| Revision as of 08:44, 31 July 2024 editDaxServer (talk | contribs)Extended confirmed users, Page movers, IP block exemptions, Pending changes reviewers, Rollbackers52,326 editsm Rollback edit(s) by 2A00:23EE:1390:2743:3081:9229:3502:A584 (talk): non-constructive (RW 16.1)Tags: RW Rollback← Previous edit | Revision as of 14:38, 31 October 2024 edit undoSikh Theology (talk | contribs)2 edits There was inaccurate information on the correlation between the Sikh and Hindu faith. This article explains it more accurately, based on actual Sikh scripture.Tags: Reverted Visual editNext edit → | ||
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| {{Short description|Relationship between the religions}} | {{Short description|Relationship between the religions}} | ||
| {{Hinduism|other}} | {{Hinduism|other}}'''Hinduism and Sikhism''' | ||
| {{Sikhism sidebar}} | |||
| Hinduism and Sikhism, while originating on the Indian subcontinent, present distinct philosophical and theological frameworks. Sikhism, founded in the 15th century by Guru Nanak Dev Ji, centers on the worship of a single, formless, and all-pervading divine presence known as Waheguru (Akal Purakh). According to Sikh scriptures, Akal Purakh transcends all time and space and is responsible for the creation and dissolution of countless universes, including numerous Brahmas, Vishnus, and Shivas. Sikh philosophy emphasizes a direct, monotheistic devotion to Akal Purakh, rejecting the worship of physical deities and avatars often associated with Hindu traditions. | |||
| '''Hinduism and Sikhism''' are ]. ] has pre-historic origins,<ref>Survey of Hinduism, A: Third Edition, Suny Press, Klaus K. Klostermaier, pages 1, 544</ref> while ] was founded in the 15th century by ].<ref name="Britannica">{{cite web |url=https://www.britannica.com/topic/Sikhism#ref253152 |title=Sikhism: History and Doctrine |last1=McLeod |first1=William H. |date=2014 |website=britannica.com |publisher=] |access-date=15 January 2019 |quote=Sikhs claim that their tradition has always been separate from Hinduism. But Sikhism too believed in Ram and other avatars of Vishnu and Lord Shiva as recited by the tenth Guru Gobind Singh in the granth. Nevertheless, many ] argue that in its earliest stage Sikhism was a movement within the Hindu tradition; Nanak, they point out, was raised a Hindu and eventually belonged to the ] of ], a movement associated with the great ] and ] ] (1440–1518). The Sants, most of whom were poor, dispossessed, and illiterate, composed hymns of great beauty expressing their experience of the divine, which they saw in all things. Their tradition drew heavily on the ] ] (the devotional movement within the Hindu tradition that worships the god ]), though there were important differences between the two. Like the followers of bhakti, the Sants believed that devotion to God is essential to liberation from the ] in which all human beings are trapped; unlike the followers of bhakti, however, the Sants maintained that ]. For the Sants, God can be neither incarnated nor represented in concrete terms.}}</ref><ref>{{cite web |url=http://www.bbc.co.uk/religion/religions/sikhism/history/history_1.shtml |author=<!--Not stated--> |title=Sikh world history |date=30 September 2009 |access-date=15 January 2019 |publisher=] |quote=Sikhism was born in the ] area of ], which now falls into the present day states of ] and ]. The main religions of the area at the time were Hinduism and Islam. The Sikh faith began around 1500 CE, when Guru Nanak began teaching a faith that was quite distinct from Hinduism and Islam. ] followed Nanak and developed the Sikh faith and community over the next centuries.}}</ref> Both religions share many philosophical concepts such as ], ], ], and ]<ref> BBC</ref><ref> and , Encyclopædia Britannica</ref> although both religions have different interpretation of some of these concepts.<ref name=chahal2011>{{cite journal|last=Chahal|first=Amarjit Singh|title=Concept of Reincarnation in Guru Nanak's Philosophy|journal=Understanding Sikhism – the Research Journal|date=December 2011|volume=13|issue=1–2|pages=52–59|url=http://www.iuscanada.com/journal/archives/2011/j1312p52.pdf|access-date=29 November 2013}}</ref><ref name=wilkinson>{{cite book|last=Wilkinson|first=Philip|title=Religions|year=2008|publisher=Dorling Kindersley|isbn=978-0-7566-3348-6|pages=209, 214–215}}</ref> | |||
| === Sikh Perspectives on Divine Manifestations and Avatars === | |||
| ==Historical links== | |||
| Sikhism acknowledges the concept of divine manifestations in Hinduism, such as Vishnu's avatars (e.g., Rama and Krishna), yet interprets these figures differently. Guru Gobind Singh Ji, the tenth Sikh Guru, articulated that avatars like Rama and Krishna performed their actions through the divine power bestowed upon them by Akal Purakh, rather than through any inherent omnipotence. This perspective, highlighted in the Sikh texts, illustrates that while these beings achieved great feats, their powers originated from the Supreme Being rather than from an independent divinity. | |||
| In Sikh scriptures, it is asserted that these avatars sometimes mistakenly believed their powers to be self-derived, which led to spiritual misconceptions. Guru Gobind Singh Ji noted that certain figures, despite their divine missions, became entangled in ego and lost sight of Akal Purakh as the ultimate source of their strength. This is supported in verses of the ''Sri Dasam Granth'', where it is explained that avatars or prophets are not equivalent to the Eternal Creator but serve distinct roles within the divine order. | |||
