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Booklet developed by:
Harinder Singh, Harpreet Singh, Inder Jit Singh, Inni Kaur and Sara Stroo We would like to thank the following people for generously contributing photography to this project: Albel Singh, Brandon Stanton, Gunisha Kaur, Gurumustuk Singh, Gurvinder Singh, Harpreet Singh, Haroop Kaur, Jasmeet Singh, Jaspal Kaur Rai, Kirpaul Singh, Kulvir Singh Gill, Mandeep Singh, Mandeep Singh Jassal, Navpreet Kaur, Neena Bhuller, Panjab Digital Library, Parveen Kaur Dhillon, Raj Singh Photography, Simran Jeet Singh, and Tripat Singh A special thank you to the generous donors who gave through Dasvandh Network in support of this project.
ISBN: 978-1-60411-001-2 Š2013 Sikh Research Institute All Rights Reserved For information, or to order copies of the booklet, contact: Sikh Research Institute P.O. Box 6317 Bridgewater, NJ 08807 908.947.0337 info@SikhRI.org www.SikhRI.org @SikhRI
Sikhi Faith and Followers
Introduction
Nearly five hundred years ago, Guru Nanak’s divine experience inspired a revolution in South Asia that sought to reform the social and religious conditions of the time. Guru Nanak, the first Guru-Prophet of Sikhi (popularly called Sikhism), envisioned and established a new social order where all people would feel a deep, thoughtful connection to their
faith and would be entitled to equal rights and individual respect. Historically, the Sikh faith emerged in the context of the confrontation between Muslim and Hindu ruling elites, occurring in the South
Asian region of Panjab (literally: the Land of Five Rivers). Rather than attempting to combine the two belief systems, Guru Nanak laid the foundations for a distinct, unique and monotheistic faith with its own founder, scripture, and ethical code. Guru Nanak discarded the general intolerance for any nonIslamic faiths that characterized the Islamic worldview at the time. He rejected the foundational principles and practices of the rigidly restrictive and discriminatory caste system in Hindu society. Over the next twoand-a-half centuries, nine GuruProphets would follow, contributing to this revolutionary vision of a new social and intellectual order, through the articulation of Sikhi theology and the establishment of its institutions.
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Core Beliefs The Sikh vision seeks to create an open, progressive society while developing an organized resistance to the evils which arise from weakness in the mind and the spirit. As the individual seeks to connect with the Divine, all of his or her thoughts and actions flow into a continuous celebration of life. Sikhs aspire to love humanity through spiritual experiences and worldly selfless service, while simultaneously taking action to
contribute to the progress of the global community. In the Mul Mantr (literally “rootverse”), which is the opening verse of the Sikh scriptural canon, Guru Nanak expresses the qualities of Vahiguru, which means “Awesome Wisdom.” This reflection of the Divine precedes every prayer session, and is an opportunity for all Sikhs to focus their thoughts on those qualities that they strive to embody.
< siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM gur pRswid Force Identified by Truth, Pervasive Creator, Fearless, Without Enmity, Timeless Being, Unborn, Self-Illumined, Realized by Perfection’s Grace • 3 •
Nam japna – Remember
To be in constant remembrance of the ever-present force of the Creator.
introspective living
Kirat karni – Earn
To earn in a just manner with integrity and honesty.
truthful living
Vand chakna – Share
To share the rewards of life rather than merely accumulating wealth.
generous living • 4 •
Identity
Kes
Kangha
Kara
Kirpan
Kach
The Sikh identity is rooted in part in the observance and maintenance of five articles of faith. The significance of the articles of faith lies in the relationship between a Sikh and the Guru. As adherents recognize these articles as gifts from their beloved Guru, these objects are worn with absolute love and appreciation. The Sikh identity is such that every action stands as a reflection of the people and so every Sikh is a representative of the faith.
