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Hinduism and the Sikh Panth

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Both Hinduism and Sikhism have had an unquestionably long and complex relationship. Views range from Sikhism being a distinct independent faith to being a mere sect of Hinduism. In modern times, many Sikhs often oppose the notion that Sikhism is a sect of Hinduism, while others stress their similarities. Other sects, such as the Udasis have practices that may firmly render them a part of Hinduism.

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[edit] Neither religion is monolithic

This article makes generalizations about Hindu and Sikh beliefs and practices. Nevertheless, it is very important to understand that neither religion is monolithic. Beliefs and practices vary within Hinduism, as they do between Sikh denominations. There are also individual variations among believers in both religions.

[edit] Background to the disagreements

The founder of Sikhism, Guru Nanak, was born in a Hindu family. However, he disagreed with many Hindu religious practices (see section below). However, his famous proclamation "there is no Hindu, no Muslim", implied [citation needed] a unity between Hindus and Muslims under the teachings and revelations of the Guru. The Guru believed in Hindu concepts like Karma, Dharma, Reincarnation, and meditating on God's name to break the cycle of birth.

Before he died, he did not believe that either of his sons had the qualities to be the next Guru and to carry on his teachings. He instructed Guru Angad Dev to carry on the teachings of his religion as Guru Angad had shown selflessness, compassion and endless service to the people who required it. Sri Chand, one of his sons, founded the Udasi order. Various orders have arisen since the beginning of Sikhism, such as the Radhasoamis and the Nirankaris. It is debatable whether these religions constitute off-shoots of Sikhism or Hinduism. The Khalsa, ordained by Guru Gobind Singh, is regarded by many Sikhs as being the completion of the development of the Sikh religion.

[edit] History of similarities and of separation of Hinduism and Sikhism

[edit] Foundation of Sikh Panth:

  • 1478: Guru Nanak Dev is said in the Janamsakhi to have worn the Hindu sacred thread and had a lock of hair on his head.<ref>Vedalankar, Kshitish: Storm in Punjab. Word Publ., Delhi 1985 (1984).</ref> He stated that he wanted nothing to do with a religion that only allowed the highest classes in society to be regarded as religious (even though they committed sins against their religion). The first five gurus respected the sacred thread and Vedic marriage ceremonies.<ref>Vedalankar, Kshitish: Storm in Punjab. Word Publ., Delhi 1985 (1984).</ref>
  • 1509: Guru Nanak Dev woke from meditation to say "There is no Hindu, no Muslim". Upon hearing this, a Muslim Qazi asked him whether he was a Hindu or a Muslim. The Guru replied "Neither". He stated that a was a lover of God and a servant of mankind. This has been interpreted by some Sikhs to mean that that Sikhs are not Hindu. However others have interpreted this as a distinctly Hindu viewpoint, like the Neti neti of the Upanishads.<ref>Elst, Koenraad: Who is a Hindu (2001)</ref>
  • 1699: Guru Gobind Singh, the tenth Guru, established the Khalsa order and the five Ks to ensure that Khalsa kept a distinct identity and were able to defend themselves in war. He also established other Sikh orders. [citation needed] Older Sikh orders continued to exist. Guru Govind Singh was also inspired by Hindu gods like Chandi, Sri and Bhagwati.<ref>Khushwant Singh and Kuldip Nayar: Tragedy of Punjab, p.20-21, quoted by V.P. Bhatia: “Secularisation of a Martyrdom”, Organiser, 11-11998. </ref> Guru Govindh Singh wrote: “Let the path of the pure [khâlsâ panth] prevail all over the world, let the Hindu dharma dawn and all delusion disappear. (…) May I spread dharma and prestige of the Veda in the world and erase from it the sin of cow-slaughter.”<ref>Arun Shourie. A Secular Agenda. For Saving Our Country, for Welding It. ASA, Delhi 1993.</ref> Guru Gobind sent five disciples to Benares to learn Sanskrit, so that they could better understand the Sikh holy texts, which contain many allusions to Hindu mythology.<ref>Khushwant Singh. A History of the Sikhs. Oxford University Press, Delhi 1991 (1966).</ref> Two of Guru Gobind's sons were protected from persecution by Brahmins.<ref>Koenraad Elst. Who is a Hindu, 2001</ref> Guru Gobind's Hindu friend Banda Bairagi fought the Moghuls with other Sikhs.<ref>Koenraad Elst. Who is a Hindu, 2001</ref>

