SIKH COMMUNITY IN MY LOCALITY

SUBMITTED BY

TANTRAY HEENA GULZAR

ROLL NO:- 22074118080

MA HISTORY 3RD SEMESTER (IST SHIFT)

UNDER THE SUPERVISION OF

DR. SHEERAZ AHMAD DAR

ASSISTANT PROFFESSOR DEPARTMENT OF HISTORY

UNIVERSITY OF KASHMIR

DEPARTMENT OF HISTORY
UNIVERSITY OF KASHMIR
SRINAGAR-190006
 ACKNOWLEDGEMENT

Presentation inspiration and motivation have always played a key role

in the success of any venture.

I am overwhelmed in all humbleness and gratefulness to

acknowledge my depth to all those who have helped me to put these
ideas, well above the level of simplicity and into something concrete.

I would like to express special thanks of gratitude to my teacher

“Dr. Sheraz Ahmad Dar“ who gave me the golden opportunity to do
this wonderful project on the topic “ SIKH COMMUNITY IN MY
LOCALITY”, which also helped me doing lot of research and I came to
know about so many new things. I am really thankful to them.

Any attempt at any level can’t be satisfactorily completed

without the support and guidance of my parents and friends. I would
like tothank my Parents who helped me a lot in gathering different
information, collecting data and guiding me from time to time in
making this project, despite of their busy schedules, they gave me
different ideas in making this project unique.

I would also like to Thank and express my heartly Gratitude to

Mr. Gulzar Singh ( Granthi- Guradwara Sikhpora Peth Nambal), Karan
Singh (Granthi Gurdawara Naespora Bon Nambal) , Raju Singh and
Reena Kaur who helped me with the complete information related to
Sikhs of my Locality.

Thanking You

Tantray Heena Gulzar

RollNo:- 22074118080

MA Histoy 3rd Semester (Ist Shift)

I
 Sikh Community in Our Locality 1

SIKH COMMUNITY IN OUR LOCALITY

INTRODUCTION:-

Guru Nanak Sahib (1469-1539 C.E.) founded the most unique modern
religion called Sikhism. Sikhism is the latest religion to emerge on the World
scene. Ten Sikh Gurus nurtured it. Its teachings are enshrined in the Adi
Granth, which is revered as The Guru Eternal. It preaches the oneness of God
and universal brotherhood of man.

A Sikh is a man or woman who believes in the one Immortal Being, the ten
Gurus, the Adi Granth, the word and teachings of the Gurus, the tenth Guru’s
Amrit (initiation) and who does not believe in any other religion. Sikhism is the
world’s fifth-largest religion. The word ‘Sikh’ means ‘learner’ or ‘seeker of
truth’. Sikhism advocates equality, social justice, and service to humanity, and
tolerance for other religions.

Sikhism is a strong monotheistic religious tradition. It grew up in the full light of

history, in response to the teachings of Guru Nanak. Guru Nanak is said to have
received revelation directly from God and transmitted it in the hymns that
have been cherished and sung by Sikhs for nearly 500 years.

1. Sikh Shrines in Jammu and Kashmir by Jasbir Singh Sarna

Department of History
 Sikh Community in Our Locality 2

2. The Sikhs in Jammu and Kashmir by Jasbir Singh Sarna

These hymns, composed in lyrical verse, pulsate with a mystical, yet practical
message. They proclaim the Divine Name of God, the liberating power of
devotion to the Name, the kinship of all people, and the equality of men and
women.

A vibrant community of disciples called Sikhs gathered around Guru Nanak.

Before his death, he designated a successor as guru. Thus began a lineage of
Gurus that would extend ten generations. Sikhs call their tradition of belief and
practice the Sikh Panth, meaning the “community of the disciples of the Guru.”
It is a community shaped in tone and spirit by the very first words of the Sikh
scripture, the Guru Granth Sahib: Ek Onkar, God is One. It is a universal and
inclusive affirmation.. The Guru Granth Sahib, thus includes not only the hymns
of the gurus, but hymns of some of the Hindu and Muslim poets and saints as
well.

Founder of Sikhism

Guru Nanak (1469–1539 CE) was born in a village called Talwandi, about
40 miles from Lahore in what today is Pakistan. He is said to have been from a
merchant family. He married and had two sons. In his early twenties, Nanak
moved to Sultanpur, an important town on the main road between Lahore and
Delhi, where he worked as a clerk in the Lodi administration. When he was
about thirty years old, he had an experience that he described as a revelation
—a direct encounter with God that shaped the rest of his life.

The stories Sikhs later told about Guru Nanak, called janam sakhis, recount his
childhood inwardness, along with his engagement with social issues. They tell
of his honesty and devotion to truth as a youth. And they tell the story of this
remarkable and transformative encounter with God. One day Nanak went to

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 Sikh Community in Our Locality 3

bathe in a river, accompanied by a friend. Nanak mysteriously disappeared,

and his frantic friend, after several attempts to rescue him, returned to
Sultanpur with the dreadful news and the clothes Nanak had left on the

3. The Lives and Teachings of Great Ten Gurus By Shyam Dua

bank. Three days later, however, Nanak reappeared. He emerged from the
water and his first words were: “There is neither Hindu nor Muslim.” He
went on to articulate that God was neither Hindu nor Muslim and so he,
Nanak, would choose to follow God’s path. Guru Nanak described his
mystical encounter with God in one of his hymns: He was taken to the court
of God and given a cup of divine nectar called amrit to drink. This nectar
bestowed the gift of God’s name upon him and he was charged by God with
the preaching of the Divine name.

