The following is the first installment of a two-part series.
Eco-philosophy, or ecosophy, offers insight into the relationship of living beings with their environment. The intersection of faith and eco-philosophy is known as religious environmentalism. This alliance of religion and ecology has been gathering momentum lately. Ikeke[1] notes that science and policy alone cannot tackle environmental challenges. One must act responsibly with conviction, primarily rooted in philosophical ethics. So, he makes a case for mobilizing religious resources to solve the grand challenges of the environmental crisis. Tucker and Grim[2] also support incorporating cultural and religious values as critical aspects of environmental discussions.
The Norwegian philosopher Arne Naess introduced Deep Ecology, an eco-philosophy, in the 1970s. It is a holistic view of ecology based on harmony and equilibrium. This ecosophy challenges the mechanist and reductionist worldview and lends a transcendent dimension to the understanding of ecology. Naess advocates for wisdom focused on ‘deep experience, deep questioning, and deep commitment’ and situates the philosophy of ecology in ‘being, thinking, and acting.’ (What is Deep Ecology, n.d.).
These are all hallmarks of religion, which has always acted like a lighthouse for human civilization. The existential wisdom about the connection among different entities of the cosmos has long been enshrined in world religions and other ancient spiritual traditions.
Although much has been written about the eco-philosophy of different religions, it is a pity that some philosophies have either been omitted or inadequately and inaccurately represented in scholarly literature. It is a severe loss and epistemic injustice when people are deprived of particular ideological wisdom. For instance, despite being the fifth-largest religion in the world, Sikhi[3] is still not very well represented in academic discourses. According to Prill, Sikh environmentalism has received scant scholarly attention despite its potential to contribute significantly to ecological rhetoric. [4]
Donaldson points out that Jainism and Sikhi are conspicuously absent from the Norton Anthology of World Religions. [5] She remarks that these traditions have typically been relegated to the “footnote” status. Likewise, Sikhi is inadequately represented in Houston Smith’s The World Religions as a three-page appendix to the 75-page chapter on Hinduism. Jainism is missing altogether in this volume. The scholars are yet unprepared to address their philosophical insights.
Therefore, this essay explores Sikh environmental ethics as deduced from its eco-philosophy. It follows a thematic organization to discuss various aspects of its ecological theology. It attempts to retrieve wisdom enshrined in Sikh theological sources to examine and reevaluate their environmental significance and implications. It further critiques the reconstruction of this wisdom in practice to meet the current environmental challenges. Finally, reviewing all the gaps and misinterpretations, it offers suggestions for examining the intersection of Sikh ecosophy with other disciplines, such as education, science, politics, and literature.
Historical Context of the Sikh Faith and Scriptures
The Sikh religion, with an estimated 26 million followers, originated in Punjab in the 15th century. Following the division of Punjab between India and Pakistan in 1947, it is now the world’s fifth-largest religion. Its origin dates back to Guru Nanak’s avatar[2] in 1469, and it flourished under nine successors (Gurus). In 1708, the tenth spiritual master, Guru Gobind Singh, installed Sri Guru Granth Sahib (SGGS), the compilation of revealed teachings, as the eternal living guru.
The verses of this holy text, a collection of the compositions of six gurus and other saintly figures alluding to Hindu and Muslim traditions, are called Gurbani. It is a multilingual text in Gurmukhi, the literaryscript of the Punjabi language in India. As a living embodiment of the founder masters, it is ceremoniously enthroned on a high seat under a canopy.
Singh defines Sikhi as an independent and autonomous prophetic religion, not a blend or mix of other creeds or religions.[6]. He establishes its validity as a complete and whole faith using scientific inquiry, thereby rejecting the arguments that it is a derivative of Hinduism or Islam. According to Singh, Sikhi is the only prophetic religion of the East. In his scholarly essay about the basics of the Sikh faith, he explains the three principles that define Sikhi’s essence.
He argues that the absence of a separation between matter and spirit, the ability of humans to participate in evolution consciously, and the ultimate goal of aligning God-consciousness with earth consciousness make Sikhi unique.[7] These principles ensure that Sikh ontology and theology are relevant to worldly matters.
