Written by Anamika Arora
Concise History of Sikhism
Sikhism is one of the youngest religions of India. It is a religion about 500 years old. It was founded in Punjab, India in the early sixteenth century by the spiritual thinker Guru Nanak. Sikhism is thought to be a mixture of Hinduism and Islam.
Sikhism features aspects of both religions, however, it is completely an independent faith. “Sikhism is an eclectic faith, drawing upon the elements of many others, including Bhakti Hinduism and the mystical Sufi cult of Islam.”[1] Regardless, the important thing to remember is the degree of influence both Hinduism and the mystical Sufi cult of Islam had on Sikhism or on the teachings of Guru Nanak Dev.
The teachings of Nanak cannot reasonably be regarded as a syncretism of Hindu teachings and Islam as so many popular books have suggested. Some of the Sant [2] embodied a limited amount of Islam in their hymns, but the burden of their teachings was weighted heavily towards concepts found in Hindu ideals. This is not to deny that Muslim culture exercised an influence on the development of the Sikh community. It does, however, deny that Islam significantly influenced Guru Nanak.[3]
There is no complete accurate account of Guru Nanak Dev’s life. Very little is known about his early life, however, whatever knowledge has been gained about his life has been from the janam-sakhis[4] and legends associated with him. Guru Nanak Dev was born in a Hindu family in a small village of Punjab called Talwandi in 1469, an area that was 
predominantly Muslim. His distinctiveness was obvious from a very young age as he always wanted to study divine subjects and was involved in spiritual activities. He married at the age of sixteen to Sulakhani, the daughter of Mul Chand. Years later he was blessed with two sons, Shrichand and Lakshmi Das. It is said that one day he went to take a bath and disappeared. Everyone thought he had drowned, however, it was at this time he had had the mystic experience of meeting God and was in communion with him. When he reappeared three days later, he was transfigured, with a divine light in his eyes. He had received a lot of good advice and hymns from God. He then gave away all his possessions except for a loincloth and started preaching at the age of thirty. It is not known whether Nanak was trying to reform Hinduism, combine Hinduism or Islam, or start his own religion. Regardless, he treated both Hindus and Muslims equally. Interestingly enough, Guru Nanak’s garb was also part Hindu and part Muslim. This would confuse a lot of people as to what religion he belonged too, but this was his response: “there is no Hindu, there is no Muslim.” Guru Nanak traveled a lot. He even undertook a pilgrimage to Mecca, to see if God could be found more abundantly at holy places. He was extremely unimpressed.[5] Throughout his travels in India and outside of India, Guru Nanak’s aim was to convey the message of equality and God. For Nanak, the ultimate underlying reality of existence was “true name.” Guru Nanak believed in reincarnation and in karma, however, he strongly disliked Hindu rituals and the Hindu worship of many gods. He believed that God had many personal qualities, such as love and compassion. Nanak organized religious groups to help the poor and worship God. He freely allowed both men and women to join, without any restrictions. Nanak felt that the word of God was equally true for all, a rather evolutionary concept.
Guru Nanak Dev died peacefully in bed after naming his successor, Angad, a Hindu convert, who had been previously devoted to Durga. It is interesting to see how Guru Nanak chose a successor that was not one of his two sons. This just proves the importance he attached to the continuance of the message he had for the people of the country, a country that consisted of sectarian divisions. When his followers removed the sheet that had covered his corpse, they found only fresh flowers. The former Hindus took their share of the flowers and burned them, as was their custom for the treatment of dead bodies. The former Muslims took their share and buried them, as was their own funerary custom. [6] Guru Nanak Dev died in Kartarpur, Punjab, India around 1539.
Reflecting on the teachings of Guru Nanak Dev, Sikhism does believe in reincarnation and karma, aspects of Hinduism, however, it is a monotheistic religion, an aspect of Islam. Sikhism rejects idolatry, the caste system, ritualism, and asceticism. It recognizes the equality between both genders and all religions, prohibits the intake of any intoxicants, and encourages an honest, truthful living. The greatest emphasis in Sikhism is on the consciousness of God within each person. “God is beyond all human categories yet is in them.”[7]
Sikhs have their own holy scripture, Guru Granth Sahib. Written, composed, and compiled by the Sikh Gurus themselves, the Guru Granth Sahib serves as the ultimate source of spiritual guidance for Sikhs. While the Sikhs hold their Gurus in high reverence, they are not to be worshipped. Sikhs may only worship God. The Sikh teachings are based on the principle of Fatherhood of God and brotherhood of humankind. In a Sikh temple or gurdwara people of all faiths are welcome.
