27 Sikhism

INTRODUCTION

Sikhism took its rise in the Punjab in the 15th Century and at present it has assumed great importance on the Indian scene. Sikhism is Hinduistic in the sense that it accepts the four-fold principles of Karma-Samsara-Jnana-Mukti. It also adopts a general Hindu view of life, poetry and music.

Sikhism was born at a time when India was in a state of political upheaval, social instability and religious ritualism, externalism without much inner illumination and spiritual experience in depth. Sikhism at the hands of the first Guru, named, Nanak, was not primarily a political movement. From the social point of view, it was founded on the rejection of caste and it promoted egalitarianism. Naturally, it did not support untouchability. Sikhism of Guru Nanak was essentially a religious reformist movement in the direction of Saint Poets of India. Guru Granth Sahib is the sacred book of the Sikhs. It contains four poems of Trilochan, 62 of Namadeva and 240 Sakhis and 227 padas of Kabir. Most of the characteristic teachings of Sikhism like monotheism, crusade against idolatry and caste, externalism (brahamachara), ritualism could be easily traced to these saint poets, specially Kabir. Kabir appears to be a contemporary of Guru Nanak.

Again, in the beginning, terms like Sikh, Saint, Sadhu, Bhakta and Sevak were used in the same sense. However, now, the term ‘Guru’ is to be used for the first ten Gurus and for Adi Granth Sahib. All poets whose lines have been included in Adi Granth Sahib are called ‘Saint’. But ‘Guru’ is not to be called ‘Saint’. However, one can note that Guru Nanak was greatly influenced by Saint Kabir. ‘Sikh’ is really derived from the word ‘Sisya’. Hence, Sikhism is the religion often Gurus and their followers Sisyas. A Sikh is one who is willing to lay down his life for the sake of his Guru.

2. TEN GURUS

Guru Nanak was the real founder of Sikhism. He was born in 1469 in a village called Talwandi, some fifty miles south-west of Lahore. It is now in Pakistan and has been named Nankana Sahib. True, Sikhism of Guru Nanak was largely a religious and spiritual movement, but even Guru Nanak advised his followers to resist evil ‘even to the point of sacrifice and martyrdom’. Later on Guru Hargobind Singh girded on two swords ‘miri’ (to defend and pursue political end) and ‘piri’ (for safeguarding spiritual pursuit). But it was the last Guru Gobind Singh who infused martial spirit into his Sikh followers called ‘Khalsa’ and who were to be called ‘Singh’ (lion). The new order of Khalsa had to fight in defence of their faith, home and hearth and their honour.

A short reference to Guru Gobind Singh is necessary, for, he changed the whole tenor of life of the Sikhs. He was born at Patna, and, was only nine years old when he was called to assume the sacred trust of being a Guru. Sikhs always had to struggle against the Muslim rulers and there is little doubt that Sikhs were turned into incomparable soldiers as a result of that struggle. However, it was the cruel assassination of the bold but highly virtuous Guru Teg Bahadur that created a sense of revolt against the Muslim rulers in the mind of the Sikhs. After all Guru Teg Bahadur died to safeguard the honour of Sikhism.

Guru Gobind Singh thought and meditated over the matter deeply. His sons too were all killed by Wazir Khan. Naturally the question was ‘Do or Die’. On Baisakhi day in 1699 Sikhs had assembled, as usual in a large number. He announced in the assembly that he needed five heads as offerings to the Guru. Sword in hand, with unflinching courage he waited for the response. First one and then other four also offered themselves for the supreme sacrifice. Kabir writes, Sir rdkhe sir jathai, Sir Kate Sir hoe (He who would cling to his life would lose it, and he who would sacrifice it would gain.)

A new code was announced with emphasis on moral excellence, heroism and strict discipline, prepared and from that one bowl drink symbolising brotherhood within the rank and casteless-ness and absolute equality. They all were to bear the name of ‘Singh’ (lion) and they were given five vows to observe. These five vows known as panca-Kakara i.e., Kesh (keeping of long hair), Kara (iron bracelet), Kachh (under drawers), Kangha (comb) and Kirpan (Sword). The five heads offered to the Guru were known as panj pyare. They are remembered even now in the daily prayers of the Sikhs. These Sikhs with five K’s are now known as Khalsa (the pure).

