Antique Silver And White Sapphire Anglo Indian Sarpech or Turban Ornament/Turban Pin In Box.Lovely condition, tests as silver. This is an antique (19th century) pin. Please look carefully at the photos to see the condition of the item. The stones are in excellent shape

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A dastār[a] is an item of headwear associated with Sikhism and Sikh culture. The word is loaned from Persian through Punjabi. In Persian, the word dastār can refer to any kind of turban and replaced the original word for turban, dolband (دلبند), from which the English word is derived.

Among the Sikhs, the dastār is an article of faith that represents equality, honour, self-respect, courage, spirituality, and piety. The Khalsa Sikh men and women, who keep the Five Ks, wear the turban to cover their long, uncut hair (kesh). The Sikhs regard the dastār as an important part of the unique Sikh identity. After the ninth Sikh Guru, Tegh Bahadur, was sentenced to death by the Mughal emperor Aurangzeb, Guru Gobind Singh, the tenth Sikh Guru created the Khalsa and gave five articles of faith, one of which is unshorn hair, which the dastār covers.[2]
History
Preserved Dastar relic of Guru Gobind Singh
Contemporary or near-contemporary painting of Guru Hargobind

The dastār has been an important part of the Sikh religion since the time of the First Guru, Guru Nanak who honoured Guru Angad Dev who honoured Guru Amar Das with a special dastār when he was declared the next Guru. When Guru Ram Das died, Guru Arjan was honoured with the dastār of Guruship.

    Marne di pag Pirthiye badhi. Guriyaee pag Arjan Ladhi[3]

Guru Gobind Singh, the last human Sikh Guru, wrote:

    Kangha dono vaqt kar, paag chune kar bandhai. ("Comb your hair twice a day and tie your turban carefully, turn by turn.")

Bhai Rattan Singh Bhangu, one of the earliest Sikh historians, wrote in Sri Gur Panth Parkash:[4]

    Doi vele utth bandhyo dastare, pahar aatth rakhyo shastar sambhare. Kesan ki kijo pritpal, nah(i) ustran se katyo vaal. ("Tie your dastār twice a day and wear shaster (weapons to protect dharma), and keep them with care, 24 hours a day. Take good care of your hair. Do not cut your hair by blade.)"

According to Jvala Singh, the seli topi was worn by the first five Sikh gurus rather than a turban.[5] It was only during the period of the sixth Sikh guru, Guru Hargobind, that the turban gained prominence amongst the Sikhs.[5] Guru Hargobind tied a turban rather than donning the traditional seli topi of the predecessory gurus.[5] Later, the practice of tying a turban became fully tied to Sikhs with the formalization of the Khalsa order by Guru Gobind Singh in 1699.[5]

The turban is not one of the 5Ks mandated in mainstream Sikhism, rather it has become a tool to help manage one of the actual five Ks, kesh (uncut hair).[6] Rather, the turban was a male-signifier of Sikh identity.[7] As per Purnima Dhava, respect and prestige in 18th century Punjab was tied to both women and turbans, where alliances were made through the exchanging of turbans and offering their womenfolk (daughters) to be wed.[7] Ceremonies associated with the Sikh turban were also male-gendered, such as the turban tying ceremony, known as the Rasam Pagri or Rasam Dastar, when a patriarch dies and his eldest son takes over the familial responsibilities by tying a turban in front of others.[7] Furthermore, during Sikh wedding ceremonies, such as the Anand Karaj, the male groom will wear a turban, regardless if he does so in his regular life or not.[7] The practice of Sikh women wearing turbans was not historically common.[7]
Significance
    
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Nihang Abchal Nagar (Nihangs from Hazur Sahib), 1844. Shows turban-wearing Sikh soldiers with chakrams.

In the Khalsa society, the turban signifies many virtues:
Sayings

There are many Punjabi idioms and proverbs that describe how important a dastār is in Sikh's lives. Bhai Gurdas wrote:[8]

    "Tthande khuhu naike pag visar(i) aya sir(i) nangai

    Ghar vich ranna(n) kamlia(n) dhussi liti dekh(i) kudhange" ("A man, after taking a bath at the well during winter time, forgot his dastār at the well and came home bareheaded.

    When the women saw him at home without a dastār, they thought someone had died and they started to cry.")

Uniform of Sikhism
Sikhs are easily recognized by their distinctive turbans, as well as their other articles of faith.

The dastār is considered an integral part of the unique Sikh identity. The bare head is not considered appropriate as per gurbani. If a Sikh wants to become one with his/her guru, he/she must look like a guru (wear a dastār). Guru Gobind Singh stated:

    Khalsa mero roop hai khaas. Khalse me hau karo niwas. ("Khalsa is a true picture of mine. I live in Khalsa.")

Maintaining long hair and tying the dastār is seen as a token of love, obedience of the wishes of Sikh gurus, and acceptance to the Will of God. A quote from Sikhnet:[9]

    The dastār is our Guru's gift to us. It is how we crown ourselves as the Singhs and Kaurs who sit on the throne of commitment to our own higher consciousness. For men and women alike, this projective identity conveys royalty, grace, and uniqueness. It is a signal to others that we live in the image of Infinity and are dedicated to serving all. The turban doesn't represent anything except complete commitment. When you choose to stand out by tying your dastār, you stand fearlessly as one single person standing out from six billion people. It is a most outstanding act.

Styles of dastārs
    
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Modern Sikh men mainly wear four kinds of turban: Wattan Wali Turban, Patiala Shahi Turban, UK/Kenyan style and Dumala. The more traditional Turban styles are the Darbara Singh Dummala, Dastar Bunga (the original turban of the Khalsa) and the Puratan Nok Pagg.

The Dastar are closely related to Dumalla.
Dastar Bunga
The original Sikh turban of the Khalsa Fauj, the Dastar Bunga. The Nihang's pharla is being covered at the tip of the turban.

Dastar bunga, or turban fortress in Persian, is a style of turban used by a specific sect within the Sikhs, the Akali Nihangs (egoless immortals). As an essential part of their faith the warriors used the turban as a store for their expansive range of weapons.

This was the original Turban of the Khalsa Fauj of the Gurus. The Gurus wore this style during battle and the Mughal style while in peace. The Dastar Bunga is common in the Nihang traditions. The dark blue tunic (chola) and turban (dumalla) surmounted with quoit and dagger were first worn in 1699 at the time of the first Khalsa initiation ceremony of the double-edged sword (khanda-pahul). Next came the turban-flag (farra or farla), which was introduced by Guru Gobind Singh in 1702 during a clash with a Rajput hill king in the vicinity of Anandpur. The Khalsa's battle standard was cut down when its bearer, Akali Man Singh Nihang, fell wounded. Henceforth, the Guru decided that the dark blue flag should be worn as a part of Man Singh's turban, fluttering from its peak should be a yellow loose cloth for as long as its bearer had life in him. It is said[weasel words] that the full magnificence of the Akal-Nihang uniform emerged the following year.[citation needed]
UK/Kenyan Style
Sikh soldiers with Kenyan style Paggs and Pharlas.

The British Raj mandated all Sikh soldiers in lower ranks tied a single turban (not double-stitched), which was folded instead of stretched as a pooni and wound around the head without a pinch. This style similar to that of which constables of the Punjab Police still tie today. When Sikhs left India to work abroad in Kenya, they took this style with them but adapted it slightly for fashion, shortening the length (5 metres instead of eight) and tucking in the final wrap at an angle which produced a sharp, triangular point above the centrepoint (known as a "Chunj"). They also commonly starched their turbans, allowing them to stay in shape and be re-worn for up to 3 months after tying. When Kenyan Sikhs arrived in the UK during the 1960s and 70s, they continued to tie this style of triangular and starched turban there, making it known as both the UK and Kenyan style turban due to its popularity in both regions.
Nok Pagg

This is a very common Sikh Turban style and is most common in the Indian state of Punjab, India. The Nok (meaning point) Dastar is a double wide Dastar. 5 or more meters of the dastar cloth are cut in half then in two or three meter pieces. They are sewn together to make it double wide, thus creating a "double patti" or a nok dastar. This dastar is larger than most Sikh dastars but contains fewer wraps around the head. It is generally divided into two sub-styles: Wattan Wali (wrinkled) and Patiala Shahi (Patiala Royal). Both have the exact same shape, except Patiala Shahi features clear lines (known as "Larrs") on its left side, whereas Wattan Wali replaces these "larrs" with wrinkles instead of clear pleats and is slightly flatter at the front of the turban due to how the fabric is folded to create the wrinkles (as opposed to the pleats in Patiala Shahi turbans creating a more "beaked" look at the front, known as a Nok).[citation needed]

Morni Dastar

Another common Nok style is the Morni Dastar. This is essentially a Patiala Shahi pagg with a very pointed front (Nok) as compared the flatter Patiala Shahi style, and was given the name "Morni" (meaning "peacock" in Punjabi) due to its "beaked" Nok resembling the beak of a peacock. The style often features very clean larhs (lines or layers, typically on the turban's left side) and is very popular amongst younger boys in Punjab due to its elegant, neat and royal appearance.

Bhangra singer Inderjit Nikku is famous for his Morni style Dastar and to helped boost its popularity in the early 2000s, as well as other popular singers such as Lehmber Hussainpuri and Diljit Dosanjh, whose song "Paggan Pochviyan" (pointed turban) launched him to fame and was written to honour the style.

Chand Tora Dumalla
Chand Tora Dumalla with many shaster

The Chand Tora Dumalla is the style of turban generally worn by Nihang Sikhs. This is a warrior style turban meant for going into battle. The "Chand Tora" is a metal symbol consisting of a crescent and a double edged sword, it is held in place at the front of the turban by a woven chainmail cord tied in a pattern within the turban to protect the head from slashing weapons. This was not the original battle turban for the Khalsa as the Dastar Bunga was the first.
Harassment faced by turban-wearing Sikhs

After the September 11, 2001, attacks in USA, a number of dastār-wearing Sikhs faced assaults by some Americans who confused them with Muslims, who were being associated with terrorism.[10][11] Due to Sikh turbans resembling the imama turban that Osama bin Laden wore in his most iconic photo, United States Department of Justice worked with the Sikh American Legal Defense and Education Fund (SALDEF) to issue a poster aimed at getting Americans acquainted with Sikh turbans.[12]
Conflicts with civil law
Indian troops man a Bren gun during the Western Desert Campaign in World War II. The Sikh soldier is wearing a dastār, his non-Sikh companion is wearing a Brodie steel helmet

In modern times, there have been conflicts between Sikhs—especially those outside India—and laws which conflict with always wearing a dastār. Sikh soldiers refused to wear helmets during World War I and World War II. Many Sikhs have refused to remove the dastār even in jails. Sikh scholar and social activist Bhai Randhir Singh underwent a fast to be able to wear a dastār in prison.

In the UK in 1982, the headmaster of a private school refused to admit an orthodox Sikh as a pupil unless he removed the dastār and cut his hair. This led to the long legal battle, Mandla v. Dowell Lee, a case which contributed to the creation of the legal term "ethno-religious".[13][14]

In Canada in 1990, the Supreme Court of Canada ruled that Baltej Singh Dhillon, a Royal Canadian Mounted Police officer, should be allowed to wear a dastār while on duty. See the case of Grant v. Canada A.G (1995) 125 D.L.R. (4th) 556 (F.C.A.) aff'd (1994) 81 F.T.R. 195 (F.C.T.D.) (Reed J.) where the court said that the Sikh RCMP officer had a constitutional right to wear his dastār and that the government's decision to accommodate him was required to protect freedom of religion:

"The defendants and the intervenors, particularly the able argument of Ms. Chotalia for the Alberta Civil Liberties Association, turn the plaintiffs' argument respecting discrimination on its head. They argue that the Commissioner's decision was designed to prevent discrimination occurring to Khalsa Sikhs. As such they argue that that decision offends none of the provisions of the Charter, indeed that it is required by section 15 of the Charter." para 103 Shirish Chotalia, Alberta lawyer, represented the Sikh Society of Calgary, the Alberta Civil Liberties Association, and the Friends of the Sikhs, pro bono.[15]

In the United States in 2002, Jasjit Singh Jaggi, a Sikh traffic policeman employed with the New York Police Department, was forced to leave his job because he insisted on wearing a dastār on duty. He petitioned with the New York Human Rights Commission, and in 2004 a US judge ruled that he should be reinstated.[16]

In France in 2004, the Sikh community protested against the introduction of a law prohibiting the display of any religious symbols in state-run schools.[17][18] The Shiromani Gurdwara Parbandhak Committee urged the French Government to review the bill, stating that the ban would have grave consequences for the Sikhs.[19] The Government of India discussed the matter with the French officials, who stated that an exception for turbaned Sikh boys in French public schools was not possible.[20]

In 2007, the Canadian government introduced new procedures for accommodation of Sikhs in regard to passport photos, driver licensing, and other legal licensing. This bill was also supported by the Sikh Council of Canada.

In April 2009, Capt. Kamaljit Singh Kalsi and 2nd Lt. Tejdeep Singh Rattan challenged a U.S. Army order that they remove their turbans and shave their beards.[21] In March 2010, Rattan became the first Sikh to graduate Army Officer School at Fort Sam Houston since the exemption was eliminated in 1984; a waiver was granted for his religion. Kalsi will also attend basic training.[22]

In Ireland, Ravinder Singh Oberoi applied to become a member of the voluntary police force Garda Reserve but was not permitted to wear a dastār in 2007.[23] He unsuccessfully claimed discrimination on grounds of race and religion; the High Court ruled in 2013 on a preliminary issue that he could not claim under employment equality legislation as he was not an employee and was not in vocational training.[24] But in 2019, Garda Commissioner Drew Harris granted exemptions for uniform alterations based on the Garda uniform code to allow officers from some ethnic communities to wear clothing related to their religion.[23] Oberoi is currently working in the GR as of November 2020.[23]
Instances of acceptance
Officer cadets of the Royal Military College of Canada wearing a dastār. Sikh members of the Canadian Armed Forces are permitted to wear the dastār in most situations.

In 2012 British media reported that a Guardsman of the Scots Guards Jatinderpal Singh Bhullar became the first Sikh to guard Buckingham Palace wearing a dastār instead of the traditional bearskin.[25]

Sikh members of the Canadian Armed Forces are permitted to wear the dastār on all orders of dress within the forces, although the unit commander retains the right to order for adjustments should a conflict arise with operational safety.[26] The colour of the dastār for Sikh service members within the Canadian Army, and the Royal Canadian Air Force are required to match the colours of their unit's headgear. Sikhs serving within the Royal Canadian Navy are required to wear a white dastār when peaked caps are worn, and a black dastār when berets are worn. The unit's cap badge must also be worn on the dastār. Additionally, some units in the Canadian Armed Forces add a ribbon matching their regimental colours, worn crossed behind the cap badge and tucked in at the back.
Helmet exemption

In several parts of the world, Sikh riders are exempted from legal requirements to wear a helmet when riding a motorcycle or a bicycle, which cannot be done without removing the dastār. These places include India, Nepal and the Canadian provinces of Alberta, British Columbia, Ontario and Manitoba.[15] Other places include Malaysia,[citation needed] Hong Kong,[27] Singapore,[citation needed] Thailand,[citation needed] and the United Kingdom.[28] In Queensland, Australia, riders of bicycles and mobility scooters are exempt from wearing an approved helmet, but not motorcyclists.[29][30]

In 2008, Baljinder Badesha, a Sikh man living in Brampton, Ontario, Canada, lost a court case in which he challenged a $110 ticket received for wearing a dastār instead of a helmet while riding his motorcycle.[15][31][32]

In September 2016 a court in Quebec, Canada, ruled that Sikh truck drivers working at the Port of Montreal must wear hard hats when required for safety reasons, effectively requiring them to remove their dastār. The judge stated that their safety outweighed their religious freedom. Previously Sikh drivers were able to avoid wearing hard hats if they remained within their vehicle, but this increased the loading times and was not commercially acceptable.[33]
Sikh women and turbans
Main article: Sikh women and turbans

Sikh women generally do not wear turbans, apart from members of the Akali-Nihang, AKJ, and 3HO sects. However, some mainstream Sikh women in the diaspora from the second-generation on-wards have started wearing turbans as a means of gender-equality.[34] According to the official Sikh Rehat Maryada, the question of Sikh women wearing turbans is optional and not mandated nor necessarily prescribed.[34]
See also
Dastar bunga
Dumalla
Kesh (Sikhism)
Khăn vấn
Salai (needle)
Sikh chola
Turban training centre

Sikhism[i] is an Indian, monotheistic, ethnic religion and philosophy[8] that originated in the Punjab region of the Indian subcontinent around the end of the 15th century CE. It is one of the most recently founded major religions and is followed by 25–30 million adherents, known as Sikhs.