Concise History of Langar
The most virtuous attribute of Sikhism is its emphasis on seva, which means selfless service. It is because of the teachings and examples of Guru Nanak Sahib, the founder of Sikhism, that the concept of langar has become an integral part of Sikhism. “Guru Nanak had given birth to the institution soon after his final udasis[8] when he finally settled at Kartarpur.”[9] Guru Nanak Sahib rejected the caste system, which was and to a certain extent still is, an integral part of the Indian culture. The practicing of langar was his way of opposing the ideals the caste system stood for. The objective of the langar was to eradicate differences that existed among people. It removed the tribulations of the caste system.
Langar is an example of one of the activities or services in Sikhism that goes beyond social status, gender, creed and religion. It aimed at removing the distinctions of caste and creed as far back as five hundred years ago. Guru Nanak Sahib’s followers institutionalized the concept of langar, specifically Guru Amar Das. “Guru Amar Das emphasized the importance of the Guru-ka-langar in the motto ‘pahale pangat picche sangat’, i.e. ‘First sit in a langar row, then sit in the congregation.’ This denial of caste distinction antagonized the brahmans.”[10] As previously noted, there are many aspects of Hinduism and Islam that can be seen in Sikhism. Though selfless service and many other ideas seem to have been independent thoughts of Guru Nanak Dev and his successors, the concept of langar might have been one that was inspired or borrowed from the Sufi cult of Islam. “It was probably Guru Amar Das who borrowed from the Sufis the practice of compulsory commensality or eating together, thereby giving practical expression to the first Guru’s ideal.”[11] Guru Nanak Dev believed that sectarian divisions could never lead to the divine Name, therefore, there would be no means of liberation. Langar, which symbolized equality, would lead to the divine Name and thus to liberation.
Essentially known as Guru-ka-langar, the langar symbolically emphasizes the equality and mutual responsibility of all, but also demonstrates the notion of seva. Guru-ka-langar combines the three noble principles of Sikhism, which are charity, community service, and social equality. Langar, specifically, is the communal partaking of food when visiting a gurdwara (‘gateway of the Guru’ – Sikh place of worship). It is fundamental among Sikhs because it demonstrates the abolition of caste. Everybody eats together in a line called pangat to demonstrate equality, and anyone may provide or prepare the food. The food should be simple and vegetarian. Sikhs are not restricted to vegetarianism; however, serving vegetarian food allows anyone and everyone to partake in the langar regardless of what religion or faith the person believes in. As a result dietary restrictions are insignificant. Every gurdwara has an attached kitchen and refectory in which food is prepared and served to all regardless of cast or creed. This is what comprises the langar.
Another interesting concept in Sikhism is one of prasad or sanctified food offerings. This is a belief that is similar to the one in Hinduism. In Sikhism the concept is called karah prasad. Karah prasad is the sacramental food distributed in gurdwaras at the conclusion of important rituals. The prasad should be prepared in a large iron pan (karah) and comprise of equal parts of coarsely refined wheat flour, ghee, and sugar. Before distribution it is touched with the point of a kirpan (dagger or sword), to strengthen it symbolically, and then it is given to five initiated Sikhs before being served to the rest of the congregation. The karah prasad is given to five initiated Sikhs primarily in memory of the panj pyare. The panj pyare,[12] or the five beloved ones, are the five men who under the leadership of Guru Gobind Singh, the last of the ten Sikh gurus, were initiated into the Khalsa[13], the religious order. When distributed, it must be offered to all, regardless of caste, creed, or status.[14] Also, langar is served 24 hours a day as people come and go. I personally believe this is a very hospitable notion that I have not seen in institutions of other faiths or religions.
The relationship between langar and the community attending Shri Guru Ravidas Sabha
Shri Guru Ravidas Sabha of New York is located on the corner of 61st Street and Broadway in Woodside, Queens, New York. From the outside it appears to be an ordinary brick building. However, in the past couple of months construction has been taking place to give the Sabha a new appearance, similar to a traditional gurdwara. Regardless of whether construction is taking place or not, a banner that states, “God Bless America and the Shri Guru Ravidas Sabha of New York,” always remains on the outside of the building. According to Bhai Gagandeep Singh Bantti, the granthi’s (custodian of the gurdwara) son, the Shri Guru Ravidas Sabha of New York was commenced in 1997-1998 at that location. The Sabha is the only gurdwara in New York with this particular name referring to Shri Guru Ravidas ji, and this is the only chapter for the east coast in the United States.
