Re: [TheBecoming] Re: Sikh Religion and Hinduism: An Interfaith Dialogue

[Suresh Vyas]

Just as a branch of a banyan tree cannot be unique or different from the tree itself,

Sihki cannot be (is not) different or unique from the Vedic Dharma.

Dharma has to be understood from a practicing dharma guru,  not from a Ph D academician.

Keep in mind that no Sikh guru had any higher education.

Same for many saints, e.g. Kabir, Mira, Tukara, etc.

jaya sri krishna!

-sv

hinduunation.com

On Fri, May 29, 2020 at 5:19 AM DevinderSingh Gulati devindersi...@gmail.com [TheBecoming] <TheBe...@yahoogroups.com> wrote:

 

I fail to understand the obsession of Sikhs with "uniqueness of Sikhi".

It instills in them a tone of superiority, a turning up of their collective noses on all others... that effectively distances them from the Sikh teaching.

Nanak said you must realise in your consciousness... that all humanity is one.

Here is Hardev pottering away at "the Sikhs... they are superior"

In his long and rambling essay, a poor specimen of scholarship, there are factual errors.

>>> (In his) sequence as proposed by Sankra in his world famous advaita system of philosophy. Concept of God as Nirguna –
Saguna Brahman is there, as in SGGS, but Saguna Brahman is represented by Iswara, the totality of all things that are created through the agency of Maya.

Guru Nanak’s God is absolute, eternally unchanging Formless one, Nirankar...  Guru Nanak’s God is both transcendent and immanent, pervading the microcosm as well as
macrocosm. It is this God who is the object of Guru Nanak’s worship. <<<

Hardev Singh is here conflating all of vedanta with Shankara's advaita.

The advaita formula is => Nirguna+Maya = Sarguna = Ishwara.

Maya in advaita is an apperance, hence sargun or Ishwara has no solidity.

The only reality there is the nirgun.

Now again >>> Iswara, the totality of all things that are created through the agency of Maya <<<

This is not Shankara, for in Advaita creation is an illusion.

This is Vishistadvata, which holds creation to be a fact.

Here Ishwara is a creator and not an illusionist.

This Ishwara is identical with the Karta Purakh of Sikhism.

Hardev Singh must educate himself on the distinction between the three schools of vedanta.

Hardev says: " The unity of Godhead was the first article of his (Nanak's) faith.
No school of Hindu philosophy believes that God is Karta Purkh in the sense implied by Guru Nanak."

How wrong he is, he will understand that if he carefully listens to this video:

https://www.youtube.com/watch?reload=9&v=tlmdRFz1DVs

He does not have the concentration.

>>> we have four categories of scholars commenting on the contribution of Sikh Gurus to Indian society. In the first category, one can include scholars
who treat Sikhism as a Hindu reformist movement. In the second category, we can include scholars who treat Sikhism as a synthesis of Hinduism and Islam.
There is a third category which considers Sikhism as a branch of Bhakti movement only. A new breed of Sikh scholars considers Sikhism as a unique
religion with no link to Hinduism or Islam. <<<

The new breed is the one Hardev belongs to. This breed is enthused by the Tat Khalsa ideology that entered Sikhi a hundred years ago that declared "we are not Hindu".

This breed is hell bent on reinterpreting Gurbani to suit their ideology. Not only is Hardev's "scholarship" ill informed, it is also tainted.

He writes " The placing of numeral 1 before Oamkar, pronounced as Ik-Oamkar, expressed the unity and Oneness of God eternally"

Does not vedanta affirm the very same?

1. There is only one reality.

2. It is both immanent and transcendent.

Is not "There is only one reality", the most basic principle of Sikh teaching?

It is also the message of the upanishads that intellectualise the teaching of the vedas.

Is this message any different from the panentheism of vedanta?

Listen to Bhai Satpal explaining the unity and oneness of God.

Sikhi is "monist", not "monotheist"

https://www.youtube.com/watch?v=QEexo9LhSIM

On Wed, May 27, 2020 at 8:49 AM HARDEV SINGH Virk <hardevsi...@gmail.com> wrote:

Dear Friends

There has been an ongoing Discussion under the head "Comparative Philosophies" lead by DS Gulati on GLZ. One of the discussants (R. Koul) happens to be a Physicist, who squarely BLAMES that NOTHING is original in Sikh Scripture; it is ALL BORROWED IDEAS FROM HINDU TEXTS. U know there are many others (RSS or their supporters) who speak the same language. I found my Paper written ten years ago without ANY BIAS against any religion.