[edit] Chronology of Separation:

  • 1879: Tat Khalsa Singh Sabha was founded to counter the activities of Sanatan Singh Sabha, which advocated the view that Sikhism is a part of Hinduism.
  • 1882: Max Arthur Macauliffe was appointed Deputy Commissioner in Punjab. He played a leading role in promoting actions that would lead to separation of Sikhism from the Hindu society and removal of the percieved Hindu influence from Sikh practices and texts.
  • 1889: Kahan Singh Nabha writes "Hum Hindu Nahin".
  • 1909: McAuliffe's "Sikh religion: Its Gurus, Sacred writings, and authors" was published. He states in the introduction how he had inserted an oath of loyalty to the British administration in the Khalsa initiation ritual. He is widely accredited for the translation of the Guru Granth Sahib from Gurmukhi to English.
  • 1920: Shiromani Gurdwara Prabhandak Committee (SGPC) formed.
  • 1920s: Nankana Sahib, Punja Sahib, Golden Temple, TarnTaran Sahib taken over from mahants, with support by the British administration. The mahants had maintained the shrines since the time of the Gurus themselves.
  • 1915, 1931: New Reht Maryada compiled to replace existing Rahits after consultations with distinguished Sikh scholars.
  • 1950: Sikh Reht Maryada was approved.

[edit] Tegh Bahadur

Tegh Bahadur was killed by Aurangzeb in 1675 after he refused to convert to Islam. <ref>Vedalankar, Kshitish: Storm in Punjab. Word Publ., Delhi 1985 (1984). (This work contains the full text of Tegh Bahadur's reply to Aurangzeb) </ref> According to Kushwant Singh, when "Tegh Bahadur was summoned to Delhi, he went as a representative of the Hindus. He was executed in the year 1675. His son who succeeded him as guru later described his father’s martyrdom as in the cause of the Hindu faith, ‘to preserve their caste marks and their sacred thread did he perform the supreme sacrifice’. The guru himself looked upon his community as an integral part of the Hindu social system."<ref>Khushwant Singh and Bipan Chandra: Many Faces of Communalism. CRRID, Chandigarh 1985.</ref>

Tegh Bahadur is also popular among Hindus and the Guru Tegh Bahadur Martyrdom Day is also observed by many Hindus.<ref>Ram Prakash: Guru Tegh Bahadur, the Patriot by Excellence. Suruchi Prakashan, Delhi 1987., and Koenraad Elst: Who is a Hindu (2001)</ref>

[edit] Ranjit Singh

The great Sikh ruler Ranjit Singh also worshipped in Hindu temples, donated the Kohi-noor diamond to the Jagannath temple in Puri, demanded the restitution of the Somnath temple and forbid the killing of cows.<ref>Khushwant Singh and Bipan Chandra: Many Faces of Communalism. CRRID, Chandigarh 1985.</ref> He donated gold to the makeshift Vishvanath temple in Benares<ref>Khushwant Singh. A History of the Sikhs. Oxford University Press, Delhi 1991 (1966).</ref>, and he uttered a threat to the Amirs that he would attack them if they didn't stop persecuting Hindus.<ref>Khushwant Singh. A History of the Sikhs. Oxford University Press, Delhi 1991 (1966).</ref> His funeral witnessed the Sati of his wifes.<ref>Khushwant Singh. A History of the Sikhs. Oxford University Press, Delhi 1991 (1966).</ref>

[edit] 19th century

The Sikh scholar Harjot Oberoi (1994) has argued that in the nineteenth century, the Singh Sabha Sikh movement, began to view the non-monolithic world view of Sikhism with suspicion and hostility, and tried to redefine a more limited Sikh identity. [1]

