Authority, Equality and Sikh Festivals
Authority in Sikhism
Sikhism was shaped by ten human Gurus, beginning with Guru Nanak (1469–1539) and ending with Guru Gobind Singh (1666–1708). Before his death, Guru Gobind Singh declared that there would be no eleventh human Guru. Instead, authority passed permanently to the sacred scripture: the Guru Granth Sahib. This means that for Sikhs today, the scripture is not merely a holy book; it is treated as a living presence and the source of all spiritual guidance.
In the gurdwara, the Guru Granth Sahib is placed on a raised platform called the Takht, covered in fine cloth, and fanned with a chauri (a ceremonial whisk) as a sign of royal honour. Worshippers bow before it when entering. A granthi reads from it at every service. Before the scripture is put to rest at night, it is ceremonially processed and wrapped — as a living being would be treated during sleep. This treatment communicates a central Sikh belief: the word of God, as revealed through the Gurus, is eternally present and active in the world.
Guru Gobind Singh (the tenth Guru) declared the Guru Granth Sahib to be the eternal, living Guru of the Sikhs in 1708. No human Guru has succeeded him. The scripture now holds final spiritual authority for all Sikhs.
The Khalsa
In 1699, Guru Gobind Singh founded the Khalsa at Vaisakhi. The story tells that he called for volunteers willing to give their lives for their faith. Five men — the Panj Pyare (‘Five Beloved’) — stepped forward. Guru Gobind Singh baptised them with Amrit (sweetened water stirred with a double-edged sword) and they became the first members of the Khalsa. The Guru then asked them to initiate him in return, showing that all were equal before God.
Members of the Khalsa commit to wearing the Five Ks (panj kakars) — kesh (uncut hair), kangha (small comb), kara (steel bracelet), kaccha (modest undergarment) and kirpan (a small sword representing the duty to defend the oppressed). Khalsa Sikhs also take on the names Singh (‘lion’) for men and Kaur (‘princess’) for women, abolishing caste-based surnames. The Khalsa is not only a religious community; it represents Sikh identity, courage and commitment to justice.
Not all Sikhs take Amrit initiation. Sahajdhari Sikhs are those who follow Sikh teachings and may observe some or all of the Five Ks but have not undergone the formal Amrit ceremony. The Khalsa represents the ideal of full commitment, but Sikh teaching emphasises that God’s grace is available to all who sincerely seek it. Both Khalsa and non-Khalsa Sikhs are part of the Sikh community (the Sangat) and are equally welcome in the gurdwara.
Equality: A Core Sikh Teaching
Equality is not peripheral to Sikhism — it is central. The Guru Granth Sahib teaches that all people are formed from the same divine light and that distinctions of caste, gender, religion or status have no spiritual significance. The Gurus condemned the caste system explicitly. The Guru Granth Sahib (page 349) tells Sikhs to see God’s light in every person and not to judge anyone by social class, because no one is superior by birth.
This teaching of equality has three practical expressions in Sikh life: the sangat (the equal congregation, where all sit together regardless of background), the langar (the community kitchen where all eat together, sitting on the floor as equals), and the principle of sewa (selfless service). These are not optional extras; they are expressions of what the Gurus taught about the oneness of humanity before God.
The Guru Granth Sahib (page 349) affirms the equality of all people and the condemnation of caste. In practice, the langar (community kitchen) at every gurdwara serves free food to all visitors — regardless of faith, background or wealth — as a visible expression of this teaching.
Male–Female Equality
The Gurus also taught the equality of women and men. Women are permitted to read from the Guru Granth Sahib (as granthis), lead prayers, take part in all aspects of gurdwara life and receive Amrit initiation as full members of the Khalsa. The scripture affirms that women are equally capable of spiritual achievement. In many communities, women take an active leadership role, and Sikh festivals and rites of passage apply equally to both sexes.
Sikh marriage (Anand Karaj, ‘ceremony of bliss’) takes place in the presence of the Guru Granth Sahib. The ceremony centres on the Lavan — four hymns written by Guru Ram Das (Guru Granth Sahib, pages 773–774). As each hymn is read aloud and sung by the ragis (musicians), the couple circles the Guru Granth Sahib, the man leading and the woman following closely. The four circlings (pheras) represent the couple’s spiritual journey together toward God. The ceremony is not a legal contract between two families; it is a spiritual union witnessed by the Guru Granth Sahib and the Sangat.
Sikh funerals (Antam Sanskar) also reflect core beliefs. The body is cremated, symbolising the soul’s release from the cycle of rebirth (samsara). Readings from the Guru Granth Sahib and singing of the Kirtan Sohila (the night prayer) accompany the ceremony. Cremation reflects the belief that the physical body returns to the elements while the soul continues its journey toward mukti (liberation).
Gurpurbs: Festivals Honouring the Gurus
Gurpurbs are holy days commemorating the Gurus. The most widely celebrated are the birthdays of Guru Nanak and Guru Gobind Singh and the martyrdom of Guru Arjan. Guru Arjan was tortured and killed in 1606 by the Mughal Emperor Jahangir, making him the first Sikh martyr. His death is remembered each year as a witness to the Sikh commitment to truth and justice.
Gurpurbs are celebrated with an Akhand Path (a continuous, uninterrupted reading of the entire Guru Granth Sahib over approximately 48 hours), Nagar Kirtan (a procession through the streets singing hymns), and the distribution of karah prashad (a sweet, sanctified food given to all). These practices reinforce the Sikh values of community, equality and devotion.
Vaisakhi (also Baisakhi) is the most important Sikh festival. Celebrated on 13 or 14 April, it commemorates the founding of the Khalsa in 1699. Vaisakhi is celebrated with processions, kirtan singing, prayers and new Amrit initiations into the Khalsa. It is both a harvest festival and a deeply religious occasion marking the birth of the Sikh community as Guru Gobind Singh envisioned it.
Sikhs also celebrate Diwali, but their reasons differ from the Hindu festival. Sikhs celebrate Diwali as Bandi Chhor Divas (‘Day of Liberation’), commemorating the release of Guru Hargobind (the sixth Guru) from Gwalior Fort, where he had been imprisoned by Emperor Jahangir. According to tradition, Guru Hargobind refused to leave unless 52 Hindu princes imprisoned alongside him were also released. They were, and the Guru returned in triumph to Amritsar. The Golden Temple (Harmandir Sahib) was lit with lamps to welcome him — hence the association with lights.
Hola Mohalla is celebrated the day after Holi and was introduced by Guru Gobind Singh as a Sikh alternative. It involves martial arts displays, poetry competitions and music, and is associated with the spirit of the Khalsa. Today it is most famously celebrated at Anandpur Sahib.