Sikhism In Georgia

Sikhism (), also known as Sikhi ( pa, ਸਿੱਖੀ ', , from pa, ਸਿੱਖ, lit=disciple', 'seeker', or 'learner, translit=Sikh, label=none),''Sikhism'' (commonly known as ''Sikhī'') originated from the word ''Sikh'', which comes from the Sanskrit root ' meaning "disciple", or ' meaning "instruction". Singh, Khushwant. 2006. ''The Illustrated History of the Sikhs''. Oxford University Press. . p. 15.Kosh, Gur Shabad Ratnakar Mahan. https://web.archive.org/web/20050318143533/http://www.ik13.com/online_library.htm is an Indian religion that originated in the Punjab region of the Indian subcontinent,"Hinduism, Buddhism, Jainism and Sikh originated in India." around the end of the 15th century CE. It is the most recently founded major organized faith and stands at fifth-largest worldwide, with about 25–30 million adherents (known as Sikhs) .McLeod, William Hewat. 2019 998

Sikhism developed from the spiritual teachings of Guru Nanak (1469–1539), the faith's first guru, and the nine Sikh gurus who succeeded him. The tenth guru, Gobind Singh (1666–1708), named the Sikh scripture ''Guru Granth Sahib'' as his successor, bringing to a close the line of human gurus and establishing the scripture as the 11th and last eternally living guru, a religious spiritual/life guide for Sikhs.Fenech, Louis, and William Hewat McLeod (2014)
''Historical Dictionary of Sikhism''
(3rd ed.). Rowman & Littlefield. . pp. 17, 84–5.James, William (2011). ''God's Plenty: Religious Diversity in Kingston.'' McGill–Queen's University Press. . pp. 241–42. Guru Nanak taught that living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" is above metaphysical truth, and that the ideal man "establishes union with God, knows His Will, and carries out that Will". Guru Hargobind, the sixth Sikh Guru (1606–1644), established the concept of mutual co-existence of the ''miri'' ('political'/'temporal') and ''piri'' ('spiritual') realms.

The Sikh scripture opens with the ''Mul Mantar'' or alternatively spelled "Mool Mantar" (), fundamental prayer about ''ik onkar'' (). The core beliefs of Sikhism, articulated in the ''Guru Granth Sahib'', include faith and meditation in the name of the one creator; divine unity and equality of all humankind; engaging in ''seva'' ('selfless service'); striving for justice for the benefit and prosperity of all; and honest conduct and livelihood while living a householder's life. Following this standard, Sikhism rejects claims that any particular religious tradition has a monopoly on Absolute Truth."Sikhism rejects the view that any particular religious tradition has a monopoly regarding Absolute Truth. Sikhism rejects the practice of converting people to other religious traditions." Kalsi, Sewa Singh (2008). ''Sikhism''. London: Kuperard. p. 24. . Sikhism emphasizes ''simran'' (, meditation and remembrance of the teachings of Gurus), which can be expressed musically through ''kirtan'', or internally through ''naam japna'' ('meditation on His name') as a means to feel God's presence. It teaches followers to transform the "Five Thieves" (i.e. lust, rage, greed, attachment, and ego).

The religion developed and evolved in times of religious persecution, gaining converts from both Hinduism and Islam.
Mughal rulers of India tortured and executed two of the Sikh gurus—Guru Arjan (1563–1605) and Guru Tegh Bahadur (1621–1675)—after they refused to convert to Islam.
The persecution of Sikhs triggered the founding of the ''Khalsa'' by Guru Gobind Singh in 1699 as an order to protect the freedom of conscience and religion, with members expressing the qualities of a '' Sant-Sipāhī'' ('saint-soldier').

Terminology

The majority of Sikh scriptures were originally written in the alphabet of ''Gurmukhī'', a script standardised by Guru Angad out of Laṇḍā scripts historically used in present-day Pakistan and North India. Adherents of Sikhism are known as ''Sikhs'', meaning 'students' or 'disciples' of the Guru. The English word ''Sikhism'' derives from the Punjabi verb ''Sikhi'', which connotes the "temporal path of learning" and is rooted in the word ('to learn').

Philosophy and teachings

Sikhism is classified as an Indian religion along with Buddhism, Hinduism, and Jainism."As an Indian religion, Sikhism affirms transmigration, the continued rebirth after death". "Sikhism, Indian religion founded in the Punjab in the late 15th century." (McLeod 2019/1998).

The basis of Sikhism lies in the teachings of Guru Nanak and his successors. Sikh ethics emphasize the congruence between spiritual development and everyday moral conduct. Its founder Guru Nanak summarized this perspective as: "Truth is the highest virtue, but higher still is truthful living." Sikhism lays emphasis on ''Ėk nūr te sab jag upjiā'', 'From the one light, the entire universe welled up.'

