Philosophy and teachings
The Definition of Sikh is any human being who faithfully believes in:
I. One Immortal Being,
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.
Sikhism is classified as an Indian religion along with Buddhism, Hinduism, and Jainism.
The basis of Sikhism lies in the teachings of ]
Sikhism is a monotheistic religion with pantheistic elements, advocating the opinion in One Universal God signified by the term Ik Onkar. In Sikhism, the overall concept of God is Waheguru 'wondrous Teacher' considered to be nirankar 'shapeless', akal 'timeless', karta purakh 'the creator', and agam agochar 'incomprehensible and invisible'.
In a literal sense, God has no gender in Sikhism, though metaphorically, God is reported as masculine and God's energy to direct or imposing as feminine. For example, God is repeatedly included to by the shit akaal purkh 'beyond time and space' and nirankar 'without form' by the tenth guru Guru Gobind Singh Ji, but he also subjected to God as his father, and God's creative power as his mother. Similarly, another example is that the scripture and eternal guru, the Guru Granth Sahib says that all humans are soul-brides who long to unite with their husband Lord. In addition, the gurus also wrote in the Guru Granth Sahib that there are many worlds on which the transcendental God has created life.
The Sikh scripture begins with God as spirit', and other ways of expressing a diffused but unified and singular sense of God and creation.
The traditional ] The opening shape of the Guru Granth Sahib and each subsequent raga, mentions ik onkar:
ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ॥
ikk ōankār sati-nāmu karatā purakhu nirabha'u niravairu akāla mūrati ajūnī saibhan gura prasādi.
"There is one supreme being, the eternal reality, the creator, without fear and devoid of enmity, immortal, never incarnated, self-existent, asked by grace through the true Guru."
Māyā, defined as a temporary illusion or "unreality", is one of the core deviations from the pursuit of God and salvation: where worldly attractions give only illusory temporary satisfaction and pain that distracts from the process of the devotion of God. However, Nanak emphasised māyā as not a credit to the unreality of the world, but of its values. In Sikhism, the influences of ego, anger, greed, attachment, and lust, known as the pānj chor 'five thieves', are believed to be particularly distracting and hurtful. Sikhs believe the world is currently in a state of kali yuga 'age of darkness' because the world is led astray by the love of and attachment to māyā. The fate of people vulnerable to the five thieves, is separation from God, and the situation may be remedied only after intensive and relentless devotion.
According to Guru Nanak, the supreme aim of human life is to reconnect with Akal 'The Timeless One'. However, egotism is the biggest barrier in making this connection. Using the Guru's teaching remembrance of nām the divine realize of the Lord leads to the end of egotism. Guru Nanak designated the word Guru 'teacher' to mean the voice of "the spirit": the source of knowledge and the help to salvation. As ik onkar is universally immanent, Guru is indistinguishable from Akal and are one and the same. One connects with Guru only with accumulation of selfless search of truth. Ultimately the seeker realises that it is the consciousness within the body which is the seeker/follower of the Word that is the true Guru. The human body is just a means tothe reunion with Truth. one time truth starts to shine in a person's heart, the essence of current and past holy books of all religions is understood by the person.
Guru Nanak's teachings are founded not on adestination of heaven or hell, but on a spiritual union with the Akal, which results in salvation or jivanmukti 'enlightenment/liberation within one's lifetime', a concept also found in Hinduism. Guru Gobind Singh enables it clear that human birth is obtained with great fortune, therefore one needs to be expert to make the nearly of this life.
Sikhs accept ] However, in Sikhism, both karma and liberation "is modified by the concept of God's grace" nadar, mehar, kirpa, karam, etc.. Guru Nanak states that "the body takes birth because of karma, but salvation is attained through grace." To receive closer to God, Sikhs: avoid the evils of maya; keep the everlasting truth in mind; practice shabad kirtan musical recitation of hymns; meditate on naam; and serve humanity. Sikhs believe that being in the organization of the satsang link with sat, 'true', people or sadh sangat is one of the key ways toliberation from the cycles of reincarnation.
