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We are trying our best to remold our heritage with insight into the profundities and with awareness of the demands of our age. Today, we are in one of the creative epochs of our history. These misfortunes have not broken our spirit.Īfter every blow, India found herself again and made advances in spite of pain and sorrow. We have suffered defeat on many occasions. The facts of our history look stranger than fiction. What constitutes the national spirit or genius springs from sources deep and ancient, all-time diverting and altering their course. Though it passed through many ups and downs, it has come down to us with its unfathomable depths and a great capacity for devotion and service. Eventually, it assumed the role of an aggressive, often warlike, socio-political sect which, ironically, provided the British colonial armies with some of their best fighting men.Indian culture has survived for nearly fifty centuries. However, as the community grew in strength and economic power, it encountered increasing hostility from both Moslem and Hindu orthodoxy. Nanak’s sayings were collected in the principal Sikh holy book-the Adi Granth (Original Book), and the life of the community was centered on the famous place of worship at Amritsar. The little sect was at first rigorously pacifist. By the time of his death, the movement was securely instituted and was maintained by his designated successors-the gurus (teachers). Kings are butchers… Justice hath taken wings and fled… In this dark night of falsehood, the moon of Truth is never seen to rise.” But slowly Nanak acquired a wide following.
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His moods of despair are reflected in some of his sayings: “The Age is a knife. He who obeys God’s order shall become a noble in his court.” At first, he was often rebuffed, treated with hostility, and occasionally imprisoned. And he preached against caste and other traditional hierarchies: “What power has caste? It is the reality (of faith) that is tested. Nanak deliberately attired himself in a costume which represented the garb and symbols of both religious traditions, and he visited the major holy places, where he preached and sang, frequently in criticism of the archaic traditional rites. His teachings were unsystematic but imbued with a profoundly self-conSistent devotionalism that combined Islamic monotheism with pervasive aspects of Hindu mysticism. He left his family and began a long period wandering and preaching in the company of a Moslem minstrel who provided musical accompaniment for the evangelistic hymns in which Nanak’s prophetic message was expounded. The universal thrust of Nanak’s mission was signified by his insistent affirmation that “there is no Hindu and no Muslim” only those who are the disciples (Sikh means disciple) of the one God. He finally underwent a decisive religious experience in which-according to Sikh tradition-he had a vision of God’s presence summoning him to a prophetic mission for the “one God whose ‘Name is True’ (Sat Nam), the Creator, devoid of fear and enmity, immortal, unborn, self-existent, great and bountiful.” But Nanak’s sensibilities moved him more and more to feel a deep, if at first ill-defined, religious calling. He married and fathered several children and worked as a storekeeper and clerk for the Moslem governor of the province. The religious life of the times was marked by a syncretic vitality which saw the emergence of a number of ecstatic devotional movements combining aspects of both religious traditions. His environment was richly immersed in Hindu and Moslem religious culture, especially their mystical and devotional forms. Nanak was born into an upper-caste Hindu family near Lahore. He combined elements of both the Moslem and the Hindu traditions in his teachings. Nanak (1469-1538) was an Indian religious reformer and founder of the Sikh religion.