JAIN DATABASE at sunsite.unc.edu Jain Study Center of North Carolina Federation of JAINA Information/comments to: varia@med.unc.edu ============================================================================ *** Sikhism (2/16/93) *** By : Jigar Shah, Clarksville, TN. ********************************************************** Sikhism Today as we make progress towards a world civilization, which will be composed of so many cultures and spiritual traditions, it is quite necessary that all of us understand one another. This does not necessarily mean agreement but it can mean growing convergence and unity among the faiths, large and small, of our planet. Understanding Sikhism will be one step towards our dream of world civilization and may be towards the rational understanding of the on going problems between Hindus and Sikhs in India. I think there is no better way to describe the stereotype about sikhs than the discribtion given by W. H. Mcleod in his book The Sikhs. He describes this stereotype in the following manner: "Most people seem to have some notion of the general outlook and behavior to be expected of Sikhs. If one is asked to describe a Sikh, the description will exclusively include beards, turbans, and possibly swords; a description of Sikh attitudes and behavior will have something to say about militant ideals and a willingness to perform violent deeds." But a true Sikh may well be offended by an introduction of this magnitude. Although many Sikh men often carry swords, acts of violence are to be blamed to a very small minority; Sikhs indeed have a tradition of militancy, but it is for loyal Sikhs is strictly controlled and legitimately expressed only under the worst extreme circumstances. Here what really is needed is a new and fairer stereotype which will also emphasize positive features about Sikhism which all too often are overlooked. Sikhism is a religious faith combining the teachings of Bhakti Hinduism and the Muslim Sufis. Since all ten Guru's of Sikhs and the vast majority of those who accepted their teachings were Hindus, the influence of Hinduism on the development of Sikhism was preponderant; that of Islam is evident largely in the emphasis on monotheism and the rejection of idol worship and the caste system. The word Sikh is derived from the Pali sikha and the Sanskrit sisya, meaning "disciple". The Sikhs originally started out as a movement designed to seek unity between best in Islam and best in Hinduism, but later on they evolved a distinctive religion and culture of their own. The teachings of Kabir, who was the most distinguished disciple of Ramananda, was main pioneer in spread of an inter-religion (bhakti) in north India. Also important was Farid, one of the members of Sufi orders, some of whose hymns are included in Sikh scriptures(Granth, Adi). The tendencies towards unified devotionalism were emphasized strongly in life and teachings of Guru Nanak, first of ten Gurus and founder of Sikh community. He preached unity of God, centrality of devotion, importance of repetition of divine name, equality of men of different castes, evils of image-worship, and need of a guru as guide. He did not set himself up as a divine incarnation, but considered himself to be servant and teacher of new community. Until now Sikhs did not differ substantially from other groups, such as the Kabirpanthis. On Guru Nanak's death in 1539, instead of his son Sri Chand, Angad took over as next Guru, whose leadership laster till 1552. During this time period he collected Guru Nanak's poems in formation of the Granth and to him is attributed invention of the Gurumukhi script, used in Punjab. Further development occured during third Guru (d. 1574), Amar Das who organized system of parishes and also brought about reforms in ceremonial designed to marriages, etc. by specifically Sikh ones and also attacked practices of purdah and sati. Amar Das was succeeded by his son-in-law Ram Das (d. 1581), who promoted missionary activities quite efficiently. Most important evolution of community and faith was fifth Guru, Guru Arjun, builder of the Harimandir (Golden Temple) at Amritsar, and compiler of first authoritative book of scriptures (Granth, Adi). The Sikhs were considered dangerous by Jehangir as Arjun was reported as sympathetic to Khusrao, who started rebellion against his father Jehangir. Guru Arjun died in 1606 after being captured and tortured by Jehangir. According to Sikh tradition Guru Arjun advised his son and successor Hargobind to sit fully armed on his throne and Hargobind, as sixth Guru, symbolically donned two swords where one sword represents the continuing spiritual authority of the Guru(piri) and the other signifies a newly