Sikh Great Saints History

Bhai Mardana (1459 to 1520)

Bhai Mardana was the lifelong companion and first disciple of Guru Nanak. Bhai Mardana was born in 1459 at Nankana Sahib to Muslim parents Bhai Badre and Mai Lakho. He belonged to a caste of musicians which sang and danced at festivals and weddings. Bhai Mardana became friends with Guru Nanak when they were both children, Mardana being 10 years older than Guru Nanak. Bhai Mardana accompanied Guru Nanak on most of his great journeys, he would play the rebeck (a string instrument) while Guru Nanak would be singing and composing his hymns. Three of Bhai Mardana's hymns are included in the Guru Granth Sahib. Bhai Mardana passed away in 1520 on the banks of the river Khuram in Afghanastan. He was returning with Guru Nanak on the Gurus fourth and last great journey to Mecca and Medina. Guru Nanak personally performed the last rites of Bhai Mardana. Bhai Mardana is considered the founder of the musical tradition of the Sikhs.


 Baba Buddha (1506 to 1631)

Baba Buddha was the great Sikh saint who had the pleasure of serving under the first six Gurus. Baba Buddha was born in 1506 in the village of Kathu Nangal. When he was a young boy herding cattle in the fields when he met Guru Nanak who was visiting the village. The boy served the Guru milk and Guru Nanak exclaimed that though young in age, he was a Buddha (old man) in terms of his understanding and wisdom. Baba Buddha converted to the path of Sikhism and became an exemplary disciple of the Gurus. Baba Buddha was responsible for the guruship ceremony of the next five Gurus from Guru Angad to Guru Hargobind. Under Guru Arjan Dev, Baba Buddha was appointed the first custodian (granthi) of the Guru Granth Sahib in the Golden Temple in 1604. Baba Buddha was also responsible for the early education of Guru Hargobind as a child and helped to personally construct the Akal Takht. Baba Buddha passed away in 1631 at village Ramdas and had his last rites personally performed by Guru Hargobind.


 Bhai Gurdas (1560 to 1629)

Bhai Gurdas was a great Sikh scholar who was the scribe of the original copy of the Guru Granth Sahib under the guidance of Guru Arjan Dev. Bhai Gurdas was born around 1560 at Goindwal and was the son of Datar Chand, the younger brother of Guru Amar Das. Bhai Gurdas learned Sikhism from his uncle Guru Amar Das and upon the Gurus death was sent by Guru Ram Das as a missionary to preach Sikhism at Agra. Under the guidance of Guru Arjan Dev, Bhai Gurdas spent a year with the Guru at Armitsar and helped to scribe the original copy of the Guru Granth Sahib. Bhai Gurdas also met the mughal emperor Akbar and convinced him that the Guru Granth Sahib was not derogatory to Islam. Bhai Gurdas was also a great writer and provides the best information that we have about the early days of Sikhism. He composes 40 vars (ballads) and 556 kabits (couplets) which Guru Arjan blessed as being "the key to the Guru Granth Sahib". Out of his humility Bhai Gurdas did not have any of his compositions included in the Guru Granth Sahib, but they are part of the writings outside the Guru Granth Sahib that are approved for recital by Sikhs. While Guru Hargobind was imprisoned at Gwalior Fort, Bhai Gurdas along with Baba Buddha were in charge of running the affairs of the Sikh community. Bhai Gurdas also helped to construct the Akal Takht. Bhai Gurdas died in 1629 at Goindwal and had his last rites personally performed by Guru Hargobind.


Bhai Nand Lal (1633 to 1715)

Bhai Nand Lal was a great poet and close associate of Guru Gobind Singh. Bhai Nand Lal was born in 1633 at Ghazni where his father was a high government official. Bhai Nand Lal became an accomplished poet and was fluent in Persian and Arabic. He married a Sikh girl and eventually became a disciple of Guru Gobind Singh. He lived in close association with the Guru from 1697 onwards. Bhai Nand Lal personally accompanied Guru Gobind Singh to Deccan where the Guru was assassinated. Bhai Nand Lal produced a number of works about the teaching of Guru Gobind Singh and the code of conduct he laid down. The works of Bhai Nand Lal are given equal respect as those of Bhai Gurdas and are read in gurdwaras. Bhai Nand Lal died in 1715 at Multan.


