In the Bible, women are often seen as inferior to men. The scriptures suggest that women have a lower status compared to men, and many biblical teachings reflect this view. For instance, the Bible mentions that women’s roles are limited, and at times, they are even considered to be less intelligent. Early church fathers debated whether women were intelligent enough to possess immortal souls.
Some quotes from the Bible about women:
Genesis 3:16 “I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.”
1 Timothy 2:11-14 “Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression.”
Exodus 22:18 “Thou shalt not suffer a witch to live.”
Genesis 2:22 “And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man.”
Leviticus 12:4-7 “Women who have sons are unclean for 7 days.”
Leviticus 12:6-7 “Women who have daughters are unclean for 14 days.”
Leviticus 15:19-23 “Menstrual periods are unclean.”
Leviticus 19:20-22 “If master has sex with engaged woman, she shall be scourged.”
Numbers 31:16-35 “Virgins listed as war booty.”
Deuteronomy 22:28-29 “Woman must marry her rapist.”
Deuteronomy 24:1 “Men can divorce woman for ‘uncleanness,’ not vice-versa.”
1 Kings 11:1-4 “King Solomon had 700 wives and 300 concubines.”
Luke 2:22 “Mary is unclean after the birth of Jesus.”
1 Corinthians 14:34-35 “Women keep in silence, learn only from husbands.”
Meanwhile, Sikh scriptures take a different approach. Sikhi emphasizes the equality of women and praises them throughout its sacred texts. The Sikh faith is unique among world religions in its recognition of women’s equal status in both social and spiritual matters. Sikh history is full of women who have made remarkable contributions as preachers, warriors, saints, and scholars.
Bhai Gurdas Ji, the revered scholar and the nephew of Guru Amardas Ji, played a significant role in the preservation and transmission of Sikh teachings. His writings are considered key to understanding the meanings of Sri Guru Granth Sahib Ji. He scribed the Adi Granth Sahib under Guru Arjan Dev Ji’s guidance and possessed immense spiritual wisdom. He highlighted the importance of women in both the social and religious spheres. He wrote:
ਪੇਵਕੜੈ ਘਰਿ ਲਾਡੁਲੀ ਮਾਊ ਪੀਊ ਖਰੀ ਪਿਆਰੀ।
ਵਿਚਿ ਭਿਰਾਵਾਂ ਭੈਨੜੀ ਨਾਨਕ ਦਾਦਕ ਸਪਰਵਾਰੀ।
ਲਖ ਖਰਚ ਵਿਆਹੀਐ ਗਹਣੇ ਦਾਜੁ ਸਾਜੁ ਅਤਿ ਭਾਰੀ।
ਸਾਹੁਰੜੈ ਘਰਿ ਮੰਨੀਐ ਸਣਖਤੀ ਪਰਵਾਰ ਸਧਾਰੀ।
ਸੁਖ ਮਾਣੈ ਪਿਰੁ ਸੇਜੜੀ ਛਤੀਹ ਭੋਜਨ ਸਦਾ ਸੀਗਾਰੀ।
ਲੋਕ ਵੇਦ ਗੁਣੁ ਗਿਆਨ ਵਿਚਿ ਅਰਧ ਸਰੀਰੀ ਮੋਖ ਦੁਆਰੀ।
ਗੁਰਮੁਖਿ ਸੁਖ ਫਲ ਨਿਹਚਉ ਨਾਰੀ ॥੧੬॥
“At birth a Sikh girl, in her mother’s home, is fondled and dearly loved by her mother and father.
Later, she becomes admired by her brothers and sisters and favored by her maternal and paternal grandparents.
On attaining to the bloom of youth, she is wedded with costly gifts and presents.
Now, in her in-law’s house, she is respected and accepted with the title of married wife.
She enjoys with her husband, eating a variety of foods, and remaining bedecked.
From a temporal and spiritual point of view, woman is half man’s body, being regarded as the equal of her spouse in virtue and wisdom. She becomes as a doorway to salvation.
Such is the verbal portrait of a Guru-inspired and blessed, faithful Sikh woman.”
(Vaar 5: 16)
In a world where the religious scriptures of Hinduism, Islam, and Christianity allowed for women to be viewed as inferior to men, Guru Nanak Dev Ji boldly declared to the world:
ਮਃ ੧ ॥ ਭੰਡਿ ਜੰਮੀਐ ਭੰਡਿ ਨਿੰਮੀਐ ਭੰਡਿ ਮੰਗਣੁ ਵੀਆਹੁ ॥
ਭੰਡਹੁ ਹੋਵੈ ਦੋਸਤੀ ਭੰਡਹੁ ਚਲੈ ਰਾਹੁ ॥
ਭੰਡੁ ਮੁਆ ਭੰਡੁ ਭਾਲੀਐ ਭੰਡਿ ਹੋਵੈ ਬੰਧਾਨੁ ॥
ਸੋ ਕਿਉ ਮੰਦਾ ਆਖੀਐ ਜਿਤੁ ਜੰਮਹਿ ਰਾਜਾਨ ॥
ਭੰਡਹੁ ਹੀ ਭੰਡੁ ਊਪਜੈ ਭੰਡੈ ਬਾਝੁ ਨ ਕੋਇ ॥
ਨਾਨਕ ਭੰਡੈ ਬਾਹਰਾ ਏਕੋ ਸਚਾ ਸੋਇ ॥
ਜਿਤੁ ਮੁਖਿ ਸਦਾ ਸਾਲਾਹੀਐ ਭਾਗਾ ਰਤੀ ਚਾਰਿ ॥
ਨਾਨਕ ਤੇ ਮੁਖ ਊਜਲੇ ਤਿਤੁ ਸਚੈ ਦਰਬਾਰਿ ॥੨॥
“From woman, man is born; within woman, man is conceived; to woman he is engaged and married.
