Sikhism is a religion founded by Guru Nanak who was born in 1469 in NorthWest India. It developed in an environment heavily influenced by conflict between the Hindu and Muslim religions.

Sikhism comes from the word Sikh, which means a strong and able disciple. The core beliefs of Sikhism are: belief in one God and the teachings of the Ten Gurus, enshrined in Guru Granth Sahib, the Sikh holy book. It departs from some of the social traditions and structure of Hinduism and Islam such as the caste system and purdah. Sikhism was influenced by reform movements in Hinduism (e.g. Bhakti, monism, Vedic metaphysics, guru ideal, and bhajans) as well as Sufi Islam.

Its founder, Guru Nanak, was born in 1469 to a Hindu family. After four epic journeys (North to Tibet, South to Sri Lanka, East to Bengal and West to Mecca and Baghdad) Guru Nanak preached to Hindus, Muslims and others, and in the process attracted a following of Sikhs or disciples. Religion, he taught, was a way to unite people, but in practice he found that it set men against one another. He particularly regretted the antagonism between Hindus and Muslims. He wanted to go beyond what was being practised by either religion and hence a well-known saying of Guru Nanak is, "There is no Hindu, There is no Muslim." Guru Gobind Singh reinforced these words by saying "Regard the whole human race as equal".

Guru Nanak was opposed to the caste system. His followers referred to him as the guru (teacher). Before his death he designated a new Guru to be his successor and to lead the Sikh community. This procedure was continued, and the tenth and last Guru, Guru Gobind Singh (AD 1666–1708) initiated the Sikh ceremony in AD 1699 ; and thus gave a distinctive identity to the Sikhs. The five baptised Sikhs were named Panj Pyare (Five Beloved Ones), who in turn baptised the Guru at his request.

Shortly before passing away Guru Gobind Singh ordered that Guru Granth Sahib, the Sikh Holy Scripture, would be the ultimate spiritual authority for the Sikhs and temporal authority would vest in the Khalsa Panth – The Sikh Nation. The first Sikh Holy Scripture was compiled and edited by the Fifth Guru, Guru Arjan in AD 1604.(Although some of the earlier gurus are also known to have documented their revelations.) This is one of the few scriptures in the world that has been compiled by the founders of a faith during their own life time. The Sikh Holy Scripture is particularly unique in that it is written in Gurmukhi script but contains many languages including Punjabi, Sanskrit, Bhojpuri and Persian.

Guru Nanak's doctrinal position is clear, despite the appearance that it is a blend of insights originating from two very different faiths. Sikhism's coherence is attributable to its single central concept – the sovereignty of the One God, the Creator. Guru Nanak called God the "True Name" because he wanted to avoid any limiting terms for God. He taught that the True Name, although manifest in many ways, many places and known by many names, is eternally One, the Sovereign and omnipotent God (the Truth of Love).

Guru Nanak's ascribed to the concept of maya, regarding material objects and realities as expressions of the creator's eternal truth, which tended to erect "a wall of falsehood" around those who live totally in the mundane world of material desires (consumerism). This materialism prevents them from seeing the ultimate reality, as God created matter as a veil, so that only spiritual minds, free of desire, can penetrate it by the grace of the Guru (Gurprasad).

The world is immediately real in the sense that it is made manifest to the senses as maya, but is ultimately unreal in the sense that God alone is ultimate reality. Retaining the Hindu doctrine of the transmigration of souls, together with its corollary, the law of karma, Guru Nanak advised his followers to end the cycle of reincarnation by living a disciplined life – that is, by moderating egoism and sensuous delights, to live in a balanced worldly manner, and by accepting ultimate reality. Thus, by the grace of Guru (Gurprasad) the cycle of re-incarnation can be broken, and the Sikh can remain in the abode of the Love of God.

A Sikh should balance work, worship and charity - and meditate by repeating God's name, nama japam (another Hindu practice), to enhance spiritual development. Salvation, Guru Nanak said, does not mean entering paradise after a last judgment, but a union and absorption into God, the true name. Sikhs believe in neither heaven nor hell. They strive for the grace of the Guru during the human journey of the soul.

Guru Nanak Dev Ji taught us:

• To adjust ourselves to the environment on the basis of Truth and reality without sacrificing our own individuality.
• To achieve Oneness with God by living an active life of Gurmukh.
• That Righteousness and giving up of vice are the ways to realise the essence of God.

Guru Nanak Dev Ji asked for total commitment to understand that God’s presence is felt everywhere and in all spheres.

History of Sikhism

Guru Nanak (1469–1538), the founder of Sikhism, was born in the village of Talwandi, now called Nankana Sahib, near Lahore in present-day Pakistan. His parents were of Hindu background and he belonged to the mercantile caste. Even as a boy, Nanak was fascinated by religion, and his desire to explore the mysteries of life eventually led him to leave home. He wandered all over India in the manner of Hindu saints. It was during this period that Nanak met Kabir (1441–1518), a saint revered by both Hindus and Muslims. He made four distinct major journeys, which are called Udasis spanning many thousands of miles.

In 1538, Guru Nanak chose Lehna, his disciple as a successor to the Guruship rather than his son. Bhai Lehna was named Guru Angad and became the second guru of the Sikhs. He continued the work started by the Founder. Guru Amar Das became the third Sikh guru in 1552 at the age of 73. Goindwal became an important centre for Sikhism during the Guruship of Guru Amar Das. He continued to preach the principle of equality for women, the prohibition of Sati and the practise of Langar. In 1567, Emperor Akbar sat with the ordinary and poor people of Punjab to have Langar. Guru Amar Das also trained 140 apostles of which 52 were women to manage the rapid expansion of the religion. Before he died in 1574 aged 95, he appointed his son-in-law, Jetha as the fourth Sikh Guru.

Jetha became Guru Ram Das and vigorously undertook his duties as the new guru. He is responsible for the establishment of the city of Ramdaspur later to be named Amritsar. In 1581, Guru Arjan- youngest son of fourth guru - became the Fifth Guru of the Sikhs. In addition to being responsible for the construction of the Golden Temple, he prepared the Sikh Sacred text and his personal addition of some 2,000 plus hymns in the Guru Granth Sahib. In 1604 he installed the Adi Granth for the first time as the Holy Book of the Sikhs. In 1606, for refusing to make changes to the Guru Granth Sahib, he was tortured and killed by the Mughal rulers of the time.

