Sri Guru Granth Sahib: A study of symbolism.
Dr. Om Prakash Vashisht
Although the entire cultural expanse in its ultimate form is the second name of symbolic system because man, during the course of his struggle against nature, can develop himself through the process of symbolism. This process of symbolism is so hard and intricate that it cannot be unraveled easily or by applying any special technique thereto.Therefore the most important feature of the methodology of symbolism is,without understanding the symbolism thereof, that in every aspect of cultural behaviour, it cannot be understood or its meanings cannot be explained in entirety in its social, historical, or cultutral context. In this paper, however, I will not go into the details of technical and theoretical aspects thereof but limit myself only to the study of central points and main points of symbolism found in Sri Guru Granth Sahib relatable to their creation, the field of creation, the process of creation and the context of creation, in the socio-historical background. I have tried to conduct the study of Sri Guru Granth Sahib, a multi-dimensional and multi-layered poetic creation, not in the traditional way of dealing with its simple meanings, but to go deeper into the underlying idea hidden under intricate folds and for this purpose the element of symbolism has inspired me the most. If it is not possible to do full justice to such a study of such a vast volume in this research paper, it is certainly very difficult to do so. It is for this reason that of the communicative symbols contained in the philosophy of Sri Guru Granth Sahib, only the central symbol ‘Waheguru’ has been studied in detail because other main symbols like jiv (creature), gurmukh (guru-ward)Naam (His Name), maya (illusion, material aspect), hukam (command), mukti (salvation), Guru (the Guide), etc.owe their existence and meaningfulness to the centre-point ‘Waheguru’ (Wonderous God). This symbol has been used in Gurbani through words like Parbrahm (Beyond reach), Parmatma (Super Soul), etc, as the definitives of Waheguru. It has been tried to highlight the essence of this in the social context symbolically. It would not be out of place to make it clear here that the basic unit of the study of symbolism is symbol which can be given a meaning arising out of the duality of relationship between a symbol and its symbolization, and defined meaningfully as a communicative unit. While doing so I will not go into the simple meanings or explanation of symbolism because unconsciously we are all very well aware of this. I will, therefore, limit myself to their social and human context only. Waheguru’s form.
The basis of symbolism is that every symbol is the image of the contemporary social set up, that is, every symbol has the social meaningfulness or social context, which is received by it from the material world. This type of study highlights the essence of the social content. If we consider Mool Mantra as the communicator of Wehuguru’s symbol then it is known by the interwoven attributes like Truth, Superpower, Omnipresent, Fearless, Without enemity, Timeless, Formless, Unborn through the womb, Self-Created, (Attainable) through Guru’s Grace.Consequently, the symbol of this centre point comes to the fore in the form of such a power which can be called ‘Natural Evolutionary Impulse’. The Formless form of Natural impulse and social impulse and neutral form thereof is the basis of the symbol of Waheguru. The power which gives impetus to the natural phenomenon visible to mankind, establishes it and controls it, can be said to be the natural evolutionary impulse. In the absence of the attributes stated in the Mool Mantra, it remains, in the context of natural impulse, inert, still, unchangeable, etc. Therefore in the natural sphere the cause of change is the natural impulse and its existence is made possible by the clash of material forces. This cannot be denied that the symbols move from stillness towards micro state. The same change takes place in the above mentioned creation of symbols and their development, or, such symbols in the micro form in the social and cultural sphere, in the conceptual form thus become available.
In accordance with the attributes of Waheguru given in Mool Mantra in the beginning of Sri Guru Granth Sahib, Waheguru symbolizes the evolution of the social ideals. Whatever obtains in a society, is the creation of the natural impulses. Illusion and God, both are the outcome of that impulse. The entire creation and universe exists in accoredance with the Divine Command or natural discipline.
Besides, this Waheguru has been presented in the form of conscious energy or live power. In other words He is the active form of the truth of social existence as the natural impulse is eternal power which is conscious, active and moving spirit. Therefore, truth is eternal, and its name too is of permanent existence. Along with the eternal culture, because of being conscious and active, it is ever changing, evolving. Therefore the symbolized truth of Waheguru has been ever moving, by its very nature and disposition.