The Panj Piaras (The Five Beloved Ones)

The Panj Piaras were the first five Sikhs to be initiated into the Khalsa brotherhood by Guru Gobind Singh on Baisakhi day in 1699. A very large gathering of Sikhs had arrived at Anandpur Sahib on that day as per the Gurus instructions. After prayers Guru Gobind Singh stood up with his sword and asked the large congregation, "Is there anyone here ready to lay down his life at my call? This sword of mine is crying for the blood of a dear Sikh of mine." The congregation was shocked and afraid, the third time Guru Gobind Singh repeated his call, Daya Ram stood up and offered his head. Guru Gobind Singh took him into a tent. The sound of a sword cutting a body was heard and blood trickled out of the tent. Guru Gobind Singh emerged from the tent and asked for another Sikh. Dharam Das stood up and volunteered. Again the same episode was repeated. Three more Sikhs offered their heads to the Guru in the same way, Mukham Chand, Himmat Rai and Sahib Chand. After some time Guru Gobind Singh brought the five Sikhs before the congregation dressed in new clothes. Guru Gobind Singh then baptized them with amrit (sweetened water) stirred with his Khanda, The Guru called them his Beloved Ones and gave them the last name 'Singh' which means Lion. Guru Gobind Singh then humbly bowed before the Five Beloved Ones and asked them to initiate Him into the Khalsa Brotherhood. All of the Five Beloved Ones remained with Guru Gobind Singh for the rest of their lives and they are remembered every day in Ardas (the common prayer).

 Bhai Daya Singh (1669 to 1708)

The first Beloved One, Bhai Daya Singh was born to Khatri parents in Lahore in 1669. He attended Guru Gobind Singh in leaving Chamkaur Sahib during the famous battle in 1704. Bhai Daya Singh also personally delivered Guru Gobind Singhs letter Zafarnama to emperor Aurangzeb in the Deccan. Bhai Daya Singh accompanied Guru Gobind Singh to Nander and died there in 1708.

Bhai Dharam Singh (1666 to 1708?)

The second Beloved One, Bhai Dharam Singh was born to Jat parents at Hastinapur or Delhi in 1666. Bhai Dharam Singh was also assigned to look after Guru Gobind Singhs personal safety during the battle of Chamkaur in 1704. It is unclear whether he died fighting in the battle or accompanied Guru Gobind Singh to Nanader and died there in 1708.

Bhai Mukham Singh (1663 to 1704)

The third Beloved One, Bhai Muhkam Chand was born in 1663 to a washerman of Dwarka. He died fighting in the battle of Chamkaur in 1704.

Bhai Sahib Singh (1662 to 1704)

The fourth Beloved One, Bhai Sahib Singh was born to a barber family in 1662. He died fighting in the battle of Chamkaur in 1704.

Bhai Himmat Singh (1661 to 1704)

The fifth Beloved One, Bhai Himmat Singh was born to a water carrier in 1661. He died fighting in the battle of Chamkaur in 1704.

Bhai Mani Singh (1670 to 1737)

Bhai Mani Singh was a great Sikh scholar and martyr who was the scribe of the final version of the Guru Granth Sahib under the guidance of Guru Gobind Singh and who compiled the Dasam Granth following the death of Guru Gobind Singh. Bhai Mani Singh was born to Jat parents at the village of Sunam in 1670. He was the younger brother of Bhai Dyala who was martyred along with Guru Tegh Bahadur in 1675. Bhai Mani Singh was raised from a young age with Guru Gobind Singh by the Gurus mother Mata Gujri. Bhai Mani Singh became a great preacher of Sikhism and spent almost a year with Guru Gobind Singh at Damdama Sahib compiling the final and current version of the Guru Granth Sahib in 1705. After the death of Guru Gobind Singh, Bhai Mani Singh was installed as the head granthi at the Golden Temple in 1721. Here he produced many works on Sikhism and under the insistence of Guru Gobind Singhs widow Mata Sundri compiled the works of Guru Gobind Singh and produced the Dasam Granth. In 1737 Bhai Mani Singh took permission from the muslim governor of Lahore for the Sikhs to celebrate Diwali at the Golden Temple on the payment of Rs. 5,000 as tax, a practice which had been banned. Not enough people attended Diwali that year because they were afraid of the muslim authorities and as a result not enough money was collected. The muslim authorities arrested Bhai Mani Singh and publicly executed him in Lahore.

Banda Singh Bahadur (1670 to 1715)

The great Sikh soldier and martyr who avenged the death of Guru Gobind Singhs two younger sons. He was born as Lachhman Das in 1670 at Rajouri in Jammu to Rajput parents. He spent many years in hindu monasteries in central India and established a ashram at Nanded in Maharashtra where he lived for fifteen years before meeting Guru Gobind Singh. He was given the name "Banda" meaning slave of the Guru and became a Khalsa. His name was changed to Gurbax Singh but he was popularly known as Banda. When Guru Gobind Singh was in the south at Deccan he sent Banda to Punjab to punish the enemies of the Khalsa. He attacked Samana in 1709 and captured Sirhind in 1710. The killer of Guru Gobind Singh's two sons Wazir Khan the ruler of Sirhind was also killed. Banda Singh Bahadur became the leader of the Khalsa following the death of Guru Gobind Singh and struck coins in the name of Guru Gobind Singh. In 1712 Banda conquered the Lohgarh Fort. A huge army of 20,000 men amassed by the muslim governor of Lahore besieged Banda for eight months at a fort in Gurdaspur in 1715. Banda Singh Bahadur along with 600 Sikhs were finally captured and brought to Delhi where they were all tortured to death for refusing to convert to Islam.