Guru Hargobind, became the sixth guru of the Sikhs. He carried two swords – one for Spiritual reasons and one for temporal (worldly) reasons. From this point onward, the Sikhs became a military force and always had a trained fighting force to defend their independence. In 1644, Guru Har Rai became Guru followed by Guru Har Krishan, the boy Guru in 1661. Guru Teg Bahadur became Guru in 1665 and led the Sikhs until 1675, when he sacrificed his life to save the Kashmiri Hindus who had come to him for help.

The final Sikh Guru in human form was Guru Gobind Singh who in 1708 made the Guru Granth Sahib the last, perpetual living guru of the Sikhs.

The Gurus of Sikhism

The Ten Gurus of Sikhism

Sikhism was established by ten Gurus, teachers or masters, over the period 1469 to 1708. These teachers were enlightened souls whose main purpose in life was the spiritual and moral well-being of the masses. Each master added to and reinforced the message taught by the previous, resulting to the creation of the religion of Sikhism. Guru Nanak was the first Guru and Guru Gobind Singh the final Guru in human form. When Guru Gobind Singh left this world, he made the Sri Guru Granth Sahib the ultimate and final Sikh Guru.

The ten Gurus were:

1. Guru Nanak (1469 - 1539) - Founder of Sikhism
2. Guru Angad (1504-52)- Popularised Punjabi language and script.
3. Guru Amardas (1479-1574)- "Outlawed" 'Pardah' and 'Satti' among Sikhs.
4. Guru Ramdas (1534-81)- Founded the present city of Amritsar.
5. Guru Arjan (1563-1606)- Compiled 'Adi Granth', the first 'Martyr Guru'.
6. Guru Hargobind (1595-1644)- Introduced two swords of 'Meeri' (temporal power) and 'Peeri' (spiritual authority).
7. Guru Har-Rai (1630-61)- The promoter of the Sikh Faith.
8. Guru Har-Kishan (1656-64)- The Child Guru.
9. Guru Teg-Bahadur (1621-75)- The protector of the other faiths; the second 'Martyr Guru'.
10. Guru Gobind Singh (1666-1708)- The founder of the Khalsa; the Saint and Soldier.

The Sri Guru Granth Sahib

Guru Granth Sahib (Granth is Punjabi for book) or Sri Guru Granth Sahib, is more than a holy book of the Sikh people. The Granth is the eleventh and final Guru of the Sikhs and is held in the highest regard by the Sikhs and is treated just like a living Guru. The Sri Guru Granth Sahib forms the central part of the Sikh place of worship called a gurdwara. The Holy Scripture placed on the dominant platform in the main hall of the gurdwara during the day. It is placed with great respect and dignity upon a throne with beautiful and colourful fabric. The holy text spans 1430 pages and contains the actual words spoken by the founders of the Sikh religion (the Ten Gurus of Sikhism) and various other Saints from other religions including Hinduism and Islam.

The Sikh Gurus (teachers), contemporaries of Luther and Calvin, were reformers who rejected the caste system and much of the apparatus of Hindu ritual and legalism. They promoted religious tolerance and the equality of women. The founding Guru, Shri Guru Nanak Dev Ji, (1469-1538), is noted for the saying "There is no Hindu, there is no Muslim."

The Granth is written in Punjabi and contains the actual words and verses as uttered by the Sikh Gurus. It was first compiled by Guru Arjan in 1604 and then added to and recopied by the 10th Guru Gobind Singh. Every copy of the Holy Granth, whatever the size, must consist of 1430 pages. A unique feature of the Granth is that it also contains a good number of passages or verses written by non Sikhs i.e. Muslims, Hindus and even so called 'untouchables'. This was done to demonstrate the Sikh's for other saints and tolerance for all faiths. Altogether the Granth includes 5,894 Shabads (hymns or holy verses) which are arranged in 31 Ragas (musical measures). The hymns that comprise the Granth are written in several different languages: Persian, mediaeval Prakrit, Hindi, Marathi, old Panjabi, Multani, and several local dialects. In addition, there are Sanskrit and Arabic portions.

The Granth is considered the living embodiment of the Gurus, the "eleventh guru". Printed copies of the Granth are treated with the greatest respect. This is the reason for the honorific titles that make up the full name. There are protocols to be observed in while reading of Sri Guru Granth Sahib. No Sikh ceremony is regarded complete unless it is performed in the presence of the Holy Granth. The Holy Granth is given the utmost respect by the Sikhs and is accorded the same reverence as would have been given to the Living Prophet. In the Gurdwara it is placed on a dais with a canopy above and is covered with the best available and often richly embroidered cloths or materials. Sikhs usually place an offering in cash or kind or both as they approach the Holy Granth, and bow down low on their knees to show their respect. A 'Granth' (one who reads the Granth) or a sewadar (volunteer) remains in constant attendance and holds a Chowdry (a symbolic whisk of sovereignty) which he occassionally moves over the 'Holy Book.'

The "Adi Granth" (Punjabi: The First book) is considered by many to be the same as Shri Guru Granth Sahib but the Guru Granth Sahib is an expansion of the Adi Granth which was written in 1604. The Sri Guru Granth Sahib was given the Guruship by the last of the living Sikh Masters, Guru Gobind Singh Ji in 1708. Guru Gobind Singh said before his demise that the Sikhs were to treat the Sri Guru Granth Sahib as their next Guru.

Guru Gobind Singh Ji said "Sab Sikhan ko hokam hai Guru Manyo Granth" meaning "All Sikhs are commanded to take the Granth as Guru".