If U read the FULL PAPER, U will realize the UNIQUENESS of GURU NANAK:

References to EMINENT SCHOLARS of SIKHISM (Including M. Mujeeb of AMU. Aligarh; JS Grewal of GNDU; Bhai Jodh Singh; Jasbir S. Ahluwalia; and Nirmal Kumar Jain) are given. The salient features of Hinduism are also discussed for sake of Inter-faith dialogue.

Note: Pl. USE PDF Copy attached to read GURBANI QUOTES in original.

 Sikh Religion and Hinduism: An Interfaith Dialogue
Hardev Singh Virk
#360 Sector 71, SAS Nagar (Mohali), Punjab, India
E-mail: hardevsi...@gmail.com
Introduction
It is believed that Inter-faith dialogue will help the whole world to live in peace and harmony. There were conflicts and wars due to misunderstandings or
misinterpretations of scriptures of other religions. The pioneer assembly to bring
the religious leaders of the world together in a spirit of reconciliation was held in
Chicago during 1893 under the banner of world Parliament of Religions. Swami
Vivekananda participated in this assembly to represent Hindu religion.
Interfaith dialogue and religious pluralism are more relevant in the Indian context
due to diversity of religions, languages and cultures. The first prophetic message of Guru Nanak after communion with God: “There is no Hindu no Musalman”, emphasized the universal human spirit revealed for the first time in the history of world religions. Guru Gobind Singh repeated the message of Guru Nanak when he proclaimed that all humanity is one in spirit1:
mwns kI jwq sbY eyko pihcwnbo ]
Sikh religion is universal in its approach as reflected in the teachings of SGGS.
Acceptance of religious pluralism and tolerance is the hallmark in the lives of Sikh
Gurus and Sikh tradition in general. Guru Nanak was revered by the people of all
Indian creeds as is evident from the phrase: “Guru Nanak Shah faqir, Hindu ka
Guru, Musalman ka Pir”. It is recorded in Janamsakhi that both Hindus and
Muslims laid claim to the body of Guru on his death in Kartarpur. Guru Granth
Sahib’s essential concerns are for the whole humanity and Gurbani proclaims2:
The Bani of God’s word is spoken by everyone.
bwxI pRB kI sB ko bolY]
According to Teja Singh3: “The holy Granth (SGGS) is the only inter-communal
book in India, if not in the world.” SGGS contains the verses of 36 contributors
belonging to different parts of India and representing almost all cross-sections of
medieval Indian society. Bhai Mardana, a Muslim, was a life-long companion of
Guru Nanak. He never distinguished between Hindus and Muslims. When Guru
Nanak was questioned in Baghdad about the superiority of Hindus or Muslims,
his emphatic reply4 was:
Without good deeds both will suffer.
SuB AmlW bwJhuM dovyN roeI ]
It is unfortunate that the message of Sikh Gurus has been unconsciously or
deliberately misinterpreted by both Indian and foreign scholars due to the
theological language of the Hindus used in SGGS. When Sikhism came to
Punjab, Brahminism interpreted it as its off-spring with a view to holding it in its
tentacles5. According to Puran Singh6: “Hinduism was once intolerant to
Buddhism; it is now intolerant to Sikhism because it threatens to change
Hinduism vitally.”
Contemporary Sikhism is becoming intensely aware of its ethno-religious, ethnosocial,
ethno-cultural, and ethno –political identity and corporate personality.
Sikhism has to re-define its relatedness to Hinduism, as distinct from the earlier
stress on rootedness in Hinduism. Sikh religion, despite its doctrinal newness and
distinct identity, shares with the Indian commonwealth of religions certain
recurring ideational archetypes that have shaped different cultures and
civilizations arising in the Indian sub-continent7.
In my view, we have four categories of scholars commenting on the contribution
of Sikh Gurus to Indian society. In the first category, one can include scholars
who treat Sikhism as a Hindu reformist movement. In the second category, we
can include scholars who treat Sikhism as a synthesis of Hinduism and Islam.
There is a third category which considers Sikhism as a branch of Bhakti
movement only. A new breed of Sikh scholars considers Sikhism as a unique
religion with no link to Hinduism or Islam. There is lot of confusion in Sikh Studies
due to these different approaches.
Our approach in this essay will be to establish the unique identity of Sikh religion
and to explore its relationship with the mainstream Hinduism on the basis of
some essential elements common to both the traditions. The unique character of
Sikh religion is confirmed by the observation made by Prof. M. Mujeeb8, an
eminent scholar of Aligarh Muslim University: “Guru Nanak was not a mere
reformer. We know he was not a Hindu who appealed to the Hindu scriptures in
order to reform Hindu society. We know he was not a Muslim trying to eradicate
evils in Muslim society by appealing to the Quran. I do not find in his teachings
