The basis of Sikhism lies in the teachings of Guru Nanak and his successors.
Many sources claim Sikhism is monotheistic religion, while others call it a monotheistic and pantheistic faith. According to Eleanor Nesbitt, English renderings of Sikhism as a monotheistic religion “tend misleadingly to reinforce a Semitic understanding of monotheism, rather than Guru Nanak’s mystical awareness of the one that is expressed through the many. However, what is not in doubt is the emphasis on ‘one’.
In Sikhism, the concept of “God” is Waheguru considered Nirankar (shapeless), akal (timeless), and Alakh Niranjan (invisible). The Sikh scripture begins with Ik Onkar (ੴ), which refers to the “formless one”,[ and understood in the Sikh tradition as monotheistic unity of God.[ Sikhism is classified as an Indian religion along with Buddhism, Hinduism and Jainism, given its geographical origin and its sharing some concepts with them.[
Sikh ethics emphasize the congruence between spiritual development and everyday moral conduct. Its founder Guru Nanak summarized this perspective with “Truth is the highest virtue, but higher still is truthful living”.[
Concept of life
God in Sikhism is known as Ik Onkar, the One Supreme Reality or the all-pervading spirit (which is taken to mean God). This spirit has no gender in Sikhism, though translations may present it as masculine. It is also Akaal Purkh (beyond time and space) and Nirankar (without form). In addition, Nanak wrote that there are many worlds on which it has created life.[
The traditional Mul Mantar goes from Ik Oankar until Nanak Hosee Bhee Sach. The opening line of the Guru Granth Sahib and each subsequent raga, mentions Ik Oankar (translated by Pashaura Singh):
ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ॥
Transliteration: ikk ōankār sat(i)-nām(u) karatā purakh(u) nirabha’u niravair(u) akāl(a) mūrat(i) ajūnī saibhan gur(a) prasād(i).
“There is one supreme being, the eternal reality, the creator, without fear and devoid of enmity, immortal, never incarnated, self-existent, known by grace through the true Guru.”[
Worldly illusion
Māyā, defined as a temporary illusion or “unreality”, is one of the core deviations from the pursuit of God and salvation: where worldly attractions which give only illusory temporary satisfaction and pain which distract the process of the devotion of God. However, Nanak emphasised māyā as not a reference to the unreality of the world, but of its values.
In Sikhism,the influences of ego, anger, greed, attachment, and lust, known as the Five Thieves, are believed to be particularly distracting and hurtful. Sikhs believe the world is currently in a state of Kali Yuga (Age of Darkness) because the world is led astray by the love of and attachment to Maya. The fate of people vulnerable to the Five Thieves (‘Pānj Chor’), is separation from God, and the situation may be remedied only after intensive and relentless devotion.
Timeless truth
An Akali-Nihung Sikh Warrior at Harmandir Sahib, also called the Golden Temple
According to Guru Nanak the supreme purpose of human life is to reconnect with Akal (The Timeless One), however, egotism is the biggest barrier in doing this. Using the Guru’s teaching remembrance of nām (the divine Word or the Name of the Lord) leads to the end of egotism. Guru Nanak designated the word ‘guru’ (meaning teacher)[ to mean the voice of “the spirit”: the source of knowledge and the guide to salvation.[As Ik Onkar is universally immanent, guru is indistinguishable from “Akal” and are one and the same.
One connects with guru only with accumulation of selfless search of truth. Ultimately the seeker realizes that it is the consciousness within the body which is seeker/follower of the Word that is the true guru. The human body is just a means to achieve the reunion with Truth. Once truth starts to shine in a person’s heart, the essence of current and past holy books of all religions is understood by the person.
Liberation
Guru Nanak’s teachings are founded not on a final destination of heaven or hell but on a spiritual union with the Akal which results in salvation or Jivanmukti (liberation whilst alive), a concept also found in Hinduism. Guru Gobind Singh makes it clear that human birth is obtained with great fortune, therefore one needs to be able to make the most of this life.[
Sikhs believe in reincarnation and karma concepts found in Buddhism, Hinduism and Jainism.However, in Sikhism both karma and liberation “is modified by the concept of God’s grace” (nadar, mehar, kirpa, karam etc.) Guru Nanak states “The body takes birth because of karma, but salvation is attained through grace”.[To get closer to God: Sikhs avoid the evils of Maya, keep the everlasting truth in mind, practice Shabad Kirtan, meditate on Naam, and serve humanity. Sikhs believe that being in the company of the Satsang or Sadh Sangat is one of the key ways to achieve liberation from the cycles of reincarnation.
Power and devotion (Shakti and Bhakti)
Sikhism was influenced by the Bhakti movement, but it was not simply an extension of Bhakti. Sikhism, for instance, disagreed with some views of Bhakti saints Kabir and Ravidas.
