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Category: Worship,
Ceremonies & Future
| 1. |
What is
the Naming Ceremony among the Sikhs? |
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Sikh ceremonies
are not rituals or occasions for the display of affluence
and ego, but acts of thanks-giving and prayer, suited
to the occasion. There is no ceremony at the time of the
birth of the child in a Sikh family, even though the event
produces a feeling of joy among the near relatives. However,
when the mother and the child are in a position to move
about, say a few weeks after the birth, the family takes
the opportunity of performing the Naming Ceremony.
Generally a date is fixed by the parents, and the relatives
and friends are informed of the date, time and venue.
Generally the ceremony takes place in a Sikh Temple (Gurdwara).
The family prepares some Karah Prasad at home or requests
the Gurdwara to arrange for its preparation. The mother
and child are taken to the Gurdwara. The family also takes
a Rumala which is a piece of quality cotton or silk cloth
about one metre square as a gift for the Guru Granth Sahib
and sometimes sweets for distribution amongh the congregation.
The Granthi or a senior member of the congragation present
places a bowl of water near the Scripture. He places sugar-balls
or pellets in the water and stirs the contents with a
Kirpan(Sword) while reciting the first five Pauries of
Guru Nanak's Japji. Sometimes some hymns are then sung
to seek a blessing for the new-born. Then the general
prayer, the Ardas (Supplication) is recited requesting
good health and a long life for the child. After the Ardas
a hymn is sung on behalf of the mother for the gift of
meditation and Gur-Sikhi, for her child as under:
"O Son, this blessing is sought by your mother:
May you never forget the Lord of the universe even for
a moment;
May the True Guru be kind to you and
May you come to a love for the society of the saints".
(p. 496)
Thereafter a Hukam (a random reading from the Guru Granth
Sahib) is made. The first letter of the first word of
the reading becomes the initial letter of the child's
name. For example if the first letter of the reading is
"S", the child may be named Surjit Singh or Surinder Singh
or any other name beginning with the letter "S". If the
newborn is a girl, her name would likewise begin with
"S" but end with "Kaur" in place of "Singh". There-after
a few drops of "Amrit" or sweetened water prepared earlier,
are put in the baby's mouth, while the remaining water
is drunk by the mother. The ceremony ends with the distribution
of Karah-Parsad and the placing of the Rumala on Guru
Granth Sahib. Sometimes, Langar is also served to those
present, though this is not compulsory.
In places where there is no Sikh Temple or where the child
and the mother are not in a position to move out, the
Naming Ceremony may be held in the home. Friends and relatives
may be invited. One of those present will recite a hymn
or two, prepare the Amrit as mentioned above and offer
Ardas before one of the other Sikh scripture if the Guru
Granth Sahib is not available, they may then take a Hukam
from the Pothi or Gutka (Selections of Gurbani or Hymns).
They will then propose a name according to the first letter
of the hymn read. Those present generally give the approval
to a name by a jaikara or it may be left to the parents
to choose a name later, but using the key initial letter
from the Hukam. The use of caste name like Grewal, Arora
etc. before or after the personal name is discouraged
in the Sikh religon.
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| 2. |
What is
the Sikh baptism - Amrit? |
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Baptism is
necessary before joining the Khalsa Panth. Guru Gobind
Singh initiated the practice with the establishment of
the order of the Khalsa in 1699.
The Amrit ceremony (baptism) is held in the presence of
the Guru Granth Sahib. Five baptised Sikhs known for their
piety are called Panj Piyaras, all wearing the five symbols
- Kesh(long hair), Kanga (Comb), Kachha (Knickers), Kara
(Iron wristband), and Kirpan (Sword) sit in front of the
Guru Granth Sahib. One of the five explains the principles
of Sikhism to those who want to be baptised. After the
candidates have signified their acceptance, one of the
five offers Ardas. Then all the five sit round an iron-vessel
containing fresh water an a quantity of sweets - Patasas.
They recite the five Banis: the Japji, Jap, ten Swayyas,
Chaupai and Anand Sahib. The reciter stirs the water with
a double-edged sword, a Khanda, which he holds in his
right hand. After recitation is over, the five initiators
stand up, holding the vessel in their hands. Each one
of them then offers prayer (one of the five Banis) for
the nectar just prepared.
As each candidate receives five handfuls of Amrit (holy
water) which he drinks shouting Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh. The Amrit is put five times in his
eyes and five times on his hair while he repeats the above
greetinng. The Amrit that remains is sipped by all candidates
to remove caste prejudice. The five initiators repeat
the Mul Mantra five times, this is then repeated by the
candidates. Then one of the five explains the vows of
Sikh discipliine - Rahat. The candidates are to regard
themselves as sons of Guru Gobind Singh and Mata Sahib
Kaur. Their home is Anandpur Sahib. They are to abstain
from the four misdeeds: removing hair, eating halal meat,
adultery and using tabacoo. One of the five Panj Piyaras
then offers Ardas and reads a passage from the Guru Granth
Sahib. Those who adopt Sikhism for the first time receive
a new name, ending in Singh for a male and Kaur for a
female. All the baptised Sikhs then eat Karah Parsad from
the same vessel. If a Sikh has done any of the four misdeeds
- Kurahats - mentioned above, he has to be rebaptised
after due confession and penance.
