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{{Short description|Relationship between the religions}}
{{Hinduism|other}} {{Hinduism|other}}
{{Sikhism sidebar}} {{Sikhism sidebar}}


'''] and ]''' are both ] that originated in the ]. Hinduism is an older religion, while Sikhism was founded in the 15th-century by ].<ref name="Britannica">{{cite web |url=https://www.britannica.com/topic/Sikhism#ref253152 |title=Sikhism: History and Doctrine |last1=McLeod |first1=William H. |date=2014 |website=britannica.com |publisher=] |access-date=15 January 2019 |quote=Sikhs claim that their tradition has always been separate from Hinduism. Nevertheless, many ] 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 ] of ], a movement associated with the great ] and ] ] (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 ] ] (the devotional movement within the Hindu tradition that worships the god ]), 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 ] in which all human beings are trapped; unlike the followers of bhakti, however, the Sants maintained that ]. For the Sants, God can be neither incarnated nor represented in concrete terms.}}</ref><ref>{{cite web |url=http://www.bbc.co.uk/religion/religions/sikhism/history/history_1.shtml |author=<!--Not stated--> |title=Sikh world history |date=30 September 2009 |access-date=15 January 2019 |publisher=] |quote=Sikhism was born in the ] area of ], which now falls into the present day states of ] and ]. 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. ] followed Nanak and developed the Sikh faith and community over the next centuries.}}</ref> '''Hinduism and Sikhism''' are ]. ] has pre-historic origins,<ref>Survey of Hinduism, A: Third Edition, Suny Press, Klaus K. Klostermaier, pages 1, 544</ref> while ] was founded in the 15th century by ].<ref name="Britannica">{{cite web |url=https://www.britannica.com/topic/Sikhism#ref253152 |title=Sikhism: History and Doctrine |last1=McLeod |first1=William H. |date=2014 |website=britannica.com |publisher=] |access-date=15 January 2019 |quote=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 ] 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 ] of ], a movement associated with the great ] and ] ] (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 ] ] (the devotional movement within the Hindu tradition that worships the god ]), 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 ] in which all human beings are trapped; unlike the followers of bhakti, however, the Sants maintained that ]. For the Sants, God can be neither incarnated nor represented in concrete terms.}}</ref><ref>{{cite web |url=http://www.bbc.co.uk/religion/religions/sikhism/history/history_1.shtml |author=<!--Not stated--> |title=Sikh world history |date=30 September 2009 |access-date=15 January 2019 |publisher=] |quote=Sikhism was born in the ] area of ], which now falls into the present day states of ] and ]. 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. ] followed Nanak and developed the Sikh faith and community over the next centuries.}}</ref> Both religions share many philosophical concepts such as ], ], ], and ]<ref> BBC</ref><ref> and , Encyclopædia Britannica</ref> although both religions have different interpretation of some of these concepts.<ref name=chahal2011>{{cite journal|last=Chahal|first=Amarjit Singh|title=Concept of Reincarnation in Guru Nanak's Philosophy|journal=Understanding Sikhism – the Research Journal|date=December 2011|volume=13|issue=1–2|pages=52–59|url=http://www.iuscanada.com/journal/archives/2011/j1312p52.pdf|access-date=29 November 2013}}</ref><ref name=wilkinson>{{cite book|last=Wilkinson|first=Philip|title=Religions|year=2008|publisher=Dorling Kindersley|isbn=978-0-7566-3348-6|pages=209, 214–215}}</ref>


==Historical links==
Both religions share many philosophical concepts such as ], ], ], ] and ].<ref> BBC</ref><ref> and , Encyclopædia Britannica</ref> In the days of the ], the Sikh community came to the defence of Hindus who were being ].<ref>{{cite book|author=Stephen Neill|title=A History of Christianity in India: The Beginnings to AD 1707|url=https://books.google.com/books?id=RH4VPgB__GQC |year=2004|publisher=Cambridge University Press|isbn=978-0-521-54885-4|page=267}};<br>{{cite book|author=Pashaura Singh and Louis Fenech|title=The Oxford handbook of Sikh studies|publisher=Oxford University Press|location=Oxford, UK|year=2014|isbn=978-0-19-969930-8|pages=236–245, 444–446}}</ref><ref>{{cite book|author=Arvind-Pal Singh Mandair|title=Sikhism: A Guide for the Perplexed|url=https://books.google.com/books?id=vdhLAQAAQBAJ&pg=PA53|year=2013|publisher=Bloomsbury Academic|isbn=978-1-4411-0231-7|pages=53–54}}</ref><ref name="Asia Publication House">{{cite book|last1=Singh|first1=Harbans|title=Guru Nanak and origins of the Sikh faith|publisher=Asia Publication House|page=11|url=https://books.google.com/books/about/Guru_Nanak_and_origins_of_the_Sikh_faith.html?id=r84XAAAAIAAJ&redir_esc=y}}</ref>


The roots of the Sikh tradition are, states Louis Fenech, perhaps in the ]-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".<ref>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."</ref> Some historians do not see evidence of Sikhism as simply an extension of the ].<ref>{{cite book | url=https://archive.org/details/sikhsofpunjab0000grew/page/28 | title=The Sikhs of the Punjab | publisher=Cambridge University Press | last=Grewal | first=JS | year=1998 | pages=28 | isbn=9780521637640}}</ref><ref>{{cite book | url=https://books.google.com/books?id=KxndvJs3wUkC&pg=PA202 | title=Sikhism and Indian Civilization | publisher=Discovery Publishing House | last=Pruthi | first=Raj | year=2004 | pages=202 | isbn=9788171418794}}</ref>
==History of similarities and differences==
Most scholars believe Hinduism started somewhere between 2300 B.C. and 1500 B.C. in the Indus Valley, near modern-day Pakistan. But many Hindus argue that their faith is timeless and has always existed. Unlike other religions, Hinduism has no one founder but is instead a fusion of various beliefs.<ref></ref>


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.<ref>{{cite book | last=Mir | first=Farina | title=The social space of language vernacular culture in British colonial Punjab | publisher=University of California Press | location=Berkeley | year=2010 | isbn=978-0-520-26269-0 | pages=207–237}}</ref> The Sikh historians, for example, record that the Sikh movement was rapidly growing in northwest India, and ] 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.<ref name=cs2013>{{cite book | last=Seiple | first=Chris | title=The Routledge handbook of religion and security | publisher=Routledge | location=New York | year=2013 | isbn=978-0-415-66744-9 | page=96}}</ref><ref name=pslf/><ref name=sg2007/> While Guru Tegh Bahadur influence was rising, Aurangzeb had imposed Islamic laws, demolished Hindu schools and temples, and enforced new taxes on non-Muslims.<ref name=pslf/><ref name=bbcgtb> BBC Religions (2009)</ref><ref name=nsxviii>{{cite book | author=Gobind Singh (Translated by Navtej Sarna) | title=Zafarnama | publisher=Penguin Books | year=2011 | isbn=978-0-670-08556-9 | page=xviii-xix}}</ref>
Scholars state that the origins of Sikhism were influenced by the ''nirgun'' (“without form”) and not ''sagun'' (“with form”) ] of the ] in medieval India.<ref name="Britannica"/><ref>David Lorenzen (1995), ''Bhakti Religion in North India: Community Identity and Political Action'', ], {{ISBN|978-0791420256}}, pp. 1-2, Quote: "Historically, Sikh religion derives from this nirguni current of Bhakti religion".</ref> The roots of Sikhism can be traced to the ] of ],<ref name="Britannica"/> whose ideology grew to become the Bhakti movement.<ref name="Britannica"/><ref>Louis Fenech (2014), in ''The Oxford Handbook of Sikh Studies'' (Editors: Pashaura Singh, Louis E. Fenech), ], {{ISBN|978-0199699308}}, page 35, Quote: "Technically this would place the Sikh community's origins at a much further remove than 1469, perhaps to the dawning of the Sant movement, which possesses clear affinities to Guru Nanak's thought sometime in the tenth century. The predominant ideology of the Sant ''parampara'' in turn corresponds in many respects to the much wider devotional Bhakti tradition in northern India."</ref> Furthermore, "Indic mythology permeates the Sikh Sacred canon, the ''Guru Granth Sahib'' and adds delicate nuance and substance to the sacred symbolic universe of the Sikhs of today and of their past ancestors".<ref>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."</ref>
] petitioning ] for help against ] in ] by the ], circa 19th century]]
According to records written by his son ], the Guru had resisted persecution, adopted and promised to protect Kashmiri Hindus.<ref name=cs2013/><ref name=sg2007>{{cite book | last=Gandhi | first=Surjit | title=History of Sikh gurus retold | publisher=Atlantic Publishers | year=2007 | isbn=978-81-269-0858-5 | pages=653–691}}</ref> 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",<ref name=cs2013/><ref name=sg2007/> but after refusing the demand of the Mughal emperor, Guru Tegh Bahadur and his companions were arrested and tortured for many weeks.<ref name=sg2007/><ref>{{cite book|title=Later Mughals|author=William Irvine|publisher=Harvard Press|isbn= 9781290917766|year=2012}}</ref><ref>{{cite book | last=Siṅgha | first=Kirapāla | title=Select documents on Partition of Punjab-1947 | publisher=National Book | year=2006 | isbn=978-81-7116-445-5 | page=234}}</ref> The Guru himself was beheaded in public.<ref name=pslf>{{cite book | author=Pashaura Singh and Louis Fenech | title=The Oxford handbook of Sikh studies | publisher=Oxford University Press | location=Oxford, UK | year=2014 | isbn=978-0-19-969930-8 | pages=236–237}}</ref><ref>{{cite book|author=SS Kapoor|title=The Sloaks of Guru Tegh Bahadur & The Facts About the Text of Ragamala|isbn=978-81-7010-371-4|pages=18–19}}</ref><ref>{{cite book | last=Gandhi | first=Surjit | title=History of Sikh gurus retold | publisher=Atlantic Publishers | year=2007 | isbn=978-81-269-0858-5 | page=690}}</ref>


