INTRODUCTION

Sikhism is the world’s fifth-largest religion. The word ‘Sikh’ means ‘learner’ or ‘seeker
of truth’. Sikhism advocates equality, social justice, service to humanity, and
tolerance for other religions. The essential message of Sikhism is spiritual devotion
and reverence of God at all times while practicing the ideals of honesty, compassion,
humility and generosity in everyday life. Sikh males can be easily distinguished by
their turban, unshorn hair and beard, a steel / iron bangle called KARA and kirpan (a
small sword usually carried in a cloth support and worn under the shirt) and Sikh
females from their traditional “chunni” (long scarf used for head covering) over their
head and across their shoulders. During the 19th century, Sikhs were employed by
the British as trusted guards in British colonies of eastern Asia. Sikh regiments
fought in the two world wars under British command. They shared the trenches in
Gallipoli with British and Australian forces. 83,000 Sikhs were killed in the two Wars
in places as far as France, Denmark, Italy and Burma. The Allied Forces were
impressed with their fighting skills and the British awarded them 14 Victoria Crosses.
Sikhs have been in Australia since arriving from the Punjab in the 19th century
among the ‘Afghan’ cameleers as well as indentured labourers in the cane fields of
northern New South Wales

ORIGIN AND BACKGROUND

Sikhism is known as the religion founded by Guru Nanak who was born in 1469 A.D.
It is commonly understood as a compromise between the teachings of Hinduism and

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Islam. But a careful study of Sikh traditions and relics of Sikhism lead to an
irrefutable conclusion that Guru Nanak discarded the Hindu doctrines and
assimilated the teachings of Islam to such an extent that Sikhism, in its pristine form,
can be looked upon as a sect of Islam.

Baba Nanak, by birth, was a Hindu. The elasticity of Hinduism makes it difficult to
draw a line, crossing which a man ceases to be a Hindu. Deficiency in one’s beliefs
in the doctrines of Hinduism can be compensated by one’s way of living and
customs. But if one mixes with Muslims to such an extent that he eats and drinks
with them and publicly performs religious rites of Islam, one would never be tolerated
by Hindu society. The whole history of Sikhism shows that its founder, though born a
Hindu, mixed with Muslims, joined in their prayers and performed other Islamic
obligations, all in public. He wore none of the marks of Hindus upon him. On the
other hand, he dressed like a Muslim and had all the insignia of a Muslim faqir on
him. He passed his days with Muslim pirs and saints and ate and drank with them. It
was a Muslim sufi he constantly turned to for advice and there is not a single
instance in his life which indicated that he bowed his head to a Hindu pandit. There
are many places associated with his name, where he is known to have performed
Chillas, Nanak’s chilla at Sirsa, a small town in the Punjab, is an example. (Chilla is
an Islamic form of meditation). Travelling through Muslim countries he reached
Mecca where he performed Haj (pilgrimage) and is also known to have visited the
holy city of Medina. His choicest friend during these travels was a Muslim, Sheikh
Farid, in whose company he passed twelve years of his life. Baba Nanak, while on
pilgrimage, dressed like a pilgrim, carried with him a stick, Quran, a prayer mat and a
water jug for performing ablution. Even his first four successors are represented in
pictures as Muslims, carrying rosaries in their hands.

Guru Nanak also married in a Muslim family. This point is very important because no
respectable Muslim family would have taken Nanak as a son-in-law, unless he was
known to be a Muslim. Nanak lived in a country under Muslim rule where the
marriage of a Muslim woman to a non-Muslim would on no account be tolerated.
This clearly indicates that Guru Nanak was accepted as a Muslim by his
contemporaries.

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The Chola, or the cloak of Baba Nanak, is the holiest relic of the Guru and is
preserved in Dera Baba Nanak, a small village in Gurdaspur District of the Punjab.
This is a cloak which Nanak wore in his life-time and it is considered so sacred that
his immediate followers took every care to keep it safe. The regard and reverence
rendered to the Chola by the Sikh community is a testimony to the authenticity of the
cloak. The words of Guru Nanak as contained in the Guru Granth Sahib (Sikh
scriptures) were not collected until the time of Guru Arjan Dev, the fifth Guru, and
therefore cannot be relied upon as accurate particularly as Sikhism had by that time
assumed an attitude of hostility towards Islam. But the Chola is clear from this
charge, because it was handed down by Nanak himself and has come down to our
times in its original condition. It is commonly alleged that verses from different
scriptures in different languages are written on the Chola. But this is not true. The
verses chosen for writing on the Chola are quotations from the Holy Quran as
revealed by photographs recently taken. The religion followed by the man can be
none other than Islam.

