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Hinduism and Sikhism

January 01, 1970

Hinduism and Sikhism are Indian religions. Hinduism has pre-historic origins,[1] while Sikhism was founded in the 15th century by Guru Nanak.[2][3] Both religions share many philosophical concepts such as karma, dharma, mukti, and maya[4][5] although both religions have different interpretation of some of these concepts.[6][7]

Historical links edit

The roots of the Sikh tradition are, states Louis Fenech, perhaps in the Sant-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".[8] Some historians do not see evidence of Sikhism as simply an extension of the Bhakti movement.[9][10]

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.[11] The Sikh historians, for example, record that the Sikh movement was rapidly growing in northwest India, and Guru 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.[12][13][14] While Guru Tegh Bahadur influence was rising, Aurangzeb had imposed Islamic laws, demolished Hindu schools and temples, and enforced new taxes on non-Muslims.[13][15][16]

 
Painting of Kashmiri Pandits petitioning Guru Tegh Bahadur for help against persecution of Hindus in Kashmir by the Mughal Empire, circa 19th century

According to records written by his son Guru Gobind Singh, the Guru had resisted persecution, adopted and promised to protect Kashmiri Hindus.[12][14] 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",[12][14] but after refusing the demand of the Mughal emperor, Guru Tegh Bahadur and his companions were arrested and tortured for many weeks.[14][17][18] The Guru himself was beheaded in public.[13][19][20]

Beliefs edit

 
Sikh depiction of Nanak being greeted by various Indic deities

The Sikh scriptures use Hindu terminology, with references to the Vedas, 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.[21][22][23][24] It also refers to the spiritual concepts in Hinduism (Ishvara, Bhagavan, Brahman) and the concept of God in Islam (Allah) to assert that these are just "alternate names for the Almighty One".[25]

While the Guru Granth Sahib acknowledges the Vedas, Puranas and Qur'an,[26] it does not imply a syncretic bridge between Hinduism and Islam,[27] but emphasises focusing on Nitnem banis like Japji, instead of Muslim practices such as circumcision or praying by prostrating on the ground to God, or Hindu rituals such as wearing thread.[28]

Concept of God edit

The oneness of God is at the core of Hinduism but it has some panentheistic and henotheistic tendencies.[29] Scholars state all deities are typically viewed in Hinduism as "emanations or manifestation of genderless principle called Brahman, representing the many facets of Ultimate Reality".[30]

The description of God in Sikhism is monotheistic and rejects the concept of divine incarnation as present in Hinduism.[29][31]

Views on cattle edit

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.[32] 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.[33] Sikhs and Hindus traditionally held the cow as sacred due to their role in providing sustenance and haulage.[34]

Idol worship edit

Main article: Idolatry in Sikhism
 
Maharaja Ranjit Singh pays homage to Durga

Hindus accept the worship facilitated with images or murtis (idols),[35] particularly in Agamic traditions, such as Vaishnavism and Shaivism.[36] 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 linga, a sunrise or a river or a flower serves the same purpose.[37][38]

Sikhism prohibits idol worship,[39][35] in accordance with mainstream Khalsa norms and the teachings of the Sikh Gurus,[40] a position that has been accepted as orthodox.[41][42][43] The prohibition on idol worship is traceable in Sikhism since early 20th century, a change led by the Tat Khalsa of the Singh Sabha Movement of late 19th-century.[42]

Heaven and Hell edit

According to Hinduism, the soul is immortal.[44] The souls are reborn into another being as per their karma.[45]

Sikhs believe that heaven and hell are also both in this world where everyone reaps the fruit of karma.[44] They refer to good and evil stages of life respectively and can be lived now and here during our life on Earth.[46]

Pilgrimage edit

 
Photograph of Sikh pilgrims at the Golden Temple in Amritsar, circa January 1906

Hinduism considers pilgrimage as helpful for one's spiritual development.[47] According to Karel Werner's Popular Dictionary of Hinduism, "most Hindu 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."[48]

Sikhism does not overtly promote pilgrimage as a religious practice.[47][49]

According to a study pubslihed by Madanjit Kaur, there exists documentary proof in the form of vahis (ledgers maintained by genealogists and preists at various places of pilgrimage) that Guru Tegh Bahadur, Guru Gobind Singh and his widows visited various Hindu tirthas, appointed their family purohits to those sites, and directed their followers to honor the appointed purohits.[50]