[edit] British colonialism

Hindus have stressed that the ideology of Sikh separitism to Hinduism was also kindled by British administrators and scholars like Macauliffe during the British Empire. Sikh separatism was advantageous for the British colonial administration. According to Ram Swarup, “Max Arthur Macauliffe, a highly placed British administrator (…) told the Sikhs that Hinduism was like a ‘boa constrictor of the Indian forest’ which ‘winds its opponent and finally causes it to disappear in its capacious interior’. The Sikhs ‘may go that way’, he warned. He was pained to see that the Sikhs regarded themselves as Hindus which was ‘in direct opposition to the teachings of the Gurus’."<ref>Ram Swarup. Hindu-Sikh Relationship. Voice of India, Delhi 1985., and in Koenraad Elst. Who is a Hindu, 2001</ref>

[edit] Hindu-Sikh similarities

Here are some of the reasons given by those who feel the Gurus wanted to unite people, rather than create a new religion:

  • At the time of the Gurus, most North Indian families would remain Hindu while the eldest son was a "Sikh." This suggests unity and not separation.<ref>Many Hindu families brought up one of their sons as a kesadhari Sikh. Khushwant Singh and Kuldip Nayar: Tragedy of Punjab, p.20-21, quoted by V.P. Bhatia: “Secularisation of a Martyrdom”, Organiser, 11-11998. </ref>
  • The Gurus themselves had Hindu names such as Har Krishan, Ram Das, and Arjun Dev. Guru Har Rai even named his own son Ram as well.
  • The ninth Guru, Guru Tegh Bahadur, defended a group of Hindus against forced conversions into Islam perpetrated by Aurangzeb and was subsequently beheaded for refusing to renounce Sikhism and embrace Islam. [2].
  • Many Hindus & Sikhs visit each other's temples[citation needed] and often share pilgrimage sites. For instance, the Hemkhund Sahib in the Indian State of Uttaranchal is regarded as a pilgrimage site by the adherents of both religions [3] and a Temple and Gurudwaara exist on the banks of the same lake there.
  • In general, Hindus & Sikhs have married together, however some Hindus and Sikhs find it wrong to marry one another and this has been enforced by the Reht Maryada.
  • In the Hindu religion the term "Sikhism" (Punjabi term) is used to define the Guru-Disciple tradition. Hindus would choose a spiritual person as their Guru and follow his teachings to gain spirituality and guidance. Gurus in Hinduism are usually separate from the Priests. Gurus are spiritual leaders and Priests usually are the persons performing rituals. The followers of the Gurus were called his "Sikhs" (from the Sanskrit Shisya meaning student). This tradition has been present for centuries and still exists to some extent. All the ten Gurus of the Panth are regarded in high esteem in India regardless of the religiosity of the worshippers. This persisted well after the foundation of Khalsa Panth. The term "Sikh Gurus" came at a later stage during the rise of the tenth Guru of the Panth. Gurus are the Gurus of Hindus and Sikhs alike.
  • In Dasam Granth, Guru Gobind Singh has written his previous life histories. He said that without the teaching of Dasam Granth, the Guru Granth Sahib is not complete. He has praised the Avtaras of the Trinity found in Hindu religion(Brahma, Vishnu, Mahesh). He has written “Chandi Charitra”, Story of War of the Goddess Durga with Demons, 24 Re-incarnations (Avtaras) of Lord Vishnu, Krishan Avatar, Lord Brahma Avatar and Lord Shiva Avtar etc. He praised the brevity of Goddess Durga and praised Lord Krishna's scintillating play on the flute. With the praises he preached to recognize "Akal Purukh" (formless GOD)with whose strength the avtaras were able to fight the evils.
  • Guru Granth Sahib reflects Vedantic philosophy and Japji Sahib is based on the Upanishads.(Khushwant Singh in Sikh Times, Feb 15, 2003) It also contains many passages from Hindu texts. Hindu philosophical terms like Hari (over 8000 times), Rama (over 2000 times), Parabrahman, Omkara and Amrit are often used in the Guru Granth.<ref> K.P. Agrawala: Adi Shrî Gurû Granth Sâhib kî Mahimâ (Hindi: “The greatness of the original sacred Guru scripture”), p.2, and in Ram Swarup: “Hindu roots of Sikhism”, Indian Express, 24-4-1991., and in Koenraad Elst: Who is a Hindu (2001)</ref>
  • The symbol AUM used in Hinduism to reflect GOD is further used in Sikhism as EK AUM KAR means GOD is one.
  • Sikhs like many Hindus, believe that Karma can be broken by God's will and submitting to God's will and trying to change what one can.

