About Us

Sikhs refer to the hymns of the gurus as Gurbani (‘Guru’s word’). Shabad Kirtan is the singing of Gurbani. The entire verses of Guru Granth Sahib are written in a form of poetry and rhyme to be recited in thirty-one Ragas of the 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. The three morning prayers for Sikhs consist of Japji Sahib, Jaap Sahib, and Tav-Prasad Savaiye. Baptised Sikhs (Amritdharis) rise early and meditate, then recite all the Five Banis of Nitnem, before breakfast. Five Banis consists of Jap Ji Sahib, Jaap Sahib, Tav-Prasad Savaiye, Chaupai Sahib, Anand Sahib and recitation of the banis paath is followed by Ardās in which Sarbat da Bhala principle is taught by Gurus which literally means blessings for everyone, blessings to humankind in good faith without discrimination.

A key practice by Sikhs is remembrance of the Naam (divine name) Waheguru. This contemplation is done through Nām Japna (repetition of the divine name) or Naam Simran (remembrance of the divine Name through recitation). The verbal repetition of the name of God or a sacred syllable has been an ancient established practice in religious traditions in India, however, Sikhism developed Naam-simran as an important Bhakti practice. Guru Nanak’s ideal is the total exposure of one’s being to the divine Name and a total conforming to Dharma or 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 Khaṇḍ (The Realm of Truth) – the final union of the spirit with God.

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.

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). 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.

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.

The term for justice in the Sikh tradition is Niāyā. 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). 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”. 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”. 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.

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.  Women in Sikhism have been in positions of leadership, including leading in wars and issuing orders or hukamnamas.