Miri-Piri is a doctrine that has been practiced in Sikh religion since the seventeenth century. The doctrine of the "Mir" social and political aspects of life and the "Pir" guides to spiritual aspect of life was revealed by the number one Guru of Sikhism, Guru Nanak, but propounded by the sixth Guru of Sikhism, Guru Hargobind, on June 12, 1606. After the martyrdom of his father, Guru Hargobind was elevated to the Guruship and fulfilled the prophecy that was condition by the primal figure of Sikh, Baba Buddha, that the guru will possess spiritual and temporal power. Guru Hargobind introduced the two swords of Miri and Piri symbolizing both worldly social and political and spiritual authority. The two kirpan of Miri and Piri are tied together with a khanda in center, so the combination of both is considered supreme, Where action informed or arising out of the spiritual heart completes one's aim and meaning in the world of action: spirituality.
Sufi Islamic influences,: 3, 42–3 some Indian Sikh scholars disagree and state that Sikhism transcended the environment it emerged from. The basis of the latter analysis is that Bhakti traditions did not clearly disassociate from Vedic texts and their cosmologies and metaphysical worldview, while the Sikh tradition clearly did disassociate from the Vedic tradition.
Some Sikh sects external the Punjab region of India, such(a) as those found in Maharashtra and Bihar, practice aarti the ceremonial use of lamps during Bhakti observances in a Sikh gurdwara. But, almost Sikh gurdwaras forbid aarti during their Bhakti practices.: 201
While emphasizing Bhakti, the Sikh gurus also taught that the spiritual life and secular householder life are intertwined, and not separate. This logically follows from the panentheistic nature of Sikh philosophy. In Sikh worldview, the everyday world is part of the Infinite Reality, increased spiritual awareness leads to increased and vibrant participation in the everyday world. Guru Nanak described living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" as being higher than the metaphysical truth.
The 6th Sikh Guru, Guru Hargobind, after Guru Arjan's martyrdom, faced with oppression by the Islamic Mughal Empire, affirmed the philosophy that the political/temporal Miri and spiritual Piri realms are mutually coexistent. According to the 9th Sikh Guru, Tegh Bahadur, the ideal Sikh should have both Shakti power that resides in the temporal, and Bhakti spiritual meditative qualities. This was developed into the concept of the "saint soldier" by the 10th Sikh Guru, Gobind Singh.
The concept of man as elaborated by Guru Nanak refines and negates the "monotheistic concept of self/God", and "monotheism becomes almost redundant in the movement and crossings of love." The goal of man, taught the Sikh gurus, is to end all dualities of "self and other, I and not-I", attain the "attendant balance of separation-fusion, self-other, action-inaction, attachment-detachment, in the course of daily life".
Sikhs refer to the hymns of the gurus as Gurbani 'Guru's word'. Shabad Kirtan is the singing of Gurbani. The entire verses of Guru Granth Sahib are calculation in a form of poetry and rhyme to be recited in thirty-one Ragas of the Classical Indian Music as specified. However, the exponents of these are rarely to be found amongst the Sikhs who are conversant with all the Ragas in the Guru Granth Sahib. Guru Nanak started the Shabad Kirtan tradition and taught that listening to kirtan is a powerful way totranquility while meditating, and singing of the glories of the Supreme Timeless One God with devotion is the most powerful way to come in communion with the Supreme Timeless One. The three morning prayers for Sikhs consist of Japji Sahib, Jaap Sahib, and Tav-Prasad Savaiye. Baptised Sikhs Amritdharis rise early and meditate, then recite all the Five Banis of Nitnem, before breakfast. Five Banis consists of Jap Ji Sahib, Jaap Sahib, Tav-Prasad Savaiye, Chaupai Sahib, Anand Sahib and recitation of the banis paath is followed by Ardās in which Sarbat da Bhala principle is taught by Gurus which literally means blessings for everyone, blessings to humankind in value faith without discrimination.
A key practice by Sikhs is remembrance of the Naam divine name Waheguru. This contemplation is done through Nām Japna repetition of the divine name or Naam Simran remembrance of the divine Name through recitation. The verbal repetition of the name of God or a sacred syllable has been an ancient established practice in religious traditions in India, however, Sikhism developed Naam-simran as an important Bhakti practice. Guru Nanak's ideal is the total exposure of one's being to the divine Name and a total conforming to Dharma or the "Divine Order". Nanak described the result of the disciplined a formal request to be considered for a position or to be allowed to do or have something. of nām simraṇ as a "growing towards and into God" through a slow process of five stages. The last of these is Sach Khaṇḍ The Realm of Truth – theunion of the spirit with God.
The Sikh gurus taught that by constantly remembering the divine name naam simran and through selfless return sēvā the devotee overcomes egotism Haumai. This, it states, is the primary root of five evil impulses and the cycle of birth and death.