The Eternal Truth being One, above all, all pervading, Omnipotent, Waheguru too is eternal truth, One, above all material processes, and Omniscient. All worldy and cultural interactions are subordinate to Him, created under His Command, but like an acrobat, he is behind all these interactions, and watching it. He is behind all cultural conduct, a single and eternal power, giving a glimpse of the Divine Design. The natural impulse being eternally true and having its own existence, it is without fear and without rancour. Because it is eternal truth, it is above all. The entire universe is its creation. It is free of all vices and faults, and being greater than anything else, it has no fear of anyone, it has no enmity towards anyone, it is an epitome of Love and being all pervading and in tune, it is equally manifest for everyone. The natural impulse being eternally true, is beyond the realm of time, above time, free of time and that is why its flow is uniform and unbroken. In this way at the philosophical level, the symbolization of Waheguru is discernible in Gurus’ verses as guiding the continuous, eternal and natural evolutionary process.
Being truth-based, the symbolization of Waheguru is a moral and social reality. If eternal and perpetual truth is made the basis of the social build-up, or made the part of the human nature, the illusory and false values cannot sustain. Treading the path of truth means honest earning, faith in truth and purity of effort, belief in the existence of God, contentment in the true sense, patience, discipline and making all these virtues as part of one’s personality and rejecting the illusory instincts like ego, desires, anger, greed, attachment, and pride. If truth alone is accepted as the moral and social code, rejecting all other values dear to human mind, the tensions obtaining in and problems faced by society can be solved, if not fully, to a great extent. Gurbani says-
Sachhu urai sabh ko, upar sach achaar. 1
(Everything is below truth and above truth is truthful living) Sach sabhna hoye daroo, pap kadhai dhoye. 2
(Truth is the panacea of all evils, as it washes off the sins (result of sinful actions).
Going by the natural developmental impulse, and making these values as the guiding principles of our life, one can change from being ‘manmukh’ (self-guided) to gurmukh (Guru-ward or Guru guided). One, separted from Waheguru, can regain union with Him, can become one with Him, and get attuned to Him. By making the above virtues as part of one’s personality, one can help in building humane society. But such attainment, of very high level, is not possible without Guru’s Grace. Symbolisation of man.
The one-ness and indistinct union of man with God is mentioned everywhere.
Sagar mahi boond, boond mahi sagar,
Kavan bujhai bidhi janai. 3
(A drop in ocean, and ocean in drop
Who can know this and how ? )
At the spiritual level, the relationship between man and God is like a part of the whole. Man is the inseparable part of the natural impulse. In other words, complete union and indistinctness between the two is seen. But curtained by ignorance and lack of learning, and being broken and separated from Waheguru, man follows the opposite direction. With ignorance and lack of learning disappearing, or getting enlightened about the existence of Waheguru, man’s multi-dimensional approach can be transformed into single-minded devotion. This can be possible only if he experiences in the entire creation the eternity, unity, and continuity of the natural impulse. Man is the supreme of the entire creation, and because of being endowed with intellect and thinking, he visualizes the entire natural and worldy processes as the play of unity in diversity. In Gurmat, man has been divided into two categrories: manmukh (self-centred) and gurmukh (Guru centred). These traits picutrise the mutually opposite values.
Manmukh (One guided by self)
The Gurus described the contemporary social scene with its inhuman, destructive, backward and exploitative aspects which moulded man into an inhuman being, who has been called ‘manmukh’. This symbolizes such a man who combines in him the evils of greed, attachment, pride, ego, selfishness, jealousy, passion, anger, etc. Because of ignorance and lack of knowledge, he is driven away from truth as falsehood and untruthful living are the guiding principles of his life:
Manmukh ki mat kood vyapi.
Bin Hari simran pap santapi. 4
(The man guided by self lives in untruth.
