Tag Archives: Human Rights

Harnaksh Syndrome

(Amrit Pal Singh ‘Amrit’)

According to Bhagwat Puran and Vishnu Puran, Prahlad was son of Harnikshipu, and Harnikshipu was a real brother of Harnaksh. Alternatively, Guru Amardas Ji, Guru Ramdas Ji, Bhagat Kabir Ji, and Bhagat Namdev Ji in Sri Guru Granth Sahib and Bhai Gurdas Ji in his‘Vaars’ mentioned that Prahlad was son of Harnaksh.

Nevertheless, it does not matter in any way whether his name was Hrinikshipu or Harnaksh; the story is same in these two versions.

Well, I would prefer the name ‘Harnaksh’ for Prahlad’s father.

Harnaksh was a king in ancient times. Ancient history tells us that he was a mighty ruler. He defeated many kings and spread his kingdom by force. It is said that he defeated even Indra, the king of gods.

Political power or royal power is a big deceiver. Guru Nanak Dev Ji said:

ਮਃ ੧ ॥ ਰਾਜੁ ਮਾਲੁ ਰੂਪੁ ਜਾਤਿ ਜੋਬਨੁ ਪੰਜੇ ਠਗ ॥ ਏਨੀ ਠਗੀਂ ਜਗੁ ਠਗਿਆ ਕਿਨੈ ਨ ਰਖੀ ਲਜ ॥

Royal power, wealth, beauty, social status and youth are the five deceivers. These deceivers have deceived the world; no one’s honor has been spared. (Guru Nanak Dev Ji ,Sri Guru Granth Sahib).

Harnaksh was not an exception. Royal power deceived him also.

He was a king, a political leader. Now, he wanted to be a religious figure as well. He wanted to be worshipped by everybody. He got the idea into his head that he himself was the God. He ordered all people to worship him.

On The Name Of Religion

I support freedom of faith. I believe that everyone has the right to preach his religious views. But, there is difference between ‘preaching’ and ‘imposing’. Harnaksh first preached and then started to impose his ideas by force, by use of violence. He followed simple rule, “follow me or face death”. …This is what I call ‘Harnaksh syndrome’.

Who on earth is not afraid of death? Everyone wants to live; and stay alive for long time. No one wants to pass away.

People started worshipping King Harnaksh. Harnaksh did not deserve to be worshipped. People were worshipping him, only because they were afraid. No one raised his voice against Harnaksh. His ministers, teachers in his kingdom and ordinary people started to say what he liked to hear. He became even more arrogant.

However, the opposition came from his own son. Prahlad was his youngest son. He was about 5 years old. Maharishi Narad, a well-known sage taught him the true worship. Prahlad started worshipping the God Almighty.

Prahlad was sent to school to learn worldly education. His teachers, Shand and Amark tried their best to convince Prahlad that Harnaksh was the God Almighty. Despite their efforts, Prahlad continued singing the Glory of real God.

As it was not enough, Prahlad led other students to worship the Real God. His peaceful manners and thoughts of divine happiness appealed other students. All of them started worshipping God.

Prahlad was summoned to the court of his father, King Harnaksh.

Prahlad tried to convince his father that God reveals Himself to all who devoted to Him. He told that the Supreme Lord is present everywhere.

Harnaksh ordered his assistants to kill Prahlad. They tried different means but they could not kill Prahlad by throwing him beneath the feet of big elephants, throwing him among huge snakes, employing destructive spells, hurling him from the top of a hill, starving him, exposing him to severe cold, winds, fire and water, or throwing heavy stones to crush him.

Raged in anger, Harnaksh took up his sword, got up from his throne, and struck his fist against a pillar with great irritation.

Then from within the pillar came a deafening sound, which had never before been heard. To prove that the Supreme Lord is present everywhere, even within the pillar of an assembly hall, wonderful form of the Lord, Narsingh, which could not be established to be either a man or a lion, emerged from the pillar. The Lord came into sight in His wonderful form in the assembly hall.

Lord Narsingh

Lord Narsingh placed Harnaksh on His lap, supporting him with His thighs, and in the doorway of the assembly hall the Lord very easily tore Harnaksh to pieces with the nails of His hand.

Prahlad was appointed the king. He ruled wisely and well ever after.

I sometime think that there must have been so many Harnakshs in this world in previous times. Many more will come in future as well. After gaining political as well as other powers, they will put in force their artificial ‘religion’. People with ‘Harnaksh Syndrome’ will use violent behavior to spread their religion in future as well.

Harnaksh syndrome is a mental disease, in which the patient uses religion and violence as means to get political power. Terrorism becomes his religion. By force he robs people, and declares that it was the order of the God. He destroys businesses and trades, and says I did so because the God asked me to do so. He commits every kind of sins, even rapes and killings, and then uses his invented ‘religion’ to hide his misdeeds. For him, religion is not a way to realise the God, but an outfit to hide his evil actions. He believes that by using the name of religion, he can easily fool ordinary people.

Calling their followers ‘believers’, declaring non-followers ‘infidels’, using violence to silence dissidents, killing non-followers, and claiming that it is ordered by the God; all these symptoms point toward only one disease, that is to say ‘Harnaksh syndrome’.

History repeats itself. Harnaksh was born and then destroyed. Those who come into power by violence are removed by violence. If any Harnaksh imposes his artificial religion by force, it will be destroyed by force, sooner or later.

‘A Threat’ Is A Weapon Of Terrorism

(Amrit Pal Singh ‘Amrit’)

Targeting civilians is a distinctive characteristic of terrorism. However, so far as the issue of ‘threat’ is concerned, I would like to make a point. The purpose of a threat is ‘to terrorize’; and ‘to terrorize’ is terrorism.

Terrorism is an evil ideology, which uses ‘terror’ as a resource to get hold of its goal. A terrorist can spread ‘terror’ with or without using weapons. Ordinary civilians can be terrorized merely by rumors too. And, ‘a threat’ is even more serious ‘weapon’

A terrorist can commit a terrorist activity by using ‘a threat’ only. Suppose, a terrorist aboard an aero plane has an apple wrapped in a piece of cloth. It is not a bomb, just an apple. He issues ‘a threat’ and says, “I have a bomb wrapped in a piece of this cloth.” And then he tries to hijack the aero plane. In this case, the terrorist has no weapon in his possession, but he uses ‘a threat’ to commit an act of terrorism.

