Guru Nanak Dev Ji and The Origin of Sikhism

The origin of Sikhism can be traced back to the early 16th century in the Indian subcontinent, with the birth and teachings of Guru Nanak Dev Ji, the first of the ten Sikh Gurus. Guru Nanak traveled extensively, spreading his teachings and philosophy of love, equality, and devotion to one God. Sikhism emerged as a distinct religious and spiritual tradition that blended elements from both Hinduism and Islam while introducing unique principles and beliefs of its own. 

Guru Nanak's life and teachings left a lasting impact on the world, and the principles he laid out became the foundation of Sikhism, which evolved into a major world religion. His profound spiritual wisdom and universal message of love and equality continue to resonate with people of various faiths and backgrounds to this day. Mata Sulakhni Ji's (Guru Nanak Ji’s Wife) unwavering support and devotion throughout Guru Nanak's journey contributed to the success and propagation of his teachings, exemplifying the partnership of love and understanding between them.

Here is a detailed account of the origin and development of Sikhism:

Life of Guru Nanak Dev Ji:

Guru Nanak Dev Ji was born on April 15, 1469, in the village of Talwandi (now Nankana Sahib) in present-day Pakistan. He was born into a Hindu family and grew up in a society deeply influenced by both Hindu and Islamic religious practices. From a young age, Nanak showed spiritual depth and a questioning mind. He expressed concern about the social inequalities and religious divisions prevailing in society.

The Divine Revelation:

In 1496, at the age of around 27, Guru Nanak had a profound spiritual experience while bathing in the river Bein near Sultanpur Lodhi. He disappeared underwater for three days and emerged with a revelation from the Divine, uttering the famous words, "There is no Hindu, and there is no Muslim." This experience marked the beginning of his mission to spread a message of universal love, equality, and devotion to one God.

Teachings and Message:

Guru Nanak's teachings emphasized the concept of one God, Ik Onkar (meaning "One Creator"), who transcends religious and cultural boundaries. He advocated for the importance of meditation, selfless service, and living a life of honesty and compassion. He rejected caste distinctions, ritualistic practices, and the notion of religious exclusivity. Guru Nanak promoted the idea of the oneness of humanity, where all human beings are equal in the eyes of the Divine, regardless of their social or religious backgrounds.

Ek Onkar: 

"Ek Onkar" is a central tenet of Sikh religious philosophy. It is a phrase in Gurmukhi, the script used in writing the Sikh holy scripture, the Guru Granth Sahib. "Ek Onkar" can be broken down into two parts:

"Ek" translates to "One," emphasizing the idea of singularity. "Onkar" translates roughly to "God," referring to the concept of a universal, all-pervading divine spirit. So, "Ek Onkar" signifies "There is only one God." This phrase forms the beginning of the Mool Mantar, which is the opening verse of the Guru Granth Sahib and is considered the basic statement of creed in Sikhism.

Sikhism emphasizes monotheism, the belief in a single, universal God who is beyond human comprehension but can be inwardly experienced and realized through the Guru's teachings. The phrase "Ek Onkar" succinctly encapsulates this belief. It underlines the core Sikh concept of God as a universal, formless creator who is present everywhere and in everything. The unity and equality of all humankind stem from this understanding of God's oneness.

Formation of Sikh Community:

Guru Nanak traveled extensively on spiritual journeys known as Udasis. During his travels, he interacted with people from diverse backgrounds, engaging in meaningful dialogues and preaching his message. His teachings attracted a devoted following, and a community of disciples began to form around him. These disciples became known as Sikhs, derived from the Punjabi word "Sikhi," meaning "discipleship" or "learner."

Succession of Gurus:

Before his passing in 1539, Guru Nanak appointed Bhai Lehna (later known as Guru Angad Dev Ji) as his spiritual successor. This established the tradition of Guru succession in Sikhism. Each successive Guru continued to propagate Guru Nanak's teachings and contributed to the expansion of the Sikh community.

Compilation of Sikh Scriptures:

The Sikh Gurus, from Guru Nanak to Guru Arjan Dev Ji (the fifth Guru), composed hymns and spiritual poetry that were compiled into the Guru Granth Sahib, the holy scripture of Sikhism. Guru Arjan Dev Ji was responsible for collecting the writings of the previous Gurus and other saintly figures, as well as including his own compositions. The Guru Granth Sahib is considered the eternal Guru by Sikhs and serves as a central guiding authority for the community.