Without His Name, sins make him suffer)
Corruption and ill-gotten wealth become the basis of his life:
Manmukh kau alas ghano fathai ojadi
Fatha chugai nit chogdi lag bandh vigadi. 5
(The self-guided person is so letghargic that he gets caught in the wilderness of life. And once he is caught, like a bird in the net, he partakes of evil in captivity.) Such a hypocrite and double-faced person keep the company of thieves, robbers, gamblers and cheats. Thus man, caught in the web of illusion, is a victim of double-mindedness, who moving in the material world, takes to destructive and contrary ways of untruth. He is anti-people, and the centre point of feudal and exploitative system and represents this evil. Philosophically he does not believe in One Supreme. He is morally corrupt and a liar, fallen, psychologically broken, socially retrogressive and spiritually he is devilish. He is not at all aware of the natural impulses and principles thereof or of truthfulness. Because of the above defects of his character, he is an obstacle in the peaceful development of society. In this way, Gurbani has painted a very ugly picture of ‘manmukh’. Not only is the picture of a ‘manmukh’ is shown, but he is also given the inspiration to become a ‘gurmukh’ and also warned of the horribly way being followed by him. The terrible journey after death with all the punishments to be meted out is described so that man could give up his evil ways and become a good person.
Gurumukh (Guruward)
After giving the description of ‘manmukh’, the Gurus have described in Gurbani the importance and need of being a Gurmukh (Ever under the guidance of Guru) in the social set up, that is, a person who is progressive, creative, etc. The personality of a Gurmukh is built in accordance with the natural evolutionary impulses. Gurumukh symbolizes a humanist who is enterprising, benevolent and courageous; an epitome of patience, contentment, compassion, humility and love:
Sabh sakhiya panchai milai Gurmukh nij ghar wasu.
(A gurmukh is endowed with all the five virtues like, patience, contentment, compassion, humility and love)
Because of his knowledge and learning, he treads the path of truth; Truth and truthfulness is in his nature and disposition; service, true labour and honest earning are the mainstays of his life.
Gurmukh sachi kaar kamai
Gurmukh sachai man patiai. 7
(A Gurmukh works honestly and Keeps truth in his miund always.)
Such a benevolent, true servant, selfless, fearless, without rancour and wise person keeps the company of Gurus, saints, ascetics, devotees and righteous persons. Even being a householder, he remains detached and free of the influence of maya (illusion) and free of double-mindedness:
Gurumukh nirmal rahai pyarai.
Jio jal Ambh oopar kamal nigarai.
{A gurmukh leads the life of purity, like a lotus which, though in water, remains above it}
Living in the material world, he possesses the qualities which are constructive and creative. He involves himself towards the welfare of society. He loves all, has goodwill towards all and has a good moral character and treats erveryone equally. For him the entire world is a fraternity. He has nothing to do with attachment, greed, pride, ego, passion, anger, doubt, etc. he realizes the Truth, the true knowledge of God. He does not believe in hypocrisy, useless rituals, and outer showoff as a religious man. For him friend and foe, joy and sorrow, pain and pleasure, praise and ridicule are all equal;
Gurmukh boojhai sabad patijai.
Ustat ninda kis kee kijai. 9
… … … (A Gurmukh can easily understand and have faith in Sabad
(True Word) and he does not indulge in praise or ridicule).
Gurmukh vair virodh gavavai.
Gurmukh sagli ganat mitavai. 10
(A Gurmukh has no enmity or rivalrly
And does not have to face reckoning)
Not only does he acquire the knowledge of the nature’s development and impulsues thereof, he imparts this knowledge to others also. A Gurmukh is the centre point of the exploited class and its representative character. His word and deed and thinking always seem to be in the same tune. He submits himself before God’s Will. The mainstay of his life is His Name or realization of Truth. Thus from philosophical angle, he believes in unison, morally, he is true and awakened, psychologically he is unbroken whole; socially, he is progressive, culturally, he is disciplined and amiable, materially, he is is detached from the influence of illusion, tension and he is not fickle minded and spiritually, he is true and truthful. Because of these virtues and traits, he is helpful in the social progress.
In this way the ideal of Gurbani is to develop the human personality completely and make the human being a virtuous being. The Gurus aim at building the character of a Gurmukh so that an ideal society is created and they desire a change in society so as to build an ideal human being.
As has been indicated above, the starting point of the spiritual journey is the man and the last point is God. In the next pages, we have tried to go into the positive and negative points in the relationship of man with God, like, illusion, society, His Command, Guru, recitation of His Name, etc.
