Sikhism and Hinduism from Wikipedia:
Hinduism and Sikhism
Hinduism and
Sikhism, both religions from
India, have had a complex relationship. Sikhism is among the newer world religions, while Hinduism is often considered one of the oldest.
There are examples of Hindu and Sikh shrines being located in close proximity, and Hindus seem to hold the Sikh
Golden Temple site in high regard.
[1][2]
Hindus and Sikhism in Punjab
Main article:
Contemporary Sant Mat movements
Hinduism in Punjab is usually held by
Sants who claim to incorporate a personal and private path of spiritual development in the common tradition of mystics past and present. They discuss the irrelevance of rituals, priestly class, mandatory contributions, and compulsory gatherings of Hindus and Sikhs, they are regarded as the real Hindu/Sikh who follow teachings from both Sikhism and Hinduism. These movements are more present in Punjab. However in Sikhism, the tenth Guru stated that as a Sikh, one must not follow any other religion.
Sikhism is traditionally seen as a religion of warriors who were protectors of those who could not defend themselves.
In the days of Mughal oppression, which intensified in the 18th century as the Sikhs openly defied Mughal leadership both local and upward, many non-Sikhs would offer their firstborn sons to join the Khalsa Army to aid in this cause.
History of similarities and differences
Nanak, was born in a Hindu
Khatri family. However, he declared that all are equal in the eyes of God in his famous proclamation "I am not a Hindu, nor am I a Muslim."
[3] A unity between Hindus and Muslims under the teachings and revelations of the Guru. The Guru had some familiar and common beliefs as in Hindu concepts like
Karma,
Dharma,
Reincarnation, and meditating on God's name to break the cycle of birth
Before
Guru Nanak's death, he instructed his disciple
Guru Angad Dev to carry on the teachings of his religion as Guru Angad had shown selflessness, compassion and endless service and was in tuned with the teachings of his Master, Guru
Nanak.
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 offshoots of Sikhism or merely differing Sikh philosophies. The
Khalsa, ordained by
Guru Gobind Singh, is regarded by many Sikhs as being the completion of the development of the Sikh religion.
Guru Tegh Bahadur
In 1675 Aurangzeb caused the martyrdom of
Guru Tegh Bahadur. He had gone to Aurangzeb on behalf of Kashmiri Pandits, who requested him to plead against their forceful conversion. Aurangzeb asked Guru Tegh Bahadur to convert and had him executed after he refused to convert to Islam.
[4] According to Kushwant Singh, when "Guru Tegh Bahadur was summoned to Delhi, he went as a protector of the Kashmiri Hindu community and encourage them to stand against the increasing oppression of the Mughals. 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 humanity. Guru Tegh Bahadar undertook the supreme sacrifice for the protection of the most fundamental of human rights - the right of a person to freely practice his or her religion without interference or hindrance. This is why Guru Tegh Bahadur is also known as (Tegh Bahadur, Hind Di Chadar" (Tegh Bahadur, Protector of Hindus).
Guru Tegh Bahadur is also honored by Hindus and the Guru Tegh Bahadur Martyrdom Day is also observed by many Hindus.
[5]
Maharaja Ranjit Singh
Also called "Sher-e-Punjab" ("The Lion of the Punjab") (1780-1839) was a Sikh emperor and the founder of
Sikh Empire.
Ranjit Singh crowned himself as the ruler of Punjab and willed the
Koh-i-noor back to its original location at
Jagannath Temple in
Orissa while on his deathbed in 1839.[
citation needed]
19th century
The Sikh scholar Harjot Oberoi has argued that in the nineteenth century, the
Singh Sabha movement, began to view the non-monolithic world view of Sikhism with suspicion and hostility, and tried to redefine a more limited Sikh identity.
[3][
opinion needs balancing]
Similarities
Here are some of the similarities between Hinduism and Sikhism:
- At the time of the Gurus, most North Indian families would remain "Hindu" while the eldest son was a "Sikh."[6] Hindus enlisting their eldest sons in the Khalsa was done for protection against the Mughals.
- Many Hindus visit Sikh temples.[citation needed]. For instance, the Hemkhund Sahib is a high-altitude lake in the Indian State of Uttarakhand is regarded as a pilgrimage site by the adherents of Hindus [4] and a Lakshman Temple and Sikh Gurudwaara exist close together on the banks of the same lake there.
- When a Sikh dies, cremation is the preferred method[7]. This is the same in Hinduism, although this is a cultural similarity between many cultures.
