sahib

Inside a gurdwara, one room will be set aside as the rest room for the holy scriptures. This may be a room leading directly from the main hall, or it might be off the main corridor. In some of the smaller Gurdwaras, it may not be possible to use a room for this purpose and so special platforms or elaborate cupboards are built to provide a resting-place for the Guru Granth Sahib.

The rest room contains a bed, complete with pillows, covers and a canopy. The walls may have pictures of Guru Nanak on them.

The Guru Granth Sahib is 'put to bed' each night by the Granthi (a reader of the scriptures) or another Sikh who says the prayer, Kirtan Sohila, and 'woken up' each morning to be placed on the manji.

Langar - the eating area

Every gurdwara has a langar or eating area. The communal meal eaten here is also called a langar. The langar is part of the act of worship and a very important aspect of Sikh life.

Guru Nanak started the custom of the langar because he rejected the Hindu caste system. Under this system, people of different castes were not allowed to eat together. Guru Nanak wanted everyone to be able to eat the same food in the langar, and not only that, but also to share the tasks of preparation, cooking, serving and cleaning. Sewa - service to the sadhsangat (community), to the gurdwara, and to the world outside, is very important for Sikhs.

Langar - the kitchen

Every gurdwara has a langar. The kitchens need to be fitted with equipment large enough to prepare and cook food for as many people as attend the services or visit the gurdwara.

Langar - the meal

Langar is the meal which is provided in the gurdwara after worship.

Sikh families consider it a privilege to provide for and serve others and there is usually a waiting list of people who want to provide the langar. Although not all Sikhs are vegetarian, no meat is served in the langar so that no one will be excluded from the meal.

Members of the sadhsangat (congregation) are served their food, and then they sit in rows, either on the floor, or at long tables with benches. The food is most often served by the male members of the sadhsangat. There are no special places and everyone eats the same food.

A typical langar

Food is usually served on metal trays which have five or six compartments. These will probably contain: chapatis, a vegetable curry, a vegetable dhal, mixed salad, natural yoghurt, sweet rice or other sweet milk dishes, pieces of fresh fruit, and water, or tea which may, on special occasions, be made with milk which has been flavoured with spices such as cinnamon.

The food at a gurdwara is always vegetarian and the langar is open to anyone regardless of colour, race or religion.

The gurdwara committee

The gurdwara committee are responsible for looking after the gurdwara and making sure that things run smoothly. They are responsible for making sure that someone is chosen to deliver the sermon (usually an explanation of the meaning of the passages read from the Guru Granth Sahib) each week, they administer the list on which families put down their names for providing the langar, and they are responsible for organising the maintenance and upkeep of the building.

The committee may have a room within the gurdwara which houses a library about the history of Sikhism and spiritual aspects of the faith.

The gurdwara committee

The committee may have a room within the gurdwara which houses a library about the history of Sikhism and spiritual aspects of the faith.

Sikh congregational worship

There is no fixed day for worship in the Sikhism, although Sunday is a popular day both in India and other countries. Sunday is the day when worship is best attended as it is when most people do not go to work. Some Sikh communities hold their congregational meetings in the evenings.

Prayers are said every morning and evening in the gurdwara, but not all members of the community attend.

The word for congregational worship is diwan, but this service is sometimes called kirtan which means hymn singing, as the singing of verses from the Guru Granth Sahib is a major feature of worship.

The weekly service

Before entering the prayer hall all members of the sadhsangat (congregation) will have removed their shoes, covered their heads and washed their hands.

The first thing Sikhs do on entering the prayer hall is to approach the manji which holds the Guru Granth Sahib. Here they kneel on their hands and knees and lower their heads until their foreheads touch the floor.

They then make an offering of money, flowers or food for the use of the Sikh community.

After this act of reverence towards the Guru Granth Sahib, Sikhs might greet other members of the congregation by saying Raheguru (Wonderful Lord) before taking up their places, sitting cross-legged on the floor facing the manji. It is traditional for men and women to sit on opposite sides of the hall.

Diwan (worship) may last for one or two hours or more, but begins early in the morning when the Granthi removes the Guru Granth Sahib from its resting place and places it upon manji. Readings are made from the Guru Granth Sahib until the musicians arrive, and then the service of worship can begin properly. Anyone who is an initiated member of the khalsa (the community of the pure) can read, and readings are selected at random.

The service consists of people chanting verses from the Guru Granth Sahib. Ragis (musicians) sing and provide accompaniment on musical instruments. The whole congregation join in some of the hymns and this part of the service is called kirtan (hymn singing).

Near the end of the service, a sermon is given by a respected member of the Sikh community. This is usually based on an explanation of the readings from the Guru Granth Sahib.

The end of the service is marked by a series of prayers including a recitation of six verses from Anand Sahib, a hymn written by Guru Amar Das, the last part of the Japji Sahib, written by Guru Nanak, a verse from a hymn by Guru Arjan, and finally the Ardas, a special prayer. To say this prayer, the congregation stand facing Guru Granth Sahib with the palms of their hands together (a way of showing respect).

The Ardas

The first part of the Ardas is a commemoration of God and the Sikh Gurus, who are all named in it.

The second part reminds the congregation that Guru Granth Sahib is a manifestation of God's word, and of the faithful Sikhs of the past including Guru Gobind Singh's four sons who were all martyred for upholding their faith, the Panj piare, and other Sikhs who have shown bravery in their faithfulness to God.

The last part of the Ardas is a prayer of intercession asking God to keep the khalsa faithful and to ask for the well-being of all people regardless of race or religion.

Karah parshad

During the saying of the ardas (prayers), a member of the congregation prepares the karah parshad (a sweet offering that is shared among the congregation) by stirring it with a kirpan (ceremonial knife). After ardas, everyone sits down again, and the karah parshad is offered first to five practising baptised Sikhs, in memory of the Panj piare, and then distributed to everyone present. The karah parshad is received into cupped hands as a blessing. This sharing of food demonstrates that everyone is equal before God.