Woman becomes his friend; through woman, the future generations come.
When his woman dies, he seeks another woman; to woman he is bound.
So why call her bad? From her, kings are born.
From woman, woman is born; without woman, there would be no one at all.
O Nanak, only the True Lord is without woman (e.g. not born from a woman).”
(Ang 473)
Addressing a society that often regarded women as impure, irrational, and cursed, Guru Nanak Dev Ji awakened a new spirit of equality, respect, and kindness between the sexes. In a world where women were seen as inferior and inadequate, Guru Nanak Dev Ji championed their rights. Throughout Sikh history, numerous women have illuminated the path of inspiration and wisdom, from the time of Guru Nanak Dev Ji through the era of all ten Gurus. Mothers like Mata Tripta Ji, who gave birth to great souls, are continually honored in Gurbani:
ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਰਿ ਧੰਨੁ ਜਣੇਦੀ ਮਾਇਆ ॥
“One who dies in the Shabad and conquers their mind – “ blessed is the mother who gave birth to them.”
(Ang 1286)
Furthermore, while Gurbani describes various relationships, such as those between brother and sister, father and daughter-in-law, and others, the relationship with a mother is the most frequently highlighted. In Gurbani, God is consistently referred to as embodying both female and male energy:
ਤੂੰ ਮੇਰਾ ਪਿਤਾ ਤੂੰਹੈ ਮੇਰਾ ਮਾਤਾ ॥
“You are my Father, and You are my Mother.”
(Ang 103)
ਅਪੁਨੇ ਜੀਅ ਜੰਤ ਪ੍ਰਤਿਪਾਰੇ ॥ ਜਿਉ ਬਾਰਿਕ ਮਾਤਾ ਸੰਮਾਰੇ ॥
“He cherishes all His beings and creatures, as the mother cares for her children.”
(Ang 105)
ਮੈ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ਬੇਲੀ ਮੇਰਾ ਪਿਤਾ ਮਾਤਾ ਹਰਿ ਸਖਾਇਆ ॥੧॥ ਰਹਾਉ ॥
“I have no friend except the Lord; the Lord is my father, my mother, my companion. [Pause]”
(Ang 882)
ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥
“I am in ecstasy, O my mother, for I have found my True Guru.”
(Ang 917)
ਧਰਤੀ ਮਾਤ ਮਹਤੁ ਕਰਿ ਓਤਿ ਪੋਤਿ ਸੰਜੋਗੁ ਬਣਾਇਆ॥
“The earth, being tolerant like mothers, is the mother and is the further base of all the creatures.”
(Vaar 6:5)
ਭਗਤਿ ਵਛਲੁ ਭਲਿਆਈਅਹੁ ਪਤਿਤ ਉਧਾਰਣੁ ਪਾਪ ਕਮਾਣਾ॥
“Because of His benevolence, God is like a mother to the devotees.”
(Vaars 10: 18)
With the emergence of Guru Angad Dev Ji, the second Sikh Guru, the tradition of Langar was established, where people of all backgrounds – caste, class, age, gender, religion, or race – gathered to eat together. Mata Khivi Ji, the wife of Guru Angad Dev Ji, is one of the few individuals whose name is specifically mentioned in the Guru Granth Sahib Ji:
ਬਲਵੰਡ ਖੀਵੀ ਨੇਕ ਜਨ ਜਿਸੁ ਬਹੁਤੀ ਛਾਉ ਪਤ੍ਰਾਲੀ ॥
ਲੰਗਰਿ ਦਉਲਤਿ ਵੰਡੀਐ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਖੀਰਿ ਘਿਆਲੀ ॥
“Balwand says that Khivi, the Guru’s wife, is a noble woman, who gives soothing, leafy shade to all.
She distributes the bounty of the Guru’s Langar; the kheer-the rice pudding and ghee-is like sweet ambrosia.”
(Ang 967)
In Sri Guru Gobind Singh Ji’s writings, the warrior spirit of women is celebrated. Women in Sikhi are seen not only as creators and nurturers but also as capable of destruction and resistance. Women are encouraged to take part in religious practices and can become preachers, warriors, scholars, and saints.
Sikh women are not restricted by gender roles and are invited to embrace their spiritual and social potential. They can recite prayers alone or with the congregation and are encouraged to live by the teachings of the Sikh Gurus. Guru Nanak Dev Ji called for the upliftment and equal status of women, a revolutionary idea in a time when women were often viewed as inferior.
Comparing the Two
The Bible and Sikh scriptures present a stark contrast:
While some Christians interpret the Bible differently today and promote equality, the verses quoted here have historically supported unequal treatment. In Sikhi, the teachings are clear from the start – women are valued and empowered.
Thus, Sikhi provides a stark contrast to the biblical view, offering a more inclusive and respectful stance on the role and status of women.
