Sikhism- An Introduction Read online

  From your initial observations you can deduce a number of things about the Sikh religion.

  The seated woman may have led you to conclude that women are of some importance in this setting. You would be right. In fact, women and men have equal standing. Either may lead worship or any other religious activity, so long as they have the necessary competence, such as the ability to read the scripture, the Guru Granth Sahib.

  The musicians, known as ragis, inform you that Sikh worship attaches importance to music. Not all religions do but it is an integral part of Sikh worship. The instruments provide a clue to the Indian origins of Sikhism; notice that women are among the instrumentalists.

  Sikhs bring offerings of money to the gurdwara but, because a shared meal, known as langar, is an essential part of worship, they also bring food. (These offerings cannot be seen clearly in Figure 1.1.)

  Everyone sits on the floor to show the equality of all human beings; this included Prince Charles, the Prince of Wales, when he visited a gurdwara in Derby. Respect for the scripture is the main reason why Sikhs sit on the floor in the gurdwara. The scripture alone is given a seat of honour. In its presence every head must be covered as another mark of respect.

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  Insight

  Not all male Sikhs wear a turban. Those who do not, and other visitors, usually tie a handkerchief over the head. No one wears shoes, but stockinged feet are permitted in all but a few major gurdwaras. Every Sikh takes a bath before going to the gurdwara; this is another way of honouring the scripture.

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  Men and women sit in separate groups on the ground because in Indian society it is not considered modest for them to sit together in conditions that must inevitably result in physical contact, particularly on occasions when the hall is filled to capacity.

  In some parts of the Sikh dispersion (that is, in communities outside India) there has been discussion about introducing chairs into the hall where worship takes place. So far this attempt at modernization has been resisted. Most Sikhs are likely to regard it more as a challenge to the unique position of the scripture than a move to bring Sikhism up to date. So strongly do Sikhs feel about this that even those who walk with the aid of crutches are likely to prefer to sit propped against the wall, rather than ask to be allowed to use a chair, though Sikhs are often eager to invite disabled visitors to sit on one at the back of the hall rather than be uncomfortable.

  Part of Sikh worship is the langar meal, which will be discussed later. In India this invariably is eaten by Sikhs sitting on the ground. In the West, chairs and tables may be used. Some Western gurdwaras have reverted to the Punjabi custom, but in this case the reason has to do with long-established tradition rather than belief in equality, which is taken for granted.

  From what has been written already you will have realized that the Guru Granth Sahib (Adi Granth, the Sikh holy book) has special importance for Sikhs. It is not very clearly visible in the photograph but it is its focal point. The woman is reading the scripture. She is holding a fan of yak hair embedded in silver, a chauri, in her hand and occasionally waves it over the Guru Granth Sahib in a gesture of respect. The canopy, chanani, serves the same purpose. The throne used by the British queen at the state opening of Parliament has a canopy. When she visits an Eastern country, an umbrella may be held over her head, not only for the practical purpose of sheltering her from sun or rain, but in response to her status.

  By now you may have realized that the scripture is seated on a throne, rather like one used by princes of Mughal emperors in India in past times. When Sikhs approach the throne, on entering the gurdwara, they bow and kneel in front of it before sitting facing it in the congregation, sangat. The act of worship Sikhs engage in is called diwan, the word used for an audience with a Mughal emperor. The room of the gurdwara in which worship is held is known as the diwan hall.

  The equality of Sikhs is further demonstrated through the use of food. At the end of an act of worship, every member of the sangat, whether they be adults, children or visitors who are not Sikhs receive karah parshad. This is made of flour, sugar and ghee, mixed in equal quantities in an iron bowl, and then heated before being carried into the diwan hall, perhaps before the service begins, but certainly before six stanzas of the Anand, a hymn of thanksgiving, are chanted. It is then touched with the point of a kirpan, a short sword which initiated Sikhs wear, to strengthen it symbolically, and given to five initiated Sikhs before being served to the rest of the congregation. Though it is usually received at the end of worship in Britain, in large Indian gurdwaras where worship continues throughout the day, Sikhs may be given it after bowing to the Guru Granth Sahib, or upon leaving its presence.