Baba Deep Singh (1680? to 1762)

Baba Deep Singh was a great Sikh scholar who became a soldier and martyr for the defense of Sikhism. Not much is know about his early life but when he visited Anandpur Sahib in 1700, he became a Khalsa and decided to stay. There he learned Gurmukhi from Bhai Mani Singh along with horse riding, archery as well as other arms training. Baba Deep Singh met Guru Gobind Singh at Damdama Sahib where Guru Gobind Singh told him to start preaching the message of Sikhism. Between 1715 and 1728 Baba Deep Singh and Bhai Mani Singh produced a number of hand written copies of the Guru Granth Sahib for distribution among the Sikhs. When Bhai Mani Singh became the head granthi at the Golden Temple, Baba Deep Singh stayed on as the head at Damdama Sahib. In 1710 Baba Deep Singh joined Banda Singh Bahadur in the battle of Sirhind. Baba Deep Singh was also a survivor of the Chotta Ghalughara (Small Holocaust) in 1755 when 10,000 Sikhs were killed. In 1762 Ahmed Shah Abdhali the Afghan invader ordered the Golden Temple blown up and the sacred pool filled in with refuse. Baba Deep Singh came out of scholarly retirement at Damdama Sahib and asked Sikhs to march with him to Amritsar to avenge the desecration. Along the way to Amritsar 5,000 Sikhs joined Baba Deep Singh. On the outskirts of Amritsar Baba Deep Singh and the heavily outnumbered Sikhs fought two fierce battles against a mughal force of 20,000. In the second engagement Baba Deep Singh was fatally wounded in the neck but had vowed to die in the precincts of the Golden Temple. Although mortally wounded Baba Deep Singh was able to continue fighting until he was able to make his way to the Sacred Pool of the Golden Temple where he finally expired.


 The Sahibzadas

These were the four sons of Guru Gobind Singh who bravely sacrificed their lives for Sikhism and are remembered every day in Ardas (the common prayer).

 Baba Ajit Singh (1687 to 1704) and Baba Jujhar Singh (1689 to 1704)

Baba Ajit Singh was the oldest son of Guru Gobind Singh and was born on January 7, 1687 at Anandpur Sahib. Baba Jujhar Singh the Gurus second son was born in March 1689. Both brothers received religious education as well as training in the weapons of war. During the battle of Chamkaur in 1704 in which the Guru and 40 Sikhs fought against overwhelming odds, both brothers died in battle. During the battle Baba Ajit Singh asked his fathers permission to go out of the fort and fight the enemy. He said, "Dear father, my name is Ajit or Unconquerable. I will not be conquered. And if conquered, I will not flee or come back alive. Permit me to go, dear father." Guru Gobind Singh hugged and kissed his beloved son before sending him into battle where he fought heroically until his last breath. Baba Jujhar Singh having watched his brother fight, asked Guru Gobind Singh, "Permit me, dear father to go where my brother has gone. Don't say that I am too young. I am your son, I am a Singh or Lion of yours. I shall prove worthy of you. I shall die fighting, with my face towards the enemy, with God and the Guru on my lips and in my heart." Guru Gobind Singh embraced him and said, "Go my son and wed life-giving Death. We have been here for a while. Now we shall return to our real home. Go and wait for me there. Your grandfather and elder brother are already waiting for you." Thus the Guru watched his two sons achieve eternal peace through martyrdom.

 Baba Zorawar Singh (1696 to 1704) and Baba Fateh Singh (1698 to 1704)

The two youngest sons of Guru Gobind Singh, Baba Zorawar Singh was the third son and was born in 1696 while Baba Fateh Singh was the youngest son and was born in 1698. During the crossing of the river Sarsa following the departure of the Guru and his family from Anandpur Sahib, the Sikhs were attacked by the treacherous mughals who had guaranteed them safe passage. During the ensuing battle and confusion, both sons along with Mata Gujri, Guru Gobind Singhs mother, were separated from the others. Eventually through the treachery of a Brahmin named Gangu they fell into the hands of Nawab Wazir Khan the governor of Sirhind. The Nawab gave the two young brothers a choice of either converting to Islam or being put to death. Baba Zorawar Singh said to his little brother, "My brother, the time to sacrifice our lives has arrived. What do you think? What should be our reply?" Baba Fateh Singh his younger brother replied, "Brother dear, our grandfather, Guru Tegh Bahadur parted with his head; he stoutly refused to part with his religion. We should follow his example. We have received the baptism of the spirit and the sword. We are the Guru's lions. Why should we fear death? It is best that we should give up our lives for the sake of our religion. I am prepared to die". Baba Zorawar Singh replied, "That is good, indeed. The blood of Guru Arjan, Guru Hargobind, Guru Tegh Bahadur and Guru Gobind Singh runs in our veins. We are their descendants. We cannot do anything unworthy of our family". Both sons were bricked up in a wall and had their heads cut off but they steadfastly refused to convert to Islam.

