By Dr. Devinder Pal Singh | Opinion |
The concept of spiritual ecology in Sikh Dharma highlights the profound reverence for nature expressed in the Sri Guru Granth Sahib (SGGS), the central scripture of the Sikh faith. Rooted in the foundational belief of Ik Onkar, the Oneness of the Divine, Sikh teachings portray nature as a sacred manifestation of the Divine Will (Hukam). Key verses, such as “Pavan Guru, Pani Pita, Mata Dharat Mahat,” highlight the Earth, air, and water as revered life-givers and spiritual guides. SGGS condemns greed and material exploitation while promoting virtues such as contentment, humility, and selfless service (seva), all of which foster ecological balance and sustainability. The scripture celebrates biodiversity, seasonal rhythms, and the interconnectedness of all life forms, offering a holistic ecological worldview. The lives of the Sikh Gurus, particularly their agrarian lifestyles and environmental stewardship, exemplify these principles. In today’s era of climate crisis and ecological disruption, the teachings of SGGS offer a spiritually grounded and ethically compelling framework for environmental care. This spiritual ecology calls for a conscious, harmonious relationship with the Earth, one that integrates reverence, responsibility, and action, positioning Sikh Dharma as a vital contributor to contemporary environmental ethics and global sustainability efforts.
Introduction
In an age where environmental degradation and climate change threaten the balance of life on Earth, revisiting spiritual traditions for guidance and ethical wisdom becomes not only relevant but urgent. Among the world’s sacred texts, Sri Guru Granth Sahib (SGGS) [1-2], the eternal scripture of Sikh Dharma, offers a rich tapestry of teachings rooted in the sanctity, interconnectedness, and divine presence within nature. This spiritual ecology is not merely metaphorical but forms a foundational worldview in Sikh Dharma, where reverence for nature is intertwined with reverence for the Divine [3-5]. Through poetic metaphors, moral instructions, and spiritual principles, SGGS presents an ecological vision that can inform contemporary debates on sustainability and environmental ethics[6-7].
1. Nature as Manifestation of the Divine
The central tenet of Sikh theology is the belief in one, formless, all-pervading Divine (Ik Oankaar), present in every element of creation. Nature is not separate from God but a manifestation of the Divine Will (Hukam). As a result, the natural world is to be approached with reverence, not domination.
One of the most well-known verses reflecting this reverence is:
Pavan Guru, Pani Pita, Mata Dharat Mahat.
Air is the Guru, Water is the Father, and Earth is the Great Mother. (Jap ji, SGGS, p. 8)
This verse from the Japji Sahib, the opening composition of SGGS, establishes a spiritual ecology where natural elements are ascribed familial and pedagogical roles. The air (pavan) is the guru that teaches life through breath and vitality. Water (pani) is likened to a nurturing father, essential for growth and sustenance. The Earth (dharat) is the great mother who births, feeds, and shelters all beings. This spiritual framework promotes a vision of nature not as an exploitable resource, but as a sacred family, deserving of love, gratitude, and protection.
2. Interconnectedness and Oneness
The philosophy of Ik Oankaar also underscores the interconnectedness of all life. SGGS frequently emphasizes that all beings and elements exist as part of a unified whole, established and sustained by divine order (Hukam).
vich ḋuneeaa sév kamaaeeæ. Ṫaa ḋargėh bæsaṇ paaeeæ.
In the midst of this world, do seva (selfless service), and you shall be given a place of honour in the Court of the Lord.” (M. 1, SGGS, p. 26)
This injunction to perform selfless service extends beyond human society to include service to the Earth and its ecosystems. Such a vision blurs the boundary between the spiritual and ecological. By serving others and living lightly on the Earth, one aligns with divine will and maintains cosmic balance.
This interconnected view challenges the anthropocentric model of modern industrial societies, which often places human needs above ecological systems. In contrast, Sikh Dharma views human beings as part of an intricate web of creation, wherein harming any part of the system is akin to harming oneself and one’s spiritual potential.
