Sikhism^{[note 1]} ( /ˈsiːkɨzəm/ or /ˈsɪkɨzəm/; Punjabi: ਸਿੱਖੀ, sikkhī, IPA: [ˈsɪkːʰiː]) is a monotheistic religion founded during the 15th century in the Punjab region, by Guru Nanak Dev ^[3] and continued to progress with ten successive Sikh gurus (the last teaching being the holy scripture Gurū Granth Sāhib Ji). It is the fifth-largest organized religion in the world, with over 30 million Sikhs^[4] and one of the most steadily growing.^[5] This system of religious philosophy and expression has been traditionally known as the Gurmat (literally 'of the gurus'). Punjab of India is the only region in the world with a majority Sikh population.^[6]

Sikhs are expected to embody the qualities of a "Sant-Sipahie"—a saint-soldier. One must have control over one's internal vices and be able to be constantly immersed in virtues clarified in the Guru Granth Sahib. A Sikh must also have the courage to defend the rights of all who are wrongfully oppressed or persecuted irrespective of religion, colour, caste or creed.

The principal beliefs of Sikhi are faith and justice, in Waheguru—represented by the phrase ik ōaṅkār, meaning one God. Sikhi advocates the pursuit of salvation through personal meditation on the name and message of God. The followers of Sikhi are ordained to follow the teachings of the ten Sikh gurus, or enlightened leaders, as well as the holy scripture entitled the Gurū Granth Sāhib Ji, which, along with the writings of six of the ten Sikh Gurus, includes selected works of many devotees from diverse socio-economic and religious backgrounds. The text was decreed by Guru Gobind Singh Ji, the tenth guru, as the final guru of the Sikh religion. Sikhi's traditions and teachings are associated with the history, society and culture of Punjab. Adherents of Sikhi are known as Sikhs (students or disciples) and number over 26 million across the world.

Most Sikhs live in Punjab, India, although there is a significant Sikh diaspora. Until the Partition of India, millions of Sikhs lived in what is now Pakistani Punjab.^[7]

Philosophy and teachings[link]

The Harimandir Sahib, known popularly as the Golden Temple, is a sacred shrine for Sikhs.

The origins of Sikhi lie in the teachings of Guru Nanak and his successors. The essence of Sikh teaching is summed up by Nanak in these words: "Realization of Truth is higher than all else. Higher still is truthful living".^[8] Sikh teaching emphasizes the principle of equality of all humans and rejects discrimination on the basis of caste, creed, and gender. Sikh principles encourage living life as a householder.

Sikhi is a monotheistic^[9][10] and a revealed religion.^[11] In Sikhi, God—termed Vāhigurū—is shapeless, timeless, and sightless: niraṅkār, akaal, and alakh. The beginning of the first composition of Sikh scripture is the figure "1"—signifying the universality of God. It states that God is omnipresent and infinite with power over everything, and is signified by the term ēk ōaṅkār.^[12] Sikhs believe that before creation, all that existed was God and God's hukam (will or order).^[13] When God willed, the entire cosmos was created. From these beginnings, God nurtured "enticement and attachment" to māyā, or the human perception of reality.^[14]

While a full understanding of God is beyond human beings,^[12] Nanak described God as not wholly unknowable. God is omnipresent (sarav viāpak) in all creation and visible everywhere to the spiritually awakened. Nanak stressed that God must be seen from "the inward eye", or the "heart", of a human being: devotees must meditate to progress towards enlightenment. Guru Nanak Dev emphasized the revelation through meditation, as its rigorous application permits the existence of communication between God and human beings.^[12] God has no gender in Sikhi, (though translations may incorrectly present a male God); indeed Sikhi teaches that God is "Akaal Purkh" with characteristic of "Nirankar" [Niran meaning "without" and kar meaning "form", hence "without form"]. In addition, Nanak wrote that there are many worlds on which God has created life.^[15]

Pursuing salvation and Khalsa[link]

A Sikh man at Golden Temple, Amritsar (Harmandir Sahib)

Guru Nanak's teachings are founded not on a final destination of heaven or hell, but on a spiritual union with God which results in salvation. The official Khalsa Code of Conduct laid out by the tenth guru, 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 chance. The Sikhs believe in living 'Chakar Vati'-roaming free as freedom, not as slaves or be oppressed.

Māyā—defined as illusion or "unreality"—is one of the core deviations from the pursuit of God and salvation: people are distracted from devotion by worldly attractions which give only illusive satisfaction. However, Nanak emphasised māyā as not a reference to the unreality of the world, but of its values. In Sikhi, the influences of ego, anger, greed, attachment, and lust—known as the Five Evils—are believed to be particularly pernicious. The fate of people vulnerable to the Five Evils is separation from God, and the situation may be remedied only after intensive and relentless devotion.^[16]

Nśabad (the divine Word) to emphasise the totality of the revelation. Nanak designated the word guru (meaning teacher) as the voice of God and the source and guide for knowledge and salvation.^[17] Salvation can be reached only through rigorous and disciplined devotion to God. Nanak distinctly emphasised the irrelevance of outward observations such as rites, pilgrimages, or asceticism. He stressed that devotion must take place through the heart, with the spirit and the soul. According to Gurbani the supreme purpose of human life is to reconnect with Truth. However, our Ego is the biggest disease in the reunion with Truth / God and the solution to this disease also lies within human ego (mind and body). With Guru's grace the seeker meditates honestly on "Word" which leads to the end of ego. Guru is indistinguishable from God and are one and same thing as God which cannot be found with thousands of wisdoms. One gets connected with Guru only with accumulation of selfless search of truth. Ultimately the seeker realizes that it is the consciousness within the body which is seeker / follower and Word is true Guru. Human body is just a means to achieve the reunion with Truth. Truth is a form of matter which lies within human body but is beyond the realm of time / death. 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.

