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{{Short description|Religion originating in Punjab, India}}
{{Sikhi}}
{{About|the religion|its adherents|Sikhs|the Indian state|Sikkim}}
'''Sikhism''' (]: {{Audio-IPA|Seekism.ogg|}} or {{Audio-IPA-nohelp|Sikism.ogg|}}; {{lang-pa|ਸਿੱਖੀ}}, ''{{IAST|sikkhī}}'', IPA: {{Audio-IPA-nohelp|Sikkhi.ogg|}}) is a ] that began in ] ] with the teachings of ] and nine successive human ]. This system of religious ] and expression has been traditionally known as the ] (literally ''the teachings of the gurus'') or the Sikh Dharma. ''Sikhism'' comes from the word ''Sikh'', which in turn comes from the ] root ''{{IAST|]}}'' meaning "disciple" or "learner", or ''{{IAST|śikṣa}}'' meaning "instruction."<ref>{{cite book | last=Singh | first=Khushwant | authorlink=Khushwant Singh | year=2006 | title=The Illustrated History of the Sikhs | publisher=Oxford University Press | location=India | id = ISBN 0-19-567747-1 | pages=15}}</ref><ref>{{pa icon}} {{cite book | last=Nabha | first=Kahan Singh | year=1930 | language=Punjabi | title=Gur Shabad Ratnakar Mahan Kosh/{{lang|pa|ਗੁਰ ਸ਼ਬਦ ਰਤਨਾਕਰ ਮਹਾਨ ਕੋਸ਼}}| url=http://www.ik13.com/online_library.htm#mahankosh | accessdate=2006-05-29 | pages=720}}</ref> Sikhism is the ] organised religion in the world.
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{{EngvarB|date=November 2020}}
{{Use dmy dates|date=May 2023}}
{{Infobox religion
| name = Sikhism
| native_name = {{nobold|ਸਿੱਖੀ}}
| image = Hamandir Sahib (Golden Temple).jpg
| imagewidth = 250px
| caption = ] in ], ], India. The ] of Sikhism.
| main_classification = ]
| scripture = {{plainlist|
* ]
* ]
* ]
}}
| theology = {{plainlist|
* ]<ref>{{cite book |last1=Nesbitt |first1=Eleanor |title=Sikhism: A Very Short Introduction |date=2016 |publisher=OUP Oxford |isbn=9780191062773|quote=From the rest of this introduction to the Guru Granth Sahib, and from Guru Nank's compositions, it is a monotheistic, rather than a monist, view of God which emerges.}}</ref>
* ]<ref>{{cite book |last1=Takhar |first1=Opinderjit Kaur |title=Sikh Identity: An Exploration of Groups Among Sikhs |date=2016 |publisher=Routledge |isbn=9781351900102 |quote=Since the Sikh concept of the divine is panentheistic, the divine is always greater than the created universe, its systems such as karma and samsara, and all phenomena within it. In Sikhism, due to the sovereignty of God, the doctrines of Nadar and Hukam override all systems, both concepts reinforcing panentheism. Hence one becomes a jivanmukt only in accordance with the Hukam.}}</ref><ref>{{cite book |last1=Singh |first1=Pashaura |last2=Mandair |first2=Arvind-Pal Singh |title=The Sikh world |date=2023 |publisher=Routledge |location=London New York |isbn=9780429848384 |quote=In looking at the teachings of the Gurus as a whole, it seems that Lourdunathan overstates the degree to which Sikh scripture is anti-monistic. Guru Nanak famously referred to the world as a "palace of smoke" (GGS: 138) and made countless references to the idea of maya (Illusion). While the Gurus did not teach a radical nondualism, it is perhaps more accurate to suggest that some aspects of Sikh thought constitute a qualified nondualism (in which Creator and Creation are part of the same whole) (GGS: 125) or panentheism (in which the Creator pervades the natural world) (GGS: 24), while many others are monotheistic, including passages in Japji Sahib, where God is described as the King of Kings (GGS: 6). These different interpretations lend themselves to varying understandings of the relationship between the natural world and divinity.}}</ref>
}}
| governance = ]
| language = ]<br />]<ref>{{cite book |last1=Mann |first1=Gurinder Singh |title=The Making of Sikh scripture |date=2001 |publisher=Oxford University Press |location=Oxford |isbn=9780195130249 |page=5}}</ref><br />]<ref>{{Cite book |title=The Oxford Handbook of Sikh Studies |publisher=OUP Oxford |others=Pashaura Singh, Louis E. Fenech |year=2014 |isbn=9780191004117 |series=Oxford Handbooks |pages=380}}</ref>
| founder = ]
| founded_date = 15th&ndash;16th century ]
| founded_place = ], Indian subcontinent
| headquarters = ], Amritsar, Punjab, India
| separations = ]
| number_of_followers = 25&ndash;30 million (referred to individually as "]" or collectively as the "Sikh Panth")<ref>{{cite web | url=https://pluralism.org/sikhism-0#:~:text=Sikhs%20call%20their%20tradition%20the,Guru%20Gobind%20Singh%20in%201708. | title=Sikhism | access-date=30 April 2023 | archive-date=30 April 2023 | archive-url=https://web.archive.org/web/20230430193915/https://pluralism.org/sikhism-0#:~:text=Sikhs%20call%20their%20tradition%20the,Guru%20Gobind%20Singh%20in%201708. | url-status=live }}</ref>
| area = Predominant religion in ] (58%), and ] as minorities (])
}}
{{Sikhism sidebar}}
'''Sikhism''' ({{IPAc-en|ˈ|s|iː|k|ɪ|z|əm}} {{respell|SEEK|iz|əm}}),<ref>{{cite web |title=Sikhism, n. |url=https://www.oed.com/dictionary/sikhism_n |publisher=Oxford English Dictionary |access-date=7 July 2024}}</ref> also known as '''Sikhi''' ({{langx|pa|ਸਿੱਖੀ}} '' {{IAST|Sikkhī}}'', {{IPA-pa|ˈsɪk.kʰiː||Sikkhi.ogg}}, from {{langx|pa|ਸਿੱਖ|lit=disciple|translit=]}}), is an ] and ]<ref name=":2a">{{cite book |date=2014 |title=The Oxford Handbook of Sikh Studies |editor1-first=Pashaura |editor1-last=Singh |editor2-first=Louis E. |editor2-last=Fenech |publisher=] |isbn=978-0-19-969930-8 |pages=299–301}}</ref> that originated in the ] region of the ] around the end of the 15th century CE. It is one of the most recently founded ] and among the largest in the world with about 25–30{{nbsp}}million adherents (known as ]).


Sikhism developed from the spiritual teachings of ] (1469–1539), the faith's first ], and the nine ] who succeeded him. The tenth guru, ] (1666–1708), named the ], which is the central religious scripture in Sikhism, as his successor. This brought the line of human gurus to a close. Sikhs regard the Guru Granth Sahib as the 11th and eternally living guru.
The principal belief in Sikhism is faith in '']''—represented using the sacred symbol of ''{{unicode|]}}''. Sikhism advocates the pursuit of salvation through disciplined, personal meditation on the name and message of God. The followers of Sikhism are ordained to follow the teachings of the ten ], or enlightened leaders, as well as the holy scripture—the '']''—which includes the selected works of many authors from diverse socioeconomic and religious backgrounds. The text was decreed by ], the tenth guru, as the final guru of the ]. Sikhism's traditions and teachings are distinctly associated with the history, society and culture of the ].


The core beliefs and practices of Sikhism, articulated in the Guru Granth Sahib and other Sikh scriptures, include faith and meditation in the name of the one creator ('']''), the divine unity and equality of all humankind, engaging in selfless service to others ('']''), striving for justice for the benefit and prosperity of all ('']''), and honest conduct and livelihood. Following this standard, Sikhism rejects claims that any particular religious tradition has a monopoly on absolute truth. As a consequence, Sikhs do not actively proselytize, although voluntary converts are generally accepted. Sikhism emphasizes meditation and remembrance as a means to feel God's presence ('']''), which can be expressed musically through '']'' or internally through ] ({{Literal translation|meditation on God's name}}). Baptised Sikhs are obliged to wear the ], which are five articles of faith which physically distinguish Sikhs from non-Sikhs. Among these include the '']'' (uncut hair). Most religious Sikh men thus do not cut their hair but rather ].{{efn-lr|Women may optionally wear a turban.}}
Adherents of Sikhism are known as ]s (''students'' or ''disciples'') and number over 23 million across the world. However, most Sikhs live in the ] in ]; prior to ], millions of Sikhs lived in what is now the ] of ].


{{Quote box
== jakes Philosophy and teachings ==
| quote = The definition of a Sikh, according to the '']'', the Sikh code of conduct, is any human being who faithfully believes in the following:<ref> {{webarchive|url= https://web.archive.org/web/20160101102058/https://old.sgpc.net/rehat_maryada/section_one.html |date=1 January 2016}}</ref>
{{main|Sikh religious philosophy|Sikhism primary beliefs and principles}}
{{Ordered list|list-style-type= upper-roman |One Immortal Being, |Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib, |The Guru Granth Sahib, |The utterances and teachings of the ten Gurus and, |The baptism bequeathed by the tenth Guru, and who does not owe allegiance to any other religion, is a Sikh.}}
], known popularly as the Golden Temple, is a sacred shrine for Sikhs.]]
| width = 33%
Sikh religious philosophy has roots in the religious traditions of northern India.<ref name="parrinderp259">{{cite book | last=Parrinder | first=Geoffrey | authorlink=Geoffrey Parrinder | year=1971 | title=World Religions: From Ancient History to the Present | publisher=Hamlyn Publishing Group Limited | location=United States | id = ISBN 0-87196-129-6 | pages=259}}</ref> The '']'' traditions are fundamental to the teachings of Sikhism's founder, Nanak. Especially important to the connection with Sikhism were the teachings of some of the saints such as Ravidas and ]. Sikhism is also inspired by the emphasis on devotion to God in the traditions of ], especially through the '']'' movement, as well as influences of ]. However, Nanak's teachings diverge significantly from Vaishnavism in their rejection of idol worship, the doctrine of ] and a strict emphasis on inward devotion; Sikhism is professed to be a more difficult personal pursuit than '']''.<ref name="p252">{{cite book | last=Parrinder | first=Geoffrey | authorlink=Geoffrey Parrinder | year=1971 | title=World Religions: From Ancient History to the Present | publisher=Hamlyn Publishing Group Limited | location=United States | id = ISBN 0-87196-129-6 | pages=252}}</ref> The evolution of Nanak's thoughts on the basis of his own experiences and study have also given Sikhism a distinctly unique feature.
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| style = padding:8px;
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[[File:Jewels of the Sikh Faith.png|alt=|thumb|Prominent Sikh shrines:
{{Ordered list |], ] |] |] |] |] |] |] |] |] |], ] |] |]}} ]]
] – The World's Largest Sarovar (sacred pool)]]
The religion developed and evolved in times of ], gaining converts from both ] and ]. The ]s of India tortured and executed two of the Sikh gurus—] (1563–1605) and ] (1621–1675)—after ]. The persecution of the Sikhs triggered the founding of the '']'' by Guru Gobind Singh in 1699 as an order to protect the ] and ], with members expressing the qualities of a '']'' ("saint-soldier").<!--Do NOT add citations to the lead, except for material likely to be challenged, per ] (]. Move unneeded citations to the body.-->


==Terminology==
Scholars have presented Sikhism as both a distinct faith and a ] religion which combines some elements of ] and ]. Sikhs maintain that their religion was directly revealed by God, and many of them consider the notion that Sikhism is a syncretic religion to be offensive.
The majority of Sikh scriptures were originally written in the alphabet of ], a script standardised by ] out of ] historically used in present-day Pakistan and ].<ref>{{cite encyclopedia |url=http://www.learnpunjabi.org/eos/index.aspx |title=Gurmukhi |last=Bahri |first=Hardev |encyclopedia=Encyclopaedia of Sikhism |publisher=Punjabi University Patiala |access-date=9 April 2016 |archive-date=29 July 2017 |archive-url=https://web.archive.org/web/20170729230458/http://www.learnpunjabi.org/eos/index.aspx |url-status=live }}</ref><ref name="ShackleMandair2013pxxi">{{cite book |last1=Shackle |first1=Christopher |last2=Mandair |first2=Arvind |url=https://books.google.com/books?id=VvoJV8mw0LwC |title=Teachings of the Sikh Gurus: Selections from the Sikh Scriptures |publisher=] |location=Abingdon-on-Thames, England |date=2013 |isbn=978-1-136-45101-0 |pages=xxi–xxiii |access-date=16 May 2016 |archive-date=8 March 2024 |archive-url=https://web.archive.org/web/20240308155950/https://books.google.com/books?id=VvoJV8mw0LwC |url-status=live }}</ref> Adherents of Sikhism are known as '']'', meaning "students" or "disciples" of the guru. The ] word ''Sikhism'' derives from the Punjabi word for the religion ''Sikhi'' ({{langx|pa|ਸਿੱਖੀ}} ''{{IAST|Sikkhī}}'', {{IPA-pa|ˈsɪk.kʰiː||Sikkhi.ogg}}, from {{langx|pa|ਸਿੱਖ|lit=disciple|translit=]}}),<ref group="lower-roman">''Sikhism'' (commonly known as ''Sikhī'') originated from the word ''Sikh'', which comes from the ] root ''{{IAST|]}}'' meaning "disciple", or ''{{IAST|śikṣa}}'' meaning "instruction". ]. 2006. ''The Illustrated History of the Sikhs''. ]. {{ISBN|978-0-19-567747-8}}. p. 15.Kosh, Gur Shabad Ratnakar Mahan. https://web.archive.org/web/20050318143533/http://www.ik13.com/online_library.htm</ref> which connotes the "temporal path of learning" and is rooted in the verb {{transliteration|pa|sikhana}} ({{Literal translation|to learn}}).<ref name="Mandair2013p12">{{cite book |last=Mandair |first=Arvind-Pal Singh |url=https://books.google.com/books?id=vdhLAQAAQBAJ |title=Sikhism: A Guide for the Perplexed |publisher=Bloomsbury Academic |date=2013 |isbn=978-1-4411-0231-7 |pages=3, 12–13 |access-date=16 May 2016 |archive-date=8 March 2024 |archive-url=https://web.archive.org/web/20240308160619/https://books.google.com/books?id=vdhLAQAAQBAJ |url-status=live }}</ref><ref>{{cite journal |last=Chahal |first=Devinder |title=Understanding Sikhism in the Science Age |journal=Understanding Sikhism: The Research Journal |date=July–December 2006 |issue=2 |page=3 |url=http://www.iuscanada.com/journal/archives/2005/j0702p03.pdf |access-date=10 November 2013 |archive-date=10 November 2013 |archive-url=https://web.archive.org/web/20131110091458/http://www.iuscanada.com/journal/archives/2005/j0702p03.pdf |url-status=live }}</ref>


Some Sikhs oppose the exonym term ''Sikhism'' as they claim the word was coined ] rather than by Sikhs themselves, and they instead prefer the endonym ''Sikhi''. They argue that an "-ism" connotes a fixed and immutable worldview which is not congruent with the internally fluid nature of the Sikh philosophy.<ref name="Mandair2013p4">{{cite book |last=Mandair |first=Arvind-Pal Singh |url=https://books.google.com/books?id=vdhLAQAAQBAJ |title=Sikhism: A Guide for the Perplexed |publisher=Bloomsbury Academic |date=2013 |isbn=978-1-4411-0231-7 |pages=4–7 |access-date=16 May 2016 |archive-date=8 March 2024 |archive-url=https://web.archive.org/web/20240308160619/https://books.google.com/books?id=vdhLAQAAQBAJ |url-status=live }}</ref>
=== God ===
In Sikhism, God – termed '']'' – is ], ], and
]: ''{{unicode|niraṅkār}}'', ''akāl'', and ''alakh''. Nanak interpreted Vāhigurū as a single, personal and ] creator. The beginning of the first composition of Sikh scripture is the figure "]"—signifying the unity of God. To achieve salvation, the devotee must develop an intimate faith in and relationship with God.<ref name="p252"/> God is ] and infinite, and is signified by the term '']''. Sikhs believe that prior to creation, all that existed was God and his infinite '']'' (will).<ref>{{cite book | last = Dev | first = Nanak | authorlink = Guru Nanak | title = Gurū Granth Sāhib | url=http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1035&punjabi=t#l44288 | accessdate=2006-06-15 | pages=1035 | quote=For endless eons, there was only utter darkness. There was no earth or sky; there was only the infinite Command of His Hukam. }}</ref> When God willed, the entire cosmos was created. From these beginnings, God nurtured "enticement and attachment" to '']'', or the human perception of reality.<ref>{{cite book | last = Dev | first = Nanak | authorlink = Guru Nanak | title = Gurū Granth Sāhib | url=http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1036&punjabi=t#l44327 | accessdate=2006-06-15 | pages=1036 | quote=When He so willed, He created the world. Without any supporting power, He sustained the universe. He created Brahma, Vishnu and Shiva; He fostered enticement and attachment to Maya. ||14||}}</ref>


==Philosophy and teachings==
While a full understanding of God is beyond human beings,<ref name="p252"/> Nanak described God as not wholly unknowable. God is omnipresent ('']'') in all creation and visible everywhere to the spiritually awakened. Nanak stressed that God must be seen from "the inward eye," or the "heart" of a human being: devotees must ] to progress towards enlightenment. Nanak emphasised the revelation through meditation, as its rigorous application permits the existence of communication between God and human beings.<ref name="p252"/> God has no gender in Sikhism, though translations may incorrectly present a masculine God. In addition, Nanak wrote that there are many worlds on which God has created life.<ref>{{cite book | last = Dev | first = Nanak | authorlink = Guru Nanak | title = Gurū Granth Sāhib | url=http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=15&punjabi=t&id=632#l632 | accessdate=2006-06-15 | pages=15 | quote=You are the One True Lord and Master of all the other beings, of so many worlds. ||3|| }}</ref>
The basis of Sikhism lies in the teachings of ] and his successors.<ref>Singh, Patwant (2000). ''The Sikhs''. New York: ]. p. 17. {{ISBN|0-375-40728-6}}.</ref><ref>{{cite news |date=November 3, 2022 |title=When is Guru Nanak Jayanti? Check date and all you need to know |publisher=CNBC TV-18 |url=cnbctv18.com/india/when-is-guru-nanak-jayanti-check-date-and-all-you-need-to-know-15064101.htm |access-date=21 September 2023}}</ref> Sikh ethics emphasize the congruence between spiritual development and everyday moral conduct. Its founder, Guru Nanak, summarized this perspective by saying, "Truth is the highest virtue, but higher still is truthful living."<ref name=":0" />{{Rp|234}} Sikhism lays emphasis on ''Ėk nūr te sab jag upjiā'', 'From the one light, the entire universe welled up.'<ref>{{Cite web|last=Dokras|first=Uday|year=2021|title=The Art & Architecture of THE GOLDEN TEMPLE COMPLEX, AMRITSAR|url=https://www.academia.edu/44900217|website=Academia|publisher=Indo Nordic Author's Collective|access-date=September 20, 2023|archive-date=20 November 2023|archive-url=https://web.archive.org/web/20231120212545/https://www.academia.edu/44900217|url-status=live}}</ref> Guru Nanak also emphasized his teachings to his disciples by giving them real-life examples.


=== Pursuing salvation === ===God===
{{See also|Ik Onkar|Waheguru}}
].]]
Sikhism is a ] and ] religion. Sikhs believe that there exists only one God and that God is simultaneously within everything and is all-encompassing. The oneness of God is reflected by the phrase '']''.<ref>{{cite book |last=Rose |first=Tudor|date=2015|title=Agree to Differ|url= https://books.google.com/books?id=Mg91CQAAQBAJ&pg=PA97 |publisher=] |page=97 |isbn=978-92-3-100090-4}}</ref><ref>" {{Webarchive|url=https://web.archive.org/web/20170902132011/http://www.bbc.co.uk/religion/religions/sikhism/ataglance/glance.shtml |date=2 September 2017 }}." BBC (2014).</ref> In Sikhism, the word for God is '']'' ({{Literal translation|wondrous teacher}}). The ''Waheguru'' is considered to be '']'' ("shapeless"), ''Akal'' ("timeless"), ''Karta Purakh'' ("]"), ''Akaal Purkh'' ("beyond time and death") and ''Agam Agochar'' ("] and invisible").<ref>{{cite web |title=There is One God |url=https://www.thehansindia.com/posts/index/Spiritual/2018-09-01/There-is-One-God/409124 |last1=The Hans India |date=1 September 2018 |work=] |access-date=10 July 2019 |archive-date=10 July 2019 |archive-url=https://web.archive.org/web/20190710164237/https://www.thehansindia.com/posts/index/Spiritual/2018-09-01/There-is-One-God/409124 |url-status=live }}</ref>
Nanak's teachings are founded not on a final destination of ] or ], but on a spiritual union with God which results in ]. The chief obstacles to the attainment of salvation are social conflicts and an attachment to worldly pursuits, which commit men and women to an endless cycle of birth - a concept known as '']''.


In a literal sense, God has no ] in Sikhism, but, metaphorically, God is presented as masculine and God's power as feminine. For example, Guru Gobind Singh refers to God as his father and God's creative power as his mother. Similarly, another example is that the ''Guru Granth Sahib'', the primary Sikh scripture, says that all humans are soul-brides who long to unite with their husband Lord.<ref>{{cite book |last=Guru Nanak Dev Ji |author-link=Guru Nanak |url=http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=17&english=t&id=719#l719 |title=Gurū Granth Sāhib |page=17 |quote=If you long for your Husband Lord, O soul-bride, you must know that He is not met by falsehood. |access-date=8 June 2021 |archive-date=3 May 2021 |archive-url=https://web.archive.org/web/20210503145503/http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=17&english=t&id=719#l719 |url-status=live }}</ref> In addition, the gurus also wrote in the Guru Granth Sahib that there are many worlds on which the transcendental God has created life.<ref>{{cite book |last=Guru Nanak Dev Ji |author-link=Guru Nanak |url=http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=15&punjabi=t&id=632#l632 |title=Gurū Granth Sāhib |page=15 |quote=You are the One True Lord and Master of all the other beings, of so many worlds. |access-date=15 June 2006 |archive-date=29 September 2007 |archive-url=https://web.archive.org/web/20070929092220/http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=15&punjabi=t&id=632#l632 |url-status=live }}</ref>
'']''—defined as illusion or "unreality"—is one of the core deviations from the pursuit of God and salvation - people are distracted from devotion by worldly attractions which give only illusive satisfaction. However, Nanak emphasised māyā as not a reference to the unreality of the world, but of its values. In Sikhism, the influences of ], ], ], ] and ]—known as the ''Five Evils''—are to be particularly pernicious. The fate of people vulnerable to the Five Evils is separation from God, and the situation may be remedied only after intensive and relentless devotion.<ref>{{cite book | last=Parrinder | first=Geoffrey | authorlink=Geoffrey Parrinder | year=1971 | title=World Religions: From Ancient History to the Present | publisher=Hamlyn Publishing Group Limited | location=United States | id = ISBN 0-87196-129-6 | go refffe wow man I am high and need another joint =P


The Sikh scripture begins with God as ''Ik Onkar'' ({{Langx|pa|ੴ|label=none}}), the 'One Creator',<ref name="singhaikonkar">{{cite book |last=Singha |first=H. S. |url=https://books.google.com/books?id=gqIbJz7vMn0C |title=The Encyclopedia of Sikhism |publisher=Hemkunt |date=2000 |isbn=978-81-7010-301-1 |pages=20–21, 103 |access-date=3 October 2017 |archive-date=11 August 2023 |archive-url=https://web.archive.org/web/20230811005235/https://books.google.com/books?id=gqIbJz7vMn0C |url-status=live }}</ref><ref name=":0">Singh, Pashaura; Fenech, Louis E. (2014). ''''. Oxford University Press. {{ISBN|978-0-19-969930-8}}.</ref>{{Rp|227}} understood in the Sikh tradition as monotheistic unity of God.<ref>{{cite book |title=Merriam-Webster's encyclopedia of world religions |last=Doniger |first=Wendy |date=1999 |publisher=Merriam-Webster |page=500 |url= https://archive.org/details/isbn_9780877790440 |url-access=registration |isbn=978-0-87779-044-0}}</ref> ''Ik onkar'' (sometimes capitalized) is more loosely rendered 'the one supreme reality', 'the one creator', 'the all-pervading spirit', and other ways of expressing a diffused but unified and singular sense of God and creation.<ref>{{cite book |last=Mayled |first=John |title=Sikhism |publisher=Heinemann |date=2002 |isbn=978-0-435-33627-1 |page=16 |url= https://archive.org/details/sikhism0000mayl_l1v5/page/16 |via=Internet Archive}}</ref>
Nanak described God's revelation—the path to salvation—with terms such as ''nām'' (the divine ''Name'') and '']'' (the divine Word) to emphasise the totality of the revelation. Nanak designated the word ''guru'' (meaning ''teacher'') as the voice of God and the source and guide for knowledge and salvation.<ref name="p254">{{cite book | last=Parrinder | first=Geoffrey | authorlink=Geoffrey Parrinder | year=1971 | title=World Religions: From Ancient History to the Present | publisher=Hamlyn Publishing Group Limited | location=United States | id = ISBN 0-87196-129-6 | pages=254}}</ref> Salvation can be reached only through rigorous and disciplined devotion to God. Nanak distinctly emphasised the irrelevance of outwardly observations such as rites, pilgrimages or ]. He stressed that devotion must take place through the heart, with the spirit and the soul.


The traditional '']'' goes from ''ik onkar'' until ''Nanak hosee bhee sach.'' The opening line of the ''Guru Granth Sahib'' and each subsequent '']'', mentions ''ik onkar'':<ref name="pashauramulmantar2">{{cite book |last=Singh |first=Pashaura |url= https://books.google.com/books?id=aiwpDwAAQBAJ&pg=PT101 |title=The Guru Granth Sahib: Canon, Meaning and Authority |publisher=]|date=2003 |isbn=978-0-19-908773-0|pages=101–02}}</ref>
A key practice to be pursued is ''{{unicode|]}}''—remembrance of the divine Name. The verbal repetition of the name of God or a sacred syllable is an established practice in religious traditions in India, but Nanak's interpretation emphasised inward, personal observance. Nanak's ideal is the total exposure of one's being to the divine Name and a total conforming to the divine Order. Nanak described the result of the disciplined application of ''{{unicode|nām simraṇ}}'' as a "growing towards and into God" through a gradual process of five stages. The last of these is ''{{unicode|]}}'' (''The Realm of Truth'')—the final union of the spirit with God.<ref name="p254"/>


{{blockquote
Nanak stressed '']'' - that a Sikh should balance work, worship, and charity, and should defend the rights of all creatures, and in particular, fellow human beings. They are encouraged to have a ''{{unicode|]}}'', or ''optimistic'', view of life. Sikh teachings also stress the concept of sharing—''{{unicode|]}}''—through the distribution of free food at Sikh ]s (''{{unicode|]}}''), giving charitable donations, and working for the betterment of the community and others (''sēvā'').
|text=
{{fs interlinear|lang=pa
|{ੴ} ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ॥
|{ikk ōankār} sat<small>(i)</small> nām<small>(u)</small> karatā purakh<small>(u)</small> nirabha'u niravair<small>(u)</small> akāl<small>(a)</small> mūrat<small>(i)</small> ajūnī saibhan gur<small>(a)</small> prasād<small>(i)</small>
|"There is one supreme being, the eternal reality, the creator, without fear and devoid of enmity, immortal, never incarnated, self-existent, known by grace through the true guru."}}
|author='']'' (17th c.), p. 1}}


===Worldly Illusion===
== The ten gurus and religious authority ==
] of the "Akalees or Immortals". Digitized by the ].]]
{{main|Sikh Gurus}}
'']'', defined as a temporary illusion or "]", is one of the core deviations from the pursuit of God and salvation: where worldly attractions give only illusory temporary satisfaction and pain that distracts from the process of the devotion of God. However, ] emphasized māyā as not a reference to the unreality of the world, but of its values. In Sikhism, the influences of ], ], ], ], and ], known as the ''pānj chor'' (']'), are believed to be particularly distracting and hurtful. Sikhs believe the world is currently in a state of '']'' ('age of darkness') because the world is led astray by the love of and attachment to ''māyā''.<ref>{{cite book |last=Singh |first=Nirmal |title=Searches in Sikhism |date=2008 |publisher=Hemkunt Press |isbn=978-81-7010-367-7 |page=68}}</ref> The fate of people vulnerable to the five thieves is separation from God, and the situation may be remedied only after intensive and relentless devotion.<ref>{{cite book |last=Parrinder |first=Geoffrey |author-link=Geoffrey Parrinder |date=1971 |title=World Religions: From Ancient History to the Present |publisher=] |location=London |isbn=978-0-87196-129-7|page=253}}</ref>
] style painting from the late 19th century depicting the ten Sikh Gurus with ] and ].]]
The term ] comes from the ] ''gurū'', meaning teacher, guide or mentor. The traditions and philosophy of Sikhism were established by ten specific gurus from 1469 to 1708. Each guru added to and reinforced the message taught by the previous, resulting in the creation of the Sikh religion. ] was the first guru and appointed a disciple as successor. ] was the final guru in human form. Before his death, Gobind Singh decreed that the ] would be the final and perpetual guru of the Sikhs.<ref name="granthfinalguru">{{cite book | last=Mann | first=Gurinder Singh | year=2001 | title=The Making of Sikh Scripture | publisher=Oxford University Press | location=United States | id = ISBN 0-19-513024-3 | pages=21}}</ref>
{{List_of_Sikh_Gurus}}


===Timeless Truth===
After Nanak's death, the most important phase in the development of Sikhism came with the second successor, Amar Das. Nanak's teachings emphasised the pursuit of salvation; Nanak had significant but loose followings. Amar Das began building a cohesive community of followers with initiatives such as sanctioning distinctive ceremonies for birth, marriage and death. Amar Das also established the ''manji'' (comparable to a ]) system of clerical supervision. <ref name="p254"/>
] Sikh at the ], also called the ]]]
]
]
Amar Das's successor and son-in-law Ram Das founded the city of ], which is home of the ] and regarded widely as the holiest city for all Sikhs. When Ram Das's youngest son Arjun Dev succeeded him, the line of male gurus from the ''Sodhi Khatri'' family was established: all succeeding gurus were direct descendants of this line. Arjun Dev was responsible for compiling the Sikh scriptures. Arjun Dev was captured by Mughal authorities who were suspicious and hostile to the religious order he was developing.<ref>{{cite book | last=Parrinder | first=Geoffrey | authorlink=Geoffrey Parrinder | year=1971 | title=World Religions: From Ancient History to the Present | publisher=Hamlyn Publishing Group Limited | location=United States | id = ISBN 0-87196-129-6 | pages=255}}</ref> His persecution and death inspired his successors to promote a military and political organisation of Sikh communities to defend themselves against the attacks of Mughal forces.
According to Guru Nanak, the supreme purpose of human life is to reconnect with ''Akal'' ('The Timeless One'). However, ] is the biggest barrier in making this connection. Using the Guru's teaching remembrance of '']'' (the divine Name of the Lord)<ref name="Pruthi 2004 204">{{cite book |last=Pruthi |first=Raj |title=Sikhism and Indian Civilization |date=2004 |publisher=Discovery Publishing House |isbn=978-81-7141-879-4 |page=204}}</ref><ref name="NaamSimran" /> leads to the end of egotism. Guru Nanak designated the word ''Guru'' ('teacher')<ref>Some disagree with this viewpoint, and state that ''guru'' in Sikhism is "not a teacher or a guide", but "God's own manifestation"; see: {{cite book |first1=Bhagat |last1=Singh |first2=G. P. |last2=Singh |title=Japji |date=2002 |publisher=Hemkunt Press |page=9 |quote=In Sikh religion the word 'Guru' does not denote a teacher, or an expert or a guide in human body. When God manifested his attributes in person, that person was called 'Guru Nanak'}}</ref> to mean the voice of "the spirit": the source of knowledge and the guide to salvation.<ref name="p254">{{cite book |last=Parrinder |first=Geoffrey |author-link=Geoffrey Parrinder |date=1971|title=World Religions: From Ancient History to the Present |publisher=] |location=London |isbn=978-0-87196-129-7|pages=254–256}}</ref> As ''ik onkar'' is ], ''Guru'' is indistinguishable from ''Akal'' and are one and the same.<ref name=singh2013 /> One connects with ''Guru'' only with accumulation of selfless search of truth.<ref name=dhillon1999>{{cite journal|last=Dhillon|first=Bikram Singh|title=Who is a Sikh? Definitions of Sikhism|journal=Understanding Sikhism – the Research Journal|date=January–June 1999|volume=1|issue=1|pages=33–36, 27|url=http://www.iuscanada.com/journal/archives/1999/j0101p33.pdf|access-date=29 November 2013|archive-date=3 December 2013|archive-url=https://web.archive.org/web/20131203070314/http://www.iuscanada.com/journal/archives/1999/j0101p33.pdf|url-status=live}}</ref> Ultimately the seeker realises that it is the consciousness within the body which is the seeker/follower of the Word that is the true ''Guru''. The human body is just a means to achieve the reunion with Truth.<ref name=singh2013>{{cite journal |last=Singh |first=R.K. Janmeja (Meji) |title=Gurbani's Guidance and the Sikh's 'Destination' |journal=The Sikh Review |date=August 2013 |volume=61 |series=8 |issue=716 |pages=27–35 |url= http://www.hemkunt2.org/PDF/The%20Sikh%20Review,%20August%202013.pdf#page=24 |archive-url= https://web.archive.org/web/20131203001421/http://www.hemkunt2.org/PDF/The%20Sikh%20Review%2C%20August%202013.pdf |url-status=dead |archive-date=3 December 2013 |access-date=29 November 2013 }}</ref> Once truth starts to shine in a person's heart, the essence of current and past holy books of all religions is understood by the person.<ref name=dhillon2004>{{cite journal |last=Dhillon|first=Sukhraj Singh|title=Universality of the Sikh Philosophy: An Analysis |journal=The Sikh Review|date=May 2004|url= http://www.sikhreview.org/pdf/may2004/pdf-files/philo1.pdf|archive-url= https://web.archive.org/web/20131204023745/http://www.sikhreview.org/pdf/may2004/pdf-files/philo1.pdf|url-status=dead|archive-date=4 December 2013 |access-date=29 November 2013}}</ref>


===Liberation===
The Sikh gurus established a mechanism which allowed the Sikh religion to react as a community to changing circumstances. The sixth guru, Har Gobind, was responsible for the creation of the ] (''throne of the timeless one'') which serves as the supreme decision-making centre of Sikhdom and sits opposite the Harimandir Sahib. The ''{{unicode|]}}'' (a representative portion of the Khalsa Panth) historically gathers at the Akal Takht on special festivals such as Vaisakhi or Diwali and when there is a need to discuss matters that affect the entire Sikh nation. A '']'' (literally, ''guru's intention'') is an order passed by the {{unicode|Sarbat Ḵẖālsā}} in the presence of the Gurū Granth Sāhib. A gurmatā may only be passed on a subject that affects the fundamental principles of Sikh religion; it is binding upon all Sikhs.<ref>{{cite web | url=http://www.sgpc.net/sikhism/tankah.asp | title=Sikh Reht Maryada - Method of Adopting Gurmatta | accessdate=2006-06-09}}</ref> The term '']'' (literally, ''edict'' or ''royal order'') is often used interchangeably with the term gurmatā. However, a hukamnāmā formally refers to a hymn from the Gurū Granth Sāhib which is given as an order to Sikhs. all are good all are great duch bags lol jk nah I am just playing around I love those guys
Guru Nanak's teachings are founded not on a final destination of heaven or hell, but on a spiritual union with the ''Akal'', which results in ] or '']'' ('enlightenment/liberation within one's lifetime'),<ref>{{cite book |last=Takhar |first=Opinderjit |title=Sikh Identity: An Exploration of Groups Among Sikhs |date=2005 |publisher=Ashgate |location=Burlington, Vermont |isbn=978-0-7546-5202-1 |page=143}}</ref> a concept also found in ].<ref name="Grewal">{{cite book |last=Grewal |first=J. S. |url= https://archive.org/details/sikhsofpunjab0000grew/page/25 |title=The Sikhs of the Punjab |publisher=] |date=1998 |isbn=978-0-521-63764-0 |pages=25–36}}</ref> ] makes it clear that human birth is obtained with great fortune, and therefore one needs to be able to make the most of this life.<ref name=chahal2011>{{cite journal |last=Chahal |first=Amarjit Singh |title=Concept of Reincarnation in Guru Nanak's Philosophy |journal=Understanding Sikhism: The Research Journal |date=December 2011 |volume=13 |issue=1–2 |pages=52–59 |url=http://www.iuscanada.com/journal/archives/2011/j1312p52.pdf |access-date=29 November 2013 |archive-date=3 December 2013 |archive-url=https://web.archive.org/web/20131203115118/http://www.iuscanada.com/journal/archives/2011/j1312p52.pdf |url-status=live }}</ref>


Sikhs accept ] and ] concepts found in ], ], and ],<ref name="Reichberg2014p672" group="lower-roman">"As an Indian religion, Sikhism affirms transmigration, the continued rebirth after death". {{cite book |last=Brekke |first=Torkel |url=https://books.google.com/books?id=t3CFAwAAQBAJ&pg=PA672 |title=Religion, War, and Ethics: A Sourcebook of Textual Traditions |date=2014 |publisher=] |isbn=978-1-139-95204-0 |editor1-last=Reichberg |editor1-first=G. M. |page=672 |editor2-last=Syse |editor2-first=H. |via=Google Books}}</ref><ref group="lower-roman">"Sikhism, Indian religion founded in the Punjab in the late 15th century." (McLeod 2019/1998).</ref><ref> {{Webarchive|url=https://web.archive.org/web/20150707224218/https://www.britannica.com/topic/classification-of-religions|date=7 July 2015}}, ''] Online''.</ref> but do not necessarily infer a ] ] such as a state of "heaven" or "nirvana."<ref name=chahal2011 /><ref>{{cite book |last=Wilkinson|first=Philip|title=Religions|date=2008|publisher=Dorling Kindersley |isbn=978-0-7566-3348-6|pages=209, 214–215}}</ref><ref>{{cite journal |last=House |first=H. Wayne |title=Resurrection, Reincarnation, and Humanness |journal=Bibliotheca Sacra |date=April 1991 |volume=148 |issue=590 |url=http://www.hwhouse.com/images/Resurrection,_Reincarnation,_and_Humanness.pdf |access-date=29 November 2013 |archive-date=3 December 2013 |archive-url=https://web.archive.org/web/20131203040501/http://www.hwhouse.com/images/Resurrection,_Reincarnation,_and_Humanness.pdf |url-status=dead }}</ref> Nevertheless, in Sikhism, both karma and liberation are "modified by the concept of God's grace" (''nadar, mehar, kirpa, karam'', etc.).<ref name="Grewal" /> Guru Nanak states that "the body takes birth because of karma, but salvation is attained through grace."<ref>{{cite book |last=Singh |first=H. S. |title=The Encyclopedia of Sikhism |publisher=Hemkunt Press |date=2000 |isbn=978-81-7010-301-1|page=80}}</ref> To get closer to God, Sikhs: avoid the evils of ''maya''; keep the everlasting truth in mind; practice ''] ]'' (musical recitation of hymns); ] on '']''; and serve humanity. Sikhs believe that being in the company of the '']'' (association with ''sat'', 'true', people) or ''sadh sangat'' is one of the key ways to achieve liberation from the cycles of reincarnation.<ref>{{cite book |last=Kapoor |first=Sukhbir |title=Guru Granth Sahib: An Advanced Study |volume=I |date=2005 |publisher=Hemkunt Press |isbn=978-81-7010-317-2 |page=188}}</ref> The ] community may be seen to correspond to ] definition of a politicized community, sharing common ancestry myths and historical memories of ]dom and persecution under successive rulers.<ref name="Shani 1–17">{{Cite journal |last=Shani |first=Giorgio |date=March 2000 |title=The Construction of a Sikh National Identity |url=http://journals.sagepub.com/doi/10.1177/026272800002000101 |journal=South Asia Research |language=en |volume=20 |issue=1 |pages=1–17 |doi=10.1177/026272800002000101 |issn=0262-7280 |s2cid=144560083}}</ref>


===Power and Devotion (Miri and Piri)===
{{Main|Miri Piri}}
'''Miri Piri''' is a doctrine that has been practiced in Sikh religion since the seventeenth century. The doctrine of the "Mir" (social and political aspects of life) and the "Pir" (guides to spiritual aspect of life) was revealed by the first guru of Sikhism, ], but propounded by the sixth guru of Sikhism, ], on 12 June 1606.<ref name="Marty">{{cite book |last=Marty |first=Martin E. |url=https://books.google.com/books?id=doCmVaOnh_wC |title=Fundamentalisms and the State: Remaking Polities, Economies, and Militance |date=1996 |publisher=] |isbn=978-0-226-50884-9 |page=278 |author-link=Martin E. Marty}}</ref><ref name="jas">{{cite book |author1=Singh, Dr Jasraj |title=A Complete Guide to Sikhism |publisher=Unistar Books |isbn=9788171427543 |page=182 |url=https://books.google.com/books?id=rFm9_Jc1ykcC&dq=miri+piri&pg=PA182 |date=2009 |access-date=19 March 2023 |archive-date=4 April 2023 |archive-url=https://web.archive.org/web/20230404133041/https://books.google.com/books?id=rFm9_Jc1ykcC&dq=miri+piri&pg=PA182 |url-status=live }}</ref><ref name="grove">{{cite book |author1=Grover, William |title=Making Lahore Modern: Constructing and Imaging a Colonial City |publisher=U of Minnesota Press |isbn=9781452913384 |page=211 |url=https://books.google.com/books?id=6NRcKIZ2Y00C&dq=miri+piri&pg=PA211 |date=2008 |access-date=19 March 2023 |archive-date=4 April 2023 |archive-url=https://web.archive.org/web/20230404133045/https://books.google.com/books?id=6NRcKIZ2Y00C&dq=miri+piri&pg=PA211 |url-status=live }}</ref> After the martyrdom of ], Guru Hargobind was elevated to the Guruship and fulfilled the prophecy that was given by the primal figure of Sikh, ], that the guru will possess spiritual and temporal power. ] introduced the two swords of Miri and Piri symbolizing both worldly (social and political) and spiritual authority.<ref>Jakobsh, D. R. (2012). ''Sikhism''. University of Hawaii Press.</ref><ref name="jas" /> The two ] of Miri and Piri are tied together with a ] in center, so the combination of both is considered supreme. This means that all action informed or arising out of the spiritual heart completes one's purpose and meaning in the world of action: ].<ref name="jas" /><ref>Singh, D. (1992). ''THE SIKH IDENTITY''. Fundamental Issues, 105.</ref>


], the first Sikh guru and the founder of Sikhism, was a ] saint.<ref name=richard>{{cite journal |first=H. L. |last=Richard |year=2007 |url=http://ijfm.org/PDFs_IJFM/24_3_PDFs/139-145Richard.pdf |title=Religious Movements in Hindu Social Contexts: A Study of Paradigms for Contextual 'Church' Development |journal=International Journal of Frontier Missiology |volume=24 |issue=3 |page=144 |access-date=11 March 2016 |archive-date=16 June 2015 |archive-url=https://web.archive.org/web/20150616022633/http://www.ijfm.org/PDFs_IJFM/24_3_PDFs/139-145Richard.pdf |url-status=live }}</ref> He taught that the most important form of worship is ''Bhakti'' (devotion to ]).<ref name="Mayled2002">{{cite book |last=Mayled |first=Jon |url= https://archive.org/details/sikhism0000mayl_l1v5 |title=Sikhism |publisher=Heinemann |date=2002 |isbn=978-0-435-33627-1 |pages=30–31 |url-access=registration}}</ref> ], in the '']'', recommended the true religion as one of loving devotion to God.<ref>{{cite book |last=Kohli |first=Surinder Singh |url= https://books.google.com/books?id=ED0syBKqafMC |title=The Sikh and Sikhism |publisher=Atlantic Publishers<!--NOT Atlantic Books, of London.--> |location=New Delhi |date=1993 |isbn=978-81-7156-336-4 |pages=74–76}}</ref><ref>{{cite book |last1=Singh |first1=Nirmal |title=Searches in Sikhism |date=2008 |publisher=Hemkunt Press |isbn=978-81-7010-367-7 |location=New Delhi |page=122}}</ref> The '']'' includes suggestions on how a Sikh should perform constant Bhakti.<ref name="Mayled2002" /><ref name="sggs305306">{{cite book |translator-last=Khalsa |translator-first=Sant Singh |url=http://www.srigurugranth.org/0305.html |title=Sri Guru Granth Sahib |publisher=SriGranth.org |date=2006 |at=pp. 305–306 (verses 305–16 to 306–2) |access-date=11 March 2016 |archive-date=21 August 2016 |archive-url=https://web.archive.org/web/20160821171802/http://www.srigurugranth.org/0305.html |url-status=live }}</ref><ref name="Jhutti-Johal2011">{{cite book |last=Jagbir |first=Jhutti-Johal |url= https://books.google.com/books?id=91xotkSSyzUC |title=Sikhism Today |publisher=Bloomsbury |date=2011 |isbn=978-1-4411-8140-4 |page=92}}</ref>
== i sorry =P ==
{{main|History of Sikhism}}
], the founder of Sikhism, with Hindu holy men.]]
] (1469&ndash;1538), the founder of Sikhism, was born in the village of ''Rāi Bhōi dī Talvaṇḍī'', now called ], near ] (in what is present-day ]).<ref>{{cite book | last=Singh | first=Khushwant | authorlink=Khushwant Singh | year=2006 | title=The Illustrated History of the Sikhs | publisher=Oxford University Press | location=India | id = ISBN 0-19-567747-1 | pages=12-13}} Also, as according to the Purātan Janamsākhī (the birth stories of Nanak).</ref> His father, ] was a ]&mdash;an ] of land revenue in the government. Nanak's mother was ] and he had one older sister, ]. His parents were ] ]s of the ] clan. As a boy, Nanak was fascinated by religion, and his desire to explore the mysteries of life eventually led him to leave home. It was during this period that Nanak was said to have met ] (1440&ndash;1518), a saint revered by people of different faiths.


