| Revision as of 18:21, 26 October 2017 editMangal wiki (talk | contribs)3 edits →Nirankari Sikhs opposition← Previous edit | Revision as of 12:43, 1 November 2017 edit undoCasktopic (talk | contribs)191 edits STOP this "Tat Khalsa" and "Sanatan khalsa" rubbish. Keep definitions clear and concise in lead paragraph. Start over if you wish to.Next edit → | ||
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| ] considers idol worship a false practice and is prohibited.<ref name="Chisholm1911">{{Cite book|last=Chisholm|first=Hugh|title=Encyclopædia Britannica: a dictionary of arts, sciences, literature and general information|url=https://books.google.com/books?id=8vstAAAAIAAJ&pg=PA84|accessdate=9 July 2010|year=1911|publisher=The Encyclopædia Britannica Company|pages=84–}}</ref> ] or idol worship, also referred to as ''But-prasati'' or ''Pahan Pooja'' or ''] Pooja'', is the worship of any physical object such as statues, images, or sculptures of any deity, human or being with divine attributes. | |||
| ] has prohibited idol worship since early 20th century, led by the Tat Khalsa of the ] of late 19th-century.<ref name="McLeod2009p97"/><ref>{{cite book|author1=Louis E. Fenech|author2=W. H. McLeod|title=Historical Dictionary of Sikhism|url= https://books.google.com/books?id=xajcAwAAQBAJ |year=2014|publisher=Rowman & Littlefield |isbn=978-1-4422-3601-1|page=158}}</ref><ref>{{cite book|author1=Pashaura Singh|author2=Louis E. Fenech|title=The Oxford Handbook of Sikh Studies|url=https://books.google.com/books?id=CzYeAwAAQBAJ&pg=PT542|year=2014|publisher=Oxford University Press|isbn=978-0-19-100412-4|pages=542-543}}</ref> Prior to 1905, idols were a part of Sikh ]s, including the ] (Golden Temple, Amritsar).<ref name="McLeod2009p97"/><ref name="Jones1976p211">{{cite book|author=Kenneth W. Jones|title=Arya Dharm: Hindu Consciousness in 19th-century Punjab|url=https://books.google.com/books?id=RpvXCtNzrz8C&pg=PA211|year=1976|publisher=University of California Press|isbn=978-0-520-02920-0|pages=211–212}}, Quote: "Brahmin priests and their idols had been associated with the Golden Temple for at least a century and had over these years received the patronage of pious Hindus and Sikhs. In the 1890s these practices came under increasing attack by reformist Sikhs."</ref><ref>{{cite book|author=Harjot Oberoi|title=The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition|url=https://books.google.com/books?id=dKl84EYFkTsC&pg=PA323|year=1994|publisher=University of Chicago Press|isbn=978-0-226-61593-6|pages=323–324}}</ref> According to Namdhari sect of Sikhism, it was Khalsa sect of Sikhism led Shiromani Gurdwara Prabandak Committee that invented phrases such as "Guru Maniyo Granth" in 1925 to remove idol worship within the Sikh community.<ref name="Myrvold2011p298">{{cite book|author1=Knut A. Jacobsen|author2=Kristina Myrvold|title=Sikhs in Europe: Migration, Identities, and Representations |url= https://books.google.com/books?id=1vqdZby8dDwC&pg=PA297 |year=2011|publisher=Ashgate|isbn=978-1-4094-2435-2|pages=297–299}}</ref> | |||
| ==Sikh texts== | |||
| The Sanatan Sikhs considered keeping idols within the temples as not harmful. With the launch of Singh Sabha movement in late 19th-century, the Tat Khalsa and the Nirankari Sikh community strongly opposed the practice, stating that God could not be represented by any icon. In 1905, as a part of Sikh reform movement, idols were removed from the Golden temple and other Gurdwaras, midst a major controversy within the Sikh community of that era.