Mehma Parkash
Mahima Prakash written by Sarup Dass Bhalla is one of the major mediaeval Sikh classics and primary source of Sikhism. It provides vital and reliable information about the lives of 10 Sikh Gurus and Banda Singh Bahadur in the form of sakhi’s (episodes) in verse and prose. It narrates the major events in the life of each of the Sikh Gurus and their significance as well as each Guru’s contribution to the step-by-step building up of the pyramid of the House of Nanak or Sikh religion from its inception to its culmination of becoming an organized religion. As a result Sikhism has now become the fifth largest religion of the world.
The author Sarup Das Bhalla was the eighth descendant of Baba Mohari ji, the eldest son of Guru Amar Das. He was born in around 1800 BK/ 1743 AD at Goindwal. No documentary evidence is available about his formal education and training, but it is apparent from his writings that he had a deep study of ancient and Pauranic literature and the Sikh spiritual text – The Sri Guru Granth Sahib (SGGS). He had a thorough knowledge of Indian Mythology, tradition, culture and Islamic practices. For writing about the life of Sikh Gurus, he had the advantage of earlier Janamsakhis, verbal accounts of experienced elders connected to, in one or the other way, families of Sikh Gurus across generations apart from family traits running in his DNA.
In this article, we shall be dealing with part I of Mehma Parkash. It has 348 pages and is divided into 65 episodes described as sakhis. These episodes highlight (i) Guru Nanak’s innate divinity (ii) his instinctive and natural detached temperamental disposition, (iii) his rejection of existing patriarchal Brahminical worldly outlook and rituals, (iv) his inquisitive search for truth through his dialogic encounters with the leading lights of the existing contemporary religious and spiritual streams during his four long odysseys across India and neighbouring countries with affirmation of his own spiritual vision and (v) his laying down the road map of his own original distinctive religion towards the end of his life.
We shall be illustrating these attributes of his person and vision with illustrations from the episodes in Mehma Parkash, Part I.
The whole text consisting of 65 sakhis (episodes) can be tentatively divided into four sections dealing with Guru Nanak’s birth and childhood, (Sakhis 1-9) youth, marriage, household and service at Sultanpur, (10-23) four odysseys across India, abroad and verbal encounters with leading lights of contemporary religions and putting across his own spiritual and mystical vision (24-35) and his foundation of his own distinct religious and spiritual pathway (36-65). What makes this Sikh classic unique and distinguishes it from other contemporary primary sources of Sikhism is its author’s provision of an immediate historical context to most of the hymns and verses of Guru Nanak quoted in this work. It may be due to author’s intensive study of Janamsakhi literature and his listening to the oral versions about some incidents from his vetern ancestors. This linkage between these verses and their context enhances the meaning of each verse and profoundness of Guru Nanak’s vision.
Guru Nanak was born with a mission endowed by the supreme Lord to enlighten the ignorant humanity engrossed in passions of hate, greed, anger, lust, ego, and violence. Hence the celestial figures were elated at his birth. His radiant and fearless looking face was astronomers’ delight including for the priest who performed his name giving ceremony as per practice prevailing at that time. The intuitive sense of the famous Nath Yogi Gorakh realized the arrival of Nanak and he came to have a glimpse of him. He performed the circumlocution around the 16 days old Nanak who responded with ਵਾਰਿਆ ਨਾ ਜਾਵੇ ਏਕੁ ਵਾਰ. Time passed on and an opportunity came when grown up Nanak was taken by his father to a Brahmin priest Pandha for learning language and scriptures prevalent during those days.
For the spiritually inclined Nanak, such learning was simply a worldly affair. To the Pandit (Pandha) who had inscribed the Hindi alphabetical letters on a wooden slate (patti), he explained what education should mean. It should evoke love of God, reciting his name and and seeking his Mercy. These words of wisdom for the pandha and the humanity were composed which are enshrined in Sri Guru Granth Sahib in Sri Rag, M. 1 (p. 16) as ਜਾਲਿ ਮੋਹੁ ਘਸਿ ਮਸੁ ਕਰਿ ਮਤਿ ਕਾਗਦੁ ਕਰਿ ਸਾਰੁ ॥ These words enlightened the mind of the Pandha. Similar was the the advice given to Muslim teacher (Maulvi) to whom Nanak was taken for learning Persian. The teacher was told that he was not even aware of what real learning was which could lead one to emancipation and that a real pure and educated person is one who lives in fear of God and is aware of our lives fragile way. He recited shabd ਸੋਈ ਮਉਲਾ ਜਿਿਨ ਜਗੁ ਮਉਲਿਆ ਹਰਿਆ ਕੀਆ ਸੰਸਾਰੋ ॥ (Sri Rag, M. 1, p. 24). Leave aside human beings. Nature also bows before a Divine figure deputed to take care of grazing cattle. Nanak got absorbed in remembering Him, resulting in a complaint that his cattle had damaged crop of the farmer, but it turned out to be false as nature had undone the damage, if any. Nanak was resting under a shady tree where Sun’s rays dare not enter.
