Human Rights – A Perspective from Sikh Doctrines
Dr. Devinder Pal Singh
The Adi Granth was first compiled by Guru Arjan Dev, the fifth Sikh Guru, in 1604. Its second and final version has been the handiwork of Guru Gobind Singh, who added the hymns of his father, Guru Teg Bahadur, the ninth Sikh Guru [2], at Damdama Sahib, Talwandi Sabo, Punjab, in 1705. The holy Sikh scripture, SGGS, contains 1430 pages of text in poetry form. In addition to the hymns of the six Sikh Gurus and four Sikhs, it includes hymns composed by fifteen saints (Bhagats) and eleven poet laureates (Bhats) of the Guru's court. Muslims and Hindus, Brahmins, and "untouchables" all come together in one congregation to create a universal scripture. It is a compendium of mystic, metaphysical and religious poetry written or recited between the 12th and 17th centuries in the Indian sub-continent [3].
Sri Guru Granth Sahib, through its comprehensive worldview, offers a perfect set of values and an applicable code of conduct. Its cardinal message is addressed to the welfare of all humans irrespective of their caste, color, creed, culture, and religion. SGGS emphasizes love, respect, empathy, and acceptance of others' existence. It prohibits us from infringing on the freedom and rights of others. The life and works of the Sikh Gurus exemplify the practicability of these ideas. Their inter-faith dialogues highlighted that human unity and oneness could be achieved through tolerance, communication, and respect for others [4].
Besides a matchless elaboration of spirituality, Sri Guru Granth Sahib enshrines a powerful expression of the message of revolutionary ideals of social welfare, human rights, multicultural distinctness, and religious freedom. In the present era, when the threats and fear of interfaith conflicts, military aggression, terrorism etc., have overpowered the human sentiments, the teachings of Sri Guru Granth Sahib are even more relevant to resolve all these problems.
Human Rights
Human rights are benchmarks that recognize and protect the dignity of all human beings. These rights are essential to all humans, regardless of nationality, ethnicity, race, language, religion, or gender. They comprise the right to life and liberty, freedom of opinion and expression, freedom from slavery and torture, the right to education and work, and many more. Everyone is entitled to these rights without discrimination [5].
Sikh Gurus called for universal freedom and the establishment of the benevolent rule of justice for all. Their unique, revolutionary, and liberating philosophy of universal humanism emphasizes primal human rights, e.g., freedom, equity, dignity, and justice for all [6-8]. It also supplements our current understanding of human rights.
Right to Life
Right to life means that nobody, not even the Government, can try to end one's life. It also implies that the Government should take apt measures to safeguard life by making laws to protect all and, in some circumstances, by taking steps to protect the person if his/her life is at risk [5]. Sikh doctrines strongly endorse this view about the right to life for all. Sikh Gurus proclaimed that human life is precious as it is God's gift; thereby, nobody has the right to terminate it. Guru Amar Das states:
ਹਰਿ ਕੈ ਭਾਣੈ ਜਨਮੁ ਪਦਾਰਥੁ ਪਾਇਆ ਮਤਿ ਊਤਮ ਹੋਈ ॥
Har kai bẖāṇai janam paḏārath pā▫i▫ā maṯ ūṯam ho▫ī.
By the pleasure of the Lord's Will, the prize of this human birth is obtained, and the intellect is exalted. (M. 3, SGGS, p. 365)
Guru Nanak emphasizes that both birth and death happen as per the command of God. Thus, none has the right to interfere in this natural process.
ਜੰਮਣੁ ਮਰਣਾ ਹੁਕਮੁ ਪਛਾਣੁ ॥
Jamaṇ marṇā hukam pacẖẖāṇ.
Understand that birth and death take place according to God's Will. (M.1, SGGS, p. 412)
Right to Food
The right to adequate food states that every man, woman, and child, alone or in a community, should always has physical and economic access to adequate food or means for its procurement [5]. According to Sikh doctrines, this right for accessibility of food to everyone is a God-given right to all, so none should be devoid of this right. Guru Ram Das proclaims it as:
ਵਿਚਿ ਆਪੇ ਜੰਤ ਉਪਾਇਅਨੁ ਮੁਖਿ ਆਪੇ ਦੇਇ ਗਿਰਾਸੁ ॥
vicẖ āpe janṯ upā▫i▫an mukẖ āpe ḏe▫e girās.
He (God) created the beings here (on Earth), and He also makes the food available to them. (M.4, SGGS, p. 302)
The Right to Water
Pure, clean, and good quality water is second only to oxygen as the most crucial nutrient for sustaining human life. It has an essential action in almost all primary functions of the human body. It regulates body temperature and carries oxygen and nutrients to cells. Water is a major component of blood and lymph. It greases the walls of the arteries, cushions joints, and is crucial for metabolic reactions. It regulates the body's temperature by absorbing heat produced by physical exercise and cell metabolism. It cleans the body tissues by removing wastes and toxins. Seventy percent of our body is water. It is essential for life. Without it, one would die within days. The average person requires from 1.5 to 3.0 liters of clean, unpolluted water daily. Without this, our bodies slowly become dehydrated. A dehydrated body is open to disease and degenerative conditions [9].
The right to water has been recognized as being derived from the right to an adequate standard of living. Therefore, it is implicitly contained in the International Covenant on Economic, Social and Cultural Rights. It has also been recognized as a legally binding right in many national constitutions. The right to water includes the availability of sufficient water for personal and domestic uses, physical access within or near each household, affordability, and adequate quality of water [10]. Access to water is also an element of other rights. It can be essential to realize the rights to food and secure livelihoods for farmers or others who rely on water for their daily work. Water is a dire necessity for life to flourish. This crucial role of water is pointed out by Guru Nanak as;
ਪਹਿਲਾ ਪਾਣੀ ਜੀਉ ਹੈ ਜਿਤੁ ਹਰਿਆ ਸਭੁ ਕੋਇ ॥
Pahilā pāṇī jī▫o hai jiṯ hari▫ā sabẖ ko▫e.
Firstly, water is fundamental to life. All living beings flourish by its usage. (M. 1, SGGS, p. 472)
Guru Amar Das asserts that water is essential for the perpetuation of life; without it, none can survive. He articulates:
ਇਹੁ ਜਲੁ ਮੇਰਾ ਜੀਉ ਹੈ ਜਲ ਬਿਨੁ ਰਹਣੁ ਨ ਜਾਇ ॥
Ih jal merā jī▫o hai jal bin rahaṇ na jā▫e.
This water is essential to my life; I cannot survive without water. (M. 3, SGGS, p. 1283)
Guru Ram Das states that water is one of the blessings bestowed upon us by the Creator. Therefore, it implicitly endorses the fact that each of us has a fundamental right to the accessibility of water to maintain our lives and good health.
ਸਭੁ ਜੀਉ ਪਿੰਡੁ ਮੁਖੁ ਨਕੁ ਦੀਆ ਵਰਤਣ ਕਉ ਪਾਣੀ ॥
Sabẖ jī▫o pind mukẖ nak ḏī▫ā varṯaṇ ka▫o pāṇī.
