Protector of Human Rights
Every human being deserves dignity. It is the birth right of every one. Accordingly, on December 10, 1948 CE the United Nations General Assembly adopted the Universal Declaration of Human Rights. The declaration has 30 articles the first six being:
Respect for human rights is a comparatively modern concept. Discrimination on grounds of color, country of origin, economic status and gender has a long history all over the world. Slavery has also been prevalent in many parts of the world. However, things are changing. It is attributed to education and changes in socio-economic conditions, and that it has little to do with religious beliefs.
The Sikh faith is modern and encompasses both the spiritual and temporal aspects of life. Its line of ten gurus guided the people for nearly 240 years covering almost all real life situations. Spirituality with social responsibility is fundamental to the faith. It considers violation of human rights a social evil as well as impediment to spiritual advancement. The Sikh scripture Sri Guru Granth Sahib stresses human dignity. It says:
Invoke the Almighty for whom the pauper and the king are equal. The same Spirit is present in the elephant and the insect. M; 5, p 863 –Raau rank ja kai eyk samaan
Again
Fire is latent in all plants, as is butter in milk from all sources.
Similarly, the Creator’s Spirit is present in all creatures high and low. M: 5, p 617. Sagal banaspat mah baisantar.
Guru Nanak, the founder of Sikh faith said:
I belong to the lowest of the lowly class. I am happy in their company and do not copy those who claim to be of high class. The Almighty bestows grace where the lowly are cared for. M: 1, p 15. Neechaa andar neech jaat
The Divine ordinance is:
The compassionate Creator has ordained: No one shall overpower another and cause grief. Everyone is to live peacefully in Divine rule. M: 5, p 73.Hun hukam hoaa mihrvaan da.
All religions love God, none is high or low. The differences are man-made. The guru proclaims
O people, none of us is high, medium or low, we are all people of One God who takes care of us. Let us be imbued with love of God and give up the malaise that causes sorrow at the individual level, and separates us from the Creator as well as from one another. M: 1, p 504. Ai ji na ham utam neech na madhim.
Gurbani, the guru’s word, however promotes one type of slavery – that of submission to Divine commands or the Laws of nature, which no one can escape. It discourages subjugation of one human being by another. No one should hurt the dignity or sentiments of any one. Violation of human rights is disobedience of Divine commands.
Three classes of people violate human rights. The rulers or those in authority violate human rights of the public. The rich exploit the poor and the clergy exploit the gullible devotees.
Along with spiritual dimension, Sikh teachings are a movement against tyranny by all three. In a way, it was an uprising against suppression of all types.
God is present in all minds; it is not at all good to hurt anyone.
If you yearn to find the Almighty, do not hurt anyone’s feelings. Farid, p 1384. Sabhna man maanak
Here are some aspects of violation of human rights.
Harassment of people by the authorities is like enforcing law of the jungle.
The rulers become the beasts/hunters and their officials the dogs.
They harass the people living peacefully.
The rulers suck the blood of the people through their subordinates.
This happens because the rulers have no respect for the Rule of law
Those in authority alone do not exploit the people. The rich look down upon the poor.
When a poor person goes to a wealthy person, the latter turns his back to him.
When a rich person goes to one who is poor, the latter respectfully welcomes him. Kabir, p 1159. Jau nirdhan sardhan kai jaaey.
The priestly class does this too. They compel people to observe superstitions and rituals in ways that benefit them but pose to be pious. Here is an analogy.
A garment with blood on it is unclean.
How can then the mind of one who sucks human blood be clean? M: 1, p 140. Jey rat lagai kaprrai
Gender bias has been prevalent in many societies with the woman given status lower status man. But why?
Man is conceived and born of woman; man seeks a woman for marriage.
Generations continue because of the woman.
If the wife dies man seeks another to get married.
How can the woman who gives birth to kings be condemned? M: 1, p 473. Bhandd jameeai bhadd nimeeai.
Some people demean themselves to get favors from superiors or help from others. However, upholding of personal dignity and not hurting that of others is part of Sikh theology. There is no offering flowers, burning incense, lighting lamps or belief in superstitions to get divine favor. Like it is dignified to get recognition by hard work and conformance to rules in secular life, one obtains divine approval by conforming to divine commands/natural laws.
If one lives with loss of honor, then whatever s/he gets is immoral/dishonest. M: 1, p.142. Jey jeevai pat lathe jaaey
Make a living by hard work; earn for comforts and pleasures. Obey the creator and be free of all anxiety. M: 5, p 522. Udam kareydiaa jeeo too.
I ask and get everything from God, i.e. by obeying God/natural laws. It is demeaning to beg from people; obedience to God/natural laws achieves everything and brings freedom from begging. M: 5, p 682. Maangau raam tey sabh thok.
Those to whom I followed to beg for help, they also followed me; those from whom I have expectations, they have expectations from me – the benevolent Creator alone expects nothing in return. M: 5, p 1097.
A human being boasts when s/he does a favor to another – and expects servitude in return. However, the Creator who has so many virtues and looks after the creatures in so many ways, expects nothing in return. M: 1, p 1328. Jey ko eyk karai changiaaee.
A wise person is one, who neither intimidates nor gets intimidated. M: 9, p 1427. Bhai kaahoo ko deyt nah.
A warrior is one who fights for the sake of the oppressed. He may be cut into pieces but does not abandon the field. Kabir, P 1105. Soora so pahchaaneeai
Sikh history provides testimony of these principles put into practice. Some examples:
Guru Nanak condemned atrocities committed on the people by Mughal forces in India in the sixteenth century CE. He raised his voice against atrocities on people even telling God:
O God, did you not feel the pain when the people were suffering? (p 360). Eyti maar paee kurlaaney.
The Guru was imprisoned and made to do hard labor but did not relent.
Sati is a social evil in which a woman enters the funeral pyre of her husband. In most cases, the woman was cajoled to do so by relatives in order to lay hands on what belonged to her. The third Guru, Guru Amar Das raised his voice against this practice.
Sati women are not those who burn themselves on the funeral pyre of the dead husband. Sati are those who die of shock of separation. M: 3, p 787. Sateeaa eyh naa aakheean.
In order to give practical shape to equality of all, there is no discrimination for entry to the Gurduara, the equivalent of a temple. The Sikh faith also has the institution of Langar. In this, people of all strata of life without consideration for religion, class or gender partake in community eating sitting together. It is sharing while emphasizing equality. This is the concept of Sangat– congregation – and Pangat – community eating.
Emperor Aurangzeb of India had let loose a reign of terror requiring all non-Muslims to convert to Islam. His particular targets were the Hindu Brahmins of Kashmir who were told to give up their symbols of the sacred thread and the mark on the forehead. They sought help fromGuru Tegh Bahadur, the ninth Guru gave the supreme sacrifice for the sake of the above religious symbols of the Hindus.
Ahmad Shah Durrani of Aghanistan attacked India in 1761 CE. While going back, he was taking a lot of booty and a large number of Indian women. Sikhs under Jassa Singh Ahluwalia retrieved considerable materials, achieved release of Indian women, and restored them to their families.
The Sikhs are saint soldiers.
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