Sikhism

According to Sri Gur Sobha by the contemporary writer Senapati, Jamshed Khan stabbed the Guru in the left side below the heart while he was resting in his chamber after the Rehras prayer. Guru Gobind Singh killed the attacker with his Sabre, while the attacker's fleeing companion was killed by the Sikhs who had rushed in on hearing the noise.

The European surgeon sent by Bahadar Shah stitched the Guru's wound. However, the wound re-opened and caused profuse bleeding, as the Guru tugged at a hard strong bow after a few days. Seeing his end was near, the Guru declared the Granth Sahib as the next Guru of the Sikhs,. He then sang his self-composed hymn:"Agya bhai Akal ki tabhi chalayo Panth Sabh Sikhan ko hukam hai Guru manyo Granth Guru Granth Ji manyo pargat Guran ki deh Jo Prabhu ko milbo chahe khoj shabad mein le Raj karega Khalsa aqi rahei na koe Khwar hoe sabh milange bache sharan Jo hoe."

Translation of the above:"Under orders of the Immortal Being, the Panth was created. All the Sikhs are enjoined to accept the Granth as their Guru. Consider the Guru Granth as embodiment of the Gurus. Those who want to meet God, can find Him in its hymns. The Khalsa shall rule, and its opponents will be no more, Those separated will unite and all the devotees shall be saved

The Guru died along with his horse Dilbag on 7 October, 1708 at Nanded

http://en.wikipedia.org/wiki/Guru_Gobind_Singh#Death

Sikhism started in the year 1469 ( 5 Centuries ago ) with the birth of Guru Nanak . Guru Gobind Singh Ji established Khalsa Panth on 13 April 1699 and instructed every Sikh to use the words Singh ( for men ) and Kaur (for Women) along with their name. Sikhs prior to that don't use the words "Singh and Kaur" with their name.

Sikhism started with the birth of Guru Nanak Dev ji, and its teachings and opinions were quite different from Hinduism. The 9th Guru of Sikhs, Guru Teg Bahadur Ji, did sacrifice his life to save Kashmiri Pandits, only because forcing someone to change the religion is against humanity and Sikhism. He did this for the sake of humanity not for the Hindus or Hinduism. Even if it would have been some other religion, his action would have been the same. Sikhism was established to stop the fightings of Hindus & Muslims.

Sikhism was founded by our first Guru, Guru Nanak Dev Ji, legends say when he was born, light had come over the darkness like every other day. His birth was legendary. His father, had later on in his younger years given him money to go something good. Guruji had a very big heart so he had bought food for the homeless and poor that lived on the streets in his village.

Sikhism can said to be founded by all Ten Sikh Gurus with each of them adding an important attribute to the Soul of Sikhism
Guru Nanak dev ji and the other nine Gurus founded Sikhism.

Loyalty, self-sacrifice, devotion, bravery.

• Vaisakhi is a New Year festival in the Sikh calendar and recalls the institution of the 'Khalsa'. The story originates in 1699, after a long period of Sikh persecution. Guru Gobind Singh, the tenth and last human Guru (the Sikh holy book, the 'Guru Granth Sahib', is considered to be the last Guru), called together all the Sikhs and, as the story shows, instituted a group of five men known as the Khalsa who would be willing to dedicate themselves to God, to defend their faith and to care for the poor and the helpless.
• From this time onwards men and women from as young as 16 or 18 have been initiated into the Khalsa as a sign of their commitment to follow the Sikh way of life.
• On Vaisakhi people gather in Gudwaras (temples) and there is a continuous reading of the Guru Granth Sahib. A new Sikh flag is put in place and the flag pole washed. There are shared meals and celebrations. Very often people are initiated into the Khalsa on this day.

It happened a long time ago, over 300 years. For the Sikhs life was difficult. They had been under attack for many years. There were lots of poor people without anyone to help them.

The Sikh leader was called Guru Gobind Singh. Guru means teacher, and he taught people about God. Guru Gobind Singh decided things had to change, and so, on the spring festival of Vaisakhi, he called the Sikhs to join him. There was a huge crowd, over 20,000 people. Guru Gobind Singh stood outside his tent and called out: 'I need a Sikh who is willing to die for God and for the Guru.'