He gave all beings souls, bodies, mouths, noses, and water to drink. (M. 4, SGGS, p. 167)
Rights to Marry and have Family
Without any limitation due to nationality, race or religion, men and women of full age have the fundamental human right to marry and have a family. They are authorized to have equal rights as to marriage, during marriage and at its dissolution. The intending spouses shall enter marriage only with free and full consent [11-12].
In Sikhism, marriage is regarded as a sacral bond of mutual help to reach the pinnacles of worldly and spiritual life. It denotes a unity of mind and soul. It is a means to achieve spirituality. The fundamental goal of marriage in Sikhism is the union of both souls with the Almighty Lord. Therefore, the Sikh Gurus had very high regard for the institution of marriage, and they themselves entered matrimony. They asserted that marriage is not merely a social or civil contract but that its most ideal and highest purpose is the union of two souls so that they become spiritually inseparable. Guru Amar Das states:
ਧਨ ਪਿਰੁ ਏਹਿ ਨ ਆਖੀਅਨਿ ਬਹਨਿ ਇਕਠੇ ਹੋਇ ॥ਏਕ ਜੋਤਿ ਦੁਇ ਮੂਰਤੀ ਧਨ ਪਿਰੁ ਕਹੀਐ ਸੋਇ ॥
Ḏẖan pir ehi na ākẖī▫an bahan ikṯẖe ho▫e. Ėk joṯ ḏu▫e mūrṯī ḏẖan pir kahī▫ai so▫e.
Don't call them husband and wife, who merely sit together. A couple can genuinely be called husband and wife, who is consciously one (united) despite separate bodies. (M. 3, SGGS, p. 788)
The family is a fundamental and natural unit of society and is entitled to protection by society and the State. Family is also a primary social group in the Sikh community. Besides the endorsement of the right to marriage, family life has been encouraged by the Sikh Gurus. SGGS encourages Sikhs to live as a family unit to provide for and nurture children. Guru Arjan Dev states that one's birth in a family happens as per God's will.
ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜੰਮਿਆ ਪਰਵਾਰਿ ਭਲਾ ਭਾਇਆ ॥
Jā ṯis bẖāṇā ṯā jammi▫ā parvār bẖalā bẖā▫i▫ā.
According to His (God’s) Will, a child is born, in a blessed family. (M. 3, SGGS, p. 921)
ਮਾਤ ਪਿਤਾ ਭਾਈ ਸੁਤ ਬਨਿਤਾ ਤਿਨ ਭੀਤਰਿ ਪ੍ਰਭੂ ਸੰਜੋਇਆ ॥
Māṯ piṯā bẖā▫ī suṯ baniṯā ṯin bẖīṯar parabẖū sanjo▫i▫ā.
God has placed you among your mother, father, brothers, sons, and wife. (M. 5, SGGS, p. 77)
Thereby, Sikh doctrines advocate the God-given right to have a family life for everyone. Guru Arjan Dev articulates:
ਗਿਰਸਤੀ ਗਿਰਸਤਿ ਧਰਮਾਤਾ ॥
Girsaṯī girsaṯ ḏẖarmāṯā.
The householders affirm their faith in family life. (M. 5, SGGS, p. 71)
Furthermore, he encourages us to maintain cordial relations with our family members and others too, to lead a peaceful life.
ਸੁਖਿ ਬੈਸਹੁ ਸੰਤ ਸਜਨ ਪਰਵਾਰੁ ॥
Sukẖ baishu sanṯ sajan parvār.
O Pious ones! Sit in peace with the family and friends. (M.5, SGGS, p. 185)
Right to own things
In everyday life, we use many essential things that are ours. For example, everyone has the right to own property alone or jointly with others. None shall be arbitrarily divested of their property. It is a fundamental right because a person needs to be able to own what one wants without having it forcibly taken away. Without this right, one wouldn't be able to possess things [11-12].
Sikh doctrines emphasize that God has blessed us with the gifts of life and property. Guru Teg Bahadur states it as:
ਤਨੁ ਧਨੁ ਸੰਪੈ ਸੁਖ ਦੀਓ ਅਰੁ ਜਿਹ ਨੀਕੇ ਧਾਮ ॥
Ŧan ḏẖan sampai sukẖ ḏī▫o ar jih nīke ḏẖām.
He (God) has given you your body, wealth, property, peace, and beautiful mansions. (M. 9, SGGS, p. 1426)
According to the Sikh Gurus, to deprive others of their rights amounts to injustice. Even to covet other's things or property is sin. Guru Nanak says:
ਹਕੁ ਪਰਾਇਆ ਨਾਨਕਾ ਉਸੁ ਸੂਅਰ ਉਸੁ ਗਾਇ ॥
Hak parā▫i▫ā nānkā us sū▫ar us gā▫e.
To take what rightfully belongs to another must strictly be taboo as pork eating is for a Muslim and beef-eating is for a Hindu. (M.1, SGGS, p. 141)
Guru Arjan encourages us to repudiate what is rightfully others.
ਪਰ ਧਨ ਪਰ ਦਾਰਾ ਪਰ ਨਿੰਦਾ ਇਨ ਸਿਉ ਪ੍ਰੀਤਿ ਨਿਵਾਰਿ ॥
Par ḏẖan par ḏārā par ninḏā in si▫o parīṯ nivār.
Others' wealth, others' wives, and the slander of others - renounce your craving for these. (M. 5, SGGS, p. 379)
Thus, Sikh doctrines strongly endorse the human's right to own things.
Right for Human Dignity
The cognition of innate dignity and the equal and inalienable rights of all humans is the foundation of freedom, justice, and world peace. A human being's dignity is not only a fundamental right but constitutes the genuine basis of fundamental rights. In the Universal Declaration of Human Rights, Article 1 states: "All human beings are born free and equal in dignity and rights." Thus, human dignity isn't something that people earn because of their race, caste, class, social status, or any other distinction. All human beings are born with it. Just by being human, all people deserve respect. Human rights naturally spring from that dignity [13].
The concept of human dignity isn't restricted to human rights. For centuries, world religions have recognized human dignity as we now understand it. Most religions teach that humans are essentially equal on one account or another. In Christianity, Islam, and Judaism, it's because humans were created in the image of God, becoming children of God. Dignity is something that a divine being gives to people. In Catholic social teaching, this term is explicitly used to support the church's belief that every human life is sacred. In Hinduism and Buddhism, respectively, dignity is inherent because humans are manifestations of the Divine. In the Shvetasvatara Upanishad, it is stated, "He is the one God, hidden in all beings, all-pervading, the Self within all beings [14]. Buddhism begins with the understanding that humans are "rare" because they can make choices that lead to enlightenment. Our dignity arises from this responsibility and ability, uniting all humans in their quest [15].
One's dignity includes having a sense of control, making one's own decisions, experiencing hope and meaningfulness, feeling valued as a human being, and being in a treasured and nurturing environment. When everyone is equal, they are all equally deserving of basic respect and rights. Guru Ram Das emphasizes that God's essence is pervading among us all. Thereby dignity is inherent as all humans are manifestations of the Divine. He states:
ਸਭ ਏਕ ਦ੍ਰਿਸਟਿ ਸਮਤੁ ਕਰਿ ਦੇਖੈ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਨ ਜੀਉ ॥
Sabẖ ek ḏarisat samaṯ kar ḏekẖai sabẖ āṯam rām pacẖẖān jī▫o.