Sikhism developed from the spiritual teachings of Guru Nanak (1469–1539), the faith's first guru, and the nine Sikh gurus who succeeded him. The tenth guru, Guru Gobind Singh (1666–1708), named the Guru Granth Sahib, which is the central religious scripture in Sikhism, as his successor. This brought the line of human gurus to a close. Sikhs regard the Guru Granth Sahib as the 11th and eternally living guru.

The core beliefs and practices of Sikhism, articulated in the Guru Granth Sahib and other Sikh scriptures, include faith and meditation in the name of the one creator (Ik Onkar), the divine unity and equality of all humankind, engaging in selfless service to others (sevā), striving for justice for the benefit and prosperity of all (sarbat da bhala), and honest conduct and livelihood. Following this standard, Sikhism rejects claims that any particular religious tradition has a monopoly on absolute truth. As a consequence, Sikhs do not actively proselytise, although voluntary converts are generally accepted. Sikhism emphasises meditation and remembrance as a means to feel God's presence (simran), which can be expressed musically through kirtan or internally through naam japna (lit. 'meditation on God's name'). Baptised Sikhs are obliged to wear the five Ks, which are five articles of faith which physically distinguish Sikhs from non-Sikhs. Among these include the kesh (uncut hair). Most religious Sikh men thus do not cut their hair but rather wear a turban.[ii]

    The definition of a Sikh, according to the Rehat Maryada, the Sikh code of conduct, is any human being who faithfully believes in the following:[9]

        One Immortal Being,
        Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib,
        The Guru Granth Sahib,
        The utterances and teachings of the ten Gurus and,
        The baptism bequeathed by the tenth Guru;

    and who does not owe allegiance to any other religion. 

Prominent Sikh shrines:

    Golden Temple, Akaal Takht
    Kesgarh Sahib
    Damdama Sahib
    Patna Sahib
    Hazur Sahib
    Panja Sahib
    Nankana Sahib
    Dera Sahib
    Ber Sahib
    Kartarpur Sahib, Dera Baba Nanak
    Hemkund Sahib
    Sis Ganj Sahib

Tarn Taran Sahib – The World's Largest Sarovar (sacred pool)

The religion developed and evolved in times of religious persecution, gaining converts from both Hinduism and Islam. The Mughal emperors of India tortured and executed two of the Sikh gurus—Guru Arjan (1563–1605) and Guru Tegh Bahadur (1621–1675)—after they refused to convert to Islam. The persecution of the Sikhs triggered the founding of the Khalsa by Guru Gobind Singh in 1699 as an order to protect the freedom of conscience and religion, with members expressing the qualities of a sant-sipāhī ("saint-soldier").
Terminology

The majority of Sikh scriptures were originally written in the alphabet of Gurmukhī, a script standardised by Guru Angad out of Laṇḍā scripts historically used in present-day Pakistan and North India.[10][11] Adherents of Sikhism are known as Sikhs, meaning "students" or "disciples" of the guru. The English word Sikhism derives from the Punjabi word for the religion Sikhi (Punjabi: ਸਿੱਖੀ Sikkhī, [ˈsɪk.kʰiː] ⓘ, from Punjabi: ਸਿੱਖ, romanized: Sikh, lit. 'disciple'),[iii] which connotes the "temporal path of learning" and is rooted in the verb sikhana (lit. 'to learn').[12][13]

Some Sikhs oppose the exonym term Sikhism as they claim the word was coined by the British colonists rather than by Sikhs themselves, and they instead prefer the endonym Sikhi. They argue that an "-ism" connotes a fixed and immutable worldview which is not congruent with the internally fluid nature of the Sikh philosophy.[14]
Philosophy and teachings

The basis of Sikhism lies in the teachings of Guru Nanak and his successors.[15][16] Sikhs emphasise the congruence between spiritual development and everyday moral conduct. Its founder, Guru Nanak, summarised this perspective by saying, "Truth is the highest virtue, but higher still is truthful living."[17]: 234  Sikhism emphasises Ėk nūr te sab jag upjiā, 'From the one light, the entire universe welled up.'[18] Guru Nanak also emphasised his teachings to his disciples by giving them real-life examples.
God
See also: Ik Onkar and Waheguru

Sikhism is a monotheistic and panentheistic religion. Sikhs believe that only one God exists and that God is simultaneously within everything and is all-encompassing. The oneness of God is reflected by the phrase Ik Onkar.[19][20] In Sikhism, the word for God is Waheguru (lit. 'wondrous teacher'). The Waheguru is considered to be Nirankar ("shapeless"), Akal ("timeless"), Karta Purakh ("the creator being"), Akaal Purkh ("beyond time and death") and Agam Agochar ("incomprehensible and invisible").[21]

In a literal sense, God has no gender in Sikhism, but metaphorically, God is presented as masculine and God's power as feminine. For example, Guru Gobind Singh refers to God as his father and God's creative power as his mother. Similarly, another example is that the Guru Granth Sahib, the primary Sikh scripture, says that all humans are soul-brides who long to unite with their husband Lord.[22] In addition, the gurus also wrote in the Guru Granth Sahib that there are many worlds on which the transcendental God has created life.[23]

The Sikh scripture begins with God as Ik Onkar (ੴ), the 'One Creator',[24][17]: 227  understood in the Sikh tradition as monotheistic unity of God.[25] Ik onkar (sometimes capitalised) is more loosely rendered 'the one supreme reality', 'the one creator', 'the all-pervading spirit', and other ways of expressing a diffused but unified and singular sense of God and creation.[26]

The traditional Mul Mantar goes from ik onkar until Nanak hosee bhee sach. The opening line of the Guru Granth Sahib and each subsequent raga mentions ik onkar:[27]

    ੴ

    ikk ōankār

    ਸਤਿ

    sat(i)

    ਨਾਮੁ

    nām(u)

    ਕਰਤਾ

    karatā

    ਪੁਰਖੁ

    purakh(u)

    ਨਿਰਭਉ

    nirabha'u

    ਨਿਰਵੈਰੁ

    niravair(u)

    ਅਕਾਲ

    akāl(a)

    ਮੂਰਤਿ

    mūrat(i)

    ਅਜੂਨੀ

    ajūnī

    ਸੈਭੰ

    saibhan

    ਗੁਰ

    gur(a)

    ਪ੍ਰਸਾਦਿ॥

    prasād(i)

    "There is one supreme being, the eternal reality, the creator, without fear and devoid of enmity, immortal, never incarnated, self-existent, known by grace through the true guru."

— Guru Granth Sahib (17th c.), p. 1
Worldly illusion
A sketch made in 1844 by Emily Eden of the "Akalees or Immortals". Digitised by the Panjab Digital Library.

Māyā, defined as a temporary illusion or "unreality", is one of the core deviations from the pursuit of God and salvation: where worldly attractions give only illusory, temporary satisfaction and pain that distracts from the process of the devotion of God. However, Nanak emphasised māyā as not a reference to the world's unreality but its values. In Sikhism, the influences of ego, anger, greed, attachment, and lust, known as the pānj chor ('Five Thieves'), are believed to be particularly distracting and hurtful. Sikhs believe the world is currently in a state of Kali Yuga ('age of darkness') because the world is led astray by the love of and attachment to māyā.[28] The fate of people vulnerable to the five thieves is separation from God, and the situation may be remedied only after intensive and relentless devotion.[29]
Timeless truth
A Nihang Sikh at the Harmandir Sahib, also called the Golden Temple

According to Guru Nanak, the supreme purpose of human life is to reconnect with Akal ('The Timeless One'). However, egotism is the most significant barrier to making this connection. Using the Guru's teaching remembrance of nām (the divine Name of the Lord)[30][31] leads to the end of egotism. Guru Nanak designated the word Guru ('teacher')[32] to mean the voice of "the spirit": the source of knowledge and the guide to salvation.[33] As ik onkar is universally immanent, Guru is indistinguishable from Akal and are one and the same.[34]
Liberation

Guru Nanak's teachings are founded not on a final destination of heaven or hell but on a spiritual union with the Akal, which results in salvation or jivanmukti ('enlightenment/liberation within one's lifetime'),[35] a concept also found in Hinduism.[36] Guru Gobind Singh makes it clear that human birth is obtained with great fortune, and therefore one needs to be able to make the most of this life.[37]

Sikhs accept reincarnation and karma concepts found in Buddhism, Hinduism, and Jainism,[iv][v][38] but do not necessarily infer a metaphysical soteriology such as a state of "heaven" or "nirvana."[37][39][40] Nevertheless, in Sikhism, both karma and liberation are "modified by the concept of God's grace" (nadar, mehar, kirpa, karam, etc.).[36] Guru Nanak states that "the body takes birth because of karma, but salvation is attained through grace."[41] To get closer to God, Sikhs: avoid the evils of maya; keep the everlasting truth in mind; practice shabad kirtan (musical recitation of hymns); meditate on naam; and serve humanity. Sikhs believe that being in the company of the satsang (association with sat, 'true', people) or sadh sangat is one of the key ways to achieve liberation from the cycles of reincarnation.[42] The Sikh community may be seen to correspond to A.D. Smith's definition of a politicised community, sharing common ancestry myths and historical memories of martyrdom and persecution under successive rulers.[43]
Power and devotion (Miri and Piri)
Main article: Miri Piri

Miri Piri is a doctrine practiced in the Sikh religion since the seventeenth century. The doctrine of the "Mir" (social and political aspects of life) and the "Pir" (guides to the spiritual aspect of life) was revealed by the first guru of Sikhism, Guru Nanak, but propounded by the sixth guru of Sikhism, Guru Hargobind, on 12 June 1606.[44][45][46] After the martyrdom of his father, Guru Hargobind was elevated to the Guruship and fulfilled the prophecy that was given by the primal figure of Sikh, Baba Buddha, that the guru will possess spiritual and temporal power. Guru Hargobind introduced the two swords of Miri and Piri, symbolising both worldly (social and political) and spiritual authority.[47][45] The two kirpan of Miri and Piri are tied together with a khanda in the center, so the combination of both is considered supreme. This means that all action informed or arising out of the spiritual heart completes one's purpose and meaning in the world of action: spirituality.[45][48]

Guru Nanak, the first Sikh guru and the founder of Sikhism, was a Bhakti saint.[49] He taught that the most important form of worship is Bhakti (devotion to Waheguru).[50] Guru Arjan, in the Sukhmani Sahib, recommended the true religion as one of loving devotion to God.[51][52] The Guru Granth Sahib includes suggestions on how a Sikh should perform constant Bhakti.[50][53][54] Some scholars call Sikhism a Bhakti sect of Indian traditions,[55][56] adding that it emphasises "nirguni Bhakti", i.e. loving devotion to a divine without qualities or physical form.[56]: 1–3 [57][58] While Western scholarship generally places Sikhism as arising primarily within a Hindu Bhakti movement milieu while recognising some Sufi Islamic influences,[59][60]: 3, 42–3  some Indian Sikh scholars disagree and state that Sikhism transcended the environment it emerged from. The basis of the latter analysis is that Bhakti traditions did not clearly disassociate from Vedic texts and their cosmologies and metaphysical worldview, while the Sikh tradition clearly did disassociate from the Vedic tradition.[61]

Several Sikh sects outside the Punjab region of India, such as those found in Maharashtra and Bihar, practice aarti (the ceremonial use of lamps) during Bhakti observances in a Sikh gurdwara.[62][63] However, most Sikh gurdwaras forbid aarti during their Bhakti practices.[60]: 201  While emphasising Bhakti, the Sikh gurus also taught that the spiritual life and secular householder life are intertwined, and not separate. This logically follows from the panentheistic nature of Sikh philosophy.[64] In Sikh worldview, the everyday world is part of the Infinite Reality, increased spiritual awareness leads to increased and vibrant participation in the everyday world.[65] Guru Nanak described living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" as being higher than the metaphysical truth.[66]

The sixth guru, Guru Hargobind, after Guru Arjan's martyrdom, faced with oppression by the Islamic Mughal Empire, affirmed the philosophy that the political/temporal (Miri) and spiritual (Piri) realms are mutually coexistent.[67][68] According to the ninth Sikh guru, Tegh Bahadur, the ideal Sikh should have both Shakti (power that resides in the temporal), and Bhakti (spiritual meditative qualities). This was developed into the concept of the "saint soldier" by the tenth Sikh guru, Gobind Singh.[68]

The concept of humanity, as elaborated by Guru Nanak, refines and negates the "monotheistic concept of self/God", declaring that "monotheism becomes almost redundant in the movement and crossings of love".[69] Sikh gurus have taught that the human's goal is to end all dualities of "self and other, I and not-I", attain the "attendant balance of separation-fusion, self-other, action-inaction, attachment-detachment, in the course of daily life".[69]
Singing and music

Sikhs refer to the hymns of the gurus as Gurbani (lit. 'Guru's word'). Shabad Kirtan is the singing of Gurbani. The entire Guru Granth Sahib is written in the form of poetry and rhyme to be recited in thirty-one ragas of classical Indian music as specified. However, the exponents of these are rarely to be found amongst the Sikhs who are conversant with all the Ragas in the Guru Granth Sahib. Guru Nanak started the Shabad Kirtan tradition and taught that listening to kirtan is a powerful way to achieve tranquility while meditating, and singing of the glories of the "Supreme Timeless One" (God) with devotion is the most effective way to come in communion with the "Supreme Timeless One".[70] The three morning prayers for Sikhs consist of Japji Sahib, Jaap Sahib, and Tav-Prasad Savaiye.[71] Baptised Sikhs (Amritdharis) rise early and meditate, then recite all the Five Banis of Nitnem, before breakfast. The Five Banis consist of Japji Sahib, Jaap Sahib, Tav-Prasad Savaiye, Chaupai Sahib, Anand Sahib; recitation of the banis paath is followed by Ardās, in which the Sarbat da Bhala principle is taught by gurus.[72][73][74]
Remembrance of the Divine Name

A key practice by Sikhs is remembrance[31] of the Naam (divine name), Waheguru.[30] This contemplation is done through Nām Japō (repetition of the Divine Name) or Simran (remembrance of the Divine Name through recitation).[31][75] The verbal repetition of the name of God—or a sacred syllable—is an established practice in religious traditions in India; however, Sikhism developed Naam-simran as an important Bhakti practice.[76][77][78] Guru Nanak's ideal is the total exposure of one's being to the Divine Name and a conformation to Dharma, the "Divine Order". Nanak described the result of the disciplined application of nām simraṇ as a "growing towards and into God" through a gradual process of five stages. The last of these is Sach Khand (The Realm of Truth): the final union of the spirit with God.[33]
Service and action
Further information: Seva (Indian religions) § Seva in Sikhism

The Sikh gurus taught that by constantly remembering the divine name (naam simran) and through selfless service (sēvā) the devotee overcomes egotism (Haumai). This, it states, is the primary root of five evil impulses and the cycle of birth and death.[79][80]

Service in Sikhism takes three forms: Tan (physical service, i.e. labor), Man (mental service, such as dedicating your heart for service of others), and Dhan (material service, including financial support).[81] Sikhism stresses kirat karō, that is, "honest work". Sikh teachings also stress the concept of sharing, or vaṇḍ chakkō, giving to the needy for the benefit of the community.[82]
Justice and equality

Sikhism regards God as the true emperor, the king of all kings, the one who dispenses justice through the law of karma, a retributive model and divine grace.[83][84][85]

