[p. 111]
The Guru having returned to Hardwar after so many years’ absence was received with great distinction and demonstrations of friendship by Jogis, Bairagis, Sanyasis, Brahmacharis, Pandits, &c. They [p. 112] disclosed to him their spiritual doubts and difficulties, which he successfully solved. When the Guru was subsequently visited by the Chaudhri and the heads of the lay population of Hardwar, they asked him why he caused the four castes of Hindus to do him homage when he himself did homage to no one. He replied that the Brahmans were already very proud, and, if he paid them homage, their pride would only increase the more. And as regards the homage paid to him by the four castes, neither he nor his predecessors required it from any one. It was only when the earth, overladen with the burden of sin, raised its protest to heaven, that Guru Nanak appeared to point out the easy path of salvation, and not to obtain the praise or homage of human beings.
When the Guru and his party had all returned to Goindwal, Jetha, in response to numerous inquiries and requests, gave the following metrical account of the recent pilgrimage :—
I
A sight of the true Guru was our bathing during the Abhiyit,[1]
The filth of evil inclinations was cleansed, and the darkness of ignorance dispelled.
The ignorance of those who saw the Guru was dispelled, and light beamed on their hearts.
The pains of transmigration vanished in a moment, and men obtained God the imperishable Lord.
God the Creator Himself made this auspicious time, when the true Guru went to the fair at Kurkhetar.
A sight of the true Guru was our bathing during the Abhijit.
[p. 113]
II
Sikhs travelled with the true Guru on his journey.
Every day, every hour, and every moment service was held ;
God’s service was held, and all people came to behold the Guru.
God blended with Himself those who obtained a sight of him.
The true Guru made the toil of pilgrimage in order to save all people ;
And Sikhs travelled with the true Guru on his journey.
III
It was an auspicious time when the true Guru first arrived in Kurkhetar.
When it was known, the beings of the three worlds came to behold him.
All the demigods, munis, and saints of the three worlds came to behold him.
The sins of those who touched the perfect true Guru were all erased.
Jogis, Digambars, Sanyasis, and men of the six schools entered into conversation with him.[2]
It was an auspicious time when the Guru arrived in Kurkhetar.
IV
The Guru then proceeded to the Jamna where he caused people to repeat God’s name.
The tax-gatherers met the Guru with offerings and allowed his followers to cross over.
All those in the Guru’s train who meditated on God, were exempted from toll—
Death the tax-gatherer approacheth not those who walk in the true way according to the Guru’s instruction—
Everybody took the Guru’s name, and by taking it all the pilgrims were excused toll.
[p. 114]
The Guru then proceeded to the Jamna where he caused people to repeat God’s name.
V
After that he went to the Ganges and there was a marvellous scene.
All were entranced on seeing the saintly Guru, and there too no one took half a dam[3] from him.
No one paid half a dam or put any money into the toll-box ; the toll-collectors’ mouths were sealed.
They said, ‘ Brethren, what shall we do? of whom shall we ask ? Every one is escaping under cover of the Guru.’
The toll-collectors by their skill and cleverness saw it was best to close their boxes and go away.
After that the Guru went to the Ganges, and there was a marvellous scene.
VI
The leading men of the city went in a body, and took shelter in the true Guru.
They asked the true Guru concerning God, and he proved His existence from the Simritis.
The Simritis and Shastars all established God’s existence ; Shukdev, Prahlad[4], and Sri Ram uttering God’s name meditated on Him.
In the city of the body is the fort of the soul which the five deadly sins would rob, but the Guru hath destroyed their abode.
The Purans everywhere contain praises of offerings, but it is from Guru Nanak’s words God’s service is obtained.
The leading men of the city went in a body and took shelter im the true Guru.[5]
There was a merchant called Gango, a Khatri of the Basi tribe, who had become bankrupt by losses [p. 115] in trade. His former friends, connexions, and relations deserted him and laughed at him. Sad at heart, he went to Goindwal to see the Guru, of whose fame he had heard. Putting complete faith in him, he ate from his kitchen and then went to make his obeisance. He was only able to offer as much molasses as would weigh a penny. He told the Guru that, while very unfortunate in his worldly affairs, he was very happy at having seen him, and he solicited his protection. The Guru took the molasses in his hand, and inquired what distressed his heart. Gango told him and added, ‘ As a last resource I have come to thee.’ The Guru replied, ‘Go to Dihli and open a bank there, serve and treat respectfully the saints who visit thee, and thou shalt obtain wealth from the Creator.’ Gango adopted the Guru’s suggestion. He opened a head office in Dihli, and afterwards a branch in Lahore, and did banking business in partnership with his son. Public confidence in him was restored, he grew wealthy, and was subsequently enabled to draw cheques for large amounts on his correspondents.