The Five Kakars, or “Five Ks,” as they are popularly termed, are: • • • • •
Kes – uncut hair Kangha – comb Kara – iron bracelet Kirpan – traditional sword Kach – soldier-shorts
Principally, Sikhs wear the dastar (turban) as a head covering for their unshorn hair. This unique external attribute is an assertion of the social and political sovereignty of the Sikh identity. It is a major part of the Sikh psyche, and resonates with the Sikh values of realizing the nobility and divinity within each individual.
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Along with maintaining the articles of faith, Sikhs are required to refrain from: • • • •
Cutting or trimming any hair on the body Eating halal or sacrificial meat Consuming tobacco, alcohol, or recreational intoxicants Engaging in infidelity
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Worldview Sikhi does embrace certain defining principles, including living a life dedicated to securing a pluralistic, free, open, and progressive society where all people have equal opportunity to pursue and develop their greatest potential. To realize this, Sikhs strive to follow a path which is divine-oriented and principlebased; their lifestyle is humble and disciplined, and they are everready to combat evil through organized resistance. The Khanda emblem typically adorns Nishan Sahib, the Sikh flag, and captures the entire Sikh worldview. The Khanda is made up of four weapons which were used in early Sikh history.
Ik Oankar (One Force) depicts the Sikh worldview that God is not viewed as the exclusive deity of any one religion. Rather, Ik Oankar can be realized by anyone who is willing to discover the Infinite Wisdom through love.
In Sikhi, a balanced sense of life involves harmony of the outer life, called Miri (political sovereignty), and the inner life, called Piri (spiritual sovereignty). Miri and Piri are represented by the two swords on the outer edge of the design. The double-edged Khanda in the center represents the passage one takes through life as illustrated by the ten founding Gurus of Sikhi. Taken as a whole, the Khanda represents the creative sovereign power of the Divine that governs the universe in its entirety.
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Gurus “Guru” is derived from gu – darkness, and ru – light. Thus for Sikhs, a guru is one who dispels darkness. The Guru, realized as a succession of prophet-geniuses, is a singular institution guiding the seeker from ignorance to enlightenment. It is the message of the Guru that plays a stimulating role as the link between a Sikh and Realization. Sikhs believe that the same divine light illumined each of the ten Gurus. The mission and values of Guru Nanak were carried forward by successive Gurus. The Gurus shared their wisdom through sabads— revelatory messages written in divinelyinspired poetic form and set to a rag, a system of musical measures. Their sabads, along with those of other divine personalities of South Asia, were compiled into what is
called the Guru Granth Sahib, the repository of Sikh spirtual authority. The Guru Granth Sahib was declared to be the Guru in perpetuity by Guru Gobind Singh in 1708. Nine years earlier Guru Gobind Singh gave political authority of the Sikhs to the Khalsa Panth (the order of committed Sikhs). As the Khalsa Panth operates in accordance with the Guru Granth Sahib, these two institutions jointly serve as Guru GranthPanth. It is important to note that the Gurus clarified that they were human beings and are not to be worshipped. Of equal importance, Guruship was not inherited through lineage. Instead, a combination of merit and grace elevated one to sacha patshah, meaning “The True Sovereign.”