The term for justice in the Sikh tradition is Niāyā.[85] It is related to the term dharam, which in Sikhism connotes 'moral order' and righteousness (derived, but distinct from the etymologically related Hindu concept of dharma).[85] According to the tenth Sikh guru, Guru Gobind Singh, states Pashaura Singh (a professor of Sikh studies), "one must first try all the peaceful means of negotiation in the pursuit of justice" and if these fail then it is legitimate to "draw the sword in defense of righteousness".[86] Sikhism considers "an attack on dharam is an attack on justice, on righteousness, and on the moral order generally" and the dharam "must be defended at all costs".[87] The divine name is its antidote for pain and vices. Forgiveness is taught as a virtue in Sikhism, yet it also teaches its faithful to shun those with evil intentions and to pick up the sword to fight injustice and religious persecution.[88]

Sikhism does not differentiate religious obligations by sex. God in Sikhism has no sex, and the Sikh scripture does not discriminate against women, nor bar them from any roles.[89] Women in Sikhism have been in positions of leadership, including leading in wars and issuing orders or hukamnamas.[90][89][91]
Ten Gurus and authority
Main article: Sikh gurus
A rare Tanjore-style painting from the late 19th century depicting the ten Sikh Gurus with Bhai Bala and Bhai Mardana

The term "guru" is derived from the Sanskrit gurū, meaning teacher, enlightener, guide, or mentor. The traditions and philosophy of Sikhism were established by ten gurus from 1469 to 1708.[92][93] Each guru added to and reinforced the message taught by the previous, resulting in the creation of the Sikh religion. Guru Nanak was the first guru and appointed a disciple as successor. Guru Gobind Singh was the final guru in human form. Before his death, Guru Gobind Singh decreed in 1708, that the Gurū Granth Sāhib would be the final and perpetual guru of the Sikhs.[94]

Guru Nanak stated that his guru is God who is the same from the beginning of time to the end of time.[95] Nanak said to be a God's slave and servant, but maintained that he was only a guide and teacher.[96][97] Nanak stated that the human guru is mortal, who is to be respected and loved but not worshipped.[96] When guru, or satguru (lit. 'the true guru') is used in Gurbani it is often referring to the highest expression of truthfulness.[98][99][100]

Guru Angad succeeded Guru Nanak. Later, an important phase in the development of Sikhism came with the third successor, Guru Amar Das. Guru Nanak's teachings emphasised the pursuit of salvation; Guru Amar Das began building a cohesive community of followers with initiatives such as sanctioning distinctive ceremonies for birth, marriage, and death. Amar Das also established the manji (comparable to a diocese) system of clerical supervision.[33]
The interior of the Akal Takht

The Sikh gurus established a mechanism which allowed the Sikh religion to react as a community to changing circumstances. The sixth guru, Guru Hargobind, was responsible for the creation of the concept of Akal Takht (throne of the timeless one), which serves as the supreme decision-making centre of Sikhism and sits opposite the Harmandir Sahib. The Akal Takht is located in the city of Amritsar. The leader is appointed by the Shiromani Gurdwara Pabandhak Committee (SPGC). The Sarbat Ḵẖālsā (a representative portion of the Khalsa Panth) historically gathers at the Akal Takht on special festivals such as Vaisakhi or Hola Mohalla and when there is a need to discuss matters that affect the entire Sikh nation. A gurmatā (literally, 'guru's intention') is an order passed by the Sarbat Ḵẖālsā in the presence of the Gurū Granth Sāhib. A gurmatā may only be passed on a subject that affects the fundamental principles of Sikh religion; it is binding upon all Sikhs.[101]
Graph showing Life Spans and Guruship Spans of Sikh Gurus
Approximate Life Spans and Guruship Spans of the 10 Sikh Gurus

The word guru in Sikhism also refers to Akal Purkh (God), and God and guru can sometimes be synonymous in Gurbani (Sikh writings).[92][102]
Scripture

There is one primary scripture for the Sikhs: the Guru Granth Sahib. It is sometimes synonymously referred to as the Ādi Granth.[103] Chronologically, however, the Ādi Granth – literally, 'First Volume' – refers to the version of the scripture created by Guru Arjan in 1604.[104] The Guru Granth Sahib is the final expanded version of the scripture compiled by Guru Gobind Singh.[103][105] While the Guru Granth Sahib is an unquestioned scripture in Sikhism, another important religious text, the Dasam Granth, does not enjoy universal consensus, but is considered a secondary scripture by many Sikhs.[103]
Ādi Granth
Main article: Ādi Granth

The Ādi Granth was compiled primarily by Bhai Gurdas under the supervision of Guru Arjan between the years 1603 and 1604.[106] It is written in the Gurmukhī script, which is a descendant of the Laṇḍā script used in the Punjab at that time.[107] The Gurmukhī script was standardised by Guru Angad, the second guru of the Sikhs, for use in the Sikh scriptures and is thought to have been influenced by the Śāradā and Devanāgarī scripts. An authoritative scripture was created to protect the integrity of hymns and teachings of the Sikh gurus, as well as thirteen Hindu and two Muslim bhagats of the Bhakti movement sant tradition in medieval India.[108] The thirteen Hindu bhagats whose teachings were entered into the text included Ramananda, Namdev, Pipa, Ravidas, Beni, Bhikhan, Dhanna, Jaidev, Parmanand, Sadhana, Sain, Sur, Trilochan, while the two Muslim bhagats were Kabir and Sufi saint Farid.[109][110][111][112] However, the bhagats in context often spoke of transcending their religious labels; Kabir, often attributed to being a Muslim, states in the Ādi Granth, "I am not Hindu nor Muslim."[113] The gurus following this message taught that different methods of devotion are for the same infinite God.[114]
Guru Granth Sahib
Gurū Granth Sāhib – the primary scripture of Sikhism
Main article: Guru Granth Sahib

The Guru Granth Sahib is the holy scripture of the Sikhs and is regarded as the living guru.
Compilation

The Guru Granth Sahib started as a volume of Guru Nanak's poetic compositions. Prior to his death, he passed on his volume to the subsequent guru, Guru Angad. The final version of the Guru Granth Sahib was compiled by Guru Gobind Singh in 1678. It consists of the original Ādi Granth with the addition of Guru Tegh Bahadur's hymns. The predominant bulk of Guru Granth Sahib consists of compositions by seven Sikh gurus: Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan, Guru Teg Bahadur and Guru Gobind Singh. It also contains the traditions and teachings of thirteen Hindu Bhakti movement sants (saints) such as Ramananda, Namdev , Sant kabir among others, and two Muslim saints: the Sufi Sheikh Farid.[33][109]

The text comprises 6,000 śabads (line compositions),[103] which are poetically rendered and set to rhythmic ancient north Indian classical music.[115] The bulk of the scripture is classified into sixty rāgas, with each Granth rāga subdivided according to length and author. The hymns in the scripture are arranged primarily by the rāgas in which they are read.[103]
Language and script
Mul Mantar written by Guru Har Rai, showing the Ik Onkar at top

The primary language used in the scripture is known as Sant Bhāṣā, a language related to both Punjabi and Hindi and used extensively across medieval northern India by proponents of popular devotional religion (bhakti).[116] The text is printed in Gurumukhi script, believed to have been developed by Guru Angad.[103] The language shares the Indo-European roots found in numerous regional languages of India.[117]
Teachings
A group of Sikh musicians called Dhadi at the Golden Temple complex

The vision in the Guru Granth Sahib, states Torkel Brekke, is a society based on divine justice without oppression.[118]

    One God exists, truth by name, creative power, without fear, without enmity, timeless form, unborn, self-existent, by the guru's grace.[119]
    (Punjabi: ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥, romanized: Ika ōaṅkāra sati nāmu karatā purakhu nirabha'u niravairu akāla mūrati ajūnī saibhaṅ gura prasādi)

As guru

The tenth guru, Guru Gobind Singh, named the Sikh scripture Guru Granth Sahib as his successor, terminating the line of human gurus and making the scripture the literal embodiment of the eternal, impersonal guru, serving as the spiritual guide for Sikhs.[120][121][94][122]

The Guru Granth Sahib is installed in all Sikh Gurdwaras (temples); many Sikhs bow or prostrate before it when entering the temple. The Guru Granth Sahib is installed every morning and put to bed at night in many Gurdwaras.[123] The Granth is revered as eternal gurbānī and the spiritual authority.[124]

The copies of the Guru Granth Sahib are not regarded as material objects but as living subjects. According to Myrvold, the Sikh scripture is treated with respect like a living person, in a manner similar to the Gospel in early Christian worship. Old copies of the Sikh scripture are not thrown away. Instead, funerary services are performed.[125]

In India, the Guru Granth Sahib is officially recognised by the Supreme Court of India as a judicial person who can receive donations and own land. Yet, some Sikhs also warn that, without proper comprehension of the text, veneration for the text can lead to bibliolatry, with the concrete form of the teachings becoming the object of worship instead of the teachings themselves.[125]
Distinction from Other Monotheistic Religions

The Abrahamic religions do not deny the existence of spiritual beings such as angels, Satan (Iblis), and jinn under the one true God. However, Sikhism does not acknowledge the existence of such spiritual entities; it recognises only the one, formless, omnipotent, and omniscient God (Waheguru), emphasising the directness and oneness of God. Although Sikh scriptures mention angels, devas, Yama, and demons, these references are merely literary metaphors or borrowings, and are not regarded as descriptions of real, existing spiritual beings.[126][127]
Relation to Hinduism and Islam
Main articles: Sikhism and Hinduism and Islam and Sikhism

The Sikh scriptures use Hindu terminology, with references to the Vedas, and the names of gods and goddesses in Hindu bhakti movement traditions, such as Vishnu, Shiva, Brahma, Parvati, Lakshmi, Saraswati, Rama, Krishna, but not to worship.[118][128][self-published source][129] It also refers to the spiritual concepts in Hinduism (Ishvara, Bhagavan, Brahman) and the idea of God in Islam (Allah) to assert that these are just "alternate names for the Almighty One".[130]

While the Guru Granth Sahib acknowledges the Vedas, Puranas and Quran,[131] it does not imply a syncretic bridge between Hinduism and Islam,[132] but emphasises focusing on nitnem banis like Japu (repeating mantra of the divine Name of God – Waheguru), instead of practices such as praying by prostrating on the ground to God towards a specific direction by Muslims, or Hindu rituals such as wearing thread; the former being, though, a disciplinary aspect of worship, given Dhikr (remembrance of Allah) is similarly emphasised in Islam.[133]
Dasam Granth
The Dasam Granth is a Sikh scripture which contains texts attributed to Guru Gobind Singh, including his autobiography Bachittar Natak. The major narrative in the text is on Chaubis Avtar (24 Avatars of Hindu god Vishnu), Rudra, Brahma, the Hindu warrior goddess Chandi and a story of Rama in Bachittar Natak.[134]
Main article: Dasam Granth

The Dasam Granth is a Sikh scripture which contains texts attributed to Guru Gobind Singh. Scholars, on the other hand, attribute the work to after the guru's death, being authored by an unknown poet. The Dasam Granth is important to a great number of Sikhs. However, it does not have the same authority as the Guru Granth Sahib. Some compositions of the Dasam Granth like Jaap Sahib (Amrit Savaiye), and Benti Chaupai are part of the daily prayers (Nitnem) for Sikhs.[135] The first verse of the ardās prayer is from Chandi di Var. The Dasam Granth is largely a version of Hindu mythology from the Puranas: secular stories from a variety of sources called Charitro Pakhyan—tales to protect careless men from the perils of lust.[136][137]

Many versions of Dasam Granth exist, and the authenticity of the Dasam Granth has, in modern times, become one of the most debated topics within Sikhism. The Akali Nihangs consider the Dasam and Sarbloh Granth as extensions of the Guru Granth Sahib.[138] The text played a significant role in Sikh history, but in modern times parts of the text have seen antipathy and discussion among Sikhs.[134]
Sarbloh Granth

The Sarbloh Granth is a holy text containing 6,500 poetic stanzas traditionally attributed to Guru Gobind Singh. Scholars, on the other hand, attribute the work to after the guru's death, being authored by an unknown poet.[139] This scripture contains, alongside various topics, the Sikh Art and Laws of War. Akali Nihangs largely revere this scripture, and many non-Nihang Sikhs reject it as an authentic work of the 10th guru.[140] According to Harbans Singh the authenticity of the work is rejected on the grounds of its writing style and mastery of poetry not matching up with Guru Gobind Singh's Dasam Granth work. Also, the text makes mention of a work composed in 1719, much after the death of Guru Gobind Singh.[141] W. H. McLeod dates the work to the late 18th century and believes an unknown poet authored it, which was mistakenly attributed to the tenth guru.[142]
Janamsakhis
Main article: Janamsakhis

The Janamsākhīs (literally birth stories) are writings that profess to be biographies of Guru Nanak. Although not scripture in the strictest sense, they provide a hagiographic look at Guru Nanak's life and the early start of Sikhism.
Observances
See also: Sikh rites and Sikh culture
The Darbar Sahib of a Gurdwara

Observant Sikhs adhere to long-standing practices and traditions to strengthen and express their faith. The daily recitation of the divine name of God, Waheguru, and from a memory of specific passages from the Guru Granth Sahib, like the Japu (or Japjī, literally chant) hymns is recommended immediately after rising and bathing. Baptised Sikhs recite the five-morning prayers, the evening and night prayer. Family customs include both reading passages from the scripture and attending the gurdwara (also gurduārā, meaning the doorway to God; sometimes transliterated as Gurudwara). There are many gurdwaras prominently constructed and maintained across India, as well as in almost every country where Sikhs reside. Gurdwaras are open to all, regardless of religion, background, caste, or race.[143]

Worship in a gurdwara consists chiefly of the singing of passages from the scripture. Sikhs will commonly prostrate before the holy scripture when entering a gurdwara. The recitation of the eighteenth century ardās is also customary for attending Sikhs. The ardās recalls past sufferings and glories of the community, invoking divine grace for all humanity.[144]

The gurdwara is also the location for the historic Sikh practice of langar or the community meal. All gurdwaras are open to anyone of any faith for a free meal, which is always vegetarian.[145] People eat together, and the kitchen is maintained and serviced by Sikh community volunteers.[146]
Sikh festivals/events

Guru Amar Das chose festivals for celebration by Sikhs like Vaisakhi, wherein he asked Sikhs to assemble and share the festivities as a community.[147][148]

Vaisakhi is one of the most important festivals of Sikhs, while other significant festivals commemorate the birth, lives of the gurus and Sikh martyrs. Historically, these festivals have been based on the moon calendar Bikrami calendar.[149] In 2003, the SGPC, the Sikh organisation in charge of upkeep of the historical gurdwaras of Punjab, adopted Nanakshahi calendar.[149] The new calendar is highly controversial among Sikhs and is not universally accepted. Sikh festivals include the following:
Nagar Kirtan crowd listening to Kirtan at Yuba City, California

    Band Chor Diwas has been another important Sikh festival in its history.[150] In recent years, instead of Diwali, the post-2003 calendar released by SGPC has named it the Bandi Chhor Divas.[151]
    Hola Mohalla is a tradition started by Guru Gobind Singh. It starts the day after Sikhs celebrate Holi,[152] sometimes referred to as Hola.[153] Guru Gobind Singh modified Holi with a three-day Hola Mohalla extension festival of martial arts. The extension started the day after the Holi festival in Anandpur Sahib, where Sikh soldiers would train in mock battles, compete in horsemanship, athletics, archery and military exercises.[154][155]

Ceremonies and customs
Sikh wedding
Sikh funeral procession, Mandi, Himachal Pradesh

Sikhs have also supported and helped develop major pilgrimage traditions to sacred sites such as Harmandir Sahib, Anandpur Sahib, Fatehgarh Sahib, Patna Sahib, Hazur Nanded Sahib, Hemkund Sahib and others.[156] Sikh pilgrims and Sikhs of other sects customarily consider these as holy and a part of their Tirath.[157] The Hola Mohalla around the festival of Holi, for example, is a ceremonial and customary gathering every year in Anandpur Sahib attracting over 100,000 Sikhs.[158][159] Major Sikh temples feature a sarovar where some Sikhs take a customary dip. Some take home the sacred water of the tank particularly for sick friends and relatives,[160][161] believing that the waters of such sacred sites have restorative powers and the ability to purify one's karma.[162][vi][160] The various gurus of Sikhism have had different approaches to pilgrimage.[163]