A key practice to be pursued is nām: remembrance of the divine Name. The verbal repetition of the name of God or a sacred syllable is an established practice in religious traditions in India, but Nanak's interpretation emphasized inward, personal observance. 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.^[17]

Guru Nanak stressed now kirat karō: that a Sikh should balance work, worship, and charity, and should defend the rights of all creatures, and in particular, fellow human beings. They are encouraged to have a chaṛdī kalā, or optimistic, view of life. Sikh teachings also stress the concept of sharing—vaṇḍ chakkō—through the distribution of free food at Sikh gurdwaras (laṅgar), giving charitable donations, and working for the good of the community and others (sēvā).

Sikhs believe that no matter what race, sex, or religion one is, all are equal in God's eyes. Men and women are equal and share the same rights, and women can lead in prayers.

Ten gurus and religious authority[link]

A rare Tanjore-style painting from the late 19th century depicting the ten Sikh Gurus with Bhai Bala and Bhai Mardana.

The term guru comes from the Sanskrit gurū, meaning teacher, guide, or mentor. The traditions and philosophy of Sikhi were established by ten specific 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 Dev 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 that the Gurū Granth Sāhib would be the final and perpetual guru of the Sikhs.^[18]

Guru Angad Dev succeeded Guru Nanak. Later, an important phase in the development of Sikhi 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.^[17]

The interior of the Akal Takht

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. When Guru Ram Das's youngest son Arjan succeeded him, the line of male gurus from the Sodhi Khatri family was established: all succeeding gurus were direct descendants of this line. Guru Arjan Dev was captured by Mughal authorities who were suspicious and hostile to the religious order he was developing.^[19] 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 Sikhi and sits opposite the Darbar Sahib. 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.^[20] 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 a given order to Sikhs.

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 bar:Angad text:"Guru Angad Dev"
 bar:Amar  text:"Guru Amar Das"
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 bar:Arjan text:"Guru Arjan Dev"
 bar:Hargobind text:"Guru Hargobind"
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History[link]

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).^[21] His parents were Khatri Hindus of the Bedi clan. As a boy, Nanak was fascinated by God and religion. He would not partake in religious rituals or customs and oddly meditated alone. His desire to explore the mysteries of life eventually led him to leave home and take missionary journeys.

In his early teens, Nanak caught the attention of the local landlord *Rai Bular Bhatti, who was moved by his amazing intellect and divine qualities. *Rai Bular Bhatti was witness to many incidents in which Nanak enchanted him and as a result *Rai Bular Bhatti and Nanak's sister Bibi Nanki, became the first persons to recognise the divine qualities in Nanak. Both of them then encouraged and supported Nanak to study and travel. At the age of thirty, Nanak went missing and was presumed to have drowned after going for one of his morning baths to a local stream called the Kali Bein. On the day he arrived, he declared: "There is no Hindu, there is no Muslim" (in Punjabi, "nā kōi hindū nā kōi musalmān"). It was from this moment that Nanak would begin to spread the teachings of what was then the beginning of Sikhi.^[22] Although the exact account of his itinerary is disputed, he is widely acknowledged to have 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 towards Kashmir, Ladakh, and Tibet, and the fourth tour west towards Baghdad and Mecca.^[23] In his last and final tour, he returned to the banks of the Ravi River to end his days.^[24]

Growth of Sikhism and Rise of Khalsa[link]

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Portrait painted by the British of the King of Punjab, Maharaja Ranjit Singh.

The tenth guru of Sikhism, Guru Gobind Singh, created the Khalsa in the year 1699, which means "Akal Purakh de fauj" - the Army of God. Guru Gobind Singh clearly choose these words very deliberately - he did not state that the Khalsa was the army of the Khalsa or an army of the Sikhs or the army of Punjab - but an Army of God whose function was the protection and safeguarding of all the peoples of God regardless of religion, colour, race or creed.^{[citation needed]}

The Sikh Khalsa rise to power began in the 17th century during a time of growing militancy against Muslim rule. The creation of a Sikh Empire began when Guru Gobind Singh sent his brave Sikh general, Banda Singh Bahadur along with some hundred Singhs to punish those who had committed atrocities against Pir Buddhu Shah and avenge the murder of his youngest sons. Banda Singh, with a large group of Sikhs, advanced towards the main Muslim Mughal city of Sirhind and, following the instructions of the guru, punished all the culprits. Soon after the invasion of Sirhind, Guru Gobind Singh was stabbed by a Pathan assassin hired by Mughals, Jamshed Khan stabbed the Guru in the left side below the heart while he was resting in his chamber after the Rehras prayer. Guru Gobind Singh killed the attacker with his sword, while the assassin's companion tried to flee but was killed by some Sikhs who had rushed in upon hearing the noise. A European surgeon stitched the Guru's wound. However, the wound re-opened as the Guru tugged at a hard strong bow after a few days, and caused profuse bleeding. Seeing his end was near, the Guru declared the Granth Sahib as the next Guru of the Sikhs.^{[citation needed]}