Śrāddha edit

Hindus offer Śrāddha every year in memory of their ancestors. On the corresponding day, the descendants invite the Brahmin 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.[51]

According to Sikhism, 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 Sikh belief, it is much better to respect one's parents while alive than offering food to Brahmins after their death.[51]

Auspicious days edit

According to certain shastras of Hinduism, some moments, days and lunar dates are regarded as auspicious. On all these days special rituals are observed.[52] It is a common practice in Hinduism to perform or avoid activities like important religious ceremonies on the basis of the quality of a particular muhurta. One or more Muhūrtas are recommended by the Vedic scriptures when performing rituals and other ceremonies.[53][54]

The Sikh Scripture, Guru Granth Sahib denounces belief in auspicious days.[52] Sikh Gurus rejected the idea that certain days are auspicious while some others are not.[55]

Fasting edit

Fasting is an important part of Hinduism and fasts are observed on many occasions.[56] Fasts are an important aspect of Hindu 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.[57]

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.[56]

Caste system edit

There are four varnas within Hindu society.[58] Within these varnas, there are also many jati. The first is the Brahmin (teacher or priest), the second is the Kshatriya (ruler or warrior), the third is the Vaishya (merchant or farmer) and the fourth is the Shudra (servant or labourer). People who are excluded from the four-fold varna system are considered untouchables and are called Dalit.[59]

Guru Nanak preached against the caste system.[59] Guru Gobind Singh introduced Singh for Sikh males to abolish caste-based prejudice.[60] Although Sikh 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.[59] 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.[61]

Asceticism edit

Hinduism has exalted asceticism because of the belief that ascetics live the pure life of spiritual attainment.[62] 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.[63][64]

While Sikhism treats lust 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 Sikhism, being God-centred while being a householder is better than being an ascetic. According to Sikhism, ascetics are partially realised.[62]

Menstruation edit

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 Agama literature as well as the Yogashikha Upanishad, believe that menstruation is a physical reflection of the divine feminine, the shakti (creative/cosmic energy) that allows the creation of life.[65]

On the contrary, many strict Menstruation laws are expressed in the Manusmriti. 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.[66][67] 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.[68] 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.[69]

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.[66]

Animal sacrifice edit

The rituals of animal sacrifices are mentioned in some of the Hindu scriptures[70] such as Vedas.[71] 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.[72][73] The late Vedic era literature (pre-500 BCE) condemns all killings of men, cattle, birds and horses, and prays to god Agni to punish those who kill.[74]

Sikhism rejects the concept of sacrificing animals to appease God.[70] Guru Gobind Singh prohibited consumption of any meat obtained through religious sacrifice of animals (Kutha meat).[75] Some Nihangs and Hazoori Sikhs still do animal sacrifice.[76][77]

Beliefs regarding eclipse edit

 
Guru Nanak and the eclipse, a Janamsakhi painting

According to Hinduism, Rahu is responsible for causing an eclipse. During an eclipse, cooked food should not be consumed.[78][79] Hindus wash off in the Ganges river (which is believed to be spiritually cleansing) directly following an eclipse to clean themselves.[80]

Guru Nanak, when he went to Kurukshetra, asserted that Solar 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.[78]

Yajna edit

Yajna refers in Hinduism to any ritual done in front of a sacred fire, often with mantras.[81][70] Yajna has been a Vedic tradition, described in a layer of Vedic literature called Brahmanas, as well as Yajurveda.[82]

There is no concept of havana and yajna in the Sikh religion.[70][83]

Similarities edit

 
Painting of Indic deities, Sikh gurus, and Bhagats all praying to Akal
  • Both Hindus and Sikh are cremated after death[84]
  • Both believe in karma[85] although Sikhism do not necessarily infer a metaphysical soteriology similar to Hinduism[6][7]
  • Both Sikhs and Hindus revere the concept of a guru[86] although the role and concept of a guru in Sikhism is different from that in Hinduism[87]

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.[88]

The notion of dharma, karma, moksha are very important for both Hindus and Sikhs. Unlike the linear view of life, death, heaven or hell taken in Abrahamic religions, for Hindus and Sikhs believe in the concept of Saṃsāra, that is life, birth and death are repeated, for each soul, in a cycle until one reaches mukti or moksha.[89][90]

