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THE DOCTRINE OF LIBERATION IN INDIAN RELIGIONS
is released from the mundane world and he preaches for the release of others (āpan tarai avuran let udhār). The same thought is expressed in the following verses :
“That person is an image of God who is not defiled by joy, grief, greed, infatuation and pride. He who cares neither for praise nor for insult and considers gold and iron as equal, says Nának, know that person to be liberated. He who is away from pleasure and pain and considers friend and foe alike, says Nānak, know that person to be released. He who does not frighten anyone and is not frightened by others, says Nanak, know that person to be wise. He who has completely abandoned sensuality and adopted the path of renunciation, says Nanak, know that person to be really fortunate one. He who has destroyed illusion (mãiā) and the sense of ownership (mamatā) and is totally detached, says Nānak, God dwells in his heart. He who has eradicated egoism (haumai) and acknowledged God as the creator, says Nänak, that person is finālly liberated.”?56
It is clear from these remarkable verses of Guru Tegh Bahādur that the Sikh concept of ultimate release envisages a type of holy person who is wholly freed from all impurities and who has found peace in God.
56.
Ibid., vol. IV, pp. 1426-27.
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