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Although the Ten Gurus are regarded by Sikhs as the template for all things spiritual, some Sikhs act as role models to others in specific ways. The Rahit Maryada or code of conduct states that Sikhs are encouraged to work together in order to effect the maximum social benefit through least effort and to meet together to inspire each other. An example of someone who follows this guidance would be Ravinder Singh of Khalsa Aid. He set the UK based organisation up in 1999 to offer help in emergency relief in the Balkans. Since then the group has provided support around the world. More details can be found at khalsaaid.org.

Sikhs consider that beliefs must translate into action as matter must be energized, maya (the physical world) must be charged with the Name (Being). The phenomenal world should be transformed by the numinous so that through spiritual experience we may enjoy a fully, naturally human life.

Sikhs feel that it is essential to dissuade people from rituals based on the idea that the One is mean, and encourage people to experiment with the graceful, generous Reality. Therefore, Sikhi does not believe in animal sacrifice, fasting or any form of physical or mental deprivation. The only thing that we can offer the One is our self, a space for Being to live with us.

In terms of society Sikhs are taught that, “No one is my enemy, and no one is a stranger. I am friendly towards everyone” (Guru Granth Sahib: 1299). Sikhs believe that the One is not limited to one people, religion or language. Therefore, there should not be boundaries as we are all part of one humanity – there are no outsiders. This is visible in the langar or free kitchen. Anyone, belonging to any religion, ethnic background, social class or gender, is welcome to eat the same food as everyone else, for free.

Regarding the martyrdom of the Ninth Guru (Guru Tegh Bahadur Ji 1621-1675) for leading a non-violent political campaign, Sikh scripture says that:

Tegh Bahadur broke the mortal vessel of his body by striking it at the head of the Emperor of Delhi and retreated to his ‘Original Abode’, The One. Truly incomparable is this great deed done to assert and protect three basic human rights: the first, to secure for everyone the liberty to worship; the second, to uphold the inviolable dignity of every person’s private and personal point of contact with The One and their right to observe dharma, what they conceive as basic principles of cosmic or individual existence, and the third to uphold every good person’s imprescriptible right to pursue their own vision of happiness and self-fulfilment (Dasam Granth, 54).

It is, therefore, fair to say that Sikhs believe in individual human rights: freedom of worship, freedom of conscience and the right to pursue happiness. Sikhs believe that progress in the world will be based on the spiritual sovereignty of the individual.

Regarding the organisation of society:

“Henceforth: such is the Will of The One: No one shall coerce another, no one shall exploit another. Everyone, each individual, has the inalienable birth-right to seek and pursue happiness and self-fulfilment. Love and persuasion is the only law of social coherence” (Guru Granth Sahib: 74).

In terms of politics there is an emphasis on persuasion and consent. Sikhs reject coercion or force as a method of government. They, therefore, reject the justification of coercion. In 1606 Guru Arjun became the first Sikh martyr and was executed by the Mughal Emperor Jehangir. This followed the Guru’s refusal to pay taxes in support of ordinary people who could not afford to pay taxes due to a poor harvest. The Emperor felt he had the divine authority of a ruler; the Guru would not accept this point.

Sikhs have an active obligation to disobey any law that violates these principles. For example, Guru Nanak Dev broke a ban on music in Baghdad and Guru Hargobind Ji commanded Sikhs to bear arms and ride horses in violation of Islamic law on dhimmitude, which reserved these activities for Muslims. He was imprisoned but later released on the Diwali of 1619 from Gwalior Fort. When he was offered a pardon he refused unless 52 princes were also released. The Emperor conceded that he could free whoever held onto his cloak, thereby coming under his protection. The Guru had 52 tassels added to his cloak and holding onto a tassel each they were all freed. Sikhs, therefore, celebrate on the same day as Diwali but call the event Bandi Chhor Divas or prisoner release day.

In terms of economics the idea that people have the right to pursue happiness and self-fulfilment is connected to the idea that “no one shall exploit another.” A Being of grace has created a bountiful world. However, greed has distorted the world. “The bounty of nature is there to be used. There is enough for all but in this world it is not shared justly” (Guru Granth Sahib: 1171). Until a one humanity perspective is taken, economic injustice will continue.