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| 3. |
What is
the Anand Marriage? |
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The Anand
form of marriage was given a statutory recognition in
1909, under the Anand Marriage Act. It has been observed
since the early days of Sikhism. Sikh boys and girls are
married according to its form when they are grown-up and
fit to undertake matrimonial responsibilities. Marriages
are generally arranged and assisted by parents, though
there is no bar to the boy and the girl arranging it on
their own.
The marriage ceremony is simple but impressive. The bride
and the bridegroom along with their relatives and friends
form a congregation in the presence of the Guru Granth
Sahib. The couple and their parents then stand and an
Ardas is offered to seek God's blessing. The person in
charge of the function addresses the bride and the bridegroom
individually and explains to them their duties in the
new life which they are about to enter. Anand marriage
is sacrament. The Guru is a witness to the marriage. No
writing or document is necessary. The bridegroom is to
vow fidelity to the wife - Istribrat Dharam while the
bride is to vow fidelity to her husband - Patibrat Dharam.
The husband is to protect the life and honour of his wife,
she is to remain content with the lot of her husband and
her treatment in the husband's house. The couple signify
their consent by bowing before the Guru Granth Sahib.
Then the scarf of the bridegroop is placed in the hands
of bride. The Granthi or the officiating person, reads
the lavan - the epithalamium of Guru Ramdas. Each stanza
explains in detail a stage in the development of a life
of love. The first stage is the performance of duties
to the family and the community. The second stage is that
of selfless love and holy fear which provide opportunities
for devoted service and sacrifice - the discipline needed
to facilitate the feeling of yearning and enthusiasm.
Even troubles provide opportunities for service and sacrifice,
and are therefore helpful to love. The third stage is
that of detachment: Vairag. Human love is superseded by
divine love. The fourth stage is that of hormony or union.
The bride and bridegroom are completely identified with
each other.
After the reading of each stanza, the couple go round
the Guru Granth Sahib, the bridegroom leading the bride,
while the stanza is sung to the accompaniment of musical
instruments. After the completion of the lavan, the Anand
Sahib is read. Finally the Ardas after which Karah Parsad
is distributed to all present. Monogamy is practiced by
the Sikhs.
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| 4. |
What is
the Death Ceremony among the Sikhs? |
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On the death
of a Sikh, his relatives and friends are informed, so
that they may join the funeral ceremony on whatever day
and date is fixed for the cremation. In foreign countries,
a date and time is given by the crematorium authorities.
As soon as the people gather for the funeral, the dead
body is bathed then dressed in clean clothes with the
five symbols of the Khalsa, and placed on a wooden frame
or palanquin. The people form a procession and sing hymns
as they carry the body to the cremation ground. In the
west they form a motorcade and drive to the crematorium.
No wailing or beating of the chest or breasts is allowed,
for death is the natural end for every person. After the
body reaches the cremation-place, the Kirtan Sohila is
recited, for it is of special significance at this time.
The Guru says:
This same call goes to all homes every day;
So remember that Lord who calls, O Nanak;
The day draws ever nearer for each one of us. (p. 12)
Then the Ardas (General Prayer) is recited, this seeks
a blessing for the departed person. Then the nearest relation
to the deceased lights the funeral pyre, electricity or
gas, whichever is used for the cremation. When the ashes
are collected they should be disposed of by throwing them
into running water or the sea. No memorials or monuments
may be erected at the place where the last remains of
the deceased were disposed of.
After the cremation, the relatives and friends return
to the house of the deceased, there they bathe and generally
start a Sadharan Path for the benefit of the dead and
his family. This complete reading of the Scripture is
done by the relations and friends of the family; sometimes
pathis are engaged in case of need. Generally, both in
the morning and in the evening, Kirtan and Katha are performed.
The passing away of a Sikh is no cause of grief or sorrow,
for one submits to the Will of God. Those who have led
pure lives are not in any way afraid of death. Kabir says
in this connection:
Death of which men are afraid, gives me nothing but joy!
It is through the gate of Death that one may unite with
the Lord of Bliss. (p. 1365)
The path (reading) of the Holy Scripture should be completed
within nine days. On the tenth day, the relatives and
friends of the family gather for the "Bhog" ceremony,
at which the singing of hymns, and the last five pages
of Sri Guru Granth Sahib are read. After the Bhog, Ramkali
Sadd(This composition which is based on call of death
is on page 923 of Guru Granth Sahib) is recited for the
benefit of the family of the deceased. The Gurus emphasised
the rememberance of God's name as the means of consolation
for the bereaved family. After Ardas and a Hukam, Karah-Prasad
is distributed among those present. Sometimes Langar(Free
food) is also served, though it is not compulsory. Presents
are then sometimes distributed to the grand children and
donations are announced for charities or religious organizations.
Sometimes another small ceremony is held to mark the occasion.
This is called Dastar-bandi (turban tying). The eldest
member of the family is declared as the new Head of the
family and given a turban ceremoniously. This is a token
of his new responsibility for looking after the family
and estate of the departed person. He is now regarded
as the new chief of the family, responsible for the care
of the children and other dependents of the family.