<ref name="McLeod2009p97">{{cite book|author=W. H. McLeod|title=The A to Z of Sikhism|url=https://books.google.com/books?id=vgixwfeCyDAC&pg=PA97 |year=2009|publisher= Scarecrow |isbn=978-0-8108-6344-6|page=97}}</ref><ref>{{cite book|author=Harjot Oberoi|title=The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition|url=https://books.google.com/books?id=dKl84EYFkTsC&pg=PA320| year=1994| publisher=University of Chicago Press|isbn=978-0-226-61593-6|pages=320–327}}</ref><ref>{{cite book|author=Khushwant Singh|title=The Illustrated History of the Sikhs|url=https://books.google.com/books?id=AytuAAAAMAAJ |year=2006|publisher=Oxford University Press|isbn=978-0-19-567747-8|page=160}}</ref> The prohibition, state Fenech and McLeod, has also served a means to assert Sikhism differs from Hinduism.<ref>{{cite book|author1=Louis E. Fenech|author2=W. H. McLeod|title= Historical Dictionary of Sikhism|url= https://books.google.com/books?id=xajcAwAAQBAJ&pg=PA158|year= 2014|publisher= Rowman & Littlefield|isbn=978-1-4422-3601-1|page=158}}</ref> | |||
| ===Guru Granth Sahib=== | |||
| ==Nirankari Sikh opposition== | |||
| During the era of the ] and '']s'', in ], a ''murti'' (]: मूर्ति), or ''murthi'', or ''vigraha'' or ''pratima''<ref>{{cite web|title=pratima (Hinduism)|url=http://www.britannica.com/EBchecked/topic/398379/pratima|publisher=Encyclopædia Britannica|accessdate=21 August 2011}}</ref> was worshiped, rituals were performed, and Sikhs believed that spiritual wisdom was lacking in Indian society. This was believed to have been a manipulation by the priestly caste to keep the power in their hands. Sikh gurus and bhagats spoke out against this practice and informed people about the perceived spiritual disadvantages of idol worship. | |||
| Among the earliest reform movements that opposed idol worship practices in the Sikh community was the ] sect started by Baba Dyal (1783-1855).<ref name="Dalal2010p268"/><ref name="SinghFenech2014p353"/> He was not an initiated Khalsa, his movement was called Nirankari which literally derived from ''Nirankar'' or "the formless one". He was opposed to all idol worship, including the then existing practice of keeping idols and pictures of the ten Sikh Gurus and praying before them. According to Dyal, such practices were against Sikh teachings. He built a new Gurdwara in ] (now in Pakistan), but facing opposition from Sikhs to his ideas, he moved his reform movement into its suburbs. Nirankaris were a potent and active campaigners in late 19th-century and early 20th-century for the removal of all idols and images from the Golden Temple and other Gurdwaras.<ref name="Dalal2010p268">{{cite book|author=Roshen Dalal|title=The Religions of India: A Concise Guide to Nine Major Faiths|url=https://books.google.com/books?id=pNmfdAKFpkQC&pg=PA268|year=2010|publisher=Penguin Books |isbn=978-0-14-341517-6|pages=268–269}}</ref><ref>{{cite book|author=Surjit Singh Gandhi|title=Perspectives on Sikh Gurdwaras Legislation|url= https://books.google.com/books?id=IPr-BX563M8C&pg=PA13 |year=1993|publisher=Atlantic Publishers & Dist|isbn=978-81-7156-371-5|pages=13–17}}</ref> After the partition of British India along religious boundaries, the Nirankaris along with the vast majority of Sikhs chose to move to predominantly Hindu-majority India rather than stay in predominantly Muslim majority Pakistan. Nirankaris moved their headquarters from Dayalsar in Rawalpindi to ]. They have continued to campaign for the abolishment of idolatry like the orthodox Khalsa, but continue to accept a living human guru beyond the ten gurus which has made them a heterodox sect of Sikhism.<ref name="SinghFenech2014p353">{{cite book|author1=Pashaura Singh|author2=Louis E. Fenech|title=The Oxford Handbook of Sikh Studies|url=https://books.google.com/books?id=7YwNAwAAQBAJ&pg=PA353 |year=2014|publisher=Oxford University Press |isbn=978-0-19-100411-7|pages=353–354}}</ref><ref name="McLeod1984p122">{{cite book|author=W. H. McLeod|title=Textual Sources for the Study of Sikhism |url=https://books.google.com/books?id=Mj28AAAAIAAJ&pg=PA122 |year=1984|publisher=Manchester University Press|isbn=978-0-7190-1063-7|pages=122–126}}</ref><ref>{{cite book|author1=Louis E. Fenech|author2=W. H. McLeod|title= Historical Dictionary of Sikhism|url= https://books.google.com/books?id=xajcAwAAQBAJ&pg=PA158|year= 2014|publisher= Rowman & Littlefield|isbn=978-1-4422-3601-1|page=234}}</ref> | |||