Many theological sources, including SGGS, Dasam Granth authored by Guru Gobind Singh, Janam Saakhis (historical accounts and anecdotes from the lives of the Gurus), compositions of Bhai Gurdas ji, and others, are in the Gurmukhi script. These texts cover Punjabi, Sanskrit, Arabic, Persian, and other vernacular languages. English translations may not capture the original texts’ true spirit and subtleties. However, efforts have been made to convey the general meaning faithfully. The translations have been sourced from reliable sources and occasionally modified to retain the original connotation.
Methodological Approach and Conceptual Framework
Tucker and Grim observe that the scale and complexity of the environmental crisis require a fresh approach to understanding religious traditions, teachings, and ethics and applying them to contemporary situations.[8] They suggest a threefold methodological approach to resolve this matter—retrieval, reevaluation, and reconstruction. Retrieval is a scholarly investigation of scriptures or historical sources to discover religious perspectives on the environment. It clarifies how ethics have been translated into practice through rituals, customs, and traditions.
Reevaluation evaluates the relevance of traditional teachings to contemporary circumstances: What is the significance of nature? What is the worldly versus transcendent orientation of the faith? What ideas promote ecologically sensitive attitudes and behaviors? Reconstruction is the creative adaptation of traditional ideas to the current circumstances, using modern modes of expression without challenging the essence.
It must be noted, however, that reconstruction is the most sensitive part of religious environmentalism since who interprets what and how is the most critical part of the creative dialogue between the practitioners and scholars of religion.[9] Singh suggests that auto-interpretation is a valid way to comprehend and value religious wisdom. [10] This approach involves analyzing the religion’s central precepts, practices, and history without relying on external theories.
Sikhi does not endorse any hetero-interpretation based on ideas not aligned with its core teachings. Therefore, the author, a practicing Sikh, has leveraged her study of the scriptures, oral discourses by Sikh scholars, and academic papers in deference to the essence of Sikh doctrines to research the topic hermeneutically.
Ecological Inspiration in Sikh
Although there is no direct allusion to environmental ethics or ecology in SGGS, the scripture is prolific in nature symbolism and explicit references to natural phenomena, forces, and various species. Therefore, the verses enshrined are a rich source of ecological wisdom. Prill affirms that Sikhs find their ecological inspiration from SGGS by recovering wisdom from the verses and life stories of the Gurus, which serve as a parallel body of religious knowledge. [11]
She adds that the hagiographical accounts are conveyed orally, though multiple textual sources are available. Pointing to the observation of Roger Gottlieb that the resource of eco-theology is “neglected parts of the tradition, reinterpretation of the familiar, the adaptation of the old to the unprecedented demands of the present, or radical innovation,”[12] she emphasizes how certain verses and historical events in Sikhi are highlighted for environmental advocacy.[13]
Singh presents the environmental orientation of the Sikh faith compendiously. [14] He remarks that Sikhi does not view ecology and ethics as disjunct. They must be understood in the broader dharma (righteousness) context that enjoins humans to treat all creation respectfully. The premise of retrieval is best understood through a quote from the first Sikh morning prayer composed by the first master, Guru Nanak: “Dharma is the progeny of compassion that holds the earth patiently in place” ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ॥ ਸੰਤੋਖੁ ਥਾਪਿ ਰਖਿਆ ਜਿਨਿ ਸੂਤਿ ॥ (SGGS,Jap, M.1, 3)[15]. Sikhi’s explanation of the interconnected web of life can be interpreted in this context.
Deep Ecology Characteristics
The theory of deep ecology proposed by Arne Naess in 1973 rejects the notion of nature as inanimate and subordinate. It sees intrinsic value in all things of nature and places humans in the organic scheme of a participatory universe. It calls for reevaluating our understanding of nature and the conception of the human self so that humankind can address environmental degradation at the grassroots level. Naess urges us to identify our ego self with the larger ecological self. Drengson[16] clarifies that this is achievable by identifying with other living beings.
