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Sikhism summary

Learn about the beliefs and practices in sikhism.

Sikhism , Indian religion founded in the late 15th century by Nanak , the first of the Sikh leaders titled Guru. Most of the religion’s 25 million members, called Sikhs, live in the Punjab —the site of their holiest shrine, the Golden Temple, and the principal seat of Sikh religious authority, the Akal Takht. The Adi Granth is the canonical scripture of Sikhism. Its theology is based on a supreme God who governs with justice and grace. Every human being, irrespective of caste or gender, has the opportunity to become one with God. The basic human flaw of self-centredness can be overcome through proper reverence for God, commitment to hard work, service to humanity, and sharing the fruits of one’s labour. Sikhs consider themselves disciples of the 10 human Gurus; the Adi Granth assumed the position of Guru after the death of the last human Guru, Gobind Singh (1666–1708). Sikhs accept the Hindu ideas of samsara and karma . The dominant order of Sikhism, into which most Sikh boys and girls are initiated at puberty, is the Khalsa. The emblems of the Khalsa, called the Five Ks, are kes or kesh (uncut hair), kangha (a comb), kachha (long shorts), kirpan (a ceremonial sword), and kara (a steel bracelet).

Who are the Sikhs and what are their beliefs?

Visiting Professor, Union Theological Seminary, Association of Theological Schools

Disclosure statement

Simran Jeet Singh does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

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An updated version of this article was published on April 17, 2021 .

New Jersey’s first Sikh attorney general, Gurbir Singh Grewal, was a target of disparaging remarks in 2018. Two radio hosts commented on Grewal’s Sikh identity and repeatedly referred to him as “turban man.” When called out on the offensiveness of their comments, one of them stated, “Listen, and if that offends you, then don’t wear the turban and maybe I’ll remember your name.”

Listeners, activists and Sikhs around the country acted immediately by contacting the station to express their concerns. News outlets quickly picked up the story and the radio hosts were suspended .

Grewal is a practicing Sikh who maintains a turban and beard. Scholars and government officials estimate the Sikh American population to number around 500,000 . Nevertheless for many American Sikhs, such experiences are not uncommon. As a scholar of the tradition and a practicing Sikh myself, I have studied the harsh realities of what it means to be a Sikh in America today. I have also experienced racial slurs from a young age.

The bottom line is there is little understanding of who exactly the Sikhs are and what the believe. So here’s a primer.

Founder of Sikhism

To start at the beginning, the founder of the Sikh tradition, Guru Nanak was born in 1469 in the Punjab region of South Asia, which is currently split between Pakistan and the northwestern area of India. A majority of the global Sikh population still resides in Punjab on the Indian side of the border.

From a young age, Guru Nanak was disillusioned by the social inequities and religious hypocrisies he observed around him. He believed that a single divine force created the entire world and resided within it. In his belief, God was not separate from the world and watching from a distance, but fully present in every aspect of creation.

He therefore asserted that all people are equally divine and deserve to be treated as such.

To promote this vision of divine oneness and social equality, Guru Nanak created institutions and religious practices . He established community centers and places of worship, wrote his own scriptural compositions and institutionalized a system of leadership (gurus) that would carry forward his vision.

The Sikh view thus rejects all social distinctions that produce inequities, including gender, race, religion and caste, the predominant structure for social hierarchy in South Asia.

Serving the world is a natural expression of the Sikh prayer and worship. Sikhs call this prayerful service “seva,” and it is a core part of their practice.

The Sikh identity

In the Sikh tradition, a truly religious person is one who cultivates the spiritual self while also serving the communities around them – or a saint-soldier . The saint-soldier ideal applies to women and men alike.

In this spirit, Sikh women and men maintain five articles of faith, popularly known as the five Ks . These are: kes (long, uncut hair), kara (steel bracelet), kanga (wooden comb), kirpan (small sword) and kachera (soldier-shorts).

Although little historical evidence exists to explain why these particular articles were chosen, the 5 Ks continue provide the community with a collective identity, binding together individuals on the basis of a shared belief and practice. As I understand, Sikhs cherish these articles of faith as gifts from their gurus.

Turbans are an important part of the Sikh identity. Both women and men may wear turbans. Like the articles of faith, Sikhs regard their turbans as gifts given by their beloved gurus, and its meaning is deeply personal. In South Asian culture, wearing a turban typically indicated one’s social status – kings and rulers once wore turbans. The Sikh gurus adopted the turban , in part, to remind Sikhs that all humans are sovereign, royal and ultimately equal.

Sikhs in America

Today, there are approximately 30 million Sikhs worldwide , making Sikhism the world’s fifth-largest major religion.

After British colonizers in India seized power of Punjab in 1849, where a majority of the Sikh community was based, Sikhs began migrating to various regions controlled by the British Empire , including Southeast Asia, East Africa and the United Kingdom itself. Based on what was available to them, Sikhs played various roles in these communities, including military service, agricultural work and railway construction.

The first Sikh community entered the United States via the West Coast during the 1890s. They began experiencing discrimination immediately upon their arrival. For instance, the first race riot targeting Sikhs took place in Bellingham, Washington, in 1907. Angry mobs of white men rounded up Sikh laborers , beat them up and forced them to leave town.

The discrimination continued over the years. For instance, when my father moved from Punjab to the United States in the 1970s, racial slurs like “Ayatollah” and “raghead” were hurled at him. It was a time when 52 American diplomats and citizens were taken captive in Iran and tension between the two countries was high. These slurs reflected the racist backlash against those who fitted the stereotypes of Iranians. Our family faced a similar racist backlash when the U.S. engaged in the Gulf War during the early 1990s.

The racist attacks spiked again after 9/11, particularly because Americans did not know about the Sikh religion and conflated the unique Sikh appearance with popular stereotypes of what terrorists look like.

In comparison to the past decade, the rates of violence against Sikhs have surged after the election of President Donald Trump. The Sikh Coalition, the largest Sikh civil rights organization in the U.S., estimated in 2018 that Americans Sikhs were being targeted in hate crimes about once a week .