On one occasion a poor man went to the Guru and complained that, though his daughter was marriageable, he had not wherewithal to defray her marriage expenses. The Guru put him no questions, but gave him a cheque on Gango for fifty rupees. Gango said to himself, ‘If I honour this, the Guru will trouble me again.’ He accordingly took no notice of the man or of the cheque. The man returned to the Guru, and told him the result of his mission. The Guru gave him the amount of the cheque out of his own pocket, and thus enabled him to procure his daughter’s marriage. As regards Gango’s conduct the Guru remarked, ‘Worldly love and pride destroy love and confidence. Under their influence man turneth away from his Guru, and consequently suffereth great hardship.’
[p. 116]
It happened that soon afterwards the tide of trade turned and Gango again became bankrupt. Thoroughly repentant, he re-addressed himself to the Guru, and performed menial service in his kitchen. Regard for the world and the customs of his family he totally disregarded. Whatever toil he performed he treated as penance for dishonouring the Guru’s cheque, and while performing his self-imposed duties, he was ever absorbed in devotion. After some time the Guru sent for him. He went, fell at his feet, and saying that all mortals were liable to err begged forgiveness. The Guru granted it, gave him a white dress, and communicating to him the true Name which was the spell of initiation said, ‘ Thou too shalt convert many to the faith, thine utterances shall prove true, and wealth and supernatural power shall come at thy bidding.’ Gango’s shrine is now at a village called Dau, near Kharar in the Ambala district.
The choicest viands continued to be served up from the Guru’s kitchen. The traveller, the stranger, the beggar, as well as the follower of the Guru, could gratify his palate with the six physical tastes—sweet, salt, sour, bitter, pungent, and astringent—of Indian cookery, while the Guru himself continued to live as before on coarse food served without condiments. His kitchen remained open till three hours after nightfall. Whatever remained after the guests had been fed, was compassionately thrown to the beasts and birds, and if, after they were satisfied, anything were left, it was given to the fish in the river, so that they too might be filled.
One day a Sidh Jogi went to see the Guru and humbly addressed him: ‘Since thou, O Guru, hast been enthroned, I have desired to behold thee. I am fortunate to-day in having attained my object. I have performed every form of penance, but, finding it all unavailing, have now come to thee. I wish to obtain mental rest and an assurance that [p. 117] when I abandon this body I shall be born in thy family, andso be happy worshipping God and singing His praises.’ The Guru replied, ° Perfection and happiness are not obtained by calling one’s self a Sidh and obtaining many followers. It is by devotion to God that real happiness is obtained. And, as thou desirest to be born in my family, thou shalt be Mohri’s son and my grandson.’ The Jogi, in order to pursue his devotions without interruption, retired to the margin of the Bias, and there parted with his body.
It will be remembered that the Guru had two sons, Mohan and Mohri. Mohri’s eldest son was Arth Mal, and his second son the Sidh Jogi. When the Guru heard of the Jogi’s rebirth, he sent Bhai Ballu to bring him the infant. Although it was not advisable to remove him so soon after birth, no one might disobey the Guru. On seeing his erandson, the Guru composed the Anand or Song of Joy on the spot, in thirty-eight pauris, and taking the infant in his lap gave him the name of Anand. Bhai Ballu then went on the housetop, and, calling the people with beat of drum to listen to him, recited the whole composition. It is now repeated on occasions of marriages and rejoicings, also before large feasts, and at the preparation of sacred food.
I
Joy, my mother, that I have found the True Guru ![6]
I have easily found the True Guru, and the music of gratulation is in my heart.
The excellent Rags and the race of the female singers of heaven have come to sing hymns.
They who have fixed God in their hearts sing His praises.
Saith Nanak, I feel joy that I have obtained the True Guru.
[p. 118]
II
O my soul, ever abide with God ;
Abide with God, O my soul; He will make thee forget all SOrroW ; .
