were incarnations of God, used to reverence and worship Brahmans.' The Guru knew what was passing in the Brahman's mind, and stopped to speak to him at the second circumambulation.
‘ Excellent twice-born, what fancies hast thou conceived that thou art angry ? Pray explain the cause thereof.' The Brahman briefly stated the cause. The Guru upon this gave utterance to the following hymn :—
Thou readest the Veds with their commentaries,
But the all-pervading God abideth not in thy heart. 1 Thou givest instruction to make men firm in their faith, But thou practisest not thyself what thou preachest.
O Pandit, study the Veds
And banish the greed of thy heart.
Thou placest a salagram before thee,
But thy thoughts are dispersed in every direction.
Thou puttest a tilak on the salagram and fallest at its feet. Thou blindly followest the world.
Thou performest the six duties, thou spreadest thy mat and wearest a loin-cloth ;
But it is only in wealthy houses thou ever readest thy books,
Tellest thy beads and beggest for alms—
O my friend, no one hath thus been saved.
He is a pandit who acteth according to the Guru’s instruction :
Maya with her three qualities departeth from him.
Nanak, seek the protection of that God With whose name the four Veds are filled. 2
The Brahman replied, ‘ 0 Guru, even if thou think me not a fit person to bow to, thou oughtest at least to have bowed to the salagram. The Guru then extemporized the following hymn intended to confute and humble the Hindu priest :—
I have obtained God as my salagram :
Saith Nanak, the Guru hath made me this gift:
It is such a salagram I serve.
God is my worship, my adoration, my obeisance ;
He batheth all day long.
He, the Supreme Gyani, is ever banqueting,
And leaveth no one unprovided for :
I touch His feet again and again.
His bell is heard in the four corners of the world,
His seat is ever in heaven,
His fan waveth over all,
His incense is ever diffused,
Every heart is His casket, 1 The company of the saints is His perfect court. 2 3 Singing God’s praises, which ever bestoweth pleasure, is my adoration.
His greatness is beautiful and ever endless.
He who hath come under the protection of the saints’ feet And is fortunate, shall obtain such a salagram?
The following was also quoted by the Guru on the same occasion :—
O blind one, thou seest not with thine eyes ;
Thou must leave all these vain things and depart.
Saith Nanak, O God, mercifully grant me The favour of the company of the saints.
Man obtaineth something when he becometh the dust of the saints' feet .
He to whom God giveth understanding repeateth His name.
The Brahman desired to continue the controversy, but the Guru avoided it as much as possible. At
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last he consented to hear the Brahman speak on the Veds and Upanishads. 1 The Brahman wound up with a discourse on the nature of Brahm. When he had finished, Bhai Salo presented himself, and was welcomed by the Guru as his own special Ananya Bhagat, or monotheistic saint. The Brahman contended that such an appellation might only be applied to himself. The Guru denied this on the ground that the Brahman worshipped many gods. On this the Brahman produced all the books he had brought with him, but they failed to satisfy the Guru. The Brahman then proposed to send his son to Banaras for the remainder of his library. An auspicious time for the son’s departure was fixed by the astrologers, but after he had set out on his journey, he met an ass which brayed. Deeming this an unhicky omen he returned. The circumstance afforded much banter and amusement to the Sikhs, who became the more convinced of the truth of their own religion.
The Guru summoned Paira, and told him that when Guru Nanak visited Ceylon he composed the Pransangali, and left it there until a successor of his should demand it. The Guru gave Paira directions to go and bring the volume. While the question of funds for the distant journey was under consideration, a Sikh came forward and offered the Guru five paise—all he had in the world. The Guru gave this sum to Paira for his travelling expenses, and dispatched him without consulting an astrologer. The Brahman remarked on this omission, whereupon the Guru read him a lecture on the evils of superstition. Bhai Gur Das, who happened to be with the Guru, wrote the following stanza on the occasion :—
salagram; thou listenest to the Gita, 1 yet thou callest thyself a monotheist.
After inquiring of astrologers and calculating auspicious times, thou goest on religious pilgrimages and on visits to holy places.
When thou goest forth, if thou meet a donkey or a dog, superstition is aroused by the omen and thou returnest home.
Thou hast not the gift of continence, and art not content with the support of one God ; indecision being in thy heart, thou shalt not obtain the supreme rank.
