When Har Gobind had completely recovered, there were illuminations and great rejoicings. Prithia’s wife, however, kept raw the sore of her husband’s inflamed mind : ‘ My lord and master, thy words have proved false. Thine enemies increase daily like the waxing, while thou decreasest like the waning moon. I cannot endure Arjan’s greatness, therefore I will either drown or poison myself.’
Prithia sent for Har Gobind’s male nurse and said to him: ‘Thou art a high Brahman and on that account I ever take thought for thee. What are thy wages? ‘Thou wearest no necklace and no bracelets. Arjan squandereth on others and boasteth of his generosity. Thou gottest nothing even when the child was born. My friend, if thou do business for me, I will fill thy house with wealth, and thou shalt not want for jewellery. But since thou art intimate with Arjan’s family, I will only tell thee what I wish thee to do on thy taking an oath on thy janeu to keep my secret.’ When the servant complied, Prithia said, ‘ Take five hundred rupees from me and kill that boy. I will show thee how to doit. Thou wilt not find it difficult, for he is all day with thee. Put poison either in curds or bread-pudding, and extract the thorn from mine eyes. I will give thee half of the money now, and the other half when thou hast done the deed. Fear not in the slightest.’
The Brahman was thus persuaded to promise to poison the child. He took very powerful poison and ground it into powder. Next day when the [ p. 47 ] boy’s mother. sent him milk by another servant, the Brahman found an opportunity of slipping the poison into it. The child turned his head away from the poisoned food, thrust it aside, and asked for something else to drink. The Brahman began to fondle and pat him on the head, and said, ‘ Thou oughtest certainly to drink this.’ The child then began to cry.’ The Guru heard him, sent for the Brahman and inquired the cause of the weeping he had heard. The Brahman replied that he had offered the child sweet milk, but he would not take it, and when pressed to do so began to cry.
The Guru, taking the child in his arms, began to encourage him to drink what was offered him. The child, however, still turned away his head and would not touch it. The Guru then began to suspect another plot. He took some of the potion and gave it to a dog, which fell ill immediately, and very soon after died. The Brahman, seeing the state of the dog, was himself seized with colic, and began to suffer great agony. He confessed his intention of poisoning the child at Prithia’s instigation, and then expired. Upon this the Guru composed the following :—
The poison produced no impression whatever on him ;
The evil Brahman died of the colic.
The Supreme Being Himself preserved His servant ;
The sinner died by the Guru’s power.[1]
The servant hath meditated on His Master :
God Himself hath destroyed the plotter against the innocent.
God like a mother and father protected His servant.
The face of the slanderer is blackened here and hereafter.
God heard the prayer of His servant Nanak,
And the vile sinner was destroyed without hope.[2]
Guru Arjan found an opportunity of reproaching [ p. 48 ] Prithia with his murderous designs. Prithia became furious at their discovery, and determined to set out with his family for Dihlh to make a complaint to the Emperor Akbar against the Guru, and thus anticipate any charges the Guru might subsequently make against him. Mahadev endeavoured to restrain him, and quoted many passages from ancient writings to prove that brothers ought to live in harmony ; but Prithia could not be restrained by any remonstrance. Prior to his departure for Dihhi, he decided on going to the village of Hehar and paying a visit to his friend Sulahi. Sulahi conferred on him the proprietorship of the village, and there he tarried for some time and built a tank for public use. The Guru sent Bhai Gur Das to Prithia with the object of endeavouring to conciliate him. Bhai Gur Das failed in the negotiations, and only received abusive language to communicate to the Guru. Gur Das composed the following on that occasion :—
The crane, though dwelling at a place of pilgrimage, is not content.
It raineth near the chatrik, yet he drinketh not.
Even though the bamboo attach itself to sandal, it is not perfumed.
The owl, unlucky bird, seeth not the sun.
The musk is in the deer’s navel, yet he fleeth elsewhere in quest of it.
The true Guru Arjan is the true king ; the mina Prithia’s face hath been blackened.[3]
The meaning of this hymn appears to be that no one knows when he is well off. Prithia did not appreciate the advantage of dwelling near the Guru.
A letter was in due time received from the Emperor summoning Sulahi to Dihli. He took Prithia with him to present a complaint against the Guru. The Emperor decided in the first place that he [ p. 49 ] would not interfere in the affairs of religious men, and secondly that the memorial was false. Prithia, crushed by his disappointment, became seriously ill. The Guru, on hearing the total result of his enemy’s proceedings, composed the following :-—
God Himself showed the memorial to be false,
And affliction befell the sinner.
Death shall not approach him
Whose helper my God is.
The blind fool told lies in the true court,
And smote his head with his hands.
They who commit sin contract disease.
God Himself sat as the judge.
Prithia is involved in the consequences of his own acts ;
All his wealth shall pass away with his life.