In other words, we must recognize the cosmic unity that binds all life and matter. Sikhi calls this cosmic principle or Divine Will/Command/Order as Hukam. It is Hukam that maintains harmony and equilibrium in the universe. When an individual functions in the ego mode, assuming a separation from other independent ego selves, it lays the ground for anthropocentrism. This intersects with the idea of haumai (egocentrism) in Sikh theology. Sikh ecology can, therefore, be studied through the [antagonistic] concepts of haumai and Hukam.
Since Hukam is the cornerstone of Sikh belief, Lourdunathan[17] describes Sikhi as an ecosophical tradition. He points to the repeated assertion of the self-conceited nature of the human mind in SGGS. He elaborates that as the mind sees itself as separate from the rest of the creation, it loses the sense of integrity, which is at the root of ecological imbalance. Furthermore, he writes that SGGS obligates humans to live the ideals of justice and equality by declaring the earth a place for practicing dharma.
Declaring the earth thereby a sanctuary echoes the tenets of eco-philosophy.[18] This world is a sacred place to be treated with reverence and care. The Sikh morning prayer Jap expresses it thus: “Nights, days, weeks, and seasons; Wind, water, fire, and nether regions; In the midst of these, He installed the earth as an abode for dharma. Upon these are placed the various species of beings; Countless are their names; their deeds and actions shall be judged” ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥ ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ ॥ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਤ ॥ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ (SGGS, Jap, M.1,7).
Nature as a sacred and living entity is another deep ecology principle that resonates with Sikh cosmology. Prill[19] and Singh[20] write that God is the Creator of the universe, who is immanent and transcendent simultaneously, according to SGGS. Therefore, nature is sacred and real, not illusory, as believed by some schools of thought on the Indian subcontinent. While Prill[21] seems unable to resolve the apparent ambiguity of ‘the world as a palace of smoke’ referenced in SGGS and the reality of the creation, Singh clarifies that the Creation (nature) is real by the immanence of her Creator. Still, it is subject to decay and death.[22]
The intrinsic value of nature, human and nonhuman life included, and the biocentric equality is a direct corollary of the holistic view of the living environment. Singh asserts that the expansion and regression of the Creation are governed by Hukam(the divine law), which ensures equilibrium in the cosmos.[23] He narrates an anecdote to illustrate this: A devotee, Bhai Jiva, cooked and served food daily to Guru Angad Dev, the second guru. One evening, when a storm rose, he became anxious because he could not light a fire to cook.
He beseeched Guru to halt the storm, and the prayer was answered. However, the Guru turned His face away when the devotee brought Him a fresh meal the following day. The Sikh begged to know where he had erred. Upon this, Guru revealed that storms and rain bring sustenance to many living beings. God had intended to spread food grains through the wind to a remote place where many insects were starving. The devotee understood that he dared to violate the Hukam, preventing those beings from receiving nourishment.
SGGS illustrates the integrated web of life by describing the food webs and ecosystems: “Some eat meat, while others eat grass. While some relish delicacies, others live in soil and eat particles in it; Some live on air, and their food is in the air” ਇਕਿ ਮਾਸਹਾਰੀ ਇਕਿ ਤ੍ਰਿਣੁ ਖਾਹਿ ॥ਇਕਨਾ ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਪਾਹਿ ॥ਇਕਿ ਮਿਟੀਆ ਮਹਿ ਮਿਟੀਆ ਖਾਹਿ ॥ਇਕਿ ਪਉਣ ਸੁਮਾਰੀ ਪਉਣ ਸੁਮਾਰਿ ॥ (SGGS, M.1, Maajh, 144). This is a magnificent example of the scientific vision of religion since it classifies species as herbivores, carnivores, omnivores, autotrophs, and chemotrophs.[24]
One can also discover the food chain concept in another composition: “Nanak, do not be anxious; you are in the care of the Lord. He created organisms in the water and nourished them; There are no stores nor anyone farms there, no business is ever transacted there; no one buys or sells; One animal eats another; this is His provision of food. He provides for the creatures of the ocean” ਨਾਨਕ ਚਿੰਤਾ ਮਤਿ ਕਰਹੁ ਚਿੰਤਾ ਤਿਸ ਹੀ ਹੇਇ ॥ ਜਲ ਮਹਿ ਜੰਤ ਉਪਾਇਅਨੁ ਤਿਨਾ ਭਿ ਰੋਜੀ ਦੇਇ ॥ ਓਥੈ ਹਟੁ ਨ ਚਲਈ ਨਾ ਕੋ
ਕਿਰਸ ਕਰੇਇ ॥ ਸਉਦਾ ਮੂਲਿ ਨ ਹੋਵਈ ਨਾ ਕੋ ਲਏ ਨ ਦੇਇ ॥ ਜੀਆ ਕਾ ਆਹਾਰੁ ਜੀਅ ਖਾਣਾ ਏਹੁ ਕਰੇਇ ॥ ਵਿਚਿ ਉਪਾਏ ਸਾਇਰਾ ਤਿਨਾ ਭਿ ਸਾਰ
ਕਰੇਇ ॥ (SGGS, M.2, Raamkali, 955).