But strangely, the misconception has gained upper hand in the case of Chola as in
the case with teachings of Baba Nanak, which, in spite of being purely Islamic, came
by and by to be looked upon as a compromise between Hinduism and Islam.

The congruence of the teachings of Baba Nanak with those of the Holy Quran is so
perfect that one cannot escape the conclusion that the Guru had accepted Islam as
his religion. He declared that there was One God and He was the same for all and
that He was formless. There is none else who is equal to Him. He is the sole Creator
of this Universe. Everything is created by Him. He is the ultimate determinant in
terms of all forms of His creation.

Sikhism believes in a one and formless God and it does not believe in idol worship.
According to it, idol worship promotes attachment of God with something other than
God and God cannot limit Himself in the form of an idol or a stone. He is beyond
everything and in everything at the same time.

Sikhism does not believe in Avatar, i.e. God descending on earth to protect humanity.
On the other hand, it believes that there are men who are spiritual to the highest
degree, are blessed souls and therefore are assigned the duty to liberate humanity
from its continual suffering.

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The book Janam Sakhi of Bala Sahib is an authoritative source of Sikhism. Bala was
Nanak’s constant companion and he accompanied his Master for twenty years
during his travels. It is true that in Janam Sakhi one finds much fiction mixed with
facts. Bala was a Hindu and after Nanak’s death, estrangement of Sikhism from
Islam had started. As such any statement contained in Janam Sakhi in favour of
Islam has the weight of a hostile witness.

The following passages are quoted from the third edition of Bala Sahib’s Janam
Sakhi, printed by the press, Anarkali, Lahore in the early part of this century.

RELIGIOUS PRACTICES

Key Beliefs

 There is only one God

 God is without form, or gender

 Everyone has direct access to God

 Everyone is equal before God

 A good life is lived as part of a community, by living honestly and caring for
others

 Empty religious rituals and superstitions have no value

Sikhs focus their lives around their relationship with God, and being a part of the
Sikh community. The Sikh ideal combines action and belief. To live a good life a
person should do good deeds as well as meditating on God.

Sikhs believe that God’s message can be found in several ways outside ourselves.

 The message is written in the whole of creation; look at it with open eyes and
see the truth of God, for creation is the visible message of God

 Sikhs believe that most of us misunderstand the universe. We think that it

exists on its own, when it really exists because God wills it to exist, and is a
portrait of God’s own nature

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  The message has been shown to us by the Gurus in their lives and in their
words

 The message is set down in the teachings of scripture

Worship

Sikhs believe that human beings spend their time in a cycle of birth, life, and rebirth.
They share this belief with followers of other Indian religious traditions such as
Hinduism, Buddhism and Jainism. The quality of each particular life depends on the
law of Karma. Karma sets the quality of a life according to how well or badly a
person behaved in their previous life. The only way out of this cycle, which all faiths
regard as painful, is to achieve a total knowledge of and union with God.

Sikh spirituality is centred round this need to understand and experience God, and
eventually become one with God. To do this a person must switch the focus of their
attention from themselves to God. They get this state, which is
called mukti (liberation), through the grace of God. That means it's something God
does to human beings, and not something that human beings can earn. However,
God shows people through holy books, and by the examples of saints, the best ways
to get close to him. Sikhs believe that God can't be understood properly by human
beings, but he can be experienced through love, worship, and contemplation. Sikhs
look for God both inside themselves and in the world around them. They do this to
help themselves achieve liberation and union with God.