Nanak, my Creator guardeth the honour of those
Who seek the protection of His court.[4]
When Har Gobind was of a suitable age to receive instruction, the Guru went to his own _ brother Mahadev, and requested him to take the boy under his protection and educate him. Mahadev recommended that the delicate and responsible duty should be entrusted to Bhai Budha, who was experienced, who had seen Guru Nanak, and by whose intercession the child had been born. The Guru accepted Mahadev’s advice and sent for Bhai Budha. He modestly pleaded that he was himself quite uneducated. The Guru replied, ‘Thou hast all eloquence in thy heart.’ As a preliminary to Har Gobind’s education, prayers were read in the temple. The Guru publicly announced his intention of entrusting his son’s education to Bhai Budha, and quoted a line from one of Guru Nanak’s hymns :—
He who hath meditated on knowledge conferreth favour on others.[5]
Bhai Budha began his tuition. He first wrote the [ p. 50 ] thirty-five letters of the Gurumukhi alphabet on a wooden tablet and told Har Gobind their names. The pupil immediately repeated them fron memory as if he had previously known them. In a few days he knew how to join vowels with consonants and mastered spelling. He then began to read the Guru’s hymns, upon which his faculty of perception and comprehension was developed. In a short time he received the gift of tongues. He was then taught the use of offensive and defensive weapons, riding, swimming, chemistry, astronomy, medicine, agriculture, administration, and other sciences. On the completion of his education the Guru took him to the temple, offered thanksgiving to God and acknowledgement to Bhai Budha for his successful and comprehensive instruction.
A Sikh called Paira lived with Guru Arjan, and used to wait on him day and night. The teaching of the Guru made a great impression on his mind. At that time a proud ritualistic pandit arrived to hold a religious controversy with the Guru. On the morning after his arrival he put a tilak on his forehead and went and sat in devotional attitude on the margin of the Guru’s tank. He was provided with a salagram, a bell, and a shell, which he ostentatiously displayed.
It was the Guru’s custom to bathe every morning in his tank. After that he used to go into the temple and make four circumambulations. Then going forth he used to make four more. When making the first round he passed by the pandit, but did not make obeisance to him or his salagram. The pandit became angry, and said the Guru and his Sikhs had sadly fallen away from orthodox worship. ‘Although he calleth himself a guru’, said the pandit, ‘and hath followers and worshippers, yet he is only a Khatri and a family man, while I am a rigidly continent Brahman. He therefore ought to have worshipped me. Ram and Krishan, who [ p. 51 ] 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.[6]
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.[7]
The Brahman replied, ‘O 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 :[ p. 52 ]
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,[8]
The company of the saints is His perfect court.[9]
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.[10]
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 [ p. 53 ] last he consented to hear the Brahman speak on the Veds and Upanishads.[11] 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 unlucky 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 :—
O Brahman,[12] thou art a worshipper of Vishnu and of the [ p. 54 ] salagram ; thou listenest to the Gita,[13] 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.[14]
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 [ p. 55 ] 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.[15]
(Note: There are two chapters title as VII in the original edition)
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 twentythird 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 [ p. 56 ] 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 :—
O Mohan, incomparable are thy words, and superior thy deportment. [ p. 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 movest,O 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, the company of saints meditate on thee and consider how they shall behold thee.
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, O 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 !
O Mohan, thy children, friends, brethren, and family, all hast thou saved.[ p. 58 ]
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 representeth, Thou hast preserved a prop by clinging to which the world shall be saved.[16]
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 [17] 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.[18]
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 [ p. 59 ] 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 can 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 ? Howcan 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[19], wild caper, Indian fig, and pipal trees yielded agreeable shade, while green herbage gratified the eye and [ p. 60 ] 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 ; [20]
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.[21]
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.[22]
The followers of the principal Indian saints, Hindu and Muhammadan, since the days of Jaidev, [ p. 61 ] 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 every new and whole.[ p. 62 ]
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.[23]
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, Iam 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, O my friend, be silent ;
There is no necessity, O my friend, for speaking ;
My friend, there is no necessity for speaking.[ p. 63 ]
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.
Krishan Lal and Har Lal, two elderly learned pandits of Banaras, came to behold the Guru. They told him that Guru Nanak had given them much instruction on his visit to their holy city. That instruction was now incorporated in the Asa ki War, and had become the common property of men; but they came to Guru Arjan to receive from him special instruction to suit their own particular case. He composed what are called the Sahaskriti sloks, written in a species of Prakrit, for their edification. To these compositions he subsequently added the Gatha, now found near the end of the Granth Sahib.
The Guru, probably to make trial of his learned and able scribe Bhai Gur Das, whose compositions he admired, offered to insert them in the Granth ; but Bhai Gur Das said that they were not worthy of such honour. The Guru complimented him on his modesty and ability, and said that whoever read [ p. 64 ] the Bhai’s writings should acquire spiritual profit and instruction and faith in the teachings of the holy Gurus.
Several bards who had accepted the Sikh religion appeared before the Guru, and offered him panegyrics of himself and his predecessors. The Guru graciously gave such compositions a place in the sacred volume.
When all the hymns for insertion had been determined on, the Guru sat within his tent and dictated them to Bhai Gur Das. After much time and labour the volume was completed on the first day of the light half of Bhadon, Sambat 1661 (A.D. 1604). The Guru then wrote the Mundawani as a conclusion, and affixed his seal thereto. The Mundawani is as follows :—
Three things have been put into the vessel [24]—truth, patience, and meditation.