Incredible natural shifts occur when human activity tampers with cosmic order and balance. For instance, a YouTube video shows a goat-eating fish. [25] We also know that the Sahara Desert was once an ocean. An explicit description of these phenomenal changes is recorded in SGGS:
Tigers, hawks, eagles, and falcons- the Lord could make them eat grass. Those who eat grass- He can make them eat meat; He thus makes them follow the way of life. He could raise dry lands from rivers, and turn the deserts into bottomless oceans” ਸੀਹਾ ਬਾਜਾ ਚਰਗਾ ਕੁਹੀਆ ਏਨਾ ਖਵਾਲੇ ਘਾਹ ॥ ਘਾਹੁ ਖਾਨਿ ਤਿਨਾ ਮਾਸੁ ਖਵਾਲੇ ਏਹਿ ਚਲਾਏ ਰਾਹ ॥ ਨਦੀਆ ਵਿਚਿ ਟਿਬੇ ਦੇਖਾਲੇ ਥਲੀ ਕਰੇ ਅਸਗਾਹ ॥ (SGGS, M.1, Maajh, 144).
These colossal changes in geological time can be construed as consequences of ecological imbalance and the breaking of the food chain. Therefore, Guru Nanak ordains living in harmony with the Hukam, and interference in natural affairs is considered folly. This is an illustration of the reevaluation of Hukam applied to ecological conservation.
Panentheism
Sikhi is a panentheistic faith that does not worship natural elements. The Sikhs are ordained to worship only one Timeless Creator, although they consider everything a manifestation of the Creator. SGGS has numerous verses that speak of the Lord’s presence in one and all. One, for instance, says, “Out of the same clay, the elephant, the ant, and many sorts of species are formed. In stationary life forms, moving beings, worms, moths, and within every heart Lord is contained” ਏਕਲ ਮਾਟੀ ਕੁੰਜਰ ਚੀਟੀ ਭਾਜਨ ਹੈਂ ਬਹੁ ਨਾਨਾ ਰੇ ॥ ਅਸਥਾਵਰ ਜੰਗਮ ਕੀਟ ਪਤੰਗਮ ਘਟਿ ਘਟਿ ਰਾਮੁ ਸਮਾਨਾ ਰੇ ॥ (SGGS, Naamdev, Maali Gauda, 988).Prill[26] (2015) cites a passage from the daily Sikh prayer recited at sunset, wherein Guru Nanak praises the Lord Almighty: “Your Light is in Your creatures and Your creatures in Your Light; Your almighty power is pervading everywhere” ਜਾਤਿ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਜਾਤਾ ਅਕਲ ਕਲਾ ਭਰਪੂਰਿ ਰਹਿਆ ॥ (SGGS, M.1. Aasaa, 469).
