Authenticity of Kartarpuri Bir - Global Sikh Studies
Authenticity of Kartarpuri Bir - Global Sikh Studies
Authenticity of Kartarpuri Bir - Global Sikh Studies
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105<br />
for all living, but in the purpose for which force is used. As is<br />
evident from his criticism, Guru Nanak from the very start<br />
wanted a change in socio-moral practices and institutions. The<br />
doctrine <strong>of</strong> Ahimsa was a serious hurdle in demolishing them,<br />
or the status quo. Therefore, as the prophet <strong>of</strong> a new religion<br />
with his basic perception <strong>of</strong> God as Love he categorically made<br />
it plain that in the execution <strong>of</strong> the religious ideal <strong>of</strong> the service<br />
and love <strong>of</strong> man all arbitrary prejudices against meat-eating or<br />
the use <strong>of</strong> force were wrong and meaningless. And it is, all<br />
religious systems that advocate pacifism are either ascetic,<br />
monastic, or suggest withdrawal from the world. Bhagat Kabir<br />
also advocates Ahimsa, for him the world is a trap laid by Kaal<br />
or Niranjana. His attitude towards woman is the same as that<br />
<strong>of</strong> ascetic or monastic religions. While refering to all the Bhakti<br />
systems <strong>of</strong> India before Guru Nanak, Niharranjan Ray says<br />
that those had completely surrendered themselve to the sociopolitical<br />
establishment <strong>of</strong> the day. 56 The point for emphasis is<br />
that no religious system with the love <strong>of</strong> man as his goal can<br />
accept or suggest the limitation <strong>of</strong> Ahimsa for bringing about<br />
changes in the socio-religious field. Pacifism is inevitably linked<br />
with religious systems that have a world-view <strong>of</strong> life negation<br />
and remain unconcerned with socio-political wrongs that<br />
involve the sufferings <strong>of</strong> man. Ahimsa is an ascetic tool, being<br />
an integral part <strong>of</strong> the ascetic methodology.<br />
It may be argued that great pacifists like Mahatma<br />
Gandhi successfuly employed non-violence as the means <strong>of</strong><br />
bringing about socio-political changes. But, it is now well<br />
known that when the Mahatma had to face a major challenge<br />
<strong>of</strong> his life, he found himself helpless. The Mahatma being the<br />
greatest exponent <strong>of</strong> non-violence in modern times, when the<br />
Second World War broke out, the pacifists <strong>of</strong> the world looked<br />
upto him for a lead. But the Mahatma could furnish or suggest<br />
no non-violent or effective remedy. Ahimsa could