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Religious Studies 120 Page1 Module #5 Homework Sikhism Instructions: There is only one part to this assignment

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Religious Studies 120 Page1 Module #5 Homework Sikhism Instructions: There is only one part to this assignment. Read the assigned reading, then answer the questions. The point of this current homework is to understand the basics of Sikhism as presented by David S. Noss. Part One: Read David S. Noss A History of the World’s Religions: Chapter 8 Sikhism. Exact page numbers are below. Then answer the questions. Part One / David S. Noss – Sikhism: A Study in Syncretism 1. Read Sikhism in Noss pages 240-252 (photocopied handout), and answer the following questions. Although Sikhism is a syncretism, how is it a new religion and not merely a philosophical merging of two religions (page 240)? 2. Read section One, the Life and Work of Nanak, The Historical Antecedent of Nanak pages 240-242. How did Kabir influence Nanak? 3. Read the Religious Awakening (pages 242-3). Briefly describe Nanak’s religious awakening. Religious Studies 120 Page2 4. Read section Two: Nanak’s Teaching (pages 244-246). What is the single central concept of Nanak’s teaching (page 244 right column)? This is the sovereignty of the one God, the Creator. 5. Read Distrust of Ritual (pages 245-246). Why do Sikhs distrust ritual (page 245 right column)? 6. Read the Social Mission (pages 246). What was Nanak’s criticism of the yogins, sadhus, sannyasins, other Hindus, and the Muslims Mullahs? 7. What did Nanak say about social responsibility? 8. Read section three: the Political History of Sikhism (pages 247-251). Read A Militant Succession (page 247-248). How did Guru Har Govind change Sikhism (page 247-248)? 9. Read Govind Singh “The Lion” and Khalsa, the Order of Singhs (pages 248-250). Religious Studies 120 Page3 Besides writing hymns about battle, what order did Govind Singh found and what are the five K’s (pages 249-250)? The five K’s are 1) 2) 3) 4) 5) 10. Read Transition: The Granth as Guru (pages 250-251). What did Guru Govind Singh say would be his successor? 11. Read Continuing Political Unrest (page 251). Briefly explain why there has been continued political unrest in the Sikh community. A History of the WORLD'S RELIGIONS TWELFTH EDITION David S. Noss Heidelberg College Blake R. Grangaard Heidelberg College PEARSON / Prentice Hall Upper Saddle River, New Jersey 07458 Library of Congress Catalog-in-Publication Data Noss, David S. A history of the world's religions / David S. Noss. -- 12th ed. Includes bibliographical references and index. ISBN-13: 978-0-13-614984-2 (casebound) ISBN-10: 0-13-614984-7 (casebound) l. Religions. I. Title. BL80.3.N59 2008 200.9--dc22 2007006855 Editor-in-Chief: Sarah Touborg Senior Aquisitions Editor: Mical Moser Editorial Assistant: Carla Worner Senior Managing Editor: Joanne Riker Production Liaison: Louise Rothman Prepress and Manufacturing Manager: Nick Sklitsis Prepress and Manufacturing Buyer: Christina Amato Director of Marketing: Brandy Dawson Associate Marketing Manager: Sasha Anderson-Smith Director, Image Resource Center: Melinda Reo Manager, Rights & Permissions: Zina Arabia Manager, Visual Research: Beth Brenzel Manager, Cover Visual Research & Permissions: Karen Sanatar Photo Researcher: Kathy Ringrose Image Permission Coordinator: Vickie Menanteaux Cover Image: Patan-Durbar Square, Nepal. 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Ltd PEARSON / Prentice Hall 10987654321 ISBN-13: 978-0-13-614984-2 ISBN-10: 0-13-614984-7 8 SIKHISM* A Study in Syncretism Facts in Brief FOUNDER: Nanak, 1469-1538, the first Guru) ADHERENTS IN 2006: 25 million PREDECESSOR MOVEMENT: Kabirpanthis (Kabir, Akali separatist 1440-1518) DEITY: The Name, identified with Allah, Vishnu (theistic), God NOTABLE SUCCESSOR GURUS: Fifth, Arjan, compiler of the Adi Granth Sikhism is a comparatively young religion; its founding dates only from the fifteenth century. It emerged in northwest India, where for four centuries Hindus and Muslims had lived side by side, sometimes in open conflict, always in uneasy tension. The two traditions strongly influenced each other; unconscious borrowing had taken place despite fervent assertions of distinctness. Sikhism openly drew upon the resources of both communities and managed to develop a character of its own. Sikhism is not in any absolute sense new. Its basic tenet—monotheism—coincides with Muslim conviction, while the pronounced bhaktic character of its devotional literature and many of the doctrines it professes are in agreement with Hinduism. Indeed, Sikhism is