The status of the Guru Granth Sahib is shown by its being placed in the Gurdwara, on a throne (palki) supported by cushions (gaddis) under a canopy (chanani) in the royal court (divan hall) which is the ‘prayer room’ for Sikhs. While the court is in session / services are taking place, there is always an attendant (granthi) waving a fan (chauri) over it. It is always carried over the head and, often, has a special room where it is kept at night, the Sach Khand. In the court people are not allowed to turn their back to the scripture and no one can sit at the same level.

During worship in the gurdwara, Sikhs always bow before the Guru Granth Sahib Ji. It is kept covered with a piece of silk called a rumalla. except when being read. The Guru Granth Sahib Ji has the central position in the Gurdwara. During worship, a person will sit behind the Guru Granth Sahib Ji holding a chauri as a sign of respect.

Hymns are sung from the Guru Granth Sahib and it is treated as the ruler of the Sikhs, seated on a throne in the court room of the gurdwara. Personal copies of the Guru Granth Sahib are few as each copy must have a room set aside to house it. This is because Sikhs honour it so highly.

The status of the Khalsa is shown by the panj pyare (five representatives of the Khalsa) taking a lead position in Sikh religious affairs, for example, processions.

The Guru Granth Sahib is written in the Gurmukhi script. However, there are words from many languages including Persian and Sanskrit. The Gurus aimed at making mysticism accessible to general masses but there are specific mystic terms from a range of traditions – Buddhist, Hindu and Muslim.

The texts of previous mystics were collected by Guru Nanak Dev and he added his own hymns to the collections. These were passed down through a succession of Gurus till they were collected in a single volume, a granth. This text is called the Adi Granth and was compiled by Guru Arjun Dev Ji in 1604. The original manuscript still exists and is kept at Kartarpur, in the Punjab in Northern India. Later, the writings of the Ninth Guru were added and the text known as the Guru Granth Sahib was finalised in 1708.

The most significant complementary texts are the writings of Bhai Gurdas which are regarded as a basic summary of the main themes of the Guru Granth Sahib Ji. There were also texts written by the poets of the court of Guru Gobind Singh Ji. They had been dismissed by the Emperor Aurangzeb as he regarded poetry as un-Islamic. They took residence with the Guru and wrote a range of texts, including the Diwan-i-Goya. Some maintain that they also wrote many or all of the texts that have been collected in what is today called the Dasam Granth, although other Sikhs maintain that some or even all of these poems were written by Guru Gobind Singh Ji.

Some commentators interpret the language of these texts within the structure of Islamic, Hindu or Buddhist thought, while others see it as metaphorical and mythological. For example, some groups within Sikhi use literal interpretations of heaven and hell while others regard these as metaphors. Some groups use tradition as a guide to practice while others argue that it is important to continue to re-apply the principles to situations in the present.

Analysis is always from a perspective, a lens. Therefore, no commentator assumes that their understanding is perfect largely because the text is a dialogue between different mystics and the One, the mystics among themselves and between the soul of the reader or commentator and the One.

The four rites of passage in a Sikh life are birth, amrit or initiation, marriage and death.

Following the birth of a baby, a mother takes her child and karah prashad to the Gurdwara where it is prepared and a thanksgiving ceremony performed, during which some amrit (sugar and water) is placed on the baby’s lips. The Guru Granth Sahib is opened at random and the first letter of the first hymn will be used as the initial letter of the baby’s name.

Initiation is extremely significant for Sikhs and usually takes place on physical maturity. For boys, five elder Sikhs lead the ceremony which involves stirring amrit in a bowl with a khanda before having it sprinkled in their eyes and hair. It is at this point that a young male Sikh can adopt the 5Ks – Kesh, Kangha, Kara, Kachera and Kirpan.

It is expected that a Sikh man will marry a Sikh woman. Often marriages are arranged and there is an engagement. Marriages are performed in the Gurdwara and the four marriage vows (Lavan) are read from the Guru Granth Sahib Ji.

The hymn sung at a funeral is the same as one sung before bedtime. The reason may be that death is little more than a sleep before we awaken to a new world and that sleep is a small death in which we can glimpse the preoccupations of our life.

Sikhs can either cremate or bury the body (particularly at sea); the main thing is to treat it respectfully. There is belief in heavens and hells to reward goodness and punish evil. Following these experiences a person may have another opportunity to achieve freedom from self-centredness and self-doubt and live in acknowledgement of the One. The Gurus use names and ideas common to different traditions, e.g. Azrael for the angel of death and the bridge over hell (Islam) as well as nirvana (Buddhism) to describe unity of being.