Such is the power of association with the company of the Guru’s Sikhs that continence is produced, man relieth on one support, and his indecision is removed.
He will not consult the astrologers or the Veds, or ask the lunar or week day ; nor will he clasp to his heart any superstition regarding the planets and the lunar mansions.
He will take no note of omens or conjunctions of planets or serve other gods ; and he will fix his attention, love, and affection on the word of the Formless One.
The Sikhs and the saints are as children ; the holy Guru is their cherisher ; they who meditate on God shall obtain salvation while alive. 2
On hearing this the Brahman’s pride was thoroughly humbled, and he was obliged to admit that the Sikhs were better than his own co-religionists. His burning heart obtained comfort from the Guru’s instruction. He threw away his salagram, began to utter the true Name, was initiated into the Sikh religion, and thus obtained salvation. Several other learned pandits followed his example, and accepted the pure faith of Guru Nanak.
Paira reached Ceylon with great difficulty, as was natural considering the restricted travelling expenses allowed him. The King of Ceylon received him with respect, treated him hospitably, and gave him the required volume, with a letter and many presents
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for the Guru, and allowed him to depart on his return journey to Amritsar. The Pransangali was subsequently stolen by a pretended sadhu, or holy man. 1
Chapter VII
Guru Arjan now felt the necessity of laying down rules for the guidance of his followers in the performance of their daily religious duties and expiatory rites. This course would reduce his religion to consistency, and hinder divergent tenets and rituals. That consummation, however, could only be attained when the exact words of the Gurus were permanently recorded in one grand volume. The Guru was strengthened in this determination by information he continually received that Prithia was composing religious hymns of his own which he described as the compositions of Guru Nanak and his successors, and the ignorant populace had not sufficient intelligence to discriminate. Guru Amar Das, in the twenty- third and twenty-fourth pauris of the Anand, had decided that only the real hymns of the Guru should be repeated and reverenced by Sikhs. Accordingly, such compositions should be collected and arranged for the guidance of the faithful. Nothing but evil could result from the hymns which Prithia endeavoured to impose upon the public.
In addition to the hymns of the Gurus, Guru Arjan praised the compositions of Gur Das, especially his ‘ Waran ’. Being thus commended, Gur Das volunteered to go to Goindwal, to Mohan, elder son of the third Guru, for the volumes containing the Guru’s compositions. Gur Das, however, failed to attract Mohan’s attention. He had locked himself in his house, and was said to be intent on his devotions. Gur Das remained knocking at his door for
a whole night, but failed to receive an answer. He then returned to Amritsar, and told the Guru the story of his failure.
Bhai Budha then volunteered to go. On arriving in Goindwal he endeavoured to gain Mohan’s attention, but also failed. He then broke open his door, and found Mohan in a state which simulated unconsciousness. Mohri, Mohan’s younger brother, came on hearing the tumult, and advised Bhai Budha not to awaken the sleeper. Upon this Bhai Budha desisted and returned to Amritsar. The Guru, on hearing of his ill-success, decided that he would go himself. On arriving at Mohan’s house he called out to him, but received no answer. The Guru then addressed him the following stanza, which might be considered partly as addressed to God and partly to Mohan—Mohan meaning the enchanter, being one of the names of the Divinity
O Mohan, lofty is thy mansion, and matchless thy palace ;
O Mohan, saints adorn the doors of thy temple.
In thy temple they ever sing the praises of the infinite and merciful God.
Where the company of the saints assemble, there they meditate on thee.
Show compassion and kindness, O compassionate lord ; be merciful to the poor.
Nanak representeth, I am thirsting for a sight of thee, grant it to me, and all happiness shall be mine.
On hearing this, Mohan opened the door, to find that the Guru himself had come to visit him. Not being totally appeased by the verses he had heard, he reproached the Guru with having taken the Guruship out of his family, and come to steal the religious and literary memorials of his predecessors. The Guru took no notice of his blustering, but proceeded to address him another stanza:—
LIFE OF GURU ARJAN 57
O Mohan, thou believest in one God, all others thou treatest as refuse.
Thou believest in the one invisible God who holdeth the whole fabric of the world.
Under the Guru’s instruction thou hast subjected to thyself God the primal Being.