Culture and intermarriage edit

 
Image of the personified sword, Kalika, 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.[91][92] Some groups view Sikhism as a tradition within Hinduism along with other Dharmic faiths,[93] even though the Sikh faith is a distinct religion.[94] Historically, Sikhs were seen as the protectors of Hindus, among others, and were even considered by some right-wing Hindu political organizations like the Rashtriya Swayamsevak Sangh as the "sword arm" of Hinduism.[95][96] This status as protectors of Hindus was strong enough that Punjabi Hindus would sometimes raise their eldest son as a Sikh.[95]

Marriages between Sikhs and Hindus, particularly among Khatris,[91] are frequent.[91] Dogra states that there has always been inter-marriage between the Hindu Khatri and Sikh Khatri communities.[97][98] 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.[99]

Sikh scriptures are venerated by certain Hindu communities,[95] often by syncretic sects.

See also edit

Notes edit

  1. ^ Pandurang Vaman Kane 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 bhasya and digests that have survived. Currently, 18 major Dharmasastra texts are in existence.[citation needed]

References edit

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Further reading edit

  • 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: Hum Hindu Nahin, 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.
  • Harjot Oberoi, 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 edit

  •   Quotations related to Hinduism and Sikhism at Wikiquote

January 01, 1970
hinduism, sikhism, indian, religions, hinduism, historic, origins, while, sikhism, founded, 15th, century, guru, nanak, both, religions, share, many, philosophical, concepts, such, karma, dharma, mukti, maya, although, both, religions, have, different, interpr. Hinduism and Sikhism are Indian religions Hinduism has pre historic origins 1 while Sikhism was founded in the 15th century by Guru Nanak 2 3 Both religions share many philosophical concepts such as karma dharma mukti and maya 4 5 although both religions have different interpretation of some of these concepts 6 7 Contents 1 Historical links 2 Beliefs 2 1 Concept of God 2 2 Views on cattle 2 3 Idol worship 2 4 Heaven and Hell 2 5 Pilgrimage 2 6 Sraddha 2 7 Auspicious days 2 8 Fasting 2 9 Caste system 2 10 Asceticism 2 11 Menstruation 2 12 Animal sacrifice 2 13 Beliefs regarding eclipse 2 14 Yajna 3 Similarities 4 Culture and intermarriage 5 See also 6 Notes 7 References 8 Further reading 9 External linksHistorical links editThe roots of the Sikh tradition are states Louis Fenech perhaps in the Sant 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 8 Some historians do not see evidence of Sikhism as simply an extension of the Bhakti movement 9 10 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 11 The Sikh historians for example record that the Sikh movement was rapidly growing in northwest India and Guru 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 12 13 14 While Guru Tegh Bahadur influence was rising Aurangzeb had imposed Islamic laws demolished Hindu schools and temples and enforced new taxes on non Muslims 13 15 16 nbsp Painting of Kashmiri Pandits petitioning Guru Tegh Bahadur for help against persecution of Hindus in Kashmir by the Mughal Empire circa 19th century According to records written by his son Guru Gobind Singh the Guru had resisted persecution adopted and promised to protect Kashmiri Hindus 12 14 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 12 14 but after refusing the demand of the Mughal emperor Guru Tegh Bahadur and his companions were arrested and tortured for many weeks 14 17 18 The Guru himself was beheaded in public 13 19 20 Beliefs edit nbsp Sikh depiction of Nanak being greeted by various Indic deities The Sikh scriptures use Hindu terminology with references to the Vedas 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 21 22 23 24 It also refers to the spiritual concepts in Hinduism Ishvara Bhagavan Brahman and the concept of God in Islam Allah to assert that these are just alternate names for the Almighty One 25 While the Guru Granth Sahib acknowledges the Vedas Puranas and Qur an 26 it does not imply a syncretic bridge between Hinduism and Islam 27 but emphasises focusing on Nitnem