Fame, comfortable living, property, cash in hand may be the purpose of life for an ordinary human being but for Guru Nanak even in his formative years, all that was worthless. He remained detached from worldly materialism. He remained absorbed in deep thought to the concern of his parents. His father wanted him to engage himself in some earning pursuit and at one stage gave him some money to invest for purchasing some kind of material and selling it on profit. While Guru Nanak in the company of his colleague proceeded to the nearby city, he noticed some Sadhus who appeared to be without food. He spent the money and the purchased food material to feed the Sadhus. On return, when asked for the return on investment, Nanak responded that he had done a true bargain because he was not interested in any money making bargain. While Kaluji was much worried about the lonely life style of Nanak and wanted him to engage in any vocation, be it farming, trade, shop keeping, service, Guru Nanak was totally detached and he declined all options stating in spiritual words that for him, body is the field, mind farming, body is the shop, reciting sacred words is his trade and meditating on God is his service. He composed the shabad “ਮਨੁ ਹਾਲੀ ਕਿਰਸਾਣੀ ਕਰਣੀ ਸਰਮੁ ਪਾਣੀ ਤਨੁ ਖੇਤੁ॥” (Sorath, M.1, p. 595). Mata Tripta was also worried about the temperament of Nanak and she sought the help of a Brahmin Pandit to talk to Nanak. The Brahmin tried to influence Nanak by his hollow knowledge and Nanak silenced him stating that he (Pandit) was proud of his knowledge but in fact he was ignorant to reality and was a like a foolish man. The Pandit felt ashamed after listening to Shabad “ਪਵਣੈ ਪਾਣੀ ਜਾਣੈ ਜਾਤਿ॥ ਕਾਇਆਂ ਅਗਨਿ ਕਰੇ ਨਿਭਰਾਂਤਿ॥” (Basant M. 1, page 1256). This effort of advice by Brahmin failed to persuade Nanak to take interest in material and worldly affairs. Aa a last resort, his parents, mistaking his detachment as a sign of some ailment, took the services of a physician (Vaid) but the real problem was not physical and no physician could understand the inner feelings of Nanak.
His detachment from materialistic world was not due to any sickness but was because of his spiritual turmoil beyond comprehension of any outside force. He taunted the physician that a good physician is one who can exactly diagnose the sickness which either arises due to separation of human soul from the Divine Lord or due to fear of death. Physician was told that his sickness could be cured only by none other than the Lord himself. The physician on hearing the shabad “ਇਕੁ ਦੁਖੁ ਵੇਛੋੜਾ ਇਕੁ ਦੁਖੁ ਭੂਖ ॥ ਇਕੁ ਦੁਖੁ ਸਕਤਵਾਰ ਜਮਦੂਤ॥” (Malar M. 1, p. 1256) The physician was helpless and the parents of Nanak felt disappointed as Nanak remained temperamentally detached. The mother of Nanak being still worried asked Kaluji to arrange for a separate farming for Nanak or any other business and also entreated Nanak to break his silence and have open talks with the family. Nanak was unmoved and did not alter his nature of remaining aloof and kept absorbed in deep thoughts. To the advice of his mother, he only replied in praise of Lord by his shabad ਸੁਣਿ ਵਡਾ ਆਖੈ ਸਭ ਕੋਈ॥ ਕੇਵਡੁ ਵਡਾ ਡੀਠਾ ਹੋਈ॥” (Asa M. 1, p. 348) After all efforts to bring Nanak on the path of materialistic world, his parents accepted the advice of Jai Ram, husband of Bebe Nanki, sister of Nanak and sent Nanak to Sultanpur where Jai Ram would find a suitable job for Nanak. The situation remained the same. Guru Nanak was given a job of Store keeper under the ruler Daulat Khan Lodhi but Nanak continued to be as he was temperamentally detached from all passion. As it resulted in a complaint of misappropriation against him but he was unfazed and the complaint was proved to be false.