On my first visit, February 8, 2003, to the Shri Guru Ravidas Sabha of New York I was held with the notion that I am entering a regular social institution for Sikhs or gurdwara. When I entered the temple I took off my shoes and put them in the shoe cubbies in front of me. Right next to the shoe cubbies is the main prayer hall. I covered my head with my scarf and walked down the main prayer hall to bow my head to the Guru Granth Sahib. Afterwards, I saw two men working on a poster board nearby. I asked one 
of them if I could talk to the authorities of the Shri Guru Ravidas Sabha. The kind man took me upstairs to where the Granthi of the temple resides and at the same time reminded me that my scarf was falling off and that I should cover my head. When I got upstairs I saw another Guru Granth Sahib covered with beautifully decorated sheets, being read by two men. I wondered as to why they were reading the text secluded in a small area and not in the main prayer hall. Later on I found out that this area is maintained to read the Guru Granth Sahib in concentration and away from disturbances that may be taking place downstairs in the main prayer hall and in the vicinity. Only two people can read at a time. Anyone who knows how to read the language can participate in reading the religious texts. However, reading the Guru Granth Sahib in seclusion is only done when an akhand path[15] is taking place usually during religious festivities.
As I entered the living room of the granthi’s residence I was introduced to him, his wife, and 4 children. Since I did not know how to speak Punjabi I started speaking in Hindi. I introduced myself and told the granthi where I was coming from and exactly what I was here for. He was very happy that I was interested in gaining knowledge about this temple. He told me about the future events that were going to take place in the temple and insisted I attend them to gain further knowledge of how things work here. Ravidas Jayanti or Shri Guru Ravidas’s birthday was in the near future, on Feb. 16th. A grand celebration was scheduled to take place that day. In preparation for his birthday various sermons and devotional singing were scheduled during the 2 weeks till the grand celebration on the 16th. That was a festivity I was definitely going to attend.
A lot of information was given to me about people who are revered by the community attending the Sabha, such as Dr. Ambedkar. Dr. Ambedkar was a dalit[16] who fought against the injustices of the caste system. The dalits of today were previously known as “untouchables” or “outcastes.” Dr. Ambedkar first coined this term in order to rid the people of such degrading labels. Today the term is used frequently and has become popular among the dalit people of various religions and protest movements. Dalits joined religions that preached equality. The conversion of dalits, in large numbers, to Buddhism, Christianity, Islam and Sikhism, besides being change of religion, was also a search for equality and human dignity. The fight against the caste system has given Dr. Ambedkar many acclamations and praise, and he is a revered figure at the Shri Guru Ravidas Sabha. His birthday is also celebrated at the Sabha. Subsequent to talking on various topics and experiences with Bantti and his family we went downstairs to have langar. There we all sat in a line on the floor, cross-legged, and were served delicious food. My initial experience was wonderful.
My next visit took place on Ravidas Jayanti, February 16th. Dressed in the traditional Indian clothing, salwar kameez,[17] I entered the Shri Guru Ravidas Sabha to find myself in the midst of hundreds of people. It was extremely crowded and provisions were made outside for people to have tea since the basement, where the langar was being served, was overwhelmed with people. After I managed to take off my shoes and find a place for them on the floor, I entered the main prayer hall where a sermon was taking place. The hall was divided into two sections, where the women and children were sitting on the left side and the men were on the right. The altar was located centrally at the front of the hall and the sermon was taking place to the right of the altar facing the men and being orated 
by a man in Punjabi.[18] Right before the altar there was a white box for anyone who wanted to make a donation and leaning on the white box was a beautifully painted picture of the future Shri Guru Ravidas Sabha of New York. Beyond the altar was a man reading the Guru Granth Sahib, which was covered beautifully with heavily embroidered material. To the right of where the Guru Granth Sahib was being read, on the back wall, behind where the sermon was taking place, was a large portrait of Shri Guru Ravidas ji. To the left of where the Guru Granth Sahib was being read, on the back wall facing the women was a beautiful lighted picture of the Shri Harmandir Sahib[19] or the Golden Temple in Amritsar,[20] Punjab. The main prayer hall appeared differently from my first visit with all the beautiful decorations. I went to my side of the hall where I saw the granthi’s daughters. They were extremely silent and closely listening to the sermon in comparison to the other women, girls, and children in the prayer hall. When I tried to ask a question regarding the sermon and what the man was saying, an elaborate response was not given because it was vital they maintain silence and listen to the sermon. I assumed this behavior was because they were very religious and brought up in a religious setting. The other ladies did not seem to behave in the same manner. However, the men did. Trying to understand whatever Punjabi I could, the sermon basically focused on the history of Shri Guru Ravidas ji and the dalits. In my third visit to the Sabha this was confirmed by the granthi. He told me that whenever a religious festivity takes place it is necessary to understand the history of it. After the sermon concluded a man came up to the podium, situated to the right of where the sermon was taking place, specifically near the right wall of the prayer hall, to make announcements. These announcements were regarding future events taking place at the Sabha, donations being made to the Sabha, the progress on the construction plans for the Sabha, how much finance had already been utilized for the Sabha and how much more was needed.