Sikhism

Sikhism
Symbol
Organised Religion
Ideological doctrine:	Dharma, Monism, Panentheism
Operation
Region(s) of operation:	Earth
Historical information
Predecessors:	Bhakti movement
Founded:	15th century
Founded by:	Guru Nanak
[Source]

“	Even kings and emperors, with mountains of property and oceans of wealth - these are not even equal to an ant, who does not forget God.	”
–Guru Nanak

Sikhism is a monotheistic religion that originated in the Punjab region of India. Sikhism is based on the spiritual teachings of Guru Nanak, the first Guru (1469–1539), and the nine Sikh gurus that succeeded him. The fundamental beliefs of Sikhism, articulated in the sacred scripture Guru Granth Sahib, include faith and meditation on the name of the one creator, divine unity and equality of all humankind, engaging in selfless service, striving for justice for the benefit and prosperity of all and honest conduct and livelihood while living a householder's life. The Tenth Guru, Guru Gobind Singh, named the Sikh scripture Guru Granth Sahib as his successor, terminating the line of human Gurus and making the scripture the eternal, religious spiritual guide for Sikhs. Sikhism rejects claims that any particular religious tradition has a monopoly on Absolute Truth.

History

Background

Guru Nanak (1469–1539), the founder of Sikhism, was born in the village of Rāi Bhōi dī Talwandī, later called Nankana Sahib. His parents were Khatri Hindus. According to the hagiography Puratan Janamsakhi composed more than two centuries after his death and probably based on oral tradition, Nanak as a boy was fascinated by religion and spiritual matters, spending time with wandering ascetics and holy men. His friend was Mardana, a Muslim. Together they would sing devotional songs all night in front of the public, and bathe in the river in the morning. One day, at the usual bath, Nanak went missing and his family feared he had drowned. Three days later he returned home, and declared: "There is no Hindu, there is no Muslim" ("nā kōi hindū nā kōi musalmān"). Thereafter, Nanak started preaching his ideas that form the tenets of Sikhism. In 1526, Guru Nanak at age 50, started a small commune in Kartarpur and his disciples came to be known as Sikhs. Although the exact account of his itinerary is disputed, hagiographic accounts state he made five major journeys, spanning thousands of miles, the first tour being east towards Bengal and Assam, the second south towards Andhra and Tamil Nadu, the third north to Kashmir, Ladakh, and Mount Sumeru in Tibet, and the fourth to Baghdad. In his last and final tour, he returned to the banks of the Ravi River to end his days.

The development of Sikhism was influenced by the Bhakti movement and Vaishnawa Hinduism. However, Sikhism was not simply an extension of the Bhakti movement. Sikhism developed while the region was being ruled by the Mughal Empire. Two of the Sikh gurus – Guru Arjan and Guru Tegh Bahadur, after they refused to convert to Islam, were tortured and executed by the Mughal rulers. The Islamic era persecution of Sikhs triggered the founding of the Khalsa, as an order for freedom of conscience and religion. A Sikh is expected to embody the qualities of a "Sant-Sipāhī" – a saint-soldier.

In 1539, Guru Nanak chose his disciple Lahiṇā as a successor to the guruship rather than either of his sons. Lahiṇā was named Guru Angad and became the second guru of the Sikhs. Nanak conferred his choice at the town of Kartarpur on the banks of the river Ravi. Sri Chand, Guru Nanak's son was also a religious man, and continued his own commune of Sikhs. His followers came to be known as the Udasi Sikhs, the first parallel sect of Sikhism that formed in Sikh history. The Udasis believe that the Guruship should have gone to Sri Chand, since he was a man of pious habits in addition to being Nanak's son.

Guru Angad, before joining Guru Nanak's commune, worked as a pujari (priest) and religious teacher centered around Hindu goddess Durga. On Nanak's advice, Guru Angad moved from Kartarpur to Khadur, where his wife Khivi and children were living, until he was able to bridge the divide between his followers and the Udasis. Guru Angad continued the work started by Guru Nanak and is widely credited for standardising the Gurmukhī script as used in the sacred scripture of the Sikhs.