Teachings

Sikhism is a monotheistic religion with pantheistic elements, advocating the belief in One Universal God signified by the term Ik Onkar. In Sikhism, the overall concept of God is ''Waheguru'' ('wondrous Teacher') considered to be ''nirankar'' ('shapeless'), ''akal'' ('timeless'), ''karta purakh'' ('the creator'), and ''agam agochar'' ('incomprehensible and invisible').

In a literal sense, God has no gender in Sikhism, though metaphorically, God is presented as masculine and God's power as feminine. For example, God is repeatedly referred to by the name ''akaal purkh'' ('beyond time and space') and ''nirankar'' ('without form') by the tenth guru Guru Gobind Singh Ji, but he also refers to God as his father, and God's creative power as his mother. Similarly, another example is that the scripture and eternal guru, the Guru Granth Sahib says that all humans are soul-brides who long to unite with their husband Lord. In addition, the gurus also wrote in the Guru Granth Sahib that there are many worlds on which the transcendental God has created life.

The Sikh scripture begins with God as ''ik onkar'' (), the 'formless one',Singh, Pashaura; Fenech, Louis E. (2014).
The Oxford Handbook of Sikh Studies
'. Oxford University Press. . understood in the Sikh tradition as monotheistic unity of God. ''Ik onkar'' (sometimes capitalized) is more loosely rendered 'the one supreme reality', 'the one creator', 'the all-pervading spirit', and other ways of expressing a diffused but unified and singular sense of God and creation.

The traditional ''Mul Mantar'' goes from ''ik onkar'' until ''Nanak hosee bhee sach'' Guru Nanak (the first guru of Sikhs) is living forever. The existence of guru is eternal. Sach means right, true, real. It means Guru Nanak is real from ages and will remain true. The opening line of the ''Guru Granth Sahib'' and each subsequent ''raga'', mentions ''ik onkar'':

Worldly Illusion

'' Māyā'', defined as a temporary illusion or "unreality", is one of the core deviations from the pursuit of God and salvation: where worldly attractions give only illusory temporary satisfaction and pain that distracts from the process of the devotion of God. However, Nanak emphasised māyā as not a reference to the unreality of the world, but of its values. In Sikhism, the influences of ego, anger, greed, attachment, and lust, known as the ''pānj chor'' ('five thieves'), are believed to be particularly distracting and hurtful. Sikhs believe the world is currently in a state of ''kali yuga'' ('age of darkness') because the world is led astray by the love of and attachment to ''māyā''. The fate of people vulnerable to the five thieves, is separation from God, and the situation may be remedied only after intensive and relentless devotion.

Timeless Truth

According to Guru Nanak, the supreme purpose of human life is to reconnect with ''Akal'' ('The Timeless One'). However, egotism is the biggest barrier in making this connection. Using the Guru's teaching remembrance of '' nām'' (the divine Name of the Lord) leads to the end of egotism. Guru Nanak designated the word ''Guru'' ('teacher') to mean the voice of "the spirit": the source of knowledge and the guide to salvation. As ''ik onkar'' is universally immanent, ''Guru'' is indistinguishable from ''Akal'' and are one and the same. One connects with ''Guru'' only with accumulation of selfless search of truth. Ultimately the seeker realises that it is the consciousness within the body which is the seeker/follower of the Word that is the true ''Guru''. The human body is just a means to achieve the reunion with Truth. Once truth starts to shine in a person's heart, the essence of current and past holy books of all religions is understood by the person.

Liberation

Guru Nanak's teachings are founded not on a final destination of heaven or hell, but on a spiritual union with the ''Akal'', which results in salvation or ''jivanmukti'' ('enlightenment/liberation within one's lifetime'), a concept also found in Hinduism. Guru Gobind Singh makes it clear that human birth is obtained with great fortune, therefore one needs to be able to make the most of this life.

Sikhs accept reincarnation and karma concepts found in Buddhism, Hinduism, and Jainism, but do not necessarily infer a metaphysical soteriology akin to those found in those other religions. However, in Sikhism, both karma and liberation "is modified by the concept of God's grace" (''nadar, mehar, kirpa, karam'', etc.). Guru Nanak states that "the body takes birth because of karma, but salvation is attained through grace." To get closer to God, Sikhs: avoid the evils of ''maya''; keep the everlasting truth in mind; practice '' shabad kirtan'' (musical recitation of hymns); meditate on '' naam''; and serve humanity. Sikhs believe that being in the company of the ''satsang'' (association with ''sat'', 'true', people) or ''sadh sangat'' is one of the key ways to achieve liberation from the cycles of reincarnation.