Gurdwara communications

Throughout the service, Sikhs will enter and leave the prayer hall. Most gurdwaras have an intercom system which broadcasts the whole of the service to the rooms. Therefore, those who are preparing the food in the kitchen do not feel excluded.

After the service, the congregation eat a langar (communal meal).

Music in Sikh worship

Music is an important aspect of Sikh worship as an accompaniment to the singing of the scriptures.

The Guru Granth Sahib is a collection of hymns or poems written by the Gurus in praise of God. These verses from the scriptures when set to music are called shabads, and the singing of shabads is called kirtan. The hymns found in the Guru Granth Sahib are known as Gurbani which means 'the words of the Guru'.

The singing of Shabads is led by a group of ragis (musicians) who also play the accompaniments on a variety of instruments including tabla (hand drums) and vaaja (a small, hand-operated harmonium).

It is important for Sikhs that they remember the words of the shabads, but it is more important that they understand their meaning. Before singing a hymn, one of the ragis will read it, and then say a few words of explanation.

Shabads are sung solemnly and slowly and great care is taken to pronounce the words so that everyone can hear them clearly.

Private worship and prayer

Nam Simran

From the teachings of Guru Nanak, Sikhs believe that the most important form of worship is bhakti (devotion to God). It is sometimes said that the whole of the Sikhism is bhakti. Meditation on the name of God is known as Nam Simran (thinking of the name). Through meditation on God's name Sikhs receive a sense of God within themselves and grow ever closer to God.

Nam Japna

Sikhs remember the constant presence of God through Nam Japna, which is a constant repetition of the name of God, 'Raheguru' (Wonderful Lord). This can be repeated aloud or silently.

Sikhs who live close to a gurdwara may go there every morning and evening to attend kirtan. Where this is not practical, they pray at home.

Morning prayer

After bathing, meditate upon the Lord and your body and mind will become pure. (Guru Granth Sahib 611)

Guru Ram Das said:

"He who calls himself a Sikh of the great Sat Guru should rise early and meditate on God's name." (Guru Granth Sahib 305)

Sikhs make time to get up early each day to pray and meditate. The Sikh word for early morning is amritvela. This peaceful time of the morning is a good time for prayer and meditation.

First they take a bath, and get dressed, then after covering their heads, they can begin prayer.

The Japji is recited first. This is a hymn which has 38 verses. It comes from the first section of the Guru Granth Sahib and most Sikhs will know it by heart. The opening verses of the Japji are known as the Mool Mantar, this sums up Sikh beliefs about God.

After the Japji, other morning prayers are said. If there is time, some Sikhs will quietly read hymns from a special collection called the Gutka.

At the end of prayers, there is a period of meditation. Some Sikhs use mala (prayer beads) to help them meditate on the name of God (Waheguru).

There is no set position for prayer in the Sikh faith. It is not considered disrespectful to say prayers while doing other things, as long as the actions performed do not need conscious attention. This is not, however, the Sikh ideal, which is to be able to sit in a quiet place and concentrate on prayer without any distraction.

Throughout the day, Sikhs will often practice Nam Simran (meditation on the name of God), by repeating the word Raheguru, usually under their breath.

Evening prayer

In the evening, there are prescribed hymns and prayers for Sikhs.

During the course of the evening Sodar Rahiras is said. This is said before the evening meal, when all members of the family have returned from school or work.

Just before going to bed the devout Sikh will recite the Kirtan Sohila which is a small group of hymns.

Sikh Beliefs

The Mool Mantar

The most basic statement about Sikh belief is in the hymn called the Mool Mantar. The Mool Mantar is written in Gurmukhi script and spoken in Punjabi.

Mool Mantar means basic teaching. It is found at the very beginning of the Guru Granth Sahib, and the words of the Mool Mantar are the first ones spoken during early morning prayer.

The first words of the Mool Mantar are Ik Onkar meaning 'there is one God'. The symbol for Ik Onkar is seen in many places - as badges, on the walls of a Gurdwara and as an ornament within the home.

Ik Onkar = There is only one God

Sat Nam = Eternal truth is His name

Karta Purakh = He is the creator

Nir Bhau = He is without fear

Nir Vair = He is without hate

Akal Murat = Immortal, without form

Ajuni = Beyond birth and death

Saibhang = He is the enlightener

Gur Parshad = He can be reached through the mercy and grace of the true Guru .

Beliefs about God

The most important belief in Sikhism is that there is only one God. God is indescribable and infinite. God is usually regarded as being masculine and referred to as He.

God is the creator. He created the world for people to use and enjoy. God created people, and made them know the difference between right and wrong. God is present in every soul but is only seen by those whom he blesses.

The expression Ik Onkar in Punjabi can be translated as 'There is one God'.

The idea of there being only one God is found again in the hymns of the Guru Granth Sahib. All Sikh people look to Guru Granth Sahib for guidance to meet God. Sikhs believe that what the Guru Granth Sahib says is the word of God Himself.

Guru Granth Sahib

The Guru Granth Sahib is a collection of hymns written by Sikh Gurus in praise of God. Sikhs treat Guru Granth Sahib as the word of God and as their living Guru. Sikhs treat their Gurus with the same respect that they would treat God.

An extract from Guru Granth Sahib:

"For many births you have become a worm or moth, an elephant, a fish or a deer.

In several births you may have become a bird or a snake or may have been yoked as a horse or an ox.

Meet the Lord of the universe. Now is the time to meet him: after a long time you have been given human form.

In many births you were created in rocks and mountains, produced as vegetation, even aborted from the womb.

You were made to wander among the eighty four hundred thousand forms of existence.

By virtue of the fellowship of the saints (sangat) you have achieved your present status so perform the Lord's service, repeat his name guided by the Guru." (Guru Granth Sahib 176)

Beliefs about how to live a life of faith

Sikhs try to live by a particular code of conduct.