Guru Nanak’s Message

Guru Nanak’s understanding of God is summed up in the Mul Mantar, the
opening stanza of what is called the Japji, the morning prayer recited by Guru
Nanak and by all Sikhs everywhere. The Mul Mantar, a root teaching of the Sikh
tradition, lays a foundation for a universal religious vision:

 There is one God,

 Eternal truth is his name,
 Creator of all things and the all-pervading spirit.
 Fearless and without hatred,
 Timeless and formless.
 Beyond birth and death, Self-created.
 By the grace of the Guru he is known.
He taught that all people, whether rich or poor, women or men, kings or peasants, can
approach God equally. In one of his hymns, he sings:
 The lowest among the low castes,
 lower than the lowliest,
 Nanak is with them:

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 Sikh Community in Our Locality 4

 He envies not those with worldly greatness.

 Lord! The glance of grace falls on the land where the humble are
cherished.
4. The Pluralism project, Harvard University
5. A Scientific Perspective of Guru Nanak Dev Ji's Teachings by Jaswinder
Singh

The Development of the Sikh Community

For much of its early history, the Sikh community enjoyed the relative
peace and tolerance of the Mughal Emperor Akbar who reigned from 1555 to
1605. Guru Ram Das (1534–1581), the fourth guru, is said to have
developed a respectful relationship with Akbar. According to legend, it was
Akbar who granted Guru Ram Das the land and the small lake which eventually
became Amritsar, the spiritual home of the Sikh tradition. However, Akbar’s
successor Jahangir moved away from the religious tolerance of Akbar and
aggressively confronted the Sikhs. This was during the reign of the fifth guru,
Guru Arjan. The Sikh community flourished under Guru Arjan. He was a
prolific composer of hymns and was responsible for the compilation of the Adi
Granth. It was during his reign that the Darbar Sahib, later called the Golden
Temple, was built in the center of the great lake in Amritsar. Guru Arjan’s
martyrdom at the hands of Emperor Jahangir in 1606 deeply affected the Sikh
community. It set the scene for Sikh conflict with the Mughal government for
many generations.

The sixth guru, Guru Hargobind, began his guruship at age eleven, girded
with two swords and his father’s last words of advice: “Let him sit fully armed
on his throne and maintain an army to the best of his ability.” Guru Hargobind
was determined to resist any threat to the existence of the Sikh community. He
moved his power base to the hills of the Punjab and began to train an army.
The militarization of the Sikh community had begun. Hargobind fought several
battles with the Mughal Emperor Shah Jehan. During the reign of the Mughal

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 Sikh Community in Our Locality 5

Emperor Aurangzeb, increasing political pressure was put on Sikhs and Hindus
alike.

In 1664, Guru Tegh Bahadur became the ninth Sikh guru. He rallied his
army and skirmished with the forces of Aurangzeb. According to tradition, he
took up the cause against forcible conversion to Islam on behalf of both Sikhs
and Hindus. Defiant to the

6. The Ten Gurus:- life and Teachings by Jaspinder Singh

end, choosing death over conversion , Guru Tegh Bahadur was publicly
beheaded in Delhi by the order of Aurangzeb. The place of his martyrdom in
1675 is marked by the Sis Ganj Gurdwara in the Chandni Chowk area of Delhi.

The tenth and final Sikh guru, Gobind Singh, was only nine years of age
when his father was martyred. The event deeply affected the young guru, who
later wrote, “When all other means have failed, it is just to resort to the use of
the sword.” Guru Gobind Singh became the strongest and most influential guru
after Guru Nanak. He raised a large army, establishing the Sikhs as a
formidable force. By the time he died in 1708, he had left the Sikh community
two great legacies: the Guru Granth Sahib and the Khalsa, a fiercely committed
core of Sikhs willing to face any personal sacrifice for their faith

SIKHISM IN VALLEY

The Sikhs of Jammu and Kashmir have a rich history dating back to Guru
Nanak Dev Ji's time. Guru Nanak Dev Ji extensively traveled the region, leaving
a significant impact on the people. His journeys are well-documented in various
ancient manuscripts. Guru Nanak Dev Ji's teachings and Sikhism continued to
spread in Jammu and Kashmir through his followers. Guru Hargobind Sahib,
Guru Har Rai Sahib and Guru Gobind Singh Sahib also visited the J&K. During
the Mughal and Afghan rule, Sikhs were settled in different regions of Kashmir,
and conversions to Sikhism occurred, especially among Punjabi Brahmins. The

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 Sikh Community in Our Locality 6

Sikh population in the region grew during the Afghan rule. In later years, Sikh
armies under S. Hari Singh Nalwa visited historic Gurdwaras in Kashmir, where
2000 Sikhs warmly received them. However, specific population figures during
the Sikh rule were not documented. The Sikhs have played a significant role in
Kashmir's history, and their presence has left an enduring legacy in the region.
Maharaja Ranjit Singh conquered the Jammu region in 1800. In 1819, Kashmir
was also brought under the Khalsa flag. S. Hari Singh Nalwa, a top general,
played a significant role in establishing Sikhs settled in different pockets of
Jammu and Kashmir and played important roles

7. Ibid

during the Sikh rule under Maharaja Ranjit Singh and Khalsa army. They were
known for their bravery and contribution to the army. However, they faced
challenges during the Dogra rule and suffered atrocities during the Kabali
attacks in 1947.