Making threats to spread terror, to provide funds to terrorists, to give weapons to terrorists, and to provide a terrorist with any kind of help should also be considered a part of ‘wider’ definition of terrorism. Even if we believe that ‘a threat’ is not ‘terrorism’, we have to accept that ‘a threat’ can be used as a weapon of terrorism.

Should We Remain Spectators?

(Amrit Pal Singh ‘Amrit’)

When I read articles and comments by people on different websites, I realise that such people can be divided in two different categories. One category can be labeled as ‘Spectators’, and the other ‘Activists’.

A ‘spectator’ is a person, who does nothing else, just watches a game, show, or incident etc. A spectator is an observer. He or she goes to an assembly or gathering to observe and report but not to take part in its activities. He or she just sees what is happening. He or she does not try to change the situation. He or she does nothing to make things better.

On the other hand, an ‘activist’ is a person, who advocates or opposes a cause or issue vigorously, especially a social or a political cause. It means an activist is not merely a spectator, but he or she tries to make things better. Thus, activism is a principle or practice of forceful action or involvement as a means of achieving social, political or other goals, sometimes by demonstrations, protests, and even by writings etc.

I generally use the internet for news. I want to know what is happening around the world. I read news and come to know that innocent people are being brutally murdered, raped, plundered, and displaced from their homes. I often see pictures and videos that show miseries of ordinary people.

I have been watching what is going on around the world. However, should I remain purely a spectator? Should I turn blind eye to abuses made by any government or any rebel group?

Our next generations certainly will ask us what we did to stop extremism. They will ask us what we did to make things better. It is not good to be just a spectator.

It is time to be an activist. People around us are innocent. They do not know why terrorism, extremism is there around the world. It is time to create awareness among the masses.

If we remain inactive, we will have to witness our own destruction.

Thus, we have no other option. We have to pressurize our respective governments to take strong steps against terrorism and extremism. We have to raise our voices on every forum.

We can no longer be merely a spectator. We should come together to be activists… Let us try to make things better, by creating awareness among ordinary people, by demonstrations, protests, and even by writings etc.

ਗ਼ੁਲਾਮ ਪ੍ਰਥਾ

(ਅੰਮ੍ਰਿਤ ਪਾਲ ਸਿੰਘ ‘ਅੰਮ੍ਰਿਤ’)

ਗ਼ੁਲਾਮੀ (ਗ਼ੁਲਾਮ ਰੱਖਣ ਦੀ ਰੀਤ) ਇੱਕ ਸੱਚਾਈ ਸੀ ਅਤੇ ਹੈ ।

ਗ਼ੁਲਾਮੀ ਇੱਕ ਸਿਸਟਮ ਹੈ, ਜਿਸ ਵਿੱਚ ਲੋਕਾਂ ਨੂੰ ਪਕੜਿਆ ਜਾਂਦਾ ਹੈ, ਖ਼ਰੀਦਿਆ ਤੇ ਵੇਚਿਆ ਜਾਂਦਾ ਹੈ । ਉਨ੍ਹਾਂ ਨੂੰ ਉਨ੍ਹਾਂ ਦੀ ਇੱਛਾ ਦੇ ਖ਼ਿਲਾਫ਼ ਰਖਿਆ ਜਾਂਦਾ ਹੈ । ਗ਼ੁਲਾਮਾਂ ਨੂੰ ਕੰਮ ਕਰਨ ਲਈ ਮਜਬੂਰ ਕੀਤਾ ਜਾਂਦਾ ਹੈ ਤੇ ਉਨ੍ਹਾਂ ਨੂੰ ਉੱਥੋ ਜਾਣ ਦਾ ਜਾਂ ਕੰਮ ਕਰਨ ਤੋਂ ਇਨਕਾਰ ਕਰਨ ਦਾ ਅਧਿਕਾਰ ਨਹੀਂ । ਉਨ੍ਹਾਂ ਨੂੰ ਤਨਖਾਹ ਜਾਂ ਮੁਆਵਜ਼ਾ ਮੰਗਣ ਦਾ ਕੋਈ ਹੱਕ ਨਹੀਂ ਹੁੰਦਾ ।

ਗ਼ੁਲਾਮਾਂ ਦੀ ਮੰਡੀ (ਪੇਂਟਿੰਗ)

ਗ਼ੁਲਾਮਾਂ ਨੂੰ ਉਨ੍ਹਾਂ ਦੇ ਜਨਮ ਦੇ ਸਮੇਂ ਤੋਂ ਵੀ ਪਕੜ ਲਿਆ ਜਾ ਸਕਦਾ ਹੈ । ਇਸ ਦਾ ਮਤਲਬ ਇਹ ਹੈ ਕਿ ਆਪਣੀ ਜ਼ਿੰਦਗੀ ਦੇ ਪਹਿਲੇ ਦਿਨ ਤੋਂ ਹੀ ਇੱਕ ਇਨਸਾਨ ਨੂੰ ਉਸਦੇ ਹੱਕਾਂ ਤੋਂ ਵਾਂਝਿਆਂ ਕਰ ਦਿੱਤਾ ਜਾਂਦਾ ਹੈ ।

ਹਾਲਾਂਕਿ ਪਿੱਛਲੇ ਕੁੱਝ ਸਮੇਂ ਦੌਰਾਨ ਗ਼ੁਲਾਮੀ ‘ਤੇ ਜ਼ਿਆਦਾਤਰ ਦੇਸ਼ਾਂ ਵਿੱਚ ਪਾਬੰਦੀ ਲਗਾ ਦਿੱਤੀ ਗਈ ਹੈ, ਪਰ ਹਕੀਕਤ ਵਿੱਚ ਗ਼ੁਲਾਮੀ ਪ੍ਰਥਾ ਕਈ ਰੂਪਾਂ ਵਿੱਚ ਅਜੇ ਵੀ ਪ੍ਰਚਲਿਤ ਹੈ; ਜਿਵੇਂ ਕਿ ਬੰਧੂਆ ਮਜ਼ਦੂਰੀ, ਕੈਦ ਕਰ ਕੇ ਰੱਖੇ ਗਏ ਘਰੇਲੂ ਨੌਕਰ, ਬਾਲ-ਫ਼ੌਜੀ, ਬੱਚੇ ਗੋਦ ਲੈਣ ਦੀਆਂ ਨਕਲੀ ਘਟਨਾਵਾਂ ਜਿੱਥੇ ਮਗਰੋਂ ਗੋਦ ਲਏ ਬੱਚਿਆਂ ਤੋਂ ਗ਼ੁਲਾਮਾਂ ਵਾਂਗ ਕੰਮ ਲਿਆ ਜਾਂਦਾ ਹੈ । ਇੱਥੋਂ ਤਕ ਕਿ ਜ਼ਬਰਦਸਤੀ ਕੀਤੇ ਗਏ ਵਿਆਹਾਂ ਨੂੰ ਵੀ ਗ਼ੁਲਾਮੀ ਵੱਜੋਂ ਹੀ ਜਾਣਿਆ ਜਾਣਾ ਚਾਹੀਦਾ ਹੈ ।