These vows of strict discipline and panca-Kakara have infused new militancy and a close-knit brotherhood. In addition to this, Guru Gobind Singh abolished the succession of personal Guru-ship. AdiGranth Sahib was to serve as Guru. Its Bani would serve as the guide of the holy assembly. Further, he gave this injunction that wherever five Sikhs with pure heart would gather together, he would be present in their midst for their guidance in spirit. Thus, Guru Gobind Singh invested Guru Granth Sahib with spiritual power and Panth with temporal sovereignty.

3. GURU GRANTH SAHIB

What the Bible is to the Christians, the Quran to the Muslims, the Veda to the Brahmins, Guru Granth Sahib is for the Sikhs. It contains Bani which stands on the level of ‘the Word’ of the Christian and of the followers of Shabda Brahma and of the Saivites. Guru Nank himself had composed a number of songs, the best of them may be named Japji, Asa-di-vdr, Rahi-rasa Patti, Dakani Omkara, Siddha Gosthi and Bara Mah. Other Gurus after Guru Nanak have also added their compositions. Guru Granth Sahib was composed in 1604 by Guru Arjan Dev who was assisted by the great devotee Bhai Gurdas. It was written in Gurmukhi Script so that the Sikhs may remain Guru-centred. Guru Granth Sahib includes not only the compositions of Gurus but also of many Saint Poets. It includes verses of Ramanand, Jaideva, Namadeva, Trilochan, Veni, Dhanna, Pipa, Sain, Kabir, Rai Das, Shaikh Bhikhaji, Sadhna, Surdas, poona Nane and of Muslim Sufis. However, the compositions of Kabir are far more numerous than of any other non-Sikh composers. 243-245 Sakhis and 227 padas of Kabir have been included in Guru Granth Sahib. This shows the great esteem in which Kabir was held by Sikh Gurus. Kabir was a non-Vedic Hindu influenced by Gorakhnath and some Buddhist poets. Hence, much of Sikhism has to be understood and interpreted in terms of Saints’ religious philosophy. However, Sikhism in course of its historical development has to be understood as an independent religion like Jainism and Buddhism. But it is an Indian religion and wholly embedded in the culture and tradition of India, more non-Vedic than Vedic.

4. BASIC FEATURES OF SIKHISM

Sikhism is wholly an Indian religion in the sense that its founders were all of Indian origin. Secondly, its religious scripture and teachings are wholly Hindu and hardly Muslim. With these standpoints we can submit the following points as the outstanding features of Sikhism which distinguish it from any prophetic religion.

