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Jainism (/ˈdʒeɪnɪzəm/), traditionally known asJain Dharma, is an ancientIndian religion.Jain dharma traces its spiritual ideas and history through a succession of twenty-four leaders ortirthankaras, with the first in current time cycle beingLord Rishabhanatha, whom the Jain tradition holds to have lived millions of years ago, the twenty-thirdtirthankaraParshvanatha whom historians date to 8th or 7th century BCE, and the 24thtirthankara,Mahāvīra around 500 BCE. Jains believe that Jainism is an eternaldharma with thetirthankaras guiding every cycle of theJain cosmology.
The main religious premises of the Jain dharma areahiṃsā (non-violence),anekāntavāda (many-sidedness),aparigraha (non-attachment) andasceticism (abstinence from sensual pleasures). Devout Jains take five main vows:ahiṃsā (non-violence),satya (truth),asteya (not stealing),brahmacharya (sexual continence), andaparigraha (non-possessiveness). These principles have affected Jain culture in many ways, such as leading to a predominantly vegetarian lifestyle.Parasparopagraho Jīvānām (the function of souls is to help one another) is its motto and theṆamōkāra mantra is its most common and basic prayer.
While,Sikhism (/ˈsɪkɪzəm/);Punjabi: ਸਿੱਖੀ orSikhi (Sikkhī,[ˈsɪkːʰiː], from ਸਿੱਖ,Sikh, 'disciple', 'seeker', or 'learner'), is a monotheistic religion that originated in thePunjab region of theIndian subcontinent around the end of the 15th centuryCE. One of the youngest of themajor religions and theworld's fifth-largest organized religion, it comprises about 25 millionSikhs as of the early-21st century. However, according to rough estimates, there are around 120–150 million (12–15crore) Nanak Naam Lewas people across the world who also believe in 10 Sikh gurus and theGuru Granth Sahib.[citation needed]
Sikhism developed from the spiritual teachings ofGuru Nanak, the first Guru (1469–1539), and of the nineSikh gurus who succeeded him. The tenth guru,Gobind Singh (1676-1708), named the Sikh scriptureGuru Granth Sahib as his successor, bringing to a close the line of human gurus and establishing the scripture as the eternal, religious spiritual guide for Sikhs. Guru Nanak taught that living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" is above the metaphysical truth, and that the ideal man "establishes union with God, knows His Will, and carries out that Will".Guru Hargobind, the sixth Sikh Guru (1606-1644), established the concept of the mutual co-existence of themiri (political/temporal) andpiri (spiritual) realms.
The sacred books ofJainism are calledAgamas. The Jaina Agamas or scriptures are the works of the immediate disciples of Mahavira. The first sacred books of the Jaina are inPrakrit orArdha Magadhi language. They were given their written form in the 5th century atVallabhi, in Gujarat. Dr.L.M. Joshi is of the opinion that the literature of Jainism is vast and varied. Its subject matter includes not only ascetic culture, morality, religion and philosophy, but also fables fairy-tales, legendary romances, history, hagiography, mythology and cosmology. "The body of literature known as Agamas includes a large number of texts. These are divided into two classes" Anga Agamas or the original twelve books and Angabahya Agamas or the texts outside of the original twelve books.
The Jain Scriptures are the source books of Jain ethics, yoga, religion, philosophy and mythology. TheTattvartha Sutra is a famous book which summarizes Jain teachings. TheĀcārāṅga Sūtra deals chiefly with the ethical conduct and discipline of monks. TheKalpasutra describes in detail the life-story of Mahavira. A most remarkable description of hells is given in Sutrakritanga. The Sthananga discusses dogmatic topics, The Upasakadasha deals with pious men of the time of Mahavira. The contents of other book are mixed and varied. They deal with myths and legends, ethical and monastic discipline, hells and heavens, cosmology and astrology.
The Jain system, like theBuddhist, is non-theistic. It does not acknowledge the existence of a Creator God. Another important feature is that it is a pluralistic system. The atmans are many, infinite in number. Moksha is not absorption into the supreme but the attainment of a perfect, luminous and blessed atman which is without body and without actions.
