What is the difference between a Sikh, a Sahajdhari Sikh and a Khalsa? Please explain in context with the definition of a Sikh given in Sikh Rehat Maryada.

GCSE Religious Studies (Philosophy & Ethics)

WORLD SIKH UNIVERSITY Priya K Panesar Student ID no:

TUTORIAL 1 ‘SIKHISM’ 18 October 2003

A1: What is the difference between a Sikh, a Sahajdhari Sikh and a Khalsa? Please explain in context with the definition of a Sikh given in Sikh Rehat Maryada (the

Sikh Code of Conduct)

The meaning of the word ‘Sikh’ is a disciple. Although you can be a Sikh (learner) of anything/anyone this word has been adopted by the followers of Guru Nanak Dev Ji's philosophy. The basic belief of a ‘Sikh’ is a person who believes in one God and in the teachings of the ten Sikh Gurus. They must believe in the sovereignty of Guru Granth Sahib and respects all other scriptures, prophets and religions. Apart from this the most important belief, which is an important necessity for the Sikh way of life, is being apart of the baptism ceremony initiated by our 10th Guru, Guru Gobind Singh in 1699. This means that in order to call yourself a proper Sikh, it includes practising the beliefs and following the teachings.

However, looking deeper into the meaning of a Sikh, we can discover that this word can be separated into three different classifications; all containing the basic theme of Sikhism but each differentiate in their own way. The three mainstream Sikhs include the Sahajdharis, a normal Sikh, also known as a Keshdhari, and a Khalsa or Amritdhari.

The word Sahajdhari was known before becoming prominent during the 1880's as a definition of a Hindu or Muslim, or a non-sikh who had a inclination towards Sikhism but had not taken the step to become a full fledged Khalsa or Amritdhari. If a Hindu was interested in become a Sikh as many thousands were during this time then he would first dispense with his Hindu belief and study Gurbani and do the Nitnem prayers. Right from the times of Guru Nanak Dev Ji, the procedure to become a Sikh was to get the Pahul from the Guru and follow the instructions given by the Guru. In 1699, when Guru Gobind Singh Ji changed the traditional method of giving 'Pahul' into 'Khandey di Pahul', he told all the members of the Sangat to adopt this way, if they wish to become part of the new Sangat - Khalsa. Those who followed the instinct of their own mind and ignored this order of the Guru failed to become part of this order.

Sahajdhari Sikh is the one who "practices Sahaj." The word "Sahaj" comes in Sri Guru Granth Sahib a number of times. It is not something that can be practiced. It is a stage that can be achieved by devotedly practicing Vaheguru-Akalpurakh's Naam. However, this differs from someone who is Khalsa as this is the belief, which must be practised and maintained. "Sahaj" of the word "Sahajdhari" is a Punjabi word, which means 'slow', whereas "dhaari" means to 'adopt'. Therefore, 'Sahajdhari' Sikh means a 'slow adopter' of Sikhism and has no connection whatsoever with the 'Sahaj Avastha' - A stage of unaffectedness or equipoise (perfect balance). Although a Sahajdhari may acquire the progressive steps in order to become a practicing Sikh, some people are still considered a Sahajdhari as they do not keep uncut kesh or hair or adopt the name, Singh, yet they can still follow the main beliefs of Sikhism.

There is a slight difference in people who are considered Sahadharis and hose who are Keshdharis. The main difference is Sahajdhari is one who follows the main beliefs of Sikhism, yet does not keep uncut hair or adopt the name Singh within their name, however Keshdharis, or normal Sikhs are those who do not cut their hair, and may follow the five K’s and use the name Singh/Kaur, however they remain classified as a Keshdhari as they have not been baptised. This is considered the main difference.

The Sikh Rehat Maryada is a book defining the Sikh code of conduct ...

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The Sikh Rehat Maryada is a book defining the Sikh code of conduct and has been constructed by the Five head priests who are all positioned at the five main Gurdwaras in India; known as the ‘Panj Takhts’.

In Section I; CHAPTER 1 Article I

The Definition of Sikh is:

Any human being who faithfully believes in
i. One Immortal Being, Almighty God
ii. Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib,
iii. The Guru Granth Sahib,
iv. The utterances and teachings of the ten Gurus and

v. The baptism bequeathed by the tenth Guru, and who does not owe allegiance to any

other religion, is a Sikh

A Sikh will follow the above and have long hair with turban but will not have been baptised as yet. These people are known as Keshdharis.

As mentioned before, a Sahajdhari Sikh is one who believes in all of the above but does not have long hair with turban

A Khalsa on the other hand partakes of the Baptism Amrit Ceremony and follows the Rehat/Code strictly. A baptised Sikh is called Khalsa, who must observe and follow strict code of conduct.

