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SIKH DHARMA
Religious Practices
Religious Items
Requirements for Membership
Medical Prohibitions
Dietary Standards
Burial Rituals
Sacred Writings
Organizational Structure
History
Theology
■ Concept of God ■ The Gurus ■ Sri Guru Granth Sahib Ji ■ Moral Life ■ Khalsa ■ Role of Women ■ Marriage ■ The Golden Temple ■ The Khanda
RELIGIOUS PRACTICES
Required Daily Observances. Sikhs recite the following Mul Mantra every morning as part of their devotions. This is the Sikh creedal affirmation:
There is one Supreme Being, the Eternal Reality. He is the Creator, without fear and devoid of enmity. He is immortal, never incarnated, self-existent, known by grace through the Guru. The Eternal One, from the beginning, through all time, present now, the Everlasting Reality.
A devout Sikh also attends the Gurdwara to recite hymns from the scriptures. The Sikh scripture continues:
Meditate upon Who was True before the Creation, Who was True in the beginning
of the Creation, Who is True now, and O Nanak, Who shall be True forever.
It is customary for a Sikh to cleanse him/herself every morning – to clean and purify the body before coming into the presence of God, where the cleansing of the sinful mind takes place.
Required Weekly Observances. Congregational Worship Service (Gurdwara). The Sikh worship service takes place in a Gurdwara, which means “Gate to the Guru.” The primary focus of prayer is upon the Siri Guru Granth Sahib , the Sikh Holy Scripture. Covered in cloth, written in Gurmukhi, it is placed at the front of the room in an elevated position. Sikhs bow in humility to the sacred scripture, as it contains the Infinite Word of God. Everyone attending worship sits on the floor as an act of equality, humility, and respect. To facilitate meditation, worshippers sit with legs crossed. The service consists of:
■ Songs of Praise ( kirtan ). ■ Community Prayer ( ardas ). ■ The Scripture Reading ( hukam ), first in Gurmukhi, then English. ■ The Congregational Meeting ( Sangat ).
Worship Protocol:
■ Remove shoes. ■ Keep head covered. ■ Wash hands and feet prior to entry into the Gurdwara to purify oneself before the Siri Guru Granth Sahib.
Required Occasional Observances. Most Sikh religious days of observances commemorate events in the history of the faith. The festivals are determined through the Nanakshahi Calendar, a Sikh calendar.
June 4: The day holds in memory the attack by the Indian government on the Akal Takhat , a Sikh fortress representing the temporal authority of Sikhs, between June 1-4,
- Adjacent to the Akal Takhat is the Harmandir Sahib , also known as the Golden Temple in the town of Amritsar. The Harmadir Sahib is the center of Sikh spiritual authority. These two sites are the most revered places in the Sikh world.
Each of the birthdays of the 10 Sikh Gurus are celebrated throughout the year.
■ Guru Nanak Varies each year
■ Siri Guru Granth Sahib. ■ Kesh : Turban. ■ Kangha : Wooden comb (small). ■ Katchera : Specially made cotton underwear. ■ Religious medallion, the Khanda , and chain. ■ Sikh teaching and study materials.
Security note: Kesh****. The turban for the correctional environment is about 3 yards long and usually made of muslin. It is known as the house turban and is a least restrictive alternative to the more formal turban (6 yards long). No special provisions need to be made for cleaning the turbans.
Khanda
Security note: Kara and Kirpan****. The Kara (steel bracelet) and Kirpan (sword or small dagger) are not authorized to be worn in BOP institutions. As a least restrictive alternative, the Khanda (Sikh insignia) medallion containing the sacred circle and sword symbolism is authorized.
Security note: The Khalsa : The Khalsa is a spiritual community of Sikh men and women devoted to purity of thought and action. Each Khalsa vows to wear the five K’s: Kesh, Kangha, Katchera, Kara, and Kirpan.
Congregate Religious Items. These items would not be procured by the Religious Services Department. Pastoral leadership for a Gurdwara and use of religious accouterments are accommodated on an as-needed basis.
Searches. Staff are expected to show the same respect for religious articles of the Sikh faith as for religious items belonging to other traditions. Religious articles are not to be mishandled, thrown, placed on the floor, or brought into the bathroom.
Sikh inmates place great value on their religious turban (seeing it as an extension of their being). Searches involving the removal of the turban should be performed by an officer of the same gender in a private area.
For institution visitors (family, attorneys), removal of headwear should occur only after metal detector/wand screening and only if there is reasonable suspicion of the introduction of contraband. Under these circumstances, the Warden must approve further inspection (pat search or removal of religious headwear). If the visitor submits to further examination, the headwear will be removed by the visitor under direct supervision of a staff member of the same gender in a private area designated for that purpose containing a table and mirror.
REQUIREMENTS FOR MEMBERSHIP
Requirements. Everyone is welcome. A commitment to the Sikh community comes through two initiatory steps.
