Editorial
The last decade of the Twentieth century is dedicated to environment. It is desperate in cleaning its act: of eliminating some of the horrors caused by industrial development. As technology advanced, chimney smoke soared higher and higher polluting atmosphere. Trash pile-ups continued to increase as our demands of consumer goods multiplied. Man's over-indulgence in luxurious life has resulted in depletion of protective ozone layer exposing us all to harmful ultra-violet rays. His over-zealous efforts in denuding the forests have caused "greenhouse effect", and consequently global-warming. It is a consequence of the man's insatiable hunger and greed that he has brought about mindless destruction and ruthless exploitation of Nature, thus destroying the ecology of the whole planet.
Recently setting fire to oil wells in Kuwait, unleashing millions of gallons of oil in the Persian Gulf, killing numerous species of bird and fish, and efforts to destroy the desalination plant for water, are blatant examples of Environmental Terrorism.
We must resist this havoc and plunge into action to reverse this ongoing trend of environmental contamination.
Conservation, preservation, restoration and enrichment of environment have become major global issues at political, social, ethical and ecumenical levels. Various movements have sprung up all over the world to raise the consciousness of the people. These movements do have colossal impact. In Romania, the movement against the environment degradation culminated in political upheaval that wrought demise of the communist regime. A world ecumenical conference was held in Moscow in January 1990 to involve world religious leadership in this gigantic project. Sikh faith was represented at this conference by Guru Gobind Singh Foundation. In 1992, GGSF will also participate in a United Nations Organization (UNO) sponsored conference on environment, UNCED, in Brazil to take steps to balance development with the protection of the environment.
Earth is a universal symbol of Mother: giver, nourisher and sustainer. Water is elixir of life. The glorious creation is the manifestation of the Supreme Being - Waheguru. Gurbani reiterates this philosophy time and again.
As Sikhs we feel morally impelled to pitch in this tremendous task of preservation and enrichment of environment in reverence to the Creator - Waheguru - we worship, to bring harmony between man and nature, and to pass this legacy to generation unborn. As always, we pray for Sarbat Da Bhala (welfare of the whole universe).
Environmental Concerns & Sikhism
The exploration of space in the twentieth century has afforded us a unique perspective of our existence and of our environment. A revolution in science was started by Copernicus at almost same time that Nanak was starting a spiritual revolution in self-awareness. Both revolutions. progressing apace, still incomplete, define Man's place in God's creation. Science today echoes the vision of Nanak 500 years ago. Nanak spoke of solar systems without end, a universe that defies description and lies beyond human comprehension. In the Sikh World view God is the creator of all and is revealed through His creation - a creation which transcends man's instruments, his philosophies, his space voyages and defies his measurements.
In very direct but surprisingly modern idiom, Guru Nanak speaks not just of this Universe but many more - innumerable and beyond human comprehension. Guru Nanak clearly refutes any claims as to the time, day or year of creation, and speaks of the void that preceded creation.
It is into such a creation that God has placed man with a divine spark of intelligence and the power to redesign and utilize God,s creation for his ends. But to redesign towards what ends and for what purposes? Nanak's reverence for life and for God's creation is illustrated by his many writings - such as:
Another quote is:
A similar thought is expressed in the Old Testament (Psalms xix, 1): "The heavens above declare the glory of God. The firmament below shows his handiwork".
The emphasis of Sikh teaching is not on laying down of highly precise, rigid, unchanging and specific rules of how man might utilize God's creation including his fellow beings on mother Earth. The essence of Sikh teaching is to provide Man with a healthy, progressive, forward-looking and responsible philosophy to guide human actions so that decisions are intelligently made. The Guru recognized that existence is a strange bargain; life owes us little, we owe it everything. It follows then that if 'pavan' is Guru, it would be sinful to pollute it; if 'pani' is father, dumping our garbage into our rivers would be unforgivable. Guru Nanak in his writings was celebrating what Keats called "the poetry of earth".
In the lives of quiet desperation that humans lead, what ethical values to give to man in a manner that is both simple and universal, yet effective at the same time? Guru Nanak addressed these issues very directly and forthrightly. While exhorting man not to renounce the world but to meet its challenges squarely, not to shun progress but to pursue it responsibly, the Guru gave guidelines for what constitutes responsible living. Sikhism teaches against a life of conspicuous, wasteful consumption. The Guru taught man to be aware of and respect the dignity in all life, whether human or not. Such a respect for life can only be fostered where one can first recognize the divine spark within oneself, to cherish it and to fulfill it. Furthermore, to spend a life which depends for its existence on an honest job honestly done, the rewards of such a life which are shared with others to inculcate a sense of giving of one-self and social responsibility, all this is to be done with an awareness of the Infinite within one.
A life dedicated to such a philosophy, Sikhism asserts, would address both the internal environmental crises of man's spirit and the external environmental crisis of mother earth caused by man's spiritual emptiness and irresponsibility. Sikhs believe that the environmental crisis is primarily and fundamentally religious and spiritual in nature. An awareness of man's symbiotic relationship to mother Earth, air, water - in fact, his total environment is necessary. Life, for its very existence and sustenance, depends upon a bounteous Nature. Man needs to derive sustenance from the parent, not to exhaust it, pollute it, burn it or destroy it. Sikhs believe that an awareness of that sacred relationship between man and the environment is necessary for the health of our environment and for our own survival. A new 'environmental ethic' can only arise from an honest understanding and dedicated application of our old, tried and true spiritual heritage.
Sikhs and Environment
Sikhs with their hard labor and love of soil have reclaimed a part of the Thar Desert in Rajasthan, India. The sandy land has been transformed into beautiful lush green landscape of citrus fruit trees. This cultivation has not only made barren land productive but it has also prevented progression of the desert.
Smoking causes air pollution, and fortunately smoking is forbidden for Sikhs. It is a proven scientific fact that only the smoker but even those who inhale smoke polluted air are prone to cancer.
Traditionally, it is mandatory for Sikhs not to leave any left-overs in their meals to avoid wastage.
Gurbani teaches us to live in harmony with nature.
mOlI wrtI mOilA Ak;S
Nature is not only a source of life, beauty and power, but it is also an inspiration of strength in formulation of character. A human is composed of five elements and these elements of nature teach us valuable lesson:
A true Sikh imbibes these fine traits of nature in his/her personality for fuller, happier and nobler life.