[21] I did learn that the Sikh community had devoted themselves to the service of the temple. Money, food, and maintenance for the temple were clearly taking place because of the utmost devotion of the community. Not only that, but when the Shri Guru Ravidas Sabha was first trying to habituate in this new space there was no area for langar. With the help of the community a basement was dug up and set up in order to practice the institution of langar. The solidarity the community showed for such a project was just amazing! Following the announcements was the kirtan[22] and then the grand finale of the celebration. Everybody in the prayer hall stood up and listened quietly to the granthi recite the prayers. Finally, everyone sat down and the karah prasad was primarily given to the five Sikhs and then it was distributed to the rest of the congregation.[23] Following that everyone dispersed.
Since I did not have much communication with the granthi’s family on my previous visit, I made another visit on April 10th. Entering the Shri Guru Ravidas Sabha at night, I found it very quite and peaceful. Once again I took off my shoes and placed them in the shoe cubbies as soon as I entered the Sabha. Covering my head I paid my respect to the Guru Granth Sahib in the main prayer hall. Following that I went upstairs to where the granthi and his family reside. A very calm atmosphere, everyone was just relaxing. It was this visit, which really explained to me the situation, importance, and the symbolic representation of the Shri Guru Ravidas Sabha to the outside world. Once again my conversation took place with Bantti and occasionally with the other family members.
First and foremost Bantti told me that referring to Ravidas ji as a Sant was incorrect. Shri Guru Ravidas ji has always been referred to as Sant Ravidas and still is, however, according to Bantti, his family and Ravidasis[24] he should be referred to as Bhagat Ravidas ji. There is a clear distinction between guru, bhagat, and sant. Bantti and his father took the time out to explain to me what the differences were.
There are only ten gurus[25] in Sikhism and after that no one is entitled to be identified as a guru. The Guru Granth Sahib is considered the living and supreme of all the gurus. The reason being that the formerly mentioned ten gurus have compiled and composed the Guru Granth Sahib. Their wisdom, knowledge, and essence have been put into the Guru Granth Sahib. This is the definition of a guru.[26]
A bhagat[27] is the one whose soul becomes one with God and is not affected by the material world. A bhagat can be called guru in a respectful way because he has reached the guru. Not only that, but because the bhagat’s teachings are in the Guru Granth Sahib he can be referred to as a guru, for example Shri Guru Ravidas ji.[28]
A sant is one who is peaceful, does not get angry, and has knowledge of the Guru Granth Sahib. Hearing this definition of what a sant is I was encouraged to ask the granthi if anyone can become a sant, like you and me? He replied, “sure, but it is not easy as it looks and that is why one cannot attain that title easily and.”
I concluded that to be a sant one had to prove it through his actions. Also, it seemed to me that Shri Guru Ravidas ji had two transformations, one from being a regular human being to a sant and another from a sant to a bhagat, or respectfully a guru. Although readers of the Adi Granth can come across forty verses of Shri Guru Ravidas ji’s hymns,[29] he is not honored in the same way he is at the Shri Guru Ravidas Sabha of New York. It is a custom here to practice Ravidas Jayanti annually at the Sabha, however, it is not practiced at all the gurdwaras in New York, nationally or internationally, including India.[30]
Subsequently we talked about Shri Bhagat Ravidas ji and his history. Shri Bhagat Ravidas ji was a chamar[31] by caste and an outcaste among Hindus. He was from Varanasi and flourished during the earlier period of the 15th century. He was a devout worshipper of Lord Ram. Not interested in worldly pleasures, Bhagat Ravidas ji was a pious and religious minded person from the very beginning and thus came in contact with many spiritual men. He adopted Swami Ramanand as his guru. Ramanand pioneered the revivalist movement in medieval India. The main focus of Shri Bhagat Ravidas ji was in reciting ‘His Name.’[32] He believed that the only thing that could bring peace to the mind was in reciting His Name. God’s name was the only source, which could enlighten the human body and mind and dispose of evil passions. He was opposed to idol worship, reincarnation, karamkand,[33] priesthood and most importantly the caste system. He clearly preached against the caste system and the four varnas, the four social orders or categories of Hindu society, Brahmans, Ksatriyas, Vaisyas, and Sudras.
