Wow. Here we are. Our eighth month and eighth religion. Has it really been that long? It doesn’t seem like it. It seems like we have barely begun, like we have barely scratched the surface. Even though we have covered a lot of ground so far, the depth we can reach has been somewhat limited.

Hopefully this will change in the months to come, because starting this month we are coming to the most popular and well known religions- Islam, Hinduism, and Christianity, with memberships that reach into the billions. We will also be coming to the primary Abrahamic religion, Judaism, in September, and this month we shall be studying Sikhism: the ninth largest religion in the world, and the third largest Dharmic tradition (which includes Hinduism, Buddhism, and Jainism). There will be plenty of ideas and history to cover, so there will be no reason why this site shouldn’t be brimming with activity.

Right? Right.

Ok, let’s get some things straight for this month…

There is no Muslim and There is no Hindu

Sikhism begins with a man named Nanak Dev in the fifteenth century. Like many religious founders before him, he was raised in a time of increasingly diverse religious and cultural ideas. Islam and Hinduism were the predominant faiths, and during Nanak’s time they had been relatively peaceful and tolerant of each other, to the point where some outspoken individuals were preaching on the basis of the similarities between the two, trying to create a synthesis.

One day, Nanak did not return from his morning bath in the local river. But after three days he returned, saying that God had spoken to him and given him a new message. “There is no Muslim, and there is no Hindu,” he said. He immediately left his family and traveled around the Middle East and Asia, spreading the word of the True God. He preached that God is boundless, without form, and that it was worshiped by different names through every faith. God is not something that can be proven through logic, but can only be known through devotion and faith. Though it is the most real and true entity, without description, God is personal and can be known (only slightly) by humanity. He began to draw many followers who came to be called Sikhs (disciples).

There is One God,

Whose name is Truth,

The Creator,

Without fear, without hate,

Eternal Being,

Beyond birth and death,

Self-existent,

Realized by the Guru’s grace.

- the opening of the Guru Granth Sahib

Nanak professed a monotheism that was more akin to Islam, a message that God is in all things and that it is one and whole. He eschewed empty rituals, idol worship, and the polytheism of the Hindus. Yet he also believed that reincarnation was true, that it is governed by one’s karma, and that the ultimate purpose in life was to escape the wheel of death and rebirth and that salvation was found through enlightenment and unity with God.

He also used the Hindu term maya to describe the unreality of the physical world, of reality as we know it. In Hinduism this is a very literal idea, that reality is actually an illusion and we should work to see through to the true reality beneath it. But Nanak came to interpret this differently. As God is in all things physical, pervading throughout the cosmos, the reality we experience could not be an illusion. Rather, it is the values of this material world which are the illusion. The pleasure we get from pursuing our ego, from greed, attachment, lust, and anger is short lived and of no real value. By shedding ourselves of these five evils, we can come to know the only true values in devotion to God.

As you can see, Guru Nanak Dev synthesized elements of the two predominant faiths to create something new and everlasting. So committed was he to this message that he wore traditional garb from both Islam and Hinduism. He would wear a Muslim cap and orange coat, with a standard Hindu wrap for leggings, and would cover his forehead with Hindu symbols. Like Buddha, he created a middle path, though here it was between the extreme of monotheism, in which God seemed distant and uncaring, and the extreme of idol worship, in which devotion was lost in rituals and dogma.

Beliefs

Sikhs believe in one God that exists in all things, but God is also referred to as being a separate entity. This idea is called panentheism, that God exists as part of all things (pantheism) but also exists as an entity separate from them (so that it can fulfill it’s role as the Creator). Everything is God’s creation. It is in everything, and will exist everywhere, forever.

As I covered before, Sikhs also believe in karma and reincarnation. One can be assured of a happy life if one has had good karma built up, but a poor and unsatisfactory one if one has bad karma in the past. But the goal of life is to do more than just accumulate good karma, one should seek salvation in being united with God through your works.

The three most important aspects of Sikhism are devotion and meditation, charity and kindness to others, and good ol’ fashioned hard, honest work. It is believed that through your actions, and not inaction, that you draw closer to god. Therefore asceticism is discouraged, and instead Sikhs are practical in their faith. They work to support themselves as well as others who are less fortunate than themselves. You can stay in the world and help each other while at the same time devoting yourself to God.

Nanak emphasized the universality of humanity. Not only did this mean doing away with the Hindu caste system, and therefore urging charity to those who suffer even if their past karma decreed it, it meant realizing that all religions had a legitimate path to God (though perhaps Sikhism is more expedient). This means that Sikhs do not see other religions as their enemy or as competing for adherents. Sikhs don’t proselytize or seek converts. As we shall see, Sikhs defend their faith only from corruption, oppression, and those who seek to stifle religious freedoms. There are also no priests in Sikhism.

Guru Nanak was succeeded by a line of ten Gurus, each believed to be a reincarnation of Nanak. But the tenth Guru, Gobind Singh, after having survived the deaths of four sons, was left without an heir. Instead of searching for a new person to fill the title, he made the central Sikh holy book, the Granth Sahib, the final and eternal Guru of Sikhism. Sikhs believe that this book contains the reincarnated essence of the founder of their faith. It resides in the Armristar, the Golden Temple and decision-making center of Sikhism. It is taken out every morning with gloved hands where it rests on a cushion, under a shade, and is constantly fanned. It is treated with all the reverence due to a living Guru, and copies of it are set aside and enshrined in Sikh temples (gurdwaras).