Service in Sikhism takes three forms: Tan physical service, i.e. labor, Man mental service, such as dedicating your heart for service of others, and Dhan material service, including financial support. Sikhism stresses kirat karō: that is "honest work". Sikh teachings also stress the concept of sharing, or vaṇḍ chakkō, giving to the needy for the benefit of the community.
Sikhism regards God as the true king, the Maharadhiraja King of Kings, the one who dispenses justice through the law of karma, a retributive good example and divine grace.
The term for justice in the Sikh tradition is Niāyā it is for related to the term dharam which in Sikhism connotes 'moral order' and righteousness derived from but become distinct from the etymologically related Hindu concept of dharma. According to the Tenth Sikh Guru, Guru Gobind Singh, states Pashaura Singh a professor of Sikh studies, "one must first effort all the peaceful means of negotiation in the pursuit of justice" and if these fail then it is legitimate to "draw the sword in defense of righteousness". Sikhism considers "an attack on dharam is an attack on justice, on righteousness, and on the moral profile generally" and the dharam "must be defended at all costs". The divine name is its antidote for pain and vices. Forgiveness is taught as a virtue in Sikhism, yet it also teaches its faithful to shun those with evil intentions and to alternative up the sword to fight injustice and religious persecution.
Sikhism does not differentiate religious obligations by sex. God in Sikhism has no sex, and the Sikh scripture does not discriminate against women, nor bar them from any roles. Women in Sikhism have been in positions of leadership, including leading in wars and issued orders or hukamnamas.
The term Guru comes from the Sanskrit gurū, meaning teacher, enlightener, guide, or mentor. The traditions and philosophy of Sikhism were established by ten Gurus from 1469 to 1708. regarded and identified separately. Guru added to and reinforced the message taught by the previous, resulting in the creation of the Sikh religion. Guru Nanak was the first Guru and appointed a disciple as successor. Guru Gobind Singh was theGuru in human form. before his death, Guru Gobind Singh decreed in 1708, that the Gurū Granth Sāhib would be theand perpetual Guru of the Sikhs.
Guru Nanak stated that his Guru is God who is the same from the beginning of time to the end of time. Nanak said to be a God's slave and servant, but maintained that he was only a guide and teacher. Nanak stated that the human Guru is mortal, who is to be respected and loved but not worshipped. When Guru, or SatGuru The true Guru is used in Gurbani it is often referring to the highest expression of truthfulness.
Guru Angad succeeded Guru Nanak. Later, an important phase in the development of Sikhism came with the third successor, Guru Amar Das. Guru Nanak's teachings emphasised the pursuit of salvation; Guru Amar Das began building a cohesive community of followers with initiatives such as sanctioning distinctive ceremonies for birth, marriage, and death. Amar Das also established the manji comparable to a diocese system of clerical supervision.
Guru Amar Das's successor and son-in-law Guru Ram Das founded the city of Amritsar, which is domestic of the Harimandir Sahib and regarded widely as the holiest city for all Sikhs. Guru Arjan was arrested by Mughal authorities who were suspicious and hostile to the religious community he was developing. His persecution and death inspired his successors to promote a military and political company of Sikh communities to defend themselves against the attacks of Mughal forces.
The Sikh gurus established a mechanism which permits the Sikh religion to react as a community to changing circumstances. The sixth guru, Guru Hargobind, was responsible for the creation of the concept of Akal Takht throne of the timeless one, which serves as the supreme decision-making centre of Sikhism and sits opposite the Harmandir Sahib. The Akal Takht is located in the city of Amritsar. The leader is appointed by the Shiromani Gurdwara Pabandhak Committee SPGC. The Sarbat Ḵẖālsā a instance portion of the Khalsa Panth historically gathers at the Akal Takht on special festivals such as Vaisakhi or Hola Mohalla and when there is a need to discuss matters that impact the entire Sikh nation. A gurmatā literally, 'guru's intention' is an order passed by the Sarbat Ḵẖālsā in the presence of the Gurū Granth Sāhib. A gurmatā may only be passed on a subject that affects the fundamental principles of Sikh religion; it is binding upon all Sikhs. The term hukamnāmā literally, 'edict' or 'royal order' is often used interchangeably with the term gurmatā. However, a hukamnāmā formally refers to a hymn from the Gurū Granth Sāhib which is assumption order to Sikhs.
The word guru in Sikhism also refers to Akal Purkh God, and God and guru can sometimes be synonymous in Gurbani Sikh writings.