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Introduction to Sikhism

Introduction to Sikhism

A way of life and philosophy well ahead of its time when it was founded over 500 years ago, The Sikh religion today has a following of over 20 million people worldwide. Sikhism preaches a message of devotion and remembrance of God at all times, truthful living, equality of mankind, social justice and denounces superstitions and blind rituals. Sikhism is open to all through the teachings of its 10 Gurus enshrined in the Sikh Holy Book and Living Guru, Sri Guru Granth Sahib.

Who and What is a Sikh?

The word 'Sikh' in the Punjabi language means 'disciple', Sikhs are the disciples of God who follow the writings and teachings of the Ten Sikh Gurus. The wisdom of these teachings in Sri Guru Granth Sahib are practical and universal in their appeal to all mankind.

"I observe neither Hindu fasting nor the ritual of the Muslim Ramadan month; Him I serve who at the last shall save. The Lord of universe of the Hindus, Gosain and Allah to me are one; From Hindus and Muslims have I broken free. I perform neither Kaaba pilgrimage nor at bathing spots worship; One sole Lord I serve, and no other. I perform neither the Hindu worship nor the Muslim prayer; To the Sole Formless Lord in my heart I bow. We neither are Hindus nor Muslims; Our body and life belong to the One Supreme Being who alone is both Ram and Allah for us." (Guru Arjan Dev, Guru Granth Sahib, Raga Bhairon pg. 1136)

"Any human being who faithfully believes in: (i) One Immortal Being, (ii) Ten Gurus, from Guru Nanak to Guru Gobind Singh, (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." (Rehat Maryada, Sikh Code of Conduct)

Philosophy and Beliefs

 There is only One God. He is the same God for all people of all religions.

 The soul goes through cycles of births and deaths before it reaches the human form. The goal of our life is to lead an exemplary existence so that one may merge with God. Sikhs should remember God at all times and practice living a virtuous and truthful life while maintaining a balance between their spiritual obligations and temporal obligations.

 The true path to achieving salvation and merging with God does not require renunciation of the world or celibacy, but living the life of a householder, earning a honest living and avoiding worldly temptations and sins.

 Sikhism condemns blind rituals such as fasting, visiting places of pilgrimage, superstitions, worship of the dead, idol worship etc.

 Sikhism preaches that people of different races, religions, or sex are all equal in the eyes of God. It teaches the full equality of men and women. Women can participate in any religious function or perform any Sikh ceremony or lead the congregation in prayer.

History and Practices

The founder of the Sikh religion was Guru Nanak who was born in 1469. He preached a message of love and understanding and criticized the blind rituals of the Hindus and Muslims. Guru Nanak passed on his enlightened leadership of this new religion to nine successive Gurus. The final living Guru, Guru Gobind Singh died in 1708.

During his lifetime Guru Gobind Singh established the Khalsa order (meaning 'The Pure'), soldier-saints. The Khalsa uphold the highest Sikh virtues of commitment, dedication and a social conscious. The Khalsa are men and women who have undergone the Sikh baptism ceremony and who strictly follow the Sikh Code of Conduct and Conventions and wear the prescribed physical articles of the faith. One of the more noticeable being the uncut hair (required to be covered with a turban for men) and the Kirpan (ceremonial sword).

Before his death in 1708 Guru Gobind Singh declared that the Sikhs no longer needed a living and appointed his spiritual successor as Sri Guru Granth Sahib, his physical successor as the Khalsa. Guru Gobind Singh felt that all the wisdom needed by Sikhs for spiritual guidance in their daily lives could be found in Sri Guru Granth Sahib, the Eternal Guru of the Sikhs. Sri Guru Granth Sahib is unique in the world of religious scriptures because not only is it accorded the status of being the spiritual head of the Sikh religion, but besides the poetry of the Gurus, it also contains the writings of saints of other faiths whose thoughts were consistent with those of the Sikh Gurus.

Sikhism does not have priests, which were abolished by Guru Gobind Singh. The Guru felt that they had become corrupt and full of ego. Sikhs only have custodians of the Guru Granth Sahib (granthi), and any Sikh is free to read the Guru Granth Sahib in the Gurdwara (a Sikh temple) or in their home. All people of all religions are welcome to the Gurdwara. A free community kitchen can be found at every Gurdwara which serves meals to all people of all faiths. Guru Nanak first started this institution which outline the basic Sikh principles of service, humility and equality.