Society
According to the natural and social impulses,for the working of the human mind, the place of activity is society. Social impulses, society and man are intimately connected. Man’s personality develops in accordance with the social impulses. What happens in the world, what changes are taking place, they are all in accordance with the social impulse. Man’s thinking and man’s actions come to fruition while living in society. Man, separated from society, has no value. The society progresses through man’s interaction with society. The entire emphasis of Gurbani is to transform man’s feudal nature into that of social welfare. There were two main classes in society during Gurus’ times. On one side was the feudal class and the institutions supporting it, the highups supporting them, businessmen and the exploited class of menials. The society moved around the pivot of their relationship. Not only the relationship between the two classes and their contrary nature have been mentioned in Gurbani, the need to remove the evils present in society, which drive people to indulge in misdeeds, has also been emphasized so that an ideal society could be evolved which should help in the over-all development of human personality. Such a transformation in society aimed at creating an ideal man who should be able to take in his clasp the entire universe. Thus it was Gurus’ endeavour to reject the pro-feudal forces and to replace the system with pro-people social set up moving ahead in accordance with the social impulses; the society should become the abode of right thinking and righteous people endowed with humnan spirit, and saintly disposition. The purpose behind evolving such a society was to create heaven on earth, that is, happy, flourishing and humane society concerned with social welfare.
Maya (illusion)
The concept of maya (illusion) presented in Gurbani is “any natural-impulse force in society, a social system, where man’s object is to acquire property, to exploit others, to amass ill-gotten wealth and to do everything motivated by greed.” Such a state of mind in the social set up, has been called ‘haumai’ (ego), i.e. going against the natural impulse and asserting ‘I’ism’. Passion, anger, greed, attachment, pride, are such forces guiding the human mind as are predominant in society. Gurbani, however, opposes this type of life style and exhorts man to act according to the impulses of nature, lead a life of purity, to get liberated from the negative forces and to relieve society of the stranglehold it finds itself in.
The existence of society is possible if man sacrifices his ego for the sake of the entire society. The desires of a person, needs and dreams cannot be given such a free play that human society turns into animal or jungle society. Social existence is possible only when man moulds himself to become an instrument of social welfare and conform to the natural impulse. One not doing so, comes to clash with the natural development impulse, as a result of which the individual or society, intead of developing on the right lines, decays and faces downfall. They adopt opposite lines. The social meaning of killing ‘haumai’ (ego) is that man should subordinate all his instincts to the social needs. By doing so alone can a ‘munmukuh’ become a ‘gurmukh’ and contribute his mite to the building up of society a new.
Pride or evil instinct drives one towards exploitation of the lower classes suppressing them to a ‘depressed’ state. The high class is trying to devour the lower class. Ego the essence of which is passion, anger, greed, attachment, pride, etc., all support the feudal set-up. When one comes in the company of Satguru (the true guide) and gets enlightened about Waheguru, his ego is destroyed.
In this way, Gurbani endeavours to trun man from the side of illusion, which keeps him away from God, to the side of Waheguru, transforms him from ‘manmukh’ to ‘gurmukh’; demolishes the wall of falsehood and shows him the truth; impels him to give up ego, greed, attachment, pride, passion, anger, etc. and to inculcate the spirit of truth, contentment, patience, dutifulness,compassion. These are the basic virtues of social existence. Consequently, a person is transformed; he gives up the ways of a ‘manmukh’ and takes to the right path which is followed by a ‘gurmukh’.He becomes a humanist and his aim changes from being self-centred to social welfare.