• Sikhism fully subscribes to the fourfold principles of Karma-Samsara-jnana-Mukti. These principles are the differentiating features of any form of Hinduism, at the present time.
• Sikhism is marked out as a Guru-centered religion much more than any other Indian tradition. True, Guru is given a place of great importance in Nyaya, Advaitism, Nathism and Kabirpanth, but the Guru is held in the highest esteem in Sikhism. Even God is called wahe guru. The script; of Guru Granth Sahib is called Gurmukhi because it is calculated to make the Sikhs God-ward instead of becoming self or ego-centered (manmukh). In the last resort Adi Granth Sahib is now known as Guru’ i.e., a spiritual guide of the whole community (sangat).
• There is the vow of five K’s i.e., keeping of long hair (of head and face), iron-bracelets (Kara), Kachh (under drawers), comb (Kahgha) and Kripan (Sword). In one sense, they are merely external observances, but in another respect they are the vows of self-discipline, martial spirit, brotherhood and submission to the Guru. These five K’s not only mark out the Sikhs from the Hindus but from all other people of the earth.
• Unlike any other form of Hinduism, it enjoins upon the Sikhs to fight against social injustice and in defense of one’s faith. Though it appears to have some resemblance with the Muslim doctrine of Jihad, yet it appears to have arisen among the Sikhs as a result of religious persecution and social injustice in the form of jizya. Even the first guru, Guru Nanak had advised his followers to fight against social evils. Guru Hargobind wielded the two swords of miri and piri. But it was Guru Gobind Singh who infused the martial spirit into the Sikhs in defense of one’s faith. Hence, one of the salient features of Sikhism is that there is a fusion of bhakti and Sakti, and Khalsa is a symbol of a saint soldier.
• Sikhism teaches strict monotheism. The highest entity is both non-personal and attributeless and personal. In the non-attributed form it is called One-Omkara of nirdkshara, and, in the attributed form He is the creator, sustainer and destroyer of the world. For His devotees He is dayalu (kind) and Kripalu (compassionate).
• God as both manifest and unmanifest is in accordance with Indian tradition, but is most marked in Dadu and Rai Das, the Saint poets of medieval India. To some extent even Namadeva admits the worship of Pauranic deities, though his deity is essentially without attributes.
• In consonance with strict monotheism, Sikhism does not admit avatdravada (the doctrine of incarnation) and does not believe that there can be any first and last or special prophet of God. But an earnest seeker can obtain the light divine and can be said to be a realized soul. Such a person can be a Guru, but he is not an object of worship, but only of veneration.
• The refutation of avatdravada is found most pronounced in Kabir by whom Guru Nanak was certainly influenced. By the way this rejection of avatdravada shows that it could have no relationship with Christianity, and, the rejection of any special emissary of God differentiates Sikhism from Islam.
•  But Sikhism admits that there is only One God ek–Omkara (unmanifest) and also Omkara (in manifest form) with an infinite number of attributes. He can be variously named as Wahe guru, Kartar (creator), Akal (eternal), Satt-ndma (the holy name). He is also known as Allah, Khuda, Karim (benevolent), rahim (merciful), Sahib (Lord). The same Lord may be variously named and worshipped in different languages.
• This is also a strongly marked feature of Kabir’s teachings. On the basis of this Kabir has tried to unify the Muslim and Hindu differences.
• Sikhism is against caste, idolatry, ritualism and external observances.
• These features are found in most Saint Poets, but specially in Kabir.
• Sikhism teaches that Maya is the creative manifestation of God, but is also the source of five traditional evils in man, namely, Kama (passion), Krodh (anger), lobha (greed), moha (infatuation) and ahamkara (egoity). These can be removed through prayer, meditation and social service.
• Kabir also teaches that Maya is the power of God, called Raghunath, and, that it is a great enchanting power which leads to man’s spiritual fall.
• Nama-sumirana (constant muttering) of God’s name with complete surrender to him has been emphasized by Guru Nanak. This is a powerful means of winning the Grace of God.
• Kabir too takes recourse to nama–sumirana, but it was Namadeva who dwelt upon this method of meditation.’ We must not ignore the fact that Sikhism is also known as sant–mat. Hence, it is but natural that it should have been influenced by Saint Poets.
• Sikhism prescribes bhakti for gaining release and this is also a strong feature of Saint Poets like Dadu, Rai Das and Kabir.
• Guru Nanak does not recommend sannyasa as a means of mukti. He himself was a house-holder and considers the life of a house-holder as very important in society.
• Like Kabir, Sikhism is beyond both Hinduism (Vedic) and Islam. Sikhism is no doubt an Indian religion and embedded in Hindu culture and world-view but is an independent religion.
• But Sikhism does not teach that either Hinduism or Islam is wrong. It teaches both Hindus and Muslims to practice their own faiths with a view to strict moral life and social service, without caring much for rituals and external observances. In this sense it was a reformist religion.
• Sikhism favours local language and its script is gurmukhi, which is also its distinctive feature.

GOD IN SIKHISM

Sikhism has arisen from the devout hearts of Ten Gurus. They were not philosophers. They have set down what they could experience about the Supreme Reality. Their language has been shaped by the Saint poets and mystics of the medieval times.

Sikhism teaches strict monotheism. There is only One God. But he can be conceived both as unattributed and attributed. In the unattributed form He is called Ek-Omkara, and, in the attributed form, He is called Omkara. It is useless to seek any philosophical concept to explain the two aspects of God.

Nirguna our sagunaek

Sagunanirgunathapainao,

Duhamiliekaitinothao—(Guru Granth Sahib).

In reality nirguna and saguna (attributed) Brahma are one and the same. In order to escape from idolatry, Guru Nanak talks of God as nirahana, nirakshara, beyond human understanding. The famous lines from the mula mantra with which the Granth Sahib begins:

There is one God, Eternal Truth in his Name;Maker of all things, Fearing nothing and enmity with none. Timeless is His Image; Not begotten, Being of His own Being, By the grace of the Guru made to me.

This nirguna Brahma can be attained only through Samadhi. In the famous three jewels of advaitism Shravana, manana and nididhyasana, Guru Nanak enjoins upon his followers suniyai (listening to the holy words), mannai (pondering over the truths heard) and dhyana (meditation over the truth).

But the Supreme Reality has also been called the maker or creator. Hence, He is endowed with will and intellect. Therefore, Parabrahma is also Omkdra, Saguna Brahma or Ishvara. Thus, the same supreme reality is both formless and with form. As Ishvara, He becomes an object of worship and devotion. In this aspect He is known as kind, benevolent (dayalu and kripalu), and as formless He is called Satt–nama, nirakshara, akala (eternal).

