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SIKH VIEW OF OTHER FAITHS AA Sikh lover all creation as God's own manifestation. Acceptance of all faiths, and Interath tolerance and understanding are basic to his fath. History of the Sikhs shows rematkable consistency inthe pursuit of these Ideals and in the defense of the right to fee worship of people fa faiths MANY FAITHS People have tried many different ways to realze God orto achieve perfection. No fath that believes In prayer to God can be fase. Emphasizing the essential uty of faiths, Si Gra Granth Sah tells us "Don't say the Vedas and the Books (Torah Bible, Qua'an) are false. Fase isthe one wine doesnot study them’ [1 page 1350), “Kabir says this loud and cles, and you should thinkeveritin your own mind, Gd pervades al persons unseen He the same n the Hindu as Wwellasin the Musi (1, page 483), oe created all people and all faiths. Al worship. the same God. The apparent diferencesin form are indiatve of Goes glory in revealing Himself to people in language, idiom, and:metaphor appropiate for them For example, "Some people call you Ram others cll You Kuda, Some serve Gosain, some Allah, O Mercfal Creator and Doer, have mercy upon me. Some bathe at holy places and others go farhuj, Some do noo, ot%ers bow theitheads Some read the Vedas, others the Books. Some wear blue others whit. Some call themselves Muslims, others Hindus. Some seek bahisht, Some suarg. Nanak, say; Whosoever has understood the Hukam (Divine order has leet the secret of God, the Master", page 885 "Some shave theirheads and become Sanyasis some become Yosis, some are celibate anc ome are known for continence. Some are Hindus and others Muslin, Sunni or Sha. Recognize all mankind as one The Creator ane the Merci the raver and the Gracious are ‘the same God.De notin ere or doubt accept any other, all serve the One, He is the One Dhvine Teacher ofl there is but One Form et all understane Him tobe the same Light. "The temple and the masque are the same, pooja and namaaz ae the same. Allmankind fone but appears to be several (groups) (The fexistence a aiferent entities) of gods, the fanti-gods, the yakshas and gandharvs: of the Muslims and the Hindus) Is-merely. the Gitfeence in dress (outer appearance) of (people from) ciferent countries. Al have the Same eyes the same eas, the same body ane the same for. They ate all made of earth, a, fire ane water, lah and the Formless Gog ae the same; the Purans and the Qur'an are the same; ail are the same appearance, the same form” (2, page 18) For a Sikh, there are no bad people. All are created by God. They may appear to be afferent but al ate Goes creation and part of (God Himself, Sin Guru Granth Sahib el us "This entire creation i 2 manifestation of the COmniscent God and He ir everyuher. I one carefully studies the (Guns) Word, how can fone call anyone bad A person talks about good and bad people ony s0 long ashes caught up In Dusty, One who has followed the way showin by the Guru has understoed the Unity ‘nd is absorbed in God, page 757) HYPOCRITES IN VARIOUS FAITHS In every faith there are persons whe do not feliow the essentials of thei professed faith and merely faunt ther dedication torte and rt. They mislead people, seek their ovn personal worldly gain, and are lost in false pursuits ‘Rout such hypocrtes, Siri Guru Granth Sahib tells “Those who wear tree-and.a half yard ong Joincloths and ple sacred threads, nave rosaries around ther necks and polished Vessels in their hands, should not be called Saints of God. (in realy) they ate thugs of Banaras. {do not like such saints. They wil eat the trunk along sith the branch for personal benef they wil not hesitate to kl those they profit from). They scrub the utensils before putting them on the fre they wash the wood they burn they dig the earth to make two places for fre but (her actions are such tat) they wil eat whole humans. They ate sinners whe always go around commiting crimes but ‘ai they never go neat Maya They are alnays {going about in. their pride. They (ruin themselves) and their entre families (folloners. However, every one does what God thas engaged him n-O Kabir, one who has met the True Guru nat bor again (is berated.” (page 476) “The Qazi ies and takes bribes. The Brahmin, bathes at holy places but hurts people ff low ‘astes).The Yogi too isbind and does not know the correct festyle. ll the thre are in spnitual wilderness. The real) Yogiisone whe know the Way of life and through the Guns grace Understands the One (Ged). The Qazi Is one he turns amay fom Maya and through Guru's ‘grace become unattached to the world while living init The (ea) Brahmin is newne ‘contermplates on God and swims across (the ‘ocean of fear) alongwith all his family (followers. The wise person's one wine washes his ming (of sin A Muslim is one who ris himzef of sin, The learned one is he who Understands tue lifestyle. He s received with honor a (Gee's) Doo, page 682 "with your tongue you recite (the scriptures) wth paraphrasing but you do not have Godin you nor do you lve a lean ie. You preach to thers and ask them to understand carefully but you youself do not flow what yousay to thers. 0 Pundit study the Veeas and get i of the anger in you. You pace the del before you bbutyour mind wanders inallten dvecions. You apply the satfion mark (on you forehead) and fallat the do's fet ut you coal histo please the world. Performing the six good acts siting fon 2 cushion and weating a dhot (while engaged in payer: gong to arch man's home and reaging the book (fr him counting the beads on his rosary and then asking (the tch rman) for money, my fiend, no one has ached his destination inthis manner. He isthe (rue) Plt who fllows the Gum's word, The Maya of three gunas cannot inflzence that man Al the four Vedas ae in Goe's Name. 0 Nanak, {only a fortunate one) comes tothe service of such aene’(V,page 887), INTERFAITH UNDERSTANDING IN SIKH HISTORY. ‘Throughout history, Sikhs have been committe to religious harmony and interfaith ‘cooperation. Sr Guru Nanakahib, the founder of the faith, was loved by Hindus as well as Muslims. He was refered to 35 Pir of the ‘Mussalmans and Gut ofthe Hindus. The Ninth Nanak Si Guru Tegh Sahadar Sahib, scificed his fe forthe ‘ight of the Hindus fo wear the sacred threag nd the safron mark on thet forehead even though he did not believe in those rituals hime Siti Guru Gobind Singh Sahib witer about it follows: “He protected thelr (ght to weat) the sacred thea andthe saffron mark He dd tis great actin Kalyug. He eid this forthe sake of the ach he gave his fe and quietly sulferes pain, He eid thi for Oharam, He gave up his head but nat his determination.” 2, page 4] Sikh Gurdwaras have always been open to everybody regardless of religion, race color oF caste Gurdvaras have fee kitchens that are ‘open to all and everyone i treated a5 equal Farmanda Sahib in Amritsar has doers on all four side signitying acceptance of vistors from all the four comers of the world, The Gurus spoke against hypocrisy and false emphasis on uter formalisms and practices of every religion but respected the right of all to profess ther fath ana serve mankind in thelr own ways REFERENCES: 1. Si Gnu Granth Sahio, the printed version, 2 Siti Dasam Granth Sahib, the printed Sikh Council ‘or Interfaith Relations {or Interfaith Relations SIKH VIEW OF OTHER FAITHS - ‘A MESSAGE OF TOLERANCE AND UNDERSTANDING by Ranbir Singh Sandhu