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Sikh Religious Practices

Sikh way of life is said to have been stripped of complications: no myths, no jargon, no rituals and no exploitation of human by another human in the name of religion.

Please read the appopriate pages from Pat Fisher to explore to Sikh religious practices and the contemporary Sikh community.

Sikh spirituality is inclined towards the inner virtue. Here is a quote that points to what happens in “Sikh spirituality”: “Let self-control be the furnace, and patience the goldsmith. Let understanding be the anvil, and spiritual wisdom the tools. With the Fear of God as the bellows, fan the flames of tapa, the body’s inner heat. In the crucible of love, melt the Nectar of the Name, and mint the True Coin of the Shabad, the Word of God. Such is the karma of those upon whom He has cast His Glance of Grace.”

Towards this the Sikh is required to undertake the following observances:

A. Disciplined Life

1. Wake up early in the morning.

2. Bath and cleanse the body and mind.

3. Engage in family life and address your responsibilities within & outside the family.

4. Earn a living through earnest means.

5. Undertake to help the less well off with monetary or/and physical help.

6. Exercise your responsibilities to the community and take active part in the maintenance and safeguard of the community.

B. Personal Regulations

1. Wear the 5 K’s: Long and uncut hair (kes) and a turban to protect the hair on the head; small comb (kangha) to be used twice daily to keep the hair in clean and healthy condition; wear an underwear (kachcha) in the form of short to exercise self-control; wear a steel slave bangle (kara) on the dominant arm to remind the Sikh to always remember the Guru before undertaking any action; and wear a short dagger (kirpan) to remind the Sikh that he is to defend the weak.

2. Meditate by reciting and singing God’s names. Remembrance of God is central practice.

3. Wash your mind clean with selfless service (sewa) to the community by doing manual work at the Gurudwara by cleaning the dishes, washing the floors, painting the walls; working in Community Centres.

4. Practice Truth at all times.

5. Be kind and merciful to others: Kindness is a virtue that the Sikhs have been asked to exercise at all times. The Gurus have shown on many occasion how to practise and live a life of kindness.

6. Become a Gurmukh, a Sikh of good deeds, by doing Good deeds.

C. Community Practices

1. Organise Gurdwaras. Sikhs are expected to setup places of worship called Gurdwara where services need to be held in the morning and evening. Gurdwaras were earlier known as dharmasalas. Today the Gurudwaras are house of the Guru – Guru Granth Sahib, Nishan Sahib (Safron Flag) and a langar.

2. Gurdwaras provide space to listen to the word; there Sikhs can listen and learn of the Rahit – Sikh beliefs and practices; Sikhs are provided with an opportunity for congregational singing of the name; this also provides space to meet the fellow Sikhs; and an opportunity to provide charity.

3. Sikhs adopted three festivals of the Hindus – Vaisakhi (Spring Festival), Diwali (Fall Festival), and Holi (Winter Festival) – and continue to celebrate.

4. Sikhs also celebrate great days connected with the Gurus – birthdays of Guru Nanak and Guru Gobind Singh; martyrdom days of Guru Arjun and Guru Teghbahdur are remembered.

5. Sikh men have “Singh” (Lion) as the suffix of their names while women take “Kaur” (Princess).

D. Baptism Ceremony

1. Baptism, known as Amrit Ceremony, is necessary to join the Khalsa Panth, community of the pure or committed Sikhs. Guru Gobind Singh initiated the practice with the establishment of the order of the Khalsa in 1699.

2. The Amrit ceremony (baptism) is held in the presence of the Guru Granth Sahib. Five baptized Sikhs known for their piety, all wearing the five symbols – Kes, Kangha, Kachcha, Kara, and Kirpan – sit in front of the Guru Granth Sahib.

3. One of the five explains the principles of Sikhism to those who want to be baptized. After the candidates have signified their acceptance, one of the five offers prayers (ardas). Then the five will sit round an iron-vessel containing fresh water andsweets.

4. More prayers are recited while the one who recite stirs the water with a double-edged sword, a Khanda, which he holds in his right hand. After recitation is over, the five initiators stand up, holding the vessel in their hands. Each one of them then offers prayer for the nectar just prepared.