===Iconography=== ==Beliefs==
]
{{Main|Ik Onkar}}
The Sikh scriptures use ] terminology, with references to the ], and the names of gods and goddesses in Hindu bhakti movement traditions, such as Vishnu, Shiva, Brahma, Parvati, Lakshmi, Saraswati, Rama, Krishna.<ref> for example, Hari name is used ~8300 times, Ram name is used ~2500 times, Gobind & Gopal names are used ~500 times></ref><ref name=brekke673>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</ref><ref>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|date=December 2017}}</ref><ref>{{Cite book |first1=Christopher |last1=Shackle |first2=Arvind |last2=Mandair |date=2005 |title=Teachings of the Sikh Gurus |publisher=] |location=Abingdon-on-Thames, England |isbn=978-0-415-26604-8 |pages=xxxiv–xli}}</ref> It also refers to the spiritual concepts in Hinduism (''], ], ]'') and the concept of God in ] (''Allah'') to assert that these are just "alternate names for the Almighty One".<ref>Singh, Nirbhai (1990); , New Delhi: Atlantic Publishers<!--NOT Atlantic Books, of London.-->; pp. 115–122</ref>
''Ik Onkar'', iconically represented as {{lang|pa|ੴ}} in the ] (although sometimes spelt out in full as {{lang|pa|ਓਅੰਕਾਰ}}) is the iconographic statement in Sikhism that is 'there is one God'.<ref name=wazirsingh>{{cite book|title=Aspects of Guru Nanak's philosophy | first=Wazir | last=Singh | year=1969 | publisher=Lahore Book Shop | page=20 | url=https://books.google.com/books?id=rWM9AAAAIAAJ&focus=searchwithinvolume&q=substitute+ekankar | isbn= | accessdate=2015-09-17 | quote="the 'a,' 'u,' and 'm' of aum have also been explained as signifying the three principles of creation, sustenance and annihilation. ... aumkār in relation to existence implies plurality, ... but its substitute Ekonkar definitely implies singularity in spite of the seeming multiplicity of existence. ..."}}</ref><ref name = Sikhism>{{cite book |author = Singh, Khushwant| authorlink = Khushwant Singh| chapter=The Sikhs| chapterurl = https://books.google.com/books?id=5LSvkQvvmAMC&pg=PA114& |editor=Kitagawa, Joseph Mitsuo |title=The religious traditions of Asia: religion, history, and culture |publisher=RoutledgeCurzon |location=London |year=2002 |page=114 |isbn=0-7007-1762-5 |oclc= |doi= |accessdate= |editor-link= Joseph Kitagawa|quote=}}</ref> The phrase is an expression of monotheistic unity of God.<ref name="M-W Ik Onkar">{{cite book | title=Merriam-Webster's encyclopedia of world religions | last=Doniger | first=Wendy | year=1999 | publisher=Merriam-Webster | page=500 | url=https://books.google.com/books?id=ZP_f9icf2roC&pg=PA500&dq=%22ik+oankar%22&ct=result#v=onepage&q=%22ik%20oankar%22&f=false | accessdate=2015-09-23 | isbn=978-0-87779-044-0}}</ref>


While the Guru Granth Sahib acknowledges the ], ] and ],<ref>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</ref> it does not imply a ] bridge between Hinduism and Islam,<ref>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</ref> but emphasises focusing on ] like ], instead of Muslim practices such as ] or praying by prostrating on the ground to God, or Hindu rituals such as wearing ].<ref>{{cite book |first1=William Owen |last1=Cole |first2=Piara Singh |last2=Sambhi |date=1995 |title=The Sikhs: Their Religious Beliefs and Practices |publisher=Sussex Academic Press |isbn=978-1-898723-13-4 |pages=155–156}}</ref>
Some Hindus think ''Onkar'' in ({{large|ੴ}}) Sikhism is related to ''Om'' ({{large|ॐ}}) of Hinduism.<ref name="M-W Ik Onkar"/> Some Sikhs disagree that ''Ik Onkar'' is same as ''Om''.<ref name="M-W Ik Onkar"/> Onkar is, states Wazir Singh, a "variation of Om (Aum) of the ancient Indian scriptures (with a slight change in its orthography), implying the seed-force that evolves as the universe".<ref>Wazir Singh (1969), Guru Nanak's philosophy, Journal of Religious Studies, Vol. 1, Issue 1, page 56</ref> In ''Ek Onkar'', explains Gulati, "Ek" means One, and Onkar is "equivalent of the Hindu "Om" (Aum)".<ref name=gulati285>Mahinder Gulati (2008), Comparative Religious And Philosophies : Anthropomorphlsm And Divinity, Atlantic, {{ISBN|978-8126909025}}, pages 284-285; Quote: "While Ek literally means One, Onkar is the equivalent of the Hindu "Om" (Aum), the one syllable sound representing the holy trinity of Brahma, Vishnu and Shiva - the God in His entirety."</ref>


===Concept of God===
However, both of them are different as far as Sikhs believe because Oankar refers to the total primary lord God.
The oneness of God is at the core of ] but it has some ] and ] tendencies.<ref name=abid_god>{{cite book | url=https://books.google.com/books?id=FYxRDwAAQBAJ&pg=PA105 | title=Hinduism, Islam and Sikhism: A Comparative Study | publisher=Educreation Publishing | last=Wani | first=Abid Mushtaq | year=2018 | pages=105 | isbn=9781545718186}}</ref> Scholars state all deities are typically viewed in Hinduism as "emanations or manifestation of genderless principle called ], representing the many facets of Ultimate Reality".<ref name=lynnfoulston>{{cite book|last=Lynn Foulston, Stuart Abbott|title=Hindu goddesses: beliefs and practices|pages=1–3, 40–41| publisher=Sussex Academic Press| url=https://books.google.com/books?id=9XbCAQAACAAJ| isbn=9781902210438|year=2009}}</ref>


The description of God in ] is ] and rejects the concept of ] as present in ].<ref name=abid_god /><ref name="Nesbitt2005">{{cite book|last=Nesbitt|first=Eleanor M.|title=Sikhism: a very short introduction|url=https://books.google.com/books?id=fvTK_CfkeasC|year = 2005|publisher=Oxford University Press|isbn=978-0-19-280601-7|pages=21–23}}</ref>
{{Quote|
<poem>
Oankar ''One God, True Name, Creator Being, No Fear, No Hatred, Timeless Form, Beyond Birth, Self-Existent, By Guru's Grace.
Raaj Gauri Sukhmani
</poem>
|]|P281<ref> P281</ref>P282<ref> P282</ref>}}"Ik Onkar” is in the opening verses of Guru Nanak’s Jap Ji (Morning Prayer), along with countless other references to Ekankar (Ik Onkar ੴ, ਇਕ ਓਅੰਕਾਰ) found in the Adi Granth/Sikh Scriptures. Ik Onkar is also the first phrase in the Mool Mantra, the opening phrase of Guru Nanak’s Jap Ji (Morning Prayer) in the Guru Granth (Sikh Scriptures or Adi Granth).


