The Beginnings Of Sikhism

[Yasmin]

peace all hope everybody is well, and for all those of us doing exams at the moment, all the best!

i have always been a bit confused on this issue and hope someone may be able to help?

where exactly does sikhism come from, where did it begin? was the first Guru divinely inspired and hence this lead to sikhism? if so then were all of the Guru's divenely inspired in turn? if not then how was the 'message' of Sikhism brought about? How was the Guru Granth Sahib compiled and by whom and when? Sorry if I got any names wrong I can only claim ignorance

thanks :devil:

[Mehtab Singh]

http://www.searchsikhism.com/before.html

INDIA BEFORE SIRI GURU NANAK DEV JI

After its climax, Buddhism started degenerating in India. Statues of Buddha and Budhisattvas became very common and were installed in their temples. Buddhist monks preached lesson of non-violence and non-resistance which made the people non aggressive even in self defense.

"When Buddhism was driven out of India, the Hindu society set up their own gods and goddesses and began to worship their stone images. The Hindu priests who had been for centuries, the self-made custodians of religion and its teachings, had reduced the religion to a mockery performing rites and rituals and superstitious ceremonies devoid of any sense and meaning. "The Hindu leaders neglected to teach the spiritual realities to the people at large who were sunk in superstitions and materialism. Religion became confused with caste distinction and taboos about eating and drinking...," writes Dr. S. Radhakrishnan, a philosopher and former President of India.

The Hindu society was over-ridden with caste system. The religion became the privilege only of the upper class called the Brahmans. The sacred religious books were neither accessible to the other classes nor could the people understand them because they were written mostly in Sanskrit, a language not spoken by the masses. Religious reading, writing and teaching was strictly the monopoly of the Brahmans. The lowest of the lowest class was called the Untouchables. A touch or even a shadow of these untouchables seemed to pollute the higher classes.

Such was the condition of Hindu India when Muslim invaders from the west began pouring in large numbers one after the other. For the Muslim invaders, from Mahmood of Gazni in the eleventh century to the Moghuls in the sixteenth century (at the time of Guru Nanak), the Punjab was always the gateway of India. All these Muslim invaders massacred men, women and children without mercy, plundered their homes, desecrated and demolished their temples and robbed the wealth of these temples. The Hindus were converted to Islam at the point of the sword. Nobles, scholars, sufies, poets and philosophers who also came along with these invaders, settled in the various parts of India, and they laid the foundation of Indo-Muslim culture in the country.

Many Muslim historians have given account of the happenings of that time. A few examples of the treatment of Hindus by the Mohammadan conquerors of India, are given below:

Shahab-ul-Din, King of Gazni (1170-1206), put Prithwi Raj, King of Ajmer and Delhi, to death in cold blood. He massacred thousands of the inhabitants of Ajmer who opposed him, reserving the remainder for slavery (The Kamiu-t Tawarikh by Asir).

In the Taj-ul-Ma'asir by Hassn Nizam-i-Naishapuri, it is stated that when Qutb-ul-Din Aibak (1194-1210) conquered Meerat, he demolished all the Hindu temples of the city and erected mosques on their sites. In the city of Aligarh, he converted Hindu inhabitants to Islam by the sword and beheaded all those who adhered to their own religion.

Abdulia Wassaf writes in his Tazjiyat-ul-Amsar wa Tajriyat ul Asar that when Ala-ul-Din Khilji (1295-1316) captured the city of Kambayat at the head of the gulf of Cambay, he killed the adult male Hindu inhabitants for the glory of Islam, set flowing rivers of blood, sent the women of the country with all their gold, silver, and jewels, to his own home, and made about twentv thousand maidens his private slaves.

Ala-ul-Din once asked his Qazi', what was the Mohammadan law prescribed for the Hindus. The Qazi replied, "Hindus are like the mud; if silver is demanded from them, they must with the greatest humility offer gold. If a Mohammadan desire to spit into a Hindu's mouth, the Hindu should open it wide for the purpose. God created the Hindus to be slaves of the Mohammadans. The Prophet hath ordained that, if the Hindus do not accept Islam, they should be imprisoned, tortured, finally put to death, and their property confiscated."

Sayad Mohammad Latif writes in his history of the Punjab, "Great jealousy and hatred existed those days between the Hindus and Mohammadans and the whole non-Muslim population was subject to persecution by the Mohammadan rulers."

Bhai Gurdas, a Sikh scholar, writes, "My Lord, it is strange that the people of Kalyug (dark age or the age of falsehood) have developed the attitude of a dog and they take pleasure in swallowing ill-gotten things. The rulers commit sins and those who a herdsmen, are killing the sheep themselves. The people being ignorant are not in a position to discriminate between truth and falsehood. Those who pose as benefactors are engaged in amassir wealth by fraudulent means. Love between man and woman based on money, they meet at pleasure and depart at will. The Qazi who occupies the seat of justice, accepts bribes and then pass injustice orders.

