Introduction To Sikhism

Sikhism a Religion

Sikhism is a religion that began in fifteenth century in Northern India with the teachings of Guru Nanak and nine successive human gurus. This system of religious philosphy and expression has been traditionally known as the 'Gurmat' (literally the teachings of the gurus) or the Sikh Dharma. Sikhism comes from the word Sikh, which in turn comes from the sanskrit root meaning "disciple" or "learner".Sikhism is the fifth largestreligion in the world, and is generally considered the fifth largest organized religion, depending on how one defines an "organized religion".

The principal belief in Sikhism is faith in waheguru represented using the sacred 'Ik Ongkar'. 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 Gurus or enlightened leaders, as well as the holy scripture—the Guru Granth Sahib which includes the selected works of many authors from diverse socioeconomic and religious backgrounds. The text was decreed by Gobind Singh, the tenth guru, as the final guru of the Khalsa Panth. Sikhism's traditions and teachings are distinctly associated with the history, society and culture of the Punjab. Adherents of Sikhism are known as Sikhs (students or disciples) and number over 23 million across the world. However, most Sikhs live in the Punjab in India; prior to partition, millions of Sikhs lived in what is now the Provine of Punjab of Pakistan.

Sikh Gurus

Sikhism was established and developed by ten Gurus during the period 1469 to 1708. Sikhs regard the ten Gurus not as divine, but as enlightened teachers through whom God revealed his will. Each Guru appointed his successor. Guru Nanak Dev was the first Guru and Guru Gobind Singh the final Guru in human form. Guru Gobind Singh designated the Sri Guru Granth Sahib the ultimate and final Sikh Guru.


The ten Gurus are:

1. Guru Nanak Dev (1469-1539). The founder of Sikhism (see above).
2. Guru Angad Dev (1504-52). Developed Gurmukhi, the script used for the Punjab language and composed 62 hymns that were later included in the Guru Granth Sahib.
3. Guru Amar Das (1479-1574). Became Guru at the age of 73. Organized three annual gatherings for Sikhs, set up the first pilgrimage site at Goindval Sahib and introduced Sikh rituals for birth and death. His most famous hymn, Anand Sahib, is part of Sikh daily ritual.
4. Guru Ram Das (1534-1581). Founded Amritsar, the holy city of Sikhism. His followers dug the pool that became the holy lake surrounding the Golden Temple. Composed the Lavan marriage hymn, still used in Sikh marriages.
5. Guru Arjan Dev (1563-1606). Collected the hymns of previous Gurus and added 2616 of his own to form the Guru Granth Sahib, the holy book of Sikhism. He also built the Golden Temple.
6. Guru Hargobind (1595-1644). The son of Guru Arjan. Proclaimed that the Guru is a military leader as well as spiritual leader, leading to conflict with the Mughal emperor Shah Jahan.
7. Guru Har Rai (1630-1661). Grandson of Guru Hargobind.
8. Guru Har Krishan (1656-1664). Younger son of Guru Har Rai. Became guru at the age of 5 and died of smallpox at the age of 8. He is the only Guru depicted in art without a beard.
9. Guru Tegh Bahadur (1621-75). Great-uncle of Guru Har Krishan. Was barred from Amritsar by Sikh rivals, so founded the Sikh center of Anandpur. Was beheaded in Delhi by Muslims for helping Brahmins avoid forcible conversion to Islam.
10. Guru Gobind Singh (1666-1708). Son of Guru Tegh Bahadur. Second only to Guru Nanak in importance, he is often shown prominently next to Nanak in Sikh art. Resisted oppression by Muhgal and Hindu authorities, exemplifying the Sikh ideal of the heroic saint-soldier. Founded the Khalsa and Sikh baptism, composed many poems, and nominated the Sikh sacred text as the final and enduring Guru.

"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)


Basic Philosphy
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.

Important Links for Self study
Following are some of the links that can be used for ready reference.

Sri Guru Nanak Dev ji
Sri Guru Angad Dev ji
Sri Guru Amardas ji
Sri Guru Ramdas ji
Sri Guru Arjan Dev ji
Sri Guru Hargobind ji
Sri Guru Harrai ji
Sri Guru Harkishen ji
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/history-of-sikhism/15636-introduction-to-sikhism.html
Sri Guru Tegh Bahadur ji
Sri Guru Gobind Singh ji
Sri Guru Granth Sahib ji


Some early Gurusikhs

Bhai Bala ji
Bhai Langah ji
Bibi Rajni ji
Kabul wali Mai
Bhai Bhagatu ji
Bhai Kanhaiya ji
Bhai Makhan Shah
Bhai Nand Lal
Mata Jito ji
Bhai Daya Singh
Bhai Dharam Singh
Bhai Himmat Singh
Bhai Mukham Singh
Bhai Sahib Singh
Kirpa Singh Dutt
Bhai Dala Singh
Bhai Dan Singh


Religious Authority

The ultimate source of authority and doctrine in Sikhism is the sacred book, the Adi Granth. In the event of disputes, a council is convened at the Akal Takht ("Throne of the Timeless"), a building facing the Harimandir temple in Amritsar. Resolutions passed by this council carry spiritual sanction.
God
Sikhism is monotheistic, strongly emphasizing belief in one true God. Guru Nanak used the Hindu mystic syllable om as a symbol of God. He added the qualifications of God as one and creator, resulting in the ik om kar symbol. Sikhism forbids the representation of God in images and the worship of idols.
Karma and Reincarnation
Sikhism retains the general Hindu conception of the universe and the doctrine of samsara, or rebirth, based on karma. Human birth is the only chance to escape samsara and attain salvation.
Khalsa and State
Especially after conflict with the Mughal empire in Sikh history, religion and politics have been closely associated in Sikhism. Establishment of a Sikh state is a matter of religious doctrine, and all services end with the chant, "Raj karey Ga Khalsa" (the Khalsa shall rule).
Fast Facts Of sikhismname From Punjabi sikh, "learner" or "disciple" founded c. 1500 in India founder Shri Guru Nanak Dev Ji (1469-1538) adherents 23 million main location Punjab region of India original language Punjabi sacred text Adi Granth (Sri Guru Granth Sahib) spiritual leaders Granthi, giani house of worship Temple, gurdwara theism monotheism ultimate reality God (Ik Onkar, Nam) purpose of life Overcome the self, align life with will of God, and become a "saint soldier," fighting for good afterlife Reincarnation until resolve karma and merge with God. major holidays Vaisakhi Day
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15636
Birthday of Guru Nanak
Birthday of Guru Gobind Singh five vices 1. lust 2. anger, 3. greed ,4. worldly attachment ,5. pride
Sources

1. "Sikhism." Encyclopædia Britannica. Encyclopædia Britannica Premium Service, Feb. 2005. <Sikhism --* Encyclopaedia Britannica>.
2. John Bowker, ed., Cambridge Illustrated History of Religions (Cambridge UP, 2002).