===Guru Tegh Bahadur Ji=== === Views on cattle ===
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.<ref>{{Citation |last1=Cole |first1=W. Owen |title=Ethics |date=1993 |url=https://doi.org/10.1007/978-1-349-23049-5_11 |work=Sikhism and Christianity: A Comparative Study |pages=180–190 |editor-last=Cole |editor-first=W. Owen |access-date=2023-07-15 |series=Themes in Comparative Religion |place=London |publisher=Palgrave Macmillan UK |language=en |doi=10.1007/978-1-349-23049-5_11 |isbn=978-1-349-23049-5 |last2=Sambhi |first2=P. S. |editor2-last=Sambhi |editor2-first=P. S.}}</ref> 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.<ref>{{Cite book |last=Oberoi |first=Harjot |chapter-url=https://books.google.com/books?id=_vQtDwAAQBAJ&pg=PT263 |title=Punjab Reconsidered: History, Culture, and Practice |date=2012-02-21 |publisher=Oxford University Press |isbn=978-0-19-908877-5 |editor-last=Anshu |editor-first=Malhotra |language=en |chapter=Brotherhood of the Pure: The Poetics and Politics of Cultural Transgression}}</ref> Sikhs and Hindus traditionally held the cow as sacred due to their role in providing sustenance and haulage.<ref>{{Cite book |last=Bigelow |first=Anna |url=https://books.google.com/books?id=OfpQEAAAQBAJ&pg=PA71 |title=Sharing the Sacred: Practicing Pluralism in Muslim North India |date=2010-01-28 |publisher=Oxford University Press |isbn=978-0-19-970961-8 |pages=171 |language=en}}</ref>


===Idol worship===
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.<ref>{{cite book | last=Mir | first=Farina | title=The social space of language vernacular culture in British colonial Punjab | publisher=University of California Press | location=Berkeley | year=2010 | isbn=978-0-520-26269-0 | pages=207–237}}</ref> The Sikh historians, for example, record that the Sikh movement was rapidly growing in northwest India, and ] Ji 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.<ref name=cs2013>{{cite book | last=Seiple | first=Chris | title=The Routledge handbook of religion and security | publisher=Routledge | location=New York | year=2013 | isbn=978-0-415-66744-9 | page=96}}</ref><ref name=pslf/><ref name=sg2007/> While Guru Tegh Bahadur influence was rising, Aurangzeb had imposed Islamic laws, demolished Hindu schools and temples, and enforced new taxes on non-Muslims.<ref name=pslf/><ref name=bbcgtb> BBC Religions (2009)</ref><ref name=nsxviii>{{cite book | author=Gobind Singh (Translated by Navtej Sarna) | title=Zafarnama | publisher=Penguin Books | year=2011 | isbn=978-0-670-08556-9 | page=xviii-xix}}</ref>
{{Main|Idolatry in Sikhism}}
] pays homage to ]]]
Hindus accept the worship facilitated with images or '']s'' (idols),<ref name="jagraj" /> particularly in ] traditions, such as ] and ].<ref>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</ref> 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 ], a sunrise or a river or a flower serves the same purpose.<ref>Jeaneane Fowler (1996), Hinduism: Beliefs and Practices, Sussex Academic Press, {{ISBN|978-1898723608}}, pages 41–43</ref><ref>Swarup Chandra (1998), Encyclopaedia of Hindu Gods and Goddesses, Swarup & Sons, {{ISBN|978-8176250399}}, page 149</ref>


] prohibits idol worship,<ref name=dgsingh>D.G. Singh (2002), Idolatry is impermissible in Sikhism, Sikh Review, Volume 50, Issue 5, pages 35-37</ref><ref name=jagraj>{{cite book | url=https://archive.org/stream/ACompleteGuideToSikhism/#page/n109 | title=A Complete Guide to Sikhism | publisher=Unistar Books | last=Singh | first=Jagraj | year=2009 | pages=109 | isbn=978-8-1714-2754-3}}</ref> in accordance with mainstream ] norms and the teachings of the Sikh Gurus,<ref name=madan1>{{cite book|author=TN Madan|editor= Martin Marty and R Scott Appleby|title=Fundamentalisms Observed|url=https://books.google.com/books?id=qd5yzP5hdiEC |year=1994| publisher= University of Chicago Press|isbn= 978-0-226-50878-8|pages =604–610}} “Both institutions 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.”</ref> a position that has been accepted as orthodox.<ref name="McLeod2009p97">{{cite book|author=W. H. McLeod|title=The A to Z of Sikhism|url=https://books.google.com/books?id=vgixwfeCyDAC&pg=PA97 |year=2009|publisher= Scarecrow |isbn=978-0-8108-6344-6|page=97}}</ref><ref name=louis>{{cite book|author1=Louis E. Fenech|author2=W. H. McLeod|title=Historical Dictionary of Sikhism|url= https://books.google.com/books?id=xajcAwAAQBAJ |year=2014|publisher=Rowman & Littlefield |isbn=978-1-4422-3601-1|page=158}}</ref><ref name=ks542>{{cite book|author1=Pashaura Singh|author2=Louis E. Fenech|title=The Oxford Handbook of Sikh Studies|url=https://books.google.com/books?id=CzYeAwAAQBAJ&pg=PT542|year=2014|publisher=Oxford University Press|isbn=978-0-19-100412-4|pages=542–543}}</ref> The prohibition on idol worship is traceable in Sikhism since the early 20th century, a change led by the Tat Khalsa of the ] of late 19th-century.<ref name="louis"/>
According to records written by his son ] Ji, the Guru had resisted persecution, adopted and promised to protect Kashmiri Hindus.<ref name=cs2013/><ref name=sg2007>{{cite book | last=Gandhi | first=Surjit | title=History of Sikh gurus retold | publisher=Atlantic Publishers | year=2007 | isbn=978-81-269-0858-5 | pages=653–691}}</ref> The Guru was summoned to Delhi by Aurangzeb on a pretext, but when he arrived with his colleagues, he was offered, "to abandon his faith, and convert to Islam".<ref name=cs2013/><ref name=sg2007/> Guru Tegh Bahadur and his colleagues refused, he and his associates were arrested, tortured for many weeks.<ref name=sg2007/><ref>{{cite book|title=Later Mughals|author=William Irvine|publisher=Harvard Press|isbn= 9781290917766|year=2012}}</ref><ref>{{cite book | last=Siṅgha | first=Kirapāla | title=Select documents on Partition of Punjab-1947 | publisher=National Book | year=2006 | isbn=978-81-7116-445-5 | page=234}}</ref> The Guru himself was beheaded in public.<ref name=pslf>{{cite book | author=Pashaura Singh and Louis Fenech | title=The Oxford handbook of Sikh studies | publisher=Oxford University Press | location=Oxford, UK | year=2014 | isbn=978-0-19-969930-8 | pages=236–237}}</ref><ref>{{cite book|author=SS Kapoor|title=The Sloaks of Guru Tegh Bahadur & The Facts About the Text of Ragamala|isbn=978-81-7010-371-4|pages=18–19}}</ref><ref>{{cite book | last=Gandhi | first=Surjit | title=History of Sikh gurus retold | publisher=Atlantic Publishers | year=2007 | isbn=978-81-269-0858-5 | page=690}}</ref>


===Heaven and Hell===
==Differences==
===Monotheism versus pluralism===
Sikhism is a monotheistic religion; Sikhs believe there is only one God, who has infinite qualities and names. According to Eleanor Nesbitt, English renderings of Sikhism as a monotheistic religion "tend misleadingly to reinforce a Semitic understanding of monotheism, rather than Guru Nanak's mystical awareness of the one that is expressed through the many. However, what is not in doubt is the emphasis on 'one'".<ref name="Nesbitt2005">{{cite book|last=Nesbitt|first=Eleanor M.|title=Sikhism: a very short introduction|url=https://books.google.com/books?id=fvTK_CfkeasC|year = 2005|publisher=Oxford University Press|isbn=978-0-19-280601-7|pages=21–23}}</ref>


According to ], the soul is immortal.<ref name=kathleen/> The souls are ] into another being as per their karma.<ref name="anna_naraka">{{cite book | last = Dallapiccola | first = Anna L. | title = ] | publisher = ] <!-- | location = London --> | year = 2002 | chapter =Naraka| isbn = 978-0-500-51088-9 | chapter-url = http://www.credoreference.com/entry/thhll/naraka}} {{subscription required}}</ref>
Hinduism is a diverse system of thought with beliefs spanning monotheism, polytheism, panentheism, pantheism, monism, agnosticism, deism and atheism.<ref>Julius J. Lipner (2009), Hindus: Their Religious Beliefs and Practices, 2nd Edition, Routledge, {{ISBN|978-0-415-45677-7}}, page 8; Quote: "(...) one need not be religious in the minimal sense described to be accepted as a Hindu by Hindus, or describe oneself perfectly validly as Hindu. One may be polytheistic or monotheistic, monistic or pantheistic, even an agnostic, humanist or atheist, and still be considered a Hindu."</ref>


Sikhs believe that heaven and hell are also both in this world where everyone reaps the fruit of karma.<ref name=kathleen>{{cite book | url=https://books.google.com/books?id=TxP5Ww_JO64C&pg=PA188 | title=Death and Religion in a Changing World | publisher=M.E. Sharpe | last=Garces-Foley | first=Kathleen | year=2006 | pages=188 | isbn=9780765612212}}</ref> They refer to good and evil stages of life respectively and can be lived now and here during our life on Earth.<ref>{{cite book | url=https://books.google.com/books?id=rFm9_Jc1ykcC&pg=PA271 | title=A Complete Guide to Sikhism | publisher=Unistar Books | last=Singh | first=Jagraj | year=2009 | pages=271 | isbn=978-8-1714-2754-3}}</ref>
===Caste System===
Hinduism splits people into ],<ref>{{cite book|last1=Dumont|first1=Louis|title=Homo Hierarchicus: The Caste System and Its Implications|date=1980|isbn=9780226169637|page=437}}</ref> namely ], ], ] and ]. But the terms ''varna'' (theoretical classification based on occupation) and ''jāti'' (caste) are two distinct concepts. Jāti (community) refers to the thousands of ] prevalent across the subcontinent. A jati may be divided into ] based on the same ]. The classical authors scarcely speak of anything other than the varnas; even Indologists sometimes confuse the two.