Singh extends a few more insightful examples for our consideration: “You (The Creator) are the bumble bee, the flower, the fruit, and the tree. You are the water, the desert, the ocean, and the pool. [27] You are the great fish, the tortoise, the Cause of causes; Your form cannot be known” ਆਪੇ ਭਵਰੁ ਫੁਲੁ ਫਲੁ ਤਰਵਰੁ ॥ ਆਪੇ ਜਲੁ ਥਲੁ ਸਾਗਰੁ ਸਰਵਰੁ ॥ ਆਪੇ ਮਛੁ ਕਛੁ ਕਰਣੀਕਰੁ ਤੇਰਾ ਰੂਪੁ ਨ ਲਖਣਾ ਜਾਈ ਹੇ ॥ (SGGS, M.1. Maaru, 1020). The next verse expresses the same theme: “You are the River of Life; all are within You. There is no one except You” ਤੂੰ ਦਰੀਆਉ ਸਭ ਤੁਝ ਹੀ ਮਾਹਿ ॥ ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਕੋਈ ਨਾਹਿ ॥ (SGGS, M.4, 11).
Even the natural forces are not considered outside of that Presence. The Lord abides in all elements: “Air, water, earth, and sky are the Lord’s home and temple” ਪਉਣ ਪਾਣੀ ਧਰਤੀ ਆਕਾਸੁ ਘਰ ਮੰਦਰ ਹਰਿ ਬਨੀ (SGGS, M.4, Tilang,723). Alternatively, consider this one: “The Lord infused His Light into the dust and created the world, the Universe. The Sky, the Earth, the trees, and the water – all are the Creation of the Lord” ਖਾਕ ਨੂਰ ਕਰਦੰ ਆਲਮ ਦੁਨੀਆਇ ॥ ਅਸਮਾਨ ਜਿਮੀ ਦਰਖਤ ਆਬ ਪੈਦਾਇਸਿ ਖੁਦਾਇ ॥ (SGGS, M.5, Tilang, 723).
Chahal proffers another example to expand on the concept of Sikh panentheism: “From His state of absolute existence, He assumed the immaculate form; from formless, He appeared in the form” ਅਵਿਗਤੋ . [28] However, the ability to recognize the One creative force in all requires the dissolution of ego: “Knowing the True Lord as the One and only, egoism and duality are done away” ਏਕੇ ਕਉ ਸਚੁ ਏਕਾ ਜਾਣੈ ਹਉਮੈ ਦੂਜਾ ਦੂਰਿ ਕੀਆ (SGGS, M.1, Raamkali, 940).
The most recited quote from Guru Nanak’s composition Jap with an explicit environmental lesson is: “Air is Guru, Water is father, and the great Earth our mother” ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ (SGGS, Jap, M.1, 8). Such spiritual affiliation with nature has implications for the ecological footprint of the Sikhs. It is meant to inspire Sikhs to act in an environmentally sensitive manner to avoid violating their sacred and tender relationship with nature.[29] Virk has elaborated on the concept of nature in his treatise Man-Nature Relationship: The Sikh Perspective.[30]
He gives a historical background for Guru Nanak’s selection of the Arabic term qudrat over the Sanskrit one prakriti to speak of nature. He asserts this is a clear rejection of the Samkhya school of Indian philosophy, comparable to the Cartesian dualism of object and subject. He avers that Guru Nanak rejected the Vedantic philosophy that only God is real and His creation is only Maya or an illusion. Sikhi esteems nature as real and an abode of God. He notes that all species originating from the same source is a constant reminder of equality in SGGS, and this theological data is a pathway to intimacy with the Infinite and a springboard to ethical behavior.
Anthropocentrism or Ecocentrism?
As an ideology, anthropocentrism believes in the centrality of human beings in the scheme of existence.[31] Conversely, ecocentrism values all nonhuman forms for their worth. Thus, ecocentrism assigns a meaningful identity to humans who are “in awe of life and part of the greater planetary existence.” Therefore, an ecocentric approach respects the web of life and attributes values to animals, trees, rivers, and landscapes. Anthropocentrism, by contrast, is an egotistical stance.[32]
As discussed before, the verses in SGGS explain the intricate web of life delicately balanced by Hukam. How can humans be supreme in this philosophy when God permeates all forms in the Universe, and the same Hukam governs everything in the cosmos? However, mentioning Sikhi’s comparative emphasis on the human body is crucial. This body is considered sacred and a privileged means to ascend consciousness and merge with the Supreme. So much so that, according to SGGS, even angels long for this body (ਇਸ ਦੇਹੀ ਕਉ ਸਿਮਰਹਿ ਦੇਵ ) (SGGS, Kabeer, Bhairo, 1159). At the same time, there is a constant reminder from the Guru that this lofty aim is unattainable without acknowledging the presence of the Divine Light through all forms, without any distinction whatsoever.