His words were passed through the crowd. Everyone was amazed. Who was devoted enough to give up their life? Twice more the Guru called out to the crowd and asked the question. Then one man came forward. Guru Gobind Singh took him into his tent. After a while the Guru came out by himself. But in his hand was a sword covered in blood! The crowd gasped. Then the Guru asked again. 'Who is willing to die for God and the Guru?' Surely no one else would come forward.

What about that sword with blood on the blade? But then another man stepped forward and went into the tent with the Guru. Once again the Guru came out of the tent alone, with blood on his sword. Then amazingly, another man stepped forward and went into the tent, and then another. Four brave and devoted men - and each time the Guru stepped out of the tent alone, with his sword in his hand.

Then a fifth man stepped forward and went into the tent with the Guru. How many men must die, the crowd wondered. But this time the Guru came out of the tent, with his sword, and behind him were the five men. They were still alive!

'This was a test,' the Guru explained, 'to see who was brave enough and willing to give up everything to show how much they were devoted to God.' The Guru called the five men the 'Panje Pyare', the beloved ones. They were to become the first members of a group called the Khalsa, which would defend the Sikh faith and care for the poor and helpless, whoever they were and whatever they believed.

Then the Guru made a mixture of sugar and water called 'amrit'. He asked the beloved ones to give him some of the amrit, to show that although he was the Guru; all people were equal in God's eyes. That day amrit was given to people in the crowd who said that they believed in one God, and that all people were equal. They were given new last names too, to show that they now belonged to one big family - women were given the name Kaur, which means princess, and men were given the name Singh, which means lion.

From that time onwards any man or woman, or boy or girl, who shows that they want to follow the Sikh way of life, takes part in a special ceremony which is often celebrated at this time. They, too, join the Khalsa and they make five important promises:

1 To wear five signs or symbols of the faith (see the five K's above).

2 To follow the teachings of the Sikh Gurus and the holy book called the Guru Granth Sahib.

3 To help people in need.

4 To give up alcohol and tobacco and to be faithful to their husbands or wives.

5 To work hard and to give to charity.

Yes, because Guru Gobind Singh Ji wanted the Sikhs to stand out in the society that they were living in. The main purpose of the turban was to show that the Sikhs were not weak willed. Another purpose of the turban was to eliminate the social class that existed between the people during that time. By enforcing all Sikhs to wear turbans, he made all of them sardars, which was considered an honor.They also wear turbans as they don't cut there hair so they put it up with a special comb called the kanga and put the turban over it to get it out the way.

Extra: Also, Sikhs try to show that they are Sikhs by the way they live and act, as well as the way they dress.

The ceremony known as Amrit Sanchar, was instituted by Guru Gobind Singh and then administered to Guru Gobind Singh. This is a ceremony where a person receives Amrit (immortal nectar) from 5 beloved Sikhs who are equivalent to the light of Guru Gobind Singh. Upon receiving Amrit, the person agrees to a lifelong code of conduct. A life of complete service, charity and meditation is expected of all Sikhs.

Sikhs regard all people equally, and do not use names which divide people based on caste, creed, color, religion, or any other dividing lines that can be made.

The Sikh house of worship is called a Gurdwara (may also be spelled as Gurudwara). Which literally means house of the Guru (since "Guru" means Guru or teacher and "dwara" means house or place). The reasoning behind this is that a Gurdwara is the place in which resides the Guru Granth Sahib Ji. The Guru Granth Sahib Ji is a text which contains scriptures from the Sikh Gurus (in the form of poetry), excerpts from the Geeta (the Holy book of Hindus), exerpts from the Quran (the Holy book of Muslims), and the works of other noted poets and saints of that time. As this text is considered to be an abundance of religious knowledge, the last Guru of the Sikhs (Guru Gobind Singh Ji) had declared the Guru Granth Sahib Ji to be considered the next and last Guru after him (as knowledge is regarded as the best Guru).