As a practicing Sikh, I can affirm that the Sikh commitment to the tenets of their faith , including love, service and justice, keeps them resilient in the face of hate. For these reason, for many Sikh Americans, like Gurbir Grewal, it is rewarding to maintain their unique Sikh identity.

Editor’s Note: This article was originally published in 2018.

• Discrimination
• Hate crimes
• Punjabi Sikhs
• Global perspectives
• Iran hostage crisis
• 9/11 (September 11)

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Origins and development of Sikh faith: The Gurus

There are currently about 24 million Sikhs worldwide. The majority live in the Indian state of Punjab. They regard Guru Nanak (1469–1539) as the founder of their faith and Guru Gobind Singh (1666–1708), the tenth Guru, as the Guru who formalised their religion. Religions and religious teachers do not exist in a vacuum: India, in the Gurus’ time, was ruled by Mughal emperors who were Muslim. Punjabi society was a mix of Muslims and Hindus.

The Sikh religion has evolved from the Gurus’ teachings, and from their followers’ devotion, into a world religion with its own scripture, code of discipline,  gurdwaras  (places of worship), festivals and life cycle rites and Sikhs share in a strong sense of identity and celebrate their distinctive history.

A central principle of the Gurus’ teaching is the importance of integrating spirituality with carrying out one’s responsibilities. Sikhs should perform  seva  (voluntary service of others) while at the same time practising  simaran  (remembrance of God). The ideal is to be a  sant sipahi  (warrior saint) i.e. a person who combines spiritual qualities with a readiness for courageous action. Guru Nanak, the first Guru, and Guru Gobind Singh, the tenth Guru, continue to feature prominently in Sikhs’ experience of their religion.

Who was Guru Nanak?

Guru Nanak was born in 1469 in Talvandi, a place now renamed Nankana Sahib, in the state of Punjab in present-day Pakistan. His parents were Hindus and they were Khatri by caste, which meant that they had a family tradition of account-keeping. The name ‘Nanak’, like Nanaki, his sister’s name, may indicate that they were born in their mother’s parents’ home, known in Punjabi as their  nanake . Guru Nanak’s wife was called Sulakhani and she bore two sons. Until a life-changing religious experience, Nanak was employed as a store keeper for the local Muslim governor.

One day, when he was about thirty, he experienced being swept into God’s presence, while he was having his daily bath in the river. The result was that he gave away his possessions and began his life’s work of communicating his spiritual insights. This he did by composing poetic compositions which he sang to the accompaniment of a  rabab , the stringed instrument that his Muslim travelling companion, Mardana, played. After travelling extensively Guru Nanak settled down, gathering a community of disciples (Sikhs) around him, in a place known as Kartarpur (‘Creator Town’).

A portrait of Guru Nanak (1469–1539), the first Sikh Guru, Durgashankar Pathak, Sarvasiddhāntattvacūḍāmaṇi (Crest-jewel of the Essence of all Systems of Astronomy), 19th century, traditional gouache and gold on paper ( The British Library )

Guru Nanak’s poems (or  shabads ) in the Guru Granth Sahib (scripture) give a clear sense of his awareness of there being one supreme reality ( ik oankar ) behind the world’s many phenomena. His  shabads  emphasise the need for integrity rather than outward displays of being religious, plus the importance of being mindful of God’s name ( nam ) and being generous to others through  dan  (pronounced like the English word ‘darn’) i.e. giving to others. His poems are rich in word-pictures of animals and birds and human activities such as farming and commerce.

The British Library holds a number of lithographs and manuscripts of much-loved stories of Guru Nanak’s life; these include the Vilaitvali  Janam-sakhi  and the more famous, beautifully illustrated B40  Janam-sakhi . (The word ‘ janam ’ means birth and ‘ sakhi ’ means testimony or evidence.) Some of the events recounted in the Janam-sakhis are miracles, despite the fact that Guru Nanak and his successors criticised miracle-working. The stories are written in such a way as to glorify the Guru; the anecdotes often convey a deeper message: for instance when Nanak asked a rich man to take a needle to heaven for him, so showing the futility of accumulating wealth.

Guru Nanak is seated under a tree with his travelling companion Mardana; standing before them is a rich money-lender whom the Guru had entrusted with a needle, requesting that it be returned to him in heaven. Having understood the futility of amassing wealth, the money-lender is shown with hands joined in supplication as he begs for the Guru’s forgiveness. Janam-sākhī , 1733 C.E. ( The British Library )

Guru Nanak’s importance results not just from his inspirational teaching but also from the practical basis he provided for a new religious movement: he established a community of his followers in Kartarpur and he appointed a successor, Guru Angad, on the basis of his devoted service. Guru Nanak is respected as ‘Baba Nanak’ by Punjabi Muslims as well as by Sikhs and Punjabi Hindus.

Each year Sikhs celebrate his birthday on the day of the full moon in November. Like other  gurpurabs  (festivals commemorating a Guru) it is marked by an  akhand path  (pronounced like ‘part’), a 48-hour, continuous, complete reading of the Guru Granth Sahib which ends on the festival morning. Commemorative events in 2019 celebrated the 550th anniversary of Guru Nanak’s birth.

What is the concept of Guru in Sikhism?

At first Nanak was called ‘Baba Nanak’, with ‘Baba’ being an affectionate term, like ‘grandfather’, for an older man. These days he is better known as Guru Nanak. Just as the word ‘Sikh’ means learner, so ‘Guru’ means teacher. Sikhs explain ‘Guru’ as meaning ‘remover of darkness’. The Gurmukhi script that is used for the Punjabi language has no capital letters, but in English the correct practice is to use a capital ‘G’ for Guru in the Sikh sense. There have been just ten human Gurus. Their lives spanned the period from Nanak’s birth in 1469 to the passing away of Guru Gobind Singh in 1708. Since then the Sikhs’ living Guru has been the Guru Granth Sahib, the sacred volume of scripture. The Guru Granth Sahib is much more than a book: it is believed to embody the Guru as well as containing compositions by six of the ten Gurus. The preeminent Guru (Nanak’s Guru) is God, whose many names include ‘Satguru’ (the true Guru) and ‘Waheguru’ (a name which began as an exclamation of praise).