| The roots of the Sikh tradition are, states Louis Fenech, perhaps in the ]-tradition of India whose ideology grew to become the Sikh religion. Fenech states, "Indic mythology permeates the Sikh sacred canon, the ''Guru Granth Sahib'' and the secondary canon, the ''Dasam Granth'' and adds delicate nuance and substance to the sacred symbolic universe of the Sikhs of today and of their past ancestors".<ref>Louis Fenech (2014), in The Oxford Handbook of Sikh Studies (Editors: Pashaura Singh, Louis E. Fenech), Oxford University Press, {{ISBN|978-0199699308}}, page 36, Quote: "Few Sikhs would mention these Indic texts and ideologies in the same breadth as the Sikh tradition, let alone trace elements of their tradition to this chronological and ideological point, despite the fact that the Indic mythology permeates the Sikh sacred canon, the ''Guru Granth Sahib'' and the secondary canon, the ''Dasam Granth'' (Rinehart 2011), and adds delicate nuance and substance to the sacred symbolic universe of the Sikhs of today and of their past ancestors."</ref> Some historians do not see evidence of Sikhism as simply an extension of the ].<ref>{{cite book | url=https://archive.org/details/sikhsofpunjab0000grew/page/28 | title=The Sikhs of the Punjab | publisher=Cambridge University Press | last=Grewal | first=JS | year=1998 | pages=28 | isbn=9780521637640}}</ref><ref>{{cite book | url=https://books.google.com/books?id=KxndvJs3wUkC&pg=PA202 | title=Sikhism and Indian Civilization | publisher=Discovery Publishing House | last=Pruthi | first=Raj | year=2004 | pages=202 | isbn=9788171418794}}</ref> | |||
| === Waheguru as the Eternal Creator === | |||
| During the Mughal Empire period, the Sikh and Hindu traditions believe that Sikhs helped protect Hindus from Islamic persecution, and this caused martyrdom of their Guru.<ref>{{cite book | last=Mir | first=Farina | title=The social space of language vernacular culture in British colonial Punjab | publisher=University of California Press | location=Berkeley | year=2010 | isbn=978-0-520-26269-0 | pages=207–237}}</ref> The Sikh historians, for example, record that the Sikh movement was rapidly growing in northwest India, and ] was openly encouraging Sikhs to, "be fearless in their pursuit of just society: he who holds none in fear, nor is afraid of anyone, is acknowledged as a man of true wisdom", a statement recorded in Adi Granth 1427.<ref name=cs2013>{{cite book | last=Seiple | first=Chris | title=The Routledge handbook of religion and security | publisher=Routledge | location=New York | year=2013 | isbn=978-0-415-66744-9 | page=96}}</ref><ref name=pslf/><ref name=sg2007/> While Guru Tegh Bahadur influence was rising, Aurangzeb had imposed Islamic laws, demolished Hindu schools and temples, and enforced new taxes on non-Muslims.<ref name=pslf/><ref name=bbcgtb> BBC Religions (2009)</ref><ref name=nsxviii>{{cite book | author=Gobind Singh (Translated by Navtej Sarna) | title=Zafarnama | publisher=Penguin Books | year=2011 | isbn=978-0-670-08556-9 | page=xviii-xix}}</ref> | |||
| Sikh scripture, including the ''Guru Granth Sahib'' and ''Sri Dasam Granth'', emphasizes Akal Purakh (Waheguru) as the singular, eternal entity who has no form or equivalent. This understanding underscores Waheguru’s nature as timeless, formless, and the singular origin of all existence. Sikhism posits that the Creator is without birth or death and does not incarnate in human or other forms. For instance, in the ''Dasam Granth'', Guru Gobind Singh Ji clarifies that while divine powers are seen in various figures, these powers are temporary and dependent on Akal Purakh’s will. | |||
| ] petitioning ] for help against ] in ] by the ], circa 19th century]] | |||
| According to records written by his son ], the Guru had resisted persecution, adopted and promised to protect Kashmiri Hindus.<ref name=cs2013/><ref name=sg2007>{{cite book | last=Gandhi | first=Surjit | title=History of Sikh gurus retold | publisher=Atlantic Publishers | year=2007 | isbn=978-81-269-0858-5 | pages=653–691}}</ref> The Guru was summoned to Delhi by Aurangzeb on a pretext, but when he arrived with his companions, he was offered, "to abandon his faith, and convert to Islam",<ref name=cs2013/><ref name=sg2007/> but after refusing the demand of the Mughal emperor, Guru Tegh Bahadur and his companions were arrested and tortured for many weeks.<ref name=sg2007/><ref>{{cite book|title=Later Mughals|author=William Irvine|publisher=Harvard Press|isbn= 9781290917766|year=2012}}</ref><ref>{{cite book | last=Siṅgha | first=Kirapāla | title=Select documents on Partition of Punjab-1947 | publisher=National Book | year=2006 | isbn=978-81-7116-445-5 | page=234}}</ref> The Guru himself was beheaded in public.<ref name=pslf>{{cite book | author=Pashaura Singh and Louis Fenech | title=The Oxford handbook of Sikh studies | publisher=Oxford University Press | location=Oxford, UK | year=2014 | isbn=978-0-19-969930-8 | pages=236–237}}</ref><ref>{{cite book|author=SS Kapoor|title=The Sloaks of Guru Tegh Bahadur & The Facts About the Text of Ragamala|isbn=978-81-7010-371-4|pages=18–19}}</ref><ref>{{cite book | last=Gandhi | first=Surjit | title=History of Sikh gurus retold | publisher=Atlantic Publishers | year=2007 | isbn=978-81-269-0858-5 | page=690}}</ref> | |||
| Sikhs believe that only through Naam (the divine Name or essence of Waheguru) can one truly understand and experience the presence of Akal Purakh. Devotees who reach the state of enlightenment (Giaan Khand) perceive the vastness of creation and the omnipresence of Akal Purakh, a state referenced in the ''Guru Granth Sahib'' and ''Sri Sukhmani Sahib''. | |||
| ==Beliefs== | |||
| ] | |||
| The Sikh scriptures use ] terminology, with references to the ], and the names of gods and goddesses in Hindu bhakti movement traditions, such as Vishnu, Shiva, Brahma, Parvati, Lakshmi, Saraswati, Rama, Krishna, but not to worship.<ref> for example, Hari name is used ~8300 times, Ram name is used ~2500 times, Gobind & Gopal names are used ~500 times></ref><ref name=brekke673>Torkel Brekke (2014), Religion, War, and Ethics: A Sourcebook of Textual Traditions (Editors: Gregory M. Reichberg and Henrik Syse), Cambridge University Press, {{ISBN|978-0-521-45038-6}}, pp. 673, 675, 672–686</ref><ref>Sinha, A. K. (2013), ''Glimpse of Scriptures of Religions of Indian Origin'', Xlibris, {{ISBN|978-1-4836-6308-1}}, pp. 204–216{{self-published source|date=December 2017}}</ref><ref>{{Cite book |first1=Christopher |last1=Shackle |first2=Arvind |last2=Mandair |date=2005 |title=Teachings of the Sikh Gurus |publisher=] |location=Abingdon-on-Thames, England |isbn=978-0-415-26604-8 |pages=xxxiv–xli}}</ref> It also refers to the spiritual concepts in Hinduism (''], ], ]'') and the concept of God in ] (''Allah'') to assert that these are just "alternate names for the Almighty One".<ref>Singh, Nirbhai (1990); , New Delhi: Atlantic Publishers<!--NOT Atlantic Books, of London.-->; pp. 115–122</ref> | |||
| === The Role of Guru Nanak and Successive Sikh Gurus === | |||