  During diwan, in another room of the gurdwara, some Sikhs will have been preparing food. The community meal, called langar, is another way of affirming the belief of Sikhs in the equality of everyone. Sikhism came to birth in a Hindu society where almost all people ate only with members of their own kinship or occupational group. They believed in ritual pollution, that is that by sharing food with men lower in the social hierarchy, and perhaps any women, especially during menstruation, they would be rendered impure and unable to approach God. The men who preached the message of Sikhism totally rejected this belief and used karah parshad and langar as practical ways of demonstrating this. Anyone may eat with Sikhs, their kitchen is open to all, but those who have reservations or misgivings about human equality will refuse the invitation to eat with them. Sikhs would not interpret it as a dislike of spicy Indian food, but as a refusal to eat with them for some reason. In an attempt to offend no one, the food provided at langar is always vegetarian, usually a simple meal of lentil soup (dahl), vegetables, rice and chappatis.

  Sikhs are very fond of telling the story of the Mughal emperor Akbar the Great who made a visit to one of the Sikh leaders, Guru Amar Das. Before being allowed into the Guru’s presence, the emperor was required to sit on the ground and share food with other men and women. ‘Pehle pangat, piche sangat’, first eat together then worship together, is a major tenet of Sikh faith. God is no respecter of persons and those who would wish to meet God cannot hope to do so unless they regard all human beings as God does.

  The photograph with which this chapter began could have been taken almost anywhere in the world. However, there are some variations which might be encountered from place to place, though not usually in the act of worship itself.

  In the dispersion, chairs and tables are often used for langar. This will be eaten indoors in countries like Britain, whereas in India it is often served outdoors, perhaps on leaf plates with people sitting in rows on the ground. The food served the world over remains Punjabi. The meal is satisfying and enjoyable but is intended to sustain and remove hunger as well as express unity rather than offer five-star sophisticated Indian cuisine. In India, pilgrims of all religions and other travellers often take langar in the gurdwaras that lie on their route, knowing that Sikhs are under obligation to give hospitality to anyone who asks for it. This may include accommodation for the night. Many of the larger gurdwaras have guest rooms where up to three nights’ stay may be provided. After this the traveller should be fully rested and able to continue his journey.

  Figure 1.2 Cut-away illustration of a purpose-built gurdwara in one of the countries of the Sikh dispersion.

  Members of the sangat provide the food, prepare it, serve it, and do the washing-up afterwards. When a family has a particular event to celebrate they may request the opportunity to express their joy through the privilege of providing langar for the congregation. In India, the extended family will share the work among themselves; elsewhere they may call upon the help of friends.

  Because the Sikh scriptures are in Punjabi, and Sikhs have a strong attachment to that region of India even though they may have lived abroad for three or four generations, Punjabi remains the language of worship everywhere. The time is likely to come when Sikhs use the language of the country in which they live for sermons and addres
ses but it has not arrived yet, and the scriptures will always be recited in the original language in Sikh worship. It is not possible to envisage a translation of the Guru Granth Sahib ever being installed as the focus of worship.

  The content and purpose of Sikh worship

  We have noted the principal features of the gurdwara and some of the activities that take place there (Figure 1.2 provides a useful visual summary). The main activity is worship, which will now be examined in more detail.

  The purpose of Sikh worship is to praise God and develop the spirituality of the individual and the community. God does not need our praise, which is what worship is for Sikhs. It is the natural response of the one who is the recipient of grace to the one who gives it, God. It is offered by those who are awesomely aware of God within creation, as well as within individual human hearts. Corporate worship in the gurdwara (diwan) is, however, only one aspect of Sikh worship. Its form is simple, the singing of hymns from the Guru Granth Sahib, led by musicians, ragis, and a series of addresses, kathas, based on them.