===Pilgrimage===
Sikhism treats all people equally and founds systems such as ] and ]<ref>{{cite book|last1=Rait|first1=S. K.|title=Sikh Women in England: Their Religious and Cultural Beliefs and Social Practices|date=2005|publisher=Trentham Books|isbn=9781858563534|page=24}}</ref> to help play this out in daily life.<ref>{{cite book|last1=Dhillon|first1=Dalbir|title=Sikhism Origin and Development|date=1988|publisher=Atlantic|location=New Delhi|page=203}}</ref>
] in ], circa January 1906]]
Once a person initiates into the ] (Sikh Baptism) it is said that they no longer belong to any caste.<ref>{{cite book|last1=Saran|first1=Gursaran|title=The Wheel Eternaln|date=2013|publisher=Dorrance Publishing|location=Pittsburgh|isbn=9781434969002|page=74}}</ref>
Hinduism considers ] as helpful for one's spiritual development.<ref name=gobind>{{cite book | url=https://archive.org/details/IntroductionToSikhism/page/n57 | title=Introduction to Sikhism: 100 Basic Questions and Answers on Sikh Religion and History | publisher=India Book House | last=Mansukhani | first=Gobind Singh | year=1968 | pages=60}}</ref> According to Karel Werner's ''Popular Dictionary of Hinduism'', "most ] 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."<ref>{{cite book|last1=Werner|first1=Karel|title=A popular dictionary of Hinduism|date=1994|publisher=Curzon|location=Richmond, Surrey|isbn=0700702792|url=https://archive.org/details/populardictionar0000wern|url-access=registration|access-date=30 October 2016}}</ref>
This, however, does not imply that the practice of caste hierarchy is absent within the adherents of Sikhism. Caste hierarchy is generally a social reality within the Indian subcontinent regardless of religious affiliation.


Sikhism does not overtly promote pilgrimage as a religious practice.<ref name=gobind/><ref>{{cite book | url=https://books.google.com/books?id=fU8BAQAAQBAJ&pg=PT178 | title=Sikhs Across Borders: Transnational Practices of European Sikhs | publisher=A&C Black | last=Myrvold | first=Kristina | year=2012 | pages=178 | isbn=9781441103581}}</ref>
===Rituals===
Sikhs believe in ''naam jap'' (meditation), and focus on listening to the hymns from ], the central religious scripture of Sikh faith. The Guru is the focal point of worship in any Sikh '']'', and the worshippers bow before it. Guru Granth Sahib is installed every morning and put to bed at night in many ''Gurdwaras''.<ref>William Owen Cole and Piara Singh Sambhi (1995), The Sikhs: Their Religious Beliefs and Practices, Sussex Academic Press, {{ISBN|978-1898723134}}, page 44</ref>


According to a study pubslihed by Madanjit Kaur, there exists documentary proof in the form of vahis (ledgers maintained by genealogists and priests at various places of pilgrimage) that Guru Tegh Bahadur, Guru Gobind Singh and his widows visited various Hindu ], appointed their family ] to those sites, and directed their followers to honor the appointed purohits.<ref>{{Cite web |title=A STUDY OF THE PANDA "VAHIS" AS SOURCE MATERIAL FOR THE HISTORY OF THE SIKH GURUS on JSTOR |url=https://www.jstor.org/stable/bcc9cd97-2762-3648-8b63-e1db5fec06fe |access-date=2023-08-29 |website=www.jstor.org |language=en}}</ref>
Different schools of Hinduism have different theories about rituals<ref> Karl Potter (2008), Encyclopedia of Indian Philosophies Vol. III, Motilal Banarsidass, {{ISBN|978-8120803107}}, pages 16-18, 220; Basant Pradhan (2014), Yoga and Mindfulness Based Cognitive Therapy, Springer Academic, {{ISBN|978-3319091044}}, page 13 see A.4</ref><ref>Christian Novetzke (2007), Bhakti and Its Public, International Journal of Hindu Studies, Vol. 11, No. 3, page 255-272</ref> and on salvation (]).<ref>Andrew Fort (1998), Jivanmukti in Transformation, State University of New York Press, {{ISBN|978-0791439043}}</ref> However, they are primarily based around Puja (devotional worship to a personal deity, often using an idol or Murthi), and Yajna (ritual non-human/non-animal sacrifice).


===Scriptures=== === Śrāddha ===
Hindus offer ] every year in memory of their ancestors. On the corresponding day, the descendants invite the ] 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.<ref name=dogra_shradh>{{cite book | url=https://archive.org/details/encyclopaediaofs0000dogr/page/433 | title=Encyclopaedia of Sikh religion and culture | publisher=Vikas Publishing House | last=Dogra | first=R.C. | year=1995 | pages=433 | isbn=9780706983685}}</ref>
Hindus believe that the Vedas texts are of divine origin and the term śruti ("what is heard") refers to this. The Hindu belief that the cosmos is eternal; was not created and will always exist, also applies to the Hindu view of the Vedas. The Vedas is the eternal divine knowledge that is "heard" by humans and are apauruṣeya, "not of human agency". The Vedas is integrated into the life of Hindus, though many Hindus have never read it. Vedic mantras are recited at Hindu prayers, religious functions and other auspicious occasions.


According to ], 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 ] belief, it is much better to respect one's parents while alive than offering food to Brahmins after their death.<ref name=dogra_shradh />
Sikhism rejects Vedas and accepts Guru Granth Sahib Ji as only scripture and accepts only those Sakhis and religious books that are in accord with Guru Granth Sahib Ji. This is the instruction of the Guru.


===Idol worship=== ===Auspicious days===
According to certain shastras of ], some moments, days and lunar dates are regarded as auspicious. On all these days special rituals are observed.<ref name=jagraj_auspicious>{{cite book | url=https://archive.org/stream/ACompleteGuideToSikhism/#page/n120 | title=A Complete Guide to Sikhism | publisher=Unistar Books | last=Singh | first=Jagraj | year=2009 | pages=120 | isbn=9788171427543}}</ref> It is a common practice in ] to perform or avoid activities like important religious ceremonies on the basis of the quality of a particular ]. One or more Muhūrtas are recommended by the Vedic scriptures when performing rituals and other ceremonies.<ref name=":0">{{Cite book|title=Demystifying Brahminism and Re-Inventing Hinduism: Volume 1 - Demystifying Brahminism|last=Shri|first=Satya|publisher=Notion Press|year=2017|isbn=9781946515544|location=Chennai}}</ref><ref>{{cite web | url=https://dheivegam.com/tamil-muhurtham-dates/ | title=Tamil Muhurtham dates | date=9 June 2019 | publisher=Dheivegam}}</ref>
{{Main|Idolatry in Sikhism}}
Sikhs shun idol worship as a part of their faith.<ref>Pashaura Singh (2014), in The Oxford Handbook of Sikh Studies (Editors: Pashaura Singh, Louis E. Fenech), Oxford University Press, {{ISBN|978-0199699308}}, page 131</ref>