| While the Guru Granth Sahib acknowledges the ], ] and ],<ref>Cole, William Owen; Sambhi, Piara Singh (1995), ''The Sikhs: Their Religious Beliefs and Practices'', Sussex Academic Press, {{ISBN|978-1-898723-13-4}}, p. 157</ref> it does not imply a ] bridge between Hinduism and Islam,<ref>Cole, William Owen; Sambhi, Piara Singh (1995), ''The Sikhs: Their Religious Beliefs and Practices'', Sussex Academic Press, {{ISBN|978-1-898723-13-4}}, p. 40</ref> but emphasises focusing on ] like ], instead of Muslim practices such as ] or praying by prostrating on the ground to God, or Hindu rituals such as wearing ].<ref>{{cite book |first1=William Owen |last1=Cole |first2=Piara Singh |last2=Sambhi |date=1995 |title=The Sikhs: Their Religious Beliefs and Practices |publisher=Sussex Academic Press |isbn=978-1-898723-13-4 |pages=155–156}}</ref> | |||
| Sikhism holds Guru Nanak Dev Ji as the eternal Guru, whose teachings and divine light have been passed down through the Sikh Gurus and culminate in the ''Guru Granth Sahib''. Sikh thought asserts that while divine incarnations like Krishna and Rama provided moral guidance and performed notable deeds, ultimate liberation (Mukti) is only achieved through the path laid by Guru Nanak, which aligns with the essence of Satnaam (the True Name). | |||
| The ''Guru Granth Sahib'' conveys that Waheguru operates continuously throughout ages to protect and uplift devoted beings but does so without taking physical form. The Sikh Gurus, seen as manifestations of divine wisdom, guide followers on the path of Naam Simran (meditation on Naam) and virtuous living. Sikhs believe that this path is universally accessible and leads to union with the Supreme Creator, Waheguru. | |||
| ===Concept of God=== | |||
| The oneness of God is at the core of ] but it has some ] and ] tendencies.<ref name=abid_god>{{cite book | url=https://books.google.com/books?id=FYxRDwAAQBAJ&pg=PA105 | title=Hinduism, Islam and Sikhism: A Comparative Study | publisher=Educreation Publishing | last=Wani | first=Abid Mushtaq | year=2018 | pages=105 | isbn=9781545718186}}</ref> Scholars state all deities are typically viewed in Hinduism as "emanations or manifestation of genderless principle called ], representing the many facets of Ultimate Reality".<ref name=lynnfoulston>{{cite book|last=Lynn Foulston, Stuart Abbott|title=Hindu goddesses: beliefs and practices|pages=1–3, 40–41| publisher=Sussex Academic Press| url=https://books.google.com/books?id=9XbCAQAACAAJ| isbn=9781902210438|year=2009}}</ref> | |||
| === Distinctions and Mutual Respect === | |||
| The description of God in ] is ] and rejects the concept of ] as present in ].<ref name=abid_god /><ref name="Nesbitt2005">{{cite book|last=Nesbitt|first=Eleanor M.|title=Sikhism: a very short introduction|url=https://books.google.com/books?id=fvTK_CfkeasC|year = 2005|publisher=Oxford University Press|isbn=978-0-19-280601-7|pages=21–23}}</ref> | |||
| While Hinduism incorporates various deities and avatars as manifestations of divine attributes, Sikhism sees Waheguru as the singular formless entity beyond such representations. Though Sikhism emerged in a cultural environment where Hinduism was prevalent, it offers a unique approach to spirituality, focused on monotheism and direct worship of the formless Waheguru. Sikh doctrine, as articulated by the Gurus, advises against worship of avatars or any intermediary figures, encouraging a direct relationship with the Supreme Creator. | |||
| In summary, Sikhism and Hinduism share a regional and cultural background but differ in their theological outlooks, particularly regarding the nature of divinity and worship practices. Sikhism, as established by Guru Nanak and expounded by the Gurus, offers a distinct path to spirituality that emphasizes the singular, eternal essence of Waheguru.{{Sikhism sidebar}} | |||
| === Views on cattle === | |||
| Guru Amar Das condemned atrocities against Brahmins and cattle. According to W. Owen Cole and P. S. Sambhi, an aggregate of evidence tentatively suggests that the Guru refrained from censuring Hindu traditions in order to induct Hindu followers.<ref>{{Citation |last1=Cole |first1=W. Owen |title=Ethics |date=1993 |url=https://doi.org/10.1007/978-1-349-23049-5_11 |work=Sikhism and Christianity: A Comparative Study |pages=180–190 |editor-last=Cole |editor-first=W. Owen |access-date=2023-07-15 |series=Themes in Comparative Religion |place=London |publisher=Palgrave Macmillan UK |language=en |doi=10.1007/978-1-349-23049-5_11 |isbn=978-1-349-23049-5 |last2=Sambhi |first2=P. S. |editor2-last=Sambhi |editor2-first=P. S.}}</ref> Under Sikh rule, cow slaughter was punishable by death; the prohibiton was maintained by even the British after the annexation of Punjab to placate Hindu-Sikh sentiments.<ref>{{Cite book |last=Oberoi |first=Harjot |chapter-url=https://books.google.com/books?id=_vQtDwAAQBAJ&pg=PT263 |title=Punjab Reconsidered: History, Culture, and Practice |date=2012-02-21 |publisher=Oxford University Press |isbn=978-0-19-908877-5 |editor-last=Anshu |editor-first=Malhotra |language=en |chapter=Brotherhood of the Pure: The Poetics and Politics of Cultural Transgression}}</ref> Sikhs and Hindus traditionally held the cow as sacred due to their role in providing sustenance and haulage.<ref>{{Cite book |last=Bigelow |first=Anna |url=https://books.google.com/books?id=OfpQEAAAQBAJ&pg=PA71 |title=Sharing the Sacred: Practicing Pluralism in Muslim North India |date=2010-01-28 |publisher=Oxford University Press |isbn=978-0-19-970961-8 |pages=171 |language=en}}</ref> | |||
| ===Idol worship=== | |||
| {{Main|Idolatry in Sikhism}} | |||
| ] pays homage to ]]] | |||
| Hindus accept the worship facilitated with images or '']s'' (idols),<ref name="jagraj" /> particularly in ] traditions, such as ] and ].<ref>V Bharne and K Krusche (2012), Rediscovering the Hindu Temple: The Sacred Architecture and Urbanism of India, Cambridge Scholars Publishing, {{ISBN|978-1443841375}}, pages 37–42</ref> Some scholars state it is incorrect to state that all Hindus worship idols and more correct to state that for some, the idol is a means to focus their thoughts, for some idols are a manifestation of spirituality that is everywhere, and for some, even a ], a sunrise or a river or a flower serves the same purpose.<ref>Jeaneane Fowler (1996), Hinduism: Beliefs and Practices, Sussex Academic Press, {{ISBN|978-1898723608}}, pages 41–43</ref><ref>Swarup Chandra (1998), Encyclopaedia of Hindu Gods and Goddesses, Swarup & Sons, {{ISBN|978-8176250399}}, page 149</ref> | |||
