SAMAJ WEEKLY UK
Dr. Satinder Pal Singh
The fundamental purpose behind the introduction of a new and unique spiritual order , Sikhism, was to re-establish the sovereignty of the Divine in a world that had gradually become detached from the universal truth and prime source of the entire universe . In order to reconnect humanity with the Formless Lord, the Sikh Gurus shattered numerous misconceptions that had arisen out of ignorance and had become formidable barriers between human beings and God. The Divine had become inaccessible, and humanity had largely forgotten the true purpose of life.
To reveal the greatness of God and bring people closer to Him, the Gurus propounded the sublime principle: “Ek Pita Ekas Ke Ham Barik” . This golden principle transformed the social landscape. God, who was often portrayed as a distant and mysterious power, was revealed through the most intimate and reassuring human relationship—that of a father. A child naturally looks to the father for protection, welfare, and security. To perceive God as one’s Father was therefore deeply comforting and inspiring.
The understanding that God is the Father of all humanity struck at the very root of discrimination, exploitation, and injustice. Society had long been divided into categories such as rich and poor, high and low, learned and ignorant, strong and weak, honoured and despised. The principle of “Aikas Ke Ham Barik” established the spiritual equality of all human beings and rejected every artificial distinction between them. Acceptance of one common Father naturally implies universal brotherhood. Human beings can truly embrace the idea of one Divine Father only when they recognize one another as brothers and sisters. It therefore becomes essential that every person respects others with the same sincerity with which he seeks respect for himself.
According to Gurmat, human birth is attained after a long journey through countless life forms and is therefore a rare and precious opportunity. Every individual possesses an equal right to make this life meaningful because God has bestowed this opportunity equally upon all. This is Divine justice. The Creator grants every human being the same fundamental right to live, grow spiritually, and fulfil the purpose of life. Guru Arjan Sahib explains:
Gur Seva Te Bhagati Kamai II
Tab Ih Manas Dehi Pai II
Is Dehi Kau Simrahi Dev.
So Dehi Bhaj Har Ki Sev II 1II
Bhajahu Gobind Bhul Mat Jahu II
Manas Janam Ka Aehi Lahu II |Rahau II
(Ang 1159)
Human birth is attained through devotion and virtuous actions. All beings who receive this form have demonstrated the same spiritual eligibility and therefore stand on equal ground. This human body is so precious that even celestial beings long for such an opportunity, for it provides the highest means of realizing the Divine.
Human life has been granted primarily for the remembrance and worship of God. Its true fulfilment lies in Divine devotion. One who understands this fundamental purpose regards life as a rare blessing and directs all attention and energy towards spiritual realization rather than becoming entangled in worldly attachments and vices. Such a person recognizes that human life is a gift bestowed through Divine grace and consequently lives in a state of gratitude. Gratitude gives rise to love, reverence, and devotion towards the Creator. Guru Nanak Sahib emphasizes that there is no substitute for devotion because sovereignty over the entire creation belongs solely to God:
Hau Balihari Sache Navae II
Raj Tera Kabahu Na Javai II
Rajo Ta Tera Sada Nihchal Aihu Kabahu Na Javai II
Chakar Ta Tera Soi Hovai Joi Sahaji Samavai II
(Ang 567)
Human beings should remain forever grateful to the Divine. God alone is the eternal and unchanging Sovereign of creation. The entire universe has always functioned, and shall always function, under His Hukam. To live as His servant is the true religion of humanity. Guru Nanak Sahib further teaches that the essential quality of a true servant of God is Sehaj—a state of natural spiritual balance and equipoise. Genuine devotion means perceiving the presence of God in all beings.
Ur Dharai Jo Antar Nam II
Sarab Mai Pekhai Bhagvan II
Nimakh Nimakh Thakur Namaskarai II
Nanak Uhu Aparas Sagal Nistarai II 1II
(Ang 274)
The Sikh Gurus revealed to humanity the all-pervading Divine who resides within every heart. God is present both within and without. There is no need to search for Him in distant places. This spiritual vision makes devotion accessible at every moment while simultaneously reminding the seeker to remain vigilant in maintaining the state of Sehaj.
