West Asia is engulfed in a war that threatens to spread wider. Nothing about war is surgical; nothing about it is clean. The violence unfolding evokes memories from a very different moment in history. This region is one where Guru Nanak travelled during his fourth Udasi, conversing with scholars, mystics and ordinary people about the nature of God and the ethical foundations of society. These spiritual journeys in the early 16th century were not pilgrimages; they were dialogues across cultures. Accompanied by Bhai Mardana, Guru Nanak travelled westwards through Afghanistan and Iran to the Arab world, visiting centres of Islamic learning.Seeing the destruction, one is reminded of Guru Nanak’s shabad in which he says: “In the Dark Age of Kalyug, kings have become butchers and Dharma has sprouted wings and flown away. In this dark night of falsehood, the moon of Truth is not visible anywhere.”This shabad was composed in response to Babur’s invading army rampaging through Saidpur and forms part of the hymns later known as Babar Bani, enshrined in Guru Granth Sahib. Guru Nanak spoke truth to power, writing from the perspective of the suffering populace.In one striking passage, he likens those in authority to predators: “The kings are like tigers and their officials like dogs who harass the helpless.” The imagery is unsparing. What is particularly remarkable is that Guru Nanak’s criticism was not directed only at the invading forces. He questioned the failure of the rulers to defend their people. For him, the tragedy of the invasions was not simply a military defeat but a deeper moral failure of leadership. When those entrusted with authority abandon justice, society itself becomes vulnerable to catastrophe.Perhaps the most poignant moment in these hymns is when Guru Nanak turns his anguish into a question addressed to the Divine: “When such terrible suffering was inflicted and people cried out in agony, did You not feel compassion, O Lord?” This is not an expression of disbelief but a profound moral lament — a sensitive observer confronting injustice while affirming faith in a higher moral order.From these reflections emerges a clear ethical framework. Violence against the weak and the innocent is morally indefensible. The rulers’ legitimacy rests not on conquest but on justice and compassion. At the moment, both these qualities are scarce.It seems we live in a society that has lost its moral moorings. The societal guardrails have been eroded, in some cases almost to invisibility. The social compact is severely damaged. We are lied to so often that we fail to trust; we shout and no longer listen; we exaggerate divisions and divide the world into binaries, ever eager to condemn those who do not agree with us.As people, we need to engage with others, seek to understand their point of view, advance our opinions if necessary, and then decide whether we agree or not. We have the paradigm of Guru Nanak, who met people, held a dialogue with religious leaders of the time, and laid great stress on developing inner moral and spiritual strength. He stressed the Oneness of humanity and stood against divisiveness and greed.The Janamsakhi episode of Guru Nanak arriving in Multan particularly resonates. The locals wished to indicate that there was no room for another holy man and sent a bowl filled to the brim with milk. The Guru quietly placed a jasmine petal on the surface. It floated gently without causing the milk to spill. The symbolism was clear: a truly spiritual presence does not displace others but coexists with them, enriching society without disturbing its balance.At a time when conflicts continue to scar societies, Guru Nanak’s message offers a distinct perspective. Political authority must ultimately answer to the higher standard of morality.— The writer is a senior journalist & author