| ] prohibits idol worship,<ref name=dgsingh>D.G. Singh (2002), Idolatry is impermissible in Sikhism, Sikh Review, Volume 50, Issue 5, pages 35-37</ref><ref name=jagraj>{{cite book | url=https://archive.org/stream/ACompleteGuideToSikhism/#page/n109 | title=A Complete Guide to Sikhism | publisher=Unistar Books | last=Singh | first=Jagraj | year=2009 | pages=109 | isbn=978-8-1714-2754-3}}</ref> in accordance with mainstream ] norms and the teachings of the Sikh Gurus,<ref name=madan1>{{cite book|author=TN Madan|editor= Martin Marty and R Scott Appleby|title=Fundamentalisms Observed|url=https://books.google.com/books?id=qd5yzP5hdiEC |year=1994| publisher= University of Chicago Press|isbn= 978-0-226-50878-8|pages =604–610}} “Both institutions were envisaged as instruments of the Sikh community for the furtherance of a purified way of religious and social life, without idolatrous priests and in repudiation of ritualism and caste distinctions. Such indeed had been the fundamental teaching of the Gurus.”</ref> a position that has been accepted as orthodox.<ref name="McLeod2009p97">{{cite book|author=W. H. McLeod|title=The A to Z of Sikhism|url=https://books.google.com/books?id=vgixwfeCyDAC&pg=PA97 |year=2009|publisher= Scarecrow |isbn=978-0-8108-6344-6|page=97}}</ref><ref name=louis>{{cite book|author1=Louis E. Fenech|author2=W. H. McLeod|title=Historical Dictionary of Sikhism|url= https://books.google.com/books?id=xajcAwAAQBAJ |year=2014|publisher=Rowman & Littlefield |isbn=978-1-4422-3601-1|page=158}}</ref><ref name=ks542>{{cite book|author1=Pashaura Singh|author2=Louis E. Fenech|title=The Oxford Handbook of Sikh Studies|url=https://books.google.com/books?id=CzYeAwAAQBAJ&pg=PT542|year=2014|publisher=Oxford University Press|isbn=978-0-19-100412-4|pages=542–543}}</ref> The prohibition on idol worship is traceable in Sikhism since the early 20th century, a change led by the Tat Khalsa of the ] of late 19th-century.<ref name="louis"/> | |||
| ===Heaven and Hell=== | |||
| According to ], the soul is immortal.<ref name=kathleen/> The souls are ] into another being as per their karma.<ref name="anna_naraka">{{cite book | last = Dallapiccola | first = Anna L. | title = ] | publisher = ] <!-- | location = London --> | year = 2002 | chapter =Naraka| isbn = 978-0-500-51088-9 | chapter-url = http://www.credoreference.com/entry/thhll/naraka}} {{subscription required}}</ref> | |||
| Sikhs believe that heaven and hell are also both in this world where everyone reaps the fruit of karma.<ref name=kathleen>{{cite book | url=https://books.google.com/books?id=TxP5Ww_JO64C&pg=PA188 | title=Death and Religion in a Changing World | publisher=M.E. Sharpe | last=Garces-Foley | first=Kathleen | year=2006 | pages=188 | isbn=9780765612212}}</ref> They refer to good and evil stages of life respectively and can be lived now and here during our life on Earth.<ref>{{cite book | url=https://books.google.com/books?id=rFm9_Jc1ykcC&pg=PA271 | title=A Complete Guide to Sikhism | publisher=Unistar Books | last=Singh | first=Jagraj | year=2009 | pages=271 | isbn=978-8-1714-2754-3}}</ref> | |||
| ===Pilgrimage=== | |||
| ] in ], circa January 1906]] | |||
| Hinduism considers ] as helpful for one's spiritual development.<ref name=gobind>{{cite book | url=https://archive.org/details/IntroductionToSikhism/page/n57 | title=Introduction to Sikhism: 100 Basic Questions and Answers on Sikh Religion and History | publisher=India Book House | last=Mansukhani | first=Gobind Singh | year=1968 | pages=60}}</ref> According to Karel Werner's ''Popular Dictionary of Hinduism'', "most ] places of pilgrimage are associated with legendary events from the lives of various gods. Almost any place can become a focus for pilgrimage, but in most cases they are sacred cities, rivers, lakes, and mountains."<ref>{{cite book|last1=Werner|first1=Karel|title=A popular dictionary of Hinduism|date=1994|publisher=Curzon|location=Richmond, Surrey|isbn=0700702792|url=https://archive.org/details/populardictionar0000wern|url-access=registration|access-date=30 October 2016}}</ref> | |||
| Sikhism does not overtly promote pilgrimage as a religious practice.<ref name=gobind/><ref>{{cite book | url=https://books.google.com/books?id=fU8BAQAAQBAJ&pg=PT178 | title=Sikhs Across Borders: Transnational Practices of European Sikhs | publisher=A&C Black | last=Myrvold | first=Kristina | year=2012 | pages=178 | isbn=9781441103581}}</ref> | |||
| According to a study pubslihed by Madanjit Kaur, there exists documentary proof in the form of vahis (ledgers maintained by genealogists and priests at various places of pilgrimage) that Guru Tegh Bahadur, Guru Gobind Singh and his widows visited various Hindu ], appointed their family ] to those sites, and directed their followers to honor the appointed purohits.<ref>{{Cite web |title=A STUDY OF THE PANDA "VAHIS" AS SOURCE MATERIAL FOR THE HISTORY OF THE SIKH GURUS on JSTOR |url=https://www.jstor.org/stable/bcc9cd97-2762-3648-8b63-e1db5fec06fe |access-date=2023-08-29 |website=www.jstor.org |language=en}}</ref> | |||
| === Śrāddha === | |||
| Hindus offer ] every year in memory of their ancestors. On the corresponding day, the descendants invite the ] and feed them in memory of their parents and grandparents, in the belief that this will give some benefit to the soul of their dead ancestors.<ref name=dogra_shradh>{{cite book | url=https://archive.org/details/encyclopaediaofs0000dogr/page/433 | title=Encyclopaedia of Sikh religion and culture | publisher=Vikas Publishing House | last=Dogra | first=R.C. | year=1995 | pages=433 | isbn=9780706983685}}</ref> | |||
| According to ], such food can provide benefit to the Brahmins, but the benefit can't reach the ancestors. All that can provide benefit to the deceased is his own good actions and service to humanity. As per ] belief, it is much better to respect one's parents while alive than offering food to Brahmins after their death.<ref name=dogra_shradh /> | |||
| ===Auspicious days=== | |||
