Introductory - Global Sikh Studies

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social ideas and urges could not be an exception. For this purpose, the
Gurus put their own meaning and content into the old Indian religious
terminology. This fact is in itself a sufficient indication to show that
the Gurus did not want their movement to remain confined to the
traditional concept of the religious sphere of activity. It also indicates
the direction in which they wanted their movement to move.
(a) The World is real
The Sikh Gurus regard the world s real and meaningful. “True is
he, True is His creation.” 2 “By despising the world, one gets not to
God.” 3 Deride not the world, it is the creation of God.” 4 This Sikh
thesis made a major breakaway from the traditional Indian thought,
which, including Buddhism, regarded the world with indifference or
as a place of suffering, and made the attainment of release, salvation
(Moksa or Mukti) or spiritual bliss the bell and end-all of all religious
endeavour.
(b) Moksa
The world being real, object is not to secure a release from life,
but to strive for a moral and spiritual living. God-centred activity and
not salvation is the goal. In the first place, the importance “He who is
fond of God, what has he to do with Mukti or heaven.” 5 “Mukti
techniques and many a comfort and felicity cannot equal love of
God.” 6 Guru Gobind Singh changed the title of Nand Lal’s
composition from Bandginama (meditational path) to Zindginame
(The way to live.) 7 Secondly, the idea of Mukti was given a new
content. It meant release from self-centredness, selfishness and
individualism and not from the world. In fact, Mukti was linked to
the service of humanity. “By service in the world alone one finds a
place in God’s Court.” 8
(c) Social involvement
The second corollary of the world being real is that one should
not shun life or run away from it. Full participation in life is
advocated. Guru Nanak’s first utterance after his enlightenment
was, “There is no Hindu, no mussalman,” 9 “This is an