He must-

Worship only one Almighty God,
Recite five prescribed banis (hymns) everyday
Learn Punjabi language and read Guru Granth Sahib,
Wear and observe the significance of five Ks: kesh -uncut hair, kanga-a small comb, kara-a stainless steel bracelet, kirpan - a sword and kuchcha - an underwear.
Live a truthful life and treat all humans as equal

He must not-

Cut body hair
Eat kosher meat,
Smoke, take drugs or intoxicants,
Have faith in black magic, superstitions, charms and rituals

As far as my understanding goes, one is a Khalsa Sikh if he or she adheres to the Rehat Maryada. One becomes a Sikh when they have taken the oath to uphold justice, fight oppression and to become part of the Khalsa (akal purkhs fauj).

All the Gurus initiated those members of the Sangat, who expressed a desire to become Sikhs, by blessing them with the Pahul. Such Sikhs were called as Guru's own or the Khalsa because they accepted Guru's way. (including following the above beliefs). That is why they were referred to as Khalsa in the various Hukamnamas not only of Guru Gobind Singh Ji but also of Guru Hargobind Sahib and Guru Tegh Bahadur Sahib Ji. In 1699, Guru Gobind Singh Ji handed over this Pahul giving authority to the Panj Pyaras and changed the "Pahul" into "Khandey di Pahul". The Guru addressed the people who took " Khandey di Pahul" as "Waheguru Ji ka Khalsa." A passage from the Guru Granth Sahib clearly explains what being a Khalsa means:

"The one who will obey Guru's order will be a Sikh in true sense, whereas a disobedient person will have nothing to do with the Guru. Those, who will leave the bad company of the five vices, attach themselves to the Sangat, adopt a life of devotion to duty and mercy and get rid of greed. Those, who will not use Hukka (Tobacco) and do not shave the hair of head or beard, are the Khalsa of Waheguru in true sense."

A2: List the Bani and their authors, which are prescribed as daily prayers for a Sikh. How do these banis differ from the banis, which Guru Gobind Singh recited at the time of preparing khande da amrit at Kesgarh Sahib in 1699?

Daily Banis for a Sikh as per Rehat Meryada:

Prayer Time of Day Author and where in SGGS

Or Dasam Granth

Japji Morning Guru Nanak

Pg 1-8 SGGS

Jaap Sahib Morning Guru Gobind Singh

Pg 1-10 SGGS

Suddha Swaiyais Morning Guru Gobind Singh

(Dasam Granth) Pg 13-15 SGGS

Rehraas (Sodar/So Purakh) Evening Guru Nanak/ Ramdas/ Arjan/

+ 6pauris Anand Sahib Amardas

+ Saloks

+ Benti Chaupay Guru Gobind Singh Ji

Pg 8-12 SGGS

Kirtan Sohila Before sleeping Guru Nanak/ Ramdas/ Arjan/

Amardas

Pg 12-13 SGGS

When Guru Gobind Singh prepared Khande da Amrit the banis recited were all of the above morning banis (Japji, Jaap, Suddha Swaiyais), with the addition of Benti Chaupay by Guru Gobind Singh (only found in the Dasam Granth) and the full version of Anand Sahib by Guru Amardas (40 Pauris) in Sri Guru Granth Sahib

Ardaas or prayer is recited after each session.

A3: List the primary sources (books/manuscripts etc) of Sikh Religion

The main source in Sikh Religion is Scriptures. These include the

Sri Guru Granth Sahib (was known as the Adi Granth).

This is truly unique among the world's great scriptures. It is considered the Supreme Spiritual Authority and Head of the Sikh religion, rather than any living person. It is also the only scripture of it's kind which not only contains the works of it's own religious founders but also writings of people from other faiths.

Guru Granth Sahib is a collection of devotional hymns and poetry, which proclaims God, lays stress on meditation on the True Guru (God), and lays down moral and ethical rules for development of the soul, spiritual salvation and unity with God.

Dasam Granth

The collected writings of Guru Gobind Singh are known as Dasam Granth ("Scripture of the Tenth Guru"). After Guru Gobind Singh left his mortal body in 1708, religious-minded people began trying to take care of his writings. First of all, Bhai Mani Singh Shahid (martyr), who was at that time Head Priest at Amritsar and also a great scholar, with great efforts collected the writings of Guru Gobind Singh and compiled one master copy afterwards.

Sarabloh Granth

The Authorship of this Granth is not known. Many writers, however, claim that most parts of this Graph were written by Guru Gobind Singh Ji.