banis like Japji instead of Muslim practices such as circumcision or praying by prostrating on the ground to God or Hindu rituals such as wearing thread 28 Concept of God edit The oneness of God is at the core of Hinduism but it has some panentheistic and henotheistic tendencies 29 Scholars state all deities are typically viewed in Hinduism as emanations or manifestation of genderless principle called Brahman representing the many facets of Ultimate Reality 30 The description of God in Sikhism is monotheistic and rejects the concept of divine incarnation as present in Hinduism 29 31 Views on cattle edit 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 32 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 33 Sikhs and Hindus traditionally held the cow as sacred due to their role in providing sustenance and haulage 34 Idol worship edit Main article Idolatry in Sikhism nbsp Maharaja Ranjit Singh pays homage to Durga Hindus accept the worship facilitated with images or murtis idols 35 particularly in Agamic traditions such as Vaishnavism and Shaivism 36 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 linga a sunrise or a river or a flower serves the same purpose 37 38 Sikhism prohibits idol worship 39 35 in accordance with mainstream Khalsa norms and the teachings of the Sikh Gurus 40 a position that has been accepted as orthodox 41 42 43 The prohibition on idol worship is traceable in Sikhism since early 20th century a change led by the Tat Khalsa of the Singh Sabha Movement of late 19th century 42 Heaven and Hell edit According to Hinduism the soul is immortal 44 The souls are reborn into another being as per their karma 45 Sikhs believe that heaven and hell are also both in this world where everyone reaps the fruit of karma 44 They refer to good and evil stages of life respectively and can be lived now and here during our life on Earth 46 Pilgrimage edit nbsp Photograph of Sikh pilgrims at the Golden Temple in Amritsar circa January 1906 Hinduism considers pilgrimage as helpful for one s spiritual development 47 According to Karel Werner s Popular Dictionary of Hinduism most Hindu 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 48 Sikhism does not overtly promote pilgrimage as a religious practice 47 49 According to a study pubslihed by Madanjit Kaur there exists documentary proof in the form of vahis ledgers maintained by genealogists and preists at various places of pilgrimage that Guru Tegh Bahadur Guru Gobind Singh and his widows visited various Hindu tirthas appointed their family purohits to those sites and directed their followers to honor the appointed purohits 50 Sraddha edit Hindus offer Sraddha every year in memory of their ancestors On the corresponding day the descendants invite the Brahmin 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 51 According to Sikhism 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 Sikh belief it is much better to respect one s parents while alive than offering food to Brahmins after their death 51 Auspicious days edit According to certain shastras of Hinduism some moments days and lunar dates are regarded as auspicious On all these days special rituals are observed 52 It is a common practice in Hinduism to perform or avoid activities like important religious ceremonies on the basis of the quality of a particular muhurta One or more Muhurtas are recommended by the Vedic scriptures when performing rituals and other ceremonies 53 54 The Sikh Scripture Guru Granth Sahib denounces belief in auspicious days 52 Sikh Gurus rejected the idea that certain days are auspicious while some others are not 55 Fasting edit Fasting is an important part of Hinduism and fasts are observed on many occasions 56 Fasts are an important aspect of Hindu 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 57 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 56 Caste system edit There are four varnas within Hindu society 58 Within these varnas there are also many jati The first is the Brahmin teacher or priest the second is the Kshatriya ruler or warrior the third is the Vaishya merchant or farmer and the fourth is the Shudra servant or labourer People who are excluded from the four fold varna system are considered untouchables and are called Dalit 59 Guru Nanak preached against the caste system 59 Guru Gobind Singh