Basic Beliefs of the Sikh Faith

1. There is only ONE Akaal Purkh (God).
2. There is NO other power. Akaal Purkh creates and controls everything.
3. Akaal Purkh's power, love, essence is called NAAM. The NAAM is in everything.
4. Everything happens in the WILL (HUKM) of Akaal Purkh. There is nothing outside the HUKM.
5. Human being is the most intelligent and highest form of creation. Akaal Purkh has given the human a will of its own. Thus the human can decide how to live.
6. The human can exercise this will to make decisions that can be harmful. To help him live harmoniously with the WILL of Akaal Purkh, he is given the Shabad Guru to guide him spiritually.
7. To live an active life of service, Akaal Purkh has created his own Order of Saint-Soldiers called the Guru Khalsa Panth. The human is advised to join this Order through the Pahul (Amrit) ceremony.
8. The ten Patshahian are One in spirit. That spirit or jyot now resides in the Sri Guru Granth Sahib ji. The Guru Khalsa Panth is the physical body of the Guru.
9. The Sikh has four ceremonies: naam karan, amrit sanchaar, anand kaaraj and antim ardas.
10. The soul of the Sikh attains union with Akaal Purkh while he is still living (jeewan mukt). This is attained ONLY through Grace of Akaal Purkh and not through any religious rites or rituals.
11. The bestowing of Grace on an individual is the prerogative of AKAAL PURKH. The ONLY thing a Sikh can do is Ardas. While doing Ardas for Grace, he tries to live as Akaal Purkh would want him to live.
12. To live as Akaal Purkh wishes, a Sikh reads Gurbani, discusses it, understands it, and then follows what it says in his daily life. Mechanical reading and repetition has no value.

Other Basic beliefs

• Belief in Deity
  God Almighty is impersonal, formless ultimate reality and He is the Creator, personal savior, inner teacher, omniscient, omnipotent, and incorporeal.
   
• Incarnations
  God reveals and manifests Himself through all in the universe, but no finite form can be worshipped as God, who is infinite. God chose to embody the Divine Light in the Guru Nanak and in nine gurus successively, and finally to the scriptures themselves, but none are to be worshipped as God(s).
   
• Origin of Universe and Life
  God existed in deep meditation of the void for countless ages until deciding to create the universe and life. Only God knows how and when the universe and life and the first karma were created.
   
• After Death
  One’s soul is continually reborn until liberated by the Grace of God, at which time the soul merges with God (Guru).
   
• Why Evil?
  No original sin, no Satan. We are currently in the age of sin when evil is likely to flourish. Humans are inherently prone to succumb to temptations. God created all and gave people free will. Evil is permitted as a test of the character of humanity and the faithfulness of evil’s victims. Godless evildoers are to be avoided.
   
• Salvation
  Salvation is enlightenment, granted by God’s grace only, resulting in liberation from cycles of rebirth and the soul’s merger with God (the Supreme Soul or Guru) after death. Frequent prayer, mediation, and song in praise of God, adult baptism into the Khalsa brotherhood, good works (alms and free food kitchen), morality, and obeying God’s laws (divine words conveyed through 10 human Gurus) demonstrate devotion and purify the soul of impurities accumulated over many prior lifetimes and of the human vices of lust, anger, greed, attachment, and pride (or ego).
   
• Undeserved Suffering
  Rebirth occurs, but one is not destined to suffer under the law of karma. Suffering is not inflicted directly by God but is permitted by God as a test of courage and faith. Suffering is appreciated for the good that it often brings out in humanity, e.g. compassion. The faithful are most vulnerable to suffering at the hand of evildoers who challenge their faith. Suffering is seen as the remedy and pleasure the disease.
   
• Contemporary Issues
  Abortion is a sin. Homosexuality is not addressed in scripture, but one source indicated that it is considered as part of one's karma, and subjects the person to psychic imbalance between female and male energies, which could lead to self-destructive behaviors. Gender equality is a stated position and is emphasized in practice. Remarriage of widows is permitted.

Sikh Religious Philosophy

The Sikh religious philosophy is covered in great detail in the Sri Guru Granth Sahib, the Sikh holy text. Detailed guidance is given to the follower on how to conduct his/her life so that peace & salvation are obtained. The Holy text outlines the positive actions that one must take to make progress in the evolution of the person. One must remember the Creator at all times – It reminds the follower that the "Soul is on loan from God – who is ever merciful" and that the followers must dedicate their lives to good causes to make this life worthwhile.

The Sikh Religious Philosophy can be divided into 5 Sections:

Primary Beliefs and Principles

1. "Ek Onkaar" - One God: There is only one God, who has infinite qualities and names; She or he (see note below regarding sex neutrality) is the same for all religions. 'He' has no sex, but is present within all things and all places.
2. Rise Early and Meditate: The early morning hours, before the rising of the sun are used for meditation and experiencing union with God.
3. Earn One's Living Righteously: One must work hard and honestly and never live off of others, but give to others from the fruits of one's own labour.
4. Share With Others: One's home is always open to all. All are served and all are welcomed. The fruits of one's labours are always shared with others.
5. Re-incarnation, Karma & Salvation: All creatures have souls that pass to other bodies upon death until liberation is achieved.
6. Remember God: Love God, but hold the awe of her or him as well.
7. Humanhood: All human beings are equal. We are sons and daughters of Waheguru, the Almighty.
8. Uphold Moral Values: Defend, safeguard, and fight for the rights of all creatures, and in particular your fellow beings.
9. Personal Sacrifice: Be prepared to give your life for all supreme principles – see the life of Guru Teg Bahadur.
10. Many Paths lead to God: The Sikhs believe that Salvation can be obtained by non-Sikhs as well.
11. Positive Attitude to Life: "Chardi Kala" – Always have a positive, optimistic, buoyant view of life.
12. Disciplined Life: Upon baptism, Sikhs must wear the 5Ks, strictly recite the 5 prayers (Banis), etc.
13. No Special Worship Days: Sikhs do not believe that any particular day is holier than any other.
14. Conquer the 5 Thieves: It is every Sikh's duty to defeat these 5 thieves: ego, anger, greed, attachment, and lust.
15. Attack with 5 Weapons: Contentment, charity, kindness, positive attitude, humility.

Underlying Values

The Sikhs must believe in the following Values:

1. Equality: All humans are equal before God.
2. God’s Spirit: All Creatures have God’s spirits and must be properly respected.
3. Personal Right: Every person has a right to life but this right is restricted.
4. Actions Count: Salvation is obtained by one’s actions – Good deeds, remembrance of God, etc.
5. Living a Family Life: Must live as a family unit (householder) to provide and nurture children.
6. Sharing: It is encouraged to share and give to charity 10 percent of one’s net earnings.
7. Accept God’s Will: Develop your personality so that you recognise happy events and miserable events as one.
8. The 4 Fruits of Life: Truth, Contentment, Contemplation and Naam, (in the Name of God).