He will accept thee, and arrange all thine affairs.
The Lord is omnipotent in all things; why forget Him ?
Saith Nanak, O my soul, ever abide with God.
III
O my true Lord, what is there not in Thy house ?
In Thy house is everything ; he to whom Thou givest shall receive ;
He will ever praise Thine attributes and plant Thy name in his heart.
Many strains of rejoicing resound for him in whose heart Thy name abideth.
saith Nanak, O true Lord, what is there not in Thy house ?
IV
The true Name is my support ;
The true Name which satisfieth all my hunger, is my support.
God’s name having entered my heart hath granted me peace and happiness, and fulfilled all my desires.
I have ever sacrificed myself to the Guru who possesseth such excellences.
Saith Nanak, hear, O saints, love God’s hymns :
The true Name is my support.
V
The five forms of music resound in that happy house [7] ;
In that happy house into which God hath infused His might, the strains resound.
Thou, O God, hast put the five evil passions under subjection, and vanquished Death the torturer.
[p. 119]
They who were so predestined [8] are attached to Thy name, O God.
Saith Nanak, they obtain happiness, and in their hearts the unbeaten strain resoundeth.
VI
Without true love man[9] is unhonoured ;
Man is unhonoured without love. What can the wretched creature do ?
There is none omnipotent but Thee ; have mercy on me, O God.
Man hath no other refuge than the Word, by attachment to which he is adorned.
Saith Nanak, what can the wretched creature do without love ?
VII
Every one talketh of happiness, but true happiness can only be known from the Guru ;
If the beloved Guru be merciful, happiness shall ever be known from him.
The Guru being merciful cut away my sins, and put into mine eyes the salve[10] of divine knowledge ;
The True One hath adorned with the Word those whose hearts have parted with worldly love.
Saith Nanak, that is the real happiness which is known from the Guru.
VIII
O Father, he to whom Thou givest happiness obtaineth it ;
He obtaineth it to whom Thou givest it; what else can poor mortal do ?
Some led astray by error wander in every direction, others are adorned by attachment to Thy name ;
[p. 120]
Through the Guru’s favour pure are the hearts of those to whom the will of God is agreeable.
Saith Nanak, the man on whom Thou, O Beloved, conferreth happiness obtaineth it.
IX
Come, O beloved saints, let us speak of the Ineffable One ;
Let us speak of the Ineffable One ; through whom shall we find words to do so.[11]
Entrust body, soul, and wealth to the Guru, and obey his order, so shall you succeed.
Obey the Guru’s order, and sing true songs [12] of praise—
Saith Nanak, hear, O saints, in this way speak of the Ineffable.
X
O fickle man, no one hath obtained God by cleverness ;
By cleverness no one hath obtained Him ; hearken, O my soul.
This Maya who hath led man astray in such superstition 1s fascinating ;
He who hath spread this illusion hath created Maya the fascinating.
I have made myself a sacrifice to Him who hath rendered worldly love dear to mortals.
Saith Nanak, O fickle man, no one hath obtained God by cleverness.
XI
O dear man, do thou ever remember the True One.
This family which thou seest shall not depart with thee ;
It shall not depart with thee; why fix thy thoughts thereon °
Never do what thou shalt have to repent of at last.
Hearken to the instruction of the true Guru; it is that which shall go with thee.
Saith Nanak, O dear man, ever remember the True One.
[p. 121]
XII
O Inaccessible and Inapprehensible One, Thine end cannot be found.
No one hath found Thine end ; it is only Thou Thyself who knowest Thyself.
Men and lower animals are all Thy sport ; by what words can any one describe it ?
It is Thou, who didst create the world, who speakest and beholdest all.
Saith Nanak, Thou art ever inaccessible; Thine end cannot be found.
XIII
Demigods, saints, and munis search for nectar,[13] but only from the Guru can it be obtained ;
He to whom the Guru showeth favour findeth such nectar, and putteth the True One in his heart.
Thou didst create all men and lower animals ; seeing Thee to be the One God, I have come to touch Thy feet.[14]
They with whom the True Guru is well pleased, have no longer avarice, covetousness, or pride.[15]
Saith Nanak, he with whom God is pleased, hath obtained nectar from the Guru.