He then sang his self-composed hymn: "Under orders of the Immortal Being, the Panth was created. All the Sikhs are enjoined to accept the Granth as their Guru. Consider the Guru Granth as embodiment of the Gurus. Those who want to meet God, can find Him in its hymns. The Khalsa shall rule, and impure will be no more, Those separated will unite and all the devotees shall be saved."^{[citation needed]}

The death of the Guru reached Banda Singh and Sikhs all over Punjab. After this the Sikhs took over many Muslim and Mughal lands, establishing a Sikh Empire. Other existing Muslim Emperors proclaimed a jihad or a holy war against Banda Singh and the Khalsa. However, many Muslim armies and their Generals fled in dismay and despair after Wazir Khan's head was stuck up on a spear and lifted high up by a Sikh who took his seat at Sirhind, Muslim troops on beholding the head took alarm. Many Muslims embraced Sikhism and joined the Khalsa. Banda Singh at this time also married the daughter of a Muslim General. However, the concept of jihad was re-proclaimed, and it took over 60,000 Muslim troops to capture 400 Sikhs and Banda Singh, where Banda Singh was captured and tortured.^[25] Banda Singh's mission played an important development of the Dal Khalsa and the Sikh Misls, which eventually led to a new king, Maharaja Ranjit Singh capturing Lahore in 1799 and establishing the Sikh Kingdom of Punjab. The new king and the Sikh Misls rose to power in a series of sweeping military and diplomatic victories. Increasing the number of Sikhs and spreading the Empire further. His vast empire comprised almost 200,000 square miles (520,000 square kilometres) of what is now Afghanistan, Pakistan and Northern India. The Empire of the Sikhs was widely feared by many natives including Muslims, Hindus, Persians and many Asian countries. Even many Pathans who had previously lived their during the Islamic rule, attempted many times to attack the Empire with over 20,000 troops, in which case Maharaja Ranjit Singh sent his bravest Sikh warrior, named Akali Phula Singh Nihang (at the age of 65) and a few hundred Singhs to deal with the Invading Pathans and bring them under control. Soon during a battle, a Pathan hiding behind a boulder shot Akali Phula Singh from close range during a battle with a number of Pathan soldiers began shooting him. Akali Phula Singh was found bullet ridden.^{[citation needed]}

The Sikhs retained control of the Sikh Empire. However, another challenge was yet to come. In the East, the British Empire took over thousands of square miles of land, including eastern parts of India and many Asian countries, soon reaching the Sikh Empire where the British would also meet their biggest challenge during their Conquest. Both British and Sikh sides lost many troops and heavy number of materials in various battles, such as the Anglo-Sikh wars. The British was claimed to be unbeatable, but Maharaja Ranjit Singh and the Sikhs were the only people who could stand toe to toe with the British forces. For the first time during the British Conquest the British were unable to invade and resulted in both sides having to stop and come to terms. Narrated by Mohanlal Kashmiri, Secretary to Sir Alexander Burnes, Maharaja Ranjit Singh replied to the British, "As long as I'm alive, the British will never conquest here."^{[citation needed]} This led to further Anglo-Sikh wars and further loss on both sides. In 1839, the death of Maharaja Ranjit Singh, the Empire fell on the shoulders of his son, Maharaja Duleep Singh (at the age of 11). The Empire had fallen. The British Commission General describes Maharaja Ranjit Singh, "was by all accounts a fierce and revered conquerer."^{[citation needed]}

Political advancement[link]

Hargobind, became the sixth guru of the Sikhs. He carried two swords—one for spiritual and the other for temporal reasons (known as mīrī and pīrī in Sikhi).^[26] Sikhs grew as an organized community and under the 10th Guru the Sikhs developed a trained fighting force to defend their independence. In 1644, Har Rai became guru followed by Harkrishan, the boy guru, in 1661. No hymns composed by these three gurus are included in the Guru Granth Sahib.^[27]

Tegh Bahadur became guru in 1665 and led the Sikhs until 1675. Tegh Bahadur was executed by Aurangzeb for helping to protect the faith of Hindus, after a delegation of Kashmiri Pandits came to him for help when the Emperor was killing those who refused to convert to Islam.^[28] He was succeeded by his son, Gobind Rai who was just nine years old at the time of his father's death. Gobind Rai further militarised his followers, and was baptised by the Pañj Piārē when he formed the Khalsa on March 30, 1699. From here on in he was known as Gobind Singh.

From the time of Nanak the Sikhs had significantly transformed. Even though the core Sikh spiritual philosophy was never affected, the followers now began to develop a political identity. Conflict with Mughal authorities escalated during the lifetime of Teg Bahadur and Gobind Singh. The latter founded the Khalsa in 1699. The Khalsa is a disciplined community that combines its spiritual purpose and goals with political and military duties.^[29] After Aurangzeb killed four of his sons, Gobind Singh sent Aurangzeb the Zafarnamah (Notification/Epistle of Victory).

