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*** Sikhism  (2/16/93) ***
  By :  Jigar Shah, Clarksville, TN.
**********************************************************

                             Sikhism


      Today as we make progress towards a world civilization, which will
      be composed of so many cultures and spiritual traditions, it is
      quite necessary that all of us understand one another.  This does
      not necessarily mean agreement but it can mean growing convergence
      and unity among the faiths, large and small, of our planet.
      Understanding Sikhism will be one step towards our dream of world
      civilization and may be towards the rational understanding of the
      on going problems between Hindus and Sikhs in India.

      I think there is no better way to describe the stereotype about
      sikhs than the discribtion given by W. H. Mcleod in his book The
      Sikhs.  He describes this stereotype in the following manner:
      "Most people seem to have some notion of the general outlook and
      behavior to be expected of Sikhs.  If one is asked to describe a
      Sikh, the description will exclusively include beards, turbans, and
      possibly swords; a description of Sikh attitudes and behavior will
      have something to say about militant ideals and a willingness to
      perform violent deeds."

      But a true Sikh may well be offended by an introduction of this
      magnitude.  Although many Sikh men often carry swords, acts of
      violence are to be blamed to a very small minority; Sikhs indeed
      have a tradition of militancy, but it is for loyal Sikhs is
      strictly controlled and legitimately expressed only under the worst
      extreme circumstances.  Here what really is needed is a new and
      fairer stereotype which will also emphasize positive features about
      Sikhism which all too often are overlooked.

      Sikhism is a religious faith combining the teachings of Bhakti
      Hinduism and the Muslim Sufis.  Since all ten Guru's of Sikhs and
      the vast majority of those who accepted their teachings were
      Hindus, the influence of Hinduism on the development of Sikhism was
      preponderant; that of Islam is evident largely in the emphasis on
      monotheism and the rejection of idol worship and the caste system.

      The word Sikh is derived from the Pali sikha and the Sanskrit
      sisya, meaning "disciple".  The Sikhs originally started out as a
      movement designed to seek unity between best in Islam and best in
      Hinduism, but later on they evolved a distinctive religion and
      culture of their own.  The teachings of Kabir, who was the most
      distinguished disciple of Ramananda, was main pioneer in spread of
      an inter-religion (bhakti) in north India.  Also important was
      Farid, one of the members of Sufi orders, some of whose hymns are
      included in Sikh scriptures(Granth, Adi).  The tendencies towards
      unified devotionalism were emphasized strongly in life and
      teachings of Guru Nanak, first of ten Gurus and founder of Sikh
      community.  He preached unity of God, centrality of devotion,
      importance of repetition of divine name, equality of men of
      different castes, evils of image-worship, and need of a guru as
      guide.  He did not set himself up as a divine incarnation, but
      considered himself to be servant and teacher of new community.

      Until now Sikhs did not differ substantially from other groups,
      such as the Kabirpanthis.  On Guru Nanak's death in 1539, instead
      of his son Sri Chand, Angad took over as next Guru, whose
      leadership laster till 1552.  During this time period he collected
      Guru Nanak's poems in formation of the Granth and to him is
      attributed invention of the Gurumukhi script, used in Punjab.
      Further development occured during third Guru (d.  1574), Amar Das
      who organized system of parishes and also brought about reforms in
      ceremonial designed to marriages, etc.  by specifically Sikh ones
      and also attacked practices of purdah and sati.  Amar Das was
      succeeded by his son-in-law Ram Das (d.  1581), who promoted
      missionary activities quite efficiently.

      Most important evolution of community and faith was fifth Guru,
      Guru Arjun, builder of the Harimandir (Golden Temple) at Amritsar,
      and compiler of first authoritative book of scriptures (Granth,
      Adi).  The Sikhs were considered dangerous by Jehangir as Arjun was
      reported as sympathetic to Khusrao, who started rebellion against
      his father Jehangir.  Guru Arjun died in 1606 after being captured
      and tortured by Jehangir.  According to Sikh tradition Guru Arjun
      advised his son and successor Hargobind to sit fully armed on his
      throne and Hargobind, as sixth Guru, symbolically donned two swords
      where one sword represents the continuing spiritual authority of
      the Guru(piri) and the other signifies a newly assumed temporal
      authority(miri).  Here the Panth was beginning to assume a new
      militancy and that this was due to pressure of early seventeenth
      century circumstances.  Hargobind and his successor Har Rai (d.
      1661), seventh Guru, spent most of their time away from main
      centers of Sikh loyalty due to the cruelty of Jehangir and Shah
      Jehan.  Hari Kishen (five years old) succeeded as eight Guru, but
      died at eight, at Aurangzeb's court.  Nominated by Hari Kishen,
      Tegh Bahadur (d.  1675) became ninth Guru, but he was also finally
      arrested and executed in Delhi.