an outstanding example of a successful interweaving of religious traditions (syncretism) and one that has proven stable. On the other hand, Sikhism is not simply two old religions made one. It is, rather, a genuinely fresh start. Its followers believe it to have been authenticated by a new divine revelation to the founder, Nanak. It is therefore felt by its adherents to be the opposite of an intellectual reconstruction of faith arrived at after an academic examination of the articles of older religions. •This chapter on Sikhism is placed in this part of the book because it is a South Asian religion. Readers following a chronological approach may wish to read it after reading about Islam in Part 4 Tenth, Govind, founder of the Khalsa (Singhs, Kaurs) ADHERENTS: (by degree of separatist zeal): Akali Dal, revolutionary separatist Khalsa Dai, separatist Nanak-panthis (Sahajdhari), Khalsa turbans, beards, and so on not required SACRED LITERATURE: Adi Granth Granth of the Tenth Guru God—“the True Name"—appeared to Nanak and charged him with a redemptive mission to a divided world. It is thus evident that the religion of the Sikhs is not to be confused with the rationalistic syncretisms whose adherents have been engaged in a reworking of philosophy rather than in a revival of religion in its emotional and ethical completeness. I. THE LIFE AND WORK OF NANAK The Historical Antecedents of Nanak Before Nanak appeared on the historical scene, the ground was prepared for him by men who had no thought of founding a new religion but who saw a need for cleansing and purifying what seemed to them a decadent Hinduism. Their recurrent efforts at reform were the indirect effects of two developments: (l) the resurgence of the thousand-year-old Bhakti movement in Hinduism, partly as a response to the stimulus of Muslim Sufism, and (2) the severe and militant monotheism of the Muslims. The Muslims (known in India as Musulmans) had reached India in the eighth century C.E. and in CHAPTER 8 Sikhism: A Study in Syncretism time wielded an enormous power. By the eleventh century, they firmly dominated the whole of northwest India, and then, with remorseless pressure, extended their suzerainty over most of India. As early as the twelfth century, a Hindu reformer-poet called Jaidev used the phrase that was to be a key word of Sikhism at a later date. He taught that the practice of religious ceremonials and austerities was of little value compared with "the pious repetition of God's name." This is an Islamic teaching adapted to Hindu use. Two centuries later, another reformer named Ramananda established a Vaishnavite bhakti sect that sought to purge itself of certain Hindu beliefs and practices. He excited great discussion by "liberating" 241 himself and his disciples both from accepted Hindu restrictions on social contacts between castes and from prohibitions against meat-eating. But his chief claim to fame today rests upon the fact that he had a follower greater than himself, who in turn won the admiration of the founder of Sikhism. This disciple—Kabir* (1440—1518)—has given his name to sects still existing in India, the Kabirpanthis (those who follow the path of Kabir). Kabir, reared by Muslims, had a hatred of idols, and, like the Hindu poet Namdev a generation before him, he scorned to believe that God can dwell in an image of stone. He *Words in color also appear in the glossary on p. 252. 242 PART 2 The Religions of South Asia took no satisfaction in the external forms of religion— rituals, scriptures, pilgrimages, asceticism, bathing in the Ganges, and such—if these were unaccompanied by inward sincerity or morality of life. As a monotheist, he declared that the love of God was sufficient to free anyone of any class or race from the Law of Karma. In other words, the all-sufficient means of bringing an end to reincarnation is the simple, complete love of God that absorbs the soul into the Absolute. He denied the special authority of the Hindu Vedas, wrote in the vernacular rather than in Sanskrit, attacked both Brahmin and Muslim ceremonialists for their barren ritualism, and set up in place of their standards of belief the person of the inspired spiritual leader and teacher (the guru), apart from whom, he held, the right life attitudes cannot be gained. Clearly, a combination of Hindu and Muslim elements appears in Kabir's teaching. Upon a similar foundation of ethical monotheism Nanak was to rear his own doctrinal position. Nanak's Youth As nearly as the facts can be ascertained, Nanak was born in 1469 C.E. at the image of Talwandi, about thirty miles from Lahore, in present-day Pakistan. His parents were Hindus belonging to