When a Sikh wants to see God, they look both at the created world and into their
own heart and soul. Their aim is to see the divine order that God has given to
everything, and through it to understand the nature of God. Most human beings can’t
see the true reality of God because they are blinded by their own self-centred pride
(Sikhs call it haumain) and concern for physical things. Sikhs believe that God is
inside every person, no matter how wicked they appear, and so everyone is capable
of change.

The three duties that a Sikh must carry out can be summed up in three words; Pray,
Work, Give.

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  Nam japna: Keeping God in mind at all times.

 Kirt Karna: Earning an honest living. Since God is truth, a Sikh seeks to live
honestly. This doesn't just mean avoiding crime; Sikhs avoid gambling,
begging, or working in the alcohol or tobacco industries.

 Vand Chhakna: (Literally, sharing one's earnings with others) Giving to charity
and caring for others.

Sikhs try to avoid the five vices that make people self-centred, and build barriers
against God in their lives.

 Lust

 Covetousness and greed

 Attachment to things of this world

 Anger

 Pride

If a person can overcome these vices they are on the road to liberation.

Language

Most Sikhs speak Punjabi and Sri Guru Granth Sahib is written in the Gurmukhi
script. That having been said, the languages in Sri Guru Granth Sahib include
Persian, Hindi, Braj and others.

Punjabi language

Punjabi also spelled Panjabi, one of the most widely spoken Indo-Aryan languages.
The old British spelling “Punjabi” remains in more common general usage than the
academically precise “Panjabi.” In the early 21st century there were about 30 million
speakers of Punjabi in India. It is the official language of the Indian state
of Punjab and is one of the languages recognized by the Indian constitution.
In Pakistan Punjabi is spoken by some 70 million speakers, mostly in Punjab
province, but official status at both the national and the provincial level is reserved
for Urdu. There are also important overseas communities of Punjabi speakers,

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particularly in Canada and the United Kingdom—where in the early 21st century they
respectively constituted the third and fourth largest linguistic groups in the national
populations—as well as in several parts of the United States. In India, Punjabi is
written in the distinctive Gurmukhi script, which is particularly associated with
the Sikhs. That script is a member of the Indic family of scripts, written from left to
right, but in its organization, it differs significantly from the Devanagari used to
write Hindi. The Urdu script, written from right to left, is used for writing Punjabi in
Pakistan, where it is nowadays often given the imitative name Shahmukhi. Punjabi is
thus today one of the very few languages in the world to be written in two quite
different and mutually unintelligible scripts.

Literature

THE GURU GRANTH SAHIB:

The Granth is the central text of Sikhism, a religion that emerged in the Punjab
region of India in the 15th Century. Sikhism is a unique faith which has aspects of
Islam: monotheism and iconoclasm, and Hinduism: reincarnation, karma and
nirvana. However, Sikhism is distinct from Hinduism and Islam. The Sikh Gurus
(teachers), contemporaries of Luther and Calvin, were reformers who rejected the
caste system and much of the apparatus of Hindu ritual and legalism. They
promoted religious tolerance and the equality of women. The founding Guru, Shri
Guru Nanak Dev Ji, (1469-1538), is noted for the saying “There is no Hindu, there is
no Muslim.”

The Granth, compiled by Guru Gobind Singh, contains compositions of six Gurus,
namely Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan, and
Guru Teg Bahadur. The hymns are arranged by the thirty one ragas (musical forms)
in which they were composed. The hymns that comprise the Granth were originally
written in several different languages: Persian, mediaeval Prakrit, Hindi, Marathi, old
Panjabi, Multani, and several local dialects. In addition, there are Sanskrit and Arabic
portions. This makes it extraordinarily difficult to translate. The translation presented
here is the Khalsa Consensus Translation, which is highly regarded by scholars.

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The Granth is considered the living embodiment of the Gurus, the “eleventh guru”.
Printed copies of the Granth are treated with the greatest respect. This is the reason
for the honorific titles that make up the full name of the book. There are protocols to
be observed in while reading of the Granth. A Sikh reader suggests the following:
“Out of respect, it is advised that before you do read the Sri Guru Granth Sahib, that
you cover your hair.” This is normally with a turban or a piece of cloth provided by the
gurdwara.

Communications

Language and communication issues include: • Nearly all Sikhs in the Northern
Territory are fluent in spoken English, Hindi and Punjabi (the mother tongue). • The
written script used by Sikhs is Gurmukhi.