Look upon all with equality and recognize the Supreme Soul (God) pervading among all. (M. 4, SGGS, p. 446)
Thus, every human being has been granted dignity by God as a human right. When God has given that right, taking that right away or restricting it is a crime against humanity. The gist of freedom is that humans should not have sovereignty over humans. When someone dominates another person, it leads to the dignity loss for the other person. Such a person loses the opportunity for self-determination becomes a victim of hopelessness and worthlessness. The repressed person becomes a victim of the violation of his/her personal life. Such a situation enhances one's sense of disconnection and alienation. Baba Farid, a saint-poet of Sri Guru Granth sahib, opines that it is better to die than lose one's sovereignty. He states:
ਫਰੀਦਾ ਬਾਰਿ ਪਰਾਇਐ ਬੈਸਣਾ ਸਾਂਈ ਮੁਝੈ ਨ ਦੇਹਿ॥ਜੇ ਤੂ ਏਵੈ ਰਖਸੀ ਜੀਉ ਸਰੀਰਹੁ ਲੇਹਿ ॥
Farīḏā bār parā▫i▫ai baisṇā sāʼn▫ī mujẖai na ḏėh. Je ṯū evai rakẖsī jī▫o sarīrahu lehi.
Fareed says: O Lord! do not make me live at the mercy of others. If this is my fate, it is better to let me die. (Shaikh Farid, SGGS, p. 1380)
Thus, Sikh doctrines strongly advocate the right to human dignity.
Right to Equality
The right to equality connotes the absence of legal discrimination based on caste, race, religion, sex, and place of birth. It ensures equal rights for all citizens. The egalitarian principle [16-17], as laid down by Guru Nanak, advocates all human beings' equality, regardless of gender or birth. It disapproves of all distinctions of caste and color. Guru Nanak vouched for the right to equality for all by raising his voice against demarcation based on religion, race, and gender. He urged treating everyone in the same respectful way. He articulates:
ਗੁਰਮੁਖਿ ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਦੇਖਹੁ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਈ ਜੀਉ ॥
Gurmukẖ ek ḏarisat kar ḏekẖhu gẖat gẖat joṯ samo▫ī jī▫o.
As Gurmukh (Guru oriented person), look upon all as equal; in each heart, the Divine essence is contained. (M. 1, SGGS, p 599)
ਜਾਣਹੁ ਜੋਤਿ ਨ ਪੂਛਹੁ ਜਾਤੀ ਆਗੈ ਜਾਤਿ ਨ ਹੇ ॥
Jāṇhu joṯ na pūcẖẖahu jāṯī āgai jāṯ na he.
Recognize God's essence within all and don’t discriminate on the basis of social class or status. There are no classes or castes in the world hereafter. (M. 1, SGGS, p 349)
Guru Ram Das emphasizes unity in diversity by proclaiming:
ਏਕੋ ਪਵਣੁ ਮਾਟੀ ਸਭ ਏਕਾ ਸਭ ਏਕਾ ਜੋਤਿ ਸਬਾਈਆ ॥
Ėko pavaṇ mātī sabẖ ekā sabẖ ekā joṯ sabā▫ī▫ā.
All inhale the same air. All are made of the same clay. The life essence within all is the same. (M. 4, SGGS, p 96)
Bhagat Ravi Das, a saint poet of Sri Guru Granth Sahib denounces the class or caste division among people as:
ਕਾਇਮੁ ਦਾਇਮੁ ਸਦਾ ਪਾਤਿਸਾਹੀ ॥ ਦੋਮ ਨ ਸੇਮ ਏਕ ਸੋ ਆਹੀ ॥
Kā▫im ḏā▫im saḏā pāṯisāhī. Ḏom na sem ek so āhī.
God's Kingdom is stable, steady, and eternal. Therein none has second or third status; all are equal there. (Bhagat Ravidas, SGGS, p. 345)
In the egalitarian society as enunciated by Sikh Gurus, all are equal, the lowest to the highest, in the creed as in the race, in religious hopes and political rights. In this approach, women enjoy equal status with men. Sikh Gurus sought to release the people from the bondage of caste tyranny by emphasizing the unity of humankind. It has been given an explicitly social character through a series of measures adopted by the Gurus. The establishment of the institutions of Sangat (a corporate body of the devotees), Pangat (seating of the devotees in rows on the same level), Dharamsala (a place for public worship), Kirtan (collective singing of hymns) and Langar (community kitchen) has led a powerful movement to release people from the stranglehold of the ritualistic, caste-ridden, priest-dominated and a retrogressive social order. The establishment of the institutions of langar, pangat, sangat and dharamsal are outstanding examples of social equality among the Sikhs.
Gender Equality emphasized
Having noted several rituals and traditions of his time, Guru Nanak comprehended that men frequently degraded women. Women were thought of as property and considered as lowly and unworthy. He condemned these practices. Guru Nanak spoke against gender discrimination in India's highly male-dominated environment [18]. He opposed established orthodoxy with the radical assertion that women were worthy of praise and equal to men. Besides, God is gender neutral. It is both man and woman, and its creative aspect is portrayed as that of a mother:
ਆਪੇ ਪੁਰਖੁ ਆਪੇ ਹੀ ਨਾਰੀ ॥
Āpe purakẖ āpe hī nārī.
God is both man and woman. (M. 1, SGGS, p 1020)
Guru Nanak proclaimed that the same divine essence pervades through both men and women.
ਨਾਰੀ ਪੁਰਖ ਸਬਾਈ ਲੋਇ ॥
Nārī purakẖ sabā▫ī lo▫e.
Among all the men and women, God's essence is pervading. (M. 1, SGGS, p. 223)
Bhagat Kabir articulates that man and women are all forms of the Creator (God).
ਏਤੇ ਅਉਰਤ ਮਰਦਾ ਸਾਜੇ ਏ ਸਭ ਰੂਪ ਤੁਮ੍ਹ੍ਹਾਰੇ ॥
Ėṯe a▫uraṯ marḏā sāje e sabẖ rūp ṯumĥāre.
You have fashioned all these men and women, O Lord! All these are Your Forms. (Bhagat Kabir, SGGS, p. 1349)
Gur Nanak emphasized that rather than being denigrated and mistreated, women should be cherished and respected. Guru Nanak proclaimed:
ਭੰਡਿ ਜੰਮੀਐ ਭੰਡਿ ਨਿੰਮੀਐ ਭੰਡਿ ਮੰਗਣੁ ਵੀਆਹੁ ॥ ਭੰਡਹੁ ਹੋਵੈ ਦੋਸਤੀ ਭੰਡਹੁ ਚਲੈ ਰਾਹੁ ॥ ਭੰਡੁ ਮੁਆ ਭੰਡੁ ਭਾਲੀਐ ਭੰਡਿ ਹੋਵੈ ਬੰਧਾਨੁ ॥ ਸੋ ਕਿਉ ਮੰਦਾ ਆਖੀਐ ਜਿਤੁ ਜੰਮਹਿ ਰਾਜਾਨ ॥ ਭੰਡਹੁ ਹੀ ਭੰਡੁ ਊਪਜੈ ਭੰਡੈ ਬਾਝੁ ਨ ਕੋਇ ॥ ਨਾਨਕ ਭੰਡੈ ਬਾਹਰਾ ਏਕੋ ਸਚਾ ਸੋਇ ॥
Bẖand jammī▫ai bẖand nimmī▫ai bẖand mangaṇ vī▫āhu. Bẖandahu hovai ḏosṯī bẖandahu cẖalai rāhu. Bẖand mu▫ā bẖand bẖālī▫ai bẖand hovai banḏẖān. So ki▫o manḏā ākẖī▫ai jiṯ jamėh rājān. Bẖandahu hī bẖand ūpjai bẖandai bājẖ na ko▫e. Nānak bẖandai bāhrā eko sacẖā so▫e.