XIV
The way of the saints is pecuhar ;
The way of the saints is peculiar ; they travel by a difficult road :
They renounce avarice, covetousness, pride, and worldly desires, and speak not much ;
They go by the road which is sharper than a sword and finer than a hair.
By the favour of the Guru the desires of those who renounce pride are centred in God—
Saith Nanak, the way of the saints is peculiar in every age.
[p. 122]
XV
As thou causest us, O Lord, to walk, so we walk ; what more can we know of Thine attributes ?
They whom Thou hast put on the right way walk as Thou causest them ;
They whom Thou of Thy mercy appliest to Thy name ever meditate on Thee, O God ;
They to whom Thou impartest Thine instruction through the Guru shall obtain happiness.
Saith Nanak, O true Lord, Thou causest us to walk as Thou pleasest.
XVI
The Word is a delightful song of rejoicing ;
The true Guru hath communicated to me the Word which is ever a delightful song of rejoicing ;
It dwelleth in the hearts of those who were so destined from the beginning.
Some go about talking much, but no one hath obtained the real Word by babbling.
Saith Nanak, the true Guru hath communicated to me the Word which is a song of rejoicing.
XVII
They who have meditated on God have become pure ;
They who have meditated on God through the Guru’s instruction have become pure ;
They are pure with their parents and families, and with all their associates.
They who repeat God’s name are holy, they who hear it are holy, and they who treasure it in their hearts are holy ;
Saith Nanak, they are holy who under the Guru’s instruction have meditated on God.
XVIII
Divine knowledge is not obtained by superstitious ceremonies ; without divine knowledge doubt will not depart ;
Doubt will not depart by any effort however much men continue to perform such ceremonies.
[p. 123]
Through doubt the heart is filthy ; by what means shall it be cleansed ?
By attaching thyself to the Word thy heart shall be cleansed ; continue to fix thy thoughts upon God.
Saith Nanak, it is by the favour of the Guru divine knowledge is obtained, and doubt dispelled.
XIX
Foul within and fair without ;[16]
They who are fair without and foul within, have lost their human lives at play.
They have contracted the great disease of avarice and forgotten death.
The Name, which is the best thing in the Veds, they hear not ; they wander like demons.
Saith Nanak, they who have renounced truth, and attached themselves to falsehood, have lost their human lives at play.
XX
Fair within and fair without ;
They who are fair without and fair within, do good acts through the true Guru.
Even the very name of falsehood reacheth them not, and truth is the object of their desires.
The merchants who have earned the jewel of human birth are prosperous.
Saith Nanak, the hearts of those who abide with the Guru are ever pure.
XXI
If any disciple turn towards the Guru ;
If any disciple turn towards him, his heart shall be with the Guru ;
He shall meditate on the Guru’s feet, and remember God in his heart ;
He shall renounce pride, ever abide under the Guru’s guidance, and know none but him.
[p. 124]
Saith Nanak, hear, O saints, such a disciple shall turn towards the Guru.
XXII
Whoever turneth away from the true Guru, shall not obtain salvation without him ;
Nor shall he obtain salvation elsewhere—go inquire of persons of discrimination—
He shall wander in many births, and not obtain deliverance without the true Guru ;
But he shall at last obtain deliverance by attaching himself to the feet of the true Guru who will communicate to him the Word.
Saith Nanak, thoroughly reflect on this—there can be no deliverance without the true Guru.
XXIII
Come, ye disciples, beloved of the true Guru, sing a true song.
Sing a song of the Guru, the song of songs ;
It will enter the hearts of those on whom God looketh with favour.
Abide in the love of God, repeat His name, and ye shall ever quaff nectar :
Saith Nanak, ever sing this true song.
XXIV
Without the true Guru every song is false ;[17]
I-very song is false without the true Guru ;
They who utter it are false, they who hear it are false, and false is its author.
They may continually repeat God’s name with their tongues, but they heed not what they say.
They whose hearts are seized by Maya pray mechanically ;[18]
Saith Nanak, without the true Guru all songs are false.
[p. 125]
XXV
The Guru’s word is a jewel enchased with diamonds ;
The man whose heart is attached to the jewel of the Word shall be absorbed in God.
When the heart is attached to the Word man loveth the True One.
God is the diamond; the jewel is He; to whomsoever He giveth it He explaineth its worth.