The most significant historical religious center for the Sikhs is Harmiandir Sahib (The Golden Temple) at Amritsar in the state of Punjab in northern India. It is the inspirational and historical center of Sikhism but is not a mandatory place of pilgrimage or worship. All places where Sri Guru Granth Sahib are installed are considered equally holy for Sikhs.

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Sri Guru Granth Sahib Ji True Full History

History of Sri Guru Granth Sahib Ji

Guru Arjan the Fifth Sikh Guru compiled the original version of the Guru Granth Sahib. The Guru's older brother Prithi Chand as well as others had started passing off some of his own compositions as the hymns of the Gurus. Guru Arjan realized that if this situation was allowed to continue it would be the undermining of the Sikh religion. The Sikhs needed an authentic compilation of the hymns of their Gurus. Thus Guru Arjan started collection the original verses of all the Gurus. He sent trusted Sikhs such as Bhai Piara, Bhai Gurdas and Baba Buddha across the country in search of original manuscripts. Guru Arjan made trips to Goindwal, Khadur and Kartarpur to visit the families of the previous Gurus. Guru Arjan collected original manuscripts of the Gurus from Mohan (son of Guru Amar Das), Datu (son of Guru Angad) as well as Sri Chand (son of Guru Nanak).

Guru Arjan now pitched a tent by the side of Ramsar tank in Amritsar and started the arduous task of compiling the first edition of the Holy Guru Granth Sahib. Bhai Gurdas was entrusted as the Guru's scribe for the master copy. The monumental task was finally completed after a number of years. This original edition of the Guru Granth Sahib known at that time as Pothi Sahib was installed on a high pedestal within the 

Harmandir Sahib in August 1604. Guru Arjan seated himself at a lower level and instructed all Sikhs to bow before it, not as an idol, but as the book of divine inspiration which instructed living men in the ways of God and dedicated secular life. The revered Baba Buddha was appointed the first Granthi (custodian) of the book. Guru Arjan dictated that unlike the Hindu scriptures, the Pothi Sahib could be open to reading by anyone of any caste, creed or sex.

Guru Arjan provided the following epilogue;

"Three things are there in the vessel; Truth, contentment and intellect. The ambrosial Name of God is added to it, The Name that is everybody's sustenance. He who absorbs and enjoys it shall be saved. One must not abandon this gift, It should ever remain dear to ones heart. The dark ocean of the world can be crossed by clinging to His feet. Nanak, it is He who is everywhere." (Guru Arjan Dev, Mundawani)

Pothi Sahib (known today as the Kartarpur Bir) was kept by the Sixth Master Guru Hargobind in his house. From here it was stolen by his grandson Dhir Mal who intended to use it to further his claims on the succession of the Guruship. Some thirty years later the followers of the Ninth Master, Guru Tegh Bahadur forcibly recovered it, but were instructed by the Guru to return it. They placed it in the shallow river bed of the Satluj River. From here Dhir Mal recovered it, miraculously it was undamaged. Throughout the eighteenth century it most likely remained with Dhir Mal's family, the Sodhis of Kartarpur, thus the name Kartarpur Bir (Bir means volume). The Holy Book next emerged from obscurity in 1849. In that year following the annexation of Punjab, the volume together with its golden stand were discovered by the British in the custody of the Lahore royal court. An application was received from Sodhi Sadhu Singh of Kartarpur and in 1850 the volume was returned to his family. The Kartarpur Bir is preserved to this day and installed monthly for worshippers.

An unauthorized edition of the Guru Granth Sahib know as the Banno Bir also exists. Guru Arjan gave this copy of the Granth Sahib to Bhai Banno one of his disciples to take to Lahore for binding. Bhai Banno kept this volume and wrote in some verses of Sudras and Mirabai which it is believed had been rejected by the Guru as well as a few hymns allegedly to be by Guru Nanak at the end of his Granth. Guru Arjan did not approve the Banno Bir. This copy is still in the possession of the descendants of Bhai Banno.

Dhir Mal even refused to return the Kartarpur Bir over to Guru Gobind Singh, The Tenth and Final Master. While at Talwandi Sabo (known as Damdama Sahib today) Guru Gobind Singh undertook to prepare a new edition of the Granth Sahib including in it all of the hymns appearing in the original edition as well as the hymns of his late father, the Ninth Master Guru Tegh Bahadur. The Guru dictated the entire Granth to his scribe Bhai Mani Singh. Out of his humility, Guru Gobind Singh who was a great and profuse writer and poet only included one of his hymns.