Compiled by luv4u

 
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SIKH MONOTHEISM

In the history of religions the concept of monotheism was certainly there, even outside Judeo-Christian culture. Zoroastrianism and Islam, for example, were practical monotheistic religions, opposing all that was contrary to worship of the one only God. Now Sikhism was not an exception to this rule. It also originated as a practical monotheistic religion, before it was expressed theoretically as such.


The "Mul Mantra", that epitomizes the formula of the Sikh creed, enunciates that God is the One only God whose name is Truth, and who is the Creator, without fear and without hate; the Eternal, whose "spirit pervades the universe"; the Ungenerated Purakh, Self-existent, to whose worship the grace of the "Guru" leads.

God is described as One, "Ek Oankar". There is but One God. Innumerable passages in the Guru Granth amply prove this. But what does "unity" mean? Does it mean a unity in the sense of monoism, that is, the unification of all realities (whether finite of infinite; whether created or uncreated), into the one Reality called God? Or does it mean the unification of all gods and goddesses into One God, as the Greeks did in ancient times? Or does it mean the One underlying principle or source from which all multitudes arise as the Greek philosophers' thought? Or does it mean the one only Good as opposed to evil in the world as Zoroaster's God came to represent? Or does it mean the Unique One, the Transcendental One?

The God of Guru Nanak cannot be the God of "Advaitists", because for Guru Nanak and his Sikhs, the world is not illusion, "maya". It is real:

"Sache tere khand sache brahamand
Sache tere loa sache akar" (Sri Guru Granth Sahib Ji, p.463)

(Real are Thy realms and real Thy Universe. Real are Thy worlds and real the created forms.)

Professor Harbans Singh in his book, "Guru Nanak and Origins of the Sikh Faith", poits out:

"One of the conspicuous mark of Guru Nanak's teaching was its spirit of affirmation. It took the world as real and embraced man's life in its various aspects."

The God of Guru Granth cannot be the Absolute of the monists, because the entire Guru Granth is a litany of hymns addressed to someone personal. The One, Guru Nanak speaks of is a transcendental one. But the transcendence is not in the sense of Deism, whose deity has no connection whatsoever with the world. For Guru Nanak He is also immanent, that is, not in the sense of pantheism but in a monotheistic sense. He is transcendent, since He is above the world as the highest being and as the ultimate cause, unique in every sense of the word. He is also immanent, since He is "present in" the world. This "present in" is certainly not the same as "identical with" the world. In the Guru Granth transcendence of God is greatly emphasized:
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15636

"Sochai soch(i) na hovai je sochi lakh var.
Chupai chup na hovai je lai raha liv tar.
Bhukhia bhukh na utari je banna puria bhar.
Sahas sianapa lakh hohi ta ik na chalai nal(i)" (Sri Guru Granth Sahib Ji, p.1)

The English translation follows:

"Not by thought alone;
Can He be known
Though one thinks
A hundred thousand times;
Not in a solemn silence
Nor in deep meditation
Though fasting yields and abundance of virtue
It cannot appease the hunger for truth
No by none of these,
Nor by a hundred thousand other devices,
Can God be reached."

The hymn extolling His transcendence are comparably more in number than those which stress His immanence.

Transcendence should be conceived not as something, "Up above" or beyond space; it is rather an essentially absolute independence, self-sufficient. In like manner, immanence is not a mixture of Divine Beings with created realities, but a mode of spiritual prescence, absolutely irreducible to that of corporeal prescence and by that very fact, infinitely more intimate, enveloping and capable of inhering in everything.

Guru Nanak says:

"Ekai pargat(u) ekai gupta ekai dhundhukaro"

i.e.

"The One is Revealed
The One is Hidden
The One is behind the Dark Veil"

This states that God is so transcendent that revelation is needed to know Him:"The One is Revealed". He is so immanent that He cannot be seen:"The One is Hidden", yet since He is the Ground of all, He is said to be the One behind the veil: "The One is behind the Dark Veil"

.........Therefore the God of Sikhism is a "personal" God, otherwise the "Pita", "Pritam" and "Khasam-sahib" will have no meaning.

"Ek(u) pita ekas ke ham barik" (Sri Guru Granth Sahib Ji, p.611)

i.e.

"The One God is the Father of all;
We are His children."

......Guru Nanak says that God is the Creator of heaven and earth. Even the highest gods of Hinduism: Brahma, Vishnu and Shiva are all created by Him. Guru Nanak denies any kind of material cause by bringing in "Hukam" in the concept of creation, consistently and rightly. The creation takes place through His Will.

"Hukami hovan(i) akar..."
"kita pasau eko kavau"
"Jo tis(u) bhavai soi karasi"

His Will it is that creates the forms...
How speak of Him who with one Word did the
whole Universe create.
What He wills He ordains

Some scholars such as Dr. Sher Singh think that Guru Nanak's idea of creation is monistic. This is misleading. A correct understanding of the Guru's concept of creation, gives a better clue to the understanding of his concept, than using Hindu philosophy. The term creation expresses the way in which the world and everything pertaining to the world have their origin, ground and final goal in God. It implies a comprehensive action of God on the world and a total relationship of the world to God. The concept transcends all categories of thought, and the metaphysical systems like pantheism, emanationism and dualism cannot be reconciled with the doctrine of creation, because on the positive side, it is the action of a "personal" God.

Creation embraces the whole of reality of the world, not just its begining, but its whole existence including its consummation; and not just its static being, but its dynamism and activity. We must, therefore, insist that creation is not a "cause" within the category of causes, but the living transcendent ground of the world and its movement. Creation means everything without exception, is God's action and God's beneficient action towards man. The belief in Creation is to see someone behind all things, to see the world as "gift".

The goal of creation can only be man, as person and as community. How true this is when the sociological implication of "langer" is considered. Only man can receive love as love. Creation is considered as a free act of God to man. It means that the whole of reality comes to him as a "sabad" (Word) of God, summoning and inviting him to an equally total response, in which man responds to the "sabad" with the fullness of his own being and of his world.

