AMARJIT S. NARANG of IGNOU speaking on the subject stated that religion is per-se anti-revolutionary. However, that religion is a powerful social force is something that we ordinarily tend to underplay. It has an associative spirit and this was found when immediately after the 1984 Sikh riots following Indira Gandhi's assassination people like him, Geet Sethi and Prof. Randhir Singh set out to lend a helping hand to the survivors of the tragedy, by then the largest holocaust since the partition in independent India (until Gujarat last year overtook this dubious distinction) were thousands of innocents lost their lives. He said he went to Moscow in 1988, where he witnessed the Russian people, well knows for their atheism and non-religious stance, celebrating the Millennium year of Christianity. Therefore, he contended that by rejecting religion we are rejecting the power of religion and its capacity to influence individuals. Thus, it is paramount that the real power of religion should be understood in its proper perspective. He also feels that we are by rejecting religion as a non progressive forces are giving scope to charlatans, rascals and the like to misappropriate it and then these are the people who get into ecclesiastical positions and start misusing it.

Contrary to common perception, Religion is deeply associated with rebellion and is perhaps the first revolutionary force in the world. It was in the later stages misappropriated. In Sikhism, for example there is a notion of societal niceties as also a justification to rebel. Sikhism, according to him is a very unique religion because it integrates very uniquely theorization and the rights of people in its all embracing dharma. Nanak said that one has accept the world as real and there is no need to reject it or abdicate it. However, the cosmic order is also real. Therefore it seems religion, especially the Sikh religion is more concerned with life here than hereafter. The ethico-spiritual perception of 'gurbani' (Lord's speaking ) is how to link Man to Man and Man to his spiritual realm. Spiritualism however, doesn't end all hierarchy. Nanak felt that no spiritual progress could take place unless we incorporated equality and got rid of casteism.

Sikhism has also affirmed the equality of genders and emphasized the equality of women expressly. Moreover, Sikhism has solidarity with other religions. Guru Tegh Bahadur in fact, gave up his life for the freedom of conscience (to protect a belief system which is rejected by Sikhism, he gave up his life). Nanak has stated some political views also and interestingly he is very clear about the role of the State. He believed that State is for the betterment of individuals and not vice-versa. He categorically stated that if the State is prejudicial to individual's goodness then that state is not required. Sikhism is thus a modern philosophy, one that is imbued with universalism. There is a public perception that is Sikhism religion and politics go hand in hand. This is not true. Sikhism admits that not only against the State, people have the right to go against religion also if it is not in their interests.

Thus, says Amarjit that we have to use such useful dimension of religion. There is a need to use religion in all its spiritual and emancipatory dimensions. This is egalitarian humanism. This is almost similar to what Mohammed and Buddha stated according to him. We need to understand the essence of religion and use its emancipatory dimension to enfree ourselves. Otherwise rogues, charlatans and perverse elements will use it to their ends as they have been doing so now.

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