The great task was finally completed in 1705. The Damdama Sahib Bir was then taken to Nanded where it was installed as desired by the Guru. Near the end of his life Guru Gobind Singh ended the line of personal Guruship by investing the Granth Sahib with the status of Eternal Guru and his official successor in 1708. Bhai Nandlal one of Guru Gobind Singhs disciples recorded the Guru's words as; "He who would wish to see the Guru, Let him come and see the Granth. He who would wish to speak to him, Let him read and reflect upon what says the Granth. He who would wish to hear his word, He should with all his heart read the Granth." (Rahitnama) In 1721 Mata Sundri the widow of Guru Gobind Singh instructed Bhai Mani Singh to go to Harmandir Sahib as the head Granthi along with the Sacred Volume. This Sacred Volume which was carried by the Sikhs before their troops on march was tragically lost in battle during the Second Sikh Holocaust - Wadda ghalughara on February 5th 1762. Fortunately since a number of copies had been made, this text has survived to today become the official authorized version of the Guru.

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Famous Sikh Religious Philosophy

Sikh Religious Philosophy

There is only one God, he is the Creator, Sustainer and Destroyer.

"You are the Creator, O Lord, the Unknowable. You created the Universe of diverse kinds, colours and qualities. You know your own Creation. All this is your Play." (Guru Nanak, Var Majh)

"The Formless Supreme Being abides in the Realm of Eternity. Over His creation He casts His glance of grace. In that Realm are contained all the continents and the universes, Exceeding in number all count. Of creation worlds upon worlds abide therein; All obedient to His will; He watches over them in bliss, And has each constantly in mind." (Guru Nanak, Japji)

 God cannot take human form.

"He neither has father, nor mother, nor sons nor brothers." (Guru Nanak, Maru)

"Burnt be the mouth that asserts, the Lord takes birth. He is neither born nor dies; neither enters birth nor departs. All pervasive is Nanaks Lord." (Guru Arjan Dev, Raga Bhairon)

 The goal of human life is to break the cycle of birth's and deaths and merge with God. This can be accomplished by following the teachings of the Guru, meditation on the Holy Name and performance of acts of service and charity.

Without devotion to the Name Divine is birth in the world gone waste. Such consume poison, poisonous their utterance; Without devotion to the Name, without gain they die, and after death in transmigration wander." (Guru Nanak, Raga Bhairon)

"True life is life in God, contemplation on the Name and the society of the saints" (Guru Arjan Dev, Dhanasari)

"I shall merge in the Lord like the water in the sea and the wave in the stream. The soul will merge in God and like air I shall look upon all alike. Then why shall I come again? The coming and going is under the Will of the Lord and Realising This Will, I shall merge in the Lord" (Bhagat Kabir, Maru)

"The disciple of the True Guru (God) dwells upon the Lord through the teaching of the Guru and all his sins are washed away" (Guru Ram Das, Var Gauri)

"Our service in the world gets us a seat in the Court of the Lord" (Guru Nanak, Sri Rag)

"One known as disciple of the holy Perceptor must, rising at dawn, on the Name Divine meditate" (Guru Ram Das, Raga Gauri)

 The five cardinal vices are; Kam (lust), Krodh (anger), Lobh (greed), Moh (worldly attachment) and Ahankar (pride). If one can overcome these, they will achieve salvation.

"Five thieves who live within this body are lust, anger, greed, attachment and ego. They rob us of ambrosia, but the egocentrics do not understand it and no one listens to their cries" (Guru Amar Das, Sorath)

"I am in the Refuge of the Lord; Bless me, O Lord with your Grace, so that the lust, anger, greed, attachment and ego may be destroyed" (Guru Arjan Dev, Gauri Sukhmani)

 Narm Marg; emphasizes daily devotion to the remembrance of God.

"Meditation of the Lord is the highest of the deeds, through which myriads obtain release, through which the thirst (of desires) is quenched, through which one becomes all knowing, through which the fear of death goes away, through which all the desires are fulfilled, through which the dirt of the mind is cleansed and the Nectar of the Name of God is absorbed in the mind" (Guru Nanak, Gauri Sukhmani)

 Rejection of all forms of blind rituals such as fasting, religious vegetarianism, pilgrimages, superstions, yoga, as well as any form of idol worship.

"Let good conduct be thy fasting." (Guru Nanak, Var Majh)

"You keep the fast to please Allah, but slay life for your relish..But you do not reflect on the Lord, Who is within you" (Bhagat Kabir, Asa)

"Only fools argue whether to eat meat or not. They don't understand truth nor do they meditate on it. Who can define what is meat and what is plant? Who knows where the sin lies, being a vegetarian or a non vegetarian?" (Guru Nanak, Var Malar)

"The world is in agony because of the filth of ego, the word is filthy because of duality; The filth of ego cannot be washed away, even if one bathes at one hundred holy places." (Guru Amar Das, Sri Raga)

"They go to holy places for a bath, Their minds are impure and bodies are like thieves; If by bath their dirt drops down, they got on themselves twice as much dirt and ego." (Guru Nanak, Var Suhi)

"Whosover controls the mind, he is a pilgrim" (Guru Arjan Dev, Maru Solhe)