  In places where the local sangat is large enough to sustain it, the Guru Granth Sahib will be formally installed in the early morning at the ceremony of parkash karna which is described in Chapter 11. Sikhs will come to pay their respects to it at various times during the day, especially before and after work. God is to be praised at all times and kept constantly in mind. Bowing to the scripture, the Guru Granth Sahib, is an outward sign of praising God whose word it contains.

  In Britain, Sunday is the most convenient time for congregational worship but Sikhs do not consider any time or occasion better than another. Many Sikhs will touch the gurdwara steps and then their foreheads as they enter the building, as they would the feet of Gurus in the past. This act of mtth tekn is a way of showing respect to God whose house the gurdwara is. So, too, is the prostration or bow they make when they approach the Guru Granth Sahib. The removal of shoes before entering the prayer hall has the same meaning. These actions are part of everyday Indian life but in the gurdwara their significance is that of recognizing and responding to the unique sovereignty of God.

  The scripture (bani) is God’s word. It inspires and commands Sikhs, giving spiritual comfort and discipline of mind and spirit. A few lines near the end of the Guru Granth Sahib, written by the fifth Sikh teacher, Guru Arjan, and called Mundavani, the Seal, state the Sikh belief clearly. They read:

  In the platter are placed three things: truth, contentment and wisdom, as well as God’s Name, the support of all. Whoever eats this food, whoever relishes it, is emanicipated.

  The Sikh worshiper hopes to be nourished by God’s word.

  The conclusion of diwan

  Whatever the general content of diwan, the conclusion is always as follows:

  Six verses of the Anand Sahib of Guru Amar Das which read:

  1 O joy, my mother, I have found the True Guru. I have found the True Guru and songs of rejoicing fill my heart. Beautiful songs and heavenly singers come to sing praises to God. Those who keep God within ever sing God’s praises. Nanak says, my heart is full of joy, for I have found the True Guru.

  2 O my soul, live with God for ever. Abide with God and all your sorrows will vanish. You will be acceptable to God who will take charge of all your affairs. The Perfect One is omnipotent; why forget God? Nanak says, live with God for ever.

  3 O my True One, is there anything that your house does not contain? Everything is in your house, there for whoever you decide to give it to. The recipient will praise your bounty and honour your name. Strains of heavenly music resound for one in whose heart your name resides. Says Nanak, is there anything that your house does not contain?

  4 The True Name sustains me for ever. The True Name satisfies my hunger and sustains me. God’s name is awakened in my heart. It has given me peace and joy and fulfilled all my desires. I will always be a sacrifice to the Guru who displays such kindness. Says Nanak, listen O saints, love the Word. The True Name sustains me for ever.

  5 Celestial music rings through the house. Music resounds in the house where God’s might has been infused. There God has conquered the five passions and destroyed fear of death. Those favoured by destiny are attached to God’s Name. Nanak says, they have found happiness and they hear celestial music in their hearts.

  40 Listen to my joy, my fortunate friends. All my desires have been fulfilled. I have attained to God the Supreme Spirit and all my sorrows have vanished. Sorrow, affliction and suffering have been dispelled through hearing the true Word. Saints and holy people are glad on hearing it from the perfect Guru. Pure are the hearers; stainless the speakers; the True Guru will fill their hearts. Nanak says, heavenly trumpets sound for those who bow at the Guru’s feet.

  Some words from Guru Nanak’s Japji, a hymn so important that it is given pride of place at the beginning of the Guru Granth Sahib.

  Air, water, and earth, these are the elements from which we are made. Air, like the Guru’s Word, gives breath to life to the baby born to the great mother earth, sired by the waters. Night and day are the nurses which watch over us in our infancy. We play in their lap. The world is our playground. Our right and wrong acts will receive judgement in your court. Some will be seated near your throne and some far away. Toil has ended for those who worship you. O Nanak, their faces are radiant with joy. They free many others.