a mercantile caste locally called Khatri (probably an offshoot of the ancient Kshatriya caste), but they were-comparatively low in the economic scale, his father being a village accountant and farmer. His mother, a pious woman, was very devoted to her husband and son. The town of Talwandi, at the time of the birth of Nanak, was governed by a petty noble named Rai Bular, who was of Hindu stock but had been converted to the Muslim faith. He maintained, however, a tolerant attitude toward the adherents of the old faith and encouraged attempts to reconcile the two creeds. Nanak was in due time to excite his friendly interest. The stories of Nanak's youth are typical examples of historical fact transmuted into wonder tales. It is said that he was a precocious youth, a poet (bakta) by nature, and so much given to meditation and religious speculation as to be worthless in the capacity of herdsman or storekeeper, two occupations chosen for him by his solicitous parents. His father agreed with some relief to his acceptance of a brother-in-law's offer of a government job in Sultanpur. Nanak set out for the district capital. During business hours he worked, it is claimed, hard and capably. Meanwhile, he married and had two children, but he spent the evenings singing hymns to his Creator. His friend, the minstrel Mardana, a Muslim who was to have an important part to play in his career, came from Talwandi to join him. Gradually they became the center of a small group of seekers. Religious Awakening Eventually the inward religious excitement of Nanak approached a crisis. There came a decisive experience, which was described over one hundred years later in terms of a vision of God. One day after bathing in the river Nanak disappeared in the forest, and was taken in a vision to God's presence. He was offered a cup of nectar, which he gratefully accepted. God said to him, "l am with thee. I have made thee happy, and also those who shall take thy name. Go and repeat Mine, and cause others to do likewise. Abide uncontaminated by the world. Practice the repetition of My name, charity, ablutions, worship, and meditation. I have given thee this cup of nectar, a pledge of My regard."A1 Modern Sikh scholars are convinced that this story is a reconstruction of the original experience by use of symbols of spiritual events, that the cup of nectar was in fact the thrilling revelation of God as True Name, and that the words attributed to God perceptively interpret a profound experience of being called to prophecy. They find in Nanak's own hymns a better account. I was a minstrel out of work; The Lord gave me employment. The Mighty One instructed me: "Night and day, sing my praise!" The Lord did summon this minstrel To his High Court; On me He bestowed the robe of honor Of those who exalt Him. On me He bestowed the Nectar in a Cup, The Nectar of His True and Holy Name.B1 CHAPTER 8 Sikhism: A Study in Syncretism 243 The Poet Kabir Brought up near Benares as the son of a poor Muslim weaver, Kabir (1440—1518) is revered as a saint by Hindus, Muslims, and Sikhs, as well as by his own devotees, the Kabir-panthis. His songs in vernacular Hindi reject dogma, caste, asceticism, pilgrimages, and ritual requirements generally, calling for interior devotion free from pride and egoism. (Courtesy of the Bodleian Library, Oxford. MS Douce Or.a2, fol. 14) Under the stress of his feelings (a true expression of bhakti) Nanak is said to have then uttered the preamble of the Japji, a composition that is silently repeated as a morning devotional rite by every devout Sikh to this day. There is but one God whose name is True, the Creator, devoid of fear and enmity, immortal, unborn, self-existent, great and bountiful. The True One was in the beginning, the True One was in the primal age. The True one is, was, O Nanak, and the True One also shall be.A2 After three days, Nanak emerged from the forest. He remained silent for one day, and the next he uttered the pregnant announcement, "There is no Hindu and no Musalman. "A3 This was the opening statement of what was to become a wide-ranging campaign of teaching that had as its object the purification and reconciliation of religious faiths. Itinerant Campaigning Setting out on an extended tour of north and west India, which lengthened into years of wandering, he took as his sole companion his friend, the minstrel Mardana, who, while Nanak was singing his evangelistic hymns, played an accompaniment upon a small stringed instrument called a rebeck. The fartraveling pair visited the chief places of Hindu pilgrimage, including Hardwar, Delhi, Benares, the Temple of Jaganatha, and holy places in the Himalaya