The ambrosial name of God the support of all hath also been put therein.
He who eateth and enjoyeth it shall be saved.
This provision should never be abandoned ; ever clasp it to your hearts.
By embracing God’s feet we cross the ocean of darkness ; Nanak, everything is an extension of God.
After this the Guru in his self-abasement inserted the following slok :—
I did not appreciate what Thou didst for me, and yet Thou madest me worthy.
I am full of demerits ; I possess no merit, and yet Thou Thyself hast compassion on me.
Thou showest compassion and kindness unto me; I have found the true Guru, the friend.
Nanak, if I obtain the Name, I shall live, and my body and soul shall be refreshed.
A Muhammadan poet called Alim in A.H. 991 [ p. 65 ] (A.D. 1583) wrote a work in 353 stanzas generally from four to six lines each, called ‘Madhava Nal Sangit’, which purports to be an account of the loves of Madhava Nal and a lady called Kam Kandala.[25] The Rag Mala, which forms the conclusion of the Granth Sahib and contains a list of the rags and raginis and their subdivisions, is a portion of Alim’s work extending from the sixty-third to the seventy-second stanza. It is not understood how it was included in the sacred volume. The rags mentioned in it do not correspond with the rags of the Granth Sahib.
The Guru invited all his Sikhs to see the precious compilation, the fruit of so much anxious labour, and distributed sacred food amongst them as a thanksgiving for the completion of his toil. The volume was by the advice of Bhai Budha and Bhai Gur Das deposited in the Har Mandar.
At the conclusion of his task the Guru told his Sikhs that the Granth Sahib was the embodiment of the Gurus, and should therefore be held in extreme reverence. He then considered to whom he could entrust the sacred volume. If he entrusted it to the Bedis, Tehans, Bhallas, or Sodhis—the tribes from whom the Gurus had sprung—they might become proud, and consider themselves far superior to their surroundings; or they might perchance, owing to their mutual jealousies and quarrels, treat it with disrespect. He therefore decided on giving charge of it to Bhai Budha, who had seen Guru Nanak, whose devotion had been often tried, and who would perform the duty with reverence and love.[26]
Supplementary to the instructions contained in the Granth Sahib the Guru prescribed the rites to be observed on the decease of a Sikh, and also on occasions of rejoicing.
[ p. 66 ]
When Bhai Budha first opened the sacred volume in the temple, his eyes fell on the hymn quoted above, beginning, ‘ The Creator stood in the midst of the work,’ which he regarded as auspicious and having a direct reference to the compilation.
Bhai Banno, who lived at Mangat in the Gujrat district of the Panjab, took a keen interest in the work, and went with a large following to see it. His curiosity was aroused, and he considered how he could obtain possession of the precious volume. He asked the Guru for the loan of it to show to his flock. The Guru, for obvious reasons, was most unwilling to part with it, but was finally prevailed on to do so. According to his order Bhai Banno might read it for Sikhs on the way, but he was not to detain it in his village for more than one night. Bhai Banno, instead of expediting his journey, proceeded by slow and short marches, and thus contrived to obtain a full copy of the Granth Sahib before he returned it. Into his own copy he introduced some hymns which had been omitted by the Guru. The Guru, on hearing of this, told him the volume might remain as he had compiled it. There is another story, namely, that the Granth Sahib was entrusted to Bhai Banno to have it bound in Lahore, and that in taking it there he had an unauthorized copy prepared.
Literally—not the size of a sesame. ↩︎
Bhairo. ↩︎
War XXXVI. ↩︎
Gauri. ↩︎
Asa. ↩︎
Also translated—God is not in thy heart, nor are thy ways perfect. ↩︎
Ramikali. ↩︎
Samput, a small box in which Brahmans keep the salagram, flowers, rice, and other things offered to idols. ↩︎
Small brass idols are placed around the salagram, and these are said to form a court. ↩︎
Asa. In the translation of this hymn it has been found necessary to alter the order of the verses. ↩︎
Theological and philosophical supplements to the Veds. ↩︎
The ironical epithet avanya, which means not worshipping other gods, has not been translated. ↩︎
The episode in the Alahabharat in which Krishan declares himself to be God. ↩︎
Gur Das’s Kadv’. ↩︎
A printed Pransangali on the science of Jog can now be purchased, but the Sikhs do not accept it as genuine. ↩︎
Gauri Chhant. ↩︎
Ram Das, the fourth Guru, was Guru Arjan’s father. His maternal grandfather was Guru Amar Das. The Guru doubtless means all his predecessors. ↩︎
Gauri. ↩︎
The Prosopis Spicigera. ↩︎
Ramsar is also used in a spiritual sense to mean the association of the saints. ↩︎
Gauri. ↩︎
Siraj Parkash, Ras UI, Chapter 41. ↩︎
Also translated—Thou art the true successor of the true Guru ↩︎
The Granth Sahib is meant. ↩︎
1 An account of the same lovers is also found in the ninety-first Chalhitar or tale in the tenth Guru’s Granth. ↩︎
Gur Bilas, V. ↩︎