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Columbus lands in the Americas 1492 Leonardo da Vinci paints the Mona Lisa 1503-1506 Michaelangelo paints ceiling of the Sistine Chapel 1508-1512 Martin Luther posts his 95 Theses 1517 Elizabeth I is crowned Queen of England 1558 Galileo Galilei & William Shakespeare are born 1564
Francis Drake circles the world 1577-1580 Birth of René Descartes 1596 Jamestown is settled in North America 1607 King James version of the Bible is published 1611 The Pilgrims arrive at Plymouth on the Mayflower 1620 St. Peter's Basilica in the Vatican is built 1626 Harvard University is founded 1636 Thomas Hobbes publishes Leviathan 1651
The British establish New York 1664 The Great Fire of London 1666
Isaac Newton publishes Philosophiae Naturalis Principia Mathematica 1687 Salem witch trials held in Massachusetts 1692
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Guru Nanak 1469 – 1539
Guru Angad 1539 – 1552
Guru Amardas 1552 – 1574
Guru Ramdas 1574 – 1581
Guru Arjan 1581 – 1606
Guru Hargobind 1606 – 1644
Guru Harirai 1644 – 1661
Guru Harikrishan 1661 – 1664
Guru Teghbahadur 1664 – 1675
Guru Gobind Singh 1675 – 1708
Guru Granth-Panth 1708 Onward
Guru Granth Sahib
Qwl ivic iqMin vsqU peIE squ sMqo Ku vIcwro ] AMimR q nwmu Twkur kw pieE ijs kw sBsu ADwro ] jy ko KwvY jy ko BuMcY iqs kw hoie au D wro ]
-mhlw 5, gu r U gMQ swihb, p .1429
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The Guru Eternal
In the platter, three things lie: truth, contentment, contemplation. They contain the Immortal Identification, by which we are all sustained. They who eat, they who savor, they are liberated.
-The Fifth Sovereign, Guru Granth Sahib, p. 1429 â&#x20AC;˘ 12 â&#x20AC;˘
The Guru Granth Sahib is the scriptural canon of the Sikhs, offering wisdom, grace, and freedom to all people. The Infinite Wisdom contained in it propels Sikhs to shatter prejudices and combat abuses of power. The Sikh scripture departed from sectarian concerns, recognized and respected the wisdom of all people by including the writings of religious personalities from diverse traditions of South Asia. It includes compositions by six Gurus, three disciples of the Gurus, fifteen saints of various religious traditions, and several bards from the Gurus’ courts. The inclusion of non-Sikh contributors highlights the Sikh faith’s universal nature and the deep belief that people from any faith can experience Oneness.
Sikh scriptures are written in Gurmukhi, a script systemized and institutionalized by Guru Angad (Nanak II). Guru Arjan (Nanak V) compiled the initial anthology of the Guru Granth Sahib, known as the Adi Granth, and placed it in Harimandar Sahib, Amritsar, in 1604. After Guru Gobind Singh added the compositions of Guru Teghbahadur (Nanak IX), he raised the canon to the status of perpetual Guruship, ordaining it as the Guru Granth Sahib in 1708. Guru Granth Sahib is meant to be an infinite prayer which embraces the generous and sublime aspects of global humanity. Its revelation admits no intrusion that might disturb the flow of its spiritual creativity.
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it proposes a social context for ethical and moral living.
It contains a timeless, universal, and unique value system, untainted by temporal or secular matters.
Followers of the Guru Granth Sahib see in the scripture the lively excellence of the individual and the collective. The message is meant to apply to people from all walks of life.
The Guru Granth Sahib must not be seen as a law book or dogmatic collection of “dos and don’ts,” though
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The Khalsa In the spring of 1699, Guru Gobind Singh institutionalized the order of committed Sikhs, commonly known as the Khalsa Panth.
to initiate him in the same manner, thus emphasizing the equality in the relationship between the Guru and his disciples.
The Panth was established as a result of the contributions made by the nine Guru-prophets preceding Guru Gobind Singh. The groundwork laid out by Guru Nanak had been cultivated by each subsequent Guru. What had developed was a community of devoted Sikhs who felt a great responsibility toward Sikhs everywhere, and to the community at large.
The formation of the Khalsa thus formalized Guru Nanakâ&#x20AC;&#x2122;s idea of servant-leader in that no person would hold him or herself above any other person, and no particle of wisdom would be accessible to some but not others.