Detachment and remaining aloof were not the only trait of Young Nanak, he could not reconcile to the exploitation of innocent in the name of religion, caste, birth, in the form of hollow rituals, traditions by the traditional Brahmincal elements. He took up cudgels against such rituals at the tender age of seven. He was asked to wear a thread called Janeu around the neck as per tradition in the upper caste society. He challenged the utility of the thread and wanted to know its significance in the life of an individual. He wanted the quality of mercy instead of lifeless thread. He advised the Pandit and all other present there by way of a shabad “ਦਇਆ ਕਪਾਹ ਸੰਤੋਖੁ ਸੂਤੁ ਜਤੁ ਗੰਢੀ ਸਤੁ ਵਟੁ॥ (Var Asa, M.I, p. 471) and refused to wear the Janeu. This crusade continued during his odeyyses. At one stage, Guru Nanak encountered a ritual bond (Karmik Nashno) at a Ganga bank. He was preparing food in a strange way by keeping left hand out of a drawn line to ward off untouchability. Guru Nanak ridiculed this practice by telling him that of what use the line can be when, bad senses, merciless, slander and other vices, being real untouchablity, are inside the enclosure. He recited the verse:
ਕੁਬੁਧਿ ਡੂਮਣੀ ਕੁਦਇਆ ਕਸਾਇਣਿ ਪਰ ਨਿੰਦਾ ਘਟ ਚੂਹੜੀ ਮੁਠੀ ਕ਼੍ਰੋਧਿ ਚੰਡਾਲਿ ॥
(Sri Guru Granth Sahib, Sri Rag, p. 91)
The ritualist was enlightened and became a devotee of Guru Nanak. At another pilgrimage spot, Guru Nanak noticed a Vaishnav sitting in meditation before a statue. When questioned before whom he was meditating; he pretended that by holding his breath through nose, he has a glimpse of all the three worlds. Guru Nanak dispelled his doubt in another way and raised his voice against such Brahminical practices. He reprimanded the false Bhagat by reciting a Shabd:
ਕਾਲੁ ਨਾਹੀ ਜੋਗੁ ਨਾਹੀ ਨਾਹੀ ਸਤ ਕਾ ਢਬੁ ॥
ਥਾਨਸਟ ਜਗ ਭਰਿਸਟ ਹੋਏ ਡੂਬਤਾ ਇਵ ਜਗੁ॥
(Sri Guru Granth Sahib, Rag Dhanasri, p. 662)
There were also doubts about serving of animal meat in food and the brahminical priest exploited ordinary people on that account. Guru Nanak during one of his odysseys stopped at the place of one ritualistic Brahmin named Nanu Pandit. He offered meat to Guru Nanak and then entered into dialogue wether a ‘Sadhu’ should partake meat. Guru Nanak set the matter right and explained to him that entire natural process of evolution in human beings and even ripening of crops. Nanu Pandit was awakened from spiritual slumber and the controversy was settled. Guru Nanak recited a verse:
ਪਹਿਲਾਂ ਮਾਸਹੁ ਨਿੰਮਿਆ ਮਾਸੈ ਅੰਦਰਿ ਵਾਸੁ॥
ਜੀਉ ਪਾਇ ਮਾਸੁ ਮੁਹਿ ਮਿਿਲਆ ਹਡੁ ਚੰਮੁ ਤਨੁ ਮਾਸੁ॥
(Sri Guru Granth Sahib, Rag Var Malhar ki, M.1 p. 1289)
Nanu Pandit conceded that he was taking shelter behind rituals but was restless. Guru Nanak advised him by shabad: “ਕਾਇਆ ਬ੍ਰਹਮਾ ਮਨੁ ਹੈ ਧੋਤੀ ॥ ਗਿਆਨੁ ਜਨੇਊ ਧਿਆਨੁ ਕੁਸਪਾਤੀ ॥ ਹਰਿ ਨਾਮਾ ਜਸੁ ਜਾਚਉ ਨਾਉ॥ ਗੁਰ ਪਰਸਾਦੀ ਬ੍ਰਹਮਿ ਸਮਾਉ॥ (Rag Assa, p. 355) for seeking emancipation. Southern Part of India was equally affected by such false notions. Guru Nanak confronted at Shiv Mandir, a group of sadhus at the place known as Onkai where they were teaching pupils from far and wide but all instructions were meaningless and were based on rituals imparting no real knowledge. Guru Nanak led them to way of a real virtuous life for the benefit of humanity. The bani Dakhni Onkar in Rag Ramkali at pages 929-938 was recited for their benefit with significance of each alphabetical letter. Offering food to Brahmins for the benefit of dead ancestors was a ceremony called sharad which was as ridiculous as other rituals prevalent in Hindu society. Guru Nanak had to explain to the people that such a ritual is meaningless. The occasion arose when he along with Mardana reached Sialkot. They noticed one Duni Chand Khatri was serving food for peace to the soul of his deceased father. Guru Nanak removed his superstition and told him that his late father could not receive such food. Similarly when Guru Nanak visited Bhai Lalo, a low caste carpenter and enjoyed his saag food, it annoyed the rich landlord who was serving food for the benefit of his decased father. Guru Nanak demonstrated that blood of poor and innocent dropped from his food whereas pure milk drops came out of food of Lalo. The Shabad ਜੇ ਮੋਹਾਕਾ ਘਰੁ ਮੁਹੈ ਘਰੁ ਮੁਹਿ ਪਿਤਰੀ ਦੇਇ॥ (M. 1, Assa Di Var, p. 472) was recited to bring home the reality. It also shows that caste, birth had no place in the house of Nanak and only honest living prevails before the Lord.