Shortly before his death, Gobind Singh ordered that the Gurū Granth Sāhib (the Sikh Holy Scripture), would be the ultimate spiritual authority for the Sikhs and temporal authority would be vested in the Khalsa—the Sikh Nation.^[18]

A former ascetic was charged by Gobind Singh with the duty of punishing those who had persecuted the innocents in Punjab. After the Guru's death, Baba Banda Singh Bahadur became the commander-in-chief of the Khalsa and was responsible for several attacks on the Mughal empire. He was executed by the emperor Farukh Siyar after refusing the offer of a pardon if he converted to Islam.^[30]

The Sikh nation's embrace of military and political organisation made it a considerable regional force in medieval India and it continued to evolve after the demise of the gurus. After the death of Baba Banda Singh Bahadur, Sikh Confederacy of Sikh warrior bands known as misls were formed. With the decline of the Mughal empire, a Sikh Empire arose in the Punjab under Maharaja Ranjit Singh, with its capital in Lahore and limits reaching the Khyber Pass and the borders of China. The order, traditions and discipline developed over centuries culminated at the time of Ranjit Singh to give rise to the common religious and social identity that the term "Sikhi" describes.^[31]

After the death of Ranjit Singh, the Sikh Empire fell into disorder and was eventually annexed by the United Kingdom after the hard-fought First and Second Anglo-Sikh Wars. This brought the Punjab under the British Raj. Sikhs formed the Shiromani Gurdwara Prabandhak Committee and the Shiromani Akali Dal to preserve Sikhs' religious and political organization a quarter of a century later. With the partition of India in 1947, thousands of Sikhs were killed in violence and millions were forced to leave their ancestral homes in West Punjab.^[32] Sikhs faced initial opposition from the Government in forming a linguistic state that other states in India were afforded. The Akali Dal started a non-violence movement for Sikh and Punjabi rights. Jarnail Singh Bhindranwale emerged as a leader of the Damdami Taksal in 1977 and promoted a more militant solution to the problem. In June 1984, Indian Prime Minister Indira Gandhi ordered the Indian army to launch Operation Blue Star to remove Bhindranwale and his followers from the Darbar Sahib. Bhindranwale and his accompanying followers were killed during the army's operations. In October, Indira Gandhi was assassinated by two of her Sikh bodyguards. The assassination was followed by the 1984 anti-Sikh riots.^[33] and Hindu-Sikh conflicts in Punjab, as a reaction to Operation Blue Star and the assassin.

Scripture[link]

There is one primary source of scripture for the Sikhs: the Gurū Granth Sāhib. The Gurū Granth Sāhib may be referred to as the Ādi Granth—literally, The First Volume—and the two terms are often used synonymously. Here, however, the Ādi Granth refers to the version of the scripture created by Arjan Dev in 1604. The Gurū Granth Sāhib refers to the final version of the scripture created by Gobind Singh.

There are other sources of scriptures such as the Dasam Granth and so called Janamsakhis. These however, have been the subject of controversial debate amongst the Sikh community.

Adi Granth[link]

The Ādi Granth was compiled primarily by Bhai Gurdas under the supervision of Guru Arjan Dev between the years 1603 and 1604.^[34] It is written in the Gurmukhī script, which is a descendant of the Laṇḍā script used in the Punjab at that time.^[35] The Gurmukhī script was standardised by Angad Dev, 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 fifteen bhagats. These fifteen bhagats are Namdev, Ravidas, Jaidev, Trilocan, Beni, Ramanand, Sainu, Dhanna, Sadhna, Pipa, Sur, Bhikhan, Paramanand, Farid, and Kabir.^[36] At the time, Arjan Sahib tried to prevent undue influence from the followers of Prithi Chand, the guru's older brother and rival.^[37]

The original version of the Ādi Granth is known as the kartārpur bīṛ and is claimed to be held by the Sodhi family of Kartarpur.^{[citation needed]} (In fact the original volume was burned by Ahmad Shah Durrani's army in 1757 when they burned the whole town of Kartarpur.)^{[citation needed]}

Guru Granth Sahib[link]

Gurū Granth Sāhib folio with Mūl Mantra

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 Guru Granth Sahib is considered the Eleventh and final spiritual authority of the Sikhs.

Punjabi: ਸੱਬ ਸਿੱਖਣ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਯੋ ਗ੍ਰੰਥ ।

Transliteration: Sabb sikkhaṇ kō hukam hai gurū mānyō granth.

English: All Sikhs are commanded to take the Granth as Guru.

It contains compositions by the first five Gurus, Guru Teg Bahadur and just one śalōk (couplet) from Guru Gobind Singh.^[38] It also contains the traditions and teachings of sants (saints) such as Kabir, Namdev, Ravidas, and Sheikh Farid along with several others.^[31]

The bulk of the scripture is classified into rāgs, with each rāg subdivided according to length and author. There are 31 main rāgs within the Gurū Granth Sāhib. In addition to the rāgs, there are clear references to the folk music of Punjab. 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.^[29] As per the name "Gurmukhi", it is not merely a script but it is the language which came out of Guru's mouth - by using this definition, all words in Guru Granth Sahib constitute "Gurbani" words, thus making Gurmukhi language which then constitute two components - spoken Gurmukhi words (in form of Gurbani which originated from different languages (like world's different languages have similar roots) and Gurmukhi script. The text further comprises over 5000 śabads, or hymns, which are poetically constructed and set to classical form of music rendition, can be set to predetermined musical tāl, or rhythmic beats.

A group of Sikh musicians at the Golden Temple complex

The Granth begins with the Mūl Mantra, an iconic verse created by Nanak:

Punjabi: ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

ISO 15919 transliteration: Ika ōaṅkāra sati nāmu karatā purakhu nirabha'u niravairu akāla mūrati ajūnī saibhaṅ gura prasādi.

Simplified transliteration: Ik ōaṅgkār sat nām kartā purkh nirbha'u nirvair akāl mūrat ajūnī saibhaṅ gur prasād.