Punjabi is a vital language in Jammu and Kashmir and has cultural, historic, and
religious ties with Punjab. The Jammu and Kashmir Official Languages Bill,
2020, declared Kashmiri, Dogri, Urdu, Hindi, and English as official languages,
but it excluded Punjabi, which is a misfortune for Punjabis.

In Jammu and Kashmir, the Sikh population consists of native residents and
communities originated from Punjab through migration, especially during the
period of Maharaja Ranjit Singh and the Khalsa army's ascendancy

The Sikh community in the valley was indeed native to regions including
Poonch, Rawalpindi, Muzzafrabad, and Kashmir. These early Sikh settlers
represented a diverse range of castes, including Dutt's, Sasan's, Sudan's,
Sadiwal's, Raina's, Reen's, Lou's, Bali's, and many more.

The Sikhs also migrated to our valley during the reign of Maharaja Ranjit
Singh, in the early 19th century. The Sikhs of Punjab migrated to this valley.
The Sikhs who migrated were mainly Jats.

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BACKGROUND AND ORIGINS

The historical analysis of Sikhs in Jammu and Kashmir reveals a multi-

phased settlement and influence in the region.

First Phase: During the travels of Sikh Gurus, missionaries were sent to
Kashmir for the propagation of Sikhism. Ancestors of Sikhs in the valley came
from Mathura and other places during the time of Mohammad Ghaznavi and
settled in Kashmir, Pothohar, Rawalpindi, etc. They belonged to various castes
like Dutts, Sasan, Soodan, Sadiwal,

8. Daily Excelsior, Article by Jasbir Singh, August 13, 2023

Raina, Reen, Lou, among others.

Second Phase: During the time of Afghan Governor Sehajdhari Sikh

Raja Sukh Jiwan Mal (1753-62), hundreds of Sikhs from Pothohar, Rawalpindi,
Hazara, Punjab, etc., were brought to the valley. After the death of Raja Sukh
Jiwan Mal, these Sikhs settled permanently in Kashmir. During this period, the
condition of Gurdwaras in Mattan, Anantnag, Bij Behara, and Sri Chand was
renovated and improved.

Third Phase: Under the rule of Maharaja Ranjit Singh, Sikhs were
brought from Punjab, Pothohar, Rawalpindi, etc., and settled in Kashmir. During
the time of Governor Kashmir, S. Hari Singh Nalwa, a 'Shuddhi Movement' took
place where about 50,000 Brahmans converted to Hinduism and Sikhism.

Fourth Phase: During the reign of Maharaja Dogra Gulab Singh, Sikhs
were recruited as part of the martial race in his army and allotted some Jagirs
in villages.

The Sikh religion was founded by Guru Nanak Dev Ji, (1469-1539). The Sikh
Religion is considerd one of the youngest world religions. Nanak ji was followed
by his nine successors, known as ‘gurus’, which is a term for a spiritual guide
or teacher. The Sikh called their faith GURMAT (the Way of Gurus). They

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 Sikh Community in Our Locality 8

include Guru Nanak, Guru Angad, Guru Amar, Guru Ram Das, Guru Arjan, Guru
Hargobind, Guru Har Rai, Guru Har Krishan, Guru Teg Bahadur, and Guru
Gobind Singh. Sikh scripture, called the Guru Granth Sahib, is referred to as the
Final Guru.

The Holy Book, the “Guru Granth Sahib”, is the ultimate spiritual authority for
Sikhs. It contains the teachings and devotional compositions written and
recorded by the Sikh Gurus and some contemporary Hindu and Muslim saints.
The Guru Granth Sahib is at the heart of Sikh worship and its presence lends
sanctity to the Sikh place of worship, the Gurdwara.

The concept of Sikhism includes:

• Universal acceptance of all humanity;

• Belief in one God;

• The name of God is Truth, “Sat Nam”;

• Equality of all persons irrespective of their caste, colour, gender, nationality

and religion

• Equality of the sexes is emphasized

In our locality we have two small hamlets of Sikhs

1. Sikhpura Peth Nambal

2. Naespora Bon Nambal

The Sikhs of Peth Nambal and Bon Nambal has roots in Tral and
Baramaullah . They migrated to the Nambal during the visit of Nanak Ji to
Pahalgam-Mattan. The Sikhs first resided in Mattan and then moved to Peth
Nambal and Later to Bon Nambal . As per the locals , the first Sikh of who came
from Mattan and resided in Nambal was Nihaal Singh followed by his heirs Ram
Singh and Lehna Singh. Some of the Sikhs then Moved to Bon Nambal and
resided in Naespora.

Department of History
 Sikh Community in Our Locality 9

Demography

Districts Sikh poulation

Kupwara 3454
Baramula 12141
Srinagar 12967
Badgam 5317
Pulwama 8787
Anantanag 5553
Leh (Ladakh) NA
Kargil NA
Doda 1942
Udhampur 7723
Punch 10297
Rajauri 11601
Jammu 117490
Kathua 9152
Total 206424

As per census 2001 , the population of Sikhs in jammu and Kashmir is around 2
lacs which makes around 1.9% of state population.

District Anantnag has around 5500 population of Sikhs mainly residing in

Mattan, Hutmurah, Chittisinghpora, Siligam , Rambirpora.

