Law cannot be defined in lay man’s language. It has different connotations for different people. A citizen may think of law as a set of rules which he must obey. A lawyer may think of law as a vocation. A legislator may think of law as something created by him. There are different types of laws for various fields, e.g. civil law, criminal law, International law, Labour law, etc. Law includes all the rules and regulations which control the administration. The rules which are set and which are to be followed by people is the law in general sense. Law is a code of conduct. Law changes with circumstances and conditions in the society. Law includes customs, tradition and general sentiments. Justice, equity and good conscience are pillars of law. If there is no specific law or custom, then these three are applied. The object of law is to provide justice as well as to establish socio-economic justice and remove the existing imbalance in socio-economic structure. Law plays important role in achieving various socio-economic goals enshrined in our constitution. Justice is given when the affected people go to law. Justice is provided by law, justice means giving a person a status of equality. Law, many a time, provides punishment to one and this punishment gets justice to another. Thus both law and justice are inter-related to each other and yet not related with each other.

Laws are made essentially for obtaining social discipline and civil decorum so as to provide justice to the sufferer but certain lacunae have been left which create a lot of difficulties for the common man to reach or approach the path of law. That is why justice, as is commonly seen, is denied most of the time, as the path to reach the stage to actually achieved justice is too difficult and too long. The more it is delayed - because of certain applied forces such as poverty or power-politics, the more there are chances of it being denied ultimately, but for few exceptions.

Coming to the dominion of religion, Sikhism is the latest of faiths where all devotees bow before the everpresent Guru – Guru Granth Sahib. The concept of Sikhism is obedience to the Shabad Guru, accepting it as Divine Order – Dhur – ki – Bani – as this Divine Communion provides the true connection between the Guru and His followers without any bias of caste, colour or creed and everyone obeys the order in the form of Shabad – Hukamnama. It’s practical application in routine life is simply effective and totally abiding.

Whereas Simran, (recitation of His Name) has been kept at the top in Sikhism, Sewa, (service - to community and the downtrodden) and Muafi (forgiveness) has been given an equal importance. In this way, forgiveness has been kept at safe distance from Saza (punishment), and the concept of punishing for the sake of punishment (revenge) has not been given any place in Sikhism. However, punishment (in the form of realization or repentence) has been brought under the code of Sikh way of life in the form of Tankhah (punishment) for any misconduct in religious matters. This can be exercised at an individual level or at community level. It is always executed under the guidance and blessings of Guru Granth Sahib, in a royal congregation of Siri Guru Granth Sahib, in the Sangat (congregation) itself, after seeking permission from the Holy Guru before whom a total submission is made first of all in the form of Ardas (prayer). A submission in toto, alongwith an assurance to accept and act according to the Holy Order is made and an assurance is submitted that whatever is the Tankhah (punishment) passed by the Holy priest, will be abiding. This open acceptance is made before Siri Guru Granth Sahib; in the Sangat (Congregation) realising the presence of All Gurus by heart. Shabad (Holy hymns) are recited, followed by the Holy order. This is conveyed by the high priest, without any bias or prejudice and is conveyed in a calm and serene atmosphere. No force or pressure is allowed to play any role, neither there is any place of such velocious and nuclear acts in Sikhism. The noble facet of punishment is its acceptance in good cheer. The most significant part of the application of law and meeting out justice is always in the form of cleansing at heart and realisation at mind level, and never striking physically although physical acts of performance, such as cleaning of utensils, floor washing, etc. are mostly utilised. There is intermingling of punishment with continuous and simultaneous recitation of Holy hymns, while physically performing the Sewa, so as to leave behind the feeling of repentance and making him - or her - agree to never repeating the same acts in future.

Hence a step further would explain that justice in Sikhism lies in forgiving, it lies in repentance, it lies in accepting the fault by heart, and it lies in total submission, and it doesn’t rest in revenge. And the punishment for the folly is never prescribed in the form of using force or power. Rather, it is always described in bringing a state of transforming arrogance into humility.