Guru Nanak, the first Sikh Guru and the founder of Sikhism, was a Bhakti saint. He taught, states Jon Mayled, that the most important form of worship is Bhakti. Guru Arjan, in his Sukhmani Sahib, recommended the true religion is one of loving devotion to God. The Sikh scripture Guru Granth Sahib includes suggestions on how a Sikh should perform constant Bhakti. Some scholars call Sikhism a Bhakti sect of Indian traditions, adding that it emphasises “nirguni Bhakti”, that is loving devotion to a divine without qualities or physical form. However, Sikhism also accepts the concept of saguni, that is a divine with qualities and form. While Western scholarship generally places Sikhism as arising primarily within a Hindu Bhakti movement milieu while recognizing some Sufi Islamic influences,[ Indian Sikh scholars disagree and state that Sikhism transcended the environment it emerged from.
Some Sikh sects outside the Punjab-region of India, such as those found in Maharashtra and Bihar, practice Aarti with lamps during bhakti in a Sikh Gurdwara. But, most Sikh Gurdwaras forbid the ceremonial use of lamps (aarti) during their bhakti practices.[
While emphasizing Bhakti, the Sikh Gurus also taught that the spiritual life and secular householder life are intertwined. In Sikh worldview, the everyday world is part of the Infinite Reality, increased spiritual awareness leads to increased and vibrant participation in the everyday world. Guru Nanak, states Sonali Marwaha, described living an “active, creative, and practical life” of “truthfulness, fidelity, self-control and purity” as being higher than the metaphysical truth.
The 6th Sikh Guru, Guru Hargobind, after Guru Arjan martyrdom and faced with oppression by the Islamic Mughal Empire, affirmed the philosophy that the political/temporal (Miri) and spiritual (Piri) realms are mutually coexistent. According to the 9th Sikh Guru, Tegh Bahadur, the ideal Sikh should have both Shakti (power that resides in the temporal), and Bhakti (spiritual meditative qualities). This was developed into the concept of the Saint Soldier by the 10th Sikh Guru, Gobind Singh.
The concept of man as elaborated by Guru Nanak, states Arvind-pal Singh Mandair, refines and negates the “monotheistic concept of self/God”, and “monotheism becomes almost redundant in the movement and crossings of love”. The goal of man, taught the Sikh Gurus, is to end all dualities of “self and other, I and not-I”, attain the “attendant balance of separation-fusion, self-other, action-inaction, attachment-detachment, in the course of daily life”.[
Singing and music
Sikhs refer to the hymns of the Gurus as Gurbani (The Guru’s word). Shabad Kirtan is the singing of Gurbani. The entire verses of Guru Granth Sahib are written in a form of poetry and rhyme to be recited in thirty one Ragas of the Classical Indian Music as specified. However, the exponents of these are rarely to be found amongst the Sikhs who are conversant with all the Ragas in the Guru Granth Sahib.
Guru Nanak started the Shabad Kirtan tradition and taught that listening to kirtan is a powerful way to achieve tranquility while meditating; Singing of the glories of the Supreme Timeless One (God) with devotion is the most effective way to come in communion with the Supreme Timeless One.[The three morning prayers for Sikhs consist of Japji Sahib, Jaap Sahib and Tav-Prasad Savaiye.[Baptised Sikhs – Amritdharis, rise early and meditate and then recite all the Five Banis of Nitnem before breakfast.
Remembrance of the divine name
A key practice by Sikhs is remembrance of the Divine Name Vaheguru (Naam – the Name of the Lord). This contemplation is done through Nām Japna (repetition of the divine name) or Naam Simran (remembrance of the divine Name through recitation).[ The verbal repetition of the name of God or a sacred syllable has been an ancient established practice in religious traditions in India, however, Sikhism developed Naam-simran as an important Bhakti practice.
Guru Nanak’s ideal is the total exposure of one’s being to the divine Name and a total conforming to Dharma or the “Divine Order”. Nanak described the result of the disciplined application of nām simraṇ as a “growing towards and into God” through a gradual process of five stages. The last of these is sach khaṇḍ (The Realm of Truth) – the final union of the spirit with God.
Service and action
The Sikh Gurus taught that by constantly remembering the divine name (naam simran) and through selfless service, or sēvā, the devotee overcomes egoism (Haumai). This, it states, is the primary root of five evil impulses and the cycle of rebirth.[
Service in Sikhism takes three forms: “Tan” – physical service; “Man” – mental service (such as studying to help others); and “Dhan” – material service.[ Sikhism stresses kirat karō: that is “honest work”. Sikh teachings also stress the concept of sharing, or vaṇḍ chakkō, giving to the needy for the benefit of the community.[
Justice and equality
Sikhism regards God as the true king, the king of all kings, the one who dispenses justice through the law of karma, a retributive model and divine grace.