Living at his birth place Rai Bhoe Ki Talwandi and then at Sultanpur, Guru Nanak observed the social conditions where rituals, discrimination on the grounds of caste, creeds, religion, sex, riches were rampant and education was sans knowledge. He knew that someway has to be found to ameliorate such conditions. He was dismayed at the falsehood prevailing all round and wanted to take a mission to lead the society to a path of truth. At Sultanpur, he disappeared in river Bein and emerging three days later, he decided to embark on a mission on a search for truth. He described his state of mind as:
“ਕੋਈ ਆਖੈ ਭੂਤਨਾ ਕੋ ਕਹੈ ਬੇਤਾਲਾ॥
ਕੋਈ ਆਖੈ ਆਦਮੀ ਨਾਨਕੁ ਵੇਚਾਰਾ॥
ਭਇਆ ਦਿਵਾਨਾ ਸਾਹ ਕਾ ਨਾਨਕੁ ਬਉਰਾਨਾ॥”
(Sri Guru Granth Sahib, Maru M. 1, page 991)
Hatred is the greatest enemy of human race and hatred on the ground of religion is the worst part of it. Guru Nanak opened his mouth with the healing words, “Bk e' fjzd{ Bk w[;bwkB”. When challenged by Kazi and Maulvi of Sultanpur Mosque to perform Namaz with them, he surprised them by unfolding their minds wandering in worldly affairs while posing to be performing Namaz. Guru Nanak advised them that by sitting on a mat, bowing and other rituals is not becoming a true Muslim and that only good deeds and intentions are acceptable to Lord. His advice was:
ਮੁਸਲਮਾਣੁ ਕਹਾਵਣੁ ਮੁਸਕਲੁ ਜਾ ਹੋਇ ਤਾ ਮੁਸਲਮਾਣੁ ਕਹਾਵੈ ॥
ਅਵਲਿ ਅਉਲਿ ਦੀਨੁ ਕਰਿ ਮਿਠਾ ਮਸਕਲ ਮਾਨਾ ਮਾਲੁ ਮੁਸਾਵੈ॥
(Sri Guru Granth Sahib, Var Majh, p. 140)
and
“ਮਿਹਰ ਮਸੀਤਿ ਸਿਦਕੁ ਮੁਸਲਾ ਹਕੁ ਹਲਾਲੁ ਕੁਰਾਣੁ॥
ਸਰਮ ਸੁੰਨਤਿ ਸੀਲੁ ਰੋਜਾ ਹੋਹੁ ਮੁਸਲਮਾਣੁ॥
ਕਰਣੀ ਕਾਬਾ ਸਚੁ ਪੀਰੁ ਕਲਮਾ ਕਰਮ ਨਿਵਾਜ॥
ਤਸਬੀ ਸਾ ਤਿਸੁ ਭਾਵਸੀ ਨਾਨਕ ਰਖੈ ਲਾਜ ॥
(Sri Guru Granth Sahib, Var Majh, p. 141)
Clear in his mind about the path he has to lay down, he decided to have open dialogue with the leading figures of different socio religious faiths then prevalent in India and neibhgouring countries.
Taking leave of his sister, her husband, patron Daulat Khan and others, Guru Nanak in the company of Mardana, set out on his first Odyssey in search of truth and to expound his own vision of the Divine creator, His creation, His presence in every grain of His creation and how to lead a balanced life of contentment, free of passions of lust, anger, greed, avarice, ego, jealousy, slander etc.