He held the view that one’s caste must not be determined on the basis of one’s birth but actions. He strongly condemned the four varnas and pleaded that the brahmana, the kshatriya, the vaish, and the sudra, all belonged to one caste. He felt that unless caste system vanished, there was no possibility of national integration. One’s caste cannot be an impediment in one’s attainment of salvation. The caste-barries could not obstruct Balmiki, Namdev, Kabir, Trilochan, Sadna and Sena from attaining it. All of them belonged to the so-called low castes.[34]
His thoughts were very similar to Guru Nanak Dev who existed in his time, but was younger than him. “Like Guru Nanak, who was his contemporary, Ravidas’s denunciation of contemporary society is related to his idea of salvation. He condemns all karmkand and recommends His Name.”[35] It was very interesting to see this similarity between Shri Guru Ravidas ji and Guru Nanak. However, a question that came to my mind was why they were regarded so differently in the Sikh society? Another question that I asked Bantti was if Shri Guru Ravidas ji converted into Sikhism to demonstrate his opposition to the caste system as Dr. Ambedkar had converted into Buddhism?
Bantti told me that Shri Guru Ravidas ji did not convert into Sikhism because Guru Nanak, who lived beyond Shri Guru Ravidas’s time, founded Sikhism. So obviously that was not possible. By identity he remained a chamar in the caste system of the Hindu society. However, his thoughts and beliefs led him to be recognized as a sant, bhagat, and respectfully as a guru. The distinction that is made between Shri Guru Ravidas ji and Guru Nanak is only because of the caste they were born into and are identified with. Of course, Guru Nanak is revered at all gurdwaras because he is the founding father of Sikhism, however, Shri Guru Ravidas ji is not honored to that level. He is respected by Sikhs and others alike, however, his status affects the level of honor he receives in comparison to the other ten gurus in the Sikh religion.
Although Sikhism opposes the caste system since the time of Guru Nanak, caste distinctions still exist among believers to some degree. The largest Sikh caste today is that of the jats (farmers). There are also the khatris,[36] Ramgarhias,[37] mazhabis,[38] and many more.
Earlier, Guru Nanak and successive Sikh Gurus declared caste irrelevant to salvation. The pride of caste and glory of status are futile, for each of us shelters under the same God (Adi Granth, p. 83). The Guru-ka-langar and initiation into the Khalsa negate the requirements of caste segregation. However, intercaste marriage has always been rare among Sikhs, and at least at that level, caste is far from being eradicated among Sikhs.[39]
Caste should have no place in Sikhism or in Sikh marriages but in practice it is influential. Bantti definitely assented that caste has played a major role in the Sikh society. He states that it has been inherited from Hinduism. He does acknowledge the fact that the caste system has not evolved from the religion, however it is a part of Hindu culture.[40] Bantti’s father, the granthi, stated that initially all Sikhs were Hindu converts and that Sikhism came from Hinduism so it was naturally inherited. Today it has a great influence regardless of where Sikhs reside. In respect to Shri Guru Ravidas Sabha, caste has cast an evil spell on upper caste Sikhs who do not feel appropriate in attending a gurdwara where lower caste Sikhs are represented. As mentioned before, even Ravidas Jayanti is not celebrated at all gurdwaras. The granthi had told me that on Ravidas Jayanti a higher caste Sikh from a different gurdwara came to attend the festivities and said he would try to make Ravidas Jayanti a religious event that is celebrated annually at his gurdwara. Bantti and his father said, “this is the way we are trying to become part of the Sikh community and make people aware of our practices and beliefs. This is the way we can get rid of caste in this society.” Ravidasis can never appear to be assimilated in the greater Sikh community as equals because the Sikh society seems to implement the ideals of the caste system. This is an issue which upsets the Ravidasis, as they are considered of lower caste or dalits. Bantti, as part of the younger generation, seemed more upset, yet, more determined to resolve this issue. He and I both felt this was very sad and unfair since all human beings are equal. I did mention the thought that not everyone attending the Shri Guru Ravidas Sabha was a Ravidasi. There must be people who attend the Sabha just because it is a social institution, which means that there must be people who attend the Sabha who are not of lower caste, also. How do you know? Bantti told me that you don’t. Once a person steps inside a gurdwara the identity of that person is lost. We are all human beings in this house of worship. No one can tell and no one bothers to find out. Everyone comes together in the main prayer hall for the congregational meeting, and afterwards everyone sits together in a pangat to have langar. This clearly emphasizes the fact that langar plays a key role in uniting a segregated community and is an effective institution.