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| 5. |
Describe
the Sikh Temple. |
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Guru Nanak
started the first Sikh assembly at Kartarpur in 1521.
This was the beginning of a religious congragation called
Dharmsala (place or seat of religion). In the mornings
and the evenings the followers of Guru Nanak formed a
Sangat (congragation) and hymns were sung by the Guru
and Mardana often in chorus with all present. Later on,
such sessions were held in the homes of the Guru's followers.
The second Guru, Guru Angad, added another activity to
the routine of work by teaching Punjabi in the Gurmukhi
script. This was called the Pathshala. Here children gathered,
to learn the script of the Guru's hymns. Guru Amardas,
the third Guru, extended the free kitchen. The Fourth
Guru established an ideal centre for work at Amritsar,
while the Fifth Guru built the Harminder Sahib later (called
the Golden Temple). Almost all the Gurus set up temples
wherever they went or whenever they acquired a group of
followers. These temples were called Gurdwaras which mean
the door (home) of the Guru.
A Sikh temple today is not only a place of worship, but
also a community-centre. A Free Kitchen (langar) is always
a part of a temple. The Gurdwara is also used for performing
the birth, marriage and death ceremonies of Sikhs. The
Scripture is called Sri Guru Granth Sahib. It contains
the musical compositions of the first five Gurus, the
Ninth Guru and medieval-Indian saints - Bhagats - both
Hindu and Muslim. It is kept in a central place on a raised
platform and under a canopy. A man sits behind holding
a Chauri(made from feathers or hair), which he waves from
time to time in token of respect for "The Word" of the
Guru. The worshippers sit on a carpet, men on one side
and women on the other. They listen to the musicians or
the lecturer. The most important Sikh Temples of Doctrinal
Authority are the Akal Takhat Amritsar, Kesgarh Sahib
at Anandpur, Patna Sahib, Hazur Sahib at Nander and Damdama
Sahib.
Sikh festivals like Diwali, Baisakhi and Gurpurbas are
celbrated in all Gurdwaras. Then the sessions are long
and well attended. Special lectures are arranged to explain
to the audience the significance of each occasion or historical
event. Apart from the kitchen and dining hall, there are
rooms set apart for the accommodation of travellers and
visitors. Some big temples have a library and reading
room, a Sikh Museum and school. Welfare projects like
widow-homes, orphanges, dispensaires or clinics are run
by many historical Gurdwaras in India. A Gurdwara is managed
by a committee elected from the congregation, according
to its registered Constitution. These elections are being
held annually.
The Historical temples in India follow a certain design
of architecture called Indo-Sarsenic. Temples in foriegn
countries may be housed in any building. Some of the Gurdwaras
in U.K. have purchased former Christian churches and then
altered them to suit their needs. Usually there is a tall
flag-pole - Nishan Sahib - convered with cloth and with
a yellow flag bearing the Sikh Insignia. A Sikh temple
is open to all people - whoever they may be.
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| 6. |
Describe
the Sikh worship. |
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Generally
a Sikh Temple - Gurdwara - remains open throughout the
day, so that worshippers can offer prayers at any time
convenient to them. However, in India, two services are
held daily in every Sikh temple, one in the morning and
the other in the evening. In the morning Asa-di-Var is
sung or recited, this is followed by the Anand Sahib,
the Ardas (supplication_ and a Hukam(a random reading
of a hymn of the Scripture), then follows the distribution
of Karah Prasad (consecrated cooked food, made of flour,
clarified butter and sugar). In the evening, Rehras and
Chaupai are recited by the Granthi (reader of the Scripture)
or by the sangat (congregation). Then some hymns are sung
by the ragis (musicians) or recited by the sangat. After
an Ardas and a Hukam, Karah Prasad is then distributed.
Finally, the Guru Granth Sahib is ceremoniously wrapped
up and taken to its special place for the night.
On festivals like Gurpurbs (Guru's festivals) days commemorating
the birth, accession, death anniversary or other special
occasions and Akhand Path (continuous reading of the Scripture
for about 48 hours by the relays of readers) is held and
the Ardas is offered. This is followed by programme of
Kirtan (hymnal singing) and Katha (discourse). On such
occasions the free kitchen - Langar - is open throughout
the day.
Sikhs generally bathe in mornings before going to the
Gurdwara. They take off their shoes at the gate then wash
their hands and feet if suitable arrangements exist. When
they enter the main hall, they kneel down and bow before
the Guru Granth Sahib, they also make an offering in cash
or kind. Any non-Sikhs must cover their heads with a cap
or a handkerchief. They are not allowed to take any form
of tabacoo, alcohol or narcotics inside the temple.
The congregation sits crosslegged on the floor/carpet,
the use of chairs is not permitted. In some cases, old
and infirm people are allowed cushions for their comfort.
There is no priesthood in Sikhism, but for the benefit
of the congregation, a Granthi or Sewadar (care-taker)
may be employed to read the scripture, perform ceremonies
or help in the Langar. Often professional musicians called
Ragis sing hymns from the Scripture in the prescribed
ragas (melody-pattern) and talas (rhythms), accompanied
by a harmonium and tabla (pair of drums). In the absense
of any musicians, the congragation sings the hymns in
chorus.