English: The One of which everything is and continuous, the ever existing, creator being personified, without fear, without hatred, image Of the timeless being, beyond birth, self existent, by Guru's Grace.

All text within the Granth is known as gurbānī. And Gurbani is the Guru "Baani Guru Guru hai Baani" (The word is the Guru and Guru is the word) and "Shabd Guru Surat Dhun Chaylaa" (The Shabad is the Guru, upon whom I lovingly focus my consciousness; I am the disciple.). Therefore, as evident from the message of the Guru Nanak (first Guru) Shabad (or word) was always the Guru (the enlightener); however, as Sikhism stand on the dual strands of Miri-Piri, the Guru in Sikhism is a combination of teacher-leader. Therefore, the lineage from Guru Nanak to Guru Gobind Singh was of the teacher-leaders eventually wherein the temporal authority was passed on to the Khalsa and spiritual authority, which always was with, passed to Adi Granth(thence the Guru Granth Sahib).

Therefore, Guru Granth Sahib and its 11th body -the Khalsa is the Guru, teacher-leader, of the Sikhs till eternity.

Dasam Granth[link]

A frontispiece to the Dasam Granth

The Dasam Granth is a scripture of Sikhs which contains texts attributed to the Tenth Guru. The Dasam Granth holds a significance of great amount for Sikhs, however it doesn't have the same authority as Adi Granth. Some compositions of the Dasam Granth like Jaap Sahib, (Amrit Savaiye), and Benti Chaupai are part of the daily prayers/lessons (Nitnem) of/for Sikhs.

Janamsakhis[link]

The Janamsākhīs (literally birth stories), are writings which profess to be biographies of Nanak. Although not scripture in the strictest sense, they provide an interesting look at Nanak's life and the early start of Sikhi. 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[link]

Observant Sikhs adhere to long-standing practices and traditions to strengthen and express their faith. The daily recitation from memory of specific passages from the Gurū Granth Sāhib, especially the Japu (or Japjī, literally chant) hymns is recommended immediately after rising and bathing. 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 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.^[39]

The Sikh faith also participates in the custom of "Langar" or the community meal. All gurdwaras are open to anyone of any faith for a free meal. People can enter and eat together and are served by faithful members of the community. This is the main cost associated with gurdwaras and where monetary donations are primarily spent.

Sikh festivals/events[link]

Technically, there are no festivals in Sikhism. However, the events mostly centred around the lives of the Gurus and Sikh martyrs are commemorated. The SGPC, the Sikh organisation in charge of upkeep of the historical gurdwaras of Punjab, organises celebrations based on the new Nanakshahi calendar. This calendar is highly controversial among Sikhs and is not universally accepted. Sikh festivals include the following:

• Gurpurabs 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 Gurpurabs on the Nanakshahi calendar, but it is Guru Nanak Dev and Guru Gobind Singh who have a gurpurab that is widely celebrated in Gurdwaras and Sikh homes. The martyrdoms are also known as a shaheedi Gurpurabs, which mark the martyrdom anniversary of Guru Arjan Dev and Guru Tegh Bahadur.
• Baisakhi occurs on 13 April. Sikhs celebrate it because on this day which fell on March 30, 1699, the tenth Guru, Gobind Singh, inaugurated the Khalsa, the 11th body of Guru Granth Sahib and leader of Sikhs till eternity.
• Bandi Chhor celebrates Guru Hargobind's release from the Gwalior Fort, with several innocent Hindu kings who were also imprisoned by Jahangir, on 26 October 1619. This day usually commemorated on the same day of Hindu festival of Diwali.
• Hola Mohalla occurs the day after Holi and is when the Khalsa gather at Anandpur and display their individual and team warrior skills, including fighting and riding. Cannabis or Bhang is also pounded by the Sikhs on this day.

Ceremonies and customs[link]

Guru Nanak Dev Ji taught that rituals, religious ceremonies, or idol worship are of little use and Sikhs are discouraged from fasting or going on pilgrimages.^[40] Sikhs do not believe in converting people but converts to Sikhi by choice are welcomed. The morning and evening prayers take about two hours a day, starting in the very early morning hours. The first morning prayer is Guru Nanak's Jap Ji. Jap, meaning "recitation", refers to the use of sound, as the best way of approaching the divine. Like combing hair, hearing and reciting the sacred word is used as a way to comb all negative thoughts out of the mind. The second morning prayer is Guru Gobind Singh's universal Jaap Sahib. The Guru addresses God as having no form, no country, and no religion but as the seed of seeds, sun of suns, and the song of songs. The Jaap Sahib asserts that God is the cause of conflict as well as peace, and of destruction as well as creation. Devotees learn that there is nothing outside of God's presence, nothing outside of God's control. Devout Sikhs are encouraged to begin the day with private meditations on the name of God.

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 middle name Singh, and all girls are given the middle name Kaur (this was a once a title which was conferred on an individual at joining the Khalsa).^[41] Sikhs are joined in wedlock through the anand kāraj ceremony. Sikhs are required to marry when they are of a sufficient age (child marriage is taboo), and without regard for the future spouse's caste or descent. The marriage ceremony is performed in the company of the Guru Granth Sahib; around which the couple circles four times. After the ceremony is complete, the husband and wife are considered "a single soul in two bodies."^[42]

According to Sikh religious rites, neither husband nor wife is permitted to divorce unless special circumstances arise. A Sikh couple that wishes to divorce may be able to do so in a civil court.^[43] Upon death, the body of a Sikh is usually cremated. If this is not possible, any means of disposing the body may be employed. The kīrtan sōhilā and ardās prayers are performed during the funeral ceremony (known as antim sanskār).^[44]

Baptism and the Khalsa[link]

Khalsa (meaning "Sovereign") is the collective name given by Gobind Singh to all Sikhs, male or female, who have been baptised or initiated by taking ammrit in a ceremony called ammrit sañcār. 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 Gobind Singh himself. The last name Singh is given to baptized Sikh males meaning lion and the last name Kaur is given to baptized Sikh females meaning princess/lioness.