Similarly in our locality the two small hamlets of Sikh community are

1. Sikhpura Peth Nambal

2. Naespora Bon Nambal

The village Sikhpura of Peth Nambal is around 15 Kms from District

headquarters of Anantnag. It lies on the left side of River Lidder. The Sikhpur
Peth Nambal is at distance of Half a kilometer from my Village Dirhama

The village of Peth Nambal Sikhpura spreads over 01 Km in Length. As

confirmed from one local Sikh, Raju Singh , the total Households of Peth
Nambal Sikhpur are around 35. The population of Peth Nambal Sikhpur is
around 300 individuals with around 160 males and 140 females.

Department of History
 Sikh Community in Our Locality 10

The village of Naespora Bon Nambal spreads over 0.5 Km in Length.

As confirmed from one local Sikh, Gulzar Singh , the total Households of Peth
Nambal Sikhpur are around 20. The population of Bon Nambal Naespora is
around 150 individuals with around 80 males and 70 females.

LAND AND OCCUPATION:-

The ancestral occupation of the Sikhs was primarily Army and

Agriculture. They settled in remote, barren, and border hilltop areas, where
agriculture output was initially low. However, through hard work and
perseverance, they made remarkable achievements in agriculture, becoming
hardy and successful agriculturists. Being a martial community, they sacrificed
their lives for their motherland. Sikh Community has produced sons of soil as
best soldiers like Baba Banda Singh Bahadur, Santu Singh Rance, decorated
Generals like Bikram Singh, R S Reen. Pardeep Singh Mehta. Flying Officer
Nirmaljit Singh Sekhon and Lt. Gen Bikram Singh achieved martyrdom for this
soil. Captain Bana Singh PVC Sichen Hero and Captain Mohan Singh VC are
from a minuscule community.

Mostly the Sikhs of our community are farmers. They have got the
Agriculture as well as horticulture land. They work in fields to earn the
livelihoods. The farmers of Sikh community are self sustainable in terms of
food grains and rice. They share the land boundaries with the land of Muslims.
They generally cultivate the paddy and also have apple orchards. They have
now turned their horticulture land into large scale business. They also mutual
with Muslim farmers during cultivation of crops for help.

On an average every Sikh of of village have around 4-5 kanal of Paddy

Land and around 2-3 kanal of Apple Orchards.

The Sikhs also work in Force sector like Army, BSF, Police etc which is
second main occupation of Community.

Department of History
 Sikh Community in Our Locality 11

Few members are this community are Govt employees working in

different departments like Education, Horticulture, Revenue , Forest etc

Sikh Symbol

The Khanda is the symbol of the Sikh faith (Sikhism) which attained its
current form around the 1930s during the Ghadar Movement

It is an amalgam of 3 symbols:[

 A double-edged khanda (sword) in the centre

 A chakkar (chakram)

9. The Adhi Granth- Holy Book of Sikhs

10. Sikh:- Forms and Symbols by Mohinder Singh
 Two single-edged daggers, or kirpan, crossed at the bottom, which
sit on either side

of the khanda and chakkar. They represent the dual characteristics of Miri-Piri,
indicating the integration of both spiritual and temporal sovereignty together
and not treating them as two separate and distinct entities. The left sword is
called Miri and the right sword is called Piri

Key Beliefs of Sikh Community

Sikhs believe in the teachings of 10 Gurus that has been

summarized in a Holy Book called Guru Granth Sahib. The first Guru
is Guru Nanak Dev Ji and the tenth Guru is Guru Gobind Singh Ji. The tenth
Guru appointed the Holy Book “Guru Granth Sahib” as the living eternal
Guru of the Sikhs. The ‘Holy Book’ is treated with the utmost reverence and
respect.
The Sikh way of life is based on:
• Nam Japna - Remember God’s name with every breath;

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 Sikh Community in Our Locality 12

• Kirat Karni - Work and earn by the sweat of the brow, live a family
way of life and practise truthfulness and honesty in all dealings;

• Vand Ke Chakna - To share and live as an inspiration and support to

the whole Community.

• Control of Kaam (desire), Krodh (anger), Lobh (greed),

Moh(attachment) and Hankar (pride). Sikhs believe that reincarnation - (the
cycle of life-death-rebirth) - is for those who do not attain attachment to God
during the human life cycle.

Dress and Appearance

Many Sikhs feel that there is not enough awareness in the general
community, government agencies and service providers about the significance
of visible articles of faith that are fundamental to their religious identity.
Baptized Sikh males and
11. Cultural and Religion Information Sheet- Sikhism
females known as Amritdhari Sikh) are required to wear the following five
signs of their faith (known as the Five K’s):
 KIRPAN - a small sized sword placed in a shoulder belt;
 KARA - an iron bangle worn on the wrist;
 KACHA - special underwear, akin to boxer shorts;
 KANGA - a small wooden comb;
 KESH - (hair) a Sikh must not cut hair from his/her body from birth
to death.

An Amritdhari Sikh must not be asked to separate any of the Five K’s
from his/her body. The cutting of hair or abandoning the wearing of the turban
should not even be suggested to a Sikh male as these form important parts of
the Sikh faith.