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| 7. |
What is
the place of sacred music - Kirtan - in Sikhism? |
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Sacred music,
Kirtan, means "singing the praises of God". It is devotional
music. Generally in the Gurdwara, musicians either sing
alone or request the Sangat to repeat after them the lines
of the hymn in chorus. This is congregational hymn singing
and has a soothing effect on the mind. The Sikh sacred
music - Gurmat Sangeet - falls into two categories; classical
music and folk music. Classical music pruned of ornamentation
becomes devotional music. Folk music includes those vars
in the ballad from which enshrine the praise of God.
The Sikh Gurus themselves composed hymns to be sung according
to certain musical scores. The scores were suited to the
spirit and the content of the hymn. The best way to sing
a hymn is to do so in its own raga and according to its
own musical notation. The Sikh Gurus harmonized the contents
of poetry with the characteristics of the raga. 31 different
ragas have been used in the Guru Granth Sahib.
Guru Nanak encouraged his followers to practice hymn-singing
at dawn, because at that period of the day, all is quiet
and the mind is receptive to the soft strains of music
and the surrounding atmosphere of stillness. This helps
in the absorption of the healing power of Nam. According
to the Gurus, Kirtan is food for the soul. It is a permanent
treasure which can never be depleted. Whoever performs
Kirtan or listens to it, comes nearer to God. Their troubles
and miseries lessen and their minds gain peace and equipoise.
Guru Nanak encouraged his companion - Mardana - to do
Kirtan at all times. Guru Amardas wanted the Sangat to
join in group-singing. Though there are professional singers,
the best Kirtan is one in which the entire Sangat sings
in chorus, then all can partake of this divine food as
every one needs it. Sikhs pray for the strength to sing
God's praises.
For Sikhs the slow and deep strains of their devotional
music please the soul like the gentle drops of rain please
the dried out earth. The soul drinks the musical nectar
and immerses itself in the divine Name. The devotional
music in India would never have reached its present height,
but for the impact of the hymns of the Guru Granth Sahib.
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| 8. |
Is there
any organized priesthood in Sikhism? |
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Guru Amardas
organized the propagation of the Sikh faith. He divided
the country into 22 dioceses - Manjis - each in the charge
of a devout Sikh. Daily Kirtan was held by all congregations
(Sangats). The Guru himself trained many travelling missionaries,
including women, they were moved into different parts
of India to spread Sikhism.
These missionaries, then called 'massands' collected offerings
from the Sikhs for the Guru, and sometimes misappropriated
them for their personal use. In due course, they became
powerful as a separate group and started harassing the
poor and innocent Sikhs. They moved about like Jagirdars,
and Zamindars, with pomp and pageantry, and accompanied
by their servants and retainers.
Guru Gobind Singh received several complaints regarding
the misdeeds of these 'massands' from Sikhs living in
different parts of India. He looked into the complaints
made against each one. The guilty were duly punished and
the order of massands was abolished.
Since that time there has been no professional priesthood,
in any form, among the Sikhs. The idea of clericalism
as opposed to secularism, of a different morality for
the churchman and for the layman has no place in Sikhism.
There are neither hereditary priest nor monks. Sikhism
does not prescribe a particular dress or uniform for a
saint. It does not enforce the vow of celibacy. In its
temples, any one can perform the services for Kirtan and
Katha. The person known as a 'Granthi' is merely a reader
of Guru Granth Sahib. He is a Pathi. Kirtan-groups generally
consist of amateurs. Even those who are professionally-trained
as singers cannot be priests, because there is no such
office or designation.
Woman are allowed to take part in Kirtan nd Katha on equal
terms with the men. They may lead and participate in all
ceremonials like baptism, marriage and funeral, where
readings from the Guru Granth Sahib are common to all
such functions.
It is not generally understood that all Sikhs are under
a sacred duty to try to impart a knowledge of their religion
(SIKHISM) to the rest of the world.
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| 9. |
Mention
the important Sikh festivals. |
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Sikh festivals
are many, for example general festivals like the birthdays,
the accession anniversaries of the Gurus, the death anniversaries
of the Gurus, in addition to other special events. There
are also local festivals like Maghi (celebrated at Mukatsar
in Punjab) Holla Mahalla (celebrated at Anandpur and Fatehgar
Sahib). However, there are five big festivals which are
celebrated by the Sikhs all over the world. These festivals
are not meant for solely entertainment, pleasure of food
and frolic, but are occasions for the revitalisation of
faith and rededication to the principles and practices
of Sikhism. These celebrations are open to all men and
women without distinction of caste, creed or color and
take form in devotion and worship, through Kirtan (hymnal
singing), Katha (discourse or lecture) and Ardas (supplication),
Karah Parsad (consecrated food) and Langar (free food
in the community kitchen).