The term for justice in the Sikh tradition is “Niau”. It is related to the term “dharam” which in Sikhism connotes ‘moral order’ and righteousness. According to the Tenth Sikh Guru Guru Gobind Singh, states Pashaura Singh – a professor of Sikh Studies, “one must first try all the peaceful means of negotiation in the pursuit of justice” and if these fail then it is legitimate to “draw the sword in defense of righteousness”.Sikhism considers “an attack on dharam is an attack on justice, on righteousness, and on the moral order generally” and the dharam “must be defended at all costs”.The divine name is its antidote for all pain and vices. Forgiveness is taught as a virtue in Sikhism, yet it also teaches its faithful to shun those with evil intentions and to pick up the sword to fight injustice and religious persecution.
Sikhism does not differentiate religious obligations by gender. God in Sikhism has no gender, and the Sikh scripture does not discriminate against the woman, nor bar her from any roles.[ Women in Sikhism have led battles and issued hukamnamas.
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 Sikhism were established by ten gurus from 1469 to 1708. Each guru added to and reinforced the message taught by the previous, resulting in the creation of the Sikh religion. Guru Nanak was the first guru and appointed a disciple as successor. Guru Gobind Singh was the final guru in human form. Before his death, Guru Gobind Singh decreed in 1708, that the Gurū Granth Sāhib would be the final and perpetual guru of the Sikhs.[
Guru Nanak stated that his Guru is God who is the same from the beginning of time to the end of time. Nanak claimed to be God’s mouthpiece, God’s slave and servant, but maintained that he was only a guide and teacher.[Nanak stated that the human Guru is mortal, who is to be respected and loved but not worshiped. When Guru, or Satguru (The true guru) is used in Gurbani it is often referring to the highest expression of truthfulness – God.
Guru Angad succeeded Guru Nanak. Later, an important phase in the development of Sikhism came with the third successor, Guru Amar Das. Guru Nanak’s teachings emphasised the pursuit of salvation; Guru Amar Das began building a cohesive community of followers with initiatives such as sanctioning distinctive ceremonies for birth, marriage, and death. Amar Das also established the manji (comparable to a diocese) system of clerical supervision.[
Guru Amar Das’s successor and son-in-law Guru Ram Das founded the city of Amritsar, which is home of the Harimandir Sahib and regarded widely as the holiest city for all Sikhs. Guru Arjan was arrested by Mughal authorities who were suspicious and hostile to the religious order he was developing.[ His persecution and death inspired his successors to promote a military and political organization of Sikh communities to defend themselves against the attacks of Mughal forces.
The interior of the Akal Takht
The Sikh gurus established a mechanism which allowed the Sikh religion to react as a community to changing circumstances. The sixth guru, Guru Hargobind, was responsible for the creation of the concept of Akal Takht (throne of the timeless one), which serves as the supreme decision-making centre of Sikhism and sits opposite the Harmandir Sahib. The Akal Takht is located in the city of Amritsar. The leader is appointed by the Shiromani Gurdwara Pabandhak Committee (SPGC).
The Sarbat Ḵẖālsā (a representative portion of the Khalsa Panth) historically gathers at the Akal Takht on special festivals such as Vaisakhi or Hola Mohalla and when there is a need to discuss matters that affect the entire Sikh nation. A gurmatā (literally, guru’s intention) is an order passed by the Sarbat Ḵẖālsā in the presence of the Gurū Granth Sāhib. A gurmatā may only be passed on a subject that affects the fundamental principles of Sikh religion; it is binding upon all Sikhs.[The term hukamnāmā (literally, edict or royal order) is often used interchangeably with the term gurmatā. However, a hukamnāmā formally refers to a hymn from the Gurū Granth Sāhib which is a given order to Sikhs.
Language and script
The main language used in the scripture is known as Sant Bhāṣā, a language related to both Punjabi and Hindi and used extensively across medieval northern India by proponents of popular devotional religion (bhakti). The text is printed in Gurumukhi script, believed to have been developed by Guru Angad, but it shares the Indo-European roots found in numerous regional languages of India.[
Teachings
A group of Sikh musiciansat the Golden Temple complex
The vision in the Guru Granth Sahib, states Torkel Brekke, is a society based on divine justice without oppression of any kind.
The Granth begins with the Mūl Mantra, an iconic verse which received Guru Nanak directly from Akal Purakh (God). The traditional Mul Mantar goes from Ik Oankar until Nanak hosee bhee sach.Punjabi: ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ISO 15919transliteration: 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.Translation: One God Exists, Truth by Name, Creative Power, Without Fear, Without Enmity, Timeless Form, Unborn, Self-Existent, By the Guru’s Grace.[
As Guru
The Tenth Guru, Guru Gobind Singh, named the Sikh scripture Guru Granth Sahib as his successor, terminating the line of human Gurus and making the scripture the literal embodiment of the eternal, impersonal Guru, where Gods/Gurus word serves as the spiritual guide for Sikhs.[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.