Guru Amar Das became the third Sikh guru in 1552 at the age of 73. He adhered to the Vaishnavism tradition of Hinduism for much of his life, before joining the commune of Guru Angad. Goindval became an important centre for Sikhism during the guruship of Guru Amar Das. He was a reformer, and discouraged veiling of women's faces (a Muslim custom) as well as sati (a Hindu custom). He encouraged the Kshatriya people to fight in order to protect people and for the sake of justice, stating this is Dharma. Guru Amar Das started the tradition of appointing manji (zones of religious administration with an appointed chief called sangatias), introduced the dasvandh ("the tenth" of income) system of revenue collection in the name of Guru and as pooled community religious resource, and the famed langar tradition of Sikhism where anyone, without discrimination of any kind, could get a free meal in a communal seating. The collection of revenue from Sikhs through regional appointees helped Sikhism grow.

Guru Amar Das named his disciple and son-in-law Jēṭhā as the next Guru, who came to be known as Guru Ram Das. The new Guru faced hostilities from the sons of Guru Amar Das and therefore shifted his official base to lands identified by Guru Amar Das as Guru-ka-Chak. He moved his commune of Sikhs there and the place then was called Ramdaspur, after him. This city grew and later became Amritsar – the holiest city of Sikhism. Guru Ram Das expanded the manji organization for clerical appointments in Sikh temples, and for revenue collections to theologically and economically support the Sikh movement.

In 1581, Guru Arjan – youngest son of Guru Ram Das, became the fifth guru of the Sikhs. The choice of successor, as throughout most of the history of Sikh Guru successions, led to disputes and internal divisions among the Sikhs. The elder son of Guru Ram Das named Prithi Chand is remembered in the Sikh tradition as vehemently opposing Guru Arjan, creating a faction Sikh community which the Sikhs following Guru Arjan called as Minas (literally, "scoundrels").

Guru Arjan is remembered in the Sikh for many things. He built the first Harimandir Sahib (later to become the Golden Temple). He was a poet and created the first edition of Sikh sacred text known as the Ādi Granth (literally the first book) and included the writings of the first five gurus and other enlightened 13 Hindu and 2 Muslim Sufi saints. In 1606, he was tortured and killed by the Mughal emperor Jahangir, for refusing to convert to Islam. His martyrdom is considered a watershed event in the history of Sikhism.

After the martyrdom of Guru Arjan, his son Guru Hargobind at age eleven became the sixth guru of the Sikhs and Sikhism dramatically evolved to become a political movement in addition to being religious. Guru Hargobind carried two swords, calling one spiritual and the other for temporal purpose (known as mīrī and pīrī in Sikhism). According to the Sikh tradition, Guru Arjan asked his son Hargobind to start a military tradition to protect the Sikh people and always keep himself surrounded by armed Sikhs. The building of an armed Sikh militia began with Guru Hargobind. Guru Hargobind was soon arrested by the Mughals and kept in jail in Gwalior. It is unclear how many years he served in prison, with different texts stating it to be between two and twelve years. He married three women, built a fort to defend Ramdaspur and created a formal court called Akal Takht, now the highest Khalsa Sikh religious authority.

In 1644, Guru Hargobind named his grandson Har Rai as the guru. The Mughal Emperor Shah Jahan attempted political means to undermine the Sikh tradition, by dividing and influencing the succession. The Mughal ruler gave land grants to Dhir Mal, a grandson of Guru Hargobind living in Kartarpur, and attempted to encourage Sikhs to recognize Dhir Mal as the rightful successor to Guru Hargobind. Dhir Mal issued statements in favor of the Mughal state, and critical of his grandfather Guru Arjan. Guru Hargobind rejected Dhir Mal, the later refused to give up the original version of the Adi Granth he had, and the Sikh community was divided.

Guru Har Rai is famed to have met Dara Shikoh during a time Dara Shikoh and his younger brother Aurangzeb were in a bitter succession fight. Aurangzeb summoned Guru Har Rai, who refused to go and sent his elder son Ram Rai instead. The emperor found a verse in the Sikh scripture insulting to Muslims, and Ram Rai agreed it was a mistake then changed it. Ram Rai thus pleased Aurangzeb, but displeased Guru Har Rai who excommunicated his elder son. He nominated his younger son Guru Har Krishan to succeed him in 1661. Aurangzeb responded by granting Ram Rai a jagir (land grant). Ram Rai founded a town there and enjoyed Aurangzeb's patronage, the town came to be known as Dehradun, after Dehra referring to Ram Rai's shrine. Sikhs who followed Ram Rai came to be known as Ramraiya Sikhs. Guru Har Krishan became the eighth Guru at the age of five, and died of smallpox before reaching the age of eight. No hymns composed by these three gurus are included in the Guru Granth Sahib.