| ====Bhagat Kabir==== | |||
| ==Sanatan Sikhs acceptance== | |||
| * ], whose hymns are present in ], was strictly against any form of idol worship. He said ''Kabeer, someone sets up a stone idol and all the world worships it as the Lord. Those who hold to this belief will be drowned in the river of darkness. ||136|| <ref>ਪੰਨਾ 1371, ਸਤਰ 14, Devotee Kabeer, Translation of Guru Granth Sahib, Sant Singh Khalsa</ref>'' | |||
| In contrast to Nirankari and Tat Khalsa Sikhs, ]s (lit. "Traditional Sikh") considered images and idols of the ten Sikh gurus, as well as others, to be an inclusive practice and acceptable means of devotional worship.<ref name="fenech273">{{cite book|author1=Louis E. Fenech|author2=W. H. McLeod|title=Historical Dictionary of Sikhism|url=https://books.google.com/books?id=xajcAwAAQBAJ |year=2014| publisher=Rowman & Littlefield|isbn=978-1-4422-3601-1|pages = 151, 273}}</ref><ref name="SinghFenech2014p28">{{cite book|author1=Pashaura Singh|author2=Louis E. Fenech|title=The Oxford Handbook of Sikh Studies|url=https://books.google.com/books?id=8I0NAwAAQBAJ&pg=PA28|year=2014|publisher=Oxford University Press|isbn=978-0-19-969930-8|pages=28–29, 73-76}}</ref> | |||
| ====Guru Nanak==== | |||
| ==Khalsa Sikhs opposition== | |||
| * ], who strictly condemned the idol worship flourishing in Indian society among ]s also suggested the same in Shalok: ''The Hindus have forgotten the Primal Lord; they are going the wrong way. As Naarad instructed them, they are worshipping idols. They are blind and mute, the blindest of the blind. The ignorant fools pick up stones and worship them. But when those stones themselves sink, who will carry you across? ||2|''<ref>Page 556, Salok Mahalla 1, Translation of Guru Granth Sahib, Sant Singh Khalsa</ref> | |||
| ]'' in temples, unlike the majority Khalsa Sikhs. Above: an Udasi shrine in ] with images.]] | |||
| The orthodox Sikhs led by the Khalsa state that idolatry is forbidden in Sikhism, they recommend the reverence of icons such as the Nishan and the ''Guru Granth Sahib''.<ref>D.G. Singh (2002), Idolatry is impermissible in Sikhism, Sikh Review, Volume 50, Issue 5, pages 35-37</ref> However, this is a relatively recent development, according to Namdhari sect of Sikhism. The Shiromani Gurdwara Prabandak Committee invented phrases such as "Guru Maniyo Granth" in 1925, state Namdharis, to remove idol worship within the Sikh community.<ref name="Myrvold2011p298"/> These views of Khalsa Sikhs on idolatry emerged during the Singh Sabha movement as an attempt to distinguish Sikhism from Hinduism and restate its core beliefs and change the historic practices in Sikhism.<ref>{{cite book|author=TN Madan|editor= Martin Marty and R Scott Appleby|title=Fundamentalisms Observed|url=https://books.google.com/books?id=qd5yzP5hdiEC |year=1994| publisher= University of Chicago Press|isbn= 978-0-226-50878-8|pages =604–610}}</ref> | |||
| ====Guru Ram Das==== | |||
