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| A public function under the theme of "One World Under God", was organized on January 15, 1995, in Dallas, Texas, USA, to commemorate the World Religion Day. Presentations were made on Sikhism, Judaism, Buddhism, Christanity, Islam and Bha'ism. The following is an outline on Sikhism presented by Dr. Harbans Lal, Professor and Chairman, Department of Pharmacology, University of North Texas. ******************************************************************************** Sikhism: The Basis for a World Religion Dr. Harbans Lal I am neither a theologian nor a scholar of religion. Therefore what I say today is based less on theological doctrines of Sikhism but more on the Sikh way of life, Sikh scriptures and Sikh history as I see them in the spirit of today's celebration. Toynbee, the celebrated western historian, observed that the two great religious systems of the world - Eastern and the Semitic - met in Northern India in the fertile plains of Punjab. Their interaction spawned a new people - the Sikhs, with a new philosophy and a new world-view. In the five hundred years of Sikhism, there have been many debates on the roots of Sikhism. It is agreed that Sikhism is an entirely "new revealed system", rather than the synthesis of anything existing. However, the philosophers of both Indian and Islamic traditions have sought to include Sikhs in their own world-view. It is so because they have discovered something admirable in Sikhism with which they can identify; a recognition of the diversity of human belief and tolerance of the variety of human behaviour have permeated Sikh teaching and practice during it's entire existence. History tells us that the founder of Sikhism, Guru Nanak was revered by every religion of the time. He travelled widely to both Hindu and Islamic places of pilgrimage and His two constant companions included a follower of Islam and a Hindu saint. The Muslim companion also composed hymns to be included in the Sikh Scriptures. The philosophy underlying the Sikh way of life consists of three equally strong elements: 1. Naam: to live every moment of life in an awareness of the infinite. 2. Daan: to share life and its possessions with others in a spirit of service to mankind, without regard to religion, gender, status in society or ethnicity. 3. Isnaan: to engage in those acts which result in cleansing of mind and upliftment of consciousness. Sikhism defines the "path to God as love", but love that is not limited to Sikhs while excluding others. To be furious in the name of religion is considered to be irreligious. To love others who are unlike us will not imply any lessening of commitment to our own belief. As Jefferson said, "It does me no injury if my neighbour thinks there are twenty Gods or that there is none." Sikhism makes no claims of exclusivity in dogma. Besides hymns of the Gurus, the Sikh scripture contains hymns from 36 other holy men of the time, contains little history, nothing to glorify authors, simply divine knowledge applicable to all mankind of all times, sections, geographical areas, colours and creeds. In speaking of the road to salvation, the Gurus spoke of the universality of the human conditions. The scripture says: Of all religions, the best religion is to recite the Holy name with love , and to do good deeds; Of all rites the holiest rite is to purify one's soul in the company of the Holy; Of all efforts the best effort is to meditate on the Lord and praise Him ever; Of all speech, the sweetest is that which speaks of God's glory; Of all temples, the most sacred is (says Guru Nanak)the heart in which the Lord dwells. Guru Nanak taught Hindus to be better hindus and Muslims to be better muslims. To muslims he said: Make compassion your mosque, Faith your prayer mat, Make honest living your scripture, Let modesty rule your conduct, Let piety be your fasts, Let right conduct be the Ka'aba, Truth your Prophet, Make the Lord's Will your rosary. In such a way become a Muslim. To hindus he advised (in reference to their holy thread); From the cotton of compassion, Spin the thread of contentment, Tying the knot of continence, Give it the twist of virtue, Such a sacred thread O Wiseman, Fabricate for your inner self. Quite understandably, the emphasis in Sikhism has been less on converting others and more on inculcating in all human beings freedom to find their own destiny and salvation in their own way. Sikhism has not generally been a proselytizing religion. History says that at the end of Guru Nanak's life, His hindu and muslim followers argued vehemently as each group wanted to claim Guru Nanak as their own. The Sikh Scriptures start with three words - God is one, or there is one God. God is further defined as free of gender, form, ethnicity or birth and described as embodiment of Truth and Love. The Gurus emphasized a common ground to allow God's creatures room for diversity. The Guru said: There is one God, the Father of all and we are all His children. He further said: I keep neither the Hindu fast nor the Muslim Ramadan; I serve the Lord alone who will, in the end save me, My Lord is both the Muslim's Allah and Hindu's Gossain; Thus have I settled the dispute of the Hindu and the Muslims. I go neither to the pilgrimage at Mecca, nor bathe at the Hindu holy places. I serve the one Lord, and none else but the Almighty. When the Golden Temple at Amritsar, the most important and prominent house of Worship in the Sikh Faith was built over 400 years ago, the foundation stone was laid by an Islamic Sufi - Mian Meer. History tells us that during the time of the Tenth Master, Guru Gobind Singh, when the Sikhs fought battles on the side of justice and freedom of religion, a Sikh, Bhai Kanhayya by name, had the job of treating the wounded in the battle. Bhai Kanhayya did the job without distinguishing between friend and foe, for the wounded person was no longer an enemy. He was commended for this by Guru Gobind Singh. There can be no better example of commitment to the principles of religious practice. Let me give you two quotations from the tenth Prophet's writings: As out of a single fire, millions of spark arise; So from God's form, emerge all creation, Animate and Inanimate. Guru Gobind Singh further declared: He is in the temple as in the mosque, In the Hindu worship as in the Muslim prayer. Sikh temples(gurudwaras) remain open to all. The prayer that a Sikh reads every day ends with a supplication for betterment of mankind, not that of Sikhs alone to the exclusion of everyone else. To hate man and to worship God and promote divisions among the mankind are contradictory and perverse, for religion teaches us that the 'ultimate reality of God is to be attained through service to humanity and by accepting the diversity of His creation'. This is the basis for a World Religion provided by the Holy Scripture, Siri Guru Granth Sahib. ******************************************************************************** |
 | Sikhism - " Basis For A W... (Preet Mohan S Ahluwalia - 25.Feb.99) |