- Sikhs may also do the 'immersion of corpse remains' in a river after cremation, as Hindus do, although this is not a requirement; ashes may be deposited anywhere sentimental. [8]
Mutual views
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.
[5]
The notion of
dharma,
karma,
prasad,
moksha 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 epeated, for each person, in a continuous cycle. 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. 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).
Common Sikh views of Hinduism
The references to Hindu deities in the Guru Granth Sahib are for the most part metaphorical, not literal. This is illustrated in a quote on page 1374, among others:
Kabeer, it does make a difference, how you chant the Lord's Name, 'Raam'. This is something to consider. Everyone uses the same word for the son of Dasrath and the Wondrous Lord. Kabeer, use the word 'Raam', only to speak of the All-pervading Lord. You must make that distinction. One 'Raam' is pervading everywhere, while the other is contained only in himself. (1374)
References to Vedas
The Guru Granth Sahib refers to Hindu scripture frequently, not as an endorsement but often referring to their lack of scope regarding God. However, they are not explicitly denounced, either; the Granth encourages openmindedness of all belief systems:
Do not say that the Vedas, the Bible and the Koran are false. Those who do not contemplate them are false.(1350)
Sikhism does not have belief in Heaven/Hell system, inequality of caste and gender and held the Vedas responsible for these fallacies in the contemporary society, the quote below from second Sikh Guru mentions the same view:
— "ਕਥਾ ਕਹਾਣੀ ਬੇਦੀ ਆਣੀ ਪਾਪੁ ਪੁੰਨੁ ਬੀਚਾਰੁ ॥ ਦੇ ਦੇ ਲੈਣਾ ਲੈ ਲੈ ਦੇਣਾ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰ ॥"
"The Vedas bring forth stories and legends, and thoughts of vice and virtue.What is given, they receive, and what is received, they give. They are reincarnated in heaven and hell"
[6]
- Page 463 - ਵਿਸਮਾਦੁ ਨਾਦ ਵਿਸਮਾਦੁ ਵੇਦ ॥ - Wonderful is the sound current of the Naad, wonderful is the knowledge of the Vedas.
- Page 791 - ਬੇਦ ਪਾਠ ਮਤਿ ਪਾਪਾ ਖਾਇ ॥ - Reading the Vedas, sinful intellect is destroyed.
- Page 941 - ਗੁਰਮੁਖਿ ਪਰਚੈ ਬੇਦ ਬੀਚਾਰੀ ॥ - The Gurmukh is pleasing to the True Guru; this is contemplation on the Vedas.
- Page 942 - ਗੁਰਮੁਖਿ ਸਾਸਤ੍ਰ ਸਿਮ੍ਰਿਤਿ ਬੇਦ ॥ - The Gurmukh understands the Simritees, the Shaastras and the Vedas.
- Page 1188 - ਬੇਦ ਵਖਾਣਿ ਕਹਹਿ ਇਕੁ ਕਹੀਐ ॥ - The Vedas say that we should chant the Name of the One Lord.
In regards to their shortcomings:
- Page 148 - ਵੇਦ ਕਹਹਿ ਵਖਿਆਣ ਅੰਤੁ ਨ ਪਾਵਣਾ ॥ - The Vedas speak and expound on the Lord, but they do not know His limits.
- Page 355 - ਅਸਟ ਦਸੀ ਚਹੁ ਭੇਦੁ ਨ ਪਾਇਆ ॥ - The eighteen Puraanas and the four Vedas do not know His mystery.
- Guru Nanak, on page 1021 - ਬੇਦ ਕਤੇਬੀ ਭੇਦੁ ਨ ਜਾਤਾ ॥ - Neither the Vedas (four Hindu texts) nor the four Katebas [Semitic texts: the Torah, the Zabur (Psalms), the Injil (Gospel), and the Quran] know the mystery (of the Creator of the Cosmos).[9]
- Page 1126 - ਸਾਸਤ੍ਰ ਬੇਦ ਤ੍ਰੈ ਗੁਣ ਹੈ ਮਾਇਆ ਅੰਧੁਲਉ ਧੰਧੁ ਕਮਾਈ ॥੩॥ - The Shaastras and the Vedas keep the mortal bound to the three modes of Maya, and so he performs his deeds blindly. ||3||
- Page 1237 - ਨਵ ਛਿਅ ਖਟ ਕਾ ਕਰੇ ਬੀਚਾਰੁ ॥ ਨਿਸਿ ਦਿਨ ਉਚਰੈ ਭਾਰ ਅਠਾਰ ॥ ਤਿਨਿ ਭੀ ਅੰਤੁ ਨ ਪਾਇਆ ਤੋਹਿ ॥ - You may study the nine grammars, the six Shaastras and the six divisions of the Vedas. You may recite the Mahaabhaarata. Even these cannot find the limits of the Lord.