ਜਦੋਂ ਕੋਈ ਵਿਅਕਤੀ ਲਏ ਗਏ ਕਰਜ਼ੇ ਦੀ ਇਵਜ ਵਿੱਚ ਖ਼ੁਦ ਨੂੰ ਪੇਸ਼ ਕਰਦਾ ਹੈ, ਤਾਂ ਉਸ ਨੂੰ ਬੰਧੂਆ ਮਜ਼ਦੂਰ ਆਖਦੇ ਹਨ । ਕਰਜ਼ਾ ਉਤਾਰਨ ਲਈ ਕੀਤੀ ਜਾਣ ਵਾਲੀ ਮਜ਼ਦੂਰੀ ਤੇ ਇਸ ਦਾ ਸਮਾਂ ਨਿਰਧਾਰਿਤ ਨਹੀਂ ਵੀ ਕੀਤਾ ਹੋਇਆ ਹੋ ਸਕਦਾ । ਅਜਿਹੀ ਬੰਧੂਆ ਮਜ਼ਦੂਰੀ ਅਕਸਰ ਇੱਕ ਪੀੜ੍ਹੀ ਤੋਂ ਦੂਜੀ ਪੀੜ੍ਹੀ ਤਕ ਪੁੱਜਦੀ ਰਹਿੰਦੀ ਹੈ । ਇਸ ਦਾ ਭਾਵ ਇਹ ਹੈ ਕਿ ਬੰਧੂਆ ਮਜ਼ਦੂਰ ਦੇ ਬੱਚੇ ਨੂੰ ਇਸ ਗੱਲ ਲਈ ਮਜਬੂਰ ਕੀਤਾ ਜਾਂਦਾ ਹੈ ਕਿ ਉਹ ਆਪਣੇ ਮਾਪਿਆਂ ਦਾ ਕਰਜ਼ਾ ਉਤਾਰੇ । ਇਸ ਕੰਮ ਲਈ ਉਸ ਨੂੰ ਬੰਧੂਆ ਮਜ਼ਦੂਰ ਬਣਨ ਲਈ ਮਜਬੂਰ ਕੀਤਾ ਜਾਂਦਾ ਹੈ । ਬੰਧੂਆ ਮਜ਼ਦੂਰੀ ਨੂੰ ਅਜੋਕੇ ਸਮੇਂ ਵਿੱਚ ਗ਼ੁਲਾਮੀ ਦਾ ਸਭ ਤੋਂ ਜ਼ਿਆਦਾ ਪ੍ਰਚਲਿਤ ਰੂਪ ਮੰਨਿਆ ਜਾਂਦਾ ਹੈ ।

ਗ਼ੁਲਾਮੀ ਦਾ ਇੱਕ ਹੋਰ ਰੂਪ ਹੈ । ਜਦੋਂ ਕਿਸੇ ਵਿਅਕਤੀ ਨੂੰ ਹਿੰਸਾ ਜਾਂ ਸਜ਼ਾ ਦੀ ਧਮਕੀ ਦੇ ਕੇ ਉਸ ਤੋਂ ਉਸ ਦੀ ਮਰਜ਼ੀ ਦੇ ਖ਼ਿਲਾਫ਼ ਕੰਮ ਕਰਵਾਇਆ ਜਾਂਦਾ ਹੈ ਤੇ ਉਸ ਦੀ ਆਜ਼ਾਦੀ ‘ਤੇ ਪਾਬੰਦੀਆਂ ਲਗਾ ਦਿੱਤੀਆਂ ਜਾਂਦੀਆਂ ਹਨ, ਤਾਂ ਇਸ ਨੂੰ ਜਬਰੀ ਮਜ਼ਦੂਰੀ ਕਰਵਾਉਣਾ ਆਖਿਆ ਜਾਂਦਾ ਹੈ ।

ਅਸੀਂ ਅਕਸਰ ਅੱਡਰੇ-ਅੱਡਰੇ ਦੇਸ਼ਾਂ ਵਿੱਚ ਘਰੇਲੂ ਨੌਕਰਾਂ ਨੂੰ ਕੈਦ ਵਿੱਚ ਰੱਖ ਕੇ ਕੰਮ ਕਰਵਾਏ ਜਾਣ ਦੀਆਂ ਖ਼ਬਰਾਂ ਪੜ੍ਹਦੇ ਹਾਂ । ਇਹ ਗ਼ੁਲਾਮੀ ਦੀ ਇੱਕ ਹੋਰ ਕਿਸਮ ਹੈ ।

ਅਜੋਕੇ ਸਮੇਂ ਵਿੱਚ, ਕਈ ਵਾਰੀ ਬੱਚਿਆਂ ਨੂੰ ਜੰਗਾਂ-ਯੁੱਧਾਂ ਵਿੱਚ ਲੜਾਕਿਆਂ ਦੇ ਤੌਰ ‘ਤੇ, ਖ਼ਾਸ ਕਰ ਕੇ ਦਹਿਸ਼ਤਗਰਦ ਜੱਥੇਬੰਦੀਆਂ ਵੱਲੋਂ ਵਰਤਿਆ ਜਾਂਦਾ ਹੈ । ਇਹ ਬਾਲ-ਸਿਪਾਹੀ ਵੀ ਇੱਕ ਤਰ੍ਹਾਂ ਨਾਲ ਗ਼ੁਲਾਮ ਹੀ ਹਨ ।