(i) Guru Nanak's Birthday: Guru Nanak is the Founder of
Sikh religion. He was born on 20th October 1469 at Talwandi,
now in Pakistan. The actual birthday-anniversary varies,
according to the dates of the Bikrami Sambat. The celebrations
generally last for three days, though in some small villages
or Gurdwaras, there is only a one-day celebration on the
actual birthday. Two days before the birthday, an Akhand
Path (continuous reading of Sri Guru Granth Sahib which
takes about 48 hours, by relays of readers called pathis)
is held in the Gurdwara (Sikh Temple). One day before
the birthday, a procession is organized through the town,
led by Panj Piyaras (Five Khalsas) and the Palki (palanquin)
of Sri Guru Granth Sahib followed by teams of singers,
singing hymns, brass-band playing different tunes and
groups of devotees singing in chorus. On the actual birthday
a Diwan (religious session) begins early in the morning
at about four O'clock, with the singing of the Asa-di-var
(morning prayer) followed by the hymns from the Scripture.
Then follows the Bhog (reading of last five pages) of
the Akhand Path after which more, Kirtan and Katha, lectures
and the recitation of poems in praise of the Guru. This
celebration goes on till lunch-time, when Langar is served
to all.
Some Gurdwaras also hold night-services. These begin soon
after sunset when the Rehras and Chaupai are recited.
Then follows Kirtan till late in the night. Sometimes
a Kavidarbar (poetic symposium) is held, to enable poets
to pay their tributes to the Guru in their own words.
At about 1.20 A.M. (the actual time of the birth of the
Guru) the congregation sings the praises of the Guru and
recites the Holy Word. The function ends at about 2 A.M.
(ii) Guru Gobind Singh's Birthday: Guru Gobind Singh is
the tenth Guru of the Sikhs. He was born at Patna on 22nd
December 1666. The celebrations are similar to those for
the three-day schedule of Guru Nanak's birthday. Those
Sikhs who cannot join the main celebrations for some reason
or live in places where there is no Sikh Temple, hold
a celebration in their own homes and themselves perform
Kirtan, Ardas and distribute Karah Parsad.
(iii) The Installation of Sri Guru Granth Sahib as permanent
Guru:
Three days before passing away, Guru Gobind Singh conferred
perpetual Gurudom on Sri Guru Granth Sahib on 3rd October
1708. The Sikh Scripture is also called the Eleventh Guru.
On this day a special one-day celebration is held with
Kirtan, Katha, lectures, Karah-Parsad and Langar. Sikhs
then rededicate themselves to follow the teachings contained
in the Guru Granth Sahib. In all Sikh temples, the Guru
Granth Sahib presides and holds the most prominent place.
In some Gurdwaras, an Akhand Path is read as a part of
the celebration.
(iv) Baisakhi: This is the Birthday of the Khalsa (the
pure ones). Guru Gobind Singh started the Khalsa brotherhood
with his 'baptism of steel' on 30th March 1699. This one-day
celebration is held in Gurdwaras with Kirtan, Katha, lecture
and Karah-Parsad, Ardas and Langar. In addition, the Amrit
ceremony is held and Amrit is given to those who offer
themselves for baptism. Sikhs after taking Amrit, are
called Khalsa. In some Gurdwaras, an Akhand Path is read
as a part of the celebration.
(v) Diwali: The Sikhs celebrate Diwali - generally regarded
as a Hindu festival - because Guru Hargobind came back
to Amritsar on this day in 1620, after his release from
Gwalior jail. The one-day celebration is held with Kirtan,
Katha, lectures, Karah-Parsad, Ardas and langar in the
Gurdwara. Diwali means festival of lights. So in the evening,
illuminations are lit and fire-work displays are held,
both in Gurdwaras and in the homes of Sikhs to express
their joy at the return of the Sikhs's Guru to Sri Akal
Takht (The Throne of the Timeless one) at Amritsar.
In addition to the above festivals, celebrations are held
in memory of the martyrdom anniversary of Guru Arjan in
summer season, and the martrdom anniversary of Guru Teg
Bahadur in winter, in every Sikh temple.
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| 10. |
What are
the Seats of Authority (Takhats) in Sikhism? |
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'Takhat'
which literally means a throne or seat of authority is
a result of historical growth of Sikhism. There are five
Takhats. The first and the most important one was established
by Guru Hargobind in 1609. It is called 'Akal Takhat'
(the Throne of the Timeless God) and is situated just
opposite the gate of Harmandar Sahib - The Golden Temple,
Amritsar. The Guru established it, because he thought
that secular political matters should not be considered
in the Golden Temple, which is meant purely for worship
of God. Here the Guru held his court and decided matters
of military strategy and political policy. Later on, the
Sikh commonwealth (Sarbat Khalsa) took decisions here
on matters of peace and war and settled disputes between
the various Sikh groups. The Sarangi singers sung the
ballads of the Sikh Gurus and warriors at this place and
robes of honour (saropas) were awarded to persons who
rendered distinguished services of the community of men
in general.
The second seat of authority is called "Takhat Sri Patna
Sahib". Guru Tagh Bahadur lived with his family here in
1665. Here was born Guru Gobind Singh. The building which
was partly damaged by the great earthquake of 1934 has
been rebuilt. Here are preserved the relics of Guru Gobind
Singh including his cradle, weapons and Proclamations.
