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Sikh ceremonies are not rituals or occasions for the display of affluence and ego, but acts of thanks-giving and prayer, suited to the occasion. There is no ceremony at the time of the birth of the child in a Sikh family, even though the event produces a feeling of joy among the near relatives. However, when the mother and the child are in a position to move about, say a few weeks after the birth, the family takes the opportunity of performing the Naming Ceremony.

Below is a description of Naam Sanskaar or "Naming Ceremony" in accordance to the Panthic Sikh Rehat Maryada:

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Initiation is necessary before joining the Khalsa Panth. Guru Gobind Singh initiated the practice with the establishment of the order of the Khalsa in 1699.

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The Anand form of marriage was given a statutory recognition in 1909, under the Anand Marriage Act. It has been observed since the early days of Sikhism. Sikh boys and girls are married according to its form when they are grown-up and fit to undertake matrimonial responsibilities. Marriages are generally arranged and assisted by parents, though there is no bar to the boy and the girl arranging it on their own.

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On the death of a Sikh, his relatives and friends are informed, so that they may join the funeral ceremony on whatever day and date is fixed for the cremation. In foreign countries, a date and time is given by the crematorium authorities. As soon as the people gather for the funeral, the dead body is bathed then dressed in clean clothes with the five articles of faith of the Khalsa, and placed on a wooden frame or palanquin. The people form a procession and sing hymns as they carry the body to the cremation ground. In the West they form a motorcade and drive to the crematorium.

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A Sikh place of worship is called ‘Gurdwārā’, which is open to visitors, irrespective of their colour, faith, gender or background. The common translation of the term as temple is not satisfactory, as Sikhism possesses no sacrificial symbolism. Sikhs have neither idols nor altars in their holy places. They have no sacraments and no priestly order. A Gurdwara is marked by a tall flag-pole - Nishan Sahib - covered with cloth and with a yellow flag bearing the Sikh Insignia that is situated outside the Gurdwara.

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Generally a Sikh Gurdwara remains open throughout the day, so that worshippers can offer prayers and receive the Guru's blessings and wisdom at any time convenient to them. However, two services are held daily in every Gurdwara, one in the morning and the other in the evening.

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Sacred music, Kirtan, means "singing the praises of God". It is devotional music. Generally in the Gurdwara, musicians either sing alone or request the Sangat to repeat after them the lines of the hymn in chorus. This is congregational hymn singing and has a soothing effect on the mind. The Sikh sacred music - Gurmat Sangeet - falls into two categories; classical music and folk music. Classical music pruned of ornamentation becomes devotional music. Folk music includes those vaars in the ballad from which enshrine the praise of God.

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Unlike Christianity, Islam, Hinduism or other religions, Sikhism does not have a ordained priesthood, a priest caste or class, or recognise a priest or religious leader to have a special divine status or rights.

Guru Amar Daas Ji, the third Sikh Guru, organized the propagation of the Sikh faith. He divided the country into 22 dioceses - Manjis - each in the charge of a devout Sikh. Daily Keertan was held by all congregations (Sangats). The Guru himself trained many travelling missionaries, including women, they were moved into different parts of India to spread Sikhism

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The Sikh festivals are based in accordance to the Sikh Calendar, called the ‘Nanakshahi Calendar.’ The calendar is aligned to the Gregorian calendar. There are two broad categories of festival; (i) Gurpurbs (the celebration of the birth, accession of Guruship, and martyrdom of the Gurus); (ii) and festivals that mark important events in Sikh history. There are also local festivals like Maghi (celebrated at Mukatsar in Panjab) Holla Mahalla (celebrated at Anandpur and Fatehgarh Sahib).

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'Takhat' which literally means a throne or seat of authority is a result of historical growth of Sikhism. There are five Takhats. The first and the most important one was established by Guru Hargobind Sahib Ji in 1609. It is called 'Akaal Takhat' (the Throne of the Timeless God) and is situated just opposite the gate of Harmandar Sahib - The Golden Temple, Amritsar. "Sri" and "Sahib" are added to the name to convey great respect and grandeur.

1. Sri Akaal Takhat Sahib

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"Gurmatta" or Guru's decision is a special resolution passed by the corporate personality of the Sikh community (Guru Khalsa Panth). The Panth is the collectivity of initiated Sikhs (Amritdharis) who owe sole allegiance to Sri Guru Granth Sahib Ji, and Sri Akaal Takht Sahib (i.e. the Khalsa Panth).

The features of a Gurmatta are as under:

(i) Gurmatta may be taken only by one of the five Takhats in the presence of Guru Granth Sahib Ji.

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The Sikh wedding ceremony is called “Anand Kaaraj” which literally means “Ceremony of Bliss”. Marriage is a spiritual identity, not just a love affair between two people. The focus of marriage is not romantic love or physical liaison, though these aspects of marriage naturally bring their own delight. The Sikh marriage is all about love, but what kind of love?