introduced Singh for Sikh males to abolish caste based prejudice 60 Although Sikh 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 59 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 61 Asceticism edit Hinduism has exalted asceticism because of the belief that ascetics live the pure life of spiritual attainment 62 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 63 64 While Sikhism treats lust 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 Sikhism being God centred while being a householder is better than being an ascetic According to Sikhism ascetics are partially realised 62 Menstruation edit 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 Agama literature as well as the Yogashikha Upanishad believe that menstruation is a physical reflection of the divine feminine the shakti creative cosmic energy that allows the creation of life 65 On the contrary many strict Menstruation laws are expressed in the Manusmriti 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 66 67 However Manusmriti is only one among several other approximated to be around 100 a Dharmasastra These Hindu theological texts have differing views on the subject of Menstruation with some recognizing menstruation as a natural process 68 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 69 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 66 Animal sacrifice edit The rituals of animal sacrifices are mentioned in some of the Hindu scriptures 70 such as Vedas 71 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 72 73 The late Vedic era literature pre 500 BCE condemns all killings of men cattle birds and horses and prays to god Agni to punish those who kill 74 Sikhism rejects the concept of sacrificing animals to appease God 70 Guru Gobind Singh prohibited consumption of any meat obtained through religious sacrifice of animals Kutha meat 75 Some Nihangs and Hazoori Sikhs still do animal sacrifice 76 77 Beliefs regarding eclipse edit nbsp Guru Nanak and the eclipse a Janamsakhi painting According to Hinduism Rahu is responsible for causing an eclipse During an eclipse cooked food should not be consumed 78 79 Hindus wash off in the Ganges river which is believed to be spiritually cleansing directly following an eclipse to clean themselves 80 Guru Nanak when he went to Kurukshetra asserted that Solar 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 78 Yajna edit Yajna refers in Hinduism to any ritual done in front of a sacred fire often with mantras 81 70 Yajna has been a Vedic tradition described in a layer of Vedic literature called Brahmanas as well as Yajurveda 82 There is no concept of havana and yajna in the Sikh religion 70 83 Similarities edit nbsp Painting of Indic deities Sikh gurus and Bhagats all praying to Akal Both Hindus and Sikh are cremated after death 84 Both believe in karma 85 although Sikhism do not necessarily infer a metaphysical soteriology similar to Hinduism 6 7 Both Sikhs and Hindus revere the concept of a guru 86 although the role and concept of a guru in Sikhism is different from that in Hinduism 87 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 88 The notion of dharma karma moksha are very important for both Hindus and Sikhs Unlike the linear view of life death heaven or hell taken in Abrahamic religions for Hindus and Sikhs believe in the concept of Saṃsara that is life birth and death are repeated for each soul in a cycle until one reaches mukti or moksha 89 90 Culture and intermarriage edit nbsp Image of the personified sword Kalika 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 91 92 Some groups view Sikhism as a tradition within Hinduism along with other Dharmic faiths 93 even though the Sikh faith is a distinct religion 94 Historically Sikhs were seen as the protectors of Hindus among others and were even considered by some right wing Hindu political organizations like the Rashtriya Swayamsevak Sangh as the sword arm of Hinduism 95 96 This status as protectors of Hindus was strong enough that Punjabi Hindus would sometimes raise their eldest son as a Sikh 95 Marriages between Sikhs and Hindus particularly among Khatris 91 are frequent 91 Dogra states that there has always been inter marriage between the Hindu Khatri and Sikh Khatri communities 97 98 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 99 Sikh