Philosophically, an important contribution of Jainism is the doctrine ofanekantavada. The Jaina thinkers thought that reality can be examined from many (aneka) standpoints (anta). A thing can be described from at least seven standpoints (saptabhangi) and all can be equally true. This doctrine has contributed to the tolerance of contrary opinions among theologians and philosophers. In modern times, when exclusive claims of religions are under strain, this doctrine has a special relevance and meaning.
Sikhism (Gurmukhi: ਸਿੱਖੀ ), amongst the youngest of the major world religions, originated and primarily developed in the 15th-17th century sub-continental India (South Asia). The wordSikhi derives from the wordSikh, which itself is based on theSanskrit root "śiṣya" (शिष्यः), meaning a "disciple" or "learner".Guru Nanak Dev Ji was the founder of Sikhi. He was born in 1469 in the village ofNankana Sahib, nearLahore in present-dayPakistan. The faith system is based on the teachings of Guru Nanak Dev Ji and ten successive Sikh Gurus (divine messengers or enlighteners), with the last one being the revealed sacred scripture,Guru Granth Sahib. This system of religious philosophy and expression has been traditionally known as Gurmat (literally the counsel of the Gurus) or the Sikh Dharma. With around 30 million followers worldwide, Sikhism is the fifth largest organized religion in the world.
The principal belief of Sikhism is faith inWaheguruji — represented using the sacred symbol ofik onkar, the Universal God. Sikhism advocates the pursuit of salvation through disciplined, personal meditation on the name and message of God. A key distinctive feature of Sikhism is a non-anthropomorphic concept of God, to the extent that one can interpret God as the entire creation itself.
The followers of Sikhism, or Sikhs, are ordained to follow the teachings of the ten Sikh Gurus, enshrined in the holy scripture the Guru Granth Sahib. While compiling the scripture, the fifth Sikh Guru,Guru Arjan Dev Ji incorporated not only the writings of the Sikh Gurus, but also included selected works of many devotees and saints from diverse socio-economic and religious backgrounds, who believed in the unity of God and denounced caste and superstition. The text was decreed byGuru Gobind Singh Ji, the tenth and last human guru, as the final guru of theKhalsa Panth.
Sikhism's traditions and teachings are distinctively associated with the history, society and culture of the Punjab region, the traditional homeland of the Sikhs and the site of the Sikh Empire. Presently, a majority of the Sikhs live in Punjab, India, and until India's partition in 1947, one million of Sikhs had lived in what is now Pakistani Punjab. Besides Sikhi and Gurmat, Sikhism is also referred to as Aad-Matt (the primal counsel).
ManyBhabra Jains were converted to Sikhism by the preacher Naria of Jahman village in Lahore district.[1]
Asamadhi (Indic cenotaph tomb) ofCharat Singh is believed by some Sikhs to be located atGujranwala, near the Sheranwala Bagh.Jains dispute this and claim the structure is aJain temple built in memory of a Jain scholar namedAcharya Vijayanand Suri, whose father served in the military of Maharaja Ranjit Singh as an official.[2][3][4] This theory is further refuted by theUmdat-ut-Tawarikh, a chronicle on the reign of Ranjit Singh and his successors by Sohan Lal Suri, the court recorder of the Sikh Empire. The chronicle states that Ranjit Singh, after leaving a village named Halla, paid a visit to his grandfather's samadhi on 5 October 1838 located near a village named Jalal. It further states he made anardas and a donation of 200 rupees. After the visit, he left for a village called Karala.[5] Therefore, the samadhi of Charat Singh is located near a village named Jalal, not Gujranwala.
The 24th tirthankara of the Jain community was Mahavira, the last in a series who lived in East India.
Sikhism has 10 Gurus, with thereligious text called theGuru Granth Sahib according status as the final Guru byGuru Gobind Singh.
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AuthorKhushvant Singh notes that many eminent Jains never shied from helping the cause of an ascetic. They tremendously helped the Sikhgurus by coming to their help in difficult times.[6] When the ninth Sikh guru,Guru Tegh Bahadur, was on his preaching mission in eastern India, he and his family were invited by Salis Rai Johri to stay in hishaveli in Patna. In hishukamnamas sent from Assam, the guru referred to Patna asguru-ka-ghar, meaning "home of the guru". Salis Rai donated half of his haveli to build agurdwara, Janam Sthan, becauseGuru Gobind Singh was born there. On the other half, he built aŚvētāmbaraJain temple; both have a common wall.