"You calculate the auspicious moments, but do not realise, That God is far above the effects of these auspicious moments." (Guru Nanak, Ramkali)

"Good omens and ill omens stick to him Who does not remember the Lord." (Guru Arjan Dev, Asa)

"The way to true yoga is found by dwelling in God and remaining detached in the midst of worldly attachments." (Guru Nanak, Suhi))

"Pandits are busy studying Puranas, Yogis are busy in yogic meditations; Sannyasis are intoxicated with ego, Tapsis are intoxicated with secrets of Tapas; All are intoxicated, none is awake, With them are thieves robbing them." (Bhagat Kabir, Basant)

"Five are the Muslim prayers; five their appointed hours, Five their names. These be the true prayers: The first is Truth, the second is lawful earning and the third is to beg the Graces of God for all, The fourth is the right intention in the mind and the fifth is the praise of the Lord." (Guru Nanak, Var Majh)

"He reads the holy books with commentaries, He does not remember God, his way of living is not flowless. He instructs and makes other people firm, But does not practise, whatever he says. Understand the substance of the Vedas, O Pandit!" (Guru Arjan Dev, Ramkali)

"The stone he calls his god, in the end, drowns him with itself... Know that a boat of stone carries one not across" (Guru Arjan Dev, Suhi)

"The stone neither speaks nor gives anything. Therefore its service is fruitless and its worship is of no avail." (Bhagat Kabir, Bhairo)

 Normal Family life (Grasth) is encouraged, celibacy or renunciation of the world is not necessary to achieve salvation. The devotee must live in the world yet keep his mind pure. He must be a soldier, a scholar, a saint.

"Beauteous lady! hast not heard with thy ears, To the husband's home must thou come, nor for ever canst thou in the parental home abide" (Guru Nanak, Sri Rag)

"I that in the parents home on the Lord meditated, In the husband's home bliss have found. Blessed is the entire life of such." (Guru Ram Das, Sri Rag)

"Those known as celibates knowing not the right device, discard house and home." (Guru Nanak, Asa)

"Forsaking the household, one's mind took him to the forest, but it could not get peace even for a moment; but when it sought the refuge of the Saint of the Lord, its wanderings ceased and it returned to its own home. One abandoned his relatives and became a Sannyasi, but the craving of the mind did not cease. One's desires are not finished without the Word of the Guru, which alone can bring peace. When hatred for the world wells up in ones mind, he becomes a naked recluse, but the mind wanders ceaselessly and these wanderings do not end his desires, but when he meets the saints, he reaches the House of Mercy. Siddhas learn numerous Yogic poses; but their mind only after miraculous powers yearns. Thereby comes not to them fulfilment, content and peace of mind." (Guru Ram Das, Bilaval)

 The Sikh Holy Book (Guru Granth Sahib) is the perpetual Guru, there is no place in Sikhism for a living Guru today.

"The bani is the preceptor and the preceptor is the bani, All the nectars are present in the bani: If the faithful follows the bani of the preceptor, The preceptor himself helps him in the realisation of his ideal." (Guru Ram Das, Nat)

 Sikhism rejects all distinctions of caste, creed, race or sex.

"All are created from the seed of God. There is the same clay in the whole world, the potter (God) makes many kinds of pots." (Guru Amar Das, Bhairo)

"Recognise the light (of God) and do not ask for the caste, There is no caste in the next world." (Guru Nanak, Asa)

 The Guru's stressed the full equality of women, rejecting female infanticide, sati (wife burning), permitting widow remarriage and rejects purdah (women wearing veils).

"We are born of woman, we are conceived in the womb of woman, we are engaged and married to woman. We make friendship with woman and the lineage continued because of woman. When one woman dies, we take another one, we are bound with the world through woman. Why should we talk ill of her, who gives birth to kings? The woman is born from woman; there is none without her. Only the One True Lord is without woman" (Guru Nanak, Var Asa)

"They cannot be called satis, who burn themselves with their dead husbands. They can only be called satis, if they bear the shock of separation. They may also be known as satis, who live with character and contentment and always show veneration to their husbands by remembering them." (Guru Amar Das, Var Suhi)

 Honest labour and work (Kirat Karna) are the approved way of living ones life. It is considered honourable to earn ones daily bread through honest work and not by begging or dishonest means.

"He who eats what he earns through his earnest labour and from his hand gives something in charity; he alone, O Nanak, knows the true way of life" (Guru Nanak Dev, Rag Sarang, pg. 1245)

 Vand Chhakna, sharing with others is also a social responsibility. The individual is expected to help others in need through charity.

 Seva, community service is also an intergral part of Sikhism. The free community kitchen (langar) found at every gurdwara and open to people of all religions is one expression of this community service.

