By John Bowker
DK Publishing, Inc. 95 Madison Avenue, New York, NY 10016
March 1997, ISBN : 0-7894-1439-2
Pages : 192 full-colour throughout; Price : $ 34.95 hardcover


World Religions by John Bowker presents a unique exposition of the world's major belief systems. In this lavishly illustrated guide to the key religions of the world, the author provides a fascinating commentary revealing the history, theology, key figures, iconography and current practices of the ten major faiths of the world.

Describing each faith in detail, World Religions provides elementary information on each religion, its central figures and its teachings; examines the similarities and differences of ancient and living faiths, the beliefs behind the faiths and much more. Contributing to understanding among different faiths, this book provides a useful starting point for study of comparative religion.

The book has separate sections on Ancient Religions, Hinduism, Jainism, Buddhism, Sikhism, Chinese Religions, Japanese Religions, Judaism, Christianity, Islam and Native Religions, and brings out some very interesting facts. The details include sacred texts, religious artifacts, paintings and architecture. It is amazing how the tapestry of beliefs make up humankind's attempt to understand the universe.

This Review is confined to the chapter on Sikhism only (pp. 76-87).

Sikhism has been devoted eleven full pages in the text in addition to its representation on the cover, list of contents and its mention in the author's preface. The author's style is to give large sized pictures side by side with the commentaries on the background of the religion, its theology, history and the way of life of its followers. Large sized pictures of Guru Nanak from a popular print and some scenes from Janam Sakhis, a picture of the ten Gurus, scenes of Guru Granth Sahib installed on a throne in a Gurdwara, panoramic view of Harmandir Sahib (Golden Temple), Amritsar, a picture showing amrit ceremony held by Guru Gobind Singh on the Vaisakhi of 1699 and depiction of Sikh symbols, and some other scenes form a part of the visual illustrations of the Sikh religion. By and large the commentary brings out the major aspects of Sikh religion and history.

There are, however, certain errors worth mentioning. The symbol of a mark on Guru Nanak's foot as indication of his greatness is out of tune with Sikh beliefs, and so is the statement that he was a Hindu by birth. It will be more accurate to say that he was born of Hindu parents. From early boyhood itself he did not accept the thread ceremony of the upper caste Hindus. On the inset about Guru Gobind Singh (p. 80) it is mentioned that he was wounded by an arrow of a Mughal assasin. The correct version is he was stabbed by a Pathan assasin most probably hired by Mughals.

The author has chosen popular pictures of the Gurus. Strictly according to the Sikh Scripture "Guru's word is taken as His form" and Guru's pictures are not favoured in gurdwaras.

The Sikhs

The author starts with the definition : "A Sikh is any woman or man whose faith consists in belief in one God, the ten Gurus, the teachings of Guru Granth Sahib and of the ten Gurus, who has faith in the amrit of the tenth Guru and who adheres to no other religion."

Guru Nanak (1469-1539), the founder of Sikhism was moved by his own profound experience of God. As a result, he made sure that there would be a movement to follow his way by appointing a Guru to succeed him. He emphasised absolute unity and sovereignty of God, who created all things, and that all things are dependent on His Will or Hukam. He does not become manifest in the world (unlike the avtars of Hindu belief), but His Will becomes known through the Gurus. For this reason, remembrance of God, meditation, is of the highest importance, specially the Mul Mantra : "God is One, Whose Name is Truth, The Immanent Creator, without fear, without hostility, immortal in form, unborn, self-sustaining, known by the Grace of the Guru." Humans are bound by karma, the mortal law of cause and effect, which is worked through re-birth. God gives them help to move from a wrong-doer, manmukh, to being a gurmukh, absorbed in the Guru. The final stage is bliss which is beyond words and re-birth.

Sikhs are not required to renounce the world. They must live life fully and find the Will of God in everyday life. There is strong emphasis on community life full of service to the community. The Sikh temple (gurdwara) is the centre of Sikh life. It houses the Sikh Sripture, Guru Granth Sahib. The community assembles there for worship, singing of hymns or kirtan and for langar, community meal cooked and served by the participants without distinction of caste or religion. Guru Nanak respected other religions also, but he believed that rituals and outward observance were an impediment to relationship with God.