Each of the five K’s has a special religious significance. The neatly tied
turban over the unshorn hair represents a crown of spirituality while the Kara

Department of History
 Sikh Community in Our Locality 13

signifies bondage to Truth. Sikh youth normally wear a “patka” (cloth) on their
head and with transformation into adulthood they start wearing a “Pugg”
(turban). The colour of the turban is not normally significant except in the
following:
• On occasions of death a white turban for males and a white “chunni” or
scarf for females may be used.
• “Gyani” or priests generally wear dark blue, black or white.
The Sikhs of Peth Nambal Sikhpur also wear the same tradition as
other Sikhs of country. During the festival they have different dress codes.

Religious Institutions:-
Gurdwara is the name given to a Sikh shrine. Literally it means the
gateway to the Guru, which implies the Adi Granth. A Gurdwara is a centre of
congregational worship and propagation of Sikhism. Katha and Kirtan are the
main pillars in congregational worship. To every Gurdwara is invariably
attached a sacred kitchen called

12. The Five Ks of Khalsa Sikhs by Hew Mcleod, University of Otago

Langar. Gurdwara is open to all regardless of age, sex, caste or creed.

Gurdwara is known from a distance by a Nishan Sahib-the Sikh standard.
Gurdwara also plays socio-economic role in the Sikh community. The Religious
Institutions of Sikhism is called as Gurdwaras where the teaching of Guru
Granith Sahib is done. The reader /preacher of Holly book is called as Granthi.

Some important Gurdwaras of Kashmir are Gurdwara Nanaksar Mattan,

Gurdwara Nanak Asthan Anantnag, Gurdwara Shahji Marg Pulwama, Gurdwara
Chhavien Patshahi Srinagar, Gurdwara Chhavien Patshahi Baramulla Etc

The Village Sikhpura has Two Gurdwaras. One is at the end of Village
which is considerd as the oldest and other is under Construction which spreads
on around 2500 sft.

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 Sikh Community in Our Locality 14

The Naespora also has one Gurdwara in the middle of village. It is

spread in around 1600sft.

In Gurdwara they have :-

 GURU GRANTH SAHIB:- Holy book of Sikhism

 PALKI:- The palki sahib is the main structure that houses the Guru
Granth Sahib.
 CHANANI:- Over it there is a canopy made out of cloth called
a chanani.
 NISHAN SAHIB:- The Nishan Sahib is a flag bearing the Sikh
symbol (the Khanda). These flags are placed on either side of the
palki sahib.
 RUMALLA:- The Guru Granth Sahib sits in the centre covered with
a special cloth called a rumalla.
 GOLAK:- Charitable giving is an important part of being a Sikh, so
in front of the palki sahib there is a golak (collection box). Here, the
community can give money towards the upkeep of the gurdwara
and the langar.
 The Gurdawar of both villages have Piano and Dholak also that are
used at time od festivals
 Also a small chamber called Araam Gah is present in Gurdawar
 The Granthi of Gurdwara at Naespora is Karan Singh and
Granthi of Gurdwara at Sikhpur Peth Nambal is Gulzar
Singh.

Food, Drink and Fasting

Every community is also known by the food and beverages thry

consume. Similarly in Skihs when hosting events where food is served, as a
matter of good practice, serve a selection of vegetarian and non-vegetarian
foods on separate trays. A variety of non-alcoholic drinks should also be

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 Sikh Community in Our Locality 15

available at any official function. The following issues relating to food drink and
fasting should also be understood:

• Observant Sikhs do not consume alcohol or smoke.

• Sikhs who do consume meats prefer meat slaughtered with a single

blow and not left to bleed to death (as in Halal meat).

• In multi-group functions it would be prudent to place beef or other

meats in separate locations.

• Some observant Sikhs do not eat meat or eggs.

They Sikhs of Sikhpuar Peth Nmabal are both Vegetrian and meat
consumers. They consume meats prefer meat slaughtered with a single blow
called Jatka Meat

Religious Festivals, Observances and Days of Significance

A religious festival is like a party, and it also gives people the chance to
pray. It teaches them what to believe and why. Festivals unite old and young
people. They bring people together from all parts of the world.

They celebrate the work of the Gurus, whose words are recorded in the
holy book, the Guru Granth Sahib. The main points of a festival are the same,
whether you live in the town or the country, in India or overseas.

A Sikh generally workship at any time but prefer the morning and
evening times for praying. Generally a Sikh meditates (‘Simran’) on the Name
of God by reciting His Name (the Magnificent Lord, Waheguru) even while
working. Each year there are a number of Sikh festivals, called Gurpurbs, i.e.
associated with the birth and death anniversaries of the Gurus. These include:

• Guru Nank’s & Guru Gobind Singh Ji Birthday :- Guru Nanak's

birthday is celebrated in November. He was born in 1469 in the village of
Talwandi, which is now in Pakistan. He was the first Sakh Guru, he taught

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 Sikh Community in Our Locality 16

people to serve the One True God and help others. The birthdays of Guru
Nanak Dev Ji (first Guru) and Guru Gobind Singh Ji (tenth Guru) and the
martyrdom days of the 5th and the 9th gurus are particularly significant. On
these occasions Sikhs practise the ‘Akhand Path’ – the continuous (48 hrs)
reading of the Granth Sahib.

• ‘Baisakhi:- Baisakhi in celebrated in April, For Sikhs it is the most

important festival. It is the Indian New Year. In the Punjab, where Sikhism
began, it is the Harvest Festival. It is the day when Guru Gobind Singh set up
the Khalsa, the Sikh community. This is known as advent day of Khalsa,
(‘Baisakhi’). This is also a special day that signifies the start of wheat
harvesting season and marks the Sikh New Year’s Day.