Prohibited Behaviour

1. Non-Logical Behaviour: Superstitions and rituals not meaningful to Sikhs (pilgrimages, fasting and bathing in rivers; circumcision; worship of graves, idols, pictures; compulsory wearing of the veil for women; etc;)
2. Material Obsession: ("Maya") Accumulation of materials have no meaning in Sikhism. Wealth, Gold, Portfolio, Stocks, Commodities, properties will all be left here on Earth when you depart. Do not get attached to them.
3. Sacrifice of Creatures: Sati – widows throwing themselves in the funeral pyre of their husbands; lamb and calf slaughter to celebrate holy occasions; etc are forbidden.
4. Non-Family Oriented Living: A Sikh is not allowed to live as a recluse, beggar, yogi, monk, nun, or celibate.
5. Worthless Talk: Bragging, gossip, lying, etc are not permitted.
6. Intoxication: Drinking alcohol, using drugs, smoking tobacco, and consumption of other intoxicants are not permitted.
7. No Priestly Class: Sikhs do not have to depend on a priest for performing any religious functions.

Tenents of Sikhism (Technique and Methods)

All Sikhs are required to fully participate in communal life, by combining piety to worldly activity (AG1245). The three main principles are:

1. Naam Japna: - Meditate upon God’s name (Waheguru in the Sikh religion) through verbal repetition. This is done so the mind is stilled and cleaned in order to become one with God. In summary Naam Japna is the remembrance of the Creator
2. Kirat Karni: - Honest, Earnings, labour, etc while remembering God. Kirat Karni is to work hard and earn your own living. The Gurus promoted the life
   of a householder and placed great importance on the family, they themselves married and had families. At the time there were many who would abandon the world to try to find God, but Sikh teaching is that God is realised within society.
3. Vand kay Chhakna: - It which means share it as you consume it. This could be wealth, food. etc. Vand Chhakna is sharing, to share your time, wealth and energy for the good of the community. The concept of Seva, selfless service, is very important within the Sikh way of life.

By leading a truthful life the individual can bring under control the natural urges of Lust, Anger, Greed, Attachment and Pride. By controlling these urges the Ego is diminished and a state of total devotion to the Almighty can be achieved.

"If you wish to play the game of Love, Step onto the path with your head on the palm of your hand" Guru Granth Sahib p.1152

The state of total devotion for God and God’s creation leads to realisation of God.

Other Observations

1. Not Son of God: The Gurus were not in the Christian sense "Sons of God". Sikhism says we are all the children of God and by deduction, God is our mother/father.
2. All Welcome: Members of all religions can visit Sikh temples (Gurdwaras) but must observe certain rules – cover your head, remove shoes, no smoking or drinking intoxicants.
3. Multi-Level Approach: Sikhism recognises the concept of a multi-level approach to achieving your target as a disciple of the faith. For example, "Sahajdhari" (slow adopters) are Sikhs who have not donned the full 5Ks but are still Sikhs nevertheless.

The Punjabi language does not have a sex for God. Unfortunately, when translating, the proper meaning cannot be correctly conveyed without using Him/His/He/Brotherhood, S/He etc., but this distorts the meaning by giving the impression that God is masculine, which is not the message in the original script. The reader must correct for this every time these words are used.

Sikh Ceremonies

Every important Sikh ceremony is performed in the presence of the Holy Granth. The ceremonies which are most important to a Sikh are:

Naming Ceremony

Sikhs name their children only after they are born, as it is customary to bring the child into the presence of the Holy Granth as soon as it is convenient and the mother is well enough to go to the Gurdwara. The Holy Granth is opened at random and an extract (Shabad) is read. Then the first letter of the 'Shabad' (hymn) on that page is chosen as the initial of the child's name. Now this could be any letter of the alphabet. For example if the letter is 'S' then any name such as Surinder, Surjit, Sukhdev, Satnam, Sarabjit, Satwant, Sukhwinder etc. could be chosen by the parents to their liking. Sometimes relatives and friends also help by suggesting names. The selected name is then declared by the officiating priest to all present. To this the word 'Singh' or 'Kaur' is added. 'Sing' is used for a boy and 'Kaur' for a girl. Literally 'Singh' means lion and 'Kaur' means princess. Now the full name could be Surinder Singh for a boy or Surinder Kaur for a girl and so on. Some Sikhs do not think it essential to add any family name or surname to their first full name, but others do.

Baptism or Amrit

Baptism and marriage are the most important ceremonies in the life of a Sikh. It is in the form of a formal oath and initiation ceremony by which a Sikh becomes a true Khalsa (purified or chosen one), and like the Christian at confirmation, acquires full membership of the Sikh brotherhood. As the ceremony culminates in the drinking of Amrit* (specially prepared sweet Holy water) so the term 'Amrit Dhari Sikh' is often used. However, a Sikh should only take Amrit when he or she is mature enough to realise the nature of the obligations he or she has chosen to accept.

* Amrit is Baptismal water which is prepared in an iron bowl by dissolving some Patashas or sugar cubes in water in the bowl. The water is constantly stirred with a Khanda (a small double edged sword), and the Gurbaani (Holy verses) recited- which transform the sweet water into Amrit (literally elixir). Part of this Amrit is taken through the mouth and the rest sprinkled sparingly on the eyes, face and head.

Mere water, sugar cubes, double edged sword and the bowl all symbolise something:

1. Water- a symbol of life, cleanliness and purity as well as coolness and humility.
2. Sugar Cakes- easily soluble, symbolise the breakdown of social divisions and caste barriers as well as love and sweetness.
3. 'Khanda'- the double edged steel sword is symbolic of strength, power, single-mindedness and determination.
4. 'Baata'- the bowl symbolises the human mind where all the above virtues have taken a new shape.

Marriage or Anand Karaj (ceremony of bliss)

'Anand Karaj' literally means a good deed which is going to bring happiness and contentment. No Sikh marriage is regarded as truly complete unless the bride and groom present themselves before the Holy Granth and are blessed by the Guru, as well as by the congregation or the families present.

The Death Ceremony

Usually, this ceremony is very simple. When a Sikh dies the body is first washed and new clothes put on. Then it is carried to the cremation ground in procession where appropriate prayers are said before the funeral pyre is lit by close relatives. In Britain a crematorium built for this purpose is used. Later, the cooled ashes are collected and immersed into or presented to natural running water- a river.