Power and Devotion (Miri and Piri)

Miri-Piri is a doctrine that has been practiced in Sikh religion since the seventeenth century. The doctrine of the "Mir" (social and political aspects of life) and the "Pir" (guides to spiritual aspect of life) was revealed by the first Guru of Sikhism, Guru Nanak, but propounded by the sixth Guru of Sikhism, Guru Hargobind, on June 12, 1606. After the martyrdom of his father, Guru Hargobind was elevated to the Guruship and fulfilled the prophecy that was given by the primal figure of Sikh, Baba Buddha, that the guru will possess spiritual and temporal power. Guru Hargobind introduced the two swords of Miri and Piri symbolizing both worldly (social and political) and spiritual authority. The two kirpan of Miri and Piri are tied together with a khanda in center, so the combination of both is considered supreme, Where action informed or arising out of the spiritual heart completes one's purpose and meaning in the world of action: spirituality.

Guru Nanak, the first Sikh Guru and the founder of Sikhism, was a Bhakti saint. He taught that the most important form of worship is ''Bhakti'' (devotion to Waheguru). Guru Arjan, in the ''Sukhmani Sahib'', recommended the true religion is one of loving devotion to God. The ''Guru Granth Sahib'' includes suggestions on how a Sikh should perform constant Bhakti. Some scholars call Sikhism a Bhakti sect of Indian traditions,Lorenzen, David (1995). ''Bhakti Religion in North India: Community Identity and Political Action''. Albany: State University of New York Press, . adding that it emphasises "''nirguni Bhakti''," i.e. loving devotion to a divine without qualities or physical form.Syan, Hardip (2014). P. 178 in ''The Oxford Handbook of Sikh Studies'', edited by P. Singh and L E. Fenech. Oxford University Press. . While Western scholarship generally places Sikhism as arising primarily within a Hindu Bhakti movement milieu while recognizing some Sufi Islamic influences, some Indian Sikh scholars disagree and state that Sikhism transcended the environment it emerged from. The basis of the latter analysis is that Bhakti traditions did not clearly disassociate from Vedic texts and their cosmologies and metaphysical worldview, while the Sikh tradition clearly did disassociate from the Vedic tradition.

Some Sikh sects outside the Punjab region of India, such as those found in Maharashtra and Bihar, practice ''aarti'' (the ceremonial use of lamps) during Bhakti observances in a Sikh gurdwara. But, most Sikh gurdwaras forbid ''aarti'' during their Bhakti practices.

While emphasizing Bhakti, the Sikh gurus also taught that the spiritual life and secular householder life are intertwined, and not separate. This logically follows from the panentheistic nature of Sikh philosophy. In Sikh worldview, the everyday world is part of the Infinite Reality, increased spiritual awareness leads to increased and vibrant participation in the everyday world. Guru Nanak described living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" as being higher than the metaphysical truth.

The 6th Sikh Guru, Guru Hargobind, after Guru Arjan's martyrdom, faced with oppression by the Islamic Mughal Empire, affirmed the philosophy that the political/temporal (''Miri'') and spiritual (''Piri'') realms are mutually coexistent. According to the 9th Sikh Guru, Tegh Bahadur, the ideal Sikh should have both ''Shakti'' (power that resides in the temporal), and ''Bhakti'' (spiritual meditative qualities). This was developed into the concept of the "saint soldier" by the 10th Sikh Guru, Gobind Singh.

The concept of humanity as elaborated by Guru Nanak refines and negates the "monotheistic concept of self/God", and "monotheism becomes almost redundant in the movement and crossings of love." The human's goal, taught the Sikh gurus, is to end all dualities of "self and other, I and not-I", attain the "attendant balance of separation-fusion, self-other, action-inaction, attachment-detachment, in the course of daily life".

Singing and Music

Sikhs refer to the hymns of the gurus as ''Gurbani'' ('Guru's word'). Shabad Kirtan is the singing of Gurbani. The entire verses of Guru Granth Sahib are written in a form of poetry and rhyme to be recited in thirty-one Ragas of the Classical Indian Music as specified. However, the exponents of these are rarely to be found amongst the Sikhs who are conversant with all the Ragas in the Guru Granth Sahib. Guru Nanak started the Shabad Kirtan tradition and taught that listening to kirtan is a powerful way to achieve tranquility while meditating, and singing of the glories of the Supreme Timeless One (God) with devotion is the most effective way to come in communion with the Supreme Timeless One. The three morning prayers for Sikhs consist of Japji Sahib, Jaap Sahib, and Tav-Prasad Savaiye. Baptised Sikhs (Amritdharis) rise early and meditate, then recite all the Five Banis of Nitnem, before breakfast. Five Banis consists of Jap Ji Sahib, Jaap Sahib, Tav-Prasad Savaiye, Chaupai Sahib, Anand Sahib and recitation of the banis paath is followed by Ardās in which Sarbat da Bhala principle is taught by Gurus which literally means blessings for everyone, blessings to humankind in good faith without discrimination.