5. As each candidate receives five handfuls of Amrit (holy water), which he drinks declaring, "Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh", meaning, khalsa belongs to God, to God belongs victory.

6. The baptised then will become an Amritdhari.

Questions to Explore:

1. Outline the major Sikh practices and explain them in detail.

2. Describe the Amrit ceremony and discus its significance for the development of the Sikh Community.

3. What are the Sikh festivals? From where and why did they originate? Explain your answer in detail.

4. How do the Sikhs achieve the “inner spiritual virtues”? Explain with examples your answer.

Sikh Beliefs

Please read “Central Beliefs” in Pat Fisher’s pages 444-447.

Sikh beliefs are very simple and straightforward. The major focus is on the devotion to God. But Sikhs do not consider Sikhism as the only way to God! Sikhs are expected not consider the Hindu or the Muslim as their enemy while developing and practicing their faith. Below are some that you need to remember about Sikh beliefs:

A. God

1. God is one and formless.

2. God is the creator and sustainer of the Universe.

3. God is eternal; God is not born, nor will God die.

4. God is omnipotent, omnipresent, and omniscient.

B. Equality

1. All human beings are equal.

2. People of all religions and races are welcome in Sikh Gurdwaras.

3. Women have equal status with men in religious services and ceremonies. [Does that mean all is well among Sikhs when it comes to “man-woman relationship”?]

C. Birth and Death

1. After a person dies, his soul is born again in another body, human or animal depending on the accumulated karma.

2. Human life is supreme and it is through this life that we can achieve oneness with God.

3. Finding God takes us out of this samsara, the life cycle.

D. Non-Violence (Ahimsa)

1. Sikhs are a peace loving people and stand for truth and justice.

2. Guru Gobind Singh: "It is right to use force as a last resort when all other peaceful means fail."

On the basis of these beliefs the Sikhs have evolved the following four basic principles for living a good life and leaving the life cycle are:

A. Naam Japna or Simran (Meditation)

1. One of the basic principles for living a good life.

2. Simran helps you get closer to God.

3. Simran brings a peace of mind.

B. Kirat Karni (Work)

1. The second basic principle for living a good life is a productive work.

2. Sikhs should only accept what they have earned by honesty and hard work.

3. Sikhs shouldn't take away what rightfully belongs to others.

4. Guru Nanak said: "Taking away other's right is as sinful as pork to a Muslim and beef to a Hindu." Work!

C. Wand Chakna (Charity)

1. Sikhs should give to the poor and needy in the form of charity.

2. Sikhs should share with others. Sharing is an important religious virtue expressed in the langer, the community kitchen

D. Sewa (Service to Humanity and God)

1. Sewa is a major part of Sikhism and many people do it at the Gurdwara.

2. Sikhs are expected to see the Guru in every one and serve them. [This is somewhat similar to Mother Teresa’s! Mother Teresa saw Jesus in the poor and the marginal!]

3. Read about Seva Panthis in page 445 of Fisher. Also read about Bhai Kanahia in the same page.

Questions to Explore:

1. What do you learn about “everyday Sikhism” from Pat Fisher’s interview with Inderpreet Kaur? (Read page 446 of Fisher for the interview!)

2. Discuss the main beliefs of a Sikh practitioner.

3. Write short notes on the following: a. Langer; b. Seva Panthis; c. Five K’s of the Sikhs; d. Guru Granth Sahib; and e. Gurdwara.

Guru Granth Sahib – Sacred Scriptures

You may able to read the Sikh Scriptures online by clicking on the following website:
http://www.gurbanifiles.org/translations/English

1. Sikh Sacred Scriptures are known the Guru Granth Sahib (or Adi Granth, meaning the original book).

2. It is unique among the world's great scriptures containing writings of not only Sikh Gurus but also writings from people of other faiths. A list of all the contributors of this great scriptures containing around 3,384 verse are found in the following website: http://www.sikhs.org/granth.htm

3. It is considered the Supreme Spiritual Authority and the current Guru, the head of the Sikh religion.

4. Sikhs consider this Holy Book with utmost reverence both in Sikh homes and the Gurudwara.

5. Sikhs reject idol worship. Hence their respect and adoration for the Holy Book should not be considered as idol worship.