ਗ਼ੁਲਾਮੀ ਦੀ ਇੱਕ ਹੋਰ ਕਿਸਮ ਹੈ । ਇਹੋ ਜਿਹੇ ਮਾਮਲਿਆਂ ਵਿੱਚ ਕੋਈ ਵਿਅਕਤੀ ਕਿਸੇ ਬੱਚੇ ਨੂੰ ਗੋਦ ਲੈ ਲੈਂਦਾ ਹੈ ਤੇ ਫਿਰ ਉਸ ਬੱਚੇ ਨੂੰ ਇੱਕ ਗ਼ੁਲਾਮ ਵਾਂਗ ਕੰਮ ਕਰਨ ਲਈ ਮਜਬੂਰ ਕੀਤਾ ਜਾਂਦਾ ਹੈ ।

ਕਈ ਭਾਈਚਾਰਿਆਂ ਵਿੱਚ ਜਵਾਨ ਪੀੜ੍ਹੀ ਨੂੰ ਆਪਣੀ ਮਰਜ਼ੀ ਦੇ ਲੜਕੇ ਜਾਂ ਲੜਕੀ ਨਾਲ ਵਿਆਹ ਕਰਨ ਦੀ ਇਜਾਜ਼ਤ ਨਹੀਂ ਹੁੰਦੀ । ਉਨ੍ਹਾਂ ਨੂੰ ਕਿਸੇ ਹੋਰ ਨਾਲ ਵਿਆਹ ਕਰਨ ਲਈ ਮਜਬੂਰ ਕੀਤਾ ਜਾਂਦਾ ਹੈ । ਜੇ ਉਹ ਅਜਿਹਾ ਕਰਨ ਤੋਂ ਇਨਕਾਰ ਕਰਨ, ਤਾਂ ਉਨ੍ਹਾਂ ਨੂੰ ਅਕਸਰ ਨਿਰਦਈ ਸ਼ਾਰੀਰਿਕ ਸਜ਼ਾ ਦਾ ਸਾਹਮਣਾ ਕਰਨਾ ਪੈਂਦਾ ਹੈ । ਕਈ ਵਾਰ ਤਾਂ ਉਨ੍ਹਾਂ ਦਾ ਕਤਲ ਤਕ ਵੀ ਕਰ ਦਿੱਤਾ ਜਾਂਦਾ ਹੈ ਤੇ ਉਹ ਵੀ ਉਨ੍ਹਾਂ ਦੇ ਆਪਣੇ ਪਾਰਿਵਾਰਿਕ ਜੀਆਂ ਵੱਲੋਂ ਹੀ । ਸ਼ਾਰੀਰਿਕ ਸਜ਼ਾ, ਤੇ ਇੱਥੋਂ ਤਕ ਕਿ ਕਤਲ ਕੀਤੇ ਜਾਣ ਤੋਂ ਬਚਣ ਲਈ ਨੌਜਵਾਨ ਲੋਕ, ਆਮ ਤੌਰ ‘ਤੇ ਕੁੜੀਆਂ ਆਪਣੀ ਇਸ ਤਕਦੀਰ ਨੂੰ ਕਬੂਲ ਕਰ ਲੈਂਦੇ ਹਨ । ਅਜਿਹੇ ਵਿਆਹ ਧੱਕੇ ਨਾਲ ਕੀਤੇ ਗਏ ਵਿਆਹ ਹਨ ਤੇ ਇਨ੍ਹਾਂ ਨੂੰ ਵੀ ਇੱਕ ਤਰ੍ਹਾਂ ਦੀ ਗ਼ੁਲਾਮੀ ਹੀ ਸਮਝਿਆ ਜਾਣਾ ਚਾਹੀਦਾ ਹੈ ।

ਦੂਜੇ ਦੇਸ਼ਾਂ ਉੱਤੇ ਹਮਲਿਆਂ ਦੌਰਾਨ ਕਈ ਹਮਲਾਵਰਾਂ ਨੇ ਹਜ਼ਾਰਾਂ ਮਰਦਾਂ, ਔਰਤਾਂ, ਮੁੰਡਿਆਂ ਤੇ ਕੁੜੀਆਂ ਨੂੰ ਗ਼ੁਲਾਮ ਬਣਾਇਆ । ਇਨ੍ਹਾਂ ਗ਼ੁਲਾਮਾਂ ਨੂੰ ਉਨ੍ਹਾਂ ਹਮਲਾਵਰਾਂ ਨੇ ਆਪੋ-ਆਪਣੇ ਦੇਸ਼ ਵਿੱਚ ਜਾ ਕੇ ਸ਼ਰੇਆਮ ਬਾਜ਼ਾਰਾਂ ਵਿੱਚ ਵੇਚਿਆ ।

ਗ਼ੁਲਾਮਾਂ ਦੀ ਮੰਡੀ (ਪੇਂਟਿੰਗ)

ਕੁੱਝ ਚਿਰ ਪਹਿਲਾਂ ਤਕ ਵੀ ਕਈ ਔਰਤਾਂ ਨੂੰ ਜੰਗਾਂ ਦੌਰਾਨ ਕਾਮ-ਪੂਰਤੀ ਲਈ ਗ਼ੁਲਾਮ ਬਣਾਇਆ ਜਾਂਦਾ ਰਿਹਾ ਹੈ ।

ਦਸੰਬਰ ੧੦, ੧੯੪੮ ਨੂੰ ਸੰਯੁਕਤ ਰਾਸ਼ਟਰ ਨੇ ਮਨੁੱਖੀ ਅਧਿਕਾਰਾਂ ਬਾਰੇ ਆਲਮੀ ਐਲਾਨਨਾਮਾ ਜਾਰੀ ਕੀਤਾ । ਇਹ ਐਲਾਨਨਾਮਾ ਪਹਿਲੀ ਅੰਤਰਰਾਸ਼ਟਰੀ ਸਵੀਕ੍ਰਿਤੀ ਸੀ ਕਿ ਸਾਰੇ ਇਨਸਾਨਾਂ ਨੂੰ ਮੂਲ ਹੱਕ ਤੇ ਆਜ਼ਾਦੀ ਪ੍ਰਾਪਤ ਹੈ ਤੇ ਇਹ ਐਲਾਨਨਾਮਾ ਅੱਜ ਤਕ ਇੱਕ ਜ਼ਿੰਦਾ ਤੇ ਪ੍ਰਾਸੰਗਿਕ ਦਸਤਾਵੇਜ ਹੈ ।