The Guru Granth Sahib is installed in Sikh Gurdwara (temple); many Sikhs bow or prostrate before it on entering the temple. The Guru Granth Sahib is installed every morning and put to bed at night in many Gurdwaras. The Granth is revered as eternal gurbānī and the spiritual authority.[
The copies of the Guru Granth Sahib are not regarded as material objects, but as living subjects which are alive.[ According to Myrvold, the Sikh scripture is treated with respect like a living person, in a manner similar to the Gospel in early Christian worship. Old copies of the Sikh scripture are not thrown away, rather funerary services are performed.[
In India the Guru Granth Sahib is even officially recognised by the Supreme Court of India as a judicial person which can receive donations and own land.[ Yet, some Sikhs also warn that, without true comprehension of the text, veneration for the text can lead to bibliolatry, with the concrete form of the teachings becoming the object of worship instead of the teachings themselves.[
Relation to Hinduism and Islam
The Sikh scriptures use Hindu terminology, with references to the Vedas, and the names of gods and goddesses in Hindu bhakti movement traditions, such as Vishnu, Shiva, Brahma, Parvati, Lakshmi, Saraswati, Rama, Krishna, but not to worship. It also refers to the spiritual concepts in Hinduism (Ishvara, Bhagavan, Brahman) and the concept of God in Islam (Allah) to assert that these are just “alternate names for the Almighty One”.[
While the Guru Granth Sahib acknowledges the Vedas, Puranas and Quran,[ it does not imply a syncretic bridge between Hinduism and Islam,[ but emphasises focusing on nitnem banis like Japu (repeating mantra of the divine Name of God – Vaheguru), instead of Muslim practices such as circumcision or praying on a carpet, or Hindu rituals such as wearing thread or praying in a river.
Dasam Granth
The Dasam Granth is a Sikh scripture which contains texts attributed to Guru Gobind Singh. The major narrative in the text is on Chaubis Avtar (24 Avatars of Hindu god Vishnu), Rudra, Brahma, the Hindu warrior goddess Chandi and a story of Rama in Bachittar Natak.
The Dasam Granth is a scripture of Sikhs which contains texts attributed to the Guru Gobind Singh. The Dasam Granth is important to a great number of Sikhs, however it does not have the same authority as the Guru Granth Sahib. Some compositions of the Dasam Granth like Jaap Sahib, (Amrit Savaiye), and Benti Chaupai are part of the daily prayers (Nitnem) for Sikhs.[ The Dasam Granth is largely versions of Hindu mythology from the Puranas, secular stories from a variety of sources called Charitro Pakhyan – tales to protect careless men from perils of lust.
Five versions of Dasam Granth exist, and the authenticity of the Dasam Granth is amongst the most debated topics within Sikhism. The text played a significant role in Sikh history, but in modern times parts of the text have seen antipathy and discussion among Sikhs.[
Janamsakhis
The Janamsākhīs (literally birth stories), are writings which profess to be biographies of Nanak. Although not scripture in the strictest sense, they provide a hagiographic look at Nanak’s life and the early start of Sikhism. There are several – often contradictory and sometimes unreliable – Janamsākhīs and they are not held in the same regard as other sources of scriptural knowledge.
Observances
The Darbar Sahib of a Gurdwara
Observant Sikhs adhere to long-standing practices and traditions to strengthen and express their faith. The daily recitation of the divine name of God Vaheguru and from memory of specific passages from the Gurū Granth Sāhib, like the Japu (or Japjī, literally chant) hymns is recommended immediately after rising and bathing. Baptized Sikhs recite the five morning prayers, the evening and night prayer. Family customs include both reading passages from the scripture and attending the gurdwara (also gurduārā, meaning the doorway to God; sometimes transliterated as gurudwara). There are many gurdwaras prominently constructed and maintained across India, as well as in almost every nation where Sikhs reside. Gurdwaras are open to all, regardless of religion, background, caste, or race.
Worship in a gurdwara consists chiefly of singing of passages from the scripture. Sikhs will commonly enter the gurdwara, touch the ground before the holy scripture with their foreheads. The recitation of the eighteenth century ardās is also customary for attending Sikhs. The ardās recalls past sufferings and glories of the community, invoking divine grace for all humanity.[
The gurdwara is also the location for the historic Sikh practice of “Langar” or the community meal. All gurdwaras are open to anyone of any faith for a free meal, always vegetarian. People eat together, and the kitchen is maintained and serviced by Sikh community volunteers.[