Todar Mal was anOswal Jain who rose to become the diwan in the court ofNawab Wazir Khan ofSirhind. When the Nawab had Guru Gobind Singh's two younger sons put to death,Todar Mal conveyed the sad news to their grandmother—who died of shock. Diwan Todar Mal donated his own family gold to purchase a small piece of land to cremate the young sons of the guru. He had builtGurdwara Jyoti Sarup on the site of the cremation atFatehgarh Sahib. A large hall of the gurdwara honours the builder by being named after him: DiwanTodar Mal Jain Yadagiri Hall.[6]
Diwali is celebrated by both religions. Although Sikhs celebrate the day asBandi Chhor Divas, the homecoming toAmritsar of the sixth Sikh Guru,Guru Hargobind fromGwalior. The release of 52 Rajas from the fort of Gwalior is attributed to this Guru.
For Jains, Diwali is the celebration of the 24thTirthankara Mahavira, attainingNirvana on this day atPavapuri on October 15, 527 BCE, on Chaturdashi of Karti.
Jains are strictlylacto-vegetarian[7] as it is a sin to kill any animal including a beetle or an ant.
The majority of Sikhs believe that in Sikhism, eating meat is left up to the individual's conscience, which should beJhatka as practiced in most Indian cultures.Khushwant Singh also notes that most Sikhs are meat-eaters and decry vegetarians as daal khorey (lentil-eaters).[6] Sikh scriptures however, promotes eating consciousVegetarianism for spiritual awareness and having less impact on environment.[8] Sikh who takeAmrit are vegetarians.[9] The food served ingurudwaras is invariably vegetarian in order to accommodate all sections of society. AlthoughHalal andKosher are banned for Sikhs.
On the views that eating vegetation would be eating flesh, first SikhGuru Nanak states:
ਪਾਂਡੇ ਤੂ ਜਾਣੈ ਹੀ ਨਾਹੀ ਕਿਥਹੁ ਮਾਸੁ ਉਪੰਨਾ ॥ ਤੋਇਅਹੁ ਅੰਨੁ ਕਮਾਦੁ ਕਪਾਹਾਂ ਤੋਇਅਹੁ ਤ੍ਰਿਭਵਣੁ ਗੰਨਾ ॥
O Pandit, you do not know where did flesh originate! It is water where life originated and it is water that sustains all life. It is water that produces grains, sugarcane, cotton and all forms of life.
— First Mehl, AGGS, M 1, p 1290.[10]
Ahimsa for the Jains is a code of practice to always be kind and compassionate and prevent hurt to oneself and others. Sikhs reject Ahimsa.[11] There are occasional references to Jainism in the Guru Granth Sahib and other Sikh texts.[12]
Sikhism rejectsasceticism[13][14] - The Gurus lived as householders. On asceticism Guru Nanak stated:[15]
Asceticism doesn't lie in ascetic robes, or in walking staff, nor in the ashes. Asceticism doesn't lie in the earring, nor in the shaven head, nor blowing a conch. Asceticism lies in remaining pure amidst impurities. Asceticism doesn't lie in mere words; He is an ascetic who treats everyone alike. Asceticism doesn't lie in visiting burial places, It lies not in wandering about, nor in bathing at places of pilgrimage. Asceticism is to remain pure amidst impurities. (Suhi)
Jain community is a fourfold order of male monastics (muni), female monastics (aryika) and householder (Śrāvaka and Śrāvika)
A Sikh is bound to the Truth at all times and practices god Consciousness throughNaamSimran and selfless service (Sevā). Jains, too, place high regard in prayers and meditation.
Sikhs reject the caste system and promote social and gender equality, as the soul is the same for both men and women. All are equal in the eyes of God. God is accessible without priests or a middle person. Sikhs and Jains, like Hindus, are expected to be tolerant of all faiths and do not believe that any one path has a monopoly on the Truth. There are many paths to seek out the Love of God and incurDivine Grace. In fact to call another's path inferior is a sign of ignorance and intolerance. Both personal devotion and communal prayers are a part of Sikh's way of life.