After initiating five devoted Sikhs in the presence of the entire congregation, the Guru asked them
Once an individual receives Amrit (the Sikh initiation ceremony), that person is responsible for living according to the Sikh Rahit Maryada, the Sikh code of conduct. In the decision to receive Amrit and become a member of the Khalsa order, one voluntarily surrenders
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Takht Sri Keshgarh Sahib, Anandpur Sahib, Panjab, where the Khalsa was inaugurated
the self to the Guru, indicating a continuous effort to live according to the Guru’s wisdom. An initiated Khalsa strives to develop a morality, education, and worldview such that the wisdom of the Divine inhabits every atom of his or her being. Though this decision is not an end in itself, in many ways the journey of life only begins with this humble submission. A member of the Panth is expected to be a saint-soldier dedicated to strong moral character. Whether man or woman, they are strong, courageous, learned, and wise,
living their life with great discipline, honesty, and humility. This combination of virtue and courage is the strength of the Khalsa Panth, which takes as a foundational imperative the mission to protect against the exploitation of the masses by ruthless political or religious leaders. In doing so, Sikhs must exhaust all peaceful means, but should be prepared for combat as well, when peaceful methods fail. The Guru’s ordinance is to give voice to the voiceless toward establishment of a just and equitable society. These values continue to be the essential spirit of the Khalsa Panth.
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Gurpurabs & Ceremonies
Every day is a gift, an opportunity to realize the Giver. Therefore, the Sikh faith recognizes each day as auspicious; no specific time, day, or month is regarded as sacred. However, the Sikh community regularly assembles to commemorate various historical occurrences, from genocides to Gurpurabs.
A Gurpurab is a day associated with the life of a Guru on which Sikhs gather and remember the Guru’s achievements and contributions. For example, on the anniversary of Guru Teghbahadur’s martyrdom, Sikhs worldwide gather in their local communities and reflect on the principle for which the Guru gave his life: freedom of conscience.
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Guru Teghbahadur did not give up his life to protect only Sikhs or Sikhi, but rather the ninth Nanak confronted Mughal imperialism to assert the individualâ&#x20AC;&#x2122;s inherent right to openly believe in and practice any lifestyle without restriction. As the Guru is central to Sikh life, all Sikh ceremonies and celebrations are held in the presence of and incorporate the wisdom of the Guru Granth Sahib. From births to deaths, marriages to initiations, all occasions are settings in which Sikhs assemble to remember and thank the Giver. â&#x20AC;˘ 18 â&#x20AC;˘
Greetings Sikhs commonly greet each other with the expression: “Vahiguru Ji Ka Khalsa, Vahiguru Ji Ki Fatih.” This loosely translates to: “The Khalsa belongs to the Creator and its victories belong to the Creator.” It is a source of continuous Divine inspiration. Over the years, another greeting has become popular and is used among Sikhs and also non-Sikhs when greeting a Sikh: “Sat Sri Akal.” This loosely translates to: “The True One is Timeless,” and is appropriate to use even if one is not an adherent of Sikhi, but would like to use a Panjabi greeting with one’s Sikh friends.
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Gender Equality
Every Sikh has the same rights and responsibilities—there are no separate roles for men or women. Over 500 years ago, Guru Nanak launched a struggle for equal rights, and every Guru articulated and practiced the equality of men and women, while working to liberate women who were captives within oppressive social hierarchies.
Though the teaching of Sikhi is precise, it is not always reflected in community practices where feticide, discrimination, abuse and prejudice toward women is an all-too-common reality. Sikhs must continually strive to resist the influences and biases of history and hegemony which surround them, and to support each other in living the Guru’s clearly articulated way of equality for all.
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Gurduara
The Gurus sought to build a model human society through an ideal and compassionate world society. Gurduara (literally, “Through the Guru”) is the name given to the Sikh place of worship and learning; it is where Sikhs assemble for spiritual and political growth. In the gurduara the Guru Granth Sahib is placed on a high palanquin under a canopy in the middle of one end of the darbar hall, a design resembling that of a royal court. This arrangement symbolizes the Guru’s sovereign status. At a gurduara, all women, men, and children are treated as equals. The institution generally offers shelter, food, education, medical care, and an open-discussion forum for Sikhs and non-Sikhs alike. Doctrinally, the human body and the physical world are the
dwelling place of the Divine. In this way, the gurduara is a meeting place, not an exclusive sacred space. Historically, the institution of the gurduara has embraced all visitors, from peasants to emperors. Attached to every gurduara is a kitchen where langar (food) is prepared for free distribution. During this meal, everyone sits together on the floor to symbolize equality and humility. To prepare, serve, and clean up after a meal is an honorable seva (service) that community members perform. Sikh communities welcome any visitors to gurduaras.