The Sikh Scripture, ] denounces belief in auspicious days.<ref name=jagraj_auspicious /> ] rejected the idea that certain days are auspicious while some others are not.<ref>{{cite book | url=https://archive.org/details/encyclopaediaofs0000dogr/page/412 | url-access=registration | title=Encyclopaedia of Sikh Religion and Culture | publisher=Vikas Publishing House | last=Dogra| first=R.C.| year=1995| pages=412| isbn=9780706994995}}</ref>
Hindus accept the worship facilitated with images or '']''s (idols), particularly in ] traditions, such as ] and ].<ref>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</ref> 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 idol is a manifestation of spirituality that is everywhere, and for some even a ], a sunrise or a river or a flower serves the same purpose.<ref>Jeaneane Fowler (1996), Hinduism: Beliefs and Practices, Sussex Academic Press, {{ISBN|978-1898723608}}, pages 41-43</ref><ref>Swarup Chandra (1998), Encyclopaedia of Hindu Gods and Goddesses, Swarup & Sons, {{ISBN|978-8176250399}}, page 149</ref> Hindu temples are called ], while Sikh temples are called ]. However, the most famous Sikh shrine is called Harmandir Sahib(The Golden Temple)


===Fasting===
<big>'''Scriptures'''</big>
] is an important part of ] and fasts are observed on many occasions.<ref name=singha_fasting>{{cite book | url=https://books.google.com/books?id=gqIbJz7vMn0C&pg=PA71 | title=The Encyclopedia of Sikhism (over 1000 Entries) | publisher=Hemkunt Press | last=Singha | first=H.S. | year=2000 | pages=71 | isbn=9788170103011}}</ref> Fasts are an important aspect of ] 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.<ref>{{cite book | url=https://books.google.com/books?id=hMPYnfS_R90C&pg=PA130 | title=Contemporary Hinduism: Ritual, Culture, and Practice | publisher=ABC-CLIO | last= Rinehart | first=Robin | year=2004 | pages=130 | isbn=9781576079058}}</ref>


] 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.<ref name=singha_fasting />
Hindus believe that the ''Vedas'' texts are of divine origin and the term ''śruti'' ("what is heard") refers to this. The Hindu belief that the cosmos is eternal; was not created and will always exist, also applies to the Hindu view of the Vedas. The Vedas is the eternal divine knowledge that is "heard" by humans and are ''apauruṣeya'', "not of human agency". The Vedas is integrated into the life of Hindus, though many Hindus have never read it. Vedic mantras are recited at Hindu prayers, religious functions and other auspicious occasions.


===Caste system===
Sikhism rejects Vedas and accept Guru Granth Sahib Ji as only scripture and accepts only those Sakhis and religious books that are in accord with Guru Granth Sahib Ji. This is the instruction of the Guru.
There are four ] within Hindu society.<ref>{{cite book|last1=Dumont|first1=Louis|title=Homo Hierarchicus: The Varna System and Its Implications|date=1980|isbn=9780226169637|page=437}}</ref> Within these varnas, there are also many jati. The first is the ] (teacher or priest), the second is the ] (ruler or warrior), the third is the ] (merchant or farmer) and the fourth is the ] (servant or labourer). People who are excluded from the four-fold ] system are considered untouchables and are called ].<ref name=jon_mayled>{{cite book | url=https://books.google.com/books?id=H9jKt0dLz1IC&pg=PP56 | title=Sikhism | publisher=Heinemann| last=Mayled | first=Jon | year=2002 | pages=56 | isbn=9780435336271}}</ref>


] preached against the caste system.<ref name=jon_mayled /> ] introduced '']'' for Sikh males to abolish ].<ref>{{Cite book|last=Cole|first=Owen|title=Sikhism - An Introduction: Teach Yourself|url=https://books.google.com/books?id=NF04AgAAQBAJ&pg=PT51|publisher=John Murray Press|isbn=9781444131017|pages=51|date=2010}}</ref> Although ] 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.<ref name=jon_mayled /> 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.<ref>{{Cite web|title=Sikhism - Sikh practice {{!}} Britannica|url=https://www.britannica.com/topic/Sikhism/Sikh-practice|access-date=2022-02-05|website=www.britannica.com|language=en}}</ref>
{{Quote|
<poem>
The Vedas and the Scriptures are only make-believe, O Siblings of Destiny; they do not relieve the anxiety of the heart.</poem>|]|P727-7 P727-7</ref>}}


===Asceticism===
{{Quote|
Hinduism has exalted ] because of the belief that ascetics live the pure life of spiritual attainment.<ref name=singha_asceticism>{{cite book | url=https://books.google.com/books?id=gqIbJz7vMn0C&pg=PA22 | title=The Encyclopedia of Sikhism (over 1000 Entries) | publisher=Hemkunt Press | last=Singha | first=H.S | year=2000 | pages=22 | isbn=9788170103011}}</ref> ] 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.<ref>S. Radhakrishnan (1922), The Hindu Dharma, International Journal of Ethics, 33(1): 1-22</ref><ref>DP Bhawuk (2011), The Paths of Bondage and Liberation, in Spirituality and Indian Psychology, Springer, {{ISBN|978-1-4419-8109-7}}, pages 93-110</ref>
<poem>
One may read all the books of the Vedas, the Bible, the Simritees and the Shaastras, but they will not bring liberation.</poem>|]|P747-18 P747-18</ref>}}


While ] treats ] 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 ], being God-centred while being a householder is better than being an ascetic. According to Sikhism, ascetics are not on the right path.<ref name=singha_asceticism />
===Soteriology===
The ] concept of salvation is similar to some schools of Hinduism, and it is called mukti (moksha) referring to spiritual liberation.<ref name=teece17/> It is described in Sikhism as the state that breaks the cycle of rebirths.<ref name=teece17>Geoff Teece (2004), Sikhism: Religion in focus, {{ISBN|978-1-58340-469-0}}, page 17</ref> Mukti is obtained according to Sikhism, states Singha, through "God's grace".<ref name=hssingha54>HS Singha (2009),Sikhism: A Complete Introduction, Hemkunt Press, {{ISBN|978-8170102458}}, pages 53-54</ref> In the teachings of the Sikh scripture Guru Granth Sahib, the devotion to God is viewed as more important than the desire for ''Mukti''.<ref name=hssingha54/>


===Menstruation===
{{Quote|
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 ] literature as well as the ], believe that menstruation is a physical reflection of the divine feminine, the ] (creative/cosmic energy) that allows the creation of life.<ref>{{cite book |last1=Sridhar |first1=Nithin |title=Menstruation Across Cultures: the Sabarimala Confusion, a Historical perspective |date=January 1, 2019 |publisher=Global Collective Publishers |isbn=978-9386473462 |url=https://theprint.in/pageturner/excerpt/some-sects-of-hinduism-encourage-sex-during-your-periods/186312/}}</ref>
<poem>
I desire neither worldly power nor liberation. I desire nothing but seeing the Lord.
On the contrary, many strict ] laws are expressed in the ]. 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.<ref name=jane_menstruation>{{cite book | url=https://books.google.com/books?id=boI8DwAAQBAJ&pg=PA125 | title=Imagining the Fetus: The Unborn in Myth, Religion, and Culture | publisher=Oxford University Press | last=Law | first=Jane Marie | year=2009 | pages=125 | isbn=9780195380040}}</ref><ref>{{cite book | url=https://books.google.com/books?id=i_ryDwAAQBAJ&pg=PA120 | title=The Palgrave Handbook of Critical Menstruation Studies | publisher=Springer Nature | last=Bobel | first=Chris | year=2020 | pages=120 | isbn=9789811506147}}</ref> However, Manusmriti is only one among several other, approximated to be around 100,{{Efn|] 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 ] and digests that have survived. Currently, 18 major Dharmasastra texts are in existence.{{citation needed|date=April 2023}}}} ]. These Hindu theological texts have differing views on the subject of Menstruation with some recognizing menstruation as a natural process.<ref>John Bowker (2012), The Message and the Book: Sacred Texts of the World's Religions, Yale University Press, {{ISBN|978-0300179293}}, pages 179–180</ref> 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.<ref>{{cite web |url=https://timesofindia.indiatimes.com/blogs/tracking-indian-communities/vedas-venerate-women-why-hindu-community-should-completely-open-sabarimala-to-women/ |title=Vedas venerate women: Why Hindu community should completely open Sabarimala to women |website=timesofindia.indiatimes.com |date=December 1, 2015}}</ref>
], ], the ]s, the silent sages and ] - I seek only the Blessed Vision of my Lord and Master's Darshan.
I have come, helpless, to Your Door, O Lord Master; I am exhausted - I seek the Sanctuary of the Saints.
Says ], I have met my Enticing Lord God; my mind is cooled and soothed - it blossoms forth in joy.
</poem>
|]|P534<ref name=hssingha54/><ref> P534, 2.3.29</ref>}}


Sikh scriptures acknowledge menstrual bleeding as an essential and natural process. ] criticized those who stigmatize a blood-stained garment as polluted. ] questioned the legitimacy and purpose of devaluing women on the basis of their reproductive energy.<ref name=jane_menstruation/>
Sikhism recommends ] as the way to mukti, which is meditating.<ref name=teece17/><ref name=hssingha54/>