A summary of the Sikh code of conduct

1. There is only one God; worship and pray to him alone, remembering him at all times

2. Always work hard, and share with others.

3. Practise truth, and live a truthful life.

4. Remember, men and women are equal in God's eyes.

5. The whole human race is one. Distinctions of caste, colour and class are wrong.

6. Idols, magic, omens, fasts, frontal marks and sacred threads are banned.

7. Dress yourself in a simple and modest way; gaudy clothes and revealing dresses bring no credit.

8. Sikh women should not observe the veil (purdah); neither should they or men make holes in their ears and noses.

9.Live a married life; asceticism and renunciation are needless exercises.

10. Put your faith in the Guru Granth Sahib Ji; no one else can claim Guruship.

11. Avoid the vices of lust, anger, greed, attachment to worldly things and arrogance.

12. Live a humble and simple life.

Extra rules given to Sikhs at the time of their initiation into the Khalsa

1. You shall not cut or remove the hair from any part of your body.

2. You shall not use tobacco (or any other intoxicants).

3. You shall not eat ritual meat.

4. You shall not commit adultery.

Beliefs about death

Sikhs believe in karma and re-birth - that all actions have consequences.

They also believe in the doctrine of an immortal soul. This means that everyone has a part within them which is eternal, and that in seeking union with God, this eternal part may pass through a number of different earthly lives.

The doctrine of karma is that all actions have consequences. Thus, the life a person lives is the result of that person's actions in a previous life. In each life a person should try to be better, and come closer to God.

The Sikhs believe that being born a Sikh is the result of good karma, because that person now has the chance of hearing God's word and achieving true liberation. As liberation from rebirth (where in the end, you will not be reborn, but remain with God) comes through union with God, Sikhs see death as a way of achieving this union.

Sikh Festivals

Introduction

Sikhs have two main types of festival. There are special holy days which celebrate events in the lives of the Gurus, and are known as Gurpurbs - Gurus' remembrance days.

There are also celebrations which are held on the same days as some Hindu festivals, but which have special meanings for Sikhs. These are known as Melas.

Sikhs also celebrate the anniversaries of great events in Sikh history such as Baisakhi - the foundation of the Khalsa in 1699.

Gurpurbs

The Gurpurbs (Gurus' remembrance days) are days marking the births and deaths of the Gurus. There are some Gurpurbs, however, which are considered to be particularly important:

The Martyrdom of Guru Arjan (May/June)
Installation of the Guru Granth Sahib (August/early September)
The Birthday of Guru Nanak (November)
The Birthday of Guru Gobind Singh (December)
The Martyrdom of Guru Tegh Bahadur (December)

During a Gurpurb, the Guru Granth Sahib is usually read right through from beginning to end. This is known as an Akhand Path. On the last day of the Akhand Path, Sikhs come to the gurdwara to listen to the last few pages of the Guru Granth Sahib being read. In India, the Gurpurbs are celebrated on the days on which they fall, but in other countries with smaller Sikh communities, the festivals are held on the Sunday nearest to the actual date of the Gurpurb. This means that the Akhand Path reading will begin on Friday, and end on Sunday with Sikhs coming to the Gurdwara for congregational worship as usual. In India, the Guru Granth Sahib will normally be carried in a procession through the streets escorted by five men dressed in traditional clothing to represent the Panj Piare (the original members of the Khalsa).

Baisakhi

Baisakhi is the name of the month when the wheat harvest begins in the Punjab. The festival of Baisakhi falls on 13th April (14th April once every 36 years), and celebrates the Sikh New Year.

The history of Baisakhi

Hindus in the Punjab gathered together every year to celebrate the gathering of the wheat harvest. Guru Amar Das said that Sikhs should gather together for this celebration separately from their Hindu neighbours. This was the beginning of a tradition in which Sikhs gathered to thank God for their harvest, and to listen to the teachings of the Guru.

Guru Gobind Singh gave a new meaning to Baisakhi for Sikhs in 1699, as this was the day when he gathered Sikhs from all over the Punjab and formed the first Khalsa (the community of the pure). This is the most important event remembered at Baisakhi, although Sikhs also remember the time when in 1919, at a place called Jallianwala Bagh in Amritsar, 400 Sikhs (many of them women and children) were killed by British soldiers who had been ordered to break up their Baisakhi gathering.

How Baisakhi is celebrated

One ceremony associated with Baisakhi involves the washing of the Sikh flag, the Nishan Sahib, and the replacing of the cloth which covers it.

Baisakhi is a time when an Akhand Path is read, and when Amrit (initiation) ceremonies take place.

In Amritsar, Baisakhi is a great animal fair. In India many Sikhs are farmers, so a livestock market is not unusual.

As Baisakhi is associated with the idea of the forming of a Sikh nation, there are often political speeches.

Diwali Mela

The history of the festival of Diwali Mela

Diwali is celebrated throughout India. It occurs every year in the Autumn, and marks the end of the rainy season and the beginning of Autumn. It is a great festival of light.

On this day, the sixth Guru, Guru Har Gobind arrived back in Amritsar after his release from Fort Gwalior where he had been imprisoned by the Mogul Emperor Jehangir who was trying to limit the growth of Sikhism. When Jehangir fell ill, doctors could not cure him and eventually he was advised that his illness was caused by his imprisoning a man of God, Guru Har Gobind. He agreed to let Guru Har Gobind go free but the Guru said that he would not leave unless the 52 Hindu princes imprisoned with him were also set free. Leaving the prison involved going through a narrow passage, and Jehangir told Guru Har Gobind that he would free however many of the princes could hold on to his clothes as he walked through. Guru Har Gobind made himself a coat with long tassels, and all the princes were able to hold on and go free.

Hola Mohalla Mela

In 1700, the year after the formation of the Khalsa, Guru Gobind Singh organised a three day festival at Anandpur. Sikhs took part in military manoeuvres, and this became a time for Sikhs to train as soldiers. Mock battles were held, along with contests in horsemanship, archery and wrestling. Sikhs began to train in the martial arts. Guru Gobind Singh wanted to prepare them for the troubled times ahead.

Guru Gobind Singh called the occasion Hola Mohalla, which means 'attack and counter-attack'.