Lord as an object of devotion is invested with maya which is the manifesting and creative power of God. This is exactly what Kabir takes maya to be. But this may a for Guru Nanak conceals the real nature of God, and, man under the influence of maya becomes a victim of the five evils known in Indian thought as Kama (lust), Krodha (anger, violence), lobha (greed), moha (infatuation or attachment to worldly objects) and ahamkara (egoity, pride and self-seeking). This is really the enslavement of man and his bondage from which he is to be freed. Otherwise he will be in the endless chain of miserable rebirths. As will be detailed later, man can free himself only with the grace of God and for this he has to engage himself in prayer, meditation and selfless service to mankind.

Along with this doctrine of God there is also a negative side. Though God is creator, kind and benevolent, yet He does not incarnate Himself in what is known as avatara. This is a doctrine which was held by Kabir in a very special way. In the same way; Sikhism does not maintain that there are special or exclusive prophets of God. Hence, Sikhism maintains strict monotheism by indirectly criticizing Islam and almost directly Christianity and Pauranic Hinduism.

Guru Nanak calls Saguna Brahma, the object of worship and devotion by various names of Kartar (creator), Akal (eternal) Satt–nama (holy name). Wahe guru also was used in post-Nanak literature. Guru Nanak has also used the name of Allah, Khuda, paravardigar (the cherisher) and Sahib (Lord). He has also used the various names of God, used in Pauranic bhakti like Rama, Gopala, Murari, Narayana, Madhava. Why has Guru Nanak used so many appellations concerning God.

The meaning is obvious. Sikhism seeks to spread its message to all adherents of different faiths, with a view to reconciling them and also with a view to deepening their faiths in the interest of strict moral rectitude and service to all mankind. Keshava–Karim, Allah-Ishvara, Rama-Rahim are but different names of the same entity which is both formless and with form.

The Guru of Gurus is but one, though He has various forms. Hence, ‘The Guru is Shiv; the Guru is Visnu and Brahma; the Guru is Parbati, Lakshami, and Saraswati. Thus difference is superficial and underlying reality in all religions is deeper and far more fundamental. Why quarrel and fight amongst ourselves over names?

By pointing out the underlying reality which undergirds all names and forms of religions, Guru Nanak makes a point against ritualism and external observances that divide one man from another. Guru Nanak appeals to the inner depth in the real seeker after God, and, here Rama and Rahim are one and the same reality.

Again, Guru Nanak does not favour sannyasa. He commends himself to the life of a house-holder who works hard for his honest living and makes sacrifices for the needy.

Thus, a Sikh house-holder is expected to observe Kirt Kama, wand chakna, namjapna (hard honest work, sharing the wealth with others and reciting the name of God). Prof. Gurucharan Singh Talib quotes the following lines from Guru Nanak:

He whose livelihood is earned through work, And part given away in Charity—Such one, Nanak, truly knows the way to God.

The charitable distribution of food called lahgar was introduced by Guru Nanak, and, every Sikh is expected now to contribute towards it. Is it any wonder now that Sikhs are not only excellent soldiers, but are also excellent farmers, successful businessmen and industrialists-entrepreneur?

Lastly, as personal God, He is the Saviour of His seekers. If we sincerely seek Him, then by bestowing His Grace the Lord frees his devotees from the shackles of Maya. The highest end of man is God-realization, whether through Samadhi or through bhakti.

5. THE CONCEPT OF MAN IN SIKHISM

•  Man no doubt is an embodied soul. Not the body, but the soul is immortal.
• This conscious soul dieth not,
• The precious jewel, for which men go on pilgrimages.
• Dwelleth within the heart.*

This soul, apart from the body is said to be a spark from the burning light of God. At times the embodied soul, called man has been compared to the water of the ocean in a glass. This glass is only the container, but the water is of the same nature as the ocean. This will remind one of the Vedantic metaphor of ghatakdsha (i.e., ether enclosed in a jar). Unless this enclosure of the body is destroyed, the water cannot mix with the water of the ocean. Unfortunately man does everything for the continuance of this body, and, keeps on transmigrating in endless rebirths of countless sufferings. Here Sikhism shares the Indian thought that life is suffering, and, unless liberation is won, man will keep on transmigrating in endless rebirths, attended with suffering. But the question is, why does man fall into this countless rebirths?