Guru Nanak describes the situation as:

'Kings are butchers Cruelty their knife, and Sense of dut and responsibility have taken wings and vanished.'

(Slok Mohalla 1, p-145)

It has always been believed that whenever the righteousness vanishes from this world and the Falsehood takes its place there has been a call from the Heaven to restore peace and justice on earth. Out of the dark clouds of falsehood, hypocrisy, injustice cruelty and bigotry, there came a ray of sunshine from the Heaven as described by Bhai Gurdas, a Sikh apostle:

"Heaven at last heard the prayers of the people,

Guru Nanak was sent to the world.

The disciples met and drank the nectar of his Lotus feet,

And realized the Divine in this age of materialism.

Guru Nanak re-established Dharma,

All castes he merged into one caste of man.

The rich and the poor he brought on one level,

From this Founder of Humanity a new race of love goes forth; "'

In humility they bow down to each other.

The Master and the disciple became one,

His song of Nam gives us a new life,

He is the Saviour in this age of materialism.

Nanak came, the world was lighted,

The sun rose, the darkness disappeared.

Wherever the Guru put his foot,

It became the temple of worship.

The far-famed seats of the Sidhas changed their names,

The Yoga-houses became Guru-houses.

Humanity resounded with his divine hymns;

In every house of the disciple, the Lord was worshipped.

The Guru went in all directions,

Seeking his own all over the earth.

A river of love and peace Flows in us singing his song."

(Bhai Gurdas, // I-pauri 23,27)

Heaven at last heard the cries and prayers of the oppressed and there appeared the Savior of Humanity, Prophet of Peace, Fountain of Heavenly Love and Ocean of Virtue in the name of GURU NANAK, the founder of Sikh religion.

http://www.searchsikhism.com/divine.html

GURU THE DIVINE LIGHT

The word Guru is so popular in India that in order to understand the fundamental concept of 'guru' in Sikhism, one must first completely drive out of one's mind the prevalent popular notion of a guru. The popular term 'guru' often used for a Brahman, a yogic teacher or a guide or even a school teacher, has made the Guruship so cheap that a scholar describes these gurus as 'wicks which smell foul after the lamps are extinguished.'

The term 'Guru' in Sikhism is not used for a teacher or a guide or an expert or even a human body. The word Guru is composed of two terms.

GU means darkness and

RU means Light.

In Sikhism the word 'Guru' is, thus, defined as the Light that dispels all darkness, and that is called JOT (Divine Light). Guru Nanak was, therefore, the EMBODIMENT of Divine Light:

'Gur Nanak Dev Govind Roop.'

(Basant Mohalla 5, pg. 1192, Guru Granth Sahib)

'Guru Nanak is embodiment of the Light of God.' (Translation of the above)

The Guru in Sikhism is a perfect Prophet or Messenger of God in whom the Light of God shines fully, visibly and completely. Guru is in union with Divine. Thus he ushers the devotees, the seekers of Truth into a spiritual birth. Through him the Glory of the Lord is transmitted to humanity. On account of his Divine prerogatives, the Guru, though human in form, is Divine in Spirit.

Literally Guru Nanak's body was a platform from which God Himself spoke and delivered His message Gurbani (Divine Word). God manifested Himself through Guru Nanak:

'Gur Meh Aap Samoai Sabad Vartaya.'

(// Malar ki Mohalla 1, pg. 1279)

'In the true Guru (Nanak) He installed His Own Spirit Through him, God speaketh Himself.' (Translation of the above) In another place in Gurbani it is said:

'Gur Meh Aap Rakhaya Kartare.'

(Maru Mohalla 1(15), pg. 1024)

'In the body of Guru (Nanak) God revealeth Himself.' (Translation of the above)

God is in the Guru and Guru is in God. Though God is everywhere and in everybody but His traits are illuminated through the Guru. The Jot (Divine Light) that enshrined Guru Nanak's body and the Primal Jot of God are, therefore, one and the same:

'Gur Nanak Nanak Har Soai.'

(Gaund Mohalla 5, pg. 865)

'O Nanak, Jot of Nanak and God are one.' (Translation of the above)

Again the Janamsakhis (biographies) reveal that God spoke to Guru Nanak and said:

'Mei Aad Parmeshar Aur Tu Gur Parmeshar.'

'I am the Primal God and thou art Guru God.' (Translation of the above)

Guru Nanak never claimed that only his disciples or devotees could get salvation or go to heaven. Since he was the embodiment of Divine Light, and as the Divine Light does not belong to any particular sect or religion, so he stood guarantee for the entire humanity, and said, "Whosoever meditates upon One God, the Formless, will get salvation."

'Jo jo japai so hoi punit Bhagat bhai lavai man hit.'