The references above to not knowing the limits of God are a reference to the Sikh perception that the existence of demigods or devas puts a limit on the absolute power of God[
citation needed].
The Guru Granth Sahib
—Bhairao, Fifth Mehl - I do not perform Hindu worship services, nor do I offer the Muslim prayers... Guru Arjan Dev Page 1078 - Even the Vedas do not know the Guru's Glory. They narrate only a tiny bit of what is heard
Differences
Since
Hinduism is itself an umbrella term encompassing a wide range of sects and religious philosophies, it isn't possible to list differences that would divide Sikhism from all Hindu sects taken together. From the Hindu point of view, however, Sikhism would be considered a
nastika or "heterodox" sect as it does not assert the primacy of the
Vedas.
Like many
bhakti saints within Hinduism, Guru Nanak, together with other elements of Sikh canon, rejected many tenets of Brahmanical Hinduism, such as:
- Sikhism is a monotheistic religion; Sikhs believe there is only one God, who has infinite qualities and names. Hinduism is a diverse system of thought with beliefs spanning monotheism, polytheism, panentheism, pantheism, monism and atheism (see Hindu views on monotheism)
- The Janeo (Hindu sacred thread), or 'confirmation' ritual of Hinduism.
- The Guru Granth Sahib describes many Hindu deities like Shiva and Durga, as false illusions. Sikhs prefer not to worship in Hindu temples or go on Hindu pilgrimages.
- The caste system–Untouchability - Hindu's believe in the caste system which is linked to ones past Karma,(in modern India, caste discrimination is outlawed)[10]. Sikhism believes ones previous lives Karma do not matter, but what does in this this life determines ones status (however, it is also acknowledged, Sikhism has not totally succeeded in breaking the caste system) [11].
- Sikhs do not believe in going on pilgrimages or bathing at holy rivers.
—Page 747, Line 18 - One may read all the books of the Vedas, the Simritees and the Shaastras, but they alone will not bring liberation.
The majority accept that the two belief systems have been separate from the beginning of Sikhism.
[12] Sikhs believe 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, regardless of background or race.
Sikh writers, like
Khushwant Singh, have written that despite innovations, "this new community, the [Sikh] 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."
[13]
Cultural differences
Many social anthropologists have historically categorized Sikhs as a separate ethno-religious group, with its own distinct identity shaped by Mughal conflict, communalism, and a worldview including the events of 1984.
[14] In the Sikh diaspora, Sikhs see themselves completely distinct from Hindus (but this is not an issue per se with Punjabi Hindus who share a cultural and ethnic bond with Punjabi Sikhs), and have an ethnic identity of 'Punjabi Sikh,' which is often their most salient identity, even for those who are first-generation immigrant.
[15] Hindu-Sikh intermarriage is rare.
[16]
Foundation of Sikh Panth
- 1478: Guru Nanak Dev stated that he wanted nothing to do with a religion that only allowed the highest classes in society to be regarded as religious.
- 1480: Guru Nanak refused to wear Janeu (sacred thread of Hindus) at the age of eleven years.
- 1509: Guru Nanak's Declaration "I am not a Hindu, nor am I a Muslim" Alah rām kė pind parān. ||4||
My body and breath of life belong to Allah - to Ram, God . ||4|| .
[17]
- 1509-1539: Guru Nanak preached against idol worship. He did not attach any importance to penance and fasting.
- 1539: The followers of Guru Nanak are called Sikhs
- 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.
- 1873: The first Tat Khalsa Singh Sabha was founded in Amritsar. They worked towards spreading the essence of Sikh scriptures against, what they considered as attempts to subvert Sikhism from within.[18] In a short span of time the number of Singh Sabhas rose to 117 in Punjab.
- 1879: Another Tat Khalsa Singh Sabha; popularly known as Lahore Singh Sabha.
- 1909: Max Arthur Macauliffe published "Sikh Religion:Its Gurus, Sacred Writings, and Authors." 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, Harimandir Complex (Golden Temple), TarnTaran Sahib taken over from the mahants. 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.