| According to Arvind-Pal Singh Mandair, a professor of Sikh Studies, the ] intellectuals in the late 19th and early 20th century, created exegetical works in their attempts to overcome idolatrous notions of God.<ref name="Mandair2009p232"/> This was the Singh Sabha's attempt to cleanse Sikhism of Hinduism, but they ended up admitting the historic practice and formulating new norms that did in a different way what they accused Hindus of doing in practice.<ref name="Mandair2009p232">{{cite book|author=Arvind-Pal S. Mandair|title=Religion and the Specter of the West: Sikhism, India, Postcoloniality, and the Politics of Translation |url= https://books.google.com/books?id=ZFSrAgAAQBAJ&pg=PA231 |year=2009|publisher=Columbia University Press|isbn=978-0-231-14724-8|pages=231–232}}</ref> According to Mandair, the Sikh scripture includes words such as "murat", "sarir" and "akal". Murat is same as ''murti'' or an "image, statue, idol", ''sarir'' means body, while ''akal'' means "timeless". Selectively read, parts of the Sikh scripture can be viewed as teaching an abstract "formless" concept of God that is also found in Hindu texts (along with other theistic and atheistic ideas). However, states Mandair, other parts of the Sikh scripture include terms such as "murat" or "murati" which relate to "form, shape" creating ] difficulty.<ref name="Mandair2009p229"/> The writers of the Khalsa group within the Singh Sabha movement reinterpreted and gave new contextual meanings to the words such as "murati", as well as emphasized a stereotypical orientalist view of Hinduism, in order to show that there is no inconsistency and contradiction in their exegetical attempts around idolatry in Sikhism.<ref name="Mandair2009p229">{{cite book|author=Arvind-Pal S. Mandair|title=Religion and the Specter of the West: Sikhism, India, Postcoloniality, and the Politics of Translation |url= https://books.google.com/books?id=ZFSrAgAAQBAJ&pg=PA231 |year=2009|publisher=Columbia University Press|isbn=978-0-231-14724-8|pages=62-68, 229–232}}</ref> | |||
| * ], the fourth Guru of the Sikhs, also wrote that an idol worshipping is ignorant (Agyani) and a useless effort. In his hymn in Malhar Raga, he narrated,'' The ignorant and the blind wander deluded by doubt; deluded and confused, they pick flowers to offer to their idols. They worship lifeless stones and serve the tombs of the dead; all their efforts are useless. ||3||''<ref>''ਭਰਮਿ ਭੂਲੇ ਅਗਿਆਨੀ ਅੰਧੁਲੇ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਫੂਲ ਤੋਰਾਵੈ ॥ ਨਿਰਜੀਉ ਪੂਜਹਿ ਮੜਾ ਸਰੇਵਹਿ ਸਭ ਬਿਰਥੀ ਘਾਲ ਗਵਾਵੈ ॥੩॥'': Page 1264, Malhaar Mahalla 4, Adi Granth, </ref> | |||
| == |
====Guru Arjan Dev==== | ||
| * ] also emphasise on finding God within his own self and called Idol worshipper a faithless cynic. In his hymn in Suhi Raga, he narrated, ''Soohee, Fifth Mehl:Within the home of his own self, he does not even come to see his Lord and Master. And yet, around his neck, he hangs a stone god. ||1|| The faithless cynic wanders around, deluded by doubt. He churns water, and after wasting his life away, he dies. ||1||Pause||''.<ref>ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਘਰ ਮਹਿ ਠਾਕੁਰੁ ਨਦਰਿ ਨ ਆਵੈ ॥ ਗਲ ਮਹਿ ਪਾਹਣੁ ਲੈ ਲਟਕਾਵੈ ॥੧॥ ਭਰਮੇ ਭੂਲਾ ਸਾਕਤੁ ਫਿਰਤਾ ॥ ਨੀਰੁ ਬਿਰੋਲੈ ਖਪਿ ਖਪਿ ਮਰਤਾ ॥੧॥ ਰਹਾਉ ॥: Page 739, Soohi Mahalla 5, Adi Granth</ref> | |||
| Since early 20th-century, Farquhar and other scholars have argued that the ''matha tekna'' by Sikhs at the door of Gurdwara or before the '']'', and other daily rituals such as putting the scripture to bed (''sukhasan'') in a bedroom (''sachkhand''), waking it up every morning, carrying it in a procession and re-opening it (''prakash'') in major Sikh Gurdwaras is a form of idolatry.