"Nirankar(u) akar(u) hoi, ekmakar(u) apar(u) sadaia
Ekmakarah(u) sabad dhuni Oankar(i) akar(u) banaia"...Varan Bhai Gurdas, 26.2

The Guru uses words like "Kartar", "Siranda", "Usaranahar", "Khaliq" and "Karanhar", which are all personal names, as if to mean that the Creation is the action of a Personal God.

adopted from:***************
http://www.sikhnet.com/Sikhnet/discu...nt&Highlight=0

A FEW SABADS OF PRAISE AND PRAYER:

• "Thou art the Lord, I make this supplication unto Thee;
  Soul and body are all Thy gifts.
  Thou art mother and father, we are Thy children;
  By Thy favor we obtain many comforts.
  Nobody knows Thy limit;
  O God, Thou art the most Exalted of the exalted.
  The whole creation is strung on Thy Will;
  And must obey the orders Thou issuest.
  Only Thou knowest Thine Own condition and limit;
  Nanak, Thy servant, is ever a sacrifice unto Thee."
  (Gauri Sukhmani Mohalla 5, IV-8, p-268)
  
  
  "O Eternal, O Infinite, Imperishable, Destroyer of sins;
  O Competent, O All-Pervading, Destroyer of sufferings, Ocean of Virtues.
  O Companion, O Formless, O Bodiless, Prop of all;
  O World-Creator, O Treasure of attributes, in Thy court there is always justice.
  O Incomprehensible, Destroyer of sins, most remote Thou
  art, wast, and shalt be;
  O Constant Companion of saints, Support of supportless.
  O Lord! I am Thy servant, I am virtueless, I have no merit;
  Saith Nanak, grant me the gift of Thy Nam that I may engrave it in my heart."
  Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15636
  (Gauri Bavan Akhri Mohalla 5, 55, p-261)
  
  
  "Thou art my father, Thou art my mother,
  Thou art my relation, Thou art my brother,
  Thou art my protector everywhere; then why should I fear O my mind.
  By Thy favor I recognize Thee;
  Thou art my shelter, Thou art my honor.
  Besides Thee there is none other, the whole world is the arena of Thy play.
  Men and lower animals all hast Thou created;
  Thou didst appoint them to whatever duties pleaseth Thee.
  Everything happens according to Thy Will, there is nothing ours.
  I have obtained great comfort by meditating on Thy Name;
  And my mind is refreshed by singing Thy praises.
  The perfect Guru hath congratulated me; Nanak hath overcome his difficulties."
  (Majh Mohalla 5, p-103)
  
  
  "Ocean of mercy, dwell for ever in my heart;
  So enlighten my understanding that I may love Thee, O God.
  May I obtain the dust of Thy saints' feet and apply to my forehead;
  From being a great sinner may I be purified by singing Thy praises.
  May Thine order be sweet to me, and what Thou doest please me;
  May what Thou givest, satiate me, and I may run after no one else.
  O Lord, may I ever know Thee near me, and may I remain the dust of all men's feet;
  May I meet the company of saints so that I may obtain my God.
  We are ever ever Thy children; Thou, O God, art our Master;
  Nanak is Thy child, Thou art mother father: put Thy Nam in my mouth."
  (Todi Mohalla 5, p-712)
  
  
  "O Lord, the Pardoner, O compassionate to the poor,
  O Kinder to the saints and ever Merciful.
  O Patron of the patronless, world Protector, world Sustainer,
  Thou cherisheth all creatures.
  O Primal Being, the Creator of the world,
  Thou art the support of the souls of the devotees.
  He shall become pure, whosoever repeateth Thy Name,
  With devotion, affection and heartfelt love.
  We are devoid of virtue, low and ignorant,
  Nanak seeketh Thy protection O Supreme Power."
  (Gauri Sukhmani Mohalla 5, 20-7, p-290)

The main diferences of Hinduism and Sikhism are extracted from the followings.

Millions of Krishnas

In the Akal Ustat, Guru Singh describes God by making use of metaphysical references, imaginative language and image-creating phases. Extended similes and comparisons are also employed, addressing directly the expression of the deity in other religious traditions.

"There are millions of Indras and incarnations of Brahma, Vishnu and Krishna. But, without worship of God, none are accepted in His Court." (stanza 38)

Sikhism Discards Hindu’s Vedas and Shastras


All the Vedas, the religious books of the Muslims, the Simirtis and Shashtras, by reading these, salvation is not obtained. He who by Guru's instruction utters the one Name; He gathers the pure glory." (Guru Arjan Dev, Suhi, pg. 747)

Rituals Of Hindus Discarded.

• Although respected, the Vedas, Puranas, Shastras (Hindu scriptures) hold no relevance to Sikhs.
• Sikhs do not believe in fasting
• Sikhs do not believe in the tilak and jineu, marks of the Hindu
• Sikhs do not believe in high caste or low, all are one in the eyes of the Lord.
• Sikhs do not hold any significance in ritual shaving of the head, in fact removing of hair id forbidden in Sikhism.
• Sikhs reject of Idol worship
• Although Sikhs respect great deities like Brahama, Shivji and Vishnu there belief in the One almighty God is unshakable[1].
• You may bathe and wash, and apply a ritualistic tilak mark to your forehead, but without inner purity, there is no understanding. ||6||Guru Nanak Dev Ji. Raag Raamkalee. p903

Akal Creates Millions Of Krishnas and annihilate Them

• The Lord Akal creates millions of Krishna, annihilates them and recreates them. Some hang stones as gods around their necks, while others erroneously call Mahesh 'God' I have discarded all these false religions and am of the firm view that He who is the creator of the Universe, is the only Lord. Everyone is caught in the noose of Death, no Rama or prophet can escape from it. All of them who made grand claims of being Avtars of God died repentant. Why doest not thou, O, hapless being seek the shelter of the One Lord. (15th swayya) Dasam Granth

[1]Sikh Information Guru Nanak Gobind Singh
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15636
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15636

Can You quote any reference if the Vedas and Upnishdas are not to be accepted by the sikhs?

Sikh Rituals

The sikh faith condemns empty rituals and superstitions. The practice of blind rituals, worshiping of idols and inanimate objects, participating in religious fasts, pilgrimage to holy places, offering of food to sadhus (religious leaders), or believing in any other such rituals, superstitions or fads, will not bring one closer to HIM or make one a better human being. In all societies round the world, through fear and uncertainty, members undertake in ritualistic and worthless behaviour at times of worry, uncertainty or trouble. These poor people, wrongly believe that undertaking these empty customs and penances will bring them special assistance from Vaahguru or some other higher power.