[edit] Vegetarianism

The Sikhs Gurus who were from Khatri/Kshatriya caste (i.e., of warrior descent), had no qualms about meat eating. Vaishnav Hinduism emphasizes strict Vegetarianism. The Gurus stated that "fools argue over flesh and diet". A few Sikhs are strictly vegetarian.

Page 1289 Guru Granth Sahib

First Mehl:

The fools argue about flesh and meat, but they know nothing about meditation and spiritual wisdom.
What is called meat, and what is called green vegetables? What leads to sin?
It was the habit of the gods to kill the rhinoceros, and make a feast of the burnt offering.
Those who renounce meat, and hold their noses when sitting near it, devour men at night.
They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom.
O Nanak, what can be said to the blind people? They cannot answer, or even understand what is said.
They alone are blind, who act blindly. They have no eyes in their hearts.
They are produced from the blood of their mothers and fathers, but they do not eat fish or meat.

The Guru Granth Sahib


[edit] Mutual views

In the Hindu and Sikh traditions, there is no great 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[4].

The notion of karma and a belief in rebirth are very important for many Hindus and Sikhs as they make ethical decisions surrounding birth and death. Unlike the linear view of life taken in Abrahamic religions, for Hindus and Sikhs life, birth and death are repeated, for each person, in a continuous cycle. The fundamental idea is that each person is repeatedly reborn so that his or her soul may be purified and ultimately join the divine cosmic consciousness (Moksha) .What a person does in each life influences the circumstances and predispositions experienced in future lives. In essence, every action or thought, whether noble or sinful, has consequences that are carried forward into the next life. When a similar situation is encountered, memories of past lives arise in the consciousness as an impulse to perform actions or think thoughts similar to the earlier ones. This impulse does not necessarily compel the person to repeat the act or thought. He or she can still exercise free will by either nurturing or uprooting what has been laid down in the unconscious. This idea of Karma rejects any absolute beginning and assumes that life is essentially perpetual. As proclaimed in the Guru Granth Sahib:

Mortals obtain a human body as a result of good deeds but he reaches the gate of salvation with God's kind grace. (Guru Nanak, Japji).

In addition, both Hindus and Sikhs believe in the principle of Maya, that the world is just an illusion and some get enchanted with this illusion and forget God.

[edit] Common Sikh views of Hinduism

[edit] References to Vedas

The following testaments from the Guru Granth Sahib indicates a positive outlook on some aspects of Hindu scripture:

Page 463 - Wonderful is the sound current of the Naad, wonderful is the knowledge of the Vedas.

Page 791 - Reading the Vedas, sinful intellect is destroyed.

Page 941 - The Gurmukh is pleasing to the True Guru; this is contemplation on the Vedas.

Page 942 - The Gurmukh understands the Simritees, the Shaastras and the Vedas.

Page 1188- The Vedas say that we should chant the Name of the One Lord.

The Guru Granth Sahib


[edit] Differences Between Hinduism and Sikhism

However, Guru Nanak, together with other elements of Sikh canon, rejected certain tenets of Hinduism, such as:

  • The Janeo (Hindu sacred thread), or conformation of Hinduism. [citation needed]
  • The worship of deities or ancestor worship. [citation needed]
  • The caste system or the practice of considering certain people "untouchable". [citation needed]
  • Sikhs do not believe in going on pilgrimages or bathing at Holy rivers etc.
  • The Gurus also stated that knowledge of God was beyond the religious texts.

Page 747, Line 18 - One may read all the books of the Vedas, the Bible, the Simritees and the Shaastras, but they will not bring liberation.

