Indarjit Singh Abstract of a talk given to the Parliament of the Worlds Religions, meeting in Chicago, Sept.3,1993

Guru Nanak who founded the Sikh faith some 500 years ago, himself lived to difficult and turbulent times… Rigid caste distinction stratified society, condemning lower castes 10 inescapable poverty. The country had also suffered repeated invasion from the North, Guru Nanak, himself was an eyewitness to the cruelty and atrocities carried out by the Moghul Barbar . The Guni’s com passionate concern is recorded in the following words:

“The Age is a knife; Kings are butchers in this dark night of falsehood; No moon of truth is seen TO TSC…

In his very first sermon, Guru Nanak quietly challenged the myth of ethnic or religious superiority in the historic words

Na koi Hindu na koi Mussalman.

That is, in God’s eyes, there is neither Hindu nor Muslim, That God is not interested in religious labels, but in the way we conduct ‘Ourselves be we Hindu, Muslim, Christian, Sikh or Jew. An important corollary to the Guru’s declaration, 15 that no one religion has a monopoly of truth.

Guru Nanak explained that different religions were simply different paths to the same goal of understanding and living in conformity with the will of God.

The respect for other beliefs inherent in Sikhism, leads naturally to an important teaching on tolerance, The English word ‘tolerance’ however, is loo negative and too weak with its suggestion of ‘not liking but putting up with’’—to describe the Sikh meaning of the word. This is nothing less than a readiness to give one’s own life 10 protect another’s beliefs. ‘This is precisely what our ninth Guru, Guru Teg Bahadur did when he was publicly beheaded by the Moghuls for defending the Hindus right to freedom of worship. It was a martyrdom unique in religious history, Central to Sikh belief is the concept of equality. ..

‘Nanak’s teaching on equality.

The idea of the equality of all human beings is a concept that is readily acceptable in an intellectual sort of way. ..

Sikh teachings remind us that in Our quest for greater social and political justice we must look to manmade defects in our social and political institution… the key to real social and political justice lies in our living true to this ultimate allegiance and living true to guru Gobind Singh’s clear injunction “Manas ki jaath saab ck he pachanbo” recognize the oneness of the human race. Politicians will try to preserve the status quo with talk of erosion of national sovereignty, standard of living and soon and in the Short term they may be night, but in the long term they will mortgage the future of those yet unborn. It is up to the leaders of religion to use their considerable influence to ensure that we build on the principles of social and political justice outlined in this brief talk,

Meditation on God does not mean sitting cross-legged in abstract contemplation. It means reading and reflecting on the teachings of the Gurus to enable us to get a Sense of perspective on lire, to distinguish between that which is important and the many trivial things that so easily dominate our lives.

Kirt Karna means earning or progressing by ones own effort, and Waand Chackna, perhaps the most important of all, is sharing our good fortune with others; not only wealth, but our time, energy and skills. It is an idea embodied in the Sikh teaching’ of ‘seva’ service to others”,

Service to others, requires positive compassion and concern. Com passion for the destitute which ted Guru Nanak to feed the hungry, compassion for those suffering religious persecution which ted to the martyrdom of two of the tell Sikh Gurus; compassion for those trapped by a cruel and rigid caste system,

The Gunis total commitment to Social and political justice ranged from the preaching of their message, to nonviolent protest, and when all else failed, armed revolt Against those that oppress the weak aid those unable to defend themselves, Sikh teaching here predates and parallels the United Nations Declaration of Human Rights which, in the context of abuse of human rights, refers to “the use of force as a last resort’.

Sikh guidance on the use of force is clear and unequivocal and highly relevant to today’s times. The correct Sikh response to personal at front is forgiveness “to kiss the feel of those that do you harm’. It is a teaching remarkably similar 10 the Christian, ‘turning of the other chock”, Force must never be used for personal gain or to acquire even an inch of territory. On the other hand, in the Sikh view, it is wrong to stand idly by when force is used: lo oppress the weak and innocent…

I have outlined the main thrust of Sikh teachings on social and political injustice, how do these teachings relate to today’s times?

The Sikh Gurus were forthright in their condemnation of the abuse of power, but they were aware that without basic improvement in human behavior, opposition to.an individual, rather than to what the individual represents, simply results in one tyrant being replaced by another.

Article extracted from this publication >>  October 1, 1993