Journal of the Punjab University Historical Society

Volume No. 31, Issue No. 1, January - June 2018

Sumaira Safdar *
Fatima Riffat**
Robina Shoeb***
Anam Iftkhar****

Reimagining Sikh Religion, Origin and Growth: An Overview

Abstract:
Sikh religion has its origin in the land of Punjab. It is the youngest of the major
religions of the world. This religion was an attempt to reform Hinduism and Islam.
It believes in the idea of monotheism and its roots can be traced back into the
tradition of Sant and Sufis1. Encyclopedia of religion defines it as a religion of
Sikhs who lives in Punjab and adjoining areas. Its prominent character is the
concept of brotherhood based on religion not on race or ethnicity.
The word 'Sikh' is derived from Sanskrit 'Shishya' means 'disciple'. A.S. Sethi
claims that the word is 'Sekho' which means a person who is dedicated to truth.
Sikhs follow ten Gurus beginning with Guru Nanak and ending with Guru Gobind
Singh2. In 1708, after the death of Guru Gobind Singh, personal Guruship ended.
From there onward, the Sikhs revered the Adi Granth (Holy Book of the Sikhs) as
their Guru3.
Sikh uses two words interchangeably, one is Sikh and the other is Singh. Loehlin
observes that "Sikh means learner, and Singh means Lion4. He believes that these
two terms aptly describe the difference between them.
The Unity of God, brotherhood of man, rejection of caste and the futility of idol
worship were the main tenants of the preaching of Nanak. Nanak tried to unite
both Hindus and Muslims into one brotherhood. Nanak's main claim/utterance
was "There is no Hindu; there is no Mussalman.”5
Emergence of Sikh religion as a process of history
Guru Nanak was born in 1469 and died in 1539. That time in the history of India
was a critical period in terms of its political stability and social disorder. Harbans
Singh writes that it was a historical necessity for Nanak to be born because India
was passing through a critical period. That time signify ignorance, injustice and
intolerance on the part of every leader from religious to political 6.

*
Sumaira Safdar, Ph. D Scholar, Department of history, University of the Punjab, Lahore.
**
Fatima Riffat, Lecturer, Department of History, GCU, Lahore.
***
Robina Shoeb, Assistant Professor, Department of History, University of the Punjab.
****
Anam Iftkhar, Lecturer, Department of History, University of the Punjab.
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1.1. Caste system: its origin

When the Aryans came, the people of northern India worshipped many a Gods and
Goddesses. Polytheism was the religion of Northern India at times but the Aryans
were different. They were worshippers of rising sun, moon, the sky, thunder, light
and other natural objects. Hindu Pantheon was originated as a result of the
amalgamation of both the faiths of aboriginals and the Aryans. Aryans settled in
India and divided the common people into four castes, viz. Brahmin, Kashtriya,
vaishyas and the Sudras. According to Khushwant Singh, caste system has been
rightly described as Brahmanical Hinduism. Reason was that it was the Brahmins
who molded this pattern of social order to serve their own ends 7.
The first revolt or reformation against the Brahmanical Hinduism was started by
Mahavira who was the founder of Jainism and Gautama the Buddha who was the
founder of Buddhism. In the south of India the Alvars and the Adyars started the
renaissance of Hinduism against the caste distinctions of Brahmanical Hinduism.
Advent of Islam was another major blow to the caste system of India. As a
religion, Islam was first introduced in India in the 8th century A.D. through the
Muslim traders from Arab. D hillon observes that, "The Arabs, under Muhammad-
bin-Qasim (A.D. 711-12) opened the North-West gate for the advent of the
Muslims in India and thus Muslim influx started8." In the Western part of India,
especially in Malabar region Arab Muslims spread "from the year A.D 636
onwards."21 Gradually in the South of India also Islam spread to the Tamil
regions. The invasion of Mahmud of Ghazni (A.D. 971-1030) caused havoc in the
minds of the local Hindu people because he destroyed Hindu temples.
Bhakti movement
The Bhakti movement, which was a reformist movement of 11th century India,
was the Renaissance movement within Hinduism. It was a kind of revolt against
caste system and worship of Idols. The exponents of Bhakti movement in the
South India were Samkara (A.D. 800), Ram anuja (A.D. 1016-1137), Madhava,
Vallava and others. Of these Samkara was a Brahmin and established the faith of
uncompromising monism. He believed in the existence of One God and absolute
submission to the Will. But it was Ramanuja (A.D 1016-1137), who popularized
the Bhakti movement in the South of India and advocated the path of Bhakti
(devotion) as the best means to salvation.
In Northern India, Ramananda22 (1360-1470), a Brahmin of North India,
popularized the cult of Bhakti. But it was qualitatively different from Ramanuja.
Kabir9, a Muslim by birth was a disciple of Ramananda. Khushwant Singh stated
about Kabir as "the chief Protagonist of an understanding between Hindus and
Muslims."10
In the early years of the sixteenth century, the Sufi Mystics tried to harmonize
Islam with Hinduism. Sufis acquired their knowledge from the Quran (The Holy
Book of Islam) and Hadith (contains the dialogue, speech and practice of Prophet
Muhammad) of Islam. Like the Muslims, they also believed in One and Only God.
But the most significant aspect of Sufism was the way of life adopted by the Sufi
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leaders. Contrary to the Muslim conquerors who tried to demolish the

