By Jasbir Singh Mann, Harbans Singh Saron(editors)


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Similarly, it was Pir Buddhu Shah, a Muslim Sufi saint, who was so inspired by Guru Gobind Singh that he not only sent his followers and sons to fight for the cause of the Guru, but two of his sons actually sacrificed their lives while fighting in the army of the Guru. The annals of man hardly record another instance of this kind where a saint of a living religion should sacrifice his sons for the cause of a man of God of a different religious faith, especially while his co-religionist should be the ruling emperor of the day.

21 In a similar strain another scholar questions the relevance- and role of religion in the field of social reform or justice. He writes, “Untouchability has been abolished by political legislation. Government steps are persistently being taken to uplift the castes considered backward so far. As such, the very point against which original Sikhism had reacted no longer remains a point of contention. Moreover, the problem of social inequality and the consequent demand for justice no longer remains a province of religious organization.

18 In the Japuji the Guru pointedly asks a question as to what is the godly way and himself replies to it saying that by carrying out the Will of God one becomes a Sachiaara or God-man. And, God’s Will is attributive, God being “All Love” and the “Ocean of Virtues”. The logic of the above approach of life-affirmation leads to a number of other inferences. Since love can be expressed and virtues 35 practised only in life or social life, the Gurus clearly lived and recommended a householder’s life.

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Advanced Studies in Sikhism by Jasbir Singh Mann, Harbans Singh Saron(editors)
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