assumed temporal authority(miri). Here the Panth was beginning to assume a new militancy and that this was due to pressure of early seventeenth century circumstances. Hargobind and his successor Har Rai (d. 1661), seventh Guru, spent most of their time away from main centers of Sikh loyalty due to the cruelty of Jehangir and Shah Jehan. Hari Kishen (five years old) succeeded as eight Guru, but died at eight, at Aurangzeb's court. Nominated by Hari Kishen, Tegh Bahadur (d. 1675) became ninth Guru, but he was also finally arrested and executed in Delhi. Finally the revolution came to an end with tenth Guru, Tegh Bahadur's son, Gobind who turned Sikhs into a distinctive and militarily effective body. This was mainly due to the previous problems that taught them that to protect themselves, they required strength and solidarity. To do this Guru Gobind weld followers into new community, the Khalsa, with outer badges or five 'k's: Kes, wearing the hair and beard unshorn; Kangha, comb required to keep the hair tidy; Kach, knee-length breeches, as were worn by soldiers; Kara, steel bracelet worn on right wrist; and Kirpan, dagger for protection. Members of this community were forbidden to take tobacco or alcohol, or to eat meat killed by bleeding. During Guru Gobind's period many of local leaders of Sikhs were Ksatriyas and Vaisyas unwilling to obey absolute Hinduism. There was no succession of Gurus after Guru Gobind and after him the power in new community passed to the Jats, who were chiefly peasant cultivators. But there were still some who did not adopt new emblems and remained Khalsa, which brought about emergence of two main types of Sikhs, Kesadharis (unshaven Sikhs) and Sahajdharis (those who adopted full forms of faith). Sikh kingdom was destroyed by two wars by British, but reign of Ranjit Singh, for the prestige of Sikhs induced and increasing number of Hindus to adopt tenets and worship of Sikhism, without undergoing Sikh initiation or formally breaking with Hinduism. Such Sahajdhari Sikh families might have a son may be brought up as Kesadharis. Such families include Nirankaris, formally strong in Kashmir, founded by Dyal Das (d. 1855). In late nineteenth century reform movements arose in reply of Arya Samaj and Christian missionaries and these expressed themselves in organizations as the Singh Sabha, which promoted education in schools of Khalsa. Major problem of restoration of power of Gurdwaras to the Khalsa was achieved through militant policy of the Akali Dal- a radical group formed in 1920. After India's independence Akalis agitated for separate Sikh state in Punjab because of Sahajdhari's tendency to become reabsorbed in resurgent Hinduism. In Sikhism it is difficult to enumerate all its sects and movements. There are several religious orders of Sikhs based either on disputes over the succession of gurus or points of rituals and tradition. The Nanakpanthis (Sikhs of Nanak), who are almost Hindus who follow teachings of Guru Nanak, and the Sikhs of Guru Gobind Singh, who are the Singhs [the Khalsa or Tat(wa) Khalsa], are the two main distinguishable groups of Sikhs. Nanakpanthis can be compared with the Sahijdhari (easy-going Sikhs) and the Khalsa can be compared with Kesdhari Sikhs. Although these two groups often tend to separate from each other, a Kesdhari will still wed his son to a Sahijdhari girl. The Ram Raias does not have much of a position in the Punjab, but the Hindalis, once influential, got converted to Narinjani [worshippers of the Bright One (God)] after they got together with Ahmad Shah Abdali. Then a modern sect was formed, Nirankaris, who not only revived Guru Nanak's teachings, but also respected later gurus. Other schismatical sects include Gangushahis, who refused initiation from Guru Gobind Singh, the Minas (deceitful) followers of Prithi Chand, and the Dhirmalias founded by Dhir Mal elder brother of Guru Har Rai. Chiefly found in South-west Punjab are the Sanwal-Shahis who are followers of a disciple of Guru Nanak. The followers of Sindh Sagar Doab are the Sewapanthis and the Kukas are an "extremist sect whose tenets are kept secret, but they disclaim female infanticide." Diwana Sadhs (ecstatic saints), the Nirmalas and Udasis are the Orders. 