Again, Sangat (holy congregation) has been entrusted with as much power as the Guru has, and can thus decide the fate of the defaulters. At the same time, unwanted reasoning or arrogance have no place. An humble approach or serene silence, however, should never be taken as that he is not aware of what is happening around. This judicious approach and prudently solving all the problems pertaining to Sikh community and connected and concerned with Sikh way of life, have all been credited to the Akal Takht seat of the high priest since centuries and everyone has bowed down to the highest seat of justice. Sikhs are alive, so are the Sikh laws, as all wills and walls of law flow and lead to justice in Sikhism.

Akal Takht Sahib is the highest seat of religious authority in Sikhism to give justice to the needy. It is the Throne of God in reality. The Sixth Guru of Sikhs, Sri Guru Hargobind Ji planned and himself laid the foundation of the Throne and Baba Gurdita Ji and Baba Buddha Ji placed bricks respectively to construct it’s walls. Guru Sahib sat here as spiritual Monarch as defending faith and awarding honours and punishment. Factually, the institution of the Akal Takht was a declaration that the Sikhs were not to bow to any extraneous dominance. Those who follow Sikhism, are always to obey and comply with the precepts issued by the Akal Takht. A living example of accepting the punishment passed by the high priest of the Akal Takht on Maharaja Ranjit Singh upon being held guilty is not well-known to Sikh community.

The Sixth Guru issued a unique commandment that the Akal Takht must for all times be obeyed by all Sikhs in temporal and religious matters. Any conflict, with regard to any matter, once referred to the Akal Takht, the decision of the Akal Takht becomes final and binding. The seat of justice is not only to solve the political and socio-religious problems of Sikh community but also to inspire for the process of global justice for any person of any community the world over. Akal Takht was constructed for providing justice to suffering community, affected both physically and morally, and its creation in itself is a symbol of justice - social, moral or political. The laws are equal both for ruler and his people; the applicability and practicability of laws remain same for all to reach the ultimate justice; as said earlier Sikh Monarch Ranjit Singh himself was subjected to physical punishment and he had to bow before Akal Takht Sahib to accept the order and requested to grant him pardon. This signifies Court of the Creator (God) for the justice to His creatures (community). It is with evil interest that the highest seat of justice in Sikhism should get a jolt, Operation Blue Star was launched, for which the Indian Government should tender an apology.

Do we need laws to govern Sikh institutions? Yes, we need to have our own laws that stand firm on faith and truth according to our traditions. Physiological functioning of a community within a set frame work of rules and regulations (well governed by Laws) always yield a healthy society. No doubt that there always remains a room for necessary amendments as per social needs with the positive nod from the general community, but once formed, laws remain same for all the people in a community; The equality that the laws bring forms a basis for Sikh community; even otherwise the laws must be crystal clear for the Sikh community, then laws should be for inter-community relations and deal with other communities to deal with. This shall bring forth justice not only to Sikhs, but to the global society as a whole. The time has come when these laws have to be framed for restructuring the declining values of this vital community, with a special emphasis on giving justice to the new generation that is restive, if not able to revive moral values in the elderly population. We do need moral laws to discipline the present deteriorating lot of Sikh community that has actively been engaged in a mad race for money and materialism.

Given the unerring instinct with which we reduce our finest traditions to a trite and tasteless level, we have converted the celebration of our Gurupurbs into excessive and garish extravaganzas. Let us go back in time to see what the word Gurupurb means. It is a combination of Guru and purb: a celebration of an anniversary connected with the Gurus. And so Guru Nanak Dev’s Gurpurb honours the birth of the Man who founded Sikhism.

Of course, there have always been many out-door, festive events to celebrate the contributions and certitudes of a man whose contemplative and inquiring mind came up with the nucleus of a striking modern faith: free of caste distinctions, inequalities and intolerance of each other’s beliefs; who insisted on seeing God in every human being.