Human beings are therefore urged to remain detached from worldly temptations, material attachments, and the five vices—lust, anger, greed, attachment, and ego. Whenever a person becomes engrossed in these influences, not only is his own inner balance disturbed, but he also violates the Divine order. Since God has granted human life equally to all, He has also granted everyone an equal right to make that life meaningful. No individual has the moral authority to deprive another of these God-given rights. The Creator makes no distinction while bestowing life. His grace and blessings flow equally upon all. Guru Nanak Sahib affirms:
Sabh Jiu Pind Mukh Nak Dia Vartan Kau Pani II
Ann Khana Kapar Painan Dia Ras An Bhogani II
(Ang 167)
The Creator has not only bestowed a body upon every individual but has also provided the essential necessities of life—air, water, food, clothing, and the means for sustenance and enjoyment. Human dignity itself is safeguarded within the Divine order. When, under the influence of Maya and the five vices, one person obstructs another’s rightful share in these Divine gifts, he commits a grave spiritual offence. It is in this context that Guru Nanak Sahib delivers one of the most powerful ethical teachings contained in Gurbani:
Haq Paraia Nanaka Us Suar Us Gae II
Guru Pir Hama Ta Bhare Ja Murdar Na Khai II
Gali Bhisat Na Jaiai Chhutai Sach Kamai II
Maran Pahi Haram Meh Hoi Halal Na Jai II
Nanak Gali Kooriai Kooro Palai Pai II2 II
(Ang 141)
If one person makes another’s life miserable, violates another’s dignity, or deprives another of opportunities granted by God, such conduct is spiritually abhorrent. Guru Nanak Sahib compares it to the consumption of that which is religiously forbidden. Just as beef is regarded as unacceptable for a devout Hindu and pork for a devout Muslim, so too is the violation of another person’s rights a serious moral transgression. To deprive another person of his or her rightful due is to abandon righteousness itself. No amount of religious ritual, pious display, or outward devotion can absolve one from the consequences of such wrongdoing. The fruits of one’s actions must inevitably be borne.
Guru Arjan Sahib, in the Ninth Ashtpadi of Sri Sukhmani Sahib, provides valuable insights into the ways in which human beings violate the rights of others. These teachings reveal that the infringement of another’s rights is not limited to physical exploitation alone; it can also occur through speech, thoughts, intentions, and conduct.
“Mithia Nahi Rasna Paras.”
Human beings should refrain from indulging in frivolous arguments, false accusations, misleading statements, slander, and malicious criticism. Such conduct is generally directed against others and often causes them distress and suffering. The natural joy and dignity of the life bestowed by God become disturbed. Harsh words, defamatory remarks, and deceptive statements are all forms of falsehood that injure others and therefore constitute an infringement of their rights.
“Par Tria Rup Na Pekhai Netra.”
Guru Arjan Sahib particularly warns against lust and sensual exploitation. Throughout history, countless acts of oppression and injustice have arisen from uncontrolled desire. The victim is often deprived of dignity, self-respect, and the right to live honourably. To secure one’s own pleasure at the cost of another person’s peace and well-being is a grave moral offence. Temporary gratification eventually transforms into long-term suffering both for the victim and the perpetrator.
“Karan Na Sunai Kahu Ki Ninda.”
Not only is slander sinful, but listening to slander is equally blameworthy. Every individual is accountable to God for his or her own actions. The ultimate judge is the Divine Himself. Most slander originates in jealousy, resentment, or malice. By listening to it with interest or approval, one becomes a participant in the wrongdoing and indirectly encourages the spread of falsehood. Such conduct interferes with the spirit of Divine justice.