We all are born of women; we are conceived in a woman's womb. To a woman, one is engaged and married. One makes friendship with a woman; future generations are born through women. When a woman (wife) dies, a person marries another one; we are bound with the world through woman. So why should we talk ill of her? From her, kings are born. From a woman, a woman is born; without women, there would be no one at all. O Nanak, God alone is without a woman. (M. 1, SGGS, p 473)
Guru Nanak and his successor Gurus ardently advocated women's participation in worship, society, and the battleground, as equals. They promoted freedom of speech, and women were urged to participate in all religious activities, including the SGGS's reading. Guru Nanak, the founder of Sikhism, allowed equality to women by admitting them into the Sangat (congregation) without any reservations or restrictions. He declared that his message is as much for women as for men. His successor, Guru Angad, the second Sikh Guru, encouraged the education of all Sikhs, both men and women. The third Sikh Guru, Guru Amar Das, disapproved of the use of the veil by women. He inspired women to take up a leadership role in society. As a practical measure, he entrusted women with overseeing some communities of disciples. Furthermore, he forbade the practices of Sati (custom of widow burning) and female infanticide and encouraged remarriage of widows. Guru Amar Das proclaimed:
ਸਤੀਆ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜੋ ਮੜਿਆ ਲਗਿ ਜਲੰਨ੍ਹ੍ਹਿ॥ਨਾਨਕ ਸਤੀਆ ਜਾਣੀਅਨ੍ਹ੍ਹਿ ਜਿ ਬਿਰਹੇ ਚੋਟ ਮਰੰਨ੍ਹ੍ਹਿ॥
Saṯī▫ā ehi na ākẖī▫an jo maṛi▫ā lag jalaʼnniĥ. Nānak saṯī▫ā jāṇī▫aniĥ jė birhe cẖot maraʼnniĥ.
Do not call them ‘sati’ (means: truly faithful), who burn alive on their husband’s funeral pyre. Nanak says: They alone be called ‘sati’, who die from the shock of separation. (M. 3, SGGS, p. 787)
Noting that the custom of dowry, which led to various social evils, was highly prevalent in the strong patrilineal culture of India, the Sikh Gurus strongly condemned it. The fourth Sikh Guru, Guru Ram Das, proclaims it as:
ਹੋਰਿ ਮਨਮੁਖ ਦਾਜੁ ਜਿ ਰਖਿ ਦਿਖਾਲਹਿ ਸੁ ਕੂੜੁ ਅਹੰਕਾਰੁ ਕਚੁ ਪਾਜੋ ॥
Hor manmukẖ ḏāj jė rakẖ ḏikẖālėh so kūṛ ahaʼnkār kacẖ pājo.
An arrogant person, who offers dowry and makes a show of it, indulges in only false egotism and a worthless exhibition. (M. 4, SGGS, p. 79)
The sixth Sikh Guru, Guru Hargobind, bestowed great respect upon women by declaring, "woman is the conscience of man." The tenth Sikh Guru, Guru Gobind Singh made the Khalsa initiation ceremony open, both to men and women, proclaiming a woman being just as worthy [19]. He bestowed the honorific "Kaur" (meaning princess) to all the baptized women. Furthermore, he accorded parity among the Khalsa, men or women, by allowing them all to keep the 5 K's. He directed the Khalsa fraternity to avoid the company of kanyapapi (a person who sins against a woman). He also interdicted Sikhs to exercise any proprietary rights over women captured in battle; they could not be kept as enslaved people or wives but were to be treated with the utmost respect. Sikh doctrines also assert that both women and men carry the same divine spirit. So, they both have an equal right to cultivate their spirituality and attain salvation. Women can participate in all social, cultural, secular, and religious activities. In 1870s, during the Sikh revival movement, the Singh Sabha raised its voice against the female infanticide, child marriage, the practice of dowry, extravagant expenditure during marriage ceremonies, purdah system, sati practice and poor condition of widows.
Gender equality has always been one of the hallmarks of Sikhism. Several women have made important contributions in the past. Sikh history is replete with such instances which portray women as equal to men in devotion, service, bravery, and sacrifice. A few examples are the extraordinary contributions made by Bibi Nanaki Ji, Bibi Bhani Ji, Mata Khivi Ji, Mata Gujari Ji, Mata Sahib Kaur, Mai Bhago, Rani Sada Kaur, Rani Sahib Kaur, and Maharani Jind Kaur in various domains of life. And this progress is continuing even today. Now a days, Sikh women are playing leadership roles not only in leading congregations but in several diverse fields. They join the Sangat (congregation), work with men in Langar (community kitchen), and participate in other religious and social activities in the gurdwaras. Furthermore, they enjoy the same voting rights as men to elect the members of the Gurdwara Managing Committees, which administers Sikhs' places of worship. Thus, Sikhism strongly supports the human right to equality for all irrespective of one's class, status, caste, race, religion, or gender.
Right to Education
The right to education encompasses the right to free and compulsory primary education and increasing access to secondary, technical, vocational, and higher education. Based on verifiable data, it is realized that people's right to education reduces their vulnerability to child labor, early marriage, discrimination, and other human rights abuses. It also increases their opportunities to realize other human rights, including the right to health and participation in public affairs.
Education as a fundamental human right is central to UNESCO's mission. The right to education is enshrined in the Universal Declaration of Human Rights (1948) [20]. Education is an empowering right. It is one of the foremost tools by which socially and economically marginalized persons and children can take themselves out of poverty and participate fully in society. Having recognized education's potential to develop our most excellent abilities, Guru Nanak encouraged his disciples to acquire it to learn about all spheres of life. However, he emphasizes that learning must include apt understanding. He asserts.
ਮੁਕਤਿ ਨਹੀ ਬਿਦਿਆ ਬਿਗਿਆਨਿ ॥
Mukaṯ nahī biḏi▫ā bigi▫ān.
Liberation (from ignorance) does not come from learning without understanding. (M. 1, SGGS, p 903)
ਗਿਆਨ ਖੜਗੁ ਲੈ ਮਨ ਸਿਉ ਲੂਝੈ ਮਨਸਾ ਮਨਹਿ ਸਮਾਈ ਹੇ ॥
Gi▫ān kẖaṛag lai man si▫o lūjẖai mansā manėh samā▫ī he.