Hukam (His Will or Command)
While the symbolism of Waheguru is communicative of the human development conforming to the natural impulse, the Hukam (His Command or Will) symbolizes the law of nature, its even flow and discipline. Man, on the basis of his experience of different senses, like that of touch, etc. adopts unconsciously the natural course in life. He perceives a sort of an order or a discipline in different fields of life. He inculcates the spirit of righteousness in his undeveloped consciousness driven by discipline enforced by the unseen. This natural discipline in society, especially in society which has classes, adopts the discipline as enforced by the ruling class, through the political laws and social norms. The common people having undeveloped consciouness begin to accept this as a ntural way of life. The central word symbol of Islamic feudal system depicts the socio-economic set-up as its basic trait, where the command of the ruler is absolute, accepted, though coercive, and determinant like the law of nature. In the social and natural context, this command points to two important directions. In the social set up this man-made law is absolute and symbolizes inviolability but in its correct and natural perspective it is the basis of the natural development impulses. Before the basic norms of this, the man-made absolute law in reaility is baseless and void. That is why Gurubani presents the natural impulse as opposed to the man-made coercive law. As a result, the Guru-poetry, the Hukam (Command) instead of having the force of exploitative human coertion, connotes natural impulse, the inviolable natural law (of justice) leading one towards purity of mind and conforming to the Divine Command under which can be built the concept of the seen and unseen power.
Hukam, that is His Will, is infinite like Waheguru. But without the knowledge and recognition of the nature of His Command, human life cannot be lived accordingly.
Hukam razai chalna, Nanak likhya nal. 11
(It has been ordained to abide by His Command (Will), sayeth Nanak).
In this way the inifinite nature of Hukam and its \limitlessness on one hand, and understanding its import, on the other, are important. But like God, for the true understanding of His Command also, Guru’s guidance is absolutely necessary. The Guru, because of his being one with God and fully aware of the import of His Command, shows the way:
Gur kirpa tai hukam pachhanai
Jugah jugantar ki bidhi janai. 12
(With Guru’s kindness can one understand the import of His Hukam, and become fully aware of the Will pervading through ages.)
This provides a lead to the social man to conform himself to this principle and lead his life accordingly. Without his leadership and guidance, one cannot learn the right way to lead ones life (in accordance with His Will). The practical aspect of this impulsive development of nature strengthens the pro-people stance in human behaviour.
Connected with the concept of Command is the principle of submitting before His Will. Like other symbols brought out in Gurbani, this too symbolizes freedom and right development of personality.It has been made clear above, that Waheguru is limitless and undescribable, Omni-potent and Eternal. Consequently, Hukam too, like Waheguru, is eternal Truth and symbolizes Omnipotence.
As indicated earlier, both the ways of life, pro-Weheguru and anti-Waheguru, are at work under His Command; the ways of evil and good have come forth in accordance with His Will; auspicious and inasuspicious deeds are being performed under the influence of these two ways. No social existence is outside the purview of these ways. One way is that of pro-human and the other is anti-human. Though both the ways have come to the human beings in accordance with the natural impulse, there is no pointer in the entire Gurbani for man, working in accor-dance with natural development impulse to follow the anti-human path. As against this, the entire Gurbani lays emphasis to free man caught in the evil web of falsehood and class consciousness so as to enable him to work for social development. But good and evil, right or wrong, pro-people and anti-people, all these aspects are understood properly when one has awareness of the natural development impulse. To submit before His Will means to live in society according to the natural development impulse and to go on living that way.
Guru :
Philosophically speaking, Guru is part of the natural developmental impulse coming to man to make him aware of the reality of God in the social context. After destroying all his mental ills, the Guru shows him the way leading towards Waheguru. In this way man charters his course towards God in the social sense and helps in building human society based on those principles. Guru’s personality symbolises these noble principles which guide human society in taking to the values which lead towards God. In the Guru-poetry, after God, Guru’s institution receives great importance. Such a knowleldgeable and wise person, leading a normal life, suffering pain and enjoying pleasure, is the real man.