Martyrdom of Guru Arjan Dev Ji:

Guru Arjan Dev Ji, the fifth Guru, faced persecution under the Mughal Emperor Jahangir due to his refusal to alter the contents of the Guru Granth Sahib to accommodate the emperor's preferences. As a result, Guru Arjan Dev Ji was subjected to severe torture and ultimately martyred in 1606.

Militarization under Guru Hargobind Sahib Ji:

Guru Hargobind Sahib Ji, the sixth Guru, took a more defensive approach to protect the Sikh community from religious persecution. He emphasized the concept of the "miri-piri," which signified a harmonious balance between spiritual and temporal authority. Under Guru Hargobind Sahib Ji, the Sikhs began to adopt a martial tradition, leading to the evolution of the Khalsa, a community of baptized Sikhs committed to upholding the principles of Sikhism.

Chaar Sahibzaade

Guru Gobind Singh Ji, the tenth and final Guru of Sikhism, had four sons who played a significant role in the history of Sikhism. They are known as the "Chaar Sahibzaade" or "the four noble ones." Their names were Sahibzada Ajit Singh Ji, Sahibzada Jujhar Singh Ji, Sahibzada Zorawar Singh Ji, Sahibzada Fateh Singh Ji.

Sahibzada Ajit Singh Ji and Sahibzada Jujhar Singh Ji, the two elder sons of Guru Gobind Singh Ji, bravely fought in the Battle of Chamkaur in 1704 against the Mughal forces. Sahibzada Ajit Singh, being the eldest, led several campaigns against the Mughals and hill chiefs. Both sons, despite being significantly outnumbered, fought valiantly and attained martyrdom in this battle.

The two younger sons, Sahibzada Zorawar Singh Ji and Sahibzada Fateh Singh Ji, were captured by the governor of Sirhind, Wazir Khan, when they were separated from their family. Despite their tender ages (Zorawar Singh was around nine, and Fateh Singh was only about seven), they chose to face martyrdom rather than convert to Islam as the Mughal governor had demanded. They were bricked alive when they refused to renounce their faith.Gurdwara Fatehgarh Sahib, constructed to commemorate the martyrdom of the young Sahibzadas. It is located at the exact spot where the young princes were walled in alive.

Every year, in the last week of December, the Shaheedi Jor Mela (Martyrdom Remembrance Fair) is held in Fatehgarh Sahib to commemorate the sacrifice of the young Sahibzadas. Sikhs from all over the world come to pay their respects during this time.Fatehgarh Sahib serves as a reminder of the sacrifices made in the history of Sikhism and is a symbol of the faith's enduring spirit and commitment to religious freedom.

The sacrifice of the Chaar Sahibzaade is remembered and honored by Sikhs worldwide. These events significantly impacted the course of Sikh history and are deeply ingrained in the Sikh consciousness. They represent the ultimate sacrifice for their faith and principles, embodying the spirit of "Chardi Kala" (relentless optimism) and the undying resolve to stand up for justice, truth, and religious freedom.

Formation of the Khalsa:

The Khalsa was formally established by Guru Gobind Singh Ji, the tenth and final Guru, in 1699. On Vaisakhi (April 13, 1699), Guru Gobind Singh Ji initiated the first five Sikhs into the Khalsa, known as the Panj Pyare (Five Beloved Ones). He asked them to embody the highest virtues and defend the oppressed. The Khalsa became the embodiment of the collective Sikh identity and was tasked with upholding the principles of Sikhism, including bravery, equality, and justice.

Five Ks (Panj Kakaar):

The Five Ks, also known as "Panj Kakaar" or "Panj Kakke," are five articles of faith that baptized Sikhs, also known as Khalsa Sikhs, are required to wear at all times as commanded by Guru Gobind Singh Ji, the tenth Sikh Guru. Each of these has deep spiritual and practical significance and serves as a constant reminder of the Khalsa's commitment to the Sikh faith. The Five Ks are:

Kesh (Uncut Hair): Keeping uncut hair signifies natural living and acceptance of God's will. It is a symbol of spirituality and saintliness.

Kangha (Wooden Comb): The comb keeps the hair clean and tidy, symbolizing cleanliness and orderliness in one's life. It is usually tucked within the Sikh's hair knot (Joora).

Kara (Iron Bracelet): The bracelet, worn on the wrist, signifies the unbreakable bond with God, representing eternity. It is also a reminder of righteous actions, as it is worn on the hand used for work.

Kachera (Cotton Undergarment): This represents modesty and chastity. The practical design also allows for flexibility and freedom of movement, reflecting the Sikh's readiness to spring into action.

Kirpan (Ceremonial Sword): The sword signifies a Sikh's duty to stand up against injustice and protect the weak. It represents the power of truth, defense of the faith, and the fight against oppression.