ਮਨੁੱਖੀ ਅਧਿਕਾਰਾਂ ਬਾਰੇ ਆਲਮੀ ਐਲਾਨਨਾਮੇ ਦੀ ੬੦ਵੀਂ ਵਰ੍ਹੇਗੰਢ (ਦਸੰਬਰ ੧੦, ੨੦੦੮) ਮੌਕੇ ਅੰਮ੍ਰਿਤਵਲਡ ਡੋਟ ਕੋਮ ਨੇ ਆਲਮੀ ਐਲਾਨਨਾਮੇ ਨੂੰ ਅਪਣਾ ਲਿਆ ਸੀ

ਮਨੁੱਖੀ ਅਧਿਕਾਰਾਂ ਬਾਰੇ ਆਲਮੀ ਐਲਾਨਨਾਮੇ ਦੇ ਆਰਟੀਕਲ ੪ ਅਨੁਸਾਰ: –

ਕਿਸੇ ਵੀ ਵਿਅਕਤੀ ਨੂੰ ਗੁਲਾਮ ਜਾਂ ਦਾਸ ਨਹੀਂ ਬਣਾਇਆ ਜਾਏਗਾ ਅਤੇ ਗੁਲਾਮਾਂ ਦਾ ਵਾਪਾਰ ਭਾਵੇਂ ਉਹ ਕਿਸੇ ਵੀ ਸ਼ਕਲ ਵਿੱਚ ਹੋਵੇ, ਕਰਨ ਦੀ ਮਨਾਹੀ ਹੈ ।

ਅਸੀਂ ਕਿਸੇ ਵੀ ਤਰ੍ਹਾਂ ਦੀ ਗ਼ੁਲਾਮੀ ਦੇ ਸਖ਼ਤ ਖ਼ਿਲਾਫ਼ ਹਾਂ । ਅਸੀਂ ਵਿਸ਼ਵਾਸ ਕਰਦੇ ਹਾਂ ਕਿ ਬੰਧੂਆ ਮਜ਼ਦੂਰੀ, ਬਾਲ-ਸਿਪਾਹੀ, ਜਬਰਨ ਮਜਦੂਰੀ, ਜਬਰਨ ਵਿਆਹ, ਗ਼ੁਲਾਮੀ ਲਈ ਬੱਚਿਆਂ ਨੂੰ ਗੋਦ ਲੈਣ ਦੀਆਂ ਨਕਲੀ ਕਾਰਵਾਈਆਂ, ਤੇ ਜੰਗਾਂ ਤੇ ਦੰਗਿਆਂ ਦੌਰਾਨ ਔਰਤਾਂ ਨੂੰ ਕਾਮ-ਪੂਰਤੀ ਲਈ ਗ਼ੁਲਾਮ ਬਣਾਉਣਾ ਇਹ ਸਭ ਗ਼ੁਲਾਮੀ ਦੇ ਹੀ ਵੱਖ-ਵੱਖ ਰੂਪ ਹਨ ।

ਵਿਅਕਤੀ, ਸਮੂਹ, ਸੰਸਥਾਵਾਂ, ਰਾਜਨੀਤਿਕ ਪਾਰਟੀਆਂ, ਧਾਰਮਿਕ ਸੰਗਠਨ ਤੇ ਸਰਕਾਰਾਂ ਗ਼ੁਲਾਮੀ ਦੀ ਇਸ ਬੁਰੀ ਪ੍ਰਥਾ ਨੂੰ ਰੋਕਣ ਲਈ ਜੋ ਕੁੱਝ ਵੀ ਕਰ ਸਕਦੇ ਹੋਣ, ਉਹ ਕੀਤਾ ਜਾਣਾ ਚਾਹੀਦਾ ਹੈ ।

ਹੋਰਨਾਂ ਵੱਲੋਂ ਇਸ ਵਿਸ਼ੇ ਨਾਲ ਸੰਬੰਧਿਤ ਸਾਮਗਰੀ

ग़ुलाम प्रथा

(अमृत पाल सिंघ ‘अमृत’)

ग़ुलामी (ग़ुलाम रखने की प्रथा) एक सच्चाई थी और है।

ग़ुलामी एक प्रथा है, जिस में लोगों को पकड़ा जाता है, खरीदा और बेचा जाता है। उन को उन की इच्छा के खिलाफ़ रखा जाता है। गुलामों को काम करने के लिए मजबूर किया जाता है और उन्हें वहाँ से जाने का कोई अधिकार या काम से इनकार करने का अधिकार नहीं होता। उन को तनख्वाह (सैलरी) या मुआवज़ा मांगने का कोई हक नहीं होता।

मंडी में बेचने के लाया गया ग़ुलाम (पेंटिंग

गुलामों को उन के जन्म के वक्त से भी पकड़ लिया जा सकता है। इस का मतलब यह है कि अपनी ज़िन्दगी के पहले दिन से ही एक इन्सान को उसके अधिकारों से वंचित कर दिया जाता है।

चाहे पिछले कुछ वक्त से ग़ुलामी पर ज़्यादातर देशों में पाबन्दी लगा दी गयी है, पर हकीकत में ग़ुलामी प्रथा कई रूपों में अभी भी प्रचलित है; जैसा कि बंधुआ मज़दूरी, कैद में रखे गए घरेलू नौकर, बाल-सैनिक, बच्चे गोद लेने की नकली घटनाएँ, जहां बाद में गोद लिए बच्चों से गुलामों जैसा काम लिया जाता है। यहाँ तक कि जबरन किए गए विवाहों को भी ग़ुलामी के रूप में ही जाना जाना चाहिए।