Sikhs believe that all ten human Gurus embodied the same spirit of Guruship and that their different styles were appropriate to the differing circumstances in which they lived. Guru Nanak’s first four successors, Guru Angad Dev, Guru Amar Das, Guru Ram Das and Guru Arjan Dev, were also poets. Their compositions, together with Guru Nanak’s, became the basis of the Guru Granth Sahib. While their spiritual emphasis seamlessly continued Guru Nanak’s, each made a distinctive contribution to Sikh community life. Guru Angad formalised the Gurmukhi script in which the scripture is written. It was almost certainly developed from the shorthand that accountants used for keeping their accounts, as a simpler version of the script that is still used for the older language of Sanskrit.

Guru Amar Das made the  langar  a key feature of Sikh life: a shared vegetarian meal eaten by people of all ranks sitting together regardless of their social status. His other innovations included setting up a Sikh place of pilgrimage and appointing preachers to lead local Sikh congregations. His son-in-law and successor, Guru Ram Das appointed stewards-cum-missionaries to organise worship and collect offerings and he started the settlement which in due course was renamed Amritsar. Its name, meaning the pool of immortality, referred to the pool associated with the temple, Harmandir Sahib, that was completed in the time of the fifth Guru, Guru Arjan Dev. In 1604 Guru Arjan Dev installed in Harmandir Sahib the volume of scripture, his compilation of the poems of the first five Gurus plus works by other spiritual poets such as Kabir.

Guru Arjan Dev is also remembered as the first Sikh martyr. Following his death, the sixth Guru, his son Har Gobind, became a military leader. Similarly, the tenth Guru, Guru Gobind Rai, whose father Guru Tegh Bahadar is also remembered as a martyr, assumed a high military profile. The seventh, eighth and ninth Gurus, Guru Har Rai, Guru Har Krishan and Guru Tegh Bahadar, were not military leaders – in fact Guru Har Krishan passed away as a child. Guru Tegh Bahadar championed the brahmins of Kashmir who had appealed to him for help. He was put to death when he refused to become a Muslim.

According to tradition, Guru Gobind Rai became Guru Gobind Singh in 1699, when he called his followers together and initiated five men who volunteered their lives for him. These five (known as  panj piare  or five beloved ones), and all Sikhs who have been initiated in a similar way in the years since, make up the  Khalsa , the community that owes its allegiance to the Guru. Guru Gobind Singh received the  amrit  (holy water of initiation) from the  panj piare  and, like them, took the name ‘Singh’ (lion) in place of his earlier name.

A portrait of Guru Gobind Singh (1666–1708), the last in a lineage of ten human Gurus under which Sikhism flourished. Durgashankar Pathak, Sarvasiddhāntattvacūḍāmaṇi (Crest-jewel of the Essence of all Systems of Astronomy), 19th century ( The British Library )

Khalsa  initiates (known as  amritdhari  Sikhs) accept a daily discipline which includes having five identifying marks (the ‘five Ks):  kes  (hair i.e. not allowing hair or beard to be shortened or removed),  kirpan  (sword),  kachha  (shorts – usually nowadays worn under one’s outer clothing),  kangha  (comb) and  kara  (iron or steel bangle). Female initiates take the name ‘Kaur’ (literally ‘prince’). In practice, many Sikh parents give their children the names ‘Singh’ and ‘Kaur’, so these names do not mean that someone has been initiated.

Guru Gobind Singh incorporated his father, Tegh Bahadar’s, hymns in the Sikh scripture. Shortly before his death, he instructed Sikhs to regard the Granth (volume) as their Guru – hence its respectful title, Guru Granth Sahib. Guru Gobind Singh himself was a poet and his compositions are in another volume, the Dasam Granth.

Written by  Eleanor Nesbitt

Eleanor Nesbitt is Professor Emerita (Religions and Education) at the University of Warwick. Her ethnographic studies have focused on Christian, Hindu, Sikh and ‘mixed-faith’ families in the UK. She has published extensively on Hindu and Sikh communities. Her recent publications include:  Sikhism A Very Short Introduction  (2nd edn 2016, Oxford University Press) and (with Kailash Puri)  Pool of Life: The Autobiography of a Punjabi Agony Aunt  (2013, Sussex Academic Press). She is co-editor of  Brill’s Encyclopedia of Sikhism  and her forthcoming publication is  Sikh: Two Centuries of Western Women’s Art and Writing (2020, Kashi Books).

Originally published by The British Library .

Bibliography

Doris Jakobsh,  Sikhism , (Honolulu: University of Hawai’i Press, 2012).

Eleanor Nesbitt, (2nd edn.)  Sikhism: A Very Short Introduction  (Oxford: Oxford University Press, 2015).

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Home » Who are Sikhs? What is Sikhism?

Who are Sikhs? What is Sikhism?

A short overview explaining the basic beliefs and practices of followers of Sikhism

The Sikh community invites all people to join them in bringing about mutual understanding and deep respect for all people. 

Since Sept. 11th, Sikhs, like other Americans, have been grappling with grief and fear.  But their fear is not only about another assault from outside.  Many Sikhs have become victims of hate crimes because of their appearance.  Balbir Singh Sodhi, a Sikh American ( Balbir Singh Sodhi ), was killed on Sept.15 as a result of mistaken identity.  Across America, the only people who wear turbans are followers of the Sikh religion.  Sikhs are from Northern India (Punjab) and are neither Hindus nor Muslims.

Although Sikhism encourages self-defense, it pointedly teaches not to seek revenge or retribution, and teaches observers to be free of hatred. 