1. FESTIVAL AND ITS SIGNIFICANCE

Vaisakhi, also pronounced Baisakhi as well as Basoa (among Dogras), marks the
first day of the month of Vaisakh and is traditionally celebrated annually on 13 April
and sometimes 14 April. It is seen as a celebration of spring harvest primarily in
Northern India. Further, other Indian cultures and diaspora celebrate this festival
too. Whilst it is culturally significant as a festival of harvest, in many parts of India,
Vaisakhi is also the date for the Indian Solar New Year. According to legend, some
5298 years ago, on this day Raja Shakti Karan Dogra, also known as Raja
Shastri, commenced the Shastra Samvat alias Dogra-Pahari Calendar, so this day
predates special historical significance with Dogras of Himalayas.

For Sikhs, in addition to its significance as the harvest festival, during which Sikhs
hold kirtans, visit local Gurdwaras, community fairs, hold nagar kirtan processions,
raise the Nishan Sahib flag, and gather to socialize and share festive foods, Vaisakhi
observes major events in the history of Sikhism and the Indian subcontinent that
happened in the Punjab region. Vaisakhi as a major Sikh festival marks the birth of
the Khalsa order by Guru Gobind Singh, the tenth Guru of Sikhism, on 13 April
1699. Later, Ranjit Singh was proclaimed as Maharaja of the Sikh Empire on 12 April
1801 (to coincide with Vaisakhi), creating a unified political state, Vaisakhi was also
the day when Bengal Army officer Reginald Dyer orders his troops to shoot into a

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protesting crowd, an event which would come to be known the Jallianwala Bagh
massacre; the massacre proved influential to the history of the Indian independence
movement.

This holiday also is known as Vaisakhi Festival by Hindus and Sikhs and is known by
various regional names in other parts of India. For many Hindu communities, the
festival is an occasion to ritually bathe in sacred rivers such as Ganges, Jhelum, and
Kaveri, visit temples, meet friends, take part in other festivities, and perform a
mandatory daan (charity) especially of hand fans, water pitchers and seasonal fruits.
Community fairs are held at Hindu pilgrimage sites. In many areas, processions of
temple deities are taken out. Although Vaisakhi began as a grain harvest festival for
Hindus it eventually gained historical association with the Sikhs.

2. MARRIAGE SYSTEM

The varying family characteristics of religious groups should be appreciated. •

Whether living together or not, Sikh family members are expected to look after each
other in time of need. The eldest person in the family is bestowed the appropriate
respect and his/her views are strongly considered when making decisions on family
matters.2 • Adultery, by either a male or female Sikh, is taken very seriously. Divorce
amongst Sikhs is very uncommon. • The trend to have arranged marriages for Sikhs
is still prevalent and significant in the first generation of families that originated from
India. • Sikh women have equal status and are regarded as a significant part of the
Sikh community. A woman receives utmost reverence for her role in the family and
society. She has an equal right to grow spiritually and to attend religious
congregations and recite divine hymns in the Gurdwara. She is also eligible to
participate and perform all ceremonies including Baptism.

3. ART FORMS

Sikkim is renowned for its dazzling and appealing beauty. The charm of this state is
ever enticing and no one can abstain from its allure. In fact, Sikkim is resplendent
with not only its natural beauty but with its art and craft too. The cultural richness of
Sikkim is visible in its quality handicrafts. The Government of Sikkim is making
constant efforts to keep the arts & crafts alive. Keeping the idea in mind, the Govt.

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has established Handicraft and Handloom Institute, to preserve and promote
traditional cottage art and craft of genuine Sikkimese design. The institution is a
reservoir of eye-catching handicraft and handlooms like carpets, wood carved
furniture, thankas and canvas wall hangings. Sikkimese carpets are especially
known for being hand knotted with artistic designs. The handicrafts of Sikkim have a
kind of appeal in them, whether it is fantastic woven carpet or amazing 'choktse'
table, everything is just wonderful. People from India as well as abroad, stroll the
markets to grab hold of the crafts of Sikkim. In the following lines, we have tried to
give a glimpse of Sikkimese handicrafts.