3. Condemnation of Greed and Material Exploitation
One of the root causes of environmental degradation is greed, an insatiable desire to consume, exploit, and dominate. SGGS strongly condemns greed (lobh) and attachment (moh) as spiritual vices that not only corrupt the soul but also destabilize ecological harmony.
Lab kuṫaa kooṛ choohṛaa.
Greed is a dog; falsehood is a filthy street-sweeper. (M. 1, SGGS, p. 15)
By equating greed with a dog that chases endlessly, the Guru draws attention to the dehumanizing and destructive nature of uncontrolled desire. This metaphor can be extended to modern consumerism, where constant economic growth and overexploitation of nature lead to pollution, climate change, and loss of biodiversity.
Sikh Dharma calls for santokh (contentment), a virtue that encourages individuals to live within their means, be grateful for what they have, and resist excessive consumption. This ethical stance has substantial ecological implications, promoting sustainable living and reduced environmental footprints.
4. Sacredness of Biodiversity
The SGGS abounds with references to animals, birds, rivers, forests, and seasons, portraying them not only as divine creations but also as spiritual metaphors. Every creature is seen as having a role in the divine play, and none is considered inferior or expendable.
Kʰand paṫaal asaⁿkʰ mæ gaṇaṫ na hoee. Ṫoo karṫaa govinḋ ṫuḋʰ sirjee ṫuḋʰæ goee. Lakʰ chaoraaseeh méḋnee ṫujʰ hee ṫé hoee.
There are countless worlds and nether regions; I cannot calculate their number. You are the Creator, the Lord of the Universe; You create it, and You destroy it. The 8.4 million species of beings issued forth from You. (M. 3, SGGS, p. 1283)
Lakʰ chaoraaseeh janṫ upaaé.
God created 8.4 million species of beings. (M. 1, SGGS, p. 1190).
Baiaalees lakʰ jee jal mėh hoṫé…..
There are approximately 4.2 million species of beings in the water… (Bahagt Namdev, SGGS, p. 485)
Thus, SGGS points out that there are beings and creatures in the water and on the land, in the worlds and universes, and God has created them all. This universality affirms the sanctity of all life forms, from the smallest insect to the largest mammal, and calls for their protection. In modern terms, this can be seen as an endorsement of biodiversity conservation. Moreover, the lack of hierarchy in Sikh metaphysics means that all beings have intrinsic value, not just instrumental worth.
5. Seasonal Consciousness and Ecological Rhythms
The Barah Maha (Twelve Months), a poetic composition included in SGGS, beautifully illustrates the changing moods and spiritual meanings associated with each month of the Indian calendar. Written by Guru Nanak and Guru Arjan Dev, it reflects a deep ecological consciousness rooted in seasonal cycles and agricultural rhythms. For instance:
Saavaṇ sarsee kaamṇee charan kamal sio piaar.
The month of Saawan is delightful; the soul-bride longs to meet her Husband Lord. (M. 5, SGGS, p. 134)
The Barah Maha not only celebrates nature’s beauty but also encourages mindfulness of natural rhythms. This mindfulness is crucial in an age where environmental imbalances are caused by a disregard for seasonal and ecological limits, manifesting in phenomena such as deforestation, soil depletion, and water scarcity.
6. Role of the Gurus as Environmental Stewards
The Sikh Gurus themselves exemplified simple, agrarian lifestyles, and many of their teachings arose in rural settings surrounded by forests, rivers, and fields. They encouraged tree planting, equitable use of water, and sustainable community life. Guru Nanak’s travels (udasis) often included references to mountains, rivers, and natural phenomena, highlighting their spiritual significance.
Guru Har Rai, the seventh Guru, was especially noted for his care for the environment and preservation of medicinal herbs. He maintained extensive gardens and encouraged care for all living beings. His legacy is a testament to the Sikh emphasis on living in balance with nature.
7. Water and Rivers: Symbols of Purity and Life
Water holds a sacred place in Sikh Dharma, not just in ritual, but also in symbolism and ecological value. SGGS frequently associates water with life, purification, and divine presence.