any attempt at a reconciliation of Hinduism and Islam. In fact, he set both
Hinduism and Islam aside to get to the source of religion itself. He was an
originator, a founder.”
The reason for misunderstanding Guru Nanak’s message lies in the use of terms
and concepts in his bani according to Grewal9: “The impression that Guru
Nanak’s religious ideas present a good deal of similarity to the ideas which one
can easily discover in contemporary Islam and Hinduism has a strong basis in the
terms and concepts used by Guru Nanak in his compositions; but this impression
is quite misleading. In the context of his theological thought, current terms and
concepts undergo a significant change, so significant indeed that they acquire a
new meaning.”
For example, the term Rama has been mostly used by the Sikh Gurus for God in
SGGS and whenever they use it for Rama, the king of Ayodhya, the distinction is
made crystal clear to remove any confusion. However, many Hindu scholars and
journalists like Kuldip Nayar try to misinterpret this term, without understanding its
implications, either out of ignorance or with a hidden purpose in their mind to
denigrate the message of the Sikh Gurus. Blaming the present Akali leadership,
Kuldip Nayar reports in the Tribune10: “Efforts have been made to argue that Lord
Rama mentioned in Guru Granth Sahib is different from the one whom the
Hindus worship. The intention is to draw a cleavage between the Hindus and the
Sikhs for political ends”.
G.S. Talib has resolved this contradiction. According to Talib11, Sikh Gurus
adopted the names like Rama and Krishna derived from Indian mythology for
God as these were current among the Indian people and had become
synonymous with God in common speech. Thus, Rama, the name of hero-prince
in Ramayana, had become the most popular term for God. In SGGS, Ram-Nam
means literally God’s name and implies devotion, prayer, meditation. Rama is
used to designate God by Guru Nanak in Japuji12:
They neither die nor fall into illusion,
In whose soul Rama (God) abides.
nw Eih mrih n Twgy jwih]
ijnkY rwmu vsY mn mwih]
Concept of God
Some Indian and foreign scholars have misunderstood that the idea of Oneness
of God preached by Guru Nanak was the result of the influence of Islamic
teachings on him. But this appears to be wrong notion. The idea of Oneness of
God13 was evolved by Indian seers and philosophers even before the migration of
Aryans, but it appears that religious leaders previous to Guru Nanak neglected to
preach the spiritual realities to the Indian masses, who remained sunk in
superstitions. They continued to worship not only gods and goddesses but
animals, serpents, trees, etc. Guru Nanak realized that it was this weakness of
Indian society that made them helpless in face of foreign invaders. Guru Nanak
differed from Jains, Buddhists and most of the Hindu brand of philosophers by redefining
the Oneness of God by putting the numeral 1 before the open Oora (E)
in mulmantra of SGGS. I believe this was a great revolutionary and a scientific
innovation of Guru Nanak. The placing of numeral 1 before Oamkar (E),
pronounced as Ik-Oamkar, expressed the unity and Oneness of God eternally.
The unity of Godhead was the first article of his faith.
No school of Hindu philosophy believes that God is Karta Purkh in the sense
implied by Guru Nanak. The Sankhya school of Hindu philosophy denies His
existence and teaches that Prakriti creates the universe and Purusha has no role
to play. The Nayaya and Vaiseska schools consider God as the efficient cause of
the world but not its material cause. A different sequence is proposed by Sankra
in his world famous advaita system of philosophy. Concept of God as Nirguna –
Saguna Brahman is there, as in SGGS, but Saguna Brahman is represented by
Iswara, the totality of all things that are created through the agency of Maya.
Guru Nanak rejects the advaita school of thought in Japuji14:
“Hail to Thee from whom sprang Maya,
The world and Brahma Vishnu and Shiva”
eykw mweI jugiq ivAweI iqin cyly prvwxu]
ieku sMswrI ieku BMfwrI ieku lwey dIbwxu]
Guru Nanak discarded the worship of the whole pantheon of gods and
goddesses of Hindu religion. He gave no importance to principal Vedic gods like
Pusan, Indra, Rudra, Visnu and Agni, who were replaced later by the Trinity of
Hindu gods: Brahma (the creator), Visnu (the preserver) and Siva (the destroyer)..
How can they liberate the Indian masses? They are all servants of the Supreme
God and are crying to Him for His grace15:
Brahma, Visnu and Siva stand at His door,
To serve the unfathomable and infinite Lord.
And many others who are beyond count,
Are seen crying at His door.
bRhmw ibsnu mhysu duAwrY] aUBy syvih AlK ApwrY]
hor kyqI dir dIsY ibllwdI mY gxq n AwvY kweI hy]
Guru Nanak’s God is absolute, eternally unchanging Formless one, Nirankar. He
is inscrutable, boundless, self-existent, ineffable and beyond time. God is the sole