scriptures are venerated by certain Hindu communities 95 often by syncretic sects See also editNanakpanthi Udasi Sanatan Sikh Keshdhari Hindus Rashtriya Sikh Sangat Idolatry in Sikhism Sikhism and Jainism Hinduism and Jainism Sikhism and Islam Hinduism and IslamNotes edit Pandurang Vaman Kane 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 bhasya and digests that have survived Currently 18 major Dharmasastra texts are in existence citation needed References edit Survey of Hinduism A Third Edition Suny Press Klaus K Klostermaier pages 1 544 McLeod William H 2014 Sikhism History and Doctrine britannica com Encyclopaedia Britannica Retrieved 15 January 2019 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 Western 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 the Sant tradition of northern India a movement associated with the great poet and mystic Kabir 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 Vaishnava bhakti the devotional movement within the Hindu tradition that worships the god Vishnu 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 cycle of rebirth in which all human beings are trapped unlike the followers of bhakti however the Sants maintained that God is nirgun without form and not sagun with form For the Sants God can be neither incarnated nor represented in concrete terms Sikh world history BBC 30 September 2009 Retrieved 15 January 2019 Sikhism was born in the Punjab area of South Asia which now falls into the present day states of India and Pakistan 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 Sikhism and death BBC Reincarnation and Sikhism religion Encyclopaedia Britannica a b Chahal Amarjit Singh December 2011 Concept of Reincarnation in Guru Nanak s Philosophy PDF Understanding Sikhism the Research Journal 13 1 2 52 59 Retrieved 29 November 2013 a b Wilkinson Philip 2008 Religions Dorling Kindersley pp 209 214 215 ISBN 978 0 7566 3348 6 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 Grewal JS 1998 The Sikhs of the Punjab Cambridge University Press p 28 ISBN 9780521637640 Pruthi Raj 2004 Sikhism and Indian Civilization Discovery Publishing House p 202 ISBN 9788171418794 Mir Farina 2010 The social space of language vernacular culture in British colonial Punjab Berkeley University of California Press pp 207 237 ISBN 978 0 520 26269 0 a b c Seiple Chris 2013 The Routledge handbook of religion and security New York Routledge p 96 ISBN 978 0 415 66744 9 a b c Pashaura Singh and Louis Fenech 2014 The Oxford handbook of Sikh studies Oxford UK Oxford University Press pp 236 237 ISBN 978 0 19 969930 8 a b c d Gandhi Surjit 2007 History of Sikh gurus retold Atlantic Publishers pp 653 691 ISBN 978 81 269 0858 5 Guru Tegh Bahadur BBC Religions 2009 Gobind Singh Translated by Navtej Sarna 2011 Zafarnama Penguin Books p xviii xix ISBN 978 0 670 08556 9 William Irvine 2012 Later Mughals Harvard Press ISBN 9781290917766 Siṅgha Kirapala 2006 Select documents on Partition of Punjab 1947 National Book p 234 ISBN 978 81 7116 445 5 SS Kapoor The Sloaks of Guru Tegh Bahadur amp The Facts About the Text of Ragamala pp 18 19 ISBN 978 81 7010 371 4 Gandhi Surjit 2007 History of Sikh gurus retold Atlantic Publishers p 690 ISBN 978 81 269 0858 5 for example Hari name is used 8300 times Ram name is used 2500 times Gobind amp Gopal names are used 500 times gt 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 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 Shackle Christopher Mandair Arvind 2005 Teachings of the Sikh Gurus Abingdon on Thames England Routledge pp xxxiv xli ISBN 978 0 415 26604 8 Singh Nirbhai 1990 Philosophy of Sikhism Reality and Its Manifestations New Delhi Atlantic Publishers pp 115 122 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 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 Cole William Owen Sambhi Piara Singh 1995 The Sikhs Their Religious Beliefs and Practices Sussex Academic Press pp 155 156 ISBN 978 1 898723 13 4 a b Wani Abid Mushtaq 2018 Hinduism Islam and Sikhism A Comparative Study Educreation Publishing p 105 ISBN 9781545718186 Lynn Foulston Stuart Abbott 2009 Hindu goddesses beliefs and practices Sussex Academic Press pp 1 3 40 41 ISBN 9781902210438 Nesbitt Eleanor M 2005 Sikhism a very short introduction Oxford University Press pp 21 23 ISBN 978 0 19 280601 7 Cole W Owen