Guru Tegh Bahadur, the uncle of Guru Har Krishan, became Guru in 1665. Tegh Bahadur resisted the forced conversions of Kashmiri Pandits and non-Muslims to Islam, and was publicly beheaded in 1675 on the orders of Mughal emperor Aurangzeb in Delhi for refusing to convert to Islam. His beheading traumatized the Sikhs. His body was cremated in Delhi, the head was carried secretively by Sikhs and cremated in Anandpur. He was succeeded by his son, Gobind Rai who militarized his followers by creating the Khalsa in 1699, and baptising the Pañj Piārē. From then on, he was known as Guru Gobind Singh, and Sikh identity was redefined into a political force resisting religious persecution.

Guru Gobind Singh inaugurated the Khalsa (the collective body of all initiated Sikhs) as the Sikh temporal authority in the year 1699. It created a community that combines its spiritual purpose and goals with political and military duties. Shortly before his death, Guru Gobind Singh proclaimed the Gurū Granth Sāhib (the Sikh Holy Scripture) to be the ultimate spiritual authority for the Sikhs.

The Sikh Khalsa's rise to power began in the 17th century during a time of growing militancy against Mughal rule. The creation of a Sikh Empire began when Guru Gobind Singh sent a Sikh general, Banda Singh Bahadur, to fight the Mughal rulers of India and those who had committed atrocities against Pir Buddhu Shah. Banda Singh advanced his army towards the main Muslim Mughal city of Sirhind and, following the instructions of the guru, punished all the culprits. Soon after the invasion of Sirhind, while resting in his chamber after the Rehras prayer Guru Gobind Singh was stabbed by a Pathan assassin hired by Mughals. Gobind Singh killed the attacker with his sword. Though a European surgeon stitched the Guru's wound, the wound re-opened as the Guru tugged at a hard strong bow after a few days, causing profuse bleeding that led to Gobind Singh's death.

After the Guru's death, Baba Banda Singh Bahadur became the commander-in-chief of the Khalsa. He organised the civilian rebellion and abolished or halted the Zamindari system in time he was active and gave the farmers proprietorship of their own land. Banda Singh was executed by the emperor Farrukh Siyar after refusing the offer of a pardon if he converted to Islam. The confederacy of Sikh warrior bands known as misls emerged, but these fought between themselves. Ranjit Singh achieved a series of military victories and created a Sikh Empire in 1799.

The Sikh empire had its capital in Lahore, spread over almost 520,000 square kilometers comprising what is now northwestern Indian subcontinent. The Sikh Empire entered into a treaty with the colonial British powers, with each side recognizing Sutlej River as the line of control and agreeing not to invade the other side. Ranjit Singh's most lasting legacy was the restoration and expansion of the Harmandir Sahib, most revered Gurudwara of the Sikhs, with marble and gold, from which the popular name of the "Golden Temple" is derived. After the death of Ranjit Singh in 1839, the Sikh Empire fell into disorder. Ranjit Singh had failed to establish a lasting structure for Sikh government or stable succession, and the Sikh Empire rapidly declined after his death. Factions divided the Sikhs, and led to Anglo-Sikh wars. The British easily defeated the confused and demoralized Khalsa forces, then disbanded them into destitution. The youngest son of Ranjit Singh named Duleep Singh ultimately succeeded, but he was arrested and exiled after the defeat of Sikh Khalsa.

The Singh Sabha movement, a movement to revitalize Sikhism, also saw the resurgence of the Khalsa after their defeat by the British in the Anglo-Sikh wars, and the subsequent decline and corruption of Sikh institutions during colonial rule, and the proselytization of other faith groups in the Punjab. It was started in the 1870s, and after a period of interfactional rivalry, united under the Tat Khalsa to reinvigorate Sikh practice and institutions.

The last Maharaja of the Sikh Empire Duleep Singh converted to Christianity in 1853, a controversial but influential event in Sikh history. Along with his conversion, and after Sikh Empire had been dissolved and the region made a part of the colonial British Empire, proselytising activities of Christians, Brahmo Samajis, Arya Samaj, Muslim Anjuman-i-Islamia and Ahmadiyah sought to convert the Sikhs in northwestern Indian subcontinent into their respective faiths. These developments launched the Singh Sabha Movement.