Baptised Sikhs are bound to wear the Five Ks (in Punjabi known as pañj kakkē or pañj kakār), or articles of faith, at all times. The 5 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.^[45]

Sikh people[link]

Worldwide, there are 25.8 million Sikhs, which make up only 0.39% of the worlds population. Approximately 75% of Sikhs live in the Punjab, where they constitute about 60% of the state's population. Even though there are a large number of Sikhs in the world, certain countries have not recognised Sikhi as a major religion^[who?]. Large communities of Sikhs live in the neighboring states, and large communities of Sikhs can be found across India. However, Sikhs only make up about 2% of the Indian population.

Sikh Migration beginning from the 19th century led to the creation of significant communities in Canada (predominantly in Brampton, along with Malton in Ontario and Abbotsford, Mission, Lower Mainland, Surrey in British Columbia), East Africa, the Middle East, Southeast Asia, the United Kingdom as well as Australia and New Zealand. These communities developed as Sikhs migrated out of Punjab to fill in gaps in imperial labour markets.^[46] In the early twentieth century a significant community began to take shape on the west coast of the United States. Smaller populations of Sikhs are found in within many countries in Western Europe, Mauritius, Malaysia, Fiji, Nepal, China, Pakistan, Afghanistan, Iraq, Singapore, Mexico, the United States and many other countries.

Since 1968, thousands of non-Punjabis have taken up the Sikh belief and lifestyle primarily in the United States, Canada, Latin America, the Far East and Australia. These first and second generation Sikhs are of various ethnic backgrounds and include Caucasians, Blacks, and Chinese.^{[citation needed]}

Since 2010, the Sikh Directory has organized The Sikh Awards, the first Sikh award ceremony in the World.^[47]

Prohibitions in Sikhism[link]

There are a number of religious prohibitions in Sikhism:

1. Cutting hair: Cutting hair is strictly forbidden in Sikhism. Sikhs are required to keep unshorn hair.
2. Intoxication: Consumption of alcohol, drugs, tobacco, and other intoxicants is not allowed. Intoxicants are strictly forbidden for a Sikh.^[48][49][50] However the Nihangs of Punjab take an infusion of cannabis to assist meditation.^[51]
3. Adultery: In Sikhism, the spouses must be physically and mentally faithful to one another.^{[48][49][50][52]}
4. Blind spirituality: Superstitions and rituals should not be observed or followed, including pilgrimages, fasting and ritual purification; circumcision; idols & grave worship; compulsory wearing of the veil for women; etc.
5. Material obsession: Obsession with material wealth is not encouraged in Sikhism.
6. Sacrifice of creatures: The practice of sati (widows throwing themselves on the funeral pyre of their husbands), ritual animal sacrifice to celebrate holy occasions, etc. are forbidden.
7. Non-family-oriented living: A Sikh is encouraged NOT to live as a recluse, beggar, yogi, monastic (monk/nun) or celibate. Sikhs are to live as saint-soldiers.
8. Worthless talk: Bragging, lying, slander, "back-stabbing", etc. are not permitted. The Guru Granth Sahib tells the Sikh, "Your mouth has not stopped slandering and gossiping about others. Your service is useless and fruitless."^[53]
9. Priestly class: Sikhism does not have priests, they were abolished by Guru Gobind Singh (the 10th Guru of Sikhism).^[54] The only position he left was a Granthi to look after the Guru Granth Sahib, any Sikh is free to become Granthi or read from the Guru Granth Sahib.^[54]
10. Eating meat killed in a ritualistic manner (Kutha meat): Sikhs are strictly prohibited from eating meat from animals slaughtered in a religiously prescribed manner (such as dhabihah or shechita, known as Kutha meat, when the animal is killed by exsanguination via throat-cutting.^[55] ), or any meat where langar is served.^[56] The meat eaten by Sikhs is known as Jhatka meat.^[57][58]
11. Having premarital or extramarital sexual relations^{[48][49][59][60]}

See also[link]

Sikhism portal

	Book: Sikhism
Wikipedia books are collections of articles that can be downloaded or ordered in print.