Practices

The most important practice of Sikhism, from what I have read, is the Khalsa. This is the baptism that is reserved for only those Sikhs who wish to devote themselves completely to the values and ideas of Sikhism. It was established by Guru Gobind Singh in an attempt to raise a military force that would defend Sikhism and its communities from Mongol invasions and the intrusion of Islam. Sikhs who choose to be baptized usually have to be of the age where they can choose to do so freely. Baptized male Sikhs are given the surname Singh (lion) and females, who were admitted to the Khasla later on, are given the surname Kaur (princess). They are expected to practice five essential duties, known as the Five Ks:

  1. Kesh- Allowing all of your hair to grow naturally. This is considered the most important of the Five Ks, as it shows respect to God’s perfect creation.  However, the practice is falling out of favor, especially among youth, for practical and social reasons. The hair is to be combed twice a day with a kanga and tied into a simple knot.
  2. Kanga- The comb used to keep one’s hair tidy. It represents the diligence and cleanliness of the Sikh, and is usually used to keep the hair knotted.
  3. Kaccha- A simple undergarment, similar to boxer shorts but with shorter legs. It is secured with a drawstring and is meant to represent chastity (or at least to decrease lust and to remind the Sikh to treat their lovers like they would treat fellow Sikhs, not as objects), modesty, as well as ro symbolize readiness for combat (as they allow freedom of movement).
  4. Kara- A circular steel bracelet, usually worn on the right arm. This symbolizes strength, devotion to God, and a reminder that one’s actions should be in tune with what is advised by the Gurus.
  5. Kirpan- A ceremonial sword or dagger. It is not to be used as an offensive weapon, rather it is a symbol of ahimsa, of nonviolence. It is to be used only in defense of oneself or others. Most Sikhs opt to conceal their kirpan, so as not to alarm others. The legality of this religious symbol is iffy at best, most countries have Sikhs dull the blade or rivet it to the sheath.  This allowed the Sikh to keep the kirpan as a religious artifact, while robbing it of any potential use.

More than symbolizing their devotion to the faith, the Kakars (five ks) make it obvious to everyone in the community that the devotee is a Sikh, and that they are committed to upholding the religion. One cannot blend in and thus pretend to be part of the crowd, apart of any other religious community. When one undergoes the Khalsa, they become symbols of the faith.

These devout Sikhs pray for up to two hours a day, during the morning and evening. They are prohibited from using drugs, alcohol, or tobacco. They renounce the five evils, as well as gossip, lying, backbiting, slander, adultery, sacrifice of creatures, eating meat killed in a ritualistic way (such as halal), attachment or obsession with material goods, and partaking in superstitions and other religious rituals that have no meaning for them, such as pilgrimages and fasting. They are encouraged to have a family oriented life, and so do not become monks, beggars, or yogis.

Sikhs are also encouraged to recite the name of God to themselves daily, as a sign of remembrance and devotion.  Though God has many titles and names is Sikhism, the title ‘Nam’ seems to be referenced the most, though in practice Sikhs use the name Waheguru.  Nam is a sanskrit word for name, though, “the name is the internal rhythm, the internal sound that a man experiences, the true name of God.”  It is more of a symbol for experiencing God in all its various meanings and connotations.
Most Sikhs do not undergo the Khalsa, though many still wear some of the Kakars, and observe the prayers and prohibitions.

How We Will Practice

Although it would be a fun and interesting experience, I recommend that we do not go through the Khalsa. Since we are only doing this for a month, it seems awfully disrespectful. However, this doesn’t mean that we can’t follow most, if not all of the Kakars. We shall all be letting our hair grow, and we can look for steel bracelets to wear, and perhaps we can track down the special underwear and some kirpans. Though it may be a good idea to find other ceremonial knives that could stand in for kirpans. Something small and nonthreatening.

We shall endeavor to recite the Japji Sahib, the primary morning prayer of Sikhism. It is quite a long one, so that in itself will take some devotion. We will also be reading the Guru Granth Sahib, as well as reciting and meditating on the name of God, and following the Sikh prohibitions. Though the kirpan is said to symbolize ahimsa, Sikhs do not have any prohibitions regarding meat (unless it is prepared in a religious fashion), so we can continue with being the delighted omnivores that we are.

There are quite a few local Sikh temples, so getting to know the community should be relatively easy.

In Conclusion, A Story Worth Sharing

It is said that when the Guru Nanak Dev was dying, there was a dispute as to what was to be done with his body. His Muslim followers wished to bury him in the standard Islamic fashion, but his Hindu disciples wished to cremate him, as is their custom. Seeking, as he always did, to find a way that satisfied both groups, he came up with a solution. His Hindu followers were to leave flowers to one side of his body, and the Muslims were to do the same at his opposite side. They would then cover Nanak’s body with a sheet and return the next day. Upon returning, if the Hindus’ flowers remained fresh, then Nanak would be cremated. However, if their flowers were withered and the Muslim’s flowers were still fresh, then Nanak would be buried. His disciples did as ordered, and on the day of his death they set his body under a sheet, placed flowers at his sides, and left the body. But when they returned the next morning, they saw that both sets of flowers remained fresh and fragrant. Puzzled, they removed the sheet covering Nanak’s body, and saw that there was nothing there.

The Hindus cremated their flowers, and the Muslims buried theirs.

Oh my mind, love God as a fish loves water,

The more water the happier is the fish

the more peaceful his mind and body.

He cannot live without water even for a moment.

God knows the inner pain of that being without water.