The reliance on these blind customs appears to increase at time of stress in human existence. For example, In 1989, Susan Starr Sered conducted fieldwork among women who has just had a baby on the maternity ward of a Jerusalem hospital. The women who she interviewed reported having performed close to two hundred different religious and secular rituals during pregnancy, birth, and the immediate post-partum period. So, it is clear that ritualism has not faded but may be on the increase.


Superstition is an irrational belief arising from ignorance or doubt. Many people all around the world are gripped by various superstitions and they live their lives in fear and uncertainty. Most of these fears are irrational and superfluous but they still cannot unbind themselves from these evil and false notions. Some common and well-known examples of superstitions are:

"When a black cat crosses one's path, something will happen if one crosses the line where the cat passed. To "undo" either wait for someone who didn't know about the black cat to cross the path or think of another route."

"If you wash your hair on the first day of the month you will have a short life."

"13 in the western world is considered an unlucky number. This double-digit represents JUdas, who was the guest at the Last Supper who betrayed Jesus. As a result it is also thought to be unlucky to have a dinner party with 13 guests. Many hotels are missing a thirteenth floor or have omitted the number from their room doors. Friday the 13th of any month is said to be an unlucky day."


But the Sri Guru Granth Sahib Ji says "The mind is diseased with doubt, superstition and duality." p1416 and also "High and low, social class and status - the world wanders lost in superstition." p1243. Superstition is like a disease for the mind it brings confusion and fear and takes you away from reality.



The holy Granth narrates clearly and unambiguously about these human customs. The Sikh Gurus say:

"I observe neither Hindu fasting nor the ritual of the Muslim Ramadan month; I serve the One, who at the last shall save. The Lord of the Universe of the Hindus, Gosain and Allah to me are One… I do not make pilgrimages to Mecca, nor do I worship at Hindu sacred shrines. I serve the One Lord, and not any other. I perform neither the Hindu worship nor the Muslim prayer. I have taken the One Formless Lord into my heart; and I humbly worship my Lord there. 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." [Sri Guru Granth Sahib Ji 1134]
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15636

Before the advent of Sikhism, many religions, due to the long passage of time, had become engrossed in worthless ritualism, sacrifice and penance which brought no spiritual enhancement or value to the life of the devotee. The Gurus spoke strongly against blind ritualism and misguided superstition. Guru Nanak ,the first Sikh Guru, even when he was still a child spoke against valueless rituals.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15636

Young Guru Nanak disagreed with the Brahmin priest and declined to wear the cotton thread. He reminded the priest what qualities a person should attempt to master: Make compassion the cotton, contentment the thread, modesty the knot and truth the twist. This is the sacred thread of the soul; if you have it, then go ahead and put it on me. [p471 Sri Guru Granth Sahib Ji]


In addition to this, the Gurus spoke against other empty ritualistic practices of their time. The spoke against idol-worship or belief in gods and goddesses; astrology and fortune telling; tantra, mantra and yantra; hattha yoga and maceration of body; pilgrimages and the notions of good and bad days, places and omens; dress or deity. They also decried other negative practises like: dishonesty, slander, false-hood, alcoholism and drug-addictions, breach of faith and violence. The Gurus disapproved of renunciation of the world and sanctified the life of the householder.

source
http://www.sikhiwiki.org/index.php/Rituals

The situation before Guru Nanak


Before the arrival of Guru Nanak, the situation in South-East Asia was bleak and oppressive and in keeping with the practice to be found elsewhere on the Globe. Inequality, oppression, torture, abuse, corruption, idol worship, and blind ritualism composed the thread of society. The majority of people comprised of lower castes, mainly consisting of peasants, labourers and servants. These accounted for more than seventy to eighty percent of the population and were labelled sudars. Most of their day was spent working extremely hard and long hours, just to be able to eat and provide crumbs for their families. Many of these outcastes were literally owned by the upper caste (Khatris and Brahmins) and were severely maltreated by their masters.


Child labor and abuse, along with physical, verbal and sexual abuse towards the majority of the population was quite common and was generally tolerated and accepted by society. The Sudars along with women were thought of as impure, polluted, and the equivalent of animals. They were not allowed to participate in any sort of "religious" ceremony or ritual performed by the Brahmins priest. They had no access to the Sanskrit language and were not allowed any sort of education as they were thought incapable of being educated. Equally, they had no desire to demand equality and had accepted their subservient status as a law of Nature.
Guru Nanakvery quickly started to question these prevalent practices and recited many Shabads (hymns) preaching his message against inequality, oppression, abuse, corruption, idol worship and blind ritualism. He instilled in the masses the need to live a life of righteousness; to respect the rights of others; the need for equality and the respect for the values of all life; to back away from rituals; to only worship and remember one God; to respect and protect God's entire creation; etc.
He said clearly that:



Through ritual actions, God cannot be won over;
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15636




God could not be found through ritualistic actions. By "feeding" images of God; by taking cleansing baths in holy places, God could not be won over. The only way to reach God was by remembering him through reciting His Naam and living a life of righteousness and pure actions.

Sikh Beliefs

Sikhs believe in the following:

• There is one God: God made everything. God is called Satguru – " True Guru" and Waheguru - "Wonderful Guru". Sikh basic beliefs are summed up in the words of the Mool Mantar, the first hymn written by Guru Nanak and part of Japji Sahib, the first Bani that appears in the Sri Guru Granth Sahib:

• When Sikhs speak of the Guru they are referring to God, the Great Teacher. God, the unknowable, becomes the teacher who reveals God to those who follow. God created everything, so all life is good, but attachment to material things leads to reincarnation and the sufferings of birth and death. The goal of Sikhism is to end the cycle of rebirth and be united with God.

• Service and devotion: or Sewa and Simran

Sikhs emphasise two primary aspects of daily life: service and devotion to God. Service means honest work and service to the community - Sewa, in which all are equal regardless of caste, creed, race or gender. Devotion is cultivated by singing devotional hymns and by meditation on the holy name of God - Simran and Naam Japna

• There is only One God who is purely spiritual and does not take human form.
• All creation is part of God and is an expression of God’s Divine Spirit Naam and His Will Hukam.
• All human beings have an immortal soul ( atma) which is part of God and is on a journey to reunite with Him ( Mukti).
• All human beings are equal regardless of race, religion, gender, age or social class.
  • All people are equal:
  • You must all live together.
  • You must be kind are share what you have. ( Wand kay Shako)
  • All people can talk to God.
• Lasting happiness can only be found when the soul reunites with God
• Service to others ( sewa), while remembering God at all times ( simran), are essential if the soul is to reunite with God
• Live a life of a house-holder and live a truthful life earning a honest living while remembering God ( Kirat Karni)

Sikhs must not drink alcohol, smoke or gamble. They have one wife or husband. They must pray every morning. They must read the holy book everyday. The Ten Gurus (teachers) of the Sikh told the people what God wanted; how they should live their lives; and how peace and tranquillity could be obtained. Sikhs who become Khalsa must wear the 5Ks – Uncut Hair Kesh, Small Comb Kanga, Bangle Kara, Special Shorts Kacha and Sword Kirpan.