| According to certain shastras of ], some moments, days and lunar dates are regarded as auspicious. On all these days special rituals are observed.<ref name=jagraj_auspicious>{{cite book | url=https://archive.org/stream/ACompleteGuideToSikhism/#page/n120 | title=A Complete Guide to Sikhism | publisher=Unistar Books | last=Singh | first=Jagraj | year=2009 | pages=120 | isbn=9788171427543}}</ref> It is a common practice in ] to perform or avoid activities like important religious ceremonies on the basis of the quality of a particular ]. One or more Muhūrtas are recommended by the Vedic scriptures when performing rituals and other ceremonies.<ref name=":0">{{Cite book|title=Demystifying Brahminism and Re-Inventing Hinduism: Volume 1 - Demystifying Brahminism|last=Shri|first=Satya|publisher=Notion Press|year=2017|isbn=9781946515544|location=Chennai}}</ref><ref>{{cite web | url=https://dheivegam.com/tamil-muhurtham-dates/ | title=Tamil Muhurtham dates | date=9 June 2019 | publisher=Dheivegam}}</ref> | |||
| The Sikh Scripture, ] denounces belief in auspicious days.<ref name=jagraj_auspicious /> ] rejected the idea that certain days are auspicious while some others are not.<ref>{{cite book | url=https://archive.org/details/encyclopaediaofs0000dogr/page/412 | url-access=registration | title=Encyclopaedia of Sikh Religion and Culture | publisher=Vikas Publishing House | last=Dogra| first=R.C.| year=1995| pages=412| isbn=9780706994995}}</ref> | |||
| ===Fasting=== | |||
| ] is an important part of ] and fasts are observed on many occasions.<ref name=singha_fasting>{{cite book | url=https://books.google.com/books?id=gqIbJz7vMn0C&pg=PA71 | title=The Encyclopedia of Sikhism (over 1000 Entries) | publisher=Hemkunt Press | last=Singha | first=H.S. | year=2000 | pages=71 | isbn=9788170103011}}</ref> Fasts are an important aspect of ] ritual life, and there are many different types. In some cases, fasting simply means abstaining from certain types of foods, such as grains. Devotees fast for a variety of reasons. Some fast to honor a particular deity, and others fast to obtain a specific end.<ref>{{cite book | url=https://books.google.com/books?id=hMPYnfS_R90C&pg=PA130 | title=Contemporary Hinduism: Ritual, Culture, and Practice | publisher=ABC-CLIO | last= Rinehart | first=Robin | year=2004 | pages=130 | isbn=9781576079058}}</ref> | |||
| ] does not regard fasting as a spiritual act. Fasting as an austerity or as a mortification of the body by means of willful hunger is discouraged in Sikhism. Sikhism encourages temperance and moderation in food i.e. neither starve nor over-eat.<ref name=singha_fasting /> | |||
| ===Caste system=== | |||
| There are four ] within Hindu society.<ref>{{cite book|last1=Dumont|first1=Louis|title=Homo Hierarchicus: The Varna System and Its Implications|date=1980|isbn=9780226169637|page=437}}</ref> Within these varnas, there are also many jati. The first is the ] (teacher or priest), the second is the ] (ruler or warrior), the third is the ] (merchant or farmer) and the fourth is the ] (servant or labourer). People who are excluded from the four-fold ] system are considered untouchables and are called ].<ref name=jon_mayled>{{cite book | url=https://books.google.com/books?id=H9jKt0dLz1IC&pg=PP56 | title=Sikhism | publisher=Heinemann| last=Mayled | first=Jon | year=2002 | pages=56 | isbn=9780435336271}}</ref> | |||
| ] preached against the caste system.<ref name=jon_mayled /> ] introduced '']'' for Sikh males to abolish ].<ref>{{Cite book|last=Cole|first=Owen|title=Sikhism - An Introduction: Teach Yourself|url=https://books.google.com/books?id=NF04AgAAQBAJ&pg=PT51|publisher=John Murray Press|isbn=9781444131017|pages=51|date=2010}}</ref> Although ] criticised the hierarchy of the caste system, one does exist in Sikh community. Some Sikh families continue to check the caste of any prospective marriage partner for their children.<ref name=jon_mayled /> In addition, Sikhs of some castes tend to establish gurdwaras intended for their caste only. Members of the Ramgarhia caste, for example, identify their gurdwaras in this way (particularly those established in the United Kingdom), as do members of the Dalit caste.<ref>{{Cite web|title=Sikhism - Sikh practice {{!}} Britannica|url=https://www.britannica.com/topic/Sikhism/Sikh-practice|access-date=2022-02-05|website=www.britannica.com|language=en}}</ref> | |||
| ===Asceticism=== | |||
| Hinduism has exalted ] because of the belief that ascetics live the pure life of spiritual attainment.<ref name=singha_asceticism>{{cite book | url=https://books.google.com/books?id=gqIbJz7vMn0C&pg=PA22 | title=The Encyclopedia of Sikhism (over 1000 Entries) | publisher=Hemkunt Press | last=Singha | first=H.S | year=2000 | pages=22 | isbn=9788170103011}}</ref> ] as a form of asceticism, is marked by renunciation of material desires and prejudices, represented by a state of disinterest and detachment from material life, and has the purpose of spending one's life in peaceful, love-inspired, simple spiritual life.<ref>S. Radhakrishnan (1922), The Hindu Dharma, International Journal of Ethics, 33(1): 1-22</ref><ref>DP Bhawuk (2011), The Paths of Bondage and Liberation, in Spirituality and Indian Psychology, Springer, {{ISBN|978-1-4419-8109-7}}, pages 93-110</ref> | |||
| While ] treats ] as a sin, it at the same time points out that man must share the moral responsibility by leading the life of a householder. According to ], being God-centred while being a householder is better than being an ascetic. According to Sikhism, ascetics are not on the right path.<ref name=singha_asceticism /> | |||
| ===Menstruation=== | |||
| Hindu traditions present varying opinions regarding menstruation. Tantric sects consider menstrual blood to be sacred and even incorporated it into certain rituals and practices. Several texts, including ] literature as well as the ], believe that menstruation is a physical reflection of the divine feminine, the ] (creative/cosmic energy) that allows the creation of life.<ref>{{cite book |last1=Sridhar |first1=Nithin |title=Menstruation Across Cultures: the Sabarimala Confusion, a Historical perspective |date=January 1, 2019 |publisher=Global Collective Publishers |isbn=978-9386473462 |url=https://theprint.in/pageturner/excerpt/some-sects-of-hinduism-encourage-sex-during-your-periods/186312/}}</ref> | |||
