In Guru Nanak’s world, all were equal

THE 556th birth anniversary of Guru Nanak Dev, the founder of Sikhism, falls today (November 5, 2025). His teachings and philosophy of universalism are more relevant in contemporary times as humanity is passing through all shades of serious crises and conflicts.

Baba Nanak laid a strong foundation for people-to-people dialogue. He himself practised dialogue to remove ignorance, sectarian practices and irrational divisions in the social structure — to liberate mankind from parochial thinking and biased approaches and to establish an egalitarian society based on justice and free from the darkness of blind ritualism and orthodox ways of life. Through his exemplary teachings, he sought to morally rejuvenate and regenerate the social system that was, according to him, then at its lowest level.

The teachings of Guru Nanak Dev show us the path to establishing a just social order in which equality, liberty and fraternity are major concerns. He was familiar with the social structure of his times, which was based on inequality and injustice. He not only condemned but also challenged the social heirarchy in which dominant forces of all shades were exploiting the marginal sections of society. A strong critic of exploiters, he was fully aware of how the structure of exploitation of the poor by the rulers was coming in the way of establishing an egalitarian society.Bhand jamiye bhand nimmiye, bhand mangan veaho.

Bhando hovey dosti, bhando challe raho.

Bhand mua bhand bhaliye, bhand hove bandhan.

So kyon mandaa akhiye

jit jamme raajan.

Bhando hi bhand upje,

Bhande baajh na koay.

In this context, the ideology of Baba Nanak was against the unjust order of the then Mughal ruler, Babur. He showed the path to rising above the distinctions of caste by his own example — he chose his closest disciples, Bhai Mardana and Bhai Bala, from the lower castes. In this way, he told the world that caste has no merit in his eyes.

The dignity of women also has a special place in the teachings of Guru Nanak. He not only talked about the equality of man and woman but also gave a special space to the woman as a creator and producer of children. In those days, women were considered very low in the social hierarchy and as man's property. Their roles were confined to the four walls of their houses. They faced discrimination and humiliation at various levels and were living undignified lives. Keeping these socio-cultural conditions in mind, Guru Nanak gave a very revolutionary idea by preaching the equality of women with men. The dignity of women has been underlined in the following verses of Guru Nanak: Nanak bhande bahra, eko sacha soay.

(From woman, man is born; within woman, man is conceived; to woman he is engaged and married. Woman becomes his friend; through woman, future generations come. When his woman dies, he seeks another woman; to woman he is bound. So why call her bad? From her, kings are born. From woman, woman is born; without woman, there would be no one at all) — Guru Nanak, Raag Aasaa Mehal 1, Page 473)

The uniqueness of his deep philosophical insights gave birth to the concept of the word 'secularism'. He was among the first who paid homage to the ideal of "Na ko Hindu, na Mussulman" (there is no Hindu; there is no Muslim) and that all are the creation of the Almighty.

His conviction that the entire universe is suffused with divine light puts forth a positive prospect for humanity. Leading an exemplary life, Guru Nanak presented a new vision to end dissensions among people. His ideology was so simple, compassionate and practical that disenchanted people found in him a Messiah who gave a new purpose to their lives.

The philosophy of Baba Nanak, from the very beginning, devised an inbuilt system for the cooperative provision of free food (langar), accommodation and security for the needy.

Before his death at Kartarpur (now in Pakistan), the Guru selected his successor from among his followers. By the time he breathed his last, the nucleus of a new social group had come into existence, with an acknowledged Guru to guide its social and religious life. He built a community at his last abode as a model of an egalitarian and sustainable society based on the three principles of sangat, pangat and langar (congregation, sitting in a row, free kitchen). This was to give practical shape to his teaching of the oneness of mankind, to eliminate social distinctions and to promote community ownership and voluntary pooling of resources.

Giving dignity to labour was another important contribution of his philosophy, as Guru Nanak said that "they alone who live by the fruits of their own labour and share its fruits with others have found the right faith."

It was a death blow to the then caste structure, social system and untouchability. This ideology laid emphasis on self-reliance achieved through hard work, which would be the source of identity and self-respect. Primacy was given to building an equitable society where the deprived, oppressed and women could experience a better life.

It is in this context that the teachings of Guru Nanak have great relevance in contemporary times. His view on the environment — "Pawan guru, pani pita, mata dharat mahatt" (air is our guru, water our father and land our mother) — expressed more than 550 years ago, is testimony to his vision of human existence and its challenges in the times to come. He left his legacy to the whole of mankind. But, unfortunately, it has not been sufficiently followed by the community which claims to be the inheritor of Baba Nanak.

The recent tussle among various groups of Sikh community while celebrating the 556th birth anniversary of Guru Nanak shows that the community has yet to adhere to his ideals of brotherhood and a casteless, egalitarian and conscientious society.