The universalism of Guru Nanak’s message, namely that his teachings are for the whole humanity, and the egalitarianism of his teachings — all human beings are equal spiritually and socially — are inextricably linked with his ecological message. Seeing the inter-connectedness, a vision of ecological egalitarianism emerges from Guru Nanak’s teachings along with his celebration of the beauty and spirituality of nature as, for example, in his Bara Mah. His ecological message is not free-standing, separate from his messages on universalism and egalitarianism. It is in Guru Nanak’s teachings on nature that the conformity between his ecological and egalitarian messages emerges beautifully and eloquently. Here spirituality and social egalitarianism blend in a marvellous manner; egalitarianism goes beyond human and social egalitarianism as the Guru’s vision encompasses all living beings — human and non-human — which is what modern ecologists call ‘bio-egalitarianism’.

There are two key aspects of the current crisis. One is global warming and the other, massive loss of biodiversity. The severity of global warming can be fathomed by understanding that if by 2030, the average global temperature rises by 1.5 degree centigrade as compared with the average global temperature in the pre-industrial period, there would be irreversible changes in the environment that would pose existential threat to our planet. The pre-industrial period is defined as the one before 1850. We have already reached 1 degree centigrade temperature higher in comparison with the pre-industrial period, so we have a window of opportunity of only 11 years left not to let the average global temperature rise further by 0.5 degree.

The second refers to the historically unprecedented loss of biodiversity we are witnessing. The two aspects are interrelated and mutually reinforcing because part of the biodiversity loss is due to global warming, and the loss of biodiversity, especially deforestation, in turn  contributes to rising temperatures. However, a part of this loss is also occurring due to the interaction between human beings and other living beings. This planet is not meant only for us; it is meant for others too. However, we have become so rapacious that we are causing massive destruction of all other species. This loss is being caused either by hunting animals and birds for consumption or pleasure or meeting some human needs. Industrial farming through large-scale deforestation destroys not only the indigenous human communities, but also the habitats of a rich variety of non-human living beings. This can lead to massive ecological disequilibrium with unforeseen dangers emerging. This loss can be prevented only by human beings learning to live with other living beings and not by dominating other living beings.During his time at Kartarpur, Guru Nanak engaged with nature in a much more direct way. Not only did he raise the social status of agrarian work and of the agrarian communities involved in this work, he also brought into limelight the ecological significance of the relation between labour and land (mata dharat mahat). The trilogy of Kirat Karo, Wand Chhako and Naam Japo can be deduced from Guru Nanak’s shabad: Ghal khai kish Hathu de, Nanak rah pshanei se. He who consumes what he earns by his labour, and shares with others, O Nanak, he knows the true path.

As our human civilisation faces an existential ecological crisis that has been recently highlighted by the highly influential Extinction Rebellion movement currently centred in the UK but spreading its global influence quickly, Guru Nanak’s teachings on nature constitute an inspirational source for human beings anywhere in the world to deal with this climate emergency proactively but also with humility. A true Sikh of the Guru would be one who recognises the severity of this unprecedented 21stcentury crisis of our planet.While we are sharing our joy, happiness and enriching our understanding of Guru Nanak’s vision as a part of the 550th  anniversary celebrations of that great Guru’s birth, if we can contribute to making the universe of all human and non-human living beings around us equal and sustainable, with due humility we can make some claim to have followed the path shown by the great Guru.

— The writer is visiting scholar, Wolfson College, University of Oxford, UK