But the festivities, the jousting, the display of martial arts, horsemanship, the camaraderie and the conviviality were never allowed to intrude on the mood within the gurdwara’s sacred space. Not so now. Blaring loudspeakers mar the sensitive poetry of the scriptures, which are set to the classical ragas, creating instead an ear-splitting din which leave congregation stunned. And when you see devotees drifting in – not before the first light of dawn – but at ten or eleven or even later, you realise the degree to which the dignity of this noble tradition has been eroded by the crass indifference of those who manage our gurdwaras. Clearly the sense of sewa, or service, no longer motivates organisations like the SGPC and the DSGMC which manage most of the gurdwaras in India. The concept of sewa has had to make way for the pursuit of political power, personal pelf and perks. And no one is more guilty of such deviant behaviour than the Shiromani Akali Dal headed by Punjab Chief Minister, Sardar Parkash Singh Badal. By using his political power to wrest the SGPC away from Sardar Gurcharan Singh Tohra and making it, quite literally, an adjunct of the government, he has shown his contempt for the dignity, authority and sanctity of the Akal Takht, the supreme emblem of the Sikh faith. He has shown that subordinating every Sikh institution to his writ is what matters most to him. Even his appointee as the president of the SGPC, currently involved in controversy, is being supported by him, irrespective of the sordid nature of the charges.

As if enough is never enough, the heavy-handedness of the Punjab government was evident even in preventing 2,400 Sikh pilgrims from crossing into Pakistan at Attari, while on their way to attend the Gurpurb at Nankana Sahib, the Guru’s birth place 65 kms from Lahore. According to the former president of the DSGMC, this was the handiwork of the Badal government and the SGPC, proving once again the extent to which lowly political moves have subverted the sanctity of sacred events like our Gurupurbs.

There are countless persons of courage, integrity and strongly-held beliefs in the Sikh faith who can help restore the moral authority of Sikhism’’ sacred institutions. It is time for them to stand up and be counted.

The news of Female Facticide (the destruction of faetus of the girl child in the mother’s womb at a developmental stage when its parts are distinctly farmed) has found quite a prominent place in media in recent past. This sinful task is performed by some unscrupulous medical practitioners – qualified and unqualified alike – just for a few bucks. Parents are equal partners in this undesirable and unhealthy practice because it is they who offer themselves for the tests to determine the sex of the faetus and then allow their ‘own blood’ to be destroyed.

The Supreme Court has done a laudable job by directing the Union and State governments to strictly enforce the law banning the tests and the practice of faeticide. The apex court has absolved itself of its obligation by ‘airing’ support to the campaign launched in the form of a PIL (Public Interest Litigation) by CEHAT (Centre for Enquiry into Health & Allied Themes) against this obnoxious practice. Now it is the turn of the governments and various NGOs engaged in humanitarian and social welfare activities to come forward and discharge their responsibilities.

In my humble opinion, religious bodies and organizations of all kinds can play a very positive and effective role by mobilizing public opinion against the trend and by convincing the parents, especially the young married couples, not to indulge in this murderous and abominable act. Religious leaders and other influential persons in the community can come forward and play their proverbial role to arrest this trend.

Akal Takht, the supreme religion body of the Sikh religion, has taken an audacious and commendable step by invoking relevant canon against female faeticide. I think that the initiative taken by the Sikh priests can inspire and motivate other religious leaders who may also cite relevant injunctions of their faith endeavour to persuade and convince the followers to desist from this detestable act of detecting killing the female child before she sees the light of the day.

It may be of interest to readers to know that the Prophet of Islam was the first to ban the killing of girls in Arabia. The Arabs, before the advent of Islam, used to bury their female children alive just to eschew humiliation and dishonour consequent upon giving their daughters in marriage. Islam altered the whole scenario. Now the birth of a girl is deemed as a blessing and a boon. But that some individuals behave or think otherwise, is no reflection or Islam.

Similarly in Judaism and Christianity, particularly in Catholicism, abortion is considered a despicable act and against the very spirit of the faith; contradictions in theory and practice are always there. In Hinduism, female is venerated to the position of a goddess: Saraswati, Lakshmi, Durga, Sita, Chandi and many more, speak volumes for the reverential status the female holds in India. Jainism does not approve the killing of a moth what to talk of a human life!

This issue seems to provide a golden opportunity to the Sikh religions leaders to rally on this common cause and to join their heads and hands together to launch a vigorous campaign against this inhuman act of those who are in the practice of causing death to the unborn female child and those who present themselves for such an odious venture. It is a God-sent opportunity for the religions leaders and social workers to serve almighty God by saving his precious creative, the girl-child from slow - but sure - extinction in India if the practice of faeticide is allowed to continue.

I pray and hope that God fearing and child-loving people, individually and collectively, will respond positively and help avert the impending imbalance in the sexes, which will not be tolerated even by God. Nobody can dare cheat nature.

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