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| Summary of Question: | Re: Differences Between Hinduism And Sikhism |
| Category: | General Sikhism |
| Date Posted: | Monday, 3/01/2004 12:33 AM MST |
I would appreciate the moderators indulgence in commenting on this question and the responses on this subject.
1. The seeker has stated
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From my humble understanding, the practices of Hinduism was being criticized by Guruji, not Hinduism itself :are the references to "Ram Nam" in the Japji Sahib to Shri Ram?
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If you separate the practise of a faith from the faith itself then what are you left with? People in those days worshipped idols made of stone and believed that washing your body in the rivers on certain days would absolve you of your sins and reach you to the creator. These practises continue today. Guru Nanak Sahib has repeatedly said that these practises will not merge you with the creator, who is within you.
Sri Guru Granth Sahib has several hundered references to the word "Ram". These all refer to the AKAL Purakh and not Ram Chander jee. To my knowledge there is no sentence which says "Ram Naam" in Jupjee Sahib that has been stated above.
If you live in India, get the audio tape number 14 issued by Sikh Thought in which Prof Darshan Singh (former jathedar of the Akal Takht) spends 60 minutes in explaining references to "Ram" in Sri Guru Granth Sahib. The title of the tape is "Ram Rahim Puran Kuran.."
2. <<I am worried by some current day Sikh Gianijis who say that other religions have shortcomings, and that's why our Guruji established a new Panth.>>
If you read Dasam Bani, you will hear Guru Gobind Singhs dialog with the Akal Purakh before he came to the womb of Mata Gujri. He has clearly stated that the akal purakh told him that all prophets who had been sent to the earth previously had ended up making themself being worshipped, instead of the creator. That is when Guru Gobind Singh said that I can only start the panth if you help me.
3. <<<I feel that its the practices of the Hindus/Muslims at the time that were being criticized, not the Vedas/Shastras/Koran themselves and not indeed the Hindu or Muslim religion itself. >>
In Anand Sahib which we read in our daily nitnem, Guru Nanak in his 3rd mahal, says that Smiritees and Shastras talk about what is right or wrong but they miss the entire essence of the Akal Purakh. (Simrat Shaastar Puun Paap Bichadarey, Tatteey Saar Naa Janeeh..)
In Kabio Bach Benti Chaupai which is again part of the morning Nitnem and evening Rehras, Guru Nanak in his 10th mahal, tells us, "...Ram Rahim Puran Kuran, Aneakh Kaheay Maat Aiik Naa Maneao. Simrat Saastar Baid Sabheay Bahaoo Bead Kaheay Haam eik Naa Janeaou, Sri Aspaan Kirpa Tumreah Kaar Meah Naah Kaaho Saab Tuhay Bhakanieaoo...." Guru sahib is saying that (since I grasped your (Creators) feet, I have not looked any where else)..Ram Rahim Puran and Kuran say a lot of things but I do not follow them. Smritees, Shastars, Vedas say a lot of things but I do not follow them..all that I am saying is not from me, it is from the vision that you have blessed me with.
You may want to consider your comments in the light of this bani.
4. <<There are Godly men in all faiths, and I see no difference between a Godly Hindu, a Godly Muslim or a Godly Sikh>>
There is one creator. One is the first word in Sri Guru Granth Sahib. All the creation, irrespective of faith labels is HIS and HIS alone. None of us have the power to create or destroy. Yet there are several paths to merge with him in different yugs. Bhagwan Krishan and Ram Chander jee were the paths to follow in Davapur and Treta Yugs. In Kalyug, where we are now, Guru Nanak is the beacon and he will help you merge with the Akal Purakh.
5. <<So, my question is this: is it not possible to worship Paramatma as Krishna or Allah (repeat His Name, whatever the religion),whilst also having love for the name of Waheguru at the same? Can one remain Sikh by having love for Krishna or Allah? If I take up either name am I not also taking up the Hindu or Muslim religion?>>
Parmatma can be worshipped by any name. The Bhagats whose bani is in Sri Guru Granth Sahib did not have access to the priceless shabads that we have today. Yet their bani is there in Sri Guru Granth Sahib because of their exceptional devotion to the Creator. They took the support of one word "Ram" (as in Creator) and with their intense devotion made it to his court.
Sikh is not a title you give yourself by birth or by what others think of you. In the Gurus eyes it is a title that has to be EARNED. Until and unless the Guru accepts you as his follower, his SIKH, you are not one in his eyes. To get acceptance you have to read the definition of a Sikh in Sri Guru Granth Sahib given by Guru Ram Dass (Gur Satgur Kaa Joo Sikh Akhaiey..Ank 305, Rag Gauri)and follow the path which Guru Amar Das says in Anand Sahib is finer than a strand of hair and sharper than a razors edge.
Khalsa is defined by Guru Gobind Singh as a person in whom the jyot of the Creator always shines ..who does not remember anyone except the ONE who created all ..who by mistake does not belive for a second in idol worship or bowing to the graves / crematoriums..(Jagat Jyot Jaapeah Niss Bassar..eek bina naahin eikh dhaieayh...)
Religion is a label. Till it delivers the experience of the Creator in this lifetime it is all theory. All through Sri Guru Granth Sahib rememberance of the Naam of the creator in the company of Saadh (one who have conquered their desires) Sangat is the key to merging with the Creator. The Guru has promised you this experience if you accept him. Try it and find out for yourself.
6. Finally <<Our SGGS is purposely composed of the poetry of Gurus, bhagats, Sufis, Muslims, poets to remind us of this fact. And, Sikhi does not hold the monopoly on names of God, and 10th Guru says there is really no Name for the formless One, so "I shall call Thee by Thy Deeds." !>>
Gurbani is not poetry.
Bhagat Kabir has said in Sri Guru Granth Sahib that some say this is song, but no it is "Braham Veechar" (Lokh Janeah yeah geet hai, yeah too braham veechar .. ..Ank 335, Rag Gauri). Gurbani is deliberation on the creator and a source to connect with the creator, from whom it has come.
It has always been fashionable to say that Sri Guru Granth Sahib has the bani of Hindu Bhagats, Muslim saints etc..but in reality all those who made it to the court of the creator, were beyond any labels.
The worst critic of idol worshipping et al have been the bhagats themselves (whom we call Hindu Bhagats) and of circumscion and associated practises has been Kabir. In Rag Gond on Ank 874 Bhagat Namdev tells a priest about Namdevs meeting with the Akal Purakh and what he saw there. You may want to read it for yourself with the assistance of Prof Sahib Singhs darpan (www.gurugranthdarpan.com).
The ultimate comment on faiths of all kinds and his awareness of them is in the bani of Guru Gobind Singh maharaj called Tav Prasad Saviaey which we read in our daily nitnem. Read it for yourself and see what the Gurus hukam is.
I apologise for the length of this message and seek the forbearance of the moderators in posting it.
Re: Differences Between Hinduism And Sikhism (03/01/2004)