6. Guru Granth Sahib is a collection of devotional hymns and poetry, which proclaims God. The emphasis in these sacred writings is “meditation on the True Guru (God)”. There is also a great stress on “moral and ethical” living that would eventually lead to union with God.

7. The writings here are supposed to be in a chronological order!

Below you will find a quote from the beginning of this Sacred Book to get a flavour of this book – for easy reading I have omitted the numbers:

“By thinking, He cannot be reduced to thought, even by thinking hundreds of thousands of times. By remaining silent, inner silence is not obtained, even by remaining lovingly absorbed deep within… Some, by His Command, are blessed and forgiven; others, by His Command, wander aimlessly forever. Everyone is subject to His Command; no one is beyond His Command. O Nanak, one who understands His Command, do [edited] not speak in ego. Some sing of His Power-who has that Power? Some sing of His Gifts, and know His Sign and Insignia. Some sing of His Glorious Virtues, Greatness and Beauty. Some sing of knowledge obtained of Him, through difficult philosophical studies. Some sing that He fashions the body, and then again reduces it to dust. Some sing that He takes life away, and then again restores it. Some sing that He seems so very far away. Some sing that He watches over us, face-to-face, ever-present. There is no shortage of those who preach and teach… The Great Giver keeps on giving, while those who receive grow weary of receiving… O Nanak, know this well: the True One Himself is All. He cannot be established, He cannot be created. He Himself is Immaculate and Pure. Those who serve Him are honored. O Nanak, sing of the Lord, the Treasure of Excellence. Sing, and listen, and let your mind be filled with love. Your pain shall be sent far away, and peace shall come to your home… Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading. The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi. Even knowing God, I cannot describe Him; He cannot be described in words. The Guru has given me this one understanding: there is only the One, the Giver of all souls. May I never forget Him! …Without pleasing Him, what good are ritual cleansings? I gaze upon all the created beings: without the karma of good actions, what are they given to receive? Within the mind are gems, jewels and rubies, if you listen to the Guru's Teachings, even once. The Guru has given me this one understanding: there is only the One, the Giver of all souls. May I never forget Him!..."

Question to Explore:

Explain the content of the Sacred Scriptures of the Sikhs. What place do they give for the scriptures in their religious life?

Sikhism – Religion of the Gurus

Please read Fisher’s pages 435-444.

As mentioned in the last class students will be expected to pay greater attention to Guru Nanak (first), Guru Arjun (fifth), and Guru Gobind Singh (tenth) from among the ten Gurus.

You may go to the following websites to read more about the ten Gurus: http://www.sgpc.net/gurus/index.asp
http://www.sikhismguide.org/gurus.shtml

A. Guru Nanak (1469-1539)

1. Guru Nanak was born in 1469. As a young boy he learnt not only the regional languages, but also Persian and Arabic. He was married in 1487 and was blessed with two sons, one in 1491 and the second in 1496.

2. 1496 is also considered as the year of his enlightenment when he started on his mission. His first statement after his communion with God was "There is no Hindu, nor any Muslim." This was an affirmation of solidarity of humans rooted in One God.

3. With this, Guru Nanak began his missionary tours. He preached. He practiced what he preached. He preached against caste distinctions and religious ritualism, which he considered as idol worship.

4. He lived and dined with low caste people, mixing with all people. According to Sikh sources Guru Nanak’s first companion was a low caste Muslim.

5. He generously helped the poor and with rest of the money organized langar, which has become a central aspect of the present Sikh religion.

6. An anecdote: When Nanak’s father asked him what happened to his business, Guru Nanak replied that he had done a "True business", referring to the place where Guru Nanak fed the poor.

7. During his tours for twenty-five years Guru Nanak visited numerous places of Hindu and Muslim worship proclaiming the futility of rituals and ascetic practices.

8. During this time Guru Nanak composed many hymns that has become part of the Sikh Scripture, Granth Sahib. These songs contain answers to the major religious and social problems of his time.

9. These poems also critiques and denounce the religions of his time that he studied. His critique of Hinduism, Jainism, Buddhism and Islam led to the evolving of Sikhism.