creator, the sustainer and the destroyer of the universe. Guru Nanak’s God is
both transcendent and immanent, pervading the microcosm as well as
macrocosm. It is this God who is the object of Guru Nanak’s worship.
The idea of divine self-expression16 is another revolutionary theological thought of
Guru Nanak. The concepts of Truth (sach), the Name (nam), the Word (sabda),
the Divine Preceptor (guru) and the Divine Order (hukam) form the key-concepts
of divine self-expression. The Truth represents the eternal aspect of God, the
Name refers to the object of communication, the Word to the medium of
communication, the Divine Preceptor represents the voice of God in man himself
and the Divine Order is an all – embracing principle, comprehending the working
of the physical as well as the moral world.
All these concepts are inter-linked in the bani of Sikh Gurus and these form the
basis of Sikh view point of Bhakti. In Sikh religion, bhakti is addressed directly to
God and not to any avtar. In fact, the very idea of incarnation of God is rejected in
very strong terms in SGGS17:
Let that mouth be burnt, which says that our Lord (God) is subject to birth.
so muKu jlau ijqu khih Twkru jonI ]
Creation of the Universe
A detailed discussion on this topic is already given in the Chapter “Cosmological
Ideas in Science and Religion”. However, some elaboration of Hindu view of
Cosmology is being made on the basis of a recent paper by RC Verma18:
“Evolution of the Universe and Concepts of Matter: Some Ancient Indian Views.”
Rigveda describes the universe as infinite and made up of Earth, the atmosphere
and the sky. It also mentions about the Sun as light giver of the universe. In
observational astronomy, Indian rishis studied the phenomena of eclipses and
prepared calendars so much needed for their rituals. We find a plenty of theories
of universe in the Indian literature. Pundit Madhusudan Ojha of Jaipur has
recognized ten different schools of cosmology in India on the basis of Nasadya
Sukta of Rigveda, the famous hymn of creation. In Vedic literature, one finds
many creation myths relating to Indra, the chief of Vedic gods.
Upanishads put forward diverse theories of creation of the universe. Chhandogya
Upanishad states: “Brahman desiring to be many, created taijas, ap and kshiti,
and entered into these three.” Surprisingly, in these theories of creation, no
creator is postulated for the purpose of creation. For instance, the creation
process in Brihadarnyak Upanishad is described as follows: “In the beginning,
water (primeval) alone existed, from water was born Satya (truth), Satya
produced Brahman and so on.” Katha Upanishad gives priority to Fire: “Fire
having entered the universe, assumed all forms. Fire was the First to evolve from
the primal reality that from Fire came water, from water the earth.”
Vaisesika school of Indian philosophy proposed parmanuvada (atomic theory) for
creation of the universe: “(i) There is an external universe independent of mind.
(ii) This universe exists eternally, it was never created. (iii) Material things must
be made up of parmanus of various elements, which are the permanent
substance. (iv) Once the mahabhutas are produced one after the other, through
the divine will (sankalpa) a big cosmic egg is produced out of the parmanus of
five elements, (v) Destruction occurs when union of primary parmanus is broken.
Creation and destruction of universe continues adinfinitum. This process has got
neither any beginning nor any end.”
There is a lot of confusion and diversification in the ideas about creation of the
universe in Vedic, Upanishdic, Nayaya, Visesika, Sankhya, Yoga, Mimansa and
Vedanta schools of Indian philosophy. Guru Nanak’s ideas about creation of the
universe have been summed up in an earlier chapter. We do find some common
ground between these two Indian traditions represented by SGGS and Rig
Veda’s Nasdaya Sukat.
Concept of Transmigration, Salvation, Heaven and Hell
The doctrine of transmigration of the soul or eschatology is common to both the
religious traditions. Every religion has tried to explore the basic question: What
becomes of human being after death? Sankra, the great Hindu philosopher,
compares mankind to a plant. Like plant, it springs up, develops and returns
finally to the earth. But as the seed of the plant survives, so also at death the
works of a man remain as a seed which sown afresh in the realm of ignorance,
gives rise to a new existence in exact correspondence with his character. This is
the foundation of famous karma theory of transmigration. “What becomes of us
after death?” can be answered in three ways: (i) annihilation, (ii) eternal
retribution in heaven or hell, and (iii) transmigration. Most of the scientists believe
in the first answer. Second answer appeals to the Semitic religious traditions. And