  A section of the Sukhmani Sahib (Hymn of Peace) of Guru Arjan.

  You are the Supreme One; I pray to you. My body and soul are the gifts for starting life. You are both father and mother, we are your children. We draw many blessings from your grace. No one knows your limits; you are the highest of the high. All creation depends on your will; it has to accept all that comes from you. You alone know what determines your purpose. I am ever a sacrifice to you.

  Ardas is then offered by a member of the congregation. This congregational prayer, which is used at any assembly of Sikhs as well as in private devotions, calls to mind the Gurus, important incidents in Sikh history, and ends with the needs of the sangat in which the prayer is said. Ardas indicates that there is a place for petitionary prayer in Sikhism. It also unites Sikhs with the Panth (the community of Sikhs worldwide past and present), and looks towards the future. It reads:

  Victory to the Eternal One. May almighty God protect us.

  First remember almighty God, then call to mind Guru Nanak, Guru Angad, Guru Amar Das and Guru Ram Das, may they help us. Remember Gurus Arjan, Hargobind, Har Rai and Har Krishan whose sight removes all sorrows. May we remember Guru Tegh Bahadur at whose invocation the nine treasures [spiritual blessings] come hastening to our homes. May they help and protect us at all times.

  May we always enjoy the protection of the Tenth Guru, Guru Gobind Singh. Disciples of the Gurus, meditate on the Guru Granth Sahib, the visible form of the Guru. Repeat in the name of God. Vahiguru.1

  Think of the glorious deeds of the five beloved ones [panj piare2] the Guru’s four sons,3 the forty liberated ones,4 and other who were steadfast and long-suffering. Remember them and call on God. Vahiguru.

  Call to mind those who kept the Name in their hearts and shared their earnings with others. Vahiguru.

  Those who allowed themselves to be cut limb from limb, had their scalps scraped off, were broken on the wheel, were sawn or flayed alive, remember them. Vahiguru.

  Think of those who cleansed the gurdwaras, permitted themselves to be beaten, imprisoned, shot, maimed or burned alive with neither resistance nor complaint, and call on God. Vahiguru.

  As you remember the seats of authority [takhts5] and other places touched by the Gurus’ feet, call on God. Vahiguru.

  May the whole Khalsa remember the Wonderful One, and as it does so may it be blessed. May God’s protection be upon all members of the Khalsa wherever they may be, and God’s glory be proclaimed and way prevail.

  May the Khalsa be victorious in battle. Uphold its charitable acts and let victory attend it. May the Khalsa choirs, flags and mansions remain for ever. May the kingdom o
f justice come. May Sikhs be united in love and humility, but exalted in the wisdom of remembering God. O Khalsa, say Vahiguru.

  Vahiguru.

  O true king and loving father, we have sung your sweet hymns, heard your word which gives life and talked of your many blessings. May these find a place in our hearts so that our souls may be drawn towards you. O Father, save us from lust, anger, greed, worldly attachment and pride: keep us always attached to your feet. Grant to your Sikhs the gift of discipleship, the gift of your Name, the gift of faith, the gift of reading your word with understanding. O kind and loving father, through your mercy we have passed our days in peace and happiness: grant that we may be obedient to your will. Give us light and understanding so that we may please you. We offer this prayer in your presence, Wonderful One. Forgive us our wrong acts, help us to remain pure. Bring us into the good company of those who love you and remember your Name. Through Nanak may the glory of your Name increase and may the whole world be blessed by your grace. Vahiguru ji ka Khalsa! Vahiguruji ki fateh. Sat Sri Akal!6

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  Notes

  The content of Ardas, the Sikh congregational prayer, varies considerably. The form given above is that found in Cole and Sambhi, 1995: Appendix 2. Teja Singh, 1938, provides another but similar version. See also McLeod, 1990: 103–5.

  Vahiguru means literally ‘Praise to the Guru’. It is also used as a popular way of addressing or speaking about God.