<ref name="Pratt1915"/><ref name=myrvold144>{{cite book|author=Kristina Myrvold|editor=Knut A. Jacobsen|title=South Asian Religions on Display: Religious Processions in South Asia and in the Diaspora|url=https://books.google.com/books?id=WT2odZ7_d7MC&pg=PA144 |year=2008|publisher=Routledge|isbn=978-1-134-07459-4|pages=144-145, context: 140–154; }}</ref> According to them, idolatry is any form of bowing or worship of any object, paying homage to any icon, any ritualized direction or house of worship. It is a form of bibliolatry, where the ''Guru Granth Sahib'' is the eternal living guru treated with rituals of respect similar to how people of other faiths treat an idol or statue or image.<ref name="Pratt1915">{{cite book|author=James Bissett Pratt|title=India and Its Faiths: A Traveler's Record|url= https://books.google.com/books?id=0twoAAAAYAAJ&pg=PA250 |year= 1975|publisher= Houghton Mifflin (Orig year: 1915)|pages=250–251}}</ref> According to Kristina Myrvold, the daily ritual ministrations and paying of homage for the scripture by Sikhs is not unique to Sikhism. It moulds "meanings, values and ideologies" and creates a framework for congregational worship, states Myrvold, that is found in all major faiths.<ref name=myrvold144/> | |||
| * In another hymn he exclaimed, ''Those who call a stone their god-their service is useless. Those who fall at the feet of a stone god-their work is wasted in vain. ||1||''.<ref>ਜੋ ਪਾਥਰ ਕਉ ਕਹਤੇ ਦੇਵ ॥ ਤਾ ਕੀ ਬਿਰਥਾ ਹੋਵੈ ਸੇਵ ॥ ਜੋ ਪਾਥਰ ਕੀ ਪਾਂਈ ਪਾਇ ॥ ਤਿਸ ਕੀ ਘਾਲ ਅਜਾਂਈ ਜਾਇ ॥੧॥: Page 1160, Adi Granth</ref> | |||
| == |
===Dasam Granth=== | ||
| In letter to ] called ], Guru Gobind Singh called himself an "idol breaker" (But-Shikan - ਬੁਤਸ਼ਿਕਨ).<ref>''Though you are the king of kings, O Aurangzeb ! you are far from righteousness and justice.94. I vanquished the vicious hill chiefs, they were idol-worshippers and I am idol-breaker.95'': Retrieved from Zafarnama, Dasam Granth Sahib, Guru Gobind Singh</ref> | |||
| *] | |||
| *] | |||
| In many compositions Guru Gobind Singh called Idol worshipper a Foolish,<ref>''You had been wandering with bowed head in the temples of stones, hut you realized nothing; O foolish mind ! you were only entangled in your bad intellect abandoning that Effulgent Lord.'': Line 26, 33 Savaiyey, Dasam Granth </ref> Lowest intellect as Animals. In ], Guru Gobind Singh states in Line 19 and 20: ''You will not get a place, even very small one in the abode of the Lord; therefore O foolish creature ! you away become careful even now, because by wearing a garb only, you will not be able to realise that Accountless Lord. Why do you worship stones ?, because the Lord-God is not within those stones; you may only worship Him, whose adoration destroys clusters of sins; | |||
| *] | |||
| *] | |||
| ==Historical incidents== | |||
| ===Smiting of the nose of Durga's idol=== | |||
| As per narration of ], Bhai Bhairo, a Sikh, smote the nose of an idol of Hindu goddess at ] near ]. Hindu kings made a complaint to ], who asked Bhairo to clarify his position. Bhairo denied that he had removed the nose from the idol and in turn asked the idol to become witness. When the complainant kings argued that the goddess cannot speak, Bhairo replied that if the goddess (idol) cannot speak and protect her own body then what good you expect from her?<ref>Dabistan e Mazahib, Mohsan Fani. Text:ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਕੀਰਤਪੁਰ ਪਹੁੰਚੇ, ਜੋ ਤਾਰਾ ਚੰਦ ਦੀ ਰਾਜਧਾਨੀ ਵਿਚ ਸੀ । ਉਥੋਂ ਦੇ ਲੋਕ ਮੂਰਤੀ ਪੂਜਕ ਸਨ । ਪਹਾੜ ਦੇ ਸਿਰ ਪਰ ਇਕ ਨੈਣਾਂ ਦੇਵੀ ਦਾ ਮੰਦਰ ਸੀ, ਜਿਸ ਨੂੰ ਪੂਜਣ ਲਈ ਆਸ ਪਾਸ ਦੇ ਲੋਕ ਆਇਆ ਕਰਦੇ ਸਨ । ਇਕ ਭੈਰੋਂ ਨਾਮੀ ਗੁਰੂ ਦੇ ਸਿਖ ਨੇ ਮੰਦਰ ਵਿਚ ਪਹੁੰਚ ਕੇ ਨੈਣਾਂ ਦੇਵੀ ਦਾ ਨੱਕ ਤੋੜ ਸੁੱਟਿਆ । ਇਸ ਗੱਲ ਦੀ ਚਰਚਾ ਸਾਰੇ ਫੈਲ ਗਈ । ਪਹਾੜੀ ਰਾਜਿਆਂ ਨੇ ਗੁਰੂ ਸਾਹਿਬ ਪਾਸ ਪਹੁੰਚ ਕੇ ਸਿੱਖ ਦੀ ਸ਼ਿਕਾਇਤ ਕੀਤੀ । ਗੁਰੂ ਸਾਹਿਬ ਨੇ ਭੈਰੋਂ ਸਿੱਖ ਨੂੰ ਰਾਜਿਆਂ ਦੇ ਸਾਹਮਣੇ ਬੁਲਾ ਕੇ ਪੁੱਛਿਆ, ਤਾਂ ਉਸ ਨੇ ਆਖਿਆ ਕੇ ਦੇਵੀ ਤੋਂ ਪੁੱਛਣਾ ਚਾਹੀਦਾ ਹੈ ਕਿ ਓਸ ਦਾ ਨੱਕ ਕਿਸ ਨੇ ਤੋੜਿਆ ਹੈ । ਇਸ ਪਰ ਰਾਜਿਆਂ ਨੇ ਭੈਰੋਂ ਨੂੰ ਆਖਿਆ ਕਿ ਹੇ ਮੂਰਖ! ਕਦੇ ਦੇਵੀ ਭੀ ਗੱਲਾਂ ਕਰ ਸਕਦੀ ਹੈ? ਭੈਰੋਂ ਨੇ ਹੱਸ ਕੇ ਜਵਾਬ ਦਿੱਤਾ ਕਿ ਜੋ ਦੇਵੀ ਬੋਲ ਨਹੀਂ ਸਕਦੀ ਔਰ ਆਪਣੇ ਅੰਗਾਂ ਨੂੰ ਨਹੀਂ ਬਚਾ ਸਕਦੀ, ਤੁਸੀਂ ਓਸ ਤੋਂ ਨੇਕੀ ਦੀ ਕੀ ਉਮੈਦ ਰਖਦੇ ਹੋ? ਇਸ ਗੱਲ ਨੂੰ ਸੁਣ ਕੇ ਰਾਜੇ ਚੁੱਪ ਹੋ ਗਏ ।</ref> | |||