Naam (His Name)
Naam is indicative of the consciouness of the natural development impulse without which one cannot take even a single step towards one’s aim. It is such an awareness of the way leading towards Waheguru and a principle wich makes one feel that without Naam all other efforts aiming at amassing wealth and practicing class distinction, are exploitative in nature,cruel and the root cause of all the problems one faces in life. Thinking of evil ways, and promoting self or ego and Naam cannot become integral part of human existence at the same time. But this awareness can be had only from the true guide (Guru). Once one meets such a Guru, the human personality develops on the right lines, and the feeling of self is destroyed and the human personality leans towards humanism adopting progressive measures to promote human spirit. Such awareness in man helps him move forward. In other words, the consciousness of Naam or the awareness of the natural development impulse transforms man from ‘manmukh’ to Gurmukh. Such virtuous transformation enables one to distinguish between good and bad, fair and unfair, truth and falsehood, living truthfully or by falsehood, feudal interest or common interest, pro-natural development or anti natural development, consciousness of truth or falsehood, etc. After becoming aware of all this, his entire conduct is directed towards living in accordance with the spirit of Naam by which human life in the social context becomes meaningful and useful. The spirit of public service and love with all gets kindled in mind and one gets attuned to the entire mankind. If the human life gets transformed on these lines, the loot, exploitation and injustice come to an end; ther means of production come in the hands of people who become equal sharers of the bounty of nature and the produce is divided on the basis of people’s needs and human justice. The caste system can be rooted out. Once exploitation ends in the social system, people begin to have patience, contentment, compassion and satisfaction and pace of natural development gets steady.
Salvation in life :
A person who is in fully transformed state of mind attains salvation while living. His entire personally becomes so pure, clean and awakened that he regards everyone equally whether he is a king or a beggar, poor or rich, highly palced or low in society, exploiter or exploited, feudal or working class, master or servant. Consequently, he favours equality, welfare of all and love of all, benevolence, doing good to others and develops a disposition for promoting natural development principles. His outlook becomes so vast and developed that he takes into his embrace the welfare of the entire human race. His ideal rises above the personal and social reform and he engages in welfare activities for the entire humanity. The natural development impulse, and the transformation which took place according to the principles of social development impels him all the time to change society into this ideal mould. ‘Public service,’ becomes the purpose of his life. The anti-development qualities like passion, anger, greed, attachement, pride, ego, etc. imbibed through the influence of maya or untruth get transformed into positive qualities like patience, contentment, restraint, discipline, compassion, human love, etc. and in this way all his social and mental tensions, duality and prejudice, disappear. Instead of personal, he develops the outlook of total humanity, instead of limited vision, he develops a vast outlook of equality. A person gone away from the social realities, develops kinship with social truth.
The person who attains salvation during his life time, mentioned in Gurbani, is not an imaginary person living in a world of falsehood. He is the one who lives in human society as a free citizen, and he does build a society to conform to his mind set, and he employes all the resources at his disposal to form an idea society in which an ideal and huamane person could be created.
The importance of salvation during life:
Salvation during lifetime is such an important concept given in Gurbani, which from social and moral angle, develops a useful and important personality. Such a liberated person has the capacity to drive society in the right direction. He has developed a mindset which favours welfare of humanity. He, therefore, he salvages society from social and moral decay and keeps trying to lead it in the direction of moral development. He has the capacity to create an environment of love for all. Being free of the influence of anti-people thinking and decaying social order, he raises the slogan of freeing the entire society of slavery and attainment of independence. Consequently, he wants to build such a human society where the freedom of man is not restricted in any way. If such a society could be built, the principle of natural development impulse can help in this direction. This is the peak of Gurus life and universal vision. The Gurus had conveyed their message to the medieval society but the above anylysis goes to show that if it is understood in the contemporary scientific idiom, its importance in the context of present social, political and cultural condition would be no less. Salvation / Moksha.
The purpose of all religious practices is to get free of involvement in the world of illusion or to attain salvation. In Gurbani, the words equal to salvation are ‘sehajpad’ (state of equipoise), sahejyoga (yoga of equipoise), mahasukh (great comfort), param sukh (supreme comfort), etc. According to Gurbani the ultimate aim of continuous social striving and effort is not to have such a freedom, salvation or nirvana, which ends the existence of man, and his personal identity may be lost. But it stands for a state which can be attained while living in society for developing human concerns, welfare and freedom, if one tries to live in accordance with the natural development impulse. The awaress of natural development impulse is given by the Guru. Following the Guru’s Word and by living in accordance with the natural development impulse, and the knowledge imparted by God’s Grace and Guru’s kindness , the ego is destroyed or one gets rid of ‘I’ism’ and then going across the path of spiritual endeavour, one attains full freedom and salvation. According to Gurbani this helps in complete transformation of man and the values which help humanity are inculcated. Thus the ultimate aim of Gurbani is the attainement of Waheguru (God) or salvation. The moral and social purpose of this doctrine cleary is to help humamnity, its freedom and love thereof.