for empirical solution of the problem, the third answer satisfies the Indian mind.
The doctorine of soul’s migration forms the basis of moral law in this world.
The hymns of Rig Veda know nothing of migration of the soul. Idea of immortal
life exists in many hymns of Rig Veda. The idea of heaven and hell is introduced
in the Atharvaveda. The good are rewarded in heaven and the wicked are
punished in the hell. Those who annoy the Brahmans are also condemned to
hellish existence19:
Those who spit at Brahmans,
Or cast on them the mucus of the nose,
They sit there in pools of blood,
Chewing their hair as food.
The concept of salvation or emancipation of soul (atma) has been a hallmark of
Hindu philosophy. A man who is free from desires, his soul (atma) merges with
God (Brahman). There is no transmigration for such an emancipated soul. He
attains immortality20:
When every passion vanishes
That finds a home in the human heart,
Then he who is mortal becomes immortal,
here already he has attained to Brahman.
The soul (atma) of man is assigned four states in the Upanishads: (i) waking, (ii)
dream sleep, (iii) deep sleep, i..e., dreamless sleep, in which the soul becomes
one with Brahman and enjoys unsurpassable bliss, and (iv) the fourth state,
usually called turiya, in which union with Brahman is continuous and perfect. The
aim of the Yoga is to attain turiya, a state of the supreme bliss21:
The dreamer’s knowledge is false,
The sleeper knows nothing at all,
Both go astray, where all this vanishes
There the fourth state is reached.
In Sikh religion, the use of common terms and concepts of Indian origin,
borrowed from Vedic, Upanishdic and Yogic systems, has created a lot of
confusion in interpreting the message of SGGS. For example, Guru Nanak22 has
employed turiya term for the state of supreme bliss, but its attainment is through
the medium of the Guru or sadhsangat and not by Yoga:
But the fourth state of supreme bliss,
Turiya, is known only through the True Guru.
qurIAwvsQw siqgur qy hir jwnu]
The Gurumukh attains the state of turiya,
Taking to the shelter of the Saint’s congregation.
qurIAwvsQw gurmuiK pweIAY sMq sBw kI Et lhI]
The concepts of transmigration, salvation (mukti or jeevan mukti), heaven and
hell do find a mention in the compositions of Sikh Gurus in SGGS. While there is
too much stress on performing rituals, sacrifices, pilgrimage, purification,
penance and all sorts of karamkand in Hindu religion to attain salvation or
emancipation of the soul, the Sikh Gurus reject Karamkand and advocate service
to society, humility and meditation as the means to attain salvation. In Sikh
religion, salvation is possible while living in this world and enjoying all pleasures
of this worldly life23:
O Nanak, meeting the True Guru,
One comes to know the Perfect way.
While laughing, playing, dressing and eating,
One is liberated.
nwnk siqguir ByitAY pUrI hovY jugiq]
hsidAw KylMidAw pYnMidAw KwvMidAw ivcy hovY mukiq]
Guru Nanak’s conception of God’s grace repudiates all presumption to salvation
by mere human effort. What decides the issue of salvation (mukti) is God’s grace
(nadar). It is obvious that the idea of grace is meant to inculcate humility in one’s
approach to salvation. The salvation is not ‘achieved’ by man; it is ‘bestowed’ by
God. Salvation is not ‘other worldly’ concept in Sikh religion, it has to be attained
during this life. The idea of heaven and hell is there in SGGS but they do not look
as charming or dreadful as in Hindu sacred texts (Puranas).
Ethics and Morality
There are several religions which preach that God alone exists (sat). But if you
examine their ethical system, you will find a lurking fear of some force which is
other than God. Christianity and Islam have accepted this anti-God element of
life, as Satan or the devil. A basic dualism has thus creeped in those systems.
Hinduism propagated the idea of Ekam Satya, that God alone is Sat (existent) but
introduced the idea of Maya philosophically later on. Maya has thus become for
the Hindus what evil or devil is for Christians and Muslims; a force anti – God. As
a result of Maya concept, the Hindu code of conduct or ethical system is very
much based on an avowed dualism. A dichotomy persists in their faith and action.
It was left for the Sikh Gurus to remove this dualism from the active life24.
Guru Nanak is the first prophet of God in the history of world religions who
removed the dualism and dichotomy between the spiritual life and empirical life of
man. In fact, in Sikh religion, the spiritual salvation of man is linked to his social
salvation25. It was Guru Nanak who laid and led the path of universal love and the
emancipation of man without distinction of caste and creed. The objective of Guru
Nanak’s mission of love was to establish equality and fraternity among all human
beings and to resist appression by safeguarding the human rights and values. In