The travel was not easy. When they reached a dense forest area, Mardana got scared and Guru Nanak raised his morale by his morale boosting verse:
ਦੇਵਤਿਆ ਦਰਸਨ ਕੈ ਤਾਈ ਦੂਖ ਭੂਖ ਤੀਰਥ ਕੀਏ॥
ਜੋਗੀ ਜਤੀ ਜੁਗਤਿ ਮਹਿ ਰਹਤੇ ਕਰਿ ਕਰਿ ਭਗਵੇ ਭੇਖ ਭਏ॥
(Sri Guru Granth Sahib, Rag Assa, M. p. 358)
Before Guru Nanak could come into contact with any religious figure, he had a halt at a criminal’s den disguised as ‘Dharamsal’ managed by one cheat named ‘Sajjan”. His practice was to provide shelter and food to travelers and during night hours only to find any such rich person among them and commit his murder, and dispose of the body. His tactics failed to operate upon Guru Nanak and Mardana. His conscience was pricked by hearing Guru Nanak’s shabad:
ਉਜਲੁ ਕੈਹਾ ਚਿਲਕਣਾ ਘੋਟਿਮ ਕਾਲੜੀ ਮਸੁ॥
ਧੋਤਿਆ ਜੂਠਿ ਨ ਉਤਰੈ ਜੇ ਸਉ ਧੋਵਾ ਤਿਸੁ॥
(Sri Guru Granth Sahib, Rag Suhi M. 1, page 729)
After lapse of time, to meet the desire of family members, Guru Nanak came to Sultanpur and also met his mother and explained to her the link between him and God as one between fish and water by reciting shabad:
ਅਮਲੀ ਅਮਲੁ ਨ ਅੰਬੜੈ ਮਛੀ ਨੀਰੁ ਨ ਹੋਇ॥
ਜੋ ਰਤੇ ਸਹਿ ਆਪਣੈ ਤਿਨ ਭਾਵੈ ਸਭੁ ਕੋਇ ॥
ਹਉ ਵਾਰੀ ਵੰਞਾ ਖੰਨੀਐ ਵੰਞਾ ਤਉ ਸਾਹਿਬ ਕੇ ਨਾਵੈ॥
(Sri Guru Granth Sahib, Rag Wadhans, M. 1, p. 557)
His parents offered delicious food, horse ride to native place, etc but he declined reciting shabad:
ਸਭਿ ਰਸ ਮਿਠੇ ਮੰਨਿਐ ਸੁਣਿਐ ਸਾਲੋਣੇ॥
ਖਟ ਤੁਰਸੀ ਮੁਖਿ ਬੋਲਣਾ ਮਾਰਣ ਨਾਦ ਕੀਏ॥
ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਭਾਉ ਏਕੁ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥
(Sri Guru Granth Sahib, Sri Rag, M.1, p. 16)
Apart from Hindu Brahmin / Pandits,. Guru Nanak in search of truth had dialogue with Islamic Sheikhs/ clerics, Jain Munis and Sidh Yogis at different places. Sheikh Brahm was the successor in the line of Sheikh Farid of Pak Patan. Both of them were happy to see each other and Guru Nanak answered the question posed by Brahm to clear his doubts about the way to merge into Almighty. Guru Nanak composed, “ਨਿਵਣੁ ਸੁ ਅਖਰੁ ਖਵਣੁ ਗੁਣੁ ਜਿਹਬਾ ਮਣੀਆ ਮੰਤੁ॥ ਏ ਤ੍ਰੈ ਭੈਣੇ ਵੇਸ ਕਰਿ ਤਾਂ ਵਸਿ ਆਵੀ ਕੰਤੁ॥ (Sri Guru Granth Sahib, Salok Farid, p. 1361) and on request of Sheikh Brahm and composed nine stanzas (1 to 9 pauris) which we find in Asa Di Var, p. 462-468. Brahim was amazed at the vision of Guru Nanak regarding the creator and how an individual can live a truthful life. In due course, Guru Nanak proceeded to the meditation place of Shah Mukin who was keeping his meditation place closed for outsiders and surrounded by followers. On reaching a nearby place, Guru Nanak recited a shabad ਹਮ ਜੇਰ ਜਿਮੀ ਦੁਨੀਆ ਪੀਰਾ ਮਸਾਇਕਾ ਰਾਇਆ॥ ਮੇ ਰਵਦਿ ਬਾਦਿਸਾਹਾ ਅਫਜੂ ਖੁਦਾਇ॥ ਏਕ ਤੂਹੀ ਏਕ ਤੁਹੀ॥ (page 143), with Mardana playing on the Rabab listening after which Shah Mukin allowed his followers to let Guru Nanak sing on. After hearing the shabad Shah Mukin came out of his meditation enclosure and posed some questions to Guru Nanak. In order to hit his ego of being a spiritual being, Guru Nanak composed the shabad:
“ਸਉ ਮਣੁ ਹਸਤੀ ਘਿਉ ਗੁੜੁ ਖਾਵੈ ਪੰਜਿ ਸੈ ਦਾਣਾ ਖਾਇ॥