Sikhs at a Glance

• 99 percent of people wearing turbans in the U.S. are Sikhs from India
• Sikhs  have been in the U.S. for over 100 years
• There are roughly 700,000 Sikhs in the U.S. today
• Sikhism is the world’s fifth largest religion with 25 million adherents worldwide
• Sikhs believe in one God, equality, freedom of religion, and community service
• Sikhs cover their uncut hair with a turban
• The Sikh turban represents a commitment to equality and justice
• Sikhism is a distinct religion, separate from Hinduism and Islam

Sikhism  - The word Sikh (pronounced "sickh") means 'disciple' or 'learner.' The Sikh religion was founded in Northern India in the fifteenth century by Guru Nanak Dev Ji and is distinct from Islam and Hinduism.  Sikhism is monotheistic and stresses the equality of all men and women.  Sikhs believe in three basic principles; meditating on the name of God (praying), earning a living by honest means as well as sharing the fruits of one’s labor with others.  Sikhism rejects caste and class systems and emphasizes service to humanity. 

History and Beliefs

The almost 25 million Sikhs worldwide constitute the fifth largest religion in the world.  Despite almost a million Sikhs living in North America (USA and Canada), Sikhs are often confused as Arabs or Muslims. Sikhs arrived in North America in 1897 and played a pivotal role in the opening of the West and construction of the Panama Canal in 1904. In 1906, Sikhs established their first gurdwara , or place of worship, in the United States. 700,000 Americans and Canadians are Sikh and nearly every major city has a Sikh place of worship and community center.

The Sikh faith is five hundred years old. Guru Nanak, the founder of Sikhism, taught a message of love. He spoke of a universal God, common to all mankind, not limited to any religion, nation, race, creed, color, or gender. The Sikh religion is strictly monotheistic, believing in one supreme Creator, free of gender, absolute, all-pervading, and eternal. Sikhism views lfe not as a fall from grace, but a unique opportunity to discover and develop the divinity in each of us. Human rights and justice form a cornerstone of Sikh belief, and Sikh history features countless examples of Sikh Gurus and their followers making tremendous sacrifices for the cause of religious freedom and justice. More recently, Sikhs have been some of the most highly decorated soldiers of the British armed services during both World Wars. They played a significant role in the memorable battles of El Alamein in the Burma-China front and also in the allied assault in Italy. In India’s struggle for independence from the British, over two-thirds of all the Indians who were sentenced to life imprisonment or death were Sikh. This is in spite of the fact that Sikhs form less than two percent of India’s population

Guru Nanak surrounded by the successive 9 Guru's.

The Sikh Identity In 1699, the tenth and last living Sikh Guru, Guru Gobind Singh, summoned his followers to the town of Anandpur in Punjab; over 80,000 came. According to history, Guru Gobind Singh appeared before his people, flashed a naked sword, and demanded a head. He repeated his call until five Sikhs volunteered. These five individuals came from different parts of India and from different castes. To these five, and subsequently to many others on that historic day, Guru Gobind Singh bestowed a new discipline, a creed to his Sikhs. The Guru initiated these five in the new order of the Khalsa and then, in a dramatic and historic gesture, they in turn initiated him. On that day, he gave the Sikhs a unique identity which includes five articles of faith:

• unshorn hair as a gift of God and Guru and a mark of Sikh identity
• a small comb for the hair
• a steel bracelet which signifies a reality with no beginning and no end, and is also symbolic of a Sikh’s commitment to the ideals of his faith, much as wedding ring might indicate fealty and identity
• a sword indicative of resolve and commitment to justice, and
• knee-length breeches in keeping with the disciplined life-style of a Sikh

For the past 300 years, male Sikhs have been easily recognized by their long unshorn hair covered with a turban. Notably, in traditional Indian society only males of high caste or the elite, ruling class wore turbans. In requiring all Sikhs to don turbans, Guru Gobind Singh envisioned all individuals as noble. Sikh women adhere to the same life style, symbols, rules and conduct, but relatively few choose to wear turbans. Young Sikh boys, instead of wearing a turban, often cover their uncut hair, which is tied in a top-knot, with a simple piece of fabric.

Along with the aforementioned physical identifiers, Guru Gobind Singh went further in distinguishing Sikhs. In Indian society, an individual’s name reveals one’s caste and social status. Guru Gobind Singh freed Sikhs from the rigid caste system by ordering all Sikh males adopt the surname “Singh,” meaning a lion, and women use the surname “Kaur” meaning princess, thus shedding their caste identity. Each year, Sikhs worldwide commemorate and celebrate the historic events of Vaisakhi 1699 as a milestone in Sikh history when Guru Gobind Singh decreed the formation of the Khalsa and fashioned the nation of Sikhs.

The Sikh Scripture

Guru Gobind Singh (pictured to the right) also decreed an end to the line of Gurus in human form. The writings of the earlier Gurus were collated along with those of Hindu and Muslim spiritual figures whose teachings strongly resonated with Sikh beliefs. This collection of writings is known as Guru Granth Sahib , a uniquely ecumenical and eclectic collection of spiritual writings. For Sikhs, Guru Granth Sahib is the repository of all spiritual knowledge and authority. In temporal matters all authority rests with the Sikh community worldwide acting democratically and in mindful prayer with an awareness of the spiritual heritage which is embodied in the Guru Granth. Sikhs revere the ten Gurus, Guru Nanak to Guru Gobind Singh, because they delivered the divine word of the one, timeless God. The word “Guru” acquires, therefore, a very special meaning for Sikhs. It is reserved only for the ten Gurus who gave us the divine message and to this message contained in the Guru Granth Sahib.

The Gurdwara

The Sikh place of worship, or Gurdwara, is more than a place of worship. It has historically served as a refuge for the homeless and the destitute. Gurdwaras usually display the Nishan Sahib , a saffron-colored triangular flag bearing the khanda , the symbol of the Sikh faith. Visitors, irrespective of their religion, are offered shelter, comfort, and food. The prerequisites for entering a Gurdwara are removing shoes and covering one’s head with a handkerchief, scarf, or other cloth.