nonbelievers and ruined their religious shrines, the Sufis welcomed the non-
believers as their brothers. The concept of universal brotherhood of the Sufis
formed a bridge for religious synthesis between Hindus and Muslims. Hence the
influence of Sufi ideas and practice on the advent of Sikhism as a religion is most
important. In this context, Abingdon Dictionary of Living Religions stated
"Sikhism is an eclectic faith combining the teachings of Bhakti Hinduism and the
Muslim Sufis.”11
Politics of the time of Nanak
During the time of Nanak's birth the reigning dynasty was the Lodis and Sultan
Bahlul Lodi (1451-89) who reigned that time 12 . The Encyclopedia Americana
states "When Nanak began teaching in 1499 there was almost complete
lawlessness under the weak Lodi dynasty and the government was taking active
measures to repress Hinduism. Nanak's doctrines in large part were a response to
these chaotic conditions"13. Therefore Guru Nanak appeared at the juncture when
both Hinduism and Islam were being corrupted by their religious authorities. And
at this juncture Guru Nanak, propounded the Sikh religion.
Development of Sikh religion
Regarding the development of Sikhism, McLeod states that the beginning period
of Sikhism started from Guru Nanak and ended with the death of the tenth Guru
Gobind Singh in 1708. This period was of fundamental importance, because three
important events happened during this period.
First
The first one was the formal engagement of a successor by Guru Nanak to the
leadership of the community.
Second:
The second important event of the period was the compilation of the authentic
canonical Scripture, Adi Granth (First Book) by the fifth Guru Aqun Dev.
Third:
The third one was the founding of the Khalsa (Pure) in 1699 by Guru Gobind
Singh14.
Phases of Sikh Religion:
Dhillon divided the development of Sikhism into two phases. The "first in the
sixteenth century when the faith originated; second in the seventeenth century
when it blossomed and finally became a third entity among the Hindus and
Muslims15.