| ===''Shaligram'' desecration by Bhagat Sadhna=== | |||
| ] got '']'' and used them as weights in his butcher shop. Sadhna annoyed ] ]s and Pundits with this act.<ref name=SacredWritingsOfSikhs>Page 235, Selections from the Sacred Writings of the Sikhs- By K. Singh, Trilochan Singh</ref> On one hand, he was of lower profession and caste, and on the other, he was belittling their idol worship by using the idol while handling the flesh of animals, which is considered a sin by the authorities of this branch of Vaishnavism. Those religious scholars frequently argued and debated with him, and Sadhna always outwitted them. It is recorded that one of Vaishnav saints took the Shaligram Stones with him. Sadhna had no issues with this and did not object. The Vaishnav saint continued worshipping the Shaligram but got no internal pleasure and wisdom, as he had seen in the state, behavior and thoughts of Sadhna. With dashed hopes he returned the Shaligram Stones.<ref name=DharmpalSingal>Bhagat Sadhna Ji, Dr Dharampal Singhal</ref> Sadhna preached that "Shaligrams Stones" are not god as these are lifeless stones, and can not give any wisdom to a living being. | |||
| ==References== | ==References== | ||
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Sikhism considers idol worship a false practice and is prohibited. Idolatry or idol worship, also referred to as But-prasati or Pahan Pooja or Murti Pooja, is the worship of any physical object such as statues, images, or sculptures of any deity, human or being with divine attributes.
Sikh texts
Guru Granth Sahib
During the era of the Sikh gurus and bhagats, in Hinduism, a murti (Devanagari: मूर्ति), or murthi, or vigraha or pratima was worshiped, rituals were performed, and Sikhs believed that spiritual wisdom was lacking in Indian society. This was believed to have been a manipulation by the priestly caste to keep the power in their hands. Sikh gurus and bhagats spoke out against this practice and informed people about the perceived spiritual disadvantages of idol worship.
Bhagat Kabir
- Bhagat Kabir, whose hymns are present in Guru Granth Sahib, was strictly against any form of idol worship. He said Kabeer, someone sets up a stone idol and all the world worships it as the Lord. Those who hold to this belief will be drowned in the river of darkness. ||136||
Guru Nanak
- Guru Nanak, who strictly condemned the idol worship flourishing in Indian society among Hindus also suggested the same in Shalok: The Hindus have forgotten the Primal Lord; they are going the wrong way. As Naarad instructed them, they are worshipping idols. They are blind and mute, the blindest of the blind. The ignorant fools pick up stones and worship them. But when those stones themselves sink, who will carry you across? ||2|
Guru Ram Das
- Guru Ram Das, the fourth Guru of the Sikhs, also wrote that an idol worshipping is ignorant (Agyani) and a useless effort. In his hymn in Malhar Raga, he narrated, The ignorant and the blind wander deluded by doubt; deluded and confused, they pick flowers to offer to their idols. They worship lifeless stones and serve the tombs of the dead; all their efforts are useless. ||3||
Guru Arjan Dev
- Guru Arjan Dev also emphasise on finding God within his own self and called Idol worshipper a faithless cynic. In his hymn in Suhi Raga, he narrated, Soohee, Fifth Mehl:Within the home of his own self, he does not even come to see his Lord and Master. And yet, around his neck, he hangs a stone god. ||1|| The faithless cynic wanders around, deluded by doubt. He churns water, and after wasting his life away, he dies. ||1||Pause||.