Concept of God

Followers of the Sikh faith believe that all life, including human life, comes from God. God is the Creator of the universe and the force that keeps it in existence. God is purely spiritual, has no physical body and cannot be known or experienced through the five senses. God is infinitely above and beyond everything else that exists (transcendent). God is also within all creation, including human beings (immanent) and, therefore, Sikhs believe that all creation is part of God.

Mukti or Salvation
However, salvation (reunion with God Mukti) cannot simply be gained by attention to physical, emotional and intellectual needs. The physical world may be real in the sense that it does actually exist, but it is not real in a lasting or ultimate sense. The only True Reality is God and the only truly lasting part of a human being is the soul ( Atma). If a person forgets this, and allows the physical world to become a barrier between God and the soul, he/she will lose the unique opportunity to reunite with God. Too much concentration on the material aspects of life ( Maya) leads the soul further and further away from reunion with God ( Mukti). Human pleasures and needs pass, the human body eventually dies and only the soul remains – if a person forgets this he/she will have wasted the unique opportunity which is part of being born human.

Transmigration of the soul
The Sikh Gurus taught that existence in the universe involves the soul in a journey through many life forms. During this journey, provided the being perform good deeds, the soul travels towards ever-closer reunion with the Creator and One True Reality of which it is a part. The human form is only one of 8.4 million forms that the soul has inhabited during its existence in the physical world. The soul will have lived through many lives and will have inhabited many different forms before eventually being born in a human body.
Being reborn in human form is regarded as a special blessing because human beings are different to all other forms of life and have a higher form of consciousness. Only human beings have this higher form of consciousness, awareness of a moral conscience and, as a result, free will. Humans should not be pure slaves of their instinct which is how lower life-forms are governed.

The natural law of Karma
The law of karma can be described simply as the belief that all actions have consequences for the person who acts. These consequences do not just involve the immediate physical results – for example, when someone uses violence against another person and he/she is injured as a result. There are also moral consequences which affect the soul on its journey towards reunion with God and determine the nature of further rebirths if reunion with God is not achieved.


If a person returns to the cycle of life, death and rebirth, it is not because God actively punishes that person for doing wrong. The Sikh Gurus taught that a person moves closer to reunion with God or further away from reunion as a result of the natural law of karma. The law of karma is part of God’s created order, not a force or power independent of God.


The Gurus taught that it is not necessary to die in order to be free from karma and reincarnation (rebirth). Anyone who chooses to live in complete harmony with God’s Will or Hukam, and keeps God in mind at all times, no longer creates either positive or negative karma. Although, the Sikhs will avoid negative karma and try to create positive karma, this is not the main focus. The main focus is in listening to, and obeying, God’s Will or Hukam and remaining open to God’s Grace at all times ( Kudrat). A person who constantly keeps God in mind and lives in harmony with God’s Will or Hukam is known as gurmukh.

Maya
Maya is often translated into English as "illusion". In Sikhism, however, the word maya is not used to suggest that the physical world is unreal or imaginary. Sikhs believe that everything in the world is real and good because it has been created by, and is part of, God.


Maya, for Sikhs, is the part of human nature which misunderstands what is important in life and becomes attached to things that do not last. This attachment ( Moh) can be to possessions, success, physical pleasure, a good name – even family and friends. Maya makes human beings forget that God is the only lasting or important part of everything that exists.

Developing virtues and controlling vices


The Sikh Gurus taught that to achieve Salvation ( Mukti), it was important to work hard at developing positive human qualities which lead the soul closer to God. The Gurus taught that all human beings have the qualities they need to reunite with God but they must train their minds to make the most of these qualities. In order to reach the final goal of life, Sikhs believe that they must constantly develop their love for God by developing compassion for all God’s creation.

Five Virtues - Sat, Santokh, Daya, Nimrata and Pyare

Sikhs believe that human beings must work at developing all the God-like qualities they have in order to truly love God. Love of God is not just a feeling but always involves showing love for God by selfless service to God’s creation. A person who is gurmukh does not act out of selfishness but, by focusing on God, acts out of compassion for others "… becomes the slave of the Lord’s slaves, then …. finds the Lord and eradicates ego from within". Maya and haumai are overcome by focusing only on God while serving God in creation. Material wealth, fame and praise are unimportant because the gurmukh is focused on the only thing of lasting value – God "The wealth of the Naam shall never be exhausted; no one can estimate its worth"

One of the most important virtues which Sikhs try to develop during life is that of truth ( Sat). God is Truth and by trying to practise truth, i.e. live a truthful life, Sikhs believe that they can live in accordance with God’s Will/Hukam. The other virtues are: Compassion ( Daya), Contentment ( Santokh), Humility ( Nimrata) and Love ( Pyare).

Five Evils - Kam, Krodh, Lobh, Moh and Ahankar
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15636


The Guru Granth Sahib often refers to five evils, vices or ‘thieves’ which human beings should try to control. By focusing on developing virtues, a Sikh hopes to control these five evils. These evils lead the soul away from God and steal the unique opportunity to reunite with God. Within this body dwell the five thieves: sexual desire ( Kam), anger/rage ( Krodh), greed ( Lobh), emotional attachment ( Moh) and egoism ( Ahankar).

Women in Sikhism

I have tried to examine the status of Sikh women as per the following question and answer format.

1. Is God considered male or female?

Guru Granth Sahib (G.G.S.) contains many names for God, both masculine and feminine. These are all used to describe God. Ultimately, the Gurus do not consider God to be male or female. The Mul Mantra states that God is Ajuni (Unborn), in other words, God belongs to neither sex


2. What does Guru Granth Sahib say about women?


Guru Nanak dismissed the prevailing values that downgraded women. He says: 'It is through woman that order is maintained. Then why call her inferior from whpm all great ones are born.' G.G.S.,p.473
The Gurus use woman symbolically in the bani to represent the disciple. Bhai Gurdas, the scribe of G.G.S., says, "Of all the Vedas' knowledge and all other virtues, it is the woman who can best guide man to the gates of salvation."