जब कोई व्यक्ति कर्ज़ के एवज़ में खुद को पेश करता है, तो उस को बंधुआ मज़दूर कहते हैं। कर्ज़ लौटाने के लिए किए जाने वाली मज़दूरी और इस का वक्त निर्धारित नहीं भी किया हो सकता है। ऐसी बंधुआ मज़दूरी अक्सर एक पीढ़ी से दूसरी पीढ़ी तक पहुँचती रहती है। इस का अर्थ है कि बंधुआ मज़दूर के बच्चे को इस बात के लिए मजबूर किया जाता है कि वह अपने माँ-बाप का कर्ज़ उतारे। इस काम के लिए उस को बंधुआ मज़दूर बनने पर मजबूर किया जाता है। बंधुआ मज़दूरी आज के वक्त में ग़ुलामी का सब से ज़्यादा प्रचलित रूप माना जाता है।

ग़ुलामी का एक और रूप है। जब किसी व्यक्ति को हिंसा या सज़ा की धमकी दे कर उस से उस की मर्ज़ी के खिलाफ़ काम करवाया जाता है और उस की आज़ादी पर पाबंदी लगा दी जाती है, तो इस को जबरन मज़दूरी करवाना कहा जाता है।

हम अक्सर अलग-अलग देशों में घरेलू नौकरों को कैद में रख कर काम करवाए जाने की ख़बरें पढ़ते हैं। यह ग़ुलामी की एक और किस्म है।

वर्तमान में कई बार बच्चों का युद्ध में लड़ाकों के तौर पर, खास कर के दहशतगर्द संगठनों की और से प्रयोग किया जाता है। यह बाल-सिपाही भी एक तरह से ग़ुलाम ही हैं।

ग़ुलामी की एक और किस्म है। ऐसे मामलों में कोई व्यक्ति किसी बच्चे को गोद ले लेता है और फिर उस बच्चे को एक ग़ुलाम की तरह काम करने को मजबूर किया जाता है।

कई भाईचारों में युवा पीढ़ी को अपनी मर्ज़ी के लड़के या लड़की से शादी करने की इजाज़त नहीं होती। उन को किसी और से शादी करने के लिए मजबूर किया जाता है। अगर वे ऐसा करने से इनकार करें, तो उन को अक्सर निर्दयी शारीरिक सज़ा का सामना करना पड़ता है। कई बार तो उन का कत्ल तक भी कर दिया जाता है और वह भी उन के अपने पारिवारिक सदस्यों द्वारा ही। शारीरिक सज़ा, और यहाँ तक कि कत्ल किए जाने से बचने के लिए युवा, आम तौर पर लड़कियां अपनी इस किस्मत को कबूल कर लेते हैं। ऐसे विवाह जबरन किया गए विवाह हैं और इन को भी एक तरह से ग़ुलामी ही समझा जाना चाहिए।

दूसरे देशों पर हमलों के दौरान कई हमलावरों ने हज़ारों मर्दों, औरतों, लड़कों और लड़कियों को ग़ुलाम बनाया। इन ग़ुलाम बनाए गए लोगों को उन हमलावरों ने अपने-अपने देश में जा कर शरेआम बाज़ारों में बेचा।

बाज़ार में बिकते ग़ुलाम (पेंटिंग)

कुछ देर पहले तक भी कई औरतों को युद्ध के दौरान काम-वासना की पूर्ति के लिए ग़ुलाम बनाया जाता रहा है।

दिसम्बर १०, १९४८ को संयुक्त राष्ट्र ने मानव अधिकारों की सार्वभौम घोषणा की। यह घोषणा पहली सार्वभौम स्वीकृति थी कि सभी इन्सानों को मूल हक और आज़ादी प्राप्त है और यह घोषणा आज तक एक ज़िंदा और प्रासंगिक दस्तावेज़ है।

मानव अधिकारों की सार्वभौम घोषणा की ६०वीं सालगिरह (दिसम्बर १०, २००८) के मौके पर अमृतवर्ल्ड डॉट कॉम ने सार्वभौम घोषणा को अपना लिया था

मानव अधिकारों की सार्वभौम घोषणा के अनुच्छेद ४ के अनुसार: –

कोई भी ग़ुलामी या दासता की हालत में न रखा जाएगा, ग़ुलामी-प्रथा और गुलामों का व्यापार अपने सभी रूपों में निषिद्ध होगा।

हम किसी भी तरह की ग़ुलामी के सख़्त खिलाफ़ हैं। हम विश्वास करते हैं कि बंधुआ मज़दूरी, बाल-सिपाही, जबरन मज़दूरी, जबरन विवाह, ग़ुलामी के लिए बच्चों को गोद लेने की नकली घटनाएँ, और युद्ध और दंगों के दौरान औरतों को काम-पूर्ति के लिए ग़ुलाम बनाना, यह सभी ग़ुलामी के ही अलग-अलग रूप हैं।

व्यक्ति, समूह, संस्थाएं, राजनैतिक दल, धार्मिक संगठन और सरकारें ग़ुलामी की इस प्रथा को रोकने के लिए जो कुछ भी कर सकते हों, वह किया जाना चाहिए।

औरों की इस विषय पर संबन्धित सामग्री

छत्री ब्रहमन रहा न कोई

(अमृत पाल सिंघ ‘अमृत’)

जब भी किसी निर्दोष की हत्या होती है, वह एक गलत कार्य होता है। निर्दोष का अर्थ है, ‘जिस का दोष न हो’। ‘निर्दोष’ के अर्थ में यह शामिल नही होता कि वह हिन्दू है या मुस्लिम, सिख है या ईसाई। चाहे गोधरा की घटना हो, या पंजाब की घटनाएँ हो, दिल्ली, असम, कश्मीर, बांग्लादेश या पाकिस्तान हो, निर्दोष को हुआ कोई भी नुकसान निंदनीय ही होता है।

कोई एक गलत कार्य किसी दूसरे गलत कार्य को सही साबित नही कर सकता। गोधरा में निर्दोषों की हत्याएँ पूरे गुजरात में हुये मुसलमानों के कत्ल-ए-आम को जायज़ करार नही दे सकतीं।