Celebrating Hola Mohalla

Anandpur is still central for the celebration of Hola Mohalla. Here, Sikhs celebrate the festival with a fair where many events take place, including singing, poetry reading, discussions, and competitions of physical skill.

Children play their own traditional games. One of them is called 'Kabaddi, Kabaddi'. The players are divided into two teams which stand facing each other, with a line drawn down the centre between them. One person from the first team runs across to the other shouting 'Kabaddi, Kabaddi'. This person has to touch a member of the opposite team and then run back safely to his or her own place. This whole move must be done in one breath. If the person running manages to do this, then the person who was touched is out. The teams take turns to do this until one team has no one left.

Places

Sites of pilgrimage: the Punjab

The Punjab (one of the sixteen states of India) is the Sikh homeland. Over half the people living in the Punjab are Sikhs and speak Punjabi.

Sikhs who no longer live in the Punjab like to visit the Golden Temple at Amritsar and other important places which are associated with the Gurus and their lives, or with important historical events in Sikhism.

Visits of this nature are known as Yatras. They are not given the same significance as pilgrimage in other religions where the sites visited are often considered to be holy places. This reflects the Sikh view that God is everywhere, and so no one place is more holy than another.

Harmandir Sahib - the Golden Temple at Amritsar

Harmandir means God's House and Sahib is a word which is added to the names of people places and things to show how much they are respected. Non-Sikhs refer to this building as the Golden Temple.

The Harmandir Sahib is a very special gurdwara. The first Guru, Guru Nanak, chose the site, describing it as a place of great beauty, and said that the fourth guru would build there. Guru Ram Das began to construct a large rectangular pool. He filled the pool with amrit (blessed water) and named it Amritsar. A pool for bathing like this is known as a serovar.

The son of Guru Ram Das, Guru Arjan, built the Harmandir on an island in the middle of the serovar. This building was completed in 1601.

During the history of the Sikh faith, the Harmandir has been a major gathering point for Sikhs facing persecution.

At one time, the Harmandir was captured by Mogul emperors. It was desecrated, and razed to the ground and its holy water tank was filled in. A great Sikh, Baba Deep Singh led a force of Sikhs, destroyed the huge Mogul army and restored Amritsar to its original condition.

In 1740, the ruler of Amritsar used the temple as a hall for dancing, and used the sacred building for drinking and immoral pastimes. During this time Sikhs were not allowed to enter the Harmandir to worship. Two great Sikhs heard about this and travelled from the south of India to kill the ruler and free Amritsar.

The central dome and the upper half of the walls of the Harmandir are covered with gold leaf. The temple has a door on each of its four walls - east, west, north and south, to show that it is open to all people, regardless of their colour, caste, sex or religion. There is a marble causeway about 7 metres long which leads to the west door of the Harmandir. A wide promenade, the Pakirama, runs right round the pool. There are rows of verandas and rooms where pilgrims to the Golden Temple can rest. There are also rooms for the officials who look after the Golden Temple.

The langar in the Golden Temple is open every day. Any person who visits may eat in there. Many of the local people in Amritsar are very poor, and the food they eat in the Golden Temple is sometimes the only meal they have in a day.

The Akal Takht

Akal Takht means 'the throne of the divine'.

The Akal Takht faces the Golden Temple in Amritsar. The idea to build it was that of the sixth Guru, Guru Har Gobind. The first building was completed in 1609. The Akal Takht has been described as the nerve centre of the Sikhs and the Sikh faith.

Most of the original building was completely destroyed by the Indian army when they attacked in 1984, but it was totally rebuilt after its destruction.

The Akal Takht is the resting place of the most sacred copy of the Sikh scriptures, the Adi Granth or Guru Granth Sahib. This is taken from its resting place at 5am in Winter, and 4am in Summer, and carried in a golden palanquin across to the Golden Temple where it stays throughout the day. It is carried back to its resting place every evening at 10pm, or 11pm in Summer.

The Akal Takht is the highest court of the Sikhs. Here, important decisions are made in the presence of the assembled Khalsa.

Outside the Akal Takht two huge flagpoles stand side-by-side. One bears the flag of Miri - temporal authority, and the other of Piri - spiritual authority.

Miri and Piri come from two Arabic words: an Amir was a military commander, and a Pir was a holy man, thus, respectively, they refer to the strengths and skills of the soldier and the gentleness and spirituality of the holy man.

Anandpur Sahib

Anandpur Sahib is a very special place for Sikhs. It is situated in a valley at the foot of the Himalayas. The ashes of the head of the martyred Guru Tegh Bahadur are buried there. It was at Anandpur Sahib that Guru Gobind Singh formed the first community of Sikhs - the Khalsa, and it is here that the major celebrations for the festival known as Hola Mohalla Mela take place.

Scriptures

The Guru Granth Sahib

The Guru Granth Sahib is the name given to the holy scriptures of the Sikhs. The book is written in Punjabi using the Gurmukhi ('from the mouth of the Guru') script. Every copy of the Guru Granth Sahib is exactly the same, with 1,430 pages. There are no different interpretations, and translations are not used in Sikh worship.

The Guru Granth Sahib is a collection of the teachings and hymns of Guru Nanak and five of the other Sikh Gurus written in poetry. The Guru Granth Sahib is treated as a true living Guru by Sikhs, as ordered by Guru Gobind Singh.

The history of the Guru Granth Sahib

Sikhism was started by Guru Nanak, the first Sikh Guru, who wrote down his teachings in the form of hymns of praise to God. The second Guru, Guru Angad wrote down the hymns of Guru Nanak in the script known as Gurmukhi. The third Guru, Guru Amar Das composed more hymns, including the Anand Sahib (Hymn of Bliss). The fourth Guru, Guru Ram Das, composed the Lavan, the four verses which are sung at a wedding ceremony while the bride and groom are walking around the holy book. The fourth Guru, Guru Arjan, compiled all the hymns of the other Gurus into one single set of scriptures known as the Adi Granth.

