Authenticity of Kartarpuri Bir - Global Sikh Studies

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Hinduism the householder’s life is clearly spurned. The Nath
is under a vow not to marry. 28 Yajna-Valkya, and Chandogya
and Mundaka Upanisads all recomamend Sanyasa and
Brahmacharya for Brahm realisation. 29 As against it, in Sikhism
while any one could become a Sikh, an ascetic or a recluse was
not welcome. The Siki prays for “millions of hands to serve
God.” 30
8. Equality of Women
As a corollary to the fifth inference about the sanctity
of the householder’s life, follows the principle of equality of
man and woman. Guru Nanak says, “Why call women impure
when wilhout women there would be none.” 31 Not only he
gave equality to women, but later the Guru appointed women
to head some diocese. 32 Keeping into view the position of
women in all the religions of the world in that period of time,
nothing could be more revolutionary than this feature of Guru
Nanak’s religion. Ignorant persons have tried to link Nathism
and Vaisnavism and the Sant tradition with Sikhism. In
practically all the old religions women is considered an
impediment in the religious path. The Nath is not only under a
vow to remain celibate, but he does not sit and eat even with
Nath women. 33 Ramanuj, the Chief exponent of Vaisnavism,
considered women and Sudras to be sin-born and refused to
admit a woman as a Vaisnava. 34 The same was the position of
Sankaradeva, a liberal Vaisnava saint of the fourteenth century.
He wrote, “Of all the terrible aspirations of the world women’s
is the ugliest. A slight side glance of her’s captivates even the
hearts of celebrated sages. Her sight destroys prayer, penance
and meditation. Knowing this, the wise keep away from the
company of women,” 35 And Bhagat Kabir too is so critical of
the role of women that Dr. Schomer finds a misogynist bias in
his hymns. 36 This total departure by Guru Nanak from the
religious tradition of his times could only be as the result of
his spiritual experience that God is