Sikhism

Go to Part One:
My Introduction to Sikhism

This is Part Two:
The Guru in Sikhism

Go to Part Three:
India Before Nanak

Go to Part Four:
The Peacock Throne

Go to Part Five:
India after Nanak
More on Guru Nanak

Go to Part Six and Seven:
Sikhism Today and the Nature of God

Go to Part Eight and Nine:
The Nature of Self and Liberation

Go to Part Ten and Eleven:
Gurbani and Rites and Practices

Go to Note and References:
References for this study

Go to: Sat Kewal Singh's Sikhism Homepage

Go to: My SriJagannatha.com

Go to: My Religious Studies Homepage

Go to: my AllFaith.com

Contact: Sat Kewal Singh (John of AllFaith)

Sikhism

The Path of the Masters (Sant Mat)

By Sat Kewal Singh (John of AllFaith) © 1987 (revised 10.04.08)

Part 2: The Guru in Sikhism

Sikhism has not one founder, but ten! Guru Nanak, "in the form of ten Gurus," founded this religion between the years 1469 and 1708 (WR 198). By virtue of his realized unity with God, Who alone is the true Guru, Guru Nanak created Sikhism over a span of 239 years.
Each of the ten Gurus were born 'non-karmic.' In other words, each was born a perfect being and lived a sinless life (GiS 86,87). During these years of establishment the ten Gurus were each accepted as Guru Nanak, not just in name, but in essence. "Each was Guru Nanak; the First Guru Nanak, the fifth Guru Nanak, the tenth Guru Nanak, each was Guru Nanak" (P). It is said that the ten gurus presented the identical truth, possessed the same distinctive insights into the nature of reality and the way to God, and even held a basic common identity. 'They were candles which have been lit from each other' (WR 198). Each was Guru Nanak and each contributed to the developing Khalsa in his own way as needed. Guru Nanak started the Sikh religion by freeing the people from the caste system, animal sacrifices, and ritual fasting. Guru Gobind Singh, the tenth Guru, completed the Khalsa (the pure body of believers) by requiring all Sikhs to get baptized into the established religion. Thus over a period of 239 years God established the Sikh religion.
Guru Angad, the second Guru, developed the Gurmukhi script of the Punjabi language in order to unify the Sikhs and distill written knowledge.
Guru Amar, the third Guru, wrote the hymns that are sung at the death ceremony.
Guru Ram Das, the fourth Guru, wrote the marriage hymns.
Next Guru Arjan, the fifth Guru, compiled the various hymns of the first four Gurus as well as his own into Adi Granth Scripture.
Guru Gobind Singh, the tenth Guru, later added Guru Tegh Bahadur (the ninth Guru's) hymns into the Adi Granth and completed Granth Sahib Scripture.
In 1708 Guru Gobind Singh asked all Sikhs to accept the Granth Sahib as holy writ and declared that henceforth Granth Sahib will be the eternal Guru of the Sikhs and no more founding Gurus were sent to the Sikh people.
In this way all ten of the Sikh Gurus contributed to formation of the Sikh faith and the Guru Granth Sahib remains to lead the Khalsa. By the time Guru Gobind Singh went to his heavenly abode therefore, the Sikhs had their own language, the holy Guru Granth Sahib Ji, their own established holy places, the baptism ceremony (Pauhal), their own code of conduct, marriage rules, and their own death ceremony and was, by any standard, a completely unique and independent religious system.
The ten orthodox Sikh Gurus note 3. are listed as follows:
THE ORTHODOX SIKH GURUS

Guru Nanak 1469-1539
Guru Angad 1504-1552
Guru Amar Das 1479-1574
Guru Ram Das 1534-1581
Guru Arjan 1563-1606
Guru Har Govind 1595-1644
Guru Har Ra 1630-1661
Guru Har Krishnan 1656-1664
Guru Tegh Bahadur 1621-1675
Guru Gobind (Rai) Singh 1666-1708

Indian spirituality has long been based upon the teachings of gurus and Sikhism is often known as the Religion of the Gurus (WR 195). In order to understand Sikhism therefore we meed to understand both the meaning of the word "guru" and its somewhat unique application in Sikhism.

The word guru is a compound Sanskrit term: gu = darkness and ru = light. It is therefore understood that a guru is one who replaces darkness with light. In other words, it is through the grace of a guru that one attains enlightenment and right understanding.

Guru also means "heavy" or "weighty" and as such refers both to the one who removes the student's burdens (of ignorance and karmic indebtedness) note 4., but also to the difficulty involved in carrying out the discipline to accomplish this. Equally conveyed is the idea that the 'reliever of burdens' is a venerable and respected teacher. Sanskrit is a very rich language! The title guru can be applied not only to a spiritual teacher (siksha or diksha) note 5.however, but also to "any venerable or respected person, an elderly personage, respected relative, to any of the revered elders. "Guru" also means, "Great, large, long, extended, important, arduous, excessive, violent, haughty, proud ... (technically, a guru is one who performs the purification ceremonies over a boy and instructs him in the Vedas)" note 6.. There are, as with most Sanskrit words, many definitions. In essence however, a guru is primarily a religious teacher, a spiritual preceptor. Indian dictionary entries for this word great indicate the diversity of Bharat (Indian) thought on the subject and would make a fascinating study in its own right (SED).

It is precisely because of the inexact meanings of the word guru that Sikh masters developed a more specific definition, although by doing so they also added a few more applications for it. In essence, Sikhism defines Guru note 7. as "The light which dispels all darkness, and is called JOT (Divine Light)" (SR 7).