Each ceremony combines the mysteries and impulses of death and sex. The naming of the new-born infant by the Guru Granth Sahib and the parents is a puzzle to the labours of love the soul will be involved in before it departs once more. Pahul involves accepting death (offering your head) for spiritual re-birth with new parents in the House of the Guru.

The true marriage of a Sikh is the marriage between the soul and the Spirit. The Lavan refers to this ascent in the four rounds. The path to the One is not from A to B. For The One is not apart from us; we have to turn ourselves around to face the Being who was always with us.

The spiritual journey is from the nightmare-phantasy of the ego to the beautiful reality of the here-and-now. “Wherever I see, there I see You” (Guru Granth Sahib: 205). It starts and ends in the same place, yet each time you are standing in a different experience because of the round. Therefore, the circuit around the Guru is used, rather than a straight walk. For a Sikh, it is not the case that the One is not here, but is there. Rather, the One is everywhere. The two humans re-enact a play of this spiritual journey. The Groom leads for the Gurbani usually signifies the One as the personal Groom and the Guru-Sikh as the bride. The Gurus adopt the voice of the bride, the seeker, but also, In Truth, the sought. Yet the couple are not just acting a play. They are making a commitment to this journey by enacting it – they are taking their first steps together. About human relations, the Guru comments that “only those are married who are One Spirit in two bodies” (Guru Granth Sahib: 788). Without making this journey to the One the centre of their life path together (just as Guru Granth Sahib sits at the centre of their marriage rite), they cannot be One. Rather the egos will always drive them into a wild dance, together and apart. The Anand Karaj is equally about spiritual union between soul and Spirit, the affirmation of physical life – sex leading to new life within this committed mini-sadhsangat, the physical-spiritual foundation of the Guru Khalsa Panth, but also the death of ego, which is a prerequisite for physical and spiritual wedding.

Finally, the death prayer is Kirtan Sohila, which is also the Sikh bedtime prayers each day. It lasts only two to three minutes. There is a link between sleep and death, the smaller rest and the greater. The important point is that the first of the prayers which comprise the Sohila is about the marriage day, between soul and Spirit. When will that day – the day of death and marriage – come?

Since Sikhi has strong historic and present day links with Hinduism and the Punjab region of India, the Hindu calendar is generally used to fix the Sikh festival year. Since people were already gathered together on these days, the Gurus decided to use these occasions to preach their message. Gurpurbs is the term to describe days connected with the lives of the Gurus but there are also melas. Melas (fairs) were traditional Hindu celebrations.

Gurpurbs:

– Birthday of Guru Nanak Dev Ji – November. The birth of Guru Nanak Dev, the first Guru.

– Birthday of Guru Gobind Singh Ji – 5th January. The birth of the last human Guru.

– Martyrdom of Guru Arjun Dev Ji – 16th June. In addition to Nagar keertan (street procession) and Akhand path (continuous reading of Guru Granth Sahib Ji),

– Guru Arjun Dev Ji’s martyrdom is commemorated by Sikhs having stalls offering free drinks to passers-by. This recalls the original events when Guru Hargobind Ji offered the Sikhs sweet drinks to calm down after the execution of Guru Arjun Dev, the first Sikh martyr.

– Martyrdom of Guru Tegh Bahadur Ji – 24th November.

Akhand paths (the continuous reading of the Guru Granth Sahib Ji) take place during the gurburbs. Sikhs try to attend the gurdwara during this period with the final day of the meeting falling on the day of the festival.

Different hymns are sung on the birth of Guru Nanak Dev (his own and those of Bhai Gurdas) and Guru Gobind Singh (those of Bhai Nand Lal) and the martyrdom of Guru Tegh Bahadur (his own).

Melas:

– Vaisakhi – 14 April – birth of the Khalsa, which is the Sikh community but also the living Guru, the Guru Khalsa Panth. Vaisakhi is marked by amrit ceremonies as it is the most popular time of year for people to join the Khalsa.

– Hola Mohalla – marked by martial arts and other competitions.

– Bandi Chhor Divas – October/November – release of Guru Hargobind in 1619 as a prisoner of conscience – celebrated with fireworks.