| On the contrary, many strict ] laws are expressed in the ]. Any touch of the menstruating woman was deemed polluted, and if she touches any food item, that was also considered forbidden. To lie down in the same bed as a menstruating woman was also not allowed.<ref name=jane_menstruation>{{cite book | url=https://books.google.com/books?id=boI8DwAAQBAJ&pg=PA125 | title=Imagining the Fetus: The Unborn in Myth, Religion, and Culture | publisher=Oxford University Press | last=Law | first=Jane Marie | year=2009 | pages=125 | isbn=9780195380040}}</ref><ref>{{cite book | url=https://books.google.com/books?id=i_ryDwAAQBAJ&pg=PA120 | title=The Palgrave Handbook of Critical Menstruation Studies | publisher=Springer Nature | last=Bobel | first=Chris | year=2020 | pages=120 | isbn=9789811506147}}</ref> However, Manusmriti is only one among several other, approximated to be around 100,{{Efn|] mentions over 100 different Dharmasastra texts which were known by the Middle Ages in India, but most of these are lost to history and their existence is inferred from quotes and citations in ] and digests that have survived. Currently, 18 major Dharmasastra texts are in existence.{{citation needed|date=April 2023}}}} ]. These Hindu theological texts have differing views on the subject of Menstruation with some recognizing menstruation as a natural process.<ref>John Bowker (2012), The Message and the Book: Sacred Texts of the World's Religions, Yale University Press, {{ISBN|978-0300179293}}, pages 179–180</ref> The Vedas, the primary and most sacred Hindu texts do not put any such restrictions around menstruation. Menstruation is a natural process and is seen as sacred as it gives life. Menstruating women in the Vedic period were relieved from their regular duties to rest and be served by their family members. They would use their free time to pray, meditate and pursue any pastimes of their choice.<ref>{{cite web |url=https://timesofindia.indiatimes.com/blogs/tracking-indian-communities/vedas-venerate-women-why-hindu-community-should-completely-open-sabarimala-to-women/ |title=Vedas venerate women: Why Hindu community should completely open Sabarimala to women |website=timesofindia.indiatimes.com |date=December 1, 2015}}</ref> | |||
| Sikh scriptures acknowledge menstrual bleeding as an essential and natural process. ] criticized those who stigmatize a blood-stained garment as polluted. ] questioned the legitimacy and purpose of devaluing women on the basis of their reproductive energy.<ref name=jane_menstruation/> | |||
| ===Animal sacrifice=== | |||
| The rituals of ] are mentioned in some of the Hindu scriptures<ref name=abid_sacrifice>{{cite book | url=https://books.google.com/books?id=FYxRDwAAQBAJ&pg=PA117 | title=Hinduism, Islam and Sikhism: A Comparative Study | publisher=Educreation Publishing | last=Wani | first=Abid Mushtaq | year=2018 | pages=117 | isbn=9781545718186}}</ref> such as ].<ref>{{cite book|author= James G. Lochtefeld|title= The Illustrated Encyclopedia of Hinduism: A-M|url= https://books.google.com/books?id=5kl0DYIjUPgC&pg=PA41 |publisher= ]|page= 41|year= 2002|isbn= 9780823931798}}</ref> Hindu texts dated to 1st millennium BC, initially mention meat as food, then evolve to suggestions that only meat obtained through ritual sacrifice can be eaten, thereafter evolving to the stance that one should eat no meat because it hurts animals, with verses describing the noble life as one that lives on flowers, roots and fruits alone.<ref name=chapple16>Christopher Chapple (1993), Nonviolence to Animals, Earth, and Self in Asian Traditions, State University of New York Press, {{ISBN|0-7914-1498-1}}, pages 16–17</ref><ref>] Dharmasutra 2.4.7; 2.6.2; 2.11.15; 2.12.8; 3.1.13; 3.3.6; ] Dharmasutra 1.17.15; 1.17.19; 2.17.26–2.18.3; Vasistha Dharmasutra 14.12.</ref> The late Vedic era literature (pre-500 BCE) condemns all killings of men, cattle, birds and horses, and prays to god ] to punish those who kill.<ref>{{citation |last=Krishna |first=Nanditha |title=Sacred Animals of India |url=https://books.google.com/books?id=DF_af8_547EC&pg=PT107 |date=2014 |publisher=Penguin Books |isbn=978-81-8475-182-6 |pages=15, 33}}</ref> | |||
| Sikhism rejects the concept of sacrificing animals to appease God.<ref name=abid_sacrifice /> ] prohibited consumption of any meat obtained through religious sacrifice of animals (]).<ref>{{cite book|last=Singha|first=Dr. H.S.|title=Sikhism: A Complete Introduction |chapter-url=https://books.google.com/books?id=nRodBu9seiIC&pg=PA81|access-date=25 November 2010|edition=Paperback|series=Sikh Studies|volume= Book 7|date=30 May 2009|publisher=Hemkunt Press|location=New Delhi|isbn=978-81-7010-245-8|pages=81–82|chapter=7 Sikh Traditions and Customs}}</ref> Some ]s and Hazoori Sikhs still do animal sacrifice.<ref name= "Sikh Review">The Sikh review, Volume 46, Issues 535-540, pp 45, Sikh Cultural Centre., 1998</ref><ref name="Sikh Bulletin">''"Sacrifice of a goat within precints of Gurudwara on a number of occasions, apply its blood to arms/armaments kept inside the shrine, distribute its meat as Prasad among devotees at their home."'' The Sikh Bulletin, July–August 2009, Volume 11, Number 7 & 8, pp 26, Khalsa Tricentenneal Foundation of N.A. Inc</ref> | |||
| ===Beliefs regarding eclipse=== | |||
| ]'' painting]] | |||
| According to ], ] is responsible for causing an ]. During an ], cooked food should not be consumed.<ref name=mandeep_eclipse>{{cite book | url=https://books.google.com/books?id=7o8EEAAAQBAJ&pg=PA62 | title=Guru Nanak Dev Life & Teachings | publisher=Virsa Publications | last=Singh | first=Mandeep | year=2020 | pages=62 | isbn=9789387152731}}</ref><ref>{{cite book | url=https://books.google.com/books?id=8QoZDAAAQBAJ&pg=PT21 | title=Scientific Bases of Hindu Beliefs | publisher=Diamond Pocket Books Pvt Ltd | last=Dwivedi | first=Bhojraj | year=2016 | pages=21–22 | isbn=9789352610471}}</ref> Hindus wash off in the ] (which is believed to be spiritually cleansing) directly following an eclipse to clean themselves.<ref>{{Cite journal|last1=Musharraf|first1=Muhammad Nabeel|last2=Dars|first2=Dr Basheer Ahmed|title=Eclipses, Mythology, and Islam|date=2021-09-15|url=https://www.alduhaa.com/index.php/al-duhaa/article/view/77|journal=Al-Duhaa|language=en-US|volume=2|issue=02|pages=01–16|doi=10.51665/al-duhaa.002.02.0077|issn=2710-0812|doi-access=free}}</ref> | |||
| ], when he went to ], asserted that ] is just a natural phenomenon and that bathing in the holy tank, giving alms, and so on to mitigate the effects of solar eclipse is nothing but blind faith.<ref name=mandeep_eclipse /> | |||
| ===Yajna=== | |||