It is not certain who was responsible for the formal introduction of the communal kitchen or langar into the Panth, but, whether it was Guru Nanak or Guru Amar Das, its message was obvious. The Sufis already practised this form of ensuring that all who came and took food on their premises would abandon all notion of eating separately. The Gurus who took over the practice made the same point. In the langar everyone sat in the same line (pangat) and ate the same food. Sangat and pangat is the slogan which must be observed. In other words the sangat is the place where you take food together in absolute equality, that equality being signaled by the fact that you sit in a pangat. The Brahman does not have the right to sit forward, nor should the Outcaste withdraw to the rear.[41]
However, in the case of Shri Guru Ravidas Sabha it will take time. Bantti and his family feel that the problem is so complex it will never go away. Nevertheless, institutions such as langar, seva, and congregational meetings do help, and Ravidasis will continue to promote a message of unity through their actions and beliefs.[42]
Conclusion: Still gathering information
I am still exploring the following areas:
– According to the Sikh community that attends Shri Guru Ravidas Sabha, what message is the concept of langar giving to the other communities of New York, specifically in this day and age when the appreciation of human life has severely diminished?
– Are the Ravidasis trying to give a special message to those people who still believe in the caste system and label them as dalits? Are they trying to prove something?
– Do the Ravidasis at the Shri Guru Ravidas Sabha of NewYork assist other dalits around the world and in India? If so, how?
– Does the US to a certain extent exemplify a principle of Sikhism where everyone is treated equally?
– Does living in New York or in the US and being incorporated in a different environment assist in removing the label of being dalit?
[1] Diane Morgan, The Best Guide to Eastern Philosophy & Religion (New York: Renaissance Books, 2001), 305.
[2] In Indian religions, a sant is a holy or dedicated religious person. He or she is thus equivalent to a sadhu. More specifically, Sant traditions are those in which a succession of styles and teachings have been developed and transmitted. But more usually the Sant tradition refers to a succession of religious teachers and devotees in North India whose influence was extensive from the 15th to 17th cents., and persists to the present day (Oxford Concise Dictionary of World Religions, 514).
[3] Hew McLeod, SIKHISM (New York: Penguin Books, 1997), xxviii.
[4] Janam-sakhis are a collection of hagiographic stories about Guru Nanak (Oxford Concise Dictionary of World Religions, 282).
[5] There is an interesting account of what happened when Guru Nanak went to Mecca in his quest for God. Guru Nanak was found sleeping with his feet towards Mecca, specifically the kaaba, which houses the sacred black stone of Islam. He was rudely shaken by some Muslim devotees because never before had anyone put his feet towards Kaaba (Mecca). A Qazi enquired the Guru about the meaning of this unreligious act. The Guru responded coolly and asked the Muslim to put his feet in a direction away from the “house of God.” Thus, the Qazi was made to understand the narrowness of his approach and to realize that God exists everywhere (Dhillon, 80).
[6] Morgan, 306-307.
[7] John Y. Fenton et al., Religions of Asia, 3rd ed. Ed. Robert K.C. Foreman (New York: St. Martin’s Press, 1993), 96.
[8] In the janam-sakhis, udasi refers to the travels of Guru Nanak, perhaps because during these he assumed the appearance of traveling mendicants (Oxford Concise Dictionary of World Religions, 610).
[9] D.S. Dhillon, Sikhism: Origin And Development (New Delhi: Atlantic Publishers and Distributors, 1988), 203.
[10] Oxford Concise Dictionary of World Religions, s.v. “Amar Das, Guru.”
[11] McLeod, 23.
