Hinduism and Sikhism areIndian religions.Hinduism has pre-historic origins,[1] whileSikhism was founded in the 15th century byGuru Nanak.[2][3] Both religions share many philosophical concepts such askarma,dharma,mukti, andmaya[4][5] although both religions have different interpretation of some of these concepts.[6][7]
Some historians, like Louis Fenech, view Sikhism as an extension of theBhakti movement. Fenech states, "Indic mythology permeates the Sikh sacred canon, theGuru Granth Sahib and the secondary canon, theDasam Granth and adds delicate nuance and substance to the sacred symbolic universe of the Sikhs of today and of their past ancestors".[8] The Sikh scriptures useHindu terminology, with references to theVedas, 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.[9][10][11]Sukhmani Sahib refers to God by names such as Paarbrahm, Antarjaami, Hari and Prabhu.[12]
Some historians do not see evidence of Sikhism as simply an extension of theBhakti movement.[13][14] While the Guru Granth Sahib acknowledges theVedas,Puranas andQur'an,[15] it does not imply asyncretic bridge between Hinduism and Islam,[16] but emphasises focusing onNitnem banis likeJapji, instead of Muslim practices such ascircumcision or praying by prostrating on the ground to God, or Hindu rituals such as wearingthread.[17] It refers to the spiritual concepts in Hinduism (Ishvara,Bhagavan,Brahman) and the concept of God inIslam (Allah) to assert that these are just "alternate names for the Almighty One".[18]
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.[19] The Sikh historians, for example, record that the Sikh movement was rapidly growing in northwest India, andGuru Tegh Bahadur 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.[20][21][22] While Guru Tegh Bahadur influence was rising, Aurangzeb had imposedIslamic laws, demolished Hindu schools and temples, and enforced new taxes on non-Muslims.[21][23][24]
According to records written by his sonGuru Gobind Singh, the Guru had resisted persecution, adopted and promised to protect Kashmiri Hindus.[20][22] 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",[20][22] but after refusing the demand of the Mughal emperor, Guru Tegh Bahadur and his companions were arrested and tortured for many weeks.[22][25][26] The Guru himself was beheaded in public.[21][27][28]
The oneness of God is at the core ofHinduism but it has somepanentheistic andhenotheistic tendencies.[29] Scholars state all deities are typically viewed in Hinduism as "emanations or manifestation of genderless principle calledBrahman, representing the many facets of Ultimate Reality".[30]
The description of God inSikhism ismonotheistic and rejects the concept ofdivine incarnation as present inHinduism.[29][31]
Sukhmani Sahib describes God as Nirguna and Sargun as well in the following words:
niragun aap saragun bhee ohee || kalaa dhaar jin sagalee mohee || apane charit prabh aap banaae || . ||8||18||
He Himself is absolute and unrelated; He Himself is also involved and related. Manifesting His power, He fascinates the entire world. God Himself sets His play in motion.[32]
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.[33] 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.[34] Sikhs and Hindus traditionally held the cow as sacred due to their role in providing sustenance and haulage.[35]
Hindus accept the worship facilitated with images ormurtis (idols),[36] particularly inAgamic traditions, such asVaishnavism andShaivism.[37] 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 alinga, a sunrise or a river or a flower serves the same purpose.[38][39]
Sikhism prohibits idol worship,[40][36] in accordance with mainstreamKhalsa norms and the teachings of the Sikh Gurus,[41] a position that has been accepted as orthodox.[42][43][44] The prohibition on idol worship is traceable in Sikhism since the early 20th century, a change led by the Tat Khalsa of theSingh Sabha Movement of late 19th-century.[43]
According toHinduism, the soul is sent to heaven or hell before it is sent back to a new reincarnation.[45] The souls arereborn into another being as per their karma.[46]
Sikhs believe that heaven and hell are also both in this world where everyone reaps the fruit of karma.[45] They refer to good and evil stages of life respectively and can be lived now and here during our life on Earth.[47]
Hinduism considerspilgrimage as helpful for one's spiritual development.[48] According to Karel Werner'sPopular Dictionary of Hinduism, "mostHindu 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."[49]
Sikhism does not overtly promote pilgrimage as a religious practice.[48][50]
According to a study published 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 Hindutirthas, appointed their familypurohits to those sites, and directed their followers to honor the appointed purohits.[51]
Hindus offerŚrāddha every year in memory of their ancestors. On the corresponding day, the descendants invite theBrahmin 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.[52]
According toSikhism, 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 perSikh belief, it is much better to respect one's parents while alive than offering food to Brahmins after their death.[52]
According to certain shastras ofHinduism, some moments, days and lunar dates are regarded as auspicious. On all these days special rituals are observed.[53] It is a common practice inHinduism to perform or avoid activities like important religious ceremonies on the basis of the quality of a particularmuhurta. One or more Muhūrtas are recommended by the Vedic scriptures when performing rituals and other ceremonies.[54][55]
The Sikh Scripture,Guru Granth Sahib denounces belief in auspicious days.[53]Sikh Gurus rejected the idea that certain days are auspicious while some others are not.[56]