In a Gurdwara, no special place or seat may be reserved or set aside for any dignitary, as all are considered equals. The service consists of singing of the liturgy, as well as the exposition of Sikh history, tradition, and theology. Non-Sikhs are always welcome. Sikh gurdwaras all over the world usually run free community kitchens, which provide meals to all. These kitchens are run and funded by volunteers. In traditional Indian society, people of high and low caste were rigidly segregated. To combat this social problem, the Sikh community kitchen, or langar , requires everyone to sit side by side and eat together, thereby teaching the concept of equality by shattering all barriers of caste and class. Every major city in the United States and Canada has Sikh gurdwaras and they are open to all.

The Sikh Way of Life

Sikhism is a practical religion and Sikhs are a pragmatic people. The emphasis is on a leading a worldly, successful life as a householder and a contributing member of society, but with the mind attuned to an awareness of God. Sikhism rejects all distinctions based on caste, creed, gender, color, race, or national origin. For Sikhs, God is not found in isolation or by renouncing the world, but is attained as an active family member and member of one’s community. The word “Sikh” means student. Therefore, a Sikh is and remains a student of the meaning of life. The core values of Sikhism are derived from three equally important tenets: an honest living and an honest day’s work, sharing with others what God and life have given, and living life fully with an awareness of the divine within each of us. Sikhism enunciates a philosophical concept termed Miri-Piri, which means living a life with an active, strong sense of commitment to the world and humanity, governed and directed by a strong foundation and underpinning of spirituality. Thus, the Sikh ideal is to strike a perfect balance and integration of these two states of existence.

In matters that affect the Sikh community, Sikhs have throughout history followed a simple but effective mechanism whereby individual voices are heard and decisions reflect the current state of knowledge, information and technology. In all such matters, and in honor of the first five Sikhs who heeded the call of Guru Gobind Singh in 1699, the voice of the community is channeled through five initiated Sikhs selected and authorized to resolve issues and speak as the voice of the community. Sikhs believe that God and Guru pervade the congregation when five Sikhs act in mindful prayer. Decision making, thus, becomes a collective process. Sikhs do not have a priestly hierarchy with its associated ecclesiastical authority.

The Sikh faith is committed to the equality of women, and necessarily so, as it defines God as gender neutral, perhaps one of the few major world religions to do so. There is no activity in a gurdwara or within the community that is permitted to a man but not to a woman. There is no religious function from which women are barred at any time of their lives.

Dietary Restrictions Sikhs have no food taboos except those that stem from one simple injunction – a life of moderation in which we shun all that harms the body or the mind. Animal sacrifice is forbidden and so is the consumption of animals killed in such manner. This also means that all intoxicants – tobacco, alcohol or any mind altering “recreational” drugs – are forbidden.

Other Religions Sikhism recognizes the universal truths that underlie all human endeavors, religions, and belief systems, though people differ in how they institutionalize those beliefs into a code of conduct and a way of life. Much as Sikhs love their religion, Sikhism is equally respectful and accepting of other ways of life and beliefs. Sikhism asks a non-Sikh to discover and live the essential message and meaning of his or her own religion so that a Christian can become a better Christian, Jew a better Jew, Hindu a better Hindu, while a Sikh becomes a better Sikh. Adapted from “Sikhs and their Religion”  by Dr. IJ Singh and from SALDEF.org

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Yale Forum on Religion and Ecology

Overview Essay

Environmental Theology in Sikhism      

Dr. Rajwant Singh, Founder EcoSikh

“Creating the world, God has made it a place to practice spirituality”

(Guru Granth Sahib, p 1035)

See also “Sikhism and Caring for the Environment in Practice” by Dr. Rajwant Singh

The Sikh scripture declares that the purpose of human beings is to achieve a blissful state and be in harmony with the earth and all creation. It seems, however, that humans have drifted away from that ideal. The earth is today saturated with problems. It is agonizing over the fate of its inhabitants and their future. It is in peril as never before. Its forests are being denuded. A smoky haze envelops the cities of the world. Its lakes and rivers are being filled with urban and industrial pollution killing aquatic life. Human beings are exploiting human beings. There is a sense of urgency in all parts of the world, across ethnic, religious, and national boundaries. The demands of national economic growth and individual needs and desires are depleting the natural resources of the earth.

There is serious concern that the earth may no longer be a sustainable bio-system. The major crises facing the earth - the social justice crisis and the environmental crisis - together are heading the earth towards a disastrous situation. The social justice crisis is that of humanity's confrontation with itself and the environmental crisis is caused by humanity's confrontation with nature.

The social justice crisis is that poverty, hunger, disease, exploitation, and injustice are widespread. There are economic wars over resources and markets. The rights of the poor and the marginal are violated. Women constituting half the world's population are excluded from public decision-making, making them even more vulnerable in situations of conflict and crisis.

The environmental crisis caused by humanity's exploitation of nature is leading to the depletion of renewable resources, destruction of forests, over-use of land for agriculture and habitation. Today pollution is contaminating air, land and water. Smoke from industries, homes and vehicles fills the air. Industrial waste and consumer trash is affecting streams and rivers, ponds and lakes. Much of the waste is a product of modern technology; it is not biodegradable, not re-usable and its long-term consequences are unknown. The viability of many animal and plant species, and possibly that of the human species itself is at stake.

This crisis cries out for an immediate and urgent solution. The crisis requires a going back to the basic question of the purpose of human beings in this universe and an understanding of ourselves and the Divine creation.

We are called to the vision of Guru Nanak which is a world society comprising God- conscious human beings who have realized God. To these spiritual beings the earth and the universe are sacred; all life is unity, and their mission is the spiritualization of all. Guru Nanak laid the foundation of Sikhism in the late fifteenth century. His writings, those of other human Gurus who succeeded him, and other spiritual leaders, are included in the scripture - Guru Granth Sahib. Guru Granth has been the Guru and Divine Masterof the Sikhs since 1708, when Guru Gobind Singh declared that there would be no more human Gurus. Guru Nanak and his successors during their lifetime worked towards creating an ideal society that has as its basis spiritual awareness and ethical integrity. The name ‘Sikh’ means disciple or learner of the Truth.