Upon a child's birth, the Guru Granth Sahib is opened at a random point and the child is named using the first letter on the top left hand corner of the left page. All boys are given the last name Singh, and all girls are given the last name Kaur (this was once a title which was conferred on an individual upon joining the Khalsa).[164]

The Sikh marriage ritual includes the anand kāraj ceremony.[165][166] The marriage ceremony is performed in front of the Guru Granth Sahib by a baptised Khalsa, Granthi of the Gurdwara.[167][168] Its official recognition and adoption came in 1909, during the Singh Sabha Movement.[168]

Upon death, the body of a Sikh is usually cremated. If this is not possible, any respectful means of disposing the body may be employed. The kīrtan sōhilā and ardās prayers are performed during the funeral ceremony (known as antim sanskār).[169]
Initiation and the Khalsa

Khalsa (meaning "pure and sovereign") is the collective name given by Guru Gobind Singh,[170][171] to those Sikhs who have been fully initiated by taking part in a ceremony called ammrit sañcār (nectar ceremony).[172] During this ceremony, sweetened water is stirred with a double-edged sword while liturgical prayers are sung; it is offered to the initiating Sikh, who ritually drinks it.[172] Many Sikhs are not formally and fully initiated, as they do not undergo this ceremony, but do adhere to some components of Sikhism and identify as Sikhs. The initiated Sikh, who is believed to be reborn, is referred to as Amritdhari or Khalsa Sikh, while those who are not initiated or baptised are referred to as Kesdhari or Sahajdhari Sikhs.[172][173]

The first time that this ceremony took place was on Vaisakhi, which fell on 30 March 1699 at Anandpur Sahib in Punjab.[172] It was on that occasion that Gobind Singh baptised the Pañj Piārē – the five beloved ones, who in turn baptised Guru Gobind Singh himself. To males who initiated, the last name Singh, meaning "lion", was given, while the last name Kaur, meaning "princess", was given to baptised Sikh females.[172]

Baptised Sikhs wear five items, called the five Ks (in Punjabi known as pañj kakkē or pañj kakār), at all times. The five items are: kēs (uncut hair), kaṅghā (small wooden comb), kaṛā (circular steel or iron bracelet), kirpān (sword/dagger), and kacchera (special undergarment).[172] The five Ks have both practical and symbolic purposes.[174]
History
Main article: History of Sikhism
Map of Punjab, where Sikhism originated, against present-day borders

Sikhism originated around the 15th century.[175] Guru Nanak (1469–1539), the founder of Sikhism, was born in the village of Rāi Bhōi dī Talwandī, now called Nankana Sahib (in present-day Pakistan).[176] His parents were Punjabi Khatri Hindus.[177][178] According to the hagiography Puratan Janamsakhi composed more than two centuries after his death and probably based on oral tradition,[179] Nanak as a boy was fascinated by religion and spiritual matters, spending time with wandering ascetics and holy men.[180] His friend was Mardana, a Muslim. Together they would sing devotional songs all night in front of the public, and bathe in the river in the morning. One day, at the usual bath, Nanak went missing and his family feared he had drowned. Three days later he returned home, and declared: "There is no Hindu, there is no Muslim" ("nā kōi hindū nā kōi musalmān"). Thereafter, Nanak started preaching his ideas that form the tenets of Sikhism. In 1526, Guru Nanak at age 50, started a small commune in Kartarpur and his disciples came to be known as Sikhs.[180] Although the exact account of his itinerary is disputed, hagiographic accounts state he made five major journeys, spanning thousands of miles: the first tour being east towards Bengal and Assam; the second south towards Andhra and Tamil Nadu; the third north to Kashmir, Ladakh, and Mount Sumeru[181] in Tibet; and the fourth to Baghdad.[182] In his last and final tour, he returned to the banks of the Ravi River to end his days.[183]

There are two competing theories on Guru Nanak's teachings.[184] One, according to Cole and Sambhi, is based on hagiographical Janamsakhis,[185] and states that Nanak's teachings and Sikhism were a revelation from God, and not a social protest movement nor any attempt to reconcile Hinduism and Islam in the 15th century.[186] The other states that Nanak was a guru. According to Singha, "Sikhism does not subscribe to the theory of incarnation or the concept of prophethood. But it has a pivotal concept of Guru. He is not an incarnation of God, not even a prophet. He is an illumined soul."[187] The second theory continues that hagiographical Janamsakhis were not written by Nanak, but by later followers without regard for historical accuracy, and contain numerous legends and myths created to show respect for Nanak.[188] The term revelation, clarify Cole and Sambhi, in Sikhism is not limited to the teachings of Nanak, but is extended to all Sikh gurus, as well as the words of past, present and future men and women, who possess divine knowledge intuitively through meditation. The Sikh revelations include the words of non-Sikh bhagats, some who lived and died before the birth of Nanak, and whose teachings are part of the Sikh scriptures.[189] The Adi Granth and successive Sikh gurus repeatedly emphasised, states Mandair, that Sikhism is "not about hearing voices from God, but it is about changing the nature of the human mind, and anyone can achieve direct experience and spiritual perfection at any time".[184]
Historical influences

The roots of the Sikh tradition are, states Louis Fenech, perhaps in the Sant-tradition of India whose ideology grew to become the Bhakti tradition.[vii] Furthermore, adds Fenech:[190]

    Few Sikhs would mention these Indic texts and ideologies in the same breadth as the Sikh tradition, let alone trace elements of their tradition to this chronological and ideological point, despite the fact that the Indic mythology permeates the Sikh sacred canon, the Guru Granth Sahib, and the secondary canon, the Dasam Granth ... and adds delicate nuance and substance to the sacred symbolic universe of the Sikhs of today and of their past ancestors.

The development of Sikhism was influenced by the Bhakti movement;[viii][vii][ix][191] however, Sikhism was not simply an extension of the Bhakti movement.[61][192] Sikhism, for instance, disagreed with some of the views of Bhakti saints Kabir and Ravidas.[x][192] Sikhism developed while the region was being ruled by the Mughal Empire. Two of the Sikh gurus, Guru Arjan and Guru Tegh Bahadur, refused to convert to Islam and were tortured and executed by the Mughal rulers.[170][193] The Islamic era persecution of Sikhs triggered the founding of the Khalsa, as an order for freedom of conscience and religion.[170][194][171] A Sikh is expected to embody the qualities of a "Sant-Sipāhī" – a saint-soldier.[83][84]
Growth of Sikhism
Guru Nanak explaining Sikh teachings to Sadhus

After its inception, Sikhism grew as it gained converts among Hindus and Muslims in the Punjab region.[195][196][197][198] In 1539, Guru Nanak chose his disciple Lahiṇā as a successor to the Guruship rather than either of his sons. Lahiṇā was named Guru Angad and became the second guru of the Sikhs.[199][200] Nanak conferred his choice at the town of Kartarpur on the banks of the river Ravi. Sri Chand, Guru Nanak's son was also a religious man, and continued his own commune of Sikhs. His followers came to be known as the Udasi Sikhs, the first parallel sect of Sikhism that formed in Sikh history.[201] The Udasis believe that the Guruship should have gone to Sri Chand, since he was a man of pious habits in addition to being Nanak's son.[201]

Guru Angad, before joining Guru Nanak's commune, worked as a pujari (priest) and religious teacher centered around Hindu goddess Durga.[200][202] On Nanak's advice, Guru Angad moved from Kartarpur to Khadur, where his wife Khivi and children were living, until he was able to bridge the divide between his followers and the Udasis. Guru Angad continued the work started by Guru Nanak and is widely credited for standardising the Gurmukhī script as used in the sacred scripture of the Sikhs.[202]

Guru Amar Das became the third Sikh guru in 1552 at the age of 73. He adhered to the Vaishnavism tradition of Hinduism for much of his life, before joining the commune of Guru Angad.[203][204] Goindval became an important centre for Sikhism during the Guruship of Guru Amar Das. He was a reformer, and discouraged veiling of women's faces (a Muslim custom) as well as sati (a Hindu custom).[205][206] He encouraged the Kshatriya people to fight in order to protect people and for the sake of justice, stating this is Dharma.[207] Guru Amar Das started the tradition of appointing manji (zones of religious administration with an appointed chief called sangatias),[203] introduced the dasvandh (tithe) system of revenue collection in the name of guru and as pooled community religious resource,[208] and the famed langar tradition of Sikhism where anyone, without discrimination of any kind, could get a free meal in a communal seating. The collection of revenue from Sikhs through regional appointees helped Sikhism grow.[203][209]

Guru Amar Das named his disciple and son-in-law Jēṭhā as the next guru, who came to be known as Guru Ram Das. The new guru faced hostilities from the sons of Guru Amar Das and therefore shifted his official base to lands identified by Guru Amar Das as Guru-ka-Chak.[210] He moved his commune of Sikhs there and the place then was called Ramdaspur, after him. This city grew and later became Amritsar – the holiest city of Sikhism.[211] Guru Ram Das expanded the manji organisation for clerical appointments in Sikh temples, and for revenue collections to theologically and economically support the Sikh movement.[210]

In 1581, Guru Arjan, the youngest son of Guru Ram Das, became the fifth guru of the Sikhs. The choice of successor, as throughout most of the history of Sikh guru successions, led to disputes and internal divisions among the Sikhs.[212] The elder son of Guru Ram Das named Prithi Chand is remembered in the Sikh tradition as vehemently opposing Guru Arjan, creating a faction Sikh community which the Sikhs following Guru Arjan called as Minaas (literally, "scoundrels").[213][214]

Guru Arjan is remembered among Sikhs for many accomplishments. He built the first Harimandir Sahib (later to become the Golden Temple). He was a poet, and he created the first edition of Sikh sacred text known as the Ādi Granth (literally "the first book") and included the writings of the first five gurus and other enlightened 13 Hindu and 2 Muslim Sufi saints. In 1606, he was tortured and killed by the Mughal emperor Jahangir,[215] for refusing to convert to Islam.[216][170][217] His martyrdom is considered a watershed event in the history of Sikhism.[170][218]
Political advancement

After the martyrdom of Guru Arjan, his son Guru Hargobind at age eleven became the sixth guru of the Sikhs, and Sikhism dramatically evolved to become a political movement in addition to being religious.[219] Guru Hargobind carried two swords, calling one spiritual and the other for temporal purpose, reflecting the concept of Miri Piri.[220][self-published source] According to the Sikh tradition, Guru Arjan asked his son Hargobind to start a military tradition to protect the Sikh people and always keep himself surrounded by armed Sikhs. The building of an armed Sikh militia began with Guru Hargobind.[219] Guru Hargobind was soon arrested by the Mughals and kept in jail in Gwalior. It is unclear how many years he served in prison, with different texts stating it to be between 2 and 12.[221] He married three women, built a fort to defend Ramdaspur and created a formal court called Akal Takht, now the highest Khalsa Sikh religious authority.[222]

In 1644, Guru Hargobind named his grandson Har Rai as the guru. The Mughal emperor Shah Jahan attempted political means to undermine the Sikh tradition, by dividing and influencing the succession.[223] The Mughal ruler gave land grants to Dhir Mal, a grandson of Guru Hargobind living in Kartarpur, and attempted to encourage Sikhs to recognise Dhir Mal as the rightful successor to Guru Hargobind.[223] Dhir Mal issued statements in favour of the Mughal state and critical of his grandfather Guru Arjan. Guru Hargobind rejected Dhir Mal, the latter refused to give up the original version of the Adi Granth he had, and the Sikh community was divided.[223]

Guru Har Rai is famed to have met Dara Shikoh during a time Dara Shikoh and his younger brother Aurangzeb were in a bitter succession fight. Aurangzeb summoned Guru Har Rai, who refused to go and sent his elder son Ram Rai instead.[224] The emperor found a verse in the Sikh scripture insulting to Muslims, and Ram Rai agreed it was a mistake then changed it. Ram Rai thus pleased Aurangzeb, but displeased Guru Har Rai who excommunicated his elder son. He nominated his younger son Guru Har Krishan to succeed him in 1661. Aurangzeb responded by granting Ram Rai a jagir (land grant). Ram Rai founded a town there and enjoyed Aurangzeb's patronage; the town came to be known as Dehradun, after Dehra referring to Ram Rai's shrine. Sikhs who followed Ram Rai came to be known as Ramraiya Sikhs.[224][225] However, according to rough estimates, there are around 120–150 million (12–15 crore)[226] Guru Har Krishan became the eighth guru at the age of five, and died of smallpox before reaching the age of eight. No hymns composed by these three gurus are included in the Guru Granth Sahib.[227]

Guru Tegh Bahadur, the uncle of Guru Har Krishan, became guru in 1665. Tegh Bahadur resisted the forced conversions of Kashmiri Pandits[228] and non-Muslims[229] to Islam, and was publicly beheaded in 1675 on the orders of Mughal emperor Aurangzeb in Delhi for refusing to convert to Islam.[230][170][231][232][233][234][235] His beheading traumatised the Sikhs. His body was cremated in Delhi, while the head was carried secretively by Sikhs and cremated in Anandpur. He was succeeded by his son, Gobind Rai, who militarised his followers by creating the Khalsa in 1699, and baptising the Pañj Piārē.[236] From then on, he was known as Guru Gobind Singh, and Sikh identity was redefined into a political force resisting religious persecution.[237]

    Gurudwara Sis Ganj Sahib in Delhi. The long window under the marble platform is the location where Guru Tegh Bahadur was executed by the Mughals.
    Gurudwara Sis Ganj Sahib in Delhi. The long window under the marble platform is the location where Guru Tegh Bahadur was executed by the Mughals.
    Artistic rendering of the execution of Bhai Mati Das by the Mughals. This image is from a Sikh Ajaibghar near the towns of Mohali and Sirhind in Punjab, India.
    Artistic rendering of the execution of Bhai Mati Das by the Mughals. This image is from a Sikh Ajaibghar near the towns of Mohali and Sirhind in Punjab, India.