The stories of significance for Sikh faith are contained within the Guru Granth Sahib and the Janam Sakhis or ‘life stories’ of the Gurus. Without these texts there would be no record of what the Gurus had said or done. However, the Janam Sakhis are not scriptural. They are, therefore, interpreted within the framework of the Guru Granth Sahib.

At one level the Guru Granth Sahib contain the teachings of the One (revelation); at another it contains commentaries of the writings of other Gurus and mystics (spiritual dialogue); at another the Guru Granth Sahib Ji is a mirror reflecting the Shabad which is the Divine-in-humanity. This Shabad is the Word spoken at the beginning of the world and which is the Jot or Light that lights all beings. It is the True Guru:

Among all is the Light – You are that Light. By this realisation, that Light is seen radiant within all. Through the Guru’s teachings, the Light shines forth (Guru Granth Sahib Ji: 13).

Individual Sikhs and the community treat the texts as revelation guiding them to the One and/or as a series of spiritual commentaries on religious experience and/or as a Living Embodiment of the Shabad written into the universe and each soul.

Sikh symbols are seen as gateways that point to Reality.

An important symbol for Sikhs is the Nishan Sahib – the flag that is flown at every gurdwara. This is made up of a blue or black Khanda on a yellow or orange background.

The Khanda is made up of three weapons – a chakra (quoit – as used by Xena, warrior princess! – which stands for the One’s Infinity, without beginning and without end); a Khanda (double-edged sword – which stands for the One’s power of justice and mercy, or creation and destruction, the double edge of the One’s Names); and two kirpans (swords of mercy – which stand for meeri-peeri (worldly and spiritual power).

The Panj Kakke is the 5 K’s. Panj means ‘five’ and kakke means words starting with the Punjabi letter for ‘k’ – hence, they are called the 5 k’s. All members of the Khalsa – female as well as male – must wear them.

The five K’s have both spiritual meanings and form a uniform for the Khalsa. The ideal person is a saint as well as a soldier, a sant-sipahi (saint-soldier). This reflects the Sikh belief in meeri-peeri (worldly as well as spiritual power). The transformation of the five Ks is both individual (for the person who has joined the Khalsa) and collective (as it forms a uniform):

1. Kesh means ‘uncut hair’ and reflects detachment or freedom from worldly fashions. Uncut hair is common to many different spiritual traditions – Native Americans, Rastafarians, Nazarenes, Taoists and Hindu rishis among them.
2. Kangha means ‘comb’ and reflects the idea that detachment should be balanced with social responsibilities such as cleanliness. Life should be physically, mentally and spiritually pure. Some of those with uncut hair did not clean it since they had left society to focus on the One.
3. Kara means ‘bangle’ and reflects the infinity of the One – without beginning or end – that works through human beings, on their right wrist.
4. Kachera are ‘breeches’ or long shorts. They cover the private parts, therefore, showing the importance of social order. They also allow people to be active unlike many of the previous types of clothing.
5. Kirpan means ‘sword of mercy’. It is a weapon showing that the Khalsa is a soldier as well as a saint. It is a weapon worn by a knight – hence the surnames Singh for men meaning ‘Lion’ and Kaur for women meaning ‘princess’ – who must use it ‘with mercy’ to ensure freedom and justice.

Sikh aesthetics have focused on music where the hymns of the Guru Granth Sahib Ji are played and sung. Guru Nanak Dev wrote over 900 hymns and in order for these to be used in worship, they are arranged as ragas or musical measurements so they can be sung to music.

Many people interpret the language of the Guru Granth Sahib symbolically since the Gurus have imposed layers of words on reality, demonstrating that language cannot directly approach the Real. For example, the term ‘Yamas’ has been used for the god of death and his minions which is found in Hinduism and Buddhism, but the name Azrael has also been used, who is the angel of death in Islam and is also mentioned in the Book of Tobit. A literalist might wonder what the ‘real’ name and nature of these beings that gather the dead actually is.

Sikhi rejects any form of idol worship including worship of pictures of the Gurus. One painting of Guru Tegh Bahadur can be dated to 1668 when he was painted at the court of Shaista Khan, governor of Bengal. The Guru was there on a peace-making mission between descendants of the princes who had been freed by Guru Hargobind from Gwalior Fort in 1619. However, no religious importance has ever been attached to this painting. Its importance lies in historical record rather than religion.

Other paintings of the Gurus are considered to be for educational or inspirational purposes only and are not regarded as objects of worship themselves.