| ] refers in ] to any ] done in front of a sacred fire, often with ]s.<ref name=nigal80>SG Nigal (1986), Axiological Approach to the Vedas, Northern Book, {{ISBN|978-8185119182}}, pages 80–81</ref><ref name="abid_sacrifice"/> Yajna has been a ] tradition, described in a layer of Vedic literature called ]s, as well as ].<ref>Laurie Patton (2005), The Hindu World (Editors: Sushil Mittal, Gene Thursby), Routledge, {{ISBN|978-0415772273}}, pages 38-39</ref> | |||
| There is no concept of ] and yajna in the ] religion.<ref name="abid_sacrifice"/><ref>{{cite book | url=https://archive.org/details/encyclopaediaofs0000dogr/page/220 | title=Encyclopaedia of Sikh religion and culture | publisher=Vikas Publishing House | last=Dogra | first=R.C. | year=1995 | pages=220 | isbn=9780706983685}}</ref> | |||
| ==Similarities== | |||
| ] | |||
| * Both Hindus and Sikh are cremated after death<ref>{{cite book|author1=Jonathan H. X. Lee|author2=Kathleen M. Nadeau|title=Encyclopedia of Asian American Folklore and Folklife|url=https://books.google.com/books?id=9BrfLWdeISoC&pg=PA470 |year=2011|publisher=ABC-CLIO|isbn=978-0-313-35066-5|page=470}}</ref> | |||
| * Both believe in '']''<ref name="Nesbitt2016p5">{{cite book|author=Eleanor Nesbitt|title=Sikhism: a Very Short Introduction|url=https://books.google.com/books?id=XebnCwAAQBAJ |year=2016|publisher=Oxford University Press|isbn=978-0-19-874557-0|page=5}}</ref> although ] do not necessarily infer a metaphysical soteriology similar to ]<ref name=chahal2011 /><ref name=wilkinson /> | |||
| * Both Sikhs and Hindus revere the concept of a ]<ref>Joel Mlecko (1982), The Guru in Hindu Tradition, ''Numen'', Volume 29, Fasc. 1, pages 33-61</ref> although the role and concept of a guru in ] is different from that in ]<ref>{{cite book | url=https://archive.org/details/sikh-history-its-concepts/page/n5/mode/2up | title=Sikh History & Its Concepts | publisher=Institute of Sikh Studies | last=Singh | first=Kharak | year=1996 | pages=5}}</ref> | |||
| In the Hindu and Sikh traditions, there is a distinction between religion and culture, and ethical decisions are grounded in both religious beliefs and cultural values. Both Hindu and Sikh ethics are primarily duty based. Traditional teachings deal with the duties of individuals and families to maintain a lifestyle conducive to physical, mental and spiritual health. These traditions share a culture and world view that includes ideas of karma and rebirth, collective versus individual identity, and a strong emphasis on spiritual purity.<ref>{{cite journal |url=http://www.cmaj.ca/cgi/content/full/163/9/1167 |title=Bioethics for clinicians: 19. Hinduism and Sikhism |last=Coward |first=Harold |date=2000 |journal=Canadian Medical Association Journal |volume=163 |issue=9 |pages=1167–70 |pmid=11079065 |pmc=80253 |access-date=25 October 2020}}</ref> | |||
| The notion of ], ], ] are very important for both Hindus and Sikhs. Unlike the linear view of life, death, heaven or hell taken in ] religions, for Hindus and Sikhs believe in the concept of ], that is life, birth and death are repeated, for each soul, in a cycle until one reaches mukti or ].<ref name=colesambhi13>{{cite book|author1=W.O. Cole |author2=Piara Singh Sambhi |title=Sikhism and Christianity: A Comparative Study |url=https://books.google.com/books?id=G8KMCwAAQBAJ |year=2016|publisher=Springer |isbn= 978-1-349-23049-5 |pages= 13–14}}</ref><ref>{{cite book|author= Arvind-Pal Singh Mandair|title= Sikhism: A Guide for the Perplexed |url=https://books.google.com/books?id=Jn_jBAAAQBAJ |year=2013|publisher=Bloomsbury Academic |isbn=978-1-4411-5366-1 |page=176 }}</ref> | |||
| ==Culture and intermarriage== | |||
| ]ka, found on the reputed Tegha (sword) of Guru Hargobind]] | |||
| While organically related to Hinduism, with the religious philosophy of the Gurus showing both continuity with and reaction against earlier Hindu thought, the Sikh faith is a religion in its own right, with a strong sense of its own identity throughout its existence.<ref name=robertzaehner>Robert Zaehner (1997), Encyclopedia of the World's Religions, Barnes & Noble Publishing, {{ISBN|978-0760707128}}, page 409</ref><ref>{{Cite web|url=http://factsanddetails.com/india/Religion_Caste_Folk_Beliefs_Death/sub7_2c/entry-4152.html|title=SIKHS AND THEIR HISTORY | Facts and Details}}</ref> Some groups view Sikhism as a tradition within ] along with other Dharmic faiths,<ref>{{cite news|author1=Mukul Kesavan|title=Their better selves – Vegetarianism and virtue|url=https://www.telegraphindia.com/1150914/jsp/opinion/story_42418.jsp#.Vp8uN-asif8|archive-url=https://web.archive.org/web/20150918031834/http://www.telegraphindia.com/1150914/jsp/opinion/story_42418.jsp#.Vp8uN-asif8|url-status=dead|archive-date=September 18, 2015|access-date=4 July 2017|work=The Telegraph|date=14 September 2015}}</ref> even though the Sikh faith is a distinct religion.<ref name="robertzaehner2">Robert Zaehner (1997), Encyclopedia of the World's Religions, Barnes & Noble Publishing, {{ISBN|978-0760707128}}, page 409</ref> Historically, Sikhs were seen as the protectors of Hindus, among others, and were even considered by some right-wing Hindu political organizations like the ] as the "sword arm" of Hinduism.<ref name="mehta" >{{cite book|author1=Ved Mehta| author-link = Ved Mehta | title=Rajiv Gandhi and Rama's Kingdom|date=1996|publisher=Yale University Press|isbn=9780300068580|page=65|edition=illustrated, revised}}</ref><ref>Ratan Sharda: ''RSS 360 °: Demystifying Rashtriya Swayamsevak Sangh''|date=2018|publisher=Bloomsbury Publishing|9789386950406|page=290|</ref> This status as protectors of Hindus was strong enough that ] would sometimes raise their eldest son as a Sikh.<ref name="mehta" /> | |||
| Marriages between Sikhs and Hindus, particularly among ''Khatris'',<ref name=robertzaehner/> are frequent.<ref name=robertzaehner/> Dogra states that there has always been inter-marriage between the Hindu Khatri and Sikh Khatri communities.<ref>R. C. Dogra & Urmila Dogra: ''Hindu and Sikh wedding ceremonies'' pub. 2000. Star Publications. {{ISBN|9788176500289}}.</ref><ref>Douglas Charing and William Owen Cole: ''Six world faiths'' pub. 2004, page 309. Continuum International Publishing Group. {{ISBN|9780826476838}}.</ref> William Owen Cole and Piara Singh Sambhi state that for Khatri Sikhs, intermarriage between Hindus and Sikhs of same community was preferable than other communities.<ref>William Owen Cole, Piara Singh Sambhi: Sikhism and Christianity: a comparative study, Volume 1993, Part 2, pub. 1993. Macmillan. Page 22. {{ISBN|9780333541067}}.</ref> | |||