10. At the end of his tours Guru Nanak settled as a peasant farmer in a village in the Punjab.

11. In the life and mission of Guru Nanak people sensed “prophethood” and a “mission of God”! Some Sikh’s believe that Guru Nanak himself made such claims.

12. During his conversations with religious leaders and sages of his time he affirmed his mission to help all people with no distinction. And Nanak was called a Guru in his lifetime. [See picture of Guru Nanak’s conversations in page 437 of Fisher’s text!]

13. In Punjabi, the word Guru may mean both God and an enlightener or a prophet. In his lifetime itself disciples gathered around him and a separate community evolved around his teachings.

14. Sikhs believe that it was Guru Nanak who appointed his successor and named him Guru Angad, meaning a limb, announcing the principle of “impersonality, unity and indivisibility of Guruship”, and at the same time to Guru Angad he said, “between you and me there is now no difference”.

15. Here are the main teachings of Guru Nanak:

a. Declaration of the solidarity of humanity – brotherhood/sisterhood of humans. This is the new spiritual gospel Guru Nanak announced – not otherworldly, not divisive, but absolute equality of the humanity. It involved a fundamental doctrinal change because moral life received the sole spiritual recognition and status.

b. In the context and climate of the existing religious systems and the prevailing prejudices, Guru Nanak planned the organisation of institutions that would spread his message to the very centres of the old systems and point out the futile and harmful nature of their religious beliefs and practices while organising his followers and set up for them local centres for their gatherings and worship. His hymns became the sole guide and the scripture for his flock and were sung at the Dharamsalas.

c. Householder's life became the primary forum of religious activity in Guru Nanak’s religious faith and practice. For Nanak human life should not be viewed as a burden but a privilege. Normal day-to-day life became the medium of spiritual training and expression. Householder is the seeker. Guru Nanak’s followers are not recluses but ordinary men and women living in their own homes and pursuing their normal vocations. His system involved morning and evening prayers. Congregational gatherings of the local followers were also held at their respective Guruduwaras. [Sikhs gather for congregational worship on Sundays.]

d. Even after establishing his mission Guru Nanak continued as a cultivator of land, without interrupting his discourses and morning and evening prayers. He was totally involved in the moral and productive life of the community, which became the Sikh model. For Guru Nanak, hence, for Sikhs, idleness is a vice and constructive work a virtue. Guru Nanak chastised the ascetics as idlers and condemned their practice of begging for food at the doors of the householders.

e. Guru Nanak prescribed to all Sikhs the responsibility of confronting evil and oppression. He believed God destroys 'the evil doers'. Hence it should be human responsibility and goal to resist evil and injustice.

f. The Guru expressed all his teachings in Punjabi, the language of the masses in Punjab.

B. Guru Nanak’s Successors

1. Second Guru, Guru Angad (1504-1552) was well known for his healing.

2. Guru Amar Das (1497-1574) was the third Guru. He contributed towards the organizing of the Panth, the Sikh community.

3. Guru Ram Das (1534-1581) was the fourth that founded the Holy City of Amritsar, the major Sikh centre!

4. Guru Arjan (1536-1606) was the fifth Guru. He is the youngest son of Guru Ram Das. Guru Arjan built the Golden Temple in Amritsar. The Temple is built in the middle of the lake. He was well known for building many Gurdwaras. He also collected the hymns of the first four Gurus and his own into a volume called the Adi Granth. Guru Arjan was the first Sikh martyr under the Mogul Emperor Jehangir. He was martyred in 1606 but before his final departure, he sent a message that his son Har Gobind was to become the sixth Guru. He also instructed Guru Har Gobind to bear arms.

5. Guru Har Gobind (1595-1644) was the sixth Guru. He established the Sikh Army.

6. Guru Har Rai (1630-1661) was the seventh Guru.

7. Guru Har Krishan (1656-1664) was the eighth Guru.

8. Guru Tegh Bahdur (1621-1675) was the ninth Guru.

9. Guru Gobind Singh (1666-1708), son of Guru Tegh Bahdur, was only nine years old when his father was executed and he had to take on the role of Guru. He was the last human Guru, and probably the most famous. He was a clever linguist and a skilled horseman, archer and hunter. He was also a great poet, and a book of his poems known as the Dasam Granth (the Tenth Collection) ranks second only to the Guru Granth Sahib itself. He made two highly important contributions to Sikhism - he formed the Khalsa, the community of the pure, and elected the Adi Granth (which became the Guru Granth Sahib) to be the final Guru. Guru Gobind Singh died of stab wounds in 1708. In 1669 he instituted the “Five K’s”.