unambiguous terms, he issued forth a call for his mission of love26:
If you want to tread the path of love,
Come forward with your head on your palm.
jau qau pRym Kylx kw cwau]
isru Dir qlI glI myrI Awau]
Sikh Gurus gave to love the importance that they gave to nothing else. It is the
direct manifestation of God in us. In fact, the intensity of love in a person shows
the level of his spiritual attainment. Guru Gobind Singh epitomized ‘Love’ as the
primary condition for meeting the God27:
.
Listen ye all, I am going to tell the Truth,
Those who love shall meet the Lord (God).
swc khuMN sun lyhu sBY,
ijn pRym kIE iqn hI pRB pwieE]
Guru Nanak brought a complete reversal of the socio-religious life and values of
his time28. Against life negation and withdrawal from life, he recommended lifeaffirmation
and complete social participation. He accepted a householder’s life
against monasticism and asceticism. He gave religious sanctity to married life
and equality to women. Guru Nanak accepted and practiced social equality and
the brotherhood of man against the rigidity of Hindu varan ashram dharma.
Asceticism and Ahimsa, the fundamental doctorines of all Indian religions, were
both rejected by Guru Nanak. Hence, a new moral and social order was
established in Sikh society. According to Grewal28: “The socio-political order of
his day had lost legitimacy in the eyes of Guru Nanak, because it had lost its
religious roots. By implication, a new social order was needed, based on a new
religious dispensation.”
The Sikh Gurus have given a new moral code of conduct to their disciples which
must awaken the soul in them. The saint in Sikhism should be more human than
the ordinary man. The Sikh militarism is a part and parcel of the Sikh creed and
the saint should play the role of a soldier, in response to the exigency of the
situation.
In Sikh religion, the status of women is equal to men in all respects and there are
numerous verses in SGGS to glorify the role of women in society. We need not
elaborate the status of women in Hindu society. In the caste order of the
Brahmans, a woman had been classed with the Shudras. For Sankra, woman is
the gateway to hell. In the Upanishads, woman and Sudra are forbidden to recite
Vedic mantras30:
If a woman or a Sudra learns the Savitiri formula,
The Lakshmi formula, the Pranava,
One and all go downwards after death.
Therefore, let these never be communicated to such!
If anyone communicates these to them,
They and the teacher alike go downwards after death.
Hinduism is like a great pyramid of Indian religions and cultures. Despite
revolutionary changes introduced by Sikh religion in Indian pyramid, it remains a
part and parcel of Indian civilization and culture. Sikh religion must play its
destined role in inter-faith dialogues to promote world peace during the new
millennium.
REFERENCES
1. Guru Gobind Singh, Akal Ustat in Dasam Granth, Bhai Chattar Singh-
Jiwan Singh, Amritsar.
2. SGGS, M.5, P.294.
3. Teja Singh, The Holy Granth, Punjabi University, Paitala, 1985.
4. Bhai Gurdas, Var 1, Pauri 33.
5. Puran Singh, Spirit of the Sikh, Part II, Vol. 2, Punjabi University, Patiala,
1981, P.269.
6. Puran Singh, Ibid, P.55.
7. J.S. Ahluwalia, Key note Address at International Seminar: Sikhism and
Inter-religious Dialogue, Guru Gobind Singh Foundation, Chandigarh.
8. M. Mujeeb, “Relevance of Guru Nanak’s Teachings Today”. University
News, VII, No. 11, P.1 (November 1969), New Delhi.
9. J.S. Grewal, From Guru Nanak to Maharaja Ranjeet Singh, Guru Nanak
Dev University, Amritsar. 1982, Chapter 5, P. 31.
10. Kuldeep Nayyar, Guru Granth Sahib’s message is for all: Akali politics
doesn’t let it go far. The Tribune, Chandigarh, Sept. 1, 2004.
11. G.S. Talib, Teachings of Guru Nanak Dev (edited by Taran Singh), Punjabi
University, Patiala 1977, P.27.
12. SGGS, Japuji Pauri 37, P. 8.
13. Bhai Jodh Singh, Teachings of Guru Nanak Dev (edited by Taran Singh),
Punjabi University, Patiala 1977, P.1.
14. SGGS, Japuji Pauri 30, P. 7.
15. SGGS, M.1, P. 1022.
16. J.S. Grewal, From Guru Nanak to Maharaja Ranjit Singh, Guru Nanak Dev
University, Amritsar, 1982, P.33.
17. SGGS, M.5, P. 1136.
18. R.C. Verma, Talk delivered at ICTP, Trieste, Italy during workshop on
QGP and Relativistic Heavy Ion Collisions held in Nov. 1997.
19. P. Deussen, The Philosopy of the Upanishads (English translation by A.S.
Geden), Dover Publications Inc. New York, 1966, P.332.
20. Ibid, P.348.
21. Ibid, P.309.
22. SGGS, M.1, P.154, Ibid, M.1, P.356.
23. SGGS, M.5, P. 522.
24. Nirmal Kumar Jain, Sikh Gurus and the Indian Spiritual Thought (edited by
Taran Singh), Punjabi University, Patiala, 1981, P.181.
25. Daljit Singh, Essentials of Sikhism, Singh Brothers, Amritsar, 1998, P.179.
26. SGGS, M.1, P.1412.
27. Guru Gobind Singh, Akal Ustat, Dasam Granth..
28. Daljit Singh, Op.cit., P.183.
29. J.S. Grewal, Op.cit. P.41.
30. P.Deussen, Op.cit. P.12.