To complete the ceremony, then either in the home or in the Gurdwara, the daily reading of the Holy Granth begins. This takes about ten days. When all the 1430 pages have been read, the final service is held. Relatives and friends gather to join in the final prayers. The Parshad (holy food) is served and the people disperse. This marks the end of the period of mourning.

Death and Cremation

• Sikhs believe that the soul is eternal and subject to a continual cycle of birth, death and reincarnation until liberated from the mortal cycle and reunited with God.
• The family and friends of a dying person attend the deathbed when possible to pray and to console the dying person and each other.
• Mourning for the deceased is discouraged.
• Autopsies are avoided except where legally required.
• The remains of the deceased may be taken to the family home or to a funeral home for a wake before cremation.
• The body is washed and dressed with clean clothing and, for baptized Sikhs, the five Ks.
• After the wake, the remains are taken to a crematorium for cremation, with family and friends in attendance. In India, cremation would be done on a funeral pyre.
• Prayers for the salvation of the deceased precede the funeral. Where possible, the eldest son or other family member should start the actual cremation.
• Ashes are disposed of by immersion in the sea or other body of water.
• Where cremation is not possible, the body should be buried or thrown into sea (when at sea).
• After cremation, the family and friends gather for the Bhog ceremony, usually in the temple, for prayer, hymn singing and ceremonial serving of karah prasad. The ceremony also includes a complete reading of the Scriptures by the family, either in the temple or at home. The reading may take up to 10 days.

Other Details

Ek Onkar

Ek Onkar meaning one God is a central tenet of Sikh religious philosophy. It is also a symbol of the unity of God in Sikhism commonly found on Gurudwaras. Guru Nanak, the founder of the Sikh religion used the Hindu Vedantic idea of Om the most sacred syllable in Hinduism. He qualified this with the qualifications of singleness ek (one) onkar (creator) or God is one which was later changed into the symbol above. The phrase has also been translated as ek omkar or ik omkar.

Ek Onkar is the start of the Sikh Mool Mantra and the first phrase of the Sikh holy book, the Guru Granth Sahib. There is but one God. Truth by name, the creator, all-pervading spirit, without fear, without enmity. Whose existence is unaffected by time, who does not take birth, self-existent, who is to be realised through his grace.

Mool Mantra

The Mool Mantra appears at the very beginning of the Guru Granth Sahib and can be thought of as a definition of God.The Mul Mantra contains the basic concepts relating to Almighty God, Waheguru and is the epitome of the Sikh Faith. We all have read and heard this important Gurbani many times, but we need to understand and think about the important message it conveys and to act upon these teachings in everyday life.

The essence of the Sikh faith is the worship and praise of One God - Ek Onkar. An important distinction from other theistic faiths is that anyone, no matter
their faith, can achieve God. Sikhism teaches Equality as one of the core beliefs for a Sikh to live his/her life by. Equality, no matter what religion, country,
race or gender. Guru Nanak, the first Sikh spiritual leader, started to preach his message of the Oneness of God and equality of all humanity over 500 years ago.

He taught that God is The Ultimate Reality and that the way for us to achieve this reality is to lead a truthful life. The goal of each of us should be to achieve union with God, or to realise God.

Ek-Onkaar - God is One. The fact that the Guru Granth Sahib starts with the numeral "1" (1) emphasises the Oneness of God and the importance of this teaching. It is an Absolute value. The word "Onkaar" means that God manifests himself throughout his creation yet. Ek - God is One, for all people no matter their religion, caste or colour.

SatNaam - The True Name. "Sat" means True or Real and everlasting and Naam means Name but also infers the Essence of God. This Divine Essence is formless, colourless and is present in all Creation. So God is True and is immanent in all beings.

Karta Purakh - The Supreme Creator. Karta - God is the Creator, and Purakh - is immanent in His Creation and fills all beings. This also represents Power, God is the all Powerful Creator.

Nirbhau - He is without fear. Fear is only possible if there is another being to be afraid of, God is absolute, who is He to be afraid of? There is also no opposite to God (like Satan).

Nirvair - God is inimical to none, God has no enemies, again as he is the sole Supreme being who is he to have hatred or ill-feeling against?

Akaal Murat - God does not die, always exists. God is Eternal, Infinite.

Ajooni - He is never born. He is above the circle of reincarnation and there is none before him.

Saibhang - He is self-illuminated - he is from himself, is self- existent and self-sufficient.

Gur Prasad - He is realised by the kindness of the True Guru. One cannot claim Him, that is not our right.

This is opening of the Guru Granth Sahib and is followed by the first Salok and then by the Jap.

So the central Sikh teaching about God emphasises again and again the Oneness of God and his unique position in the Universe. It also tells us in the last line that God can be realised by all, and is not unattainable. To find him, one has to absorb oneself in His Name. This is what Guru Nanak calls as "Jap". Call Him with deep love and devotion and He will manifest Himself to you.

Guru Nanak taught us to live within society and criticised those who left society behind to meditate in order to reach God. He said we should all meditate and remember God in our daily lives. This will motivate us to act righteously. As such Guru Nanak has given us a clear purpose of life. This is the Goal of merging with God through truthful living and remembering God’s name.

In summary

Naam

The term Naam refers to the act of worship of God by Sikhs. Naam Japo refers to the meditation, vocal singing of Hymns from the Sri Guru Granth Sahib or of the various Names of God, specially the chanting of the word Waheguru, which means Wonderful Lord. Singing of hymns generally is also referred to a ‘Naam Jap’, sometimes also called ‘Naam Simran’.

Naam Japo is a main pillar of Sikhism and is the term used to refer to this very important activity in the everyday life of a Sikh — the singing, quiet meditation, listening of sacred text or sacred words. Critical importance is given to the meditation in the Sri Guru Granth Sahib.

Khanda - The Sikh Insignia (or Emblem)

The Khanda is the insignia of the Sikh Faith. It represents a powerful spiritual symbol. The central double edged sword signifies truth, strength, freedom and justice. The circle or chakkar represents the eternal and the two swords of Miri and Piri represent political and spiritual sovereignty.

THE KHANDA is the insignia of the Sikhs. It constitutes three symbols in one. However, the name is derived from the central symbol. Khanda, which is a special type of double edged sword (central sword in insignia). This symbolises the only one, the supreme Truth, the Creator, and thus confirms the Sikhs belief in one God. It illustrates the attributes of a saint-soldier.