Guru Nanak in his philosophy states that the reality that humans create around themselves is a reflection of their inner state. The current instability of the natural system of the earth - the external environment of human beings, is only a reflection of the instability and pain within humans. The increasing barrenness of the earth's terrain is a reflection of the emptiness within humans.

The solution to problems manifest in our world lies in prayer and accepting God's hukam. It is difficult to translate certain Sikh concepts accurately. Hukam is one such concept - it may be best described as a combination of God's will, order, or system. With an attitude of humility, and surrender to the Divine Spirit, conscientious human beings can seek to redress the current crises of the environment and of social justice. In the Sikh way this is done through the guidance of the Guru, who is the Living Perfection of Divine Wisdom. A Sikh theologian, Kapur Singh, explains that Sikhism has three postulates implicit in its teachings:

One, that there is no essential duality between spirit and matter. Two, that humans have the capacity to consciously participate in the process of spiritual progression. Three, the highest goal of spiritual progression is harmony with God, while remaining earth- conscious, so that the world itself may be transformed to a spiritual plane of existence.

UNITY OF SPIRIT AND MATTER AND INTERCONNECTEDNESS OF ALL OF CREATION

The Sikh view is that spirit and matter are not antagonistic. Guru Nanak declared that the spirit was the only reality and matter is only a form of spirit. Spirit takes on many forms and names under various conditions.

“When I saw truly, I knew that all was primeval. Nanak, the subtle (spirit) and the gross (material) are, in fact, identical.” (Guru Granth Sahib, page 281)

That which is inside a person, the same is outside; nothing else exists; By divine prompting look upon all existence as one and undifferentiated; The same light penetrates all existence. (Guru Granth Sahib, page 599)

The chasm between the material and the spiritual is in the minds of humans only. It is a limitation of the human condition that spirit and matter appear as duality, and their unity is not self-evident.

The material universe is God's creation. Its origin was in God and its end is in God; and it operates within God's Hukam or Divine Will. Guru Nanak declares that God alone knows the reasons for and the moment of earth's creation. The origin of the universe is unknowable. The act of creation itself, the creation of the primeval atom, was instantaneous, caused by the Will of God.

Further descriptions of the universe and its creation in Sikh scripture are remarkably similar to recent scientific speculation about the universe and its origin. One of the basic hymns in the Sikh Scripture describes the indeterminate void before the existence of this universe. (See Appendix 1.0) Guru Nanak speaks of innumerable galaxies, of a limitless universe, the boundaries of which are beyond human ability to comprehend. God alone knows the extent of creation. (Appendix 3.0) God created the universe and the world, for reasons best known to Her. And being the results of God's actions all parts of the universe are holy. God is an all-pervasive being manifest through various elements of creation. (Appendix 4.0)

Having created this universe and the world, God directs them. All actions take place within God's hukam. God alone knows how and why. God, however, not only directs this vast and massive theater, but also watches over with care and kindness-the benign, supportive parent!

Men, trees, pilgrimage places, banks of sacred streams, clouds, fields. Islands, spheres, universes, continents, solar systems. The sources of creation, egg-born, womb-born, earth-born, sweat-born, oceans, mountains and sentient beings.

He, the Lord, knows their condition, O Nanak. Nanak, having created beings, the lord takes care of them all. The creator who created the world, He takes thought of it as well. (Guru Granth Sahib, page 466)

The world, like all creation, is a manifestation of God. Every creature in this world, every plant, every form is a manifestation of the Creator. Each is part of God and God is within each element of creation. God is the cause of all and She is the primary connection between all existence.

“The Creator created himself…… And created all creation in which he is manifest. You Yourself the bumble-bee, flower, fruit and the tree. You Yourself the water, desert, ocean and the pond. You Yourself are the big fish, tortoise and the Cause of causes. Your form can not be known (Guru Granth Sahib page 1016)

In the world God has created She has also provided each species and humans with means of support and nurturing.

In Sikh beliefs, a concern for the environment is part of an integrated approach to life and nature. As all creation has the same origin and end, humans must have consciousness of their place in creation and their relationship with the rest of creation. Humans should conduct themselves through life with love, compassion and justice. Becoming one and being in harmony with God implies that humans endeavor to live in harmony with all of God's creation.

The second postulate is that humans, practicing a highly disciplined life, while remaining active in the world, are capable of further spiritual progression. It is important that Sikhs retain the primacy of spirit over matter, while it is desirable that they do not deny matter or material existence. It is not required that humans renounce the world. They must maintain their life in the world and uphold all responsibilities in the world. Humans should be renouncers of plenty and maintain a simple life. Further spiritual progress fundamentally starts with an individual conquering himself/herself with the guidance of the Guru. (Appendix 6.0) The emphasis is on mastery over the self and the discovery of the self; not mastery over nature, external forms and beings. Sikhism teaches against a life of conspicuous, wasteful consumption. The Guru recommends a judicious utilization of material and cultural resources available to humans.

Then why get attached to what you will leave behind. Having wealth, you indulge in pleasures bout, From that, tell me, who will bail you out? All your houses, horses, elephants and luxurious cars, They are just pomp and show, all totally false. (Guru Granth Sahib)

The Gurus taught humans to be aware of and respect the dignity in all life, whether human or not. Such a respect for life can only be fostered where one can first recognize the Divine spark within oneself, see it in others, cherish it, nurture and fulfill it.

This little shrine of the human body! This great opportunity of life! The object is to meet the Beloved, thy Master! (Guru Granth Sahib)

SPIRITUAL DISCIPLINE

Humans  have  the  capability  to  further  their  spiritual  progression  through  conscious choice and it is important to identify the method by which they might do so. The method suggested by Guru Nanak is one of spiritual discipline, meditation & prayer, and sharing. Sikhism emphasizes mastering five negative forces: Lust, Anger, Worldly or Materialistic Attachment, Conceit and Greed. These together constitute what Sikhs term Haumai - “I am-ness.” Mastering haumai is achieved by developing five positive forces: Compassion, Humility, Contemplation, Contentment and Service (seva) without expecting any material or spiritual reward. The guiding principles are Love and Forgiveness. Every decision in life has to be based on Rationality and a personal code of ethics. Guru

Nanak's philosophy of values inspires the individual to transcend his/her existencethrough this spiritual discipline. Sikh religion preaches strong family involvement. A person pursuing this spiritual discipline must also work to create an atmosphere for other members of the family to progress spiritually.

