With over 30 million followers, Sikhism, a monotheistic religion that emerged in northwest India in the 16th century, is now the fifth most practiced religion in the world. Sikhism advocates belief in a single, omnipresent, formless, genderless God: Waheguru. Often presented as a bridge between Hinduism and Islam, this religion remains little-known, although its history and values are well worth discovering.
Gurū Nanak, the founder of Sikhism
The word Guru comes etymologically from gu “darkness” and ru “towards light”. The Guru is therefore the one who leads the disciple from darkness to light.
Guru Nanak, born in the 15th century in what is now Pakistan, is said to have disappeared at the age of 28 during his daily meditation ritual by a river.
Three days later, he miraculously reappeared. On his return, he delivered a mystical poem, the Jap Ji, which became the founding text of Sikhism. He claims to have understood that “neither Muslims nor Hindus exist”, a revelation that defies the religious divisions of his time. Following this awakening, Guru Nanak decided to devote his life to spreading the ideology that neither Hindus nor Muslims exist, only disciples. This is the origin of the word sikh, which means “disciple” in Sanskrit.
He then embarked on four major journeys, now divided between North India, Nepal, Tibet, South India and Sri Lanka, each with the aim of preaching equality and brotherhood between peoples, and spreading his message of tolerance and rejection of religious divisions. He concluded his pilgrimage with a final journey to Mecca.
Twenty years later, after his travels, Nanak founded Kartarpur, a village in Pakistan meaning “city of the creator”, where he lived in community with his disciples. It was here that Guru Nanak lived until his death in 1539. After him, several Gurus succeeded him to ensure the continuity of his teachings. Sikhism has known ten human Gurus, plus an eleventh, the Siri Guru Granth Sahib, an eleventh in the form of the sacred book.
Siri Guru Granth Sahib, holy book of the Sikhs
The Guru Granth Sahib is the sacred book of Sikhism, considered the supreme spiritual authority and absolute master of this religion. It brings together the teachings of several Gurus, starting with Guru Nanak, the founder of Sikhism.
Its name reflects this importance: Guru (teacher, spiritual guide in Sanskrit), Granth (sacred book in Punjabi) and Sahib (companion, honorary title in Arabic). It could thus be translated as “The Master, the Book”.
It was Guru Gobind Singh, the tenth and last Guru of Sikhism, who conferred on Guru Granth Sahib the status of ultimate spiritual guide. He declared that after him, no other human Guru would succeed him: from now on, the holy book alone would fulfill this role.
The Guru Granth Sahib is divided into several mehl (or Mahala), corresponding to the different Gurus who contributed to its elaboration. Mehl 1*, for example, groups together the writings of Guru Nanak, while those that follow are attributed to the Gurus who succeeded him.
The book’s 1,430 pages, written in Gurmukhi for greater accessibility, include Shabads, mystical poems and hymns that are the primary source of the Sikh musical tradition. Their central message: the divine does not reside in some distant place, but in every living being. God is not an external judge, but an omnipresent force that expresses itself through the Unity of the world. The role of the believer is to recognize this truth and live in a state of gratitude towards it.
The writings of Sikhism do not dictate rigid rules, but rather give recommendations for attaining spiritual truth. However, one principle is central and must be followed unconditionally: meditate on God, again and again, with love and humility. It is this practice that leads to liberation and unity with the “divine”.
Rehat Maryada, the Sikh code of conduct
Sikh religious life is governed by a code of conduct, the Rehat Maryada, inherited from the XVIIIᵉ century and formalized in 1945 by the Sikh community. Like a legislative code, it is structured into several articles aimed at standardizing religious practices and defining Sikh identity.
The Rehat Maryada begins by defining what a Sikh is: “Every human being who faithfully believes in an immortal being, in the words and teachings of the ten Gurus, in Guru Granth Sahib, in baptism, and who owes allegiance to no other religion, is a Sikh.”