निर्दोष, निहत्थे, मासूम बच्चों, औरतों और मर्दों की हत्या करना एक घृणित अपराध है। ‘यह गलत क्यों है?’, यह वही समझ सकता है, जिसने सच्चे ‘क्षत्रिय धर्म’ को जान लिया हो। ‘क्षत्रिय धर्म’ जानने वाले को पता था कि सीता जी के हर्ण का बदला किस से लेना है। क्या हनुमान जी के लिए यह मुश्किल था कि वह रावण के परिवार को एक कमरे में बंद कर के आग लगा देते? युद्ध करने की ज़रूरत ही न होती। ‘क्षत्रिय धर्म’ जानने वाले को पता था कि ऐसा करना एक घृणित अपराध है। भला, रावण के अपराध करने से मंदोदरी का दोषी होना कैसे सिद्ध होता है? भला, रावण के अपराध के लिए मंदोदरी को सज़ा कैसे दी जा सकती थी? सज़ा तो रावण को ही मिलनी चाहिए थी। यह बात ‘क्षत्रिय धर्म’ जानने वालों को पता थी। इसीलिए, उन्होने वही किया, जो ‘क्षत्रिय धर्म’ के अनुसार करना चाहिए था।

निर्दोष को नही, बल्कि अपराधी को ही सज़ा देना ‘क्षत्रिय धर्म’ के अनुसार है।

चलो छोड़ो, यह मान लेते हैं कि आज ‘क्षत्रिय धर्म’ भी ‘ब्राह्मण धर्म’ की भांति दुर्लभ हो गया है। गुरु गोबिन्द सिंघ जी ने भी तो लिख ही दिया, “छत्री जगति न देखीऐ कोई” (कलकी अवतार, श्री दशम ग्रंथ जी)।

और,

“छत्री ब्रहमन रहा न कोई ॥” (कलकी अवतार, श्री दशम ग्रंथ जी)।

चलो, मान लेते हैं कि “एक एक ऐसे मत कै है।। जा ते प्रापति शूद्रता होए है॥” (कलकी अवतार, श्री दशम ग्रंथ जी)।

किन्तु, जो कार्य न तो ‘ब्राह्मण धर्मा’ हो और न ही ‘क्षत्रिय धर्मा’, (बल्कि इसके विपरीत ही हो), उसकी प्रशंसा तो ‘ब्राह्मण’ और ‘क्षत्रिय’ पुरुषों के वंशज न करें।

Dera Gufa Massacre

Before 1947, Muzaffarabad district of Kashmir (now under control of Pakistan) region had a good presence of Kashmiri Pandits, who became Sikhs during and even after Gurus’ era. ‘Dera Gufa’ (ਡੇਰਾ ਗੁਫ਼ਾ) was a famous Sikh religious center, which was very popular in and around Muzaffarabad. The ‘Dera Gufa’ was situated on a bank of river Krishna Ganga. It was close to border of Kashmir and Pakistan.

On October 22, 1947, when the recitation of ‘Sri Sukhmani Sahib’, a holy composition in Sri Guru Granth Sahib Ji was about to be completed in early morning, a bullet fired from a gun struck to Sri Guru Granth Sahib Ji inside the Gurdwara. It was an attack by Pakistani tribesmen backed by Pakistani army.

Sant Kishan Singh and many prominent Sikhs of the region were inside at that time along with about 1500 Sikhs from nearby villages.

In a few moments, tribesmen and Pakistani army besieged the Gurdwara.

The young Sikhs came outside to face invaders. They killed many attackers and then were martyred one by one in front of Gurdwara Sahib. Now, only old people, women and children were inside the Gurdwara.

When Pakistanis faced no resistance any more, they put the Gurdwara Sahib on fire. Inside the Gurdwara, there were hundreds of women, old men and children. As the fire spread and heat became unbearable, people started to come out of the Gurdwara. As they came out, Pakistanis fired on them.

Among those martyred were Bibi Anand Kaur wife of late Sant Narayan Singh (a famous Sikh preacher and head of the Dera), and Bibi Malap Kaur, a daughter of Sant Narayan Singh.

Many Sikh women, including Bibi Parduman Kaur, a daughter of Sant Narayan Singh were abducted by invaders.

About 1300 Sikh men, women and children were martyred in this massacre.

Massacre in Gurdwara Patshahi 6, Naluchhi

In October, 1947, Pakistani tribesmen and Pakistani army attacked Kashmir. Sikhs lived in many villages all over the state. In this page, we are remembering a massacre which took place in Gurdwara Patshahi 6, Naluchi (ਨਲੂਛੀ).

Gurdwara Patshahi 6 was built in memory of the sixth Guru, Sri Guru Hargobind Sahib Ji’s Kashmir tour.

Many Kashmiri Pandits of Muzzaferbad (now in Pakistan Occupied Kashmir) region became Sikhs during Gurus’ era. During Guru Gobind Singh Ji’s Guruship and later as well, many of them joined the fold of Khalsa.

They were settled down in Naluchi and other nearby villages in Muzzaferabad. When they heard news of Pakistani attack of famous Sikh religious center ‘Dera Gufa’, they prepared themselves to face invaders.

Local Sikhs were given a few weapons by the state government. Under the command of S. Jagtar Singh, S. Saran Singh and Giani Ujagar Singh, around 400 Sikhs took positions to protect the Gurdwara Sahib.

Pakistani army and tribesmen entered Naluchi from two sides and besieged the Gurdwara.

Sikhs had though limited ammunition with them; they fought fearlessly for three days and killed many invaders. On the fourth day, when they had no ammunition left with them, they came out of their positions and drank the cup of martyrdom one by one.

Domel Massacre

In October, 1947, Pakistani tribesmen and Pakistani army attacked Kashmir. Sikhs lived in many villages all over the state. In this page, we are remembering a massacre which took place in Domel (Punjabi: ਦੋਮੇਲ, Hindi: दोमेल).

Domel

Sikhs were settled down in many villages around Muzzafrabad (present Capital of Pakistan occupied Kashmir). When Pakistanis attacked Kashmir, many Sikhs living near border villages were martyred without getting any chance to leave the area.

As the news of massacres of Sikhs and Hindus spread in Muzzafrabad and nearby villages, they tried to go to safe places.

A group of about 1200 Sikh men and women of 8-9 villages (Kotli, Avihar, Basnara, Haru, Rarha, Tera and Bakka etc) were trying to escape under their leaders Sant Baldev Singh, Giani Rangeel Singh and S. Gurbaksh Singh.