THE IDEAL SIKH – ONE WITH THE INTENSE DESIRE TO DO GOOD

The third postulate is that the true end of the human beings is in their emergence as God- conscious beings, who remain aware of the earth and operate in the mundane material world, with the object of transforming and spiritualizing it into a higher plane of existence. In this spiritual state individuals are motivated by an intense desire to do good, transforming their surroundings.

Through a life based on the method prescribed by the Gurus humans may achieve a higher spiritual state. Such truly emancipated, valiant and enlightened spirits (jivan- mukta, brahma-gyani) become the true benefactors of humanity and the world around them. Such an individual would not exploit another human or sentient being, as each is a manifestation of the eternal and the supreme. In this God-conscious state they see God in all and everything.

“I perceive Thy form in all life and light; I perceive Thy power in all spheres and sight.” (Guru Granth, page 464)

Spiritualization is a liberation from material compulsions and attractions. It means an awareness of the Cosmic Order and striving towards the execution of Divine Will. So, the spiritualized human is creative and constructive. Therefore a Sikh life is a life of harmony with other individuals with other beings and other forms. For an enlightened individual the world has only one purpose - to practice spirituality. That is the ultimate objective of all humans.

Such a person is involved in human problems and society and has to prove his or her effectiveness there. Such a person lives with a mission - and works for the emancipation of all. A true Sikh is for individual human rights, the environment, and justice for all.

“The God-conscious person is animated with an intense desire to do good in this world.” (Guru Granth Sahib, page 273)

Header photo: Sikhs inside The Golden Temple, Amritsar, India

The Sikhism Religion History and Development Essay

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Introduction

Development of sikhism, practices of schism.

The Sikhism religion developed at a critical time and place in history. It is believed that this enabled the religion to grow rapidly. Since it was developed, the religion has grown to have more than 20 million followers all over the world. This paper will discuss the factors that lead to the development of the Sikhism religion.

This is one of the youngest religions in the world. The religion is estimated to be around 500 years old. The religion is referred to as an ethnic religion since it is not widely practiced. It was developed by Guru Nanak in the early 1500s. During this time, Islam and Hindu were the main religion in Punjab area. The political system at this time had been unjust and very corrupt. It had been at this time that the Punjab region had been going through a transition (Brodd & Sobolewski 2009). It was believed that the religious leaders of the Hindu and Islam religions had been engaging in corruption and also viewed their respective religions as being superior. This caused the Punjab region to be divided along religious lines. Castes and sectarianism were also some of the major reasons behind the inequalities in the Punjab region.

Guru Nanak Dev Ji at this time tried to foster unity in the area by his simple teachings. Guru Nanak believed that all people were created by one creator regardless of their religious views. However, the teachings Guru Nanak were different from the two dominant religions that were Hindu and Islam. Guru Nanak also encouraged his followers not to bow down to anyone but the almighty and the Gurus who were the religious leaders (Dalton 2006).

The Gurus preached that all people should be devoted to God. They also preached that all people are equal regardless of the religious views, race, gender and age. They also believed that trust and honesty were the most important virtues that all human being should posses. They encouraged their followers to be feeding the hungry and helping the poor.

The first disciple of Guru Nanak had been his elder sister by the name Bibi Nanki. There were other nine Gurus. They include; Guru Angad Dev who served as Guru from the year 1539 to the year 1552. Guru Amar Das was the next in line and served from the year 1552 to the year 1574. In the year 1574 another Guru by the name of Ras Das took over and served until the year 1581. Guru Arjan Dev then took over in the year 1581 and served until the year 1606. The sixth Guru went by the name Hargobind and served as Guru from the year 1644 to the year 1661.

The seventh Guru was known as Guru Har Raj and served till his death in the year 1661. Guru Har Krishan was the youngest Guru to ever serve. He was made Guru at a tender age of five. However, he only served for three years and died aged eight years due to a small pox infection. Guru Tegh Bahadur was crowned Guru following the untimely dearth of Guru Har Krishan in the year 1964. The last guru by the name of Guru Gobind Singh served from the year 1675 and died in 1708 (Bingham 2008).

The Gurus contributed to growth of Sikhism and to some the practices that Sikhs practice. A Guru served until his death.

Place of worship

The Sikhs place of worship is called Gurdwaras which can be translated in English to mean the house of the Guru. While in the Gurdwaras the Sikhs will pray and sing hymns from their holy book. At the end of the service the Sikhs take Karah Prasad which is a form of sacramental food. By taking the sacramental, food the Sikhs practiced equality (Hopfe & Woodward 2012).

There holy book is referred to as Guru Granth Sahib. The book has hymns that praise God and offer moral guidance to the Sikhs.

Sikhs believe that they should avoid some vices that create barriers between themselves and God. They are referred to as the five deadly evils. They include, anger, covetousness, desire, pride and attachment to worldly things.

The religion has several festivals that are celebrated after every year. The festival of the Gurus is the most common festival. Sikhs celebrate this festival to remember their ten Gurus. Another festival by the name Baisakhi is celebrated after the harvest season. Diwali is celebrated to commemorate the day Guru Hargobind together with some Hindu kings were released from Gwalior. On the 13 th January of every year the Sikhs celebrate the Lohri festival after the harvest of the Rabi crop (Hopfe & Woodward 2012).

The Sikhism religion developed at a time when the Punjab region had been going through a transition. This had divided the region along religious lines as the religious leaders of the Islam and Hindu religions were corrupt. It was at this time that Guru Nanak came in and preached peace and stressed that all people were equal regardless of their religious views. This helped foster unity in the region as well and more people started practicing Sikhism.