The third seat of authority is called "Takhat Sri Kesgarh
Sahib". The township of Anandpur was founded by the Ninth
Guru in 1665 but the Takhat therein owes its importance
to the creation of the Khalsa by Guru Gobind Singh in
1699. The Shrine contains the historic double-edged-sword-khanda
with which the Guru stirred the Amrit (baptism-water).
It has also a number of weapons of the Tenth Guru. During
the annual Holi festival, mock-battles between groups
of Sikhs are held here. This is called the Holla Mahalla
festival by the Sikhs.
The fourth seat of authority is "Takhat Sri Huzur Sahib".
It is the place where Guru Gobind Singh passed away in
1708 and is situated at Nander in Maharashtra State. Maharaja
Ranjit Singh renovated the temple and provided a gold-plated
dome and several costly decorations. The takhat puts on
display of weapons of Guru Gobind Singh and other relics
on Sikh festivals. Some manuscript copies of the Dasam
Granth can be seen here.
The fifth seat of authority is called "Takhat Damdama
Sahib". This place owes its importance to the literary
work of Guru Gobind Singh done during his stay in 1706.
Here the Tenth Guru prepared the authentic edition of
the Adi Granth, to which he gave prepetual succession
at the time of his death. The Guru held his court at Damdama
Sahib for over nine months and imparted training in arts
of war and peace to his followers.
The five Takhats have authority in their respective jurisdictions,
and recommend punishments for specific religious offences
called 'Tankha'. The daily routine of prayers etc. follows
an old tradition. Only the best Sikhs are selected as
heads (Jathedars) of these five Takhats.
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| 11. |
Explain
the procedure and significance of Gurmatta (Guru's Decision).
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Gurmatta
or Guru's decision is a special resolution passed by the
corporate personality of the Sikh community. Its features
are as under:
(i) Gurmatta may be taken only by one of the five Takhats
in the presence of the Guru Granth Sahib.
(ii) 'The five beloved ones' (Punj Piyara) including the
Head (Jethedar) are selected by the participants on basis
of merit, piety and religious living.
(iii) The persons present must have no enmity against
one another, and must declare their impartiality; personal
difference cannot be expressed here.
(iv) The subject must be of concern to the entire Sikh
Community, and must not pertain to the interests of a
group or party of Sikhs.
(v) The Gurmatta has to be unanimous; there is no question
of majority view.
(vi) The Gurmatta is binding on all Sikhs; they must respect
and implement it, though they may not be personally in
favour of it.
So, in essence, Gurmatta is a "decision of the collective
will of the Sikh community". It is a symbol and form of
the supreme authority of the Panth. It has the sanction
of the Guru Granth Sahib and the entire Sikh Community.
The solution of new problems facing the community can
be sought through the institution of Gurmatta.
One of the important Gurmattas passed in 1747 was the
nomination of Sardar Jassa Singh Ahluwalia as the Commandar
of the Dal Khalsa against the forces of Ahmed Shah Abdali.
In December, 1920, Gurmatta was passed for liberating
Sikh Gurdwaras from proprietory control, and bringing
them under popular administraion. Gurmattas are taken
in cases of emergency or when a crisis faces the Sikh
community as a whole.
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| 12. |
Give a
brief survey of Sikh studies. |
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Sikh studies
in its broadest sense means creative literature on Sikh
History, Sikh Philosophy, culture and fine arts. Such
studies may be divided in five headings.
Historical, Theological, Institutional, Cultural and Practical.
Historical studies will cover the lives of the Ten Gurus
(1469-1708) persecution of the Sikhs in the eighteenth
century and the growth of the missals, Sikh rule under
Maharaja Ranjit Singh and his successors (1800-1849),
Punjab under British rule (1849-1947), Post-independence
period (1947 uptodate). The recent period will also include
the study of the problems of the Sikhs both in India nad
abroad.
Theological studies pertain to the teachings of the Gurus,
the interpretations of the scriptures, and the concepts
of God, Creation, Man, Maya, Ethics, The Holy Word, Meditation,
Salvation etc. Institutional studies include Sangat, Pangat,
Gurdwara, Khalsa Brotherhood, Takhats, Gurmatta etc.
Cultural studies will cover the study of the fine arts
of the Sikhs, specially their music (both classical and
folk), their architecture (specially Gurdwara architecture
and town planning) their paintings (both secular and religious)
etc.
Practical Sikhism includes the Sikh way of life, the family,
the community, social commitment, worship, ceremonies,
Sikh identity and character.
However the above categories should not be considered
as watertight compartments; they are like intersecting
circles cutting mutual frontiers. For example Practical
Sikhism is nothing but leading family-life according to
the message of the Gurus.
INDIA
Sikh studies began in right earnest after the independence
in India in 1947. Principal Jodh Singh, Prof. Teja Singh,
Prof. Sahib Singh and Dr. Ganda Singh produced worth-while
books on Sikh themes. The establishment of the new universities
(Guru Nanak Dev University, Amritsar; Punjab University,
Chandigarh; Punjabi University, Patiala) initiated serious
research in Sikh religion and history. The celebration
of centenries of Guru Gobind Singh (1966), Guru Nanak
(1969), Guru Tegh Bahadur (1975), Guru Amardas (1979)
and Maharaja Ranjit Singh (1980) gave impetus to the production
of valuable research books on the Gurus and Sikh theme.