The first meeting of the movement was in the Golden Temple, Amritsar in 1873, and it was largely launched by the Sanatan Sikhs, Gianis, priests, and granthis. Shortly thereafter, Nihang Sikhs began influencing the movement, followed by a sustained campaign by the Tat Khalsa, which had quickly gained dominance by the early 1880s. The movement became a struggle between Sanatan Sikhs and Tat Khalsa in defining and interpreting Sikhism.

Sanatan Sikhs led by Khem Singh Bedi – who claimed to be a direct descendant of Guru Nanak, Avtar Singh Vahiria and others supported a more inclusive approach which considered Sikhism as a reformed tradition of Hinduism, while Tat Khalsa campaigned for an exclusive approach to the Sikh identity, disagreeing with Sanatan Sikhs and seeking to modernize Sikhism. The Sikh Sabha movement expanded in north and northwest Indian subcontinent, leading to more than 100 Singh Sabhas. By the early decades of the 20th century, the influence of Tat Khalsa increased in interpreting the nature of Sikhism and their control over the Sikh Gurdwaras. The Tat Khalsa banished Brahmanical practices including the use of the yagna fire, replaced by the Anand Karaj marriage ceremony in accordance with Sikh scripture, and the idols and the images of Sikh gurus from the Golden Temple in 1905, traditions which had taken root during the administration of the mahants during the 1800s. They undertook a sustained campaign to standardize how Sikh Gurdwaras looked and ran, while looking to Sikh scriptures and the early Sikh tradition to purify the Sikh identity.

The spiritual successors of the Singh Sabha include the Akali movement of the 1920s, as well as the Shiromani Gurdwara Parbandhak Committee (SGPC), a gurdwara administration body, and the Akali Dal political party.

Sikhs participated and contributed to the decades-long Indian independence movement from the colonial rule in the first half of the 20th century. Ultimately when the British Empire recognized independent India, the land was partitioned into Hindu majority India and Muslim majority Pakistan (East and West) in 1947. This event, states Banga, was a watershed event in Sikh history. The Sikhs had historically lived in northwestern region of Indian subcontinent on both sides of the partition line ("Radcliffe line"). According to Banga and other scholars, the Sikhs had strongly opposed the Muslim League demands and saw it as "perpetuation of Muslim domination" and anti-Sikh policies in what just a 100 years before was a part of the Sikh Empire. During the discussions with the colonial authorities, Tara Singh emerged as an important leader who campaigned to prevent the partition and for the recognition of Sikhs as the third community. In 1940, a few Sikhs such as the victims of Komagata Maru in Canada proposed the idea of Khalistan as a buffer state between Pakistan and India. These leaders, however, were largely ignored. Many other Sikh leaders supported the partition along religious and demographic lines.

When partition was announced, the newly created line divided the Sikh population into two-halves. The Sikhs suffered organized violence and riots against them in West Pakistan, and Sikhs moved en masse to the Indian side leaving behind their property and the sacred places of Sikhism. This reprisals on Sikhs were not one sided, because as Sikhs entered the Indian side, the Muslims in East Punjab experienced reprisals and they moved to West Pakistan. Before the partition, Sikhs constituted about 15% of the population in West Punjab that became a part of Pakistan, the majority being Muslims (55%). The Sikhs were the economic elite and wealthiest in West Punjab, with them having the largest representation in West Punjab's aristocracy, nearly 700 Gurdwaras and 400 educational institutions that served the interests of the Sikhs. Prior to the partition, there were a series of disputes between the majority Muslims and minority Sikhs, such as on the matters of jhatka versus halal meat, the disputed ownership of Gurdwara Sahidganj in Lahore which Muslims sought as a mosque and Sikhs as a Gurdwara, and the insistence of the provincial Muslim government in switching from Indian Gurmukhi script to Arabic-Persian Nastaliq script in schools. During and after the Simla Conference in June 1945, headed by Lord Wavell, the Sikh leaders initially expressed their desire to be recognized as the third party, but ultimately relegated their demands and sought a United India where Sikhs, Hindus and Muslims would live together, under a Swiss style constitution. The Muslim League rejected this approach, demanding that entire Punjab should be granted to Pakistan. The Sikh leaders then sought the partition instead, and Congress Working Committee passed a resolution in support of partitioning Punjab and Bengal.