Fasting is an important part ofHinduism and fasts are observed on many occasions.[57] Fasts are an important aspect ofHindu 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.[58]
Sikhism 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.[57]
There are fourvarnas within Hindu society.[59] Within these varnas, there are also many jati. The first is theBrahmin (teacher or priest), the second is theKshatriya (ruler or warrior), the third is theVaishya (merchant or farmer) and the fourth is theShudra (servant or labourer). People who are excluded from the four-foldvarna system are considered untouchables and are calledDalit.[60]
Guru Nanak preached against the caste system.[60]Guru Gobind Singh introducedSingh for Sikh males to abolishcaste-based prejudice.[61] AlthoughSikh Gurus 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.[60] 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.[62]
Hinduism has exaltedasceticism because of the belief that ascetics live the pure life of spiritual attainment.[63]Sannyasa 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.[64][65]
WhileSikhism treatslust 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 toSikhism, being God-centred while being a householder is better than being an ascetic. According to Sikhism, ascetics are not on the right path.[63]
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, includingAgama literature as well as theYogashikha Upanishad, believe that menstruation is a physical reflection of the divine feminine, theshakti (creative/cosmic energy) that allows the creation of life.[66]
On the contrary, many strictMenstruation laws are expressed in theManusmriti. 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.[67][68] However, Manusmriti is only one among several other, approximated to be around 100,[a]Dharmaśāstra. These Hindu theological texts have differing views on the subject of Menstruation with some recognizing menstruation as a natural process.[69] 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.[70]
Sikh scriptures acknowledge menstrual bleeding as an essential and natural process.Sikh Gurus criticized those who stigmatize a blood-stained garment as polluted.Guru Nanak questioned the legitimacy and purpose of devaluing women on the basis of their reproductive energy.[67]
The rituals ofanimal sacrifices are mentioned in some of the Hindu scriptures[71] such asVedas.[72] 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.[73][74] The late Vedic era literature (pre-500 BCE) condemns all killings of men, cattle, birds and horses, and prays to godAgni to punish those who kill.[75]
Sikhism rejects the concept of sacrificing animals to appease God.[71]Guru Gobind Singh prohibited consumption of any meat obtained through religious sacrifice of animals (Kutha meat).[76] SomeNihangs and Hazoori Sikhs still do animal sacrifice.[77][78]
According toHinduism,Rahu is responsible for causing aneclipse. During aneclipse, cooked food should not be consumed.[79][80] Hindus wash off in theGanges river (which is believed to be spiritually cleansing) directly following an eclipse to clean themselves.[81]
Guru Nanak, when he went toKurukshetra, asserted thatSolar Eclipse 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.[79]
Yajna refers inHinduism to anyritual done in front of a sacred fire, often withmantras.[82][71] Yajna has been aVedic tradition, described in a layer of Vedic literature calledBrahmanas, as well asYajurveda.[83]
There is no concept ofhavana and yajna in theSikh religion.[71][84]
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.[89]
The notion ofdharma,karma,moksha are very important for both Hindus and Sikhs. Unlike the linear view of life, death, heaven or hell taken inAbrahamic religions, for Hindus and Sikhs believe in the concept ofSaṃsāra, that is life, birth and death are repeated, for each soul, in a cycle until one reaches mukti ormoksha.[90][91]
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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.[92] Some groups view Sikhism as a tradition withinHinduism along with other Dharmic faiths,[93] even though the Sikh faith is a distinct religion.[92] Historically, Sikhs were seen as the protectors of Hindus, among others, and were even considered by some right-wing Hindu political organizations like theRashtriya Swayamsevak Sangh as the "sword arm" of Hinduism.[94][95] This status as protectors of Hindus was strong enough thatPunjabi Hindus would sometimes raise their eldest son as a Sikh.[94]
Marriages between Sikhs and Hindus, particularly amongKhatris,[92] are frequent.[92] Dogra states that there has always been inter-marriage between the Hindu Khatri and Sikh Khatri communities.[96][97] 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.[98]
Sikh scriptures are venerated by certain Hindu communities,[94] often by syncretic sects.
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, manyWestern scholars 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 theSant tradition ofnorthern India, a movement associated with the greatpoet andmysticKabir (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 theVaishnavabhakti (the devotional movement within the Hindu tradition that worships the godVishnu), 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 thecycle of rebirth in which all human beings are trapped; unlike the followers of bhakti, however, the Sants maintained thatGod isnirgun ("without form") and notsagun ("with form"). For the Sants, God can be neither incarnated nor represented in concrete terms.
Sikhism was born in thePunjab area ofSouth Asia, which now falls into the present day states ofIndia andPakistan. 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.Nine Gurus followed Nanak and developed the Sikh faith and community over the next centuries.
Quotations related toHinduism and Sikhism at Wikiquote