Conclusion:
On the basis of the above analysis, the centre point Waheguru is attained through the knowledge of natural development impulse which helps in building a knowledgeable and pro-society personality; Hukam (Command) (The basic principles of natural development impulse and theory or natural conformity to these principles); raza and bhana (His Will), (conduct in accordance with natural development impulse; Naam (His Name): the true awareness of the natural development instinct; maya (illusion) (giving up of negative tendency towards falsehood, and inculcating truth, patience, contenment, restraint, compassion, are the essential qualities for human existence; ego, greed, attachment, pride, passion, etc. appear as the anti-social qualities. Salvation has emerged as individual and social freedom because the aim of Gurbani is the building of transformed social order. Thus individual and social freedom, and all round transformation of human personality only can accomplish the great task of building such an ideal society.
It is clear from the above symbolism of Gurbani that in its historical context, Gurbani is the true tale of man working under the medieval feudal system in the form of religio-spiritual expression. Although Waheguru has been accepted as the centre point or the ultimate conscious Power, the conscious, active and progressive unit in society is the social man who introduces in society the consciousness of Waheguru as the centre point or supreme power.The entire emphasis of Gurbani is on transformation of man, society and the total social order, in the real sense. For the real transformation of man and human society, it was necessary that the prevalent ritualistic traditions and hollow practices should be done away with by bringing in transformation. The social background during Gurus’ times did not permit fullest development of human personality in all aspects. Therefore Guruji had to transform every symbol of such outdated system or cultural ethos. For achieving their constructive aims, Guruji viewed the basic unit of the social system, that is man, for his transformation from manmukh (self guided) to gurmukh (guruguided), a true human being in the real sense. This could be possible only by the transformation of society divided into castes and classes. The old values had to be given up and the new path adopted by making the anti-feudal and meaningful attitude as part of new thinking. The extent of emphasis on transformation of man and human society laid by the Gurus is not found elsewhere. For building up new way of life and new values of life it was essential to discard the outmoded values and way of life in favour of meaningful life. For this purpose use of words likeWaheguru (God), jiv (creature), maya (illusioin), hukam (command), Naam (His Name), Guru (True Guide), manmukh (self-guided), gurmukh (guru-guided), mukti (salvation) etc.was made. An analytical form of these words was evolved from which some aspects of Guru’s thought process are seen. For example, hypocrisy in religious practices, rejection of wearing the cloak of religion; laying more emphasis on man-woman equality; vehement opposition of caste-system; laying stress on aboltion of slavery, strong criticism of feudal system; rejection of exploitative and terrifying practices in society; raising voice against tyranny and cruelty; living by honest earnings, qualititative transformation of man; instead of making other religious books the object of their adoration to make Bani the basis of their lealrning; according the form of organization to the Sikhs; complete transformation of values and way of life and to build institutions conforming thereto; building of centres of righteousness, sitting in rows to eat together and joining the congregation and community kitchen; to build the Sikh faith, to derive all their power from the common people; amity and affinity with all, freedom for all, devotional bent of mind, unity to raise the slogan of humanism; instead of idol worship, to lay emphasis on the worship of One God and the way thereof; for the purpose of living a truthful life, to lay emphasis on married and family life, that is, the life of a householder; to remove the gap between saying and doing, the word and deed, following the teaching in a true manner and to propound the principle of cohesion; to beging the tradition of succession of Gurus; to transform the tradtion of succession; to create an awareness in the mind of the people about the natural development instinct and by rejecting the contemporary feudal rule and to establish a true rule, etc. are some of the aspects of the teachings of the Gurus which distinguish them from other saint poets and assign them a special place. As their message was addressed to the common man, the transformed symbols connected with their folk life were made use of. That is why the common people accepted their influence in a big way. The essence of Bani is not relevant to the Punjabi culture alone in its development, progress and enrichment but in the context of the scattered and badly shattered contemporary scene, it plays a major role in keeping the entire country united and integrated.