These five articles of faith are worn as a mark of the wearer's dedication to a life of truth, equality, and justice, as taught by the ten Sikh Gurus. The Five Ks are an external, visible symbol of the Sikh's commitment to the teachings of the faith and the community of initiated Sikhs known as the Khalsa.

Guru Granth Sahib as the Eternal Guru:

Before his passing in 1708, Guru Gobind Singh Ji declared that after him, there would be no human Gurus and that the Guru Granth Sahib would be the eternal Guru for the Sikhs. The Guru Granth Sahib serves as the spiritual guide, source of wisdom, and the embodiment of the Gurus' teachings.

5 Takht In Sikhism

The Five Takhts, or the Five Thrones, represent the highest seats of authority for the Sikhs. They are important places of worship and pilgrimage and are also the sites for the resolution of doctrinal issues and major deliberations regarding the Sikh community. These are the five Takhts:

Akal Takht (Throne of the Timeless One): Located within the Golden Temple complex in Amritsar, Punjab, the Akal Takht is the primary and most important Takht. It was established by Guru Hargobind Sahib, the sixth Sikh Guru, in 1606, as a seat of temporal justice to counterbalance the spiritual authority of the Golden Temple.

Takht Sri Keshgarh Sahib: Situated in Anandpur Sahib, Punjab, it is where Guru Gobind Singh Ji, the tenth Sikh Guru, created the Khalsa (the community of initiated Sikhs) on Vaisakhi in 1699. It is considered the birthplace of the Khalsa.

Takht Sri Damdama Sahib: Located in Talwandi Sabo, Bhatinda, Punjab, this is where Guru Gobind Singh Ji prepared the full version of the Guru Granth Sahib (the Sikh holy book) known as the "Damdama Sahib Bir" in 1705.

Takht Sri Hazur Sahib: Situated in Nanded, Maharashtra, this is the place where Guru Gobind Singh Ji passed away in 1708. He conferred the Guruship to the Guru Granth Sahib, declaring it the eternal Guru of Sikhs.

Takht Sri Patna Sahib: Located in Patna, Bihar, it commemorates the birthplace of Guru Gobind Singh Ji.

These Takhts are not only significant religious places for Sikhs, but they are also repositories of the Sikh cultural and historical heritage. They are places where significant historical events associated with Sikhism took place, and hence they hold immense significance for Sikhs worldwide.

Panj Pyare (Five Beloved Ones)

The term "Panj Pyare," or "Five Beloved Ones," refers to the five Sikh men who were initiated into the Khalsa by Guru Gobind Singh Ji on Vaisakhi (April 13) in 1699. This event marked the formal establishment of the Khalsa, a spiritual brotherhood and community within Sikhism.

When Guru Gobind Singh Ji called upon Sikhs to be prepared to lay down their lives for their faith, these five men responded to the call. They were the first to receive the rites of the newly formed Khalsa, known as the Amrit Sanchar ceremony, after which they became the first members of the Khalsa.

The Panj Pyare are Bhai Daya Singh Ji, Bhai Dharam Singh Ji, Bhai Himmat Singh Ji, Bhai Mohkam Singh Ji, Bhai Sahib Singh Ji

After initiating the five men into the Khalsa, Guru Gobind Singh Ji himself received initiation from the Panj Pyare, demonstrating the fundamental Sikh principle of equality.

The Panj Pyare represent the embodiment of the Guru and are thus respected highly in Sikh traditions. They symbolize the virtues of courage, charity, humility, devotion, and readiness to protect the rights of the oppressed. In Sikh religious ceremonies today, five Sikhs representing the Panj Pyare often perform certain rituals, embodying the spirit of the original five beloved ones.

Growth and Expansion:After the passing of Guru Gobind Singh Ji, the Sikh community continued to grow and spread throughout the Indian subcontinent and beyond. Sikhs faced periods of persecution and oppression under various rulers, including the Mughals and the British. Despite these challenges, Sikhism survived and thrived, and today, it is one of the major world religions with a global presence.

Mata Khivi Ji: 

Mata Khivi is the only woman mentioned by name in the Guru Granth Sahib, the Sikh holy scripture, where she is commemorated for her kindness, benevolence, and the Langar she served with love. She played a vital role in supporting her husband in his Guruship.Mata Khivi Ji was the wife of the second Sikh Guru, Guru Angad Dev Ji, and played a significant role in the early development of Sikhism. She is best known for her role in formalizing the institution of Langar, the community kitchen where meals are served to all people without discrimination.