Guru Gobind Singh, added some more hymns written by his father the ninth Guru. He then announced that, after his death, there would be no other living Guru, but that the scriptures should become the Guru. The Adi Granth then took on the title 'Guru' and became known as the Guru Granth Sahib. The Guru Granth Sahib is treated with as much reverence as a living Guru.

Respect for the Guru Granth Sahib

The Guru Granth Sahib is regarded by Sikhs as the a living Guru, and is therefore given the respect that was shown to the human Gurus during their lifetimes.

Inside the gurdwara, the Guru Granth Sahib has a special resting place where it is literally put to bed every evening. The rest room for the Guru Granth Sahib will contain a bed, complete with covers and a pillow. It is treated as a very sacred area.

At the beginning of each day, the Granthi, and any other members of the Sikh community present, form a procession to carry the Guru Granth Sahib to its position in the main prayer hall of the gurdwara. It is taken to the manji, a special raised platform, which is sometimes elaborately decorated with garlands, flowers and lights. There is a special cushion on which the book is placed and on the cushion is a beautiful cloth called a romolla, which is used to cover the pages of the book when it is not being read.

The Guru Granth Sahib is never placed on the ground, and Sikhs consider it disrespectful to turn their backs on the book.

When they enter the main hall of a gurdwara, the first thing that all Sikhs do is approach the manji, the platform which holds the Guru Granth Sahib. They go down on hands and knees until their foreheads touch the floor out of respect for the Guru. The manji is always beautifully decorated.

Sikh families may keep a copy of the Guru Granth Sahib at home, but only if they have a special room which can be put aside for the Guru Granth Sahib only.

It is more usual for Sikh families to have a copy of the Dasam Granth (poetry written by Guru Gobind Singh and not included in the Guru Granth Sahib) or the Sacred Nit nem (a prayer book containing the hymns used in private daily worship) at home.

The granthi

Anyone who is a member of the Khalsa can read from Guru Granth Sahib. There is no religious priesthood in Sikhism, although it is usual for a gurdwara to have a person who is specially trained to read from Guru Granth Sahib. This person is called a granthi. The granthi looks after the Guru Granth Sahib.

During readings of the Guru Granth Sahib the granthi waves a special fan, called a Chauri, over the pages of the book. This Chauri has a long wooden or metal handle, and is made from yak's hair. It is used in remembrance of a pakha (a similar implement) which was used by devout Sikhs walking with the Gurus, swishing away the flies and other insects, and keeping them cool in the hot areas of the Punjab.

The Guru Granth Sahib during worship

The Guru Granth Sahib is central to Sikh worship. The weekly congregational act of worship held in the gurdwara is taken entirely from the Guru Granth Sahib.

As the Guru Granth Sahib is a collection of poems and hymns, verses from it are sung. Hymn singing in the gurdwara is called kirtan, and hymns from the Guru Granth Sahib are shabads. The service consists of hymn singing, and readings from the Guru Granth Sahib.

Special acts of worship are always performed in the presence of the Guru Granth Sahib.

During a Sikh wedding, the bride and groom walk around the book four times, tied together with scarves, while the congregation sing special verses from one of its hymns.

At a baby-naming ceremony, a Sikh opens Guru Granth Sahib at random, and reads the verses starting from the top of the left hand page. If the hymn on that page begins on a previous page, then the page is turned back to where the hymn starts. The parents choose a name for the baby which begins with the initial letter of the first word of that hymn.

Sikhs are initiated into the Khalsa in front of the Guru Granth Sahib.

After a funeral, the Guru Granth Sahib is read through completely.

At some Sikh festivals, known as Gurpurbs, the Guru Granth Sahib is read continuously from beginning to end by a chain of readers. This reading takes about 48 hours, and is called an Akhand Path.

The importance of Guru Granth Sahib for the Sikh community

It is impossible to over-emphasise the importance of Guru Granth Sahib for Sikhs, who believe that the bani (the message held within) is literally the word of God.

Artefacts

The 5 K's

Initiated members of the Khalsa (the community of the pure) wear five symbols. These symbols are not only a means of showing the Sikh identity, but they also have spiritual meanings and are powerful symbols of the faith.

The Five Ks are the five items of dress and physical appearance given to Sikhs by Guru Gobind Singh when he formed the first brotherhood of Sikhs (the Khalsa) on Baisakhi day in 1699.

Kara - a steel or iron bangle

Kangha - a wooden comb

Kirpan - a sword

Kachera - short pants

Kesh - uncut hair

Kara

The Kara is a bangle, usually made from iron or steel and worn on the right wrist. Some Sikhs wear two karas. The steel or iron is a symbol of strength, and the circular shape is a symbol of unity and eternity - a circle has no beginning and no end. This reflects the Sikh view of God who is eternal and infinite. The circular shape also stands for unity between Sikhs and between Sikhs and God.

Kangha

The kangha is a wooden comb which is used to keep the hair clean and tidy. Cleanliness was one of the things emphasised by Guru Gobind Singh when he formed the Khalsa. Sikhs wash their hair very early every morning, then comb it, and wind it into a topknot. The kangha is placed in the topknot which is then covered with a turban.

Kachera

Kachera are short trousers which now are usually worn as undergarments. Guru Gobind Singh told Sikhs to wear short trousers as part of the Khalsa uniform. Some explanations say that this was to distinguish Sikhs from Hindus who traditionally wore dhoti (a long loin cloth). Other explanations offered include the idea that the short trousers made it easier for Sikhs to move in battle. This explanation may be offensive to Sikhs who do not wish to be seen as a violent or aggressive community. Short trousers are seen as a symbol of modesty for many Sikhs.

Kirpan

The kirpan is a sword worn by initiated Sikhs. The Sikh community do not like the kirpan to be referred to either as a dagger or as a knife as both of these terms suggest violence and an intent to cause injury. The kirpan (sword) is worn as a reminder of the courage of the first five Sikhs who were willing to let Guru Gobind Singh cut off their heads with a kirpan for the sake of their religion. The kirpan is therefore a symbol of bravery and of faith in God. There was a time, however, when Sikhs were persecuted by the Moghul emperors and had to be ready to defend not only themselves, but their faith. The kirpan is worn as a symbol of the Sikh being willing to defend his or her faith, or to defend the weak or oppressed.