With the sword of knowledge, one must destroy evil thoughts and selfish desires inherent in the mind. (M. 1, SGGS, p 1022)
The ability to read opens worlds for an individual. Without literacy, the exposure to new ideas is minimal, as is one's ability to communicate their thoughts and participate in society. The ability to read enhances the ability to access ideas and information from outside of one's own experiences, promoting cross-cultural awareness and understanding other points of view. According to many experts, education is crucial in alleviating poverty and fostering development. Guru Nanak inspires us to be well educated. He articulates:
ਜਹ ਗਿਆਨ ਪ੍ਰਗਾਸੁ ਅਗਿਆਨੁ ਮਿਟੰਤੁ ॥
Jah gi▫ān pargās agi▫ān mitanṯ.
Wherever spiritual wisdom appears, ignorance is dispelled. (M. 1, SGGS, p. 791)
Guru Nanak emphasizes that wisdom thus acquired should be used for the benefit of society. He encourages us to adopt a generous attitude towards needy and proclaims that only through selfless service to others can one attain inner peace. He proclaims:
ਵਿਦਿਆ ਵੀਚਾਰੀ ਤਾਂ ਪਰਉਪਕਾਰੀ ॥
viḏi▫ā vīcẖārī ṯāʼn par▫upkārī.
Contemplate and reflect upon knowledge, and you will become a benefactor to others. (M. 1, SGGS, p 356)
ਸੁਖੁ ਹੋਵੈ ਸੇਵ ਕਮਾਣੀਆ ॥
Sukẖ hovai sev kamāṇī▫ā.
You shall find peace, doing selfless service. (M. 1, SGGS, p 25)
Guru Angad was an ardent advocate for education and built several schools for children to learn, read and write. To carry forward his mission, several Sikh organizations, e.g., SGPC, Amritsar; DSGMC, New Delhi; Sikh Educational Society, Chandigarh; Chief Khalsa Diwan Charitable Society, Amritsar; Akal Academy, Baru Sahib (Himachal Pradesh), and Sikh Education Society, Hyderabad etc. have taken great measures to make education easily accessible to all. Following Guru Angad’s footsteps these organizations are running over 260 schools, more than 70 colleges and four universities to date. Thus, Sikhism is largely instrumental in actively supporting the right to education for all.
Right to Work
The right to work implies that people have a right to engage or work in productive employment. They should not be barred from doing so. The right to work is contained in the Universal Declaration of Human Rights. Furthermore, it is recognized in international human rights law through its inclusion in the International Covenant on Economic, Social and Cultural Rights. The right to work emphasizes social, cultural, and economic development [11-12, 21]. In his hymns, Guru Nanak emphasizes that the Creator of the world has itself assigned some work to every being. Thereby, it is a fundamental human right. He says:
ਤੁਧੁ ਆਪੇ ਜਗਤੁ ਉਪਾਇ ਕੈ ਤੁਧੁ ਆਪੇ ਧੰਧੈ ਲਾਇਆ ॥
Ŧuḏẖ āpe jagaṯ upā▫e kai ṯuḏẖ āpe ḏẖanḏẖai lā▫i▫ā.
You Yourself created the world, and You Yourself put it to work. (M. 1, SGGS, p. 138)
ਜੰਤ ਉਪਾਇ ਧੰਧੈ ਸਭ ਲਾਏ….॥
Janṯ upā▫e ḏẖanḏẖai sabẖ lā▫e….
Having created its beings, He (God) has put them all to work. (M. 1, SGGS, p. 434)
Guru Amar Das declares that the Creator of us all encourages us to do work.
ਆਪਿ ਕਰਾਏ ਕਰਤਾ ਸੋਈ ॥
Āp karā▫e karṯā so▫ī.
The Creator Himself inspires us to work. (M. 3, SGGS, p. 124).
Guru Arjan Dev recognizing the fundamental nature of the human right to work urges us to lead a life of action and earn one's living to lead a worthwhile life. He articulates:
ਉਦਮੁ ਕਰੇਦਿਆ ਜੀਉ ਤੂੰ ਕਮਾਵਦਿਆ ਸੁਖ ਭੁੰਚੁ ॥
Uḏam kareḏi▫ā jī▫o ṯūʼn kamāvḏi▫ā sukẖ bẖuncẖ.
Live a life of action. Do work, earn your living, and thereby lead a comfortable life. (M. 5, SGGS, p. 522).
The core message of SGGS is Nam Japna (Contemplation on God), Kirt Karni (the honest labor) and Wand Chhakna (sharing of earnings). It proclaims:
ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥
Gẖāl kẖā▫e kicẖẖ hathahu ḏe▫e. Nānak rāhu pacẖẖāṇėh se▫e.
Nanak says a person who earns his/her living working arduously; and shares it with others has discovered the path of righteousness. (M. 1, SGGS, p 1245)
Not only the right to work is recognized in SGGS, but all are encouraged to choose the right (honest work) type of work for a living. Guru Arjan says:
ਸੋਈ ਕੰਮੁ ਕਮਾਇ ਜਿਤੁ ਮੁਖੁ ਉਜਲਾ ॥
So▫ī kamm kamā▫e jiṯ mukẖ ujlā.
One must do only that work, which shall bring commendation from others. (M. 5, SGGS, p. 397)
Thus, Sikh Gurus were supporters of right actions and good deeds. They not only preached but also lived what they preached. For example, after his long travels, Guru Nanak settled himself at Kartarpur Sahib. Therein, he, for almost two decades, worked hard to earn his living via farming. His actions set up an example for others to follow. Thus, the life examples of Sikh Gurus and Sikh doctrines emphatically support human beings' right to work.
Right to Freedom of Thought and Expression
The Human Rights Act's Article 10 protects our right to hold our own opinions and to express them freely without government interference [22]. It includes the right to express our views aloud (for instance, through public demonstrations and protest) or through published leaflets, articles, books, television or radio broadcasting, works of art, the internet, and social media. The law also protects our freedom to receive information from other people by, for instance, via reading a newspaper or being part of an audience.
The founder of Sikhism, Guru Nanak, was a strong proponent of these ideas. He encouraged people to adhere to the right of freedom of thought, expression, belief, faith, and worship for all. Guru Nanak articulates that sharing views and ideas (Freedom of thought and expression) must be a continuous process.
ਜਬ ਲਗੁ ਦੁਨੀਆ ਰਹੀਐ ਨਾਨਕ ਕਿਛੁ ਸੁਣੀਐ ਕਿਛੁ ਕਹੀਐ ॥
Jab lag ḏunī▫ā rahī▫ai Nānak kicẖẖ suṇī▫ai kicẖẖ kahī▫ai.
Nanak says that as long as we are in this world, we must listen to others and express our views too. (M. 1, SGGS, p 661)
Bhagat Kabir, a saint-poet of SGGS, recommends that one must share one's views with others and learn from spiritually wise persons.
ਸੰਤੁ ਮਿਲੈ ਕਿਛੁ ਸੁਨੀਐ ਕਹੀਐ ॥
Sanṯ milai kicẖẖ sunī▫ai kahī▫ai.
On meeting a spiritually wise person, talk to him, and listen. (Bhagat Kabir, SGGS, p. 870)
Guru Arjan Dev, however, makes us aware that one must not misuse the right to freedom of thought and expression. He emphasizes:
ਕਰਨ ਨ ਸੁਨੈ ਕਾਹੂ ਕੀ ਨਿੰਦਾ ॥
Karan na sunai kāhū kī ninḏā.