'Ramdasi' is a term usually applied to a converted weaver or tanner and similarly 'Mazhabi' is applied to a converted sweeper. Nirmalas wear white cloth and are vegetarians. Nihangi are an order of millitant Khalsa started as shock troops during time period of Guru Gobind. The word Nihangi is derived from Persian for "crocodile" and Nihangis wear blue and always carry groups, the buddha dal (veterans army) and the taruna dal (youthful army). A subsect of Sikhs, Namdhari, was founded by Balak Singh(1797-1862) at Hazro and is based on simple living. This sect preaches virtues of poverty and exhorts the Sikhs to practice no rituals except repeating God's name. They wear white and abstain from liquor, and are also vegetarian. Their wedding ceremonies are performed in austere simplicity. Unlike Hindu temples, in Sikhism Dharmsalas are abodes of righteousness and most uniquely are guru's langar, meaning kitchen, a communal meal where people could eat without distinction of religion or caste. They also become rest-houses for travelers and are maintained from offerings of food-grams, Ghee, vegetables, and money. Later the name evolved to gurdwara (gateway to the guru). Four gurdwaras have gained much importance from where the encyclicals binding on community can be issued are called akal takht ("Throne of the Timeless God") and are at Amritsar, Anandpur, Patna, and Nanded. A priest class known as mahant of Udasi sect evolved during Muslim repression who introduced many Hindu rituals and treated gurdwaras as their hereditary property due to which they were overthrown leading to the passage of Sikh Gurdwaras Act(1925) which called for an elected body Shiromani Gurdwara Prabandhak Committee(S.G.P.C) which today disperses gurdwara's annual income of over Rs. 5 crores(625 million U.S. dollars) to maintain schools, colleges, hospitals, orphanages, and also to run gurdwara kitchen. Although Sikhism recognizes no priestly caste, today there are many people making their living as granthi (scripture reader) and ragi (hymn singer). Sikhism differ from Hinduism in that Sikhs believe in monotheism, and although the existence of the countless Hindu Gods and Goddesses is not denied, their worship is not included. The Granth repeatedly condemns idolatry. But Guru Nanak respected every religion so far as its real essence was concerned. Sikhs are expected to rise before dawn, bathe, and recite the Japji. The opening lines of Japji, the Sikh's morning prayer clearly states Sikh's concept of God: "There is one God. He is the supreme truth. He, the creator, Is without fear and without hatred. He, the omnipresent, Pervades the Universe. He is not born, Nor does he die to be born again. By His grace shalt thou worship him. Before time itself There was truth. When time began to run its course He was the truth, And evermore shal truth prevail." During day four other prayers are recited. Sikh baptism (pahul) is performed in front of the Adi Granth, but recitations include writings of Guru Gobind Singh as well. Sikh marriages are performed by the couple going round the Adi Granth four times to the recitation of selected hymns. Sikhs observe all Hindu festivals of Northern India as well as the birthdays of their gurus, the martyrdoms of Gurus Arjun and Tegh Bahadur, and the birth anniversary of the Khalsa, at which time they take out the Adi Granth in procession. Sikhs retain the Hindu reverence for the cow, but are generally meat-eaters and disregard most of the Hindu ceremonial in the preparation of food. Sikh women are permitted to acquire education, especially in the semi-sacred Gurmukhi script. Sikh's highly acknowledged scriptures like Adi Granth describes Sikhism's concept of ecology very well. This is quite clear in some lines from Adi Granth: "This wold is a garden The Lord its gardener, Cherishing all, none neglected." Sikhs are the firm beliebers of nonvionlence excluding some extreme cases which is quite clear from these lines of Adi Granth, which says: "Those who hit you with fists, Do not pay them in the same coin, But go to their house and kiss their feet." Above information proves that Sikhism is no different religion from other religions. Although some formalities are different, some of the basic concepts are same as other religions. After looking at these much similarity of Sikhism to other religions, especially to Hinduism, it is quite alright to ask question to ourselves that inspite of these similarities why are Hindus and Sikhs still fighting in India? There is no logical answer to this question except politics! Overall Sikhism is just one of the several paths leading human being to God in its own way. Bibliography 1. World Scripture. Ed. Andrew Wilson. Paragon House, New York, 1991. 2. A Dictionary of Comparative Religion. Ed. S. G. F. Brandon. Charles Scribner's Sons, New York, 1970. Pg. 576-578. 3. Abingdon Dictionary of Living Religions. Ed. Keith Crim, Roger Bullard, Larry Shinn. Abingdon, Nashville, 1981. Pg. 688-693. 4. W. H. Mcleod. The Sikhs. Columbia University Press, New York, 1989. 5. The Encyclopedia of Religion. Ed. Mircea Eliade. Macmillan Publishing Co., New York, 1987. Vol. 13, Pg. 315-320.