CARPET WEAVING

Sikkimese' practice of weaving is probably the oldest form of carpet weaving in the
world. The women of the Bhutia community are said to be expert carpet weavers.
The traditional pattern of weaving requires a frame loom. The exclusive manner of
weaving, by the hard-working artisans of Sikkim, appears in the designs of striking
carpets.

WOOD CARVING

The wood carving in Sikkim is symbolic of true art of India. Throughout Sikkim, one
can trace monasteries and buildings, festooned with symbols and icons carved in
wood. The mask dance of Sikkim is also portrayed in wood carvings. You can find
superb masks made out of wood and papier-mâché. Pemayangtse Monastery is a
fine specimen of carved wooden sculptures and wood carvings.

THANGAKA PAINTINGS

Thangka Paintings are unique to the state of Sikkim. Initially, these paintings were
the only medium to preach the highest ideals of Buddhism. 'Thangkas' are usually
made on cotton canvas with a frame of silk. These paintings portray images of
different Gods, Goddesses and philosophies related to Buddhism. Originally,
paintings were made by priests and monks, later the skills got passed from
generation to generation. Today, commercialization of this art is helping monasteries
and practitioners to earn a living.

HANDICRAFTS
The native Sikkimese weaves various striking designs and patterns. They weave

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woolen blankets, bags, shawls and jackets with the reflection of their mastery over
the art. The 'thankas' (traditional tapestry), leather works, dolls, multicolored applique
work, batiks, a fine collection of dolls and a range of fashionable garments are the
additional specialties of Sikkim. To develop and promote such industries, the
government has established an institute of cottage industries. The local handicrafts
are available here on sale.

CHOKTSE TABLES

Choktse is a kind of foldable table and has become a special product of Sikkim.
Choktse Tables are renowned here as well as outside India. These tables are made
in different designs and dimensions.

ARCHITECTURAL FORMS, STYLES AND OTHER DESIGN ELEMENTS

THE HARIMANDIR SAHIB (GOLDEN TEMPLE)

The Harimandir Sahib, also known as the Golden Temple, is a building in Amritsar,
Punjab, that seems to be universally recognized as a work of Sikh art and
architecture. And in fact, this incredible building might be considered the pinnacle of
art in the Sikh psyche. The Golden Temple is the most striking example of hybridity in
terms of how Sikhs combined the most important elements of Muslim and Hindu
styles of architecture, even though some have perceived it as a later form imitating
the Mughal style of architecture. Instead, it represents both Muslim and Hindu forms
of art and architecture. And what are these remarkable and special characteristics?

The first Sikh Guru, Guru NankDevJi, originally identified the large tank, or “waters of
life” area, as being a majestic location for reflection and meditation. This place is

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where the temple gets its name. The temple itself emerged from this single location,
resembling a lotus flower, as it is frequently compared to, and its full splendid
reflection can be seen in the pure waters. The interior of the shrine is covered with
fresco paintings, and intricate designs of art inlaid in marble that are of varied
textures, colors, and hues. The front of the shrine is covered in gold plates and
marble. The shrine’s two stories are topped by a golden dome that is intended to
mimic the lotus symbol.

Once inside, past the huge hall, is where Guru Granth Sahib Ji’s presence can be
felt. It is lying beneath a lavishly and exquisitely designed canopy. But although the
shrine’s golden exterior as a whole is what most astounds, the architectural design of
its surroundings is also stunning. For instance, the temple’s entrance gate, which is
made up of Rajput and Bengal Mughal Chhatri-style models, is 10 feet by 8 feet
piece embossed with panels, the backside of which is painted with exquisite ivory
artwork with pictures of birds, lions, tigers, and other animals. It is not surprising at all
that the Golden Temple contains such fundamental elements of architecture and art,
even down to the smallest details. The central location for Sikh religious devotion, its
ancient origins, and its exquisite exhibitions have profound significance for Sikhs and
even non-Sikhs around the world.

