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| Continued: James Lewis has also recorded the problem of Western scholars in viewing Sikhism in its proper perspective and light. He writes: "Nevertheless because of the resonances which the Nanak-Gobind contrast elicited from the inner tensions of European Christians, trace of the degenerationist paradigm was retained in discussions, particularly academic discussions, of the development of the Sikh religion. In fact, the theme of supposed contardiction between the early and later Sikhism, often carrying with it the same undertone of moral censure that it originally carried, is repeated in Westen discourse about Sikhism to this very day, and will, undoubtedly continue to be present in such discourse as long as scholars from Christian background fail to come to terms with the contradiction in their own culture." ......In Sikhism the ideal is the kingdom of God not in heaven but on earth, and in the creation of it man has to be the humble instrument of God....It is also important to understand that Sikhism is universal in its character and distinctly co-operative in its approach to other religions for the spiritio-social progress of man. From the chapter: The Sikh World-view Essentials of Sikh Life and its Differences with other systems in matter of Social Responsibility .....Guru Nanak has fixed five separate duties and responsibilities of the religious life: First, is of accepting equality of man and woman. He clearly states, "Why downgrade woman when without woman there would be none."..... Second, is the equality between man and man. This was a direct blow to the social ideology of "Varn Ashram Dharma" which gave scriptual sanction for the hierarchical caste system. The Guru says, "The Vedas make a wrong distinction of caste."..... The third point of social respomsibility, Guru Nanak emphasized was the importance of work. This too we find was something opposed to the then prevalent religious practices. The Guru says, "The person incapable of earning his living gets his ear split (i.e. turns a Nath yogi) and becomes a mendicant. He calls himself a Guru or saint. Do not look upto him nor touch his feet. He knows the way who earns his living and shares his earnings with others." The fourth responsibility Guru Nanak stressed was about sharing of wealth. He says, "God's bounty belongs to all, but men grab it for themselves."... The fifth point where Guru Nanak radically departed from all the contemporary religions including Sufism, Santism and Christianity, was his approach towards injustice and oppression. He pointed out the greed and hypocricy of Brahmin and Mullahs, 'the blood thirsty corruption', caste injustice and misrule. This is, as we shall see, a fundamental difference between a salvation religion catering for individuals, and a universal religion catering for the spiritual well-being of society as a whole. Here it is very relevant to give as recorded by Bertrand Russell, the contrasted approach of St. Augustine, one of the greatest exponents of the Christian Gospel and author of "City of God". Russell concludes, "It is strange that the last men of intellectual emminence before the dark ages were concerned, not with saving civilization or expelling the barbarians or reforming the abuses of the administration, but with preaching the merit of virginity and the damnation of unbaptized infants. Seeing that these were the pre-occupations that the Church handed on to the converted barbarian, it is no wonder that the succeeding age surpassed almost all other fully historical periods in cruelty and superstition." Whereas, Guru Nanak points out every dark spot in the religious and socio-political life of his times, St. Augustine is simply unconcerned with the socio-political conditions of his period. For, "Augustine's City of God(426) attacked both Christians who expected the world to get better and pagans with a cyclic view of history. Augustine did not believe that the spread of Christianity would ensure political and economic improvement. The earthy city of self-will would continue to exist amidst the rise and fall of states and empires." Another important fact is Guru Nanak's criticism in "Babar Vani" of the brutalities and massacres perpetrated and misery caused by the invaders. ...At the same time, it is important to state that, far from being exclusive, Sikhism is universal in its approach, always anxious and willing to serve and co-operate with those who aim at harmony among beings and welfare of man. For, the Guru's prayer to God is that "the world may be saved by anyway, He may be Gracious enough to do." And Guru Nanak proclaimed that the mission was, "with the help of other god-men, to steer man accross the turbulent sea of life." This fundamental ideal stands enshrined in the final words of the daily Sikh prayer: "May God bless all mankind." *********************** For anybody interested in detail analysis of the uniqueness of the Sikh path in comparison with the other religious traditions, please read the previously mentioned books by the author. |