[12] The panj pyare have great significance in Sikhism and are vital in understanding the establishment of the Khalsa. The pyanj pyare came about when the last of the ten Sikh gurus, Guru Gobind Singh ji, called for a large gathering of all Sikhs from the Indian subcontinent at Anandpur Sahib on the day of Baisakhi in 1699. Baisakhi is the first day of the month of Baisakh and is also celebrated as a New Year’s Day in Punjab. It was at that time that Guru Gobind Rai, gave an inspirational discourse on his divine mission to restore the people’s faith and preserve the Sikh religion. Prior to the proclamation of the Khalsa, Guru Gobind Singh ji was known as Guru Gobind Rai. Following that he drew out his sword and said that every great deed was preceded by an equally great sacrifice: he demanded one head for oblation. After some trepidation one person offered himself. The Guru took him inside a tent. A little later he reappeared with his sword dripping with blood, and asked for another head. One by one four more earnest devotees offered their heads. Every time the Guru took a person inside the tent, he came out with a bloodied sword in his hand. As the people in the congregation started to disperse the Guru came out with all five men piously dressed in white. The five Sikhs who came forward were: Bhai Daya Ram, a khatri from Lahore, Bhai Dharam Das, a farmer from Hastinapur, Bhai Muhakam Chand, a washerman of Dwaraka, Bhai Sahib Chand, a barber of Bidar, and Bhai Himmat Rai, a water carrier of Jagannath. The Guru then stirred pure water in an iron vessel with a khanda (double edged dagger) while reciting prayers and then added the sugar crystals. The amrit, sweet sugar water used for baptizing or initiating Sikhs into the Khalsa, was then given to the five men who were called the panj pyare, or the five beloved ones. Following that Guru Gobind Rai ji asked the panj pyare to baptize him as well. It was afterwards that Guru Gobind Rai was known as Guru Gobind Singh. Guru Gobind Singh ji gave the Sikhs his form, glory, and appearance and named them the Khalsa.
[13] The Guru promulgated the Rahit (the Khalsa code of belief and conduct). All those who accepted the initiation into the Khalsa were required as an essential part of the Rahit to wear the Five Ks (the panj kakke or panj kakar), so called because each of the five articles begins with the letter ‘k’. These were kes (uncut hair), kangha (comb), kara (iron or steel wrist-ring), kirpan (sword) and kachh (the pair of breeches which must not come below the knee). Male members were to add the name ‘Singh’ (lion) to their given name and female members were to add ‘Kaur’ (princess) (McLeod 53).
[14] Oxford Concise Dictionary of World Religions, s.v. “Karah prasad.”
[15] Akhand path is the uninterrupted reading of the Adi Granth. Akhand path is a relatively recent Sikh practice. Anyone wishing to mark a happy or sorrowful family occasion may arrange for akhand path, providing food for all who read or attend during the forty-eight hours (Oxford Concise Dictionary of World Religions, 22).
[16] Dalit (the oppressed), name given, by themselves, to the untouchables of Hindu society, about a quarter of the whole. Their organization into a politically coherent group is owed much to Dr. Ambedkar (Oxford Concise Dictionary of World Religions, 145).
[17] Salwar-kameez consists of a long tunic pant, falling to about mid-calf, called the kameez; loose, drawstring pants with a dropped yoke – very full through the hips and thighs – and tapering to a quilted cuff at the ankle, called salwar; and the dupatta – a huge scarf or shawl, customarily worn around the head and shoulders, and often used as an evening wrap.
[18] Punjabi is the language or the mother tongue of people from Punjab regardless of their religion. Punjabi, in Gurmukhi script, is the official language of Indian Punjab, and has been especially respected by Sikhs (Oxford Concise Dictionary of World Religions, 433).
Gurmukhi (Panjabi, ‘from the mouth of the guru’). Sacred script of the Sikhs. It is simpler than, but closely related to, the Devanagri script used for Sanskrit and Hindi (Oxford Concise Dictionary of World Religions, 222).
[19] Harimandir (Sahib) (Panjabi, ‘temple of God’). Name of several Sikh shrines, most notably, the Sikhs’ principal shrine, the Golden Temple or Sahib Darbar at Amritsar (Oxford Concise Dictionary of World Religions, 231).
[20] Amritsar is the spiritual capital for Sikhs.
[21] I found this interesting since I was not accustomed to seeing this in Hindu temples. Usually financial matters are not discussed so openly for social institutions, however, I could be wrong. As per my understanding financial matters are discussed between the members of a committee that is set up for the social institution. I do understand that the community has a right to know where their money is going and probably this is an excellent demonstration of such a principle.