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Evolution of Sikh Religion

First Phase:
In the evolution of Sikh religion, we can trace a twofold development. The first
phase of development, i.e. from “Guru nanak down to the year 1604 when the
compilation of the Granth Sahib was completed” 16 after but from the execution of
the fifth Guru Arjun the Sikhs gradually became a military order. The first idea of
militarism arose within Sikhs during the Guruship of the Sixth Guru Horgobind.
The beginning and end of the seventeenth century was important for two important
institution i.e. „Miri‟, „Piri‟ and „Khalsa‟. In the word of Banerjee “the whole
character of the movement changed as a peaceful sect was gradually turned into a
military order and the devotee developed into the soldier saint. 32 the second stage
of development ran from 1605 upto the year 1699 when the Khalsa was created by
Guru Gobind Singh.
The first Sikh Guru Nanak was a reformist whose role is comparable to King
Luthar and John Calvin in the Christian world. Fundamental teaching of Guru
Nanak are contained in the verses known as Japji Sahib, which is the morning
prayer of the Sikhs. Japji presents the spiritual, ethical principles for the realization
of higher realm f reality. It is a unique expression of the identity f metaphysics and
ethics achieved by a thinker. His other compositions are Asaa-di-var, Siddha-
Goshti and Onka. Asaa-di-var consists of the sociological aspects of Guru‟s
thought.
Nanak was accepted by the Hindus and the Muslims alike as a representative of
god who had revealed himself in human form to guide humanity. Nanak was much
popular among both and conversation between Guru and Mardana throws light on
this very aspect:
"Before he breathed his last , the Guru asked him as to how should his mortal
remains be disposed of and it is then that Mardana replied that he was neither a
Mohammadan nor a Hindu and therefore his remains should neither be treated
according to Mohammadan rites nor according to Hindu rites but should be thrown
into the river."17
Nanak visited all important centres of pilgrimage in India and abroad. Guru Nanak
visited the Shrines of different religions. About the intention of Nanak The
Everyman Dictionary of Religion and Philosophy states, "Nanak's intention had
been not to unite Hinduism and Islam but to begin a new religious outlook and to
found a new community cleansed of the corruptions of both and, while blending
the insights of both, expressing itself in simple celebration of the name of the One
God"18.
As a supporter of strict monotheism, Nanak believed and preached the Oneness of
God. Ek Onkar and the brotherhood of mankind. He described 'God' as 'Sargun' as
well as 'Nirgun'. The chief characteristic of Guru Nanak's religion is its emphasis
on the ethical aspect of social life. This is however, the indispensable aspect of all
the religions. Nanak attached great importance on Nam. By repetition of Nam,
according to Nanak, one can conquer his evils. Three important commandments of
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Nanak are 'Kirt Karo', i.e, 'do your duty', ‟Nam Japo', i.e. 'repeat the Name of God'
and 'Vand cako' i.e. 'give in charity.'
Nanak rejected the distinction of castes in society and established 'langar‟ or
'Community Kitchen' as a practical step to break the barriers of castes in society 19.
'Sangat' or 'holy assemblies' is also an important institution started by Guru
Nanak20. Another most notable point of Guru Nanak's religion is that by living in a
householder‟s life one can attain salvation. Guru Nanak rejected the orthodox view
of Laws of Karma and reinterpreted it by providing more room for freedom of
man.
The works of Guru Nanak not only provided the doctrinal base of Sikh religion,
but also promoted its institutional growth and development by setting up Sangats
(holy con-claves) during his extensive travel for over thirty, years in India and
abroad. He visited Arabia, Mesopotamia, Afghanistan, Tibet, Burma and Ceylon.
Table 1
Guru Nanak was succeeded by nine Guru:

Angad 1504 - 52 (Guru 1539 - 52)

Amar Das 1479-1574 (Guru 1552 - 74)
Ram Das 1534 -1581 (Guru 1574 - 81)
Arjun Dev 1563 - 1606 (Guru 1581-1606)
Hargobind 1595 - 1644 (Guru 1606 - 1644)
Har Rai 1630 - 1661 (Guru 1644 - 1661)
Har Krishan 1656 - 64 (Guru 1661 - 1664)
Tegh Bahadur 1621 – 1675 (Guru 1664 - 1675)
Govind Singh 1666 – 1708 (Guru 1675 - 1708)

