The central text of the Sikh religion -- the Guru Granth Sahib -- is a different kind of scripture. A number of features mark its distinctiveness among the scriptures of the world, including its style, content, history and authority.
One unique aspect of the Guru Granth Sahib relates to its historical development. Unlike the texts of most world religions, Sikh scripture was written and compiled by the prophets of the tradition.
In fact, the precedent of Sikh scriptural writing began with the founder and first Guru of the tradition -- Guru Nanak (1469-1539). Nearly 1,000 of his compositions have been preserved in the Guru Granth Sahib, and to this day, some of his writings are included among the daily prayers of the Sikhs.
On the basis of references within the text and other early literature, traditional Sikh interpretations consider the scriptural writings to be revealed. For instance, one of Guru Nanak's compositions translates as: "I have spoken as You have caused me to speak." Another proclaims: "I express the speech of the Divine as it comes to me."
For Sikhs, these references serve as evidence of revelation and give the Guru Granth Sahib a level of Divine authority.
As the Sikh tradition developed over the 16th and 17th centuries, so did the scriptural corpus. Six of the 10 Gurus contributed to the canon, and in compiling the scriptures, the Gurus took an unprecedented step by collecting and including writings of religious thinkers from a variety of backgrounds (e.g., social, regional, professional).
These diverse backgrounds highlight the tradition's inclusive worldview. For example, the Guru Granth Sahib does not just include the compositions of the Sikh Gurus; it also contains the words of Sufi Muslims and low-caste Hindus.
According to traditional interpretations, these writings share the same message, ideology and spirit expressed by the Sikh Gurus, and furthermore, their inclusion reflects the Sikh belief that anyone can experience the Divine, no matter their context or background.
The Guru Granth Sahib is written in a unique script -- Gurmukhi -- and incorporates a number of different languages, including Persian, Punjabi, and Braj. Sikh traditions explain that these languages were purposefully selected to make the message more accessible -- by using popular languages that diverse communities could understand, the Gurus created a scripture that catered to the masses.
Before he passed away in the early 18th century, the 10th Sikh Guru -- Guru Gobind Singh (1666-1708) -- conferred the authority of the Sikh tradition to two distinct institutions: Guru Khalsa Panth and Guru Granth Sahib.
(The former [i.e., Guru Khalsa Panth], refers to the community of formally committed and initiated Sikhs, an institution to be discussed in a later essay.)
The elevation of the scripture to the status of Guru gave it a further level of authority. In addition to viewing it as Divine revelation, Sikhs also understand it as their complete, eternal, and infallible life-guide.
Another unique aspect of Sikh scripture relates to its content and style. The Guru Granth Sahib is comprised of poetry and music relating to Divine experiences; some compositions provide guidance for achieving these experiences, while others offer inspiration by expressing the bliss and satisfaction that comes with these experiences.
These poetic and musical expressions continue to serve as the centerpiece of Sikh public and private religiosity.
Individuals read and recite selections from the text on a daily basis, congregations gather and sing from the scripture collectively, and major life events (e.g., birth, marriage, death) are marked by ceremonies that center around the Guru Granth Sahib.
The lives of Sikhs, as well as the life of the Sikh community, revolve around their central text -- the Guru Granth Sahib -- a unique scripture that establishes and exemplifies foundational Sikh ideologies.
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Guru Granth Sahib - Wikipedia, the free encyclopedia
I have been doing some personal study on the use of phonetics, in addition to, or above and beyond, the "perceived as intended" words, in delivery of a message.
But then maybe I am on my 869,999 th life. :-)
But then, as always, I realize that judging a religion by its practicality and good sense is not appropriate. If an idea is reasonable, it's not the endorsement of a deity that makes it so; the idea speaks for itself and stands on its own. And if there really is a god, divine and supreme, what God said wouldn't have to make sense or pass my test for reason. If God says we must speak only in limericks, then to do otherwise would be immoral.
So I'll take the wisdom and try to learn from it, and leave the faith to others.
It has no separate theology or philosophy, no separate ethics or social structure.
It has borrowed elements from Islam, but not the decisive ones: belief in a notion of a true God versus false gods, hence in iconoclasm, and belief in a monopolistic prophethood. There is nothing in Sikhism at which a Hindu should feel offended.
Most Sikhs now politically object to their inclusion in the Hindu category. In this separatist endeavour, they are encouraged by the non-Hindus and the secularists, whose attitude to religious issues is always one of superficialism.