Thou Thyself mo vest, 0 God; Thou Thyself standest still; Thou Thyself supportest the whole fabric.
Nanak representeth, preserve mine honour; all Thy servants seek Thy sanctuary.
Mohan, somewhat softened on hearing this, descended from the upper chamber in which he had been seated, in order to receive his distinguished visitor. The Guru followed up his poetical address with a third stanza :—
O Mohan, at the last hour Death shall not approach him who repeateth Thy name.
The god of death shall not touch him who with single heart meditateth on Thee.
All who worship Thee in thought, word, and deed, shall obtain the fruit thereof.
The impure, the foolish, and the stupid on beholding Thee obtain divine knowledge.
Nanak representeth, 0 omnipresent God, abiding be Thy sovereignty.
When Mohan examined the Guru's face, he saw in it such preternatural splendour, that he recognized the light of all the Gurus. He then surrendered the books, deeming the divine Guru before him their proper custodian. Upon this the Guru uttered a fourth stanza, and thus completed the hymn
O Mohan, mayest thou be successful with thy family !
Thou hast also saved those who having beheld thee have dispelled their pride.
Death never approacheth those who magnify Thee.
Endless are Thine excellences ; they cannot be described, O True Guru, and Supreme God.
Nanak represented, Thou hast preserved a prop by clinging to which the world shall be saved. 1
The Guru composed the following also on that occasion :—
I am wealthy and fortunate in the true Name ;
I sing God’s praises with composure and love.
When I opened and saw my father and grandfather’s 2 treasury of sacred books
My soul was enriched ;
My storehouses were filled with gems and rubies
Inestimable, inexhaustible, and unweighable.
O my brethren, let us eat and spend this wealth together.
It shall not diminish, but continue to increase.
Saith Nanak, he on whose forehead such destiny hath been written,
Will join us in availing ourselves of this treasure. 3
After this the Guru and Mohan held a long conversation on the subject of the Gurus from the time of Guru Nanak. Mohan was so pleased with the interview, that he pressed his visitor to remain with him. The Guru excused himself on account of the project he had formed to compile the hymns of his predecessors. He then departed, promising to visit Mohan again whenever he was honoured with an invitation.
On the Guru’s return journey to Amritsar he stayed at Khadur. Datu, Guru Angad’s son who had kicked Guru Amar Das off his throne, went to
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meet him, and for the sake of self-abasement and as an act of contrition put himself the following questions in presence of the Guru : ‘ How can there be worship without merits ? How can there be honour without learning? How can there be victory without bravery ? How carf there be meditation without mental composure ? How can the heart have peace without contentment ? How can empire be obtained without the performance of meritorious acts ? How can there be divine knowledge without the true Guru ? How can there be honour without virtue ? Since the ocean of life is unfathomable, how can one cross it without a vessel ? How can there be worship without loving God’s lotus feet ? How can there be deliverance without God ? How can there be singing without a tune ? How can one acquire fame without verse, praise without the bestowal of gifts ? The ocean of the world is wide : how can one cross it without the Sikh religion ? How can there be day without the sun ? I had no virtues or good qualities, so how could I have been Guru ? Such have been my reflections.’
Datu then narrated to the Guru all his misconduct and the result thereof. He said he still felt pain in his foot which the robbers had injured. He had gone to visit Guru Amar Das on his deathbed, and begged pardon for his violence. Guru Amar Das told him that the fifth Guru would heal him. Guru Arjan, in consideration of Datu’s descent, put his hand on the injured limb and made it whole. He then, after a conversation with Datu on the subject of the preceding Gurus, and after an interview with his brother Dasu, set out for Amritsar.
On the Guru’s arrival in Amritsar, he made plans for the compilation of the Granth Sahib. He fixed for the purpose on a secluded spot, where jand 1 , wild caper, Indian fig, and pipal trees yielded agreeable shade, while green herbage gratified the eye and
6 o
afforded a pleasant carpet for the feet. Tents were erected for the accommodation of the Guru and his bards and minstrels. The Guru decided to have a tank constructed there also, and set about its excavation.
On the completion of the tank, and at the time of giving it the name Ramsar, the Guru composed the following, which may be understood literally or spiritually :—
Ever bathe in God’s tank ; 1
Stir it up and drink the great nectareous juice.
God’s name is holy water ;
He who batheth in it shall have all his desires fulfilled.