■ In a religious ceremony, primary initiation into membership involves vows of:
► Celibacy within marriage. ► A no-flesh religious diet (vegan encouraged). ► Daily meditation and prayer. ► Wearing the five symbolic elements denoting a commitment to the faith. ► Financial support of the Sikh community.
■ When one determines to make a total commitment to the Sikh way of life, the disciple participates in a secondary initiation, a baptism service called Amrit. A baptized Sikh is called Amritdhari Sikh.
Total Membership. Sikh Dharma has 23 million members worldwide and 310, members in 260 Gurdwaras or Temples in the U.S.
MEDICAL PROHIBITIONS
None.
DIETARY STANDARDS
The religious diet of Sikh Dharma inmates can ordinarily best be met through self- selection from the mainline, which includes the no-flesh option.
the Light of Truth. He opposed superstition, injustice, and hypocrisy. He inspired his followers through singing songs thought to be divinely inspired. The songs were recorded and formed the beginning of the Sikhs’ sacred writings, known as the Siri Guru Granth Sahib.
Guru Nanak taught his way of life to his followers. Three key elements were passed on:
■ Nam Japa : To get up each day before sunrise, clean the body, meditate on God’s Name, and recite the Guru’s hymns to cleanse the mind. Throughout the day continually remember God’s name with every breath.
■ Dharam di Kirat Karni : To work and earn by the sweat of the brow, to live in a family way of life, and practice truthfulness and honesty in all dealings.
■ Vand Ke Chakna : To share the fruits of one’s labors with others before considering oneself. To live as an inspiration and support for the entire community.
The foundation of Sikh Dharma was laid down by Guru Nanak. Guru Nanak infused his own consciousness into a disciple, who then became a Guru, subsequently passing on the light to the next Guru. The word Guru is derived from the word “ Gu ”, which means darkness or ignorance, and “ Ru ”, which means light or knowledge. The Guru is the experience of Truth (God).
There were 10 Gurus in human form. The “11th Guru” is the Siri Guru Granth Sahib , the Sikh scriptures that continue to teach truth to the Sikh adherents. As a result, no living Guru is needed – this Guru will last from 1708 until the end of time.
When the British empire collapsed in India, the country was divided along religious lines. Pakistan became a new country composed mainly of followers of Islam; the rest of the subcontinent became India where Hinduism was the dominant religion. Instead of separating into a third country, the Punjab region, which was primarily Sikh, remained part of India. This historical development led to many bloody battles between the Sikh minority and the Indian government.
The beginnings of Sikhism in America can be traced to the early 1900's. However, its real growth as a religious movement in America started with the arrival of Siri Singh Sahib Yogi Bhajan in 1969.
THEOLOGY
Concept of God. The definition of God is given in the opening sentence of the Guru Granth Sahib , called the Mul- Mantra or the Preamble of Japji , the essence of the whole Guru Granth Sahib.
There is but One God He is the Eternal Truth The Creator, All-Pervading Divine Spirit Unfearful, without hate and enmity Immortal Entity, Unborn, Self-Existent, and He is realized by His Own Grace.
The next verse is often called Sach (True) Mantra ,
Meditate upon Who was True before the Creation Who was True in the beginning of the Creation Who is True now, and O Nanak, Who shall be True for Ever.
God is both impersonal and personal. God is impersonal; formless and beyond human reach. When God reveals himself through his creation, he becomes related and personal. When God made himself manifest, he first formed himself into Nam (Divine Name), then created nature. Nam is a mystic word used in practical religious life and in the discipline of meditation. Prophets have given Divine Names to the nameless God that reflect his presence in the consciousness of people. Nam sustains all beings and the universe. Nam is the cure of all suffering. Nothing is so perfect that it could or would exist apart from Nam.
In the Sikh scriptures, the concept of God is described as a trinity of sat, chit, and anand. God is omnipotent and omniscient. God is the initiator and the End. God is the Self- Creator and the Self-Propellor.
last Guru forever. The Guru Granth Sahib contains the Gurbani, or the Divine Word. There is no place in the Sikh tradition for a living Guru today; Sikhs have the Guru Granth Sahib as the authoritative guide for life.
The Sikh tradition gives a very high place to its scriptures. In the Gurdwara, and also in homes of individual Sikhs if they can afford it, a room is set aside where the sacred book is kept. In the Gurdwara, the book is provided with a bed, a light, and a fan.
The Sikh philosophy as described in the Guru Granth Sahib is mainly a philosophy of action, deed, and consequence. The emphasis in Sikh life is on shared communal experience, and on purposive and idealistic involvement.
Moral Life. For a Sikh, moral life is not a matter of a few commandments, a code, or a ritual, but the fruit of a life directed towards spiritual quest involving much discipline. The Guru Granth Sahib states, “Greater than Truth is Truthful Living” (p. 62). In contrast to the practices of Hinduism, asceticism, fasting, pilgrimages, and yoga are rejected. Although spirituality is to be developed, it is expected to be developed in society. Normal family life is encouraged; to achieve salvation one need not be separated from the world or be celibate. Each Sikh is expected to live in the world, yet be pure in mind, and be a soldier, scholar, and saint.