Mata Khivi was born in 1506 into a Marwaha Khatri family. She was married to Bhai Lehna (who later became Guru Angad Dev Ji) in 1520. They had four children: two sons, Dasu and Datu, and two daughters, Amro and Anokhi.Mata Khivi continued the tradition of Langar and expanded it. Langar is a communal meal served at all Sikh Gurdwaras (places of worship). Anyone can partake in the meal, irrespective of their religious, social, economic, or cultural background. People sit on the floor together in rows, called Pangat, to emphasize the principle of equality among all individuals - there are no distinctions made on the basis of status or caste.

Her selfless service and devotion set an example for Sikh women for generations. Mata Khivi's contribution to Sikh society helped to establish the tradition of gender equality in Sikhism. She passed away in 1582, and her life continues to be remembered and celebrated by Sikhs for her service and contributions to the faith.

Stories associated with Guru Nanak dev ji

There are many stories or "Sakhis" associated with Guru Nanak Dev Ji that serve to illustrate his teachings and philosophies. Here are a few of the most notable ones:

The Disappearing Act: When Guru Nanak ji was about 27 years old, he worked as a storekeeper for the local landlord in Sultanpur Lodhi. One day, while bathing in the local river, he disappeared underwater and didn't surface for three days. People believed he had drowned, but when he emerged, he began to preach his profound spiritual teachings, starting with "There is no Hindu, there is no Muslim." It's believed that during this time, he was in communion with God, receiving his divine mission.

Field of Gold: Once, Guru Nanak ji was entrusted with watching over his father's crops in the field. However, he fell into a deep, meditative state and neglected his duty. When his father found out, he was furious. However, upon inspecting the field, they found that the crops were perfectly healthy and even better than before. This incident is considered one of the first miracles attributed to Guru Nanak and a demonstration of his divine connection.

The Two Villages: During his travels, Guru Nanak ji and his companions visited two villages. One was hostile and unwelcoming, while the other was friendly and hospitable. Upon leaving the hostile village, Guru Nanak blessed it, wishing for its prosperity and growth. But for the kind village, he wished that its people would scatter. His companions were confused by this, to which Guru Nanak explained: A village that is filled with hostility and negativity should not spread its traits, whereas a village that is kind and hospitable should have its people disperse so they can spread their love and kindness elsewhere.

Guru Nanak and the Cobra's Shade: As a young boy, Nanak was once found sleeping under the hot sun. A poisonous cobra was seen providing shade with its hood over the sleeping child's head. Rai Bular, a local landlord, witnessed this scene and was amazed by it, recognizing that the child was under divine protection. This incident also marked Guru Nanak as a special child in Rai Bular's eyes.

Watering the Crops: In another incident, Guru Nanak ji was observed by some villagers while he was watering his fields. Instead of aiming the water at the crops, he seemed to be sprinkling it in the direction of a far-off city. When questioned, Guru Nanak ji explained that he was watering his fields in Lahore, a city many miles away. Skeptical, a messenger was sent to Lahore, only to find Guru Nanak's friend, Bhai Bala, with freshly watered fields. This story highlights the theme of miracles often associated with Guru Nanak's life.

Serving the Saints: One day, Guru Nanak ji's father gave him twenty rupees and asked him to do a profitable deal – to use the money in a way that would reap more money. However, Nanak met some holy saints on his way and spent all the money to feed and clothe them. When he returned home, his father was furious, but Nanak explained that he did a profitable deal indeed, emphasizing the virtues of selfless service and charity. This incident led to the writing of the "Sacha Sauda" hymn.

Hot Sand and the Huge Stone: During his travels, Guru Nanak ji and his companions came across a harsh, hot desert. Bhai Mardana was struggling to walk on the scorching sand. Seeing his plight, Guru Nanak moved a huge stone to provide shade and a cool place for Mardana to rest his feet. This tale speaks of Guru Nanak ji's compassion and kindness.

Sajjan the Robber: Guru Nanak ji and his companion, Mardana, once stopped by a mansion which was known to welcome guests generously. The mansion belonged to Sajjan, who appeared as a great host but was actually a thief. He would rob and kill his guests during the night. When Sajjan tried to do the same with Guru Nanak and Mardana, Guru Nanak began to sing a hymn about a swan (representing a holy person) and a pond full of impurity (representing Sajjan's home). Understanding the message in the hymn, Sajjan fell at Guru Nanak's feet and asked for forgiveness. Guru Nanak told him to return the goods he had stolen and lead an honest life. Sajjan became a changed man and began to live righteously, serving others.