Bhairao, Fifth Mehl - I do not perform Hindu worship services, nor do I offer the Muslim prayers...

Guru Arjun Dev Page 1078 - Even the Vedas do not know the Guru`s Glory. They narrate only a tiny bit of what is heard

The Guru Granth Sahib


There have always been people who have argued that Hinduism and Sikhism, were never supposed to separate into two separate religions. [citation needed] These arguments have been made almost exclusively by Hindu leaders,[citation needed] however, there is a minority of Sikhs who believe this to be true.[citation needed] The argument is that the Gurus were trying to unite everyone under God instead of separating people into a Hindu and Sikh category. It could also be argued that the Gurus were trying to unify the Muslims along with Hindus.

However, the majority of Sikhs believe that the two religions have been separate from the beginning of Sikhism.[citation needed] They state that the Gurus were receiving the beliefs and practices from God as the Gurus constantly stated that they were not part of the Hindu or Muslim religions. One belief in Sikhism that is commonly cited in support of this is the belief in equality between men and women [citation needed], regardless of background or race.

Secularist Sikh writers like Khushwant Singh have written that despite innovations, "this new community, the Khalsa Panth, remained an integral part of the Hindu social and religious system. It is significant that when Tegh Bahadur was summoned to Delhi, he went as a representative of the Hindus. He was executed in the year 1675. His son who succeeded him as guru later described his father’s martyrdom as in the cause of the Hindu faith, ‘to preserve their caste marks and their sacred thread did he perform the supreme sacrifice’. The guru himself looked upon his community as an integral part of the Hindu social system.”<ref>Khushwant Singh and Bipan Chandra: Many Faces of Communalism. CRRID, Chandigarh 1985.</ref> He also wrote that "the dividing line between Hindus and Sikhs remained extremely thin".<ref>Khushwant Singh and Kuldip Nayar: Tragedy of Punjab, p.20-21, quoted by V.P. Bhatia: “Secularisation of a Martyrdom”, Organiser, 11-11998. </ref> He also wrote that Sikhism "accepted a form of Vaishnavite Hinduism, giving it a new emphasis. Basically the gurus’ teachings were Vedantic. (...)Sikhism accepted the Hindu code of conduct, its theory of the origin of the world, the purpose of life, the purpose of religion, samsara, the theory of birth-death-rebirth-these were taken in their entirety from Hinduism.”<ref>Khushwant Singh and Bipan Chandra: Many Faces of Communalism. CRRID, Chandigarh 1985.</ref>

[edit] Cultural differences

People who believe in the notion of a Hindu and Sikh unity argue that Sikhism has slowly separated into a separate religion due to political and educational reasons.[citation needed] They argue that there are a disproportionate number of Sikhs who only look at the teachings of the 10th Guru, and ignore the teachings and life of the other nine Gurus. The problem also arises among Sikhs who no longer live in India. This is especially true for Sikhs living in Canada, the UK and the USA, who no longer share the bonds and connection as the Sikh and Hindus share in India. Many of them live in isolated Sikh communities and are only familiar with the Punjabi language and the Sikh teachings alone. For example, in Northern California there are many Sikhs who do not call themselves Indian, and instead call themselves Punjabi, the state of their origin in India.[citation needed]

However, some Sikhs posit that such a perception of Sikhism may stem from a lack of knowledge of the details of Sikh scripture.[citation needed] Sikhs take into account all the teachings of the Gurus as they are all contained in the Guru Granth Sahib (the Sikh holy book which the Sikhs refer to as the eternal Guru).

