Sikhism- An Introduction Page 3
The panj piare were the first five Sikhs to be initiated into the Khalsa.
Guru Gobind Singh’s four sons who were all killed in the struggle against the Mughals.
These were deserters who were forgiven by Guru Gobind Singh and later fell in battle as soldiers in his army.
The five seats of religious authority.
These words are often uttered before or after a Sikh speaks in the gurdwara and on other occasions. They mean ‘Hail to the Guru’s Khalsa! Hail to the victory of the Guru! God is True!’ The acclamation is also an affirmation of community agreement, for example at the end of a discussion in the gurdwara.
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There then follows a random opening of the Guru Granth Sahib. The passage (vak) is read aloud to the congregation. They regard it as the Guru’s instruction and command (hukam) for the day that lies ahead. Karah parshad will be shared. The congregation may then disperse for langar or notices and sangat business may be conducted.
Figure 1.3 The distribution of karah parshad by women as well as men is a way of demonstrating the equality of women and men.
Karah parshad must be included in worship (Figure 1.3). This halwa or pudding is sweet to signify God’s grace, as well as symbolizing human equality. Everyone should accept it, regardless of social group. Those who reject it thereby refuse grace and invalidate their worship.
The langar meal is also an integral part of worship. It, too, symbolizes the provident grace of God as well as the openness of Sikhs to all people.
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Insight
Anyone may receive langar and Sikhs would be offended should anyone refuse.
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In the context of worship, karah parshad and langar are declarations that God’s love is available to everyone and no one has the right to deny it. Congregational worship emphasizes equality in another way. Women may participate fully in all its aspects. There are no theological reasons for barring women from taking the lead in any religious activity. On the contrary, Sikh teaching positively endorses the spiritual and religious equality of women with men.
Congregational worship is fundamental to Sikhism. There is no such thing as a Sikh who pursues the path of individual spirituality as an ascetic or a recluse. The Gurus derived spiritual strength from the sangat to which they often expressed their indebtedness. Corporate worship owes its raison d’être to the practice of the Gurus.
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Visiting a gurdwara in the dispersion
Carry no tobacco or alcohol.
Remove your shoes and cover your head. As you will be sitting on the floor it would be sensible to wear a long skirt or trousers. Bare shoulders or arms are likely to cause offence.
Sikhs will kneel in front of the Guru Granth Sahib and bow their heads until it touches the ground. They will also place a small offering in a box or on the ground. Visitors may follow this practice but at the very least they should stand and bow towards the scripture before taking their place among the other women or men who will be sitting separately in the congregation.
Arranging a visit
This is best done through personal contact rather than only by phone call or letter. The purpose of the visit can then be explained and, perhaps, the opportunity taken to view the building in preparation for taking a group of children or adults. Contact with a person known by name can be helpful.
The availability of toilets is a practical matter of importance! Parking may be another.
If you are planning to make a visit on your own you will be most welcome to go any Sunday – the most convenient day. About 11.00 a.m. might be a good time. You can ‘drop in’ but you and your hosts might feel more comfortable if the first visit is by prior arrangement.
You should, of course, accept karah parshad and take langar. Never be in a hurry!
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Private devotion through daily nam simran (meditation) is as essential as congregational worship, so is the service of humanity. Unless God is seen in every heart, divinity cannot be found in one’s own. Hence the emphasis upon seva, service. This may take many forms but the Sikh Code of Discipline, the Rahit Maryada, in its section on langar states that the gurdwara is the school in which one learns to serve humanity. Often the beginning is made by serving food, washing-up and removing the litter, but these activities are no less worship than singing God’s praises or playing the musical instruments that accompany the singing.
Sikh worship is more than an act of praising God in the gurdwara. Living, for the Sikh, should be an act of worship.
Two symbols are likely to be seen in gurdwaras. One is the khanda (Figure 1.4).
Figure 1.4 The khanda.
This is formed of an upright double-edged sword, called a khanda, circled by a chakra, with two swords (kirpans) to either side. A number of symbolic meanings are given to each of these ahas (blades), all of which must be equally honed, otherwise their balance is lost and they are useless. It reminds Sikhs that Guru Gobind Singh taught them that members of the Khalsa should be saint-soldiers, women and men who balance skill in arms with spirituality. The kirpans remind Sikhs of Guru Arjan’s instruction to his son, Guru Hargobind, that he should wear two swords, one of piri, spiritual power, and the other of miri, temporal authority. The chakra, a throwing weapon, is an ancient Indian symbol which, for Sikhs, speaks of the oneness of God, the unity of humanity, and, implicitly, the rejection of caste, racial and gender divisions.
The khanda is to be seen on the nishan sahib, the yellow or saffron flag that flies over every gurdwara. It also often adorns the canopy over the Guru Granth Sahib.
Ik Oankar is the other Sikh symbol (Figure 1.5).
Figure 1.5 The ik oankar.
Ik is the figure one. The word oankar is the equivalent of the Sanskrit Om and, like it, represents God. ‘Ik oankar’ is also the first statement of the Mul Mantra and thus reminds Sikhs of that important affirmation of belief. Ik oankar may well be found on the canopy above the Guru Granth Sahib, or on the rumalas, the decorated cloths that Sikhs give as coverings for the scripture.