- In another hymn he exclaimed, Those who call a stone their god-their service is useless. Those who fall at the feet of a stone god-their work is wasted in vain. ||1||.
Dasam Granth
In letter to Aurangzeb called Zafarnamah, Guru Gobind Singh called himself an "idol breaker" (But-Shikan - ਬੁਤਸ਼ਿਕਨ).
In many compositions Guru Gobind Singh called Idol worshipper a Foolish, Lowest intellect as Animals. In 33 Savaiyey, Guru Gobind Singh states in Line 19 and 20: You will not get a place, even very small one in the abode of the Lord; therefore O foolish creature ! you away become careful even now, because by wearing a garb only, you will not be able to realise that Accountless Lord. Why do you worship stones ?, because the Lord-God is not within those stones; you may only worship Him, whose adoration destroys clusters of sins;
Historical incidents
Smiting of the nose of Durga's idol
As per narration of Dabestan-e Mazaheb, Bhai Bhairo, a Sikh, smote the nose of an idol of Hindu goddess at Naina Devi near Anandpur Sahib. Hindu kings made a complaint to Guru Gobind Singh, who asked Bhairo to clarify his position. Bhairo denied that he had removed the nose from the idol and in turn asked the idol to become witness. When the complainant kings argued that the goddess cannot speak, Bhairo replied that if the goddess (idol) cannot speak and protect her own body then what good you expect from her?
Shaligram desecration by Bhagat Sadhna
Bhagat Sadhana got Shaligram Shilas and used them as weights in his butcher shop. Sadhna annoyed Vaishnav Sadhus and Pundits with this act. On one hand, he was of lower profession and caste, and on the other, he was belittling their idol worship by using the idol while handling the flesh of animals, which is considered a sin by the authorities of this branch of Vaishnavism. Those religious scholars frequently argued and debated with him, and Sadhna always outwitted them. It is recorded that one of Vaishnav saints took the Shaligram Stones with him. Sadhna had no issues with this and did not object. The Vaishnav saint continued worshipping the Shaligram but got no internal pleasure and wisdom, as he had seen in the state, behavior and thoughts of Sadhna. With dashed hopes he returned the Shaligram Stones. Sadhna preached that "Shaligrams Stones" are not god as these are lifeless stones, and can not give any wisdom to a living being.
