Gurmat and Social Change

During his time, Baabaa Nanak found the political, religious and social environment to be very oppressively and hopeless. He found Muslim rulers to be cruel, bigoted, and suffocating. He found the greedy, corrupt, self-serving, crafty and dubious Hindu and Muslim clergy (Pujaaree) exploiting the masses.

The tyranny of the caste system had reduced the working classes of Hindus (Shudras and Untouchables) to the level of dumb driven cattle. Woman was pushed to the lowest level of social order. It was the pathetic condition of women and downtrodden (Shudras and Untouchables).

Baabaa Nanak was shocked at people’s moral bankruptcy as they were lost in the rigmarole of the Pujaaree invented caste system (madness of Jaat Paat), superstition, rituals (Karamkaand) and idol worships, and so on. He pointed out the futility of worships of gods and goddesses (ਦੇਵੀ ਦੇਵਤੇ) and the reading of scriptures that promoted such beliefs. He asserted forcefully that gods were mere mortals, nothing more.

Baabaa Nanak criticized and denounced all this in no uncertain terms. He denounced Qazi for accepting bribes, and denounced  Yogis and Brahmin who were busy exploiting masses through trickery, witchcraft, astrology and superstition. He called the overall environment as murderous, devoid of morality. He rejected life-negating traditions like asceticism, celibacy and inequality.

• ਲਬੁ ਪਾਪੁ ਦੁਇ ਰਾਜਾ ਮਹਤਾ ਕੂੜੁ ਹੋਆ ਸਿਕਦਾਰੁ ॥ ਕਾਮੁ ਨੇਬੁ ਸਦਿ ਪੁਛੀਐ ਬਹਿ ਬਹਿ ਕਰੇ ਬੀਚਾਰੁ ॥ ਅੰਧੀ ਰਯਤਿ ਗਿਆਨ ਵਿਹੂਣੀ ਭਾਹਿ ਭਰੇ ਮੁਰਦਾਰੁ ॥ ਗਿਆਨੀ ਨਚਹਿ ਵਾਜੇ ਵਾਵਹਿ ਰੂਪ ਕਰਹਿ ਸੀਗਾਰੁ ॥ ਊਚੇ ਕੂਕਹਿ ਵਾਦਾ ਗਾਵਹਿ ਜੋਧਾ ਕਾ ਵੀਚਾਰੁ ॥ ਮੂਰਖ ਪੰਡਿਤ ਹਿਕਮਤਿ ਹੁਜਤਿ ਸੰਜੈ ਕਰਹਿ ਪਿਆਰੁ ॥ ਧਰਮੀ ਧਰਮੁ ਕਰਹਿ ਗਾਵਾਵਹਿ ਮੰਗਹਿ ਮੋਖ ਦੁਆਰੁ ॥ ਜਤੀ ਸਦਾਵਹਿ ਜੁਗਤਿ ਨ ਜਾਣਹਿ ਛਡਿ ਬਹਹਿ ਘਰ ਬਾਰੁ ॥ ਸਭੁ ਕੋ ਪੂਰਾ ਆਪੇ ਹੋਵੈ ਘਟਿ ਨ ਕੋਈ ਆਖੈ ॥ ਪਤਿ ਪਰਵਾਣਾ ਪਿਛੈ ਪਾਈਐ ਤਾ ਨਾਨਕ ਤੋਲਿਆ ਜਾਪੈ ॥੨॥ : Greed and sin both have become the king and minister, and falsehood has become the tax collector. (In this assembly of greed, sin and falsehood) lust is as the assistant official (i.e. chief advisor), which is summoned and consulted; they all sit together and contemplate their (evil) plans. (Because of) deprived of the Divine Knowledge, people (as if have become mentally) blind (ignorant), and are engaged in gratifying their fire (of desires, Maya…). The preacher adorns him-self in costumes, dances, plays music, and sings in loud tunes the legends of warriors and battles. The greedy Learned fools (Pundit, priest, clergy, religious scholars) gathers wealth through chicanery and clever arguments. The religious ones waste their generosity or charitableness, as they ask for salvation (heavenly rewards) as reward. (Some) call themselves ‘Jati‘ (who think have control on their senses, continent…), and abandon their homes (seeing others doing it), but they do not know the way of life. Everyone thinks oneself as perfect and no one admits shortcomings. However, Nanak, one’s true worth is determined when one is weighed on the scale of Truth (God-Realization within). ||2|| (sggs 468-469).
• ਰੰਨਾ ਹੋਈਆ ਬੋਧੀਆ ਪੁਰਸ ਹੋਏ ਸਈਆਦ ॥ ਸੀਲੁ ਸੰਜਮੁ ਸੁਚ ਭੰਨੀ ਖਾਣਾ ਖਾਜੁ ਅਹਾਜੁ ॥ ਸਰਮੁ ਗਇਆ ਘਰਿ ਆਪਣੈ ਪਤਿ ਉਠਿ ਚਲੀ ਨਾਲਿ ॥ ਨਾਨਕ ਸਚਾ ਏਕੁ ਹੈ ਅਉਰੁ ਨ ਸਚਾ ਭਾਲਿ ॥੨॥ : (Without Giaan or Wisdom) men have become brutal and oppressors (ਜ਼ਾਲਮ), and women have become their counselors (i.e. submissive to them) for such cruelty. Politeness, self-control and mental purity have vanished, and dishonest living has become the way of life of these men. The sense of shame and honor has disappeared from the society. Nanak, there is only One Creator, don’t search for another one. ||2|| (sggs 1243).

Throughout his life, Baabaa Nanak stood by those who were oppressed, exploited, discriminated against, injusticed, neglected or discarded by the society (casteism-Jaat Paat). All Gurus were champions of human rights, social justice, and were great social reformers. All Gurus were busy bringing social revolution throughout their lives. Baabaa Nanak thunders:

• ਨੀਚਾ ਅੰਦਰਿ ਨੀਚ ਜਾਤਿ ਨੀਚੀ ਹੂ ਅਤਿ ਨੀਚੁ ॥ ਨਾਨਕੁ ਤਿਨ ਕੈ ਸੰਗਿ ਸਾਥਿ ਵਡਿਆ ਸਿਉ ਕਿਆ ਰੀਸ ॥ : Those who belong to the lowest caste, who are called the lowest of the low, (O God) Nanak prefers to remain in their society and company and does not want to compete with those in upper class (or Mayadhaaree or those who have forgotten You). (sggs 15).