Taking the kirpan out of its sheath would be considered disrespectful by some Sikhs.

Kirpan - belt

This belt is worn across the body under a jacket or coat and supports the kirpan.

The chauri

The chauri is used by Sikhs whenever they are reading from the Guru Granth Sahib.

As the reader sings the words from the Guru Granth Sahib, the chauri is passed across the pages in a 'swishing' movement either by the person reading or by someone standing behind the reader.

In India the disciples of the Gurus would walk with them and use a similar item to keep flies away from the holy men. Using the chauri in the gurdwara is a way of showing the greatest of respect to the Guru Granth Sahib, and of demonstrating that it is treated as a living Guru.

Romalla

The romalla is a special cloth used by Sikhs in the gurdwara to place the Guru Granth Sahib on. The Sikh scriptures are treated as a living Guru and shown the greatest respect.

The Holy scriptures are removed from their resting place each morning and installed on the manji (a special platform) on top of the romalla.

Romallas are also used to cover the pages of the Guru Granth Sahib when the book is not actually being read.

The Sikh flag and emblem is known as the Nishan Sahib. This flag will always be seen outside a gurdwara. It is triangular with a saffron or orange background. On the flag is the Sikh symbol, the khanda. The khanda itself contains three important symbols: first the double-edged sword (itself known as a khanda) which is used to stir amrit; secondly the kara (circular bangle) given to Sikhs as a symbol of their unity and oneness with God, and thirdly, the two kirpans (swords).

The Nit nem

The Nit nem is a book of sacred songs, taken from the Guru Granth Sahib and used by Sikhs every day, either at home or in the gurdwara. The Nit nem is treated as sacred and kept wrapped in a cloth.

People

Guru

God is known by Sikhs as Raheguru (Wonderful Lord), or as Sat Guru (True Teacher).

The word guru is usually associated in Hinduism and Sikhism with a religious teacher.

God, in Sikhism, is the perfect Guru. He is all-wise and all-knowing, but Sikhs also believe that God has become known through others. The Sikh Gurus, therefore, are people who are believed to have been at one with God. The light of God was within them. They were the primary source of God's communication with Sikhs on earth. Their writings are now known as the Guru Granth Sahib, because the writings within the scriptures were inspired by God.

Sikhism had ten human Gurus. The eleventh and final Guru is the Sikh scriptures, the Guru Granth Sahib. The Sikh place of worship is a Gurdwara (Guru -Dwara - the door of the Guru). The Sikh community is known as the Guru Panth.

The word Guru and the ideas behind it are very important in the Sikhism.

Guru Nanak

Guru Nanak was born in 1469CE at Talwandi in the Punjab. Talwandi was later renamed Nankana Sahib in his honour and is now in Pakistan.

Guru Nanak's father, Mehta Kalu, wanted to bring him up as an orthodox Hindu, but Guru Nanak rejected the rituals and customs associated with Hinduism and other religions from the very start. Instead he showed people the essence of true devotion to God.

He taught that human life is a very precious opportunity to meet the creator, God, through absolute love and devotion to him.

According to Hindu custom, when a child reaches the age of eleven he is given a sacred thread to wear. When Guru Nanak was eleven, a great ceremony was prepared for him to receive the thread. However, to everyone's surprise, the Guru declined to wear it, saying that a thread can break and therefore cannot even accompany a man through life. He said, 'I want that sacred thread which after the death of a man accompanies his soul to the next world'. When the priest asked what kind of sacred thread he had in mind, Guru Nanak replied: 'Make kindness the material, and spin the thread of contentment. Tie knots of truth and virtue. These qualities in a person are the real sacred thread'. Guru Nanak spoke these words in beautiful poetry and this hymn is also in the Guru Granth Sahib. Throughout his life, Guru Nanak continued to spread God's message, travelling across many countries for more than twenty years. He taught that all are equal before God and that love for God also means caring for God's creation. He opened peoples' eyes to the falseness of rituals, idol worship, caste prejudice, and oppression (including oppression of women). He taught that only with unquestioning devotion can one reach God, regardless of caste, race, nationality or religion.

Guru Angad

Guru Angad was the second Sikh Guru, following Guru Nanak.

When he finally met with him he recognised God's light in Guru Nanak and fell at the Guru's feet out of respect and love.

Bhai Lehna never again left Guru Nanak, choosing instead to serve him in any way he could and walk in the true path to God.

Guru Angad collected together the hymns of Guru Nanak and wrote them, along with some of his own, in the Gurmukhi script.

Guru Amar Das

Bhai Amar Das was 60 years old and a devout Hindu when he met Guru Angad. The purity and truth in the Guru's shabads (hymns) had such an affect on him that he changed his whole way of life.

Guru Amar Das became Guru when he was seventy three years old. He encouraged the use of the langar to carry on the tradition, started by Guru Nanak, of communal eating.

Guru Ram Das

The fourth Guru, Ram Das is best remembered for founding the sacred city of Amritsar. He was the son-in-law of Guru Amar Das, and took over from him in 1574 at the age of 40.

He invited men of fifty-two different trades to come to Amritsar and start a new business in the 'Guru's Market'.

Guru Ram Das composed the Lavan - a special hymn sung at Sikh weddings, and a central part of the marriage service. He died in 1581 at the age of 57.

Guru Arjan

Guru Har Gobind

The sixth Guru was the only son of Guru Arjan, his name was Har Gobind. He was only eleven years old when he came to the Guru's throne.

He is sometimes known as the 'Warrior Guru', as after the death of his father, instead of wearing prayer beads, he wanted to wear two swords. One sword would stand for spiritual power, and the other for worldly power. These two swords have become part of the symbol of the Sikh faith. The pennant used by his small army as a way by which they could be distinguished has become the Sikh flag, the Nishan Sahib.