DR HS VIRK

#360, Sector 71, SAS Nagar (Mohali)-160071

Web:http://drhsvirk.weebly.com






 
 

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Jaya Sri KrishNa!

Suresh Vyas

www.hinduunation.com

[Sumegha Godara]

Ram Ram Everyone,

So one of my lower caste(no offense just trying to put his thoughts here) friend told me following:

“Caste system was very much the reality of indian society since later vedic period I.e. from 900 BC. In its response came Buddhism around 500 BC.

Such entrenched was the caste system that it even penetrated the foreign religions of Islam, christianity and even Sikhism. Upper caste and lower caste, and discrimination based on this is there in other religions also.“

Is this true that we had this lower untouchable people (not caste- that came from Europe)concept that early? And that was opposed by Buddhism? 

Please shine some light on this.

Thank you and Ram Ram

Sumegha

On Mon, Jun 1, 2020 at 12:43 AM sainath shanbhag <sain...@gmail.com> wrote:

Dear Dr. Hardev Singh of SAS Nagar (Mohali) and other fellow Sikh Identities etc.,

I have a high regard for Gurus of Sikhs.

I have made all the climb from bottom to the top all the way on foot to the sacred mountain of your Guru - where it snows and there is lack of oxygen.

I have as well donated to your Gurudwara at various places and visited Golden temple at-least thrice being from South India.

Coming to the point,

If you go to Chandni Chowk of Delhi, just within 50 meters of the Metro Station, there is a Sikh Gurudwara next to a junction of 4 roads.

This is the place where 3 or more of Sikh Gurus were burned/ boiled/ skinned alive respectively by Muslims for not adopting to their religion..

Today, many of the Sikhs are friends with Muslims and Christians (Trail the cancer cause of Punjabi Sikhs to them) and keen to adopt them.

What does DR HS VIRK teach about the Chandni Chowk history to

1) To insiders : His Sikh groups.

2) To outsiders : Hindus and Muslims and Christians about their parampara.

Please point to your blog or writings..

Dr HS Virk as well says, For Sankra, woman is the gateway to hell.

This is what happens when one does NOT know ABCD of the Shankra, or read his works, but uses sophisticated words to hide ignorance of ABCD of the subject.

My question to Dr HS Virk ? You have read 30 references.

Have you read one work of Sankara in Original or in Hindi translation done by Sankrit and Sanskriti knowers before making a serious allegation ?