Neither one should slander anyone nor listen to such talk. (M. 5, SGGS, p. 274)
Right to Religious Freedom
Religion has an important place in society. People and religious organizations need physical, social, and legal space to practice their religion and exert its positive influence. In addition to being just private worship, religion involves public expression on moral and social issues [23].
Religious freedom is defined as the right to have religious beliefs of one's choice, declare these beliefs openly, manifest these beliefs through worship and practice, or by teaching and dissemination without any fear of hindrance or reprisal [24]. The right to religious freedom is vital for protecting the conscience of all people. It permits us to think, express and act upon what we deeply believe. Freedom of conscience or religious freedom is crucial to the health of a plural society. It allows different beliefs and faiths to flourish. This fundamental human right protects the rights of all groups and individuals, including the most vulnerable, whether religious or not [23].
Because of its teachings and history, Sikhism has a particular commitment to religious freedom. The freedom to choose and practice religion is at the foundation of Sikhism. Sikhs believe that there are many paths to God and many avenues to seek the truth. Guru Arjan Dev, Guru Teg Bahadur, and several Sikhs [25-28] laid down their lives for the right of freedom for all. Guru Nanak, the founder of Sikhism, favored taking a stand against the misrule or any discrimination, be it on a religious basis. The subjects must be prepared for it and not let the ruler misuse his authority. He, even, proclaims the right to die while facing the challenge for a righteous cause. He says:
ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥
Ja▫o ṯa▫o parem kẖelaṇ kā cẖā▫o. Sir ḏẖar ṯalī galī merī ā▫o. Iṯ mārag pair ḏẖarījai.
If you wish to play this game of love (of God), then adapt my way of life only if you are ready to sacrifice your life for the cause. On adopting this way of life, don't bother about public criticism even if you may have to lay down your head for it. (M. 1, SGGS, p. 1412)
Guru Nanak appreciates the sacrifice of the warriors for a righteous cause. He articulates:
ਮਰਣੁ ਮੁਣਸਾ ਸੂਰਿਆ ਹਕੁ ਹੈ ਜੋ ਹੋਇ ਮਰਨਿ ਪਰਵਾਣੋ ॥……
Maraṇ muṇsā sūri▫ā hak hai jo ho▫e maran parvāṇo.
A warrior's death is commendable if it is for a righteous cause. (M. 1, SGGS, p. 579-80)
Bhagat Kabir emphasizes that a person who lays down his life for the cause of religion is a true spiritual warrior.
ਸੂਰਾ ਸੋ ਪਹਿਚਾਨੀਐ ਜੁ ਲਰੈ ਦੀਨ ਕੇ ਹੇਤ ॥ ਪੁਰਜਾ ਪੁਰਜਾ ਕਟਿ ਮਰੈ ਕਬਹੂ ਨ ਛਾਡੈ ਖੇਤੁ ॥
Sūrā so pahicẖānī▫ai jo larai ḏīn ke heṯ. Purjā purjā kat marai kabhū na cẖẖādai kẖeṯ.
Recognize only him as a true warrior (spiritual hero) who fights in defence of a righteous cause (dharma). Such a warrior may be cut apart, piece by piece, but he never leaves the battlefield. (Bhagat Kabir, SGGS, p. 1105)
The fifth Sikh Guru, Guru Arjan Dev, had the boldness to challenge the contemporary ruler's oppressive ways and faced martyrdom [25-26]. Finally, Guru Hargobind, the sixth Guru, had to resort to military action for the purpose [29]. Ninth Sikh Guru, Guru Teg Bahadur did not accept the oppressive policy of the ruler of his time and stood against the religious persecution and reign of terror let loose on those who did not conform to the state's religious policy. The Guru, who believed in the freedom of religion, voiced his protest against the policy of Aurangzeb of forcibly converting Hindus to Islam and laid down his life in 1675 to uphold the principle of religious freedom [27-28].
His son and successor, Guru Gobind Singh, created the Khalsa and fought against the unjust rule of Aurangzeb, the then ruler. He devoted the best part of his life to fighting against oppression. Clearly stating his non-submissive policy towards the royal oppression, he writes [30] in the Zafarnama, the epistle of victory:
ਚੁ ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸ਼ਤ ॥ ਹਲਾਲ ਅਸਤੁ ਬੁਰਦਨ ਬ ਸ਼ਮਸ਼ੇਰ ਦਸਤ ॥੨੨॥
Chu Kaara Aza Hamaha Heelate Dar Guzashata ॥ Halaala Asatu Burdan Ba Shamashera Dasata ॥22॥
When all attempts to restore peace prove futile and no words avail; Then, lawful is the flash of steel, and right is the sword to hail. V.22 (Patshahi 10, Zafarnama, 22/1-2)
For him, it is better to die while facing such a challenge than to submit to repressive and unjust policies of the rulers. Moreover, the examples of the sacrifices of Guru Arjan Dev and Guru Teg Bahadur inspired several Sikhs to lay down their lives for the right of freedom for all. Thus, the right to religious freedom is one of the core principles of Sikh theology.
Right to Association
One of the fundamental human rights is the freedom of association. This right ensures that every individual is free to form, organize, and participate in groups, either formally or informally. The concept of Sangat is central to the Sikh way of life [31]. Sangat is a term that denotes a group of persons (men, women, and children) with similar feelings, ideas, and values. Guru Nanak initiated the institution of Sangat in Sikhism. He laid great stress on sangat which he called Sat Sangat or Sadh Sangat. Wherever he went during his travels, he asked the people to establish Dharmsala or a place of Sikh worship. He nominated devout Sikhs as Sangatias, who used to officiate in the Sangat in place of the Guru. To perpetuate this tradition, Sikh Gurus established Manjis and Masand system. Guru Hargobind introduced congregational prayers.
Bhagat Kabir, a saint-poet of SGGS, emphasizes that one should associate with spiritually wise and virtuous people. He asserts that only such an association can be everlasting.
ਕਬੀਰ ਸੰਗਤਿ ਕਰੀਐ ਸਾਧ ਕੀ ਅੰਤਿ ਕਰੈ ਨਿਰਬਾਹੁ ॥
Kabīr sangaṯ karī▫ai sāḏẖ kī anṯ karai nirbāhu.
Kabeer says: associate with the Holy people. Only such an association can be everlasting. (Bhagat Kabir, SGGS. p. 1369)
Guru Nanak elaborates on the role of a Sadh Sangat (association of holy persons) as:
ਸੰਗਤਿ ਮੀਤ ਮਿਲਾਪੁ ਪੂਰਾ ਨਾਵਣੋ ॥
Sangaṯ mīṯ milāp pūrā nāvṇo.
O friend, association with the Holy is the perfect cleansing bath (for the human mind). (M. 1, SGGS, p. 687)
Guru Arjan proclaims the benefits of being a part of Sadh Sangat as:
ਸਾਧਸੰਗਿ ਪੂਰਨ ਸਭਿ ਕਾਮਾ ॥
Sāḏẖsang pūran sabẖ kāmā.