Sikh confederacy and the rise of the Khalsa

    Sculpture at Mehdiana Sahib of the execution of Banda Singh Bahadur in 1716 by the Mughals
    Sculpture at Mehdiana Sahib of the execution of Banda Singh Bahadur in 1716 by the Mughals
    Some bodyguards of Maharaja Ranjit Singh at the Sikh capital, Lahore, Punjab
    Some bodyguards of Maharaja Ranjit Singh at the Sikh capital, Lahore, Punjab

Guru Gobind Singh inaugurated the Khalsa (the collective body of all initiated Sikhs) as the Sikh temporal authority in the year 1699. It created a community that combines its spiritual purpose and goals with political and military duties.[238][94][116] Shortly before his death, Guru Gobind Singh proclaimed the Guru Granth Sahib to be the ultimate spiritual authority for the Sikhs.[239]

After the Guru Gobind's death, Banda Singh Bahadur became the commander-in-chief of the Khalsa.[240] He organised the civilian rebellion and abolished or halted the Zamindari system in time he was active and gave the farmers proprietorship of their own land.[241]

The Sikh empire, with its capital in Lahore, spread over almost 200,000 square miles (520,000 square kilometres) comprising what is now northwestern Indian subcontinent. The Sikh Empire entered into a treaty with the colonial British powers, with each side recognising Sutlej River as the line of control and agreeing not to invade the other side.[242] Ranjit Singh's most lasting legacy was the restoration and expansion of the Harmandir Sahib, most revered Gurudwara of the Sikhs, with marble and gold, from which the popular name of the "Golden Temple" is derived.[243] After the death of Ranjit Singh in 1839, the Sikh Empire fell into disorder. Ranjit Singh had failed to establish a lasting structure for Sikh government or stable succession, and the Sikh Empire rapidly declined after his death. Factions divided the Sikhs, and led to Anglo-Sikh wars. The British defeated the confused and demoralised Khalsa forces, then disbanded them into destitution.[244] The youngest son of Ranjit Singh, named Duleep Singh, ultimately succeeded, but he was arrested and exiled after the defeat of the Sikhs.[245]
Singh Sabha movement
Main article: Singh Sabha Movement

The Singh Sabha movement, a movement to revitalise Sikhism, also saw the resurgence of the Khalsa after their defeat in wars with the British[246] – latterly in the Second Anglo-Sikh War – and the subsequent decline and corruption of Sikh institutions during colonial rule, and the proselytisation of other faith groups in the Punjab.[247][248] It was started in the 1870s, and after a period of interfactional rivalry, united under the Tat Khalsa to reinvigorate Sikh practice and institutions.[249]

The last Maharaja of the Sikh Empire, Duleep Singh, converted to Christianity in 1853, a controversial but influential event in Sikh history. Along with his conversion, and after Sikh Empire had been dissolved and the region made a part of the colonial British Empire, proselytising activities of Christians, Brahmo Samajis, Arya Samaj, Muslim Anjuman-i-Islamia and Ahmadiyah sought to convert the Sikhs in northwestern Indian subcontinent into their respective faiths.[247][248] These developments launched the Singh Sabha Movement.[247][248]

The first meeting of the movement was in the Golden Temple, Amritsar in 1873, and it was largely launched by the Sanatan Sikhs, Gianis, priests, and granthis.[250] Shortly thereafter, Nihang Sikhs began influencing the movement, followed by a sustained campaign by the Tat Khalsa, which had quickly gained dominance by the early 1880s.[249][251] The movement became a struggle between Sanatan Sikhs and Tat Khalsa in defining and interpreting Sikhism.[252][253][254]

Sanatan Sikhs led by Khem Singh Bedi – who claimed to be a direct descendant of Guru Nanak, Avtar Singh Vahiria and others supported a more inclusive approach which considered Sikhism as a reformed tradition of Hinduism, while Tat Khalsa campaigned for an exclusive approach to the Sikh identity, disagreeing with Sanatan Sikhs and seeking to modernise Sikhism.[254][251][255] The Sikh Sabha movement expanded in north and northwest Indian subcontinent, leading to more than 100 Singh Sabhas.[254][252] By the early decades of the 20th century, the influence of Tat Khalsa increased in interpreting the nature of Sikhism and their control over the Sikh gurdwaras.[254][252][251] The Tat Khalsa banished Brahmanical practices including the use of the yagna fire,[256][257] replaced by the Anand Karaj marriage ceremony in accordance with Sikh scripture, and the idols and the images of Sikh gurus from the Golden Temple in 1905, traditions which had taken root during the administration of the mahants during the 1800s.[258] They undertook a sustained campaign to standardise how Sikh gurdwaras looked and ran, while looking to Sikh scriptures and the early Sikh tradition[259] to purify the Sikh identity.[260]

The spiritual successors of the Singh Sabha include the Akali movement of the 1920s, as well as the modern-day Shiromani Gurdwara Parbandhak Committee (SGPC), a gurdwara administration body, and the Akali Dal political party.[261]
Partition of India

Sikhs participated and contributed to the decades-long Indian independence movement in the first half of the 20th century. Ultimately when the British Empire recognised independent India, the land was partitioned into Hindu-majority India and Muslim-majority Pakistan (East and West) in 1947. According to Banga, the partition was a watershed event in Sikh history.[262][263] The Sikhs had historically lived in northwestern region of Indian subcontinent on both sides of the partition line ("Radcliffe Line"). According to Banga and other scholars, the Sikhs had strongly opposed the Muslim League demands and saw it as "perpetuation of Muslim domination" and anti-Sikh policies in what just a hundred years before was a part of the Sikh Empire. As such, Sikh organisations, including the Chief Khalsa Dewan and Shiromani Akali Dal led by Master Tara Singh, condemned the Lahore Resolution and the movement to create Pakistan, viewing it as inviting possible persecution; the Sikhs largely thus strongly opposed the partition of India.[264] During the discussions with the colonial authorities, Tara Singh emerged as an important leader who campaigned to prevent the partition of colonial India and for the recognition of Sikhs as a third community.[262]

When partition was announced, the newly created line divided the Sikh population. Along with Hindus, Sikhs suffered organised violence and riots against them in West Pakistan. As a result, Sikhs moved en masse to the Indian side, leaving behind their property and holy sites.[265] However, the anti-Sikh violence was not one-sided. As Sikhs moved to the eastern side of the partition line, they engaged in reprisals against Muslims there, forcing them into Pakistan.[262][266] Before the partition, Sikhs constituted about 15% of the population in West Punjab, the majority being Muslims (55%). The Sikhs were the economic elite in West Punjab, however. They had the largest representation in West Punjab's aristocracy, and there were nearly 700 Gurdwaras and 400 educational institutions that served the interests of the Sikhs.[267] Prior to the partition, there were a series of disputes between the majority Muslims and minority Sikhs, such as on the matters of jhatka versus halal meat, the disputed ownership of Gurdwara Sahidganj in Lahore which Muslims sought as a mosque and Sikhs as a Gurdwara, and the insistence of the provincial Muslim government on switching from Indian Gurmukhi script to Arabic-Persian Nastaliq script in schools.[262] During and after the Simla Conference in June 1945, headed by Lord Wavell, the Sikh leaders initially expressed their desire to be recognised as a third community, but ultimately relegated these demands and sought a United India where Sikhs, Hindus and Muslims would live together, under a Swiss-style constitution. The Muslim League rejected this approach, demanding that the entire Punjab should be granted to Pakistan.[268] The Sikh leaders then sought the original partition instead, and the Congress Working Committee passed a resolution in support of partitioning Punjab and Bengal.[268][266]
Sikh Light Infantry personnel march past during the Republic day parade in New Delhi, India.

Between March and August 1947, a series of riots, arson, plunder of Sikh and property, assassination of Sikh leaders, and killings in Jhelum districts, Rawalpindi, Attock and other places led to Tara Singh calling the situation in Punjab a "civil war", while Lord Mountbatten stated "civil war preparations were going on."[265] The riots had triggered the early waves of migration in April, with some 20,000 people leaving northwest Punjab and moving to Patiala.[269][263] In Rawalpindi, 40,000 people became homeless. The Sikh leaders made desperate petitions, but all religious communities were suffering in the political turmoil. Sikhs constituted only 4 million out of a total of 28 million in Punjab, and 6 million out of nearly 400 million in India; they did not constitute the majority, not even in a single district.[269][270]

When the partition line was formally announced in August 1947, the violence was unprecedented, with Sikhs being one of the most affected religious community both in terms of deaths, as well as property loss, injury, trauma and disruption.[271][266] Sikhs and Muslims were both victims and perpetrators of retaliatory violence against each other. Estimates range between 200,000 and 2 million deaths of Sikhs, Hindus and Muslims.[271][266] There were numerous rapes of and mass suicides by Sikh women, they being taken captives, their rescues and above all a mass exodus of Sikhs from newly created Pakistan into newly independent India. The partition created the "largest foot convoy of refugees recorded in [human] history, stretching over 100 kilometer long", states Banga, with nearly 300,000 people consisting of mostly "distraught, suffering, injured and angry Sikhs". Sikh and Hindu refugees from Pakistan flooded into India, Muslim refugees from India flooded into Pakistan, each into their new homeland.[271][270]
Khalistan
Sikhs in London protesting against the Indian government

In 1940, a few Sikhs such as the victims of Komagata Maru in Canada proposed the idea of Khalistan as a buffer state between an independent India and what would become Pakistan.[267] These leaders, however, were largely ignored.[262][263] The early 1980s witnessed some Sikh groups seeking an independent state named Khalistan carved out from India and Pakistan. The Golden Temple and Akal Takht were occupied by various militant groups in 1982. These included the Dharam Yudh Morcha led by Jarnail Singh Bhindranwale, the Babbar Khalsa, the AISSF and the National Council of Khalistan.[272] Between 1982 and 1983, there were Anandpur Resolution demand-related terrorist attacks against civilians in parts of India.[273] By late 1983, the Bhindranwale led group had begun to build bunkers and observations posts in and around the Golden Temple, with militants involved in weapons training.[272] In June 1984, the then Prime Minister of India Indira Gandhi ordered Indian Army to begin Operation Blue Star against the militants.[272] The fierce engagement took place in the precincts of Darbar Sahib and resulted in many deaths, including Bhindranwale. It also resulted in the destruction of the Sikh Reference Library, which was considered a national treasure that contained over a thousand rare manuscripts[274] and the Akal Takht. Numerous soldiers, civilians and militants died in the cross fire. Within days of the Operation Bluestar, some 2,000 Sikh soldiers in India mutinied and attempted to reach Amritsar to liberate the Golden Temple.[272] Within six months, on 31 October 1984, Indira Gandhi's Sikh bodyguards Satwant and Beant Singh assassinated her. The assassination triggered the 1984 anti-Sikh riots.[273] According to Donald Horowitz, while anti-Sikh riots led to much damage and deaths, many serious provocations by militants also failed to trigger ethnic violence in many cases throughout the 1980s. The Sikhs and their neighbors, for most part, ignored attempts to provoke riots and communal strife.[273]
Sikh people
Main article: Sikhs
Sikhs in India[275] State/Union Territory     Percentage
Punjab     
57.7%
Chandigarh     
13.1%
Haryana     
4.9%
Delhi     
3.4%
Uttarakhand     
2.3%
Jammu and Kashmir     
1.9%
Rajasthan     
1.3%
Himachal Pradesh     
1.2%
Sikhs in Canada[276] Province/Territory     Percentage
British Columbia     
5.9%
Manitoba     
2.7%
Alberta     
2.5%
Ontario     
2.1%
Yukon     
1.0%
Sikhs in England[277] Region     Percentage
West Midlands     
2.9%
Greater London     
1.6%
East Midlands     
1.1%
Sikhs in Australia[278] State/Territory     Percentage
Victoria     
1.4%
South Australia     
1.0%
Australian Capital Territory     
1.0%
Sikhs in New Zealand[279] Region     Percentage
Bay of Plenty     
1.6%
Auckland     
1.5%

Estimates as of 2019 state that Sikhism has some 25–30 million followers worldwide.[280] A 2020 estimate by Charles Preston gives a figure of 29,254,000 of Sikhs worldwide.[281] According to Pew Research, a think tank and research group based in Washington, DC, over 9-in-10 Sikhs are in India, but there are also sizable Sikh communities in the United States, the United Kingdom, and Canada.[282] Within India, the Sikh population is found in every state and union territory, but it is predominantly found in the northwestern and northern states. Only in the state of Punjab do Sikhs constitute a majority (58% of the total, per 2011 census).[275] In addition to Punjab, the states and union territories of India where Sikhs constitute more than 1.5% of its population are Chandigarh, Haryana, Delhi, Uttarakhand, and Jammu and Kashmir, all of which are in the northern half of India.[275]

Canada is home to the largest proportion of Sikhs, as a ratio of the country's total population, in the world, at 2.1%.[276] Within Canada, Sikhs form 5.9% of the total population in the western province of British Columbia, representing the third-largest Sikh proportion amongst all global administrative divisions, behind only Punjab and Chandigarh in India. British Columbia, Manitoba, and Yukon hold the distinction of being three of the only four administrative divisions in the world with Sikhism as the second-most followed religion among the population.[285]

Prior to the 1947 partition of British India, millions of Sikhs lived in what later became Pakistan. Likewise, Sikhism was founded in what is now Pakistan, and some of the gurus were born near Lahore and in other parts of Pakistan. During the partition, Sikhs and Hindus left the newly created Muslim-majority Pakistan and mostly moved to Hindu-majority India—with some moving to Muslim-majority Afghanistan[286]—while numerous Muslims in India moved to Pakistan.[287][288] According to 2017 news reports, only about 20,000 Sikhs remain in Pakistan, and their population is dwindling (0.01% of the country's estimated 200 million population).[289][290]
Sikh sects
Main article: Sects of Sikhism
Ravidassia Sikh Gurdwara, Birmingham

Sikh sects are sub-traditions within Sikhism that believe in an alternate lineage of gurus, or have a different interpretation of the Sikh scriptures, or believe in following a living guru, or hold other concepts that differ from the orthodox Khalsa Sikhs.[291][292] The major historic sects of Sikhism have included Udasi, Nirmala, Nanakpanthi, Khalsa, Sahajdhari, Namdhari Kuka, Nirankari, and Sarvaria.[293]

Sikhs originally had only five orders, or sampradas (not to be confused as deviant sects). These include:

Nihangs – the Sikh Panth's warriors or armed troops.[294] There are two main groups within this order: Buddha Dal, or the army of veterans, and Tarna Dal, or the army of youth. There are other smaller sub-orders connected to these two.[294] The president of Buddha Dal, previously always served as the president of the Akaal Takht, which has jurisdiction over all things pertaining to the Akaali Nihang order.[8]
Sant Singh Khalsa, a white convert to Sikhism, authored the most widely used translation of the Guru Granth Sahib.

Nirmalas – scholars. Composed texts as well as traditionally studying a wide range of Indian and some non-Indian literature. They converse with other Dharmik pathways as well.[295] The tenth guru also institutionalised them. Bhai Daya Singh Ji Samparda and Bhai Dharam Singh Ji Samparda, two of the Panj Pyare or cherished ones of the tenth guru, founded two Nirmala orders.[296]

Udasis – an ascetic group that historically looked after Gurdwaras and carried out missionary activity. Although not promoting it to others, certain of their practices depart from the majority of Sikh beliefs.[297] Baba Sri Chand, the eldest Sahibzada (son) of the first guru, Guru Nanak Dev, founded the order.[297] Their Gurdev is Baba Sri Chand.[8]

Sevapanthis – philanthropists who engage in charitable work/seva, or selfless service, without expecting payment.[298] They also work on academic projects. Bhai Kahnaiya, a Sikh of the ninth and tenth guru, served as the first head of the order[299] and is renowned for his wartime medical assistance to wounded enemy soldiers.[298] Very few of them exist today. The environment in which they lived and with which they interacted was a predominantly Muslim one.[298]

Gyaaniyan Samparda – the university of Sikhi, whilst technically not an order, it essentially serves as one.[300] Made up from individuals belonging to all of the above sects. Many branches within this order.
Namdhari Sikhs, also called the Kuka Sikhs are a sect of Sikhism known for their crisp white dress and horizontal pagari (turban).[301][167] Above: Namdhari singer and musicians.