The following Shabad captures the concept of Humanity in Baabaa Nanak’s Sikhi:

• ਅਵਲਿ ਅਲਹ ਨੂਰੁ ਉਪਾਇਆ ਕੁਦਰਤਿ ਕੇ ਸਭ ਬੰਦੇ ॥ ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥ ਲੋਗਾ ਭਰਮਿ ਨ ਭੂਲਹੁ ਭਾਈ ॥ ਖਾਲਿਕੁ ਖਲਕ ਖਲਕ ਮਹਿ ਖਾਲਿਕੁ ਪੂਰਿ ਰਹਿਓ ਸ੍ਰਬ ਠਾਂਈ ॥੧॥ ਰਹਾਉ ॥ ਮਾਟੀ ਏਕ ਅਨੇਕ ਭਾਂਤਿ ਕਰਿ ਸਾਜੀ ਸਾਜਨਹਾਰੈ ॥ ਨਾ ਕਛੁ ਪੋਚ ਮਾਟੀ ਕੇ ਭਾਂਡੇ ਨਾ ਕਛੁ ਪੋਚ ਕੁੰਭਾਰੈ ॥੨॥ : Every human being is created in equality by ONE Omnipresent and Omnipotent Creator. From one Omnipresent and Omnipotent Creator, the entire Creation has been created then whom can we call good and who is bad? ||1|| The Creation (Khalak) is within the Creator (Khaalik), and the Creator is within the Creation, totally and absolutely pervading and permeating all places. O people! Anything and everything to the contrary is simply an illusion. ||1||Pause|| The Creator has fashioned various kinds of creatures from the one basic material (or element, building block). All creatures or beings look different from each other, but neither there is anything wrong in them, nor in the Creator (i.e. since there is only One Creator of the entire Creation, judgement about good or bad ceases to exist). ||2|| (sggs 1349).
• ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥ : O my Guru, please bless me with this understanding that I may never forget there is ONLY ONE Provider (Hukam) to all living beings. ||5|| (sggs 2).
• ਏਕੁ ਬਗੀਚਾ ਪੇਡ ਘਨ ਕਰਿਆ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਤਹਾ ਮਹਿ ਫਲਿਆ ॥੧॥ ਐਸਾ ਕਰਹੁ ਬੀਚਾਰੁ ਗਿਆਨੀ ॥ ਜਾ ਤੇ ਪਾਈਐ ਪਦੁ ਨਿਰਬਾਨੀ ॥ ਆਸਿ ਪਾਸਿ ਬਿਖੂਆ ਕੇ ਕੁੰਟਾ ਬੀਚਿ ਅੰਮ੍ਰਿਤੁ ਹੈ ਭਾਈ ਰੇ ॥੧॥ ਰਹਾਉ ॥: The Orchard – meaning Humanity – is One, but the vegetation within it – meaning People – is diverse aplenty. It is within such kind of Creation that diversity comes to fruition. ||1|| O Wise one, think of how or by which to experience the State of Nirbaan within (spiritual State free of attachment or hunger for Maya, worldly temptations, vices etc.). O my brother, there are springs full of poison (attachment or hunger for Maya, worldly temptations, vices) around and in the midst you have Amrit (i.e. Naam) flowing within. ||1||Pause|| (sggs 385).

The above concept of HUMANITY follows Baabaa Nanak’s concept of EQUALITY:

• ਧਰਣਿ ਗਗਨ ਨਹ ਦੇਖਉ ਦੋਇ ॥ ਨਾਰੀ ਪੁਰਖ ਸਬਾਈ ਲੋਇ ॥੩॥: In the entire universe, I see none other than the One Creator. In all woman and man, His light shines. ||3|| (sggs 223).
• ਜੋਰਾ ਪੁਰਖ ਸਭਿ ਆਪਿ ਉਪਾਇਅਨੁ ਹਰਿ ਖੇਲ ਸਭਿ ਖਿਲਾ ॥ : The Lord Himself created all women and men, He Himself dictates every Play. (sggs 304).
• ਏਤੇ ਅਉਰਤ ਮਰਦਾ ਸਾਜੇ ਏ ਸਭ ਰੂਪ ਤੁਮ੍ਹ੍ਹਾਰੇ ॥ ਕਬੀਰੁ ਪੂੰਗਰਾ ਰਾਮ ਅਲਹ ਕਾ ਸਭ ਗੁਰ ਪੀਰ ਹਮਾਰੇ ॥੫॥ : O Lord, You created all men and women; all these are Your forms. Kabeer says: O Raam-Allah, I’m also Your child (just like as other men and women), I deem all the Gurus and the prophets as mine. ||5|| (sggs 1349).

Clearly, Baabaa Naanak also stood by WOMEN (e.g. dowry custom, Satee Prathaa etc.) who were treated as a second class citizen. The society had robbed WOMEN of their basic rights, because a woman was considered inferior to man and an hurdle to man’s spiritual realization etc. This is more than half of humanity, denigrated! Baabaa Nanak challenged this evil practice:

• ਸੋ ਕਿਉ ਮੰਦਾ ਆਖੀਐ ਜਿਤੁ ਜੰਮਹਿ ਰਾਜਾਨ ॥ Why condemn one who created every great human being (complete beings: physically, emotionally, spiritually, mentally Enlightened beings – ਰੱਜਿਆ ਪੁਜਿਆ)? (sggs 473).
• ਠਾਕੁਰੁ ਏਕੁ ਸਬਾਈ ਨਾਰਿ ॥ : There is One divine Lord and all are His brides. (sggs 933).

Two things are crystal clear from the Baabaa Nanak’s concepts of HUMANITY and EQUALITY:

1. In Gurmat Sikhi, there is NO distinction between man and woman, daughter and son. Gurbani gives both sexes an equal status?
2. In Gurmat Sikhi, ALL of humanity is the child of One Creator. Therefore, there can be NO discrimination in the name of
   caste (Jaat Paat), color, nationality, social status, education, man-made religions etc.