References
- Chisholm, Hugh (1911). Encyclopædia Britannica: a dictionary of arts, sciences, literature and general information. The Encyclopædia Britannica Company. pp. 84–. Retrieved 9 July 2010.
- "pratima (Hinduism)". Encyclopædia Britannica. Retrieved 21 August 2011.
- ਪੰਨਾ 1371, ਸਤਰ 14, Devotee Kabeer, Translation of Guru Granth Sahib, Sant Singh Khalsa
- Page 556, Salok Mahalla 1, Translation of Guru Granth Sahib, Sant Singh Khalsa
- ਭਰਮਿ ਭੂਲੇ ਅਗਿਆਨੀ ਅੰਧੁਲੇ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਫੂਲ ਤੋਰਾਵੈ ॥ ਨਿਰਜੀਉ ਪੂਜਹਿ ਮੜਾ ਸਰੇਵਹਿ ਸਭ ਬਿਰਥੀ ਘਾਲ ਗਵਾਵੈ ॥੩॥: Page 1264, Malhaar Mahalla 4, Adi Granth,
- ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਘਰ ਮਹਿ ਠਾਕੁਰੁ ਨਦਰਿ ਨ ਆਵੈ ॥ ਗਲ ਮਹਿ ਪਾਹਣੁ ਲੈ ਲਟਕਾਵੈ ॥੧॥ ਭਰਮੇ ਭੂਲਾ ਸਾਕਤੁ ਫਿਰਤਾ ॥ ਨੀਰੁ ਬਿਰੋਲੈ ਖਪਿ ਖਪਿ ਮਰਤਾ ॥੧॥ ਰਹਾਉ ॥: Page 739, Soohi Mahalla 5, Adi Granth
- ਜੋ ਪਾਥਰ ਕਉ ਕਹਤੇ ਦੇਵ ॥ ਤਾ ਕੀ ਬਿਰਥਾ ਹੋਵੈ ਸੇਵ ॥ ਜੋ ਪਾਥਰ ਕੀ ਪਾਂਈ ਪਾਇ ॥ ਤਿਸ ਕੀ ਘਾਲ ਅਜਾਂਈ ਜਾਇ ॥੧॥: Page 1160, Adi Granth
- Though you are the king of kings, O Aurangzeb ! you are far from righteousness and justice.94. I vanquished the vicious hill chiefs, they were idol-worshippers and I am idol-breaker.95: Retrieved from Zafarnama, Dasam Granth Sahib, Guru Gobind Singh
- You had been wandering with bowed head in the temples of stones, hut you realized nothing; O foolish mind ! you were only entangled in your bad intellect abandoning that Effulgent Lord.: Line 26, 33 Savaiyey, Dasam Granth
- Dabistan e Mazahib, Mohsan Fani. Text:ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਕੀਰਤਪੁਰ ਪਹੁੰਚੇ, ਜੋ ਤਾਰਾ ਚੰਦ ਦੀ ਰਾਜਧਾਨੀ ਵਿਚ ਸੀ । ਉਥੋਂ ਦੇ ਲੋਕ ਮੂਰਤੀ ਪੂਜਕ ਸਨ । ਪਹਾੜ ਦੇ ਸਿਰ ਪਰ ਇਕ ਨੈਣਾਂ ਦੇਵੀ ਦਾ ਮੰਦਰ ਸੀ, ਜਿਸ ਨੂੰ ਪੂਜਣ ਲਈ ਆਸ ਪਾਸ ਦੇ ਲੋਕ ਆਇਆ ਕਰਦੇ ਸਨ । ਇਕ ਭੈਰੋਂ ਨਾਮੀ ਗੁਰੂ ਦੇ ਸਿਖ ਨੇ ਮੰਦਰ ਵਿਚ ਪਹੁੰਚ ਕੇ ਨੈਣਾਂ ਦੇਵੀ ਦਾ ਨੱਕ ਤੋੜ ਸੁੱਟਿਆ । ਇਸ ਗੱਲ ਦੀ ਚਰਚਾ ਸਾਰੇ ਫੈਲ ਗਈ । ਪਹਾੜੀ ਰਾਜਿਆਂ ਨੇ ਗੁਰੂ ਸਾਹਿਬ ਪਾਸ ਪਹੁੰਚ ਕੇ ਸਿੱਖ ਦੀ ਸ਼ਿਕਾਇਤ ਕੀਤੀ । ਗੁਰੂ ਸਾਹਿਬ ਨੇ ਭੈਰੋਂ ਸਿੱਖ ਨੂੰ ਰਾਜਿਆਂ ਦੇ ਸਾਹਮਣੇ ਬੁਲਾ ਕੇ ਪੁੱਛਿਆ, ਤਾਂ ਉਸ ਨੇ ਆਖਿਆ ਕੇ ਦੇਵੀ ਤੋਂ ਪੁੱਛਣਾ ਚਾਹੀਦਾ ਹੈ ਕਿ ਓਸ ਦਾ ਨੱਕ ਕਿਸ ਨੇ ਤੋੜਿਆ ਹੈ । ਇਸ ਪਰ ਰਾਜਿਆਂ ਨੇ ਭੈਰੋਂ ਨੂੰ ਆਖਿਆ ਕਿ ਹੇ ਮੂਰਖ! ਕਦੇ ਦੇਵੀ ਭੀ ਗੱਲਾਂ ਕਰ ਸਕਦੀ ਹੈ? ਭੈਰੋਂ ਨੇ ਹੱਸ ਕੇ ਜਵਾਬ ਦਿੱਤਾ ਕਿ ਜੋ ਦੇਵੀ ਬੋਲ ਨਹੀਂ ਸਕਦੀ ਔਰ ਆਪਣੇ ਅੰਗਾਂ ਨੂੰ ਨਹੀਂ ਬਚਾ ਸਕਦੀ, ਤੁਸੀਂ ਓਸ ਤੋਂ ਨੇਕੀ ਦੀ ਕੀ ਉਮੈਦ ਰਖਦੇ ਹੋ? ਇਸ ਗੱਲ ਨੂੰ ਸੁਣ ਕੇ ਰਾਜੇ ਚੁੱਪ ਹੋ ਗਏ ।
- Page 235, Selections from the Sacred Writings of the Sikhs- By K. Singh, Trilochan Singh
- Bhagat Sadhna Ji, Dr Dharampal Singhal