• Dewali :- Diwali, the Festival of Light, is observed in October or November

Houses are lit up with oil lamps, candles and colored lights. There are fireworks
and family feasts. Sikhs often tell how the Sixth Guru, Har Gobind, won
freedom on this day.

Similar to Sikhs of other parts of Valley , the Sikhs of Peth Nambal

Sikhpur also celebrate festivals with graet enthausism. They celebrate
Baisakhi, Guru Purub, Diwali. On this day they recite the verses of Guru Granith
Sahib known as PATH. They also prepare food and drinks known as Langer on
that day. On Baisakhi , they wash the flag called Nishan Sahib. The also do

13. Sikh Festivals by John Coutts

Education:-

Education in Sikhism means, continuous development and integration of

human personality. The education or knowledge is treated as the third eye
through which an individual can see in and outside. Education aims at widening
the wisdom horizon of a person for development of spiritual tendencies. It aims
at making a person wise, academically and spiritually. Next to worship of God,
Guru Nanak Dev loved the acquiring of knowledge.

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The Students of Sikhpura Peth Nambal attain their education at

Government School Peth Nambal where they are taught by Muslim Teachers.

Also the Govt School Peth Nambal has few Sikh Teachers namely Kuljeet
Singh, Trilok and Ranjeet Singh.

The Students of Naespora Bon Nambal attain their education at

Government School Naespora Bon Nambal where they are taught by Muslim
Teachers. The Sikh Students in School are around 30-40 on roll.

Language :-

• Nearly all Sikhs in the Northern Territory are fluent in spoken English,
Hindi and Punjabi (the mother tongue).

• The written script used by Sikhs is Gurmukhi.

Similarly the Sikhs of our community also spoke Pahari Punjabi generally
spoken all over the valley

MARRIAGE IN SIKHISM

In Sikhism, The Sikh Marriage Ceremony Is Known As The ‘Anand Karaj’

Meaning ‘Blissful Union’. The Four Lavan, (The Hymns Which Are Sung During
The Ceremony) Were Composed By Guru Ram Das. The Ceremony Itself Was
First Introduced By His Predecessor Guru Amar Das.

Sikh Weddings have Pre And Post Wedding Ceremonies

Pre Wedding Ceremonies include

a. Roka And Thaka

A Fundamental Element Of A Sikh Wedding Is Parental Consent The Blessings

Of The Parents Are Considered To Be Of Utmost Importance. The Consent Of

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The Parents Is Required In Order For The Union Of The Bride And Groom To
Progress. The Roka And Thaka, Form Two Of The Most Important Pre-Wedding
Rituals, They Both Celebrates The Involvement Of Parents And Their
Wholehearted Support. The Father Of The Bride Visits The Groom’s Home In
Order To Expresses His Approval Of The Union By Applying A Tilak On The
Groom’s Forehead And Presenting Him With Gifts Of Sweets, Clothes Etc. The
Same Rituals Are Conducted By The Groom’s Parents At The Bride’s Home

Sehra Bandi

Before The Wedding Party Departs From The Groom’s Home, His Turban Is Tied
For Him By His Father. The Groom Is Handed A Sword By His Father That He
Carry’s During The Wedding Ceremonies. The Sister Of The Groom Ties The
Sehra, Made Of Golden Ribbons, Flowers Or A String Of Pearls, Around His
Turban Covering The Groom’s Face.

Soorma And Kalgi

The Groom’s Sister-In-Law Puts A Dot Of Kohl (Surma) Onto The Side Of His
Forehead To Defend Against Any Negative Energy Around Him. The Groom’s
Sister Ties A Piece Of Jewellery Onto His Turban Then Stands Between Him And

14. Ceremonies of Sikh Wedding by Mina Singh

15. The Sikh Wedding by Dr Mohinder Singh

The Front Door. She Demands He Gives Her Gifts In Return She Will Allow
Her To Leave The House To Attend His Wedding.

Lavan Pheras

The Priest Conducting The Marriage Performs The Four Lavan Or Stanzas
From The Guru Granth Sahib. Upon Completing The Reading Of The First
Stanza, The Couple Walk Slowly Around The Guru Granth Sahib In Clockwise
Direction, With The Groom Leading The Bride.

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At The Completion Of The Round The Couple Return To Their Positions

Yet Remain Standing For The Remaining Three Hymns. The Process Of
Circumambulation Is Repeated Three More Times After Each Lavan. The Raagis
Sing The Lavans In The Background While The Couple Performs The Pheras.

DEATH AND CREMATION

Death and the grieving process are particularly important for all religious
communities. Only family members or associates generally touch a Sikh
woman even when she is grieving over a death. The body should be handed
over to the nearest family member a few hours prior to cremation. This allows
sufficient time for the corpse to be washed, dressed and to have the
appropriate religious prayers recited over it. Cremation should occur as soon as
possible after death and this often results in a sense of urgency regarding
funeral arrangements. Cremation occurs with family members in attendance
and the ashes must be handed to the nearest family member to be later
disposed in water. During the official period of mourning (from 10-17 days
following the cremation), the scriptures are read from beginning to end, either
at the family home or at the Gurdwara. Elders and close associates may wear
white (the mourning colour).