Pahilaa paaṇee jeeo hæ jiṫ hariaa sabʰ koé.
First, there is life in the water, by which everything else flourishes. (M. 1, SGGS, p. 472)
Water bodies, such as rivers, are not merely physical entities in Sikh thought; they are sacred spaces. Historical sites such as the Sarovar (water tank) at Sri Harmandir Sahib in Amritsar are designed to emphasize spiritual cleansing and ecological balance.
This reverence implies a duty to preserve water resources, avoid pollution, and ensure equitable access to water, issues that are central to modern environmental justice movements.
8. The Concept of Seva and Environmental Responsibility
Seva (selfless service) is a cornerstone of Sikh practice. While traditionally associated with helping others in community kitchens (langar) or volunteering at Gurdwaras, seva can also be extended to environmental stewardship.
Cleaning rivers, planting trees, promoting organic farming, and resisting industrial pollution are modern expressions of sevain an ecological context. Several Sikh organizations and Gurdwaras today engage in such eco-seva, inspired directly by the teachings of the SGGS and Guru-led traditions.
By expanding seva to include environmental care, Sikh Dharma bridges the gap between spiritual practice and ecological action.
9. Implications for Contemporary Environmentalism
In the contemporary context of climate change, habitat destruction, and mass extinction, the teachings of SGGS offer a transformative vision rooted in respect, balance, and divine interconnectedness. Unlike secular environmental ethics, which often rest on utilitarian or anthropocentric rationales, the Sikh worldview provides a spiritual imperative for ecological care.
This can be particularly effective in inspiring behaviourchange, fostering community-based environmental activism, and promoting long-term sustainability grounded in faith.
Organizations such as EcoSikh [8], established in 2009, have taken these teachings to global platforms, promoting awareness of Sikh ecological values and initiating tree-plantation drives, clean energy campaigns, and water conservation projects worldwide.
Conclusion
Sri Guru Granth Sahib offers a timeless ecological wisdom grounded in spiritual insight, moral responsibility, and reverence for nature. By portraying the Earth and its elements as sacred manifestations of the Divine, SGGS calls for a life of humility, balance, and selfless care. Its teachings challenge the exploitative attitudes that drive modern environmental crises and instead offer a spiritually enriched path of ecological harmony.
In a world increasingly disconnected from the rhythms of nature, Sikh Dharma’s spiritual ecology reminds us that environmental care is not only a social or scientific obligation, it is a sacred duty. Embracing these teachings can help foster a sustainable future, where humanity lives not above nature, but as a conscious part of it, imbued with awe, compassion, and reverence for all creation.
References
1. Sri Guru Granth Sahib (SGGS), published by S.G.P.C., Amritsar
2. Sahib Singh, Sri Guru Granth Darpan. Punjabi translation of Sri Guru Granth Sahib along with commentary and word meanings. https://gurugranthdarpan.net/darpan.html
3. D. P. Singh, Ecological Concerns in Sri Guru Granth Sahib, in “Harmony in Science and Sikh Religion,” Edited by Hardev Singh Virk, pub. by HSV, Mohali, 2012.
4. D. P. Singh, Ecological Concern in Sri Guru Granth Sahib, Abstracts of Sikh Studies, Vol.XII: 4, Oct-Dec 2010.
5. D. P. Singh, Environmental Concerns in Guru Granth Sahib, The Sikh Review, Vol. 58:3 March 2010.
6. D. P. Singh, Green Guru, The Times of India, December 5, 2009.
7. D. P. Singh, Our Green Guru, Faith, December 5, 2009.
8. EcoSikh. https://en.wikipedia.org/wiki/EcoSikh
Dr. D. P. Singh, M.Sc., Ph.D. is Director, Center for Understanding Sikhism, Mississauga, Ontario, Canada. He is a physicist by training, a teacher by profession and a writer by choice. He specializes in writing on Science, Religion and Environmental topics. Currently, he is working as Director, CanBridge Learning & Educational Consultant to various educational institutions in Canada. Email: drdpsn@gmail.com
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