(Gauri Sukhmani Mohalla 5, pg. 290)

'He shall become pure whosoever repeateth His Name With devotion, affection and heartfelt love.' (Translation of the above)

When Guru Nanak conferred Guruship on Bhai Lehna (later called Guru Angad), the JOT was passed on and Guru Angad too became the embodiment of Divine Light. In the same way all the nine Gurus were the embodiments of Gur Nanak Jot (Gur Nanak Jot is not a human body but the Divine Light). The tenth Master, Guru Gobind Singh then conferred the Guruship on Guru Granth Sahib (Holy Scripture), which too became the embodiment of Divine Light. Gur Nanak JOT is, therefore, enshrined and preserved in Guru Granth Sahib (it is no longer the Adi Granth, but only the Guru Granth), and it is the Living Guru for ever. For the Sikhs, the Guru Granth is the manifestation of the Guru's Spirit and through it, Guru Nanak lives on in the Sikh Faith.

Sikhism endeavors to uplift the human soul from the shackles of Maya (materialism). It aims at a virtuous life which leads to the ultimate realization of a state of Eternal Bliss. The objective of Guru Nanak's Guruship was to give instructions in the True Name, to save humanity from immersing in the ocean of distress and misery arising out of worldly life, and to blend the human souls with their Creator, thus, emancipating them from the cycle of transmigration breaking all barriers and bonds of sufferings. This is the essential character of Sikh faith.

The law of Karma or fatalism is repugnant to Sikh Religion as it does not reconcile with the merciful trait of the Almighty Lord. There is no such thing in Sikhism as eternal damnation or an everlasting pit of fire created by the revengeful God. Guru's grace erases the blot of thousands of evil deeds of the past and the present. It is also the savior of the future. Meditation on Nam burns countless sins. Singing the glory of the Lord through the Divine Word, can redeem a repentant sinner and, thus, doctrine of Karma ceases to operate. Such is the splendor of Guru Nanak's doctrine of God's Grace and Compassion.

[Guest Papi]

was the first Guru divinely inspired and hence this lead to sikhism?

Shri Guru Nanak Sahib was not just divinely inspired. it was as if God had come down himself.

Awip nrwiexu klw Dwir jg mih prvirXau ]

aap naraaein kalaa dhhaar jag mehi paravariyo ||

The Lord Himself wielded His Power and entered the world.

inrMkwir Awkwru joiq jg mMfil kirXau ]

nira(n)kaar aakaar joth jag ma(n)ddal kariyo ||

The Formless Lord took form, and with His Light He illuminated the realms of the world.

jh kh qh BrpUru sbdu dIpik dIpwXau ]

jeh keh theh bharapoor sabadh dheepak dheepaayo ||

He is All-pervading everywhere; the Lamp of the Shabad, the Word, has been lit.

ijh isKh sMgRihE qqu hir crx imlwXau ]

jih sikheh sa(n)grehiou thath har charan milaayo ||

Whoever gathers in the essence of the teachings shall be absorbed in the Feet of the Lord.

nwnk kuil inMmlu Avqir´au AMgd lhxy sMig huA ]

naanak kul ni(n)mal avathariyo a(n)gadh lehanae sa(n)g hua ||

Lehnaa, who became Guru Angad[2nd guru], and Guru Amar Daas [3rd guru], have been reincarnated into the pure house of Guru Nanak.

gur Amrdws qwrx qrx jnm jnm pw srix quA ]2]16]

gur amaradhaas thaaran tharan janam janam paa saran thua ||2||16||

Guru Amar Daas is our Saving Grace, who carries us across; in lifetime after lifetime, I seek the Sanctuary of Your Feet. ||2||16||

[Trust1]

Shri Guru Nanak Sahib was not just divinely inspired. it was as if God had come down himself.

gur govi(n)dh guovi(n)dh guroo hai naanak bhaedh n bhaaee ||4||1||8||

The Guru is God, and God is the Guru, O Nanak; there is no difference between the two, O Siblings of Destiny. ||4||1||8||

http://www.sikhitothemax.com/page.asp?ShabadID=1649

[jagsinrags]

Waheguru

[Yasmin]

thanks very much :devil:

[sikh supreme]

thanks very much

welcome back yasmin :TH: Why the interest in Sikhism still? hmmm maybe you've finally decide to embrace it. Good gal :devil:

[Yasmin]

lol i'm afraid not. its been a long time since i was using this board unfortunately i became busy and wasnt able to visit although i came every so often :devil: i will always have an interest in sikhism as I like to read and learn about it and other religions

btw nice to still see some familiar names on the board that i remember from about 2-3 years ago when i first joined! how time flies

[sikh supreme]

lol i'm afraid not. its been a long time since i was using this board unfortunately i became busy and wasnt able to visit although i came every so often :devil: i will always have an interest in sikhism as I like to read and learn about it and other religions

btw nice to still see some familiar names on the board that i remember from about 2-3 years ago when i first joined! how time flies

well welcome anyways, even though i may not agree with many aspects of islam and will often post things exposing the flaws in the ideology. I can still apperciate and respect the similarly things we have in common (oneness of God, modesty, respect for elders and mothers, giving to charity, etc) . :TH:

[Mutheeaa]

hmmm maybe you've finally decide to embrace it. Good gal :devil:

Please don't say that again a humble request!!