The Jain Dharma states that one must be completely differentiated from worldly objects like politics and war and that these should be avoided. No joining the army and no killing of any sort, unless it is absolutely necessary. One incident from the Rajasthan State of India shows a Jain praying in the midst of a war and when asked about the meaning of praying while simultaneously killing, he replied, "The killing is for the protection of the state. The prayer is for the protection of the soul." Jainism permits participation in wars, but only for self defence. Starting a war is considered a sin. This is the reason that all theTirthankaras were princes of kingdoms and is symbolic that politics has no meaning.
The 27th Hukam of Guru Gobind Singh Ji states- Maintain independent rule. "In the affairs of governing, do not give the power of religious authority to others, bow your head to the Khalsa and no other state" like theMughals,Afghans,Sikh Empire,India,Pakistan, etc. The 30th Hukam of Guru Gobind Singh Ji states- "Train in the skills of weaponry and horsemanship" this reiterates the fact that each Khalsa is a fauj or army, if an oppressor is killing others the Khalsa are like policeman and will fight them. Guru Hargobind Sahib Ji fought againstShah Jahan andJehangir andShah-I-Shenshah Guru Gobind Singh Ji fought againstMuhammad Azam Shah andWazir Khan of Sirhind who oppressed innocents.
Jains do not believe in the concept of aGod head responsible for the manifestation of theCreation. They believe the universe is eternal, without beginning or end, and that all happens in an autonomous fashion with no necessity of a coordinator/God.
Sikhism is amonotheistic religion, believing in the singular power of the Formless Creator God,Ik Onkaar, without a parallel.
During the 18th century, there were a number of attempts to prepare an accurate portrayal of Sikh customs. Sikh scholars and theologians started in 1931 to prepare the Reht Maryada—the Sikh code of conduct and conventions. This has successfully achieved a high level of uniformity in the religious and social practices of Sikhism throughout the world. It contains 27 articles. Article 1 defines who is a Sikh:
Any human being who faithfully believes in:
- One Immortal Being,
- Ten Gurus, from Guru Nanak Dev to Guru Gobind Singh,
- The Guru Granth Sahib,
- The utterances and teachings of the ten Gurus and the baptism bequeathed by the tenth Guru, and who does not owe allegiance to any other religion, is a Sikh.
Fasting is an accepted practice for the Jains. A Sikh will eat to partially satisfy the hunger at all times.
Where the Guru Granth Sahib is present, that place becomes a Gurdwara. The focal point of worship in a Gurdwara (the gateway to God) is the eternal teachings of Guru Granth Sahib -the Shabad (Word) Guru.
Jains exhibit the statues of their Tirthankaras in their temples. Special shrines in residences or in public temples include images of the Tirthankaras, who are not worshiped but remembered and revered; other shrines house images of deities who are more properly invoked to intercede with worldly problems. Daily rituals may include meditation and bathing; bathing the images; offering food, flowers, and lighted lamps for the images; and reciting mantras in Ardhamagadhi, an ancient language of northeast India related to Sanskrit.
Jainism express non violence in thought, word and action. Sikhism seeks peace; when all other means have been exhausted then they find it justifiable to draw the sword against oppression and injustice. Jains believe a peaceful way can always be found, perhaps sometimes after tremendous effort. War or violence against humans or animals is never justified.
Both Jains and Sikhs believe in theKarma theory and re-incarnation of the soul.
Salvation for a Sikh is attained through the Divine Grace and Will of Waheguru (God) and through good deeds in one's life and the selfless service of Sewa and charity. Jains too believe in personal effort and aims and do not depend on a heavenly being for assistance. Both believe in the conquest of the mind through control of the passions through the five senses as the path to ending the cycle of sufferance of birth and death.
In his book, the Historical Sikh Shrines in Pakistan, he writes: ' ... There was a small pool at that time which was later expanded into a tank by one of his followers, Naria, a dweller of this village. It was through his preaching and devotion that a large number of Bhabray (Jains) were converted to Sikhism.'
They said that this place was also mentioned as the Samadhi of Charat Singh by some people and it got viral on social media which had ignited the Jain community. 'With the protection of the place we also feel that the true spirit and history of this place should be highlighted and it should be turned into a religious site for Jain followers,' said the sources.
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