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Women in Sikhism Great History

Women in Sikhism History

At the time of the Gurus women were considered very low in society. Both Hindus and Muslims regarded women as inferior and a man's property. Women were treated as mere property whose only value was as a servant or for entertainment. They were considered seducers and distractions from man's spiritual path. Men were allowed polygamy but widows were not allowed to remarry but encouraged to burn themselves on their husbands funeral pyre (sati). Child marriage and female infanticide were prevalent and purdah (veils) were popular for women. Women were also not allowed to inherit any property. Many Hindu women were captured and sold as slaves in foreign Islamic countries.

In such a climate Guru Nanak, the founder of Sikhism shocked the entire society by preaching that women were worthy of praise and equal to men. Five hundred years later, the rest of mankind is only now waking up to this fundamental truth. The Gurus actively encouraged the participation of women as equals in worship, in society, and on the battlefield. They encouraged freedom of speech and women were allowed to participate in any and all religious activities including reading of the Guru Granth Sahib.

Views of the Gurus 

Guru Nanak

Guru Nanak broke the shackles of women by admitting them into the sangat (congregation) without any restrictions or reservations. Guru Nanak felt that his message was meant as much for women as for men.

Guru Angad

Guru Angad encouraged the education of all Sikhs, men and women.

Guru Amar Das

Guru Amar Das condemned the cruel custom of sati, female infanticide and advocated widow remarriage. Guru Amar Das also believed that women wearing veils (purdah) was demeaning. The Guru refused to meet the queen of Haripur or to allow any women into the congregation wearing a veil.

Guru Hargobind

Guru Hargobind respected women and declared, "women is the conscience of man".

Guru Gobind Singh

Guru Gobind Singh made the Khalsa initiation ceremony open to men and women alike, a woman being just as worthy. At the time of Amrit a man is given the name Singh meaning lion, the woman is given the name Kaur, meaning Princess. A Sikh women is an individual in her own right, she does not have to take her husband's name and is Kaur till her death. Guru Gobind Singh did not see any distinction between the Khalsa, men or women could keep the 5 K's. Guru Gobind Singh issued orders forbidding the Khalsa having any association with those that practiced female infanticide. Guru Gobind Singh also forbade Sikhs to exercise any proprietary rights over women captured in battle, they could not be kept as slaves or wives but were to be treated with the utmost respect.

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Great Famous Women in Sikh History Forever

Bibi Nanaki

Bibi Nanaki was the first person to recognize Guru Nanak as a prophet and missionary early in his life. Bibi Nanaki (Guru Nanak's sister) and Mata Tripta (Guru Nanak's mother) played very important roles in encouraging young Nanak to persue his lifelong mission.

Mata Khivi

Mata Khivi was the wife of Guru Angad and was in charge of the langar (community kitchen). She was an unlimited source of bounty and helped create a new social consciousness for women.

Sikh Missionaries

Guru Amar Das trained missionaries to spread Sikhism throughout the country. Of the 146 missionaries Guru Amar Das trained and sent out, 52 were women. At one time the country of Afghanistan and Kashmir were under the jurisdiction of women masands (priests). These women had complete jurisdiction in decision making, collection of revenues as well as preaching to congregations.

Bibi Bhani

Bibi Bhani has a unique position in Sikh history as the daughter of a Guru (Guru Amar Das), wife of a Guru (Guru Ram Das) and mother of a Guru (Guru Arjan Dev). Bibi Bhani was an inspiration during the formative period of Sikh history and symbolizes responsibility, dedication, humility and fortitude.

Mata Gujri

Mata Gujri was an illuminating force behind her husband Guru Tegh Bahadur and her son Guru Gobind Singh. After the martyrdom of Guru Tegh Bahadur, Mata Gujri guided and inspired her son Guru Gobind Singh. She was responsible for the training of the Sahibzadas (the four sons of Guru Gobind Singh) who gave up their lives for Sikhism at a young age. Mata Gujri was an inspiring force during one of the most difficult times in Sikh history.

Mai Bhago

Mai Bhago was the brave women who shamed the 40 deserters to return to the battle of Muktsar. She led them into battle where they achieved martyrdom and were blessed by Guru Gobind Singh.

Mata Jitoji

During the baptism ceremony of the Khalsa in 1699, Guru Gobind Singh asked Mata Jitoji to participate in the first baptism by adding sugar cakes (patashas) to water which was stirred with the khanda (double edged sword) and administered to the Khalsa as amrit (sweet water).

Mata Sahib Kaur

Because of her purity, Guru Gobind Singh declared that Sikhs should consider Mata Sahib Kaur as the spiritual mother of the Khalsa.

Mata Sundri

The widow of Guru Gobind Singh, Mata Sundri helped provide leadership for the Sikhs in a very difficult and tumultuous time following the death of Guru Gobind Singh. She helped maintain the sanctity of the Guru Granth Sahib as the only successor of Guru Gobind Singh and dealt strictly with pretenders and aspires of Guruship.

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