As this text is considered as a living Guru, there is a separate room for the Guru Granth Sahib Ji in a Gurdwara and the Guru Granth Sahib Ji is taken out of this room with a full procession of respect in the morning and placed in a royal looking structure which is placed above ground level (as everyone who goes to a Gurdwara sits on the floor while the Guru Granth Sahib Ji is placed at a slightly higher level....this is an Indian form of a sign of respect). During the day, scriptures are read out of the Guru Granth Sahib Ji and a night, with a similar procession of respect, the Guru Granth Sahib Ji is taken back to the previous room.

Also, as a sign of respect, when one enters a Gurdwara, the head is always covered and shoes are always removed.

It's known as an Gurdwara people of all faith are invited.

There is also another house of worship. It is named after three kings. Koyeul, Swertag and Fortynik.

Sikh seva is when you help someone and do there woks such as old people who are disabled. Also like in the gurdwara people take other people's plates seva means helping other people

thank you

i hope you have leard somthing today bye!

Summary of what is written below: Yes, followers of the Sikh faith do believe in reincanation.

Sikhs believe that upon death one merges back into the universal nature, just as a drop of rain merges back into the ocean. Individuality is lost. Sikhs do not believe in heaven or hell. Heaven can be experienced by being in tune with God while still alive. Conversely, the suffering and pain caused by ego is seen as hell on earth. Sikhism views spiritual pursuits as positive experiences in and of themselves that transcend death, not as sacrifices made in order to collect a reward that is waiting until after death. At birth the soul emerges into earth consciousness, veiled of all memory of past lives and the inner worlds. The cycle of reincarnation ends when karma has been resolved and the Self God (Parasiva) has been realized. This condition of release is called moksha. Then the soul continues to evolve and mature, but without the need to return to physical existence. Sikhism teaches that the soul reincarnates when the body dies. Sikhs believe that good, or bad actions, determine the life form into which a soul takes rebirth. At the time of death, demonic, ego centered souls may be destined to suffer great agonies, and pain, in the dark underworld of Narak. A soul, fortunate enough to achieve grace, overcomes ego by meditating on God. Such a soul may attain liberation from the cycle of reincarnation. The soul then experiences salvation in Sachkhand, the realm of truth, where it exists eternally, as an entity of radiant light.

The sections below give more details of the underlying message of this faith. It is easiest to discuss the topic if the details are divided into the following sections:

1. Equality: All humans are equal before God - No discrimination is allowed on the basis of caste, race, gender, creed, origin, color, education, status, wealth, et cetera. The principles of universal equality and brotherhood are important pillars of Sikhism.
2. Personal right: Every person has a right to life but this right is restricted and has attached certain duties - simple living is essential. A Sikh is expected to rise early, meditate and pray, consume simple food, perform an honest day's work, carry out duties for his or her family, enjoy life and always be positive, be charitable and support the needy, et cetera.
3. Actions count: Salvation is obtained by one's actions - good deeds, remembrance of God - Naam Simran, Kirtan.
4. Living a family life: Encouraged to live as a family unit to provide and nurture children for the perpetual benefit of creation. (as opposed to living as a wild hermit, which was, and remains, a common spiritual practice in India.)
5. Sharing: It is encouraged to share and give to charity 10 percent of one's net earnings.
6. Accept God's will: Develop your personality so that you recognise happy event and miserable events as one - the will of God causes them.
7. The four fruits of life: Truth, contentment, contemplation and Naam, (in the name of God).

1. Non-logical behavior: Superstitions, or rituals which have no meaning, such as pilgrimages, fasting and bathing in rivers, gambling, worship of graves, idols or pictures, and compulsory wearing of the veil for women, are prohibited.
2. Material obsession: ("Maya") Accumulation of materials has no meaning in Sikhism. Wealth such as gold, portfolio, stocks, commodities, properties, et cetera, will all be left here on Earth when you depart. Do not get attached to them.
3. Sacrifice of creatures: Sati - Widows throwing themselves in the funeral pyre of their husbands, the act of slaughtering lambs and calves to celebrate holy occasions
4. Non-family oriented living: A Sikh is encouraged not to live as a recluse, beggar, monk, Nun, celibate, or in any similar vein.
5. Worthless talk: Bragging, gossip, and lying are not permitted.
6. Intoxication: The consumption of alcohol, drugs, tobacco, or other intoxicants is prohibited.
7. No priestly class: Sikhs do not have to depend on a priest for any of the functions that need to be performed.
8. Eating meat killed in a ritualistic manner: Sikhs are strictly prohibited from eating meat killed in a religious manner (such as halal or kosher meat), or any meat during the langar.[1] In some Sikh groups, eating any meat is believed to be forbidden, but this is not a universally held belief.[2]