Sambhi P S 1993 Cole W Owen Sambhi P S eds Ethics Sikhism and Christianity A Comparative Study Themes in Comparative Religion London Palgrave Macmillan UK pp 180 190 doi 10 1007 978 1 349 23049 5 11 ISBN 978 1 349 23049 5 retrieved 2023 07 15 Oberoi Harjot 2012 02 21 Brotherhood of the Pure The Poetics and Politics of Cultural Transgression In Anshu Malhotra ed Punjab Reconsidered History Culture and Practice Oxford University Press ISBN 978 0 19 908877 5 Bigelow Anna 2010 01 28 Sharing the Sacred Practicing Pluralism in Muslim North India Oxford University Press p 171 ISBN 978 0 19 970961 8 a b Singh Jagraj 2009 A Complete Guide to Sikhism Unistar Books p 109 ISBN 978 8 1714 2754 3 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 Jeaneane Fowler 1996 Hinduism Beliefs and Practices Sussex Academic Press ISBN 978 1898723608 pages 41 43 Swarup Chandra 1998 Encyclopaedia of Hindu Gods and Goddesses Swarup amp Sons ISBN 978 8176250399 page 149 D G Singh 2002 Idolatry is impermissible in Sikhism Sikh Review Volume 50 Issue 5 pages 35 37 TN Madan 1994 Martin Marty and R Scott Appleby ed Fundamentalisms Observed University of Chicago Press pp 604 610 ISBN 978 0 226 50878 8 Both institutions SGPC and Akali Dal 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 W H McLeod 2009 The A to Z of Sikhism Scarecrow p 97 ISBN 978 0 8108 6344 6 a b Louis E Fenech W H McLeod 2014 Historical Dictionary of Sikhism Rowman amp Littlefield p 158 ISBN 978 1 4422 3601 1 Pashaura Singh Louis E Fenech 2014 The Oxford Handbook of Sikh Studies Oxford University Press pp 542 543 ISBN 978 0 19 100412 4 a b Garces Foley Kathleen 2006 Death and Religion in a Changing World M E Sharpe p 188 ISBN 9780765612212 Dallapiccola Anna L 2002 Naraka Dictionary of Hindu Lore and Legend Thames amp Hudson ISBN 978 0 500 51088 9 subscription required Singh Jagraj 2009 A Complete Guide to Sikhism Unistar Books p 271 ISBN 978 8 1714 2754 3 a b Mansukhani Gobind Singh 1968 Introduction to Sikhism 100 Basic Questions and Answers on Sikh Religion and History India Book House p 60 Werner Karel 1994 A popular dictionary of Hinduism Richmond Surrey Curzon ISBN 0700702792 Retrieved 30 October 2016 Myrvold Kristina 2012 Sikhs Across Borders Transnational Practices of European Sikhs A amp C Black p 178 ISBN 9781441103581 A STUDY OF THE PANDA VAHIS AS SOURCE MATERIAL FOR THE HISTORY OF THE SIKH GURUS on JSTOR www jstor org Retrieved 2023 08 29 a b Dogra R C 1995 Encyclopaedia of Sikh religion and culture Vikas Publishing House p 433 ISBN 9780706983685 a b Singh Jagraj 2009 A Complete Guide to Sikhism Unistar Books p 120 ISBN 9788171427543 Shri Satya 2017 Demystifying Brahminism and Re Inventing Hinduism Volume 1 Demystifying Brahminism Chennai Notion Press ISBN 9781946515544 Tamil Muhurtham dates Dheivegam 9 June 2019 Dogra R C 1995 Encyclopaedia of Sikh Religion and Culture Vikas Publishing House p 412 ISBN 9780706994995 a b Singha H S 2000 The Encyclopedia of Sikhism over 1000 Entries Hemkunt Press p 71 ISBN 9788170103011 Rinehart Robin 2004 Contemporary Hinduism Ritual Culture and Practice ABC CLIO p 130 ISBN 9781576079058 Dumont Louis 1980 Homo Hierarchicus The Varna System and Its Implications p 437 ISBN 9780226169637 a b c Mayled Jon 2002 Sikhism Heinemann p 56 ISBN 9780435336271 Cole Owen 2010 Sikhism An Introduction Teach Yourself John Murray Press p 51 ISBN 9781444131017 Sikhism Sikh practice Britannica www britannica com Retrieved 2022 02 05 a b Singha H S 2000 The Encyclopedia of Sikhism over 1000 Entries Hemkunt Press p 22 ISBN 9788170103011 S Radhakrishnan 1922 The Hindu Dharma International Journal of Ethics 33 1 1 22 DP Bhawuk 2011 The Paths of Bondage and Liberation in Spirituality and Indian Psychology Springer ISBN 978 1 4419 8109 7 pages 93 110 Sridhar Nithin January 1 2019 Menstruation Across Cultures the Sabarimala Confusion a Historical perspective Global Collective Publishers ISBN 978 9386473462 a b Law Jane Marie 2009 Imagining the Fetus The Unborn in Myth Religion and Culture Oxford University Press p 125 ISBN 9780195380040 Bobel Chris 2020 The Palgrave Handbook of Critical Menstruation Studies Springer Nature p 120 ISBN 9789811506147 John Bowker 2012 The Message and the Book Sacred Texts of the World s Religions Yale University Press ISBN 978 0300179293 pages 179 180 Vedas venerate women Why