===Animal sacrifice===
The six major orthodox schools of ] offer diverse ] views on ], including whether moksha can be achieved in this life, or after this life.<ref name=asharma>A. Sharma (2000), Classical Hindu Thought: An Introduction, Oxford University Press, {{ISBN|978-0195644418}}, pp 117</ref> The Nyaya, Vaisesika and Mimamsa schools of Hinduism consider moksha as possible only after death.<ref name=asharma/><ref>Note: Each school has a different meaning for Moksha. For example, Mimamsa school considers moksha as release into ''svarga'' (heaven), it does not recognize samsara; while Nyaya school considers moksha as linked to samsara and a release from it; See: ], Transl: M.L. Sandal (1923), Chapter II, Pada I and Chapter VI, Pada I through VIII; Also see Klaus Klostermaier, A Survey of Hinduism, 3rd Edition, {{ISBN|978-0-7914-7082-4}}, Chapter 26</ref> Samkhya and Yoga schools consider moksha as possible in this life. In Vedanta school, the Advaita sub-school concludes moksha is possible in this life.<ref name=asharma/> The Dvaita and Visistadvaita sub-schools of Vedanta tradition, highlighted by many poet-saints of the ], believe that moksha is a continuous event, one assisted by loving devotion to God, that extends from this life to post-mortem. Beyond these six orthodox schools, some heterodox schools of Hindu tradition, such as Carvaka, deny there is a soul or after life moksha.<ref>Miller, A. T. (2013), A review of "An Introduction to Indian Philosophy: Perspectives on Reality, Knowledge, and Freedom", Religion, 43(1), pages 119-123</ref>
The rituals of ] are mentioned in some of the Hindu scriptures<ref name=abid_sacrifice>{{cite book | url=https://books.google.com/books?id=FYxRDwAAQBAJ&pg=PA117 | title=Hinduism, Islam and Sikhism: A Comparative Study | publisher=Educreation Publishing | last=Wani | first=Abid Mushtaq | year=2018 | pages=117 | isbn=9781545718186}}</ref> such as ].<ref>{{cite book|author= James G. Lochtefeld|title= The Illustrated Encyclopedia of Hinduism: A-M|url= https://books.google.com/books?id=5kl0DYIjUPgC&pg=PA41 |publisher= ]|page= 41|year= 2002|isbn= 9780823931798}}</ref> 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.<ref name=chapple16>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</ref><ref>] Dharmasutra 2.4.7; 2.6.2; 2.11.15; 2.12.8; 3.1.13; 3.3.6; ] Dharmasutra 1.17.15; 1.17.19; 2.17.26–2.18.3; Vasistha Dharmasutra 14.12.</ref> The late Vedic era literature (pre-500 BCE) condemns all killings of men, cattle, birds and horses, and prays to god ] to punish those who kill.<ref>{{citation |last=Krishna |first=Nanditha |title=Sacred Animals of India |url=https://books.google.com/books?id=DF_af8_547EC&pg=PT107 |date=2014 |publisher=Penguin Books |isbn=978-81-8475-182-6 |pages=15, 33}}</ref>


Sikhism rejects the concept of sacrificing animals to appease God.<ref name=abid_sacrifice /> ] prohibited consumption of any meat obtained through religious sacrifice of animals (]).<ref>{{cite book|last=Singha|first=Dr. H.S.|title=Sikhism: A Complete Introduction |chapter-url=https://books.google.com/books?id=nRodBu9seiIC&pg=PA81|access-date=25 November 2010|edition=Paperback|series=Sikh Studies|volume= Book 7|date=30 May 2009|publisher=Hemkunt Press|location=New Delhi|isbn=978-81-7010-245-8|pages=81–82|chapter=7 Sikh Traditions and Customs}}</ref> Some ]s and Hazoori Sikhs still do animal sacrifice.<ref name= "Sikh Review">The Sikh review, Volume 46, Issues 535-540, pp 45, Sikh Cultural Centre., 1998</ref><ref name="Sikh Bulletin">''"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 & 8, pp 26, Khalsa Tricentenneal Foundation of N.A. Inc</ref>
===Dietary requirements===
Hinduism does not explicitly prohibit eating meat, but it does strongly recommend ] – the concept of non-violence against all life forms including animals.<ref name=dudek251>Susan Dudek (2013), Nutrition Essentials for Nursing Practice, Wolters Kluwer Health, {{ISBN|978-1451186123}}, page 251</ref><ref>Angela Wood (1998), Movement and Change, Nelson Thornes, {{ISBN|978-0174370673}}, page 80</ref> As a consequence, many Hindus prefer vegetarian or lacto-vegetarian lifestyle, and methods of food production that is in harmony with nature and compassionate, respectful of other life forms as well as nature.<ref name=dudek251/>


===Beliefs regarding eclipse===
The tenets of ] do not advocate a particular stance on either vegetarianism<ref name="Historyof">A History of the Sikh People by Dr. Gopal Singh, World Sikh University Press, Delhi {{ISBN|9788170231394}} ''However, it is strange that nowadays in the Community-Kitchen attached to the Sikh temples, and called the Guru's Kitchen (or, Guru-ka-langar) meat-dishes are not served at all. May be, it is on account of its being, perhaps, expensive, or not easy to keep for long. Or, perhaps the Vaishnava tradition is too strong to be shaken off.''</ref> or the consumption of meat,<ref name="Historyof" /><ref name="ReferenceA">Guru Granth Sahib, An Analytical Study by Surindar Singh Kohli, Singh Bros. Amritsar {{ISBN|8172050607}} ''The ideas of devotion and service in Vaishnavism have been accepted by Adi Granth, but the insistence of Vaishnavas on vegetarian diet has been rejected.''</ref> but rather leave the decision of diet to the individual. Sikh sects and groups that have a "Vashnavite" influence (AKJ, GNNSJ, 3HO, Namdhari's etc.) tend to be vegetarians.<ref name="Historyof"/><ref name="ReferenceA"/> Other Sikhs eat meat that has been prepared by the ] method (meat prepared by sudden death of the animal), and consider only that meat as expressly forbidden that is ritually slaughtered like ] or ] (], the meat of animals prepared by slowly bleeding it to death). HS Singha explains the ] meat requirement to have support in the Hindu tradition as well, as follows,
]'' painting]]
According to ], ] is responsible for causing an ]. During an ], cooked food should not be consumed.<ref name=mandeep_eclipse>{{cite book | url=https://books.google.com/books?id=7o8EEAAAQBAJ&pg=PA62 | title=Guru Nanak Dev Life & Teachings | publisher=Virsa Publications | last=Singh | first=Mandeep | year=2020 | pages=62 | isbn=9789387152731}}</ref><ref>{{cite book | url=https://books.google.com/books?id=8QoZDAAAQBAJ&pg=PT21 | title=Scientific Bases of Hindu Beliefs | publisher=Diamond Pocket Books Pvt Ltd | last=Dwivedi | first=Bhojraj | year=2016 | pages=21–22 | isbn=9789352610471}}</ref> Hindus wash off in the ] (which is believed to be spiritually cleansing) directly following an eclipse to clean themselves.<ref>{{Cite journal|last1=Musharraf|first1=Muhammad Nabeel|last2=Dars|first2=Dr Basheer Ahmed|title=Eclipses, Mythology, and Islam|date=2021-09-15|url=https://www.alduhaa.com/index.php/al-duhaa/article/view/77|journal=Al-Duhaa|language=en-US|volume=2|issue=02|pages=01–16|doi=10.51665/al-duhaa.002.02.0077|issn=2710-0812|doi-access=free}}</ref>


], when he went to ], asserted that ] 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.<ref name=mandeep_eclipse />
{{Quote|

According to the ancient Aryan Hindu tradition, only such meat as is obtained from an animal which is killed with one stroke of the weapon causing instantaneous death is fit for human consumption. However, with the coming of Islam into India and the Muslim political hegemony, it became a state policy not to permit slaughter of animals for food, in any other manner, except as laid down in the Quran - the halal meat prepared by severing the main blood artery of the throat of the animal while reciting verses from the Quran. Guru Gobind Singh took a rather serious view of this aspect of the whole matter. He, therefore, while permitting flesh to be taken as food repudiated the whole theory of this expiatory sacrifice and the right of ruling Muslims to impose it on the non-Muslims. Accordingly, he made jhatka meat obligatory for those Sikhs who may be interested in taking meat as a part of their food.
===Yajna===
|HS Singha|Sikhism, A Complete Introduction<ref>HS Singha (2009), Sikhism: A Complete Introduction, Hemkunt Press, {{ISBN|978-8170102458}}, pages 81-82</ref>}}
] refers in ] to any ] done in front of a sacred fire, often with ]s.<ref name=nigal80>SG Nigal (1986), Axiological Approach to the Vedas, Northern Book, {{ISBN|978-8185119182}}, pages 80–81</ref><ref name="abid_sacrifice"/> Yajna has been a ] tradition, described in a layer of Vedic literature called ]s, as well as ].<ref>Laurie Patton (2005), The Hindu World (Editors: Sushil Mittal, Gene Thursby), Routledge, {{ISBN|978-0415772273}}, pages 38-39</ref>