Remembrance of the Divine Name

A key practice by Sikhs is remembrance of the ''Naam'' (divine name) Waheguru. This contemplation is done through '' Nām Japna'' (repetition of the divine name) or ''Naam Simran'' (remembrance of the divine Name through recitation). The verbal repetition of the name of God or a sacred syllable has been an ancient established practice in religious traditions in India, however, Sikhism developed ''Naam-simran'' as an important Bhakti practice. Guru Nanak's ideal is the total exposure of one's being to the divine Name and a total conforming to Dharma or the "Divine Order". Nanak described the result of the disciplined application of ''nām simraṇ'' as a "growing towards and into God" through a gradual process of five stages. The last of these is '' Sach Khaṇḍ'' (''The Realm of Truth'') the final union of the spirit with God.

Service and Action

The Sikh gurus taught that by constantly remembering the divine name (''naam simran'') and through selfless service ('' sēvā'') the devotee overcomes egotism (''Haumai''). This, it states, is the primary root of five evil impulses and the cycle of birth and death.

Service in Sikhism takes three forms: ''Tan'' (physical service, i.e. labor), ''Man'' (mental service, such as dedicating your heart for service of others), and ''Dhan'' (material service, including financial support). Sikhism stresses ''kirat karō'': that is "honest work". Sikh teachings also stress the concept of sharing, or ''vaṇḍ chakkō'', giving to the needy for the benefit of the community.

Justice and Equality

Sikhism regards God as the true king, the king of all kings, the one who dispenses justice through the law of ''karma'', a retributive model and divine grace.

The term for justice in the Sikh tradition is Niāyā It is related to the term ''dharam'' which in Sikhism connotes 'moral order' and righteousness (derived from but become distinct from the etymologically related Hindu concept of dharma). According to the Tenth Sikh Guru, Guru Gobind Singh, states Pashaura Singh (a professor of Sikh studies), "one must first try all the peaceful means of negotiation in the pursuit of justice" and if these fail then it is legitimate to "draw the sword in defense of righteousness". Sikhism considers "an attack on dharam is an attack on justice, on righteousness, and on the moral order generally" and the dharam "must be defended at all costs". The divine name is its antidote for pain and vices. Forgiveness is taught as a virtue in Sikhism, yet it also teaches its faithful to shun those with evil intentions and to pick up the sword to fight injustice and religious persecution.

Sikhism does not differentiate religious obligations by sex. God in Sikhism has no sex, and the Sikh scripture does not discriminate against women, nor bar them from any roles. Women in Sikhism have been in positions of leadership, including leading in wars and issuing orders or hukamnamas.

Ten Gurus and Authority

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

Guru Nanak stated that his Guru is God who is the same from the beginning of time to the end of time. Nanak said to be a God's slave and servant, but maintained that he was only a guide and teacher. Nanak stated that the human Guru is mortal, who is to be respected and loved but not worshipped. When Guru, or SatGuru (The true Guru) is used in ''Gurbani'' it is often referring to the highest expression of truthfulness.

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

Guru Amar Das's successor and son-in-law Guru Ram Das founded the city of Amritsar, which is home of the Harimandir Sahib and regarded widely as the holiest city for all Sikhs. Guru Arjan was arrested by Mughal authorities who were suspicious and hostile to the religious community he was developing. His persecution and death inspired his successors to promote a military and political organization of Sikh communities to defend themselves against the attacks of Mughal forces.

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

The word ''guru'' in Sikhism also refers to ''Akal Purkh'' (God), and God and ''guru'' can sometimes be synonymous in ''Gurbani'' (Sikh writings).

Scripture

There is one primary scripture for the Sikhs: the ''Gurū Granth Sāhib''. It is sometimes synonymously referred to as the ''Ādi Granth''. Chronologically, however, the ''Ādi Granth'' – literally, 'First Volume' – refers to the version of the scripture created by Guru Arjan in 1604. The ''Gurū Granth Sāhib'' is the final expanded version of the scripture compiled by Guru Gobind Singh. While the ''Guru Granth Sahib'' is an unquestioned scripture in Sikhism, another important religious text, the ''Dasam Granth'', does not enjoy universal consensus, but is considered a secondary scripture by many Sikhs.Christopher Shackle and Arvind Mandair (2005), Teachings of the Sikh Gurus, Abingdon-on-Thames, England: Routledge, , pp. xvii–xx

''Adi Granth''

The ''Ādi Granth'' was compiled primarily by Bhai Gurdas under the supervision of Guru Arjan between the years 1603 and 1604. It is written in the Gurmukhī script, which is a descendant of the Laṇḍā script used in the Punjab at that time. The Gurmukhī script was standardised by Guru Angad, the second guru of the Sikhs, for use in the Sikh scriptures and is thought to have been influenced by the Śāradā and Devanāgarī scripts. An authoritative scripture was created to protect the integrity of hymns and teachings of the Sikh Gurus, and thirteen Hindu and two Muslim bhagats of the Bhakti movement sant tradition in medieval India. The thirteen Hindu ''bhagats'' whose teachings were entered into the text included Ramananda, Namdev, Pipa, Ravidas, Beni, Bhikhan, Dhanna, Jaidev, Parmanand, Sadhana, Sain, Sur, Trilochan, while the two Muslim ''bhagats'' were Kabir and Sufi saint Farid. However, the bhagats in context often spoke of transcending their religious labels, Kabir often attributed to being a Muslim states in the ''Adi Granth'', "I am not Hindu nor Muslim." The Gurus following on this message taught that different methods of devotion are for the same infinite God.