In association with the Holy, one's all works are brought to fruition. (M. 5, SGGS, p.189)
But he also cautions us to be beware of the company of self-conceited or self-centered persons. He articulates:
ਤਿਨ੍ਹ੍ਹ ਸੰਗਿ ਸੰਗੁ ਨ ਕੀਚਈ ਨਾਨਕ ਜਿਨਾ ਆਪਣਾ ਸੁਆਉ ॥
Ŧinĥ sang sang na kīcẖ▫ī Nānak jinā āpṇā su▫ā▫o.
Nanak says: Do not associate with those who are overly concerned with their own desires, needs, or interests. (M. 5, SGGS, p. 520)
The existence of various Sikh societies and associations, such as Sikh Educational Society, Chandigarh, Chief Khalsa Diwan, Amritsar, All India Pingalwara Charitable Society, Amritsar, Eco Sikh, USA, Khalsa Aid, U. K., United Sikhs, USA etc. caters to various needs of the community and public. Thus, Sikh doctrines and practices actively support the human beings' right to association.
Right to Assemble
All humans have the right to freedom of peaceful assembly and association. However, no one may be compelled to belong to an association [5, 11]. Assembly means a group of people associated or formally organized for a common purpose, interest, or pleasure. At Kartarpur (now in Pakistan), Guru Nanak regularly conducted the assembly of his disciples. Other Sikh Gurus followed the tradition in their daily lives. Thus, the human right to assemble has been explicitly commended by Sikh Gurus. Guru Amar Das inspires us to be a part of the holy congregation. He states:
ਸਤਸੰਗਤੀ ਸਦਾ ਮਿਲਿ ਰਹੇ ਸਚੇ ਕੇ ਗੁਣ ਸਾਰਿ ॥
Saṯsangṯī saḏā mil rahe sacẖe ke guṇ sār.
Remain forever merged with the Sat Sangat (the holy congregation); Dwell upon the Glories of the True One (God). (M.3, SGGS, p. 35)
Guru Nanak encourages us to associate with the spiritually wise persons. He says:
ਸੰਗਤਿ ਮੀਤ ਮਿਲਾਪੁ ਪੂਰਾ ਨਾਵਣੋ ॥
Sangaṯ mīṯ milāp pūrā nāvṇo.
O friend, association with the spiritually wise is the perfect cleansing bath (for the human mind). (M.1, SGGS, p. 687)
Guru Nanak cautions us to avoid the company of naïve persons.
ਅੰਧਾ ਝਗੜਾ ਅੰਧੀ ਸਥੈ ॥
Anḏẖā jẖagṛā anḏẖī sathai.
The assembly of naive people argues in naivety. (M. 1, SGGS, p. 1241)
In Sikhism, the establishment of the institutions of Sangat (holy congregation) and dharamsal (gurudwara) affirm this assertion. Almost all the Gurudwaras generally have large Diwan Halls, wherein Sikhs often assemble to discuss/take decisions about the crucial issues facing the community. This practice of the Sikhs fully endorses the human right to assemble.
Sikh history is also replete with numerous examples, wherein Sikhs have successfully put in practice the human right to freedom of assembly and association. For instance, during the Gurudwara reform movement (1920-25), Sikhs made unparallel sacrifices to liberate their places of worship from the clutches of the corrupt priestly class, which was supported by the colonial state, by organizing various morchas (peaceful demonstrations) [32-33]. These practices of the Sikhs fully endorse the human right to assemble and protest peacefully.
The Kisan Morcha (farmers’ protest) on Delhi’s borders, against the current Indian government, during 2020-21, attracted many ordinary people, including a large number of Sikh farmers, both men and women, agricultural and industrial workers. The protest developed through speeches, slogans, and Seva (voluntary service) was molded in that tradition [34].
Right to democracy
Democracy is widely defined as the "rule of the people." Nowadays, democracy is a common practice in most countries of the world. There are four basic principles [35] of democracy, also commonly called pillars of democracy. These pillars are basic guidelines that help learn how democracy works. These four pillars are Freedom (Liberty), Equity (Equality before law), Justice, and Representation.
Freedom: All citizens have their fundamental freedoms such as the right to free speech, religion, travel, and the right of assembly, etc. protected by law.
Equity: means that every man, woman, and child is given the same opportunity to succeed and be what they wish to be and do what they want to do. It also means that all citizens can participate fully in the democratic process regardless of income, gender, religion, race, or ethnicity.
Justice: It means all citizens are equal before the law. They have the right to a fair trial, and governments are subject to the rule of law.
Representation: This principle of democracy means that every citizen must possess the opportunity to vote for their representatives in the conduct of the government. Every person has their own political views that they should freely express, and electing the representatives is a practical implementation of these views.
In 1628, England's Parliament passed the Petition of Right, which established certain liberties for subjects. Great Britain's first Parliament was established in 1707, after the merger of England and the Kingdom of Scotland. The American Revolution led to the adoption of the United States Constitution in 1787. It provided for an elected government and protected civil rights and liberties for some (about 6% of the population). But Guru Nanak raised his voice in favor of these rights of people as early as the early sixteenth century. As described above, he attempted to make people aware of their rights of Liberty (Freedom) and Equality (Equity). For the third pillar of democracy, i.e., Justice for all, he proclaimed:
ਰਾਜੇ ਚੁਲੀ ਨਿਆਵ ਕੀ ਪੜਿਆ ਸਚੁ ਧਿਆਨੁ ॥
Rāje cẖulī ni▫āv kī paṛi▫ā sacẖ ḏẖi▫ān.
For the king, cleansing is justice; for the scholar, it is true meditation. (M. 1, SGGS, p 1240)
He urged people in power to deliver justice to all by following the path of truthfulness.
ਲਾਹਾ ਸਚੁ ਨਿਆਉ ਮਨਿ ਵਸਾਈਐ ॥
Lāhā sacẖ ni▫ā▫o man vasā▫ī▫ai.
It is advantageous to enshrine Truth and justice in mind. (M. 1, SGGS, p 420)
ਅਦਲੁ ਕਰੇ ਗੁਰ ਗਿਆਨ ਸਮਾਨਾ ॥
Aḏal kare gur gi▫ān samānā.
One must administer justice by being absorbed in the spiritual wisdom of the Guru. (M. 1, SGGS, p 1040)
The fourth pillar of democracy, representation, find expression in the life activities of Guru Nanak and other Sikh Gurus, wherein through the governance of the institutions of Sat Sangat, Langar and Gurudwara was vested in Sikh Sangat. The institution of Panj Piaras (Five Chosen Ones) was established and is in practice to date to guide and direct the Sikh community's affairs. Any adherent to Sikhism can participate in any of the above institutions without any discrimination based on caste, color, or status. All Sikhs have the right to participate in the election of members of S.G.P. C., Amritsar and D.S.G.M.C. New Delhi is a shining example of their representation in the governance of various Sikh institutions. Thus, Sikhs not only endorse an individual's right to democracy but also implement it in their life practices.
Right to Justice
Social Justice is the wish to create a socially mobile and fair society through equality of opportunity for personal development, protection of human rights and wealth distribution. To achieve social justice is the bedrock of the Sikh faith and teachings. The central message of SGGS is of humanism and universal fellowship. It is an excellent source of inspiration for those who seek social justice, the equality of all people, the empowerment of women and the underprivileged [36]. People have a right to be protected from violent crime and a right to justice when they are their victims. Sikhism vouches for the right to justice for all. Guru Nanak proclaims that the administers of justice must use their spiritual wisdom while delivering justice.