Looking at the matter superficially, the mere existence of the labels “Hindu” and “Sikh” is enough to prove the existence of two distinct entities going by these names.
And yet, such deeper understanding is the only way forwards. It is ignoble and below the dignity of human intelligence to remain stuck in the prevailing situation where a religion is defined as separate on no better grounds than externalities like turbans and beards.
The case for Sikh separateness is based on nothing more than, firstly, a handful of ambiguous sentences in the Sikh canon, as against thousands which unambiguously put Sikhism inside the Hindu fold;.
It is not true that castes as it exists among hidus do not exist among the Sikhs.
Even Indian Christianity has not succeeded in eradicating caste barriers. Indian Christians love to have their castes attached to their names unlike South Indian Muslims who have almost got rid of their original castes
Some prominent castes among Sikhs are Arora, Khatri, Ramgarhia, Jat, Saini, Kamboh, Mahton, Chhimba, Mohyal , Chamar, etc. Each caste has its sphere of influence and specialization.
In the cities, Khatri and Arora dominate the sphere of business activities.
Khatri and Aroras are essentially identical caste and are primarily a caste of traders, shopkeepers and accountants.
Sometimes people belonging to these castes are called "Bhapa Sikhs".
Khatris and Aroras are equivalent of Baniyas found elsewhere in India.
All of the Sikh Gurus were born in Khatri caste. Guru Nanak's father Mahta Kalu was also a shopkeeper and he tried his best to make his son follow his caste profession of shopkeeping. But Guru Nanak rejected his tutoring and became a man of spirit.
Khatri appears to be a vernacular form of Sanskrit Kshatriya, the caste is exclusively composed of cloth merchants, grocers, perfume sellers (or "Gandhis") and traders .
Sikhs believe that upon death one merges back into the universal nature, just as a drop of rain merges back into the ocean. Individuality is lost. Sikhs do not believe in heaven or hell. Heaven can be experienced by being in tune with God while still alive. Conversely, the suffering and pain caused by ego is seen as hell on earth.
At birth the soul emerges into earth consciousness, veiled of all memory of past lives and the inner worlds.
The cycle of reincarnation ends when karma has been resolved and the Self God (Parasiva) has been realized. This condition of release is called moksha.
Then the soul continues to evolve and mature, but without the need to return to physical existence.
Sikhism teaches that the soul reincarnates when the body dies. Sikhs believe that good, or bad actions, determine the life form into which a soul takes rebirth( Is it not similar to Hinduism)
At the time of death, demonic, ego centered souls may be destined to suffer great agonies, and pain, in the dark underworld of Narak.
A soul, fortunate enough to achieve grace, overcomes ego by meditating on God. Such a soul may attain liberation from the cycle of reincarnation.
: http://wiki.answers.com/Q/Does_Sikhism_believe_in_reincarnation#ixzz1vWLYZXky
http://www.unitedsikhs.org/
http://www.worldsikhcouncil.org/
These should give you a good start in learning more about the Sikh religion.
like the rain, it should fall on the just and unjust.
Mr. Singh starts out with claiming Sikh scripture is unique in it's history. But all I see is a variation on other scriptures' origins. There is the element of tradition, of prophets/philosophers adding to that tradition and the codification of oral and written tradition. I assume he has heard of the Bible, Quran, Confuscianism, Taoism...
Argument from authority follows: "I express the speech of the Divine as it comes to me.' For Sikhs, these references serve as evidence of revelation and give the Guru Granth Sahib a level of Divine authority." Then again, Mozes claimed he spoke as instructed by a god, Jezus said he was the Divine speaking, we have Muhammed and in a way the Buddha too.
About it's content virtually nothing is told. Probably because it roughly resembles contemporary and geographically adjacent religions. It is mentioned views by lower members of society are included too. Well Jezus was no bigshot before his prophet-status, Eastern philosophers came from all layers of society etc.
And that leaves us with style, as if poetry and music are the solely the realm of Sikh scripture. Which is odd, because I clearly recall enjoying the poetry and verses by Zhuang Zi. And have you ever attended a Quran reading competition? Well me neither but I've seen a video. Pretty meoldic.
Sikh Formations: Religion, Culture, Theory
Published three times a year by the renowned Routledge Press, this publication has established itself as the leading scholarly journal in Sikh studies. Sikh Formations: Religion, Culture, Theory was founded to understand Sikhs, Sikhism, and Sikh Identity within the context of a new and dynamic setting that embraces globalization, trans-nationalism, and other related processes.
http://www.lsa.umich.edu/asian/aboutus/sikhstudies