Between March and August 1947, a series of riots, arson, plunder of Sikh property, assassination of Sikh leaders, and killings in Jhelum districts, Rawalpindi, Attock and other places made Tara Singh call the situation in Punjab as "civil war", while Lord Mountbatten stated "civil war preparations were going on". The riots had triggered the early waves of migration in April, with some 20,000 people leaving northwest Punjab and moving to Patiala. In Rawalpindi, 40,000 people became homeless. The Sikh leaders made desperate petitions, but all religious communities were suffering in the political turmoil. Sikhs, states Banga, were "only 4 million out of a total of 28 million in Punjab, and 6 million out of nearly 400 million in India; they did not constitute the majority, not even in a single district".

When the partition line was formally announced in August 1947, the violence was unprecedented, with Sikhs being one of the most affected religious community both in terms of deaths, as well as property loss, injury, trauma and disruption. Sikhs and Muslims were both victims and perpetrators of retaliatory violence against each other. Estimates range between 200,000 and 2 million deaths of Sikhs, Hindus and Muslims. There were numerous rapes of and mass suicides by Sikh women, they being taken captives, their rescues and above all a mass exodus of Sikhs from newly created Pakistan into newly created India. The partition created the "largest foot convoy of refugees recorded in [human] history, stretching over 100 kilometer long", states Banga, with nearly 300,000 people consisting of mostly "distraught, suffering, injured and angry Sikhs". Sikh and Hindu refugees from Pakistan flooded into India, Muslim refugees from India flooded into Pakistan, each into their new homeland.

The early 1980s witnessed some Sikh groups seeking an independent nation named Khalistan carved out from India and Pakistan. The Golden Temple and Akal Takht were occupied by various militant groups in 1982. These included the Dharam Yudh Morcha led by Jarnail Singh Bhindranwale, the Babbar Khalsa, the AISSF and the National Council of Khalistan. Between 1982 and 1983, there were Anandpur Resolution demand-related terrorist attacks against civilians in parts of India. By late 1983, the Bhindranwale led group had begun to build bunkers and observations posts in and around the Golden Temple, with militants involved in weapons training. In June 1984, the then Prime Minister of India Indira Gandhi ordered Indian Army to begin Operation Blue Star against the militants. The fierce engagement took place in the precincts of Darbar Sahib and resulted in many deaths, including Bhindranwale, the destruction of the Sikh Reference Library, which was considered a national treasure that contained over a thousand rare manuscripts, and destroyed Akal Takht. Numerous soldiers, civilians and militants died in the cross fire. Within days of the Operation Bluestar, some 2,000 Sikh soldiers in India mutinied and attempted to reach Amritsar to liberate the Golden Temple. Within six months, on 31 October 1984, Indira Gandhi's Sikh bodyguards assassinated her. The assassination triggered the 1984 anti-Sikh riots. Many serious provocations by militants also failed to trigger ethnic violence in many cases throughout the 1980s. The Sikhs and their neighbors, for most part, ignored attempts to provoke riots and communal strife.

After the deescalation of the Khalistan situation, Sikh nationalism would never regain the influence it once had. As the the Climate Crisis worsened, many Sikhs would enter dome cities in Punjab or make their way south to ISCO Protectorate. Very few Sikhs would leave Earth even as humanity left for the stars, with the largest Sikh diaspora outside Earth being in the Main Belt.

Current Era

Currently, Sikhism continues to be a minority religion on the Indian subcontinent as it always has.

Structure

Observant Sikhs adhere to long-standing practices and traditions to strengthen and express their faith. The daily recitation of the divine name of God Vaheguru and from memory of specific passages from the Gurū Granth Sāhib, like the Japu (or Japjī, literally chant) hymns is recommended immediately after rising and bathing. Baptized Sikhs recite the five morning prayers, the evening and night prayer. Family customs include both reading passages from the scripture and attending the gurdwara.

Worship in a gurdwara consists chiefly of singing of passages from the scripture. Sikhs will commonly enter the gurdwara, touch the ground before the holy scripture with their foreheads. The recitation of the eighteenth century ardās is also customary for attending Sikhs. The ardās recalls past sufferings and glories of the community, invoking divine grace for all humanity.

The gurdwara is also the location for the historic Sikh practice of "Langar" or the community meal. All gurdwaras are open to anyone of any faith for a free meal, always vegetarian. People eat together, and the kitchen is maintained and serviced by Sikh community volunteers.

Membership

Sikhism is most common on Earth as a minority religion within ISCO Protectorate. Sikhs also have a presence in Albion and a few dome cities on the Indian subcontinent. They have very little presence off of Earth with their largest presence being a community on Interamnia and couple other nearby asteroids in the Main Belt.