Mountains. Undaunted by the rebuffs and hostility of religious authorities, Nanak sang and preached in marketplaces, open squares, and on street corners, pausing only to 244 PART 2 The Religions of South Asia make a few converts before proceeding on his way, apparently in faith that God, the True Name, would cause the seed he broadcast to spring up and bear fruit of itself. He devised for his own wear a motley garb that at sight proclaimed his attempt to combine the two great faiths. In addition to the Hindu lower garment (dhoti) and sandals he put on a mango-colored jacket, over which he threw a white safa or sheet. On his head he carried the hat of a Musalman Qalander [mendicant], while he wore a necklace [rosary] of bones, and imprinted a saffron mark on his forehead in the style of the Hindus.A4 But it was not until they reached the Punjab that they had any marked success. There groups of Sikhs (literally, disciples) began to form. According to an interesting but now discredited legend, Nanak took Mardana with him late in life into the heart of the Arab world. In the blue dress of Muslim pilgrims, staff in hand, and carrying cups for their ablutions and carpets for prayer, they are said eventually to have reached Mecca after many months. We are asked to believe when the Guru arrived, weary and footsore, he went and sat in the great mosque where pilgrims were engaged in their devotions. His disregard of Moslem customs soon involved him in difficulties. When he lay down to sleep at night he turned his feet toward the Kaaba. An Arab priest kicked him and said, "Who is this sleeping infidel? Why hast thou, O sinner, turned thy feet towards God?" The Guru replied, "Turn my feet in the direction in which God is not." Upon this the priest seized the Guru's feet and dragged them in the opposite direction.A5 To return to more reliable data, at Kartarpur, Mardana fell ill and died. He had grown old and was wearied out with wandering. Nanak, now sixty-nine years old, did not long survive him. Knowing his end was drawing near, and with his eye on the future growth of his following of Sikhs, he made a decision that was to have far-reaching consequences. He appointed a disciple, Angad, to be his successor. In October 1538, he lay down to die. The tradition says that Sikhs, Hindus, and Muslims gathered round him, mourning together. The Muslims, so runs the tale (which also is told of Kabir), said they would bury him after his death; the Sikhs of Hindu extraction said they would cremate him. When they referred the matter to the Guru, he said, "Let the Hindus place flowers on my right, and the Musalmans on my left. They whose flowers are found fresh in the morning may have the disposal of my body." So saying, he drew the sheet over his head and became still. When the sheet was removed the next morning, "there was nothing found beneath it. The flowers on both sides were in bloom."A6 Thus, even in death, Nanak reconciled Hindu and Muslim, so says the pious tale. II. NANAK'S TEACHING Basic Concepts The doctrinal position of Nanak has a surprisingly simple form, in spite of its blending of the insights of two widely differing faiths. The consistency is due to adherence to a single central concept—the sovereignty of the one God, the Creator. Nanak called his god the True Name because he meant to avoid any delimiting term for him, like Allah, Rama, Shiva, or Ganesha. He taught that the True Name is manifest in manifold ways and in manifold places and is known by manifold names, but he is eternally one, the sovereign and omnipotent God, at once transcendent and immanent, creator and destroyer. If any name is to be used, let it be one like Hari (the Kindly), which is a good description of his character; for his mercy is inexhaustible, his love greater than his undeviating justice. At the same time, God inscrutably predestines all creatures and ordains that the highest of the creatures, the human being, be served by the lower creations. (This removed the Hindu taboo against meat eating.) In these articles of Nanak's creed a Muslim element is evident. On the other hand, Nanak subscribed to the Hindu doctrine of maya, but he did not give maya the connotation of pure illusion. By it he intended to say CHAPTER 8 Sikhism: A Study in Syncretism that material objects, even though they have reality as expressions of the Creator's eternal Truth, may build— around those who live wholly, and with desire, in the mundane world—a "wall of falsehood" that prevents them from seeing the truly Real. God, he held, created matter as a veil about himself that only spiritual minds, free of desire, can penetrate. By its mystic power, maya "maketh T...