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<p class="C1">&#65279SIKH. The word <i>sikh</i> goes back to Sanskrit <i>&#347i&#7779ya</i>, meaning a learner or disciple. In P&#257li, <i>&#347i&#7779ya</i> became <i>sissa</i>. The P&#257li word <i>sekha</i> (also <i>sekkha</i>) means a pupil or one under training in a religious doctrine (<i>sikkh&#257, &#347ik&#7779&#257</i>). The Punjabi form of the word was <i>sikh</i>. The term Sikh in the Punjab and elsewhere came to be used for the disciples of Gur&#363 N&#257nak (1469-1539) and his nine spiritual successors. N&#257nakpanth&#299s (lit. followers of the path of N&#257nak) was also the term employed, especially in the initial stages. Mobid Zulfiq&#257r Ardast&#257n&#299, a contemporary of Gur&#363 Hargobind (1595-1664) and Gur&#363 Har R&#257i (1630-61), defines Sikhs in his Persian work <i>Dabist&#257n-i-Maz&#257hib</i> as "N&#257nakpanth&#299s better known as Gur&#363--Sikhs (who) do not believe in idols and temples." According to the Sikh Gurdw&#257r&#257s Act, 1925, passed by the Punjab legislature, "Sikh means a person who professes the Sikh religion." The Act further provides that in case of doubt a person shall be deemed to be a Sikh if he subscribes to the following declaration : "I solemnly affirm that I am a Sikh, that I believe in the Gur&#363 Granth S&#257hib, that I believe in the Ten Gur&#363s, and that I have no other religion." The Delhi Sikh Gurdw&#257r&#257s Act, 1971, passed by Indian Parliament, lays down a stricter difinition in that it requires keeping hair unshorn as an essential qualification for a Sikh and that, besides belief in the Gur&#363 Granth S&#257hib and the Ten Gur&#363s, it requires a Sikh to affirm that he follows their teachings. The latter Act thus excludes Sahajdh&#257r&#299s (gradualists who profess faith in Sikhism but have not yet complied with the injunction about unshorn hair).</p>

<p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The Sikhs believe in the unicity of God, the Creator who is formless and eternal, transcendent and all-pervasive. The unicity of God implies, on the one hand, non-belief in gods and goddesses, idols and idol-worship, and on the other rejection of divisions among men on the grounds of birth, caste or country. In the Sikh temple called <i>gurdw&#257r&#257</i> no images are installed or worshipped. The sole object of reverence therein is the Holy Book. The Sikhs, considering God's creation to be real and not mere illusion, believe in the dignity of worldly living provided, however, that it be regulated according to a high moral standard. The human birth is a valued gift earned by worthy actions, and must be utilized to do prayer and engage in devotion and perform good deeds. The popular Sikh formula for an upright living is <i>n&#257m jap&#7751&#257, kirat karn&#299, va&#7751&#7693 chhak&#7751&#257</i> (constant remembrance of God's Name, earning one's livelihood through honest labour, and sharing one's victuals with others). Their faith requires the Sikhs to be energetic and courageous. A hymn by Gur&#363 R&#257m D&#257s, N&#257nak IV, adjures a Sikh to rise early in the morning, make his ablutions, recite <i>gurb&#257&#7751&#299</i>, the holy hymns, and not only himself remember God while performing his normal duties but also assist others to do likewise. Gur&#363 Te<u>gh</u> Bah&#257dur, N&#257nak IX, defines the ideal man as one who frightens no one, nor submits to fear himself. Sikhs are generally householders. There is no priestly class among them. All on condition of fitness can perform the priestly function. Women among them enjoy equal rights.</p>

<p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Although a person born and brought up in a Sikh family is generally accepted as a Sikh, yet, strictly speaking, initiation through a specified ceremony is essential. Up to the creation of the <u>Kh</u>&#257ls&#257 by Gur&#363 Gobind Si&#7749gh in 1699, initiation through <i>charan p&#257hul</i> was in vogue. According to it, the novice was required to drink water touched by or poured over the Gur&#363's toe. Gur&#363 Gobind Si&#7749gh introduced <i>kha&#7751&#7693e d&#257 amrit</i> or rites of the double-edged sword and prescribed the wearing of five symbols including <i>kesa</i> or unshorn hair, which form is obligatory for all Sikhs. Exemption, that also temporary, is claimed by Sahajdh&#257r&#299 Sikhs.</p>

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BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"> Trilochan Singh, "Theological Concepts of Sikhism", in <i>Sikhism</i>. Patiala, 1969<BR>

<li class="C1"> Nripinder Singh <i>The Sikh Moral Tradition</i>. Delhi, 1990<BR>

<li class="C1"> Ganda Singh tr. "Nanak Panthis" (translation from <i>Dabist&#257n-i-Maz&#257hib</i> by Zulfikar Ardistani) in    <i>The Panjab Past and Present</i>. Patiala, April 1967<BR>

<li class="C1"> Harbans Singh, <i>The Heritage of the Sikhs</i>. Delhi, 1983<BR>

<li class="C1"> Teja Singh <i>Sikhism : Its Ideals and Institutions</i>. Bombay, 1937<BR>

<li class="C1"> Farquhar, J.N., <i>Modern Religious Movements in India</i>. London, 1924<BR>

</ol><p class="CONT">Ga&#7751&#7693&#257 Si&#7749gh<br></p><BR>

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