The early Sikh sects were Udasis and Minas founded by Baba Sri Chand – the elder son of Guru Nanak, and Prithi Chand – the elder son of Guru Ram Das respectively, in parallel to the official succession of the Sikh gurus. Later on Ramraiya sect, founded by Ram Rai, grew in Dehradun with the patronage of Aurangzeb.[302] Many splintered Sikh communities formed during the Mughal Empire era. Some of these sects were financially and administratively supported by the Mughal rulers in the hopes of gaining a more favorable and compliant citizenry.[292][302]

After the collapse of Mughal Empire, and particularly during the rule of Ranjit Singh, Udasi Sikhs protected Sikh shrines, preserved the Sikh scripture and rebuilt those that were desecrated or destroyed during the Muslim–Sikh wars. However, Udasi Sikhs kept idols and images inside these Sikh temples.[201][303] In the 19th century, Namdharis and Nirankaris sects were formed in Sikhism, seeking to reform and return to what each believed was the pure form of Sikhism.[254][252][253]

All these sects differ from Khalsa orthodox Sikhs in their beliefs and practices, such as continuing to solemnise their weddings around fire and being strictly vegetarian.[301][167] Many accept the concept of living gurus such as Guru Baba Dyal Singh. The Nirankari sect, though unorthodox, was influential in shaping the views of Tat Khalsa and the contemporary-era Sikh beliefs and practices.[304][305] Another significant Sikh sect of the 19th century was the Radhasoami movement in Punjab led by Baba Shiv Dyal.[306] Other contemporary era Sikhs sects include the 3HO, formed in 1971, which exists outside India, particularly in North America and Europe.[306][307][308]
Sikh castes
Further information: Sikhism and caste
Ravidassia Sikh Gurdwara, Nasinu, Fiji Established in 1939
Nagar Kirtan in Bangalore

According to Surinder Jodhka, the state of Punjab with a Sikh majority has the "largest proportion of scheduled caste population in India". Although decried by Sikhism, Sikhs have practiced a caste system. The system, along with untouchability, has been more common in rural parts of Punjab. The landowning dominant Sikh castes, states Jodhka, "have not shed all their prejudices against the lower castes or dalits; while dalits would be allowed entry into the village gurdwaras they would not be permitted to cook or serve langar." The Sikh dalits of Punjab have tried to build their own gurdwara, other local level institutions and sought better material circumstances and dignity. According to Jodhka, due to economic mobility in contemporary Punjab, castes no longer mean an inherited occupation, nor are work relations tied to a single location.[309] In 1953, the government of India acceded to the demands of the Sikh leader, Master Tara Singh, to include Sikh Dalit castes in the list of scheduled castes.[310] In the Shiromani Gurdwara Prabandhak Committee, 20 of the 140 seats are reserved for low-caste Sikhs.[310]

Over 60% of Sikhs belong to the Jat caste,[311][312] which is an agrarian caste. Despite being very small in numbers, the mercantile Khatri and Arora castes wield considerable influence within the Sikh community. Other common Sikh castes include Sainis, Ramgarhias (artisans), Brahmins, Ahluwalias (formerly brewers), Rajputs,[313] Rai Sikh (Rai), Kambojs (rural caste), Labanas, Kumhars and the two Dalit castes, known in Sikh terminology as the Mazhabis (the Chuhras) and the Ravidasias (the Chamars).[314]
Sikh diaspora
Further information: Sikhism in India, Sikh diaspora, and Sikhism by country
Sikhs celebrating Vaisakhi in Toronto, Canada

Worldwide, there are 30 million Sikhs,[315][316] which makes up 0.4% of the world's population. Approximately 75% of Sikhs live in Punjab, where they constitute 57.7% of the state's population. Large communities of Sikhs migrate to the neighboring states such as Indian State of Haryana which is home to the second largest Sikh population in India with 1.1 million Sikhs as per 2001 census, and large immigrant communities of Sikhs can be found across India. However, Sikhs only comprise about 1.7% of the Indian population.[317]

Most Sikhs outside India live in the core Anglosphere, with 771,790 in Canada (2.1% Sikh),[276][318] 524,140 in the United Kingdom (0.9% Sikh),[319] 280,000 in the United States (0.1% Sikh),[339] 210,400 in Australia (0.8% Sikh),[340][341] and 40,908 in New Zealand (0.9% Sikh).[342][when?] While these communities are over 125 years old, most Sikhs in the West are first, second, or third-generation immigrants. As of the 2021 Canadian Census, more than half of Canada's Sikhs can be found in one of four cities: Brampton (163,260),[343] Surrey (154,415),[344] Calgary (49,465),[345] and Abbotsford (38,395).[346]

Sikhs also migrated to East Africa, the Middle East, and Southeast Asia. These communities developed as Sikhs migrated out of Punjab to fill in gaps in imperial labour markets.[347]
Prohibitions in Sikhism
Further information: Prohibitions in Sikhism and Diet in Sikhism

Four major transgressions:[348]

    Hair removal – Hair cutting, trimming, removing, shaving, plucking, threading, dyeing, or any other alteration from any body part is strictly forbidden.[349]
    Eating Kutha meat.[350] This is the absolute minimum required by all initiated Sikhs. Many Sikhs refrain from eating non-vegetarian food, and believe all should follow this diet. This is due to various social, cultural, political, and familial aspects. As such, there has always been major disagreement among Sikhs over the issue of eating non-vegetarian food. Sikhs following the rahit (code of conduct) of the Damdami Taksal and AKJ also subscribe to this view. The Akali Nihangs have traditionally eaten meat and are famous for performing Jhatka.[351][352][353][354] Thus, there is a wide range of views that exist on the issue of a proper "Sikh diet" in the Panth. Nonetheless, all Sikhs agree with the minimum consensus that meat slaughtered via the Muslim (Halal) or Jewish (Shechita) methods is strictly against Sikh dogma and principles.[355][356] The Akal Takht represents the final authority on controversial issues concerning the Sikh Panth (community or collective). The Hukamnama (edict or clarification), issued by Akal Takht Jathedar Sadhu Singh Bhaura dated 15 February 1980, states that eating meat does not go against the code of conduct of the Sikhs. Amritdhari Sikhs can eat meat as long as it is Jhatka meat.[357]
    Adultery: Cohabiting with a person other than one's spouse (sexual relations with anyone who you are not married to).[358][359][360][361][362][excessive citations]
    Intoxication – Consumption of tobacco and intoxicants (hemp, opium, liquor, narcotics, cocaine, etc.) is not allowed.[363][364][365] Cannabis is generally prohibited, but ritually consumed in edible form by some Sikhs.[366][367] Some Sikh groups, like the Damdami Taksal, are even opposed to drinking caffeine in Indian tea. Indian tea is almost always served in Sikh Gurudwaras around the world. Some Akali Nihang groups consume cannabis-containing shaheedi degh (ਭੰਗ), purportedly to help in meditation.[368][369][370] Sūkha parshaad (ਸੁੱਖਾ ਪ੍ਰਰਸਾਦ), "Dry-sweet", is the term Akali Nihangs use to refer to it. It was traditionally crushed and consumed as a liquid, especially during festivals like Hola Mohalla. It is never smoked, as this practice is forbidden in Sikhism.[371] In 2001, Jathedar Santa Singh, the leader of Budha Dal, along with 20 chiefs of Nihang sects, refused to accept the ban on consumption of shaheedi degh by the apex Sikh clergy of Akal Takht – in order to preserve their traditional practices.[372] According to a 2011 BBC article, "Traditionally they also drank shaheedi degh, an infusion of cannabis, to become closer with God".[373] Baba Santa Singh was excommunicated and replaced with Baba Balbir Singh, who agreed to shun the consumption of bhang.[374]

Other mentioned practices to be avoided, as per the Sikh Rehat Maryada:

    Piercing of the nose or ears for wearing ornaments is forbidden for Sikh men and women.[375] However, this is a point of contention as it was common for Sikh men and women to wear during the Sikh Misl period.[376][non-primary source needed]
    Female infanticide: A Sikh should not kill their daughter; nor should they maintain any relationship with a killer of a daughter.[377]
    A Sikh shall not steal, form dubious associations or engage in gambling.[378]
    It is not proper for a Sikh woman to wear a veil, or keep her face hidden.[379]
    Sikhs cannot wear any token of any other faith, nor participate in idol worship (idolatry) according to the Guru Granth Sahib. Sikhs must not have their head bare or wear caps. They also cannot wear any ornaments piercing through any part of the body.[380]
    Hereditary priest – Sikhism does not have priests, as they were abolished by Guru Gobind Singh.[381] The only position he left was a Granthi to look after the Guru Granth Sahib; any Sikh is free to become Granthi or read from the Guru Granth Sahib.[381]
Sikhs (Gurmukhi: ਸਿੱਖ, romanized: Sikkh, Punjabi pronunciation: [sɪkkʰ])[d] are an ethnoreligious group and nation who adhere to Sikhism, a religion that originated in the late 15th century in the Punjab region of the Indian subcontinent, based on the teachings of Guru Nanak. The term Sikh has its origin in the Sanskrit word śiṣya, meaning 'seeker', 'disciple' or 'student'.[e]

According to Article I of Chapter 1 of the Sikh Rehat Maryada ('code of conduct'), the definition of Sikh is:[95] Any human being who faithfully believes in

    One Immortal Being
    Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib
    The Guru Granth Sahib
    The utterances and teachings of the ten Gurus and
    The initiation, known as the Amrit Sanchar, bequeathed by the tenth Guru and who does not owe allegiance to any other religion, is a Sikh.

Male Sikhs generally have Singh ('lion') as their last name, though not all Singhs are necessarily Sikhs; likewise, female Sikhs have Kaur ('princess') as their last name. These unique last names were given by the Gurus to allow Sikhs to stand out and also as an act of defiance to India's caste system, which the Gurus were always against. Sikhs strongly believe in the idea of sarbat da bhala ('welfare of all') and are often seen on the frontline to provide humanitarian aid across the world.[96]

Sikhs who have undergone the Amrit Sanchar ('baptism by Khanda'), an initiation ceremony, are known as Khalsa from the day of their initiation and they must at all times have on their bodies the five Ks:

    kesh, uncut hair usually kept covered by a dastār, also known as a turban;
    kara, an iron or steel bracelet;
    kirpan, a dagger-like sword tucked into a gatra strap or a kamar kasa waistband;
    kachera, a cotton undergarment; and
    kanga, a small wooden comb.

Tarn Taran Sahib – the world's largest sarovar (sacred pool)

The Punjab region of the Indian subcontinent has been the historic homeland of the Sikhs, having even been ruled by the Sikhs for significant parts of the 18th and 19th centuries. Today, Canada has the largest national Sikh proportion (2.1%) in the world,[14] while the Punjab state in India has the largest Sikh proportion (60%) amongst all administrative divisions in the world. With a population of approximately 25 to 30 million, Sikhs represent about 0.3% to 0.4% of the total world population in 2024.[97] Many countries, such as Canada and the United Kingdom, recognise Sikhs as a designated religion on their censuses[98] and, as of 2020, Sikhs are considered as a separate ethnic group in the United States.[99] The UK also considers Sikhs to be an ethno-religious people, as a direct result of the Mandla v Dowell-Lee case in 1982.[100][101]
History
Main article: History of Sikhism
Gurdwara Janam Asthan, the birthplace of Guru Nanak

Guru Nanak (1469–1539), the founder of Sikhism, was born in a Hindu Khatri family to Mehta Kalu and Mata Tripta in the village of Talwandi, present-day Nankana Sahib, near Lahore.[102] Throughout his life, Guru Nanak was a religious leader and social reformer. However, Sikh political history may be said to begin in 1606, with the death of the fifth Sikh guru, Guru Arjan Dev.[103] Religious practices were formalised by Guru Gobind Singh on March 30, 1699, when the Guru initiated five people from a variety of social backgrounds known as the Panj Piare ('beloved five'), to form a collective body of initiated Sikhs known as the Khalsa ('pure').[104]

The early followers of Guru Nanak were Khatris, but later a large number of Jats joined the Sikh faith.[105] Khatris and Brahmins opposed "the demand that the Sikhs set aside the distinctive customs of their castes and families, including the older rituals."[106]

Pashaura Singh analysed references made within the 11th ballad of the Varan of Bhai Gurdas to form a picture of the caste-makeup of the early Sikh community.[107] At the time of the writing the Vaar, the early Sikh community was composed of various castes and backgrounds, such as:[107]

    Khatris (particularly the Sehgal, Ohri, Uppal, Julka, Bhalla, Passi, Khullar, Vohra, Vij, Kapur, Chaddha, Behl, Kohli, Marwah, Mehra, Soni, Jhanjhi, Sodhi, Beri, Nanda, Wadhawan, Tulli and Puri gotras)[107]
    Brahmins (such as the Bhardwaj gotra)[107]
    Jats (particularly the Randhawa, Khehra, Dhillon and Pannu gotras)[107]
    Tarkhans ('carpenters')[107]
    Lohars ('blacksmiths')[107]
    Nais ('barbers')[107]
    Chhimbas ('cotton-printers')[107]
    Machhis ('water-carriers')[107]
    Dhobis ('washermen')[107]
    Kumhars ('potters')[107]
    Telis ('oil pressers")[107]
    masons[107]
    goldsmiths[107]
    Outcastes (such as Chandals)[107]
    Muslims[107]

The early Sikhs varied widely in their occupations and position in society's hierarchy: some were rich merchants (Seths and Sarrafs), others were heads of villages (Chowdhury), some were labourers, others were enslaved, whilst others still were artisans, craftsmen, shopkeepers or simple peasants.[107]
The Sikh Empire at its greatest extent

During the rule of the Mughal Empire in India, two Sikh gurus were martyred. (Guru Arjan was martyred on suspicion of helping in betrayal of Mughal Emperor Jahangir and Guru Tegh Bahadur was martyred by the Mughal Emperor Aurangzeb)[108] As the Sikh faith grew, the Sikhs subsequently militarised to oppose Mughal rule.[109]
The Samadhi of Emperor Ranjit Singh in Lahore, Pakistan
The Golden Temple
Metal helmet in a museum
A Sikh Khalsa Army sowar's battle helmet
Max Arthur Macauliffe (1841–1913), a senior British administrator who was posted to India during the British rule of Punjab, converted to Sikhism in the 1860s.

After defeating the Afghans and Mughals, sovereign states called Misls were formed under Jassa Singh Ahluwalia. The Confederacy of these states was unified and transformed into the Sikh Empire under Maharaja Ranjit Singh. This era was characterised by religious tolerance and pluralism, including Christians, Muslims and Hindus in positions of power. Its secular administration implemented military, economic and governmental reforms. The empire is considered the zenith of political Sikhism,[110] encompassing Kashmir, Ladakh and Peshawar. Hari Singh Nalwa, the commander-in-chief of the Sikh Khalsa Army in the North-West Frontier, expanded the confederacy to the Khyber Pass.
British rule in India
Sikh armour and weapons
“Sikh Sardar”, photograph by John McCosh taken circa 1848–49

After the annexation of the Sikh kingdom by the British, the British Army began recruiting significant numbers of Sikhs and Punjabis.[citation needed] During the 1857 Indian mutiny, the Sikhs stayed loyal to the British, resulting in heavy recruitment from Punjab to the British Indian Army for the next 90 years of the British Raj in colonial India.[111] The distinct turban that differentiates a Sikh from other turban wearers is a relic of the rules of the British Indian Army.[112] The British colonial rule saw the emergence of many reform movements in India, including Punjab, such as the formation of the First and Second Singh Sabha in 1873 and 1879 respectively. The Sikh leaders of the Singh Sabha worked to offer a clear definition of Sikh identity and tried to purify Sikh belief and practice.[113]

The later years of British colonial rule saw the emergence of the Akali movement to bring reform in the gurdwaras during the early 1920s. The movement led to the introduction of Sikh Gurdwara Bill in 1925, which placed all the historical Sikh shrines in India under the control of the Shiromani Gurdwara Parbandhak Committee.[114]
Partition and post-Partition

At the time of the Indian independence movement, the Sikh ruler of the Kapurthala State fought to oppose the partition of India and advocated for a united, secular country.[115] Sikh organisations, including the Chief Khalsa Dewan and Shiromani Akali Dal led by Master Tara Singh, condemned the Lahore Resolution and the movement to create Pakistan, viewing it as inviting possible persecution, with Akali Dal instead favouring an undivided Azad Punjab as an independent Sikh State or Khalistan, having passed the Sikh State Resolution in 1946. The Sikhs therefore strongly fought against the partition of Punjab.[116] The months leading up to the 1947 partition of Punjab were marked by conflict in the Punjab between Sikhs and Muslims.[117] This caused the religious migration of Punjabi Sikhs and Hindus from West Punjab to the east (modern India), mirroring a simultaneous religious migration of Punjabi Muslims from East Punjab to the west (modern Pakistan).[118]

Following partition, the Government of India had begun to redraw states corresponding to demographic and linguistic boundaries. However, this was not effective in the northern part of the country,[119] as the government reconsidered redrawing states in the north.[120] While states across the country were extensively redrawn on linguistic lines at the behest of linguistic groups, the only languages not considered for statehood were Punjabi, Sindhi and Urdu. [121] Leading to the launch of the Punjabi Suba movement and the presentation for a Punjabi Suba as a policy in April 1948 by Master Tara Singh. Also, on January 26, 1950, Sikh representatives refused to sign the Indian constitution. As Sikhs were recognised as Hindus and Sikhs were not provided with scheduled castes concessions given to Hindu scheduled castes.

The Punjab Suba experienced heavy government crackdown with the Congress Government arresting as many as 21,000 people. Attempted negotiations with Congress-led the agitation to be adjourned twice, though Jawaharlal Nehru continued to reject the demand.[122][123] On July 4, 1955, government police forces, led by DIG Ashwini Kumar,[124] forced entry into the Golden Temple premises and heavy-handedly arrested protestors and took them into custody, along with the head granthis of the Akal Takht and Golden Temple, volunteer protestors and even cooks of the temple's langar.[125] The Guru Ram Das Serai and Shiromani Akali Dal offices were also raided and batons used and tear gas and shells were fired to disperse the protestors gathered on the periphery of the temple, damaging the periphery and Sarovar, or pool, of the temple.[125][126] The government stopped volunteers on the way to the Golden Temple and troops were ordered to flag-march through the bazaars and streets surrounding the site.[126] Over 200 protestors were killed, thousands arrested,[126] and thousands, including women and children, were injured.