Guru Granth Sahib

The Guru Granth Sahib is the holy scripture of the Sikhs, and is regarded as the living Guru.

Compilation

The Guru Granth started as a volume of Guru Nanak's poetic compositions. Prior to his death, he passed on his volume to Guru Angad (Guru 1539–1551). The final version of the Gurū Granth Sāhib was compiled by Guru Gobind Singh in 1678. It consists of the original Ādi Granth with the addition of Guru Tegh Bahadur's hymns. The predominant bulk of Guru Granth Sahib is compositions by seven Sikh Gurus – Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan, Guru Teg Bahadur and Guru Gobind Singh. It also contains the traditions and teachings of thirteen Hindu Bhakti movement ''sants'' (saints) such as Ramananda, Namdev among others, and two Muslim saints namely Kabir and the Sufi Sheikh Farid.

The text comprises 6,000 '' śabads'' (line compositions), which are poetically rendered and set to rhythmic ancient north Indian classical music.Anna S. King and JL Brockington (2005), The Intimate Other: Love Divine in Indic Religions, Orient Blackswan, , pp. 359–361 The bulk of the scripture is classified into sixty '' rāgas'', with each Granth rāga subdivided according to length and author. The hymns in the scripture are arranged primarily by the ''rāgas'' in which they are read.

Language and script

The main language used in the scripture is known as '' Sant Bhāṣā'', a language related to both Punjabi and Hindi and used extensively across medieval northern India by proponents of popular devotional religion (bhakti). The text is printed in Gurumukhi script, believed to have been developed by Guru Angad. The language shares the Indo-European roots found in numerous regional languages of India.

Teachings

The vision in the Guru Granth Sahib, states Torkel Brekke, is a society based on divine justice without oppression of any kind.

The Granth begins with the '' Mūl Mantra'', an iconic verse which received Guru Nanak directly from Akal Purakh (God).
The traditional Mul Mantar goes from Ik Oankar until Nanak Hosee Bhee Sach.

:One God exists, truth by name, creative power, without fear, without enmity, timeless form, unborn, self-existent, by the Guru's grace.
:( pa, ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ , Ika ōaṅkāra sati nāmu karatā purakhu nirabha'u niravairu akāla mūrati ajūnī saibhaṅ gura prasādi)

As guru

The Tenth Guru, Guru Gobind Singh ji, named the Sikh scripture Guru Granth Sahib as his successor, terminating the line of human Gurus and making the scripture the literal embodiment of the eternal, impersonal Guru, where Gods/Gurus word serves as the spiritual guide for Sikhs.
:All Sikhs are commanded to take the Granth as Guru
:( pa, ਸੱਬ ਸਿੱਖਣ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਯੋ ਗ੍ਰੰਥ । , Sabb sikkhaṇ kō hukam hai gurū mānyō granth)

The Guru Granth Sahib is installed in Sikh ''Gurdwara'' (temple); many Sikhs bow or prostrate before it on entering the temple. The Guru Granth Sahib is installed every morning and put to bed at night in many ''Gurdwaras''. The Granth is revered as eternal '' gurbānī'' and the spiritual authority.

The copies of the Guru Granth Sahib are not regarded as material objects, but as living subjects which are alive.Kristina Myrvold (2016). "Making the Scripture a Person: Reinventing Death Rituals of Guru Granth Sahib in Sikhism", pp. 134–136, 142–143, 152–155; In: Kristina Myrvold (2016), ''The Death of Sacred Texts: Ritual Disposal and Renovation of Texts in World Religions'', Abingdon-on-Thames, England: Routledge According to Myrvold, the Sikh scripture is treated with respect like a living person, in a manner similar to the Gospel in early Christian worship. Old copies of the Sikh scripture are not thrown away, rather funerary services are performed.

In India the Guru Granth Sahib is even officially recognised by the Supreme Court of India as a judicial person which can receive donations and own land. Yet, some Sikhs also warn that, without true comprehension of the text, veneration for the text can lead to bibliolatry, with the concrete form of the teachings becoming the object of worship instead of the teachings themselves.

Relation to Hinduism and Islam

The Sikh scriptures use Hindu terminology, with references to the Vedas, and the names of gods and goddesses in Hindu bhakti movement traditions, such as Vishnu, Shiva, Brahma, Parvati, Lakshmi, Saraswati, Rama, Krishna, but not to worship.Torkel Brekke (2014), Religion, War, and Ethics: A Sourcebook of Textual Traditions (Editors: Gregory M. Reichberg and Henrik Syse), Cambridge University Press, , pp. 673, 675, 672–686 It also refers to the spiritual concepts in Hinduism (''Ishvara, Bhagavan, Brahman'') and the concept of God in Islam (''Allah'') to assert that these are just "alternate names for the Almighty One".