Hindu community should completely open Sabarimala to women timesofindia indiatimes com December 1 2015 a b c d Wani Abid Mushtaq 2018 Hinduism Islam and Sikhism A Comparative Study Educreation Publishing p 117 ISBN 9781545718186 James G Lochtefeld 2002 The Illustrated Encyclopedia of Hinduism A M The Rosen Publishing Group p 41 ISBN 9780823931798 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 Baudhayana Dharmasutra 2 4 7 2 6 2 2 11 15 2 12 8 3 1 13 3 3 6 Apastamba Dharmasutra 1 17 15 1 17 19 2 17 26 2 18 3 Vasistha Dharmasutra 14 12 Krishna Nanditha 2014 Sacred Animals of India Penguin Books pp 15 33 ISBN 978 81 8475 182 6 Singha Dr H S 30 May 2009 7 Sikh Traditions and Customs Sikhism A Complete Introduction Sikh Studies Vol Book 7 Paperback ed New Delhi Hemkunt Press pp 81 82 ISBN 978 81 7010 245 8 Retrieved 25 November 2010 The Sikh review Volume 46 Issues 535 540 pp 45 Sikh Cultural Centre 1998 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 amp 8 pp 26 Khalsa Tricentenneal Foundation of N A Inc a b Singh Mandeep 2020 Guru Nanak Dev Life amp Teachings Virsa Publications p 62 ISBN 9789387152731 Dwivedi Bhojraj 2016 Scientific Bases of Hindu Beliefs Diamond Pocket Books Pvt Ltd pp 21 22 ISBN 9789352610471 Musharraf Muhammad Nabeel Dars Dr Basheer Ahmed 2021 09 15 Eclipses Mythology and Islam Al Duhaa 2 02 01 16 doi 10 51665 al duhaa 002 02 0077 ISSN 2710 0812 SG Nigal 1986 Axiological Approach to the Vedas Northern Book ISBN 978 8185119182 pages 80 81 Laurie Patton 2005 The Hindu World Editors Sushil Mittal Gene Thursby Routledge ISBN 978 0415772273 pages 38 39 Dogra R C 1995 Encyclopaedia of Sikh religion and culture Vikas Publishing House p 220 ISBN 9780706983685 Jonathan H X Lee Kathleen M Nadeau 2011 Encyclopedia of Asian American Folklore and Folklife ABC CLIO p 470 ISBN 978 0 313 35066 5 Eleanor Nesbitt 2016 Sikhism a Very Short Introduction Oxford University Press p 5 ISBN 978 0 19 874557 0 Joel Mlecko 1982 The Guru in Hindu Tradition Numen Volume 29 Fasc 1 pages 33 61 Singh Kharak 1996 Sikh History amp Its Concepts Institute of Sikh Studies p 5 Coward Harold 2000 Bioethics for clinicians 19 Hinduism and Sikhism Canadian Medical Association Journal 163 9 1167 70 PMC 80253 PMID 11079065 Retrieved 25 October 2020 W O Cole Piara Singh Sambhi 2016 Sikhism and Christianity A Comparative Study Springer pp 13 14 ISBN 978 1 349 23049 5 Arvind Pal Singh Mandair 2013 Sikhism A Guide for the Perplexed Bloomsbury Academic p 176 ISBN 978 1 4411 5366 1 a b c Robert Zaehner 1997 Encyclopedia of the World s Religions Barnes amp Noble Publishing ISBN 978 0760707128 page 409 SIKHS AND THEIR HISTORY Facts and Details Mukul Kesavan 14 September 2015 Their better selves Vegetarianism and virtue The Telegraph Archived from the original on September 18 2015 Retrieved 4 July 2017 Robert Zaehner 1997 Encyclopedia of the World s Religions Barnes amp Noble Publishing ISBN 978 0760707128 page 409 a b c Ved Mehta 1996 Rajiv Gandhi and Rama s Kingdom illustrated revised ed Yale University Press p 65 ISBN 9780300068580 Ratan Sharda RSS 360 Demystifying Rashtriya Swayamsevak Sangh date 2018 publisher Bloomsbury Publishing 9789386950406 page 290 R C Dogra amp Urmila Dogra Hindu and Sikh wedding ceremonies pub 2000 Star Publications ISBN 9788176500289 Douglas Charing and William Owen Cole Six world faiths pub 2004 page 309 Continuum International Publishing Group ISBN 9780826476838 William Owen Cole Piara Singh Sambhi Sikhism and Christianity a comparative study Volume 1993 Part 2 pub 1993 Macmillan Page 22 ISBN 9780333541067 Further reading editK P Agrawala Adi Shri Guru Granth Sahib ki Mahima 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 Hum Hindu Nahin 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 Harjot Oberoi The Construction of Religious Boundaries Culture Identity and Diversity in the Sikh Tradition University Of Chicago Press 1994 Rajendra Singh Sikkha Itihasa mein Rama Janmabhumi Swarup Ram Hindu Sikh Relationship Voice of India Delhi 1985 Whither Sikhism Voice of India Delhi 1991 External links edit nbsp Quotations related to Hinduism and Sikhism at Wikiquote Retrieved from https en wikipedia org w index php title Hinduism and Sikhism amp oldid 1217021334, wikipedia, wiki, book, books, library,

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