Two main sects of Sikh religion

From the days of Gobind Singh onwards there arose in Sikhism two main sects as
Nanak panthis or the Sahajdharis (followers of Nanak) and the 'Khalsa' or
Keshdharis (followers of Gobind Singh).
Sikhism and its Branches
Sahajdharis and Keshdharis
Two of the major divisions of Sikhs were 'Nanakpanthis' or 'Sahajdharis' and
'Keshdharis' or 'Khalsa'. Nanakpanthis were the followers of Guru Nanak while
'Keshdharis' are the followers of tenth Guru Gobind Singh. Nanakpanthis or
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Sahajdharis did not keep long hair or wear the special signs of the Khalsa. While
the Keshdharis accept the baptism inaugurated by Guru Gobind Singh. The title of
the Keshdharis are 'Singh'. They Should follow all the ceremonial and social
observances enforced by Gum Gobind Singh.
Udasi
Udasi21 Sect was founded by Sri Chand, the eldest son of Guru Nanak. It was an
ascetic order. According to Macauliffe Udasis were the Schismatical body of the
Sikhs. The term Udasi' as stated by Encyclopedia of Religion and Ethics, "derived
from Sanskrit Udas, 'Sad', and means 'Sorrow' or 'Sadness'." 22
Ram Raias
Ram Raias, are the followers of Ram Rai, the eldest brother of Guru Hari Krishen,
son of Guru Har Rai. Ram Rais are non-conformists. In the lower Himalayas, they
have a greater number of adherents.
Handalis
Handalis, were the third Schismatical body of the Sikhs. According to Macauliffe,
they "were the followers of Handal, a Jat of the Manjha, who had been converted
to the Sikh religion by Guru Amar Das, the third Sikh Guru." 23
Minas
'Minas' were the second Schismatically body of the Sikhs. 'Minas' are the
followers of Prithi Chand, elder son of the fourth Guru Ram Das. Prithi Chand was
disobedient to his father. Therefore Ram Das nominated his youngest son Arjun as
the fifth Guru. Loehlin Stated about 'Minas' as "Mina is a term of contempt." 24
'Mina' is a term used for 'deceitful' or ' insincere'.
Nirankaris
Nirankaris, a modern sect of Sikhism. It is a religious movement arose in the last
lap of 19th century. Baba Dayal (1783-1854) was the founder of the Nirankari
Sect. The Nirankaris believe in God as the Spirit without physical form. They are
the worshippers of the formless. Consequently Dayal Das declared himself as a
Nirankari and hence his followers also announced themselves as Nirankaris.
Gangushahis
Gangushahis, were the followers of Gangu, a disciple of third Guru Amar Das.
The followers of this sect were against the initiation ceremony of Guru Gobind
Singh.
Dhirmalia
Dhirmalia, founded by Dhirmal, elder brother of Guru Har Rai, is another
Schismatical sect of the Sikhs.

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Sanwal Shahis
Sanwal Shahis, are the followers of one of the disciple of Guru Nanak. According
to Encyclopedia of Religion and Ethics, they are found chiefly in the South-west
Punjab.
Sewapanthis
Sewapanthis, according to Encyclopedia of Religion and Ethics are "confined to
the Sindh Sagar Doab.”25
Kukas' or 'Namdharis
'Kukas' or Namdharis also is a reform movement. The nickname of the Namdhari
Sikh is 'Kuka'. The main centre of the Namdhari movement was at village Bhaini
in Ludhiana district of Punjab. The Namdharis led an anti-British movement. Ram
Singh was the leader of the Namdhari movement. Ram Singh advised his
followers to live a simple life and repeat God's Name or Nam. As the motto of this
movement is the repetition of God's Name, the movement was named as the
Namdhari movement. Namdharis are also called Kukas, because of their habit of
emotionally pierching shouts during their religious exercises. They wear white
cloth, white woolen necklace and they bind a high white turban. Kukas are
abstained from smoking, intoxicating drugs and drinks. Adi Granth is their only
secred text.
Nihang
Nihang, founded by Guru Gobind Singh is another important sect of the Sikhs.
They wear dark blue dress and peaked turban, often surmounted with a steel disc.
Some of them wear a yellow turban under the blue. Modem blend of the Nihangs
are known as 'Akalis'.
Nirmala
Nirmala sect was founded during the guruship of last Guru Gobind Singh. Gobind
Singh selected five of his disciples and sent them to Benaras to study Hindu
theology and Sanskrit. The school of these five theologians known as Nirmalas.
K.S. Murty writes that Nirmalas "Sought to combine Advaita vedanta with the
philosophy of action of the Sikh Gurus, eschewing Vaisnava bhakti emotionalism
and preferring vedantic intellectualism." 26 The Nirmalas also celebrated Dasera,
Diwali and the like common festivals of Hindus. Samkranti is their important
festival.
Gulabdasis
Gulabdasis, is a religious movement started by Pritam Das, an Udasi mendicant.
Followers of this movement stood against all kinds of religious activities and
moral restrictions.