3. What rights do I have as a Sikh woman?

A Sikh woman has equal rights to a Sikh man. Unlike Christianity, no post in Sikhism is reserved solely for men. Unlike Islam, a woman is not considered subordinate to a man. Sikh baptism (amrit) is open to both sexes. The Khalsa nation is made up equally of men and women. A Sikh woman has the right to become a granthi, a ragi, one of the panj pyaras (five beloved), etc.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15636

4. Are there any restrictions on what I can wear?

When Sikhs take amrit they must all, regardless of sex, keep the 5 K's. Guru Nanak says that one should only wear clothes which do not distress the mind or body.

'Friend, all other wear ruins bliss, The wear that to the limbs is torment, and with foul thinking fill the mind.' G.G.S., p. 16

The Gurus were against the wearing of the veil, which is so popular amongst Muslims and Hindus. Even Christian nuns are made to cover themselves more than Christian priests. Guru Amar Das refused to allow a Hindustani Queen from entering the sangat unless she removed her veil. In Guru Granth Sahib, the veil is compared to suppression.

'False modesty that suppressed is ended. Now, with veil cast off, am I started on the way of devotion.' G.G.S., p. 931

5. Can I read Guru Grarsth Sahib?

Yes. The reading of Guru Granth Sahib, is open to all. In Hinduism, a woman is not considered capable of reading the Vedas in a mandir. Guru Amar Das got attracted to of Sikhism after hearing Bibi Amro reciting bani.

6. Can I be forced into an arranged marriage.?

Sikhs are forbidden to marrying off their children without their prior consent. Both sons and daughters are required to reach a mature age, both physically and mentally, before they marry. Thus, parents must ensure that their children are allowed to grow and be educated to the fullest. Arranged marriages are the norm for Sikhs. Sikhs are forbidden from marrying outside their faith and are not allowed to keep sexual relationships outside of marriage. The Gurus considered marriage an equal partnership. Guru Amar Das states:

'They are not said to be husband and wife who merely sit together, Rather they alone are called husband and wife, who have one soul in two bodies.' G.G.S., p. 788.

This is in contrast to other faiths. In Islam the husband is permanently the dominant partner.

'If your wives are overbeanng, advise them against it. If they do not care, refuse them sexual intercorse. If they still persist, then give them a thrashing.' Holy Quran, Ulnissa 434.

7. What about dowry?

Sikhs are forbidden from marrying off their children for monetary benefit. Concerning dowry, Guru Ram Das states:

'Any other dowry, which the perverse place for show, that is false pride and worthless gidding.' G.G.S.,p.79

8. Who is considered more spiritual ~ man or woman?

Unlike other faiths, Sikhism states that both man and womxn are capable of reaching the highest levels of spirituality. A particular hymn in Guru Granth Sahib states:

'In all beings is He Himself pervasive, Himself pervades all forms, male or female.' G.G.S., p. 605

9. Why is the birth of a boy more welcome than that of a girl?

If this is the case, it is totally against the teaching of Sikhism. The birth of a girl or boy should be equally joyous for Sikhs. The practice of giving sweets and celebrating Lohri only on the birth of a boy is anti-Sikh behaviour. Female foeticide is condemned in the Sikh Code of Conduct. There are clear instructions that one who kills female infants, has no place in Sikh society, and has to be excommunicated.

10. What about my independence?

No Sikh is taught to be subservient to anyone else. Thus, independence is open to both sexes. Every Sikh is able to attain spirituality independently, as there is no priestly dass in Sikhism. The path of love which Guru Nanak initiated is open to all.

'Shouldst thou seek to engage in the game of love, Step into my street with thy head placed on thy palm, While onto this stepping, ungrudgingly sacrifice your head.' G.G.S., p. 1412

The Khalsa nation is open to men and women alike. Guru Nanak observed how defenceless women had been when Babar, the first Mughal Emperor of Hindustan, invaded Punjab:

'Babar with wedding party of Sin from Kabul rushed down, and forcibly demanded surrender of Indian womanhood'

'Set aside were KaSs and Brahmins, and Satan went about solemnizing marriages. Muslim women, reciting the Quran, in their affliction called on Muda. Other women of lower castes and of the Hindus in this suffering too include in your account. Saith Nanak: Sung are paeans of blood and sprinkled is blood for saffron'. G.G.S., p. 722
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15636

The Gurus ensured that such an event will never occur again. They made a nation of soldiers capable of defending themselves as well as others. Thus, ensuring they need not depend on anyone.

11. Asian women in general are subservient to their husbands. What is the Siki view-point?

Hinduism does state that women are under the control of men. The laws of Manu state: 'In childhood, a female must be subject to her father, in youth to her husband, when her lord is dead, to her sons; a woman must never be independent.' Law 148, Chapter V.


Sikhism is totally opposed to this view. Christian women must change their names after marria&. The concept of maiden and married names is alien to Sikh philosophy. Sikhs practising it now do so out of ignorance. A Sikh woman is born with the surname Kaur and dies with it. Thus, allowing her to keep her identity throughout life.

12. Are there any famous Sikh women in history?

Sikh history is one which has been made by both men and women. There are many, many outstanding Sikh women. The Gurus' wives led highly spiritual and independent lives. Mata Sundri led the Sikhs for a long period after Guru Gobind Singh's death. Sada Kaur was a famous Sikh General who led the Khalsa army along side Ranjit Singh. The list of important Sikh women is endless.

This month's featured article at www.sikh-history.com

Sikhism : As the world sees It.

The following is the write up taken from http://www.britannica.com/eb/article-9105865/Sikhism. It is widely referred to . The world sees us as per the references made.

Indian religion founded in the Punjab in the late 15th century. Its members are known as Sikhs. The Sikhs call their faith Gurmat (Punjabi: “the Way of the Guru”). According to Sikh tradition, Sikhism was established by Guru Nanak (1469–1539) and subsequently led by a succession of nine other Gurus. All 10 human Gurus, Sikhs believe, were inhabited by a single spirit. Upon the death of the 10th, Guru Gobind Singh (1666–1708), the spirit of the eternal Guru transferred itself to the sacred scripture of Sikhism, Guru Granth Sahib (“The Granth as the Guru”), also known as the Adi Granth (“First Volume”), which thereafter was regarded as the sole Guru. In the early 21st century there were nearly 25 million Sikhs worldwide, the great majority of them living in the Indian state of Punjab.