Also, the new Sikh Reht Maryada specifically prohibits Sikhs from participating in Hindu religious activities.[citation needed] An interpretation of the rules of the Anand Karaj (Sikh Marriage ceremony) states that non-Sikhs are not permitted to marry under the Anand Karaj marriage ceremony; therefore, many Sikhs now feel that they are not permitted to marry Hindus.[citation needed]

[edit] Common Hindu views of Sikhism

Indologists like E. Trumpp wrote that Guru Nanak was a "thorough Hindu", and that Sikhism was "a Pantheism derived directly from Hindu sources."<ref>E. Trumpp: Translation of the Adi Granth, Adi Granth or the Holy Scripture of the Sikhs, Munshiram Manoharlal, Delhi 1970. p.ci, in T.P. Hughes: Dictionary of Islam, p.583, and in Ram Swarup: Hindu-Sikh Relationship, p.11., and in Koenraad Elst Who is a Hindu 2001</ref> Hindus have (with the exception of the Arya Samaj) usually stressed the unity and similarities of Sikhism and Hinduism.<ref>Elst, Koenraad: Who is a Hindu (2001)</ref> Aurobindo was skeptical about alleged Hindu-Sikh differences: “Those ways of Indian cult which most resemble a popular form of Theism, are still something more; for they do not exclude, but admit the many aspects of God. (…) The later religious forms which most felt the impress of the Islamic idea, like Nanak’s worship of the timeless One, Akâla, and the reforming creeds of today, born under the influence of the West, yet draw away from the limitations of western or Semitic monotheism. Irresistibly they turn from these infantile conceptions towards the fathomless truth of Vedanta.”<ref>Aurobindo. The Foundations of Indian Culture. Sri Aurobindo Ashram, Pondicherry 1984 (1918-21)., and in Koenraad Elst. Who is a Hindu, 2001</ref> The Hari Mandir is also sacred to Hindus.<ref>Koenraad Elst. Who is a Hindu, 2001</ref>

During the intervention by the ruling Congress party against Sikh militants and the Anti-Sikh riots in 1984, Hindus have protected many Sikhs. The secularist Sikh Khushwant Singh expressed his gratitude to the Hindus when saying: “It was the Congress leaders who instigated mobs in 1984 and got more than 3000 people killed. I must give due credit to RSS and the BJP for showing courage and protecting helpless Sikhs during those difficult days. No less a person than Atal Bihari Vajpayee himself intervened at a couple of places to help poor taxi drivers.”<ref>K. Singh: “Congress (I) is the Most Communal Party”, Publik Asia, 16-11-1989. </ref> The Hindu party BJP also declared Punjabi an official language, had Sikh ministers and strongly condemned the 1984 Anti-Sikh riots.<ref>Swadesh Bahadur Singh (editor of the Sher-i-Panjâb weekly): “Cabinet berth for a Sikh”, Indian Express, 31-5-1996., and Koenraad Elst. Who is a Hindu (2001)</ref>

[edit] Miscellaneous

Hindu families during the British Empire often brought up their sons as a kesadhari Sikh.<ref>Khushwant Singh and Kuldip Nayar: Tragedy of Punjab, p.20-21, quoted by V.P. Bhatia: “Secularisation of a Martyrdom”, Organiser, 11-11998. </ref> Hindu and Sikh communities have also frequently intermarried.<ref>e.g., Khushwant Singh and Kuldip Nayar: Tragedy of Punjab, p.20-21, quoted by V.P. Bhatia: “Secularisation of a Martyrdom”, Organiser, 11-11998.</ref> Many Sikh names are Hindu in character, e.g. Arjun and Har-kishan. Sikhs have also been devoted to Rama.<ref>Rajendra Singh: Sikkha Itihâsa mein Râma Janmabhûmi., and Elst, Koenraad: Who is a Hindu (2001) </ref>

[edit] Notes

<references/>

[edit] References

  • Rosetta William, Sikh Gurus, Har-Anand Publications PVT Ltd (India), 2002, First edition, ISBN 81-241-0176-5
  • Professor Kartar Singh, Biography of Guru Nanak, Hemkunt Press (India), 1995, Sixth edition, ISBN 81-7010-162-X

[edit] Further reading

  • K.P. Agrawala: Adi Shrî Gurû Granth Sâhib kî Mahimâ (Hindi: “The greatness of the original sacred Guru scripture”)
  • Elst, Koenraad: Who is a Hindu?, 2001. ISBN 81-85990-74-4 [5]
  • Rajendra Singh Nirala: Ham Hindu Hain, 1989. Ham Hindu Kyon, 1990. Delhi: Voice of India.
  • 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.

[edit] External links

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