The five cardinal vices are: Kam (lust), Krodh (anger), Lobh (greed), Moh (worldly attachment), and Ahankar (pride). These cardinal vices keep an individual apart from God. The purpose of life in the Sikh tradition is to seek God and be united with Him. To the degree that one can be free from the influence of the cardinal vices, a believer is closer to union with God. Human life is an opportunity to attain that goal. If it is missed, a person falls back into the cycle of birth and rebirth. Sikhs believe in reincarnation.
Khalsa. Guru Gobind Singh, the last human Guru, created the Khalsa , a spiritual community of men and women devoted to purity of thought and action. He gave the Khalsa a distinctive external form to remind followers of their commitment, and to help them maintain an elevated state of consciousness. Every Sikh baptized as Khalsa vows to wear the Five “K’s”:
■ Kesh. uncut hair and beard, as given by God, to sustain him or her in higher consciousness; and a turban, the crown of spirituality. ■ Kangha. a wooden comb to properly groom the hair as a symbol of cleanliness. ■ Katchera. specially made cotton underwear as a reminder of a commitment to purity.
■ Kara. a steel circle, worn on the wrist, signifying bondage to Truth and freedom from every other entanglement. ■ Kirpan. the sword, with which the Khalsa is committed to righteously defend the fine line of truth.
Khalsa also vow to refrain from sexual relationships outside of marriage, and from meat, tobacco, alcohol, and other intoxicants. Finally, Guru Gobind Singh infused his own being into the Khalsa , declaring that the Khalsa was now the Guru in all temporal matters.
Bha Nand Lal, a contemporary of Guru Gobind Singh, wrote the following description of the Khalsa :
Khalsa is one who fights in the front ranks; Khalsa is one who conquers the five evils (Lust, anger, pride, greed, ego); Khalsa is one who destroys doubt; Khalsa is one who gives up ego; Khalsa is one who does not stray from his spouse; Khalsa is one who looks upon all as his own; Khalsa is one who attunes himself with God.
Male Sikhs who have taken the Amrit vow take as one of their names “Singh” (lion); and women take the name “Kaur” (princess).
The Khalsa was to be a saint, a soldier, and a scholar, with high morals and excellent character. He or she would be strong, learned, and wise. The Guru challenged the Khalsa with the five virtues – sacrifice, cleanliness, honesty, charity, and courage – and prescribed the code of discipline or conduct:
■ The Sikh will worship only God. They will not set up any idols, gods, goddesses, or statues for worship nor shall they worship any human being. ■ The Sikh will believe in no religious book other than the Siri Guru Granth Sahib , although they can study other religious books for acquiring knowledge and for comparative study. ■ The Sikh will not believe in castes, untouchability, magic, omens, amulets, astrology, appeasement rituals, ceremonial hair cutting, fasts, frontal masks, sacred threads, graves, and traditional death rites. ■ The Khalsa will remain distinct by wearing the five K’s but shall not injure the feelings of others professing different religions.
sacramental; it is not merely a contract between two people. Sikh marriages are not arranged, but parents, family, and friends help their children in finding marriage partners. No one is forced into a marriage, however. Because of the sacramental nature of marriage, it is for life. There is no legal means of dissolving a marriage; it cannot be annulled by a decree of any court. Once married, a husband and wife are “one spirit in two bodies.”
The Golden Temple. The Golden Temple, known as Harmandir Sahib , at Amritsar in Punjab, is the most revered religious center in Sikhism. The temple was built by the fourth Guru, Guru Arjan. It stands in the center of a rectangular pool of water, called Amrit Sarovar , or “tank of nectar.” In 1802, the roof was gilded; from that time, the temple was known as the Golden Temple. The Golden Temple has an entrance on each side, symbolizing that all people are able to enter it, unlike the practice where only the upper caste of the four Indian castes was able to enter into temples. The Golden Temple is also built with a lower elevation than the surrounding buildings, symbolizing the humility of the Sikh faith towards God and humanity. Located inside the temple is the Guru Granth Sahib. Pilgrims cleanse themselves in the pool, but this is seen as a symbolic cleansing of the soul rather than an actual bathing of the body.
The Khanda. The Khanda is the Sikh insignia or symbol. It has four components: a double-edged straight sword, a ring, and a sword on either side of the ring. The name is derived from the central symbol, the Khanda, a special type of double-edged sword that confirms Sikhs’ belief in One God and symbolizes the creative power of God that controls the destiny of creation.
The inner circle is called the Chakra. This circle, without a beginning or end, symbolizes the perfection of God, who is eternal.
The Chakra is surrounded by two curved swords called Kirpans. These represent spiritual and temporal authority. The right edge symbolizes freedom and authority governed by moral and spiritual values, called Piri. The left edge symbolizes divine justice used to punish wicked oppressors, called Miri.