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The Rakhri ritual is not a Sikh ritual. Its practice doesn’t fit in the Sikh philosophy.

Rakhi or Rakhri means protection. This is a custom among some Hindus. Accepting a Rakhri from a girl, sister or a cousin, means that the boy takes responsibility of protecting her if she happens to the into any trouble. As a token of his promise, he gives some money to the girl after she ties the Rakhri on his wrist. The ritual Rakhri assumes that a girl cannot protect herself. This gives second-rate status to the women. Hence, it is not an approved custom among the Sikhs.

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Sukhaasan’ means "easy pose" or posture of rest, peace and tranquillity. At night after Sodar Rehraas, Guru Ji’s Saroop (Volume) is put to rest (i.e. ceremoniously closed and placed) in a special room or place, but before being moved, Guru Ji is put into Sukhaasan. In essence, it is the reverse of the Prakaash ceremony. Sukhaasan takes place after the sun goes down, or at any time before Guru Ji’s Saroop is moved, such as at the completion of Gurdwara ceremony when Guru Ji is to be moved.

The following is a full Sukhaasan ceremony:

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'Parkaash' means light, radiance, expansion. It is the presence of the Guru presiding over the Saadh Sangat, the Company of the Holy. The Parkash ceremony is the installation of the Sri Guru Granth Sahib upon the Palkee Sahib for the day, or prior to a Gurdwara ceremony about to be conducted.

1. Entering Guru Ji's room (or the place where Guru Ji's Sukhaasan was done), the sewadaar (volunteer) serving as the Granthi ‘matha teks' (bows down) to Guru Sahib.

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HUKAMNAMA , is a compound of two Persian words "hukam", meaning command or order, and "namah", meaning letter. In the Sikh tradition, historically it refers to the letters sent by the Sikh Gurus to their Sikhs or sangats (congregation) in different parts of the country during the period of the Ten Gurus from 1469 to 1708. However, now it is used to refer to the Shabd (Sacred Hymn) that is read after the Ardaas prayer is said in the presence of Sri Guru Granth Sahib Ji. In this case the word is can also be shortened to just the "Guru's Hukam".

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It is agreed by all that we should recite Paath regularly because that is a direction from the Gurus. In this, three steps are involved:

i) Reading (listening to) the message
ii) Understanding the message
iii) Benefiting from the message.

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The correct procedure for the distribution of the Karhaah Parshaad (Sacred Pudding which is distributed to the Congregation as a symbolic gesture of the Guru's blessings) according to the Gurmat philosophy is given below. It will automatically explain why Parshaad is first given to Five Sikhs before it is given to the congregation (Sangat). At the conclusion of the Gurdwara function, the Parshaad is first accepted into the Guru Darbaar (Kirpaan Bhet) and then distributed according to Gur Maryada (Guru's tradition).

(a) KIRPAN BHET (Tucking the Parshaad with a Sword)

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This is to express our regards and our respect for the Holy Scripture, the True King. The king commanded the greatest power, hence also the maximum respect and honour, in the olden days. Guru Nanak Sahib Ji said that the true kings are those who love God and help others to do that. They are the rulers of the hearts of the people. The political kings are temporary kings and their authority ends with their death.

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There is no difference between the Order and Word of God and God Himself. The Guru is not a physical body made of the five element, i.e. flesh & blood or ink and paper. Guru Nanak Sahib Ji was asked by Sidhs (mystics) living in the Himalayas, "Who is your Guru and who's disciple are you?" The Guru replied:

ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥
"The Shabad is the Guru, upon whom I lovingly focus my consciousness; I am the chaylaa, the disciple." (Ang 943)

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SAMPAṬ PĀṬH is a variation of 'akhaṇḍ paaṭh' (continuous reading of entire Gurū Granth Sāhib) in which the reading of every single complete 'shabad' (sacred hymn) of Gurū Granth Sāhib is followed by the reading of a pre-determined shabad or salok (from Gurū Granth Sāhib itself), which is thus repeated throughout the recitation. The paaṭh is performed in a curtained cabin so that the reading is audible outside the cabin but the paaṭhī (reader) and Gurū Granth Sāhib are not in the view of the Sangat (congregation).

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Sri Guru Nanak Dev Jee and great Sikhs of his era performed Katha and it was and is still through Katha that many people gain knowledge about Sikhism and become enlightened. Katha is both a spiritual and historical discourse, it endows the listener with spiritual and worldly knowledge, and helps Sikhs along the path of Sikhi.

Katha is the verbal explanation/discourse of Gurbani (the utterings of the Guru's) and our great history. Katha has been an integral part of Sikh practice since the revealed inception of Sikhism by Sri Guru Nanak Dev Jee.

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