Some scholars call Sikhism a Bhakti sect of Indian traditions,<ref>Cole, William Owen, and Piara Singh Sambhi (1997). ''A Popular Dictionary of Sikhism: Sikh Religion and Philosophy''. Abingdon-on-Thames, England: Routledge. {{ISBN|978-0-7007-1048-5}}, p. 22.</ref><ref name="davidlorenzen">Lorenzen, David (1995). ''Bhakti Religion in North India: Community Identity and Political Action''. Albany: ], {{ISBN|978-0-7914-2025-6}}.</ref> adding that it emphasises "''nirguni Bhakti''", i.e. loving devotion to a divine without qualities or physical form.<ref name=davidlorenzen/>{{Rp|1–3}}<ref name="hardip">Syan, Hardip (2014). P. 178 in ''The Oxford Handbook of Sikh Studies'', edited by P. Singh and L E. Fenech. Oxford University Press. {{ISBN|978-0-19-969930-8}}.</ref><ref>{{cite book |last=Mandair |first=Arvind-Pal Singh |date=2011 |chapter=Time and religion-making in modern Sikhism |pages=188–190 |title=Time, History and the Religious Imaginary in South Asia |editor-first=A. |editor-last=Murphy |publisher=] |location=Abingdon-on-Thames, England |isbn=978-0-415-59597-1}}.</ref> While Western scholarship generally places Sikhism as arising primarily within a Hindu Bhakti movement milieu while recognizing some ] influences,<ref>Elsberg, Constance (2003), ''Graceful Women''. ]. {{ISBN|978-1-57233-214-0}}. pp. 27–28.</ref><ref name=":1">{{cite book |last1=Cole |first1=William Owen |last2=Sambhi |first2=Piara Singh |url= https://books.google.com/books?id=zIC_MgJ5RMUC |title=The Sikhs: Their Religious Beliefs and Practices |publisher=Sussex Academic Press |date=1995 |isbn=978-1-898723-13-4 }}</ref>{{Rp|3, 42–3}} some Indian Sikh scholars disagree and state that Sikhism transcended the environment it emerged from. The basis of the latter analysis is that Bhakti traditions did not clearly disassociate from Vedic texts and their cosmologies and metaphysical worldview, while the Sikh tradition clearly did disassociate from the Vedic tradition.<ref name="Singha">{{cite book |url= https://books.google.com/books?id=nRodBu9seiIC |series="Sikh Studies" series, book 7 |title=Evolution of Sikhism |publisher=Hemkunt Press |date=2009 |location=New Delhi |page=8 |isbn=978-81-7010-245-8}}</ref>
Sikh tradition states that at the age of thirty, Nanak went missing and was presumed to have drowned after going for one of his morning baths to a local stream called the ''Kali Bein''. Three days later he reappeared and would give the same answer to any question posed to him: "There is no Hindu, there is no Muslim" (in Punjabi, "''nā kō hindū nā kō musalmān''"). It was from this moment that Nanak would begin to spread the teachings of what was then the beginning of Sikhism.<ref>{{cite book | last=Shackle | first=Christopher | coauthors= Mandair, Arvind-Pal Singh | year=2005 | title=Teachings of the Sikh Gurus: Selections from the Sikh Scriptures | publisher=Routledge | location=United Kingdom | id = ISBN 0-415-26604-1 | pages=xiii-xiv}}</ref> Although the exact account of his itinerary is disputed, he is widely acknowledged to have made four major journeys, spanning thousands of kilometres. The first tour being east towards ] and ], the second south towards ] via ], the third north towards ], ] and ], and the final tour west towards ] and ].<ref>{{cite book | last=Singh | first=Khushwant | authorlink=Khushwant Singh | year=2006 | title=The Illustrated History of the Sikhs | publisher=Oxford University Press | location=India | id = ISBN 0-19-567747-1 | pages=14}}</ref> gay stop he is playing dont ban him plz man I need a joint


Some Sikh sects outside the ] region of India, such as those found in ] and ], practice '']'' (the ceremonial use of lamps) during Bhakti observances in a Sikh ].<ref>{{cite book |first1=Karen |last1=Pechilis |first2=Selva J. |last2=Raj |title=South Asian Religions: Tradition and Today |url= https://books.google.com/books?id=BsbfCgAAQBAJ&pg=PA243 |date=2012 |publisher=] |location=Abingdon-on-Thames, England |isbn=978-1-136-16323-4 |page=243}}</ref><ref>{{cite book |first1=Pashaura |last1=Singh |first2=Michael |last2=Hawley |title=Re-imagining South Asian Religions |url= https://books.google.com/books?id=4SLhLakpsNsC&pg=PA42 |date=2012 |publisher=Brill Academic |isbn=978-90-04-24236-4|pages=42–43}}</ref> However, most Sikh gurdwaras forbid ''aarti'' during their Bhakti practices.<ref name=":1" />{{Rp|201}}


While emphasizing Bhakti, the Sikh gurus also taught that the spiritual life and secular householder life are intertwined, and not separate. This logically follows from the panentheistic nature of Sikh philosophy.<ref name="Kamala1">{{cite book |last1=Nayar |first1=Kamal Elizabeth |last2=Sandhu |first2=Jaswinder Singh |url= https://books.google.com/books?id=WTfKwGV6mBkC |title=The Socially Involved Renunciate – Guru Nanaks Discourse to Nath Yogis |publisher=] |location=Albany |date=2007 |isbn=978-0-7914-7950-6 |page=106}}</ref> In Sikh worldview, the everyday world is part of the Infinite Reality, increased spiritual awareness leads to increased and vibrant participation in the everyday world.<ref name="Nikky1">{{cite book |url= https://books.google.com/books?id=UUWIEfAY-mMC |title=Hindu Spirituality: Postclassical and Modern |editor1-first=K. R. |editor1-last=Sundararajan |editor2-first=Bithika |editor2-last=Mukerji |publisher=Motilal Banarsidass |first1=Kaur |last1=Singh |first2=Nikky |last2=Guninder |date=30 January 2004 |page=530 |isbn=978-81-208-1937-5}}</ref> Guru Nanak described living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" as being higher than the ] truth.<ref name="Marwha1">{{cite book |url= https://books.google.com/books?id=ROtEr_QdB3sC |title=Colors of Truth: Religion, Self and Emotions |publisher=Concept Publishing |last=Marwha |first=Sonali Bhatt |date=2006 |location=New Delhi |page=205 |isbn=978-81-8069-268-0}}</ref>
Nanak was married to Sulakhni, the daughter of Moolchand Chona, a rice trader from the town of ]. They had two sons. The elder son, ] was an ascetic and he came to have a considerable following of his own, known as the ]s. The younger son, Lakshmi Das, on the other hand was totally immersed in worldly life. To Nanak, who believed in the ideal of ''{{unicode|rāj maiṁ jōg}}'' (detachment in civic life), both his sons were unfit to carry on the Guruship.


The sixth guru, Guru Hargobind, after Guru Arjan's martyrdom, faced with oppression by the Islamic ], affirmed the philosophy that the political/temporal (''Miri'') and spiritual (''Piri'') realms are mutually coexistent.<ref name="Marty1">{{cite book |url= https://books.google.com/books?id=doCmVaOnh_wC |title=Fundamentalisms and the State: Remaking Polities, Economies, and Militance |publisher=] |first1=E. Marty |last1=Martin |first2=Appleby R. |last2=Scott |date=1996 |pages=277–278 |isbn=978-0-226-50884-9}}</ref><ref name="Gandhi1" /> According to the ninth Sikh guru, ], the ideal Sikh should have both '']'' (power that resides in the temporal), and ''Bhakti'' (spiritual meditative qualities). This was developed into the concept of the "saint soldier" by the tenth Sikh guru, ].<ref name="Gandhi1">{{cite book |last=Gandhi |first=Surjit Singh |url= https://books.google.com/books?id=qw7-kUkHA_0C |title=History of Sikh Gurus Retold: 1606–1708 |publisher=Atlantic Publishers<!--NOT Atlantic Books, of London--> |location=New Delhi |date=2008 |isbn=978-81-269-0857-8 |pages=435, 676–77}}</ref>
===Growth of the Sikh community===
]
In 1538, Nanak chose his disciple ''{{unicode|Lahiṇā}}'', a ] of the ] clan, as a successor to the guruship rather than either of his sons. {{unicode|Lahiṇā}} was named ] and became the second guru of the Sikhs.<ref>{{cite book | last=Shackle | first=Christopher | coauthors= Mandair, Arvind-Pal Singh | year=2005 | title=Teachings of the Sikh Gurus: Selections from the Sikh Scriptures | publisher=Routledge | location=United Kingdom | id = ISBN 0-415-26604-1 | pages=xv}}</ref> Nanak conferred his choice at the town of ] on the banks of the river ], where Nanak had finally settled down after his travels. Though Sri Chand was not an ambitious man, the Udasis believed that the Guruship should have gone to him, since he was a man of pious habits in addition to being Nanak's son. They refused to accept Angad's succession. On Nanak's advice, Angad shifted from Kartarpur to Khadur, where his wife ] and children were living, until he was able to bridge the divide between his followers and the Udasis. Angad continued the work started by Nanak and is widely credited for standardising the ] as used in the sacred scripture of the Sikhs.


The concept of humanity as elaborated by Guru Nanak refines and negates the "monotheistic concept of self/God", declaring that "monotheism becomes almost redundant in the movement and crossings of love".<ref name="Mandair1" /> Sikh gurus have taught that the human's goal is to end all dualities of "self and other, I and not-I", attain the "attendant balance of separation-fusion, self-other, action-inaction, attachment-detachment, in the course of daily life".<ref name="Mandair1">{{cite book |url= https://books.google.com/books?id=dzeCy_zL0Q8C |title=Religion and the Specter of the West: Sikhism, India, Postcoloniality and the Politics of Translation |publisher=Columbia University Press |first=Mandair |last=Arvind-Pal Singh |date=2009 |pages=372–373 |isbn=978-0-231-14724-8}}</ref>
], became the third Sikh guru in 1552 at the age of 73. ] became an important centre for Sikhism during the guruship of Amar Das. He preached the principle of equality for women by prohibiting ] and ]. Amar Das also encouraged the practice of {{unicode|]}} and made all those who visited him attend laṅgar before they could speak to him.<ref>{{cite book | last=Duggal | first=Kartar Singh | year=1988 | title=Philosophy and Faith of Sikhism | publisher=Himalayan Institute Press | id = ISBN 0-89389-109-6 | pages=15}}</ref> In 1567, ] sat with the ordinary and poor people of Punjab to have {{unicode|laṅgar}}. Amar Das also trained 146 apostles of which 52 were women, to manage the rapid expansion of the religion.<ref>{{cite web | last=Brar | first=Sandeep Singh | year=1998 | title=The Sikhism Homepage: Guru Amar Das | url=http://www.sikhs.org/guru3.htm | accessdate=2006-05-26}}</ref> Before he died in 1574 aged 95, he appointed his son-in-law {{unicode|Jēṭhā}}, a Khatri of the Sodhi clan, as the fourth Sikh guru.
]
''{{unicode|Jēṭhā}}'' became ] and vigorously undertook his duties as the new guru. He is responsible for the establishment of the city of Ramdaspur later to be named ]. In 1581, ]—youngest son of the fourth guru—became the fifth guru of the Sikhs. In addition to being responsible for building the ] (often called the Golden Temple), he prepared the Sikh sacred text known as the ] (literally ''the first book'') and included the writings of the first five gurus. In 1606, for refusing to make changes to the Granth and for supporting an unsuccessful contender to the throne, he was tortured and killed by the ] ruler, ].<ref>{{cite book | last=Shackle | first=Christopher | coauthors= Mandair, Arvind-Pal Singh | year=2005 | title=Teachings of the Sikh Gurus: Selections from the Sikh Scriptures | publisher=Routledge | location=United Kingdom | id = ISBN 0-415-26604-1 | pages=xv-xvi}}</ref>


===Political advancement=== ===Singing and Music===
Sikhs refer to the hymns of the gurus as '']'' ({{Literal translation|Guru's word}}). ] ] is the singing of Gurbani. The entire verses of ] are written in a form of poetry and rhyme to be recited in thirty-one Ragas of the Classical Indian Music as specified. However, the exponents of these are rarely to be found amongst the Sikhs who are conversant with all the Ragas in the Guru Granth Sahib. ] started the Shabad Kirtan tradition and taught that listening to kirtan is a powerful way to achieve tranquility while meditating, and singing of the glories of the Supreme Timeless One (God) with devotion is the most effective way to come in communion with the Supreme Timeless One.<ref>{{cite book |last=Singh |first=Joginder |title=Celestial Gems |date=2004 |publisher=Hemkunt Press |isbn=978-81-7010-345-5 |page=67}}</ref> The three morning prayers for Sikhs consist of Japji Sahib, Jaap Sahib, and Tav-Prasad Savaiye.<ref name="diaspora">{{cite book |title=Sikhs in the Diaspora: A Modern Guide to the Practice of Sikh Faith |publisher=Sikh Publishing House |last=Bakhshi |first=Surinder Singh |chapter=Chapter 22 – Nitnem |date=2008 |page=133 |isbn=978-0-9560728-0-1}}</ref> ] (Amritdharis) rise early and meditate, then recite all the ] of Nitnem, before breakfast. Five Banis consists of ], ], ], ], ] and recitation of the banis ] is followed by ] in which ] principle is taught by gurus which literally means blessings for everyone, blessings to humankind in good faith without discrimination.<ref name="Kalsi_Chelsea">{{cite book |surname=Kalsi |given=Sewa Singh |url=https://books.google.com/books?id=YOI1nB_zTyAC |title=Sikhism |publisher=Chelsea House Publishers |year=2005 |isbn=0-7910-8098-6 |series=Religions of the World |place=Philadelphia |pages=41–50 |access-date=15 May 2023 |archive-url=https://web.archive.org/web/20231111152823/https://books.google.com/books?id=YOI1nB_zTyAC |archive-date=11 November 2023 |url-status=live}}</ref><ref name="Cole_Sambhi">{{cite book |last1=Cole |first1=William Owen |title=The Sikhs: Their Religious Beliefs and Practices |last2=Sambhi |first2=Piara Singh |date=1995 |publisher=Sussex Academic Press |page=200}}</ref><ref name="Teece 2004 4">{{cite book |last=Teece |first=Geoff |title=Sikhism: Religion in focus |date=2004 |publisher=Black Rabbit Books |isbn=978-1-58340-469-0 |page=4}}</ref>{{Citation needed|date=May 2023}}


===Remembrance of the Divine Name===
], became the sixth guru of the Sikhs. He carried two swords—one for ] and the other for ] reasons (known as ''mīrī'' and ''pīrī'' in Sikhism).<ref>{{cite book | last=Mahmood | first=Cynthia | year=2002 | title=A Sea of Orange | publisher=Xlibris | location=United States | id = ISBN 1-4010-2856-X | pages=16}}</ref> Sikhs grew as an organised community and always had a trained fighting force to defend their independence. In 1644, ] became guru followed by ], the boy guru, in 1661. No hymns composed by these three gurus are included in the Sikh holy book.<ref>{{cite book | last=Shackle | first=Christopher | coauthors= Mandair, ArviGO SUCK MY BALLSnd-Pal Singh | year=2005 | title=Teachings of the Sikh Gurus: Selections from the Sikh Scriptures | publisher=Routledge | location=United Kingdom | id = ISBN 0-415-26604-1 | pages=xvi}}</ref>
A key practice by Sikhs is remembrance<ref name="NaamSimran">{{cite book |title=Paths to the Divine: Ancient and Indian |publisher=Council for Research in Values & Philosophy |last=McLean |first=George |date=2008 |page=599 |id={{ASIN|1565182480|country=uk}}}}</ref> of the ''Naam'' (divine name) Waheguru.<ref name="Pruthi 2004 204" /> This contemplation is done through '']'' (repetition of the divine name) or '']'' (remembrance of the divine Name through recitation).<ref name="NaamSimran" /><ref>{{cite book |last=Doel |first=Sarah |title=Sikh Music: History, Text, and Praxis|date=2008 |isbn=978-0-549-83369-7|page=46}}</ref> The verbal repetition of the name of God or a sacred syllable has been an ancient established practice in religious traditions in India, however, Sikhism developed ''Naam-simran'' as an important Bhakti practice.<ref name="Dhillon1988">{{cite book |first=Dalbir Singh |last=Dhillon |title=Sikhism, Origin and Development |url= https://books.google.com/books?id=osnkLKPMWykC |date=1988 |publisher=Atlantic Publishers<!--NOT Atlantic Books, of London--> |location=New Delhi |page=229}}</ref><ref>{{cite book |last1=Cave |first1=David |last2=Norris |first2=Rebecca |title=Religion and the Body: Modern Science and the Construction of Religious Meaning |date=2012 |publisher=Brill Academic |isbn=978-90-04-22111-6 |page=239}}</ref><ref>{{cite book |first1=Anna S. |last1=King |first2=J. L. |last2=Brockington |title=The Intimate Other: Love Divine in Indic Religions |url= https://books.google.com/books?id=WhgDL6SwGeQC |date=2005 |publisher=Orient Blackswan |isbn=978-81-250-2801-7|pages=322–323}}</ref> Guru Nanak's ideal is the total exposure of one's being to the divine Name and a total conforming to ] or the "Divine Order". Nanak described the result of the disciplined application of ''nām simraṇ'' as a "growing towards and into God" through a gradual process of five stages. The last of these is '']'' (''The Realm of Truth''){{snd}} the final union of the spirit with God.<ref name="p254" />


===Service and Action===
] became guru in 1665 and led the Sikhs until 1675. Teg Bahadur was ] by ] for helping to protect Hindus, after a delegation of ]s came to him for help when the Emperor condemned them to death for failing to convert to Islam.<ref>{{cite book | last=Rama | first=Swami | year=1986 | title=Celestial Song/Gobind Geet: The Dramatic Dialogue Between Guru Gobind Singh and Banda Singh Bahadur | publisher=Himalayan Institute Press | id = ISBN 0-89389-103-7 | pages=7-8}}</ref> He was succeeded by his son, Gobind Rai who was just nine years old at the time of his father's death. Gobind Rai further militarised his followers, and was baptised by the ''{{unicode|]}}'' when he formed the ] in 1699. From here on in he was known as ].<ref>{{cite book | last=Singh | first=Khushwant | authorlink=Khushwant Singh | year=2006 | title=The Illustrated History of the Sikhs | publisher=Oxford University Press | location=India | id = ISBN 0-19-567747-1 | pages=37-38}}</ref>
{{Further|Seva (Indian religions)#Seva in Sikhism}}
The Sikh gurus taught that by constantly remembering the divine name ('']'') and through selfless service ('']'') the devotee overcomes egotism ('']''). This, it states, is the primary root of five evil impulses and the cycle of birth and death.<ref>{{cite book |first1=W. Owen |last1=Cole |first2=Piara Singh |last2=Sambhi |title=A Popular Dictionary of Sikhism: Sikh Religion and Philosophy |url= https://books.google.com/books?id=vcSRAgAAQBAJ&pg=PA9 |date=2005 |publisher=] |location=Abingdon-on-Thames, England |isbn=978-1-135-79760-7 |pages=9–10}}</ref><ref>{{cite book |first=Michael L. |last=Hadley |title=The Spiritual Roots of Restorative Justice |url= https://books.google.com/books?id=IntWqeMeU_oC&pg=PA202 |date=2001 |publisher=] |location=Albany |isbn=978-0-7914-4851-9 |pages=202–203}}</ref>


Service in Sikhism takes three forms: ''Tan'' (physical service, i.e. labor), ''Man'' (mental service, such as dedicating your heart for service of others), and ''Dhan'' (material service, including financial support).<ref>{{cite book |last=Wood |first=Angela |title=Movement and Change |date=1997 |publisher=] |location=Cheltenham, England |isbn=978-0-17-437067-3|page=46}}</ref> Sikhism stresses '']'', that is, "honest work". Sikh teachings also stress the concept of sharing, or '']'', giving to the needy for the benefit of the community.<ref>{{cite book |first1=W. Owen |last1=Cole |first2=Piara Singh |last2=Sambhi |title=A Popular Dictionary of Sikhism: Sikh Religion and Philosophy |url= https://books.google.com/books?id=vcSRAgAAQBAJ&pg=PA9 |date=2005 |publisher=] |location=Abingdon-on-Thames, England |isbn=978-1-135-79760-7 |pages=31, 59}}</ref>
From the time of Nanak, when it was a loose collection of followers who focused entirely on the attainment of salvation and God, the Sikh community had significantly transformed. Even though the core Sikh religious philosophy was never affected, the followers now began to develop a political identity. Conflict with Mughal authorities escalated during the lifetime of Teg Bahadur and Gobind Singh. The latter founded the Khalsa in 1699. The Khalsa is a disciplined community that combines its religious purpose and goals with political and military duties.<ref name="parrinderp259"/> After Aurangzeb killed four of his sons, Gobind Singh sent Aurangzeb the ] (''Notification/Epistle of Victory'').


===Justice and Equality===
Shortly before his death, Gobind Singh ordered that the ] (the Sikh Holy Scripture), would be the ultimate spiritual authority for the Sikhs and temporal authority would be vested in the Khalsa Panth &ndash; The Sikh Nation/Community.<ref name="granthfinalguru"/> The first scripture was compiled and edited by the fifth guru, Arjun Dev, in 1604.
Sikhism regards God as the true emperor, the king of all kings, the one who dispenses justice through the law of '']'', a retributive model and divine grace.<ref name="Chanchreek 2007 142" /><ref name="Dugga 2001 33" /><ref name="Justice">{{cite book |chapter-url= https://books.google.com/books?id=IntWqeMeU_oC&pg=PA199 |via=Google Books |title=The Spiritual Roots of Restorative Justice |series=SUNY Series in Religious Studies |publisher=] |location=Albany |first=Pashaura |last=Singh |editor-last=Hadley |editor-first=Michael L. |chapter=Sikhism and Restorative Justice: Theory and Practice – Pashaura Singh |date=2001 |pages=199–202 |isbn=978-0-7914-4852-6}}</ref>
]
], a former ascetic, was charged by Gobind Singh with the duty of punishing those who had persecuted the Sikhs. After the guru's death, Banda Bahadur became the leader of the Sikh army and was responsible for several attacks on the Mughal empire. He was executed by the emperor ] after refusing the offer of a pardon if he converted to Islam.<ref>{{cite book | last=Singh | first=Khushwant | authorlink=Khushwant Singh | year=2006 | title=The Illustrated History of the Sikhs | publisher=Oxford University Press | location=India | id = ISBN 0-19-567747-1 | pages=47-53}}</ref>


The term for justice in the Sikh tradition is Niāyā.<ref name="Justice" /> It is related to the term ''dharam'', which in Sikhism connotes 'moral order' and righteousness (derived, but distinct from the etymologically related Hindu concept of ]).<ref name="Justice" /> According to the tenth Sikh guru, ], states Pashaura Singh (a professor of Sikh studies), "one must first try all the peaceful means of negotiation in the pursuit of justice" and if these fail then it is legitimate to "draw the sword in defense of righteousness".<ref>{{cite book |first=Pashaura |last=Singh |editor-first=John |editor-last=Renard |title=Fighting Words: Religion, Violence, and the Interpretation of Sacred Texts |url= https://books.google.com/books?id=fCjVRqPD-HQC |date=2012 |publisher=University of California Press |isbn=978-0-520-95408-3 |page=213}}</ref> Sikhism considers "an attack on dharam is an attack on justice, on righteousness, and on the moral order generally" and the dharam "must be defended at all costs".<ref name="Mcleod">{{cite book |url= https://books.google.com/books?id=vTJhC_l1gksC |title=The Sikhs: History, Religion, and Society (ACLS Lectures on the History of Religions) |publisher=Columbia University Press; Reprint edition |last=Mcleod |first=W. H. |date=1991 |page=56 |isbn=978-0-231-06815-4}}</ref> The divine name is its antidote for pain and vices. Forgiveness is taught as a virtue in Sikhism, yet it also teaches its faithful to shun those with evil intentions and to pick up the sword to fight injustice and religious persecution.<ref>{{cite book |chapter-url= https://books.google.com/books?id=IntWqeMeU_oC&pg=PA202 |title=The Spiritual Roots of Restorative Justice |series=SUNY Series in Religious Studies |publisher=] |location=Albany |first=Pashaura |last=Singh |editor-last=Hadley |editor-first=Michael L. |chapter=Sikhism and Restorative Justice: Theory and Practice |date=2001 |pages=202–207 |isbn=978-0-7914-4852-6}}</ref>
The Sikh community's embrace of military and political organisation made it a considerable regional force in medieval India and it continued to evolve after the demise of the gurus. After the death of Banda Bahadur, a ] of Sikh warrior bands known as '']'' formed. With the decline of the Mughal empire, a Sikh empire arose in the Punjab under ], with its capital in ] and limits reaching the ] and the borders of ]. The order, traditions and discipline developed over centuries culminated at the time of Ranjit Singh to give rise to the common religious and social identity that the term "Sikhism" describes.<ref name="parrinderp256">{{cite book | last=Parrinder | first=Geoffrey | authorlink=Geoffrey Parrinder | year=1971 | title=World Religions: From Ancient History to the Present | publisher=Hamlyn Publishing Group Limited | location=United States | id = ISBN 0-87196-129-6 | pages=256}}</ref>


Sikhism does not differentiate religious obligations by sex. God in Sikhism has no sex, and the Sikh scripture does not discriminate against women, nor bar them from any roles.<ref name="McLeod2009p70" /> Women in Sikhism have been in positions of leadership, including leading in wars and issuing orders or ]s.<ref>{{cite book |url= https://books.google.com/books?id=xajcAwAAQBAJ&pg=PA65|title=Historical Dictionary of Sikhism |page=65 |last1=Fenech |first1=E. Louis |last2=Mcleod |first2=H. W. |publisher=] |location=Lanham, Maryland |isbn=978-1-4422-3601-1|date=11 June 2014}}</ref><ref name="McLeod2009p70">{{cite book |first=W. H. |last=McLeod |title=The A to Z of Sikhism|url= https://books.google.com/books?id=vgixwfeCyDAC&pg=PA70 |date=2009|publisher=Scarecrow |isbn=978-0-8108-6344-6|pages=70–71}}</ref><ref>{{cite book |first1=Louis E. |last1=Fenech |first2=W. H. |last2=McLeod |title=Historical Dictionary of Sikhism |url=https://books.google.com/books?id=xajcAwAAQBAJ |date=2014 |publisher=] |location=Lanham, Maryland |isbn=978-1-4422-3601-1 |pages=121–122 |access-date=16 May 2016 |archive-date=17 August 2023 |archive-url=https://web.archive.org/web/20230817161136/https://books.google.com/books?id=xajcAwAAQBAJ |url-status=live }}</ref>
After the death of Ranjit Singh, the Sikh kingdom fell into disorder and eventually collapsed with the ], which brought the Punjab under ]. Sikhs supported and participated in the ], but also formed the ] and the ] to preserve Sikhs religious and political organisation. With the ] in 1947, thousands of Sikhs were killed in violence and millions were forced to leave their ancestral homes in ].<ref>{{cite book | last=Pandey | first=Gyanendra | year=2001 | title=Remembering Partition: Violence, Nationalism and History in India | publisher=Cambridge University Press | id = ISBN 0-521-00250-8 | pages=33}}</ref> Even though Sikhs enjoyed considerable prosperity in the 1970s with the ] making Punjab the most prosperous state in the nation, a fringe group led by cleric ] began demanding an independent state named ], led to clashes between militant groups and government forces, as well as ].<ref>{{cite book | last=Horowitz | first=Donald L. | year=2003 | title=The Deadly Ethnic Riot | publisher=University of California Press | id = ISBN 0-520-23642-4 | pages=482-485}}</ref>


===Ten Gurus and Authority===
== Scripture ==
{{Main|Sikh gurus}}
<!--] dictating the Ādi Granth to ]. ]] Removed temporarily due to copyright issues -->
]-style painting from the late 19th century depicting the ten Sikh Gurus with ] and ]]]
The term "]" is derived from the ] ''gurū'', meaning teacher, enlightener, guide, or mentor. The traditions and philosophy of Sikhism were established by ten gurus from 1469 to 1708.<ref name="Panjab Publishers">{{cite book |last1=Singh |first1=Darshan |title=Indian Bhakti Tradition and Sikh Gurus |date=1968 |publisher=Panjab Publishers |location=Chandigarh |page=158}}</ref><ref name="Nesbitt2005_a">{{cite book |first=Eleanor |last=Nesbitt |title=Sikhism: A Very Short Introduction |url= https://books.google.com/books?id=Ai-rpcY-rrgC&pg=PT22 |date=22 September 2005 |publisher=] |isbn=978-0-19-157806-9 |page=22}}</ref> Each guru added to and reinforced the message taught by the previous, resulting in the creation of the Sikh religion. Guru Nanak was the first guru and appointed a disciple as successor. ] was the final guru in human form. Before his death, Guru Gobind Singh decreed in 1708, that the Gurū Granth Sāhib would be the final and perpetual guru of the Sikhs.<ref name="granthfinalguru">{{cite book |last=Mann|first=Gurinder Singh|url={{Google books|PC4d-5xrysIC|keywords=|text=|plainurl=yes}}|title=The Making of Sikh Scripture |publisher=] |date=2001 |isbn=978-0-19-513024-9 |pages=21–25, 123–24}}</ref>


Guru Nanak stated that his guru is God who is the same from the beginning of time to the end of time.<ref>{{cite book |title=History of Sikh Gurus Retold: 1469–1606 C.E |publisher=Atlantic Publishers<!--NOT Atlantic Books, of London--> |location=New Delhi |last1=Gandhi |first1=Surjit Singh |date=1 February 2008 |page=265 |isbn=978-81-269-0857-8}}</ref> Nanak said to be a God's slave and servant, but maintained that he was only a guide and teacher.<ref name=ksingh116>{{cite book |first=Khushwant |last=Singh |title=Hymns of Guru Nanak |url= https://books.google.com/books?id=W3jXHMDwOb4C&pg=PA116 |date=1969 |publisher=Orient Blackswan |isbn=978-81-250-1161-3 |page=116}}</ref><ref>{{cite book |title=History of Sikh Gurus Retold: 1469–1606 C.E. |publisher=Atlantic Publishers<!--NOT Atlantic Books, of London--> |location=New Delhi |last=Gandhi |first=Surjit Singh |date=2007 |page=265 |isbn=978-81-269-0859-2}}</ref> Nanak stated that the human guru is mortal, who is to be respected and loved but not worshipped.<ref name=ksingh116/> When ''guru'', or ] ({{Literal Translation|the true guru}}) is used in ''Gurbani'' it is often referring to the highest expression of truthfulness.<ref>{{cite book |last1=Singh |first1=Darshan |title=Indian Bhakti Tradition and Sikh Gurus |date=1968 |publisher=Panjab Publishers |location=Chandigarh |page=148}}</ref><ref>"Sikhism rejects the view that any particular religious tradition has a monopoly regarding Absolute Truth. Sikhism rejects the practice of converting people to other religious traditions." Kalsi, Sewa Singh (2008). ''Sikhism''. London: Kuperard. p.&nbsp;24. {{ISBN|978-1-85733-436-4}}.</ref><ref>{{cite book |last1=Reichberg |first1=Gregory M. |url=https://books.google.com/books?id=t3CFAwAAQBAJ&pg=PA672 |title=Religion, War, and Ethics: A Sourcebook of Textual Traditions |last2=Syse |first2=Henrik |date=2014 |publisher=] |isbn=978-1-139-95204-0 |pages=672–674}}</ref>
There are two primary sources of scripture for the Sikhs: the Gurū Granth Sāhib and the Dasam Granth. The Gurū Granth Sāhib may be referred to as the Ādi Granth—literally, ''The First Volume''—and the two terms are often used synonymously. Here, however, the Ādi Granth refers to the version of the scripture created by ] in 1604. The Gurū Granth Sāhib refers to the final version of the scripture created by ].


] succeeded Guru Nanak. Later, an important phase in the development of Sikhism came with the third successor, ]. Guru Nanak's teachings emphasised the pursuit of salvation; Guru Amar Das began building a cohesive community of followers with initiatives such as sanctioning distinctive ceremonies for birth, marriage, and death. Amar Das also established the ''manji'' (comparable to a ]) system of clerical supervision.<ref name="p254" />
=== Adi Granth ===
{{main|Ādi Granth}}
It is believed that the Ādi Granth was compiled primarily by ] under the supervision of ] between the years 1603 and 1604.<ref>{{cite book | last=Trumpp | first=Ernest | year=2004 | origyear=1877 | title=The Ādi Granth or the Holy Scriptures of the Sikhs | publisher=Munshiram Manoharlal Publishers | location=India | id = ISBN 81-215-0244-6 | pages=1xxxi}}</ref> It is written in the ] script, which is a descendant of the {{unicode|]}} script used in the Punjab at that time.<ref>{{cite book | last=Grierson | first=George Abraham | authorlink=George Abraham Grierson | year=1967 | origyear=1927 | title=The Linguistic Survey of India | publisher=Motilal Banarsidass | location=India | id = ISBN 81-85395-27-6 | pages=624}}</ref> The ] script was standardised by Arjun Dev for use in the Sikh scriptures and is thought to have been influenced by the {{unicode|]}} and ] scripts. An authoritative scripture was created to protect the integrity of hymns and teachings of the Sikh gurus and selected bhagats. At the time, Arjun Dev tried to prevent undue influence from the followers of Prithi Chand, the guru's older brother and rival.<ref>{{cite book | last=Mann | first=Gurinder Singh | year=2001 | title=The Making of Sikh Scripture | publisher=Oxford University Press | location=United States | id = ISBN 0-19-513024-3 | pages=19}}</ref>


Guru Amar Das's successor and son-in-law ] founded the city of ], which is home of the ] and regarded widely as the holiest city for all Sikhs. ] was arrested by ] authorities who were suspicious and hostile to the religious community he was developing.<ref>{{cite book |last=Parrinder |first=Geoffrey |author-link=Geoffrey Parrinder |date=1971 |title=World Religions: From Ancient History to the Present |publisher=] |location=London |isbn=978-0-87196-129-7 |page=255}}</ref> His persecution and death inspired his successors to promote a military and political organization of Sikh communities to defend themselves against the attacks of Mughal forces.{{Citation needed|date=May 2023}}
The original version of the Ādi Granth is known as the ''{{unicode|kartārpur bīṛ}}'' and is currently held by the Sodhi family of Kartarpur.


]]]The Sikh gurus established a mechanism which allowed the Sikh religion to react as a community to changing circumstances. The sixth guru, ], was responsible for the creation of the concept of ] (''throne of the timeless one''), which serves as the supreme decision-making centre of Sikhism and sits opposite the ]. The Akal Takht is located in the city of Amritsar. The leader is appointed by the Shiromani Gurdwara Pabandhak Committee (SPGC). The '']'' (a representative portion of the Khalsa Panth) historically gathers at the Akal Takht on special festivals such as ] or ] and when there is a need to discuss matters that affect the entire Sikh nation. A '']'' (literally, 'guru's intention') is an order passed by the Sarbat Ḵẖālsā in the presence of the Gurū Granth Sāhib. A ''gurmatā'' may only be passed on a subject that affects the fundamental principles of Sikh religion; it is binding upon all Sikhs.<ref>{{cite web |url= http://www.sgpc.net/sikhism/tankah.asp |archive-url= https://web.archive.org/web/20020606154817/http://sgpc.net/sikhism/tankah.asp |url-status=dead |archive-date=6 June 2002 |title=Sikh Reht Maryada&nbsp;– Method of Adopting Gurmatta |access-date=9 June 2006 }}</ref> The term '']'' (literally, 'edict' or 'royal order') is often used interchangeably with the term ''gurmatā''. However, a ''hukamnāmā'' formally refers to a hymn from the ''Gurū Granth Sāhib'' which is given order to Sikhs.{{Citation needed|date=May 2023}}
=== Guru Granth Sahib ===
]
{{main|Gurū Granth Sāhib}}


]
The final version of the Gurū Granth Sāhib was compiled by Guru Gobind Singh. It consists of the original Ādi Granth with the addition of Guru Teg Bahadur's hymns. It was decreed by Gobind Singh that the Granth was to be considered the eternal, living guru of all Sikhs:


The word ''guru'' in Sikhism also refers to ''Akal Purkh'' (God), and God and ''guru'' can sometimes be synonymous in '']'' (Sikh writings).<ref name="Panjab Publishers" /><ref>{{cite book |last1=Raj |first1=Selva |title=South Asian Religions: Tradition and Today |date=2013 |publisher=] |location=Abingdon-on-Thames, England |isbn=978-0-415-44851-2 |page=232}}</ref>
:]: {{lang|pa|ਸੱਬ ਸਿੱਖਣ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਯੋ ਗ੍ਰੰਥ ।}}
:]: {{unicode|Sabb sikkhaṇ kō hukam hai gurū mānyō granth.}}
:]: All Sikhs are commanded to take the Granth as Guru.