Guru Har Gobind trained Sikhs to be ready to fight to defend themselves if necessary. He kept a small army of Sikh warriors. During his reign as Guru, there were many skirmishes with the Mogul Emperor's forces.

In India today, men still dress in 'warrior uniform' complete with spears and swords. These men are called 'Nihungs'.

Guru Har Rai

Guru Har Rai was only fourteen when he became Guru. He was ordered by Guru Har Gobind to keep 2,200 soldiers and horses with him at all times.

The Guru was once asked by the Emperor of India to come and explain his hymns. He declined, but sent his son, Ram Rai, with strict instructions not change any word or meaning of the hymns, or to show any miraculous powers. Ram Rai was tested by the Emperor and finally broke the Guru's wishes. Guru Har Rai, having heard this, declared that the next Guru would be his youngest son, Har Krishan - then only five years of age.

Guru Har Krishan

Har Krishan was only five years old when he succeeded his father, Guru Har Rai. He is sometimes called the 'Child Guru'.

He died of smallpox at the age of eight. Before he died he was able to name his great uncle, Baba Bakala, as his successor. Baba Bakala became Guru Tegh Bahadur.

A famous gurdwara has been built on the site of Guru Har Krishan's death in Delhi.

Guru Tegh Bahadur

The ninth Guru, Tegh Bahadur was given his name (meaning 'brave sword') to replace his birth name Tyag Mal. He was appointed Guru over several rivals at the age of 43.

He was the great uncle of Guru Har Krishan, and one of the sons of Guru Har Gobind.

Four of his companions were executed while he was made to watch because they would not convert to Islam. Then Guru Tegh Bahadur was also asked to convert or die and he chose death.

Guru Gobind Singh

Guru Gobind Singh was only nine years old when his father was executed and he had to take on the role of Guru. He was the last human Guru, and probably the most famous.

Gobind Rai, as he was originally called, was a clever linguist and a skilled horseman, archer and hunter. In the stylised paintings of him, he is often seen on horseback.

He was a great poet, and a book of his poems known as the Dasam Granth (the Tenth Collection) ranks second only to the Guru Granth Sahib itself.

Communities

Stages of life - birth

In some Sikh families, as soon as a baby is born, the words of the Mool Mantar are whispered into its ear, and a drop of honey placed on his or her tongue.

The name-giving ceremony

When the mother and child are fit enough to attend the gurdwara, there is a special ceremony. During this ceremony the child will be given a name and the parents will give thanks for their baby. This usually takes place during the main weekly meeting of worship and hymn singing, so as well as the parents and family of the baby, other Sikhs will be present.

Choosing a name

When it is time to give the baby a name, the Guru Granth Sahib is opened by the Granthi. The page is chosen completely at random. The Granthi reads the first hymn on the left hand side of the open page. The name of the baby will begin with the first letter of the hymn on that page. The parents are given some time to think about what the name might be.

The chosen name is given to the Granthi who then announces the name to all those present. He will add the name Singh (meaning lion) if the baby is a boy, and Kaur (meaning princess) if the baby is a girl. The approval of the congregation is looked for by the Granthi singing Jo bole so nihal (whoever believes in the Truth shall be saved) and the congregation show their approval by replying Sat sri akahl (the Truth shall prevail always).

The ceremony ends with verses from Anand Sahib (the hymn of bliss of Guru Amar Das) and the distribution of karah parshad.

Joining the Khalsa

Membership of the khalsa is open to men and women who have reached the accepted age of responsibility. This is usually between 14 to 16 years of age, although some Sikhs wait longer before joining.

Before joining the khalsa, a Sikh must possess panj kakke - the Five Ks:

Kesh (uncut hair); Kangha (wooden comb); Kachera (short trousers); Kirpan (short sword); Kara (iron or steel bangle).

The initiation ceremony is called Amrit or Amrit Sanskar. It takes place in the Gurdwara in the presence of the Guru Granth Sahib.

The ceremony is conducted by five respected members of the Sikh community who are already members of the Khalsa. These five represent the Panj piare - the first five members of the Khalsa who were initiated by Guru Gobind Singh on Baisakhi day in 1699.

These people will be dressed in ceremonial robes, consisting of knee length tunics in orange or saffron, with a blue sash around the waist and over the shoulder. They may wear a blue or orange turban.

Joining the Khalsa

Amrit sanskar

The ceremony begins with one of the five respected members of the khalsa giving the candidates an outline of the principles of the Sikh faith. They will be reminded of the teachings of the Guru Granth Sahib: of the wearing of the Five Ks, of the need to be faithful in marriage, of the need to abstain from alcohol and tobacco, of the need to live an honest life, to accept all other Sikhs as equal to themselves, and to give alms to charity.

The candidates will be asked if they are willing to accept these principles as a way of life, and once they have accepted, the five members of the khalsa all kneel around an iron bowl, and prepare amrit from sugar and water. The iron bowl represents strength and firmness. The water represents the source of life which purifies and cleanses. Sikhs believe that once this water has been blessed with prayers, it will purify the soul. They take turns to stir the liquid with a khanda (a double-edged sword), just as Guru Gobind Singh did in 1699.

Hymns from the Guru Granth Sahib are sung and recited, then the candidates are given amrit to drink with the words: 'The khalsa is of God, the victory is to God'. Amrit is sprinkled on the hair and eyes of the candidates five times, then the Mool Mantar is read and the candidates repeat it. Finally, Ardas (a closing prayer) is said and karah parshad distributed to all those present.

Stages of life: marriage

Marriage is very important in Sikhism. It is still common for marriages to be arranged by the families of the bride and groom, but the couple concerned both have the right to reject the partner chosen for them. The practice of couples meeting for the first time on their wedding day very rarely happens. A marriage is seen as the uniting of two families and it is important that families can get along with each other. This is one of the main reasons why Sikhs discourage marriages between Sikhs and members of other religious traditions.