The Cremation process of Sikhs of Sikhpura Pethnambal is done in an

open field near Lidder commonly called as Aawrin and similarly Cremation
process of Sikhs of Neaspora is done in a field near Trout Fish Rearing farm
Bon Nambal.

INTER COMMUNITY RELATIONSHIPS

The relationship between Muslims and Sikhs dates back to the creation of
Sikhism at the time of Founder Guru Nanak Ji. There have between various
similarities between Sikhs and Muslims in relation to Religious beliefs. As
Muslims believe that Allah is Formless, similarly Sikhs also believe God is
“nirankar” that means Formless. In Guru Granth Guru Nank in Mul Manter says

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“There is only one God, he is the eternal truth, he is without fear, he is without
hate, immortal, without form, beyond birth and death”. Similarly In Quran it is
written :- Say “He is Allah, the One and Only; Allah, the Eternal, Absolute; He
begetteth not, nor is He begotten; And there is none like unto Him” (Surah Al-
Ikhlas). In terms of Gurus and Messengers , there is similarlity between two
religions. As in Islam Prophet Muhammad (SAW) is the last and final Messenger
of Allah, similarly Guru Nank Ji is known as Wahe-guru-Guru of the faith who
taught of the one divine creator. In terms of Spirituality :- Sikhism has an
mixed attitude towards miracles and rejects any form of discrimination within
and against other religions. Sikhism does not believe in rituals, but is
permissive of traditions. Sikhism rejects asceticism and celibacy. Islam
considers itself to be a perfect and final religion, and warns against innovation
(bidaht) to what is revealed in the Quran and the Hadiths. Islam believes in
miracles and a final judgment day.

The Sikhs also promote fasting in order to control the desires, anger etc
in similar way to the Muslim fasting in Ramadan. The Sikh religion also allows
freedom of speech expression and allows other religion propagation without
conflicts similarly as Islam allows other non-Islamic religion to perform their
religious functions. The Sikh Community celebrates the different days related
to their religion like Birthday of Founder Guru Nanak Ji, as similar the various
sects of Muslim celebrate the days related to their Sufis, Peers, Auliyas etc

The Sikhpur shares its boundaries with Peth Nambal, Dirhama and Trail.
The

16. Oral by Raju Sing, A Teacher

17. Oral by Reena Kaur, A Housewife

locals of different village share the cordial bond with sikh community. The
Muslims being in majority allow the Sikh community to follow their religious
beliefs without any prohibitions and restrictions. The Sikhs perform the prayers
on Loud speakers in early morning which has never been objected by any

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 Sikh Community in Our Locality 21

Muslim brother . They Muslim attend the marriage and cremation rituals of Sikh
community. The relationship of Sikh community with Muslims of village and
nearby villages is very good and healthy. They participate in every occasion of
Muslim brothers and also invite them in their festive occasions. The Muslim
also stands along the Sikh brothers during the harsh period. Few years back,
few houses of Sikhpur burnt down to ashes leaving them with nothing to eat
and drink. The people of nearby villages particularly Dirhama then helped them
with every possible way including meals , clothes , tents , rice and donations
etc.

The Muslim community of nearby village also helps the Sikh community
in raising the funds in case of marriage of any poor Sikh family and also helps
the Sikh family in performing various rituals during marriage. Similarly during
death of any Sikh member who has no heirs or any off-springs, the youth of
Muslim community help the family to carry the dead body to cremation place-
awrin and perform all cremation rituals that are necessary in Sikhism.

Then Sikh community also shares the boundaries of cultivation land with
Muslims. Both the communities have good land relations with each other. Both
the communities help each other during the cultivation of crops. They guide
and help each other in maintaining the land and apple trees. Since the sikh
communities are less aware about the preparation and cultivation of paddy and
also in maintain the orchards, the Muslim experts of our village help them in
achieving the good results and increase the produce of both crops. They
labors of our village also help the sikh community in fields and in turn they get
paid for it. In this way both communities help each other. Our village
particularly being very neighbor to Sikhpur Peth Nambal also has business
relationships with each other. Some of the youth of our Village and the youth of
Sikhpur do business partnerships like in Garments, Dry Fruits and Interior
designing etc

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 Sikh Community in Our Locality 22

The youth particularly share relationship in games like Cricket Volleyball

and Football. The Cricket, Volleyball, Football teams are combination of players
from both communities. The Muslim and Sikh youth play games for the
communal harmony of both communities.

The neighboring Villages of Dirhama and Nambal have two Private

Schools that are headed and owned by Muslims. The schools have Sikh
children also. The Sikh children take part in the prayers that are completely
Islamic. The Sikh parents have never prohibited or restricted their children
from taking part in prayers at school. Both the schools also have few male and
female Sikh teachers. They work along the Muslim teachers of School without
any discrimination of religion. One School also has Sikh Driver who drives the
young children safely to home. They parents completely trust the driver
irrespective of his religion or caste.

Our Village Dirhama had cordial relations with Sikh Families of both
Villages i.e Sikhpur Peth Nambal and Naespora Bon Nambal. The members of
Sikh families regularly visit our Village. Both villages have friendly relationship
with each other generated through working in same profession, studying in
same school, playing in same team etc. Even the elderly people share the
cordial bond as they have been working with each other on paddy fields or
Orchards etc. Even the ladies visit each other on occasions of joy and
mourning. Both communities wish each other on festive occasions. The Muslim
friends invite Sikh friends on occasion of Eid etc and similarly Sikhs invite
Muslims on Diwali, Baisakhi etc. Even members of both communities attend
the marriage ceremonies. Sharing the Bangra dance on Sikh Marriage
ceremonies is very common in our community. The youth of both villages also
have friendly relationship with each other as some of them study in the same
school or same class or play in same team.