Differences between Sikhism and specific Hindu traditions
Idol worship
The worship of
murtis (idols) is an important part of several Hindu traditions, such as
Vaishnavism and
Shaivism, although some Hindu denominations like
Arya Samaj and
Satya Mahima Dharma have rejected idol worship. Sikhs do not believe in worship of any sort of physical idol, symbol, picture, or statue. Pictures of Gurus and the book itself are not directly prayed to or revered in place of Sikhism's formless God. Pictures of Gurus are not a requirement in the Gurdwara, and they are often not even displayed in the Darbar Sahib (prayer hall), but by the eating areas and the shoe-removing areas. This shows the low level of spiritual reverence for physical representions of the Gurus, as opposed to prayer (Prayer is not a "verbal idol"). Fanning of the Guru Granth Sahib is a tradition carried over from Punjab to protect the Granth and its reader from airborne debris, as outside worship was common. Only recital of prayers and listening to hymns make up Sikh prayer. As the following quote states:
Aad Guru Granth Sahib - page 637
— "ਦੇਵੀ ਦੇਵਾ ਪੂਜੀਐ ਭਾਈ ਕਿਆ ਮਾਗਉ ਕਿਆ ਦੇਹਿ ॥ ਪਾਹਣੁ ਨੀਰਿ ਪਖਾਲੀਐ ਭਾਈ ਜਲ ਮਹਿ ਬੂਡਹਿ ਤੇਹਿ ॥
O brother, you worship gods and goddesses. What can you ask of them and what can they give to you? O brother, the stones/idols you wash with water sink in water (in other words how could these stones help you cross the ocean of worldly temptations)"
[9]
Some Hindu traditions, such as
Vaishnavism, emphasize strict
vegetarianism. Sikhs who follow sects and groups that have a "Vashnavite" influence (AKJ, GNNSJ, 3HO, Namdhari's etc)
[19][20][21] believe that there is to be strict vegetarianism while the majority, that follow the Official Sikh Code of Conduct (Rehat Maryada
[22] ) state the fact that, the only meat that is expressly forbidden for Sikhs to consume is
Halal/
Kosher (Kutha) meat, or the meat of animals slowly and ceremoniously killed in sacrificing rituals. Several Gurus such as Guru Hargobind Sahib and Guru Gobind Singh hunted frequently and consumed non-Halal meat. The
Guru Granth Sahib states:
[23]
The 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.
On the views that eating vegetation would be eating flesh, first Sikh
Guru Nanak states:
AGGS, M 1, p 1290.
[24]
—
First Mehl:
ਪਾਂਡੇ ਤੂ ਜਾਣੈ ਹੀ ਨਾਹੀ ਕਿਥਹੁ ਮਾਸੁ ਉਪੰਨਾ ॥ ਤੋਇਅਹੁ ਅੰਨੁ ਕਮਾਦੁ ਕਪਾਹਾਂ ਤੋਇਅਹੁ ਤ੍ਰਿਭਵਣੁ ਗੰਨਾ ॥
O Pandit, you do not know where did flesh originate! It is water where life originated and it is water that sustains all life. It is water that produces grains, sugarcane, cotton and all forms of life.
On Vegetation, the Guru described it as living and experiencing pain:
Page 143 of the Sri Guru Granth Sahib Ji
— First Mehl:
Look, and see how the sugar-cane is cut down. After cutting away its branches, its feet are bound together into bundles,
and then, it is placed between the wooden rollers and crushed.
What punishment is inflicted upon it! Its juice is extracted and placed in the cauldron; as it is heated, it groans and cries out.
And then, the crushed cane is collected and burnt in the fire below.
Nanak: come, people, and see how the sweet sugar-cane is treated!
Page 143
Sri Guru Granth Sahib Ji [25] See also
Notes
- ^ In some cases Hindu and Sikh shrines are both present in the same compound for example at Sadhu Bela [1] and Katas Raj
- ^ [2]
- ^ Adi GranthPage 1136 ਏਕੁ ਗੁਸਾਈ ਅਲਹੁ ਮੇਰਾ ॥ ਹਿੰਦੂ ਤੁਰਕ ਦੁਹਾਂ ਨੇਬੇਰਾ ॥੧॥ ਰਹਾਉ ॥ I have One, who is both Gusain (Hindu Lord) and Allah, who administers both Hindus and Turks. ਨਾ ਹਮ ਹਿੰਦੂ ਨ ਮੁਸਲਮਾਨ ॥ ਅਲਹ ਰਾਮ ਕੇ ਪਿੰਡੁ ਪਰਾਨ ॥੪॥ I am neither a Hindu or Muslim, but a body made alive by Allah/Ram. ਕਹੁ ਕਬੀਰ ਇਹੁ ਕੀਆ ਵਖਾਨਾ ॥ ਗੁਰ ਪੀਰ ਮਿਲਿ ਖੁਦਿ ਖਸਮੁ ਪਛਾਨਾ ॥੫॥੩॥ Kabir has said this - meeting with Guru/Pir I have recognized the lord. W.H McLeod believes that the verse is by Kabir and not Nanak.