It also specifies the status of the Khalsa (literally “the pure”), i.e. those who commit themselves fully to the path of Sikhism by following a strict lifestyle and observing precise rituals. Not all Sikhs belong to the Khalsa, but it represents the spiritual and communal ideal.
The code reminds us that the life of a Sikh is based on a balance between personal spirituality and community commitment. It details essential practices, including the different types of prayer and meditation, the management of Gurdwaras (places of worship), and the rites to be observed on a daily basis.
Beyond the ritual aspects, Rehat Maryada insists on a fundamental principle: equality between all human beings. Men and women have the same rights; women do not have to wear a veil and must be respected as mothers, sisters or daughters. Similarly, Sikhism rejects all caste distinctions and welcomes non-sikhs, although they are not allowed to participate in certain specific rites.
Finally, Rehat Maryada marks a break with certain Hindu practices, notably the veneration of ancestors and the dead, which has no place in Sikh spirituality. This clarification was necessary, as many Sikhs of Hindu descent had retained certain traditions incompatible with the teachings of Guru Granth Sahib.
Some religious celebrations
1) Birth and choice of first name
In Sikhism, the mother is honored as the “source of all life”, a sacred role celebrated in the verses of the Guru Granth Sahib. Once the mother has recovered from childbirth, the family gathers in a Gurdwara to recite prayers of gratitude.
The child’s first name is chosen according to a spiritual principle: it is taken from the first letter of the verse of the Hukam (prayer of the day), thus anchoring the child in divine wisdom. Boys take the suffix “Singh” (lion), symbolizing bravery, and girls “Kaur” (princess), representing their dignity and equality.
2) Marriage
Sikh marriage, called Anand Karaj (meaning “blessed union”) is based on love and respect, regardless of caste or ancestry. Although marriage is subject to religious obligations (specific prayers), great freedom is granted for its conduct.
The choice of spouse rests with the wife, who may be advised by her family, but the final decision is hers, since marriage must above all be based on love and mutual respect. The husband must regard his wife as his equal, with the obligation to protect her and treat her with loyalty. In the event of death, the surviving spouse may remarry according to the same rites.
3) Cremation
In Sikhism, death is seen as a spiritual passage to a higher existence. The deceased is dressed in new clothes, bearing the five symbols of Sikhism (5K). The body is cremated, and the ashes are buried or scattered in a river. The building of monuments for the deceased is forbidden, emphasizing that only the soul endures in search of moksha (union with the divine). The ceremony is a moment of serenity, marking the transition to a new spiritual life.
4) Amrit Sanskar, the ceremony of entry into the Sikh community.
The Amrit Sanskar, also known as Pahul, is the initiation ceremony for entering the Khalsa, the community of committed Sikhs. It is akin to baptism, although it is based on specific rites.
In this ceremony, an iron bowl is filled with pure water and sugar crystals, then stirred with the Khanda (double-edged sword) while the Five Banis (daily prayers) are recited. The blessed water, called Amrit, is then poured into the hands of the baptized, who drink it while repeating a prayer.
There’s no minimum age requirement, but it’s advisable to be mature enough to fully grasp its significance.
Joining the Khalsa implies adopting strict commitments: following the Rehat Maryada, the Sikhn code of conduct, respecting the 5K (five distinctive symbols) and paying the daswandh (donation of one tenth of one’s income).
Physical discipline, the five Ks
In addition to the mental discipline required to recite morning and evening prayers, Sikhism also requires Khalsa Sikhs to wear five sacred symbols, known as Panj Kakke or the 5Ks. These symbols represent deep spiritual values and must be worn at all times by the believer.
The Kesh
This practice consists of not cutting one’s hair, beard or body hair, and allowing it to grow naturally. This symbolizes respect for the perfection of God’s creation. In addition, the hair must be covered with a special turban called dastar.
The Kangha
This is a small wooden comb used to hold the hair under the turban, representing cleanliness and personal order.