ਡਕੈ ਫੂਕੈ ਖੇਹ ਉਡਾਵੈ ਸਾਹਿ ਗਇਐ ਪਛੁਤਾਇ॥
(Sri Guru Granth Sahib, Rag Malar, M. 1, p. 1286)
On his request, he was told the meaning of it and on his request Guru Nanak composed another shabad:
“ਹਮ ਜੇਰ ਜਿਮੀ ਦੁਨੀਆ ਪੀਰਾ ਮਸਾਇਕਾ ਰਾਇਆ॥
ਮੇ ਰਵਦਿ ਬਾਦਿਸਾਹਾ ਅਫਜੂ ਖੁਦਾਇ॥ ਏਕ ਤੂਹੀ ਏਕ ਤੁਹੀ॥
(Sri Guru Granth Sahib, Rag Majh Var, p. 140)
Guru Nanak thus clearly explained his own path of truth to the Muslim saint. Shah Sharaf was another Muslim faqir waiting to be redeemed by Guru Nanak at Bidar. He was desparate to know how to be worthy of grace of God and to realize Him. Guru Nanak elaborated his vision of the creator and the qualities to acquire to His grace. It was embodied in shabad:
ਕੁਦਰਤਿ ਕਰਿ ਕੈ ਵਸਿਆ ਸੋਇ ॥ ਵਖਤੁ ਵੀਚਾਰੇ ਸੁ ਬੰਦਾ ਹੋਇ ॥
ਕੁਦਰਤਿ ਹੈ ਕੀਮਤਿ ਨਹੀ ਪਾਇ ॥ ਜਾ ਕੀਮਤਿ ਪਾਇ ਤ ਕਹੀ ਨ ਜਾਇ ॥
(Sri Guru Granth Sahib, Sri Rag, M. 1, p. 83)
Interaction with exponents of Islam would have been incomplete without a visit to the Holiest of Holy Mecca and Madina. Guru Nanak and Mardana reached Mecca as Hajis (Muslim Pilgrims). In order to give clear message to one and all lied down with feet pointing towards the Holy Shrine. It was complete surprise to Mia Jeevan when he started giving call to Hajis to rise in tune. It was construed as a magic or a warning of Dooms day. On enquiry, Guru Nanak stated that he was a Haji but neither a Hindu nor a Muslim. Kazi Rukan Din was attracted to the spot and there was exchange of views between the both. Guru Nanak recited Shabad nau sq caudh qIin cwir kir mhliq cwir bhwlI ] cwry dIvy chu hiQ dIey eykw eykw vwrI ] (Rag Basant Hindol, M. 1, p. 1190) to bring home the point that God is the only creator who pervades everywhere, is hidden in every human being and that all human beings are equal. Some Hajis and clerics like Imam Karim Din, Peer Bahav, Peer Jalal were also there. Guru Nanak advised them as to how a true Muslim is supposed to be and what are the traits of a truthful human being. He recited shabads:
ਮੁਸਲਮਾਣੁ ਕਹਾਵਣੁ ਮੁਸਕਲੁ ਜਾ ਹੋਇ ਤਾ ਮੁਸਲਮਾਣੁ ਕਹਾਵੈ॥
ਅਵਲਿ ਅਉਲਿ ਦੀਨੁ ਕਰਿ ਮਿਠਾ ਮਸਕਲ ਮਾਨਾ ਮਾਲੁ ਮੁਸਾਵੈ॥
(Sri Guru Granth Sahib, Var Majh, p. 141)
ਮਿਹਰ ਮਸੀਤਿ ਸਿਦਕੁ ਮੁਸਲਾ ਹਕੁ ਹਲਾਲੁ ਕੁਰਾਣੁ ॥
ਸਰਮ ਸੁੰਨਤਿ ਸੀਲੁ ਰੋਜਾ ਹੋਹੁ ਮੁਸਲਮਾਣੁ ॥
(Sri Guru Granth Sahib, Var Majh, p. 140)
ਹਕੁ ਪਰਾਇਆ ਨਾਨਕਾ ਉਸੁ ਸੂਅਰ ਉਸੁ ਗਾਇ ॥
ਗੁਰੁ ਪੀਰੁ ਹਾਮਾ ਤਾ ਭਰੇ ਜਾ ਮੁਰਦਾਰੁ ਨ ਖਾਇ॥
(Sri Guru Granth Sahib, Var Majh, p. 141)
Having engaged in dialogue with Muslim religious figures exploring his views on Almighty, true religion, truthful life, Guru Nanak earned immense respect from Rukan Din and others. Guru Nanak left for onward journey.
Reaching Madina, Guru Nanak was received by Rukan Din, Peer Bahawal, Imam Kamal Din, Sayad Jalal, Kutab Din, and others apart from Hajis. It was in continuation of interaction at Meeca that they raised doubts about heaven and hell. The Islamic traditions to whom Guru Nanak responded with clarity and maintaining his notion of truth being the ultimate and five elements which sustained the life with God inside human body.