Though the human is painted as a summum bonum of creation in Sikhi, it comes with a caveat. The Sikh scripture frequently reminds the mind of the inherent flaws that constantly threaten the vast potential of this gifted body. One example would suffice to drive home this message: “The deer, the fish, the bumble bee, the moth, and the elephant–each is destroyed by one flaw; what can be hoped for one [human] who houses five incurable (lust, rage, greed, attachment, and ego) vices within oneself?” ਮ੍ਰਿਗ ਮੀਨ ਭ੍ਰਿੰਗ ਪਤੰਗ ਕੁੰਚਰ ਏਕ ਦੋਖ ਬਿਨਾਸ ॥ ਪੰਚ ਦੋਖ ਅਸਾਧ ਜਾ ਮਹਿ ਤਾ ਕੀ ਕੇਤਕ ਆਸ ॥ (SGGS, Sri Ravidas, Aasaa, 486). It is the agency that places human beings in an advantageous position and necessitates ethical behavior on their part. Hence the warning: “As you sow, so shall you reap. Such is the field of karma.” ਜੇਹਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮਾ ਸੰਦੜਾ ਖੇਤੁ ॥ (SGGS, M.5, Majh, 134).
The only exception among Sikh scholars, Chahal, offers a statement of qualified anthropocentrism in Guru Nanak’s philosophy that warrants censure.[33] He reasons that Guru Arjan declares man to be the ruler of the earth in one of His verses: “Other species may be at your service; you may be a ruler on this earth and possess all the wealth…but your carnal instinct causes your downfall” ਅਵਰ ਜੋਨਿ ਤੇਰੀ ਪਨਿਹਾਰੀ ॥ ਇਸੁ ਧਰਤੀ ਮਹਿ ਤੇਰੀ ਸਿਕਦਾਰੀ ॥ (SGGS, M.5, Aaasa, 374). Unlike other scholars, Chahal has not inserted the modal [may] in his interpretation.
He probably wanted to highlight man’s anthropogenic behavior when he remarked, “Although anthropocentrism is respected…it is discussed in a different sense”[34] because he does take note of human failure in the face of irresponsible behavior. Kopnina[35] comment that since humans are the only species with an evolved consciousness to recognize morality, the focus on values is anthropogenic. Still, it does not inevitably imply anthropocentric overtones.
Even if the quote used by Chahal is inferred to imply that a human being is a king of the earth, the hermeneutical approach requires a scholar to extend their investigation to the concept of a king in Sikhi.[36] The Sikh scripture is replete with examples of worldly kings acting corruptly. Ideally, a king is responsible for providing for his subjects, like a guardian or steward. In this regard, Guru Nanak declares: “There is no other king, except Him” ਤਿਸੁ ਬਿਨੁ ਰਾਜਾ ਅਵਰੁ ਨ ਕੋਈ ॥ (SGGS, M.1, Raamkali Oankar, 936).