Other primary sources include Hukamnammas/ letters of Sikh Gurus

After a great deal of research the Shrimoni Gurdwara Parbandak Committee (The supreme body controlling the Sikh shrines) published a book in 1967, which contains copies of the letters written by the Sikhs Gurus to their followers. So far letters have been discovered from the descendants of various Sikh families, Libraries, and Museums etc.
Hukamnammas are also read out in the Gurdwaras every morning, where the first passage read from the Guru Granth Sahib, in the day is known for the ‘day’s thought’ or a lesson for that day in which you should think of as a teaching

Janam Sakhis or life stories of Gurus (also include letters from the Gurus)

The important Janam Sakhis are:

Bhai Bala’s Janam Sakhis dated 1540
Mehrban’s Janam Sakhis dated 1650 (Mehrban was a nephew of Guru Arjan)
Puratan or Hafizabad or Wilayatwali Janam Sakhi dated 1635 (This book was found by an Englishman named Cole Brooke. He brought it to England. Most of the Sikh historians have drawn references from this book)
Sri Gur Sobha by Sainapat, (a court poet of Guru Gobind Singh) dated 1711
Gyan Ratnavli, by Bhai Mani Singh dated 1712
Gurbilas Padshahi dus, by Koer Singh dated 1751
Bansiwala Nama dus Padshahian, by Kesar Singh Chibber dated 1769
Mehma Prakash Vartik, by Bawa Kirpal Singh dated 1776
Mehma Prakash Kavita, by Sarup Das Bhalla dated 1776
Gurbilas Dasvi Padshahi, by Bhai Sukha Singh dated 1797

A4: Define the word Takht as used ib the Sikh Religion. List the Sikh Takhts and their importance.

The Word Takhat" literally means "Throne or seat Of Authority". Five key Gurdwaras located in India have acquired the status of religious authority and their function is to preserve and protect the religious and humanitarian traditions of the Khalsa Panth. These are called "Takhats"

The Five Takhats are: (Five centers of Sikh Power)

1. Akal Takhat Sahib (Amritsar, Punjab).

2. Harmandar Sahib (Patna Sahib, Bihar).

3. Kesgarh Sahib (Anandpur Sahib, Punjab).

4. Damdama Sahib (Sabo-ki Talwandi or Talwandi-Sabo, Punjab)

5. Hazoor Sahib (Nanded, Maharasthra)

The importance of each Takht is as follows:

Point to note of interest is that all the five Takhts relate to the two Gurus who were Saint-soldiers. At each Takht, these are where religious aswell as Sikh social issues are discussed.

A5: What was the purpose of initiating Sikh Religion when there existed so many other religions in India and abroad at the times of the founders of Sikh Religion?

Sikhism, the youngest of the world religions, is barely five hundred years old. Its founder, Guru Nanak, was born in 1469. Guru Nanak spread a simple message of "Ek Ong Kar": we are all one, created by the One Creator of all Creation. This was at a time when India was being torn apart by castes, sectarianism, religious factions, and fanaticism. He aligned with no religion, and respected all religions. He expressed the reality that there is one God and many paths, and the Name of God is Truth, "Sat Nam".

God sends His messengers into the world from time to time to guide humanity. In this case it was the plight of people of Punjab and India who were suffering.

Sikhs were created to protect the oppressed and exploited, and those who just happened to be mostly Hindus. Islamic rulers, the Mughals were oppressing the Hindu people and terrorising them to convert to a single faith Islam. Followers Buddhism and Jainism were silent about God and did not believe in violence. It took a person like Guru Nanak to raise his voice against the harsh treatment of the people, especially women of the land. Sikhs were created out of the belief that everyone, whatever their background, are created equal.

Guru Nanak's followers were Sikhs (seekers of truth). He taught them to bow only before God, and to link themselves to the Guru, the Light of Truth, who lives always in direct consciousness of God, experiencing no separation. Through words and example, the Guru demonstrates to followers how to experience God within themselves, bringing them from darkness into light. Guru Nanak was a humble bearer of this Light of Truth. He opposed superstition, injustice, and hypocrisy and inspired seekers by singing divine songs, which touched the hearts of the most callous listeners. These songs were recorded, and formed the beginnings of the Sikhs' sacred writings, later to become the "Siri Guru Granth Sahib".

Guru Nanak laid down the foundation of Sikhism. Guru Nanak infused his own consciousness into a disciple, who then became Guru, subsequently passing the light on to the next, and so on.

Each one of the ten Gurus represents a divine attribute:

Guru Nanak - Humility
Guru Angad - Obedience
Guru Amar Das - Equality
Guru Ram Das - Service
Guru Arjan - Self- Sacrifice
Guru Hargobind - Justice
Guru Har Rai - Mercy
Guru Harkrishan - Purity
Guru Tegh Bahadur - Tranquillity
Guru Gobind Singh - Royal Courage

Unlike the Hindu traditions The Gurus were not seen as incarnations of God and they were/are not worshipped. They are, instead, simply held in very high esteem as especially enlightened spiritual guides. They taught people to respect themselves and others and believe in a God who was both loving and forgiving.

Guru Gobind Singh, the Tenth Guru, showed by example the Sikh ideal of the Soldier-Saint. He was also an inspired and writer, courageous warrior, and a source of Divine Wisdom to his Sikhs as a way of life.