Unclean living with a begging bowl roaming door to door is not the way to union with God. This was unmistakably conveyed by Guru Nanak to a Jain Muni sawak (or Sevra) whom Guru Nanak met during one of the Odyssyes reciting a Shabad:
ਸਿਰੁ ਖੋਹਾਇ ਪੀਅਹਿ ਮਲਵਾਣੀ ਜੂਠਾ ਮੰਗਿ ਮੰਗਿ ਖਾਹੀ ॥
ਫੋਲਿ ਫਦੀਹਤਿ ਮੁਹਿ ਲੈਨਿ ਭੜਾਸਾ ਪਾਣੀ ਦੇਖਿ ਸਗਾਹੀ ॥
(Sri Guru Granth Sahib, Rag Majh, m. 1, p. 149)
Through another soul stirring shabad, Guru Nanak conveyed to the Agam Rishi the way of emancipation from the state of pride and ego by passing through the three stages. Tamo, Rajo, Sato. he recited the verse:
ਪਉਣੈ ਪਾਣੀ ਅਗਨੀ ਕਾ ਮੇਲੁ॥ ਚੰਚਲ ਚਪਲ ਬੁਧਿ ਕਾ ਖੇਲੁ॥
ਨਉ ਦਰਵਾਜੇ ਦਸਵਾ ਦੁਆਰੁ॥ ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਏਹੁ ਬੀਚਾਰੁ॥
(Sri Guru Granth Sahib, Rag Gauri, M.1, p. 152)
During this period of Guru Nanak, there were nearly eighty four known sidh/ yogis leading an ascetic life style in forest areas and hill tops influencing people by performing miracles which included holding of breath, eloping from body etc, living on begged food, wearing rough gown, earrings etc. Guru Nanak took up hazardous journey to reach upto them, to exchange views on the search for truth. He met Bharthari in a secluded meditation place ‘Baali Bann’ and convinced him that the real purpose of life is to acquire godly qualities and outer robes are not acceptable to Him. The Shabad:
ਉਤਰਿ ਅਵਘਟਿ ਸਰਵਰਿ ਨ੍ਾਵੈ ॥ ਬਕੈ ਨ ਬੋਲੈ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥
ਜਲੁ ਆਕਾਸੀ ਸੁੰਨਿ ਸਮਾਵੈ ॥ ਰਸੁ ਸਤੁ ਝੋਲਿ ਮਹਾ ਰਸੁ ਪਾਵੈ ॥
(Sri Guru Granth Sahib, Assa M., 1, p. 411)
At another forest area of Assam, Guru Nanak found a large gathering of Sidh / yogis that included Gorakh Nath, Gopi Chand, Bharthari, Charpat, Chamba Nath, Loharipa and others. Guru Nanak was questioned about purpose of his visit, his Guru and his way to swim across the life’s ocean. Guru Nanak propounded his doctrine of ‘ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ॥ ਅਕਥ ਕਥਾ ਲੇ ਰਹਉ ਨਿਰਾਲਾ॥’ (Rag Ramkali M. 1, p. 943) and his mission of search of Truth and AhMkwr (Ego) was the main obstruction in search of truth. The dialogue was mainly in question and answer form and is included in Sri Guru Granth Sahib as ‘Sidh Gosht’. Guru Nanak repeated his views on practice of Sidh / yogis and his own principles of leading an egoless life of true living before a yogi called Machhandar Nath. He recited:
ਹਮ ਡੋਲਤ ਬੇੜੀ ਪਾਪ ਭਰੀ ਹੈ ਪਵਣੁ ਲਗੈ ਮਤੁ ਜਾਈ॥
ਸਨਮੁਖ ਸਿਧ ਭੇਟਣ ਕਉ ਆਏ ਨਿਹਚਉ ਦੇਹਿ ਵਡਿਆਈ॥
(Sri Guru Granth Sahib, Rag Ramkali, p. 878)
At another gathering of Sidh again Guru Nanak elaborated that it is His name that can lead to emancipate. He composed:
ਜਾ ਕੈ ਰੂਪੁ ਨਾਹੀ ਜਾਤਿ ਨਾਹੀ ਨਾਹੀ ਮੁਖੁ ਮਾਸਾ ॥
ਸਤਿਗੁਰਿ ਮਿਲੇ ਨਿਰੰਜਨੁ ਪਾਇਆ ਤੇਰੈ ਨਾਮਿ ਹੈ ਨਿਵਾਸਾ॥
(Sri Guru Granth Sahib, Rag Prabhati, p. 1329).
There was another gathering of Sidh/ yogis at Sumer Hill top, which was attended by prominent yogis including Gorakh, Gopi Chand, Charpat, Guru Nanak was received by them with reverence. The Yogis were unaware of real life conditions and Guru Nanak in order to make his point of life clear to them, described ills of society then prevailing by Sbhadad:
ਸਤੀ ਪਾਪੁ ਕਰਿ ਸਤੁ ਕਮਾਹਿ॥
ਗੁਰ ਦੀਖਿਆ ਘਰਿ ਦੇਵਣ ਜਾਹਿ॥
(Sri Guru Granth Sahib, Rag Ramkali, p. 951)
Yogis were told that running away from the realities of life will not lead to emancipation and the duty of ascetics like Bairagi, Udasi is to lead a life of purity for the benefit of society.