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Diwana Sadhs
Diwana Sadhs is an order of Sikhs founded by Bala and Haria. Encyclopedia of
Religion and Ethics .mentioned it as "ecstatic saints." The members of this order
are mainly from Jats and Chamars.
Mazhabi
Mazhabi sect, originated from a converted sweeper. Mazhabi Sikhs are the
descendants of these sweeper converted to Khalsa community by Guru Gobind
Singh.
Ramgarhias
Ramgarhias, is one of the most important sects of Sikh community. At the
beginning of the 19th century they adopted Sikhism. Jassa Singh, a carpenter was
the founder of Ramgarhia Misl.
Radha Soami
Radha Soami sect was founded by Shiv Dayal (1818-1878). The doctrine which
propounded by Shiv Dayal comprised the elements of both Hinduism and Sikhism.
And he regarded God as stated by Khushwant Singh "as the union between radha
(symbol ising the soul) and Soami, the Master."27
Gyanis
It is another important sect of Sikhism. The first Gyani was Man Singh who was
trained by Guru Gobind Singh himself. Their main aim was to explaining Adi
Granth in simple language to the common people.
Ramdasi Sect
Ramdasi Sect was applied to a weaver converted to Sikhism. Cunningham stated
about Ramdasi Sect as "Sikhs of the class of Chumars, or leather dressers, and
who trace to the Rao Das, or Raee Das, whose writings are inserted in the
Grunth."28
Akali
During the early twentieth century Akali movement drew a large number of per
sons. Cunningham stated about Akali as "Worshippers of Akal (God), the most
eminent of the orders of purists or Ascetics". Akalis first appeared during the reign
of Ranjit Singh. At the beginning period Akalis moved against the British
government. But now Akali is a most important political party in Punjab. With
dark blue dress and peaked turban sur mounted with steel quoits, Akalis looked
different from other armies.
Jat Sikhs
Jat Sikhs are purely agriculturists. In the words of Bingley "The Jats of the Punjab,
whether Sikh or Hindu, are in every respect the most important of the Punjab
races."29 About the origin of the Jats Khushwant Singh writes, “It is now generally

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accepted that the Jats who made the northern plains of India their home were of
Aryan Stock.”30 Jats are very courageous in nature. It should be mentioned here
that Assamese Sikhs originated from this 'Jat Zamindar' Sects 31. Jats whether Sikh
or Hindu are most influential in every respect. They are good natured, without
vanity, light-hearted, hard worker and undemon strative in nature.
Sikhs in Assam
The people who belonging to Assam but following the Sikh faith are Assamese
Sikhs. The Sikhs have assimilated-themselves into the Assamese society and have
adopted the socio-cultural attitude of Assam.
Though Punjab is in the westward and Assam in the eastward of India, yet the visit
of Guru Nanak and Guru Tegh Bahadur has strengthened the relationship between
Assam and Punjab. Guru Nanak and Guru Tegh Bahadur visited Assam at
different times. But it is very difficult to locate the exact year in which the state of
Assam came into contact with Sikh religion.
History bears account that Guru Nanak, in course of his first Udasi 32 (Missionary
tour) visited Kamrup33. In this context Macauliffe observes that "The Guru and
Mardana went to Kamrup, a country whose women were famous for their skill in
incantation and magic."34 Trilochan Singh is of the opinion that during his travels
to Assam, Guru Nanak met a landlord whose name was Bhai Bhumia 35. During his
visit to Assam Guru Nanak visited the important religious centres of Assam. After
the visit of Guru Nanak, Guru Tegh Bahadur (1621-1675) also visited Assam36.
During his journey towards eastern countries, Tegh Bahadur visited Benaras,
Gaya, Allahabad, Patna, Dhakka and Assam.