The Value of Hard Work: Guru Nanak Dev Ji emphasized the importance of earning one's livelihood through honest means. This principle is well-illustrated in the story of him working for a landowner, managing his food stores. Guru Nanak would distribute provisions to the needy in the name of "God's will," earning him the respect of the locals and further emphasizing the importance of selfless service and hard work.

The Sacred Thread Ceremony: When Guru Nanak ji  was young, his father arranged for a sacred thread ceremony, a Hindu tradition. During the ceremony, the priest was about to place the thread around Nanak's neck when he asked what virtue the thread would provide. The priest answered that it would bring him wisdom and respect. Nanak responded that the thread would eventually wear out, but virtue lies in compassion, purity of heart, and truth, which would never wear out. This story reflects Guru Nanak's philosophy that outer symbols do not hold significance unless accompanied by inner virtue.

These stories, along with others, encapsulate the teachings of Guru Nanak Dev Ji, which form the foundation of Sikh principles and values, and guide Sikhs worldwide even today.

Guru Granth Sahib:

The Guru Granth Sahib, the holy scripture of Sikhism, was compiled and written in multiple locations over a period of time. The process of compilation began during the time of the fifth Sikh Guru, Guru Arjan Dev Ji, and was completed by the tenth Sikh Guru, Guru Gobind Singh Ji. Here's a brief overview of where and how the Guru Granth Sahib was written:

Compilation by Guru Arjan Dev Ji: Guru Arjan Dev Ji, the fifth Guru of Sikhism, took on the task of compiling the writings of the previous Gurus and other saintly figures into a single volume. He collected the hymns and compositions of Guru Nanak Dev Ji (the first Guru) and the subsequent Gurus, Guru Angad Dev Ji, Guru Amar Das Ji, and Guru Ram Das Ji. Additionally, Guru Arjan included writings from various saint-poets, both Hindus and Muslims, whose teachings aligned with the Sikh philosophy.

Construction of Harmandir Sahib (Golden Temple): To house the sacred scripture, Guru Arjan Dev Ji also initiated the construction of Harmandir Sahib, also known as the Golden Temple, in Amritsar, Punjab, India. The construction of the temple was completed in 1604, and it became the central and most revered Sikh shrine.

Installation of Guru Granth Sahib: On August 16, 1604, Guru Arjan Dev Ji installed the completed Guru Granth Sahib at the Harmandir Sahib. This event is known as the "Adi Granth Sahib Da Parkash" (the first installation of the Granth Sahib). Guru Arjan Dev Ji declared the Guru Granth Sahib as the eternal Guru of the Sikhs, to be revered and followed as the spiritual guide for all time.

Additions by Guru Tegh Bahadur Ji and Guru Gobind Singh Ji: Guru Arjan Dev Ji's compilation of the Guru Granth Sahib was further expanded by his son, Guru Tegh Bahadur Ji, who added his own compositions and those of other saintly figures. Guru Tegh Bahadur Ji was the ninth Guru of Sikhism and a renowned poet and scholar.

Final Compilation by Guru Gobind Singh Ji: The compilation of the Guru Granth Sahib was completed by Guru Gobind Singh Ji, the tenth and final Guru of Sikhism. Guru Gobind Singh Ji added the hymns of his father, Guru Tegh Bahadur Ji, to the scripture. He also included one hymn from Guru Nanak Dev Ji's companion, Bhai Mardana, as well as his own composition, "Benti Chaupai" (a hymn of supplication).

Declaration of Guru Granth Sahib as the Eternal Guru: Before his passing in 1708, Guru Gobind Singh Ji declared that after him, the Guru Granth Sahib would be the eternal Guru for the Sikhs. He proclaimed that the teachings contained within the Guru Granth Sahib would be the spiritual guide for Sikhs for all time to come.

Today, the Guru Granth Sahib remains the central and most revered scripture of Sikhism. It is housed in Gurdwaras (Sikh places of worship) worldwide, and its hymns are recited and sung by Sikhs as a means of spiritual guidance, inspiration, and connection with the Divine.

Sikhism originated with the divine revelations and teachings of Guru Nanak Dev Ji, the first Sikh Guru, in the early 16th century. Guru Nanak's messages of love, equality, and devotion to one God laid the foundation for Sikhism, which evolved as a distinct spiritual and social tradition under the guidance of ten successive Gurus. The Sikh community embraced a unique identity and principles, leading to the formation of the Khalsa and the establishment of the Guru Granth Sahib as the eternal Guru. Sikhism continues to be a significant faith with millions of followers worldwide, guided by the teachings of the Guru Granth Sahib and the values laid out by Guru Nanak Dev Ji and the subsequent Gurus.

Written By: Ritesh Mishra