The Congress government agreed to the Punjab Suba in 1966 after protests and recommendation of the States Reorganisation Commission.[127] The state of East Punjab was later split into the states of Himachal Pradesh, the new state Haryana and current day Punjab.[128] However, there was a growing alienation between Punjabi Sikh and Hindu populations. The latter of which reported Hindi rather than Punjabi as their primary language. The result was that Punjabi-speaking areas were left out of the new state and given to Haryana and Himachal Pradesh[129] resulting in the state of Punjab to be roughly 35,000 square miles smaller than the Punjabi-speaking areas based on pre-1947 census figures. Moreover, the 1966 reorganisation left Sikhs highly dissatisfied, with the capital Chandigarh being made into a shared union territory and the capital of Punjab and Haryana.

In the late 1960s, the Green Revolution in India was first introduced in Punjab as part of a development program issued by international donor agencies and the Government of India.[130] While, Green Revolution in Punjab had several positive impacts, the introduction of the mechanised agricultural techniques led to uneven distribution of wealth. The industrial development was not done at the same pace as agricultural development, the Indian government had been reluctant to set up heavy industries in Punjab due to its status as a high-risk border state with Pakistan.[131] The rapid increase in the higher education opportunities without an adequate rise in the jobs resulted in the increase in the unemployment of educated youth.[127]

In 1973 as a result, of unaddressed grievances and increasing inequality the Akali Dal put forward the Anandpur Sahib Resolution.[132] The resolution included both religious and political issues. It asked for recognising Sikhism as a religion, it also demanded the devolution of power from the Central to state governments.[127] The Anandpur Resolution was rejected by the government as a secessionist document. Thousands of people joined the movement, feeling that it represented a real solution to demands such as a larger share of water for irrigation and the return of Chandigarh to Punjab.[133]

After unsuccessful negotiations the Dharam Yuddh Morcha ('righteous campaign')[134] was launched on August 4, 1982,[citation needed] by the Akali Dal in partnership with Jarnail Singh Bhindranwale, with its stated aim being the fulfillment of a set of devolutionary objectives based on the Anandpur Sahib Resolution.[134] Indian police responded to protestors with high-handed police methods creating state repression affecting a very large segment of Punjab's population. Police brutality resulted in retaliatory violence from a section of the Sikh population, widening the scope of the conflict by the use of violence of the state on its own people.[135] A "state of chaos and repressive police methods" combined to create "a mood of overwhelming anger and resentment in the Sikh masses against the authorities." Leading to Sikh leader Jarnail Singh Bhindranwale gaining prominence and demands of independence gain currency, even amongst moderates and Sikh intellectuals.[135] In 1982 and early 1983, extrajudicial killings by the police of orthodox Sikh youth in rural areas in Punjab provoked reprisals.[136] Over 190 Sikhs had been killed in the first 19 months of the protest movement.[137]

In May 1984, a Grain Roko morcha was planned and to be initiated on June 3[138] with protestors practising civil disobedience by refusing to pay land revenue, water or electricity bills and blocking the flow of grain out of Punjab. Indian Prime minister Indira Gandhi launched Operation Blue Star on June 1 prior to the Grain Roko morcha in order to remove Bhindranwale from the Golden Temple. This subsequently led to Gandhi's assassination by her Sikh bodyguards.[139] Her assassination was followed by government-sponsored pogroms against Sikh communities across India and the killing of thousands of Sikhs throughout India. These events triggered an Insurgency in Punjab which would consume Punjab until the early 1990s.

During the day of Vaisakhi in 1999, Sikhs worldwide celebrated the 300th anniversary of the creation of the Khalsa. Canada Post honoured Sikh Canadians with a commemorative stamp in conjunction with the anniversary. Likewise, on April 9, 1999, Indian president K. R. Narayanan issued a stamp commemorating the 300th anniversary of the Khalsa as well.[140]
Art and culture
Main articles: Sikh art and culture and Punjabi culture
Intricate design
Opaque watercolour-on-paper Nakashi art, about 1880, by an unknown artist from Lahore or Amritsar and used to decorate the walls of Harmandir Sahib
Large building on the water
Darbar Sahib, circa 1870

Sikh art and culture are nearly synonymous with that of Punjab and Sikhs are easily recognised by their distinctive turban (Dastar). Punjab has been called India's melting pot, due to the confluence of invading cultures from the rivers from which the region gets its name. Sikh culture is therefore a synthesis of cultures. Sikhism has forged a unique architecture, which S. S. Bhatti described as "inspired by Guru Nanak's creative mysticism" and "is a mute harbinger of holistic humanism based on pragmatic spirituality."[141] The American non-profit organisation United Sikhs has fought to have Sikh included on the U.S. census as well, arguing that Sikhs "self-identify as an ethnic minority" and believe "that they are more than just a religion."[142]

During the Mughal and Afghan persecution of the Sikhs during the 17th and 18th centuries,[143] the latter were concerned with preserving their religion and gave little thought to art and culture. With the rise of Ranjit Singh and the Sikh Raj in Lahore and Delhi, there was a change in the landscape of art and culture in Punjab; Hindus and Sikhs could build decorated shrines without the fear of destruction or looting.[144]

The Sikh Confederacy was the catalyst for a uniquely Sikh form of expression, with Ranjit Singh commissioning forts, palaces, bungas (residential places) and colleges in a Sikh style. Sikh architecture is characterised by gilded fluted domes, cupolas, kiosks, stone lanterns, ornate balusters and square roofs. A pinnacle of Sikh style is Harmandir Sahib (also known as the Golden Temple) in Amritsar.[145]

Sikh culture is influenced by militaristic motifs (with the Khanda the most obvious) and most Sikh artifacts—except for the relics of the Gurus—have a military theme. This theme is evident in the Sikh festivals of Hola Mohalla and Vaisakhi, which feature marching and displays of valor.[citation needed]

Although the art and culture of the Sikh diaspora have merged with that of other Indo-immigrant groups into categories like "British Asian," "Indo-Canadian" and "Desi-Culture," a minor cultural phenomenon that can be described as "political Sikh" has arisen.[146] The art of diaspora Sikhs like Amarjeet Kaur Nandhra and Amrit and Rabindra Kaur Singh (The Singh Twins)[147] is influenced by their Sikhism and current affairs in Punjab.[citation needed]

Bhangra and Giddha are two forms of Punjabi folk dancing which have been adapted and pioneered by Sikhs. Punjabi Sikhs have championed these forms of expression worldwide, resulting in Sikh culture becoming linked to Bhangra (although "Bhangra is not a Sikh institution but a Punjabi one").[148]

Painting
Further information: Sikh art
Painting of Guru Nanak with companions Bhai Mardana and Bhai Bala, in debate with the Siddhs

Sikh painting is a direct offshoot of the Kangra school of painting. In 1810, Ranjeet Singh (1780–1839) occupied Kangra Fort and appointed Sardar Desa Singh Majithia his governor of the Punjab hills. In 1813, the Sikh army occupied Guler State and Raja Bhup Singh became a vassal of the Sikhs. With the Sikh kingdom of Lahore becoming the paramount power, some of the Pahari painters from Guler migrated to Lahore for the patronage of Maharaja Ranjeet Singh and his Sardars.[citation needed]

The Sikh school adapted Kangra painting to Sikh needs and ideals. Its main subjects are the ten Sikh gurus and stories from Guru Nanak's Janamsakhis. The tenth Guru, Gobind Singh, left a deep impression on the followers of the new faith because of his courage and sacrifices. Hunting scenes and portraits are also common in Sikh painting.[citation needed]
Shrines
Photograph of a Sikh woman and her son at the Golden Temple in Amritsar, Punjab, India, 9 September 2012

There is an old Sikh shrine called 'Prachin Guru Nanak Math', which lies at a small hill, just next to Bishnumati bridge at Balaju. Guru Nanak is said to have visited Nepal during his third Udasi while returning from Mount Kailash in Tibet. Nanak is said to have stayed at Balaju and Thapathali in Kathmandu. The Nanak Math shrine at Balaju is managed by the Guru-Ji and the Udasin Akardha, a sect developed by Guru Nanak's son, Sri Chandra.[149][150]
Daily routine

From the Guru Granth Sahib:[151]

    One who calls themself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord's Name. Upon arising early in the morning, he is to bathe and cleanse himself in the pool of nectar. Following the Instructions of the Guru, he is to chant the Name of the Lord, "Har, Har." All sins, misdeeds, and negativity shall be then erased. Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord's Name. One who meditates on my Lord, Har, Har, with every breath and every morsel of food and – that GurSikh becomes pleasing to the Guru's Mind. That person, unto whom my Lord and Master is kind and compassionate – upon that GurSikh, the Guru's Teachings are bestowed. Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it.

— Fourth Mehl (Guru Ram Das), Guru Granth Sahib, p. 305

The Sikh Rahit Maryada (Code of Conduct) clearly states that initiated Amritdhari Khalsa Sikhs must recite or listen to the recitation of Japji Sahib, Jaap Sahib, the 10 Sawayyas, Sodar Rehraas and Sohila.[152][153] Every Sikh is also supposed take the Hukam (divine order) from the Guru Granth Sahib after awakening in the ambrosial hours of the morning (three hours before the dawn) before eating.[154]

In his 52 Hukams, Guru Gobind Singh orders his followers to arise during Amritvela (early morning) and to recite the late evening prayer "Sohila" and the verse "Pavan guru pani pita..." before sleeping.[citation needed]
Five Ks
Main articles: The Five Ks, Khalsa, and Sahajdhari
Wooden comb, iron bracelet and curved, gold-coloured dagger
Kanga, Kara and Kirpan: three of the five Sikh articles of faith
Kachera , one of 5 ks ( items)of Sikhs
A sikh man with kesh (hair of head and beard) ,one of five articles /symbols of Sikhs

The five Ks (panj kakaar) are five articles of faith which all initiated (Amritdhari) Sikhs are obliged to wear. The symbols represent the ideals of Sikhism: honesty, equality, fidelity, meditating on Waheguru and never bowing to tyranny.[155] The five symbols are:

    Kesh: Uncut hair, usually tied and wrapped in a turban.
    Kanga: A wooden comb, usually worn under a turban to always also keep one's hair clean and well-groomed.
    Kachera: Cotton undergarments, worn by both sexes; the kachera is a symbol of chastity and also a symbol of cleanliness. It is also historically appropriate in battle due to increased mobility and comfort when compared to a dhoti.
    Kara: An iron bracelet, a symbol of eternity, strength and a constant reminder of the strength of will to keep hands away from any kind of unethical practices.
    Kirpan: An iron blade in different sizes. In the UK, Sikhs can wear a small dagger, but in Punjab, they might wear a traditional curved sword from one to three feet in length. Kirpan is only a weapon of defense and religious protection, used to serve humanity and to be used against oppression.

Music and instruments
Woman in yellow scarf bowing an instrument
Woman playing the dilruba
Main article: Sikh music

The Sikhs have a number of musical instruments, including the rebab, dilruba, taus, jori and sarinda. Playing the sarangi was encouraged by Guru Hargobind. The rebab was played by Bhai Mardana as he accompanied Guru Nanak on his journeys. The jori and sarinda were introduced to Sikh devotional music by Guru Arjan. The taus (Persian for "peacock") was designed by Guru Hargobind, who supposedly heard a peacock singing and wanted to create an instrument mimicking its sounds. The dilruba was designed by Guru Gobind Singh at the request of his followers, who wanted a smaller instrument than the taus. After Japji Sahib, all of the shabad in the Guru Granth Sahib were composed as raags. This type of singing is known as Gurmat Sangeet.

When they marched into battle, the Sikhs would play a Ranjit nagara ('victory drum') to boost morale. Nagaras (usually two to three feet in diameter, although some were up to five feet in diameter) are played with two sticks. The beat of the large drums and the raising of the Nishan Sahib, meant that the Singhs were on their way.
Khalistan movement
Sikhs in London protesting against Indian government actions

The Khalistan movement is a Sikh separatist movement, which seeks to create a separate country called Khalistān ('The Land of the Khalsa') in the Punjab state of India to serve as a homeland for Sikhs.[156] The territorial definition of the proposed country Khalistan consists of the Punjab, India and includes Haryana, Himachal Pradesh, Jammu and Kashmir and Rajasthan.[157][158][159]

Khalistan movement began as an expatriate venture.[160] In 1971, the first explicit call for Khalistan was made in an advertisement published in the New York Times by an expat (Jagjit Singh Chohan).[161] By proclaiming the formation of Khalistan, he was able to collect millions of dollars from the Sikh diaspora.[162] On April 12, 1980, he declared the formation of the "National Council of Khalistan," at Anandpur Sahib.[163] He declared himself as the President of the council and named Balbir Singh Sandhu as its Secretary General. In May 1980, Chohan traveled to London and announced the formation of Khalistan. A similar announcement was made by Balbir Singh Sandhu in Amritsar, where he began releasing stamps and currency of Khalistan. The inaction of the authorities in Amritsar and elsewhere was decried as a political stunt by the Congress(I) party of Indira Gandhi by the Akali Dal, headed by the Sikh leader Harchand Singh Longowal.[164]

The movement flourished in the Indian state of Punjab following Operation Blue Star and the Anti-Sikh Pogroms. As proponents were able to generate funding from a grieving diaspora. In June 1985, Air India Flight 182 was bombed by Babbar Khalsa, a pro-Khalistani terrorist organisation.[165] In January 1986, the Golden Temple was occupied by militants belonging to All India Sikh Students Federation and Damdami Taksal.[166] On January 26, 1986, a gathering known as the Sarbat Khalsa (a de facto parliament) passed a resolution (gurmattā) favouring the creation of Khalistan. Subsequently, a number of rebel militant groups in favour of Khalistan waged a major insurgency against the government of India. Indian security forces suppressed the insurgency in the early 1990s, but Sikh political groups such as the Khalsa Raj Party and SAD (A) continued to pursue an independent Khalistan through non-violent means.[167][168][169] Pro-Khalistan organisations such as Dal Khalsa (International) are also active outside India, supported by a section of the Sikh diaspora.[170]

In the 1990s, the insurgency abated,[171] and the movement failed to reach its objective due to multiple reasons including a heavy police crackdown on separatists, divisions among the Sikhs and loss of support from the Sikh population.[172] However, various pro-Khalistan groups, both political and militant, remain committed to the separatist movement. There are claims of funding from Sikhs outside India to attract young people into militant groups.[173] There have also been multiple claims that the movement is motivated and supported by the Pakistan's external intelligence agency, the ISI.[174][175]
Demographics
Main articles: Sikhism by country and Punjabi Sikhs
Global map of Sikh population (estimated 2023)

Sikhs number about 26–30 million worldwide, of whom 24–28 million live in India, which thus represents around 90 percent of the total Sikh population.[176][177][178][179][180][181] A 2020 estimate by Charles Preston gives a figure of 29,254,000 of Sikhs worldwide.[182] About 76 percent of all Indian Sikhs live in the northern Indian state of Punjab, forming a majority of about 58 per cent of the state's population, roughly around 16 million.[183][184] Substantial communities of Sikhs live in the Indian states or union territories of Haryana, where they number around 1.2 million and form 4.9 percent of the population, Rajasthan (872,000 or 1.3 percent of the population), Uttar Pradesh (643,000, 0.3 percent), Delhi (570,000, 3.4 percent), Uttarakhand (236,000, 2.3 percent), Jammu and Kashmir (234,000, 1.9 percent), Chandigarh (138,000, 13.1 percent) and Himachal Pradesh (86,000, 1.2 percent).