The following discussion of the lives of the 10 Gurus relies on the traditional Sikh account, most elements of which are derived from hagiographic legend and lore and cannot be verified historically. This point should be borne in mind throughout, especially in the sections on the early Gurusn.

History and doctrine

Sikh in Punjabi means “learner,” and those who joined the Sikh community, or Panth (“Path”), were people who sought spiritual guidance. 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, a movement associated with the great poet and mystic Kabir (1440–1518). The Sants, most of whom were poor, dispossessed, and illiterate, composed hymns of great beauty expressing their experience of the divine, which they saw in all things. Their tradition drew heavily on the Vaishnava bhakti (the devotional movement within the Hindu tradition that worships the god Vishnu), though there were important differences between the two. Like the follwers of bhakti, the Sants believed that devotion to God is essential to liberation from the cycle of rebirth in which all human beings are trapped; unlike the followers of bhakti, however, the Sants maintained that God is nirgun (“without form”) and not sagun (“with form”). For the Sants, God can be neither incarnated nor represented in concrete terms.

Certain lesser influences also operated on the Sant movement. Chief among them was the Nath tradition, which comprised a cluster of sects, all claiming descent from the semilegendary teacher Gorakhnath and all promoting Hatha Yoga as the means of spiritual liberation. Although the Sants rejected the physical aspects of Hatha Yoga in favour of meditation techniques, they accepted the Naths' concept of spiritual ascent to ultimate bliss. Some scholars have argued that the Sants were influenced by Islam through their contact with the Mughal rulers of India from the early 16th century, but there is in fact little indication of this, though Sufism (Islamic mysticism) may have had a marginal effect.


[]Sikhism --* Encyclopaedia Britannica

An Ideal Religion


From times immemorial, man has felt the need of some power of deity to liberate him from his toils and to protect him from dangers. Further, he seeks to obtain peace and hope through contact with a superior power which is called Divinity. Society and religion go together. Religion has occupied an important place in the history of civilization and philosophy. It gives a meaning and purpose to human life and satisfies man's longing for peace and salvation. Some form of religion existed in primitive societies. They believed in spirits, magic and images of gods and offered sacrifices to them. The basic forms of relgious expression are sacrifice, prayer and ritual. Religion has been defined as

"the relationship between man and the super- human power he believes in and depends upon".

According to Jakob Burchardt,

"Religions are the expression of the eternal and indestructible metaphysical cravings of human nature."

It includes a rule of conduct or principle of individual life on which one's peace of mind depends. Religions offer different paths to salvation. The goal of religion is getting in tune with the infinite. Moreover, the philosophy of religion is neither ceremony nor ritual nor going to the temple, but an inner experience which finds God everywhere. Relgion consists of a number of beiefs relating to a reality which connot be demonstrated by proof, but which is an inexorable certainty to the believer.

This reality induces him to adopt certain modes of action and behaviour. When Guru Arjan(fifth Sikh Guru) was asked as to which is the best religion in the world, he answered:

"The best religion in the world is the one which stresses the power of prayer and the performance of noble deeds." Holy living or altruistic action is the practical side of religion.

Science Of Religion

Some people think that religion is contrary to science because religion insists on faith, while science stresses reasoning and proof. But there is something like the science of religion. It includes two things: a general history of religions and the developments of a particular faith. While the science of comparative religion seeks to assess the varieties of religious experiences and a systematic analysis of their development, the history of a particular religion reveals the special features and deeper issues of an individual faith. It studies in depth the change in the forms and expression of a particular religion, the psychological development of particular communities in the matter of dogma and ritual. Connected with the science of religion are the sociological studies of the influence of social forms on the development of religion and psychology of religion which determine the palce of religion in human life.


Theology must be distinguished from the science of religion. While the first is the pursuit of knowledge in the interests of a creed, the latter is a factual study of religious experience. Theology is based on the church, on the dogma. The religious scientist is objective and dispassionate. Religious science in its braodest sense is a history of ideas and therefore, has to find general answers to the common problems of life.

One of the important ideas is holiness: what is holy as opposed to profane?

Holiness creates reverential awe: The fear of God.

An understanding of the basic concepts of religion has to be linked up with the practical demands of active and purposeful living.


Metaphysics and the supernatural are beyond the realm of evidence. Their appreciation will largely depend on the widening of the frontiers of human knowledge and experience.


The inter-relationship between science and religion has been summed up by Prof. A. Toynbee as under:

"Science must be based on religion and religion must include scientific rationality. I think that the words of Albert Einstein. 'Science without religion is lame and religion without science is blind', are of even greater importance now than when he uttered them".

Place Of Religion

Throughout the ages man has believed in some sort of religion. It is thought that without religion he cannot comprehend the real purpose of his existence. In fact, religion has had a definite place in society and will continue to play a vital part in this age of science.


While science and technology might assist man in improving his physical conditions, surroundings and economic standards, religion and ethics help to develop his personality and inner self. Man may live in comfort and prosperity and yet have no peace of mind. Even in a highly affluent society like that of the United States of America, it is realised that wealth and power are not everything. Spiritual progress is intrinsic and shows itself in inner satisfaction and sense of fulfilment.
Moreover, modern society dominated by technology cannot be regarded as an ideal society. It suffers from great strains and a sense of frustration and futility. Science has now given the man the power to destroy his own civilization and the human race. It is religion alone that can save society from such a catastrophe and check the erosion of human values. It reinforces basic ethical values and discourages racial prejudice, economic exploitation and social injustice. Religion like science is devoted to the service of man. Religion corrects the lopsidedness of science, because without moral and spiritual foundations, science can bring ruination to mankind. Religion and ethics humanise the scientist and make him realize his social responsibility. It shifts the emphasis in science and industry from exploitation and power to social uplift, peace and co-operation. Man must be the master and not the slave of machines.


Great scientists themselves realize the limitations of science. They look to religion to remedy the social evils.

According to Dr. Julian Huxley: "Religion of some sort is probably a necessity."

One need not accept the dogmas of religion, but one must appreciate its search for Truth and its endeavour for the uplift of the masses. Prof. A.N. Whitehead says in this connection.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15636

"The future of civilization depends on the degree to which we can balance the forces of Science and Religion."

Can One be Happy without Religion

Much depends on one's idea of happiness. True happiness is a state of mind in which man finds transquility and contentment. The external happiness conferred by material possessions and worldly activities is ephemeral and superficial. In Communist countries people may appear to be satisfied and contented as their material conditions improve, but can they really be said to have achieved true happiness and real peace of mind?