The Ten Gurus

The history of the Gurus covers only selected events in their life. To spread his message, Guru Nanak undertook long tours throughout India and as far as middle east specially covering the pilgrimage centres where he preached his faith through discussion and chanting hymns, and set up centres of worship called dharamsalas (fore-runners of present-day gurdwaras). In his last days, he settled at Kartarpur and nominated his successor before his death. The nomination was based upon merit and devotion rather than kinship. The second Guru, Angad finalised and adopted the Gurmukhi script now used for Punjabi language. Third Guru, Guru Amar Das became Guru at 73, set up a Sikh centre at Goindwal and organised preaching. His famous hymn Anand Sahib is part of the daily prayers. The fourth Guru, Guru Ram Das set up the holy city of Amritsar and dug a pool which became a part of Harmandir Sahib constructed by his successor and son Guru Arjun. Guru Arjun collected hymns of previous Gurus, and adding his own and those of some Hindu and Muslim saints, compiled the holy book, Guru Granth Sahib. He was tortured and martyred by the fanatic Mughal king, Jehangir, which led to his successor Guru Hargobind taking up arms. He naturally came in conflict with Mughal armies of Shah Jahan and dealt severe blow to them to assert his defiance. Guru Har Rai, his grandson and seventh Guru, sent his son Ram Rai to Aurangzeb's court when summoned. Ram Rai, to please the Emperor, reworded a sentence of the Scripture which disqualified him from the Sikh fold. The eighth Guru was a child when he came to the throne but before he died at the early age of eight, he chose an able successor his grand-uncle, Tegh Bahadur. Guru Tegh Bahadur settled in the foothills of the Shivalik range and set up a new Sikh centre Anandpur. He had to give his life on the orders of the bigotted Emperor Aurangzeb. The tenth Guru, Guru Gobind Singh (1666-1708) came to his own after the execution of his father and exemplified the Sikh ideal of a saint-soldier. He was the founder of the Khalsa. In Sikh belief, all the Gurus are one in spirit. Before his death, he declared that the line of personal Gurus would end and that the authority of Guru would vest in Guru Granth and the Panth — the collective will of the community. In the Sikh theology and the brief history, a lot has been covered inspite of the short space allotted to the article. However, some vital omissions are noticeable. There is no doubt Guru Nanak stressed spiritual life and Naam Simran in his teaching, he also raised a strong voice against tyranny and exploitation of the common man by the rulers and priests. Some of his utterances in this respect form an important part of the daily kirtan of Aasa-di-Var. Also, he gave dignity to the status of women. The Third Guru condemned sati in no uncertain terms and Guru Gobind Singh forbade social dealings with those indulging in female infanticide. Guru Hargobind's taking up arms and Guru Gobind Singh's long struggle against Hill chiefs and Mughal emperors was the natural culmination of defiance against oppression and revolutionary changes in society. The persecution and struggle of the Sikhs under Banda Singh Bahadur and Misls after Guru Gobind Singh, establishment of kingdom under Ranjit Singh should also have found mention in the brief history of Sikhs.

Guru Granth Sahib

Guru Granth Sahib is regarded as the visible body of the Gurus and, therefore, held in high esteem, and great devotion. Installation of Guru Granth Sahib covered in cloths under a canopy, opening and closing it and reading out with due ceremony, carrying it on some devotee's head wrapped in cloth when being transported, making offering in its presence, waving chauri or a whisk, are some of the ways in which respect is shown. It is, however, stressed in the Sikh faith that only what is contained in the book is important. Without the true Name of God and practice of virtue all ritualistic reading is meaningless. The hymns are written in verse in Gurmukhi script in 31ragas, the language being a form of Hindi used by saint poets of middle ages. Apart from verses by the first five and the ninth Gurus, poems of some Hindu and Muslim saints also form a part of the Scripture. Both man and woman can read and officiate at various ceremonies and there is no hereditary priesthood. Generally, a granthi or script reader is there to read and to look after the gurdwara.

The Golden Temple

Although Guru Nanak emphasised search of God within one's own heart, nevertheless all historical places connected with the Gurus have become important pilgrimage centres, the most important being Harmandir Sahib or the Golden Temple at Amritsar constructed by Guru Arjun. The architectural style follows the Sikh tradition The temple has seen many conflicts. Afghan invaders destroyed the temple twice. In recent times in 1984, the Akal Takht, opposite the Golden Temple, was seriously damaged following the Indian Army attack on the Golden Temple Complex.

Special Occasions

The events connected with the Gurus are commemorated as Gurpurbs. Generally, birthdays of Guru Nanak and Guru Gobind Singh, martyrdom days of the fifth and ninth Gurus, Installation day of Guru Granth Sahib, Vaisakhi (the birth of the Khalsa), Hola Maholla and Diwali are important events. Special readings of Guru Granth Sahib, singing of hymns and festival processions mark the celebrations. The founding of the Khalsa, the Sikh community in 1699, is a pivotal event in Sikh history. Five beloved ones were selected who were willing to die for their faith. Amrit or nectar (holy water sweetened with recitation of prayers and stirred with a double-edged sword) was administered. Male initiates were given the common name Singh (lions), and female initiates the common name Kaur (prince). All initiates adopt the five `K's : kesh (uncut hair) representing acceptance of God's Will, kangha (comb) to keep the hair tidy, kara (steel bangle) symbolising allegiance to God, kachchh (undergarment), symbolising chastity and moral restraint, and, kirpan (sword) symbolising the right and duty to fight for justice. Initiates are to follow the code of conduct, rahit. This is the nucleus of the casteless society of saint-soldiers bearing allegiance only to God. The author, Mr John Bowker, was Dean of Trinity College in Cambridge, from 1984 to 1991, and is currently Professor of Divinity at Gresham College, London. In U.S.A., he is adjunct professor of religious studies at the University of Pennsylvania. From the account of Sikhism given above, it appears he has studied the religion and Sikh history and has caught the ethos and spirit of the faith very well. He and his consultant on Sikhism Dr Eleanor Nesbitt deserve appreciation for faithful portrayal of this young and vibrant religion. The get up of the book, including its printing and binding is good. It is a very useful work for the general reader and specially the young who want to have a glimpse and gist of all the major religions of the world. It is a pleasant departure from most earlier encyclopaedias and world books on religions, which are conspicuous either for neglect or gross misrepresentation of or bias against Sikh religion.