Gurduara Protocol • Dress modestly • Remove shoes before entering • Cover head • Sit on floor • Stand during Ardas (the concluding prayer) • No use or possession of alcohol or tobacco
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Panjab The Sikh faith traces its roots to the Panjab, a region currently split between the countries of Pakistan and India. Today, 22 million Sikhs live in the Indian part of the state. When the two countries were formed in 1947 out of the British Empire, Pakistan was granted nearly half of the Sikh homeland. Within the next twenty years, the Indian state of Panjab was reduced to onethird of its remaining size because of the Indian state’s discriminatory policies toward Sikhs. Evidence collected by Amnesty International, Human Rights Watch, and other agencies, authoritatively demonstrates an ongoing and methodical attempt by the Government of India to ethnically cleanse the Sikhs. Already, the Sikh population has
survived the planned genocides of June and November 1984 and the aftermath of this state-sponsored violence which resonates from these attacks even today. Sikhs, along with millions of Muslims, Christians and Untouchables, continue to face oppression, persecution, and torture at the hands of the Indian government.
india and pakistan become nations; clashes continue
The New York Times, August 15, 1947
Virtually the entire Sikh population of the wealthy West Punjab has had to migrate in to the East Punjab
The New York Times, October 25, 1947
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Gun battle rages in Sikh holy shrine
The Times of London, June 5, 1984
Journalists removed from Amritsar
Army prepares to enter Sikh shrine
The Times of London, June 6, 1984
PUNJAB RAID: UNANSWERED QUESTIONS
The New York Times, June 19, 1984
Army called in to quell growing anti-Sikh violence in Delhi
Hindu mobs exact bloody revenge for Gandhi murder
The Times of London, November 2, 1984
Sikhs butchered in mob attacks on trains to Delhi
The Times of London, November 3, 1984
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Diaspora
Millions of Sikhs have migrated from the homeland of Panjab over the last century, influencing global art, culture, business, and politics. As of 2013, over five million Sikhs lived outside the Panjab. The largest diasporic populations
can be found in Western Europe– especially the United Kingdom– and North America. Sikhs have lived in the U.S. and Canada since the first Sikh pioneers reached the Pacific coast in the 1890s.
Estimated Sikh Population Greater than 500,000 Between 100,000 and 500,000 Between 50,000 and 100,000 Between 10,000 and 50,000 Between 5,000 and 10,000 Less than 5,000
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Sikhs Today
Though relatively new, the Sikh faith has a rich history and compelling message of honor, equality, and justice. Its 27 million adherents are dedicated to serving humanity while strengthening their personal spirituality—principles which demand a strong commitment. As Sikhi is not structured by dogmatic law, guiding the community through challenges is done by thoughtful, compassionate deliberation which focuses on consensus building and draws inspiration from Guru Granth Sahib.
This oneness translates into support for the Sikh conviction of the inherent equality of all people, as reflected in the daily prayer:
nwnk nwm cVHdI klw, qyry Bwxy srbq dw Blw[ ‘nanak nam chardi kala, tere bhane sarbat da bhala’ Nanak Proclaims: High Spirits are in Identification with You. We Pray for Welfare of All Humanity within Your Will.
In the post-9/11 world, regardless of where Sikh populations are geographically located, they continue to champion civil rights. The quest for Love inspires Sikhs to excel in every aspect of life, and compels them to recognize the oneness of Creation. • 27 •
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