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Introductory - Global Sikh Studies

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87<br />

cumulative result of all the three limiting factors was to help maintain<br />

the social status quo and entrench social reaction in the form of the<br />

caste order. All purposeful revolutionary movement towards human<br />

liberty and equality was either discounted or barred.<br />

2. The <strong>Sikh</strong> World-view *<br />

The <strong>Sikh</strong> movement deliberately built up a society outside the<br />

caste society. It was also the only people’s movement of Indian origin<br />

which strove to capture political power for humanistic ends and<br />

objectives. In the context of the Indian tradition referred to above,<br />

both these developments could not be fortuitous. A great conscious<br />

and sustained effort was needed to go against and overcome the<br />

hardened traditional trends and rigidly fixed social alignments. This<br />

needed a new and original ideology, a clear-cut direction, a committed<br />

organization and a determined leadership. Here, we shall briefly state<br />

the rationale of the <strong>Sikh</strong> thesis, which, in its logical execution, required<br />

of the <strong>Sikh</strong> movement a complete reversal of the traditional trends.<br />

Before stating the <strong>Sikh</strong> view of life, we should like to make one<br />

point clear. Many of the misinterpretations of the <strong>Sikh</strong> thesis and the<br />

<strong>Sikh</strong> movement are, in no small measure, due to the <strong>Sikh</strong> Gurus having<br />

used old Indian religious idiom and terminology for the expression of<br />

their gospel. In the Indian tradition, all spheres of life, whether social,<br />

political or economic, had, in one form or the other, religious<br />

implication or connotation. Even ordinary rules of human behaviour<br />

and hygiene conceived and expressed in religious idiom. In this background,<br />

the urge for social and political and political change could<br />

properly be understood and appreciated by the people only through<br />

the language of religion. It is not at all suggested that the <strong>Sikh</strong> Gurus<br />

used religion as a mask to cover their social aims. For them, the tackling<br />

of all problems of life was an integral part of their religion itself. It<br />

has to be emphasised that, in <strong>Sikh</strong>ism, the entire field of life was<br />

contemplated, covered and moulded by religious precepts. As such

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