Name the works you have studied by the author before having made serious allegations on him.

I assume Sanskrit and Hindi has more resemblance to Punjabi than English ?

DR HS VIRK Said: In the caste order of the Brahmans, a woman had been classed with the Shudras.

Please refer to place where the caste order is of the Brahmins before having made an allegation.

Please point to one practice where you can prove that there is NO Caste in Muslims. Point to number of intercaste marriage in Muslim among your society in past 10 years.

Please point to place where you can prove that there is NO Caste in Christians.  Point to intercaste marriage in Christians among your society in past 10 years.

See https://en.wikipedia.org/wiki/Knanaya, and ask other Christians of those areas how they are treated like Third class by Knanaya priests.

See how many Dalit converted Christians can put their steps in Catholic Church, probably even protestant church.

See how many Indian Christians have become pope or even been able to promote to having been able to reach Vatican City or Holy See of the Pope ?

See how Indian Christians are made to sit along with the Blacks of US in a separate row different from their white masters.

Please point to any ground work having been made in caste system, having seen the ground realities within Hinduism and outside Hinduism before making an allegation and then hiding your ignorance behind the 30 references.

Looks like your Gurus forgot to tell you that Shankara has written various compositions on Devi.

Looks like you forgot to read about your parampara Gurus before getting swayed by foreign funding Gurus,

on how the foreign funding Gurus to Sikhs treat their women in Muslim and Christian religion.

While your Sikh brothers are dying of cancer which was a result of well orchestrated plan by foreign funders and powers,

while your ancestor's cherished 5 major rivers and others small rivers are well engineered to be made to disappear by foreign funders and powers,

while the killers of your parampara Gurus are brain washing your brothers and sisters massively,

Instead of educating the Sikhs on the real enemy,

you are teaching your Sikh brothers to be an ostrich

burying the head in the sand and promote peace with the enemy,

while diverting their frustration on the Hindus and

telling them their problem lies in the Hindu lineage you have,

so that the enemy's work of conversion becomes simpler,

The same enemy who is the cause of blatant cancer you are seeing currently,

The same enemy that burned or skinned or boiled in oil your parampara gurus while alive.

This is how you make an allegation Mr Hardev Singh Virk - based on facts - not the way you are taught - in a subtle style like Wendy Doniger and Sheldon Pollock.

Welcome to Intellectual Kshatriya team of Rajiv Malhotra Ji, where we openly call the bluff and give a chance to respond.

Thanks,

Sainath Shanbhag

dream sleep, (iii) deep sleep, i.e., dreamless sleep, in which the soul becomes

28. Daljit Singh, Op.cit., P.183.
29. J.S. Grewal, Op.cit. P.41.
30. P.Deussen, Op.cit. P.12.

DR HS VIRK

#360, Sector 71, SAS Nagar (Mohali)-160071

Web:http://drhsvirk.weebly.com






 
 

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Sumegha Godara

Research Assistant

Louisiana Tech University

Ruston, LA, 71270

Phone: 318-605-7117

 

[sainath shanbhag]

Dear Sumegha Ji,

Tell him this..

This is NOT the right time for intellectual discussion of a problem that may or may NOT have happened in the past,

when their own communities house are being burnt and made to leave all their belongings in Mevat of Haryana.

Tell him that,

Currently Mothers and sisters, ladies of his community are "suffering" in the hands of Muslims in Mevat of Haryana.

Refer the report below. This incident happens in other places as well which I am aware of.

We want to support him in his fight for his own community.

Ask him to raise a petition to Govt. of India and we would stand with him by signing the petition.

That is the need to the hour. We all Hindus stand united with Dalits to save their women and children.

I believe and Hope that even the Sikh community would stand with the Dalits.

Thanks,

Sainath Shanbhag

हरियाणा के मेवात जिले में दलितों पर मुसलमानों द्वारा किये जाने वाले अत्याचारों का सच आया सामने by Rati Agnihotri

दलित समाज पर हो रहे अत्याचारों के संदर्भ में अक्सर सिर्फ हिंदुओं को ही कटघरे में खड़ा किया जाता है. किसी भी इंसान की जाति विशेष की वजह से उस पर अत्याचार करना, उसे प्रताड़ित करना सरासर अपराध ही है. लेकिन दलित विमर्श का इस प्रकार से राजनीतिकरण हो चुका है कि उसमे मुसलमानों के […]