Next, the Chakkar, or circle, represents the infiniteness of the timeless absolute. The circle is also symbolic of restraint and a reminder to a Sikh to stay within the rule of God.

Of the two Kirpans, or swords, on the sides, one is symbolic of Peeri (spiritual authority) and the other is of Meeri (political or temporal power).

The Sikh Flag

Sikh flag is a saffron coloured triangular shaped cloth, usually re-inforced in the middle with the Sikh insignia in blue. It is usually mounted on a long steel pole, (which is also covered with the same coloured cloth) headed with a khanda. The Sikh flag is often seen near the entrance to the Gurdwara, standing firmly on the Tharra (platform) overlooking the whole building. Sikhs show great respect to their flag as it is, indeed, the symbol of the freedom of the Khalsa- political and religious.

The Sikh Greeting

Whenever a Sikh meets another Sikh, they greet each other with folded hands saying:

"Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh"
The Khalsa (Sikh) belongs to the Glorious Master (God), all triumph to His Name.

Sikhs Today

Today, Sikhs can be found all over India and also elsewhere in the world. Sikh men as well as some Sikh women can be identified by their practice of always wearing a turban to cover their long hair. The turban is quite different from the ones worn by the Muslim clergy and should not be confused. (In some countries, laws requiring motorcyclists to wear crash helmets had to be modified to accommodate them.) The surname Singh (meaning lion) is very common. Of course, not all people named Singh are necessarily Sikhs.

Five Ks

The most important and noticeable thing about Sikhs is their distinctiveness in appearance, especially because of a turban and well kept long hair and beard.

Guru Nanak himself started this tradition of keeping hair intact and covering the head with a turban. The rest of the Nine Gurus encouraged their Sikhs to do the same. The following quotation from the Adi Granth (Sikh Holy Book) clearly shows that long before Guru Gobind Singh made it obligatory, the keeping of long hair and the wearing of a turban was actively preached by all the Gurus.

"Let living in his presence,
With mind rid of impurities,
Be your discipline.
Keep the God-given form intact,
With a turban donned on your head."
Adi Granth, P. 1084- Line 12

However, it was Guru Gobind Singh who introduced a unique form of baptism 'Amrit' for the Sikhs and asked to wear certain outfits as a matter of Sikh discipline or uniform. This uniform consists of five 'articles of faith' known as The Five K's. Naturally, for Sikhs these essentially religious symbols which have deep spiritual significance; and some practical as well. The Five K's are called 'KAKKAAR'. Because each of them begins with the letter 'K', hence 5K''s. They are:

1. Kesh: Kesh means hair. A Sikh should treat his hair as a gift from God himself. It is His trust. To keep this God-given form intact is the first and foremost duty of a Sikh. The hair is a symbol of faith, and keeping long hair confirms a Sikh's belief in the acceptance of God's Will, and teaches him Humility and Acceptance.
2. Khanga: Khanga means comb. Sikhs use a small wodden comb because it can be worn easily in the hair all the time. Apart from its practical utility, a comb is clearly a symbol of cleanliness. Just as a comb helps to remove the tangles and cleans the hair, similarly a Sikh is reminded to get rid of any impurities of thought by repeating 'NAAM' (God's name) in his mind.
3. Karra: Karra literally means a link or bondage. It is a special steel bracelet which is worn on the right hand wrist like a wedding ring which signifies a bond between the two people. The Karra is the Guru's own symbolic ring to all his Sikhs signifying their unbreakable link or bond with the Guru as well as among themselves, belonging to the brotherhood of Khalsa. Also the circle is a symbol of restraint and in practice a constant reminder to the Sikh of ideal behavior in the event of weakness.
4. Kachha: Kaccha is a pair of shorts. This is special, slightly longer type of underwear and is symbolic of continence and a high moral character. Like breeches, Kaccha can be worn on their own without causing embarrassment. Thus it is quite useful in hot weather, swimming and sports activities.
5. Kirpan: It is a sword. However, the Sikhs call it the Kirpan. Kirpan comes from the word 'KIRPA' and 'AAN'. Kirpa means an act of kindness, a favour; and 'aan' means honour, respect, self-respect. It is an instrument which adds to self-respect and self-defence. Thus for Sikhs, Kirpan is the symbol of power and freedom of spirit. All baptised Sikhs should wear a short form of Kirpan (approx. 6" to 9" long) on their body. To call it a dagger or knife is rather insulting to this article of faith, which functions quite differently from the other two.

Practicing Sikhs are bound to wear five items, known as the 5Ks, at all times. It is done either out of respect for the tenth Sikh Guru, Guru Gobind Singh, or out of sense of duty or from understanding of their function and purpose and relevance in daily life. It is important to note that the 5 k's are not merely present for symbolic purposes. The tenth Guru, Guru Gobind Singh, ordered these 5 K's to be worn so that a Sikh could activly use them to make a difference to their own spirituality and to others' spirituality.

The Sikh Turban

The turban is commonly associated with India, because of the popular belief that most Indians wear turbans- which is not true. Hardly 10% of the total male population of India may be wearing turbans regularly.

Again, in India, Sikhs constitute only 1.8% of the total population and as such any turbanned Indian you see behind the plough or in the street is not necessarily a Sikh.

Although essentially religious, the Sikh Turban, in practical terms, is not without merits. The turban is, comparatively more hygenic than the year-old hat/cap which is difficult to wash clean. It is made up of fine muslin (cotton) which is kept clean with the usual weekly washing.

The Turban is always a made-to-measure thing. That is- it fits the contour or shape of the head, and so is more comfortable than the 'ready-made' or factory made hats which are usually the same shape for all differently featured heads.

Contrary to what many people think, the Turban is light (few ounces only) and soft on the head, but its cushion like appearance may give the wrong impression of its being bulky or heavy.

Like a vaccuum flask, it is ideal headgear for both winter and summer. Even in icy winds it keeps the head and ears cosy and comfortable, while under the hot, perspiring sun it has also more utility than many people would think, or have thought about.

For all jobs requiring a certain uniform, such as a conductor or driver; a postman or policeman, the Turban is perhaps the best uniform for the head where it makes a snug fit, and cannot easily be 'knocked off' or 'blown away.'