In his composition, Akaal Ustat, under the title Savvaiye (34), Guru Gobind Singh writes: “At all times, He (God) sustains all—animals, birds, mountains, trees, serpents, and men; In an instant, He nourishes all living beings in water and doth not judge their actions. The Merciful Lord sees the blemishes but doth not fail in His bounty.” ਪਛ ਪਸੂ ਨਗ ਨਾਗ ਨਰਾਧਿਪ; ਸਰਬ ਸਮੈ, ਸਭ ਕੋ ਪ੍ਰਤਿਪਾਰੈ ॥ ਪੋਖਤ ਹੈ ਜਲ ਮੈ ਥਲ ਮੈ; ਪਲ ਮੈ, ਕਲਿ ਕੇ ਨਹੀ ਕਰਮ ਬਿਚਾਰੈ ॥ ਦੀਨ ਦਇਆਲ ਦਇਆਨਿਧਿ; ਦੋਖਨ ਦੇਖਤ ਹੈ, ਪਰੁ ਦੇਤ ਨ ਹਾਰੈ ॥ Let us consider another example. As part of their daily morning prayer, Sikhs recite this line too: “Even kings and emperors, with heaps of wealth as tall as mountains and empires vast as oceans, cannot equal an ant that does not forget the Lord” ਸਮੁੰਦ ਸਾਹ ਸੁਲਤਾਨ ਗਿਰਹਾ ਸੇਤੀ ਮਾਲੁ ਧਨੁ ॥ ਕੀੜੀ ਤੁ ਲਿ ਨ ਹੋਵਨੀ ਜੇ ਤਿਸੁ ਮਨਹੁ ਨ ਵੀਸਰਹਿ ॥ (SGGS, Jap, M.1, 5). This implies that a life’s value lies in its complete identification with the Hukam.
Singh[37] refutes all arguments of anthropocentrism by clarifying that notwithstanding a man’s privileged position in the universe, he can still not claim to be better than an animal. He cites Bhagat Kabeer: “When a man dies, he is useless, but an animal serves in many ways even after death.” ਨਰੂ ਮਰੈ ਨਰੁ ਕਾਮਿ ਨ ਆਵੈ ॥ ਪਸੂ ਮਰੈ ਦਸ ਕਾਜ ਸਵਾਰੈ ॥ (SGGS, Kabeer, Gond, 870). A religion that fairly weighs an animal’s merits against a man’s vices can, by no means, be labeled as anthropocentric.
Harpreet Kaur is a Business and Human Rights Specialist at the UNDP’s Regional Bureau of Asia and the Pacific, where she oversees a regional project aiming at promoting responsible business practices through partnerships in Asia. She provides technical and advisory support to governments and businesses on how to mitigate and address human rights risks and impacts in operations and supply chains in Asia.
[1] Ikeke, Mark Omorovie. 2020. Journal for the Study of Religions and Ideologies 19, no. 57 (Winter 2020): 81–95.
[2] Tucker, Mary Evelyn, and John Grim. 2017. “The Movement of Religion and Ecology.” Essay. In Routledge Handbook of Ecology and Religion, edited by Willis Jenkins, Mary Evelyn Tucker, and Joh Grim. 3–12. New York: Routledge.
[3] I refer to the Sikh faith and wisdom as Sikhi, unlike the usual practice of calling it Sikhism, for two reasons. One, it retains the original flavor of the tradition by using a Punjabi equivalent. Two, it renders the discipline free from the usual connotations of isms.
[4] Prill, Susan E. 2015. “Sikhi and Sustainability: Sikh Approaches to Environmental Advocacy.” Sikh Formations 11, no. 1–2: 223–42. https://doi.org/10.1080/17448727.2015.1023112.
[5] Donaldson, Brianne. 2015. “Jainism and Sikhism: The Value of Being ‘Footnote’ Traditions.” Patheos, March 9, 2015. https://www.patheos.com/blogs/religionnow/2015/03/jainism-and-sikhism-the-value-of-being-footnote-traditions/.
[6] Singh, Devinder Pal. 2021a. “Air- A Classical Element of Life in Sikh Theology.” Asia Samachar. September 19, 2021. https://asiasamachar.com/2021/09/19/40575/.
[7] Ibid, 56
[8] Tucker and Grimm 2017, 8.
[9]Ibid.
[10] Singh, Kapur. Sikhism and The Sikhs. Kapurthala, Punjab (India): Baldev Singh: 2011, 34-35.
[11] Prill, Susan E. 2015. “Sikhi and Sustainability: Sikh Approaches to Environmental Advocacy.” Sikh Formations 11, no. 1–2: 223–42. https://doi.org/10.1080/17448727.2015.1023112.
