Why Guru Ghasidas’s ‘satnam’is blueprint for a just republic?

 

 

 

Aahire AS THE winter sun rises over the Mahanadi plains this December 18, millions will gather at Giroudpuri Dham, gazing at the towering Jaitkhamb (pillar of victory). They are not merely celebrat ing a saint’s birth; they are reaf firming a social contract writ ten centuries before modern constitutions. Guru Ghasidas, born in 1756 in Chhattisgarh, was a radical sociologist whose philosophy of Satnam(Truth) andMankheMankhe Ek Samaan (All humans are equal) provides a practical framework for social cohesion. In the late 18th century, Central India was fractured by rigid caste hierarchies. Ghasidas fundamentally shift ed the conceptual framework of inequality by rejecting inter mediaries between the divine and the human.

 

His proclamation of equality was a profound anthropological assertion: that the singular ‘Truth’ of humanity renders caste, gender, and creed as mere social constructs. In modern Chhattisgarh, this spiritual heritage informs sec ular governance. TheGuru Ghasidas-Tamor Pingla Tiger Reserve span ning 2,800 square kilome tres aligns the Guru’s teachings on Ahimsa (non-violence) with modern conservation. Similarly, Guru Ghasidas Vishwavidyalaya in Bilaspur integrates his philosophy into higher education, fostering research on social inclusion and inclusive policy-making. The Jaitkhamb at Giroudpuri is a white, unadorned pillar symbolising singular truth.

 

During the annual Mela, the Bhandara (community kitchen) serves as a laboratory of social engineering. Here, people of all castes sit inpangat (lines) to eat together, effectively sus pending the taboos of purity and pollu tion. This is ‘lived equality’ in its most potent form. In a landscape often fractured by identity politics, theSatnam Panthoffers a "Third Way", a rationalist spirituality. His moral weight acts as a localised "eth ical constitution." Furthermore, his strict prohibition of intoxi cants (nashabandi) remains a vital public health stance, offer ing a community-led model for economic resilience in rural areas. Authentic tribute requires moving beyond ritual.

 

To truly internalize Satnam, we must commit toAntyodaya (serv ing the last man) through: 1. Educational Reform: Integrating his rationalist cri tique of caste into national cur ricula. 2. Ecological Justice: Treating conservation as a manifesta tion of his principles of coexis tence. 3. Social Audits:Measuring policy success by its ability to reduce social discrimination. Guru Ghasidas was a light house in a feudal ocean. Today, he reminds us that a republic is built on the beautiful, uncom promising truth that every human is equal. To honor him, we must turn remembrance into reform, practicing MankheMankhe Ek Samaan in our homes, institutions, and hearts. (The writer is Assistant Professor of Political Sciencey Hidayatullah National Law University, Raipur).