While the Guru Granth Sahib acknowledges the Vedas, Puranas and Qur'an, it does not imply a syncretic bridge between Hinduism and Islam, but emphasises focusing on nitnem banis like Japu (repeating mantra of the divine Name of God – Waheguru), instead of Muslim practices such as circumcision or praying by prostrating on the ground to God, or Hindu rituals such as wearing thread.

Dasam Granth

The Dasam Granth is a scripture of Sikhs which contains texts attributed to the Guru Gobind Singh. The ''Dasam Granth'' is important to a great number of Sikhs, however it does not have the same authority as the ''Guru Granth Sahib''. Some compositions of the ''Dasam Granth'' like Jaap Sahib, (Amrit Savaiye), and Benti Chaupai are part of the daily prayers (Nitnem) for Sikhs. The first verse of the ardās prayer is from Chandi di Var. The ''Dasam Granth'' is largely versions of Hindu mythology from the Puranas, secular stories from a variety of sources called ''Charitro Pakhyan'' – tales to protect careless men from perils of lust.

Five versions of ''Dasam Granth'' exist, and the authenticity of the ''Dasam Granth'' has in modern times become one of the most debated topics within Sikhism. The text played a significant role in Sikh history, but in modern times parts of the text have seen antipathy and discussion among Sikhs.

Janamsakhis

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

Observances

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

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

The gurdwara is also the location for the historic Sikh practice of "Langar" or the community meal. All gurdwaras are open to anyone of any faith for a free meal, always vegetarian. People eat together, and the kitchen is maintained and serviced by Sikh community volunteers.

Sikh festivals/events

Guru Amar Das chose festivals for celebration by Sikhs like Vaisakhi, wherein he asked Sikhs to assemble and share the festivities as a community.

Vaisakhi is one of the most important festivals of Sikhs, while other significant festivals commemorate the birth, lives of the Gurus and Sikh martyrs. Historically, these festivals have been based on the moon calendar Bikrami calendar. In 2003, the SGPC, the Sikh organisation in charge of upkeep of the historical gurdwaras of Punjab, adopted Nanakshahi calendar. The new calendar is highly controversial among Sikhs and is not universally accepted. Sikh festivals include the following:
* Vaisakhi which includes Parades and Nagar Kirtan and occurs on 13 April or 14 April. Sikhs celebrate it because on this day, which fell on 30 March 1699, the tenth Guru, Gobind Singh, inaugurated the Khalsa, the 11th body of Guru Granth Sahib and leader of Sikhs until eternity.
** Nagar Kirtan involves the processional singing of holy hymns throughout a community. While practiced at any time, it is customary in the month of Visakhi (or Vaisakhi). Traditionally, the procession is led by the saffron-robed Panj Piare (the five beloved of the Guru), who are followed by the Guru Granth Sahib, the holy Sikh scripture, which is placed on a float.

* Band Chor Diwas has been another important Sikh festival in its history. In recent years, instead of Diwali, the post-2003 calendar released by SGPC has named it the Bandi Chhor divas. Sikhs celebrate Guru Hargobind's release from the Gwalior Fort, with several innocent Raja kings who were also imprisoned by Mughal Emperor Jahangir in 1619. This day continues to be commemorated on the same day of Hindu festival of Diwali, with lights, fireworks and festivities.
* Hola Mohalla is a tradition started by Guru Gobind Singh. It starts the day after Sikhs celebrate Holi, sometimes referred to as ''Hola''. Guru Gobind Singh modified Holi with a three-day Hola Mohalla extension festival of martial arts. The extension started the day after the Holi festival in Anandpur Sahib, where Sikh soldiers would train in mock battles, compete in horsemanship, athletics, archery and military exercises.
* Gurpurbs are celebrations or commemorations based on the lives of the Sikh Gurus. They tend to be either birthdays or celebrations of Sikh martyrdom. All ten Gurus have Gurpurbs on the Nanakshahi calendar, but it is Guru Nanak and Guru Gobind Singh who have a gurpurb that is widely celebrated in Gurdwaras and Sikh homes. The martyrdoms are also known as a Shaheedi Gurpurbs, which mark the martyrdom anniversary of Guru Arjan and Guru Tegh Bahadur.

Ceremonies and customs

Khalsa Sikhs have also supported and helped develop major pilgrimage traditions to sacred sites such as Harmandir Sahib, Anandpur Sahib, Fatehgarh Sahib, Patna Sahib, Hazur Nanded Sahib, Hemkund Sahib and others. Sikh pilgrims and Sikhs of other sects customarily consider these as holy and a part of their ''Tirath''. The Hola Mohalla around the festival of Holi, for example, is a ceremonial and customary gathering every year in Anandpur Sahib attracting over 100,000 Sikhs. Major Sikh temples feature a ''sarovar'' where some Sikhs take a customary dip. Some take home the sacred water of the tank particularly for sick friends and relatives, believing that the waters of such sacred sites have restorative powers and the ability to purify one's ''karma''.The Sikh scripture contains verses which have been literally interpreted as relevant to pilgrimage and taking dips in waters for salvific value; some criticize it (AG 358, 75); others support it (AG 623–624). The various Gurus of Sikhism have had different approaches to pilgrimage.