Bingham, J. (2008). Sikhism . North Mankato, Minn: Smart Apple Media.

Brodd, J., & Sobolewski, G. (2009). World religions: a voyage of discovery . Winona, MN: Saint Mary’s Press.

Dalton, D. (2006). Sikhism . Hauppauge, NY: Barrons Educational Series, Inc..

Hopfe, L. M., & Woodward, M. R. (2012). Religions of the world . Boston: Pearson.

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Bibliography

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The Sikh Way of Life and the Guru's Teachings

Gurmat Principles The Guide to Sikh Living

• Life and Culture
• Sacred Scriptures

The life of every Sikh has both personal and panthic , or communal, elements. For a devout Sikh, the secular life ( Miri ) incorporates standards of spiritual living ( Piri ). The Sikh way of life follows gurmat , principles taught by the ten gurus over a period of three centuries. Regardless of initiation status, a Sikh is to adhere to the conventions of the Sikh code of conduct from the time of birth and throughout all of life until death. Sikhs are to congregate with the like-minded company and when meeting, greet one another saying, " Waheguru ji ka Khalsa - Waheguru ji ki Fateh ," or "Khalsa belongs to God - Victory belongs to God".

Communal Aspects of Sikh Life

A Sikh's public life and responsibilities include:

• Obligation - serving the collective consciousness and community of Sikhs.
• Initiation - duty to live as a committed member of the Sikh Community.
• Discipline - be subject to reprimand for default of commitments of Initiation.
• Fundamentals - responsibility to live according to Sikh principles.
• Appeals - petitions are made to Akal Takat, the seat of religious authority for all Sikhs.

Personal Aspects of Sikh Life

The individual Sikh’s private life incorporates:

• Worship – meditating on God, and reading from the sacred scripture of Guru Granth .
• Living - abiding by the teachings of the ten gurus and instruction of Guru Granth.
• Employment - earning an honest income, and considering the sharing of earnings and engaging in voluntary, selfless, service, to be an offering to the Guru.

Sikh Religion and Worship

• A Sikh believes in, and worships only one God .
• A Sikh regards the succession of ten gurus, and the written word of the Guru Granth, a channel through which divine light manifests as salvation.
• Sikhs worship in the gurdwara, congregating with spiritual companions, and communing with God, by singing divine hymns selected from the Guru Granth.
• Sikhs perform ardas , a formal prayer , and read from Guru Granth before embarking on important endeavors.
• The uniqueness of Sikhism is upheld without any derogatory attitude towards others, or belittling of others faith.

Daily Practice of the Sikh

The daily worship schedule of a Sikh is:

• Wake up three hours before dawn and bathe.
• Contemplate one God, repeating the name Waheguru until daybreak.
• Morning - Japji Sahib, Jap Sahib, Tev Prasaad Swaye.
• Evening - Rehraas.
• Bedtime - Kirtan Sohila.
• Utter a prayer after morning and evening nitnem .
• Study and learn to read, and to write the Gurmukhi script .
• Make a habit of reading from the scripture of the Guru Granth daily endeavoring to complete an entire reading every few months, or according to ability.

Family Life of the Sikh

The gurus taught the value of family life by example.

• A Sikh is customarily wedded to another Sikh.
• Sikhs are not to abort or kill an unborn or newborn baby, nor keep company with killers of a child.
• A Sikh child is named according to the Sikh manner.
• A Sikh respects a child's hair and keeps it unaltered and intact.
• Along with general education and studies, children receive tutoring in Sikhism.
• All Sikhs are to learn Gurmukhi script.
• Sikhs may study other faiths.
• A Sikh maintains intimate relations with a husband or wife only. Relationships with others are regarded as being the same as that of a parent, sibling, or child.

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Sikh Attire and Appearance

The required dress code for a Sikh is kachhera, an undergarment, and turban . A Sikh woman may opt to tie turban, but veiling her face and cloaking her body is considered improper. Earrings, nose rings, and other such ornamental piercings, are prohibited.

A Sikh keeps every hair on the head, face, and entire body intact and completely unaltered.

Sikhism does not condone:

• Wearing a sacred thread.
• Sporting a tuft of hair.
• Shaving the head in observance of the dead.
• Wearing a necklace of herbs picked from a grave site.
• Painting a ritual mark on the forehead

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Sikh Conduct and ​Comportment in Gurdwara:

Sikhs cover the head and go barefoot in the presence of the Guru Granth. Shoes may not be worn inside a gurdwara , or anywhere the Guru Granth is present, except when transporting the Guru Granth outside.

No one entering a gurdwara may possess tobacco or any kind of intoxicant.

More: All About the Sikh Gurdwara

Prohibitions

A Sikh, regardless of initiation status, does not smoke or otherwise use tobacco in any form, or indulge in other intoxicants including:

• Opium and narcotics.
• Other addictive substances.
• Beer, wine or other liquor.
• Marijuana, hemp, bhang and other cannabis products.

A Sikh avoids dishonest associations, gambling, and stealing.

More: Code of Conduct FAQ: Is Medical Marijuana OK for Sikhs? What Does Gurbani Say About Marijuana Use (Bhang)?: In Depth Insights

Customs Which Are Not in Accordance With the Gurus' Teachings

A Sikh reveres only the scripture of Guru Granth. Reading books of other religions is permissible for study purposes. A Sikh is to disregard and give no credence to:

• Observance of gender bias, caste, status, or lineage.
• Conjuring, incantations, charms, or clairvoyance.
• Superstition, divination, omens and oracles.
• Auspicious dates, horoscopes, or astrology.
• Ritualistic worship, feasting, or fasting on particular dates.
• Offering food to ancestors or for the deceased.
• Grave markers, monuments, or cremation sites.
• Idolatry, or ceremonial lighting of lamps or candles.
• Pilgrimages, places, or scriptures sacred to other faiths.
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Festival of lights, ramchandar returns, diwali in the sikhs.