      Finally the revolution came to an end with tenth Guru, Tegh
      Bahadur's son, Gobind who turned Sikhs into a distinctive and
      militarily effective body.  This was mainly due to the previous
      problems that taught them that to protect themselves, they required
      strength and solidarity.  To do this Guru Gobind weld followers
      into new community, the Khalsa, with outer badges or five 'k's:
      Kes, wearing the hair and beard unshorn; Kangha, comb required to
      keep the hair tidy; Kach, knee-length breeches, as were worn by
      soldiers; Kara, steel bracelet worn on right wrist; and Kirpan,
      dagger for protection.  Members of this community were forbidden to
      take tobacco or alcohol, or to eat meat killed by bleeding.  During
      Guru Gobind's period many of local leaders of Sikhs were Ksatriyas
      and Vaisyas unwilling to obey absolute Hinduism.  There was no
      succession of Gurus after Guru Gobind and after him the power in
      new community passed to the Jats, who were chiefly peasant
      cultivators.  But there were still some who did not adopt new
      emblems and remained Khalsa, which brought about emergence of two
      main types of Sikhs, Kesadharis (unshaven Sikhs) and Sahajdharis
      (those who adopted full forms of faith).

      Sikh kingdom was destroyed by two wars by British, but reign of
      Ranjit Singh, for the prestige of Sikhs induced and increasing
      number of Hindus to adopt tenets and worship of Sikhism, without
      undergoing Sikh initiation or formally breaking with Hinduism.
      Such Sahajdhari Sikh families might have a son may be brought up as
      Kesadharis.  Such families include Nirankaris, formally strong in
      Kashmir, founded by Dyal Das (d.  1855).  In late nineteenth
      century reform movements arose in reply of Arya Samaj and Christian
      missionaries and these expressed themselves in organizations as the
      Singh Sabha, which promoted education in schools of Khalsa.  Major
      problem of restoration of power of Gurdwaras to the Khalsa was
      achieved through militant policy of the Akali Dal- a radical group
      formed in 1920.  After India's independence Akalis agitated for
      separate Sikh state in Punjab because of Sahajdhari's tendency to
      become reabsorbed in resurgent Hinduism.

      In Sikhism it is difficult to enumerate all its sects and
      movements.  There are several religious orders of Sikhs based
      either on disputes over the succession of gurus or points of
      rituals and tradition.  The Nanakpanthis (Sikhs of Nanak), who are
      almost Hindus who follow teachings of Guru Nanak, and the Sikhs of
      Guru Gobind Singh, who are the Singhs [the Khalsa or Tat(wa)
      Khalsa], are the two main distinguishable groups of Sikhs.
      Nanakpanthis can be compared with the Sahijdhari (easy-going Sikhs)
      and the Khalsa can be compared with Kesdhari Sikhs.  Although these
      two groups often tend to separate from each other, a Kesdhari will
      still wed his son to a Sahijdhari girl.  The Ram Raias does not
      have much of a position in the Punjab, but the Hindalis, once
      influential, got converted to Narinjani [worshippers of the Bright
      One (God)] after they got together with Ahmad Shah Abdali.  Then a
      modern sect was formed, Nirankaris, who not only revived Guru
      Nanak's teachings, but also respected later gurus.  Other
      schismatical sects include Gangushahis, who refused initiation from
      Guru Gobind Singh, the Minas (deceitful) followers of Prithi Chand,
      and the Dhirmalias founded by Dhir Mal elder brother of Guru Har
      Rai.  Chiefly found in South-west Punjab are the Sanwal-Shahis who
      are followers of a disciple of Guru Nanak.  The followers of Sindh
      Sagar Doab are the Sewapanthis and the Kukas are an "extremist sect
      whose tenets are kept secret, but they disclaim female
      infanticide."  Diwana Sadhs (ecstatic saints), the Nirmalas and
      Udasis are the Orders.

      'Ramdasi' is a term usually applied to a converted weaver or tanner
      and similarly 'Mazhabi' is applied to a converted sweeper.
      Nirmalas wear white cloth and are vegetarians.  Nihangi are an
      order of millitant Khalsa started as shock troops during time
      period of Guru Gobind.  The word Nihangi is derived from Persian
      for "crocodile" and Nihangis wear blue and always carry groups, the
      buddha dal (veterans army) and the taruna dal (youthful army).  A
      subsect of Sikhs, Namdhari, was founded by Balak Singh(1797-1862)
      at Hazro and is based on simple living.  This sect preaches virtues
      of poverty and exhorts the Sikhs to practice no rituals except
      repeating God's name.  They wear white and abstain from liquor, and
      are also vegetarian.  Their wedding ceremonies are performed in
      austere simplicity.