ਅਦਲੁ ਕਰੇ ਗੁਰ ਗਿਆਨ ਸਮਾਨਾ ॥
Aḏal kare gur gi▫ān samāna.
One must administer justice by being absorbed in the spiritual wisdom of the Guru. (M. 1, SGGS, p 1040)
Bhagat Kabir, a saint-poet of SGGS, declares that delivering justice to the needy is as pious a work as a prayer to God.
ਨਿਵਾਜ ਸੋਈ ਜੋ ਨਿਆਉ ਬਿਚਾਰੈ ….॥
Nivāj so▫ī jo ni▫ā▫o bicẖārai kalmā aklahi jānai.
(For a Judge) to administer justice, should be like a prayer (to God). (Bhagat Kabir, SGGS, p. 480)
Guru Arjan Dev laments if injustice is done to anyone. He says:
ਤਉ ਕੜੀਐ ਜੇ ਅਨਿਆਇ ਕੋ ਮਰਤਾ ॥
Ŧa▫o kaṛī▫ai je ani▫ā▫e ko marṯā.
We should feel sad if someone dies from injustice. (M. 5, SGGS, p. 1140)
Sikhism declares that the main objective for humanity is to live in harmony with the whole creation. To strive for a life of communion with all also implies supporting individual rights. It is the life that works against injustice toward anybody and anything. For the Sikhs, justice requires the participation and inclusion of all in obtaining and enjoying the fruits of God's creation. Justice achieved through cooperative effort is desirable. The ideal for the Sikhs is to strive for justice for all, not merely for themselves.
Right to Freedom from Slavery and Torture
All of us have the right not to be enslaved and tortured. It is one of our fundamental rights. No one could ever take away these human rights. But unfortunately, some people who violate other people's rights will tell their victim not to tell anyone. Unfortunately, once their victim has been forced to agree, things get terrible [37].
Notwithstanding the different religious backgrounds of humans, treating them all as spiritually same and ethnically equal is imperative for maintaining a harmonious relationship between other communities and nations. Suppose we want the world to be set free from the siege of distrust, disharmony, oppression, violence, and the reign of terror. In that case, we must see others as our siblings. We must learn how to affirm our own identity without threatening the identity of others. The holy Sikh scripture, Sri Guru Granth Sahib, proclaims:
ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥
Bẖai kāhū ka▫o ḏeṯ nėh nėh bẖai mānaṯ ān.
Don't threaten others nor be afraid of anyone. (M. 9, SGGS, p 1427)
It affirms the spirit of universality as:
ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥
Nā ko bairī nahī bigānā sagal sang ham ka▫o ban ā▫ī.
No one is my enemy, and none is stranger; I am in accord with everyone. (M. 5, SGGS, p 1299)
The ideals of the Universal fellowship of humans and the Universal Parenthood of God, as laid down in SGGS, are of prime import to settle all conflicts of man.
ਏਕੁ ਪਿਤਾ ਏਕਸ ਕੇ ਹਮ ਬਾਰਿਕ...॥
Ėk piṯā ekas ke ham bārik.
One God is the father of all, and we are His children. (M. 5, SGGS, p. 611)
One God is the father of all, and we are His children, happens to be the central message of SGGS. The concept of God's love for all beings teaches us to value others in their otherness. It makes love for God the sine qua non-factor for humanity and seeks the expression of this love through selfless service (Seva, philanthropic activities). Following these doctrines of Sikhism, several Sikhs such as Bhai Ghanaya Ji, Baba Nidhan Singh, Bhagat Puran Singh, Bibi Inderjit Kaur, Baba Balbir Singh Seechawal, Baba Labh Singh, Anandgarh and Baba Sewa Singh Khandoor Sahib have made notable contributions in the fields of universal fellowship and service to humanity.
In 1699, the tenth Sikh Guru established the Order of the Khalsa. The members of the Khalsa Order practice the spiritual discipline of Sikhism. In addition, they are committed to ensuring the preservation and prevalence of a World Society. During the last 325 years, the Khalsa fellowship has stood up for the rights of the oppressed and disenfranchised, even at a considerable cost to its members. The Khalsa's vision of the World Society is:
ਹੁਣਿ ਹੁਕਮੁ ਹੋਆ ਮਿਹਰਵਾਣ ਦਾ॥ਪੈ ਕੋਇ ਨ ਕਿਸੈ ਰਞਾਣਦਾ ॥ਸਭ ਸੁਖਾਲੀ ਵੁਠੀਆ ਇਹੁ ਹੋਆ ਹਲੇਮੀ ਰਾਜੁ ਜੀਉ ॥
Huṇ hukam ho▫ā miharvān ḏā. Pai ko▫e na kisai rañāṇḏā. Sabẖ sukẖālī vuṯẖī▫ā ih ho▫ā halemī rāj jī▫o.
Now is the merciful God's ordinance promulgated: Let no one exploit or coerce another; Let all abide in peace, under this Benevolent Rule. (M. 5, SGGS, p 74)
Indeed, these ideals carry within themselves an injunction against arbitrary rule and a model that conforms to the present-day concept of a welfare state with secular credentials of co-existence and guaranteeing fundamental human rights. Guru Nanak elaborates the above position in one of his hymns.
ਤਖਤਿ ਬਹੈ ਤਖਤੈ ਕੀ ਲਾਇਕ ॥ਪੰਚ ਸਮਾਏ ਗੁਰਮਤਿ ਪਾਇਕ ॥
Ŧakẖaṯ bahai ṯakẖ▫ṯai kī lā▫ik. Pancẖ samā▫e gurmaṯ pā▫ik.
Only such a worthy person be seated on the throne, who, by attaining the spiritual wisdom, has subdued the five demons (lust, rage, greed, attachment, and narcissism) and has become God's foot soldier. (M. 1, SGGS, p.1039)
Since its birth, Khalsa has opposed any force that has threatened the freedom and dignity of human beings. In the eighteenth century, it battled the oppressive rulers of northern India and invaders from Afghanistan. During the nineteenth and twentieth centuries, it struggled against the oppression by European colonists and Indian governments. Khalsa's ideal is not only to fight for the right to freedom from slavery and torture but also to strive for justice to all, not merely for themselves.
Conclusion
Human rights are moral principles or norms that describe specific standards of human behavior. These are regularly protected as legal rights in municipal and international law. Everyone born in this world has human rights that the law must protect. Sri Guru Granth Sahib, through its comprehensive worldview, offers a perfect set of values and an applicable code of conduct, which fosters human rights remarkably. SGGS's cardinal message is addressed to the welfare of all humans irrespective of their caste, color, creed, culture, and religion. It emphasizes love, respect, empathy, and acceptance of others' existence. Furthermore, it prohibits us from infringing on the freedom and rights of others.
Sikh Gurus' life and works exemplify the practicability of these ideas. Besides a matchless elaboration of spirituality, SGGS enshrines a powerful expression of the message of the revolutionary ideals of social welfare, human rights, multicultural distinctness, and religious freedom. In the present era, when the fears and threats of interfaith conflicts, military aggression, and terrorism are galore, the teachings of Sri Guru Granth Sahib are even more relevant to resolve all these problems.
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