Upon a child's birth, the Guru Granth Sahib is opened at a random point and the child is named using the first letter on the top left hand corner of the left page. All boys are given the last name Singh, and all girls are given the last name Kaur (this was once a title which was conferred on an individual upon joining the Khalsa).

The Sikh marriage ritual includes the '' anand kāraj'' ceremony. The marriage ceremony is performed in front of the Guru Granth Sahib by a baptized Khalsa, Granthi of the Gurdwara. The tradition of circling the Guru Granth Sahib and Anand Karaj among Khalsa is practised since the fourth Guru, Guru Ram Das. Its official recognition and adoption came in 1909, during the Singh Sabha Movement.

Upon death, the body of a Sikh is usually cremated. If this is not possible, any respectful means of disposing the body may be employed. The ''kīrtan sōhilā'' and ''ardās'' prayers are performed during the funeral ceremony (known as '' antim sanskār'').

Initiation and the Khalsa

Khalsa (meaning "pure and sovereign") is the collective name given by Guru Gobind Singh to those Sikhs who have been fully initiated by taking part in a ceremony called ''ammrit sañcār'' (nectar ceremony). During this ceremony, sweetened water is stirred with a double-edged sword while liturgical prayers are sung; it is offered to the initiating Sikh, who ritually drinks it. Many Sikhs are not formally and fully initiated, as they do not undergo this ceremony, but do adhere to some components of Sikhism and identify as Sikhs. The initiated Sikh, who is believed to be reborn, is referred to as Amritdhari or Khalsa Sikh, while those who are not initiated or baptised are referred to as Kesdhari or Sahajdhari Sikhs.

The first time that this ceremony took place was on Vaisakhi, which fell on 30 March 1699 at Anandpur Sahib in Punjab. It was on that occasion that Gobind Singh baptised the Pañj Piārē – the five beloved ones, who in turn baptised Guru Gobind Singh himself. To males who initiated, the last name Singh, meaning "lion", was given, while the last name Kaur, meaning "princess", was given to baptised Sikh females.

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

History

Guru Nanak (1469–1539), the founder of Sikhism, was born in the village of ''Rāi Bhōi dī Talwandī'', now called Nankana Sahib (in present-day Pakistan). His parents were Punjabi Khatri Hindus. According to the hagiography ''Puratan Janamsakhi'' composed more than two centuries after his death and probably based on oral tradition, Nanak as a boy was fascinated by religion and spiritual matters, spending time with wandering ascetics and holy men. His friend was Mardana, a Muslim. Together they would sing devotional songs all night in front of the public, and bathe in the river in the morning. One day, at the usual bath, Nanak went missing and his family feared he had drowned. Three days later he returned home, and declared: "There is no Hindu, there is no Muslim" ("''nā kōi hindū nā kōi musalmān''"). Thereafter, Nanak started preaching his ideas that form the tenets of Sikhism. In 1526, Guru Nanak at age 50, started a small commune in Kartarpur and his disciples came to be known as ''Sikhs''. Although the exact account of his itinerary is disputed, hagiographic accounts state he made five major journeys, spanning thousands of miles: the first tour being east towards Bengal and Assam; the second south towards Andhra and Tamil Nadu; the third north to Kashmir, Ladakh, and Mount Sumeru in Tibet; and the fourth to Baghdad. In his last and final tour, he returned to the banks of the Ravi River to end his days.

There are two competing theories on Guru Nanak's teachings. One, according to Cole and Sambhi, is based on hagiographical Janamsakhis, and states that Nanak's teachings and Sikhism were a revelation from God, and not a social protest movement nor any attempt to reconcile Hinduism and Islam in the 15th century. The other states that Nanak was a guru. According to Singha, "Sikhism does not subscribe to the theory of incarnation or the concept of prophethood. But it has a pivotal concept of Guru. He is not an incarnation of God, not even a prophet. He is an illumined soul." The second theory continues that hagiographical ''Janamsakhis'' were not written by Nanak, but by later followers without regard for historical accuracy, and contain numerous legends and myths created to show respect for Nanak. The term ''revelation'', clarify Cole and Sambhi, in Sikhism is not limited to the teachings of Nanak, but is extended to all Sikh gurus, as well as the words of past, present and future men and women, who possess divine knowledge intuitively through meditation. The Sikh revelations include the words of non-Sikh bhagats, some who lived and died before the birth of Nanak, and whose teachings are part of the Sikh scriptures. The Adi Granth and successive Sikh gurus repeatedly emphasised, states Mandair, that Sikhism is "not about hearing voices from God, but it is about changing the nature of the human mind, and anyone can achieve direct experience and spiritual perfection at any time".