In one sense, it is the lila of God. Because of His spontaneous creative power called Maya, the world has come into being. This maya, however, conceals the real nature of God. Through this concealment man falls into five evils of kama (lust), krodha (anger, violence), lobha (avarice, greed), Moha (infatuation, attachment to worldly pleasures) and ahamkara (pride, selfishness). As long as these five evils are not removed, man will continue to suffer in the endless circle of countless rebirths.

Man thus has twofold nature. Because of the pure spirit of God within him, there is a tendency within him to move God-ward (Gurumukh). But there is also the tendency to continue in worldly pleasure. This would remind one of the Buddhist teaching about trishna and bhava (the desire, to be born for the worldly enjoyment). This desire for the worldly pleasure has been called in Sikhism manamukh i.e., turning one’s mind towards his selfish interest and pleasure. What is the remedy? Remedy lies in the surrender of one’s will to the will of God. But who is responsible for human Haumai i.e., the state of bondage of the soul by the five evils of lust, greed, attachment, anger and egoity.

True, there is the enthralling maya that conceals the true nature of God and the real duty of man towards God. But man has been endowed with reason, and, also a tendency within him to move Godward. If man does not use his reason for knowing is ultimate end of realizing God, then he is responsible for his further continuance of misery in endless rebirths. Thus Haumai is the state of rebellion against God, and, separation from His being. This means turning away from divine presence for the greater allowance of beastly pleasure. But human existence is a very precious opportunity of turning towards God and winning one’s release from endless sufferings in countless rebirths. Only in this life can one win his mukti. This human birth is a rare good fortune in the wheel of transmigration and is not likely to happen again in this ceaseless turnings of the wheel.

True, this body is the source of enchantment, but then it has not to be neglected or looked upon with contempt. The body has to be used in the service of man and God. This body is a temple of God and only by having a sanctified life can one have a knowledge of God and his duty to mankind.

• In the body God is present,
• The body is His temple,
• In the body is the place of pilgrimage,
• Of which I am the pilgrim.

This will remind one of the Biblical teaching which requires man to offer himself to God as ‘His holy temple’. This insistence of Sikhism to treat one’s body as the temple of God is anew departure in Indian religious thought, as also his insistence to serve humanity will also be regarded as a very healthy religious tradition. It is in keeping with the doctrine of Sarvamukti of Vedantins and of the Bodhisattvas. This has been taken up further by Ramakrishna Ashrama. To keep one’s body as the temple of God, a Sikh has to resort to prayer, meditation and concentration on God in both aspects as attributed and ultimately as unattributed.

Sikhism further maintains the equality of all men, brotherhood of the Sikhs and the rejection of caste.

6. THE WORLD

The story of creation given by Guru Nanak has also a touch of the Quoranic doctrine of creation of the world.

“He fixed the heavens without pillars by the utterance of a word, Having created the sun and moon, He infused His light into them.

Thou has no father or mother; who begot Thee? Thou art devoid of all form, outline, or caste.”

According to this account at the beginning there was utter darkness. There was neither the earth nor the sky, neither the day nor night. God remained in His Own being. Then He created the world and entered into it, as is also given in the Upanishads. God sustains the world. Mere command of God has brought the world into being.

If we emphasize ‘God said and there was the world’, then the mere word of God may be understood to have created the world out of nothing. But at another place Guru Nanak has mentioned that God has created the world, not out of four, but five elements. The whole world is a wonderful creation of God and shows His power and glory. This will strongly remind one of Psalm 19 singing the glory of creation.

“How clearly the sky reveals God’s glory! How plainly it shows what he has done No speech or words are used, No sound is heard, Yet their voice goes out to all the world.”

Now Guru Nanak says that the ignorant or foolish people do not heed the voice of God, revealed in His creation. But Sat-Guru teaches that God is omnipresent and He indwells in everybody and in everything. Those who turn to God, find the world to be the wonderful creation of the Lord and His lila (sports). This knowledge of the dependence of the world on God and His lila fills the devotee with admiration and praise for the Lord and helps his devotion to Him.

True, the world has no reality of its own. But knowing this world as dependent on and the creation of God, the world has to be taken seriously. This is the field of his duties and by performing them a devotee can please God and win his release by His Grace from endless transmigration.9 Hence, every Sikh has to fulfill his duty, largely as a house-holder. Out of 10 Gurus 9 were house-holders. Thus the world is real and is the creation of God so that man in bondage may win his release. One should notice that according to Sikhism only in this human existence on earth can one win his release. Hence the world is real and the human existence is also very precious.