Sikh functionaries
Whenever the Guru Granth Sahib lies open it will be attended by a male or a female Sikh. This could be anyone who is capable of reading it and is, of course, in good standing within the community.
In the Sikh religion everyone is equal to the extent that there are no officials set apart for life to lead worship or organize the community and the religion. People who are appointed to any special positions do not have a job for life. When their particular duty is over they revert to being members of the community.
Sikh ministry is uncomplicated and straightforward. It derives from Guru Nanak’s teaching on the oneness of God and the indivisible unity of humanity. In Sikhism there is no priest–laity distinction. The very notion of a priesthood is alien to Sikhs who belong to a movement that long ago rejected the authority and ritual specialization of the brahmins. Every aspect of ministry is open to all Sikhs, both men and women, though, of course, only Khalsa Sikhs may conduct the initiation ceremonies (see Chapter 3).
The student of Sikhism may soon come across the terms granthi, giani and also sant. Sometimes the first two may be used synonymously and are mistakenly translated into English as ‘priest’ by Sikhs who wish to be helpful, but actually cause confusion, and may even create a certain suspicion in the minds of some Protestant, anti-clerical Christians, of whom a few still exist! However, strictly speaking a granthi is only the custodian and reader of the Guru Granth Sahib and, by extension, may look after a gurdwara, though a committee will manage its affairs and appoint a granthi if there is one. He or she, though I have never yet met a female granthi, will officiate at weddings and other ceremonies. Some wealthy gurdwaras may employ several granthis to organize and lead the religious life of the community, which begins before dawn and continues without a break until 9 or 10 p.m. (In the Golden Temple of Amritsar, worship ceases only from about 10 p.m. until 3 a.m.) Other gurdwaras in the West, which serve a commun
ity of only 100 or so people, may open only from about noon on a Sunday until 3 p.m. They cannot afford, and really do not need, a granthi, though often the pride of the local sangat means that it aspires to appointing one as soon as possible and opening the gurdwara for Sikhs to be able to attend every evening, if not at other times of the day.
Traditionally, a giani is a person of spiritual knowledge who has achieved unity with God, someone who is brahmgiani, filled with divine understanding. It is also an academic qualification in Punjabi language and literature, possibly, though not always, including the Sikh scriptures. A granthi may sometimes be respectfully addressed as gianiji just to complicate matters, without any implication of knowledge being intended! Bhai sahib, which literally means brother, is a more usual respectful title.
A sant is a preceptor who has gained a reputation as a teacher and spiritual guide. For this reason they are given the title sant. In the scriptures a sant is an enlightened individual. Sant may be used as a prefix to a Sikh’s name, for example Sant Puran Singh. The title has no formal validity. Their spirituality and knowledge of Sikh teachings (gurmat) is so considerably developed that they acquire a respect and with it a following of devotees similar to that enjoyed by Hindu gurus. Sants are influential guides who assist those who come to them in organizing their spiritual and everyday lives. They may have a dehra, an encampment or group of houses, which some Sikhs visit occasionally but where others stay more permanently. Followers may be encouraged to adopt strict regimes which will usually have taking amrit (see Chapter 3) at the centre, but may also stress vegetarianism and periods of celibacy. Sants may travel internationally with their closest companions by invitation, or as missionaries to sangats abroad.
The line between a sant and a Namdhari or Sikh Nirankari Guru can become very indistinct in practice. The true sant, however, should always point Sikhs away from himself and towards the teachings of the Gurus.
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Sikh greetings
When Sikhs meet they may shake hands following the custom of the West, acquired from the British. They will invariably shake hands with someone like myself, so I need not wonder, as I often do nowadays in British society, whether it is expected or not. When I meet a Sikh man it is expected. Sikhs may press their hands together as they bow slightly towards another person of Indian origin whom they are greeting. If they are close friends or relatives they will embrace one another. It is unlikely that there will be any body contact between men and women unless they are related, in which case an uncle may pat his niece on the shoulder. Kissing is not acceptable and would never take place in public.
A difficult situation can arise when someone like myself is introduced to a Sikh lady. Do I shake hands or not? In Britain, and occasionally in India, I might be expected to do so, but the proper custom is to press my hands together, bow slightly, smile and say ‘Sat Sri Akal’, as a Sikh would. This is the recommended form of behaviour. It will be appreciated because it shows that you have taken the trouble to discover something about Sikh culture. If you take the initiative it also anticipates, and so avoids, any possibility of embarrassment. ‘Sat Sri Akal’ means ‘Truth is eternal’. It reminds the people who utter it that they should try to live truthfully.