Where God is spoken of in the company of the saints,
The sins of millions of births are erased.
The saints rejoice on remembering God’s name.
And their souls and bodies feel supreme delight.
The slave Nanak is a sacrifice to him
Who hath obtained the treasure of the dust of God’s feet. 2
The Guru, on taking up his abode near the tank, was accompanied by a crowd of Sikhs. He now occupied himself with collecting further materials for his compilation, and with composing hymns of his own. He therefore instructed Bhai Budha to take his place in the Har Mandar, and do duty for him by giving religious instruction to all who presented themselves. He sent for Gur Das and appointed him to write the hymns of the Gurus from his dictation. He ordered that they should afterwards be translated by learned men into Indian and foreign languages, so that they might extend over the whole world as oil spreads over water. 3
The followers of the principal Indian saints, Hindu and Muhammadan, since the days of Jaidev,
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were invited by the Guru to attend and suggest suitable hymns for insertion in the sacred volume. They repeated hymns of their respective sects ; and such as conformed to the spirit of reform then in vogue, or were not wholly, inconsistent with the Guru’s teaching, were adopted and incorporated in the Granth. It may be here conceded that those hymns received some alterations in the process of transmission from the saints to their followers who were contemporaries of Guru Arjan ; and this will explain why so many Panjabi words are found in the Bhagats’ writings, and why they differ from their compositions preserved in other parts of India. According to the Hindu religion it was deemed a sin to listen to the teaching of Musalmans, to say nothing of that of Sudars. It was one of the Guru’s objects to show the world that there was no such superstition in the Sikh religion, and that every good man, no matter of what caste or creed, was worthy of honour and reverence.
The hymns are arranged according to Rags, or musical measures. The hymns of the first Guru, Mahalla I, come first, then those of the second Guru, Mahalla II, and so on. After the Guru’s hymns the hymns of Bhagats, or Indian saints who had previously conceived reformatory ideas, were inserted, though without any fixed order of precedence.
Satta, the minstrel who had visited Guru Ram Das, now came and completed the long hymn begun by Balwand by adding the following pauri in praise of Guru Arjan :—
The four Gurus illumined the four ages of the world ; thou, Arjan, art the fifth in their place.
It is thou thyself who didst create the world ; thou art its standing pillar.
Thou art the tablet, thou art the pen, thou art the writer.
The human race cometh and goeth ; thou art ever new and whole.
Guru Arjan sitteth on Baba Nanak’s throne; the true Guru’s canopy shineth over him.
Thou hast illuminated every direction from the east to the west.
They who worship not the true Guru are subject to transmigration.
Thy miracles increase twofold and fourfold; this is a true offering to the true Guru. 1
The four Gurus illumined the four ages of the world ; thou art the fifth in their place.
Kahna, Chhajju, Shah Husain, and Pilo—four religious men of Lahore—also came and requested the Guru to find a place in his Granth for their compositions. He invited them to give him specimens of their poetical abilities. Kahna was the first to deliver his composition—
I am He, I am He
Whom the Veds and Purans sing, but whom none hath found by search.
This, a deification of Kahna himself, was promptly rejected by the Guru as rank blasphemy.
Chhajju’s composition was the following :—
Look thou not on woman, even though she be cut out of paper;
Like a plundering band of Baloches she will take thee away and kill thee.
This was rejected as being too derogatory to the female sex. According to Guru Nanak, domestic life was the best of all, and he had no wish to depreciate women.
Shah Husain’s turn came next. The following was his composition :—
Be silent, 0 my friend, be silent ;
There is no necessity, O my friend, for speaking ;
My friend, there is no necessity for speaking.
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Within and without us is the one Lord; to whom else shall we address ourselves ?
The one Beloved pervadeth every heart; there is nowhere a second.
Saith the humble faqir Husain, I am a sacrifice unto the true Guru.
This was rejected by Guru Arjan on the ground that he did not consider it the duty of holy men to conceal the message which God had commissioned them to give to the world.
Pilo, the last to claim the honour of immortality in the Granth Sahib, submitted the following :—
They who have died at their birth are superior to us ;
They do not thrust their feet into the mire, and are not befouled therewith.
This was also rejected on the ground that better is the man who struggles with the world to make his life profitable than he who quits the scene at the outset.