All Sikh Gurus and Bhagat Sahibaan were revolutionaries. The Baanee of 35 spiritual Beings contained in the Sri Guru Granth Sahib (SGGS) is the proof of it.

Their Message is Universal. It is Universal because the Unique and Revolutionary Gurmat Wisdom of the SGGS is NEVER specific to location, occasion, person, incident or era (i.e. it’s not time-bound). Hence it is relevant in all times, all locations, and the entire humanity in the world.

In short, the Gurmat (SGGS) is Universal, Timeless, Wholesome etc. It was relevant in fifteenth century, it is relevant today, and it will be relevant in centuries to come!

That said, Baabaa Nanak’s Enlightening Message liberates the entire humanity from the slavery of time-bound spirituality. For example, in the following Shabad, Baabaa Nanak teaches a Muslim brother that the five Namaaj (a Muslim form of prayers) he performs are time-bound (ਸਮੇਂ ਦੀ ਪਾਬੰਦ). However, the five Namaaj Baabaa Nanak teaches can be performed by the ENITRE HUMANITY because they are TIMELESS — not time-bound for the One Creator is TIMELESS!

• ਪੰਜਿ ਨਿਵਾਜਾ ਵਖਤ ਪੰਜਿ ਪੰਜਾ ਪੰਜੇ ਨਾਉ ॥ ਪਹਿਲਾ ਸਚੁ ਹਲਾਲ ਦੁਇ ਤੀਜਾ ਖੈਰ ਖੁਦਾਇ ॥ ਚਉਥੀ ਨੀਅਤਿ ਰਾਸਿ ਮਨੁ ਪੰਜਵੀ ਸਿਫਤਿ ਸਨਾਇ ॥ ਕਰਣੀ ਕਲਮਾ ਆਖਿ ਕੈ ਤਾ ਮੁਸਲਮਾਣੁ ਸਦਾਇ ॥ ਨਾਨਕ ਜੇਤੇ ਕੂੜਿਆਰ ਕੂੜੈ ਕੂੜੀ ਪਾਇ ॥੩॥ : There are five (Muslim) prayers and five times of day for prayer; the five have five names. (These five Muslim prayers are time-bound, BUT, Baabaa Nanak teaches his prayers are TIMELESS and for the ENTIRE HUMANITY) — let the first prayer be truthfulness (truth in thoughts, speech, deeds…), the second prayer be honest living (Imaandaree or Dharam Dee Kirat), the third prayer be good will for ALL humanity (Sarbatt Daa Bhalaa Karanaa). Let the fourth prayer be the pure mind and intentions (Neeyat or motives…), and the fifth prayer be the Divine Praise (i.e. continually living and sharing the Divine Wisdom / Virtues in life). (With these five TIMELESS and UNIVERSAL Namaaj, elevate your conduct – ਕਰਣੀ) repeat the creed of good deeds, and then, you may call yourself a (true) Muslim. Nanak, without these prayers, people are false and false are their deeds and conduct. ||3|| (sggs 141).

For example, if something is addressed to a Muslim in the SGGS, it also equally applies to all Sikhs, Hindus, Yogis etc. If something is addressed to a Hindu, it also equally applies to all Sikhs and everybody else in the world. Followings are just a few examples of Universality of Baabaa Nanak’s Sikhi or Gurmat:

• ਦਇਆ ਕਪਾਹ ਸੰਤੋਖੁ ਸੂਤੁ ਜਤੁ ਗੰਢੀ ਸਤੁ ਵਟੁ ॥ ਏਹੁ ਜਨੇਊ ਜੀਅ ਕਾ ਹਈ ਤ ਪਾਡੇ ਘਤੁ ॥ ਨਾ ਏਹੁ ਤੁਟੈ ਨ ਮਲੁ ਲਗੈ ਨਾ ਏਹੁ ਜਲੈ ਨ ਜਾਇ ॥ ਧੰਨੁ ਸੁ ਮਾਣਸ ਨਾਨਕਾ ਜੋ ਗਲਿ ਚਲੇ ਪਾਇ ॥: Make compassion the cotton, contentment the yarn, continence the knot and Truth (godliness, ਸਚਿਆਰਤਾ) the twist. O Pandit (Pujaaree), a thread of this type Awakens the inner-self (conscience). If you have such a ‘Janaeoo‘ (‘ਜਨੇਊ’-thread), then put it on me (i.e. this is the thread of the mind or conscience which both male and female can wear). O pandit! (such ‘thread’) does not break, it cannot be soiled by filth (of Bikaar), it cannot be burnt, or lost. O Nanak! Blessed are those mortals, who wear such a thread around their necks (or, whose mind departs wearing such thread). (sggs 471).
• ਸੁੰਨਤਿ ਕੀਏ ਤੁਰਕੁ ਜੇ ਹੋਇਗਾ ਅਉਰਤ ਕਾ ਕਿਆ ਕਰੀਐ ॥: If circumcision makes one a Muslim, then what about a woman (i.e. a woman cannot be circumcised!)? (sggs 477).
• ਜਲ ਕੈ ਮਜਨਿ ਜੇ ਗਤਿ ਹੋਵੈ ਨਿਤ ਨਿਤ ਮੇਂਡੁਕ ਨਾਵਹਿ ॥ ਜੈਸੇ ਮੇਂਡੁਕ ਤੈਸੇ ਓਇ ਨਰ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਆਵਹਿ ॥੨॥: If salvation can be obtained by bathing in water, then what about the frog, which is always bathing (always remains in water)? As is the frog, so is that mortal; (without the Naam, Giaan, Wisdom…) he is reincarnated (at the level of mind), over and over again ||2|| (sggs 484).
• ਗਰਭ ਵਾਸ ਮਹਿ ਕੁਲੁ ਨਹੀ ਜਾਤੀ ॥ ਬ੍ਰਹਮ ਬਿੰਦੁ ਤੇ ਸਭ ਉਤਪਾਤੀ ॥੧॥ ਕਹੁ ਰੇ ਪੰਡਿਤ ਬਾਮਨ ਕਬ ਕੇ ਹੋਏ ॥ ਬਾਮਨ ਕਹਿ ਕਹਿ ਜਨਮੁ ਮਤ ਖੋਏ ॥੧॥ ਰਹਾਉ ॥ ਜੌ ਤੂੰ ਬ੍ਰਾਹਮਣੁ ਬ੍ਰਹਮਣੀ ਜਾਇਆ ॥ ਤਉ ਆਨ ਬਾਟ ਕਾਹੇ ਨਹੀ ਆਇਆ ॥੨॥ ਤੁਮ ਕਤ ਬ੍ਰਾਹਮਣ ਹਮ ਕਤ ਸੂਦ ॥ ਹਮ ਕਤ ਲੋਹੂ ਤੁਮ ਕਤ ਦੂਧ ॥੩॥ ਕਹੁ ਕਬੀਰ ਜੋ ਬ੍ਰਹਮੁ ਬੀਚਾਰੈ ॥ ਸੋ ਬ੍ਰਾਹਮਣੁ ਕਹੀਅਤੁ ਹੈ ਹਮਾਰੈ ॥੪॥੭॥: There are no caste distinctions for the fetus within the mother’s womb. All humans are created equal from the one material at conception. ॥1॥ So, tell me O Brahmin, at what point did you become a Brahmin? Realize that living in false pride as a Brahman results in squandering of one’s life. ||1||Pause|| O Brahmin, since you consider yourself a Brahmin born out of a Brahmin mother. Then why didn’t you enter the world through some other process, some other way (as the rest of us humans)? ॥2॥ O Pandit, how did you become a Brahmin and how did I become a Shooder (low caste). Since when did milk run in your veins while mine have blood? ||3|| In Kabeer’s spirituality, a Brahmin is someone who contemplates on and realizes the Creator (Within). ||4||7|| (sggs 324).
• ਅਲਹੁ ਏਕੁ ਮਸੀਤਿ ਬਸਤੁ ਹੈ ਅਵਰੁ ਮੁਲਖੁ ਕਿਸੁ ਕੇਰਾ ॥: (Muslims think) Allah lives only in the mosque; then to whom does the rest of the world belong? (sggs 1349).

