five ideologies democracy human rights equality social justice freedom of conscience There are three rings of protection around the Sikh. The first are the five ks, then the five institutions, lastly the five ideologies. These are democracy, human rights, equality between the sexes, social justice, and freedom of conscience. The opposite of pride is democracy. Instead of one person making a decision, we all make a decision together and stick by it. The earliest European writers praised the republican traditions of the Sikhs. Sitting around Sri Guru Granth Sahib Ji as their Heart, all came to a decision, not by voting but by consensus - they would all agree as to what was the right thing to do. They would try to harmonise their general will with the Voice of the Guru, the Inner Conscience, the Spirit of Nature. The particular will, the ego, was eliminated from this process and so the decisions were called Gurmata, the decisions of the Guru. For as Sri Guru Granth Sahib Ji is the Guru on the piri side, so the Guru Khalsa Panth, the Sikh community in its completeness is the Guru on the miri side. Such a group does not operate for its own interests, but for the interests of everyone’s human rights. Thus, the Ninth Guru gave his life to protect the freedom of religion of the Hindus. Guru Gobind Singh Ji revealed: “Tegh Bahadur broke the mortal vessel of his body by striking it at the head of the Emperor of Delhi and retreated to his Original Abode [God]. Truly incomparable is this great deed done to assert and protect three basic human rights: the first, to secure for everyone freedom of worship; the second, to uphold the inviolable dignity of everyone’s private and personal point of contact with God and the right to observe dharma [what s/he thinks of as the basic principles of righteous existence]; the third, to uphold every good person’s right to pursue her/his own vision of happiness and self-fulfilment.” Dasam Granth, Book of the Tenth Master, p. 54 The opposite of lust is treating the opposite sex with warmth and respect as equals. The Gurus opposed sati, the killing of widows, and promoted widow remarriage. They opposed the veil, the segregation of women, and so out of 146 missionaries of Sri Guru Amar Das Ji, 52 were women. Rather than defenceless victims, women were given the Kirpan to fight, and also took part in the decision making processes of the eighteenth century. When Maharaja Ranjit Singh ended this democratic tradition, he dared not attack women’s rights and he maintained a woman’s regiment. Sri Guru Nanak Ji proclaimed the equality of women and men, almost three hundred years before anyone else raised their voice in protest against inequality. The Voice of God spoke through him: “Of woman are we conceived, of woman are we born. To woman are we betrothed and married. It is a woman who is a friend and partner for life. It is woman who keeps the race going. How may we think low of her of whom are born the greatest. From a woman a woman is born: none may exist without a woman. Guru Granth Sahib Ji, p. 73 Marriage was usually a time when women would become subordinated to men; in several faiths these are religious duties. But the Gurus revolutionised all this. “Only they are truly married who have one spirit in two bodies.” Guru Granth Sahib Ji, p. 788 Previously, social stability was paramount and the people were exploited by kings and priests, but Guru Arjan reveals: “Henceforth, such is the Will of God: No one shall coerce another; no one shall exploit another. Everyone, each individual, has the inalienable birthright to seek and pursue happiness and self-fulfilment. Love and persuasion is the only law of social coherence.” Guru Granth Sahib Ji, p. 74 From this emphasis on social justice and the earlier mention of Sri Guru Tegh Bahadur Ji’s incomparable sacrifice - the only Prophet of any religion to die for someone else’s religion - it is clear that we must protect the right of people to believe and live as they please, whether we agree or not, as a duty to God, for God is beyond division of any sort. For the Oneness of God is manifest in the Oneness of humankind. “Namastang Amazbe” - I salute That beyond religion. Guru Gobind Singh Ji by Kanwar Ranvir Singh, International Office Akaal Purkh Ki Fauj