Canada is home to the largest national Sikh proportion (2.1 percent of the total population) in the world.[14] A substantial community of Sikhs exist in the western province of British Columbia, numbering nearly 300,000 persons and forming approximately 5.9 percent of the total population. This represents the third-largest Sikh proportion amongst all global administrative divisions, behind only Punjab and Chandigarh in India. Furthermore, British Columbia,[185] Manitoba and Yukon hold the distinction of being three of the only four administrative divisions in the world with Sikhism as the second most followed religion among the population.[188]

Whilst Punjab, India has had a majority Sikh population for decades, recent statistics point toward a demographic decline of Sikhs in the state. School data from the Civil Registration System (CRS) shows that Sikh children are now a plurality (49%) at the foundational-level (pre-primary to Class II in the age group of 3–8-years-old). The causes for the demographic decline of Sikhs in Indian Punjab has been attributed to low fertility-rates, outbound migration of Sikhs abroad, and internal migration within India of persons from other states, oftentimes Uttar Pradesh or Bihar, settling in Indian Punjab.[189]
Census data and official statistics

As a religious minority, Sikhs have fought long and hard to get official status and to be counted in many countries across the world. Through the efforts of Sikh organisations and communities in their respective countries, there is now readily available population data on Sikhs as part of the census or official statistics in the following territories:
Census data / official statistics: Territory     Latest data
India (Punjab)     16,004,754     2011[190]
India (Rest of India)     4,828,362
Canada     771,790     2021[191]
England     520,092     2021[192]
Australia     210,400     2021[193]
Malaysia     130,000     2011[194]
New Zealand     53,406     2023[57]
Singapore     12,051     2020[195]
Thailand     11,124     2010[196]
Norway     4,318     2021[197]
Wales     4,048     2021[192]
Fiji     2,577     2007[198]
Ireland     2,183     2022[199]
  Nepal     1,496     2021[200]
Northern Ireland     389     2021[201]
Scotland     10,988     2022
Pakistan     Pending     2023
2011–2021 change in Sikh %

Note: Official statistics do not count unregistered arrivals or those who have not completed the census or surveys. However, they do provide for a much more accurate depiction of Sikh communities as opposed to estimates from various Sikh organisations whose estimates can vary vastly with no statistically valuable source. Thus, official statistics and census data is highly important and Sikh communities continue to push for census inclusion in many countries where they are still not counted.
Migration

Sikh migration from British India began in earnest during the second half of the 19th century, when the British completed their annexation of the Punjab, which led to Sikh migration throughout India and the British Empire. During the Raj, semiskilled Sikh artisans were transported from the Punjab to British East Africa to help build railroads. Sikhs emigrated from India after World War II, most going to the United Kingdom but many also to North America. Some Sikhs who had settled in eastern Africa were expelled by Ugandan dictator Idi Amin in 1972.[202] Economics is a major factor in Sikh migration and significant communities exist in the United Kingdom, the United States, Malaysia, East Africa, Australia, Singapore and Thailand.[citation needed]

After the Partition of India in 1947, many Sikhs from what would become the Punjab of Pakistan migrated to India as well as to Afghanistan due to fear of persecution. Afghanistan was home to hundreds of thousands of Sikhs and Hindus as of the 1970s, but due to the wars in Afghanistan in the 2010s, the vast majority of Afghan Sikhs had migrated to India, Pakistan or the west.[203][204][205]

Although the rate of Sikh migration from the Punjab has remained high, traditional patterns of Sikh migration favouring English-speaking countries (particularly the United Kingdom) have changed during the past decade due to stricter immigration laws. Moliner (2006) wrote that as a consequence of Sikh migration to the UK becoming "virtually impossible since the late 1970s," migration patterns evolved to continental Europe.[206] Italy is a rapidly growing destination for Sikh migration,[207] with Reggio Emilia and Vicenza having significant Sikh population clusters.[208] Italian Sikhs are generally involved in agriculture, agricultural processing, the manufacture of machine tools and horticulture.[209]
Growth
A group of Sikh people

Johnson and Barrett (2004) estimate that the global Sikh population increases annually by 392,633 (1.7% per year, based on 2004 figures); this percentage includes births, deaths and conversions. Primarily for socio-economic reasons, Indian Sikhs have the lowest adjusted growth rate of any major religious group in India, at 16.9 percent per decade (estimated from 1991 to 2001) and it has further declined to just 8.4 per cent in 2011 census report.[210][211] Sikhs in the world have the lowest fertility rate of 1.6 children per women as per (2019–20) estimation research.[212][213] The Sikh population has the lowest gender balance in India, with only 903 women per 1,000 men according to the 2011 Indian census.[214] The estimated world's Sikh population was over 30 million in 2020 and it will reach 42 million by 2050. It is expected to increase up to 62 million by 2100, given that the anticipated growth rate of 1.7% per year and adding at least 400,000 followers annually.[215][211]

Since the Sikh growth rate dropped from 1.7% (16.9% in 1991 to 2001 estimate) to 0.8% (8.4% in 2001–2011) in 2011 report, hence based on their growth rate, their population in India will increase 196,316 (0.8% based on 2011 figures) per year and will reach 36 million in 2050, it expected to reach 52 million in 2100 given that the anticipated growth rate of 0.8% and adding at least 200,000 followers annually.[216][217]
A Sikh of European descent learning Santhiya or elocution of Sikh Scripture

Sikhism is the fastest growing religion in Canada, Australia and New Zealand. The growth is mainly contributed by the immigration of Indian Sikhs there over the decades. Sikhism is fourth-largest religion in Canada, fifth-largest religion in Australia and New Zealand. The decadal growth of Sikhs is more in those countries as compared to the decadal growth of Sikh population in India, thus making them the fastest-growing religion there.[218][14][219][220] Canada has the highest proportion of Sikhs in the globe, which stands at 2.1% as of 2021, as compared to India which stands at 1.7% as of 2011 respectively.[221][14]
Castes

Sikhs have remained a relatively homogeneous ethnic group with exceptions. Caste may still be practiced by some Sikhs, despite Guru Nanak's calls for treating everyone equally in Guru Granth Sahib.[222][f]

Along with Guru Nanak, other Sikh gurus had also denounced the hierarchy of the caste system, however, they all belonged to the same caste, the Khatris.[226] Most Sikhs belong to the Jat (Jatt), traditionally Agriculturist class[227] in occupation.[228] Despite being very small in numbers, the Khatri and Arora castes wield considerable influence within the Sikh community. Other common Sikh castes include Ahluwalias (Brewers), Kambojs or Kambos (Rural caste), Ramgarhias (Carpenters), Brahmins (Priestly class), Rajputs (Kshatriyas – Warriors), Sainis, Rai Sikh (Ironsmiths), Labanas (Merchants), Kumhars (Potters), Mazhabi (Cleaners) and the Ramdasia/Ravidasias(Chamar – Tanners).[229]

Some Sikhs, especially those belonging to the landowning dominant castes, have not shed all their prejudices against the Dalit castes such as the Mazhabi and Ravidasia. While Dalits were allowed entry into the village gurdwaras, in some gurdwaras, they were not permitted to cook or serve langar (communal meal). Therefore, wherever they could mobilise resources, the Sikh Dalits of Punjab have tried to construct their own gurdwara and other local level institutions in order to attain a certain degree of cultural autonomy.[222] In 1953, Sikh leader and activist Master Tara Singh succeeded in persuading the Indian government to include Sikh castes of the converted untouchables in the list of scheduled castes.[230] In the Shiromani Gurdwara Prabandhak Committee, 20 of the 140 seats are reserved for low-caste Sikhs.[230]

Other castes (over 1,000 members) include the Arain, Bhatra, Bairagi, Bania, Basith, Bawaria, Bazigar, Bhabra, Chamar, Chhimba (cotton farmers), Darzi, Dhobi, Gujar, Jhinwar, Kahar, Kalal, Kumhar, Lohar, Mahtam, Megh, Mirasi, Mochi, Nai, Ramgharia, Sansi, Sudh, Tarkhan and Kashyap[citation needed]

Karnail Singh Panjoli, member of the Shiromani Gurdwara Prabandhak Committee, says that there are several communities within the term Nanakpanthis too. Apart from Sindhi Hindus, "There are groups like Sikhligarh, Vanjaarey, Nirmaley, Lubaney, Johri, Satnamiye, Udaasiyas, Punjabi Hindus, etc. who call themselves Nanakpanthis despite being Hindus.[231]
Diaspora
Nagar kirtan convoy passing over the bridge along Northern Relief Road (A124) in East London

As Sikhs wear turbans and keep beards, Sikh men in Western countries have been mistaken for Muslim, Arab and/or Afghan since the September 11 attacks and the Iraq War.[232][233] Several days after the 9/11 attacks, Sikh-American gas station owner Balbir Singh Sodhi was murdered in Arizona by a man who took Sodhi to be a member of al-Qaeda, marking the first recorded hate-crime in America motivated by 9/11. CNN would go on to suggest an increase in hate crimes against Sikh men in the US and the UK after the 9/11 attacks.[232][233]

In an attempt to foster Sikh leaders in the Western world, youth initiatives by a number of organisations exist. The Sikh Youth Alliance of North America sponsors an annual Sikh Youth Symposium.[citation needed]

The Sikh diaspora has been most successful in the UK, and UK Sikhs have the highest percentage of home ownership (82%) of any religious community.[234] UK Sikhs are the second-wealthiest religious group in the UK (after the Jewish community), with a median total household wealth of £229,000.[235]

In May 2019, the UK government exempted "Kirpan" from the list of banned knives. The U.K. government passed an amendment by which Sikhs in the country would be allowed to carry kirpans and use them during religious and cultural functions. The bill was amended to ensure that it would not impact the right of the British Sikh community to possess and supply kirpans or religious swords.[236][237] Similarly, the Sikh American Legal Defense and Education Fund overturned a 1925 Oregon law banning the wearing of turbans by teachers and government officials in 2010.[238]
Agriculture

Historically, most Indians have been farmers and 66 per cent of the Indian population are engaged in agriculture.[239] Indian Sikhs are employed in agriculture to a lesser extent; India's 2001 census found 39 per cent of the working population of the Punjab employed in this sector.[240] According to the Swedish political scientist Ishtiaq Ahmad, a factor in the success of the Indian green revolution was the "Sikh cultivator, often the Jat and Kamboj or Kamboh, whose courage, perseverance, spirit of enterprise and muscle prowess proved crucial."[241] However, Indian physicist Vandana Shiva[242] wrote that the green revolution made the "negative and destructive impacts of science (i.e., the green revolution) on nature and society" invisible and was a catalyst for Punjabi Sikh and Hindu tensions despite a growth in material wealth.[citation needed]
Sikhs in modern history
Main article: List of Sikhs
Manmohan Singh, Indian politician and economist and the only Sikh Prime Minister of India, served from 2004 to 2014
Harpreet Kaur Chandi, a British Sikh and the first woman to reach the South Pole solo and unsupported
Jagmeet Singh, Canadian Sikh politician
American Sikhs

Manmohan Singh was an Indian economist, academic and politician who served as the 13th Prime Minister of India from 2004 to 2014. The first and only Sikh and non-Hindu in office, Singh was also the first prime minister since Jawaharlal Nehru to be re-elected after completing a full five-year term.

Notable Sikhs in science include nuclear scientist Piara Singh Gill, fibre-optics pioneer Narinder Singh Kapany; and physicist, science writer and broadcaster Simon Singh.

In business, the UK-based clothing retailers New Look and the Thai-based JASPAL[243] were founded by Sikhs. India's largest pharmaceutical company, Ranbaxy Laboratories, is headed by Sikhs.[244] Apollo Tyres is headed by Onkar Singh Kanwar. In Singapore, Kartar Singh Thakral expanded his family's trading business, Thakral Holdings,[245] into assets totalling almost US$1.4 billion and is Singapore's 25th-richest person. Sikh Bob Singh Dhillon is the first Indo-Canadian billionaire. Mastercard's CEO was a Sikh named Ajaypal Singh Banga.

In sports, Sikhs include England cricketer Monty Panesar; former 400-metre runner Milkha Singh; his son, professional golfer Jeev Milkha Singh; Indian wrestler and actor Dara Singh; former Indian hockey team captains Sandeep Singh, Ajitpal Singh and Balbir Singh Sr.; former Indian cricket captain Bishen Singh Bedi; Harbhajan Singh, India's most successful off spin cricket bowler; Yuvraj Singh, World Cup winning allrounder; Maninder Singh, World Cup winning off spinner; and Navjot Singh Sidhu, former Indian cricketer-turned-politician.

Sikhs in Bollywood, in the arts in general, include poet and lyricist Rajkavi Inderjeet Singh Tulsi; Gulzar; Jagjit Singh; Dharmendra; Sunny Deol; Diljit Dosanjh writer Khushwant Singh; actresses Neetu Singh, Simran Judge, Poonam Dhillon, Mahi Gill, Esha Deol, Parminder Nagra, Gul Panag, Mona Singh, Namrata Singh Gujral; and directors Gurinder Chadha and Parminder Gill.

Sikhs in Punjabi Music industry include Sidhu Moosewala, Diljit Dosanjh, Babu Singh Maan, Surjit Bindrakhia, Ammy Virk, Karan Aujla, Jazzy B, Sukha, Shubh, Miss Pooja.

In December 2022, the U.S. Marine Corps was compelled by a court order to allow two Sikhs to wear the turban and grow beards. This was a milestone for religious freedom and in the prevention of employment discrimination against Sikhs.[246]

In the Indian and British armies
Main article: Sikhs in the British Indian Army

According to a 1994 estimate, Punjabi Sikhs and Hindus comprised 10 to 15% of all ranks in the Indian Army. The Indian government does not release religious or ethnic origins of a military personnel, but a 1991 report by Tim McGirk estimated that 20% of Indian Army officers were Sikhs.[247] Together with the Gurkhas recruited from Nepal, the Maratha Light Infantry from Maharashtra and the Jat Regiment, the Sikhs are one of the few communities to have exclusive regiments in the Indian Army.[247] The Sikh Regiment is one of the most-decorated regiments in the army, with 73 Battle Honours, 14 Victoria Crosses,[248] 21 first-class Indian Orders of Merit (equivalent to the Victoria Cross),[249] 15 Theatre Honours, 5 COAS Unit Citations, two Param Vir Chakras, 14 Maha Vir Chakras, 5 Kirti Chakras, 67 Vir Chakras and 1,596 other awards. The highest-ranking general in the history of the Indian Air Force is a Punjabi Sikh, Marshal of the Air Force Arjan Singh.[250] Plans by the United Kingdom Ministry of Defence for a Sikh infantry regiment were scrapped in June 2007.[251]

Sikhs supported the British during the Indian Rebellion of 1857.[252] By the beginning of World War I, Sikhs in the British Indian Army totaled over 100,000 (20 per cent of the force). Until 1945, fourteen Victoria Crosses (VC) were awarded to Sikhs, a per-capita regimental record.[248] In 2002, the names of all Sikh VC and George Cross recipients were inscribed on the monument of the Memorial Gates[253] on Constitution Hill, next to Buckingham Palace.[254] Chanan Singh Dhillon was instrumental in campaigning for the memorial.

During World War I, Sikh battalions fought in Egypt, Palestine, Mesopotamia, Gallipoli and France. Six battalions of the Sikh Regiment were raised during World War II, serving in the Second Battle of El Alamein, the Burma and Italian campaigns and in Iraq, receiving 27 battle honours. Around the world, Sikhs are commemorated in Commonwealth cemeteries.[255]

    Sikhs in the First World War, marching with their scripture, Guru Granth Sahib
    Sikhs in the First World War, marching with their scripture, Guru Granth Sahib
    Postcard of marching Sikhs with rifles
    French postcard depicting the arrival of the 15th Sikh Regiment in France during World War I. The bilingual postcard reads, "Gentlemen of India marching to chasten the German hooligans."
    Indian Sikh soldiers in the Italian campaign
    Indian Sikh soldiers in the Italian campaign
    Sikh soldier with captured Swastika flag of Nazi Germany
    Sikh soldier with captured Swastika flag of Nazi Germany
    See caption
    Japanese soldiers shooting blindfolded Sikh prisoners in World War II

See also

    History of Punjab
    Sikhism in Jammu and Kashmir
    Ganga Sagar (urn)
    Jat Sikh
    Sikh diaspora
    Sikh Empire
    List of British Sikhs
    Mazhabi Sikh
    Sects of Sikhism
    Sikhism by country
    Sikhism in India
    Turban training centre