==Scripture==
It contains compositions by the first five gurus, Guru Teg Bahadur and just one ''{{unicode|]}}'' (''couplet'') from Guru Gobind Singh.<ref>{{cite web | last=Brar | first=Sandeep Singh | year=1998 | title=The Sikhism Homepage: Sri Guru Granth Sahib - Authors & Contributors | url=http://www.sikhs.org/granth2.htm | accessdate=2006-05-30}}</ref> It also contains the traditions and teachings of ''sants'' (''saints'') such as ], ], ] and ] along with several others.<ref name="parrinderp256"/>
There is one primary scripture for the Sikhs: the '']''. It is sometimes synonymously referred to as the ''Ādi Granth''.<ref name=shacklexvii/> Chronologically, however, the ''Ādi Granth'' – literally, 'First Volume' – refers to the version of the scripture created by ] in 1604.<ref>Cole, William Owen; Sambhi, Piara Singh (1995), ''The Sikhs: Their Religious Beliefs and Practices'', Sussex Academic Press, {{ISBN|978-1-898723-13-4}}, pp. 45–46</ref> The Guru Granth Sahib is the final expanded version of the scripture compiled by ].<ref name=shacklexvii/><ref>Cole, William Owen; Sambhi, Piara Singh (1995), ''The Sikhs: Their Religious Beliefs and Practices'', Sussex Academic Press, {{ISBN|978-1-898723-13-4}}, pp. 49–50</ref> While the Guru Granth Sahib is an unquestioned scripture in Sikhism, another important religious text, the '']'', does not enjoy universal consensus, but is considered a secondary scripture by many Sikhs.<ref name=shacklexvii>Christopher Shackle and Arvind Mandair (2005), Teachings of the Sikh Gurus, Abingdon-on-Thames, England: Routledge, {{ISBN|978-0-415-26604-8}}, pp. xvii–xx</ref>


===Ādi Granth===
The bulk of the scripture is classified into '']s'', with each rāg subdivided according to length and author. There are 31 main rāgs within the Gurū Granth Sāhib. In addition to the rāgs, there are clear references to the folk music of Punjab. The main language used in the scripture is known as ''{{unicode|]}}'', a language related to both Punjabi and ] and used extensively across medieval northern India by proponents of popular devotional religion.<ref name="parrinderp259"/> The text further comprises over 5000 '']s'', or hymns, which are poetically constructed and set to classical form of music rendition, can be set to predetermined musical '']'', or rhythmic beats.
{{Main|Ādi Granth}}
The ''Ādi Granth'' was compiled primarily by ] under the supervision of ] between the years 1603 and 1604.<ref>{{cite book |last=Trumpp |first=Ernest |date=2004 |orig-year=1877 |title=The Ādi Granth or the Holy Scriptures of the Sikhs |publisher=Munshiram Manoharlal Publishers |isbn=978-81-215-0244-3 |page=xxxi}}</ref> It is written in the ] script, which is a descendant of the ] script used in the Punjab at that time.<ref>{{cite book |last=Grierson |first=George Abraham |author-link=George Abraham Grierson |date=1967 |orig-year=1927 |title=The Linguistic Survey of India |publisher=Motilal Banarsidass |isbn=978-81-85395-27-2 |page=624}}</ref> The Gurmukhī script was standardised by Guru Angad, the second guru of the Sikhs, for use in the Sikh scriptures and is thought to have been influenced by the ] and ] scripts. An authoritative scripture was created to protect the integrity of hymns and teachings of the Sikh gurus, and thirteen Hindu and two Muslim bhagats of the ] sant tradition in medieval India.<ref>{{cite book |first=E. |last=Nesbitt |date=2014 |title=The Oxford Handbook of Sikh Studies |editor1-first=Pashaura |editor1-last=Singh |editor2-first=Louis E. |editor2-last=Fenech |publisher=] |isbn=978-0-19-969930-8 |pages=360–369}}</ref> The thirteen Hindu ''bhagats'' whose teachings were entered into the text included ], ], ], ], ], ], ], ], ], ], ], ], ], while the two Muslim ''bhagats'' were ] and Sufi saint ].<ref name=shapiro924>{{cite book |last=Shapiro |first=Michael |date=2002 |title=Songs of the Saints from the Adi Granth |publisher=Journal of the American Oriental Society|pages=924, 925}}</ref><ref>{{cite book |first=Mahinder |last=Gulati |date=2008 |title=Comparative Religious and Philosophies: Anthropomorphism and Divinity |publisher=Atlantic |isbn=978-81-269-0902-5 |page=302}}</ref><ref>{{cite book |first=H. S. |last=Singha |date=2009 |title=The Encyclopedia of Sikhism |publisher=Hemkunt Press |isbn=978-81-7010-301-1 |page=8}}</ref><ref>{{cite book |last=Mann |first=Gurinder Singh |date=2001 |title=The Making of Sikh Scripture |publisher=] |isbn=978-0-19-513024-9 |page=19}}</ref> However, the bhagats in context often spoke of transcending their religious labels, Kabir often attributed to being a Muslim states in the ''Ādi Granth'', "I am not Hindu nor Muslim."<ref>{{cite book |last1=Eraly |first1=Abraham |title=The Age of Wrath: A History of the Delhi Sultanate |date=2015 |publisher=Penguin UK |isbn=978-93-5118-658-8 |quote=The main thrust of Kabir's mission was to unite Hindus and Muslims in a common quest for god realisation. 'Hindus and Muslims have the same god,, he held. 'God is the breath of all breath&nbsp;... Look within your heart, for there you will find &nbsp;... All men and women in the world are his living forms.' Although many of his sayings had a strong Hindu flavour in them—presumably because of Ramananda's influence—he made no distinction between Hinduism and Islam Similarly, though he usually referred to god as Hari or Rama, he used those words as synonyms of god, and not as the names of particular deities. 'I am not Hindu nor Muslim; Allah-Ram is the breath of my body,' he stated, and went on to declare that All that lives and dies, they are all one. The this and that haggling, is done.}}</ref> The gurus following on this message taught that different methods of devotion are for the same infinite God.<ref>{{cite book |last1=Susanne |first1=Scholz |title=God Loves Diversity and Justice |date=2013 |publisher=Lexington Books |isbn=978-0-7391-7318-3 |page=16 |quote=The Sikh Divine comprises every imaginable theological ideal! Hindu, Buddhist, Tantric, and Islamic views that were current in medieval India come together in the wide-ranging literary spectrum of the GGS. The stereotypical oppositions between the Indic and Abrahamic worldviews of the day are transcended: "Some call it Rama, some call it Khuda; some worship it as Vishnu, some as Allah" (GGS: 885). Interestingly, even the atheistic Buddhist Nirvana is not omitted: "Itself Nirvana, It itself relishes pleasures" (GGS: 97). "God" or "gods" or "no god" alike are recognized as part of the infinite One! "Always, always you alone are the One Reality&nbsp;– ''sada sada tun eku hai''" (GGS: 139). Persian terminology is used to emphasize the unity of being: "''asti ek digari kui ek tui ek tui''&nbsp;– Only the One is, there is none other; Only you, you only" (GGS: 144). Again, "''hindu turk ka sahib ek'' &nbsp;– Hindus and Muslims share the One sovereign" (GGS: 1158). (The term "Turk" referred to all Muslims in this period.) Since everything is a manifestation of That One being, all the manifestations would be a part of it. No god, no body, and no thing is excluded from this all pervasive being}}</ref>


===Guru Granth Sahib===
The Granth begins with the '']'', an iconic verse created by Nanak:
]
{{Main|Guru Granth Sahib}}


The Guru Granth Sahib is the holy scripture of the Sikhs and is regarded as the living guru.
:{{lang-pa|ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥}}
:] ]: ''{{unicode|Ika ōaṅkāra sati nāmu karatā purakhu nirabha'u niravairu akāla mūrati ajūnī saibhaṅ gura prasādi.}}''
:Simplified transliteration: {{unicode|Ik ōaṅkār sat nām kartā purkh nirbha'u nirvair akāl mūrat ajūnī saibhaṅ gur prasād.}}
:]: There is One God, He is the supreme truth, He, the Creator, is without fear and without hate. He, the omnipresent, pervades the universe. He is not born, nor does he die again to be reborn. By His grace shalt thou worship Him.


====Compilation====
All text within the Granth is known as '']''. Gurbānī, according to Nanak, was revealed by God directly, and the authors wrote it down for the followers. The status accorded to the scripture is defined by the evolving interpretation of the concept of ''gurū''. In the ''Sant'' tradition of Nanak, the guru was literally the word of God. The Sikh community soon transferred the role to a line of men who gave authoritative and practical expression to religious teachings and traditions, in addition to taking socio-political leadership of Sikh adherents. Gobind Singh declared an end of the line of human gurus, and now the Gurū Granth Sāhib serves as the eternal guru, with its interpretation vested with the community.<ref name="parrinderp259"/>
The Guru Granth Sahib started as a volume of Guru Nanak's poetic compositions. Prior to his death, he passed on his volume to the subsequent guru, Guru Angad. The final version of the Guru Granth Sahib was compiled by ] in 1678. It consists of the original Ādi Granth with the addition of ]'s hymns. The predominant bulk of Guru Granth Sahib consists of compositions by seven Sikh gurus: Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan, Guru Teg Bahadur and Guru Gobind Singh. It also contains the traditions and teachings of thirteen ] Bhakti movement ''sants'' (saints) such as ], ] among others, and two ] saints namely ] and the Sufi ].<ref name="p254" /><ref name=shapiro924/>


The text comprises 6,000 '']'' (line compositions),<ref name=shacklexvii/> which are poetically rendered and set to rhythmic ancient north Indian classical music.<ref name=king359>Anna S. King and JL Brockington (2005), The Intimate Other: Love Divine in Indic Religions, Orient Blackswan, {{ISBN|978-81-250-2801-7}}, pp. 359–361</ref> The bulk of the scripture is classified into sixty '']'', with each Granth rāga subdivided according to length and author. The hymns in the scripture are arranged primarily by the ''rāgas'' in which they are read.<ref name=shacklexvii/>
=== Dasam Granth ===
] to the ].]]
{{main|Dasam Granth}}
The Dasam Granth (formally ''dasvēṁ pātśāh kī granth'' or ''The Book of the Tenth Master'') is an eighteenth-century collection of miscellaneous works generally attributed to ]. The teachings of Gobind Singh were not included in Gurū Granth Sāhib, the holy book of the ]s, and instead were collected in the Dasam Granth. Unlike the Gurū Granth Sāhib, the Dasam Granth was never declared to hold guruship. The authenticity of some portions of the Granth has been questioned and the appropriateness of the Granth's content still causes much debate.


====Language and script====
The entire Granth is written in the ] script, although most of the language is actually ] and not ]. Sikh tradition states that ] collected the writings of Gobind Singh after his death to create the Granth.<ref>{{cite book | last=McLeod | first=WH | year=1993 | title=Studying the Sikhs: Issues for North America | chapter=The Study of Sikh Literature | publisher=SUNY Press | id = ISBN 0-7914-1425-6 | pages=60-61}}</ref>
] written by ], showing the Ik Onkar at top]]
The main language used in the scripture is known as '']'', a language related to both ] and ] and used extensively across medieval northern India by proponents of popular devotional religion (]).<ref name="parrinderp259">{{cite book |last=Parrinder |first=Geoffrey |author-link=Geoffrey Parrinder |date=1971 |title=World Religions: From Ancient History to the Present|publisher=] |location=London |isbn=978-0-87196-129-7|page=259}}</ref> The text is printed in ] script, believed to have been developed by Guru Angad.<ref name=shacklexvii/> The language shares the Indo-European roots found in numerous regional languages of India.<ref>Shackle, Christopher; Mandair, Arvind (2005); ''Teachings of the Sikh Gurus''; Abingdon-on-Thames, England: Routledge; {{ISBN|978-0-415-26604-8}}, pp. xxi–xxxii</ref>


====Teachings====
From 1892 to 1897, scholars assembled at the ], ], to study the various printed Dasam Granths and prepare the authoritative version. They concluded that the Dasam Granth was entirely the work of Gobind Singh. Further re-examinations and reviews took place in 1931, under the Darbar Sahib Committee of the ] they too vindicated the earlier conclusion..<ref>{{cite web | last=Singh | first=Kirpal | year=2002 | title= Sri Dasam Granth Sahib - About the Dasam Granth | url=http://www.dasamgranth.org/dasamgranth/about.shtml | accessdate=2006-05-30}}</ref>
]ians called Dhadi at the ] complex]]

The vision in the Guru Granth Sahib, states Torkel Brekke, is a society based on divine justice without oppression of any kind.<ref name=brekke673/>

The Granth begins with the '']'', an iconic verse which received Guru Nanak directly from Akal Purakh (God).{{Citation needed|date=May 2023}} The traditional Mul Mantar goes from Ik Oankar until Nanak Hosee Bhee Sach.{{Citation needed|date=May 2023}}

:One God exists, truth by name, creative power, without fear, without enmity, timeless form, unborn, self-existent, by the guru's grace.<ref>{{cite book |last=Mandair |first=Arvind |editor-last=Pemberton |editor-first=Kelly |date=2008 |title=Shared Idioms, Sacred Symbols, and the Articulation of Identities in South Asia |publisher=] |location=Abingdon-on-Thames, England |isbn=978-0-415-95828-8 |page=61}}</ref>
:({{langx|pa|ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ |Ika ōaṅkāra sati nāmu karatā purakhu nirabha'u niravairu akāla mūrati ajūnī saibhaṅ gura prasādi}})

====As guru====
The tenth guru, Guru Gobind Singh ji, named the Sikh scripture Guru Granth Sahib as his successor, terminating the line of human gurus and making the scripture the literal embodiment of the eternal, impersonal guru, serving as the spiritual guide for Sikhs.<ref name="WH McLeod 2014 page 17">Fenech, Louis, and ] (2014). (3rd ed.). ]. {{ISBN|978-1-4422-3600-4}}. pp. 17, 84–5.</ref><ref name="William James 2011 pages 241-242">James, William (2011). ''God's Plenty: Religious Diversity in Kingston.'' ]. {{ISBN |978-0-7735-3889-4}}. pp. 241–42.</ref><ref name="granthfinalguru" /><ref>Jane Bingham (2007), Sikhism, Atlas of World Faiths, {{ISBN|978-1-59920-059-0}}, pp. 19–20</ref>
:All Sikhs are commanded to take the Granth as Guru{{Citation needed|date=May 2023}}
:({{langx|pa|ਸੱਬ ਸਿੱਖਣ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਯੋ ਗ੍ਰੰਥ । |Sabb sikkhaṇ kō hukam hai ]}})

The Guru Granth Sahib is installed in Sikh ''Gurdwara'' (temple); many Sikhs bow or prostrate before it on entering the temple. The Guru Granth Sahib is installed every morning and put to bed at night in many ''Gurdwaras''.<ref>Cole, William Owen; Sambhi, Piara Singh (1995), ''The Sikhs: Their Religious Beliefs and Practices'', Sussex Academic Press, {{ISBN|978-1-898723-13-4}}, p. 44</ref> The Granth is revered as eternal '']'' and the spiritual authority.<ref>{{cite book |first=Torkel |last=Brekke |date=2014 |title=Religion, War, and Ethics: A Sourcebook of Textual Traditions |editor1-first=Gregory M. |editor1-last=Reichberg |editor2-first=Henrik |editor2-last=Syse |publisher=] |isbn=978-0-521-45038-6 |page=675}}</ref>

The copies of the Guru Granth Sahib are not regarded as material objects, but as living subjects which are alive. According to Myrvold, the Sikh scripture is treated with respect like a living person, in a manner similar to the Gospel in early Christian worship. Old copies of the Sikh scripture are not thrown away. Rather, funerary services are performed.<ref name="Myrvold">Kristina Myrvold (2016). "Making the Scripture a Person: Reinventing Death Rituals of Guru Granth Sahib in Sikhism", pp. 134–136, 142–143, 152–155; In: Kristina Myrvold (2016), ''The Death of Sacred Texts: Ritual Disposal and Renovation of Texts in World Religions'', Abingdon-on-Thames, England: Routledge</ref>

In India the Guru Granth Sahib is officially recognised by the Supreme Court of India as a judicial person which can receive donations and own land. Yet, some Sikhs also warn that, without true comprehension of the text, veneration for the text can lead to ], with the concrete form of the teachings becoming the object of worship instead of the teachings themselves.<ref name=Myrvold/>

====Relation to Hinduism and Islam====
{{main|Sikhism and Hinduism|Islam and Sikhism}}
The Sikh scriptures use ] terminology, with references to the ], and the names of gods and goddesses in Hindu bhakti movement traditions, such as Vishnu, Shiva, Brahma, Parvati, Lakshmi, Saraswati, Rama, Krishna, but not to worship.<ref name=brekke673>Torkel Brekke (2014), Religion, War, and Ethics: A Sourcebook of Textual Traditions (Editors: Gregory M. Reichberg and Henrik Syse), Cambridge University Press, {{ISBN|978-0-521-45038-6}}, pp. 673, 675, 672–686</ref><ref>Sinha, A. K. (2013), ''Glimpse of Scriptures of Religions of Indian Origin'', Xlibris, {{ISBN|978-1-4836-6308-1}}, pp. 204–216{{self-published source|date=December 2017}}</ref>{{Self-published inline|certain=yes|date=December 2017}}<ref>{{Cite book |first1=Christopher |last1=Shackle |first2=Arvind |last2=Mandair |date=2005 |title=Teachings of the Sikh Gurus |publisher=] |location=Abingdon-on-Thames, England |isbn=978-0-415-26604-8 |pages=xxxiv–xli}}</ref> It also refers to the spiritual concepts in Hinduism (''], ], ]'') and the concept of God in ] ('']'') to assert that these are just "alternate names for the Almighty One".<ref>Singh, Nirbhai (1990); , New Delhi: Atlantic Publishers<!--NOT Atlantic Books, of London.-->; pp. 115–122</ref>

While the Guru Granth Sahib acknowledges the Vedas, ] and ],<ref>Cole, William Owen; Sambhi, Piara Singh (1995), ''The Sikhs: Their Religious Beliefs and Practices'', Sussex Academic Press, {{ISBN|978-1-898723-13-4}}, p. 157</ref> it does not imply a ] bridge between Hinduism and Islam,<ref>Cole, William Owen; Sambhi, Piara Singh (1995), ''The Sikhs: Their Religious Beliefs and Practices'', Sussex Academic Press, {{ISBN|978-1-898723-13-4}}, p. 40</ref> but emphasises focusing on ] like ] (repeating ] of the divine Name of God – ]), instead of practices such as praying by prostrating on the ground to God towards a ] by Muslims, or Hindu rituals such as wearing thread; the former being, though, a disciplinary aspect of worship, given ] (remembrance of Allah) is similarly emphasised in Islam.<ref>{{cite book |first1=William Owen |last1=Cole |first2=Piara Singh |last2=Sambhi |date=1995 |title=The Sikhs: Their Religious Beliefs and Practices |publisher=Sussex Academic Press |isbn=978-1-898723-13-4 |pages=155–156}}</ref>

===Dasam Granth===
]. The major narrative in the text is on ] (24 ] of Hindu god ]), ], ], the Hindu warrior goddess ] and a story of ] in ].<ref name="jdeol31">{{cite book |first=J. |last=Deol |date=2000 |title=Sikh Religion, Culture and Ethnicity |editor1-first=Arvind-Pal Singh |editor1-last=Mandair |editor2-first=Christopher |editor2-last=Shackle |editor3-first=Gurharpal |editor3-last=Singh |publisher=] |location=Abingdon-on-Thames, England |isbn=978-0-7007-1389-9 |pages=31–33}}</ref>]]
{{Main|Dasam Granth}}

The Dasam Granth is a scripture of Sikhs which contains texts attributed to Guru Gobind Singh. Scholars, on the other hand, attribute the work to after the guru's death, being authored by an unknown poet. The ''Dasam Granth'' is important to a great number of Sikhs. However, it does not have the same authority as the ''Guru Granth Sahib''. Some compositions of the ''Dasam Granth'' like ] (]), and ] are part of the daily prayers (]) for Sikhs.<ref>Robert Zaehner (1988), The Hutchinson Encyclopedia of Living Faiths, Hutchinson, {{ISBN|978-0-09-173576-0}}, pp. 426–427</ref> The first verse of the ] prayer is from ]. The ''Dasam Granth'' is largely versions of Hindu mythology from the ], secular stories from a variety of sources called ''Charitro Pakhyan'' – tales to protect careless men from perils of lust.<ref>{{cite book |first1=Christopher |last1=Shackle |first2=Arvind-Pal Singh |last2=Mandair |date=2005 |title=Teachings of the Sikh Gurus |publisher=] |location=Abingdon-on-Thames, England |isbn=978-0-415-26604-8 |page=xx}}</ref><ref>William McLeod (2009), The A to Z of Sikhism, Toronto: Rowman & Littlefield, {{ISBN|978-0-8108-6828-1}}, p. 151</ref>

Many versions of ''Dasam Granth'' exist, and the authenticity of the ''Dasam Granth'' has in modern times become one of the most debated topics within Sikhism. The ] consider the Dasam and ] as extensions of the ].<ref>{{Cite web |last=Sethi |first=Chitleen K. |date=21 October 2021 |title=The 3 granths in Sikhism & the debate surrounding Sarbloh Granth & Dasam Granth |url=https://theprint.in/theprint-essential/the-3-granths-in-sikhism-the-debate-surrounding-sarbloh-granth-dasam-granth/754060/ |access-date=22 February 2023 |website=ThePrint |language=en-US |archive-date=22 February 2023 |archive-url=https://web.archive.org/web/20230222223640/https://theprint.in/theprint-essential/the-3-granths-in-sikhism-the-debate-surrounding-sarbloh-granth-dasam-granth/754060/ |url-status=live }}</ref> The text played a significant role in Sikh history, but in modern times parts of the text have seen antipathy and discussion among Sikhs.<ref name=jdeol31/>

=== Sarbloh Granth ===
The ] is a scripture containing 6,500 poetic stanzas traditionally attributed to Guru Gobind Singh. Scholars, on the other hand, attribute the work to after the guru's death, being authored by an unknown poet.<ref>{{Cite web |url=https://search.worldcat.org/title/42718918 |title=Archived copy |access-date=19 November 2023 |archive-date=19 November 2023 |archive-url=https://web.archive.org/web/20231119215901/https://search.worldcat.org/title/42718918 |url-status=live }}</ref> This scripture contains, alongside various topics, the ]. This scripture is largely revered by Akali Nihangs with many non-Nihang Sikhs rejecting it as an authentic work of the 10th guru.<ref>{{Cite web |url=https://search.worldcat.org/title/606234922 |title=Archived copy |access-date=19 November 2023 |archive-date=19 November 2023 |archive-url=https://web.archive.org/web/20231119234418/https://search.worldcat.org/title/606234922 |url-status=live }}</ref> According to ] the authenticity of the work is rejected on the grounds of its writing style and mastery of poetry not matching up with Guru Gobind Singh's ''Dasam Granth'' work. Also, the text makes mention of a work composed in 1719, much after the death of the Guru Gobind Singh.<ref>{{Cite web |url=https://search.worldcat.org/title/29703420 |title=Archived copy |access-date=19 November 2023 |archive-date=20 November 2023 |archive-url=https://web.archive.org/web/20231120005930/https://search.worldcat.org/title/29703420 |url-status=live }}</ref> ] dates the work to the late 18th century and believes it was authored by an unknown poet and was mistakenly attributed to the tenth guru.<ref>{{Cite web |url=https://search.worldcat.org/title/435778610 |title=Archived copy |access-date=19 November 2023 |archive-date=19 November 2023 |archive-url=https://web.archive.org/web/20231119202841/https://search.worldcat.org/title/435778610 |url-status=live }}</ref>


===Janamsakhis=== ===Janamsakhis===
{{main|Janamsākhīs}} {{Main|Janamsakhis}}


The Janamsākhīs (literally ''birth stories''), are writings which profess to be biographies of Guru Nanak Dev. Although not scripture in the strictest sense, they provide an interesting look at Nanak's life and the early start of Sikhism. There are several—often contradictory and sometimes unreliable—Janamsākhīs and they are not held in the same regard as other sources of scriptural knowledge. The Janamsākhīs (literally ''birth stories''), are writings which profess to be biographies of Guru Nanak. Although not scripture in the strictest sense, they provide a ] look at Guru Nanak's life and the early start of Sikhism. There are several – often contradictory and sometimes unreliable – Janamsākhīs and they are not held in the same regard as other sources of scriptural knowledge.{{Citation needed|date=May 2023}}


==Observances and ceremonies== ==Observances==
{{See also|Sikh rites}}
].]]
] of a ]]]
Observant Sikhs adhere to long-standing practices and traditions to strengthen and express their faith. The daily recitation from memory of specific passages from the Gurū Granth Sāhib, especially the ''Japu'' (or ''Japjī'', literally ''chant'') hymns is recommended immediately after rising and bathing. Family customs include both reading passages from the scripture and attending the ] (also ''gurduārā'', meaning ''the doorway to God''). There are many gurdwaras prominently constructed and maintained across India, as well as in almost every nation where Sikhs reside. Gurdwaras are open to all, regardless of religion, background, caste or race.
Observant Sikhs adhere to long-standing practices and traditions to strengthen and express their faith. The daily recitation of the divine name of God, Waheguru, and from a memory of specific passages from the Guru Granth Sahib, like the ''Japu'' (or ''Japjī'', literally ''chant'') hymns is recommended immediately after rising and bathing. Baptised Sikhs recite the five-morning prayers, the evening and night prayer. Family customs include both reading passages from the scripture and attending the ] (also ''gurduārā'', meaning ''the doorway to God''; sometimes transliterated as ''Gurudwara''). There are many gurdwaras prominently constructed and maintained across India, as well as in almost every country where Sikhs reside. Gurdwaras are open to all, regardless of religion, background, caste, or race.<ref name="brittanica-gurdwara">{{cite web |title=gurdwara |url=https://www.britannica.com/topic/gurdwara |website=britannica.com |date=5 May 2024 |publisher=Encyclopædia Britannica, Inc. |access-date=28 June 2024}}</ref>


Worship in a gurdwara consists chiefly of singing of passages from the scripture. Sikhs will commonly enter the temple, touch the ground before the holy scripture with their foreheads, and make an offering. The recitation of the eighteenth century '']'' is also customary for attending Sikhs. The ardās recalls past sufferings and glories of the community, invoking divine grace for all humanity.<ref name="p260">{{cite book | last=Parrinder | first=Geoffrey | authorlink=Geoffrey Parrinder | year=1971 | title=World Religions: From Ancient History to the Present | publisher=Hamlyn Publishing Group Limited | location=United States | id = ISBN 0-87196-129-6 | pages=260}}</ref> Worship in a gurdwara consists chiefly of the singing of passages from the scripture. Sikhs will commonly prostrate before the holy scripture when entering a gurdwara. The recitation of the eighteenth century '']'' is also customary for attending Sikhs. The ardās recalls past sufferings and glories of the community, invoking divine grace for all humanity.<ref name="p260">{{cite book |last=Parrinder |first=Geoffrey |author-link=Geoffrey Parrinder |date=1971 |title=World Religions: From Ancient History to the Present |publisher=] |location=London |isbn=978-0-87196-129-7|page=260}}</ref>


The gurdwara is also the location for the historic Sikh practice of '']'' or the community meal. All gurdwaras are open to anyone of any faith for a free meal, which is always vegetarian.<ref>Cole, William Owen; Sambhi, Piara Singh (1995), ''The Sikhs: Their Religious Beliefs and Practices'', Sussex Academic Press, {{ISBN|978-1-898723-13-4}}, p. 148</ref> People eat together, and the kitchen is maintained and serviced by Sikh community volunteers.<ref>{{cite book |first=Mark |last=McWilliams |title=Food & Material Culture: Proceedings of the Oxford Symposium on Food and Cookery 2013|url= https://books.google.com/books?id=yj8QDgAAQBAJ |date=2014 |publisher=Oxford Symposium |isbn=978-1-909248-40-3|page=265}}</ref>
The most sacred shrine is the ] in Amritsar, famously known as the ''Golden Temple''. Groups of Sikhs regularly visit and congregate at the Harimandir Sahib. On specific occasions, groups of Sikhs are permitted to undertake a pilgrimage to Sikh shrines in the province of ] in Pakistan, especially at ] and the '']'' (place of cremation) of Maharaja Ranjit Singh in Lahore.


===Sikh festivals/events===
Festivals in Sikhism mostly centre around the lives of the Gurus and Sikh martyrs. The ], the Sikh organisation in charge of upkeep of the gurdwaras, organises celebrations based on the new ] calendar. This calendar is highly controversial among Sikhs and is not universally accepted. Several festivals (Hola Mohalla, Diwali and Guru Nanak's birthday) continue to be celebrated using the ]. Sikh festivals include the following:
] chose festivals for celebration by Sikhs like ], wherein he asked Sikhs to assemble and share the festivities as a community.<ref name="ColeSambhi1995p135">{{cite book |first1=William Owen |last1=Cole |first2=Piara Singh |last2=Sambhi |title=The Sikhs: Their Religious Beliefs and Practices |url=https://books.google.com/books?id=zIC_MgJ5RMUC&pg=PA135 |date=1995 |publisher=Sussex Academic Press |isbn=978-1-898723-13-4 |pages=135–136 |quote=Since the time of Guru Amar Das it has been customary for Sikhs to assemble before their Guru. }}{{Dead link|date=August 2023 |bot=InternetArchiveBot |fix-attempted=yes }}</ref><ref>{{cite book |first=Kathleen |last=Kuiper |title=The Culture of India |url= https://books.google.com/books?id=c8PJFLeURhsC&pg=PA127|date=2010 |publisher=Rosen |isbn=978-1-61530-149-2|page=127}}</ref>


Vaisakhi is one of the most important festivals of Sikhs, while other significant festivals commemorate the birth, lives of the gurus and Sikh martyrs. Historically, these festivals have been based on the moon calendar ].<ref name=nesbittbc>{{cite book |first=Eleanor |last=Nesbitt |title=Sikhism: A Very Short Introduction |url=https://books.google.com/books?id=XebnCwAAQBAJ&pg=PA122 |date=2016 |publisher=] |isbn=978-0-19-874557-0 |pages=122–123 |access-date=6 March 2017 |archive-date=15 April 2023 |archive-url=https://web.archive.org/web/20230415073742/https://books.google.com/books?id=XebnCwAAQBAJ&pg=PA122 |url-status=live }}</ref> In 2003, the ], the Sikh organisation in charge of upkeep of the historical gurdwaras of Punjab, adopted ] calendar.<ref name=nesbittbc/> The new calendar is highly controversial among Sikhs and is not universally accepted. Sikh festivals include the following:
* ]s are celebrations or commemorations based on the lives of the Sikh gurus. They tend to be either birthdays or celebrations of Sikh martyrdom.
* ] normally occurs on 13 April and marks the beginning of the new spring year and the end of the harvest. Sikhs celebrate it because on Vaisakhi in 1699, the tenth guru, Gobind Singh, began the ] baptismal tradition. * ] which includes Parades and Nagar Kirtan and occurs on 13 April or 14 April. Sikhs celebrate it because on this day, which fell on 30 March 1699, the tenth guru, Gobind Singh, inaugurated the ], the 11th body of Guru Granth Sahib and leader of Sikhs until eternity.{{Citation needed|date=May 2023}}
** ] involves the processional singing of holy hymns throughout a community. While practiced at any time, it is customary in the month of Visakhi (or Vaisakhi). Traditionally, the procession is led by the saffron-robed Panj Piare (the five beloved of the guru), who are followed by the Guru Granth Sahib, the holy Sikh scripture, which is placed on a float.{{Citation needed|date=May 2023}}
* ] (also known as ''bandī chōḍ divas'') celebrates Guru Hargobind's release from the Gwalior Jail on ] ].
{{wide image|Yuba City Nagar Kirtan 2011.jpg|760px|] crowd listening to ] at ]}}
* ] occurs the day after ] and is when the ] gather at Anandpur and display their fighting skills.
* Band Chor Diwas has been another important Sikh festival in its history.<ref>{{cite book |first=Arvind-Pal Singh |last=Mandair |title=Sikhism: A Guide for the Perplexed |url=https://books.google.com/books?id=vdhLAQAAQBAJ |date=2013 |publisher=Bloomsbury Academic |isbn=978-1-4411-0231-7 |pages=128–130 |access-date=16 May 2016 |archive-date=8 March 2024 |archive-url=https://web.archive.org/web/20240308160619/https://books.google.com/books?id=vdhLAQAAQBAJ |url-status=live }}</ref> In recent years, instead of Diwali, the post-2003 calendar released by SGPC has named it the ].<ref>{{cite book |first=Eleanor |last=Nesbitt |title=Sikhism: A Very Short Introduction |url= https://books.google.com/books?id=4ysRDAAAQBAJ |date=2016 |publisher=] |isbn=978-0-19-106276-6 |pages=6, 124}}</ref> Sikhs celebrate ]'s release from the ], with several innocent ]s (kings) who were also imprisoned by Mughal Emperor ] in 1619. This day continues to be commemorated on the same day of Hindu festival of ], with lights, fireworks and festivities.{{Citation needed|date=May 2023}}
* ] is a tradition started by Guru Gobind Singh. It starts the day after Sikhs celebrate ],<ref name="McLeod2009p95">{{cite book |first=W. H. |last=McLeod |title=The A to Z of Sikhism|url= https://books.google.com/books?id=vgixwfeCyDAC&pg=PA95|date=2009|publisher=Scarecrow Press |isbn=978-0-8108-6344-6|page=95}}</ref> sometimes referred to as ''Hola''.<ref name="Roy2005p192">{{cite book |first=Christian |last=Roy |title=Traditional Festivals: A Multicultural Encyclopedia |url= https://books.google.com/books?id=IKqOUfqt4cIC&pg=PA192 |date=2005 |publisher=ABC-CLIO |isbn=978-1-57607-089-5 |pages=192–193}}</ref> Guru Gobind Singh modified Holi with a three-day Hola Mohalla extension festival of martial arts. The extension started the day after the Holi festival in ], where Sikh soldiers would train in mock battles, compete in horsemanship, athletics, archery and military exercises.<ref>{{cite book | first1=James K. Jr. |last1=Wellman |first2=Clark |last2=Lombardi |title=Religion and Human Security: A Global Perspective|url= https://archive.org/details/religionandh_xxxx_2012_000_10856028 |url-access=registration|date=2012|publisher=] |isbn=978-0-19-982775-6|pages= note 18}}</ref><ref>{{cite book |first=Nikky-Guninder |last=Kaur Singh |title=Sikhism: An Introduction|url= https://books.google.com/books?id=e0ZmAXw7ok8C&pg=PA93|date=2011 |publisher=] |location=London / New York |isbn=978-1-84885-321-8|pages=93–94}}</ref>
* ]s are celebrations or commemorations based on the lives of the Sikh gurus. They tend to be either birthdays or celebrations of Sikh martyrdom. All ten gurus have Gurpurbs on the Nanakshahi calendar, but it is Guru Nanak and Guru Gobind Singh who have a gurpurb that is widely celebrated in Gurdwaras and Sikh homes. The martyrdoms are also known as a Shaheedi Gurpurbs, which mark the martyrdom anniversary of ] and ].{{Citation needed|date=May 2023}}


===Ceremonies and customs=== ===Ceremonies and customs===
] ]]]
]]]
Nanak taught that rituals, religious ceremonies or empty worship is of little use and Sikhs are discouraged from fasting or going on pilgrimages.<ref>{{cite book | last = Dev | first = Nanak | authorlink = Guru Nanak | title = Gurū Granth Sāhib | url=http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=75&english=t&id=3063#l3063 | accessdate=2006-06-30 | pages=75 | quote=Pilgrimages, fasts, purification and self-discipline are of no use, nor are rituals, religious ceremonies or empty worship.}}</ref> However, during the period of the later gurus, and due to increased institutionalisation of the religion, some ceremonies and rites did arise. Sikhism is not a proselytising religion and most Sikhs do not make active attempts to gain converts. However, converts to Sikhism are welcomed, although there is no formal conversion ceremony.
Sikhs have also supported and helped develop major pilgrimage traditions to sacred sites such as Harmandir Sahib, Anandpur Sahib, Fatehgarh Sahib, Patna Sahib, Hazur Nanded Sahib, Hemkund Sahib and others.<ref name="Oberoi1994p68">{{cite book |first=Harjot |last=Oberoi |title=The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition |url= https://books.google.com/books?id=1NKC9g2ayJEC |date=1994 |publisher=] |isbn=978-0-226-61592-9 |pages=43–49, 68, 327–328}}</ref> Sikh pilgrims and Sikhs of other sects customarily consider these as holy and a part of their ''Tirath''.<ref name="Ferrari2011p48">{{cite book |first=Ron |last=Geaves |editor-first=Fabrizio |editor-last=Ferrari |title=Health and Religious Rituals in South Asia: Disease, Possession and Healing|url= https://books.google.com/books?id=OyKFM2qrNUEC&pg=PA48|date=2011 |publisher=] |location=Abingdon-on-Thames, England |isbn=978-1-136-84629-8|pages=48–51}}</ref> The ] around the festival of ], for example, is a ceremonial and customary gathering every year in ] attracting over 100,000 Sikhs.<ref>{{cite book |first=Gene R. |last=Thursby |title=The Sikhs |url= https://books.google.com/books?id=PNsIoNN5ie8C&pg=PA17 |date=1992 |publisher=Brill Academic |isbn=978-90-04-09554-0 |pages=17–18}}</ref><ref>{{cite book |first1=W. O. |last1=Cole |first2=Piara Singh |last2=Sambhi |title=Sikhism and Christianity: A Comparative Study|url= https://books.google.com/books?id=G8KMCwAAQBAJ |date=2016|publisher=Springer |isbn=978-1-349-23049-5|pages=134–135, 168}}</ref> Major Sikh temples feature a '']'' where some Sikhs take a customary dip. Some take home the ] of the tank particularly for sick friends and relatives,<ref name=singha7>{{cite book |first=H. S. |last=Singha |title=The Encyclopedia of Sikhism |url= https://books.google.com/books?id=gqIbJz7vMn0C&pg=PA7 |date=2000 |publisher=Hemkunt Press |isbn=978-81-7010-301-1 |pages=7, 16, 27}}</ref><ref>{{cite book |first1=Nikky-Guninder |last1=Kaur Singh |title=Sikhism |url= https://books.google.com/books?id=k0s2dUUMHbkC&pg=PA101 |date=2004 |publisher=Infobase |isbn=978-1-4381-1779-9 |pages=100–101}}</ref> believing that the waters of such sacred sites have restorative powers and the ability to purify one's ''karma''.<ref>{{cite book |last=Thursby |first=Gene R. |url= https://books.google.com/books?id=PNsIoNN5ie8C&pg=PA17 |title=The Sikhs |publisher=Brill Academic |date=1992 |isbn=978-90-04-09554-0 |pages=14–15}}</ref><ref group="lower-roman">The Sikh scripture contains verses which have been literally interpreted as relevant to pilgrimage and taking dips in waters for salvific value; some criticize it (AG 358, 75); others support it (AG 623–624).</ref><ref name="singha7" /> The various gurus of Sikhism have had different approaches to pilgrimage.<ref>{{cite book |first1=Louis E. |last1=Fenech |first2=W. H. |last2=McLeod |url= https://books.google.com/books?id=xajcAwAAQBAJ&pg=PA5 |title=Historical Dictionary of Sikhism |publisher=] |location=Lanham, Maryland |date=2014 |isbn=978-1-4422-3601-1 |pages=5–6, 29, 60–61}}</ref>


Upon a child's birth, the Gurū Granth Sāhib is opened at a random point and the child is named using the first letter on the top left-hand corner of the left page. All boys are given the middle name or surname ], and all girls are given the middle name or surname ].<ref>{{cite book | last=Loehlin | first=Clinton Herbert | year=1964 | origyear=1958 | edition=Second edition | title=The Sikhs and Their Scriptures | publisher=Lucknow Publishing House | pages=42}}</ref> Sikhs are joined in wedlock through the '']'' ceremony. Sikhs marry when they are sufficient age (child marriage is taboo), and without regard for the future spouse's caste or descent. The marriage ceremony is performed in the company of the Gurū Granth Sāhib; around which the couple circles four times. After the ceremony is complete, the husband and wife are considered "a single soul in two bodies."<ref>{{cite web | url=http://www.sgpc.net/sikhism/anand-sanskar.html | title=Sikh Reht Maryada - Anand Sanskar : (Sikh Matrimonial Ceremony and Conventions) | accessdate=2006-06-08}}</ref> Upon a child's birth, the Guru Granth Sahib is opened at a random point and the child is named using the first letter on the top left hand corner of the left page. All boys are given the last name ], and all girls are given the last name ] (this was once a title which was conferred on an individual upon joining the ]).<ref>{{cite book |last=Loehlin|first=Clinton Herbert|date=1964 |orig-year=1958 |edition=2nd |title=The Sikhs and Their Scriptures |publisher=Lucknow Publishing |page=42}}</ref>


The Sikh marriage ritual includes the '']'' ceremony.<ref>{{cite book |first1=Nikky-Guninder |last1=Kaur Singh |title=The Birth of the Khalsa: A Feminist Re-Memory of Sikh Identity |url= https://books.google.com/books?id=IsYucLFfEIsC&pg=PA189 |date=2005 |publisher=] |location=Albany |isbn=978-0-7914-6583-7 |page=189 |quote=The name of the wedding ceremony, anand karaj (anand=bliss, karaj=event), is derived from Guru Amar Das's rapturous hymn Anand (bliss) and institutionalized by the fourth Sikh Guru, Guru Ram Das.}}</ref><ref name="Ruether2006p700">{{cite book |first1=Rosemary |last1=Skinner Keller |first2=Rosemary |last2=Radford Ruether |first3=Marie |last3=Cantlon |title=Encyclopedia of Women and Religion in North America |url= https://books.google.com/books?id=WPILfbtT5tQC&pg=PA700 |date=2006 |publisher=Indiana University Press |isbn=978-0-253-34687-2 |page=700}}</ref> The marriage ceremony is performed in front of the Guru Granth Sahib by a baptised Khalsa, Granthi of the Gurdwara.<ref name="HaarKalsi2009p10"/><ref name="fenech33" /> The tradition of circling the Guru Granth Sahib and Anand Karaj among Khalsa is practised since the fourth guru, Guru Ram Das.{{citation needed|date=December 2024}} Its official recognition and adoption came in 1909, during the ].<ref name="fenech33">{{cite book |first1=Louis E. |last1=Fenech |first2=W. H. |last2=McLeod |title=Historical Dictionary of Sikhism |url= https://books.google.com/books?id=xajcAwAAQBAJ&pg=PA220 |date=2014 |publisher=] |location=Lanham, Maryland |isbn=978-1-4422-3601-1|pages=33–34, 220}}</ref>
According to Sikh religious rites, neither husband nor wife are permitted to divorce. A Sikh couple that wishes to divorce may be able to do so in a civil court – but this is not condoned.<ref>{{cite book | last=Mansukhani | first=Gobind Singh | year=1977 | title=Introduction to Sikhism | url=http://allaboutsikhs.com/mansukh/123.htm | publisher=Hemkunt Press | location=India |accessdate=2006-06-11}}</ref> Upon death, the body of a Sikh is usually cremated. If this is not possible, any means of disposing the body may be employed. The ''kīrtan sōhilā'' and ''ardās'' prayers are performed during the funeral ceremony (known as '']'').<ref>{{cite web | url=http://www.sgpc.net/sikhism/antam-sanskar.asp | title=Sikh Reht Maryada - Funeral Ceremonies (Antam Sanskar) | accessdate=2006-06-08}}</ref>


Upon death, the body of a Sikh is usually cremated. If this is not possible, any respectful means of disposing the body may be employed. The ''kīrtan sōhilā'' and ''ardās'' prayers are performed during the funeral ceremony (known as '']'').<ref>{{cite web |url= http://sgpc.net/sikhism/antam-sanskar.asp |archive-url= https://web.archive.org/web/20020406164549/http://sgpc.net/sikhism/antam-sanskar.asp |url-status=dead |archive-date=6 April 2002 |title=Sikh Reht Maryada – Funeral Ceremonies (Antam Sanskar) |access-date=8 June 2006 }}</ref>
===Baptism and the Khalsa===
] (meaning ''pure'') is the name given by Gobind Singh to all Sikhs who have been baptised or initiated by taking '']'' in a ceremony called '']''. The first time that this ceremony took place was on ], which fell on ] ] at ] in India. It was on that occasion that Gobind Singh baptised the ] who in turn baptised Gobind Singh himself.
]


===Initiation and the Khalsa===
Baptised ] are bound to wear the ] (in Punjabi known as ''pañj kakkē'' or ''pañj kakār''), or articles of faith, at all times. The tenth guru, Gobind Singh, ordered these Five Ks to be worn so that a Sikh could actively use them to make a difference to their own and to others' spirituality. The 5 items are: '']'' (uncut hair), '']'' (small comb), '']'' (circular heavy metal bracelet), '']'' (ceremonial short sword), and '']'' (special undergarment). The Five Ks have both practical and symbolic purposes.<ref>{{cite book | last=Simmonds | first=David | year=1992 | title=Believers All: A Book of Six World Religions | publisher=Nelson Thornes | id = ISBN 0-17-437057-1 | pages=120-121}}</ref>


] (meaning "pure and sovereign") is the collective name given by Guru Gobind Singh,<ref name="pashauraarjan" /><ref name="Gandhi" /> to those Sikhs who have been fully initiated by taking part in a ceremony called '']'' (nectar ceremony).<ref name="SinghFenech2014p23" /> During this ceremony, sweetened water is stirred with a double-edged sword while liturgical prayers are sung; it is offered to the initiating Sikh, who ritually drinks it.<ref name="SinghFenech2014p23">{{cite book |first1=Pashaura |last1=Singh |first2=Louis E. |last2=Fenech |title=The Oxford Handbook of Sikh Studies |url=https://books.google.com/books?id=7YwNAwAAQBAJ |date=2014 |publisher=] |isbn=978-0-19-100411-7 |pages=23–24 |access-date=16 May 2016 |archive-date=8 March 2024 |archive-url=https://web.archive.org/web/20240308160518/https://books.google.com/books?id=7YwNAwAAQBAJ |url-status=live }}</ref> Many Sikhs are not formally and fully initiated, as they do not undergo this ceremony, but do adhere to some components of Sikhism and identify as Sikhs. The initiated Sikh, who is believed to be ], is referred to as ] or Khalsa Sikh, while those who are not initiated or baptised are referred to as Kesdhari or Sahajdhari Sikhs.<ref name="SinghFenech2014p23" /><ref>{{cite book |first1=Louis E. |last1=Fenech |first2=W. H. |last2=McLeod |title=Historical Dictionary of Sikhism |url=https://books.google.com/books?id=xajcAwAAQBAJ |date=2014 |publisher=] |location=Lanham, Maryland |isbn=978-1-4422-3601-1 |pages=84–85 |access-date=16 May 2016 |archive-date=17 August 2023 |archive-url=https://web.archive.org/web/20230817161136/https://books.google.com/books?id=xajcAwAAQBAJ |url-status=live }}</ref>
== Sikh people ==
{{main|Sikh}}


The first time that this ceremony took place was on ], which fell on 30 March 1699 at ] in Punjab.<ref name="SinghFenech2014p23" /> It was on that occasion that Gobind Singh baptised the ] – the five beloved ones, who in turn baptised Guru Gobind Singh himself. To males who initiated, the last name Singh, meaning "lion", was given, while the last name Kaur, meaning "princess", was given to baptised Sikh females.<ref name="SinghFenech2014p23" />
Worldwide, Sikhs number more than 23 million, but more than 90 percent of Sikhs live in the Indian state of ], where they form close to 65 percent of the population. Large communities of Sikhs live in the neighbouring states and indeed large communities of Sikhs can be found across India. However, Sikhs comprise only about 2 percent of the Indian population. Migration beginning from the nineteenth century led to the creation of significant communities in ] (Brampton, Ontario; Surrey, British Columbia), the ], the ], ], ] and more recently, the ], ], ] and ].


Baptised ] wear five items, called the ] (in Punjabi known as ''pañj kakkē'' or ''pañj kakār''), at all times. The five items are: '']'' (uncut hair), '']'' (small wooden comb), '']'' (circular steel or iron bracelet), '']'' (sword/dagger), and '']'' (special undergarment).<ref name="SinghFenech2014p23" /> The five Ks have both practical and symbolic purposes.<ref>{{cite book |last=Simmonds |first=David |date=1992 |title=Believers All: A Book of Six World Religions |publisher=] |location=Cheltenham, England |isbn=978-0-17-437057-4 |pages=120–121}}</ref>
Smaller populations of Sikhs are found in ], ], ], ] and other countries.


==History==
As with most world religions, there are groups of Sikhs (such as the ]s, ]s and ]s) who do not adhere to the mainstream principles followed by most Sikhs. Some of these groups may not consider themselves a part of Sikhism, although similarities in beliefs and principles firmly render them a part of the Sikh religious domain. Groups such as the ]s have a history of bad relations with mainstream Sikhism, and are considered pariahs by some Sikhs. Others, such as the ]s, tend to have little difference in belief and practice, and are considered Sikhs proper by mainstream Sikhism.
{{Main|History of Sikhism}}
]
Sikhism originated around the 15th century.<ref name="Nesbitt2005">{{cite book |last=Nesbitt |first=Eleanor M. |url=https://books.google.com/books?id=fvTK_CfkeasC |title=Sikhism: a very short introduction |date=2005 |publisher=] |isbn=978-0-19-280601-7 |pages=21–23 |access-date=15 May 2023 |archive-date=27 September 2023 |archive-url=https://web.archive.org/web/20230927082839/https://books.google.com/books?id=fvTK_CfkeasC |url-status=live }}</ref> Guru Nanak (1469–1539), the founder of Sikhism, was born in the village of ''Rāi Bhōi dī Talwandī'', now called ] (in present-day Pakistan).<ref>{{cite book |last=Singh |first=Khushwant |author-link=Khushwant Singh |date=2006|title=The Illustrated History of the Sikhs |publisher=] |location=New Delhi |isbn=978-0-19-567747-8 |pages=12–13}}</ref> His parents were ] Hindus.<ref>{{cite book |first1=Louis E. |last1=Fenech |first2=W. H. |last2=McLeod |title=Historical Dictionary of Sikhism|url= https://books.google.com/books?id=xajcAwAAQBAJ&pg=PA182|date=2014|publisher=] |location=Lanham, Maryland |isbn=978-1-4422-3601-1|page=182}}</ref><ref>{{cite book |first=Pritam |last=Singh |title=Federalism, Nationalism and Development: India and the Punjab Economy |url= https://books.google.com/books?id=lQpswqcdDLIC&pg=PA21 |date=2008 |publisher=] |location=Abingdon-on-Thames, England |isbn=978-1-134-04946-2 |pages=20–21}}</ref> According to the ] ''Puratan Janamsakhi'' composed more than two centuries after his death and probably based on ],<ref>{{cite encyclopedia |url=http://www.learnpunjabi.org/eos/index.aspx |title=Puratan Janam Sakhi |via=LearnPunjabi.org |encyclopedia=Encyclopedia of Sikhism |editor1-first=Harbans |editor1-last=Singh |editor2-first=W. H. |editor2-last=McLeod |date=2008 |access-date=9 April 2016 |archive-date=29 July 2017 |archive-url=https://web.archive.org/web/20170729230458/http://www.learnpunjabi.org/eos/index.aspx |url-status=dead<!--replete with server errors--> }}</ref> Nanak as a boy was fascinated by religion and spiritual matters, spending time with wandering ascetics and holy men.<ref name=shacklexiii/> His friend was Mardana, a Muslim. Together they would sing devotional songs all night in front of the public, and bathe in the river in the morning. One day, at the usual bath, Nanak went missing and his family feared he had drowned. Three days later he returned home, and declared: "There is no ], there is no Muslim" ("''nā kōi hindū nā kōi musalmān''"). Thereafter, Nanak started preaching his ideas that form the tenets of Sikhism. In 1526, Guru Nanak at age 50, started a small commune in Kartarpur and his disciples came to be known as ''Sikhs''.<ref name="shacklexiii">{{cite book |last1=Shackle |first1=Christopher |last2=Mandair |first2=Arvind-Pal Singh |date=2005 |title=Teachings of the Sikh Gurus: Selections from the Sikh Scriptures |publisher=] |location=Abingdon-on-Thames, England |isbn=978-0-415-26604-8 |pages=xiii–xiv}}</ref> Although the exact account of his itinerary is disputed, hagiographic accounts state he made five major journeys, spanning thousands of miles: the first tour being east towards ] and ]; the second south towards ] and ]; the third north to ], ], and ]<ref>McLeod, W. H.; ''Essays in Sikh History, Tradition and Society'', ], {{ISBN|978-0-19-568274-8}}, pp. 40–44</ref> in ]; and the fourth to ].<ref>{{cite book |first=Harjinder Singh |last=Dilgeer |date=2008 |title=Sikh Twareekh |publisher=The Sikh University Press}}</ref> In his last and final tour, he returned to the banks of the Ravi River to end his days.<ref>{{cite book |last=Finegan |first=Jack |title=The Archeology of World Religions: the Background of Primitivism, Zoroastrianism, Hinduism, Jainism, Buddhism, Confucianism, Taoism, Shinto, Islam, and Sikhism |url= https://archive.org/details/in.gov.ignca.44705 |date=1952 |publisher=]}}</ref>


There are two competing theories on Guru Nanak's teachings.<ref name="arvindmandair131">{{cite book |first=Arvind-Pal Singh |last=Mandair |date=2013 |title=Sikhism: A Guide for the Perplexed |publisher=Bloomsbury Academic |isbn=978-1-4411-0231-7 |pages=131–134}}</ref> One, according to Cole and Sambhi, is based on hagiographical ],<ref>Cole, William Owen; Sambhi, Piara Singh (1995), ''The Sikhs: Their Religious Beliefs and Practices'', Sussex Academic Press, {{ISBN|978-1-898723-13-4}}, pp. 9–12</ref> and states that Nanak's teachings and Sikhism were a revelation from God, and not a social protest movement nor any attempt to reconcile Hinduism and Islam in the 15th century.<ref name="Cole_Sambhi_Dic">{{cite book |title=A Popular Dictionary of Sikhism: Sikh Religion and Philosophy |publisher=] |location=Abingdon-on-Thames, England |first1=W. Owen |last1=Cole |first2=Piara Singh |last2=Sambhi |date=1997 |page=71 |isbn=978-0-203-98609-7}}</ref> The other states that Nanak was a ]. According to Singha, "Sikhism does not subscribe to the theory of incarnation or the concept of prophethood. But it has a pivotal concept of Guru. He is not an incarnation of God, not even a prophet. He is an illumined soul."<ref name="HS Singha 2009 page 104">{{cite book |first=H. S. |last=Singha |date=2009 |title=The Encyclopedia of Sikhism |page=104}}</ref> The second theory continues that hagiographical ''Janamsakhis'' were not written by Nanak, but by later followers without regard for historical accuracy, and contain numerous legends and myths created to show respect for Nanak.<ref>Kaur Singh, Nikky-Guninder (2011), ''Sikhism: An Introduction''; London / New York: ], {{ISBN|978-1-84885-321-8}}, pp. 2–8</ref> The term ''revelation'', clarify Cole and Sambhi, in Sikhism is not limited to the teachings of Nanak, but is extended to all Sikh gurus, as well as the words of past, present and future men and women, who possess divine knowledge intuitively through meditation. The Sikh revelations include the words of non-Sikh ]s, some who lived and died before the birth of Nanak, and whose teachings are part of the Sikh scriptures.<ref>Cole, William Owen; Sambhi, Piara Singh (1995), ''The Sikhs: Their Religious Beliefs and Practices'', Sussex Academic Press, {{ISBN|978-1-898723-13-4}}, pp. 52–53, 46, 95–96, 159</ref> The Adi Granth and successive Sikh gurus repeatedly emphasised, states Mandair, that Sikhism is "not about hearing voices from God, but it is about changing the nature of the human mind, and anyone can achieve direct experience and spiritual perfection at any time".<ref name="arvindmandair131" />
==See also==


===Historical influences===
''An index of the most important articles on Sikhism can be found at the ].''
The roots of the Sikh tradition are, states Louis Fenech, perhaps in the ]-tradition of India whose ideology grew to become the Bhakti tradition.<ref name="Louis Fenech 2014 page 35" group="lower-roman" /> Furthermore, adds Fenech:<ref>{{cite book |first=Louis |last=Fenech |date=2014 |title=The Oxford Handbook of Sikh Studies |editor1-first=Pashaura |editor1-last=Singh |editor2-first=Louis E. |editor2-last=Fenech |publisher=] |isbn=978-0-19-969930-8 |page=36}}</ref>
''Famous Sikhs can be found at the ].''
{{blockquote|Few Sikhs would mention these Indic texts and ideologies in the same breadth as the Sikh tradition, let alone trace elements of their tradition to this chronological and ideological point, {{em|despite the fact}} that the Indic mythology permeates the Sikh sacred canon, the ''Guru Granth Sahib'', and the secondary canon, the ''Dasam Granth''&nbsp;... and adds delicate nuance and substance to the sacred symbolic universe of the Sikhs of today and of their past ancestors.}}


The development of Sikhism was influenced by the ];<ref name="David Lorenzen 1995 pages 1-2" group="lower-roman">"Historically, Sikh religion derives from this nirguni current of bhakti religion." (Lorenzen 1995, pp. 1–2).</ref><ref name="Louis Fenech 2014 page 35" group="lower-roman">"Technically this would place the Sikh community's origins at a much further remove than 1469, perhaps to the dawning of the Sant movement, which possesses clear affinities to Guru Nanak's thought sometime in the tenth century. The predominant ideology of the Sant ''parampara'' in turn corresponds in many respects to the much wider devotional Bhakti tradition in northern India. (Pashaura and Fenech 2014, p. 35).</ref><ref name="encyclobritannicasikh" group="lower-roman">"In its earliest stage Sikhism was clearly a movement within the Hindu tradition; Nanak was raised a Hindu and eventually belonged to the Sant tradition of northern India." (McLeod 2019/1998).</ref><ref name="Kitagawa2013">{{cite book |first=Joseph |last=Kitagawa |title=The Religious Traditions of Asia: Religion, History, and Culture|url= https://books.google.com/books?id=kfyzAAAAQBAJ&pg=PA111|date=5 September 2013|publisher=] |location=Abingdon-on-Thames, England |isbn=978-1-136-87597-7|pages=111–}}</ref> however, Sikhism was not simply an extension of the Bhakti movement.<ref name="Singha" /><ref name="Pruthi">{{cite book |isbn=978-81-7141-879-4 |title=Sikhism and Indian Civilization |publisher=Discovery Publishing House |last=Pruthi |first=R. K. |date=2004 |location=New Delhi |pages=202–203}}</ref> Sikhism, for instance, disagreed with some of the views of Bhakti saints Kabir and Ravidas.<ref group="lower-roman">These views include Sikhs believing in achieving blissful mukhti while alive, Sikhs placing emphasis on the path of the householder, Sikhs disbelief in ], and the Sikhs afterlife aspect of merging with God rather than a physical heaven.</ref><ref name="Pruthi" /> Sikhism developed while the region was being ruled by the ]. Two of the Sikh gurus, ] and ], refused to convert to Islam and were tortured and executed by the Mughal rulers.<ref name=pashauraarjan>Pashaura Singh (2005), Understanding the Martyrdom of Guru Arjan, Journal of Punjab Studies, 12(1), pp. 29–62</ref><ref>Gandhi, Surjit (2008), ''History of Sikh Gurus Retold: 1606–1708''; New Delhi: Atlantic Publishers<!--NOT Atlantic Books, of London.-->; {{ISBN|978-81-269-0858-5}}, pp. 689–690</ref> The Islamic era persecution of Sikhs triggered the founding of the ], as an order for freedom of conscience and religion.<ref name=pashauraarjan/><ref>{{cite book |last1=Johar|first1=Surinder|title=Guru Gobind Singh: A Multi-faceted Personality|date=1999|publisher=M.D. Publications Pvt. Ltd. |isbn=978-81-7533-093-1|page=89}}</ref><ref name="Gandhi">{{cite book |title=History of Sikh Gurus Retold: 1606–1708 |publisher=Atlantic Publishers<!--NOT Atlantic Books, of London--> |location=New Delhi |last=Gandhi |first=Surjit Singh |date=1 February 2008 |pages=676–677 |isbn=978-81-269-0857-8}}</ref> A Sikh is expected to embody the qualities of a "Sant-Sipāhī"{{spaced ndash}} a ].<ref name="Chanchreek 2007 142">{{cite book |last=Chanchreek |first=Jain |title=Encyclopaedia of Great Festivals |date=2007 |publisher=Shree Publishers |isbn=978-81-8329-191-0 |page=142}}</ref><ref name="Dugga 2001 33">{{cite book |last=Dugga|first=Kartar|title=Maharaja Ranjit Singh: The Last to Lay Arms|date=2001|publisher=Abhinav Publications |isbn=978-81-7017-410-3|page=33}}</ref>
{{Sikhism}}


===Growth of Sikhism===
==Notes==
] explaining ] to ]s]]
{{IndicText}}
After its inception, Sikhism grew as it gained converts among Hindus and Muslims in the Punjab region.<ref name="Singh2008">{{cite book |last1=Singh |first1=Pritam |title=Federalism, Nationalism and Development: India and the Punjab Economy |date=2008 |publisher=] |isbn=978-1-134-04945-5 |location=Abingdon-on-Thames, England |quote=A large number of Hindu and Muslim peasants converted to Sikhism from conviction, fear, economic motives, or a combination of the three (Khushwant Singh 1999: 106; Ganda Singh 1935: 73).}}
{{sisterlinks|Sikhism}}
</ref><ref name="Singh1989">{{cite book |last1=Singh |first1=Teja |last2=Singh |first2=Ganda |title=A Short History of the Sikhs: 1469–1765 |date=1989 |publisher=] |isbn=978-81-7380-007-8 |page=41 |language=en |quote=He made many converts to Sikhism from the Hindus and the Muslims. In Kashmir particularly he converted thousands who had gone over to Islam.}}</ref><ref>{{cite book |title=Sikhism and Indian Society |date=1967 |publisher=] |page=197 |language=en |quote=Thus the social barriers between various castes and creeds were broken and intermarriages took place not only between the Sikhs coming from various castes but there were marriages even between Muslim converts to Sikhism with Hindu converts.}}</ref><ref name="Singh1996">{{cite book |last1=Singh |first1=Darshan |title=Sikhism: Issues and Institutions|date=1996 |publisher=Sehgal Book Distributors |isbn=978-81-86023-03-7 |page=14 |language=en |quote=During the time of Guru Nanak, a number of Hindus, Muslims and Dalits joined the fold of Guru Nanak.|url=https://books.google.com/books?id=U3rXAAAAMAAJ&q=%22During+the+time+of+Guru+Nanak,+a+number+of+Hindus,+Muslims+and+Dalits+joined+the+fold+of+Guru+Nanak.%22}}</ref> In 1539, Guru Nanak chose his disciple Lahiṇā as a successor to the Guruship rather than either of his sons. Lahiṇā was named ] and became the second guru of the Sikhs.<ref>{{cite book |last1=Shackle |first1=Christopher |last2=Mandair |first2=Arvind-Pal Singh |date=2005 |title=Teachings of the Sikh Gurus: Selections from the Sikh Scriptures |publisher=] |location=Abingdon-on-Thames, England |isbn=978-0-415-26604-8 |page=xv}}</ref><ref name="Fenech2014p36">{{cite book |first1=Louis E. |last1=Fenech |first2=W. H. |last2=McLeod |title=Historical Dictionary of Sikhism |url= https://books.google.com/books?id=xajcAwAAQBAJ&pg=PA36 |date=2014 |publisher=] |location=Lanham, Maryland |isbn=978-1-4422-3601-1 |page=36}}</ref> Nanak conferred his choice at the town of ] on the banks of the river ]. ], Guru Nanak's son was also a religious man, and continued his own commune of Sikhs. His followers came to be known as the ] Sikhs, the first parallel sect of Sikhism that formed in Sikh history.<ref name="Oberoi1994p78">{{cite book |first=Harjot |last=Oberoi |title=The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition |url= https://books.google.com/books?id=1NKC9g2ayJEC&pg=PA78 |date=1994 |publisher=] |isbn=978-0-226-61592-9 |pages=78–80}}</ref> The Udasis believe that the Guruship should have gone to Sri Chand, since he was a man of pious habits in addition to being Nanak's son.<ref name="Oberoi1994p78" />


Guru Angad, before joining Guru Nanak's commune, worked as a '']'' (priest) and religious teacher centered around Hindu goddess ].<ref name="Fenech2014p36" /><ref name="ColeSambhi1995p18" /> On Nanak's advice, Guru Angad moved from Kartarpur to Khadur, where his wife ] and children were living, until he was able to bridge the divide between his followers and the Udasis. Guru Angad continued the work started by Guru Nanak and is widely credited for standardising the ] as used in the sacred scripture of the Sikhs.<ref name="ColeSambhi1995p18">{{cite book |first1=William Owen |last1=Cole |first2=Piara Singh |last2=Sambhi |title=The Sikhs: Their Religious Beliefs and Practices |url= https://books.google.com/books?id=zIC_MgJ5RMUC&pg=PA18 |date=1995 |publisher=Sussex Academic Press |isbn=978-1-898723-13-4|pages=18–20}}</ref>
<div class="references-small" style="-moz-column-count:2; column-count:2;"><references/></div>

] became the third Sikh guru in 1552 at the age of 73. He adhered to the ] tradition of Hinduism for much of his life, before joining the commune of Guru Angad.<ref name="FenechMcLeod2014p29">{{cite book |first1=Louis E. |last1=Fenech |first2=W. H. |last2=McLeod |title=Historical Dictionary of Sikhism |url=https://books.google.com/books?id=xajcAwAAQBAJ&pg=PA29 |date=2014 |publisher=] |location=Lanham, Maryland |isbn=978-1-4422-3601-1 |pages=29–30 |access-date=25 October 2017 |archive-date=28 May 2020 |archive-url=https://web.archive.org/web/20200528215151/https://books.google.com/books?id=xajcAwAAQBAJ&pg=PA29%2F |url-status=live }}</ref><ref>{{cite book |first=Eileen |last=Osborne |title=Founders and Leaders|url= https://books.google.com/books?id=GMnpUthHyvEC&pg=PA24|date=2005|publisher=Dublin: Folens Limited |isbn=978-1-84303-622-7|page=24}}</ref> ] became an important centre for Sikhism during the Guruship of Guru Amar Das. He was a reformer, and discouraged veiling of women's faces (a Muslim custom) as well as ] (a Hindu custom).<ref name=eosamardas>{{cite encyclopedia |url=http://www.learnpunjabi.org/eos/index.aspx |title=Amar Das, Guru (1479–1574) |last1=Kushwant Singh |encyclopedia=Encyclopaedia of Sikhism |publisher=Punjab University Patiala |access-date=9 April 2016 |archive-date=29 July 2017 |archive-url=https://web.archive.org/web/20170729230458/http://www.learnpunjabi.org/eos/index.aspx |url-status=live }}</ref><ref>{{cite book |first=Nikky-Guninder |last=Kaur Singh |title=Sikhism |date=2004 |publisher=Infobase |isbn=978-1-4381-1779-9|page=120}}</ref> He encouraged the ] people to fight in order to protect people and for the sake of justice, stating this is ].<ref name="Sambhi2005p29">{{cite book |first1=W. Owen |last1=Cole |first2=Piara Singh |last2=Sambhi |title=A Popular Dictionary of Sikhism: Sikh Religion and Philosophy|url= https://books.google.com/books?id=vcSRAgAAQBAJ&pg=PA29 |date=2005 |publisher=] |location=Abingdon-on-Thames, England |isbn=978-1-135-79760-7|pages=29–30}}</ref> Guru Amar Das started the tradition of appointing ] (zones of religious administration with an appointed chief called ''sangatias''),<ref name="FenechMcLeod2014p29" /> introduced the '']'' (tithe) system of revenue collection in the name of guru and as pooled community religious resource,<ref name="Farhadian2015p342">{{cite book |first=Charles E. |last=Farhadian |title=Introducing World Religions |url= https://books.google.com/books?id=5VV-BAAAQBAJ&pg=PT342 |date=2015|publisher=Baker Academic |isbn=978-1-4412-4650-9|pages=342}}</ref> and the famed '']'' tradition of Sikhism where anyone, without discrimination of any kind, could get a free meal in a communal seating. The collection of revenue from Sikhs through regional appointees helped Sikhism grow.<ref name="FenechMcLeod2014p29" /><ref name="HaarKalsi2009p21">{{cite book |first1=Kristen |last1=Haar |first2=Sewa Singh |last2=Kalsi |title=Sikhism |url= https://books.google.com/books?id=YOI1nB_zTyAC&pg=PA21 |date=2009 |publisher=Infobase |isbn=978-1-4381-0647-2 |pages=21–22}}</ref>

Guru Amar Das named his disciple and son-in-law Jēṭhā as the next guru, who came to be known as ]. The new guru faced hostilities from the sons of Guru Amar Das and therefore shifted his official base to lands identified by Guru Amar Das as Guru-ka-Chak.<ref name="Mandair2013p38">{{cite book |first=Arvind-Pal Singh |last=Mandair |title=Sikhism: A Guide for the Perplexed |url=https://books.google.com/books?id=Jn_jBAAAQBAJ&pg=PA38 |date=2013 |publisher=Bloomsbury |isbn=978-1-4411-5366-1 |pages=38–40 |access-date=25 October 2017 |archive-date=28 March 2024 |archive-url=https://web.archive.org/web/20240328171957/https://books.google.com/books?id=Jn_jBAAAQBAJ&pg=PA38#v=onepage&q&f=false |url-status=live }}</ref> He moved his commune of Sikhs there and the place then was called Ramdaspur, after him. This city grew and later became ] – the holiest city of Sikhism.<ref name="McLeod1990p28">{{cite book |first=W. H. |last=McLeod |title=Textual Sources for the Study of Sikhism |url=https://books.google.com/books?id=7xIT7OMSJ44C&pg=PA28 |date=1990 |publisher=] |isbn=978-0-226-56085-4 |pages=28–29 |access-date=25 October 2017 |archive-date=28 March 2024 |archive-url=https://web.archive.org/web/20240328171958/https://books.google.com/books?id=7xIT7OMSJ44C&pg=PA28#v=onepage&q&f=false |url-status=live }}</ref> Guru Ram Das expanded the ''manji'' organization for clerical appointments in Sikh temples, and for revenue collections to theologically and economically support the Sikh movement.<ref name="Mandair2013p38" />

In 1581, ], the youngest son of Guru Ram Das, became the fifth guru of the Sikhs. The choice of successor, as throughout most of the history of Sikh guru successions, led to disputes and internal divisions among the Sikhs.<ref name="ShackleMandair2013xv">{{cite book |last1=Shackle |first1=Christopher |last2=Mandair |first2=Arvind-Pal Singh |title=Teachings of the Sikh Gurus: Selections from the Sikh Scriptures |url=https://books.google.com/books?id=VvoJV8mw0LwC |date=2013 |publisher=] |location=Abingdon-on-Thames, England |isbn=978-1-136-45101-0 |pages=xv–xvi |access-date=16 May 2016 |archive-date=8 March 2024 |archive-url=https://web.archive.org/web/20240308155950/https://books.google.com/books?id=VvoJV8mw0LwC |url-status=live }}</ref> The elder son of Guru Ram Das named ] is remembered in the Sikh tradition as vehemently opposing Guru Arjan, creating a faction Sikh community which the Sikhs following Guru Arjan called as ''Minaas'' (literally, "scoundrels").<ref name=fenech39>{{cite book |first1=Louis E. |last1=Fenech |first2=W. H. |last2=McLeod |title=Historical Dictionary of Sikhism |url=https://books.google.com/books?id=xajcAwAAQBAJ |date=2014 |publisher=] |location=Lanham, Maryland |isbn=978-1-4422-3601-1 |page=39 |access-date=16 May 2016 |archive-date=17 August 2023 |archive-url=https://web.archive.org/web/20230817161136/https://books.google.com/books?id=xajcAwAAQBAJ |url-status=live }}</ref><ref name="McLeod2009p20">{{cite book |first=W. H. |last=McLeod |title=The A to Z of Sikhism|url= https://books.google.com/books?id=vgixwfeCyDAC&pg=PA86 |date=2009|publisher=Scarecrow Press |isbn=978-0-8108-6344-6|page=20}}</ref>

Guru Arjan is remembered among Sikhs for many accomplishments. He built the first ] (later to become the ]). He was a poet and created the first edition of Sikh sacred text known as the ] (literally "the first book") and included the writings of the first five gurus and other enlightened 13 Hindu and 2 Muslim Sufi saints. In 1606, he was tortured and killed by the ] ],<ref>{{cite book |last1=Shackle |first1=Christopher |last2=Mandair |first2=Arvind-Pal Singh |date=2005 |title=Teachings of the Sikh Gurus: Selections from the Sikh Scriptures |publisher=] |location=Abingdon-on-Thames, England |isbn=978-0-415-26604-8 |pages=xv–xvi}}</ref> for refusing to convert to Islam.<ref>{{cite book |first=Pashaura |last=Singh |title=Life and Work of Guru Arjan: History, Memory, and Biography in the Sikh Tradition |url=https://books.google.com/books?id=FbPXAAAAMAAJ |date=2006 |publisher=] |isbn=978-0-19-567921-2 |pages=23, 217–218 |access-date=25 October 2017 |archive-date=28 March 2024 |archive-url=https://web.archive.org/web/20240328171959/https://books.google.com/books?id=FbPXAAAAMAAJ |url-status=live }}</ref><ref name=pashauraarjan/><ref>Louis E. Fenech (2006), Martyrdom in the Sikh Tradition, Oxford University Press, {{ISBN|978-0-19-567901-4}}, pp. 118–121</ref> His martyrdom is considered a watershed event in the history of Sikhism.<ref name=pashauraarjan/><ref>{{cite book |first=W. H. |last=McLeod |date=1989 |title=The Sikhs: History, Religion, and Society |publisher=Columbia University Press |isbn=978-0-231-06815-4 |pages=26–51}}</ref>

===Political advancement===
After the martyrdom of Guru Arjan, his son ] at age eleven became the sixth guru of the Sikhs, and Sikhism dramatically evolved to become a political movement in addition to being religious.<ref name=pashaura29>{{cite journal |first=Pashaura |last=Singh |year=2005 |url=http://www.global.ucsb.edu/punjab/journal_12_1/3_singh.pdf |title=Understanding the Martyrdom of Guru Arjan |journal=Journal of Punjab Studies |volume=12 |issue=1 |pages=29–62 |access-date=25 October 2017 |archive-date=3 March 2016 |archive-url=https://web.archive.org/web/20160303175032/http://www.global.ucsb.edu/punjab/journal_12_1/3_singh.pdf |url-status=dead }}</ref> Guru Hargobind carried two swords, calling one spiritual and the other for temporal purpose, reflecting the concept of Miri Piri.<ref>{{cite book |last=Mahmood |first=Cynthia |date=2002 |title=A Sea of Orange |publisher=Xlibris |isbn=978-1-4010-2856-5 |page=16}}{{self-published source|date=December 2017}}</ref>{{Self-published inline|certain=yes|date=December 2017}} According to the Sikh tradition, Guru Arjan asked his son Hargobind to start a military tradition to protect the Sikh people and always keep himself surrounded by armed Sikhs. The building of an armed Sikh militia began with Guru Hargobind.<ref name="pashaura29" /> Guru Hargobind was soon arrested by the Mughals and kept in jail in Gwalior. It is unclear how many years he served in prison, with different texts stating it to be between 2 and 12.<ref name="mandair48">{{cite book |title=Sikhism: A Guide for the Perplexed |first=Arvind-Pal Singh |last=Mandair |url= https://books.google.com/books?id=BEP0Ty-GuVEC&pg=PA48|publisher=] |date=2013 |isbn=978-1-4411-1708-3|page=48}}</ref> He married three women, built a fort to defend Ramdaspur and created a formal court called ], now the highest Khalsa Sikh religious authority.<ref name="Phyllis2004">{{cite book |title=Holy People of the World: A Cross-cultural Encyclopedia |volume=1 |first=Phyllis G. |last=Jestice |url= https://books.google.com/books?id=H5cQH17-HnMC&pg=PA345 |publisher=] |date=2004 |isbn=978-1-57607-355-1 |pages=345, 346}}</ref>

In 1644, Guru Hargobind named his grandson ] as the guru. The Mughal emperor ] attempted political means to undermine the Sikh tradition, by dividing and influencing the succession.<ref name="mandair49" /> The Mughal ruler gave land grants to Dhir Mal, a grandson of Guru Hargobind living in Kartarpur, and attempted to encourage Sikhs to recognise Dhir Mal as the rightful successor to Guru Hargobind.<ref name="mandair49" /> Dhir Mal issued statements in favour of the Mughal state and critical of his grandfather ]. Guru Hargobind rejected Dhir Mal, the latter refused to give up the original version of the Adi Granth he had, and the Sikh community was divided.<ref name="mandair49">{{cite book |title=Sikhism: A Guide for the Perplexed |first=Arvind-Pal Singh |last=Mandair |url= https://books.google.com/books?id=BEP0Ty-GuVEC&pg=PA49 |publisher=] |date=2013 |isbn=978-1-4411-1708-3 |pages=48–49}}</ref>

Guru Har Rai is famed to have met Dara Shikoh during a time Dara Shikoh and his younger brother Aurangzeb were in a bitter succession fight. Aurangzeb summoned Guru Har Rai, who refused to go and sent his elder son Ram Rai instead.<ref name="McLeod2014p260" /> The emperor found a verse in the Sikh scripture insulting to Muslims, and Ram Rai agreed it was a mistake then changed it. Ram Rai thus pleased Aurangzeb, but displeased Guru Har Rai who excommunicated his elder son. He nominated his younger son ] to succeed him in 1661. Aurangzeb responded by granting Ram Rai a ] (land grant). Ram Rai founded a town there and enjoyed Aurangzeb's patronage; the town came to be known as Dehradun, after ''Dehra'' referring to Ram Rai's shrine. Sikhs who followed Ram Rai came to be known as ] Sikhs.<ref name="McLeod2014p260">{{cite book |first1=Louis E. |last1=Fenech |first2=W. H. |last2=McLeod |title=Historical Dictionary of Sikhism |url=https://books.google.com/books?id=xajcAwAAQBAJ |date=2014 |publisher=] |location=Lanham, Maryland |isbn=978-1-4422-3601-1 |pages=260–261 |access-date=16 May 2016 |archive-date=17 August 2023 |archive-url=https://web.archive.org/web/20230817161136/https://books.google.com/books?id=xajcAwAAQBAJ |url-status=live }}</ref><ref>{{Britannica|490354|Rām Rāiyā}}</ref> However, according to rough estimates, there are around 120–150 million (12–15 ])<ref> {{Webarchive|url=https://web.archive.org/web/20170729230458/http://www.learnpunjabi.org/eos/index.aspx |date=29 July 2017 }}, ''Encyclopedia of Sikhism''. Harbans, Singh (ed.). Punjab University.</ref> Guru Har Krishan became the eighth guru at the age of five, and died of smallpox before reaching the age of eight. No hymns composed by these three gurus are included in the Guru Granth Sahib.<ref>{{cite book |last1=Shackle |first1=Christopher |last2=Mandair |first2=Arvind-Pal Singh |date=2005 |title=Teachings of the Sikh Gurus: Selections from the Sikh Scriptures |publisher=] |location=Abingdon-on-Thames, England |isbn=978-0-415-26604-8 |page=xvi}}</ref>

], the uncle of Guru Har Krishan, became guru in 1665. Tegh Bahadur resisted the forced conversions of ]i ]s<ref>{{cite book |first1=Pashaura |last1=Singh |first2=Louis E. |last2=Fenech |title=The Oxford Handbook of Sikh Studies |publisher=] |date=2014 |isbn=978-0-19-969930-8|pages=236–445}}, Quote:"This is the reputed place where several Kashmiri pandits came seeking protection from Auranzeb's army.", Quote:"this second martyrdom helped to make 'human rights and freedom of conscience' central to its identity."</ref> and non-Muslims<ref name="Mandair2013p53">{{cite book |first=Arvind-Pal Singh |last=Mandair |title=Sikhism: A Guide for the Perplexed |url=https://books.google.com/books?id=vdhLAQAAQBAJ&pg=PA53 |date=2013 |publisher=Bloomsbury Academic |isbn=978-1-4411-0231-7 |pages=53–54 |access-date=25 October 2017 |archive-date=11 August 2023 |archive-url=https://web.archive.org/web/20230811005234/https://books.google.com/books?id=vdhLAQAAQBAJ&pg=PA53 |url-status=live }}, Quote: "The Guru's stance was a clear and unambiguous challenge, not to the sovereignty of the Mughal state, but to the state's policy of not recognizing the sovereign existence of non-Muslims, their traditions and ways of life".</ref> to ], and was publicly beheaded in 1675 on the orders of ] ] in ] for refusing to convert to Islam.<ref name=cs2013>{{cite book |last=Seiple |first=Chris |title=The Routledge Handbook of Religion and Security |publisher=] |location=Abingdon-on-Thames, England |date=2013 |isbn=978-0-415-66744-9 |page=96}}</ref><ref name="pashauraarjan" /><ref>{{cite book |last1=Singh |first1=Pashaura |url=https://books.google.com/books?id=8I0NAwAAQBAJ |title=The Oxford Handbook of Sikh Studies |last2=Fenech |first2=Louis E. |date=2014 |publisher=] |isbn=978-0-19-969930-8 |pages=236–238 |access-date=4 July 2017 |archive-date=11 August 2023 |archive-url=https://web.archive.org/web/20230811005306/https://books.google.com/books?id=8I0NAwAAQBAJ |url-status=live }}</ref><ref>{{cite journal |last=Fenech |first=Louis E. |year=2001 |title=Martyrdom and the Execution of Guru Arjan in Early Sikh Sources |journal=Journal of the American Oriental Society |volume=121 |issue=1 |pages=20–31 |doi=10.2307/606726 |jstor=606726|issn=0003-0279}}</ref><ref>{{cite journal |last=Fenech |first=Louis E. |year=1997 |title=Martyrdom and the Sikh Tradition |journal=Journal of the American Oriental Society |volume=117 |issue=4 |pages=623–642 |doi=10.2307/606445 |jstor=606445}}</ref><ref>{{cite journal |last=McLeod |first=Hew |author-link=William Hewat McLeod |year=1999 |title=Sikhs and Muslims in the Punjab |journal=South Asia: Journal of South Asian Studies |volume=22 |issue=sup001 |pages=155–165 |doi=10.1080/00856408708723379}}</ref><ref name=fenech4>{{cite book |first1=Pashaura |last1=Singh |first2=Louis E. |last2=Fenech |title=The Oxford Handbook of Sikh Studies |url=https://books.google.com/books?id=8I0NAwAAQBAJ |date=2014 |publisher=] |isbn=978-0-19-969930-8 |pages=236–238 |access-date=4 July 2017 |archive-date=11 August 2023 |archive-url=https://web.archive.org/web/20230811005306/https://books.google.com/books?id=8I0NAwAAQBAJ |url-status=live }};<br />{{cite journal |last=Fenech |first=Louis E. |title=Martyrdom and the Execution of Guru Arjan in Early Sikh Sources |journal=Journal of the American Oriental Society |volume=121 |issue=1 |year=2001 |doi=10.2307/606726 |pages=20–31 |jstor=606726}};<br />{{cite journal |last=Fenech |first=Louis E. |title=Martyrdom and the Sikh Tradition |journal=Journal of the American Oriental Society |volume=117 |issue=4 |year=1997 |doi=10.2307/606445 |pages=623–642 |jstor=606445}};<br />{{cite journal |last=McLeod |first=Hew |title=Sikhs and Muslims in the Punjab |journal=South Asia: Journal of South Asian Studies |volume=22 |issue=sup001 |year=1999 |issn=0085-6401 |doi=10.1080/00856408708723379 |pages=155–165}}</ref> His beheading traumatized the Sikhs. His body was cremated in Delhi, while the head was carried secretively by Sikhs and cremated in ]. He was succeeded by his son, Gobind Rai, who militarised his followers by creating the ] in 1699, and baptising the '']''.<ref name="MandairShackle2013p25">{{cite book |first1=Arvind-Pal Singh |last1=Mandair |first2=Christopher |last2=Shackle |first3=Gurharpal |last3=Singh |title=Sikh Religion, Culture and Ethnicity |url= https://books.google.com/books?id=D8xdAgAAQBAJ |date=2013 |publisher=] |location=Abingdon-on-Thames, England |isbn=978-1-136-84627-4 |pages=25–28}}</ref> From then on, he was known as ], and Sikh identity was redefined into a political force resisting religious persecution.<ref name=ws1981>{{cite book |first=Wilfred |last=Smith |date=1981 |page=191 |title=On Understanding Islam: Selected Studies |publisher=Walter De Gruyter |isbn=978-90-279-3448-2 |url= https://archive.org/details/onunderstandingi0000smit/page/191}}</ref>
<gallery widths="200" heights="200">
File:Interior-view-Gurudwara-Sis-Ganj-Sahib.jpg|] in Delhi. The long window under the marble platform is the location where ] was executed by the Mughals.
File:Bhai Mati Das.jpg|Artistic rendering of the execution of ] by the Mughals. This image is from a ] near the towns of Mohali and Sirhind in Punjab, India.
</gallery>

====Sikh confederacy and the rise of the Khalsa====
<gallery widths="200px" heights="200px">
Mehdiana 5.jpg|Sculpture at ] of the execution of ] in 1716 by the Mughals
Bodyguard of Ranjit Singh.jpg|Some bodyguards of ] at the Sikh capital, Lahore, Punjab
</gallery>
] inaugurated the ] (the collective body of all ]) as the Sikh temporal authority in the year 1699. It created a community that combines its spiritual purpose and goals with political and military duties.<ref>{{cite book |last=Shani |first=Giorgio |title=Sikh Nationalism and Identity in a Global Age |date=2008 |publisher=] |location=Abingdon-on-Thames, England |isbn=978-0-415-42190-4 |page=24}}</ref><ref name="granthfinalguru" /><ref name="parrinderp259" /> Shortly before his death, Guru Gobind Singh proclaimed the ] to be the ultimate spiritual authority for the Sikhs.<ref>{{cite book |last=Wolfe|first=Alvin|title=Anthropological Contributions to Conflict Resolution|date=1996|publisher=University of Georgia Press |isbn=978-0-8203-1765-6|page=14}}</ref>

The Sikh Khalsa's rise to power began in the 17th century during a time of growing militancy against Mughal rule. The creation of a ] began when Guru Gobind Singh sent a Sikh general, ], to fight the Mughal rulers of India and those who had committed atrocities against ]. Banda Singh advanced his army towards the main Muslim Mughal city of Sirhind and, following the instructions of the guru, punished all the culprits. Soon after the invasion of Sirhind, while resting in his chamber after the Rehras prayer Guru Gobind Singh was stabbed by a ] assassin hired by ]. Gobind Singh killed the attacker with his sword. Though a European surgeon stitched the guru's wound, the wound re-opened as the guru tugged at a hard strong bow after a few days, causing profuse bleeding that led to Gobind Singh's death.{{citation needed|date=January 2023}}

After the Guru Gobind's death, ] became the commander-in-chief of the Khalsa.<ref>{{cite book |title=Indian Armed Forces Year Book|date=1959|publisher=the University of California|page=419}}</ref> He organised the civilian rebellion and abolished or halted the ]i system in time he was active and gave the farmers ] of their own land.<ref>{{cite book |last=Jawandha |first=Nahar |title=Glimpses of Sikhism |date=2010 |publisher=Sanbun Publishers |location=New Delhi |isbn=978-93-80213-25-5 |page=81}}</ref> Banda Singh was executed by the emperor ] after refusing the offer of a pardon if he converted to Islam. The ] known as '']'' emerged, but these fought between themselves. Ranjit Singh achieved a series of military victories and created a ] in 1799.{{Citation needed|date=May 2023}}

The Sikh empire, with its capital in ], spread over almost {{convert|200000|mi2|km2|abbr=off}} comprising what is now northwestern ]. The Sikh Empire entered into a treaty with the colonial British powers, with each side recognizing Sutlej River as the line of control and agreeing not to invade the other side.<ref>{{cite book |last=Singh |first=Khushwant |author-link=Khushwant Singh|date=2006|title=The Illustrated History of the Sikhs |publisher=] |location=New Delhi |isbn=978-0-19-567747-8 |pages=47–53}}</ref> Ranjit Singh's most lasting legacy was the restoration and expansion of the ], most revered ] of the Sikhs, with marble and gold, from which the popular name of the "]" is derived.<ref>{{cite book |first=Eleanor |last=Nesbitt |title=Sikhism: A Very Short Introduction |url=https://books.google.com/books?id=XebnCwAAQBAJ&pg=PA64 |date=2016 |publisher=] |isbn=978-0-19-874557-0 |pages=64–65 |access-date=25 October 2017 |archive-date=28 March 2024 |archive-url=https://web.archive.org/web/20240328172000/https://books.google.com/books?id=XebnCwAAQBAJ&pg=PA64#v=onepage&q&f=false |url-status=live }}</ref> After the death of Ranjit Singh in 1839, the Sikh Empire fell into disorder. Ranjit Singh had failed to establish a lasting structure for Sikh government or stable succession, and the Sikh Empire rapidly declined after his death. Factions divided the Sikhs, and led to ]. The British defeated the confused and demoralised ], then disbanded them into destitution.<ref name="Oberoi1994p207">{{cite book |first=Harjot |last=Oberoi |title=The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition |url=https://books.google.com/books?id=dKl84EYFkTsC |date=1994 |publisher=] |isbn=978-0-226-61593-6 |pages=207–208 |access-date=25 October 2017 |archive-date=11 November 2023 |archive-url=https://web.archive.org/web/20231111155406/https://books.google.com/books?id=dKl84EYFkTsC |url-status=live }}</ref> The youngest son of Ranjit Singh, named ], ultimately succeeded, but he was arrested and exiled after the defeat of the Sikhs.<ref>{{cite encyclopedia |url=http://www.learnpunjabi.org/eos/index.aspx |title=Jind Kaur, Maharani (1817–1863) |last1=Hasrat |first1=B. J. |encyclopedia=Encyclopaedia of Sikhism |publisher=Punjabi University Patiala |access-date=9 April 2016 |archive-date=29 July 2017 |archive-url=https://web.archive.org/web/20170729230458/http://www.learnpunjabi.org/eos/index.aspx |url-status=live }}</ref>

====Singh Sabha movement====
{{Main|Singh Sabha Movement}}
The Singh Sabha movement, a movement to revitalize Sikhism, also saw the resurgence of the ] after their defeat in wars with the British<ref>{{cite book |first1=Pashaura |last1=Singh |first2=Louis E. |last2=Fenech |title=The Oxford Handbook of Sikh Studies|url= https://books.google.com/books?id=8I0NAwAAQBAJ&pg=PA28|date=2014|publisher=] |isbn=978-0-19-969930-8|page=28}}</ref> – latterly in the ] – and the subsequent decline and corruption of Sikh institutions during colonial rule, and the proselytization of other faith groups in the Punjab.<ref name=barrierssm>{{cite book |last1=Barrier |first1=N. Gerald |last2=Singh |first2=Nazer |editor1-last=Singh |editor1-first=Harbans |title=Singh Sabha Movement |date=1998 |publisher=Punjab University, Patiala, 2002 |location=Patiala, Punjab, India |isbn=978-81-7380-349-9 |pages=44, 50, 110, 121, 126, 212, 349 |edition=4th |url= https://archive.org/details/TheEncyclopediaOfSikhism-VolumeIA-d/page/n3 |access-date=12 November 2019}}</ref><ref name="Encyclopædia Britannica Online">{{cite encyclopedia |url=https://www.britannica.com/topic/Singh-Sabha |title=Singh Sabha (Sikhism) |encyclopedia=] Online |year=2010 |access-date=25 October 2017 |archive-date=26 December 2019 |archive-url=https://web.archive.org/web/20191226073623/https://www.britannica.com/topic/Singh-Sabha |url-status=live }}</ref> It was started in the 1870s, and after a period of interfactional rivalry, united under the Tat Khalsa to reinvigorate Sikh practice and institutions.<ref name="perplexed84">{{cite book |first=Arvind-Pal Singh |last=Mandair |title=Sikhism: A Guide for the Perplexed |url= https://books.google.com/books?id=vdhLAQAAQBAJ&pg=PA85 |date=2013 |publisher=Bloomsburg Academic |isbn=978-1-4411-0231-7 |page=84}}</ref>

The last Maharaja of the Sikh Empire, Duleep Singh, converted to Christianity in 1853, a controversial but influential event in Sikh history. Along with his conversion, and after Sikh Empire had been dissolved and the region made a part of the colonial British Empire, ] activities of ], ]is, ], Muslim Anjuman-i-Islamia and Ahmadiyah sought to convert the Sikhs in northwestern Indian subcontinent into their respective faiths.<ref name=barrierssm/><ref name="Encyclopædia Britannica Online" /> These developments launched the Singh Sabha Movement.<ref name=barrierssm/><ref name="Encyclopædia Britannica Online" />

The first meeting of the movement was in the ], Amritsar in 1873, and it was largely launched by the ]s, Gianis, priests, and granthis.<ref>Dr Harjinder Singh Dilgeer, Sikh History in 10 Volumes, Sikh University Press, Belgium, published in 2012; vol 4, pp 49–69</ref> Shortly thereafter, Nihang Sikhs began influencing the movement, followed by a sustained campaign by the ], which had quickly gained dominance by the early 1880s.<ref name="perplexed84" /><ref name="Oberoi1994">{{cite book |first=Harjot |last=Oberoi |title=The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition|url= https://books.google.com/books?id=dKl84EYFkTsC&pg=PA382|date=1994|publisher=] |isbn=978-0-226-61593-6|pages=382–383}}</ref> The movement became a struggle between Sanatan Sikhs and Tat Khalsa in defining and interpreting Sikhism.<ref name="SinghFenech2014p28" /><ref name="Mandair 2013 85–86">{{cite book |first=Arvind-Pal Singh |last=Mandair |title=Sikhism: A Guide for the Perplexed |url= https://books.google.com/books?id=vdhLAQAAQBAJ&pg=PA85 |date=2013 |publisher=Bloomsburg Academic |isbn=978-1-4411-0231-7 |pages=85–86}}</ref><ref name="fenech273" />

Sanatan Sikhs led by ] – who claimed to be a direct descendant of Guru Nanak, Avtar Singh Vahiria and others supported a more inclusive approach which considered Sikhism as a reformed tradition of Hinduism, while Tat Khalsa campaigned for an exclusive approach to the Sikh identity, disagreeing with Sanatan Sikhs and seeking to modernize Sikhism.<ref name="fenech273" /><ref name="Oberoi1994" /><ref name="Mandair2013p82">{{cite book |first=Arvind-Pal Singh |last=Mandair |title=Sikhism: A Guide for the Perplexed|url= https://books.google.com/books?id=vdhLAQAAQBAJ&pg=PA82 |date=2013|publisher=Bloomsbury Academic |isbn=978-1-4411-0231-7|pages=82–90}}</ref> The Sikh Sabha movement expanded in north and northwest Indian subcontinent, leading to more than 100 Singh Sabhas.<ref name="fenech273" /><ref name="SinghFenech2014p28" /> By the early decades of the 20th century, the influence of Tat Khalsa increased in interpreting the nature of Sikhism and their control over the Sikh ]s.<ref name="fenech273" /><ref name="SinghFenech2014p28">{{cite book |first1=Pashaura |last1=Singh |first2=Louis E. |last2=Fenech |title=The Oxford Handbook of Sikh Studies|url= https://books.google.com/books?id=8I0NAwAAQBAJ&pg=PA28|date=2014|publisher=] |isbn=978-0-19-969930-8|pages=28–29, 73–76}}</ref><ref name="Oberoi1994" /> The Tat Khalsa banished Brahmanical practices including the use of the '']'' fire,<ref>{{cite book |first=Gurnam Singh Sidhu |last=Brard |title=East of Indus: My Memories of Old Punjab |url= https://books.google.com/books?id=UUdYFH9skIkC&pg=PA291 |date=2007 |publisher=Hemkunt Press |isbn=978-81-7010-360-8 |pages=291–292}}</ref><ref>{{cite book |first1=Pashaura |last1=Singh |first2=Michael |last2=Hawley |title=Re-imagining South Asian Religions |url= https://books.google.com/books?id=4SLhLakpsNsC&pg=PA30 |date=2012 |publisher=Brill Academic |isbn=978-90-04-24236-4 |pages=30–31}}</ref> replaced by the '']'' marriage ceremony in accordance with Sikh scripture, and the idols and the images of Sikh gurus from the Golden Temple in 1905, traditions which had taken root during the administration of the '']'' during the 1800s.<ref>{{cite book |first1=Pashaura |last1=Singh |first2=Louis E. |last2=Fenech |title=The Oxford Handbook of Sikh Studies|url= https://books.google.com/books?id=CzYeAwAAQBAJ&pg=PT542 |date=2014 |publisher=] |isbn=978-0-19-100412-4 |pages=542–543}}</ref> They undertook a sustained campaign to standardize how Sikh gurdwaras looked and ran, while looking to Sikh scriptures and the early Sikh tradition<ref name="perplexed85">{{cite book |first=Arvind-Pal Singh |last=Mandair |title=Sikhism: A Guide for the Perplexed |url= https://books.google.com/books?id=vdhLAQAAQBAJ&pg=PA85 |date=2013 |publisher=Bloomsburg Academic |isbn=978-1-4411-0231-7 |page=85}}</ref> to purify the Sikh identity.<ref>{{cite book |first1=Pashaura |last1=Singh |first2=Louis E. |last2=Fenech |title=The Oxford Handbook of Sikh Studies |url= https://books.google.com/books?id=8I0NAwAAQBAJ&pg=PA28 |date=2014 |publisher=] |isbn=978-0-19-969930-8 |pages=329–330, 351–353}}</ref>

The spiritual successors of the Singh Sabha include the ] of the 1920s, as well as the modern-day ] (SGPC), a gurdwara administration body, and the ] political party.<ref name="SinghFenech2014p30">{{cite book |first1=Pashaura |last1=Singh |first2=Louis E. |last2=Fenech |title=The Oxford Handbook of Sikh Studies |url= https://books.google.com/books?id=8I0NAwAAQBAJ&pg=PA28 |date=2014 |publisher=] |isbn=978-0-19-969930-8 |page=30}}</ref>

====Partition of India====
Sikhs participated and contributed to the decades-long Indian independence movement in the first half of the 20th century. Ultimately when the British Empire recognized independent India, the ] into Hindu-majority India and Muslim-majority Pakistan (East and West) in 1947. According to Banga, the partition was a watershed event in Sikh history.{{sfn|Banga|2017|pp=99–100}}<ref name="Shani2007p86">{{cite book |first=Giorgio |last=Shani |title=Sikh Nationalism and Identity in a Global Age |url= https://books.google.com/books?id=HKu66SixH6AC |date=2007 |publisher=] |location=Abingdon-on-Thames, England |isbn=978-1-134-10189-4 |pages=86–93}}</ref> The Sikhs had historically lived in northwestern region of Indian subcontinent on both sides of the partition line ("]"). According to Banga and other scholars, the Sikhs had strongly opposed the ] demands and saw it as "perpetuation of Muslim domination" and anti-Sikh policies in what just a hundred years before was a part of the Sikh Empire. As such, Sikh organizations, including the ] and ] led by ], condemned the ] and the movement to create Pakistan, viewing it as inviting possible persecution; the Sikhs largely thus ].<ref name="KudaisyaYong2004">{{cite book |last1=Kudaisya |first1=Gyanesh |last2=Yong |first2=Tan Tai |title=The Aftermath of Partition in South Asia |date=2004 |publisher=] |location=Abingdon-on-Thames, England |isbn=978-1-134-44048-1 |page=100 |quote=No sooner was it made public than the Sikhs launched a virulent campaign against the Lahore Resolution. Pakistan was portrayed as a possible return to an unhappy past when Sikhs were persecuted and Muslims the persecutor. Public speeches by various Sikh political leaders on the subject of Pakistan invariably invoked images of atrocities committed by Muslims against Sikhs and of the martyrdom of their ''gurus'' and heroes. Reactions to the Lahore Resolution were uniformly negative and Sikh leaders of all political persuasions made it clear that Pakistan would be 'wholeheartedly resisted'. The Shiromani Akali Dal, which had a substantial following among rural Sikhs, organized several well-attended conferences in Lahore to condemn the Muslim League. Master Tara Singh, leader of the Akali Dal, declared that his party would fight Pakistan 'tooth and nail'. Not be outdone, other Sikh political organizations, rival to the Akali Dal, namely the Central Khalsa Young Men Union and the moderate and loyalist Chief Khalsa Dewan, declared in equally strong language their unequivocal opposition to the Pakistan scheme.}}</ref> During the discussions with the colonial authorities, Tara Singh emerged as an important leader who campaigned to prevent the partition of colonial India and for the recognition of Sikhs as a third community.{{sfn|Banga|2017|pp=99–100}}

When partition was announced, the newly created line divided the Sikh population. Along with Hindus, Sikhs suffered organized violence and riots against them in West Pakistan. As a result, Sikhs moved en masse to the Indian side, leaving behind their property and holy sites.<ref name="Abid2014"/> However, the anti-Sikh violence was not one-sided. As Sikhs moved to the eastern side of the partition line, they engaged in reprisals against Muslims there, forcing them into Pakistan.{{sfn|Banga|2017|pp=99–100}}<ref name="Mann2014p81" /> Before the partition, Sikhs constituted about 15% of the population in West Punjab, the majority being Muslims (55%). The Sikhs were the economic elite in West Punjab, however. They had the largest representation in West Punjab's aristocracy, and there were nearly 700 Gurdwaras and 400 educational institutions that served the interests of the Sikhs.{{sfn|Banga|2017|pp=99–103}} Prior to the partition, there were a series of disputes between the majority Muslims and minority Sikhs, such as on the matters of ] versus ] meat, the disputed ownership of ] in Lahore which Muslims sought as a mosque and Sikhs as a Gurdwara, and the insistence of the provincial Muslim government on switching from Indian ] script to Arabic-Persian ] script in schools.{{sfn|Banga|2017|pp=99–100}} During and after the ] in June 1945, headed by Lord Wavell, the Sikh leaders initially expressed their desire to be recognized as a third community, but ultimately relegated these demands and sought a United India where Sikhs, Hindus and Muslims would live together, under a Swiss-style constitution. The Muslim League rejected this approach, demanding that the entire Punjab should be granted to Pakistan.{{sfn|Banga|2017|pp=99–104}} The Sikh leaders then sought the original partition instead, and the Congress Working Committee passed a resolution in support of partitioning Punjab and Bengal.{{sfn|Banga|2017|pp=99–104}}<ref name="Mann2014p81">{{cite book |first=Michael |last=Mann |title=South Asia's Modern History: Thematic Perspectives |url= https://books.google.com/books?id=TBscBQAAQBAJ |date=2014 |publisher=] |location=Abingdon-on-Thames, England |isbn=978-1-317-62446-2 |pages=81–83}}</ref>
] personnel march past during the ] in New Delhi, India.]]

Between March and August 1947, a series of riots, arson, plunder of Sikh and property, assassination of Sikh leaders, and killings in Jhelum districts, Rawalpindi, Attock and other places led to Tara Singh calling the situation in Punjab a "civil war", while ] stated "civil war preparations were going on."<ref name="Abid2014">{{cite web |last1=Abid |first1=Abdul Majeed |title=The forgotten massacre |url=https://nation.com.pk/29-Dec-2014/the-forgotten-massacre |website=The Nation |date=29 December 2014 |quote=On the same dates, Muslim League-led mobs fell with determination and full preparations on the helpless Hindus and Sikhs scattered in the villages of Multan, Rawalpindi, Campbellpur, Jhelum and Sargodha. The murderous mobs were well supplied with arms, such as daggers, swords, spears and fire-arms. (A former civil servant mentioned in his autobiography that weapon supplies had been sent from NWFP and money was supplied by Delhi-based politicians.) They had bands of stabbers and their auxiliaries, who covered the assailant, ambushed the victim and if necessary disposed of his body. These bands were subsidized monetarily by the Muslim League, and cash payments were made to individual assassins based on the numbers of Hindus and Sikhs killed. There were also regular patrolling parties in jeeps which went about sniping and picking off any stray Hindu or Sikh. ... Thousands of non-combatants including women and children were killed or injured by mobs, supported by the All India Muslim League. |access-date=7 December 2020 |archive-date=2 December 2020 |archive-url=https://web.archive.org/web/20201202231234/https://nation.com.pk/29-Dec-2014/the-forgotten-massacre |url-status=live }}</ref> The riots had triggered the early waves of migration in April, with some 20,000 people leaving northwest Punjab and moving to Patiala.{{sfn|Banga|2017|pp=104–105}}<ref name="Shani2007p86" /> In Rawalpindi, 40,000 people became homeless. The Sikh leaders made desperate petitions, but all religious communities were suffering in the political turmoil. Sikhs constituted only 4&nbsp;million out of a total of 28&nbsp;million in Punjab, and 6&nbsp;million out of nearly 400&nbsp;million in India; they did not constitute the majority, not even in a single district.{{sfn|Banga|2017|pp=104–105}}<ref name="Wolpert2010p9">{{cite book |first=Stanley |last=Wolpert |title=India and Pakistan: Continued Conflict or Cooperation?|url= https://archive.org/details/indiapakistancon0000wolp |url-access=registration|date=2010|publisher=University of California Press |isbn=978-0-520-94800-6|pages=–12, 16–23}}</ref>

When the partition line was formally announced in August 1947, the violence was unprecedented, with Sikhs being one of the most affected religious community both in terms of deaths, as well as property loss, injury, trauma and disruption.{{sfn|Banga|2017|pp=108–111}}<ref name="Mann2014p81" /> Sikhs and Muslims were both victims and perpetrators of retaliatory violence against each other. Estimates range between 200,000 and 2&nbsp;million deaths of Sikhs, Hindus and Muslims.{{sfn|Banga|2017|pp=108–111}}<ref name="Mann2014p81" /> There were numerous rapes of and mass suicides by Sikh women, they being taken captives, their rescues and above all a mass exodus of Sikhs from newly created Pakistan into newly independent India. The partition created the "largest foot convoy of refugees recorded in history, stretching over 100 kilometer long", states Banga, with nearly 300,000 people consisting of mostly "distraught, suffering, injured and angry Sikhs". Sikh and Hindu refugees from Pakistan flooded into India, Muslim refugees from India flooded into Pakistan, each into their new homeland.{{sfn|Banga|2017|pp=108–111}}<ref name="Wolpert2010p9" />

====Khalistan====
] protesting against the Indian government]]
In 1940, a few Sikhs such as the victims of ] proposed the idea of Khalistan as a buffer state between an independent India and what would become Pakistan.{{sfn|Banga|2017|pp=99–103}} These leaders, however, were largely ignored.{{sfn|Banga|2017|pp=99–100}}<ref name="Shani2007p86" /> The early 1980s witnessed some Sikh groups seeking an independent state named ] carved out from India and Pakistan. The ] and Akal Takht were occupied by various militant groups in 1982. These included the ] led by ], the Babbar Khalsa, the AISSF and the National Council of Khalistan.<ref name="Chima2008p85" /> Between 1982 and 1983, there were ] demand-related terrorist attacks against civilians in parts of India.<ref name=horowitz482/> By late 1983, the Bhindranwale led group had begun to build bunkers and observations posts in and around the ], with militants involved in weapons training.<ref name="Chima2008p85" /> In June 1984, the then ] ] ordered Indian Army to begin ] against the militants.<ref name="Chima2008p85">{{cite book |first=Jugdep S. |last=Chima |title=The Sikh Separatist Insurgency in India: Political Leadership and Ethnonationalist Movements|url= https://books.google.com/books?id=qJaHAwAAQBAJ&pg=PA85|date=2008|publisher=SAGE Publications |isbn=978-81-321-0538-1|pages=85–95}}</ref> The fierce engagement took place in the precincts of Darbar Sahib and resulted in many deaths, including Bhindranwale. It also resulted in the destruction of the Sikh Reference Library, which was considered a national treasure that contained over a thousand rare manuscripts<ref name="mann 114">{{cite book |first=Michael |last=Mann |title=South Asia's Modern History: Thematic Perspectives |url= https://books.google.com/books?id=TBscBQAAQBAJ |date=2014 |publisher=] |location=Abingdon-on-Thames, England |isbn=978-1-317-62446-2 |page=114}}</ref> and the Akal Takht. Numerous soldiers, civilians and militants died in the cross fire. Within days of the Operation Bluestar, some 2,000 Sikh soldiers in India mutinied and attempted to reach Amritsar to liberate the ].<ref name="Chima2008p85" /> Within six months, on 31 October 1984, Indira Gandhi's Sikh bodyguards ] and ] ]. The assassination triggered the ].<ref name=horowitz482>{{cite book |last=Horowitz|first=Donald L.|date=2003|title=The Deadly Ethnic Riot|publisher=University of California Press |isbn=978-0-520-23642-4|pages=|url= https://archive.org/details/deadlyethnicriot00horo/page/482}}</ref> According to Donald Horowitz, while anti-Sikh riots led to much damage and deaths, many serious provocations by militants also failed to trigger ethnic violence in many cases throughout the 1980s. The Sikhs and their neighbors, for most part, ignored attempts to provoke riots and communal strife.<ref name=horowitz482/>

==Sikh people==
{{Main|Sikhs}}
{|class="sortable wikitable floatright"
|+ ]<ref name=census2011sikhs/>
! ] !! Percentage
|-
|]||{{percentage bar|57.7}}
|-
|]||{{percentage bar|13.1}}
|-
|]||{{percentage bar|4.9}}
|-
|]||{{percentage bar|3.4}}
|-
|]||{{percentage bar|2.3}}
|-
|]||{{percentage bar|1.9}}
|-
|]||{{percentage bar|1.3}}
|-
|]||{{percentage bar|1.2}}
|}
{|class="sortable wikitable floatright"
|+ ]<ref name="canadareligion2021">{{Cite web |last=Government of Canada |first=Statistics Canada |date=26 October 2022 |title=Religion by visible minority and generation status: Canada, provinces and territories, census metropolitan areas and census agglomerations with parts |url=https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=9810034201 |access-date=26 October 2022 |website=www12.statcan.gc.ca |archive-date=5 March 2023 |archive-url=https://web.archive.org/web/20230305220639/https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=9810034201 |url-status=live }}</ref>
! ] !! Percentage
|-
|]||{{percentage bar|5.9}}
|-
|]||{{percentage bar|2.7}}
|-
|]||{{percentage bar|2.5}}
|-
|]||{{percentage bar|2.1}}
|-
|]||{{percentage bar|1.0}}
|}
{|class="sortable wikitable floatright"
|+ ]<ref>{{Cite web|title=TS030 – Religion Edit query|url=https://www.nomisweb.co.uk/query/asv2htm|access-date=29 November 2022|website=nomisweb.co.uk}}{{Dead link|date=August 2023 |bot=InternetArchiveBot |fix-attempted=yes }}</ref>
! ] !! Percentage
|-
|]||{{percentage bar|2.9}}
|-
|]||{{percentage bar|1.6}}
|-
|]||{{percentage bar|1.1}}
|}
{|class="sortable wikitable floatright"
|+ ]<ref>{{Cite web|url=https://profile.id.com.au/australia/religion?WebID=110&EndYear=2001&DataType=UR|title=Australia-Community Profile|access-date=3 April 2023|archive-date=23 November 2022|archive-url=https://web.archive.org/web/20221123042443/https://profile.id.com.au/australia/religion?WebID=110&EndYear=2001&DataType=UR|url-status=live}}</ref>
! ] !! Percentage
|-
|]||{{percentage bar|1.4}}
|-
|]||{{percentage bar|1.0}}
|-
|]||{{percentage bar|1.0}}
|}
{|class="sortable wikitable floatright"
|+ ]<ref name="figure">{{cite web|title=Religious affiliations in the Bay of Plenty Region, New Zealand|url=https://figure.nz/chart/K5hAmlDDPKAqwyjk|website=Figure NZ Trust|access-date=19 December 2022|archive-date=20 December 2022|archive-url=https://web.archive.org/web/20221220043832/https://figure.nz/chart/K5hAmlDDPKAqwyjk|url-status=live}}</ref>
! ] !! Percentage
|-
|]||{{percentage bar|1.6}}
|-
|]||{{percentage bar|1.5}}
|}
Estimates {{As of|2019|lc=y}} state that Sikhism has some 25–30&nbsp;million followers worldwide.<ref>{{Cite news|url = https://www.bbc.com/news/uk-england-birmingham-50374567|title = Sikhs in Wolverhampton celebrate 550 years of Guru Nanak|work = BBC News|date = 12 November 2019|access-date = 21 January 2021|archive-date = 27 January 2021|archive-url = https://web.archive.org/web/20210127230917/https://www.bbc.com/news/uk-england-birmingham-50374567|url-status = live}}</ref> According to ], a think tank and research group based in Washington, DC, over 9-in-10 Sikhs are in ], but there are also sizable Sikh communities in the ], the ], and ].<ref>{{Cite web |date=2012-12-18 |title=Other Religions |url=https://www.pewresearch.org/religion/2012/12/18/global-religious-landscape-other/ |access-date= |website=Pew Research Center's Religion & Public Life Project |language=en-US |archive-date=1 September 2023 |archive-url=https://web.archive.org/web/20230901021622/https://www.pewresearch.org/religion/2012/12/18/global-religious-landscape-other/ |url-status=live }}</ref> Within India, the Sikh population is found in every ], but it is predominantly found in the northwestern and northern states. Only in the state of ] do Sikhs constitute a majority (58% of the total, per ]).<ref name=census2011sikhs/> In addition to Punjab, the states and union territories of India where Sikhs constitute more than 1.5% of its population are ], ], ], ], and ], all of which are in the northern half of India.<ref name=census2011sikhs> {{Webarchive|url=https://web.archive.org/web/20180815045141/http://www.censusindia.gov.in/2011census/Religion_PCA.html |date=15 August 2018 }}, Office of the Registrar General & Census Commissioner, Ministry of Home Affairs, Government of India</ref>

Canada is home to the largest proportion of Sikhs, as a ratio of the country's total population, in the world, at 2.1%.<ref name="canadareligion2021"/> Within Canada, Sikhs form 5.9% of the total population in the western province of ], representing the third-largest Sikh proportion amongst all global ], behind only Punjab and Chandigarh in India. British Columbia, ], and ] hold the distinction of being three of the only four ] in the world with Sikhism as the second-most followed religion among the population.{{refn|Sikhism is the second-largest religion in British Columbia, Manitoba, and Yukon.<ref name="canadareligion2021"/> Per the ], Sikhism is the largest religion in Punjab and second in Chandigarh. These are the only two Indian states/UTs where Sikhism is one of the two most common religions.<ref>{{cite web |title=Population by religion community – 2011 |url=http://www.censusindia.gov.in/2011census/C-01/DDW03C-01%20MDDS.XLS |publisher=The Registrar General & Census Commissioner, India |archive-url=https://web.archive.org/web/20150923230423/http://www.censusindia.gov.in/2011census/C-01/DDW03C-01%20MDDS.XLS |archive-date=23 September 2015}}</ref><ref>{{Cite web |url=http://www.censusindia.gov.in/2011census/dchb/0401_PART_A_DCHB_CHANDIGARH.pdf |title=Census of India 2011 – Chandigarh |access-date=28 July 2017 |archive-url=https://web.archive.org/web/20170821191248/http://www.censusindia.gov.in/2011census/dchb/0401_PART_A_DCHB_CHANDIGARH.pdf |archive-date=21 August 2017 |url-status=live }}</ref>|name="ProvincePopulation"}}

Prior to the ] of ], millions of Sikhs lived in what later became ]. Likewise, Sikhism was founded in what is now Pakistan, and some of the gurus were born near ] and in other parts of Pakistan. During the partition, Sikhs and Hindus left the newly created Muslim-majority Pakistan and mostly moved to Hindu-majority India—with some moving to Muslim-majority ]<ref>{{cite web |title=Explainer: Who are the Afghan Sikhs? |work=The Conversation |date=20 August 2014 |url=https://theconversation.com/explainer-who-are-the-afghan-sikhs-30699 |access-date=20 May 2020 |archive-date=31 March 2020 |archive-url=https://web.archive.org/web/20200331144838/https://theconversation.com/explainer-who-are-the-afghan-sikhs-30699 |url-status=live }}</ref>—while numerous Muslims in India moved to Pakistan.<ref>{{cite book |first1=L. A. |last1=Kosinski |first2=K. M. |last2=Elahi |title=Population Redistribution and Development in South Asia |url= https://books.google.com/books?id=tGiSBAAAQBAJ&pg=PA186 |date=2012 |publisher=Springer |isbn=978-94-009-5309-3 |pages=186–203}}</ref><ref>{{cite book |first1=Nigel |last1=Eltringham |first2=Pam |last2=Maclean |title=Remembering Genocide |url= https://books.google.com/books?id=6OfpAwAAQBAJ&pg=PT30 |date=2014 |publisher=] |location=Abingdon-on-Thames, England |isbn=978-1-317-75421-3 |pages=30–32}}</ref> According to 2017 news reports, only about 20,000 ], and their population is dwindling ({{nowrap|0.01%}} of the country's estimated 200&nbsp;million population).<ref> {{Webarchive|url=https://web.archive.org/web/20150806075623/http://www.dawn.com/news/1176521 |date=6 August 2015 }}, ''The Dawn'', Pakistan (17 April 2017)</ref><ref> {{Webarchive|url=https://web.archive.org/web/20171026214602/https://www.dawn.com/news/1321294 |date=26 October 2017 }}, Ali Akbar, ''The Dawn'' (March 2017)</ref>

===Sikh sects===
{{main|Sects of Sikhism}}
Sikh sects are sub-traditions within Sikhism that believe in an alternate lineage of gurus, or have a different interpretation of the Sikh scriptures, or believe in following a living guru, or hold other concepts that differ from the orthodox Khalsa Sikhs.<ref name="Syan2014p170">{{cite book |first=Hardip Singh |last=Syan |editor1-first=Pashaura |editor1-last=Singh |editor2-first=Louis E. |editor2-last=Fenech |title=The Oxford Handbook of Sikh Studies |url= https://books.google.com/books?id=8I0NAwAAQBAJ |date=2014 |publisher=] |isbn=978-0-19-969930-8|pages=170–180}}</ref><ref name="Takhar2014p350" /> The major historic sects of Sikhism have included Udasi, Nirmala, Nanakpanthi, Khalsa, Sahajdhari, Namdhari Kuka, Nirankari, and Sarvaria.<ref name="Oberoi1994p24">{{cite book |first=Harjot |last=Oberoi |title=The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition |url= https://books.google.com/books?id=1NKC9g2ayJEC&pg=PA78 |date=1994 |publisher=] |isbn=978-0-226-61592-9 |pages=24–25}}</ref>

Sikhs originally had only five orders, or ] (not to be confused as deviant sects). These include:

]s – the Sikh ] warriors or armed troops.<ref name=":5" /> There are two main groups within this order: Buddha Dal, or the army of veterans, and Tarna Dal, or the army of youth. There are other smaller sub-orders connected to these two.<ref name=":5">{{Cite web |title=Akalis/Nihangs |url=http://www.philtar.ac.uk/encyclopedia/sikhism/akalis.html |access-date=22 February 2023 |website=philtar.ac.uk}}</ref> The president of Buddha Dal, previously always served as the president of the ], which has jurisdiction over all things pertaining to the ] order.<ref name=":2a" /> Theoretically, the religion is the property of ], Sahibzada (son) of the tenth guru.{{Citation needed|date=May 2023}}
]
] – scholars. Composed texts as well as traditionally studying a wide range of ] and some non-Indian literature. They converse with other ] as well.<ref>{{Cite web |title=Nirmalas |url=http://www.philtar.ac.uk/encyclopedia/sikhism/nirmal.html |access-date=22 February 2023 |website=philtar.ac.uk}}</ref> The tenth guru also institutionalized them. Bhai Daya Singh Ji Samparda and Bhai Dharam Singh Ji Samparda, two of the ] or cherished ones of the tenth guru, founded two Nirmala orders.<ref>{{Cite web |date=15 June 2006 |title=Nirmal Home |url=http://nirmalashramrishikesh.org/Home.asp?GivePage=reso1024 |access-date=22 February 2023 |archive-url=https://web.archive.org/web/20060615052041/http://nirmalashramrishikesh.org/Home.asp?GivePage=reso1024 |archive-date=15 June 2006 }}</ref> There are further sub-orders with these two orders.{{Citation needed|date=May 2023}}

]s – an ascetic group that historically looked after ]s and carried out ] activity. Although not promoting it to others, certain of their practices depart from the majority of Sikh beliefs.<ref name=":3">{{Cite web |title=Udasis |url=http://www.philtar.ac.uk/encyclopedia/sikhism/udas.html |access-date=22 February 2023 |website=philtar.ac.uk}}</ref> ], the eldest Sahibzada (son) of the first guru, ], founded the order.<ref name=":3" /> Their Gurdev is Baba Sri Chand.<ref name=":2a" />

] – philanthropists who engage in charitable work/seva, or selfless service, without expecting payment.<ref name=":4">Shriniwas, Geeta. "sevapanthi sampradaya itihash aur vikas."</ref> They also work on academic projects. Bhai Kahnaiya, a Sikh of the ninth and tenth guru, served as the first head of the order<ref>Mahal, Ramandeep. "Bhai Kanhaiya ji: A Humanitarian Soul."</ref> and is renowned for his wartime medical assistance to wounded enemy soldiers.<ref name=":4" /> Very few of them exist today. The environment in which they lived and interacted with was a predominately Muslim.<ref name=":4" />

] – the university of Sikhi, whilst technically not an order, it essentially serves as one.<ref name="Nirbhai Singh 1990 1–3">{{cite book |last=Singh |first=Nirbhai |url=https://archive.org/details/philosophyofsikh0000nirb/page/n26 |title=Philosophy of Sikhi: Reality and Its Manifestations |date=1990 |publisher=Atlantic Publishers<!--NOT Atlantic Books, of London--> |location=New Delhi |pages=1–3 |url-access=limited}}</ref> Made up from individuals belonging to all of the above sects. Many branches within this order.], also called the ''Kuka'' Sikhs are a sect of Sikhism known for their crisp white dress and horizontal ''pagari'' (turban).<ref name=britsikhssects>, ''] Online''.</ref><ref name="HaarKalsi2009p10">{{cite book |first1=Kristen |last1=Haar |first2=Sewa Singh |last2=Kalsi |title=Sikhism |url= https://books.google.com/books?id=YOI1nB_zTyAC |date=2009 |publisher=Infobase |isbn=978-1-4381-0647-2 |pages=10–11}}</ref> Above: Namdhari singer and musicians.]]

The early Sikh sects were ]s and ] founded by Baba ] – the elder son of ], and ] – the elder son of ] respectively, in parallel to the official succession of the Sikh gurus. Later on ] sect, founded by ], grew in ] with the patronage of Aurangzeb.<ref name="FenechMcLeod2014p260" /> Many splintered Sikh communities formed during the ] era. Some of these sects were financially and administratively supported by the Mughal rulers in the hopes of gaining a more favorable and compliant citizenry.<ref name="Takhar2014p350">{{cite book |first1=Opinderjit Kaur |last1=Takhar |editor1-first=Pashaura |editor1-last=Singh |editor2-first=Louis E. |editor2-last=Fenech |title=The Oxford Handbook of Sikh Studies |url= https://books.google.com/books?id=8I0NAwAAQBAJ |date=2014|publisher=] |isbn=978-0-19-969930-8|pages=350–359}}</ref><ref name="FenechMcLeod2014p260">{{cite book |first1=Louis E. |last1=Fenech |first2=W. H. |last2=McLeod |title=Historical Dictionary of Sikhism|url= https://books.google.com/books?id=xajcAwAAQBAJ&pg=PA260|date=2014|publisher=] |location=Lanham, Maryland |isbn=978-1-4422-3601-1|pages=260–261}}</ref>

After the collapse of Mughal Empire, and particularly during the rule of Ranjit Singh, Udasi Sikhs protected Sikh shrines, preserved the Sikh scripture and rebuilt those that were desecrated or destroyed during the Muslim–Sikh wars. However, Udasi Sikhs kept idols and images inside these Sikh temples.<ref name="Oberoi1994p78" /><ref name="Fenech2014p375">{{cite book |first1=Pashaura |last1=Singh |first2=Louis E. |last2=Fenech |title=The Oxford Handbook of Sikh Studies|url= https://books.google.com/books?id=8I0NAwAAQBAJ |date=2014|publisher=] |isbn=978-0-19-969930-8|pages=375–377}}</ref> In the 19th century, ]s and ]s sects were formed in Sikhism, seeking to reform and return to what each believed was the pure form of Sikhism.<ref name="fenech273">{{cite book |first1=Louis E. |last1=Fenech |first2=W. H. |last2=McLeod |title=Historical Dictionary of Sikhism|url= https://books.google.com/books?id=xajcAwAAQBAJ&pg=PA273|date=2014|publisher=] |location=Lanham, Maryland |isbn=978-1-4422-3601-1|pages=151, 273}}</ref><ref name="SinghFenech2014p28" /><ref name="Mandair 2013 85–86"/>

All these sects differ from Khalsa orthodox Sikhs in their beliefs and practices, such as continuing to solemnize their weddings around fire and being strictly vegetarian.<ref name=britsikhssects/><ref name="HaarKalsi2009p10" /> Many accept the concept of living gurus such as Guru ]. The Nirankari sect, though unorthodox, was influential in shaping the views of Tat Khalsa and the contemporary-era Sikh beliefs and practices.<ref name=britsikhsects>, '']'' Online. Retrieved 7 August 2018.</ref><ref>{{cite book |page=141 |title=The Culture of India |first=Kathleen |last=Kuiper |publisher=Rosen}}</ref> Another significant Sikh sect of the 19th century was the ] movement in Punjab led by Baba Shiv Dyal.<ref name="HaarKalsi2009p9">{{cite book |first1=Kristen |last1=Haar |first2=Sewa Singh |last2=Kalsi |title=Sikhism |url= https://books.google.com/books?id=YOI1nB_zTyAC&pg=PA9 |date=2009 |publisher=Infobase |isbn=978-1-4381-0647-2 |pages=9–14}}</ref> Other contemporary era Sikhs sects include the ], formed in 1971, which exists outside India, particularly in North America and Europe.<ref name="HaarKalsi2009p9" /><ref name=verne560>{{cite book |first=Verne |last=Dusenbery |editor1-first=Pashaura |editor1-last=Singh |editor2-first=Louis E. |editor2-last=Fenech |title=The Oxford Handbook of Sikh Studies |url= https://books.google.com/books?id=8I0NAwAAQBAJ |date=2014 |publisher=] |isbn=978-0-19-969930-8 |pages=560–570}}</ref><ref>{{cite journal |last=Mooney |first=Nicola |title=Reading Weber Among the Sikhs: Asceticism and Capitalism in the 3HO/Sikh Dharma |journal=Sikh Formations |volume=8 |issue=3 |year=2012 |issn=1744-8727 |doi=10.1080/17448727.2012.745305 |pages=417–436 |s2cid=145775040}}</ref>

===Sikh castes===
] in ]]]
According to Surinder Jodhka, the state of Punjab with a Sikh majority has the "largest proportion of ] population in India". Although decried by Sikhism, Sikhs have practiced a caste system. The system, along with ], has been more common in rural parts of Punjab. The landowning dominant Sikh castes, states Jodhka, "have not shed all their prejudices against the lower castes or ]; while dalits would be allowed entry into the village gurdwaras they would not be permitted to cook or serve langar." The Sikh dalits of Punjab have tried to build their own gurdwara, other local level institutions and sought better material circumstances and dignity. According to Jodhka, due to economic mobility in contemporary Punjab, castes no longer mean an inherited occupation, nor are work relations tied to a single location.<ref>{{cite journal |last1=Jodhka|first1=Surinder S|title=Caste and Untouchability in Rural Punjab |journal=Economic and Political Weekly|date=11–17 May 2002|volume=37|issue=19|pages=1813–1823|jstor=4412102}}</ref>
In 1953, the government of India acceded to the demands of the Sikh leader, ], to include Sikh Dalit castes in the list of scheduled castes.<ref name="Harish K. Puri 2004">{{cite book |title=Dalits in Regional Context |first=Harish K. |last=Puri |isbn=978-81-7033-871-0|date=2004|publisher=Rawat Publications }}</ref> In the ], 20 of the 140 seats are reserved for low-caste Sikhs.<ref name="Harish K. Puri 2004" />

Over 60% of Sikhs belong to the ] caste,<ref>{{Cite book |last1=Rawat |first1=Ramnarayan S. |url=https://books.google.com/books?id=alrgCwAAQBAJ&dq=Dalit+Studies&pg=PA9 |title=Dalit Studies |last2=Satyanarayana |first2=K. |date=2016-04-07 |publisher=Duke University Press |isbn=978-0-8223-7431-2 |page=251 |language=en |type= |ol=27435967M |quote=They feared that the formation of a Sikh-majority province would further consolidate the power of the already dominant landowning Jat Sikhs, which would make their position in the rural society of Punjab even more vulnerable. After the 1966 reorganization of Punjab, the Jat Sikhs constituted nearly 60 percent of the population and the Hindus around 38 percent. |url-access=registration |ol-access=free}}</ref><ref>{{Cite journal |last=Ram |first=Ronki |date=2004 |title=Untouchability in India with a Difference: Ad Dharm, Dalit Assertion, and Caste Conflicts in Punjab |url=https://www.jstor.org/stable/10.1525/as.2004.44.6.895 |journal=Asian Survey |volume=44 |issue=6 |pages=897 |doi=10.1525/as.2004.44.6.895 |jstor=10.1525/as.2004.44.6.895 |issn=0004-4687 |quote=Tradiyionally the majority of their followers have come from the Jat-Sikhs. According to an 1881 census, 66% of Sikhs were Jats, followed by Ramgarhia (carpenter) Sikhs (6.5%), and Chamar (cobbler and weaver) Sikhs (5.6%). The Khatris' share was only 2.2%.' Although Sikhs are prominently identified by a set of diacritical features, which they are supposed to follow according to the Rahatnama (the Sikh code of conduct), the Jat-Sikhs do not always observe them strictly.}}</ref> which is an agrarian caste. Despite being very small in numbers, the mercantile ] and ] castes wield considerable influence within the Sikh community. Other common Sikh castes include ]s, ]s (artisans), ], ] (formerly brewers), ]s,<ref>{{Cite web |last=Refugees |first=United Nations High Commissioner for |title=Refworld {{!}} India: Rajput Sikh religion |url=https://www.refworld.org/docid/3df4be4214.html |access-date=4 April 2023 |website=Refworld |language=en}}</ref> ] (Rai), ]s (rural caste), ]s, ]s and the two Dalit castes, known in Sikh terminology as the ]s (the Chuhras) and the ]s (the Chamars).<ref>{{cite encyclopedia |title=Sikhism (religion)|url= http://www.britannica.com/EBchecked/topic/543916/Sikhism/253170/The-rejection-of-caste |encyclopedia=] Online |access-date=25 November 2014}}</ref> The ] roughly constitute the majority of total population and solitarily remain the '''dominant''' aspect of <u>Sikh integral affairs</u> around the world{{Additional source needed|date=November 2024}}

===Sikh diaspora===
{{Further|Sikhism in India|Sikh diaspora|Sikhism by country}}
] in ]]]
Sikhism is ],<ref>{{cite news |last1=Almasy |first1=Steve |date=August 5, 2012 |title=Who are Sikhs and what do they believe? |publisher=CNN |url=https://www.cnn.com/2012/08/05/us/religion-what-is-a-sikh/index.html |access-date=21 September 2023}}</ref><ref>{{cite web |last=Whitmer |first=Governor Gretchen |date=1 April 2022 |title=April 2022: Sikh Awareness and Appreciation Month |url=https://www.michigan.gov/whitmer/news/proclamations/2022/04/01/april-2022-sikh-awareness-and-appreciation-month |access-date=12 July 2022 |website=michigan.gov}}</ref><ref>{{cite web |last=Hautzinger |first=Daniel |date=5 May 2021 |title=A Brief Introduction to Sikhism |url=https://interactive.wttw.com/playlist/2021/05/05/sikhism-chicago |access-date=12 July 2022 |publisher=WTTW}}</ref><ref>{{cite web |last=Simko-Bednarski |first=Evan |date=9 July 2020 |title=US Sikhs tirelessly travel their communities to feed hungry Americans |url=https://www.cnn.com/travel/article/sikh-pandemic-food-support/index.html |access-date=12 July 2022 |website=CNN Digital}}</ref> and one of the youngest.<ref name="Partridge2013">{{cite book |first=Christopher |last=Partridge |title=Introduction to World Religions|url= https://books.google.com/books?id=Z3AjAwAAQBAJ&pg=PA429|date=1 November 2013|publisher=Fortress Press |isbn=978-0-8006-9970-3|pages=429–}}</ref><ref name="McDowellBrown2009">{{cite book |first1=Michael |last1=McDowell |first2=Nathan Robert |last2=Brown |title=World Religions at Your Fingertips |url= https://books.google.com/books?id=K0_dHrRY3gIC&pg=PA232 |date=2009 |publisher=Alpha Books |isbn=978-1-59257-846-7 |page=232}}</ref><ref name="Teece2005">{{cite book |first=Geoff |last=Teece |title=Sikhism |url= https://books.google.com/books?id=kJO1WIABhPQC&pg=PA4|date=2005 |publisher=Black Rabbit Books |isbn=978-1-58340-469-0 |pages=4–}}</ref> Worldwide, there are 30&nbsp;million Sikhs,<ref name="Britannica">McLeod, William Hewat. 2019 . {{cite encyclopedia |title=Sikhism |encyclopedia=] Online |url=https://www.britannica.com/topic/Sikhism |access-date=7 August 2018}}</ref><ref>{{cite news |date=12 November 2019 |title=Sikhs in Wolverhampton celebrate 550 years of Guru Nanak |work=BBC News |url=https://www.bbc.com/news/uk-england-birmingham-50374567}}</ref> which makes up 0.4% of the world's population. Approximately 75% of Sikhs live in ], where they constitute 57.7% of the state's population. Large communities of Sikhs migrate to the neighboring states such as Indian State of Haryana which is home to the second largest Sikh population in India with 1.1&nbsp;million Sikhs as per 2001 census, and large immigrant communities of Sikhs can be found across India. However, Sikhs only comprise about 1.7% of the Indian population.<ref name="Singh Kalsi 2007 12">{{cite book |title=Sikhism |last=Singh Kalsi |first=Sewa |date=2007 |publisher=Bravo Ltd |location=London |isbn=978-1-85733-436-4 |page=12}}</ref>

Most Sikhs outside India live in the ], with 771,790 in ] (2.1% Sikh),<ref name="canadareligion2021"/><ref>{{Cite web |last=Government of Canada |first=Statistics Canada |date=26 October 2022 |title=The Daily — The Canadian census: A rich portrait of the country's religious and ethnocultural diversity |url=https://www150.statcan.gc.ca/n1/daily-quotidien/221026/dq221026b-eng.htm |access-date=26 October 2022 |website=www150.statcan.gc.ca}}</ref> 524,140 in the ] (0.9% Sikh),<ref>{{Cite web |title=Religion, England and Wales – Office for National Statistics |url=https://www.ons.gov.uk/peoplepopulationandcommunity/culturalidentity/religion/bulletins/religionenglandandwales/census2021 |access-date=29 November 2022 |website=ons.gov.uk}}</ref> 280,000 in the ] (0.1% Sikh),{{refn|While the ] does not ask about religion,<ref>{{cite web|title=
Does the Census Bureau have data for religion?
|url=https://ask.census.gov/prweb/PRServletCustom/app/ECORRAsk2_/YACFBFye-rFIz_FoGtyvDRUGg1Uzu5Mn*/!STANDARD?pzuiactionzzz=CXtpbn0rTEpMcGRYOG1vS0tqTFAwaENUZWpvM1NNWEMzZ3p5aFpnWUxzVmw0TjJndno5ZkJPc24xNWYvcCtNbVVjWk5Z*|publisher=]|access-date=18 March 2023}}</ref> 70,697 Americans (or {{Percentage|70,697|331,449,281|2}} of the total population) declared Sikh as their ethnicity in the ].<ref>{{cite web|title=
Asian Indian Was The Largest Asian Alone Population Group in 2020|url=https://www.census.gov/library/stories/2023/09/2020-census-dhc-a-asian-population.html|publisher=]|access-date=23 September 2023}}</ref> In the ], 194,640 Canadians declared Sikh as their ethnicity while 771,790 Canadians declared Sikh as their religion, indicating that the Sikh American population may be around 280,329, or {{Percentage|280,329|331,449,281|2}} of the total population.<ref>{{cite web|title=
Census Profile, 2021 Census of Population| date=9 February 2022 |url=https://www12.statcan.gc.ca/census-recensement/2021/dp-pd/prof/details/page.cfm?Lang=E&DGUIDList=2021A000011124&GENDERList=1,2,3&STATISTICList=1,4&HEADERList=0&SearchText=Canada|publisher=]|access-date=23 September 2023}}</ref> The ] estimated the adult Sikh American population at 78,000 in 2008.<ref>{{cite web|title=Statistical Abstract of the United States: 2012 - Section 1: Population - Table 75: Self-Described Religious Identification of Adult Population: 1990, 2001, and 2008 (page 61)|url=https://www2.census.gov/library/publications/2011/compendia/statab/131ed/2012-statab.pdf|publisher=]|access-date=14 April 2023}}</ref> The ] estimated the Sikh American adult population to be 140,000 and the total population at 200,000 in 2012 while the World Religion Database at Boston University estimated the American Sikh population to be at 280,000 in 2012.<ref>{{cite web|title=Statistical Abstract of the United States: 2012 - Section 1: Population - Table 75: Self-Described Religious Identification of Adult Population: 1990, 2001, and 2008 (page 61)|url=https://www2.census.gov/library/publications/2011/compendia/statab/131ed/2012-statab.pdf|publisher=]|access-date=14 April 2023}}</ref><ref name="How Many U.S. Sikhs">{{cite web|title=How Many U.S. Sikhs?|date=6 August 2012 |url=https://www.pewresearch.org/2012/08/06/ask-the-expert-how-many-us-sikhs/|publisher=]|access-date=18 March 2023}}</ref> Sikh organizations like the ] and ] estimate the Sikh American population to be as high as 1,000,000, but do not provide any sources for these figures;<ref>{{cite web|title=About Sikhs|url=https://www.sikhcoalition.org/about-sikhs/|publisher=]|access-date=14 April 2023}}</ref><ref>{{cite web|title=H. RES. 275 - 118th Congress (2023-2024)| date=10 April 2023 |url=https://www.congress.gov/bill/118th-congress/house-resolution/275/text?s=1&r=1/|publisher=]|access-date=14 April 2023}}</ref><ref name="How Many U.S. Sikhs"/> 500,000 nevertheless remains the most cited Sikh American population size in news media.<ref>{{cite web|title=Sikhism Reporter's Guide|url=https://www.sikhcoalition.org/resources/sikhism-reporters-guide/|publisher=]|access-date=23 July 2023}}</ref>{{refn|<ref>{{cite web|title=The Sikh Community Today |url=https://pluralism.org/the-sikh-community-today|publisher=]|access-date=28 March 2023|quote="Today there are well over 500,000 Sikhs in the United States."}}</ref><ref>{{cite web|title=American Sikhs are targets of bigotry, often due to cultural ignorance |date=10 August 2022 |url=https://religionnews.com/2022/08/10/american-sikhs-are-targets-of-bigotry-often-due-to-cultural-ignorance/|publisher=]|access-date=28 March 2023|quote="Scholars and government officials estimate the Sikh American population to number around 500,000."}}</ref><ref>{{cite web|title=Sikhs in America:A History of Hate |url=https://www.propublica.org/article/sikhs-in-america-hate-crime-victims-and-bias|publisher=]|access-date=28 March 2023|quote="There are an estimated 500,000 Sikhs living in the U.S., many in New York and California."
}}</ref><ref>{{cite web|title=April 2022: Sikh Awareness and Appreciation Month |url=https://www.michigan.gov/whitmer/news/proclamations/2022/04/01/april-2022-sikh-awareness-and-appreciation-month|publisher=State of Michigan Office of the Governor|access-date=28 March 2023|quote="Sikhism is the fifth largest religion in the world, and, today, there are more than 30 million Sikhs worldwide and an estimated 500,000 Sikh Americans;"}}</ref><ref>{{cite web|title=Want to know about Sikhism?|date=23 May 2022 |url=https://www.wuwm.com/2022-05-23/want-to-know-about-sikhism-head-to-new-book-collection-in-oak-creek|publisher=]|access-date=28 March 2023|quote="There are more than 500,000 Sikhs in the United States."}}</ref><ref>{{cite web|title=A Brief Introduction to Sikhism|date=5 May 2021 |url=https://interactive.wttw.com/playlist/2021/05/05/sikhism-chicago|publisher=]|access-date=28 March 2023|quote="Despite its relatively recent arrival in Chicago, Sikhism is the world’s fifth-largest religion, with 25 to 30 million adherents around the globe and an estimated 500,000 in America today."}}</ref>}} With 1% of ] being Sikh, and 90.7% of Sikh Americans being Asian American, the American Sikh population can be estimated around 280,000 in 2021.<ref>{{cite web|title=Asian Americans: A Mosaic of Faiths|date=19 July 2012 |url=https://www.pewresearch.org/religion/2012/07/19/asian-americans-a-mosaic-of-faiths-overview/|publisher=]|access-date=14 April 2023}}</ref><ref>{{cite web|title=2020 National Sikh American Survey: Key Findings|date=23 October 2020 |url=https://issuu.com/saldefmedia/docs/2020_national_sikh_american_survey|publisher=]|access-date=14 April 2023}}</ref><ref>{{cite web|title=DP05ACS DEMOGRAPHIC AND HOUSING ESTIMATES|url=https://data.census.gov/table?tid=ACSDP1Y2021.DP05|publisher=]|access-date=14 April 2023}}</ref>}} 210,400 in ] (0.8% Sikh),<ref>{{cite web |author=Glenn |url=http://blog.id.com.au/2012/australian-census-2011/2011-australian-census-fastest-growing-religions/ |title=2011 Australian Census – Fastest Growing Religions |publisher=Blog.id.com.au |date=6 September 2012 |access-date=2 September 2022 |archive-date=19 April 2013 |archive-url=https://web.archive.org/web/20130419034240/http://blog.id.com.au/2012/australian-census-2011/2011-australian-census-fastest-growing-religions/ |url-status=dead }}</ref><ref>{{cite web
| url = https://www.abs.gov.au/ausstats/abs@.nsf/Lookup/by%20Subject/2071.0~2016~Main%20Features~Religion%20Article~80
| title = 2071.0 – Census of Population and Housing: Reflecting Australia – Stories from the Census, 2016
| publisher = Australian Bureau of Statistics
| date = 28 June 2017
| access-date = 14 August 2021
}}</ref> and 40,908 in ] (0.9% Sikh).<ref name="New Zealand Sikh population">{{cite web | url=https://www.stats.govt.nz/news/losing-our-religion |title = Losing our religion &#124; Stats NZ}}</ref>{{When|date=May 2023}} While these communities are over 125 years old, most Sikhs in the West are first, second, or third-generation immigrants. {{As of|2021|alt=As of}} the ], more than half of Canada's Sikhs can be found in one of four cities: ] (163,260),<ref name="bramptoncity2021">{{Cite web |last=Government of Canada |first=Statistics Canada |date=26 October 2022
|title= Census Profile, 2021 Census of Population Profile table Brampton, City (CY) Ontario Total – Religion for the population in private households – 25% sample data |url=https://www12.statcan.gc.ca/census-recensement/2021/dp-pd/prof/details/page.cfm?LANG=E&GENDERlist=1,2,3&STATISTIClist=1,4&DGUIDlist=2021A00053521010&HEADERlist=32&SearchText=brampton |access-date=31 October 2022 |website=www12.statcan.gc.ca}}</ref> ] (154,415),<ref name="surreycity2021">{{Cite web |last=Government of Canada |first=Statistics Canada |date=26 October 2022
|title= Census Profile, 2021 Census of Population Profile table Surrey, City (CY) British Columbia Total – Religion for the population in private households – 25% sample data |url=https://www12.statcan.gc.ca/census-recensement/2021/dp-pd/prof/details/page.cfm?LANG=E&GENDERlist=1,2,3&STATISTIClist=1,4&DGUIDlist=2021A00055915004&HEADERlist=32&SearchText=surrey |access-date=31 October 2022 |website=www12.statcan.gc.ca}}</ref> ] (49,465),<ref name="calgarycity2021">{{Cite web |last=Government of Canada |first=Statistics Canada |date=26 October 2022
|title= Census Profile, 2021 Census of Population Profile table Calgary, City (CY) Alberta Total – Religion for the population in private households – 25% sample data |url=https://www12.statcan.gc.ca/census-recensement/2021/dp-pd/prof/details/page.cfm?LANG=E&GENDERlist=1,2,3&STATISTIClist=1,4&DGUIDlist=2021A00054806016&HEADERlist=32&SearchText=calgary |access-date=31 October 2022 |website=www12.statcan.gc.ca}}</ref> and ] (38,395).<ref name="abbotsfordcity2021">{{Cite web |last=Government of Canada |first=Statistics Canada |date=26 October 2022
|title= Census Profile, 2021 Census of Population Profile table Abbotsford, City (CY) British Columbia Total – Religion for the population in private households – 25% sample data |url=https://www12.statcan.gc.ca/census-recensement/2021/dp-pd/prof/details/page.cfm?LANG=E&GENDERlist=1,2,3&STATISTIClist=1,4&DGUIDlist=2021A00055909052&HEADERlist=32&SearchText=abbotsford |access-date=31 October 2022 |website=www12.statcan.gc.ca}}</ref> Brampton, Surrey, and Abbotsford are 25.1% Sikh, 27.4% Sikh, and 25.5% Sikh, respectively. ], newspapers, radio stations, and markets cater to these large, multi-generational Sikh Canadian groups. Sikh festivals such as Vaisakhi and ] are celebrated in those Canadian cities by the largest groups of followers in the world outside the Punjab.{{Citation needed|date=May 2023}}

Sikhs also migrated to East Africa, the Middle East, and Southeast Asia. These communities developed as Sikhs migrated out of Punjab to fill in gaps in imperial labour markets.<ref>{{cite book |last=Ballantyne|first=Tony|date=2006|title=Between Colonialism and Diaspora: Sikh Cultural Formations in an Imperial World|publisher=Duke University Press |isbn=978-0-8223-3824-6|pages=69–74}}</ref> Smaller populations of Sikhs are found within many countries in Western Europe, especially Italy, as well as other nations such as Malaysia, Thailand, Philippines, Singapore, Hong Kong, Fiji, Nepal, China, Afghanistan, and Iran.{{Citation needed|date=May 2023}}

==Prohibitions in Sikhism==
{{further|Prohibitions in Sikhism|Diet in Sikhism}}
These prohibitions are strictly followed by initiated ] Sikhs who have undergone baptism. While the Sikh gurus did not enforce religion and did not believe in forcing people to follow any particular religion in general, the Sikh community does encourage all people to become better individuals by following the guru's way (''Gurmat''), as opposed to living life without the guru's code of disciple (''Manmat''):{{Citation needed|date=May 2023}}

Four major transgressions:<ref>Sikh Rehat Maryada: ; </ref>
* ] removal – Hair ], trimming, removing, ], ], ], ], or any other alteration from any body part is strictly forbidden.<ref>Sikh Rehat Maryada: ; </ref>
* Eating ] meat.<ref></ref> This is the absolute minimum required by all ]. Many Sikhs refrain from eating ] food, and believe all should follow this diet. This is due to various social, cultural, political, and familial aspects. As such, there has always been major disagreement among Sikhs over the issue of eating ] food. Sikhs following the rahit (code of conduct) of the ] and ] also subscribe to this view. The ] have traditionally eaten meat and are famous for performing ].<ref>{{cite web |quote=A Nihang carries out 'Chatka' on a 'Chatanga' (a specially selected goat for sacrifice) |title=The Multifarious Faces of Sikhism throughout Sikh History |url=http://www.sarbloh.info/htmls/article_samparda_kartar17.html |website=sarbloh.info |access-date=18 August 2010 |archive-date=18 July 2011 |archive-url=https://web.archive.org/web/20110718132057/http://www.sarbloh.info/htmls/article_samparda_kartar17.html |url-status=live }}</ref><ref name="Mahaprashad">''"The most special occasion of the Chhauni is the festival of Diwali which is celebrated for ten days. This is the only Sikh shrine at Amritsar where Maha Prasad (meat) is served on special occasions in Langar"'', The Sikh review, Volume 35, Issue 409 – Volume 36, Issue 420, Sikh Cultural Centre., 1988</ref><ref name="Sikh Goat Sacrifice">''"The tradition traces back to the time of Sri Guru Hargobind Sahib Ji who started the tradition of hunting for Sikhs ... The tradition of ritually sacrificing goats and consuming Mahaparshad remains alive not only with the Nihang Singh Dals, but also at Sachkhand Sri Hazoor Sahib and Sachkhand Sri Patna Sahib (two of the Sikhs holiest shrines)."'' {{Webarchive|url=https://web.archive.org/web/20100523054532/http://www.nihangsingh.org/website/trad-jhatka.html |date=23 May 2010 }}</ref><ref name="Sikh Goat Sacrifice2">''"Another noteworthy practice performed here is that a goat is sacrificed on Dussehra night every year. This ceremony was performed on Diwali day this year (Oct 28, 2008). The fresh blood of the sacrificed goat is used for tilak on the Guru's weapons."'', SIGNIFICANT DEVELOPMENTS OF THE SIKH COMMUNITY, Dr Madanjit Kaur, Institute of Sikh Studies {{Webarchive|url=https://web.archive.org/web/20100612142006/http://sikhinstitute.org/apr_2009/10-madakaur.html |date=12 June 2010 }}</ref> Thus, there is a wide range of views that exist on the issue of a proper "Sikh diet" in the ]. Nonetheless, all Sikhs agree with the minimum consensus that meat slaughtered via the Muslim (]) or Jewish (]) methods is strictly against Sikh dogma and principles.<ref>"Sikhism, A Complete Introduction" by H.S. Singha & Satwant Kaur Hemkunt, Hemkunt Press, New Delhi, 1994, {{ISBN|81-7010-245-6}}</ref><ref>"Sikh Identity: An Exploration of Groups Among Sikhs" by Opinderjit Kaur Takhar, pg. 51, Ashgate Publishing, Ltd, 2005, {{ISBN|0-7546-5202-5}}</ref> The ] represents the final authority on controversial issues concerning the Sikh ] (community or collective). The ] (edict or clarification), issued by ] ] ] dated 15 February 1980, states that eating meat does not go against the code of conduct of the Sikhs. ] Sikhs can eat meat as long as it is ] meat.<ref name="Singh 2001 89">{{cite book|last=Singh|first=Dharam|title=Perspectives on Sikhism: Papers Presented at the International Seminar on Sikhism: a Religion for the Third Millennium Held at Punjabi University, Patiala on 27–29 March 2000|year=2001|publisher=Publication Bureau, Punjabi University|isbn=9788173807367|page=89}}</ref>
* ]: Cohabiting with a person other than one's spouse (sexual relations with anyone who you are not married to).<ref>{{cite book |last=Jakobsh |first=Doris R. |title=Relocating Gender in Sikh History: Transformation, Meaning and Identity |location=New Delhi |publisher=] |date=2003 |pages=39–40}}</ref><ref>{{Cite book |last=McLeod |first=W. H. |url=https://books.google.com/books?id=vgixwfeCyDAC&pg=PA119 |title=The A to Z of Sikhism |date=24 July 2009 |publisher=Scarecrow Press |isbn=978-0-8108-6344-6 |pages=119 |language=en |author-link=W. H. McLeod}}</ref><ref>{{Cite book |last1=Fenech |first1=Louis E. |url=https://books.google.com/books?id=xajcAwAAQBAJ&pg=PA214 |title=Historical Dictionary of Sikhism |last2=McLeod |first2=W. H. |date=11 June 2014 |publisher=Rowman & Littlefield |isbn=978-1-4422-3601-1 |pages=214 |language=en}}</ref><ref>{{Cite book |last=Grewal |first=J. S. |url=https://books.google.com/books?id=YDLNDwAAQBAJ&pg=PT95 |title=Guru Gobind Singh (1666–1708): Master of the White Hawk |date=25 July 2019 |publisher=Oxford University Press |isbn=978-0-19-099038-1 |pages=95 |language=en}}</ref><ref>{{Cite book |last=Beckerlegge |first=Gwilym |url=https://books.google.com/books?id=pgmNpPoYabwC&pg=PA456 |title=World Religions Reader |date=2001 |publisher=Routledge |isbn=978-0-415-24748-1 |pages=456 |language=en}}</ref>{{Excessive citations inline|reason=Not an ] claim, no need to ]|date=May 2023}}
* ] – Consumption of ] and ] (], ], ], ]s, ], etc.) is not allowed.<ref>Sikh Rehat Maryada: </ref><ref>Sikh Rehat Maryada: </ref>{{sfn|Macauliffe|1909|p=]}} ], but ritually consumed in edible form by some Sikhs.<ref name="SinghFenech2014">{{cite book |first1=Pashaura |last1=Singh |first2=Louis E. |last2=Fenech |title=The Oxford Handbook of Sikh Studies |url= https://books.google.com/books?id=8I0NAwAAQBAJ&pg=PA378 |date=March 2014 |publisher=] |isbn=978-0-19-969930-8|pages=378–}}</ref><ref name="SinghHawley2012">{{cite book |first1=Pashaura |last1=Singh |first2=Michael |last2=Hawley |title=Re-imagining South Asian Religions: Essays in Honour of Professors Harold G. Coward and Ronald W. Neufeldt |url= https://books.google.com/books?id=4SLhLakpsNsC&pg=PA34 |date=7 December 2012 |publisher=Brill Academic |isbn=978-90-04-24236-4|pages=34–}}</ref> Some Sikh groups, like the ], are even opposed to drinking ] in ]. Indian tea is almost always served in Sikh ] around the world. Some ] groups consume ] shaheedi degh ({{lang|pa|ਭੰਗ}}), purportedly to help in ].<ref>{{cite book
| last = Richard Beck
| first = David Worden
| title = Gcse Religious Studies for Aqa
| year = 2002
|page= 64
| publisher = Heinemann
| isbn = 0-435-30692-8}}</ref><ref>,</ref><ref>{{cite web|url=http://www.telegraphindia.com/1040103/asp/opinion/story_2735311.asp |archive-url=https://web.archive.org/web/20040112104613/http://www.telegraphindia.com/1040103/asp/opinion/story_2735311.asp |url-status=dead |archive-date=12 January 2004 |title=Mad About Words |work=The Telegraph (India) |date=3 January 2004 |access-date=4 January 2014}}</ref> ''Sūkha parshaad'' ({{lang|pa|ਸੁੱਖਾ ਪ੍ਰਰਸਾਦ}}), "Dry-sweet", is the term Akali Nihangs use to refer to it. It was traditionally crushed and consumed as a liquid, especially during festivals like ]. It is never smoked, as this practice is forbidden in Sikhism.<ref>{{cite web |url=http://philtar.ucsm.ac.uk/encyclopedia/sikhism/akalis.html |title=UCSM.ac.uk |publisher=Philtar.ucsm.ac.uk |access-date=4 January 2014 |url-status=dead |archive-url=https://web.archive.org/web/20101016012718/http://philtar.ucsm.ac.uk/encyclopedia/sikhism/akalis.html |archive-date=16 October 2010 }}</ref> In 2001, ], the leader of ], along with 20 chiefs of ] sects, refused to accept the ban on consumption of'' shaheedi degh'' by the apex Sikh clergy of ] – in order to preserve their traditional practices.<ref>. ]. 26 March 2001.</ref> According to a recent BBC article, "Traditionally they also drank shaheedi degh, an infusion of cannabis, to become closer with God".<ref>{{cite web|last=Hegarty |first=Stephanie |url=https://www.bbc.co.uk/news/magazine-15480741 |title=The only living master of a dying martial art |publisher=BBC |date=29 October 2011 |access-date=4 January 2014}}</ref> Baba Santa Singh was excommunicated and replaced with Baba Balbir Singh, who agreed to shun the consumption of ''bhang''.<ref>. ]. 10 March 2001.</ref>

Other mentioned practices to be avoided, as per the Sikh Rehat Maryada:
* Piercing of the nose or ears for wearing ornaments is forbidden for Sikh men and women.<ref>Sikh Rehat Maryada: </ref> However, this is a point of contention as it was common for Sikh men and women to wear during the ] period.<ref>{{Cite web |title=Today, the idea of religious Sikh men wearing earrings would be ridiculous – and in many puritan circles, the idea of any form of piercing for all Sikhs, including women and their jewelry, would be off-limits. Yet the historical record tells us a different story... |url=https://twitter.com/YungBhujang/status/1276634524340776961 |via=Twitter}}</ref>{{Primary source inline|date=September 2023}}
* Female infanticide: A Sikh should not kill their daughter; nor should they maintain any relationship with a killer of daughter.<ref>Sikh Rehat Maryada: </ref>
* A Sikh shall not ], form dubious associations or engage in ].<ref>Sikh Rehat Maryada: </ref>
* It is not proper for a Sikh woman to wear a ], or keep her face hidden.<ref>Sikh Rehat Maryada: </ref>
* Sikhs cannot wear any token of any other faith, nor participate in idol worship (Idolatry) according to the Guru Granth Sahib. Sikhs must not have their head bare or wear ]s. They also cannot wear any ]s piercing through any part of the body.<ref>Sikh Rehat Maryada: ; </ref>
* Hereditary priest – Sikhism does not have priests, as they were abolished by Guru Gobind Singh.<ref name=autogenerated2>{{cite web |url= http://www.sikhs.org/summary.htm |title=Sikhism Religion of the Sikh People |publisher=sikhs.org}}</ref> The only position he left was a ] to look after the Guru Granth Sahib; any Sikh is free to become Granthi or read from the Guru Granth Sahib.<ref name=autogenerated2 />

==See also==
<!-- Please add related topics to the Outline of Sikhism and Index of Sikhism-related articles -->
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==Notes==
{{reflist|group=lower-roman}}
{{reflist|group=nb}}


==References== ==References==
{{reflist|group=general references}}
{{col-begin}}
{{col-2}} {{reflist}}
<div class="references-small">
* {{Harvard reference
| Surname1 = Duggal
| Given1 = Kartar Singh
| Year = 1988
| Title = Philosophy and Faith of Sikhism
| Publisher= Himalayan Institute Press
| ISBN = 0-893-89109-6
}}
* {{Harvard reference
| Surname1 = Mahmood
| Given1 = Cynthia
| Year = 2002
| Title = A Sea of Orange
| Publisher= Xlibris, USA
| ISBN = 1-401-02856-X
}}
* {{Harvard reference
| Surname1 = Mann
| Given1 = Gurinder Singh
| Year = 2001
| Title = The Making of Sikh Scripture,
| Publisher= Oxford University Press, USA
| ISBN = 0-195-13024-3
}}
* {{Harvard reference
| Surname1 = Parrinder
| Given1 = Geoffrey
| Year = 1971
| Title = World Religions: From Ancient History to the Present
| Publisher= Hamlyn Publishing Group, USA
| ISBN = 0-87196-129-6
}}
* {{Harvard reference
| Surname1 = Rama
| Given1 = Swami
| Year = 1986
| Title = Celestial Song/Gobind Geet: The Dramatic Dialogue Between Guru Gobind Singh and Banda Singh Bahadur
| Publisher= Himalayan institute Press
| ISBN = 0-893-89103-7
}}
* {{Harvard reference
| Surname1 = Shackl, Christopher
| Given1 = A.P. Singh
| Year = 2005
| Title = Teachings of the Sikh Gurus: Selections from the Sikh Scriptures
| Publisher= Routledge (UK)
| ISBN = 0-415-26604-1
}}
* {{Harvard reference
| Surname1 = Singh
| Given1 = Khushwant
| Year = 2006
| Title = The Illustrated History of the Sikhs
| Publisher= Oxford University Press, India
| ISBN = 0-195-67747-1
}}
</div>
{{col-end}}


==Further reading==
== External links ==
{{refbegin|30em}}
* {{cite book|title=Brill's Encyclopedia of Sikhism|publisher=Brill Academic|first=Indu|last=Banga|display-editors=etal|editor-first=Knut A.|editor-last=Jacobsen|date=2017|isbn=978-90-04-29745-6}}
* Dilgeer, Harjinder Singh (1997), ''The Sikh Reference Book''; Sikh University Press / Singh Brothers Amritsar, 1997.
* Dilgeer, Harjinder Singh (2005), ''Dictionary of Sikh Philosophy''; Sikh University Press / Singh Brothers Amritsar, 2005.
* Dilgeer, Harjinder Singh (2008), ''Sikh Twareekh''; Sikh University Press / Singh Brothers Amritsar, 2008.
* Dilgeer, Harjinder Singh (2012), ''Sikh History'' (in 10 volumes); Sikh University Press / Singh Brothers Amritsar, 2010–2012.
* {{cite book|last=Duggal|first=Kartar Singh|date=1988|title=Philosophy and Faith of Sikhism|publisher=Himalayan Institute Press|isbn=978-0-89389-109-1}}
* Kaur, Surjit; ''Amongst the Sikhs: Reaching for the Stars''; New Delhi: Roli Books, 2003, {{ISBN|81-7436-267-3}}
* Khalsa, Guru Fatha Singh; ''Five Paragons of Peace: Magic and Magnificence in the Guru's Way'', Toronto: Monkey Minds Press, 2010, {{ISBN|0-9682658-2-0}},
* Khalsa, Shanti Kaur; ''The History of Sikh Dharma of the Western Hemisphere''; Espanola, New Mexico, US: Sikh Dharma; 1995 {{ISBN|0-9639847-4-8}}
* {{cite book |last1=Singh |first1=Khushwant |title=A History of the Sikhs: Volume 1: 1469-1839 |date=2004 |publisher=] |isbn=978-0-19-567308-1 |edition=2nd|author-link=Khushwant Singh}}
* {{cite book |last1=Singh |first1=Khushwant |title=A History of the Sikhs: Volume 2: 1839-2004 |date=2004 |publisher=Oxford University Press |isbn=978-0-19-567309-8 |edition=2nd}}
* {{cite book|last=Singh|first=Khushwant|date=2006|title=The Illustrated History of the Sikhs|publisher=Oxford University Press|isbn=978-0-19-567747-8}}
* {{cite book|last=Singh|first=Patwant|date=1999|title=The Sikhs|publisher=Random House|isbn=978-0-385-50206-1|author-link=Patwant Singh}}
* Takhar, Opinderjit Kaur, ''Sikh Identity: An Exploration of Groups Among Sikhs''. Burlington, Vermont: Ashgate; 2005 {{ISBN|0-7546-5202-5}}
{{refend}}


==External links==
{{featured article}}
{{Sister project links|d=Q9316|n=no|c=Category:Sikhism|s=Portal:Sikhism|v=no}}
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* - General resource site introducing the main concepts of Sikhism.
* - Sikhism resource site.
* - Guru Granth Sahib search engine with additional scriptural resources.
* - Collaborative Sikh encyclopedia.
* - Popular Sikh community website.


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Latest revision as of 06:57, 23 December 2024

Religion originating in Punjab, India This article is about the religion. For its adherents, see Sikhs. For the Indian state, see Sikkim.

Sikhism
ਸਿੱਖੀ
Golden Temple in Amritsar, Punjab, India. The holiest site of Sikhism.
ClassificationIndian
Scripture
Theology
GovernancePanj Takht
RegionPredominant religion in Punjab, India (58%), and widespread worldwide as minorities (Sikh diaspora)
LanguagePunjabi
Sant Bhasha
Khalsa bole
HeadquartersAkal Takht, Amritsar, Punjab, India
FounderGuru Nanak
Origin15th–16th century CE
Punjab region, Indian subcontinent
SeparationsRavidassia
Number of followers25–30 million (referred to individually as "Sikhs" or collectively as the "Sikh Panth")
Part of a series on
Sikhism
Khanda
Sikh gurus
Selected revered saints
Philosophy
Practices
Scripture
Places and Takhts
General topics
Sikhism and other religions

Sikhism (/ˈsiːkɪzəm/ SEEK-iz-əm), also known as Sikhi (Punjabi: ਸਿੱਖੀ Sikkhī, [ˈsɪk.kʰiː] , from Punjabi: ਸਿੱਖ, romanized: Sikh, lit.'disciple'), is an Indian religion and philosophy that originated in the Punjab region of the Indian subcontinent around the end of the 15th century CE. It is one of the most recently founded major religions and among the largest in the world with about 25–30 million adherents (known as Sikhs).

Sikhism developed from the spiritual teachings of Guru Nanak (1469–1539), the faith's first guru, and the nine Sikh gurus who succeeded him. The tenth guru, Guru Gobind Singh (1666–1708), named the Guru Granth Sahib, which is the central religious scripture in Sikhism, as his successor. This brought the line of human gurus to a close. Sikhs regard the Guru Granth Sahib as the 11th and eternally living guru.

The core beliefs and practices of Sikhism, articulated in the Guru Granth Sahib and other Sikh scriptures, include faith and meditation in the name of the one creator (Ik Onkar), the divine unity and equality of all humankind, engaging in selfless service to others (sevā), striving for justice for the benefit and prosperity of all (sarbat da bhala), and honest conduct and livelihood. Following this standard, Sikhism rejects claims that any particular religious tradition has a monopoly on absolute truth. As a consequence, Sikhs do not actively proselytize, although voluntary converts are generally accepted. Sikhism emphasizes meditation and remembrance as a means to feel God's presence (simran), which can be expressed musically through kirtan or internally through naam japna (lit. 'meditation on God's name'). Baptised Sikhs are obliged to wear the five Ks, which are five articles of faith which physically distinguish Sikhs from non-Sikhs. Among these include the kesh (uncut hair). Most religious Sikh men thus do not cut their hair but rather wear a turban.

The definition of a Sikh, according to the Rehat Maryada, the Sikh code of conduct, is any human being who faithfully believes in the following:

  1. One Immortal Being,
  2. Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib,
  3. The Guru Granth Sahib,
  4. The utterances and teachings of the ten Gurus and,
  5. The baptism bequeathed by the tenth Guru, and who does not owe allegiance to any other religion, is a Sikh.
Prominent Sikh shrines:
  1. Golden Temple, Akaal Takht
  2. Kesgarh Sahib
  3. Damdama Sahib
  4. Patna Sahib
  5. Hazur Sahib
  6. Panja Sahib
  7. Nankana Sahib
  8. Dera Sahib
  9. Ber Sahib
  10. Kartarpur Sahib, Dera Baba Nanak
  11. Hemkund Sahib
  12. Sis Ganj Sahib
Tarn Taran Sahib – The World's Largest Sarovar (sacred pool)

The religion developed and evolved in times of religious persecution, gaining converts from both Hinduism and Islam. The Mughal emperors of India tortured and executed two of the Sikh gurus—Guru Arjan (1563–1605) and Guru Tegh Bahadur (1621–1675)—after they refused to convert to Islam. The persecution of the Sikhs triggered the founding of the Khalsa by Guru Gobind Singh in 1699 as an order to protect the freedom of conscience and religion, with members expressing the qualities of a sant-sipāhī ("saint-soldier").

Terminology

The majority of Sikh scriptures were originally written in the alphabet of Gurmukhī, a script standardised by Guru Angad out of Laṇḍā scripts historically used in present-day Pakistan and North India. Adherents of Sikhism are known as Sikhs, meaning "students" or "disciples" of the guru. The English word Sikhism derives from the Punjabi word for the religion Sikhi (Punjabi: ਸਿੱਖੀ Sikkhī, [ˈsɪk.kʰiː] , from Punjabi: ਸਿੱਖ, romanized: Sikh, lit.'disciple'), which connotes the "temporal path of learning" and is rooted in the verb sikhana (lit. 'to learn').

Some Sikhs oppose the exonym term Sikhism as they claim the word was coined by the British colonists rather than by Sikhs themselves, and they instead prefer the endonym Sikhi. They argue that an "-ism" connotes a fixed and immutable worldview which is not congruent with the internally fluid nature of the Sikh philosophy.

Philosophy and teachings

The basis of Sikhism lies in the teachings of Guru Nanak and his successors. Sikh ethics emphasize the congruence between spiritual development and everyday moral conduct. Its founder, Guru Nanak, summarized this perspective by saying, "Truth is the highest virtue, but higher still is truthful living." Sikhism lays emphasis on Ėk nūr te sab jag upjiā, 'From the one light, the entire universe welled up.' Guru Nanak also emphasized his teachings to his disciples by giving them real-life examples.

God

See also: Ik Onkar and Waheguru

Sikhism is a monotheistic and panentheistic religion. Sikhs believe that there exists only one God and that God is simultaneously within everything and is all-encompassing. The oneness of God is reflected by the phrase Ik Onkar. In Sikhism, the word for God is Waheguru (lit. 'wondrous teacher'). The Waheguru is considered to be Nirankar ("shapeless"), Akal ("timeless"), Karta Purakh ("the creator being"), Akaal Purkh ("beyond time and death") and Agam Agochar ("incomprehensible and invisible").

In a literal sense, God has no gender in Sikhism, but, metaphorically, God is presented as masculine and God's power as feminine. For example, Guru Gobind Singh refers to God as his father and God's creative power as his mother. Similarly, another example is that the Guru Granth Sahib, the primary Sikh scripture, says that all humans are soul-brides who long to unite with their husband Lord. In addition, the gurus also wrote in the Guru Granth Sahib that there are many worlds on which the transcendental God has created life.

The Sikh scripture begins with God as Ik Onkar (ੴ), the 'One Creator', understood in the Sikh tradition as monotheistic unity of God. Ik onkar (sometimes capitalized) is more loosely rendered 'the one supreme reality', 'the one creator', 'the all-pervading spirit', and other ways of expressing a diffused but unified and singular sense of God and creation.

The traditional Mul Mantar goes from ik onkar until Nanak hosee bhee sach. The opening line of the Guru Granth Sahib and each subsequent raga, mentions ik onkar:

ikk ōankār

ਸਤਿ

sat(i)

ਨਾਮੁ

nām(u)

ਕਰਤਾ

karatā

ਪੁਰਖੁ

purakh(u)

ਨਿਰਭਉ

nirabha'u

ਨਿਰਵੈਰੁ

niravair(u)

ਅਕਾਲ

akāl(a)

ਮੂਰਤਿ

mūrat(i)

ਅਜੂਨੀ

ajūnī

ਸੈਭੰ

saibhan

ਗੁਰ

gur(a)

ਪ੍ਰਸਾਦਿ॥

prasād(i)

{ੴ} ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ॥

{ikk ōankār} sat(i) nām(u) karatā purakh(u) nirabha'u niravair(u) akāl(a) mūrat(i) ajūnī saibhan gur(a) prasād(i)

"There is one supreme being, the eternal reality, the creator, without fear and devoid of enmity, immortal, never incarnated, self-existent, known by grace through the true guru."

— Guru Granth Sahib (17th c.), p. 1

Worldly Illusion

A sketch made in 1844 by Emily Eden of the "Akalees or Immortals". Digitized by the Panjab Digital Library.

Māyā, defined as a temporary illusion or "unreality", is one of the core deviations from the pursuit of God and salvation: where worldly attractions give only illusory temporary satisfaction and pain that distracts from the process of the devotion of God. However, Nanak emphasized māyā as not a reference to the unreality of the world, but of its values. In Sikhism, the influences of ego, anger, greed, attachment, and lust, known as the pānj chor ('Five Thieves'), are believed to be particularly distracting and hurtful. Sikhs believe the world is currently in a state of Kali Yuga ('age of darkness') because the world is led astray by the love of and attachment to māyā. The fate of people vulnerable to the five thieves is separation from God, and the situation may be remedied only after intensive and relentless devotion.

Timeless Truth

A Nihang Sikh at the Harmandir Sahib, also called the Golden Temple
The original Sikh Symbol, or flag called the Nishan Sahib

According to Guru Nanak, the supreme purpose of human life is to reconnect with Akal ('The Timeless One'). However, egotism is the biggest barrier in making this connection. Using the Guru's teaching remembrance of nām (the divine Name of the Lord) leads to the end of egotism. Guru Nanak designated the word Guru ('teacher') to mean the voice of "the spirit": the source of knowledge and the guide to salvation. As ik onkar is universally immanent, Guru is indistinguishable from Akal and are one and the same. One connects with Guru only with accumulation of selfless search of truth. Ultimately the seeker realises that it is the consciousness within the body which is the seeker/follower of the Word that is the true Guru. The human body is just a means to achieve the reunion with Truth. Once truth starts to shine in a person's heart, the essence of current and past holy books of all religions is understood by the person.

Liberation

Guru Nanak's teachings are founded not on a final destination of heaven or hell, but on a spiritual union with the Akal, which results in salvation or jivanmukti ('enlightenment/liberation within one's lifetime'), a concept also found in Hinduism. Guru Gobind Singh makes it clear that human birth is obtained with great fortune, and therefore one needs to be able to make the most of this life.

Sikhs accept reincarnation and karma concepts found in Buddhism, Hinduism, and Jainism, but do not necessarily infer a metaphysical soteriology such as a state of "heaven" or "nirvana." Nevertheless, in Sikhism, both karma and liberation are "modified by the concept of God's grace" (nadar, mehar, kirpa, karam, etc.). Guru Nanak states that "the body takes birth because of karma, but salvation is attained through grace." To get closer to God, Sikhs: avoid the evils of maya; keep the everlasting truth in mind; practice shabad kirtan (musical recitation of hymns); meditate on naam; and serve humanity. Sikhs believe that being in the company of the satsang (association with sat, 'true', people) or sadh sangat is one of the key ways to achieve liberation from the cycles of reincarnation. The Sikh community may be seen to correspond to A.D. Smith's definition of a politicized community, sharing common ancestry myths and historical memories of martyrdom and persecution under successive rulers.

Power and Devotion (Miri and Piri)

Main article: Miri Piri

Miri Piri is a doctrine that has been practiced in Sikh religion since the seventeenth century. The doctrine of the "Mir" (social and political aspects of life) and the "Pir" (guides to spiritual aspect of life) was revealed by the first guru of Sikhism, Guru Nanak, but propounded by the sixth guru of Sikhism, Guru Hargobind, on 12 June 1606. After the martyrdom of his father, Guru Hargobind was elevated to the Guruship and fulfilled the prophecy that was given by the primal figure of Sikh, Baba Buddha, that the guru will possess spiritual and temporal power. Guru Hargobind introduced the two swords of Miri and Piri symbolizing both worldly (social and political) and spiritual authority. The two kirpan of Miri and Piri are tied together with a khanda in center, so the combination of both is considered supreme. This means that all action informed or arising out of the spiritual heart completes one's purpose and meaning in the world of action: spirituality.

Guru Nanak, the first Sikh guru and the founder of Sikhism, was a Bhakti saint. He taught that the most important form of worship is Bhakti (devotion to Waheguru). Guru Arjan, in the Sukhmani Sahib, recommended the true religion as one of loving devotion to God. The Guru Granth Sahib includes suggestions on how a Sikh should perform constant Bhakti.

Some scholars call Sikhism a Bhakti sect of Indian traditions, adding that it emphasises "nirguni Bhakti", i.e. loving devotion to a divine without qualities or physical form. While Western scholarship generally places Sikhism as arising primarily within a Hindu Bhakti movement milieu while recognizing some Sufi Islamic influences, some Indian Sikh scholars disagree and state that Sikhism transcended the environment it emerged from. The basis of the latter analysis is that Bhakti traditions did not clearly disassociate from Vedic texts and their cosmologies and metaphysical worldview, while the Sikh tradition clearly did disassociate from the Vedic tradition.

Some Sikh sects outside the Punjab region of India, such as those found in Maharashtra and Bihar, practice aarti (the ceremonial use of lamps) during Bhakti observances in a Sikh gurdwara. However, most Sikh gurdwaras forbid aarti during their Bhakti practices.

While emphasizing Bhakti, the Sikh gurus also taught that the spiritual life and secular householder life are intertwined, and not separate. This logically follows from the panentheistic nature of Sikh philosophy. In Sikh worldview, the everyday world is part of the Infinite Reality, increased spiritual awareness leads to increased and vibrant participation in the everyday world. Guru Nanak described living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" as being higher than the metaphysical truth.

The sixth guru, Guru Hargobind, after Guru Arjan's martyrdom, faced with oppression by the Islamic Mughal Empire, affirmed the philosophy that the political/temporal (Miri) and spiritual (Piri) realms are mutually coexistent. According to the ninth Sikh guru, Tegh Bahadur, the ideal Sikh should have both Shakti (power that resides in the temporal), and Bhakti (spiritual meditative qualities). This was developed into the concept of the "saint soldier" by the tenth Sikh guru, Gobind Singh.

The concept of humanity as elaborated by Guru Nanak refines and negates the "monotheistic concept of self/God", declaring that "monotheism becomes almost redundant in the movement and crossings of love". Sikh gurus have taught that the human's goal is to end all dualities of "self and other, I and not-I", attain the "attendant balance of separation-fusion, self-other, action-inaction, attachment-detachment, in the course of daily life".

Singing and Music

Sikhs refer to the hymns of the gurus as Gurbani (lit. 'Guru's word'). Shabad Kirtan is the singing of Gurbani. The entire verses of Guru Granth Sahib are written in a form of poetry and rhyme to be recited in thirty-one Ragas of the Classical Indian Music as specified. However, the exponents of these are rarely to be found amongst the Sikhs who are conversant with all the Ragas in the Guru Granth Sahib. Guru Nanak started the Shabad Kirtan tradition and taught that listening to kirtan is a powerful way to achieve tranquility while meditating, and singing of the glories of the Supreme Timeless One (God) with devotion is the most effective way to come in communion with the Supreme Timeless One. The three morning prayers for Sikhs consist of Japji Sahib, Jaap Sahib, and Tav-Prasad Savaiye. Baptised Sikhs (Amritdharis) rise early and meditate, then recite all the Five Banis of Nitnem, before breakfast. Five Banis consists of Jap Ji Sahib, Jaap Sahib, Tav-Prasad Savaiye, Chaupai Sahib, Anand Sahib and recitation of the banis paath is followed by Ardās in which Sarbat da Bhala principle is taught by gurus which literally means blessings for everyone, blessings to humankind in good faith without discrimination.

Remembrance of the Divine Name

A key practice by Sikhs is remembrance of the Naam (divine name) Waheguru. This contemplation is done through Nām Japna (repetition of the divine name) or Naam Simran (remembrance of the divine Name through recitation). The verbal repetition of the name of God or a sacred syllable has been an ancient established practice in religious traditions in India, however, Sikhism developed Naam-simran as an important Bhakti practice. Guru Nanak's ideal is the total exposure of one's being to the divine Name and a total conforming to Dharma or the "Divine Order". Nanak described the result of the disciplined application of nām simraṇ as a "growing towards and into God" through a gradual process of five stages. The last of these is Sach Khaṇḍ (The Realm of Truth) – the final union of the spirit with God.

Service and Action

Further information: Seva (Indian religions) § Seva in Sikhism

The Sikh gurus taught that by constantly remembering the divine name (naam simran) and through selfless service (sēvā) the devotee overcomes egotism (Haumai). This, it states, is the primary root of five evil impulses and the cycle of birth and death.

Service in Sikhism takes three forms: Tan (physical service, i.e. labor), Man (mental service, such as dedicating your heart for service of others), and Dhan (material service, including financial support). Sikhism stresses kirat karō, that is, "honest work". Sikh teachings also stress the concept of sharing, or vaṇḍ chakkō, giving to the needy for the benefit of the community.

Justice and Equality

Sikhism regards God as the true emperor, the king of all kings, the one who dispenses justice through the law of karma, a retributive model and divine grace.

The term for justice in the Sikh tradition is Niāyā. It is related to the term dharam, which in Sikhism connotes 'moral order' and righteousness (derived, but distinct from the etymologically related Hindu concept of dharma). According to the tenth Sikh guru, Guru Gobind Singh, states Pashaura Singh (a professor of Sikh studies), "one must first try all the peaceful means of negotiation in the pursuit of justice" and if these fail then it is legitimate to "draw the sword in defense of righteousness". Sikhism considers "an attack on dharam is an attack on justice, on righteousness, and on the moral order generally" and the dharam "must be defended at all costs". The divine name is its antidote for pain and vices. Forgiveness is taught as a virtue in Sikhism, yet it also teaches its faithful to shun those with evil intentions and to pick up the sword to fight injustice and religious persecution.

Sikhism does not differentiate religious obligations by sex. God in Sikhism has no sex, and the Sikh scripture does not discriminate against women, nor bar them from any roles. Women in Sikhism have been in positions of leadership, including leading in wars and issuing orders or hukamnamas.

Ten Gurus and Authority

Main article: Sikh gurus
A rare Tanjore-style painting from the late 19th century depicting the ten Sikh Gurus with Bhai Bala and Bhai Mardana

The term "guru" is derived from the Sanskrit gurū, meaning teacher, enlightener, guide, or mentor. The traditions and philosophy of Sikhism were established by ten gurus from 1469 to 1708. Each guru added to and reinforced the message taught by the previous, resulting in the creation of the Sikh religion. Guru Nanak was the first guru and appointed a disciple as successor. Guru Gobind Singh was the final guru in human form. Before his death, Guru Gobind Singh decreed in 1708, that the Gurū Granth Sāhib would be the final and perpetual guru of the Sikhs.

Guru Nanak stated that his guru is God who is the same from the beginning of time to the end of time. Nanak said to be a God's slave and servant, but maintained that he was only a guide and teacher. Nanak stated that the human guru is mortal, who is to be respected and loved but not worshipped. When guru, or satguru (lit. 'the true guru') is used in Gurbani it is often referring to the highest expression of truthfulness.

Guru Angad succeeded Guru Nanak. Later, an important phase in the development of Sikhism came with the third successor, Guru Amar Das. Guru Nanak's teachings emphasised the pursuit of salvation; Guru Amar Das began building a cohesive community of followers with initiatives such as sanctioning distinctive ceremonies for birth, marriage, and death. Amar Das also established the manji (comparable to a diocese) system of clerical supervision.

Guru Amar Das's successor and son-in-law Guru Ram Das founded the city of Amritsar, which is home of the Harimandir Sahib and regarded widely as the holiest city for all Sikhs. Guru Arjan was arrested by Mughal authorities who were suspicious and hostile to the religious community he was developing. His persecution and death inspired his successors to promote a military and political organization of Sikh communities to defend themselves against the attacks of Mughal forces.

The interior of the Akal Takht

The Sikh gurus established a mechanism which allowed the Sikh religion to react as a community to changing circumstances. The sixth guru, Guru Hargobind, was responsible for the creation of the concept of Akal Takht (throne of the timeless one), which serves as the supreme decision-making centre of Sikhism and sits opposite the Harmandir Sahib. The Akal Takht is located in the city of Amritsar. The leader is appointed by the Shiromani Gurdwara Pabandhak Committee (SPGC). The Sarbat Ḵẖālsā (a representative portion of the Khalsa Panth) historically gathers at the Akal Takht on special festivals such as Vaisakhi or Hola Mohalla and when there is a need to discuss matters that affect the entire Sikh nation. A gurmatā (literally, 'guru's intention') is an order passed by the Sarbat Ḵẖālsā in the presence of the Gurū Granth Sāhib. A gurmatā may only be passed on a subject that affects the fundamental principles of Sikh religion; it is binding upon all Sikhs. The term hukamnāmā (literally, 'edict' or 'royal order') is often used interchangeably with the term gurmatā. However, a hukamnāmā formally refers to a hymn from the Gurū Granth Sāhib which is given order to Sikhs.

Graph showing Life Spans and Guruship Spans of Sikh Gurus
Approximate Life Spans and Guruship Spans of the 10 Sikh Gurus

The word guru in Sikhism also refers to Akal Purkh (God), and God and guru can sometimes be synonymous in Gurbani (Sikh writings).

Scripture

There is one primary scripture for the Sikhs: the Guru Granth Sahib. It is sometimes synonymously referred to as the Ādi Granth. Chronologically, however, the Ādi Granth – literally, 'First Volume' – refers to the version of the scripture created by Guru Arjan in 1604. The Guru Granth Sahib is the final expanded version of the scripture compiled by Guru Gobind Singh. While the Guru Granth Sahib is an unquestioned scripture in Sikhism, another important religious text, the Dasam Granth, does not enjoy universal consensus, but is considered a secondary scripture by many Sikhs.

Ādi Granth

Main article: Ādi Granth

The Ādi Granth was compiled primarily by Bhai Gurdas under the supervision of Guru Arjan between the years 1603 and 1604. It is written in the Gurmukhī script, which is a descendant of the Laṇḍā script used in the Punjab at that time. The Gurmukhī script was standardised by Guru Angad, the second guru of the Sikhs, for use in the Sikh scriptures and is thought to have been influenced by the Śāradā and Devanāgarī scripts. An authoritative scripture was created to protect the integrity of hymns and teachings of the Sikh gurus, and thirteen Hindu and two Muslim bhagats of the Bhakti movement sant tradition in medieval India. The thirteen Hindu bhagats whose teachings were entered into the text included Ramananda, Namdev, Pipa, Ravidas, Beni, Bhikhan, Dhanna, Jaidev, Parmanand, Sadhana, Sain, Sur, Trilochan, while the two Muslim bhagats were Kabir and Sufi saint Farid. However, the bhagats in context often spoke of transcending their religious labels, Kabir often attributed to being a Muslim states in the Ādi Granth, "I am not Hindu nor Muslim." The gurus following on this message taught that different methods of devotion are for the same infinite God.

Guru Granth Sahib

Gurū Granth Sāhib – the primary scripture of Sikhism
Main article: Guru Granth Sahib

The Guru Granth Sahib is the holy scripture of the Sikhs and is regarded as the living guru.

Compilation

The Guru Granth Sahib started as a volume of Guru Nanak's poetic compositions. Prior to his death, he passed on his volume to the subsequent guru, Guru Angad. The final version of the Guru Granth Sahib was compiled by Guru Gobind Singh in 1678. It consists of the original Ādi Granth with the addition of Guru Tegh Bahadur's hymns. The predominant bulk of Guru Granth Sahib consists of compositions by seven Sikh gurus: Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan, Guru Teg Bahadur and Guru Gobind Singh. It also contains the traditions and teachings of thirteen Hindu Bhakti movement sants (saints) such as Ramananda, Namdev among others, and two Muslim saints namely Kabir and the Sufi Sheikh Farid.

The text comprises 6,000 śabads (line compositions), which are poetically rendered and set to rhythmic ancient north Indian classical music. The bulk of the scripture is classified into sixty rāgas, with each Granth rāga subdivided according to length and author. The hymns in the scripture are arranged primarily by the rāgas in which they are read.

Language and script

Mul Mantar written by Guru Har Rai, showing the Ik Onkar at top

The main language used in the scripture is known as Sant Bhāṣā, a language related to both Punjabi and Hindi and used extensively across medieval northern India by proponents of popular devotional religion (bhakti). The text is printed in Gurumukhi script, believed to have been developed by Guru Angad. The language shares the Indo-European roots found in numerous regional languages of India.

Teachings

A group of Sikh musicians called Dhadi at the Golden Temple complex

The vision in the Guru Granth Sahib, states Torkel Brekke, is a society based on divine justice without oppression of any kind.

The Granth begins with the Mūl Mantra, an iconic verse which received Guru Nanak directly from Akal Purakh (God). The traditional Mul Mantar goes from Ik Oankar until Nanak Hosee Bhee Sach.

One God exists, truth by name, creative power, without fear, without enmity, timeless form, unborn, self-existent, by the guru's grace.
(Punjabi: ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥, romanized: Ika ōaṅkāra sati nāmu karatā purakhu nirabha'u niravairu akāla mūrati ajūnī saibhaṅ gura prasādi)

As guru

The tenth guru, Guru Gobind Singh ji, named the Sikh scripture Guru Granth Sahib as his successor, terminating the line of human gurus and making the scripture the literal embodiment of the eternal, impersonal guru, serving as the spiritual guide for Sikhs.

All Sikhs are commanded to take the Granth as Guru
(Punjabi: ਸੱਬ ਸਿੱਖਣ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਯੋ ਗ੍ਰੰਥ ।, romanized: Sabb sikkhaṇ kō hukam hai gurū mānyō granth)

The Guru Granth Sahib is installed in Sikh Gurdwara (temple); many Sikhs bow or prostrate before it on entering the temple. The Guru Granth Sahib is installed every morning and put to bed at night in many Gurdwaras. The Granth is revered as eternal gurbānī and the spiritual authority.

The copies of the Guru Granth Sahib are not regarded as material objects, but as living subjects which are alive. According to Myrvold, the Sikh scripture is treated with respect like a living person, in a manner similar to the Gospel in early Christian worship. Old copies of the Sikh scripture are not thrown away. Rather, funerary services are performed.

In India the Guru Granth Sahib is officially recognised by the Supreme Court of India as a judicial person which can receive donations and own land. Yet, some Sikhs also warn that, without true comprehension of the text, veneration for the text can lead to bibliolatry, with the concrete form of the teachings becoming the object of worship instead of the teachings themselves.

Relation to Hinduism and Islam

Main articles: Sikhism and Hinduism and Islam and Sikhism

The Sikh scriptures use Hindu terminology, with references to the Vedas, and the names of gods and goddesses in Hindu bhakti movement traditions, such as Vishnu, Shiva, Brahma, Parvati, Lakshmi, Saraswati, Rama, Krishna, but not to worship. It also refers to the spiritual concepts in Hinduism (Ishvara, Bhagavan, Brahman) and the concept of God in Islam (Allah) to assert that these are just "alternate names for the Almighty One".

While the Guru Granth Sahib acknowledges the Vedas, Puranas and Quran, it does not imply a syncretic bridge between Hinduism and Islam, but emphasises focusing on nitnem banis like Japu (repeating mantra of the divine Name of God – Waheguru), instead of practices such as praying by prostrating on the ground to God towards a specific direction by Muslims, or Hindu rituals such as wearing thread; the former being, though, a disciplinary aspect of worship, given Dhikr (remembrance of Allah) is similarly emphasised in Islam.

Dasam Granth

The Dasam Granth is a Sikh scripture which contains texts attributed to Guru Gobind Singh, including his autobiography Bachittar Natak. The major narrative in the text is on Chaubis Avtar (24 Avatars of Hindu god Vishnu), Rudra, Brahma, the Hindu warrior goddess Chandi and a story of Rama in Bachittar Natak.
Main article: Dasam Granth

The Dasam Granth is a scripture of Sikhs which contains texts attributed to Guru Gobind Singh. Scholars, on the other hand, attribute the work to after the guru's death, being authored by an unknown poet. The Dasam Granth is important to a great number of Sikhs. However, it does not have the same authority as the Guru Granth Sahib. Some compositions of the Dasam Granth like Jaap Sahib (Amrit Savaiye), and Benti Chaupai are part of the daily prayers (Nitnem) for Sikhs. The first verse of the ardās prayer is from Chandi di Var. The Dasam Granth is largely versions of Hindu mythology from the Puranas, secular stories from a variety of sources called Charitro Pakhyan – tales to protect careless men from perils of lust.

Many versions of Dasam Granth exist, and the authenticity of the Dasam Granth has in modern times become one of the most debated topics within Sikhism. The Akali Nihangs consider the Dasam and Sarbloh Granth as extensions of the Guru Granth Sahib. The text played a significant role in Sikh history, but in modern times parts of the text have seen antipathy and discussion among Sikhs.

Sarbloh Granth

The Sarbloh Granth is a scripture containing 6,500 poetic stanzas traditionally attributed to Guru Gobind Singh. Scholars, on the other hand, attribute the work to after the guru's death, being authored by an unknown poet. This scripture contains, alongside various topics, the Sikh Art and Laws of War. This scripture is largely revered by Akali Nihangs with many non-Nihang Sikhs rejecting it as an authentic work of the 10th guru. According to Harbans Singh the authenticity of the work is rejected on the grounds of its writing style and mastery of poetry not matching up with Guru Gobind Singh's Dasam Granth work. Also, the text makes mention of a work composed in 1719, much after the death of the Guru Gobind Singh. W. H. McLeod dates the work to the late 18th century and believes it was authored by an unknown poet and was mistakenly attributed to the tenth guru.

Janamsakhis

Main article: Janamsakhis

The Janamsākhīs (literally birth stories), are writings which profess to be biographies of Guru Nanak. Although not scripture in the strictest sense, they provide a hagiographic look at Guru Nanak's life and the early start of Sikhism. There are several – often contradictory and sometimes unreliable – Janamsākhīs and they are not held in the same regard as other sources of scriptural knowledge.

Observances

See also: Sikh rites
The Darbar Sahib of a Gurdwara

Observant Sikhs adhere to long-standing practices and traditions to strengthen and express their faith. The daily recitation of the divine name of God, Waheguru, and from a memory of specific passages from the Guru Granth Sahib, like the Japu (or Japjī, literally chant) hymns is recommended immediately after rising and bathing. Baptised Sikhs recite the five-morning prayers, the evening and night prayer. Family customs include both reading passages from the scripture and attending the gurdwara (also gurduārā, meaning the doorway to God; sometimes transliterated as Gurudwara). There are many gurdwaras prominently constructed and maintained across India, as well as in almost every country where Sikhs reside. Gurdwaras are open to all, regardless of religion, background, caste, or race.

Worship in a gurdwara consists chiefly of the singing of passages from the scripture. Sikhs will commonly prostrate before the holy scripture when entering a gurdwara. The recitation of the eighteenth century ardās is also customary for attending Sikhs. The ardās recalls past sufferings and glories of the community, invoking divine grace for all humanity.

The gurdwara is also the location for the historic Sikh practice of langar or the community meal. All gurdwaras are open to anyone of any faith for a free meal, which is always vegetarian. People eat together, and the kitchen is maintained and serviced by Sikh community volunteers.

Sikh festivals/events

Guru Amar Das chose festivals for celebration by Sikhs like Vaisakhi, wherein he asked Sikhs to assemble and share the festivities as a community.

Vaisakhi is one of the most important festivals of Sikhs, while other significant festivals commemorate the birth, lives of the gurus and Sikh martyrs. Historically, these festivals have been based on the moon calendar Bikrami calendar. In 2003, the SGPC, the Sikh organisation in charge of upkeep of the historical gurdwaras of Punjab, adopted Nanakshahi calendar. The new calendar is highly controversial among Sikhs and is not universally accepted. Sikh festivals include the following:

  • Vaisakhi which includes Parades and Nagar Kirtan and occurs on 13 April or 14 April. Sikhs celebrate it because on this day, which fell on 30 March 1699, the tenth guru, Gobind Singh, inaugurated the Khalsa, the 11th body of Guru Granth Sahib and leader of Sikhs until eternity.
    • Nagar Kirtan involves the processional singing of holy hymns throughout a community. While practiced at any time, it is customary in the month of Visakhi (or Vaisakhi). Traditionally, the procession is led by the saffron-robed Panj Piare (the five beloved of the guru), who are followed by the Guru Granth Sahib, the holy Sikh scripture, which is placed on a float.
Nagar Kirtan crowd listening to Kirtan at Yuba City, California
  • Band Chor Diwas has been another important Sikh festival in its history. In recent years, instead of Diwali, the post-2003 calendar released by SGPC has named it the Bandi Chhor Divas. Sikhs celebrate Guru Hargobind's release from the Gwalior Fort, with several innocent Rajas (kings) who were also imprisoned by Mughal Emperor Jahangir in 1619. This day continues to be commemorated on the same day of Hindu festival of Diwali, with lights, fireworks and festivities.
  • Hola Mohalla is a tradition started by Guru Gobind Singh. It starts the day after Sikhs celebrate Holi, sometimes referred to as Hola. Guru Gobind Singh modified Holi with a three-day Hola Mohalla extension festival of martial arts. The extension started the day after the Holi festival in Anandpur Sahib, where Sikh soldiers would train in mock battles, compete in horsemanship, athletics, archery and military exercises.
  • Gurpurbs are celebrations or commemorations based on the lives of the Sikh gurus. They tend to be either birthdays or celebrations of Sikh martyrdom. All ten gurus have Gurpurbs on the Nanakshahi calendar, but it is Guru Nanak and Guru Gobind Singh who have a gurpurb that is widely celebrated in Gurdwaras and Sikh homes. The martyrdoms are also known as a Shaheedi Gurpurbs, which mark the martyrdom anniversary of Guru Arjan and Guru Tegh Bahadur.

Ceremonies and customs

Sikh wedding
Sikh funeral procession, Mandi, Himachal Pradesh

Sikhs have also supported and helped develop major pilgrimage traditions to sacred sites such as Harmandir Sahib, Anandpur Sahib, Fatehgarh Sahib, Patna Sahib, Hazur Nanded Sahib, Hemkund Sahib and others. Sikh pilgrims and Sikhs of other sects customarily consider these as holy and a part of their Tirath. The Hola Mohalla around the festival of Holi, for example, is a ceremonial and customary gathering every year in Anandpur Sahib attracting over 100,000 Sikhs. Major Sikh temples feature a sarovar where some Sikhs take a customary dip. Some take home the sacred water of the tank particularly for sick friends and relatives, believing that the waters of such sacred sites have restorative powers and the ability to purify one's karma. The various gurus of Sikhism have had different approaches to pilgrimage.

Upon a child's birth, the Guru Granth Sahib is opened at a random point and the child is named using the first letter on the top left hand corner of the left page. All boys are given the last name Singh, and all girls are given the last name Kaur (this was once a title which was conferred on an individual upon joining the Khalsa).

The Sikh marriage ritual includes the anand kāraj ceremony. The marriage ceremony is performed in front of the Guru Granth Sahib by a baptised Khalsa, Granthi of the Gurdwara. The tradition of circling the Guru Granth Sahib and Anand Karaj among Khalsa is practised since the fourth guru, Guru Ram Das. Its official recognition and adoption came in 1909, during the Singh Sabha Movement.

Upon death, the body of a Sikh is usually cremated. If this is not possible, any respectful means of disposing the body may be employed. The kīrtan sōhilā and ardās prayers are performed during the funeral ceremony (known as antim sanskār).

Initiation and the Khalsa

Khalsa (meaning "pure and sovereign") is the collective name given by Guru Gobind Singh, to those Sikhs who have been fully initiated by taking part in a ceremony called ammrit sañcār (nectar ceremony). During this ceremony, sweetened water is stirred with a double-edged sword while liturgical prayers are sung; it is offered to the initiating Sikh, who ritually drinks it. Many Sikhs are not formally and fully initiated, as they do not undergo this ceremony, but do adhere to some components of Sikhism and identify as Sikhs. The initiated Sikh, who is believed to be reborn, is referred to as Amritdhari or Khalsa Sikh, while those who are not initiated or baptised are referred to as Kesdhari or Sahajdhari Sikhs.

The first time that this ceremony took place was on Vaisakhi, which fell on 30 March 1699 at Anandpur Sahib in Punjab. It was on that occasion that Gobind Singh baptised the Pañj Piārē – the five beloved ones, who in turn baptised Guru Gobind Singh himself. To males who initiated, the last name Singh, meaning "lion", was given, while the last name Kaur, meaning "princess", was given to baptised Sikh females.

Baptised Sikhs wear five items, called the five Ks (in Punjabi known as pañj kakkē or pañj kakār), at all times. The five items are: kēs (uncut hair), kaṅghā (small wooden comb), kaṛā (circular steel or iron bracelet), kirpān (sword/dagger), and kacchera (special undergarment). The five Ks have both practical and symbolic purposes.

History

Main article: History of Sikhism
Map of Punjab, where Sikhism originated, against present-day borders

Sikhism originated around the 15th century. Guru Nanak (1469–1539), the founder of Sikhism, was born in the village of Rāi Bhōi dī Talwandī, now called Nankana Sahib (in present-day Pakistan). His parents were Punjabi Khatri Hindus. According to the hagiography Puratan Janamsakhi composed more than two centuries after his death and probably based on oral tradition, Nanak as a boy was fascinated by religion and spiritual matters, spending time with wandering ascetics and holy men. His friend was Mardana, a Muslim. Together they would sing devotional songs all night in front of the public, and bathe in the river in the morning. One day, at the usual bath, Nanak went missing and his family feared he had drowned. Three days later he returned home, and declared: "There is no Hindu, there is no Muslim" ("nā kōi hindū nā kōi musalmān"). Thereafter, Nanak started preaching his ideas that form the tenets of Sikhism. In 1526, Guru Nanak at age 50, started a small commune in Kartarpur and his disciples came to be known as Sikhs. Although the exact account of his itinerary is disputed, hagiographic accounts state he made five major journeys, spanning thousands of miles: the first tour being east towards Bengal and Assam; the second south towards Andhra and Tamil Nadu; the third north to Kashmir, Ladakh, and Mount Sumeru in Tibet; and the fourth to Baghdad. In his last and final tour, he returned to the banks of the Ravi River to end his days.

There are two competing theories on Guru Nanak's teachings. One, according to Cole and Sambhi, is based on hagiographical Janamsakhis, and states that Nanak's teachings and Sikhism were a revelation from God, and not a social protest movement nor any attempt to reconcile Hinduism and Islam in the 15th century. The other states that Nanak was a guru. According to Singha, "Sikhism does not subscribe to the theory of incarnation or the concept of prophethood. But it has a pivotal concept of Guru. He is not an incarnation of God, not even a prophet. He is an illumined soul." The second theory continues that hagiographical Janamsakhis were not written by Nanak, but by later followers without regard for historical accuracy, and contain numerous legends and myths created to show respect for Nanak. The term revelation, clarify Cole and Sambhi, in Sikhism is not limited to the teachings of Nanak, but is extended to all Sikh gurus, as well as the words of past, present and future men and women, who possess divine knowledge intuitively through meditation. The Sikh revelations include the words of non-Sikh bhagats, some who lived and died before the birth of Nanak, and whose teachings are part of the Sikh scriptures. The Adi Granth and successive Sikh gurus repeatedly emphasised, states Mandair, that Sikhism is "not about hearing voices from God, but it is about changing the nature of the human mind, and anyone can achieve direct experience and spiritual perfection at any time".

Historical influences

The roots of the Sikh tradition are, states Louis Fenech, perhaps in the Sant-tradition of India whose ideology grew to become the Bhakti tradition. Furthermore, adds Fenech:

Few Sikhs would mention these Indic texts and ideologies in the same breadth as the Sikh tradition, let alone trace elements of their tradition to this chronological and ideological point, despite the fact that the Indic mythology permeates the Sikh sacred canon, the Guru Granth Sahib, and the secondary canon, the Dasam Granth ... and adds delicate nuance and substance to the sacred symbolic universe of the Sikhs of today and of their past ancestors.

The development of Sikhism was influenced by the Bhakti movement; however, Sikhism was not simply an extension of the Bhakti movement. Sikhism, for instance, disagreed with some of the views of Bhakti saints Kabir and Ravidas. Sikhism developed while the region was being ruled by the Mughal Empire. Two of the Sikh gurus, Guru Arjan and Guru Tegh Bahadur, refused to convert to Islam and were tortured and executed by the Mughal rulers. The Islamic era persecution of Sikhs triggered the founding of the Khalsa, as an order for freedom of conscience and religion. A Sikh is expected to embody the qualities of a "Sant-Sipāhī" – a saint-soldier.

Growth of Sikhism

Guru Nanak explaining Sikh teachings to Sadhus

After its inception, Sikhism grew as it gained converts among Hindus and Muslims in the Punjab region. In 1539, Guru Nanak chose his disciple Lahiṇā as a successor to the Guruship rather than either of his sons. Lahiṇā was named Guru Angad and became the second guru of the Sikhs. Nanak conferred his choice at the town of Kartarpur on the banks of the river Ravi. Sri Chand, Guru Nanak's son was also a religious man, and continued his own commune of Sikhs. His followers came to be known as the Udasi Sikhs, the first parallel sect of Sikhism that formed in Sikh history. The Udasis believe that the Guruship should have gone to Sri Chand, since he was a man of pious habits in addition to being Nanak's son.

Guru Angad, before joining Guru Nanak's commune, worked as a pujari (priest) and religious teacher centered around Hindu goddess Durga. On Nanak's advice, Guru Angad moved from Kartarpur to Khadur, where his wife Khivi and children were living, until he was able to bridge the divide between his followers and the Udasis. Guru Angad continued the work started by Guru Nanak and is widely credited for standardising the Gurmukhī script as used in the sacred scripture of the Sikhs.

Guru Amar Das became the third Sikh guru in 1552 at the age of 73. He adhered to the Vaishnavism tradition of Hinduism for much of his life, before joining the commune of Guru Angad. Goindval became an important centre for Sikhism during the Guruship of Guru Amar Das. He was a reformer, and discouraged veiling of women's faces (a Muslim custom) as well as sati (a Hindu custom). He encouraged the Kshatriya people to fight in order to protect people and for the sake of justice, stating this is Dharma. Guru Amar Das started the tradition of appointing manji (zones of religious administration with an appointed chief called sangatias), introduced the dasvandh (tithe) system of revenue collection in the name of guru and as pooled community religious resource, and the famed langar tradition of Sikhism where anyone, without discrimination of any kind, could get a free meal in a communal seating. The collection of revenue from Sikhs through regional appointees helped Sikhism grow.

Guru Amar Das named his disciple and son-in-law Jēṭhā as the next guru, who came to be known as Guru Ram Das. The new guru faced hostilities from the sons of Guru Amar Das and therefore shifted his official base to lands identified by Guru Amar Das as Guru-ka-Chak. He moved his commune of Sikhs there and the place then was called Ramdaspur, after him. This city grew and later became Amritsar – the holiest city of Sikhism. Guru Ram Das expanded the manji organization for clerical appointments in Sikh temples, and for revenue collections to theologically and economically support the Sikh movement.

In 1581, Guru Arjan, the youngest son of Guru Ram Das, became the fifth guru of the Sikhs. The choice of successor, as throughout most of the history of Sikh guru successions, led to disputes and internal divisions among the Sikhs. The elder son of Guru Ram Das named Prithi Chand is remembered in the Sikh tradition as vehemently opposing Guru Arjan, creating a faction Sikh community which the Sikhs following Guru Arjan called as Minaas (literally, "scoundrels").