Their thinking (‘Soch‘) will keep challenging this system and our brain for centuries to come. They fearlessly raised their voice against:

1. Social ills (ਸਮਾਜਿਕ ਕੁਰੀਤੀਆਂ).
2. Injustice and inequality.
3. Tyrant dictators.
4. Oppression and exploitation of people (‘ਜੋਰ ਜੁਲਮ’)
5. Fraud of powerful and corrupt clergy (Pujaaree).
6. Useless rituals (Karamkaand).
7. Mythical tales and Concocted narratives.
8. Religious corruption and goonism (ਧਾਰਮਕ ਗੁੰਡਾਗਰਦੀ) in the name of Dharma and counterfeit gods.
9. Madness of belief in Jaat Paat (casteism),
10. dowry (Daaj or Dahej),
11. Satee Prathaa (practice of a woman burning herself alive on her husband’s pyre), and so on

In addition, the Gurus even had to face opponents within their own families — opponents like Sri Chand (the son of Baabaa Nanak), Prithi Chand (the eldest son of Guru Ram Das), Ram Rai (the eldest son of Guru Har Rai), Dhir Mall (the elder son of Baba Gurditta and grandson of Guru Hargobind), etc.

Gurbani (SGGS) is the Way of living a practical spiritual life. Since the current century is of logic, information, reasoning (Bibek) and questioning, the Gurbani would like us to:

1. Acquire education (ਵਿਦਿਆ).
2. By acquiring education, become a Wise person (ਗਿਆਨਵਾਨ)’ – a ‘Vichaarvaan’ person, thoughtful, sensible, rational thinker, virtuous, a reasonable person (ਤਰਕ ਕਰਨ ਯੋਗ) etc. In other words, by acquiring education, DON’T cheat and loot people…
3. By acquiring education and becoming a ‘Vichaavaan‘ or Wise person contribute to the formation of a beautiful society, contribute to the betterment of society etc.

The Gurmat Wisdom of the SGGS confirms all of this and much more as follows:

• ਗੁਰ ਪਰਸਾਦੀ ਵਿਦਿਆ ਵੀਚਾਰੈ ਪੜਿ ਪੜਿ ਪਾਵੈ ਮਾਨੁ ॥ ਆਪਾ ਮਧੇ ਆਪੁ ਪਰਗਾਸਿਆ ਪਾਇਆ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ॥੧॥ : Through the Grace of the Giaan-Guru, reflect on ‘Vidiaa‘ (i.e. study, learning, education, knowledge…) on it yourself and help others (for their welfare), in this way (all in the society) become honorable (i.e. become good human beings). You realize your own true self within and you get blessed with the Amrit Naam (Wisdom / Virtues). ||1||  (sggs 1329).
• ਵਿਦਿਆ ਵੀਚਾਰੀ ਤਾਂ ਪਰਉਪਕਾਰੀ ॥: True learning induces in the mind service to humanity. (sggs 356).
• ਜਨਮ ਮਰਣ ਦੁਹਹੂ ਮਹਿ ਨਾਹੀ ਜਨ ਪਰਉਪਕਾਰੀ ਆਏ ॥ ਜੀਅ ਦਾਨੁ ਦੇ ਭਗਤੀ ਲਾਇਨਿ ਹਰਿ ਸਿਉ ਲੈਨਿ ਮਿਲਾਏ ॥੨॥: ‘Jan’ (i.e., the Gurmukh, Bhagat, Daas…) are not caught in birth and death (i.e., birth and death cycle of the mind); they come in the world to do good to others. They unite (others) in Bhagti by giving them the gift (of Giaan or Wisdom…), and thus enable them abide in ‘Hari’ (Mool, Source, Jot Saroop…). ||2|| (sggs 749).

Thus, the practical Spirituality of Gurmat (SGGS) would like us to bring about real change in life — positive change in one’s intellect (Budhi), thinking, actions, attitudes, vision, mindset, entire outlook, understanding, and so on! Such positive change in each individual will result in transformation of the whole society and the world for good!