      Unlike Hindu temples, in Sikhism Dharmsalas are abodes of
      righteousness and most uniquely are guru's langar, meaning kitchen,
      a communal meal where people could eat without distinction of
      religion or caste.  They also become rest-houses for travelers and
      are maintained from offerings of food-grams, Ghee, vegetables, and
      money.  Later the name evolved to gurdwara (gateway to the guru).
      Four gurdwaras have gained much importance from where the
      encyclicals binding on community can be issued are called akal
      takht ("Throne of the Timeless God") and are at Amritsar, Anandpur,
      Patna, and Nanded.  A priest class known as mahant of Udasi sect
      evolved during Muslim repression who introduced many Hindu rituals
      and treated gurdwaras as their hereditary property due to which
      they were overthrown leading to the passage of Sikh Gurdwaras
      Act(1925) which called for an elected body Shiromani Gurdwara
      Prabandhak Committee(S.G.P.C) which today disperses gurdwara's
      annual income of over Rs.  5 crores(625 million U.S.  dollars) to
      maintain schools, colleges, hospitals, orphanages, and also to run
      gurdwara kitchen.  Although Sikhism recognizes no priestly caste,
      today there are many people making their living as granthi
      (scripture reader) and ragi (hymn singer).

      Sikhism differ from Hinduism in that Sikhs believe in monotheism,
      and although the existence of the countless Hindu Gods and
      Goddesses is not denied, their worship is not included.  The Granth
      repeatedly condemns idolatry.  But Guru Nanak respected every
      religion so far as its real essence was concerned.  Sikhs are
      expected to rise before dawn, bathe, and recite the Japji.  The
      opening lines of Japji, the Sikh's morning prayer clearly states
      Sikh's concept of God:

              "There is one God.
              He is the supreme truth.
              He, the creator,
              Is without fear and without hatred.
              He, the omnipresent,
              Pervades the Universe.
              He is not born,
              Nor does he die to be born again.
              By His grace shalt thou worship him.
              Before time itself
              There was truth.
              When time began to run its course
              He was the truth,
              And evermore shal truth prevail."

      During day four other prayers are recited.  Sikh baptism (pahul) is
      performed in front of the Adi Granth, but recitations include
      writings of Guru Gobind Singh as well.  Sikh marriages are
      performed by the couple going round the Adi Granth four times to
      the recitation of selected hymns.  Sikhs observe all Hindu
      festivals of Northern India as well as the birthdays of their
      gurus, the martyrdoms of Gurus Arjun and Tegh Bahadur, and the
      birth anniversary of the Khalsa, at which time they take out the
      Adi Granth in procession.

      Sikhs retain the Hindu reverence for the cow, but are generally
      meat-eaters and disregard most of the Hindu ceremonial in the
      preparation of food.  Sikh women are permitted to acquire
      education, especially in the semi-sacred Gurmukhi script.  Sikh's
      highly acknowledged scriptures like Adi Granth describes Sikhism's
      concept of ecology very well.  This is quite clear in some lines
      from Adi Granth:

                     "This wold is a garden
                      The Lord its gardener,
                      Cherishing all, none neglected."

      Sikhs are the firm beliebers of nonvionlence excluding some extreme
      cases which is quite clear from these lines of Adi Granth, which
      says:

                 "Those who hit you with fists,
                  Do not pay them in the same coin,
                  But go to their house and kiss their feet."

      Above information proves that Sikhism is no different religion from
      other religions.  Although some formalities are different, some of
      the basic concepts are same as other religions.  After looking at
      these much similarity of Sikhism to other religions, especially to
      Hinduism, it is quite alright to ask question to ourselves that
      inspite of these similarities why are Hindus and Sikhs still
      fighting in India?  There is no logical answer to this question
      except politics!  Overall Sikhism is just one of the several paths
      leading human being to God in its own way.




                          Bibliography

      1. World Scripture.  Ed.  Andrew Wilson.  Paragon House, New York,
         1991.

      2. A Dictionary of Comparative Religion.  Ed.  S. G. F. Brandon.
         Charles Scribner's Sons, New York, 1970.  Pg.  576-578.

      3. Abingdon Dictionary of Living Religions.  Ed.  Keith Crim, Roger
         Bullard, Larry Shinn.  Abingdon, Nashville, 1981.  Pg.  688-693.

      4. W. H. Mcleod.  The Sikhs.  Columbia University Press, New York,
         1989.

      5. The Encyclopedia of Religion.  Ed.  Mircea Eliade.  Macmillan
         Publishing Co., New York, 1987.  Vol.  13, Pg.  315-320.