- ^ Vedalankar, Kshitish: Storm in Punjab. Word Publ., Delhi 1985 (1984). (This work contains the full text of Guru Tegh Bahadur's reply to Aurangzeb)
- ^ Ram Prakash: Guru Tegh Bahadur, the Patriot by Excellence. Suruchi Prakashan, Delhi 1987., and Koenraad Elst: Who is a Hindu (2001)
- ^ 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.
- ^ The Sikhism Home Page: Sikh Religious Philosophy
- ^ Sikh Funerals | Sikh Funerals | "Ashes are collected and scattered in running water or on the sea. Sikhs do not hold any river as holy but may deposit the ashes in a place of sentimental value."
- ^ a b Singh, Baldev (November, 2007), "Is Guru Nanak Hindu or Muslim?", SikhSpectrum (30)
- ^ Understanding Global Cultures: Metaphorical Journeys Through 28 Nations, Clusters of Nations, and Continents by Martin Jack. Gannon Page 60
- ^ Man's religious quest: a reader By Whitfield Foy Page 265
- ^ Chahal, Dr. Devindar Singh (Jan-June 2006). "Is Sikhism a Unique Religion or a Vedantic Religion". Understanding Sikhism 8 (1): 3,4,5.
- ^ Khushwant Singh and Bipan Chandra: Many Faces of Communalism. CRRID, Chandigarh 1985.
- ^ Eames, Edwin and Robby, Robert (1978). "The Wulfranian and the Punjabi Conflict, Identity and Adaptation." Anthropological Quarterly 51:207-219.
- ^ Gibson, Margaret A., (1988). Accommodation Without Assimilation: Sikh Immigrants in an American High School. Cornell University Press.
- ^ Thomas, P.: Hindu Religion Customs and Manners pub. 1960. pg. 50
- ^ Page 1136
- ^ Singh, Patwant (2000). The Sikhs. Knopf. p. 184. ISBN 0375407286.
- ^ Sikhs and Sikhism by I.J. Singh, Manohar, Delhi ISBN 9788173040580 Throughout Sikh history, there have been movements or subsects of Sikhism which have espoused vegetarianism. I think there is no basis for such dogma or practice in Sikhism. Certainly Sikhs do not think that a vegetarian's achievements in spirituality are easier or higher. It is surprising to see that vegetarianism is such an important facet of Hindu practice in light of the fact that animal sacrifice was a significant and much valued Hindu Vedic ritual for ages. Guru Nanak in his writings clearly rejected both sides of the arguments - on the virtues of vegetarianism or meat eating - as banal and so much nonsense, nor did he accept the idea that a cow was somehow more sacred than a horse or a chicken. He also refused to be drawn into a contention on the differences between flesh and greens, for instance. History tells us that to impart this message, Nanak cooked meat at an important Hindu festival in Kurukshetra. Having cooked it he certainly did not waste it, but probably served it to his followers and ate himself. History is quite clear that Guru Hargobind and Guru Gobind Singh were accomplished and avid hunters. The game was cooked and put to good use, to throw it away would have been an awful waste.
- ^ 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.
- ^ A History of the Sikh People by Dr. Gopal Singh, World Sikh University Press, Delhi ISBN 9788170231394 However, it is strange that now-a-days 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.
- ^ Sikh Reht Maryada, The Definition of Sikh, Sikh Conduct & Conventions, Sikh Religion Living, India The Sikh Code of Conduct
- ^ Page 1289 Guru Granth Sahib
- ^ "Sri Guru Granth Sahib". Sri Granth. Sri Granth: Sri Guru Granth Sahib. Retrieved 2009-08-09.
- ^ "Sri Guru Granth Sahib Ji". pp. 142 to 143. Sri Granth: Sri Guru Granth Sahib. Retrieved 25 November 2009.
References
- 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
[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 81-85990-74-3 [7]
- 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.
- Talib, Gurbachan (1950). Muslim League Attack on Sikhs and Hindus in the Punjab 1947. India: Shiromani Gurdwara Prabandhak Committee. Online 1 Online 2 Online 3 (A free copy of this book can be read from any 3 of the included "Online Sources" of this free “Online Book”)
External links