Questions to Explore:

1. Discuss in detail the contribution of Guru Nanak in establishing Sikh religion as a separate religious institution.

2. Explain the contributions made by Guru Arjun and Guru Gobind Singh towards Sikh faith and practice.

3. What are the “Five K’s”? Clarify the importance of this particular institution for the Sikh community.

Sikhism: An Overview

Please read Fisher’s pages 434-458.

Sikhism is a religion of 18 -26 million adherents, around 80% living in Punjab, India. The Sikh men are easily identified by their “turban” and the “beard”. Sikhism though is a “world religion” and open to “all”, in reality, like Judaism, it is primarily and “Ethnic religion”!

According to 2001 census there are about 279,000 Sikhs living in Canada. To know more about the Canadian Sikhs you may visit the following website on Religions in Canada (2003): http://www.cmp-cpm.forces.gc.ca/pub/rc/doc/rc-eng.pdf or Encyclopaedia of Canada’s People http://www.multiculturalcanada.ca/Encyclopedia/A-Z Sikhs built their first Canadian Gurdwara, meaning the gateway to the guru, in 1907 in Vancouver.

Sikhism is strictly a montheistic, non-anthropomorphic, advocating a belief in formless God.

In this religion the believers pursue a devotion to God through “disciplined, personal meditation on the name of God”. Sikh means a disciple, a student, a seeker of the truth”.

A. Origin:

1. Sikhism originates from the teachings of Guru Nanak (1469-1538) and his successors nine in number: Guru Angad; Guru Amar Das; Guru Ram Das; Guru Arjan; Guru Hargobind; Guru Har Rai; Guru Harkrishan; Guru Tegh Bahadur; and Guru Gobind Singh.

2. Nanak disapproved of many religious beliefs and practices of his time, including the “idol worship” prevalent among the Hindus. Hence Sikhism is a “reform movement”. The essence of Sikh teaching is: "Realisation of One God and a truthful living".

3. Nanak disapproved the caste distinctions of the Hindu community! Sikhism promotes equality of all humans and is opposed to discrimination on the basis of caste, creed, and gender. Sikhs promote “eating together”! The Langar, the community kitchen is unique to Sikhism!

4. Sikhism also does not encourage an ascetic life but stresses on household living. Does not encourage “fasting” for religious purpose.

5. Many see Sikhism as a combination of the Hindu Sant tradition and the Islamic Sufi tradition!

B. Basic Features of Sikhism

Below you will find thirteen aspects, which Professor K.N. Tiwari of Punjab University considers as the “Basic Features” of this relatively young religion. Refer to his Comparative Religion (1997), pages 175-177.

1. Sikhism is strictly a monotheistic religion. Its monotheism might have been strengthened by the Islamic influence upon it, but it is primarily an outcome of the personal experiences of the Sikh Gurus themselves. The oneness of God is emphasized by all of them with one voice.

2. The one and only supreme God is regarded as Creator, sustainer and destroyer of the world. Reference to Brahmā, Vishnu and Siva are there in Sikhism, but these all are regarded as creations of God himself and they have got no independent status of their own.

3. Creation is neither ex nihilo nor from materials lying outside God; it is the result of divine self-revelation. God has revealed or manifested himself in the form of the world. But his being is not exhausted in this world alone. He goes beyond it.

4. God is thus both immanent and transcendent. As the inner dweller of the world, he is immanent, but as eternally existing from before creation and as creator of the world, he is also transcendent to it. He also transcendent in the sense of being incomprehensible.

5. Creation is fully real. Because God is real and the world is the expression of God, so it is also fully real. Moreover, Sikhism does not take this world as a place from where one should always try to escape. On the other hand, according to it, it is a place where one should actively engage in righteous actions. Sikhism decries asceticism and takes a pure and disciplined worldly life as the life one should lead. The worldly life gives us an opportunity to perform righteous actions. Worldly existence, therefore, is not to be despised, rather it should be fully availed of and utilized in improving one’s lot.