• ਜਨ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਾ ਨਾਮੁ ਜਪਾਏ ॥੨॥ : ‘Jan‘ Nanak adores that person who Realizes the Naam (Wisdom / Virtues) himself, and inspires others in Realize it. ||2|| (sggs 140).
• ਤਾ ਕਾ ਕਹਿਆ ਦਰਿ ਪਰਵਾਣੁ ॥ ਬਿਖੁ ਅੰਮ੍ਰਿਤੁ ਦੁਇ ਸਮ ਕਰਿ ਜਾਣੁ ॥੧॥: Embellish life by accepting the words (of the Gurmukh). Consider both poison (i.e. Dukh-sorrow, poisonous behaviors or inclinations, Mayaic attachment that brings death to spiritual life…) and Amrit (i.e. Sukh-Happiness, Naam or Wisdom that gives spiritual life …) alike (i.e. live a calm life of equipoise). (sggs 1328).

Who is responsible for spreading darkness (ignorance) in human society?

History tells us the following four classes are responsible for keeping the humanity in darkness (utter ignorance) so that they can easily control humans and rule over them. These are:

• Vapaaree (ਵਪਾਰੀ): business class,
• Darbaaree (ਦਰਬਾਰੀ): ruling class, politicians, kings (Rajay-ਰਾਜੇ), rulers, politicians etc.,
• Adhikaaree (ਅਧਿਕਾਰੀ): Officials, Mukadm (ਮੁਕਦਮ) etc.,
• Pujaaree (ਪੁਜਾਰੀ): Clergy.

In short, the tool employed by the Vapaaree class is profit; the tool employed by the Darbaaree class is power; the tool employed by the Adhikaaree class is authority; and the tool employed by the Pujaaree class is worthless rituals (Karamkaand), unenlightened concepts, concocted narratives and myths etc.

Furthermore, the history tells us that these four works in concert – scratch each others back!

However, Pujaaree class is more dangerous because in addition to his own crimes, he sanctions crimes of other three classes (of Vapaaree, Darbaaree, Adhikaaree).

Hence Gurbani holds self-serving Pujaaree more responsible for the wholesome destruction (ਉਜਾੜਾ) of the human society:

• ਕਾਦੀ ਕੂੜੁ ਬੋਲਿ ਮਲੁ ਖਾਇ ॥ ਬ੍ਰਾਹਮਣੁ ਨਾਵੈ ਜੀਆ ਘਾਇ ॥ ਜੋਗੀ ਜੁਗਤਿ ਨ ਜਾਣੈ ਅੰਧੁ ॥ ਤੀਨੇ ਓਜਾੜੇ ਕਾ ਬੰਧੁ ॥੨॥: The clergy of the Muslim faith was corrupt, the Brahmin was murderous and the Yogi Un-Enlightened. These three (clergy) had become the root cause for the spiritual wreckage and desolation that mankind had
  come to endure. (sggs 662).
• ਰਾਜੇ ਸੀਹ ਮੁਕਦਮ ਕੁਤੇ ॥ ਜਾਇ ਜਗਾਇਨ੍ਹ੍ਹਿ ਬੈਠੇ ਸੁਤੇ ॥: The kings are like tigers, and their officials are dogs; they go out and harass innocent people (sggs 1288).

The Gurbani explains to us how all these cheat and plunder simpletons.

• ਹਰਣਾਂ ਬਾਜਾਂ ਤੈ ਸਿਕਦਾਰਾਂ ਏਨ੍ਹ੍ਹਾ ਪੜ੍ਹ੍ਹਿਆ ਨਾਉ ॥ ਫਾਂਧੀ ਲਗੀ ਜਾਤਿ ਫਹਾਇਨਿ ਅਗੈ ਨਾਹੀ ਥਾਉ ॥ ਸੋ ਪੜਿਆ ਸੋ ਪੰਡਿਤੁ ਬੀਨਾ ਜਿਨ੍ਹ੍ਹੀ ਕਮਾਣਾ ਨਾਉ ॥ ਪਹਿਲੋ ਦੇ ਜੜ ਅੰਦਰਿ ਜੰਮੈ ਤਾ ਉਪਰਿ ਹੋਵੈ ਛਾਂਉ ॥: Deer and falcons of hunters are TRAINED to trap their own species, the government officers who are called the LEARNED ones (also act like the trained deer and falcons of hunters). Because these government officers (who are meant to aid welfare of people), trap and exploit their fellow human beings; (indulged in corruption) these crafty government officers do not find place ahead  – they are disliked by people and rejected. He alone is learned, Pandit and Wise who complies with Naam (Wisdom / Virtues) and guides people to do so. At first, a tree takes root underground only then it grows big enough to provide shade, likewise ONLY that learning / education can do good to fellow human beings which is rooted in Naam (Wisdom / Virtues) – ‘Sach Dharma‘. (sggs 1288).

As is the case in other religions, the self-serving Pujaaree (clergy: Granthis, Parcharaks, Ragis, Dhadees etc.) and the freeloading Deraa-Vaad Baabaas (ਵੇਹਲੜ) etc. in Sikhi has distorted, corrupted and tainted Baabaa Nanak Unique spirituality.

The Gurbani (SGGS) promotes one universal Dharma — the Dharma of Virtues (ਗੁਣ)!

However, where there is corruption there can be no authentic Dharma because falsehood cannot propagate Truth!

Gurmat demands equality for all

The Gurmat demands all disparities be eradicated from the society. Accordingly, the Gurmat time and again asks to transcend duality, live by the One Hukam (System-Rule-Law of Nature), remove negativity of Haumai (false ego-sense,), vices or Bikaar etc.

The Gurmat demands equality, justice, peace, prosperity for all regardless of religion, gender, race, color of skin, creed, social status, family of birth, or on any other ground. Despite all physical differences, the Gurmat preaches Oneness.

• ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ॥: Gobind (Universal Energy) is All (i.e., in everything and everywhere), Gobind is All (i.e., in everything and everywhere); without Gobind, there is nothing at all. (sggs 485).

Gurmat Teaches universal Oneness

Simply put: Gurmat Teaches there is but One Creator (God or Universal Energy). This One Omnipresent God is the substratum (support or ‘Aadhaar‘) of all. It is this Infinite Reality, the Homogeneous Oneness that runs in and through all beings.

Therefore, if we truly want to honor and spread the Message of the Gurmat then we should not look for Love, truth or harmony but deliver It!

