The chakor loveth the moon and gazeth at it continually. The chakwi loveth the sun, and on seeing it is happy. The lotus is known to love the water, and showeth his smiling face therein. The peacock and the chatrik shout with joy on seeing the sable clouds. A husband is dear to his wife, a mother taketh care of her children ; so a disciple loveth his Guru and accompanieth him to the end. 1
The fate of him who is not totally devoted to the Guru:—
He who seeth not the Guru is blind, even though he have eyes. He who listeneth not to the Guru’s words is deaf, even though he have ears. He who singeth not the Guru’s hymns is dumb, even though he have a tongue. Even though he who smelleth not the perfume of the Guru’s feet have a nose, it is as if it were cut off. He who doeth not the Guru’s work, even though he have hands, is without them, and waileth in sorrow. He in whose heart the Guru’s
instruction abideth not, is without understanding and obtaineth not entrance into God’s court. Let no one abide with such a fool. 1
The Guru’s spiritual liberality :—
The true Guru bestoweth the four boons which are spoken of even though the Sikhs ask not for them. 2
The Sikh catechism :—
Q. What is a Sikh’s ablution ? A. To receive the Guru’s instruction and with it wash away the filth of evil inclinations. Q. What is a Sikh’s badge ? A. A necklace of the Guru’s words. Q. What is a Sikh’s life ? A. To be dead while alive and to renounce pride. Q. What is a Sikh’s duty ? A. To obey the order of his Guru. 2
Covet not thy neighbour’s wife or property, and indulge not in slander :—
When we see other men’s wives beautiful, we should consider them as our mothers, sisters, and daughters. Another’s property should be to the Sikhs as the swine to the Muhammadan and the cow to the Hindu. When the Sikhs hear slander of others, they should say ‘ There is none worse than ourselves.’ 3
A Sikh ought to be ashamed to hear slander of another. Even if a holy man have miraculous power, he should not use it. 1
Acceptance of God’s will inculcated :—
He to whom the Master’s will is pleasing, is pleasing to the Master. He who obeyeth the Master’s will is honoured. The Master causeth his order to be obeyed. Man is a guest in this world. Wherefore he should relinquish claims and cease to urge them. 3
God is the True Guru :—
The supreme God,' the perfect God, the primal Being is the True Guru. 8
BHAI GUR DAS’S ANALYSIS 265 Loyalty:—
Take not arms against thy sovereign . 1
The loyalty of a .man' who hath eaten his master’s salt is proved when he falleth for him in the field of battle. He who striketh off the heads of his enemies is known as the bravest of the brave . 2
Even though some evil persons were saved, that is no excuse for committing sin :—
Even supposing Putana was saved because she was killed by Krishan when she sought to administer poison to him, that should not be deemed a good act. Even if the courtesan be held to be saved because she had taught her parrot to repeat God’s name, that is no reason why a woman should go to a man’s house for fornication. Even if Valmik who used to commit robbery was saved on meeting a holy man, that is no reason why one should fearlessly rob on the highway. People say the huntsman who shot Krishan was saved, but that is no reason for snaring animals. Even if the butcher Sadhna was saved, a man should not recklessly take life. A boat may transport gold and iron, but they are not of the same colour or value. It is not right to hope for salvation by doing evil . 3
The good and the evil contrasted :—
Enmity remaineth not in the mind of the good man, nor friendship in the mind of the bad man, as a line made in water quickly vanisheth. The good man forgetteth not friendship, nor the evil man enmity, as a line made on a stone is not readily effaced. Neither the desires of the evil man to do evil nor of the good man to do good are ultimately fulfilled. The good man doeth not good, nor the evil man evil . 3
The difference between the holy and the unholy:—
Why should the branches of the bead-tree be compared with sweets ? No one calleth the akk berries mangoes. Gilt jewels are not equal to gold. Crystal is not equal to 1 XXXIV. 2 XXX. 3 XXXI.
diamonds. Buttermilk and milk are both white, but of different quality and taste—so the holy and unholy are distinguished by their attributes . 1
The difference between associating with a wise man and a fool:—
He who abideth with a sensible man will be satisfied with humble fare, but he who abideth with a fool will not be satisfied even with an empire . 2
Associate not with a fool:—
A dog in anger biteth a man and he becometh mad. In affection it licketh him and he becometh disgusted. When charcoal is cool it blackeneth the hands, but when it is hot it burneth them. A snake which catcheth a musk-rat becometh blind if it let it go , 3 and leprous if it swallow it. If a tumour be cut it causeth pain ; and if it be allowed to remain it is unseemly. In the same way, if a family have a bad son, they suffer blame whether they abandon him or receive him. Contract neither friendship nor enmity with a fool. Remain aloof from both passions. In either camping-place there is misery . 2
A female camel once swallowed a melon which stuck in her throat. A surgeon was called. He put a stone under the lower part of the camel’s neck, and with another stone struck the upper part and thus crushed the melon. The surgeon’s assistant, who saw the operation, gave out that he too was an accomplished surgeon, and set up in business on his own account. When an old woman went to him for treatment for some illness, he assumed that a melon had lodged in her throat also, and proceeded to cure her as his master had cured the camel. The result was that the inexperienced surgeon killed the old lady.
