Jainism and Sikhism


Both Jainism and Sikhism are faiths native to the Indian subcontinent. Sikhism rejected the authority of the Vedas and created independent textual traditions based on the words and examples of their early teachers, eventually evolving entirely new ways for interacting with the lay community.

History

Jainism is the oldest living sramana tradition in India. In its current form it is traced to Parshvanath, the twenty-third of tirthankaras or "fordmakers" in Jain belief. Mahavira was born to a ruling family in the town of Vaishali, located in the modern state of Bihar. The first tirthankara was Rishabha, who lived long before Mahavira.
Next to the Bahá'í Faith, Sikhism is the youngest of the world's major monotheistic religions. Sikhism was established in the 15th century in the state of Punjab in North India. Although born into a Hindu household in 1469 in the Punjab region, Guru Nanak challenged existing practices and is considered the founder of the new faith. The Guru loved to travel and observe concepts and ideas regarding spiritual practices of various faiths. At the heart of his message was a philosophy of universal love, devotion to God. By the time he had left this world he had founded a new religion of "disciples" that followed his example.

Lineage of teachers

The 24th tirthankara of the Jain community was Mahavira, the last in a series who lived in East India. Sikhism has 10 Gurus, with the religious text called the Guru Granth Sahib according status as the final Guru by Guru Gobind Singh.

Mutual Cooperation

Author Khushwant Singh notes that many eminent Jains admired the Sikh gurus and came to their help in difficult times. When the ninth Sikh guru, Guru Tegh Bahadur, was on his preaching mission in eastern India, he and his family were invited by Salis Rai Johri to stay in his haveli in Patna. In his hukamnamas sent from Assam, the guru referred to Patna as guru-ka-ghar, meaning "home of the guru". Salis Rai donated half of his haveli to build a gurdwara, Janam Sthaan, because Guru Gobind Singh was born there. On the other half, he built a Śvētāmbara Jain temple; both have a common wall.
Todar Mal was an Oswal Jain who rose to become the diwan in the court of Nawab Wazir Khan of Sirhind. When the Nawab had Guru Gobind Singh’s two younger sons put to death, Todar Mal conveyed the sad news to their grandmother—who died of shock. Diwan Todar Mal donated his own family gold to purchase a small piece of land to cremate the young sons of the guru. He had built Gurdwara Jyoti Sarup on the site of the cremation at Fatehgarh Sahib. A large hall of the gurdwara honours the builder by being named after him: Diwan Todar Mal Jain Yadagiri Hall.

Practices and differences

Diwali

is celebrated by both religions. Although Sikhs celebrate the day as Bandi Chhor Divas, the homecoming to Amritsar of the sixth Sikh Guru, Guru Hargobind from Gwalior. The release of 52 Rajas from the fort of Gwalior is attributed to this Guru.
For Jains, Diwali is the celebration of the 24th Tirthankara Mahavira, attaining Nirvana on this day at Pavapuri on October 15, 527 BCE, on Chaturdashi of Karti.

Ahimsa and vegetarianism

Jains are strictly vegetarian There are, however, some groups and sects of Sikhism who encourage vegetarianism.
The majority of Sikhs believe that in Sikhism, eating meat is left up to the individual's conscience, as it will not affect spirituality. Khushwant Singh also notes that most Sikhs are meat-eaters and decry vegetarians as daal khorey. The food served in gurudwaras is invariably vegetarian in order to accommodate all sections of society.
On the views that eating vegetation would be eating flesh, first Sikh Guru Nanak states:
On vegetation, the Guru described it as living and experiencing pain:
Page 143 of the Sri Guru Granth Sahib Ji
Ahimsa for the Jains is a code of practice to always be kind and compassionate and prevent hurt to oneself and others. Sikhs reject Ahimsa. There are occasional references to Jainism in the Guru Granth Sahib and other Sikh texts.

Asceticism

Sikhism rejects asceticism - The Gurus lived as householders. On asceticism Guru Nanak stated:
Jain community is a fourfold order of male monastics, female monastics and householder ''

Other practices

A Sikh is bound to the Truth at all times and practices god Consciousness through Nam Simran and selfless service. Jains, too, place high regard in prayers and meditation.
Sikhs reject the caste system and promote social and gender equality, as the soul is the same for both men and women. All are equal in the eyes of God. God is accessible without priests or a middle person. Sikhs and Jains, like Hindus, are expected to be tolerant of all faiths and do not believe that any one path has a monopoly on the Truth. There are many paths to seek out the Love of God and incur Divine Grace. In fact to call another's path inferior is a sign of ignorance and intolerance. Both personal devotion and communal prayers are a part of Sikh's way of life.

Concept of God

Jains do not believe in the concept of a God head responsible for the manifestation of the Creation. They believe the universe is eternal, without beginning or end, and that all happens in an autonomous fashion with no necessity of a co-ordinator/God.
Sikhism is a monotheistic religion, believing in the singular power of the Formless Creator God, Ik Onkaar, without a parallel.

Customs

During the 18th century, there were a number of attempts to prepare an accurate portrayal of Sikh customs. Sikh scholars and theologians started in 1931 to prepare the Reht Maryada—the Sikh code of conduct and conventions. This has successfully achieved a high level of uniformity in the religious and social practices of Sikhism throughout the world. It contains 27 articles. Article 1 defines who is a Sikh:
Fasting is an accepted practice for the Jains. A Sikh will eat to partially satisfy the hunger at all times.
Where the Guru Granth Sahib is present, that place becomes a Gurdwara. The focal point of worship in a Gurdwara is the eternal teachings of Guru Granth Sahib -the Shabad Guru.
Jains exhibit the statues of their Tirthankaras in their temples. Special shrines in residences or in public temples include images of the Tirthankaras, who are not worshiped but remembered and revered; other shrines house images of deities who are more properly invoked to intercede with worldly problems. Daily rituals may include meditation and bathing; bathing the images; offering food, flowers, and lighted lamps for the images; and reciting mantras in Ardhamagadhi, an ancient language of northeast India related to Sanskrit.
Jainism express non violence in thought, word and action. Sikhism seeks peace; when all other means have been exhausted then they find it justifiable to draw the sword against oppression and injustice. Jains believe a peaceful way can always be found, perhaps sometimes after tremendous effort. War or violence against humans or animals is never justified.

Karma and salvation

Both Jains and Sikhs believe in the Karma theory and re-incarnation of the soul.
Salvation for a Sikh is attained through the Divine Grace and Will of Waheguru and through good deeds in one's life and the selfless service of Sewa and charity. Jains too believe in personal effort and aims and do not depend on a heavenly being for assistance. Both believe in the conquest of the mind through control of the passions through the five senses as the path to ending the cycle of sufferance of birth and death.