| Sikh scriptures are venerated by certain Hindu communities,<ref name="mehta" /> often by syncretic sects. | |||
| ==See also== | ==See also== | ||
| Line 125: | Line 35: | ||
| * ] | * ] | ||
| * ] | * ] | ||
| == Notes == | |||
| {{Notelist}} | |||
| ==References== | |||
| {{Reflist|30em}} | |||
| ==Further reading== | |||
| * K.P. Agrawala: Adi Shrî Gurû Granth Sâhib kî Mahimâ (Hindi: "The greatness of the original sacred Guru scripture") | |||
| * Rajendra Singh Nirala: Ham Hindu Hain, 1989. Ham Hindu Kyon, 1990. Delhi: Voice of India. | |||
| * Kahn Singh Nabha: ], Singh Brothers 2011 | |||
| * E. Trumpp. Adi Granth or the Holy Scripture of the Sikhs, Munshiram Manoharlal, Delhi 1970. | |||
| * McLeod, W.H.:(ed.) Textual Sources for the Study of Sikhism. Manchester University Press, Manchester 1984., -: Who Is a Sikh? The Problem of Sikh Identity. Clarendon Press, Oxford 1989. | |||
| * ], The Construction of Religious Boundaries : Culture, Identity, and Diversity in the Sikh Tradition, University Of Chicago Press 1994. | |||
| * Rajendra Singh: Sikkha Itihâsa mein Râma Janmabhûmi. | |||
| * Swarup, Ram: Hindu-Sikh Relationship. Voice of India, Delhi 1985. -: Whither Sikhism? Voice of India, Delhi 1991. | |||
| == External links == | |||
| * {{Wikiquote-inline}} | |||
| {{Sikhism}} | {{Sikhism}} | ||
| {{Hinduism footer small}} | {{Hinduism footer small}} | ||
Revision as of 14:38, 31 October 2024
Relationship between the religions
Hinduism and Sikhism
Hinduism and Sikhism, while originating on the Indian subcontinent, present distinct philosophical and theological frameworks. Sikhism, founded in the 15th century by Guru Nanak Dev Ji, centers on the worship of a single, formless, and all-pervading divine presence known as Waheguru (Akal Purakh). According to Sikh scriptures, Akal Purakh transcends all time and space and is responsible for the creation and dissolution of countless universes, including numerous Brahmas, Vishnus, and Shivas. Sikh philosophy emphasizes a direct, monotheistic devotion to Akal Purakh, rejecting the worship of physical deities and avatars often associated with Hindu traditions.
Sikh Perspectives on Divine Manifestations and Avatars
Sikhism acknowledges the concept of divine manifestations in Hinduism, such as Vishnu's avatars (e.g., Rama and Krishna), yet interprets these figures differently. Guru Gobind Singh Ji, the tenth Sikh Guru, articulated that avatars like Rama and Krishna performed their actions through the divine power bestowed upon them by Akal Purakh, rather than through any inherent omnipotence. This perspective, highlighted in the Sikh texts, illustrates that while these beings achieved great feats, their powers originated from the Supreme Being rather than from an independent divinity.
In Sikh scriptures, it is asserted that these avatars sometimes mistakenly believed their powers to be self-derived, which led to spiritual misconceptions. Guru Gobind Singh Ji noted that certain figures, despite their divine missions, became entangled in ego and lost sight of Akal Purakh as the ultimate source of their strength. This is supported in verses of the Sri Dasam Granth, where it is explained that avatars or prophets are not equivalent to the Eternal Creator but serve distinct roles within the divine order.
Waheguru as the Eternal Creator
Sikh scripture, including the Guru Granth Sahib and Sri Dasam Granth, emphasizes Akal Purakh (Waheguru) as the singular, eternal entity who has no form or equivalent. This understanding underscores Waheguru’s nature as timeless, formless, and the singular origin of all existence. Sikhism posits that the Creator is without birth or death and does not incarnate in human or other forms. For instance, in the Dasam Granth, Guru Gobind Singh Ji clarifies that while divine powers are seen in various figures, these powers are temporary and dependent on Akal Purakh’s will.
Sikhs believe that only through Naam (the divine Name or essence of Waheguru) can one truly understand and experience the presence of Akal Purakh. Devotees who reach the state of enlightenment (Giaan Khand) perceive the vastness of creation and the omnipresence of Akal Purakh, a state referenced in the Guru Granth Sahib and Sri Sukhmani Sahib.
The Role of Guru Nanak and Successive Sikh Gurus
Sikhism holds Guru Nanak Dev Ji as the eternal Guru, whose teachings and divine light have been passed down through the Sikh Gurus and culminate in the Guru Granth Sahib. Sikh thought asserts that while divine incarnations like Krishna and Rama provided moral guidance and performed notable deeds, ultimate liberation (Mukti) is only achieved through the path laid by Guru Nanak, which aligns with the essence of Satnaam (the True Name).
The Guru Granth Sahib conveys that Waheguru operates continuously throughout ages to protect and uplift devoted beings but does so without taking physical form. The Sikh Gurus, seen as manifestations of divine wisdom, guide followers on the path of Naam Simran (meditation on Naam) and virtuous living. Sikhs believe that this path is universally accessible and leads to union with the Supreme Creator, Waheguru.
Distinctions and Mutual Respect
While Hinduism incorporates various deities and avatars as manifestations of divine attributes, Sikhism sees Waheguru as the singular formless entity beyond such representations. Though Sikhism emerged in a cultural environment where Hinduism was prevalent, it offers a unique approach to spirituality, focused on monotheism and direct worship of the formless Waheguru. Sikh doctrine, as articulated by the Gurus, advises against worship of avatars or any intermediary figures, encouraging a direct relationship with the Supreme Creator.
In summary, Sikhism and Hinduism share a regional and cultural background but differ in their theological outlooks, particularly regarding the nature of divinity and worship practices. Sikhism, as established by Guru Nanak and expounded by the Gurus, offers a distinct path to spirituality that emphasizes the singular, eternal essence of Waheguru.
See also
- Nanakpanthi
- Udasi
- Sanatan Sikh
- Keshdhari Hindus
- Rashtriya Sikh Sangat
- Idolatry in Sikhism
- Sikhism and Jainism
- Hinduism and Jainism
- Sikhism and Islam
- Hinduism and Islam
| Hinduism | |
|---|---|