CONTRIBUTION TOWARDS SOCIETY

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 Sikh Community in Our Locality 23

The contribution of Sikh community dates back to Guru Nanak Ji time

who has spread the knowledge of peace and spirituality among the people of
Valley. Guru Nanak Dev Ji’s teachings and Sikhism continued to spread in
Jammu and Kashmir through his followers. Guru Hargobind Sahib, Guru Har Rai
Sahib and Guru Gobind Singh Sahib also visited the J&K. S. Hari Singh Nalwa, a
top general, played a significant role in establishing Khalsa rule in Kashmir. The
Sikh community has persevered and made significant contributions to various
fields, including education and public service, producing professionals and
officers in different domains.

Various Personalities of Sikh community who has contributed to our local

society are:-

Dr Mohan Singh and Dr Nirmal Singh are working as dentist in the

local hospital. They also contribute to the society by way of helping other
community with racism.

Mr. Joginder Singh is working as Agriculture Officer at Agriculture office

Srigufwara. He helps the farmers of Muslim Community from sowing to
cultivating of crops. He also helps in guiding the farmers in various agricultural
programmes of Government.

Mr Prabhu Singh is working as Planning officer in District

Administration Anantnag.

Luckypal Singh:- First sikh boy of town to join Indian Merchant Navy

Mr. Deadar Singh is working as driver of one private school headed by

Muslim. He helps the children of Muslim Community to reach School and gain
education. He has great realtions with the parents of students.

Satnam Singh and Fotedar Singh are working in Indian Army and
serving the nations in every situation.

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 Sikh Community in Our Locality 24

Kuljeet Singh & Trilok Singh are working as teachers in Government

School. They are doing the noble job by teaching the students and preparing
the nation builders of future.

CONCLUSION

There are plenty of resources within the religious realm to promote peace,
good governance, and human rights around the world. When there are
divisions between religious communities and there are no avenues for
engagement between them, this intensifies distrust that can lead to violence,
and so there is a need for creating relationships between communities as a
way to prevent violence from occurring. There are many ways through which
we can approach interfaith dialogue, but it is essential that in all its forms, we
must involve a certain amount of patience and humility. Dialogue should begin
by focusing on things we have in common and on practical things we can do
together. The power of religion can be used to unify divergent factions/diverse
faith communities by establishing and maintaining constructive channels of
communication and sustainable collaboration. Thus, interfaith dialogue can
play a major role in the promotion of global peace.

Both communities of our locality involve in interfaith dialogue to promote

peace and prosperity. Thus both communities welcome the modern world of
religious pluralism and the emergence of humanism, these values being
inherent within their traditions. They acknowledge that in the present era,
inter-faith dialogue and cooperation are crucial, as only this concept carries the
promise for a peaceful future of the contemporary world. Currently, many Sikh
and Muslim organizations are consistently striving for this much-cherished goal
of humanity, by actively participating in / contributing to interfaith dialogue
activities throughout the world.

Intercommunity Relationship has helped a lot in promoting the global peace

and promoting humanism throughout the globe.

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 Sikh Community in Our Locality 25

Refrences:-

1. Sikh Shrines in Jammu and Kashmir by Jasbir Singh Sarna, Published by

Bluerose Publishers Pvt. Ltd in May, 2022
2. The Sikhs in Jammu and Kashmir by Jasbir Singh Sarna, Published by
South Asia Books in 1993.
3. The Pluralism project, Harvard University
4. The Lives and Teachings of Great Ten Gurus By Shyam Dua, Published by
Tiny Tots
5. A Scientific Perspective of Guru Nanak Dev Ji's Teachings by Jaswinder
Singh, Published by SikhNet on December, 2019
6. Daily Excelsior, Article by Jasbir Singh, August 13, 2023
7. The Adhi Granth- Holy Book of Sikhs, By Dr. Ernest Trump
8. Sikh:- Forms and Symbols by Mohinder Singh. Published by Manohar,
2000
9. Cultural and Religion Information Sheet- Sikhism by The Western
Australian Language Services Policy, 2008, Office of Multicultural
Interests, Western Australian Government.
10. The Five Ks of Khalsa Sikhs by Hew Mcleod, University of Otago, by
Journal of the American Oriental Society, Vol. 128, No. 2 (Apr. - Jun.,
2008)
11. Sikh Festivals by John Coutts, Published by Heinemann Educational
Books - Library Division (March 18, 1996)
12. Ceremonies of Sikh Wedding by Mina Singh Published by Rupa in
2005

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 Sikh Community in Our Locality 26

13. The Sikh Wedding by Dr Mohinder Singh Published by Ubs Pub

Distributors Ltd (30 November 2004)

Oral History

SN Professio
Name Date Age District Village
o n
Anantna
1 Raju Singh 25-02-2024 55 yrs Teacher Peth Nambal
g
Anantna
2 Reena Kaur 25-02-2024 50 Yrs Housewife Peth Nambal
g
Anantna
3 S Karan Singh 15-02-2024 73 Yrs Granthi Naespora
g
Anantna
4 Gulzar Singh 15-02-2024 65 Yrs Granthi Peth Nambal
g

Department of History