Perhaps one of the reasons for the present day decline in morals is the neglect of religion. Without high ethical standards, which are the foundations of all religions no organized and disciplined life is possible. Promiscuity and sexual aberrations are no doubt due to ignorance and a neglect of the fundamental principles of ethics. In a secular state, it is the duty of parents and voluntary organizations to impart to children a knowledge of moral and spiritual values and ennoble them. If a man who is under a strong temptation thinks that moral rules are man-made, he may easily violate them. He will hesitate more to disobey them, if he believes that they are God made and have been revealed to him through a Divine Teacher or the Guru.
Even men of piety and great devotion are apt to fall a prey to temptation. There are such notable examples as Bhai Gurdas and Bhai Joga Singh. If religion is not sincerely practised, it has little effect on our private lives or that of the community.


An interest in religion makes people seek the company of holy men, which can give them the solace and happiness they really need.

Some people make a show of being religious. This does not serve any useful purpose. What is needed is a positive attitude, to seek the company and assistance of those persons who are truly devoted to religion.


Some people think that religion is an irrelvance, a matter of no consequence, and that they lose nothing if they exclude religion from their lives. They believe in the motto: 'Eat, drink, and be merry'. But does this give an edge or meaning to life? Life has a purpose. Religion makes a man conscious of his spiritual heritage and goal.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15636
Sikhism FAQs:Can I be happy without religion?

Status Of women in Sikhism ,...contd.


No Sikh is taught to be subservient to someone else. Thus, independence is open to both sexes. However, this does not mean that you merely know your rights and not your responsibilities. There is no priesthood in Sikhism, so every Sikh must lead a devotional life. The path of love which Guru Nanak initiated is open to all,

The Khalsa nation started by Guru Gobind Singh is open to men and women. Guru Nanak had observed how defenceless women had been when Babar, the first Mughal Emperor of Hindustan, had invaded Punjab.

Guru Gobind Singh ensured that such an event would never occur again. By taking Amrit every Sikh man and woman would be able to protect themselves with their Kirpan. Thus, ensuring they would not need to be dependent on anyone. Further, Rakhri Bandan is a tradition implying that women are dependent for protection on their brothers. 11. Asian Women are subservient to their Husbands. Does Sikhism state that I must be also?

Hinduism does state that women are under the control of men.[laws Of Manu] Sikhism is totally opposed to this view. Christian women must change their names after marriage. The concept of maiden and married names is alien to Sikh philosophy. Sikhs practising it now do so out of ignorance. A Sikh woman is born with the surname Kaur and dies with the same surname. Thus, allowing her to keep her identity throughout her life. Further, Ms is preferable to Miss or Mrs.

Sikh history is one which has been made by both men and women. There are many, many outstanding Sikh women. The Gurus' wives led highly spiritual and independent lives. Mata Sundri ji led the Sikhs for a long period after Guru Gobind Singh returned to his heavenly home. Sada Kaur was a famous Sikh Jathedar and ally of Ranjit Singh who made possible the Sikh empire of the 19th Century. The list of important Sikh women is endless.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15636

The Importance of Kaur

Have you ever thought why Guru Ji, Guru Gobind Singh, gave the Kaur surname to Sikh women? Why did he not accept the status quo and keep the tradition of the woman's surname being determined by her family's name? What was Guru Ji trying to achieve by calling the Sikh woman "A Princess" (literal meaning of Kaur)?

To try to understand the possible reasons behind Guru Ji's decision, we need to look at the situation at the time in different cultures. In Indian society, the brides first and last name was often changed after her marriage. This still happens today. However, this tradition of name changing does not occur just in India. It is a phenomenon which occurs across the whole world today.

Why are women's surnames changed?

The reason is family linkage. Surnames allow others to identify you and your family. In some cases the surname can tell others much more about you, such as your caste. For women the linkage to family is different in comparison to men. Their identity changes with marriage. They are no longer associated with their parents, but with their Husband's family. Unsurprisingly, the man's name never changes. Some cultures go as far as considering the woman to be the property of others. This was so forthe Hindu Law giver, Manu, who claimed that no woman should ever be independent. Christianity considered woman to be a product of man as Eve had come from "the rib" of Adam.

Psychologically, women have accepted these unjust rules. They have resigned to male dominance and allowed themselves to become second class citizens. Guru Ji changed all this with the revelation of the Khalsa. He gave women the opportunity to live life free of the chains of a dogmatic society. It was God's Hukam (will).
Once initiated into the Khalsa, Sikh women obtain the surname Kaur. The surname Singh (Lion) is given to men, but Kaur (princess) is reserved solely for women. This difference in names is not about inequality. Rather, Guru Ji recognises the difference between men and women. As individuals we are all different from each other, but this difference does not imply inequality. Women and men are different but remain equals. Guru Ji considered women and men to be unique. He respected the genders and, therefore, made the distinction in respectfully. When you take Amarat you are told to consider Guru Gobind Singh as your father and Mata Sahib Kaur as your mother. By joining the Khalsa you abandon all previous chains of linkage. You become the direct descendants of Guru Gobind Singh and Mata Sahib Kaur. You become their daughters. The Khalsa becomes your family. Thus, from the day you are born to the day you die your name remains the same. You do not have to change it due to marriage.


Unfortunately, the tradition of using the "Kaur" surname has all but disappeared amongst Sikh womenn.[ the author does not agree with it .] It is either dropped, in favour of caste surnames, or misused as a middle name. Guru Ji never designed it as such. Have we not belittled his concepts? Have we lost so much faith and selfesteem that we must copy the bigoted traditions of others ?


Sikh women are today demanding equal rights. Rightly so. However, they fail to realise that they themselves create inequality by not considering themselves princesses. They no longer consider themselves as daughters of the Khalsa. Why should Sikh women feel that they must change their names after marriage ? This is not part of the Sikh tradition. It belongs to others. Leave it to them. It has nothing to do with the Sikhism. Waheguru gave us these names. Real freedom can only be found in Sikhi. Real freedom is the freedom ones feels from within, and not the show of freedom we pretend to have in the outside world and to others. By keeping your unique and beautiful Sikh identity you are maintaining the freedom given to you by Guru Ji Ultimately, by keep and being content with the "Kaur" surname can you truly understand its importance. Others will make excuses about the difficulty of having such a surname. Why make such excuses?

The importance of "Kaur" is truly inexpressible. It is something very unique in the history of the world.