Gur Das tells the story as follows :—
A surgeon cured a female camel. He put one stone beneath the camel’s neck and struck the upper part of the
BHAI GUR DAS’S ANALYSIS 267
camel’s neck with another, and thus broke the melon. His servant thought he had mastered the surgical art. He killed an old woman and there was general female lamentation. The people seized the pretended surgeon, and gave him a sound beating, upon which his senses returned to him. When he was questioned, he confessed the whole circumstance, and his imposture was then exposed. Sensible men took and expelled him, for a glass bracelet cannot rank with jewels. A fool has no sense. A bamboo could never equal sugar-cane. A fool hath only the body of a man ; he was created a brute . 1
Associate not with the deceitful and the perverse:—
If a man enter a house of lamp-black his face will be blackened. If seed be sown in a barren field, there will be no produce. If a child swing in a broken swing, he will fall and kill himself. If a man who knoweth not how to swim, lean on the shoulders of another equally ignorant, how shall he cross a deep river ? Abide not with him who setteth fire to his own house, and then goeth to sleep. Such is the society of the deceitful and the perverse. A man is ever in fear of his life . 2
Gur Das describes an uproar raised by the folly of fools :—
A man after bathing at a well forgot his turban and went home bare-headed. The women of his house were silly, and on seeing the unusual circumstance began to beat their heads as if a relation had died, for an Indian appearing bare-headed is a sign of mourning. He on seeing the women weeping began to cry aloud incontinently. Men and women hearing this assembled to mourn. A barber’s wife asked in whose name she should mourn. The man’s daughter- in-law said, c Go and ask my father-in-law the name of the man who is dead.’ There is an uproar raised in the company of fools like the cawing of rooks . 1
The Hindus and Moslems may hate one another,
1 xxxii. 2 xxxiv.
though they have both sprung from a common stock :—
From the union of one couple two brothers were born, and these two brothers struck out two ways. The Hindus and the Muhammadans are both made out of the five elements, but two names are given to the same substance . 1
It is not the fault of the Sikh religion if an occasional Sikh obey not the Guru's instructions and grow wicked:—
When moth 2 is parched over the fire some grains remain hard. This is not the fault of the fire. If one fruit out of a thousand go bad, it is not the fault of the tree. It is not the fault of water that it will not rest on a hill. If a sick man die from not observing the regimen prescribed for him, it is not the fault of the doctor. If a barren woman have no offspring, it is not her husband’s fault. In the same way if an occasional perverse man accept not the Guru’s instruction, it is his own and not the Guru’s fault . 3
The apologue of the jackal which fell into a dyer's vat applied to the boastful and hypocritical.
A jackal fell into a dyer’s vat and was dyed. He went into the forest and pretended to be its king. The beasts waited at his door while he sat down in his glory. Intoxicated with falsehood and pride, he began to exercise his authority. But when he opened his lips to speak, he spoiled his disguise, as radish-eaters make themselves known by their belching. So the Mina who practiseth falsehood and disgraceful acts, was ruined at God’s court . 4
Pretended gurus are like children at play :—
On moonlight nights children play together . 5 They personate kings and subjects. Some take armies on expeditions, and some run away. They pay land revenue in potsherds. Being *yery fickle they leave off the play in
BHAI GUR DAS’S ANALYSIS 269
an instant and run home. So they who, though possessing no merits, call themselves gurus, are counterfeit and evil . 1
It is impossible to dispense with the Guru :—
The mice fashioned a bell to put on the cat’s neck, but they could not do so. The flies resolved to bathe in ghi, but they never extricated themselves. Insects being shortlived have not time to divest themselves of impurity of birth ; if they did, how could they live ?' The bhambiris 2 would live in the rainy season if they could, but they are killed by the rain. The kulangs would remain in the plains after Baisakh, but they cannot live in heat. People may say they can dispense with the Guru, but without him salvation cannot be obtained: men would wander in transmigration . 1
Secret initiation is not necessary. Hindus of all sects believe that until a guru secretly communicates the word of initiation into the disciple’s ear, salvation is not obtained. Gur Das on the contrary writes :—
Wahguru is the Guru’s spell; by repeating it pride departeth . 3
Gur Das indulges in self-abasement:—
The owl is not pleased on beholding the sun or the chakwi the moon. The simmal-tree yieldeth no fruit, the bamboo groweth near the sandal but is not perfumed thereby. If you give milk to a serpent to drink, it parteth not with its poison, nor showeth it any gratitude. The bitterness of the colo- cynth departeth not, the tick clingeth to the cow’s udder, but drinketh blood instead of milk. All these demerits reside in me. If any one do me a favour, I return it with an injury. Garlic hath never the perfume of musk . 4
I am wicked and sinful; I am an apostate and evil,
27 o