When someone addresses the sangat they are likely to begin by saying: ‘Vahiguruji ka Khalsa, vahiguruji ki fateh’, which means something to the effect of ‘The Khalsa belongs to God (Vahiguru), may victory be God’s’. When someone’s words win the acclaim of the sangat it is likely to be greeted with someone shouting ‘Jo Bolé So Nihal’. To which everyone responds ‘Sat Sri Akal’. The cry is said to be difficult to translate. It is a slogan of approval endorsed by the sangat. Sometimes the speaker may say, instead ‘Sat Sangat, Khalsa ji’, ‘Members of the congregation and Khalsa …’
The sangat may confer a saropa, literally a robe, upon a person who has served them, perhaps an architect who has planned a building or a local clergy person who has promoted good Sikh–Christian relations. It is likely to take the form of a turban length, or even, but rarely in Britain, a sword. Sometimes sangats depart from the tradition by giving the honoured person books that will help them to understand the Sikhs and their religion better. If the recipient feels able to speak for about five minutes on such a subject as the contribution that Sikhs are making to the locality, for example, it will be appreciated by the congregation, probably in the manner mentioned in the previous paragraph.
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THINGS TO REMEMBER
A gurdwara is any place where a copy of the Guru Granth Sahib is installed. It may vary in size from a small room to an imposing building.
Those visiting a gurdwara, especially if attending a service, should be careful to dress and behave with propriety. Don’t be afraid to ask for guidance.
One should bow respectfully towards the Guru Granth Sahib. Some visitors will kneel, others may only bend the head. Decide what is right for you.
Some gurdwaras in the diaspora may provide chairs for elderly visitors. If not, try to find a place to sit with your back against a wall or pillar.
Commensality (sharing food) is at the heart of Sikhism. You should share karah parshad and the vegetarian langar meal.
Be prepared for the unexpected; it may not happen!
Learn how to be an observer and not a judge.
Sikhs are very sociable. You may offer to wash up if you wish to.
After you have reflected upon your visit make another. Things will seem less strange and there is always more to learn.
Listen carefully to the explanations of things you see and do.
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2
The beginnings of Sikhism
In this chapter you will learn:
about the origins of Sikhism
about its attitudes to its religious context
about the role of Guru Nanak.
If you were to visit a Sikh home anywhere in the world you would be likely to see a number of pictures on the walls of most rooms. They may be identical in size to some that were displayed in the gurdwara, or they may be much smaller. Almost certainly one would be of a man wearing a turban, whose long white beard enhances his rather benign expression. This is Guru Nanak, the founder of the Sikh religion. Of course, no one knows what he actually looked like. In common with other great religious teachers of the past, such as the Buddha, Jesus or Muhammad, it was their message that mattered, not their physical appearance. Nanak was born in the area of North India known as Punjab over 500 years ago, in 1469.
The great invasion of the Mughal leader Babur still lay 50 years in the future, but Muslims had penetrated and settled in Punjab during the centuries before Nanak’s birth and his father, Kalu, was employed as village accountant by a local landlord, the Muslim Rai Bular. The village of Talvandi must have been like many others in the region, inhabited mainly by Hindus but with most wealth and power residing in Muslim hands. Biographical knowledge of Guru Nanak is confined to a number of collections called Janamsakhis. Their purpose was to create and sustain faith, not primarily to provide historical information. In fact, Guru Nanak and his successors frequently pointed their followers away from devotion to themselves to trust in the spiritually liberating words that they uttered, which are included in the pages of the Sikh scriptures.
Was Nanak a Hindu?
The obvious answer to this question would seem to be ‘yes’, but it is not the Sikh answer. Sikhs would point to the stories surrounding his birth and early childhood such as that describing the casting of his horoscope by the family priest, Pandit Hardyal, who said:
Both Hindus and Muslims will pay him reverence. His name will become current on earth and in heaven. The ocean will give way to him, so will the earth and skies. He will worship and acknowledge only the one formless Lord, and teach others to do so.
The child’s spiritual qualities won the approval of Hindu and Muslim alike. A Hindu passing by would involuntarily exclaim, ‘Great is Gobind the Lord! Such a smal
l child and yet he speaks so auspiciously. His words are as immaculate as he is handsome. He is the image of God himself!’ And if a Muslim saw him he would remark with equal enthusiasm, ‘Wonderful is thy creation, Merciful Master! How good looking is the child, how polite in his speech! Talking to him brings one such satisfaction. He is a noble one blessed by Allah himself.’
When he was some years older, but still a child, the time came for Nanak to be invested with the sacred thread, as his family belonged to one of the higher Hindu castes. He asked the priest whether he was able to give him a thread which would not wear out, some permanent spiritual gift. This the priest admitted he was unable to do.
Nanak continued to be a troublesome young man in his family’s eyes, even though his spiritual qualities were recognized and valued by others. He followed his father into accountancy, which was the custom of the day, but showed little aptitude for it. Tera (13) is a lucky number for Sikhs (though, as with other people who believe in God, luck should have no place in their thinking). Tera also means ‘yours’. For Nanak it spoke of his commitment to God, ‘I am yours’. In his counting he could proceed no further but went into deep meditation.
At last his despairing parents sent him to stay with Nanaki, his married sister, at Sultanpur. Her husband, Jai Ram, found him accountancy work in the Muslim nawab’s grainstore. One day, while he was at Sultanpur, Nanak did not return from his early ablutions in the nearby river Bein. Three days later he returned to the village. In the interval he had been communing with the Supreme Being. As one account states: