Sikhism
A progressive religion well ahead of its time when it was founded over 500 years ago, The Sikh religion today has a following of over 20 million people worldwide and is ranked as the worlds 5th largest religion. Sikhism preaches a message of devotion and remembrance of God at all times, truthful living, equality of mankind and denounces superstitions and blind rituals. Sikhism is open to all through the teachings of its 10 Gurus enshrined in the Sikh Holy Book and Living Guru, Sri Guru Granth Sahib.

Introduction

A way of life and philosophy well ahead of its time when it was founded over 500 years ago, The Sikh religion today has a following of over 20 million people worldwide. Sikhism preaches a message of devotion and remembrance of God at all times, truthful living, equality of mankind, social justice and denounces superstitions and blind rituals. Sikhism is open to all through the teachings of its 10 Gurus enshrined in the Sikh Holy Book and Living Guru, Sri Guru Granth Sahib.

Who and What is a Sikh?

The word 'Sikh' in the Punjabi language means 'disciple', Sikhs are the disciples of God who follow the writings and teachings of the Ten Sikh Gurus. The wisdom of these teachings in Sri Guru Granth Sahib are practical and universal in their appeal to all mankind.

"I observe neither Hindu fasting nor the ritual of the Muslim Ramadan month; Him I serve who at the last shall save. The Lord of universe of the Hindus, Gosain and Allah to me are one; From Hindus and Muslims have I broken free. I perform neither Kaaba pilgrimage nor at bathing spots worship; One sole Lord I serve, and no other. I perform neither the Hindu worship nor the Muslim prayer; To the Sole Formless Lord in my heart I bow. We neither are Hindus nor Muslims; Our body and life belong to the One Supreme Being who alone is both Ram and Allah for us." (Guru Arjan Dev, Guru Granth Sahib, Raga Bhairon pg. 1136)

"Any human being who faithfully believes in: (i) One Immortal Being, (ii) Ten Gurus, from Guru Nanak Dev to Guru Gobind Singh, (iii) The Guru Granth Sahib, (iv) The utterances and teachings of the ten Gurus and, (v) the baptism bequeathed by the tenth Guru, and who does not owe allegiance to any other religion is a Sikh." (Reht Maryada, Sikh Code of Conduct)

Philosophy and Beliefs

There is only One God. He is the same God for all people of all religions.

The soul goes through cycles of births and deaths before it reaches the human form. The goal of our life is to lead an exemplary existence so that one may merge with God. Sikhs should remember God at all times and practice living a virtuous and truthful life while maintaining a balance between their spiritual obligations and temporal obligations.

The true path to achieving salvation and merging with God does not require renunciation of the world or celibacy, but living the life of a householder, earning a honest living and avoiding worldly temptations and sins.

Sikhism condemns blind rituals such as fasting, visiting places of pilgrimage, superstitions, worship of the dead, idol worship etc.

Sikhism preaches that people of different races, religions, or sex are all equal in the eyes of God. It teaches the full equality of men and women. Women can participate in any religious function or perform any Sikh ceremony or lead the congregation in prayer.

History and Practices

The founder of the Sikh religion was Guru Nanak who was born in 1469. He preached a message of love and understanding and criticized the blind rituals of the Hindus and Muslims. Guru Nanak passed on his enlightened leadership of this new religion to nine successive Gurus. The final living Guru, Guru Gobind Singh died in 1708.

During his lifetime Guru Gobind Singh established the Khalsa order (meaning 'The Pure'), soldier-saints. The Khalsa uphold the highest Sikh virtues of commitment, dedication and a social conscious. The Khalsa are men and women who have undergone the Sikh baptism ceremony and who strictly follow the Sikh Code of Conduct and Conventions and wear the prescribed physical articles of the faith. One of the more noticeable being the uncut hair (required to be covered with a turban for men) and the Kirpan (ceremonial sword).

Before his death in 1708 Guru Gobind Singh declared that the Sikhs no longer needed a living and appointed his spiritual successor as Sri Guru Granth Sahib, his physical successor as the Khalsa. Guru Gobind Singh felt that all the wisdom needed by Sikhs for spiritual guidance in their daily lives could be found in Sri Guru Granth Sahib, the Eternal Guru of the Sikhs. Sri Guru Granth Sahib is unique in the world of religious scriptures because not only is it accorded the status of being the spiritual head of the Sikh religion, but besides the poetry of the Gurus, it also contains the writings of saints of other faiths whose thoughts were consistent with those of the Sikh Gurus.

Sikhism does not have priests, which were abolished by Guru Gobind Singh. The Guru felt that they had become corrupt and full of ego. Sikhs only have custodians of the Guru Granth Sahib (granthi), and any Sikh is free to read the Guru Granth Sahib in the Gurdwara (a Sikh temple) or in their home. All people of all religions are welcome to the Gurdwara. A free community kitchen can be found at every Gurdwara which serves meals to all people of all faiths. Guru Nanak first started this institution which outline the basic Sikh principles of service, humility and equality.

The most significant historical religious center for the Sikhs is Harmiandir Sahib (The Golden Temple) at Amritsar in the state of Punjab in northern India. It is the inspirational and historical center of Sikhism but is not a mandatory place of pilgrimage or worship. All places where Sri Guru Granth Sahib are installed are considered equally holy for Sikhs.

Origin & Development

The Sikh Gurus

"The Palace of the Lord God is so beautiful. Within it, there are gems, rubies, pearls and flawless diamonds. A fortress of gold surrounds this Source of Nectar. How can I climb up to the Fortress without a ladder? By meditating on the Lord, through the Guru, I am blessed and exalted. The Guru is the Ladder, the Guru is the Boat, and the Guru is the Raft to take me to the Lord's Name. The Guru is the Boat to carry me across the world-ocean; the Guru is the Sacred Shrine of Pilgrimage, the Guru is the Holy River. If it pleases Him, I bathe in the Pool of Truth, and become radiant and pure." (Guru Nanak, Sri Rag, pg. 17) The word "Guru" is a Sanskrit word meaning teacher, honoured person, religious person or saint. Sikhism though has a very specific definition of the word Guru. It means the descent of divine guidance to mankind provided through ten Enlightened Masters. This honour of being called a Sikh Guru applies only to the ten Gurus who founded the religion starting with Guru Nanak in 1469 and ending with Guru Gobind Singh in 1708; thereafter it refers to the Sikh Holy Scriptures the Guru Granth Sahib. The divine spirit was passed from one Guru to the next as "The light of a lamp which lights another does not abate. Similarly a spiritual leader and his disciple become equal, Nanak says the truth." "They distinguish and separate one Guru from the other. And rare is the one who knows that they, indeed, were one. They who realised this in their hearts, attained Realisation of God." (Guru Gobind Singh, Dohira, Vachitra Natak) Pictures of the Gurus Sikhism rejects any form of idol worship including worship of pictures of the Gurus. Although some of the Gurus did pose for paintings, unfortunately none of these historical paintings have survived. Artists renditions are for inspirational purposes only and should not be regarded as objects of worship themselves.

The Great Masters of Sikhism
The First Master:	Guru Nanak Dev	(1469 to 1539)
The Second Master::	Guru Angad Dev	(1504 to 1552)
The Third Master:	Guru Amar Das	(1479 to 1574)
The Fourth Master:	Guru Ram Das	(1534 to 1581)
The Fifth Master:	Guru Arjan Dev	(1563 to 1606)
The Sixth Master:	Guru Hargobind	(1595 to 1644)
The Seventh Master:	Guru Har Rai	(1630 to 1661)
The Eighth Master:	Guru Harkrishan	(1656 to 1664)
The Ninth Master:	Guru Tegh Bahadur	(1621 to 1675)
The Tenth Master:	Guru Gobind Singh	(1666 to 1708)

Gurdwaras

All religions have temples where people can gather together to contemplate on God and pray. The Sikh temple is called a Gurdwara. The word 'Gurdwara' means 'Gateway to the Guru'. In Sikhism ones personal dedication to living a good life is important but another important aspect of Sikhism is the Sangat (congregation). Not only should one meditate on God on their individual level but also on a corporate level. There are thousands of Gurdwaras throughout Punjab and the rest of the world. They serve as community centers for the Sikh's. There are no restrictions on who may enter a Gurdwara for prayer. People of all religions are welcome to attend. Another common feature of all Gurdwaras around the world is Langer, the free community kitchen. Here food is served to all people who sit together to enjoy a communal meal. It is a symbol of the Sikh belief in a non-sexist, non-racist society where all people of all casts, religions are equal and can share a common meal in the true spirit of unity.

Many of the Gurdwaras in Punjab have a pool (sarovar) for bathing in. In Sikhism one can bathe in these pools if they wish, but they should be pure inside in order to accomplish anything. For the water may clean you on the outside, but it cannot clean you on the inside if your heart is not pure. Unlike some religions, pilgrimages is not a part of Sikhism. Sikhs may visit any Gurdwara as they are all considered equal because in all the living Guru, Sri Guru Granth Sahib (the Sikh Holy Scriptures), is installed as the spiritual head of the Sikh religion.

In the Footsteps of the Gurus: The Photographs

Sikhism is almost 500 years old and the landscape of Punjab is scattered with Gurdwaras commemorating important events in the lives of the Sikh Gurus. In early 1995 I spent two months in Punjab visiting, photographing and documenting over 65 historical Gurdwaras. It's one thing to read about a religion and it's history, it's quite another to experience it. Visiting the Gurdwaras of Punjab really made the religion come alive for me. Suddenly I felt transported back in time, walking in the same place where the great Sikh Gurus walked. The experience had a very profound effect on me, both emotionally and spiritually.

I originally had gathered this material to publish a book, but publishing costs are very high and I think that this precious resource material should be made available to all Sikhs and non-Sikhs around the world. There is currently no resource like it, in print, or in any other media. This web site is my individual effort to help all people realize just how rich a history and tradition Sikhism has. Sikhs should feel proud as the guardians of this precious religious heritage and make every effort to preserve it.

ATRTACK ON THE GOLDEN TEMPLE

In early June 1984 the Indian Army invaded the most sacred of all Sikh shrines, the Golden Temple complex to flush out Sant Jarnail Singh Bhindranwale a Sikh leader and his militant followers who had made the temple their refuge. The destruction and loss of life marked the darkest chapter in Sikh history this century. This event marked a critical turning point for all Sikhs around the world as it made them realize that they could not take the existence of their religion for granted. What is tragic is that a tense situation which could have been resolved without a shot being fired was allowed to deteriorate to the point where the sacred sanctity of the Golden Temple complex was violated and desecrated in the most brutal and unholy way. Thousands of innocent visiting pilgrims and temple workers lost their lives in a sacred place of worship.The Akal Takht, the seat of supreme Sikh temporal power was reduced to rubble. Harmandir Sahib was riddled with over 300 bullets. The Sikh library with precious manuscripts of the Gurus was burned to the ground. The Temple treasury Toshakhana with priceless historical artifacts of Maharaja Ranjit Singh was destroyed. The continuos reading of Sri Guru Granth Sahib in Harmandir Sahib was interrupted for the first time in hundreds of years. These events have forever left a permanent scar on the Sikh psyche.

"Realization of Truth is higher than all else.
Higher still is Truthful Living." (Guru Nanak, Sri Rag)

There is only one God, he is the Creator, Sustainer and Destroyer. "You are the Creator, O Lord, the Unknowable. You created the Universe of diverse kinds, colours and qualities. You know your own Creation. All this is your Play." (Guru Nanak, Var Majh) "The Formless Supreme Being abides in the Realm of Eternity. Over His creation He casts His glance of grace. In that Realm are contained all the continents and the universes, Exceeding in number all count. Of creation worlds upon worlds abide therein; All obedient to His will; He watches over them in bliss, And has each constantly in mind." (Guru Nanak, Japji) God cannot take human form. "He neither has father, nor mother, nor sons nor brothers." (Guru Nanak, Maru) "Burnt be the mouth that asserts, the Lord takes birth. He is neither born nor dies; neither enters birth nor departs. All pervasive is Nanaks Lord." (Guru Arjan Dev, Raga Bhairon) The goal of human life is to break the cycle of birth's and deaths and merge with God. This can be accomplished by following the teachings of the Guru, meditation on the Holy Name and performance of acts of service and charity. Without devotion to the Name Divine is birth in the world gone waste. Such consume poison, poisonous their utterance; Without devotion to the Name, without gain they die, and after death in transmigration wander." (Guru Nanak, Raga Bhairon) "True life is life in God, contemplation on the Name and the society of the saints" (Guru Arjan Dev, Dhanasari) "I shall merge in the Lord like the water in the sea and the wave in the stream. The soul will merge in God and like air I shall look upon all alike. Then why shall I come again? The coming and going is under the Will of the Lord and Realising This Will, I shall merge in the Lord" (Bhagat Kabir, Maru) "The disciple of the True Guru (God) dwells upon the Lord through the teaching of the Guru and all his sins are washed away" (Guru Ram Das, Var Gauri) "Our service in the world gets us a seat in the Court of the Lord" (Guru Nanak, Sri Rag) "One known as disciple of the holy Perceptor must, rising at dawn, on the Name Divine meditate" (Guru Ram Das, Raga Gauri) The five cardinal vices are; Kam (lust), Krodh (anger), Lobh (greed), Moh (worldly attachment) and Ahankar (pride). If one can overcome these, they will achieve salvation. "Five thieves who live within this body are lust, anger, greed, attachment and ego. They rob us of ambrosia, but the egocentrics do not understand it and no one listens to their cries" (Guru Amar Das, Sorath) "I am in the Refuge of the Lord; Bless me, O Lord with your Grace, so that the lust, anger, greed, attachment and ego may be destroyed" (Guru Arjan Dev, Gauri Sukhmani) Narm Marg; emphasizes daily devotion to the remembrance of God. "Meditation of the Lord is the highest of the deeds, through which myriads obtain release, through which the thirst (of desires) is quenched, through which one becomes all knowing, through which the fear of death goes away, through which all the desires are fulfilled, through which the dirt of the mind is cleansed and the Nectar of the Name of God is absorbed in the mind" (Guru Nanak, Gauri Sukhmani) Rejection of all forms of blind rituals such as fasting, religious vegetarianism, pilgrimages, superstions, yoga, as well as any form of idol worship. "Let good conduct be thy fasting." (Guru Nanak, Var Majh) "You keep the fast to please Allah, but slay life for your relish..But you do not reflect on the Lord, Who is within you" (Bhagat Kabir, Asa) "Only fools argue whether to eat meat or not. They don't understand truth nor do they meditate on it. Who can define what is meat and what is plant? Who knows where the sin lies, being a vegetarian or a non vegetarian?" (Guru Nanak, Var Malar) "The world is in agony because of the filth of ego, the word is filthy because of duality; The filth of ego cannot be washed away, even if one bathes at one hundred holy places." (Guru Amar Das, Sri Raga) "They go to holy places for a bath, Their minds are impure and bodies are like thieves; If by bath their dirt drops down, they got on themselves twice as much dirt and ego." (Guru Nanak, Var Suhi) "Whosover controls the mind, he is a pilgrim" (Guru Arjan Dev, Maru Solhe) "You calculate the auspicious moments, but do not realise, That God is far above the effects of these auspicious moments." (Guru Nanak, Ramkali) "Good omens and ill omens stick to him Who does not remember the Lord." (Guru Arjan Dev, Asa) "The way to true yoga is found by dwelling in God and remaining detached in the midst of worldly attachments." (Guru Nanak, Suhi)) "Pandits are busy studying Puranas, Yogis are busy in yogic meditations; Sannyasis are intoxicated with ego, Tapsis are intoxicated with secrets of Tapas; All are intoxicated, none is awake, With them are thieves robbing them." (Bhagat Kabir, Basant) "Five are the Muslim prayers; five their appointed hours, Five their names. These be the true prayers: The first is Truth, the second is lawful earning and the third is to beg the Graces of God for all, The fourth is the right intention in the mind and the fifth is the praise of the Lord." (Guru Nanak, Var Majh) "He reads the holy books with commentaries, He does not remember God, his way of living is not flowless. He instructs and makes other people firm, But does not practise, whatever he says. Understand the substance of the Vedas, O Pandit!" (Guru Arjan Dev, Ramkali) "The stone he calls his god, in the end, drowns him with itself... Know that a boat of stone carries one not across" (Guru Arjan Dev, Suhi) "The stone neither speaks nor gives anything. Therefore its service is fruitless and its worship is of no avail." (Bhagat Kabir, Bhairo) Normal Family life (Grasth) is encouraged, celibacy or renunciation of the world is not necessary to achieve salvation. The devotee must live in the world yet keep his mind pure. He must be a soldier, a scholar, a saint. "Beauteous lady! hast not heard with thy ears, To the husband's home must thou come, nor for ever canst thou in the parental home abide" (Guru Nanak, Sri Rag) "I that in the parents home on the Lord meditated, In the husband's home bliss have found. Blessed is the entire life of such." (Guru Ram Das, Sri Rag) "Those known as celibates knowing not the right device, discard house and home." (Guru Nanak, Asa) "Forsaking the household, one's mind took him to the forest, but it could not get peace even for a moment; but when it sought the refuge of the Saint of the Lord, its wanderings ceased and it returned to its own home. One abandoned his relatives and became a Sannyasi, but the craving of the mind did not cease. One's desires are not finished without the Word of the Guru, which alone can bring peace. When hatred for the world wells up in ones mind, he becomes a naked recluse, but the mind wanders ceaselessly and these wanderings do not end his desires, but when he meets the saints, he reaches the House of Mercy. Siddhas learn numerous Yogic poses; but their mind only after miraculous powers yearns. Thereby comes not to them fulfilment, content and peace of mind." (Guru Ram Das, Bilaval) The Sikh Holy Book (Guru Granth Sahib) is the perpetual Guru, there is no place in Sikhism for a living Guru today. "The bani is the preceptor and the preceptor is the bani, All the nectars are present in the bani: If the faithful follows the bani of the preceptor, The preceptor himself helps him in the realisation of his ideal." (Guru Ram Das, Nat) Sikhism rejects all distinctions of caste, creed, race or sex. "All are created from the seed of God. There is the same clay in the whole world, the potter (God) makes many kinds of pots." (Guru Amar Das, Bhairo) "Recognise the light (of God) and do not ask for the caste, There is no caste in the next world." (Guru Nanak, Asa) The Guru's stressed the full equality of women, rejecting female infanticide, sati (wife burning), permitting widow remarriage and rejects purdah (women wearing veils). "We are born of woman, we are conceived in the womb of woman, we are engaged and married to woman. We make friendship with woman and the lineage continued because of woman. When one woman dies, we take another one, we are bound with the world through woman. Why should we talk ill of her, who gives birth to kings? The woman is born from woman; there is none without her. Only the One True Lord is without woman" (Guru Nanak, Var Asa) "They cannot be called satis, who burn themselves with their dead husbands. They can only be called satis, if they bear the shock of separation. They may also be known as satis, who live with character and contentment and always show veneration to their husbands by remembering them." (Guru Amar Das, Var Suhi) Honest labour and work (Kirat Karna) are the approved way of living ones life. It is considered honourable to earn ones daily bread through honest work and not by begging or dishonest means. "He who eats what he earns through his earnest labour and from his hand gives something in charity; he alone, O Nanak, knows the true way of life" (Guru Nanak Dev, Rag Sarang, pg. 1245) Vand Chhakna, sharing with others is also a social responsibility. The individual is expected to help others in need through charity. Seva, community service is also an intergral part of Sikhism. The free community kitchen (langar) found at every gurdwara and open to people of all religions is one expression of this community service.

Sri Guru Granth Sahib

The Guru Granth Sahib (also known as the Adi Granth) is truely unique among the world's great scriptures. It is considered the Supreme Spiritual Authority and Head of the Sikh religion, rather than any living person. It is also the only scripture of it's kind which not only contains the works of it's own religious founders but also writings of people from other faiths. The living Guru of the Sikhs, the book is held in great reverence by Sikhs and treated with the utmost respect. Sikhism rejects idol worship, so the Guru Granth Sahib is not worshipped as an idol, but rather emphasis is placed on respect of the book for the writings which appear within. Guru Granth Sahib is a collection of devotional hymns and poetry which proclaims God, lays stress on meditation on the True Guru (God), and lays down moral and ethical rules for development of the soul, spiritual salvation and unity with God.

What is the Hukamnama?

'Hukamnama' is a Persian word meaning a royal decree. In the Sikh context this is considered the Guru's word's of wisdom for the day. Sri Guru Granth Sahib is opened randomly to any page and the shabad on that page becomes the days Hukam (command). This practice dates back to the time when Sri Guru Granth Sahib was first installed in Gurdwara Darbar Sahib in 1604. The daily Hukamnama presented here comes from Sri Guru Granth Sahib at Gurdwara Darbar Sahib in Amritsar.

The majority of the language of the Guru Granth Sahib is the Punjabi dialect prevalent at that time, some hymns are also found in Persian, medieval Prakrit Hindi and Marathi, Sanskrit as well as Arabic. All of these hymns are written in the standard Punjabi script known as Gurmukhi, popularized by the Second Master; Guru Angad. The Guru Granth Sahib is exactly 1430 pages in length. Each page contains in bold print 18 or 19 lines dependent on the page size. The hymns of the Guru Granth Sahib have been laid out in a very scientific and well planned manner devised by Guru Arjun Dev. The hymns have been arranged according to the melody (Raga) in which they are meant to be sung. Secondly they are arranged on the nature or the metre of the poems themselves. Next they are arranged by author and finally on the clef or key deemed appropriate to them. Divided into 33 sections. The first section contains the epic Japji poem by Guru Nanak, which is not meant to be sung. The final section is a collection of assorted verses including the Slokas and the Swayyas of Bhatts (a group of musicians). The remaining 31 sections are the Ragas: (1) Sri Rag, (2) Majh, (3) Gauri, (4) Asa, (5) Gujari, (6) Devgandhari, (7) Bihagra, (8) Wadhans, (9) Sorath, (10) Dhanasari, (11) Jaitsari, (12) Todi, (13) Bairari, (14) Tilang, (15) Suhi, (16) Bilawal, (17) Gaund, (18) Ramkali, (19) Nat, (20) Maligaura, (21) Maru, (22) Tukhari, (23) Kedara, (24) Bhairo, (25) Basant, (26) Sarang, (27) Malar, (28) Kanara, (29) Kalian, (30) Prabhati and (31) Jaijawanti. The Ragas are further divided into the nature of the metre: (1) Chaupadas: an average of four verses each, (2) Ashtpadis: an average of eight verses each, (3) Special long peoms, (4) Chhants: six line verses, (5) Special short peoms, (6) Vars: consisting of two or more paragraphs (Sloks) followed by a concluding stanza (Pauri) and (7) Poems of Bhagatas (various saints).

Guru Arjan Dev the Fifth Sikh Guru compiled the original version of the Guru Granth Sahib. The Guru's older brother Prithi Chand as well as others had started passing off some of his own compositions as the hymns of the Gurus. Guru Arjan Dev realized that if this situation was allowed to continue it would be the undermining of the Sikh religion. The Sikhs needed an authentic compilation of the hymns of their Gurus. Thus Guru Arjan Dev started collection the original verses of all the Gurus. He sent trusted Sikhs such as Bhai Piara, Bhai Gurdas and Baba Buddha across the country in search of original manuscripts. Guru Arjan Dev made trips to Goindwal, Khadur and Kartarpur to visit the families of the previous Gurus. Guru Arjan Dev collected original manuscripts of the Gurus from Mohan (son of Guru Amar Das), Datu (son of Guru Angad) as well as Sri Chand (son of Guru Nanak). Guru Arjan Dev now pitched a tent by the side of Ramsar tank in Amritsar and started the arduous task of compiling the first edition of the Holy Guru Granth Sahib. Bhai Gurdas was entrusted as the Guru's scribe for the master copy. The monumental task was finally completed after a number of years. This original edition of the Guru Granth Sahib known at that time as Pothi Sahib was installed on a high pedestal within the Harmandir Sahib in August 1604. Guru Arjan Dev seated himself at a lower level and instructed all Sikhs to bow before it, not as an idol, but as the book of divine inspiration which instructed living men in the ways of God and dedicated secular life. The revered Baba Buddha was appointed the first Granthi (custodian) of the book. Guru Arjan Dev dictated that unlike the Hindu scriptures, the Pothi Sahib could be open to reading by anyone of any caste, creed or sex. Guru Arjan Dev provided the following epilogue; "Three things are there in the vessel; Truth, contentment and intellect. The ambrosial Name of God is added to it, The Name that is everybody's sustenance. He who absorbs and enjoys it shall be saved. One must not abandon this gift, It should ever remain dear to ones heart. The dark ocean of the world can be crossed by clinging to His feet. Nanak, it is He who is everywhere." (Guru Arjan Dev, Mundawani) Pothi Sahib (known today as the Kartarpur Bir) was kept by the Sixth Master Guru Hargobind in his house. From here it was stolen by his grandson Dhir Mal who intended to use it to further his claims on the succession of the Guruship. Some thirty years later the followers of the Ninth Master, Guru Tegh Bahadur forcibly recovered it, but were instructed by the Guru to return it. They placed it in the shallow river bed of the Satluj River. From here Dhir Mal recovered it, miraculously it was undamaged. Throughout the eighteenth century it most likely remained with Dhir Mal's family, the Sodhis of Kartarpur, thus the name Kartarpur Bir (Bir means volume). The Holy Book next emerged from obscurity in 1849. In that year following the annexation of Punjab, the volume together with its golden stand were discovered by the British in the custody of the Lahore royal court. An application was received from Sodhi Sadhu Singh of Kartarpur and in 1850 the volume was returned to his family. The Kartarpur Bir is preserved to this day and installed monthly for worshippers. An unauthorized edition of the Guru Granth Sahib know as the Banno Bir also exists. Guru Arjan Dev gave this copy of the Granth Sahib to Bhai Banno one of his disciples to take to Lahore for binding. Bhai Banno kept this volume and wrote in some verses of Sudras and Mirabai which it is believed had been rejected by the Guru as well as a few hymns allegedly to be by Guru Nanak at the end of his Granth. Guru Arjan Dev did not approve the Banno Bir. This copy is still in the possession of the descendants of Bhai Banno. Dhir Mal even refused to return the Kartarpur Bir over to Guru Gobind Singh, The Tenth and Final Master. While at Talwandi Sabo (known as Damdama Sahib today) Guru Gobind Singh undertook to prepare a new edition of the Granth Sahib including in it all of the hymns appearing in the original edition as well as the hymns of his late father, the Ninth Master Guru Tegh Bahadur. The Guru dictated the entire Granth to his scribe Bhai Mani Singh. Out of his humility, Guru Gobind Singh who was a great and profuse writer and poet only included one of his hymns. The great task was finally completed in 1705. The Damdama Sahib Bir was then taken to Nanded where it was installed as desired by the Guru. Near the end of his life Guru Gobind Singh ended the line of personal Guruship by investing the Granth Sahib with the status of Eternal Guru and his official successor in 1708. Bhai Nandlal one of Guru Gobind Singhs disciples recorded the Guru's words as; "He who would wish to see the Guru, Let him come and see the Granth. He who would wish to speak to him, Let him read and reflect upon what says the Granth. He who would wish to hear his word, He should with all his heart read the Granth." (Rahitnama) In 1721 Mata Sundri the widow of Guru Gobind Singh instructed Bhai Mani Singh to go to Harmandir Sahib as the head Granthi along with the Sacred Volume. This Sacred Volume which was carried by the Sikhs before their troops on march was tragically lost in battle during the Second Sikh Holocaust - Wadda ghalughara on February 5th 1762. Fortunately since a number of copies had been made, this text has survived to today become the official authorized version of the Guru

The Japji hymn by Guru Nanak Dev is considered to be the key to Sri Guru Granth Sahib and an epitome of the Sikh doctrine. It appears as the first poem in Sri Guru Granth Sahib and is repeated by Sikhs in their morning prayers, as well as when preparing Amrit for the Khalsa baptism ceremony. Japji lays stress on the brotherhood of man and remembrance of God as the key to salvation. The Japji Sahib appears in it's original Gurmukhi with romanized pronunciation guide and english translation.

A concise history of the Sikhs, Ardas is used as the common prayer. It is recited whenever starting or ending any reading of Sri Guru Granth Sahib or any other important task. The first part of it appears as a prologue to Chandi Di Var written by Guru Gobind Singh invoking blessings of God and the Gurus. The remainder of the bulk was incorporated by the great Sikh scholar Bhai Mani Singh. Further additions have been added over time taking into account major events affecting Sikhs.

Part of the daily prayers prescribed for Sikhs, the poem Tav-Prasad Savaiye by Guru Gobind Singh is usually read after Japji and Jap in the mornings. In it Guru Gobind Singh expounds the uselessness of rituals and blind faith without sincere worship of God. It is found in the Dasam Granth, the collection of the writings of Guru Gobind Singh.

During the Sikh marriage ceremony called Anand Karaj, the Lawan is read from Sri Guru Granth Sahib. There are four main stanzas to this poem written by Guru Ram Das. In unison with the reading of each of the four stanzas, the bride and groom complete a circle around the Guru Granth Sahib.

Known as the Letter of Victory, Zafarnama was written in Persian by Guru Gobind Singh as a letter of defiance and delivered to the Mughal Emperor Aurangzeb in 1707. It was composed by Guru Gobind Singh in one of the darkest times for the Sikhs. Guru Gobind Singh had lost his four sons, while most of the Sikhs had either been scattered or killed on the battlefield.. The letter praises God and then outlines the bloody battle of Chamkaur and the treachery of Aurangzeb and the Mughals who broke their oath not to attack the Sikhs. Zafarnama is important to Sikhs because it contains the doctrine of the use of force being justifiable if all other peaceful means have failed.

The bedtime prayer, Kirtan Sohila is usually recited just before sleeping at night. It's name means `Song of Peace'. Kirtan Sohila is composed of five hymns, the first three by Guru Nanak Dev, the fourth by Guru Ram Das and the fifth by Guru Arjan Dev. This hymn is usually recited at the conclusion of evening ceremonies at the Gurdwara and also recited as part of Sikh funeral services.

One of the daily prayers, Anand by Guru Amar Das is the `Song of Eternal Bliss and Joy'. It is composed of 40 stanzas and is also recited by the five beloved ones during the Khalsa initiation ceremony.

Selections from a chapter from the Akal Ustati (In Praise of God, The Immortal) Kabitas (71 to 90) by Guru Gobind Singh denounces blind rituals. The Akal Ustati is a lengthy poem composed by Guru Gobind Singh which appears in the Dasam Granth.

Part of The Vachitra Natak meaning `The Wonderous Drama' by Guru Gobind Singh, Chapter V narrates the succession of the first nine Gurus preceding Guru Gobind Singh. It emphasizes that all the Gurus were the same spirit and praises the great martyrdom of Guru Tegh Bahadur who died to preserve the concept of freedom of religion. The Vachitra Natak is a very detailed account of the life of Guru Gobind Singh written by Himself, it appears in the Dasam Granth and is the only existing autobiography of any Guru.

The second last poetical composition in Sri Guru Granth Sahib, Gun Gobind gaio nahin janamu akarth kin is a poem of 57 couplets written by Guru Tegh Bahadur. In it Guru Tegh Bahadur criticizes those who are attached to the illusion of the material world (maya, mammon) and have forgotten God, the Guru urges man to remember God at all times.

Unlike traditional poetical compositions of Sri Guru Granth Sahib, Sidhha Goshth is a record of the conversation between Guru Nanak Dev and the Sidhhas, a group of Nanth Yogis which the Guru met on his travels to the Himalayan mountains. 'Goshth' means discussion, Sidhha Goshth is the detailed transcript of the questions posed to Guru Nanak by the Yogis and the Gurus answers. It is a great philosophical discussion in which the Guru answers the Yogis questions about the meaning of life, God and creation.

The fight against social and political injustice has historically been an integral part of Sikhism. As a religious leader Guru Nanak did not turn a blind eye to political supression or consider it outside the realm of religion, but undertook political protest through his writings, speaking out against the cruelty of rulers. Guru Nanak wrote a number of passages about the Mughal invasion of India by Babur and the brutalities that he eyewitnessed first hand (Babur Bani). Guru Nanak also spoke out about the suffering of people at the hands of unscrupulous rulers and government officials

Who and What is a Khalsa? "He who keeps alight the unquenchable torch of truth, and never swerves from the thought of One God; he who has full love and confidence in God and does not put his faith, even by mistake, in fasting or the graves of Muslim saints, Hindu crematoriums, or Jogis places of sepulchre; he who recognises the One God and no pilgrimages, alms-giving, non-destruction of life, penances, or austerities; and in whose heart the light of the Perfect One shines, - he is to be recognised as a pure member of the Khalsa" (Guru Gobind Singh, 33 Swaiyyas) The word "Khalsa" means "pure", Khalsa's are Sikhs which have undergone the sacred Amrit Ceremony initiated by the 10th Sikh Guru, Guru Gobind Singh. The Khalsa order was initially created on Baisakhi Day March 30 1699, with Guru Gobind Singh baptizing 5 Sikhs and then in turn asking the five Khalsa's to baptize him. Following this the Guru personally baptized thousands of men and women into the Khalsa order. The Khalsa baptism ceremony is undertaken as part of ones own personal spiritual evolution when the initiate is ready to fully live up to the high expectations of Guru Gobind Singh. All Sikhs are expected to be Khalsa or be working towards that objective. The Khalsa baptism ceremony involves drinking of Amrit (sugar water stirred with a dagger) in the presence of 5 Khalsa Sikhs as well as the Guru Granth Sahib. The initiate is instructed in the following; (a) You shall never remove any hair from any part of thy body, (b) You shall not use tobacco, alcohol or any other intoxicants, (c) You shall not eat the meat of an animal slaughtered the Muslim way, (d) You shall not commit adultery. The initiate is required to wear the physical symbols of a Khalsa at all times as well as follow the Khalsa Code of Conduct. The Physical Articles of Faith Kesh: Long unshorn hair. A symbol of spirituality. The Kesh reminds a Khalsa to behave like the Guru's. It is a mark of dedication and group consciousness, showing a Khalsa's acceptance of God's will. Long hair have long been a common element of many spiritual prophets of various religions such as Jesus, Moses and Buddha. Dastar: Turban. A symbol of royalty and dignity. Historically the turban has been held in high esteem in eastern and middle eastern cultures. Guru Gobind Singh transformed this cultural symbol into a religious requirement so that the Khalsa would always have high self-esteem. It differentiates Sikhs from other religious followers who keep long hair but wear caps or keep matted hair. The turban cannot be covered by any other head gear or replaced by a cap or hat. The turban is mandatory for Sikh men and optional for Sikh women. Kangha: Comb. A symbol of hygiene and discipline as opposed to the matted unkept hair of ascetics. A Khalsa is expected to regularly wash and comb their hair as a matter of self discipline. Kara: Steel bracelet. A symbol to remind the wearer of restraint in their actions and remembrance of God at all times. Kachha: Drawers. A symbol signifying self control and chastity. Kirpan: Ceremonial Sword. A symbol of dignity and the Sikh struggle against injustice. It is worn purely as a religious symbol and not as a weapon. The Sikh will worship only God. They will not set up any idols, gods, goddesses or statues for worship nor shall they worship any human being. The Sikh will believe in no other religious book other than the Holy Guru Granth Sahib, although they can study other religious books for acquiring knowledge and for comparative study. The Sikh will not believe in castes, untouchability, magic, omens, amulets, astrology, appeasement rituals, ceremonial hair cutting, fasts, frontal masks, sacred thread, graves and traditional death rites. The Khalsa will remain distinct by wearing the Five K's but shall not injure the feelings of others professing different religions. The Khalsa will pray to God before starting any work. This will be over and above his usual prayers. Although a Sikh may learn as many languages as he likes, he must learn Punjabi and teach his children to learn to read it. Every male should add "Singh" after his name and every female Khalsa should add "Kaur" after her name. They must never remove hair from any part of their bodies. Drugs, Smoking and Alcohol are strictly forbidden for Sikhs Khalsa men and women will not make holes in their ears or nose and shall have no connection whatsoever with those who kill their daughters. Sikh women will not wear a veil. A Sikh must live on honest labour and give generously to the poor and the needy thinking all the time that whatever he gives is given to the Guru. A Sikh must never steal or gamble. Except for the kacha and the turban there is no restrictions on the dress of a Khalsa, but a Khalsa's dress should be simple and modest. When a Khalsa meets another Khalsa he will greet him by saying, Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh (The Khalsa belong to God, Victory belongs to God).

Nam Karan, Naming of a Child As soon as the mother and child are able to travel, the family visits the Gurdwara. There they recite joyful hymns from the Guru Granth Sahib to celebrate the birth of the new child. Karah Prashad (sacred pudding) is prepared by the family. Amrit (sweet water) is also prepared and given to the infant as well as the mother. The name is chosen by taking the Hukam, the granthi randomly opens Sri Guru Granth Sahib to any page and reads the hymn on that page. The first letter of the first word of the hymn is chosen. The child's name is than chosen beginning with that letter and is announced to the congregation. Amrit Sanskar, Baptism This is the sacred ceremony for the initiation into the Khalsa brotherhood. It should be taken only by those who are fully mature enough to realize the commitment required and the significance. The initiate may be a man or woman of any caste or previous religion. Generally they are encouraged to start behaving, acting and looking like a Sikh before seeking baptism. The baptism is done in a quiet place away from distractions where Sri Guru Granth Sahib has been installed. The initiate is required to wash their hair, cover their head, wear clean clothes and the 5K's before presenting themselves before 6 amritdhari Sikhs (those who are already baptized). Five amritdhari Sikhs will conduct the ceremony while one reads Sri Guru Granth Sahib. The principals of Sikhism are explained to the initiate and this is followed by Ardas and taking of the Hukam (opening of Sri Guru Granth Sahib to a random page and reading of a hymn). Amrit (sweet sugar water) is prepared in a steel bowl and stirred with a kirpan by the five beloved ones while Japuji, Jaap, Ten Sawayyas, Bainti Chaupai and 6 verses from Anand Sahib are recited. This is followed by Ardas and the initiate drinking the amrit five times in cupped hands and exclaiming Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh (The Pure Belong to God, Victory to God). Amrit is then sprinkled on the hair and eyes of the initiate and any leftover is drunk by all present. This is followed by an explanation of the code of conduct and discipline required for a Khalsa. The Khalsa is required to wear the 5K's and abstain from 1) cutting hair, 2) eating Muslim halal meat, 3) cohabiting with a person other than ones spouse and 4) using intoxicants such as tobacco. Other breaches of the code of conduct are also explained before Ardas is once again repeated. This is followed by taking Hukam and eating of karah prasad (sacred pudding) from a common bowl. If a person does not have a Sikh name, they take a new name at this time.   Funeral Ceremony In Sikhism death is considered a natural process and God's will. Any public displays of grief at the funeral such as wailing or crying out loud are discouraged. Cremation is the preferred method of disposal, although if it is not possible any other method such as burial or submergence at sea are acceptable. Worship of the dead with gravestones, etc. is discouraged, because the body is considered to be only the shell, the person's soul is their real essence. The body is usually bathed and clothed by family members and taken to the cremation grounds. There hymns are recited which induce feeling of detachment are recited by the congregation. As the body is being cremated, Kirtan Sohila the nighttime prayer is recited and Ardas is offered. The ashes are disposed of by immersing them in the nearest river. A non continuos reading of the entire Sri Guru Granth Sahib is undertaken and timed to conclude on the tenth day. This may be undertaken at home or in the Gurdwara. The conclusion of this ceremony marks the end of the mourning period. Akhand Path This is the non-stop cover to cover reading of Sri Guru Granth Sahib which is undertaken to celebrate any joyous occasion or in times of hardship, such as birth, marriage, death, moving into a new house, and Gurpurbs. The non stop reading takes approximately 48 hours and is carried out be family members, or professional readers in the presence of the family. The reading must be clear and correct so that it can be understood by all listeners. After the completion of the reading the Bhog ceremony takes place. A Hukam is taken by randomly turning to any page and reading the hymn on that page. Karah parshad (sacred pudding) is also distributed to all present. This ceremony evolved in the mid 18th century when there were few hand written copies of Sri Guru Granth Sahib. Sikhs were fighting for their lives at this time and hiding in jungles. They would all gather to hear whatever portion of a reading that they could before Sri Guru Granth Sahib would me moved to another location for another audience. Performance of Akhand Path as a blind ritual is highly disrespectful to Sri Guru Granth Sahib and contrary to the teachings of the Gurus. Gurpurbs Important anniversaries associated with the lives of the Gurus are referred to as Gurpurbs. These are usually marked at gurdwaras with Akand Path (continuos cover to cover reading of Sri Guru Granth Sahib) concluding on the specific day. There is also kirtan (musical recitation of hymns from Sri Guru Granth Sahib) as well as katha (lectures on Sikhism). Some places also have nagar kirtan, where there is a procession with Sri Guru Granth Sahib led by 5 Sikhs carrying Nishan Sahibs (the Sikh flag). Free sweets and langar are also offered to the general public outside some gurdwaras. Among the larger Gurpurb celebrations are: First installation of Sri Guru Granth Sahib in the Golden Temple by Guru Arjan Dev Birth of Guru Nanak (traditionally celebrated in November) Birth of Guru Gobind Singh Martyrdom of Guru Arjan Dev Martyrdom of Guru Tegh Bahadur Martyrdom of The Sahibzadas (the sons of Guru Gobind Singh) Baisakhi Guru Amar Das first institutionalized this as one of the special days when all Sikhs would gather to receive the Gurus blessings at Goindwal in 1567. In 1699 Guru Gobind Singh gathered thousands at Anandpur Sahib and founded the Khalsa order by baptizing 5 brave Sikhs who were willing to give their life for the Guru. The Five Beloved Ones in turn baptized Guru Gobind Singh into the Khalsa brotherhood. This day celebrated around April 13 is considered the birthday of the Khalsa order. Sikhs visits gurdwaras and fairs and parades are held. Many Sikhs choose to be baptized into the Khalsa brotherhood on this day, as well the wrappings of the Nishan Sahib flag post at most gurdwaras are changed on Baisakhi. Diwali The Indian festival of lights held around October 25th. Guru Amar Das institutionalized this as one of the special days when all Sikhs would gather to receive the Gurus blessings at Goindwal. In 1577 the foundation stone of The Golden Temple was laid on Diwali. On Diwali 1619 the Golden Temple was illuminated with many lights to welcome home and celebrate the release of Guru Hargobind from imprisonment in Gwalior fort. Sikhs have continued this annual celebration with lamps being lit outside gurdwaras and sweets distributed to all. The largest gathering happens at The Golden Temple which is lit up with thousands of lights. Maghi Sikhs visit gurdwaras and listen to kirtan on this day to commemorate the martyrdom of the Forty Immortals. The largest gathering happens at Muktsar where an annual fair is held. It occurs on the first day of Maghar Sangrant, around January 14. Forty followers of Guru Gobind Singh who had previously deserted him, fought bravely against overwhelming Mughal army forces and were martyred here. Guru Gobind Singh personally blessed them as having achieved mukti (liberation) and cremated them at Muktsar. Hola Mohalla An annual festival of thousands held at Anandpur Sahib. It was started by Guru Gobind Singh as a gathering of Sikhs for military exercises and mock battles on the day following the Indian festival of Holi. The mock battles were followed by music and poetry competitions. The Nihang Singh's carry on the martial tradition with mock battles and displays of swordsmanship and horse riding. There are also a number of durbars where Sri Guru Granth Sahib is present and kirtan and religious lectures take place. The festival culminates in a large parade headed by the nishan sahibs of the gurdwaras in the region. Hola Mohalla is held around March 17. Sangrand This is the time when the sun passes from one sign of the zodiac to the next, it is the start of the new month in the Indian calendar. The beginning of the new month is announced in the gurdwaras by the reading of portions of Bara Maha, Song of the 12 Months, by Guru Arjan Dev (pg. 133) or sometimes Bara Maha by Guru Nanak Dev (pg. 1107). This day just marks the beginning of the new month and is not treated as being greater or better than any other day.

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