There is no concept of ] and yajna in the ] religion.<ref name="abid_sacrifice"/><ref>{{cite book | url=https://archive.org/details/encyclopaediaofs0000dogr/page/220 | title=Encyclopaedia of Sikh religion and culture | publisher=Vikas Publishing House | last=Dogra | first=R.C. | year=1995 | pages=220 | isbn=9780706983685}}</ref>


==Similarities== ==Similarities==
]
* Both Hindus and Sikh are cremated after death<ref>{{cite book|author1=Jonathan H. X. Lee|author2=Kathleen M. Nadeau|title=Encyclopedia of Asian American Folklore and Folklife|url=https://books.google.com/books?id=9BrfLWdeISoC&pg=PA470 |year=2011|publisher=ABC-CLIO|isbn=978-0-313-35066-5|page=470}}</ref> * Both Hindus and Sikh are cremated after death<ref>{{cite book|author1=Jonathan H. X. Lee|author2=Kathleen M. Nadeau|title=Encyclopedia of Asian American Folklore and Folklife|url=https://books.google.com/books?id=9BrfLWdeISoC&pg=PA470 |year=2011|publisher=ABC-CLIO|isbn=978-0-313-35066-5|page=470}}</ref>
* Both believe in '']''<ref name="Nesbitt2016p5">{{cite book|author=Eleanor Nesbitt|title=Sikhism: a Very Short Introduction|url=https://books.google.com/books?id=XebnCwAAQBAJ |year=2016|publisher=Oxford University Press|isbn=978-0-19-874557-0|page=5}}</ref> * Both believe in '']''<ref name="Nesbitt2016p5">{{cite book|author=Eleanor Nesbitt|title=Sikhism: a Very Short Introduction|url=https://books.google.com/books?id=XebnCwAAQBAJ |year=2016|publisher=Oxford University Press|isbn=978-0-19-874557-0|page=5}}</ref> although ] do not necessarily infer a metaphysical soteriology similar to ]<ref name=chahal2011 /><ref name=wilkinson />
* Both Sikhs and Hindus revere the concept of a ].<ref>Joel Mlecko (1982), The Guru in Hindu Tradition, ''Numen'', Volume 29, Fasc. 1, pages 33-61</ref> * Both Sikhs and Hindus revere the concept of a ]<ref>Joel Mlecko (1982), The Guru in Hindu Tradition, ''Numen'', Volume 29, Fasc. 1, pages 33-61</ref> although the role and concept of a guru in ] is different from that in ]<ref>{{cite book | url=https://archive.org/details/sikh-history-its-concepts/page/n5/mode/2up | title=Sikh History & Its Concepts | publisher=Institute of Sikh Studies | last=Singh | first=Kharak | year=1996 | pages=5}}</ref>
* Hindus and Sikhs use the word ''Atma'' or ] to describe the "Self, Soul".<ref>{{cite book|author=Eleanor Nesbitt|title=Sikhism: a Very Short Introduction|url=https://books.google.com/books?id=XebnCwAAQBAJ |year=2016|publisher=Oxford University Press|isbn=978-0-19-874557-0|pages=24, 32, 138}}</ref>


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. 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.<ref>{{cite journal |url=http://www.cmaj.ca/cgi/content/full/163/9/1167 |title=Bioethics for clinicians: 19. Hinduism and Sikhism |last=Coward |first=Harold |date=2000 |journal=Canadian Medical Association Journal |volume=163 |issue=9 |pages=1167–70 |pmid=11079065 |pmc=80253 |access-date=25 October 2020}}</ref>


The notion of ], ], ] are very important for both Hindus and Sikhs. Unlike the linear view of life, death, heaven or hell taken in ] religions, for Hindus and Sikhs believe in the concept of ], that is life, birth and death are repeated, for each soul, in a cycle until one reaches mukti or ].<ref name=colesambhi13>{{cite book|author1=W.O. Cole |author2=Piara Singh Sambhi |title=Sikhism and Christianity: A Comparative Study |url=https://books.google.com/books?id=G8KMCwAAQBAJ |year=2016|publisher=Springer |isbn= 978-1-349-23049-5 |pages= 13–14}}</ref><ref>{{cite book|author= Arvind-Pal Singh Mandair|title= Sikhism: A Guide for the Perplexed |url=https://books.google.com/books?id=Jn_jBAAAQBAJ |year=2013|publisher=Bloomsbury Academic |isbn=978-1-4411-5366-1 |page=176 }}</ref> The notion of ], ], ] are very important for both Hindus and Sikhs. Unlike the linear view of life, death, heaven or hell taken in ] religions, for Hindus and Sikhs believe in the concept of ], that is life, birth and death are repeated, for each soul, in a cycle until one reaches mukti or ].<ref name=colesambhi13>{{cite book|author1=W.O. Cole |author2=Piara Singh Sambhi |title=Sikhism and Christianity: A Comparative Study |url=https://books.google.com/books?id=G8KMCwAAQBAJ |year=2016|publisher=Springer |isbn= 978-1-349-23049-5 |pages= 13–14}}</ref><ref>{{cite book|author= Arvind-Pal Singh Mandair|title= Sikhism: A Guide for the Perplexed |url=https://books.google.com/books?id=Jn_jBAAAQBAJ |year=2013|publisher=Bloomsbury Academic |isbn=978-1-4411-5366-1 |page=176 }}</ref>


==Culture and intermarriage== ==Culture and intermarriage==
]ka, found on the reputed Tegha (sword) of Guru Hargobind]]
There is an organic relation of Sikhs to Hindus, states Zaehner, both in religious thought and their communities, and virtually all Sikhs' ancestors were Hindus.<ref name=robertzaehner/> Some Hindu groups, like the BJP and related nationalist organizations, view Sikhism as a tradition within ] along with other Dharmic faiths (such as some ] referring to ] as ]),<ref>{{cite news|author1=Mukul Kesavan|title=Their better selves - Vegetarianism and virtue|url=https://www.telegraphindia.com/1150914/jsp/opinion/story_42418.jsp#.Vp8uN-asif8|accessdate=4 July 2017|work=The Telegraph|date=14 September 2015}}</ref> even though the Sikh faith is a distinct religion.<ref name=robertzaehner>Robert Zaehner (1997), Encyclopedia of the World's Religions, Barnes & Noble Publishing, {{ISBN|978-0760707128}}, page 409</ref> Historically, Sikhs were seen as the protectors of Hindus, among others, and were even considered by some right-wing Hindu political organizations like the RSS as the "sword arm" of Hinduism.<ref name="mehta" >{{cite book|author1=Ved Mehta| authorlink = Ved Mehta | title=Rajiv Gandhi and Rama's Kingdom|date=1996|publisher=Yale University Press|isbn=9780300068580|page=65|edition=illustrated, revised}}</ref><ref>Ratan Sharda: ''RSS 360 °: Demystifying Rashtriya Swayamsevak Sangh''|date=2018|publisher=Bloomsbury Publishing|9789386950406|page=290|</ref> This status as protectors of Hindus was strong enough that ] would often raise their eldest son as a Sikh.<ref name="mehta" /> Most Sikhs are ethnically ], whereas Hindus belong to a variety of ethnic groups worldwide (including ]).
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.<ref name=robertzaehner>Robert Zaehner (1997), Encyclopedia of the World's Religions, Barnes & Noble Publishing, {{ISBN|978-0760707128}}, page 409</ref><ref>{{Cite web|url=http://factsanddetails.com/india/Religion_Caste_Folk_Beliefs_Death/sub7_2c/entry-4152.html|title=SIKHS AND THEIR HISTORY &#124; Facts and Details}}</ref> Some groups view Sikhism as a tradition within ] along with other Dharmic faiths,<ref>{{cite news|author1=Mukul Kesavan|title=Their better selves – Vegetarianism and virtue|url=https://www.telegraphindia.com/1150914/jsp/opinion/story_42418.jsp#.Vp8uN-asif8|archive-url=https://web.archive.org/web/20150918031834/http://www.telegraphindia.com/1150914/jsp/opinion/story_42418.jsp#.Vp8uN-asif8|url-status=dead|archive-date=September 18, 2015|access-date=4 July 2017|work=The Telegraph|date=14 September 2015}}</ref> even though the Sikh faith is a distinct religion.<ref name="robertzaehner2">Robert Zaehner (1997), Encyclopedia of the World's Religions, Barnes & Noble Publishing, {{ISBN|978-0760707128}}, page 409</ref> Historically, Sikhs were seen as the protectors of Hindus, among others, and were even considered by some right-wing Hindu political organizations like the ] as the "sword arm" of Hinduism.<ref name="mehta" >{{cite book|author1=Ved Mehta| author-link = Ved Mehta | title=Rajiv Gandhi and Rama's Kingdom|date=1996|publisher=Yale University Press|isbn=9780300068580|page=65|edition=illustrated, revised}}</ref><ref>Ratan Sharda: ''RSS 360 °: Demystifying Rashtriya Swayamsevak Sangh''|date=2018|publisher=Bloomsbury Publishing|9789386950406|page=290|</ref> This status as protectors of Hindus was strong enough that ] would sometimes raise their eldest son as a Sikh.<ref name="mehta" />