SIKH GURDWARAS

As can be observed from the architectural plan of the Harimandir Sahib, every
gurdwara in the globe has its distinctive traits which are significant to Sikhism. One
such trait evident in any Sikh Gurdwara is that there are entrances on all four sides,
which indicate the Sikh concept that all peoples of the globe are welcome in any
gurdwara in the world, regardless of their sex, caste, creed, or religion. Each
gurdwara has a “deorhi,” or entrance gateway, just as there are four entrances in a
gurdwara. The “deorhi” is a huge and majestic edifice that frequently doubles as an
office or “daftar.” Four primary shape types may be seen in gurdwaras all over the
world: the square, the rectangular, the octagonal, and the cruciform. Gurdwaras can
be one to nine storeys long overall, depending on the size of each storey. The dome
at the very top of every gurdwara is an important feature. The domes are typically
white, but occasionally they could be shielded with brass or copper gilt. In any event,

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like Mount Kailasa in Hindu legend, the dome might likewise emerge from a
flowering basis.

THE FIVE TAKHTS

The five Sikh Takhts, which stand in for the Sikh thrones of religious spirituality and
power, are referred to by the Persian word for the throne, Takht. The five thrones are
spread out across Punjab and even Maharashtra and include the Takht Sri
Harmandar Sahib in Patna, Bihar; the Takht Sri Kesgarh Sahib in Anandpur; the
Takht Sri Hazur Sahib in Nanded; and the Takht Sri Damdama Sahib in Talwandi
Sabo, Punjab.

Each of the five Takhts is an important location for Sikh religious authority, but the
Amritsar throne (placed across from the Golden Temple) has higher significance as
the final seat of authority for all matters relating to the Sikh religion. The Sri Akal
Takht Sahib in Amritsar, which Guru Har Gobind Singh Ji originally constructed,
served as a symbol of a rebellious power against oppressive Mughal troops in the
seventeenth century.

FORTS AND TEMPLE OF ANANDPUR SAHIB:

Although most people associate Anandpur Sahib with Sri Kesgarh Sahib, this city is
home to a variety of beautiful buildings, including some significant Sikh Gurdwaras
and Forts. Naturally, the Sri Kesgarh Sahib is among the constructions that are most
prominent and well-known. Sri Kesgarh, one of Takht’s five thrones, is undoubtedly
beautiful to behold. The enormous, all-white structure, built in 1699, served as the
setting for Gobind Singh Ji, the last surviving Guru, initiating the “Panj Pyaras” and
founding the Khalsa Panth. The Sri Guru Granth Sahib is housed in Sri Kesgarh
Sahib’s main hall, and 12 relics connected to Guru Gobind Singh Ji and other Sikh
martyrs are kept behind this main hall, in the middle, and covered by glass. The
Gurdwara Guru De Mahal, whose foundation was set by Guru Tegh Bahadur Ji, is
yet another stunning Gurdwara in Anandpur. Although the name suggests a single,
fixed edifice, the Gurdwara is made up of several separate structures, including
Gurdwara Bohra Sahib, Manji Sahib, and Damdana Sahib. Anandpur is home to a
large number of forts, as well as numerous Gurdwaras, each of which has historical
value in its own right.

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MUSIC

Sikh music, also known as Shabad kirtan, is a form of singing of hymns or Shabad in
the kirtan-style from the Guru Granth Sahib, which is the holy book of the Sikhs. This
form of singing commenced in the late 16th century as the expression of music
regarding mystical poetry, which was accompanied by “rabab,” a musical instrument.
This form of music was first expounded by Bhai Mardana, who was an early follower
of Guru Nanak, the founder of the Sikh religion.

Following Guru Nanak, all Sikh gurus sang in the already-prevalent folk and classical
music styles, accompanied by percussion and stringed instruments. When it came to
style, the text was of primary focus, with the music playing a supporting but vital role.
The Gurus had already specified the raag for each hymn present in the Guru Granth
Sahib. Major efforts have been put in place since the 1970s in order to revive the rich
Sikh music tradition that was initiated and developed by the Sikh Gurus. Several
terms have been used to refer to this tradition such as Shabad Keertan Parampara,
Gurmat Sangeet, and Gurbani Sangeet Parampara.