This view in Sikhism distinguishes it from advaitism where the world is said to be illusory. The world is real because God has created the world and He indwells in it. How can it be unreal or in any way slighted? If one is Godward, then he takes the world as real and takes his opportunity to work out his release by doing his duties in this real world very seriously.

True, service to God and devotion to Him are means of release, but knowing the world and society as real, Guru Gobind Singh has emphasized Purusakara (self-effort) and social service, known as (Muktinama).

 Sikhs, borrow not, but if you are compelled to borrow, faithfully restore the debt. Speak not falsely and associate not with the untruthful. Associating with holy men practice truth, love truth, and clasp it to your hearts. Live by honest labour and deceive no one …. Covet not money offered for religious purposes…. He who distributed sacred food should do so in equal quantities, whether the recipients be high or low, old or young …. Abandon at once the  company of Brahmanas and Mullas who cheat men out of their wealth,… Again, ‘Let him contribute a tenth part of his earnings for religious purposes’

THE PROBLEM OF SUFFERING

Sikhism admits that the world is a creation and God is Kartar (creator). He has created the world because of the creative power of Maya. This Maya conceals the real nature of God, and, as a result of this ignorance man becomes manamukhi and falls into the five evils of lust, anger, infatuation, greed and egoity. Is God, then responsible for the evil or suffering of man in endless transmigration. No doubt a creator God is beset with this difficulty. Whether God creates out of nothing, or with the five elements, because of His Lila in the form of His Maya He becomes responsible at least in part for the evil and suffering of man. In Zoroastrianism, it has been pointed out that God can create only finite things because it is the very meaning of things created. And, finitude cannot but be invested with imperfection which in the domain of creatures with powers of discrimination can be interpreted as maya, ignorance, limitations (as in Jainism) and suffering (moral and philosophical). But God has also given reason to man and his capacity for knowing his ultimate end or divine purpose. That purpose is that man should surrender his will to the will of God.

FINAL DESTINY

In Guru Granth Sahib, a few lines of Kabir have been included according to which there are four states of the liberated soul, namely, gaining of heavenly abode, nearness with God, similarity with God and fellowship with God. These four kinds of final destiny have really been maintained by Ramanuja. Again, in these very lines it is said that one reality appears to be many, but finally manyness is absorbed in the non-dual reality. This metaphor of reflection is really Advaitic which supports the theory of mergence into nirguna Brahman, as the final destiny of the liberated soul. Hence, the Sikh writing supports both the doctrine of the conservation of individual souls, and, also at times the doctrine of absorption into nirguna Brahman.

LIFE AFTER DEATH

Sikhism accepts the theory of karma and transmigration. Even if a man does good work in this life, but without devotion, then he has to take birth in the next life. He will not get Sachkhahd, but must undergo purgation after death. Such a person has to work again for either mergence or Sachkhahd. But as long as he does not have God-realization he will have to undergo countless rebirths.

If a man does evil, his punishment will be severe. After the punishment, he will take birth into lower animals. Then again going through the windmill of countless transmigrations, he will be reborn as a man. After having the priceless birth as a man, he has to work out his salvation by prayers, meditation and self-surrender to God.

Web links

• https://en.wikipedia.org/wiki/Sikhism
• https://en.wikipedia.org/wiki/Guru_Nanak
• https://en.wikipedia.org/wiki/Sikh_Gurus
• https://en.wikipedia.org/wiki/Sikh
• https://en.wikipedia.org/wiki/Women_in_Sikhism
• www.encyclopedia.com

Bibliography

• Religions of India, Indian Library.
• M.A. Macauliffe, The Sikh Religion, Vol. VI. In the Appendix of Kabir-Granthavali 192 Sakhis and 222 padas from Guru Granth Sahib have been mentioned.
• Religions of India, Clarion Book.
• J.P. Suda, Religions of India, Guru Granth Sahib  Taittiriya Up. 2.6.
• There dwell congregations or Saints. They rejoice; the True One is in their hearts, God dwelleth in the true realm. Japuji, XXXVII.
• Interested reader in nama-Sumirana can consult the author’s KabirKd Dharma Darshan. An exhaustive reference to nama-mahima is given in Kalyana, 1965, number’1.
• Khushwant Singh, The Sikh To-day.
• The Times of India, July 3, 1983.