1. Naam: Meditate upon God's name (Waheguru in the Sikh religion) through verba the mind is stilled and cleansed in order to become one with God. The technique taught by the Guru Granth Sahib is "Urd Uhrd". This means to inhale with the "Wahe" syllable and exhale on the "Guru" syllable. This is the most important part of the religion.
2. Kirat Karni: - Earning an honest living while remembering the Lord.
3. Wand kay Shakna: - Share with others who are deserving, as during langar

1. Reincarnation, karma and salvation: - Every creature has a soul. Upon death, the soul is passed from one body to another until liberation[citation needed]. The journey of the soul is governed by the deeds and actions that we perform during our lives.
2. Remember God: Love God, but have fear of Him as well. Only by keeping the Creator in your mind at all times will you make progress in your spiritual evolution.
3. Humanity (brotherhood): All human beings are equal. We are sons and daughters of Waheguru, the Almighty.
4. Uphold moral values: Defend, protect and fight for the rights of all creatures, in particular your fellow human beings.
5. Personal sacrifice: Be prepared to give your life for all supreme principles. See the life of Guru Teg Bahadur.
6. Many paths lead to God: - Sikhs are not special; they are not the chosen people of God. Simply calling yourself a Sikh does not bring you salvation. Members of all religions have the same right to liberty as Sikhs.
7. Positive attitude toward life: "Chardi Kala" - Always have a positive, optimistic and buoyant view of life. God is there - He will be your help.
8. Disciplined life: Upon baptism, a Sikh must wear the 5Ks and perform strict recital of the five prayers Banis.[citation needed]
9. No special worship days: Sikhs do not believe that any particular day is holier than any other.
10. Conquer the five thieves: It is every Sikh's duty to defeat these five thieves: Pride (a'Hankar), Anger (Kr'odh), Greed (Lob'H), Attachment (Mo'H), and Lust (K'haam). Known collectively as P.A.G.A.L.
11. Attack with Five Weapons: Contentment (Santokh), Charity (Dan), Kindness (Daya ), Positive Energy (Chardi Kala), Humility (Nimarta).
12. Having premarital sexual or extramarital relations:Sikhs are encouraged to be faithful to their spouse. All forms of adultery are discouraged. [3]
13. Not son of God: The Gurus were not, in the Christian sense, "Sons of God". Sikhism says we are all God's children.
14. All are welcome: Members of all religions can visit Sikh temples ("Gurdwaras"), but please observe the local rules: cover head, no shoes, no smoking when going in to the main hall.
15. Multi-level approach: Sikhism recognizes the concept of a multi-level approach to achieving your target as a disciple of the faith. For example, "Sahajdhari" (slow adopters) are Sikhs who have not donned the full 5Ks but are still Sikhs regardless.

Note: The Punjabi language does not have a gender for God. Unfortunately, when translating, the real meaning cannot be properly conveyed without using "Him," "His," "He," "Brotherhood," "Him or Her," et cetera; but this distorts the meaning by giving the impression that God is masculine, which is not the message in the original script. The reader must allow for this every time these words are used. It is often the case that rather than taking a gender definition, God is simply conveyed as "Omnipotent Being" rather than God, thus converying the correct perceptual image.

1. ^ "Sikhism, A Complete Introduction" by Dr. H.S. Singha & Satwant Kaur Hemkunt, Hemkunt Press, New Delhi, 1994, Special:Booksources
2. ^ "Sikh Identity: An Exploration of Groups Among Sikhs" by Opinderjit Kaur Takhar, pg. 51, Ashgate Publishing, Ltd, 2005, Special:Booksources
3. ^ Doris R. Jakobsh. Relocating Gender In Sikh History: Transformation, Meaning and Identity. New Delhi: Oxford University Press, 2003, pp.39-40

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