The happiness of any human being depends on the harmonious and perfect flow of
communication between soul and mind. Success secrets in this are accessible to
anyone with the Guru Granth Sahib. This is because its content is musical, music
being the language of the soul.

The Siri Guru Granth Sahib may be considered to be a scripture, which is the written
embodiment of the Sikh Gurus’ wisdom, but musical instructions are incorporated
throughout its text. For the primary part, each section of text expresses its complete
and distinct truth only when sung according to the music it prescribes for itself. This
is the music of raag, which is a mood that is generated in music.

The Gurus eventually selected 60 such raags to successfully convey the written
messages when it came to their teachings. Some were already existent in Indian
music whereas they created the others themselves. Put together, these 60 moods
represent the “clock of life” around which our experiences are continually moving, so
that at a given time, there will be a section of the scripture that will convey how we
are feeling. Over time, the entire spectrum of 60 raags gives us the ability to receive

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the Guru’s message of truth from all emotional angles, which are necessary for us to
reach the full potential of our consciousness as well-rounded human beings. The
Gurus themselves created several musical instruments such as the Sarangi, Dilruba,
Esraj, and a modification of the Pakhawai, thus creating an early version of the tabla.
Until the 1980s, a majority of these musical instruments had almost become extinct;
however, the renewed interest and the revival in the recitation of the Shabad Kirtan
and other music in the Sikh culture made them extremely popular.

A renowned music researcher, Dr David Courtney, has gone on to say that the Taus,
which is also known as the Mayuri, was perhaps inspired by Mayuri Veena (another
peacock-shaped as well as named instrument), which was a plucked musical
instrument.

Within the community of Sikhs, some are of the opinion that the Taus was created
during the times of Guru Hargobind; however, there is no historical evidence to
support this claim.

The origin of the Dilruba and a resembling instrument called the Esraj that was
played with more frequency on the Eastern side of the Indian subcontinent has also
been accredited to Muslim instrument makers, who intended to create an instrument
that was easier to handle in comparison with the Sarangi, to be played
predominantly by women.

DEATH AND RITUALS

At a Sikh's death-bed, relatives and friends should read Sukhmani Sahib, the Prayer
of Peace, composed by the fifth Guru Arjan Dev, or simply recite "Waheguru" to
console themselves and the dying person. When a death occurs, they should
exclaim "Waheguru, Waheguru, Waheguru" (the Wonderful Lord).

If the death occurs in a hospital, the body is taken to the funeral parlor or home
before the funeral. In preparation for cremation (usually the day before or day of the
cremation), the body is first washed while those present recite the Gurmantar
Waheguru or Mool Mantar. Then the body is dressed with clean clothes complete
with the Five Ks (in the case of Amritdhari Sikhs).

THE DAY OF THE CREMATION

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On the day of the cremation, the body is taken to the Gurdwara or home
where Shabads (hymns) from the Guru Granth Sahib, the Sikh Scriptures, are
recited by the congregation, which induce feeling of consolation and
courage. Kirtan may also be performed by Ragis while the relatives of the deceased
recite "Waheguru". This service normally takes from 30 to 60 minutes. At the
conclusion of the service, an Ardas is said before the body is taken to the cremation
site.

At the point of cremation, a few Shabads are sung and final speeches are made
about the deceased person. Then the Kirtan Sohila (night time prayer) is recited and
finally Ardas called the "Antim Ardas" ("Final Prayer") is offered. The eldest son or a
close relative generally starts the cremation process – by lighting the fire or pressing
the button for the burning to begin. This service usually lasts about 30 to 60 minutes.

The ashes are later collected and immersed in a body of water. Sikhs do not erect
monuments over the remains of the dead.

After the cremation ceremony, there may be another service at the Gurdwara, the
Sikh place of worship, called the Sahaj Paath Bhog Ceremony.