There are many gurus but these are merely reflections of the True Guru (Satguru) Who is God (WR 197; GiS 44). Since it is an accepted fact by Sikhs that mortals require an enlightened person to lead them to God, "Guru Nanak is the embodiment of the Light of God" and is therefore called Guru (SR 262). Through him any sincere person can attain enlightenment and find the One God. Guru Nanak was "Murshid-i-Kamek" ('Perfect Master') and "Rahbar-i-Haq" ('Guide to the realm of Truth'). Without such a Master Guide, no one can "travel on the God-way" (S 53). Likewise, as the nine Gurus who came after him are all viewed as non-different from Guru Nanak Ji, they too are Guru. They are not classified as such due to personal knowledge, veneration or compassion; they are called Gurus because they were perfect channels of the Divine Light ('Jot') which emanates from the true Guru of Light (God). This point is crucial in understanding Sikhism (GiS 94). God is the Light of enlightenment and Guru is the way shower to that Divine Light. The tradition is based on the siksha or teachings of God Himself, not upon the wisdom of human teachers and seers.

In essence, the Sikh concept of Guru is simple, as are most of their teachings:

The Guru is a Sikh, the Sikh is a Guru; they are both one, but it is the Guru who giveth instruction. He putteth the spell of God's Name in the heart, O, Nanak, and then God is easily obtained (Asa Mohalla 4; quoted in SR 265).

The ten Gurus were not and are not viewed as Divine Incarnations or avatars in the classical Indian sense. Indeed, Guru Gobind Singh warned that, "Whosoever calleth me God may fall into hell" (SR 256). The role of the Gurus in Sikh society were as bearers and imparters of the Holy Light ('Jot'). The faithful approached them with respect and receptivity to the Light, because it is understood that, "Through him [the Guru], God speaketh Himself" (SR 8).

While modern Sikhism has no living, physical Gurus note 8., there are, of course, many advanced teachers who train the less experienced in the ways of God. This is essential, because by merely reading the Scriptures it is not possible, according to the Sikhs, to unlock their deeper purports (SoS 2; GiS 41). Sikhism has no priesthood of any kind; all Sikhs are equal before God. Any initiated Sikh (a "Singh" or "lion for God") can conduct the ceremonies. Everyone depends on everyone else. In this, Eerdmans says that Sikhism is the most congregational based religious system in India, with the possible exception of Islam (WR 203). I would add that they are also among the least hierarchical religions in the world.

Guru Granth Sahib

Guru Gobind Singh, the tenth Guru, ended the Guru lineage. Since that decision the Sikh community, which continues the faith of Gobind Singh, is itself considered the Guru. Likewise Guru Gobind Singh proclaimed that after him the Sacred Book, the Granth Sahib, which presents the teachings of the Gurus, would itself become the Guru. Hence, since 1708 the Sikh Holy Book has been known as the Guru Granth Sahib (SR 244). As discussed above, this Scripture is largely the product of Guru Arjan, although the final version was prepared by Guru Gobind Singh. Guru Gobind Singh added the works of the Gurus who were interjacent of Guru Arjan and himself. Guru Arjan's edition is known as the Adi Granth or "First Book of Scriptures." Guru Gobind Singh's writings are recorded in the Dasam Granth.

The Guru Granth Sahib is the focal point of all Sikh ritual and endeavor (GiS 59). Sikhs bow before the Holy Book as Hindus bow before murtis (the physical deity forms wrongly referred to as "idols" by those who don't understand them). Names are chosen for initiates and babies by a random reading of the Guru Granth Sahib and so it is believed that the Guru names the initiates. At weddings brides follow the grooms in circumambulation of the Granth Sahib four times while songs of duty and obligation are sung by the congregation. Death is commemorated by seven or ten day readings from the Granth Sahib and many festivals include two day readings. In short, the Guru Granth Sahib is the center of and reason for the existence of the gurdwara ("Guru's Door") or temple (WR 202, 203; P).

Thus was the Khalsa born. Of the Khalsa Guru Gobind Singh says:

He who keeps alight the unquenchable torch of truth, and never swerves from the thought of One God; he who has full love and confidence in God and does not put his faith, even by mistake, in fasting or the graves of Muslim saints, Hindu crematoriums, or Jogis places of sepulcher; he who recognizes the One God and no pilgrimages, alms-giving, non-destruction of life, penances, or austerities; and in whose heart the light of the Perfect One shines, - he is to be recognized as a pure member of the Khalsa" (Guru Gobind Singh).

Continue on to Part 3: India Before Guru Nanak

Notes for Part Two

Note 3: Some Sikh traditions reject the idea that Guru Gobind Singh was the final Guru. Groups such as the Ruhani Satsang insist that living Gurus are necessary for spiritual survival and attainment (SoS 15). Return
Note 4: 'Karmic debt' refers to past reactions which keep one bound to transmigration. Return
Note 5: Siksha: an instructing spiritual master. Diksha: an initiating spiritual master. This Hindu distinction of grades of teachers is not found in Sikhism. Return
Note 6: The Vedas are the principle Hindu Scriptures. Return
Note 7: Guru is always capitalized in Sikh literatures. Return
Note 8: See also footnotes # 2, 9 and 11. Return

	Welcome to Sat Kewal Singh's Sikh Studies
	Visit my Sikh Studies
	Visit my Hindu Studies
	Visit My Main Blog
	Visit my Religious Studies
	The AllFaith.com: Home Page
	Contact Sat Kewal Singh (John of AllFaith)