• Interfaith dialog
• Outline of Sikhism

Notes[link]

References[link]

Further reading[link]

• Dilgeer, Dr Harjinder Singh (2008), Sikh Twareekh, publisher Sikh University Press & Singh Brothers Amritsar, 2008.
• Dilgeer, Dr Harjinder Singh (2012), Sikh History (in 10 volumes), publisher Sikh University Press & Singh Brothers Amritsar, 2010–12.
• Duggal, Kartar Singh (1988), Philosophy and Faith of Sikhism, Himalayan Institute Press, ISBN 978-0-89389-109-1 
• Kaur, Surjit, Amongst the Sikhs: Reaching for the Stars, New Delhi, Roli Books, 2003 ISBN 81-7436-267-3
• Khalsa, Guru Fatha Singh, Five Paragons of Peace: Magic and Magnificence in the Guru's Way, Toronto, Monkey Minds Press, 2010, ISBN 978968265819, gurufathasingh.com
• Khalsa, Shanti Kaur, The History of Sikh Dharma of the Western Hemisphere, Sikh Dharma, Espanola, NM, 1995 ISBN 0-9639847-4-8
• Singh, Khushwant (2006), The Illustrated History of the Sikhs, Oxford University Press, India 
• Singh, Patwant (1999), The Sikhs, Random House, India, ISBN 978-0-385-50206-1 
• Takhar, Opinderjit Kaur, Sikh Identity: An Exploration of Groups Among Sikhs, Ashgate Publishing Company, Burlington, VT, 2005 ISBN 0-7546-5202-5
• Teece, Geoff (2004), Sikhism: Religion in focus, Black Rabbit Books, ISBN 978-1-58340-469-0 
• Dilgeer, Dr Harjinder Singh (1997), The Sikh Reference Book, publisher Sikh University Press & Singh Brothers Amritsar, 1997.
• Dilgeer, Dr Harjinder Singh (2005), Dictionary of Sikh Philosophy, publisher Sikh University Press & Singh Brothers Amritsar, 2005.
• Chopra, R. M. (2001), Glory of Sikhism, publisher Sanbun, New Delhi, ISBN 783473471195

External links[link]

Find more about Sikhism on Wikipedia's sister projects:
	Definitions and translations from Wiktionary
	Images and media from Commons
	Learning resources from Wikiversity
	News stories from Wikinews
	Quotations from Wikiquote
	Source texts from Wikisource
	Textbooks from Wikibooks

• SikhMuseum.com
• Sikh History Web Portal
• Sikh Philosophy Network Sikh discussion forum
• SinghSahib.com ~ a complete portal on Sikhism
• Sikhs.org
• The second scripture of Sikhism: Sri Dasam Granth Sahib
• Srigranth.org
• Sikh-heritage.co.uk
• Sikh Thematic Philately: Sikh Stamps Collection

Singh Kaur (1955–1998) was a new age music composer, vocalist and instrumentalist, who had a prolific career that lasted from the early 1970s to the late 1990s, releasing 23 albums. With her angelic voice and haunting melodies, Singh Kaur was a pioneer in the growing genre of Western interpretations of Indian chanting music.

Personal life[link]

Singh Kaur initially lived at the Tucson ashram, and it was there she began to flower as a musician. Although she had arrived with 'St. Francis' already complete, she was exposed to the eclectic musicians of the 3HO community and a new, spiritually-focused, way of living. She later moved to the Espanola, New Mexico 3HO community, where her musical talents expanded and she found her footing as a composer and singer of inspiring devotional songs. It was at Espaniola that she met, and later married, Gurucharan Singh. Not long after their marriage, they moved to Denver to open a health food restaurant. From there, they moved to St. Louis for the purpose of opening a yoga ashram. During their years in St. Louis, Gurucharan and Singh Kaur had two children, Guru Shabd and Guru Ardas.

Music[link]

In the early years of her musical life, Singh Kaur collaborated with the yogi musicians of 3HO. Her next efforts were taken directly from English translations of Sikh scripture translated by her friend Sardarni Premka Kaur and published as “Peace Lagoon” and, later, "Peace Lagoon II." Yogi Bhajan, her spiritual guide, commissioned Singh Kaur to record a series of eight mantras, six of which she was able to complete. These were to be the highly popular Crimson Series on Invincible Records, with Kim Robertson (harp, synthesizer), and produced by Liv Singh Khalsa. These recordings remain Singh Kaur's most popular, and are frequently played in hospitals, birthing centers, holistic spas, and other sites where healing music is helpful.

At one point in her musical journey Singh Kaur collaborated with Amar Singh Khalsa. He recounted her effortless creativity: “We were sitting in the St. Louis airport with Yogi Bhajan, who was waiting for a connecting flight to New York. He asked Singh Kaur to put Rakhe Rakhan Har (a Sikh verse) to music. I was sitting next to her as Yogi Bhajan tapped out the heartbeat rhythm on an empty Styrofoam cup. I wrote the rhythm down, and when we got home, we put the rhythm into Singh Kaur's drum machine. This is the beat heard on the final recording. The next day I went off to work. When I came home that evening, I asked Singh Kaur about it, and she played a rough recording – basically the finished piece. She had sat down in the morning and the music just flowed through her. I was always amazed and awed by her ability to put the perfect music to any words that came her way – English or Gurmukhi.”^[1] Amar Singh Khalsa and his wife, Sahib-Amar Khalsa, continued to maintain a friendship with Singh Kaur and played keyboards and viola, respectively, on subsequent recordings.

Singh Kaur's biggest commercial success was her album "Instruments of Peace" (later retitled "Imagine Peace") which made the Billboard New Age Music listing in 1988. This album was produced during Singh Kaur's long-time association with Dean and Dudley Evenson, with whom she stayed and toured over a two-year period. She released two other CDs on the Evenson's 'Soundings of the Planet' label: "What Child Is This," and "Spiritus: Breath of Life" (recorded under the name of Lorellei which she co-produced with Dean Evenson). It was with the album "Spiritus" that she poured out her heart, writing songs in English (rather than the mantras of her previous ashram life). Her poetry and powerful musicality were on display in this masterpiece recording. Many compared her voice to that of Enya or Loreena McKennett who were popular at the time. She did a west coast tour with the Soundings Ensemble but then moved back to Hawaii where she lived reclusively. She was deeply disappointed that this album didn't receive the popular acclaim that was hoped for and soon after that, she let her disappointment effect her health.