SAHAJ PAATH BHOG CEREMONY

After the death of a Sikh, the family of the deceased may undertake a non-
continuous reading of the entire Sri Guru Granth Sahib (Sahaj Paath). This reading
(Paath) is timed to conclude within ten days of the death of the person. The reading
may be undertaken at home or in the Gurdwara and usually takes place on the day
of the cremation. The conclusion of this ceremony called the Bhog Ceremony marks
the end of the mourning period. Generally, all the relatives and friends of the family
gather together for the Bhog ceremony on the completion of the reading of Guru
Granth Sahib. Musicians sing appropriate Shabad hymns, Saloks of the ninth Guru
Tegh Bahadur are read, and Ramkali Saad, the Call of God, is recited. After the final
prayer, a selected reading or Hukam is taken, and Karah Parshad is distributed to
the congregation. Normally food from the Guru's kitchen, Langar, is also served.

FOOD AND DRINKS

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Sikhism dining etiquette, prohibited food & drink

 Halal meat

 Kosher meat

 Alcohol

FOOD LAWS AND BELIEFS

Sikhs do not believe in ritual killing and are told to refrain from eating meat (halal and
kosher) killed by such rites.

Sikhs are expected to be active and alert and are therefore required to refrain from
alcohol and drugs; not on the grounds of impurity but mental and physical fitness.

VEGETARIANISM

Because of influences of the sub-continent social environment, some Sikhs will not
eat beef; others will not eat pork and others will be vegetarians. Because of such
varieties and sensitivities all food served in a gurdwara (Sikh place of worship) is
vegetarian.

DRESS AND APPEARANCE

Many Sikhs feel that there is not enough awareness in the general community,
government agencies and service providers about the significance of visible articles
of faith that are fundamental to their religious identity. Baptised Sikh males and
females (known as Amritdhari Sikh) are required to wear the following five signs of
their faith (known as the Five K’s): KIRPAN - a small sized sword placed in a
shoulder belt; KARA - an iron bangle worn on the wrist; KACHA - special underwear,
akin to boxer shorts.
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KANGA - a small wooden comb; KESH - (hair) a Sikh must not cut hair from his/her
body from birth to death. An Amritdhari Sikh must not be asked to separate any of
the Five K’s from his/her body. The cutting of hair or abandoning the wearing of the
turban should not even be suggested to a Sikh male as these form important parts of
the Sikh faith.1 Each of the five K’s has a special religious significance. The neatly
tied turban over the unshorn hair represents a crown of spirituality while the Kara
signifies bondage to Truth. Sikh youth normally wear a “patka” (cloth) on their head
and with transformation into adulthood they start wearing a “Pugg” (turban). The
colour of the turban is not normally significant except in the following: • On occasions
of death a white turban for males and a white “chunni” or scarf for females may be
used. • “Gyani” or priests generally wear dark blue, black or white.

GREETINGS

The following sensitivities need to be observed on greeting or introduction: • Sikhs in

Australia follow the normal hand shake in greeting. The traditional way of greeting is
with folded hands. This is especially the case when greeting a person of the opposite
sex. Sikh greeting is “Sat Sri Akal”, (God is the Truth) • Sikh males or females who
have family ties or are close to one another may embrace one another. Sikhs do not
exchange a kiss on the cheek. • It is customary for elders to place the palm of their
hand on the head of the younger generation which is symbolic of affection and the
transfer of love/blessings. • Sikhs may bow and touch the feet of the elders as a
gesture of respect of the elder’s position at home or in society

ANY OTHER SPECIALITIES

All Sikh males carry the name of Singh (which means lion) and Sikh females carry
the name Kaur (which means lioness/ princess) respectively. In some cases, the
ancestral names are included after Singh or Kaur. Referring to a Sikh male as Mr
Singh and Miss/Mrs Kaur is acceptable but it would be preferred that the full name is
used when more than one Sikh is present.

A Sikh can worship at any time of the day or night but the expected prayer times are
before sunrise and sunset and prior to going to bed at night. Generally, a Sikh

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meditates (‘Simran’) on the Name of God by reciting His Name (the Magnificent
Lord, Waheguru) even while working. Each year there are a number of Sikh festivals,
called Gurpurbs, i.e., associated with the birth and death anniversaries of the Gurus.

Only in life threatening situations should hair be removed from the body without
consent from the individual or the family. In all other instances consent from the
individual, if the person is an adult and able, or from the parents or family, if a minor
or incapacitated, should be sought.

Only family members or associates generally touch a Sikh woman even when she is
grieving over a death.

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