When they reached ‘Domel’ (near Muzzafrabad, they were confronted by Pakistani Army. The Pakistani army commander promised Sikhs that if they surrender their weapons to Pakistani army, they would be sent to Jammu safely.
These Sikhs have not enough weapons and ammunition to battle an army of a country. Also, they thought Pakistani army will not harm innocent civilians. Sikhs gave their arms to Pakistanis. Immediately after getting all weapons of Sikhs, the army commander asked them either to embrace Islam or get killed.

When the leaders of this group of Sikhs found that they were betrayed, they asked to give them time to consider Pakistanis’ offer. Pakistanis agreed.

There was a hotel in Domel, whose Hindu owner was killed during this invasion. These Sikhs took a ‘Karhahi’ (ਕੜਾਹੀ, an iron utensil used to cook ‘Karhah Prashad’) and other utensils from this hotel.

They prepared ‘Karhah Prashad’ (ਕੜਾਹ ਪ੍ਰਸ਼ਾਦ) and gathered in form of congregation. As not a single Sikh was ready to be a Muslim, they decided to embrace martyrdom.

They performed an ‘Ardas’ (ਅਰਦਾਸ) asking the Waheguru for ‘Trust of Dharma and Gurmat’. The ‘Karhah Prashad’ was distributed among them. All of them took ‘Karhah Prashad’ with devotion.

The Sikh women and children were advised to run towards river Neelum. Bibi Makhan Kaur (wife of Sant Baldev Singh) and his young daughter led the women and children towards the river.

Sikh men went to Pakistani army commander. Amidst the holy slogans of ‘Bole So Nihal, Sat Sri Akal’ (ਬੋਲੇ ਸੋ ਨਿਹਾਲ ॥ ਸਤਿ ਸ੍ਰੀ ਅਕਾਲ॥) they announced that they were ready to drink the cup of martyrdom.

Pakistanis opened fire by machineguns. Hundreds of faithful Sikhs cheerfully embraced the martyrdom.

Sikh women carried their children in their arms and jumped into the river.

The Malach Massacre

(Amrit Pal Singh ‘Amrit’)

Before 1947, Sikhs were populated in many cities and villages of present Khyber Pakhtunkhwa province of Pakistan.

Presently, Malach (ਮਲਾਛ) is a subdivision of Union Council of Nathia Gali (in present Abbottabad District). There were four big villages in Malach region, where Sikhs were settled in good numbers. These villages were Jasa, Bhata, Dhrarhi (ਧਰਾੜੀ) and Sehar. There was another big village of Bagan, where Sikhs were in less numbers. Majority of residents of Bagan were Muslims.

There were a few other small villages in the region, where a handful Sikhs lived. Pasala, Bhotal and Badsar were among these villages.

Though, Pakistan came into existence officially on August 14, 1947, killing of Sikhs and Hindus in Abbottabad started in December, 1946. Many Sikhs were killed by mobs in December 1946 in Mansehra Tehsil.

In December last, 1946, religious fanatics held a meeting in village Bagan. They were present there in number of thousands. With their hot speeches, speakers of the gathering instigated locals and others to attack and kill Sikhs in the region.

Sikhs in Malach region listened about massacres of Sikhs and Hindus in Mansehra and other regions. They knew they had no option but to leave their ancestral land and properties to settle down in India. Their motherland was now to be known as Pakistan, a Muslim country.

Local Sikh leaders, S. Jawahar Singh, S. Chet Singh, S. Gulab Singh and S. Pritam Singh etc sent messages to Sikhs living in far villages to gather in village Bhata or Jasa. Many Sikhs of those villages gathered in Jasa. To reach India safely was a dangerous task.

To defend themselves from any attack, Sikhs gathered in Jasa made safety posts on roofs of two adjoining houses of S. Raj Singh and S. Garib Singh. Sikh women and children stayed in other Sikh houses of the village.

Two Sikhs, S. Raja Singh and S. Kaka Singh were sent to Abbottabad to get Police help, so that Sikhs stuck in Jasa could be evacuated safely. Putting their lives in danger, Raja Singh and Kaka Singh reached Abbotabad. The police reached Jasa and thus Sikhs were evacuated.

Sikhs gathered in village Bhata were not so lucky.

On January 3, 1947, thousands of rioters first attacked Sikhs of village Badgar and killed them on the spot; then they proceeded towards Bhata raising slogans of ‘Naara –e-Tadbeer’ (ਨਾਅਰਾ-ਏ-ਤਦਬੀਰ) and ‘Ali Ali’ (ਅਲੀ ਅਲੀ).

When Muslims of Bhata saw that Sikhs of their village were in danger, they asked Sikhs to embrace Islam to avoid killings. Sikhs at once refused to abandon their faith in Guru.

Now, attackers asked Sikhs in loud voice to embrace Islam to avoid death. Local Sikh leaders, S. Pritam Singh and S. Garib Singh roaring like lions replied in loud voice that it was better to die a martyr than to be a Muslim.

As soon as the Sikh leaders refused to be Muslims, attackers opened fire. Sikhs had a very few guns and limited ammunition, but they responded with fire.

The firing lasted for short time. Many attackers were killed by Sikhs. When rioters saw their own men were being killed, they adopted another plan. They besieged the village to make sure no Sikh could escape and put houses of Sikhs on fire.

Sikh women and children took refuge in those houses. When S. Pritam Singh saw those houses in fire, to help those women and children he came out of his safe position. As he reached in ‘Veranda’ of the house, he was shot with seven bullets. The brave Sardar tasted the martyrdom.

On the one hand, Sikh women and children were caught in fire; on the other hand, Sikhs were firing on attackers. S. Dharam Singh (115 years old), S. Garib Singh and S. Asa Singh fought very bravely with their limited ammunition and at last drank the cup of martyrdom.

Sikh women, elders and children were burnt alive in those houses.

Five Sikhs (S. Mahan Singh, S. Hari Singh, S. Nirmal Singh, S. Prakash Singh and S. Sangat Singh) were shot dead in village’s streets.

In village ‘Bhata’ total 124 Sikhs were martyred. In Sehra 12, in Badgar 5, in Jasa 7 and in Kala Pani 1 Sikhs were martyred by fanatics.

Source: ‘Brahman Sikh Itihas’ (Punjabi) by Jaswant Singh ‘Sudan’ and Prem Singh ‘Sasan’.