Saith Nanak, the Word is a jewel enchased with diamonds.
XXVI
God having by His divine power created the world subjected it to His order ;
He subjected it to His order ; He Himself beholdeth ; He causeth some rare holy person to understand this ;
Such a person giveth the Word a place in his heart, bursteth his bonds, and obtaineth deliverance.
He whom God desireth to make holy shall become so, and fix his attention on the one God.
Saith Nanak, God is the Creator ; He Himself explaineth His orders.
XXVII
The Simritis and the Shastars define good and evil, but they know nothing of the Real Thing ;
They know nothing of the Real Thing ; without the Guru they can know nothing of the Real Thing.
The world is asleep in mammon and superstition ; in sleep it passeth its time ;[19]
By the Guru’s favour they who put God in their hearts and utter His ambrosial word are awake :
Saith Nanak, they who pass their time awake, and who day and night fix their attention on God, shall obtain the Real Thing.
[p. 126]
XXVIII
Why forget Him who cherished us in our mother’s wombs ?
Why forget that great Benefactor who gave us sustenance in the midst of fire ?
Nothing can affect him whom God causeth to love Him ;
The holy man whom God causeth to love Him ever remembereth Him.
Saith Nanak, why forget that great Benefactor ?
XXIX
As is the fire of the womb within, so is the fire of mammon without ;
The fire of mammon and of the womb are the same; the Creator hath set a play going.
When it pleaseth Him the child is born, and the family is well pleased ;
The love the child bore God in the womb departeth, greed attacheth to it, and mammon ruleth over it.
Maya is that influence by which God is forgotten, worldly love produced, and man becometh attached to secular things.
Saith Nanak, they who love God through the Guru’s favour, find Him even in the midst of mammon.[20]
XXX
God is priceless ; His price cannot be ascertained ;
His price cannot be ascertained by any one though pcople usevevery effort.[21]
If thou meet such a true Guru as will dispel thy pride, ernitrust thy head to him ;
So shalt thou meet God who owneth thy soul, and He will come to dwell in thy heart.
Saith Nanak, God is priceless; fortunate are they who have found Him,
XXXI
God is my capital, my mind is the merchant ;
God is my capital, my mind is the merchant ; through the true Guru I know my capital.
[p. 127]
Ever repeat God’s name, my soul, and thou shalt gain profit daily.
They who are pleasing to God have obtained this wealth—
Saith Nanak, God is my capital, my mind is the merchant.
XXXII
O my tongue, thou art attached to other savours; thy thirst departeth not.
Thy thirst will not depart by any means until thou obtain God’s elixir.
If thou obtain and drink God’s elixir, thirst will not again affect thee.
This elixir of God is obtained by him who, on account of his previous good acts, hath met the true Guru :
Saith Nanak, when God hath made His abode in the heart man forgetteth all other elixirs.
XXXIII
O body of mine, God infused light into thee, and then thou camest into the world ;
When God put light into thee thou camest into the world.
God is the mother, God is the father, who having created man showed him the world.
To him who understandeth by the Guru’s favour, this world is a show, or appeareth to be a show.
Saith Nanak, when He who formed thy body out of the elements of nature put light into it, then camest thou into the world.
XXXIV
My soul was delighted when I heard of God’s coming ;
O my friends, sing a song of welcome to Him ; my house is turned into a palace to receive Him.
Ever sing a song of welcome to Him, my friends, and you shall feel nor sorrow nor suffering.
Fortunate the days when I am attached to the Guru’s feet, and repeat the Name of my Beloved.
Under the Guru’s instruction I knew the unbeaten strain, and enjoyed the divine relish of God’s name.
[p. 128]
Saith Nanak, God Himself who is able to do and to cause everything to be done met me.
XXXV
O body of mine, what hast thou done by coming into this world ?
What hast thou done, O thou body, since thou camest into this world ?
To the God who fashioned thee thou hast not given a place in thy heart.
Through the Guru’s favour God dwelleth in the heart, if such was predestined.
Saith Nanak, the man[22] who attacheth his heart to the true Guru, is acceptable.
XXXVI
O eyes of mine, God infused light into you, look at none but God ;
Look at none but God ; look on Him intently.
All this world which you behold is God’s image; God’s image appeareth in it.
When by the Guru’s favour I received understanding, I saw that God was one, and that there was none besides.
