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By Jagjit Singh

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One path is that of Hindus, the other that of Mussalmans. ” Then Guru Baba Nanak said : “No one is Hindu; no one is Mussalman. Whose path I should follow ? I follow God’s path. ”15 Here, again, Bhai Gurdas not only confirms this feature of Guru Nanak’s mandate, but also elaborates it, in a way : “There are four castes and four religions (sects) in the world — the Hindus and Muslims; ... (They) utter Ram and Rahim, and misguide themselves into two (separate) paths in the name of one God (Nam); ...

DYNAMICS OF SIKH REVOLUTION Paul Tillich : Dynamics of Faith, pp. 1-2. , p. 3. , pp. 4-8. , pp. 8-12. , pp. 74-77. , pp. 85-89. , pp. 89-95. Gustave Le Bon : The Psychology of Revolution, p. 18. , pp. 26-27, 87. , pp. 28. , pp. 23-24. , p. 91. , pp. 94-95. ¤ DYNAMICS OF SIKH REVOLUTION 35 4 RELIGIONS : FAITH AND REVOLUTION When we talk of religion in this chapter, we are only concerned with the essence of religion. 1. The Essence of Religion Wach writes : “However, the mistake must be avoided of defining ‘religion’ in arbitrary fashion, in identifying it exclusively with ideas, rites, or institutions, which are subject to change and transformation, instead of conceiving it as that profoundest source from which all human existence is nourished and upon which it depends in all its aspects : man’s communion with God.

Brinton DYNAMICS OF SIKH REVOLUTION 39 finds many similarities in the behaviour patterns of men inspired by religion and those of secular revolutionists. “Now this insider, it would seem, finds in his devoted service to the revolution most of the psychological satisfaction commonly supplied by what we call religion... Since both Jacobins and Bolsheviks were violently hostile to Christianity and boasted themselves atheists or at least deists, this analogy has given a great deal of offence both to Christians and their enemies.

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