Human beings, under the influence of lust, anger, greed, attachment, and ego, often seek control over things, positions, relationships, and possessions that are not meant for them. The desire to possess what belongs to others is one of the most common causes of injustice.Guru Arjan Sahib warns:
Jo Paraiu Soi Apna II
Jo Taj Chhodan Tis Sio Man Rachna II 1II
Kahahu Gusai Miliyai Keh II
Jo Bibarjat Tis Sio Neh II 1 II Rahau II
(Ang 185)
To covet what belongs to another distances a person from both God and righteousness. Attachment to that which is not rightfully one’s own arises from the influence of the vices. Such attachment prevents the seeker from receiving Divine grace. Whenever the mind is dominated by worldly desires and selfish ambitions, a person naturally becomes inclined to violate the rights of others.
For this reason, the Sikh Gurus repeatedly encouraged humanity to free itself from the bondage of Maya and the five vices. They understood that a heart filled with impurity cannot become a dwelling place for Divine love. Genuine devotion is possible only with a pure and disciplined mind. Freedom from attachment and vice not only awakens a person to his own responsibilities but also nurtures respect for the rights and dignity of others. Gurbani describes the vices as poison and as great defects because they lead ultimately to destruction. The individual himself suffers spiritual decline, loses sight of the true purpose of life, and adversely affects the lives of others as well.
The Value of Time as a Divine Trust :
Human life is precious and brief. Guru Nanak Sahib reminds us that life is but a single breath; no one knows whether the next breath will arrive. Likewise, Sheikh Farid Ji emphasizes the wise use of time through the example of sesame seeds. Since they are few and easily scattered, they must be handled with great care. Human life demands the same awareness and responsibility. Time is among the most valuable treasures entrusted to humanity. Every individual possesses the right to use this precious gift for spiritual growth and liberation. Therefore, one should neither waste one’s own time nor become the cause of wasting another person’s time. In a deeper sense, even the time allotted to us is not truly our own. It is a gift from God. Similarly, the lifetime granted to every other person is also a Divine trust. To interfere unnecessarily with another person’s opportunities, growth, dignity, or spiritual progress is therefore an infringement upon what ultimately belongs to the Creator. This principle deserves serious reflection. If humanity were to truly understand and embrace it, not only would individuals attain spiritual upliftment, but the Gurmat vision of Begampura—the sorrow-free society founded upon justice, equality, and dignity—could also become a living reality.
The Consequences of Violating Another’s Rights :
Unfortunately, human beings often violate the rights of others with enthusiasm and confidence because ego convinces them that they possess the power to do so. They take pride in acquiring what does not belong to them and imagine themselves successful in doing so.Guru Nanak Sahib cautions:
Khus Khus Laida Vasat Parai II
Vekhai Sune Tere Nal Khudai II
Dunia Lab Paiya Khat Andar Agali Gal Na Jania II 4 II
(Ang 1020)
A person may happily seize another’s possessions, opportunities, or rights, but God witnesses every action. Although one may appear successful in the world through greed and exploitation, one remains ignorant of the consequences that await beyond this life. Divine justice cannot be deceived. To usurp another’s rights through strength, influence, wealth, or authority may seem easy in the present moment. Yet every action is observed by the Creator, and every action carries consequences. The pleasure gained through injustice is temporary, whereas its spiritual repercussions are enduring. The light of all Ten Sikh Gurus shines through Sri Guru Granth Sahib. By seeking refuge in the Guru’s wisdom, human beings gain a true understanding of righteousness and become aware of the sacred responsibility to respect the rights of others. Such understanding protects them from spiritual wandering, moral decline, and the punishments that arise from ignorance and ego.
The message of Guru Nanak Sahib is therefore both simple and profound: every human being has received life, dignity, opportunity, and freedom from the same Divine Source. To violate another person’s rights is not merely a social wrong; it is a spiritual offence against the Divine order itself. Respect for the rights of others, compassion toward fellow human beings, freedom from selfish desires, and devotion to God are inseparable aspects of Gurmat. When these principles are practiced sincerely, human life becomes meaningful, society becomes harmonious, and the seeker advances steadily toward union with the Divine.
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