Saith Nanak, these eyes were blind, but on meeting the true Guru they obtained divine light.
XXXVII
O ears of mine, you were sent to hear the truth ;
You were sent and attached to this body to hear the truth ; hear the true Word,
By hearing which the soul and body are revived, and the tongue absorbed in God’s relish.
The True One is invisible and wonderful ; His state cannot be described.
Saith Nanak, hear the ambrosial Name and you shall be pure ; you were sent to hear the truth.
[p. 129]
XXXVIII
God having put the soul into the cave of the body, blew breath into it as a musical instrument ;
He blew breath into it as a musical instrument ; nine doors of the body He disclosed, and the tenth He concealed ;
To some through the Guru He gave faith and disclosed the tenth door :
There are the various forms of God, there the nine treasures of His name, but His end is never found.
Saith Nanak, the beloved God having put the soul into the cave of the body, blew breath into it as a musical instrument.
XXXIX
Sing this true song of rejoicing in the true temple ;[23]
Sing this song of rejoicing in the true temple where the saints ever meditate on the True One.
They who please Thee and to whom Thou givest understanding through the Guru’s instruction, meditate on Thee, O True One.
The True One is the Lord of all ; he on whom He bestoweth favours shall receive Him.
Saith Nanak, sing this true song of rejoicing in the true temple.
XL
Listen to my joy, my very fortunate friends, all my desires have been fulfilled :
I have obtained God the Supreme Brahm, and all my sorrows have departed ;
My sorrows, mine afflictions, and my sufferings have departed by listening to the true Word.
The saints and holy men are happy on hearing it from the perfect Guru :
Pure are they who hear it, stainless those who utter it, the true Guru will fill their hearts !
Nanak representeth, for those who attached themselves to the Guru’s feet the unblown trumpets play.
[p. 130]
All who heard the Anand were filled with love and devotion. The Guru ordered that from that day forward it should ever be recited on festive occasions. The Sikhs believe that when the Anand is read at the beginning of any undertaking, it is successful ; and if it be read in the morning, the day is passed in happiness. Guru Ram Das and Guru Arjan added each a pauri to the composition, thus increasing the number of pauris to forty altogether.[24]
A third son, who died at his birth, was born to Mohri. Mohri’s wife then went to the Guru and said, ‘ My son is dead, I pray thee have compassion on me.’ The Guru, uttering ‘Sat Nam! Sri Wahguru!’ touched the child with his foot, and said, ‘ Arjani, mayest thou have arja—long life.’ Upon this the child revived.
The lunar month, though generally considered twenty-eight days, is really only twenty-seven days, odd hours, minutes, and seconds. Abhijit was intercalated between the 21st and 22nd asterisms to adjust the difference. ↩︎
Also translated—Conversed with him and made him offerings. ↩︎
An ancient Indian coin or money-measure of very small value, twenty-five dams being equal to a paisa of Indian or a farthing of English money. ↩︎
An account of this saint will afterwards be given. ↩︎
Tukhari Chhant. ↩︎
The True Guru here means God. ↩︎
That is, in the heart where God dwells. ↩︎
Translated by Mahant Sumer Singh—-They to whom Thou didst show favour from the beginning. ↩︎
Literally—the body. ↩︎
Anjan, or surma, a preparation for darkening the eyelids, is made sometimes of lamp-black, sometimes of antimony. ↩︎
Also translatcd—Through whom shall we be able to find Him. ↩︎
The hymns of the Guru. ↩︎
God’s name. ↩︎
That is, to adore Thee. ↩︎
This line is also translated—Avarice, covetousness, and pride have left me, and the True Guru is endeared to me. ↩︎
This is an English idiom which we have ventured to use here. The literal translation is—The heart unclean, the external clean. ↩︎
No faith can be placed on any song other than that of the Guru. ↩︎
Rawani here means a continuous flow of prayer on the lips, but not felt by the heart. ↩︎
Literally—night, a word which is often applied in the Granth Sahib to human life. ↩︎
Even by remaining a family man, and not adopting the life of an anchoret, ↩︎
Literally—even though people continue to scream. ↩︎
In this hymn sharir, body, means man gererally. ↩︎
In the congregation of saints. ↩︎
Suraj Parkash, Ras I, Chapter 59. ↩︎