Before the wedding

Before the marriage there may be a betrothal ceremony. Guru Granth Sahib scriptures are sung and thanks are offered to God in the form of a prayer.

Anand karaj - the wedding ceremony

A Sikh wedding may take place anywhere as long as it is in the presence of the Guru Granth Sahib. It usually takes place in the morning.

In India, the bride traditionally wears red and gold. Her head is covered with a red chunni (scarf), and her hands and feet are decorated with mendhi patterns. She will wear lots of gold jewellery. This is purely due to Indian culture and has no special relevance to Sikhism. A more traditional or orthodox Sikh bride may wear white or another pale colour and no jewellery.

The groom will wear a coloured turban and scarf. He carries a long kirpan (sword).

The wedding ceremony

The ceremony itself begins with the singing of the morning hymn Asa di var and the Ardas.

Any Sikh who is acceptable to both families may officiate at a wedding. The Sikh who is officiating explains to the couple the Sikh ideal of marriage which is not just a social contract but a joining together of two souls.

The bride and groom bow to the Guru Granth Sahib. This shows that they consent to be married and to spend the rest of their lives supporting one another in a spiritual journey. The father of the bride sometimes places a garland of flowers over the holy book.

The father of the bride passes one end of the groom's scarf to the bride. This is a sign that she is now leaving her father and joining her new husband.

The Lavan

A special wedding hymn, the Lavan of Guru Ram Das is sung.

During the singing of the Lavan, the couple walk around the Guru Granth Sahib four times, the bride following the groom. As they finish each circuit, they bow to Guru Granth Sahib to acknowledge that they accept the instruction in each verse.

The wedding ceremony

The service ends with hymns and prayers and the sharing of karah parshad.

After the service, the couple are greeted by relatives who may place garlands around their necks, and give them money. (Many Sikhs do not accept the tradition of giving or accepting money because it is related to the idea of a dowry which is forbidden in Sikhism.)

Langar will usually be provided for everyone.

After this, the bride and groom will leave to go to their new home. This may be a home of their own or the home of the groom and his family.

Stages of life: death

Sikhs believe that death is not the end. They believe in reincarnation, or transmigration of the soul. This means that a soul may have many births and deaths in both animal and human form.

It is customary for Sikhs to cremate the dead. Guru Granth Sahib talks about the body being clothing for the soul, so just as we throw away old clothes when they are worn out, similarly we dispose of the body when the soul has left it.

In India, Sikh funerals often take place on the day of death. In other countries where Sikhs have smaller communities, funerals take place after one or two days have passed, to give friends and relatives time to travel.

Before death

When a Sikh is known to be dying, the close relatives and friends will gather at the bedside and say the Sukhmani (Hymn of Peace). The dying person says Raheguru (Wonderful Lord).

After death

After death, the body is washed and dressed in traditional Sikh clothing, including the Five Ks. The body is placed in a coffin and brought into the Gurdwara, into the presence of the Guru Granth Sahib.

The funeral service

The body is carried to the cremation ground by Sikhs who sing hymns in procession. In India, the body will be carried to a funeral pyre which would be lit by a close relative of the deceased. As the coffin is consigned to the flames, a Sikh says the evening prayer - the Kirtan Sohila:

God has determined the time for my nuptials; come pour the oil of joy at my door.

Bless me, my friends, that I find that sweet union, dwelling as one with my Master and Lord.

All must receive their last call from the Master; daily he summons those souls who must go.

Hold in remembrance the Lord who will summon you; soon you will hear his command. (Kirtan Sohila 7-8)

The saying of the Kirtan Sohila expresses the belief that death is only a short sleep before rebirth and that we must always remember God to avoid rebirth.

The funeral service

After the cremation, the relatives and friends of the deceased return to the Gurdwara. The Anand Sahib is sung, and the Ardas is said. The ceremony ends with the distribution of karah parshad.

The family of the deceased will often read all of Guru Granth Sahib over a period of about ten days. During the time of the reading, relatives and friends will visit the house to join in prayer and to offer condolences. Anyone who visits the house during this time is offered karah parshad and langar is prepared by the family.

Some families organise a complete reading of the Guru Granth Sahib in the Gurdwara. This continuous reading takes around 48 hours and is known as an Akhand Path. Readers take it in turns, and reading continues through day and night. Families sometimes stay in the Gurdwara during this time. Langar is prepared and offered to anyone who comes into the Gurdwara during the Akhand Path.

The Sikh life of faith

Sikhism is a religion which regards every person as equal to another. It forbids them therefore to apply the caste system which dominated Indian society until recently.

Sikhs usually marry within their own religion, but allowances are made where the partner shows a willingness to adopt the Sikh way of life. Once they are married, Sikhs are expected to remain faithful to their husband or wife. Marriage is important to Sikhs, as is family life and the bringing up of children. Widows and widowers are allowed to remarry in the Gurdwara.

The Five Ks

Initiated members of the Khalsa (the Brotherhood of Sikhs) are obliged to wear five symbols. These symbols are not only a means of showing the Sikh identity, but they also have spiritual meanings and are powerful symbols of the faith.

Food

There are certain things which all Sikhs should avoid and members of the Khalsa promise to do this. All Sikhs try to observe the rule that they should not eat meat which has been prepared in certain ways because Guru Gobind Singh said that they were cruel to animals. Therefore, Sikhs should not eat meat slaughtered according to Muslim or Jewish tradition. Most Sikhs do not eat meat at all.

Tobacco and alcohol

Sikhs must avoid the use of tobacco and alcohol. They should not use any drugs except for medical reasons. Guru Gobind Singh intended his Sikhs to live and act first and foremost as people of God, but also as soldiers, where necessary, to defend others. He knew that tobacco and alcohol would dull the senses and therefore not allow them to praise God with full attention.

Sewa - service to the community

It is important for all Sikhs to provide a service to the community. They should be prepared to give up some of their time and energy to help others.

Sikhs consider it a privilege as well as a duty to provide langar for the whole congregation after the weekly service of worship. Every Sikh family wants to do this.