Historical influences

The roots of the Sikh tradition are, states Louis Fenech, perhaps in the Sant-tradition of India whose ideology grew to become the Bhakti tradition. Furthermore, adds Fenech:

The development of Sikhism was influenced by the Bhakti movement;"Historically, Sikh religion derives from this nirguni current of bhakti religion." (Lorenzen 1995, pp. 1–2)."Technically this would place the Sikh community's origins at a much further remove than 1469, perhaps to the dawning of the Sant movement, which possesses clear affinities to Guru Nanak's thought sometime in the tenth century. The predominant ideology of the Sant ''parampara'' in turn corresponds in many respects to the much wider devotional Bhakti tradition in northern India. (Pashaura and Fenech 2014, p. 35)."In its earliest stage Sikhism was clearly a movement within the Hindu tradition; Nanak was raised a Hindu and eventually belonged to the Sant tradition of northern India." (McLeod 2019/1998). however, Sikhism was not simply an extension of the Bhakti movement. Sikhism, for instance, disagreed with some of the views of Bhakti saints Kabir and Ravidas.These views include Sikhs believing in achieving blissful mukhti while alive, Sikhs placing emphasis on the path of the householder, Sikhs disbelief in Ahinsa, and the Sikhs afterlife aspect of merging with God rather than a physical heaven. Sikhism developed while the region was being ruled by the Mughal Empire. Two of the Sikh Gurus, Guru Arjan and Guru Tegh Bahadur, refused to convert to Islam and were tortured and executed by the Mughal rulers.Pashaura Singh (2005), Understanding the Martyrdom of Guru Arjan, Journal of Punjab Studies, 12(1), pp. 29–62 The Islamic era persecution of Sikhs triggered the founding of the Khalsa, as an order for freedom of conscience and religion. A Sikh is expected to embody the qualities of a "Sant-Sipāhī" a saint-soldier.

Growth of Sikhism

After its inception, Sikhism grew as it gained converts among Hindus and Muslims in the Punjab region. In 1539, Guru Nanak chose his disciple Lahiṇā as a successor to the Guruship rather than either of his sons. Lahiṇā was named Guru Angad and became the second Guru of the Sikhs. Nanak conferred his choice at the town of Kartarpur on the banks of the river Ravi. Sri Chand, Guru Nanak's son was also a religious man, and continued his own commune of Sikhs. His followers came to be known as the Udasi Sikhs, the first parallel sect of Sikhism that formed in Sikh history. The Udasis believe that the Guruship should have gone to Sri Chand, since he was a man of pious habits in addition to being Nanak's son.

Guru Angad, before joining Guru Nanak's commune, worked as a ''pujari'' (priest) and religious teacher centered around Hindu goddess Durga. On Nanak's advice, Guru Angad moved from Kartarpur to Khadur, where his wife Khivi and children were living, until he was able to bridge the divide between his followers and the Udasis. Guru Angad continued the work started by Guru Nanak and is widely credited for standardising the Gurmukhī script as used in the sacred scripture of the Sikhs.

Guru Amar Das became the third Sikh Guru in 1552 at the age of 73. He adhered to the Vaishnavism tradition of Hinduism for much of his life, before joining the commune of Guru Angad. Goindval became an important centre for Sikhism during the Guruship of Guru Amar Das. He was a reformer, and discouraged veiling of women's faces (a Muslim custom) as well as sati (a Hindu custom). He encouraged the Kshatriya people to fight in order to protect people and for the sake of justice, stating this is Dharma. Guru Amar Das started the tradition of appointing ''manji'' (zones of religious administration with an appointed chief called ''sangatias''), introduced the ''dasvandh'' ("the tenth" of income) system of revenue collection in the name of Guru and as pooled community religious resource, and the famed ''langar'' tradition of Sikhism where anyone, without discrimination of any kind, could get a free meal in a communal seating. The collection of revenue from Sikhs through regional appointees helped Sikhism grow.

Guru Amar Das named his disciple and son-in-law Jēṭhā as the next Guru, who came to be known as Guru Ram Das. The new Guru faced hostilities from the sons of Guru Amar Das and therefore shifted his official base to lands identified by Guru Amar Das as Guru-ka-Chak. He moved his commune of Sikhs there and the place then was called Ramdaspur, after him. This city grew and later became Amritsar – the holiest city of Sikhism. Guru Ram Das expanded the ''manji'' organization for clerical appointments in Sikh temples, and for revenue collections to theologically and economically support the Sikh movement.

In 1581, Guru Arjan – youngest son of Guru Ram Das, became the fifth Guru of the Sikhs. The choice of successor, as throughout most of the history of Sikh Guru successions, led to disputes and internal divisions among the Sikhs. The elder son of Guru Ram Das named Prithi Chand

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