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Notes & References

1
D.S. Dhillon, Sikhism origin and Development (New Delhi: Atlantic Publishers & Distributors, 1988):
43-44
2
A marjit Singh Sethi, Universal Sikhism (The University of Michigan: Herkunt Press, 1972): 17
3
W.H. McLeod, Guru Nanak and the Sikh religion (Oxford: Oxford University Press, 1968): 197
4
C.H. Loehlin, The Sikhs and their scripture (Lucknow: Lucknow Publishing House, 1958): 17
5
Pshaura Singh, The Guru Granth Sahib: Canon, Meaning and Authority (Oxford: Oxford University
Press, 2003): 1
6
Harbans Singh, The Message of Sikhism (Punjab: Gurdwara Parbhandak Committee, 1968): vii
7
Khushwant Singh, A History of the Sikhs, Volume 1 (Oxford: Oxford University Press, 1977): 17
8
D.S. Dhillon, Sikhism Origin And Development, P1
9
A.C. Banerjee, Guru Nanak to Guru Gobind Singh (New delhi: Rajesh Publications: 1978): 19-20
10
Khushwant Singh, A History of the Sikhs, Volume 1, 24
11
Keith R. Crim, Roger Aubrey Bullard, Larry D. Shinn, Abingdon dictionary of living religions
(University of Michigan: Abingdon: 1981): 688
12
W.H. McLeod, Guru Nanak and the Sikh religion, 4
13
The Encyclopedia Americana, International Edition, Vol. 24 (New York: Grolier: 1984): 808
14
Khushwant Singh, A History of the Sikhs, Volume 1, 83-84
15
D.S. Dhillon, Sikhism Origin And Development, 154
16
I.B. Banerjee : Evolution of the Khalsa, VoL I (Calcutta: Jayanti Chatterjee: 1979): 3
17
S.S. Sahota, The Destiny of the Sikhs (New Delhi: Sterling Publications: 1971): 77
18
Geddes Mac Gregor , The Everyman Dictionary of Religion and Philosophy (London: J.M. Dent &
Sons Ltd: 1990): 572
19
Langar' (community kitchen) is an important institution introduced by
20
.S. Dhillon, Sikhism Origin And Development, 198
21
James Hastings , Encyclopedia of Religion and Ethics, (Ed.) Vol XII, P. 504, 1967
22
ibid
23
M.A. Macauliffe, The Sikh Religion, Vol I-II, PP/ xxx - /xxxi, 1909.
24
C.H. Loehlin, The Sikhs and Their Scripture, P. 67, 1964
25
James Hastings, Vol XI, P. 511.
26
K.S. Murty, Philosophy of India, P. 87, 1985.
27
Khushwant Singh, op cit, Vol II, P. 125, 1977.
28
JD. Cunningham, op cit, P. 379
29
A.H. Bingle, Sikhs, P. 121, 1986.
30
Khushwant Singh, op cit, Vol I, PP. 14-15, 1977
31
The welcome Address to Sardar Saran Singh, adviser Governor of Assam from
Assamese Sikh Sangat, Borkola village, Nowgong District, Assam.
32
A.C. Banerjee, op cit, P. 100, 1978.
33
Harbans Singh, Guru Nanak And Origins of the Sikh Faith, P. 125, 1969.
34
Macauliffe, op cit, p. 73, 1909

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35
Triloehan Singh, Guru Nanak : Founder of Sikhism, P. 206, 1969.
36
G.C. Narang, Glorious History of Sikhism, P. 91, 1972

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