Among the recent university Scholars are Prof. Harbans
Singh, Narain Singh, S.S. Kohli, G.S. Talib, B.S. Anand,
J.S. Grewal, Fauja Singh, Mohinder Singh, H.S. Shan, A.C.
Chatterjee, H.R. Gupta, C.H. Leohlin, S.S. Bal, P.S. Gill,
Pritam Singh, Prakash Singh, Taran Singh, Mc. Leod, W.O.
Cole, Juergensmyer, Shackle and others.
The non-university writers of considerable merit are Dr.
Gopal Singh, Khushwant Singh, K.S. Duggal, S. Trilochan
Singh, Raghbir Singh, Daljeet Singh, Jagjit Singh, G.S.
Sidhu, Ishwar Singh, P.S. Sambhi, D. Greenlees, Dr. Gurmeet
Singh and Dalip Singh.
The credit for pioneering work in the field of Sikh studies,
as for example the preparation of the Sikh Encyclopeadia
in several volumees, and the translation of Sri Guru Granth
Sahib in modern English (with footnotes) goes to the Punjabi
University, Patiala. Its department of Religion and Adi
Granth Studies prepares students for the M.Phil and Ph.D.
Degrees.
UNITED KINGDOM
Sikh studies in U.K. began with the introduction of Sikhism
as one of the sections of the paper on "World Religions"
at the GCE level. Both teachers and students needed books
suited to the standards of Britian. Dr. Owen Cole deserves
credit for preparing some basic books and reference material
on Sikh studies. His book entitled "World Religions: A
Handbook for teachers", which he edited for the SHAP working
party on World Religions in Education in 1976 prompted
many writers to produce books for the school curriculum.
As far as I know about twenty books have been published
in U.K. by eminent writers like Dr. Cole, P.S. Sambhi,
W.H. Mcleod, Terry Thomas, J.R.S. Whitting, John Prickett
and others. Perhaps some more books are needed for the
GCE. 'A' level.
Sikh studies have found a place in the B.A. course of
the Open University, and the first Degree at the West
Sussex Institute of Higher Education, Chichester. Leeds
and London Universities have provision for research degrees
in Sikh studies. In view of the large number of Sikhs
settled in Britian, there is a great need for a centre
of Sikh studies and Research. Perhaps after collection
of adequate funds, such a centre can be established either
at Sally Oak College, Birmingham, or West Sussex Institute
of Higher Education at Chichester. The proposed centre
may also provide training facilities for teachers, teaching
Sikhism at the GCE level.
CANADA
Though the first Sikh immigrants settled on the west coast
of Canada in 1905, Sikh studies has not received its due
place either at the school or college level. The Sikhs
have been more concerned with ethnic, economic and political
issues than their religion or the cultural upbringing
of their children. There is a large number of Sikh in
Toronto, Vancouver, and a sizeable number at Calgary,
Edmonton and Ottawa. The Sikhs have been holding Annual
Conferences since 1979, where issues like identity of
the Sikhs, Sikh children and their education, the relations
with other communities, Sikhs in small towns and the means
of communication with their corelgionists, Sikh women
and their role in the new environment are discussed. The
number of books on Sikhism published in Canada is very
small. Most of them deal with the problems of immigration
and employment. The main reason for the neglect of Sikh
studies is the indifference of the State and the preoccupation
of Sikhs with Gurdwara politics. Moreover, the Sikhs are
mostly working in trade and industry, and very few are
in the learned professions. G.S. Pannu's "Sikhs in Canada"
is a learned treatise presented to the University of British
Columbia (1970) posing the problems facing the Sikh community.
Another work dealing with ethnic problems of the Sikhs
written by T.J. Scanlon entitled "The Sikhs of Vancouver:
a case-study of the Role of the Media on Ethnic relations"
was published by UNESCO (Paris) in 1977. Till such time
as Sikh studies is made a subject at the school or college
level, no worth- while publications may be forth-coming
in Canada.
UNITED STATES OF AMERICA
Though Sikh Studies has not been accepted as a subject
at the school level, on account of the separation of the
State from Religion in the USA, perhaps a beginning can
be made in Sikh Studies in cities where the Sikh are settled
in large numbers. California has a rich and viable group
of both Sikh farmers and professional men, and many have
expressed the need of a Public school in a place like
Yuba City. The Gurdwaras and Sikh Associations have hardly
taken any interest in Sikh Studies. There is the Sikh
Council of North Americal but it is suffereing from factionalism
and petty politics. Individuals have written some books
on Sikh themes. Besides Archer's 'The Sikhs' (1946), Dr.
S.S. Ahluwalia's book (God's Free Kitchen, 1979) and Khushwant
Singh's two volumes (History of the Sikhs 1966) have been
published in the States.