The Turban can act as a safety cushion. In ordinary daily life, driving a car or riding a bike; walking on the road or having a joyride at the funfair, the turban certainly provides reasonable safety to the head from any sudden accident and it must be remembered that it is during ordinary daily life that most accidents occur- i.e. when we are the least prepared to protect our head.

Apart from providing some safety at all times, the Turban is an automatic and suitable hair cover while working in such areas as food factory or an operation theatre, a kitchen or canteen.

For variety and taste, there is a choice of colours. Match it with your suit, shirt, or necktie, there is no restriction to any colour. However, blue and white are particular favourites with certain Sikhs; e.g. white with Sikhs from East Africa and dark blue with 'Akalis'- a reigio-politico organisation of the Sikhs.

Other things being normal, the 'Sikh Turban' is inexpensive to buy and easy to make. In England it now costs about 3 pounds and are in plentiful supply at the Asian shops. Learning and mastering to tie the Turban is a gentle and natural process from children to adults. Usually, a child of 8 or 10 years of age acquires the initial skill in making his own turban; to him it is perhaps as easy or as difficult as lacing up his boots or tying up his necktie unaided by his parents.

Usually an adult Sikh Turban is five meters long and one meter wide. This length is smoothly turned around the head six times (rounds) by clockwise movements of the hands. Both ends of the 'length' or the turban must be tucked in properly- i.e. the beginning or finishing ends of the turban should not be flowing loosely as can be seen with many non-Sikh Indian turbans.

Most Sikhs prefer to wear another small under-turban as well, just as we use other underwears- and is usually white. This under-turban may be kept at bed-time as well, when the turban proper is taken off. similarly, during swimming and sports, the Turban is replaced by a small scarf called 'patka' or handkerchief which is knotted at the top to keep the hair intact. In fact patka is becoming more popular with young Sikhs at school.

Sikhs Around the World

A Sikh know as Yogi Bhajan brought the Sikh way of life to many young people in the Western hemisphere. In addition to Indian-born Sikhs, there are now thousands of individuals of Western origin who were not born as Sikhs, but have embraced the Sikh way of life and live and teach all over the world.

In the late 1970s and 1980s a limited political separatist movement arose in India with the mission to create a separate Sikh state, called Khalistan, in the Punjab area of India and Pakistan.

Currently, there are about 25 million Sikhs in the world, making it the fifth largest world religion. Approximately 19 million Sikhs live in India with the majority living in the state of Punjab ('greater Punjab' extends across the India-Pakistan border but few Sikhs remained in Pakistan due to persecution during the split of India in 1947). Large populations of Sikhs can be found in the United Kingdom, Canada, and USA. They also comprise a significant minority in Malaysia and Singapore, where they are sometimes made fun of for their distinctive appearance, but are respected for their drive and high education standards, as they dominate the legal profession.

All Welcomed

Members of all religions can visit Sikh temples (gurdwaras = the Guru's door) but are asked to observe the following rules: Covering the head (there will be bandana-like rumaal's available there), taking off one's shoes, to not smoke (even in the vicinity of the gurdwara), and also to not bring or possess any alcoholic and tobacco related items when entering the gurdwara. Visitors are asked to respect these things for a pleasant visit.

Chardi Kala

Chardi Kala is an important expression used in Sikhism for a mind frame that a Sikh has to accept and practise. It loosely means a "positive, buoyant and optimistic" attitude to life and the future. Always be – in "high spirits", "ever progressive", "always cheerful", etc are some other terms used to describe this phrase.

Sikhism dictates that Sikhs believes in the Will of God and that God is without enemies and is always merciful. Hence acceptance of his Will is in the interest of and for the benefit of His Creation, even if at times one suffers severe hardship.

This attitude of "Chardi Kala" is to allow one to sail through the ups and downs of life with a minimum harmful impact to the individual.

To join and help others in their hour of need is part of this "Chardi Kala" spirit.

The relatively short history of the Sikhs has been a dynamic one, from 1499 when Guru Nanak’s revolutionary teachings were revealed to the world, though to the compilation of the writings of the Gurus in the Adi Granth. And to the Vaisakhi of 1699 - the culmination of 200 years of teachings of the Gurus. 1799 saw the rise of the Sikh Empire and in 1899 a re-awakening of the spirit. Finally to the present day as Sikhs have spread to all the continents of the world, we look out towards the beginning of a new Millennium. From the outset, when Guru Nanak began spreading his message the Spirit embodied within the Sikhs has been a strength of the faith. The concept of "Chardi Kala" - always in high spirits and ever progressive - is central to the Sikh philosophy. This notion not only emanates from the Punjabi people, but gains strength from the simplicity and universality of the message of the Gurus.

This spirit is embedded within the hearts of Sikhs all over the world. A hard working, God loving people who have made an impact in every community in which they have settled. This spirit is evidenced in many ways to different people. To people who have served alongside Sikhs in the World Wars they are brave soldiers, to some they are hard working farmers or shop-keepers or possibly professionals such as doctors and accountants. The Sikhs have become prominent members of the world religious landscape not merely because of their unique
identity, but also because they carry this spirit given to them by the ten Sikh Gurus, whose divinely revealed teachings are kept alive today within the Sikh holy scripture, the Guru Granth Sahib Ji.

Visit to a Gurdwara (Place of Worship)

In the Gurdwara (Sikh place of worship), before entering the DARBAR SAHIB (hall, where the holy book Guru Granth is placed) people must cover their heads and take off their shoes. Visitors without a proper head cover, i.e. turban or chunni (lady's scarf) can borrow scarves provided by the Gurdwara, or otherwise a large handkerchief could serve the purpose. Shoes should be left in the racks.

On approaching the Guru Granth Sahib (Holy Book), Sikhs usually put some money on the holy cloth or into the GOLAK (donation-box). Some, especially ladies, bring articles of food such as milk, sugar and butter which are then collected for the LANGAR (free kitchen).

It is obligatory for every Sikh young and old to show the utmost respect to the Guru Granth. So, as soon as they come face to face with the Holy Granth they bow down on their knees, most touching their foreheads to the floor.