Guru Arjan is remembered among Sikhs for many accomplishments. He built the first Harimandir Sahib (later to become the Golden Temple). He was a poet and created the first edition of Sikh sacred text known as the Ādi Granth (literally "the first book") and included the writings of the first five gurus and other enlightened 13 Hindu and 2 Muslim Sufi saints. In 1606, he was tortured and killed by the Mughal emperor Jahangir, for refusing to convert to Islam. His martyrdom is considered a watershed event in the history of Sikhism.

Political advancement

After the martyrdom of Guru Arjan, his son Guru Hargobind at age eleven became the sixth guru of the Sikhs, and Sikhism dramatically evolved to become a political movement in addition to being religious. Guru Hargobind carried two swords, calling one spiritual and the other for temporal purpose, reflecting the concept of Miri Piri. According to the Sikh tradition, Guru Arjan asked his son Hargobind to start a military tradition to protect the Sikh people and always keep himself surrounded by armed Sikhs. The building of an armed Sikh militia began with Guru Hargobind. Guru Hargobind was soon arrested by the Mughals and kept in jail in Gwalior. It is unclear how many years he served in prison, with different texts stating it to be between 2 and 12. He married three women, built a fort to defend Ramdaspur and created a formal court called Akal Takht, now the highest Khalsa Sikh religious authority.

In 1644, Guru Hargobind named his grandson Har Rai as the guru. The Mughal emperor Shah Jahan attempted political means to undermine the Sikh tradition, by dividing and influencing the succession. The Mughal ruler gave land grants to Dhir Mal, a grandson of Guru Hargobind living in Kartarpur, and attempted to encourage Sikhs to recognise Dhir Mal as the rightful successor to Guru Hargobind. Dhir Mal issued statements in favour of the Mughal state and critical of his grandfather Guru Arjan. Guru Hargobind rejected Dhir Mal, the latter refused to give up the original version of the Adi Granth he had, and the Sikh community was divided.

Guru Har Rai is famed to have met Dara Shikoh during a time Dara Shikoh and his younger brother Aurangzeb were in a bitter succession fight. Aurangzeb summoned Guru Har Rai, who refused to go and sent his elder son Ram Rai instead. The emperor found a verse in the Sikh scripture insulting to Muslims, and Ram Rai agreed it was a mistake then changed it. Ram Rai thus pleased Aurangzeb, but displeased Guru Har Rai who excommunicated his elder son. He nominated his younger son Guru Har Krishan to succeed him in 1661. Aurangzeb responded by granting Ram Rai a jagir (land grant). Ram Rai founded a town there and enjoyed Aurangzeb's patronage; the town came to be known as Dehradun, after Dehra referring to Ram Rai's shrine. Sikhs who followed Ram Rai came to be known as Ramraiya Sikhs. However, according to rough estimates, there are around 120–150 million (12–15 crore) Guru Har Krishan became the eighth guru at the age of five, and died of smallpox before reaching the age of eight. No hymns composed by these three gurus are included in the Guru Granth Sahib.

Guru Tegh Bahadur, the uncle of Guru Har Krishan, became guru in 1665. Tegh Bahadur resisted the forced conversions of Kashmiri Pandits and non-Muslims to Islam, and was publicly beheaded in 1675 on the orders of Mughal emperor Aurangzeb in Delhi for refusing to convert to Islam. His beheading traumatized the Sikhs. His body was cremated in Delhi, while the head was carried secretively by Sikhs and cremated in Anandpur. He was succeeded by his son, Gobind Rai, who militarised his followers by creating the Khalsa in 1699, and baptising the Pañj Piārē. From then on, he was known as Guru Gobind Singh, and Sikh identity was redefined into a political force resisting religious persecution.

Sikh confederacy and the rise of the Khalsa

Guru Gobind Singh inaugurated the Khalsa (the collective body of all initiated Sikhs) as the Sikh temporal authority in the year 1699. It created a community that combines its spiritual purpose and goals with political and military duties. Shortly before his death, Guru Gobind Singh proclaimed the Guru Granth Sahib to be the ultimate spiritual authority for the Sikhs.

The Sikh Khalsa's rise to power began in the 17th century during a time of growing militancy against Mughal rule. The creation of a Sikh Empire began when Guru Gobind Singh sent a Sikh general, Banda Singh Bahadur, to fight the Mughal rulers of India and those who had committed atrocities against Pir Buddhu Shah. Banda Singh advanced his army towards the main Muslim Mughal city of Sirhind and, following the instructions of the guru, punished all the culprits. Soon after the invasion of Sirhind, while resting in his chamber after the Rehras prayer Guru Gobind Singh was stabbed by a Pathan assassin hired by Mughals. Gobind Singh killed the attacker with his sword. Though a European surgeon stitched the guru's wound, the wound re-opened as the guru tugged at a hard strong bow after a few days, causing profuse bleeding that led to Gobind Singh's death.

After the Guru Gobind's death, Banda Singh Bahadur became the commander-in-chief of the Khalsa. He organised the civilian rebellion and abolished or halted the Zamindari system in time he was active and gave the farmers proprietorship of their own land. Banda Singh was executed by the emperor Farrukh Siyar after refusing the offer of a pardon if he converted to Islam. The confederacy of Sikh warrior bands known as misls emerged, but these fought between themselves. Ranjit Singh achieved a series of military victories and created a Sikh Empire in 1799.

The Sikh empire, with its capital in Lahore, spread over almost 200,000 square miles (520,000 square kilometres) comprising what is now northwestern Indian subcontinent. The Sikh Empire entered into a treaty with the colonial British powers, with each side recognizing Sutlej River as the line of control and agreeing not to invade the other side. Ranjit Singh's most lasting legacy was the restoration and expansion of the Harmandir Sahib, most revered Gurudwara of the Sikhs, with marble and gold, from which the popular name of the "Golden Temple" is derived. After the death of Ranjit Singh in 1839, the Sikh Empire fell into disorder. Ranjit Singh had failed to establish a lasting structure for Sikh government or stable succession, and the Sikh Empire rapidly declined after his death. Factions divided the Sikhs, and led to Anglo-Sikh wars. The British defeated the confused and demoralised Khalsa forces, then disbanded them into destitution. The youngest son of Ranjit Singh, named Duleep Singh, ultimately succeeded, but he was arrested and exiled after the defeat of the Sikhs.

Singh Sabha movement

Main article: Singh Sabha Movement

The Singh Sabha movement, a movement to revitalize Sikhism, also saw the resurgence of the Khalsa after their defeat in wars with the British – latterly in the Second Anglo-Sikh War – and the subsequent decline and corruption of Sikh institutions during colonial rule, and the proselytization of other faith groups in the Punjab. It was started in the 1870s, and after a period of interfactional rivalry, united under the Tat Khalsa to reinvigorate Sikh practice and institutions.

The last Maharaja of the Sikh Empire, Duleep Singh, converted to Christianity in 1853, a controversial but influential event in Sikh history. Along with his conversion, and after Sikh Empire had been dissolved and the region made a part of the colonial British Empire, proselytising activities of Christians, Brahmo Samajis, Arya Samaj, Muslim Anjuman-i-Islamia and Ahmadiyah sought to convert the Sikhs in northwestern Indian subcontinent into their respective faiths. These developments launched the Singh Sabha Movement.

The first meeting of the movement was in the Golden Temple, Amritsar in 1873, and it was largely launched by the Sanatan Sikhs, Gianis, priests, and granthis. Shortly thereafter, Nihang Sikhs began influencing the movement, followed by a sustained campaign by the Tat Khalsa, which had quickly gained dominance by the early 1880s. The movement became a struggle between Sanatan Sikhs and Tat Khalsa in defining and interpreting Sikhism.

Sanatan Sikhs led by Khem Singh Bedi – who claimed to be a direct descendant of Guru Nanak, Avtar Singh Vahiria and others supported a more inclusive approach which considered Sikhism as a reformed tradition of Hinduism, while Tat Khalsa campaigned for an exclusive approach to the Sikh identity, disagreeing with Sanatan Sikhs and seeking to modernize Sikhism. The Sikh Sabha movement expanded in north and northwest Indian subcontinent, leading to more than 100 Singh Sabhas. By the early decades of the 20th century, the influence of Tat Khalsa increased in interpreting the nature of Sikhism and their control over the Sikh gurdwaras. The Tat Khalsa banished Brahmanical practices including the use of the yagna fire, replaced by the Anand Karaj marriage ceremony in accordance with Sikh scripture, and the idols and the images of Sikh gurus from the Golden Temple in 1905, traditions which had taken root during the administration of the mahants during the 1800s. They undertook a sustained campaign to standardize how Sikh gurdwaras looked and ran, while looking to Sikh scriptures and the early Sikh tradition to purify the Sikh identity.

The spiritual successors of the Singh Sabha include the Akali movement of the 1920s, as well as the modern-day Shiromani Gurdwara Parbandhak Committee (SGPC), a gurdwara administration body, and the Akali Dal political party.

Partition of India

Sikhs participated and contributed to the decades-long Indian independence movement in the first half of the 20th century. Ultimately when the British Empire recognized independent India, the land was partitioned into Hindu-majority India and Muslim-majority Pakistan (East and West) in 1947. According to Banga, the partition was a watershed event in Sikh history. The Sikhs had historically lived in northwestern region of Indian subcontinent on both sides of the partition line ("Radcliffe Line"). According to Banga and other scholars, the Sikhs had strongly opposed the Muslim League demands and saw it as "perpetuation of Muslim domination" and anti-Sikh policies in what just a hundred years before was a part of the Sikh Empire. As such, Sikh organizations, including the Chief Khalsa Dewan and Shiromani Akali Dal led by Master Tara Singh, condemned the Lahore Resolution and the movement to create Pakistan, viewing it as inviting possible persecution; the Sikhs largely thus strongly opposed the partition of India. During the discussions with the colonial authorities, Tara Singh emerged as an important leader who campaigned to prevent the partition of colonial India and for the recognition of Sikhs as a third community.

When partition was announced, the newly created line divided the Sikh population. Along with Hindus, Sikhs suffered organized violence and riots against them in West Pakistan. As a result, Sikhs moved en masse to the Indian side, leaving behind their property and holy sites. However, the anti-Sikh violence was not one-sided. As Sikhs moved to the eastern side of the partition line, they engaged in reprisals against Muslims there, forcing them into Pakistan. Before the partition, Sikhs constituted about 15% of the population in West Punjab, the majority being Muslims (55%). The Sikhs were the economic elite in West Punjab, however. They had the largest representation in West Punjab's aristocracy, and there were nearly 700 Gurdwaras and 400 educational institutions that served the interests of the Sikhs. Prior to the partition, there were a series of disputes between the majority Muslims and minority Sikhs, such as on the matters of jhatka versus halal meat, the disputed ownership of Gurdwara Sahidganj in Lahore which Muslims sought as a mosque and Sikhs as a Gurdwara, and the insistence of the provincial Muslim government on switching from Indian Gurmukhi script to Arabic-Persian Nastaliq script in schools. During and after the Simla Conference in June 1945, headed by Lord Wavell, the Sikh leaders initially expressed their desire to be recognized as a third community, but ultimately relegated these demands and sought a United India where Sikhs, Hindus and Muslims would live together, under a Swiss-style constitution. The Muslim League rejected this approach, demanding that the entire Punjab should be granted to Pakistan. The Sikh leaders then sought the original partition instead, and the Congress Working Committee passed a resolution in support of partitioning Punjab and Bengal.

Sikh Light Infantry personnel march past during the Republic day parade in New Delhi, India.

Between March and August 1947, a series of riots, arson, plunder of Sikh and property, assassination of Sikh leaders, and killings in Jhelum districts, Rawalpindi, Attock and other places led to Tara Singh calling the situation in Punjab a "civil war", while Lord Mountbatten stated "civil war preparations were going on." The riots had triggered the early waves of migration in April, with some 20,000 people leaving northwest Punjab and moving to Patiala. In Rawalpindi, 40,000 people became homeless. The Sikh leaders made desperate petitions, but all religious communities were suffering in the political turmoil. Sikhs constituted only 4 million out of a total of 28 million in Punjab, and 6 million out of nearly 400 million in India; they did not constitute the majority, not even in a single district.

When the partition line was formally announced in August 1947, the violence was unprecedented, with Sikhs being one of the most affected religious community both in terms of deaths, as well as property loss, injury, trauma and disruption. Sikhs and Muslims were both victims and perpetrators of retaliatory violence against each other. Estimates range between 200,000 and 2 million deaths of Sikhs, Hindus and Muslims. There were numerous rapes of and mass suicides by Sikh women, they being taken captives, their rescues and above all a mass exodus of Sikhs from newly created Pakistan into newly independent India. The partition created the "largest foot convoy of refugees recorded in history, stretching over 100 kilometer long", states Banga, with nearly 300,000 people consisting of mostly "distraught, suffering, injured and angry Sikhs". Sikh and Hindu refugees from Pakistan flooded into India, Muslim refugees from India flooded into Pakistan, each into their new homeland.

Khalistan

Sikhs in London protesting against the Indian government

In 1940, a few Sikhs such as the victims of Komagata Maru in Canada proposed the idea of Khalistan as a buffer state between an independent India and what would become Pakistan. These leaders, however, were largely ignored. The early 1980s witnessed some Sikh groups seeking an independent state named Khalistan carved out from India and Pakistan. The Golden Temple and Akal Takht were occupied by various militant groups in 1982. These included the Dharam Yudh Morcha led by Jarnail Singh Bhindranwale, the Babbar Khalsa, the AISSF and the National Council of Khalistan. Between 1982 and 1983, there were Anandpur Resolution demand-related terrorist attacks against civilians in parts of India. By late 1983, the Bhindranwale led group had begun to build bunkers and observations posts in and around the Golden Temple, with militants involved in weapons training. In June 1984, the then Prime Minister of India Indira Gandhi ordered Indian Army to begin Operation Blue Star against the militants. The fierce engagement took place in the precincts of Darbar Sahib and resulted in many deaths, including Bhindranwale. It also resulted in the destruction of the Sikh Reference Library, which was considered a national treasure that contained over a thousand rare manuscripts and the Akal Takht. Numerous soldiers, civilians and militants died in the cross fire. Within days of the Operation Bluestar, some 2,000 Sikh soldiers in India mutinied and attempted to reach Amritsar to liberate the Golden Temple. Within six months, on 31 October 1984, Indira Gandhi's Sikh bodyguards Satwant and Beant Singh assassinated her. The assassination triggered the 1984 anti-Sikh riots. According to Donald Horowitz, while anti-Sikh riots led to much damage and deaths, many serious provocations by militants also failed to trigger ethnic violence in many cases throughout the 1980s. The Sikhs and their neighbors, for most part, ignored attempts to provoke riots and communal strife.

Sikh people

Main article: Sikhs
Sikhs in India
State/Union Territory Percentage
Punjab 57.7%
Chandigarh 13.1%
Haryana 4.9%
Delhi 3.4%
Uttarakhand 2.3%
Jammu and Kashmir 1.9%
Rajasthan 1.3%
Himachal Pradesh 1.2%
Sikhs in Canada
Province/Territory Percentage
British Columbia 5.9%
Manitoba 2.7%
Alberta 2.5%
Ontario 2.1%
Yukon 1.0%
Sikhs in England
Region Percentage
West Midlands 2.9%
Greater London 1.6%
East Midlands 1.1%
Sikhs in Australia
State/Territory Percentage
Victoria 1.4%
South Australia 1.0%
Australian Capital Territory 1.0%
Sikhs in New Zealand
Region Percentage
Bay of Plenty 1.6%
Auckland 1.5%

Estimates as of 2019 state that Sikhism has some 25–30 million followers worldwide. According to Pew Research, a think tank and research group based in Washington, DC, over 9-in-10 Sikhs are in India, but there are also sizable Sikh communities in the United States, the United Kingdom, and Canada. Within India, the Sikh population is found in every state and union territory, but it is predominantly found in the northwestern and northern states. Only in the state of Punjab do Sikhs constitute a majority (58% of the total, per 2011 census). In addition to Punjab, the states and union territories of India where Sikhs constitute more than 1.5% of its population are Chandigarh, Haryana, Delhi, Uttarakhand, and Jammu and Kashmir, all of which are in the northern half of India.

Canada is home to the largest proportion of Sikhs, as a ratio of the country's total population, in the world, at 2.1%. Within Canada, Sikhs form 5.9% of the total population in the western province of British Columbia, representing the third-largest Sikh proportion amongst all global administrative divisions, behind only Punjab and Chandigarh in India. British Columbia, Manitoba, and Yukon hold the distinction of being three of the only four administrative divisions in the world with Sikhism as the second-most followed religion among the population.

Prior to the 1947 partition of British India, millions of Sikhs lived in what later became Pakistan. Likewise, Sikhism was founded in what is now Pakistan, and some of the gurus were born near Lahore and in other parts of Pakistan. During the partition, Sikhs and Hindus left the newly created Muslim-majority Pakistan and mostly moved to Hindu-majority India—with some moving to Muslim-majority Afghanistan—while numerous Muslims in India moved to Pakistan. According to 2017 news reports, only about 20,000 Sikhs remain in Pakistan, and their population is dwindling (0.01% of the country's estimated 200 million population).

Sikh sects

Main article: Sects of Sikhism

Sikh sects are sub-traditions within Sikhism that believe in an alternate lineage of gurus, or have a different interpretation of the Sikh scriptures, or believe in following a living guru, or hold other concepts that differ from the orthodox Khalsa Sikhs. The major historic sects of Sikhism have included Udasi, Nirmala, Nanakpanthi, Khalsa, Sahajdhari, Namdhari Kuka, Nirankari, and Sarvaria.

Sikhs originally had only five orders, or sampradas (not to be confused as deviant sects). These include:

Nihangs – the Sikh Panth's warriors or armed troops. There are two main groups within this order: Buddha Dal, or the army of veterans, and Tarna Dal, or the army of youth. There are other smaller sub-orders connected to these two. The president of Buddha Dal, previously always served as the president of the Akaal Takht, which has jurisdiction over all things pertaining to the Akaali Nihang order. Theoretically, the religion is the property of Baba Fateh Singh, Sahibzada (son) of the tenth guru.

Sant Singh Khalsa, a white convert to Sikhism, authored the most widely used translation of the Guru Granth Sahib.

Nirmalas – scholars. Composed texts as well as traditionally studying a wide range of Indian and some non-Indian literature. They converse with other Dharmik pathways as well. The tenth guru also institutionalized them. Bhai Daya Singh Ji Samparda and Bhai Dharam Singh Ji Samparda, two of the Panj Pyare or cherished ones of the tenth guru, founded two Nirmala orders. There are further sub-orders with these two orders.

Udasis – an ascetic group that historically looked after Gurdwaras and carried out missionary activity. Although not promoting it to others, certain of their practices depart from the majority of Sikh beliefs. Baba Sri Chand, the eldest Sahibzada (son) of the first guru, Guru Nanak Dev, founded the order. Their Gurdev is Baba Sri Chand.

Sevapanthis – philanthropists who engage in charitable work/seva, or selfless service, without expecting payment. They also work on academic projects. Bhai Kahnaiya, a Sikh of the ninth and tenth guru, served as the first head of the order and is renowned for his wartime medical assistance to wounded enemy soldiers. Very few of them exist today. The environment in which they lived and interacted with was a predominately Muslim.

Gyaaniyan Samparda – the university of Sikhi, whilst technically not an order, it essentially serves as one. Made up from individuals belonging to all of the above sects. Many branches within this order.

Namdhari Sikhs, also called the Kuka Sikhs are a sect of Sikhism known for their crisp white dress and horizontal pagari (turban). Above: Namdhari singer and musicians.

The early Sikh sects were Udasis and Minas founded by Baba Sri Chand – the elder son of Guru Nanak, and Prithi Chand – the elder son of Guru Ram Das respectively, in parallel to the official succession of the Sikh gurus. Later on Ramraiya sect, founded by Ram Rai, grew in Dehradun with the patronage of Aurangzeb. Many splintered Sikh communities formed during the Mughal Empire era. Some of these sects were financially and administratively supported by the Mughal rulers in the hopes of gaining a more favorable and compliant citizenry.

After the collapse of Mughal Empire, and particularly during the rule of Ranjit Singh, Udasi Sikhs protected Sikh shrines, preserved the Sikh scripture and rebuilt those that were desecrated or destroyed during the Muslim–Sikh wars. However, Udasi Sikhs kept idols and images inside these Sikh temples. In the 19th century, Namdharis and Nirankaris sects were formed in Sikhism, seeking to reform and return to what each believed was the pure form of Sikhism.

All these sects differ from Khalsa orthodox Sikhs in their beliefs and practices, such as continuing to solemnize their weddings around fire and being strictly vegetarian. Many accept the concept of living gurus such as Guru Baba Dyal Singh. The Nirankari sect, though unorthodox, was influential in shaping the views of Tat Khalsa and the contemporary-era Sikh beliefs and practices. Another significant Sikh sect of the 19th century was the Radhasoami movement in Punjab led by Baba Shiv Dyal. Other contemporary era Sikhs sects include the 3HO, formed in 1971, which exists outside India, particularly in North America and Europe.

Sikh castes

Nagar Kirtan in Bangalore

According to Surinder Jodhka, the state of Punjab with a Sikh majority has the "largest proportion of scheduled caste population in India". Although decried by Sikhism, Sikhs have practiced a caste system. The system, along with untouchability, has been more common in rural parts of Punjab. The landowning dominant Sikh castes, states Jodhka, "have not shed all their prejudices against the lower castes or dalits; while dalits would be allowed entry into the village gurdwaras they would not be permitted to cook or serve langar." The Sikh dalits of Punjab have tried to build their own gurdwara, other local level institutions and sought better material circumstances and dignity. According to Jodhka, due to economic mobility in contemporary Punjab, castes no longer mean an inherited occupation, nor are work relations tied to a single location. In 1953, the government of India acceded to the demands of the Sikh leader, Master Tara Singh, to include Sikh Dalit castes in the list of scheduled castes. In the Shiromani Gurdwara Prabandhak Committee, 20 of the 140 seats are reserved for low-caste Sikhs.

Over 60% of Sikhs belong to the Jat caste, which is an agrarian caste. Despite being very small in numbers, the mercantile Khatri and Arora castes wield considerable influence within the Sikh community. Other common Sikh castes include Sainis, Ramgarhias (artisans), Brahmins, Ahluwalias (formerly brewers), Rajputs, Rai Sikh (Rai), Kambojs (rural caste), Labanas, Kumhars and the two Dalit castes, known in Sikh terminology as the Mazhabis (the Chuhras) and the Ravidasias (the Chamars). The Jat People roughly constitute the majority of total population and solitarily remain the dominant aspect of Sikh integral affairs around the world

Sikh diaspora

Further information: Sikhism in India, Sikh diaspora, and Sikhism by country
Sikhs celebrating Vaisakhi in Toronto, Canada

Sikhism is the fifth-largest amongst the world religions, and one of the youngest. Worldwide, there are 30 million Sikhs, which makes up 0.4% of the world's population. Approximately 75% of Sikhs live in Punjab, where they constitute 57.7% of the state's population. Large communities of Sikhs migrate to the neighboring states such as Indian State of Haryana which is home to the second largest Sikh population in India with 1.1 million Sikhs as per 2001 census, and large immigrant communities of Sikhs can be found across India. However, Sikhs only comprise about 1.7% of the Indian population.

Most Sikhs outside India live in the core Anglosphere, with 771,790 in Canada (2.1% Sikh), 524,140 in the United Kingdom (0.9% Sikh), 280,000 in the United States (0.1% Sikh), 210,400 in Australia (0.8% Sikh), and 40,908 in New Zealand (0.9% Sikh). While these communities are over 125 years old, most Sikhs in the West are first, second, or third-generation immigrants. As of the 2021 Canadian Census, more than half of Canada's Sikhs can be found in one of four cities: Brampton (163,260), Surrey (154,415), Calgary (49,465), and Abbotsford (38,395). Brampton, Surrey, and Abbotsford are 25.1% Sikh, 27.4% Sikh, and 25.5% Sikh, respectively. Gurdwaras, newspapers, radio stations, and markets cater to these large, multi-generational Sikh Canadian groups. Sikh festivals such as Vaisakhi and Bandi Chhor are celebrated in those Canadian cities by the largest groups of followers in the world outside the Punjab.

Sikhs also migrated to East Africa, the Middle East, and Southeast Asia. These communities developed as Sikhs migrated out of Punjab to fill in gaps in imperial labour markets. Smaller populations of Sikhs are found within many countries in Western Europe, especially Italy, as well as other nations such as Malaysia, Thailand, Philippines, Singapore, Hong Kong, Fiji, Nepal, China, Afghanistan, and Iran.

Prohibitions in Sikhism

Further information: Prohibitions in Sikhism and Diet in Sikhism

These prohibitions are strictly followed by initiated Khalsa Sikhs who have undergone baptism. While the Sikh gurus did not enforce religion and did not believe in forcing people to follow any particular religion in general, the Sikh community does encourage all people to become better individuals by following the guru's way (Gurmat), as opposed to living life without the guru's code of disciple (Manmat):

Four major transgressions:

  • Hair removal – Hair cutting, trimming, removing, shaving, plucking, threading, dyeing, or any other alteration from any body part is strictly forbidden.
  • Eating Kutha meat. This is the absolute minimum required by all initiated Sikhs. Many Sikhs refrain from eating non-vegetarian food, and believe all should follow this diet. This is due to various social, cultural, political, and familial aspects. As such, there has always been major disagreement among Sikhs over the issue of eating non-vegetarian food. Sikhs following the rahit (code of conduct) of the Damdami Taksal and AKJ also subscribe to this view. The Akali Nihangs have traditionally eaten meat and are famous for performing Jhatka. Thus, there is a wide range of views that exist on the issue of a proper "Sikh diet" in the Panth. Nonetheless, all Sikhs agree with the minimum consensus that meat slaughtered via the Muslim (Halal) or Jewish (Shechita) methods is strictly against Sikh dogma and principles. The Akal Takht represents the final authority on controversial issues concerning the Sikh Panth (community or collective). The Hukamnama (edict or clarification), issued by Akal Takht Jathedar Sadhu Singh Bhaura dated 15 February 1980, states that eating meat does not go against the code of conduct of the Sikhs. Amritdhari Sikhs can eat meat as long as it is Jhatka meat.
  • Adultery: Cohabiting with a person other than one's spouse (sexual relations with anyone who you are not married to).
  • Intoxication – Consumption of tobacco and intoxicants (hemp, opium, liquor, narcotics, cocaine, etc.) is not allowed. Cannabis is generally prohibited, but ritually consumed in edible form by some Sikhs. Some Sikh groups, like the Damdami Taksal, are even opposed to drinking caffeine in Indian tea. Indian tea is almost always served in Sikh Gurudwaras around the world. Some Akali Nihang groups consume cannabis-containing shaheedi degh (ਭੰਗ), purportedly to help in meditation. Sūkha parshaad (ਸੁੱਖਾ ਪ੍ਰਰਸਾਦ), "Dry-sweet", is the term Akali Nihangs use to refer to it. It was traditionally crushed and consumed as a liquid, especially during festivals like Hola Mohalla. It is never smoked, as this practice is forbidden in Sikhism. In 2001, Jathedar Santa Singh, the leader of Budha Dal, along with 20 chiefs of Nihang sects, refused to accept the ban on consumption of shaheedi degh by the apex Sikh clergy of Akal Takht – in order to preserve their traditional practices. According to a recent BBC article, "Traditionally they also drank shaheedi degh, an infusion of cannabis, to become closer with God". Baba Santa Singh was excommunicated and replaced with Baba Balbir Singh, who agreed to shun the consumption of bhang.

Other mentioned practices to be avoided, as per the Sikh Rehat Maryada:

  • Piercing of the nose or ears for wearing ornaments is forbidden for Sikh men and women. However, this is a point of contention as it was common for Sikh men and women to wear during the Sikh Misl period.
  • Female infanticide: A Sikh should not kill their daughter; nor should they maintain any relationship with a killer of daughter.
  • A Sikh shall not steal, form dubious associations or engage in gambling.
  • It is not proper for a Sikh woman to wear a veil, or keep her face hidden.
  • Sikhs cannot wear any token of any other faith, nor participate in idol worship (Idolatry) according to the Guru Granth Sahib. Sikhs must not have their head bare or wear caps. They also cannot wear any ornaments piercing through any part of the body.
  • Hereditary priest – Sikhism does not have priests, as they were abolished by Guru Gobind Singh. The only position he left was a Granthi to look after the Guru Granth Sahib; any Sikh is free to become Granthi or read from the Guru Granth Sahib.

See also

Notes

  1. Women may optionally wear a turban.
  2. Sikhism (commonly known as Sikhī) originated from the word Sikh, which comes from the Sanskrit root śiṣya meaning "disciple", or śikṣa meaning "instruction". Singh, Khushwant. 2006. The Illustrated History of the Sikhs. Oxford University Press. ISBN 978-0-19-567747-8. p. 15.Kosh, Gur Shabad Ratnakar Mahan. https://web.archive.org/web/20050318143533/http://www.ik13.com/online_library.htm
  3. "As an Indian religion, Sikhism affirms transmigration, the continued rebirth after death". Brekke, Torkel (2014). Reichberg, G. M.; Syse, H. (eds.). Religion, War, and Ethics: A Sourcebook of Textual Traditions. Cambridge University Press. p. 672. ISBN 978-1-139-95204-0 – via Google Books.
  4. "Sikhism, Indian religion founded in the Punjab in the late 15th century." (McLeod 2019/1998).
  5. The Sikh scripture contains verses which have been literally interpreted as relevant to pilgrimage and taking dips in waters for salvific value; some criticize it (AG 358, 75); others support it (AG 623–624).
  6. ^ "Technically this would place the Sikh community's origins at a much further remove than 1469, perhaps to the dawning of the Sant movement, which possesses clear affinities to Guru Nanak's thought sometime in the tenth century. The predominant ideology of the Sant parampara in turn corresponds in many respects to the much wider devotional Bhakti tradition in northern India. (Pashaura and Fenech 2014, p. 35).
  7. "Historically, Sikh religion derives from this nirguni current of bhakti religion." (Lorenzen 1995, pp. 1–2).
  8. "In its earliest stage Sikhism was clearly a movement within the Hindu tradition; Nanak was raised a Hindu and eventually belonged to the Sant tradition of northern India." (McLeod 2019/1998).
  9. These views include Sikhs believing in achieving blissful mukhti while alive, Sikhs placing emphasis on the path of the householder, Sikhs disbelief in Ahinsa, and the Sikhs afterlife aspect of merging with God rather than a physical heaven.

References

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  2. Takhar, Opinderjit Kaur (2016). Sikh Identity: An Exploration of Groups Among Sikhs. Routledge. ISBN 9781351900102. Since the Sikh concept of the divine is panentheistic, the divine is always greater than the created universe, its systems such as karma and samsara, and all phenomena within it. In Sikhism, due to the sovereignty of God, the doctrines of Nadar and Hukam override all systems, both concepts reinforcing panentheism. Hence one becomes a jivanmukt only in accordance with the Hukam.
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  117. Susanne, Scholz (2013). God Loves Diversity and Justice. Lexington Books. p. 16. ISBN 978-0-7391-7318-3. The Sikh Divine comprises every imaginable theological ideal! Hindu, Buddhist, Tantric, and Islamic views that were current in medieval India come together in the wide-ranging literary spectrum of the GGS. The stereotypical oppositions between the Indic and Abrahamic worldviews of the day are transcended: "Some call it Rama, some call it Khuda; some worship it as Vishnu, some as Allah" (GGS: 885). Interestingly, even the atheistic Buddhist Nirvana is not omitted: "Itself Nirvana, It itself relishes pleasures" (GGS: 97). "God" or "gods" or "no god" alike are recognized as part of the infinite One! "Always, always you alone are the One Reality – sada sada tun eku hai" (GGS: 139). Persian terminology is used to emphasize the unity of being: "asti ek digari kui ek tui ek tui – Only the One is, there is none other; Only you, you only" (GGS: 144). Again, "hindu turk ka sahib ek  – Hindus and Muslims share the One sovereign" (GGS: 1158). (The term "Turk" referred to all Muslims in this period.) Since everything is a manifestation of That One being, all the manifestations would be a part of it. No god, no body, and no thing is excluded from this all pervasive being
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  341. "A Brief Introduction to Sikhism". WTTW. 5 May 2021. Retrieved 28 March 2023. Despite its relatively recent arrival in Chicago, Sikhism is the world's fifth-largest religion, with 25 to 30 million adherents around the globe and an estimated 500,000 in America today.
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  345. While the U.S. Census does not ask about religion, 70,697 Americans (or 0.02% of the total population) declared Sikh as their ethnicity in the 2020 census. In the 2021 Canadian census, 194,640 Canadians declared Sikh as their ethnicity while 771,790 Canadians declared Sikh as their religion, indicating that the Sikh American population may be around 280,329, or 0.08% of the total population. The U.S. Census Bureau estimated the adult Sikh American population at 78,000 in 2008. The Pew Research Center estimated the Sikh American adult population to be 140,000 and the total population at 200,000 in 2012 while the World Religion Database at Boston University estimated the American Sikh population to be at 280,000 in 2012. Sikh organizations like the Sikh Coalition and American Sikh Congressional Caucus estimate the Sikh American population to be as high as 1,000,000, but do not provide any sources for these figures; 500,000 nevertheless remains the most cited Sikh American population size in news media. With 1% of Asian Americans being Sikh, and 90.7% of Sikh Americans being Asian American, the American Sikh population can be estimated around 280,000 in 2021.
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  353. Ballantyne, Tony (2006). Between Colonialism and Diaspora: Sikh Cultural Formations in an Imperial World. Duke University Press. pp. 69–74. ISBN 978-0-8223-3824-6.
  354. Sikh Rehat Maryada: Section Four, Chapter X, Article XVI, i.; Section Six, Chapter XIII, Article XXIV, p. 1.-4.
  355. Sikh Rehat Maryada: Section Four, Chapter X, Article XVI, i.; Section Six, Chapter XIII, Article XXIV, p. 1. & q. 3.
  356. Sikh Rehat Maryada: Section Six, Chapter XIII, Article XXIV, p. 2.
  357. "The Multifarious Faces of Sikhism throughout Sikh History". sarbloh.info. Archived from the original on 18 July 2011. Retrieved 18 August 2010. A Nihang carries out 'Chatka' on a 'Chatanga' (a specially selected goat for sacrifice)
  358. "The most special occasion of the Chhauni is the festival of Diwali which is celebrated for ten days. This is the only Sikh shrine at Amritsar where Maha Prasad (meat) is served on special occasions in Langar", The Sikh review, Volume 35, Issue 409 – Volume 36, Issue 420, Sikh Cultural Centre., 1988
  359. "The tradition traces back to the time of Sri Guru Hargobind Sahib Ji who started the tradition of hunting for Sikhs ... The tradition of ritually sacrificing goats and consuming Mahaparshad remains alive not only with the Nihang Singh Dals, but also at Sachkhand Sri Hazoor Sahib and Sachkhand Sri Patna Sahib (two of the Sikhs holiest shrines)." Panth Akali Budha Dal Archived 23 May 2010 at the Wayback Machine
  360. "Another noteworthy practice performed here is that a goat is sacrificed on Dussehra night every year. This ceremony was performed on Diwali day this year (Oct 28, 2008). The fresh blood of the sacrificed goat is used for tilak on the Guru's weapons.", SIGNIFICANT DEVELOPMENTS OF THE SIKH COMMUNITY, Dr Madanjit Kaur, Institute of Sikh Studies Institute of Sikh Studies, Madan Kaur Archived 12 June 2010 at the Wayback Machine
  361. "Sikhism, A Complete Introduction" by H.S. Singha & Satwant Kaur Hemkunt, Hemkunt Press, New Delhi, 1994, ISBN 81-7010-245-6
  362. "Sikh Identity: An Exploration of Groups Among Sikhs" by Opinderjit Kaur Takhar, pg. 51, Ashgate Publishing, Ltd, 2005, ISBN 0-7546-5202-5
  363. Singh, Dharam (2001). Perspectives on Sikhism: Papers Presented at the International Seminar on Sikhism: a Religion for the Third Millennium Held at Punjabi University, Patiala on 27–29 March 2000. Publication Bureau, Punjabi University. p. 89. ISBN 9788173807367.
  364. Jakobsh, Doris R. (2003). Relocating Gender in Sikh History: Transformation, Meaning and Identity. New Delhi: Oxford University Press. pp. 39–40.
  365. McLeod, W. H. (24 July 2009). The A to Z of Sikhism. Scarecrow Press. p. 119. ISBN 978-0-8108-6344-6.
  366. Fenech, Louis E.; McLeod, W. H. (11 June 2014). Historical Dictionary of Sikhism. Rowman & Littlefield. p. 214. ISBN 978-1-4422-3601-1.
  367. Grewal, J. S. (25 July 2019). Guru Gobind Singh (1666–1708): Master of the White Hawk. Oxford University Press. p. 95. ISBN 978-0-19-099038-1.
  368. Beckerlegge, Gwilym (2001). World Religions Reader. Routledge. p. 456. ISBN 978-0-415-24748-1.
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  371. Macauliffe 1909, p. xxi. sfn error: no target: CITEREFMacauliffe1909 (help)
  372. Singh, Pashaura; Fenech, Louis E. (March 2014). The Oxford Handbook of Sikh Studies. Oxford University Press. pp. 378–. ISBN 978-0-19-969930-8.
  373. Singh, Pashaura; Hawley, Michael (7 December 2012). Re-imagining South Asian Religions: Essays in Honour of Professors Harold G. Coward and Ronald W. Neufeldt. Brill Academic. pp. 34–. ISBN 978-90-04-24236-4.
  374. Richard Beck, David Worden (2002). Gcse Religious Studies for Aqa. Heinemann. p. 64. ISBN 0-435-30692-8.
  375. Hola Mohalla: United colours of celebrations,
  376. "Mad About Words". The Telegraph (India). 3 January 2004. Archived from the original on 12 January 2004. Retrieved 4 January 2014.
  377. "UCSM.ac.uk". Philtar.ucsm.ac.uk. Archived from the original on 16 October 2010. Retrieved 4 January 2014.
  378. Nihangs 'not to accept' ban on shaheedi degh. The Tribune. 26 March 2001.
  379. Hegarty, Stephanie (29 October 2011). "The only living master of a dying martial art". BBC. Retrieved 4 January 2014.
  380. No 'bhang' at Hola Mohalla. The Tribune. 10 March 2001.
  381. Sikh Rehat Maryada: Section Four, Chapter X, Article XVI, k.
  382. "Today, the idea of religious Sikh men wearing earrings would be ridiculous – and in many puritan circles, the idea of any form of piercing for all Sikhs, including women and their jewelry, would be off-limits. Yet the historical record tells us a different story..." – via Twitter.
  383. Sikh Rehat Maryada: Section Four, Chapter X, Article XVI, l.
  384. Sikh Rehat Maryada: Section Four, Chapter X, Article XVI, o.
  385. Sikh Rehat Maryada: Section Four, Chapter X, Article XVI, s.
  386. Sikh Rehat Maryada: Section Four, Chapter X, Article XVI, i.; Section Six, Chapter XIII, Article XXIV, d.
  387. ^ "Sikhism Religion of the Sikh People". sikhs.org.

Further reading

  • Banga, Indu (2017). Jacobsen, Knut A.; et al. (eds.). Brill's Encyclopedia of Sikhism. Brill Academic. ISBN 978-90-04-29745-6.
  • Dilgeer, Harjinder Singh (1997), The Sikh Reference Book; Sikh University Press / Singh Brothers Amritsar, 1997.
  • Dilgeer, Harjinder Singh (2005), Dictionary of Sikh Philosophy; Sikh University Press / Singh Brothers Amritsar, 2005.
  • Dilgeer, Harjinder Singh (2008), Sikh Twareekh; Sikh University Press / Singh Brothers Amritsar, 2008.
  • Dilgeer, Harjinder Singh (2012), Sikh History (in 10 volumes); Sikh University Press / Singh Brothers Amritsar, 2010–2012.
  • Duggal, Kartar Singh (1988). Philosophy and Faith of Sikhism. Himalayan Institute Press. ISBN 978-0-89389-109-1.
  • Kaur, Surjit; Amongst the Sikhs: Reaching for the Stars; New Delhi: Roli Books, 2003, ISBN 81-7436-267-3
  • Khalsa, Guru Fatha Singh; Five Paragons of Peace: Magic and Magnificence in the Guru's Way, Toronto: Monkey Minds Press, 2010, ISBN 0-9682658-2-0, GuruFathaSingh.com
  • Khalsa, Shanti Kaur; The History of Sikh Dharma of the Western Hemisphere; Espanola, New Mexico, US: Sikh Dharma; 1995 ISBN 0-9639847-4-8
  • Singh, Khushwant (2004). A History of the Sikhs: Volume 1: 1469-1839 (2nd ed.). Oxford University Press. ISBN 978-0-19-567308-1.
  • Singh, Khushwant (2004). A History of the Sikhs: Volume 2: 1839-2004 (2nd ed.). Oxford University Press. ISBN 978-0-19-567309-8.
  • Singh, Khushwant (2006). The Illustrated History of the Sikhs. Oxford University Press. ISBN 978-0-19-567747-8.
  • Singh, Patwant (1999). The Sikhs. Random House. ISBN 978-0-385-50206-1.
  • Takhar, Opinderjit Kaur, Sikh Identity: An Exploration of Groups Among Sikhs. Burlington, Vermont: Ashgate; 2005 ISBN 0-7546-5202-5

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