6. Sikhism believes in the greatness of man in his true nature. He has a divine element in him in the form of his mana or ātman. But man, as he actually stands in the world, is a degenerated man involved in various evil passions. He has perverted his true nature by being engrossed in what is known as “haumai” (Self – centered or egoism).

7. The ātman or self is, therefore, to be purged of the evil passions, the “haumai”, so that it can be purified. Without it man cannot attain his real nature.

8. Like Hinduism, Sikhism has a firm belief in karma and transmigration. ‘As one sows, so he reaps’ – is the firm faith equally of Hinduism and Sikhism both. Those who perform bad actions under the spell of the evil passions have to undergo a fresh birth after the end of the present life, while those who perform good actions and are engaged in sincere devotion to God become free from the chain of birth and rebirth and attain salvation.

9. Thus Sikhism also believes in the possibility of salvation. Negatively, salvation means freedom from the cycle of birth and death and positively, it means reunion with God.

10. Among other things, performance of religious actions, Nāma Simaram (Repeating the name of God), Bhajan and Kirtan (Corporate singing of the praise of God), etc. are taken as means to liberation.

11. But again, in spite of all efforts, liberation in not possible without God’s grace and the helping of a Guru. The importance of Guru as a spiritual guide is much emphasized in Sikhism.

12. As a religious discipline, Sikhism much emphasizes the inner purity of mind and heart and denounces all sorts of externalism. It is totally opposed to pilgrimage, sacred baths, idolatry and such other external practices, which are mere mechanical in nature having no sanction of the inner heart. Hypocrisy of all sorts is descried by Sikhism and only those practices are treated as religious which have their root in heart. Nāma Simaram and Kirtan etc. are also of no consequences if they are mere mechanical repetitions. They have religious value only if the words come from the core of one’s heart.

13. Sikhism is also opposed to casteism. It strongly denounces the Hindu caste system.

Questions to Explore:

1. Discuss the basic features of Sikh religion.

2. What do you think of the problem seen by some Sikhs that a majority are Sikh by birth only and therefore the Sikhs lack the commitment of conversion by choice?

Major Denominations in Jainism

We have already become aware of the two major denominations of Jain religion:

A. The Digambara Sect, and
B. The Svetambara Sect

One of the major areas where the two departed from one another is the concept and practice of aparigraha, non-possession. In this final lesson on Jain religion, we will explore the two briefly before we review for the mid term examination!

A. Digambara Sect

1. This group takes the virtue of aparigraha in an extreme sense. For them a perfect saint should possess “absolutely nothing”, not even a piece of cloth on his body to cover the nakedness. As a result the member of the Digambara sect prefer “absolute nudity”.

2. Hence they are considered “sky-clad” in Jain literature in English and are relatively more rigid in their observances towards other aspects of saintliness too! For example they maintain celibacy.

3. Digambaras believe that women cannot become so pure and work towards moksha. They also talk about the “impossibility”, or “impracticability”, of women renouncing the clothes. Consequently the Digambaras would argue for the women to be born as men before they strive for saintliness and eventual moksha!

4. The only possessions of a Digambara will be a “gourd” to store drinking water and a broom made of peacock feathers (the peacock drops) to sweep the ground.

B. Svetambara Sect

1. This group does not, in the name of purity and austerity, go to such extremes like the Digambara sect.

2. They prefer wearing white cloth on their bodies and consequently known as the “white-clad” in Jain literature in English.

3. Svetambaras believe that both men and women are capable of same spiritual achievements including moksha. However, in reality monks play a superior role to the nuns!

4. They also believe, unlike the Digambaras, the nineteenth Thirthankara Malli is a woman.

5. Sub sects of Svetambara include Murtipujaks who worship in temples and Sthanakvasi and Terapanthi, both emphasize ahimsa to its extreme!

Both the Digambaras and the Svetambaras within themselves have been divided into several sub sects. However, on the whole, particularly in terms of “beliefs and practices” the two groups hardly are different from one another! So far as the essentials are concerned they, both with their sub sects, are one.

Question to Explore:

Explain the similarities and differences among the different denominations of the Jain followers.