In the congregation, women generally sit on one side and the men on the other side of the hall. It is rude and disrespectful to show one's back or stretch one's feet towards the Holy Granth. That is why everyone tries to sit cross-legged. Also it is customary that everyone sits on the carpeted floor, which is symbolic of down to earth humility before the Guru and equality with fellow Sikhs.

On one side of the MANJI SAHIB (Guru's seat) RAGGEES (musicians) recite SHABADS (hymns) and play the harmonium and TABLA (a pair of small seated drums). Occasionally they stop reciting and one of them elaborates on the Guru's word (hymns) and his teachings. Sometimes they choose to sing an incident from the Sikh history and talk about it. Finally, the service ends with ARDAS (formal prayer).

Everyone stands up, bows their heads and fold their hands showing humility and submission to the Guru and the WAHEGURU (God Himself). When the priest says ARDAS, he occassionally interupts it with the word 'Waheguru' (like Amen in English). Finally, 'PARSHAD' (warm sweet food made of flour, purified butter, sugar and water) is served, before dispersing.

LANGAR - The institution of 'Langar' is an important aspect in the Sikh way of life. 'Langar' literally means kitchen. But in Sikh terminology, langar in the Gurdwara means cooking and serving of food on a large scale. There is always a queue of willing helpers to do this service and the food is free to every visitor.

This practice also serves as a practical demonstration and a reminder to the Sikhs that they should not believe in the caste system, and should eat together irrespective of their status, high or low; rich or poor. However, the food served at the Gurdwara is always vegetarian. in Britain special congregation services are held on either saturday or Sunday and the 'Langar' is an almost inseperable part of the 'whole service.'

Quick Overview

What do Sikhs believe about God?
God Almighty is impersonal, formless, the ultimate reality and is the Creator, personal saviour, inner teacher, omniscient, omnipotent, and incorporeal. The belief is summed up in the Mool Mantar, the core belief which appears at the beginning of the Sikh Holy Scripture, the Guru Granth Sahib. Also the morning prayer, Jaap Sahib, lists hundreds of different attributes of God.

What do Sikhs call God?
God has no name, yet man gives God so many names. Throughout the Sikh scripture many different words are used to refer to God including words such as Allah and Ram which are used in Muslim and Hindu Faiths. Sikhs do however have a favourite word for God. Waheguru (wonderful enlightener).

Do Sikhs believe in incarnations of God?
No. God reveals and manifests through all in the universe, but no finite form can be worshipped as God, who is infinite. God chose to embody the Divine Light in Guru Nanak and in nine gurus successively, and finally to the scriptures themselves, but none are to be worshipped as God.

What is the Sikhs belief on the origin of the Universe and Life?
God existed in deep meditation of the void for countless ages until deciding to create the universe and life. Only God knows how and when the universe and life were created. The Jap Ji Sahib prayer states that God created with one Word and creation.

What happens after death?
One’s soul is continually reborn until liberated by the Grace of God, at which time the soul merges with God (Guru). The daily evening prayer, Rehraas Sahib states that this is your one chance to meet God and so it is important to live your life so that you can beak the cycle in this life. You may not get another chance!

Why is there Evil?
Sikhs do not believe in original sin, nor in any evil being such as Satan. God has no enemy or opposite. Humans are inherently prone to succumb to temptations. God created all and gave people free will. Evil occurs when the ego takes over.

How does one achieve salvation?
Salvation is enlightenment, granted by God’s grace only, resulting in liberation from the cycle of rebirth. The soul merges with God (the Supreme Soul) after death. There is also the concept of Jeevan Mukt, liberation while in this life that few people may achieve. Liberation comes after the elimination of the human vices of lust, anger, greed, attachment, and pride (or ego). Frequent prayer, mediation, and song in praise of God, initiation into the Khalsa brotherhood, selfless service to others (seva), charitable works, morality, and obeying God’s Will demonstrate devotion to God and help on the journey.

What about undeserved suffering?
Suffering is not inflicted directly by God but is permitted by God as a test of courage and faith. Suffering is appreciated for the good that it often brings out in humanity, e.g. compassion. Suffering is seen as the remedy and pleasure the disease.

What is the purpose of life?
According to the Guru’s teachings, during the present span of life, one’s goal is to seek God, to attain realization and to merge with the almighty God in death. As all waters sooner or later go back to the ocean where they came from, so does life go back to the Supreme Reality (God) from where it originated. If this chance is lost, one would fall into the cycle of transmigration (cycle of births and deaths).

God is everywhere and most importantly within all of us. However, the human Ego separates us from this reality and it hides the truth. Unless this veil of ego is broken, we cannot meet God through self realization.

When Naam (The word of God) enshrines the mind, one’s soul becomes realized, it becomes blessed. This is how the mind comes out of the clutches of egoism and then starts merging with the Supreme Reality, The Eternity, The Endless, The Formless.

Only God and God’s Grace can save our sinful soul. Let’s therefore seek God’s Grace by Praise and prayer through the Divine Word.

What does Sikhism stand for?
Sikhism is free from any claims and dogmas. To attain salvation, Sikhism rejects all rites, rituals, and fasts. It rejects the claims of mortification of body, self torture, penance or renunciation. It does not believe in worship of gods and goddesses, stones, statues, idols, pictures, tombs or crematoriums. Devotees are supposed to desist from working miracles, utering blessings and curses, and believing in omens. They wear God's name as a necklace and try to practice Nam (remembrance of God's name), Dan (charity) and Ishnan (purity), truthfulness and openness, self-restraint in temper, labour for the purpose of mutual benefit, profitable and edifying speech, humility and forbearance.

Guru Nanak preached the Sikh religion strictly as monotheistic - requiring belief in none other than One Supreme being. IK ONKAR (one God)

Sikhism is universal in its appeal. We welcome all men and women alike, irrespective of caste, creed, sex, race, colour, religion or nationality. The doors of the Sikh Gurudwara are wide open for everybody in this world without prejudice or social discrimination.

Sikhism provides us with the values to define our integrity and spiritual strength so that we can apply them to our daily lives.

What is a Sikh's relation to others?
For beyond one’s personal relationship with God, the Sikh expresses his/her faith through selfless service to humanity. Regardless of one’s position, a Sikh is always conscious of the needs of others. Whether it’s the basic amenities of food, clothing, and shelter, or a basic right that is being denied, a Sikh is ever prepared to give his/her time and money to guarantee these requirements are met.