The Kara
This is an iron bracelet worn on the dominant hand, symbolizing the link between the individual and his Guru. It also represents humility, belonging to the divine and self-discipline, particularly in controlling emotions.
The Kachera
These short, baggy pants, which stop at the knees, symbolize virtue and continence, i.e. the ability to control oneself. Historically, the kachera was worn when riding a horse, so as not to impede movement in battle.
The Kirpan
This is a curved dagger, carried in a shoulder sheath (Gatra), with a blade averaging between 12 and 15 cm in length. The kirpan must never be used for offensive or dubious purposes, as it represents the struggle for justice and against oppression. This symbol reminds Sikhs of the religious persecution they and other groups have faced, and of the importance of defending freedom of thought.
Another outward symbol of Sikhism is the turban. Sikh men wear turbans to cover their long hair and to show their unity with other Sikhs around the world. Sikh women also often cover their hair with a long scarf called a dupatta, or they may also wear turbans.
The Daswandh, a spiritual and social commitment
The Daswandh, which literally means “a tenth”, is an essential practice for the Sikhs of the Khalsa. It consists of donating 10% of one’s income to gurdwaras (Sikh temples) and, by extension, to the less fortunate.
This principle plays a key role in the development of Sikh communities worldwide. More than a simple donation, it makes each believer aware of his or her responsibilities, fully integrating them into a chain of solidarity. Beyond mutual aid, Daswandh reminds Sikhs of the ephemeral nature of material goods. It encourages detachment and refocuses the individual on the essentials: faith, justice and service to others.
However, Daswandh remains a spiritual recommendation, not a strict obligation. Its non-observance therefore carries no religious or social sanction. More than a duty, it is an ideal to be achieved by those who have the means to do so. Contributing to the community can also be done in other ways, for example by serving in a gurdwara or engaging in voluntary work.
Gurdwara
The Gurdwara, literally “the door of the Guru”, is the Sikhs’ place of meditation, often in the form of a temple whose architecture is inspired by both Muslim and Hindu traditions.
At the heart of the temple is the main hall, where the Guru Granth Sahib is displayed on a raised throne, a sign of his status as supreme spiritual guide. As there are no priests in Sikhism, group devotions are led by a temple official, who reads the holy scriptures and acts as worship coordinator.
Every Gurdwara also has a room dedicated to rest and conviviality, where devotees share a communal meal, called langar. This meal is lacto-vegetarian, in accordance with the teachings of Guru Granth Sahib, who asks: “You say that the one Lord is in all, so why do you kill chickens?” Vegetarianism has thus become a cultural norm in Sikhism.
Although each Gurdwara has its own unique architecture, certain elements remain emblematic: a prominent dome, often white, and four entrances located on each side of the building. These symbolize the temple’s universal welcome, open to all, regardless of caste, religion or social status. These temples can take a variety of architectural forms: square, rectangular, octagonal or cruciform.
The most famous Gurdwara can be found in the Darbar Sahib complex in Amritsar (Indian Punjab), including the Golden Temple, a jewel of Sikhism and a major pilgrimage site.
Khanda, the symbol of Sikhism
The khanda, the symbol of Sikhism, embodies its fundamental values. It consists of three elements: the chakra (circle), the khanda (double-edged dagger) and two kirpans (curved knives).
The chakra, a circle without beginning or end, symbolizes the unity of mankind beyond physical identity. The central khanda illustrates the principle of reciprocity: our actions have a double edge, affecting others as much as ourselves. Finally, the two kirpans, curved knives, represent the duality between positive and negative, which must remain in balance.
To conclude, it is clear from its celebrations and commitments that Sikhism has roots in both Islam and Hinduism while simultaneously distinguishing itself through its own philosophy. Founded on the principles of equality, social justice, and selfless service, this religion has forged a distinct identity—combining tradition (such as Amrit Sanskar, the Sikh baptism) and modernity (such as rejecting the caste system and promoting gender equality)—which endures to this day, even though it often remains unknown to Westerners.