[22] Kirtan is devotional singing.
[23] While the karah prasad was being distributed to the congregation I asked Bantti, the granthi’s son, to take some pictures of the main prayer hall. I will show these pictures in class.
[24] Ravidasi is a religious movement among Panjabis of the leatherworker caste. The memory of Ravi Das survived with a loose network of shrines (dehras) serving as focal points for chamar devotion. However, the Ravidasi movement only took shape in the early 20th cent., as members of lower castes, especially urban, educated chamars, sought religious and political identity. They called their religion Ad Dharm (the original religion). In 1907 Sant Hiran Das established a Ravi Das Sabha, soon followed by other dehras in Panjab.
Despite affinity to Sikhism, Ravidasis frequently have Hindu names and are clean-shaven. Their major festival is Guru Ravi Das’ birthday (Oxford Concise Dictionary of World Relgions, 477).
[25] Sikhism was developed through the teachings of nine great gurus. All of who followed the steps of the first guru, Guru Nanak Dev. The ten Gurus are: Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjun, Guru Hargobind, Guru Har Rai, Guru Har Krishan, Guru Tegh Bahadur and Guru Gobind Singh.
[26] According to the Oxford Concise Dictionary of World Religions, “among Sikhs, the term refers primarily to Guru Nanak and his nine successors. All manifested the one divine light, just as one lamp is lit from another. This belief in the essential oneness of the Gurus is central to Sikhism. On the death of Gobind Singh, Guruship was vested in the Adi Granth (Guru Granth Sahib) and the Khalsa community. Sikhs venerate the Adi Granth as Guru.
[27] According to the Oxford Concise Dictionary of World Religions, the term bhagat among Sikhs refers to those whose compositions are included in the Adi Granth, but who are either non-Sikhs or Sikhs who are not Gurus.
[28] From here on I will refer to Ravidas as Shri Guru Ravidas ji or Shri Bhagat Ravidas ji.
[29] Darshan Singh, Sant Ravidas and His Times (Delhi-Ludhiana: Kalyani Publishers, 1977), 3.
[30] This is imperative to note because of the history of Shri Bhagat Ravidas Ji and because of the people who revere him.
[31] An untouchable caste of leatherworkers common in Northern and Central India (Oxford Concise Dictionary of World Religions, 119).
[32] ‘His Name’ refers to God’s name.
[33] Karma-kanda is the division, or practical part, of the Vedas which refers to religious duties, ritual, and actions (Oxford Concise Dictionary of World Religions, 309).
[34] Darshan Singh, 35-36.
[35] Darshan Singh, 38.
[36] Khatri is a Punjabi caste and is equivalent to kshatriya.
[37] Ramgarhia or tarkhan is a Sikh caste. Ramgarhia Sikhs take their name from the 18th-cent. misl leader, Jassa Singh Ramgarhia. After playing a key role in relieving the besieged Ram Rauni fort near Amritsar; he was appointed its governor. The fort was renamed Ramgarh and from this he took his new title (Oxford Concise Dictionary of World Religions, 473).
[38] Mazhabi (Panjabi, ‘religious’) Sikh of sweeper caste. Members of the Harijan Hindu Chuhra caste who became Sikh were frequently termed Mazhabi (Oxford Concise Dictionary of World Religions, 369).
[39] Oxford Concise Dictionary of World Religions, s.v. “Caste in Sikhs.”
[40] Now it would be more correct to say that caste is part of the Indian culture as it is influential in many religions that have originated in South Asia.
[41] McLeod, 231.
[42] http://www.stir.ac.uk/departments/arts/ReligiousStudies/xxx/72hm/handout4.html This is a website that I visited. It gives some practical information on the beliefs and practices of the Sikh community. Some of the key things to note are: Ravidas is seen by all Sikhs as a bhagat – holy person; Ravidasis say Ravidas inspired Guru Nanak, and Sikhism, and that Ravidas is a guru, of the same status as the ten gurus, which is an unacceptable view for most Sikhs; despite Sikh anti-caste ideology, they are still very low status – much debate over whether or not they are proper Sikhs; many similarities of worship between Sikhs and Ravidasis, however, it is believed that their worship combines elements of both Sikhism and Hinduism or is on the boundary of both; caste is important among Sikhs for status (‘higher’ and ‘lower’), occupation (each caste has a traditional occupation), marriage (expected to marry within one’s caste), and social grouping.