The fifth annual symposium on Sikh Studies was held in Detroit on July 8, 1989. The theme of conference for this year was Sikhs and Human Rights in 15th and 16th centuries. A number of scholars from India and USA participated. The papers evoked lot of discussion as was evident from the questions and answers.
The conference started with a paper by Yogi Harbhajan Singh Khalsa (read by Dr. Gurdarshan Singh Khalsa) entitled, “The Right to be Human” Guru Nanak and other Sikh Gurus created a community of self-empowered, self-realized human beings, whose link of light and love was to the one universal almighty infinite Creator. Guru Nanak, in experience of his own infinite potential as a human being, empowered others through his radiance and strength. He propagated the habit of listening to the Divine Shabad and mediating on the name of One Universal God and equality of making irrespective of sex, caste or creed. Guru Nanak was the seed of the nation in which being human is the foundation of human rights. The Sadh Sangat became the place where everyone, equally had the opportunity through Name, to spout their human and connect with their soul. The Sangat and Pangat offered liberation from self-rejection created by social prejudices,
Guru Nanak manifested his Light in five different bodies during the 15th and 16th centuries. Guru Angad expanded the free kitchen from Kartarpur to Khandur Sahib. ‘The langar became a central place for all to put their focus as a community effort. It kept people’s minds on the Guru and their support in the Guru’s “Human Rights” fund. Guru Amardas, feeling humanity’s desperate need for freedom, sent out twenty two men and women to establish dharamsalas in different places. Through the dharamsalas human rights spread as more and more people participate in Sangat and Pangat. Guru amardas made the langar the gateway to see the Guru. People had to give up their prejudice of high or low caste, rich or poor, to sit in the pangat. Having been able to do so, were “human” enough to have the darshan of the Guru.
A crystal power center of; spirit, service and honest work drew humanity to Amritsar during the time of Guru Ram Das Guru bani vibrated all day, As the Sikhs became prosperous, the langars and dharamslas expanded to serve more humanity. The ultimate expression of humanity lived in Guru Arjan Dev the personification of the Creative God. To protest against the oppression he sat on the hot plate. Guru Arjan was liberated from oppression to the extent that he and the Oppressor became one. They were the One God creating both the torture and the ability to rise above it. Thus Gum Arjan set the example of supreme liberation, supreme compassion and supreme stance of human rights by his sacrifice.
As was in the time of Guru Nanak, so it is today, individual and social pressure and oppression continue. The technology of Guru Nanak lives. When practiced, it creates the self-empowerment which Guru Aryan Dev Ji demonstrated. We have only to look at the examples of all great Sikhs who have come before us to witness the practical power of Guru Nanak’s technology. Oppression can never touch the one, who realizes his power to be human and identity with one Almighty.
S.Dalip singh presented a comparative study of the beliefs of Vedanta system, Mannu Simnti System of dividing the society on caste basis, Moslems jihad and other practices and the teachings of Sikh Gurus in 15th and 16th centuries. Guru Nanak and other Sikh Gurus stressed the belief in One God and championed’ the idea of equality of mankind. They rejected the rigid caste system propagated and practiced by the Hindu society and! justified by the Law of Karma.
Dr. Madanjit Kaur reviewed the history of Sikh Gurus in details during the fifteenth and sixteenth centuries, A number of examples were cited in support for their contributions for furthering the cause of human rights at a time, when there was very little awareness. She gave references of other scholarly works in support of her Presentation. They all acknowledge the contributions and sacrifices of Sikhs and Sikh Gurus for championing the cause of human Tights for all the people.
Dr. Gurbax Singh Gill and Gurdharam Singh Khalsa stressed the rationale and scientific approach taken by Gurus in advancing the cause of human rights. Guru Nanak and all other Sikh Gurus Rejected the superstitions, rituals and dogmas perpetuated by the Priestly class so as to keep the common man enslaved to their wishes. The people were shackled in rigid caste system, followed a set of rituals faithfully. They were not Conscious of the freedom and basic human rights. The Sikh Gurus ejected the superstition that the poor and the low caste People were suffering because their deeds in previous lives.
Dr. Guram Singh reviewed the development of UN charter. Ever Since the inception of mankind. human beings have been subjected to inhuman conditions, unfortunately, by fellow human beings.
After World War II the UN developed a charter on Human Rights in December 1948 and two legally binded covenants 1976. Compared to above, the Sikh religion’s philosophy, which evolved in the 15th and 16th century is the fortune of modern day humanitarianism. The universal humanitarian aspects of Sikhism have remained obscure to the outside world. The human nights of the people are being violated by many countries inspite of the UN charter ‘which recommends the most fundamental human rights to sociopsychological, economic and political equality. The enforcement of the UN charter is difficult as it is Recommendatory in nature, Guru Nanak and other Sikh Gurus have been teaching it as a part of the faith so that all Sikhs would respect the human rights of others.
Article extracted from this publication >> August 18, 1989