Marriages between Sikhs and Hindus, particularly among ''Khatris'',<ref name=robertzaehner/> are frequent.<ref name=robertzaehner/> Dogra states that there has always been inter-marriage between the Hindu and the Sikh communities.<ref>R. C. Dogra & Urmila Dogra: ''Hindu and Sikh wedding ceremonies'' pub. 2000. Star Publications. {{ISBN|9788176500289}}.</ref> Charing and Cole state that "Sikhism originated and developed within Hinduism. Hindus and Sikhs, in initial years of Sikhism, used to have what is termed as ''Roti Beti di Sanjh''; that is they eat together and intermarry".<ref>Douglas Charing and William Owen Cole: ''Six world faiths'' pub. 2004, page 309. Continuum International Publishing Group. {{ISBN|9780826476838}}.</ref> William Owen Cole and Piara Singh Sambhi state that for some Sikhs, intermarriage between Hindus and Sikhs of same community was preferable than other communities.<ref>William Owen Cole, Piara Singh Sambhi: Sikhism and Christianity: a comparative study, Volume 1993, Part 2, pub. 1993. Macmillan. Page 22. {{ISBN|9780333541067}}.</ref> Marriages between Sikhs and Hindus, particularly among ''Khatris'',<ref name=robertzaehner/> are frequent.<ref name=robertzaehner/> Dogra states that there has always been inter-marriage between the Hindu Khatri and Sikh Khatri communities.<ref>R. C. Dogra & Urmila Dogra: ''Hindu and Sikh wedding ceremonies'' pub. 2000. Star Publications. {{ISBN|9788176500289}}.</ref><ref>Douglas Charing and William Owen Cole: ''Six world faiths'' pub. 2004, page 309. Continuum International Publishing Group. {{ISBN|9780826476838}}.</ref> 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.<ref>William Owen Cole, Piara Singh Sambhi: Sikhism and Christianity: a comparative study, Volume 1993, Part 2, pub. 1993. Macmillan. Page 22. {{ISBN|9780333541067}}.</ref>


Sikh scriptures are venerated by certain Hindu communities,<ref name="mehta" /> often by syncretic sects. Sikh scriptures are venerated by certain Hindu communities,<ref name="mehta" /> often by syncretic sects.


==See also == ==See also==
* ] * ]
* ]
*]
* ]
* ]
* ]
* ]
* ]
* ]
* ]
* ]

== Notes ==
{{Notelist}}


==References== ==References==
{{Reflist|30em}} {{Reflist|30em}}

===Cited sources===
* Shackle, Christopher; Mandair, Arvind-Pal Singh (2005). Teachings of the Sikh Gurus: Selections from the Sikh Scriptures. United Kingdom: Routledge, xiii-xiv. {{ISBN|0-415-26604-1}}.
* Rosetta William, Sikh Gurus, Har-Anand Publications PVT Ltd (India), 2002, First edition, {{ISBN|8124107165}}
* Professor Kartar Singh, Biography of Guru Nanak, Hemkunt Press (India), 1995, Sixth edition, {{ISBN|81-7010-162-X}}


==Further reading== ==Further reading==
* K.P. Agrawala: Adi Shrî Gurû Granth Sâhib kî Mahimâ (Hindi: "The greatness of the original sacred Guru scripture") * K.P. Agrawala: Adi Shrî Gurû Granth Sâhib kî Mahimâ (Hindi: "The greatness of the original sacred Guru scripture")
* Elst, Koenraad: '']'', 2001. {{ISBN|81-85990-74-3}}
* Rajendra Singh Nirala: Ham Hindu Hain, 1989. Ham Hindu Kyon, 1990. Delhi: Voice of India. * Rajendra Singh Nirala: Ham Hindu Hain, 1989. Ham Hindu Kyon, 1990. Delhi: Voice of India.
* Kahn Singh Nabha: ], Singh Brothers 2011
* E. Trumpp. Adi Granth or the Holy Scripture of the Sikhs, Munshiram Manoharlal, Delhi 1970. * 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. * 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.
Line 139: Line 141:
* Rajendra Singh: Sikkha Itihâsa mein Râma Janmabhûmi. * Rajendra Singh: Sikkha Itihâsa mein Râma Janmabhûmi.
* Swarup, Ram: Hindu-Sikh Relationship. Voice of India, Delhi 1985. -: Whither Sikhism? Voice of India, Delhi 1991. * Swarup, Ram: Hindu-Sikh Relationship. Voice of India, Delhi 1985. -: Whither Sikhism? Voice of India, Delhi 1991.
* {{cite book|last=Talib|first=Gurbachan|authorlink=Gurbachan Singh Talib|title= ]|year=1950|publisher=]|location=India}} (A free copy of this book can be read from any 3 of the included "Online Sources" of this free "Online Book")


== External links ==

* {{Wikiquote-inline}}
{{Sikhism}} {{Sikhism}}
{{Hinduism footer small}} {{Hinduism footer small}}
{{Wikiquote}}


{{DEFAULTSORT:Hinduism And Sikhism}} {{DEFAULTSORT:Hinduism And Sikhism}}

Latest revision as of 06:20, 20 December 2024

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Sikhism and other religions

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

Historical links

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". Some historians do not see evidence of Sikhism as simply an extension of the Bhakti movement.

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. 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. While Guru Tegh Bahadur influence was rising, Aurangzeb had imposed Islamic laws, demolished Hindu schools and temples, and enforced new taxes on non-Muslims.

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. 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", but after refusing the demand of the Mughal emperor, Guru Tegh Bahadur and his companions were arrested and tortured for many weeks. The Guru himself was beheaded in public.

Beliefs

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. 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".

While the Guru Granth Sahib acknowledges the Vedas, Puranas and Qur'an, it does not imply a syncretic bridge between Hinduism and Islam, 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.

Concept of God

The oneness of God is at the core of Hinduism but it has some panentheistic and henotheistic tendencies. 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".

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

Views on cattle

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. 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. Sikhs and Hindus traditionally held the cow as sacred due to their role in providing sustenance and haulage.

Idol worship

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

Hindus accept the worship facilitated with images or murtis (idols), particularly in Agamic traditions, such as Vaishnavism and Shaivism. 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.

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

Heaven and Hell

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

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

Pilgrimage

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

Hinduism considers pilgrimage as helpful for one's spiritual development. 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."

Sikhism does not overtly promote pilgrimage as a religious practice.

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

Śrāddha

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.

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.

Auspicious days

According to certain shastras of Hinduism, some moments, days and lunar dates are regarded as auspicious. On all these days special rituals are observed. 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.

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

Fasting

Fasting is an important part of Hinduism and fasts are observed on many occasions. 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.

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.

Caste system

There are four varnas within Hindu society. 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.

Guru Nanak preached against the caste system. Guru Gobind Singh introduced Singh for Sikh males to abolish caste-based prejudice. 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. 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.

Asceticism

Hinduism has exalted asceticism because of the belief that ascetics live the pure life of spiritual attainment. 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.

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 not on the right path.

Menstruation

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.

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. However, Manusmriti is only one among several other, approximated to be around 100, Dharmaśāstra. These Hindu theological texts have differing views on the subject of Menstruation with some recognizing menstruation as a natural process. 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.

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.

Animal sacrifice

The rituals of animal sacrifices are mentioned in some of the Hindu scriptures such as Vedas. 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. 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.

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

Beliefs regarding eclipse

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. Hindus wash off in the Ganges river (which is believed to be spiritually cleansing) directly following an eclipse to clean themselves.

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.

Yajna

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

There is no concept of havana and yajna in the Sikh religion.

Similarities

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

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.

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.

Culture and intermarriage

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. Some groups view Sikhism as a tradition within Hinduism along with other Dharmic faiths, even though the Sikh faith is a distinct religion. 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. This status as protectors of Hindus was strong enough that Punjabi Hindus would sometimes raise their eldest son as a Sikh.

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

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

See also

Notes

  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.

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  99. 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

  • 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.

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