Later years[link]

Owing to an increasingly stressful home life, Singh Kaur left her husband and children in the late 1980s; and this crisis impacted on her state of health and the quality of her work. For this reason, the singer Wah was called in to double the vocal track on Blessings, the seventh recording in the Crimson Series. However, Singh Kaur soon regained her voice—though her health was beginning to decline—and continued to make recordings. It was after she left St. Louis and moved back to Tucson that she met Dean and Dudley Evenson of Soundings of the Planet, who befriended her and who subsequently produced 3 albums with her.

In the early 1990s, after listening to some Joni Mitchell recordings, Singh Kaur contacted her former producer, Liv Singh Khalsa of Invincible Music. She wanted to do another recording, and 'Wings of Love' was recorded in Phoeniz, Arizona, at the Invincible studios.

Responding to the invitation of a friend, Singh Kaur moved to Maui, Hawaii. Although she never ceased being a Sikh, she abandoned the turban, and took to wearing conventional clothing. She continued to write songs, sang in a rock band, and began to enjoy her new freedom. It was during this period she met her future husband, Keith Drew. He knew nothing of her musical past or talents, but saw her as a feisty and gorgeous redhead. While on Maui, Singh Kaur met a kindred musical spirit, Jaiia Earthschild, and they co-created, and recorded, many songs, which remain in Ms. Earthschild's personal collection. Singh Kaur returned to the U.S. mainland in 1998, ill with ovarian cancer, to work with Gary Stadler on "Fairy NightSongs".^[2] Singh Kaur also recorded the tracks for "This Universe," which was released after her death.^[2] She gave two farewell performances, one on Maui Island with her children, Guru Shabd and Guru Ardas Khalsa present, and one at the 3HO Ashram in Los Angeles. Before Singh Kaur returned to Hawaii, she gave her beloved Guild 12-string guitar and personal cassette and CD collection to Gary Stadler. Because she was very ill upon her return to Maui, she relocated to Caroline Graham Muir's house, since it was more easily accessible than the 3-story house that she and Keith shared. Despite her illness, she recorded several vocal tracks for Daniel Paul (tabla musician); she would get out of bed long enough to sing, and then lay down again. At her death, she was dressed in her favorite green velvet dress. Later, after she had been cremated, her friends chartered a boat; and, with 'Guru Ram Dass' playing over the boat's sound system, Singh Kaur's ashes were cast into the sea.

Discography[link]

• Songs of the Lord's Love, (Invincible Music, 1978) with Sat Nam Singh
• Sukhmani, Ashtpadi 6 (1979)
• Peace Lagoon (1979)
• Peace Lagoon II (1983) with Sahib-Amar Kaur Khalsa and Amar Singh Khalsa
• Joyful Vision (1983)
• Mera Man Lochai (1985)
• Aap Sahaee Hoaa (1986) with Amar Singh Khalsa
• Sadhana Suite (1986) with Amar Singh Khalsa
• Rakhe Rakhanhar (1986)
• Guru Ram Dass, Crimson Series 1 (Invincible Music, 1986) with Kim Robertson
• Mool Mantra, Crimson Series 2 (Invincible Music, 1986) with Kim Robertson
• Sat Nam Wahe Guru, Crimson Series 3 (Invincible Music, 1987) with Kim Robertson
• Har Har Mukande, Crimson Series 4 (Invincible Music 1988) with Kim Robertson
• Mender of Hearts, Crimson Series 5 (Invincible Music 1988) with Kim Robertson
• Imagine Peace, (Soundings of the Planet, 1988) with Dean Evenson (inspired by famous John Lennon's song, "Imagine")
• Ardas, Crimson Series 6 (Invincible Music 1989) with Kim Robertson
• Blessings, Crimson Series 7 (Invincible Music 1990) with Wah
• Wings of Love (Invincible Music, 1992)
• What Child is This (Soundings of the Planet, 1993) with Dean Evenson
• Spiritus: Breath of Life (Soundings of the Planet, 1996) recorded as “Lorellei”
• Fairy NightSongs (Sequoia Records, 1998) with Gary Stadler, Sahib-Amar Kaur Khalsa
• This Universe (released posthumously by Sequoia Records, 2005) with Gary Stadler

References[link]

Sources[link]

• “Interview,” Beads of Truth Magazine, II:17, Summer 1986, pp. 24–25.
• Gurudass Singh, “A Joyful Noise: Gurudass Singh explores 35 years of music in 3HO, Aquarian Times Magazine, 4:4, Winter 2005, pp. 66-71.
• Sat Kartar Kaur Khalsa, “Remembering Singh Kaur,”Aquarian Times Magazine, 4:4, Winter 2005, p . 72.
• Gurubanda Singh Khalsa, “Music: The Companion that Soothes Us and Moves Us,” The Man Called Siri Singh Sahib, eds. Sardarni Premka Kaur Khalsa, Sat Kirpal Kaur Khalsa, Los Angeles, Sikh Dharma, 1979, pp. 306–11.

External links[link]

• Singh Kaur's Soundings of the Planet label
• Singh Kaur's Spiritus album on amazon.com
• Singh Kaur's Bio and Discography on Sequoia Records
• Singh Kaur's Discography on Invincible Records
• Singh Kaur at Allmusic