In authentic religion or spirituality, there is no competition with others; only cooperation in Love and harmony!

• ਹੁਣਿ ਹੁਕਮੁ ਹੋਆ ਮਿਹਰਵਾਣ ਦਾ ॥ ਪੈ ਕੋਇ ਨ ਕਿਸੈ ਰਞਾਣਦਾ ॥ ਸਭ ਸੁਖਾਲੀ ਵੁਠੀਆ ਇਹੁ ਹੋਆ ਹਲੇਮੀ ਰਾਜੁ ਜੀਉ ॥੧੩॥ : Now the Merciful (Truth-Creator) has issued His Hukam (System-Law-Rule-Order of Nature) that no one would be persecuted or harassed by anyone. All would live happily in peace under the benevolent Cosmic Rule. ॥13॥ (sggs 74).
• ਅਵਗਣ ਵਿਕਣਿ ਪਲ੍ਹ੍ਹਰਨਿ ਗੁਣ ਕੀ ਸਾਝ ਕਰੰਨ੍ਹ੍ਹਿ ॥੨੫॥ ਗੁਣ ਕੀ ਸਾਝ ਸੁਖੁ ਊਪਜੈ ਸਚੀ ਭਗਤਿ ਕਰੇਨਿ ॥: Throw away the sins and demerits and enter the partnership of Virtues with others. ॥29॥ In the collaboration of Virtues, Sukh (Peace, Joy etc.) wells up, and one can perform genuine Bhagti. (sggs 756).

If a religion is just content with merely preaching this ideal then it is self-defeating. To make the Oneness real, it must also inspire action — a life of practice, implementation, Karanee, Amal (ਅਮਲ). Because action is needed to fulfill the intention of the Teaching.

The Gurmat inspires such Divine Life of Enlightenment — the Gurmukh Mindset.

• ਜੋਗੀ ਗੋਰਖੁ ਗੋਰਖੁ ਕਰੈ ॥ ਹਿੰਦੂ ਰਾਮ ਨਾਮੁ ਉਚਰੈ ॥ ਮੁਸਲਮਾਨ ਕਾ ਏਕੁ ਖੁਦਾਇ ॥ ਕਬੀਰ ਕਾ ਸੁਆਮੀ ਰਹਿਆ ਸਮਾਇ ॥੪॥੩॥੧੧॥: The Yogi (forgetting the Divine) repeats Gorakh, Gorakh. The Hindu utters the Name of Raam (i.e., Hindu thinks his God is only in the idol of Raam). (Similarly) the Muslim considers only the Khudaa (as their God, somewhere up there in 7th sky). (However) Kabeer’s Divine is that which is pervading all over (ਫੈਲਿਆ ਹੋਇਆ, ਤੇ ਸਭ ਦਾ ਸਾਂਝਾ – the same one in all beings and everywhere) ||4||3||11|| (sggs 1160).

To uphold these noble ideals of the Gurmat, the SGGS does not hesitate intervening in the affairs of even State (rulers, leaders …). For example, consider a few verses as follows:

• ਭੂਪਤਿ ਰਾਜੇ ਰੰਗ ਰਾਇ ਸੰਚਹਿ ਬਿਖੁ ਮਾਇਆ ॥: Kings, rulers and monarchs enjoy sense pleasures and gather the poison of Maya (sggs 1245).
• ਜਿਨੀ ਸਚੁ ਪਛਾਣਿਆ ਸਚੁ ਰਾਜੇ ਸੇਈ ॥ ਏਹਿ ਭੂਪਤਿ ਰਾਜੇ ਨ ਆਖੀਅਹਿ ਦੂਜੈ ਭਾਇ ਦੁਖੁ ਹੋਈ ॥: Those who have Realized the Truth, they alone are the true rulers. These mere earthly rulers are not to be called rulers; because they are in the love of duality (Maya etc.), and thus already suffering. (sggs 1088).

Gurmat asks each person change thinking

Therefore, the Gurbani’s edict is that the most wonderful miracle would be to change one’s own mind (a revolution within) — uproot it from Mayaic consciousness and root it back to its Source within (Mool, Original Nature or Jot Saroop…), Wisdom and Virtues.

Since the Gurmat Wisdom of the SGGS is meant for the human mind, it asks that the mind be reformed (‘ਆਪੁ ਸਵਾਰਹਿ’) to recognize its Original Nature (Mool, Jot Saroop…).

• ਆਪੁ ਸਵਾਰਹਿ ਮੈ ਮਿਲਹਿ ਮੈ ਮਿਲਿਆ ਸੁਖੁ ਹੋਇ ॥ ਫਰੀਦਾ ਜੇ ਤੂ ਮੇਰਾ ਹੋਇ ਰਹਹਿ ਸਭੁ ਜਗੁ ਤੇਰਾ ਹੋਇ ॥੯੫॥: If you REFORM yourself then you will Realize Me (i.e. God), and when you Realize Me (i.e. God), you will rejoice in Spiritual Bliss. O Farid, (reforming yourself) if you become Mine then the entire world would become yours. ||95|| (sggs 1382).
• ਕਾਇ ਪਟੋਲਾ ਪਾੜਤੀ ਕੰਬਲੜੀ ਪਹਿਰੇਇ ॥ ਨਾਨਕ ਘਰ ਹੀ ਬੈਠਿਆ ਸਹੁ ਮਿਲੈ ਜੇ ਨੀਅਤਿ ਰਾਸਿ ਕਰੇਇ ॥੧੦੪॥ : There is no need to tear the expensive silk garments and wear an ugly blanket to find/realize God. Nanak, God is found/realized being at home itself, if one makes mind (Soch-thinking) correct (Spiritual Message: There is no need for any special dress to realize God. But the way to realize God is to adopt divine Virtues in life). (sggs 1383).

There is no enemy or stranger, only friends!

In addition to ethics and morality, the Gurbani teaches us spiritual unity of mankind. It teaches us real love, friendship, universal brotherhood, and Oneness. It time and again points to the common bonds that exist among all of us.

In short, according to the Gurbani’s Message, the WHOLE WORLD OR UNIVERSE IS ONE FAMILY!