There is however an organized group of American-born Sikhs
under the 3HO (also called the Sikh Darma Brotherhood)
managed by the Khalsa Council. Their leader Yogi Harbhajan
Singh has promoted Sikhism and published a few books (The
experience of consciousness, and The Saying of Yogi Bhajan,
1977). Their publications include "Sublings of Destiny",
"Japji of Guru Nanak", "Sikh Dharma Training Manual",
"The Sun Shall rise in the West" and some others. Their
books include the two notable works published in 1976,
by Premka Kaur ("Peace Lagoon: Selections from the Sikh
Scriptures" , and "Guru for the Aquarian Age: Life of
Guru Nanak")
There are two university centres which provide facilities
for research in Sikh religion. One is the Department of
Religion at the University of California, Berkley, San
Francisco. The section of Sikh studies is under the charge
of Dr. Juergensmyer who compiled a number of papers on
various aspects of Sikhism under the title "Sikh Studies,
Berkley", in 1980. In 1982, Prof. Harbans Singh of Patiala
delivered three lectures at Berkley, which were later
published under the title "Berkley Lectures", by Guru
Nanak Foundation, New Delhi.
The other place is the Centre for the Study of World Religions
at Harvard University. The Guru Nanak Foundation of North
America, Maryland, the Guru Gobind Singh Foundation, Maryland,
The Sikh Philosophical Society, Columbia, the Research
and Educational Centre, Chesterfield, St. Louis, may pool
their resources in the near future and set up a joint
centre for Sikh studies and Research on the East Coast.
SOUTH-EAST ASIA
Sikhs are settled in Malaysia, Indonesia, Singapore and
Hong Kong in large numbers. They have built up many Gurdwaras
in major cities. Singapore has the distintion of leading
the other regions in Sikh studies. Two books have been
written and published by Mehervan Singh on "Sikhism" and
"Sikhism in Malaysia". The latter highlights the problems
of the local Sikhs. Recently, the Guru Nanak Satsang Sabha,
and the Missionary Society of Singapore got approved "Sikh
Studies" as subject for the GCE Course. It is a compact
course dealing with all the important aspects of Sikh
History and religion. Two books "Hand Book of Sikh Studies"
for students, and the other entitled, "Manual of Sikh
Studies" for teachers, have been printed in Singapore,
perhaps such books will set the pace for the preparation
of standard text books on Sikhism in other countries.
PLEASE NOTE: The latest edition of this book was published
in 1985, so the information may not be uptodate. |
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| 13. |
What is
the future of Sikhism? |
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The Sikhs
in glorious past have had long periods of persecution
and suffering. Their faith in the Gurus and God, and an
awaremenss of the need for voluntary community service
made them face cheerfully, many ordeals. The eighteenth
century witnessed the genocide of the Sikhs, particularly
at the two holocausts of 1746 and 1762 called Chotta Ghallughara
and Wada Ghallughara respectively, from which the Sikhs
rose like phoenix from the ashes. Their martyrdom has
inspired successive generations of Sikhs to the cause
of the Panth and their belief in Chardi Kala, Dynamic
optimism.
Again during this century, the Partition of India in 1947
divided their home-land and dealt them another catastrophic
blow, physically and economically. Again they never lost
the courage and will to survive. Many of them migrated
to the truncated Punjab, others went to foreign countries
and established themselves. In the new state of the Punjab,
they brought in the Green Revolution (in agriculture)
and the White Revolution (in milk) production. Now Punjab
has the highest per capita income in India. Though affluence
has brought in some evils, the Sikhs have managed to maintain
their vitality and leadership in both the economic and
political fields by hard work, sociability, resourcefulness
and optimism.
The world today is torn by strife and suffering. Even
the affluent countries are not free from the fear of war
and the dilution of their quality of life. Man has progressed
materially but not intrinsically. Disparities in income,
the poverty of two-thirds of the world's population, the
maldistribution of resources and the exploitation of the
weaker sections of humanity, have divided the globe into
the North and the South - the industrial nations and the
Under-developed nations. The Gurus showed a way forward
to the removal of inequality through justice, equality
and freedom. Religions in its true sense is not of ritual,
but of fellowship and self-discipline. Hypocrisy and double
standards crode our character and hinder our progress.
A Sikh's recognition of the brotherhood of all ordinary
people is illustrated in Sangat (congregation) and Pangat
(Free Kitchen. The Gurus' love of humanity made them declare
that there was truth in all revelation. Man must follow
and practice sincerely, the commands of his own religion.
Today we witness a revival of Sikhism all over the world.
Sikhs are discovering the truth of the Gurus' message
by studying Gurbani. Non-Sikhs are being influenced by
the zeal and dedication of Sikhs to projects of community-welfare
and voluntary service. More Sikhs are taking Amrit as
they try to become Guru Gobind Singh's saint-soldiers.
The growth of Sikhism in the United States of America
is a testimony to the relevance and vitality of the Gurus'
teachings in this day and age. Not only there is great
increase in the number of Sikhs, but also a new enthusiasm
to follow the teachings of the Gurus in daily life. Sikhism
is now a World Religion, it has a great part to play in
building bridges of understanding and friendship between
the different nations of the world and in the promotion
of global peace.
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