[12] Ibid, 240.
[13] Ibid, 224.
[14] Singh 2021a., 3.
[15] The notation in this paper (SGGS, M.1, 3) should be read as the verse composed by the first guru and enshrined on page 3. If the verse is from another saint, their name replaces M.1. In other verses, raga is also mentioned. The raga is the specific melodic composition in which the verse can be sung. Except for a few verses at the beginning and end of the scripture, all verses have been arranged under 31 ragas. Therefore, the raga’s name and page number can be used to look up verses. The printed scripture does not mention the publication year.
[16] Drengson, Alan. 1999. “Ecophilosophy, Ecosophy and the Deep Ecology Movement: An Overview.” Ecocentrism Homepage. http://www.ecospherics.net/pages/DrengEcophil.html?i=1.
[17] Lourdarnathan, S. 2012. “Sikhism and Global Living.” In Many Heavens, One Earth: Reading on Religion and Environment, edited by Clifford Chalmers Cain. 165–70. Lanham: Lexington Books.
[18] Skolimowski, Henry. 1997. “The World Is a Sanctuary.” The UNESCO Courier, March 1997, 48.
[19] Prill, Susan E. 2015. “Sikhi and Sustainability: Sikh Approaches to Environmental Advocacy.” Sikh Formations 11, no. 1–2: 223–42. https://doi.org/10.1080/17448727.2015.1023112.
[20] Singh, Nirmal. 2013. “Environmental Stewardship: Sharing Sikh Thought and Some Sikh Perspectives.” In Exploring Sikh Spirituality and the Paradox of Their Stereotyping in Contemporary American Setting, 71–80. Hartford: Sanbun, 2003. https://www.sikhnet.com/news/environmental-stewardship-steps-and-mis-steps.
[21] Prill, Susan E. 2015. “Sikhi and Sustainability: Sikh Approaches to Environmental Advocacy.” Sikh Formations 11, no. 1–2: 223–42. https://doi.org/10.1080/17448727.2015.1023112.
[22] Singh, Nirmal. 2013. “Environmental Stewardship: Sharing Sikh Thought and Some Sikh Perspectives.” In Exploring Sikh Spirituality and the Paradox of Their Stereotyping in Contemporary American Setting, 71–80. Hartford: Sanbun, 2003. https://www.sikhnet.com/news/environmental-stewardship-steps-and-mis-steps.
[23] Singh, Nirmal. 2001. “A Forum on Religion and Environment.” Proceedings of A forum on Religion and Environment,October 4, 2001. Hartford, CT: Hartford Seminary.
[24] Chahal, Devinder Singh. “Environmental Ethics Perspective from Nanakian Philosophy.” 2015. Understanding Sikhism-The Research Journal 17, no. 1 (December): 3–15.
[25] “Goat eating fish – only in India, WildFilmsIndia, YouTube, https://www.youtube.com/watch?v=LzFQkSEgGck. Accessed June 3, 2024.
[26] Prill, Susan E. 2015. “Sikhi and Sustainability: Sikh Approaches to Environmental Advocacy.” Sikh Formations 11, no. 1–2: 223–42. https://doi.org/10.1080/17448727.2015.1023112.
[27] Singh, Devinder Pal. 2021b. “Prime Environmental Teachings of Sikhism,” Sikh Philosophy Network. April 9, 2021, 13.
[28] Chahal 2015, 7.
[29] Prill 2015, 228
[30] Virk, Hardev Singh. 2014. Man-Nature Relationship: The Sikh Perspective. https://www.researchgate.net/publication/260790809_Man_Nature_Relationship_The_Sikh_Perspective
[31] Kopnina, Helen, Haydn Washington, Bron Taylor, and John J Piccolo. “Anthropocentrism- More than Just a Misunderstood Problem.” 2018. Journal of Agricultural and Environmental Ethics 31 (January 18, 2018): 109–27.
[32] Ibid, 123.
[33] Chahal 2015, 9.
[34] Ibid, 9.
[35] Kopning 2018, 122.
[36] Chahal 2015, 9.
[37] Singh 2001.