• ਬਿਸਰਿ ਗਈ ਸਭ ਤਾਤਿ ਪਰਾਈ ॥ ਜਬ ਤੇ ਸਾਧਸੰਗਤਿ ਮੋਹਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥ ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥ : All enmity vanishes when you come into the Company of the Guru (Gur-Shabad, Gur-Wisdom…). ||1||Pause|| No one is my enemy, no one is a stranger to me, I have BECOME ONE with the entirety of the humanity. ||1|| (sggs 1299).
• ਏਕੁ ਪਿਤਾ ਏਕਸ ਕੇ ਹਮ ਬਾਰਿਕ ਤੂ ਮੇਰਾ ਗੁਰ ਹਾਈ ॥: O Guru, You have Enlightened me that we are All the Creation of the One Creator. (sggs 611).
• ਨਾ ਹਮ ਹਿੰਦੂ ਨ ਮੁਸਲਮਾਨ ॥ ਅਲਹ ਰਾਮ ਕੇ ਪਿੰਡੁ ਪਰਾਨ ॥੪॥: I am not a Hindu, nor am I a Muslim. My body and breath of life belong to (whom Muslims call) Allah and to (whom Hindus call) Raam ||4|| (sggs 1136).

Let’s share this message of the Gurbani’s commitment to the all inclusive universal family.

This is why a true Sikh (learner of the Gurbani’s Sikhi) selflessly prays daily for all to prosper and be happy — ‘SARBAT DAA BHALAA: ਸਰਬੱਤ ਦਾ ਭਲਾ’!

• ਤੂ ਸਰਬਤ੍ਰ ਤੇਰਾ ਸਭੁ ਕੋਈ ॥: (O Rabb!) You are everywhere; all are Yours (sggs 998).

Gurmat is NOT just a declaration of intentions…

These words of the SGGS are not meant in-one-ear-and-out-the-other. We must fulfill those intentions of the Gurmat Wisdom of the SGGS!

Understandably, the Wisdom of the SGGS gives the utmost importance to Shabad-Vichaar (Reflections On the Gurbani — churning the Gurbani for extracting the Butter of Wisdom …).

• ਸਭਸੈ ਊਪਰਿ ਗੁਰ ਸਬਦੁ ਬੀਚਾਰੁ ॥ ਹੋਰ ਕਥਨੀ ਬਦਉ ਨ ਸਗਲੀ ਛਾਰੁ ॥੨॥: Reflection on the Gur-Shabad is above all (other notions, speculations, calculations…). I don’t care for anything else, for all else (i.e., other than the Wisdom of the Gur-Shabad) is just worthless. ||2|| (sggs 904).

Work for the good of ALL mankind

The Gurbani (SGGS) inspires to fearlessly serve the humanity.

• ਜਨ ਕੀ ਸੇਵਾ ਊਤਮ ਕਾਮਾ ॥ : Serving others is the ultimate good deed. (sggs 164).

The entire Gurbani tirelessly inspires us to bravely expose the ills of the society and those responsible for it.

Just for an example, consider the following Shabad in which Bhagt Baynee (ਬੇਣੀ) Ji exposes ills of the society. Being a Brahmin himself, here he is fearlessly exposing a fellow Brahmin Pujaaree for their fraud, deception, craftiness etc. Calling them ‘Lampat‘ (a lewed, depraved, or lustful man), he asks:

• ਤਨਿ ਚੰਦਨੁ ਮਸਤਕਿ ਪਾਤੀ ॥ ਰਿਦ ਅੰਤਰਿ ਕਰ ਤਲ ਕਾਤੀ ॥ ਠਗ ਦਿਸਟਿ ਬਗਾ ਲਿਵ ਲਾਗਾ ॥ ਦੇਖਿ ਬੈਸਨੋ ਪ੍ਰਾਨ ਮੁਖ ਭਾਗਾ ॥੧॥ ਕਲਿ ਭਗਵਤ ਬੰਦ ਚਿਰਾਂਮੰ ॥ ਕ੍ਰੂਰ ਦਿਸਟਿ ਰਤਾ ਨਿਸਿ ਬਾਦੰ ॥੧॥ ਰਹਾਉ ॥ ਨਿਤਪ੍ਰਤਿ ਇਸਨਾਨੁ ਸਰੀਰੰ ॥ ਦੁਇ ਧੋਤੀ ਕਰਮ ਮੁਖਿ ਖੀਰੰ ॥ ਰਿਦੈ ਛੁਰੀ ਸੰਧਿਆਨੀ ॥ ਪਰ ਦਰਬੁ ਹਿਰਨ ਕੀ ਬਾਨੀ ॥੨॥ ਸਿਲ ਪੂਜਸਿ ਚਕ੍ਰ ਗਣੇਸੰ ॥ ਨਿਸਿ ਜਾਗਸਿ ਭਗਤਿ ਪ੍ਰਵੇਸੰ ॥ ਪਗ ਨਾਚਸਿ ਚਿਤੁ ਅਕਰਮੰ ॥ ਏ ਲੰਪਟ ਨਾਚ ਅਧਰਮੰ ॥੩॥ ਮ੍ਰਿਗ ਆਸਣੁ ਤੁਲਸੀ ਮਾਲਾ ॥ ਕਰ ਊਜਲ ਤਿਲਕੁ ਕਪਾਲਾ ॥ ਰਿਦੈ ਕੂੜੁ ਕੰਠਿ ਰੁਦ੍ਰਾਖੰ ॥ ਰੇ ਲੰਪਟ ਕ੍ਰਿਸਨੁ ਅਭਾਖੰ ॥੪॥: (O lewed man) you rub your body with sandalwood oil, and place basil leaves on your forehead. However, thou hold a knife in the hand of your heart (within you is cheat, deception…). (You: lewed) look like a thug; pretending to meditate, you pose like a crane. But you look like a Vaishno, as if even the breath has come out of your mouth (meaning, you pretend look very kind, contemplative, etc.). ||1|| (O lewed man) You are sunk in ‘Kali’ (-nature: lewed nature, etc.) but you make obeisance for a long time before idol. Your gaze (i.e., intention) is crooked and day and night you are engrossed in Mayaic affairs or conflicts. ||1||Pause|| (O lewed man!) You bathe your body every day, you keep two loin cloths, you perform Karamkaand and (pretend) only take milk products, however, in thy heart you have drawn a scalpel to stab others. You have a habit of snatching others wealth. ||2|| (O Lampat: lewed man!) You worship stone (idols), on the body you have made the marks of Ganesha, you remain awake at night to show (i.e., pretend) as you are engaged in Bhagti, there you dance with your feet but your mind remains engrossed in evil deeds. O ‘Lampat’ (i.e., lewed man)! This dance is not (a work) of Dharma. ||3|| You (use) the seat of deer skin and tell the rosary (Maalaa) of Tulsi. Clean your hands you put Tilak on the forehead. You have a rosary (Maalaa) of Rudrakh around your neck, but there is deceit (ਠੱਗੀ) in your Heart. (O Lampat: lewed man!) You are not remembering the Divine (i.e., this is not Simran!). ||4|| (sggs 1351).