I am a thief, adulterer, and gambler ; I covet my neighbour’s house, I am a slanderer, unrighteous, dishonest, deceitful; I deceive the country. I indulge in lust, wrath, pride, greed, and worldly love. I kill those who trust me ; I am ungrateful and unfaithful; who will defend me ? The true Guru remembereth and pardoneth his disciples and singers . 1
There is nGt, there was not, and there never will be such an ungrateful person as I. There is none so dishonest or so devoid of merit as I. There is no such slanderer as I who have taken on my head the heavy sin of slandering the Guru. There is none so great an apostate as I who have committed the heinous sin of apostasy from the Guru. There is none so evil as I who have committed the sin of bearing enmity to him who is without it. There is no such treacherous friend as I who sit in a devotional attitude like a crane looking out for fish to devour. The great sin which I have committed in eating with those who do not obey the Guru’s words departeth not. There is no such backslider as I who have renounced the Guru’s religion and attached myself to a false one. I am called a disciple, but I meditate not on the Word . 2
Filial-duty inculcated :—
A child is conceived by the union of father and mother, and while in the womb the mother is full of hope. She abstaineth from delicacies, and is shy to appear in public. She putteth her feet cautiously on the ground. She carrieth for nine months and suffereth in giving birth to the dear boy. She then nourisheth him with great trouble, and must be careful in what she eateth and drinketh. She suckleth and cautiously giveth him infant’s medicine. The parents provide him with clothing and food, and take thought for his betrothal and education. They entrust him to a tutor, and as in duty bound spend their earnings on him. The child should discharge this load of debt to the parents . 2
Filial ingratitude reprobated :—
His parents are happy while performing the boy’s be-
nm.' nmv
BHAI GUR DAS’S ANALYSIS 271
trothal. His mother cannot contain herself with joy, and she singeth festal strains. When the boy is married, she is delighted and singeth marriage songs. She voweth many offerings when her son bringeth his wife home. In return for all this the daughter-in-law ever giveth her husband bad advice, and slandereth her mother-in-law with the object of living separate from her. The son then becometh bad, forgetteth the countless favours conferred on him by his mother, and obligeth her to grind corn for the house. Few sons are dutiful as Sarwan . 1
Filial ingratitude is the result of marriage :—
The wife the enchantress bewitcheth her husband. When he was born he forgot his God, and now that he is married he forgetteth his parents . 2 3
A man should never under any pretext forsake his parents :—
He who forsaketh his parents to listen to the Veds, shall never know their secret. He who forsaketh his parents to perform penance in the forest, shall go astray in the wilderness. He who forsaketh his parents to worship gods and goddesses, shall lose the reward of his devotion. He who forsaketh his parents to bathe in the sixty-eight places of pilgrimages, shall find them a whirlpool to drown him. He who forsaketh his parents to give alms, shall be deemed without faith or knowledge. He who forsaketh his parents to fast, shall die and be born again and stray in superstition. Such a person knoweth nothing of God or the Guru . 2
The Sikhs claim superiority to all races :—
The Sunni, the Shiah, and the Rafazi sects find favour with many, but they are all pagans and hypocrites and lost in superstition. The Christians and the Jews wander distraught in their pride. The Europeans, the Armenians, and the Turks are filled with vainglory. Faqirs dressed
slain by mistake by Dasarath, Ram Cbandar’s father. XXXVII.
in black, qalandars, darweshes, and twice as many more are not equal to one hair of a Sikh who hath dedicated himself to the Guru . 1
Truth is hidden both from the Hindus and the Muhammadans ; both sects have gone astray :—
There are four castes of Hindus and four sects of Muhammadans in the world. The members of both religions are selfish, jealous, proud, bigoted, and violent. The Hindus make pilgrimages to Hardwar and Banaras ; the Muhammadans to the Kaaba of Makka. Circumcision is dear to the Muhammadans; tilaks and janeus to the Hindus. The Hindus invoke Ram, the Muhammadans Rahim; but in reality there is only one God. Since they have both forgotten their sacred books, worldly greed and the devil have led them astray. Truth is hidden from both ; the Brahmans and the Maulvis kill themselves by their animosities. Neither sect shall find salvation . 2
The Hindus read the Veds ; the Sufis and the Muhammadans the books of Islam. The Muhammadans abstain from food during the Ramzan and read Arabic prayers ; the Hindus rack their brains over idolatrous worship and periodical fastings. The founders of the six Hindu systems preach each a different doctrine. The Hindus have ten incarnations, the Muhammadans the Merciful One. Both sects practise bigotry and violence . 3
When Hindus and Moslems lay aside superstition, they form one body of Sikhs who quaff the cup of God’s love and obtain final deliverance :—
They who are intoxicated with the cup of love in the Guru’s private court, behold the Unseen One. The Sikhs spurn as well the hundred and eight-beaded rosary of the Hindus as the hundred-beaded rosary of the Muhammadans. The Sikhs, treating both rosaries alike, repeat not the name Ram or Rahim at every bead. The two sects united form one body of Sikhs, and are not then separately mentioned, so when one speaketh of the game of chaupar the pieces are 1 XXXVIII. 2 I. 3 XXXIX.