For now, we leave you with this thought: Whenever someone updates or reforms an existing product (e.g., car, software, tv etc.), nobody objects to it.

However, whenever someone tries to bring about update, change, or reform in ills inflicted on the society by leaders, religions and their Pujaaree systems, they will be all over you!

They don’t want you to mess with their freeloading and luxurious lifestyle of no-investment, but all gains (Golak, ਧੰਧਾ, ਐਸ਼-ਪਰਸਤੀ, ਗੁੰਡਾ-ਗਰਦੀ…)!

Being the social reformers, the Sikh Gurus and Bjagat Sahibaan had to face the wrath of the corrupt rulers and Pujaaree as well!

Gurus lived their lives as they preached. There was no difference in their Kathani (words, speech, utterance…) and Karni (actions, deeds…) and they did not expect anything less from their Sikhs. They boldly and fearlessly exposed Social ills (ਸਮਾਜਿਕ ਕੁਰੀਤੀਆਂ). Because — according to the Gurbani’s teachings — telling Truth is not slandering!

The Gurbani asserts falsehood does not mix in Truth. Fittingly, for example, the Gurmat Wisdom of the SGGS demands removal and abandonment of the Pujaaree-Vaad for better society.

Since the Gurbani speaks Truth (Sach), it’s Truth does NOT suit the corrupt or wicked individuals for it upsets and irritates them!

• ਜਿਨਾ ਅੰਦਰਿ ਕੂੜੁ ਵਰਤੈ ਸਚੁ ਨ ਭਾਵਈ ॥: Truth does not suit those who are permeated by falsehood (sggs 646).
• ਜੇ ਕੋ ਬੋਲੈ ਸਚੁ ਕੂੜਾ ਜਲਿ ਜਾਵਈ ॥: If someone speaks the Truth, the false (one) is burnt (irritated). (sggs 646).

Ending note

Just imagine the leaders and Pujaaree Systems (clergy) of all religions, political leaders and policymakers lovingly strive to attain this Goal of the Gurmat Wisdom of the SGGS through sincere and consistent efforts using all means at their disposal

If that can happen, peacebuilding in the whole world, cannot be a distant dream. Then this whole world will become ‘Baygum Pura – the city without sorrow‘ — a State of mind (ਆਤਮਕ ਅਵਸਥਾ, ਆਤਮਕ ਸ਼ਹਿਰ) free of ignorance, corrupt thinking, vices or Bikaar etc.!

• ਬੇਗਮ ਪੁਰਾ ਸਹਰ ਕੋ ਨਾਉ ॥ ਦੂਖੁ ਅੰਦੋਹੁ ਨਹੀ ਤਿਹਿ ਠਾਉ ॥ ਨਾਂ ਤਸਵੀਸ ਖਿਰਾਜੁ ਨ ਮਾਲੁ ॥ ਖਉਫੁ ਨ ਖਤਾ ਨ ਤਰਸੁ ਜਵਾਲੁ ॥੧॥ ਅਬ ਮੋਹਿ ਖੂਬ ਵਤਨ ਗਹ ਪਾਈ ॥ ਊਹਾਂ ਖੈਰਿ ਸਦਾ ਮੇਰੇ ਭਾਈ ॥੧॥ ਰਹਾਉ ॥ ਕਾਇਮੁ ਦਾਇਮੁ ਸਦਾ ਪਾਤਿਸਾਹੀ ॥ ਦੋਮ ਨ ਸੇਮ ਏਕ ਸੋ ਆਹੀ ॥ ਆਬਾਦਾਨੁ ਸਦਾ ਮਸਹੂਰ ॥ ਊਹਾਂ ਗਨੀ ਬਸਹਿ ਮਾਮੂਰ ॥੨॥ ਤਿਉ ਤਿਉ ਸੈਲ ਕਰਹਿ ਜਿਉ ਭਾਵੈ ॥ ਮਹਰਮ ਮਹਲ ਨ ਕੋ ਅਟਕਾਵੈ ॥ ਕਹਿ ਰਵਿਦਾਸ ਖਲਾਸ ਚਮਾਰਾ ॥ ਜੋ ਹਮ ਸਹਰੀ ਸੁ ਮੀਤੁ ਹਮਾਰਾ ॥੩॥੨॥: (Bhagat Ravidas says) ‘Baygum Pura‘, ‘the city without sorrow’ — SPIRITUAL STATE OF MIND — in which I now reside. In that place or state of mind (ਆਤਮਕ ਅਵਸਥਾ) there is neither any suffering nor worry. In that state of mind there are no worries and no taxes on possessions (because there is no worldly property). In that state of mind there is no fear of committing sins, or any dread of spiritual decline. ||1|| Now I have found a very pleasant place to reside, where there is always peace and calm. ||1||Pause|| This state of mind is an everlasting dominion. No one is treated there as a second or third class citizen, all are considered EQUAL. That city or state of mind is populous and eternally famous. Those who live there are so blessed with the wealth of Naam (Wisdom / Virtues) that they feel themselves wealthy and satiated. ||2|| In that state of bliss they go about as they please. They are familiar with God’s presence, therefore, nobody prevents them from realizing Him. Ravidas, a cobbler who has been liberated, says, whosoever lives in this town (i.e. state of mind) is my friend. ||3||2|| (sggs 345).