After Guru Nanak had settled as Kartarpur and initiated actual practices to an enlightening society of his Sikhs, another opportunity came for another encounter with a Yogi Bhangra Nath at Achal Batala on a Shivratri Fair. He was collecting money and performing miracles (tricks).
Guru Nanak while returning to Punjab, came across to Saidpur, where the atrocities had been committed by troops of invading Babar. Guru Nanak put on record for future generations his account of the period in shabad:
ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥
ਪਾਪ ਕੀ ਜੰਞ ਲੈ ਕਾਬਲਹੁ ਧਾਇਆ ਜੋਰੀ ਮੰਗੈ ਦਾਨੁ ਵੇ ਲਾਲੋ ॥
(Sri Guru Granth Sahib, Rag Tilang, M. 1, p. 722).
He had forseen the future when India would need a fearless, righteous, god fearing society which has to be built to face challenges.
On the strength of his indepth conservations with religious figures of all faiths and keen observations of existing practices, rituals, he had made up his mind to set up a distinct class of human beings without considerations of caste, creed, religion, birth, sex, profession and based on equality for all. He took decisive steps and in due course, a community of Sikhs came into being.
To begin with, Guru Nanak set up a Dharamsal (House of Truth) in a clay bricked enclosure on the banks of river Ravi. Duni Chand (later came to be known as Karori Mal) was an arrogant rich man managing block (Pargana) of the Villages in Tehsil Shakargarh of District Gurdaspur. On hearing about the arrival of Guru Nanak, he went to his place. A very glimpse of Guru Nanak roused his conscience and he became his ardent devotee. On his request, Guru Nanak agreed to settle at that place. A township was established which was named Kartarpur. Budha Randhawa (Baba Budha ji), Bala Sandhu, Bhagirath, Ajita Randhawa,, Balwand bard (Ragi) joined Guru Nanak and remained his lifelong associates. Mata Sulakhni also joined the establishment and a new religious order was established with simple life, meditation prayer, congregation, without consideration of caste, creed, sex birth etc.
Conclusion
The concept of ਨਾਮ ਜਪੋ ਕਿਰਤ ਕਰੋ, ਵੰਡ ਛਕੋ and ਨਾਮ ਦਾਨ ਇਸਨਾਨ were given shape. Guru Nanak himself observed the routine of early abulations in river Ravi followed by meditation, recital of Name, working in fields, evening prayer, langar for all. Lehna ji son of Pheru Mal of Matte ki Sarai was a religious minded young man and was follower of Jawalaji which he used to visit in the company of other followers. On hearing about Guru Nanak, he went to see him and was told by Mata Sulakhani that Guru Nanak was working in the fields. Lehna ji went to the fields and Guru Nanak put him to first test by loading a mud soaked bundle of grass on his head. Guru had launched upon a difficult path towards truth and he found in Lehna ji a suitable successor. Lehna ji and other followers were put to further test of devotion and commitment to the values of religious order of Guru Nanak. The last such test was to have a bite on a corpus which, of all, only Lehna ji passed. Guru Nanak declared that from then onwards Lehna ji would be his limb (ang) and Guru. All other followers accepted Lehna ji as Guru Angad. Proclamation by word was made about the next Guru being an image of Guru Nanak. Guru Angad was asked to proceed to Khadoor at the place of Mai-Bharai. At that place, Guru Angad followed the practice of Guru Nanak regarding, reciting of Naam, in early morning, holding congregation, and serving of langar. To remove any doubts or apprehension, Guru Nanak on a particular day and time disguised as hunts man (Dhanak) reached Khadoor and recited a verse:
ਏਕੁ ਸੁਆਨੁ ਦੁਇ ਸੁਆਨੀ ਨਾਲਿ॥ ਭਲਕੇ ਭਉਕਹਿ ਸਦਾ ਬਇਆਲਿ॥
(Sri Rag Mahala, 1, SGGS, 64)
Guru Angad and followers realised the reason behind the recitation of this verse. It was at Khadoor that Guru Angad added Grammar (Lagan Matran) to the Gurbani script.
Guru gave practical shape to the followers for a detached family life from passion, vices, reciting His naam in congregation as well as individual self, living in a classless society, setting up community of mission. Guru Nanak felt time was ripe to leave human body. He had a word with divine Lord and for the benefit of Sangat composed Baran Manah in Rag Tukhari, SGGS page 1107. On Asar Sudi 10 BK 1596, Guru Nanak breathed his last leaving final message of love and bhakti in Shabad:
ਦੀਵਾ ਮੇਰਾ ਏਕੁ ਨਾਮੁ ਦੁਖੁ ਵਿਿਚ ਪਾਇਆ ਤੇਲੁ ॥
ਉਨਿ ਚਾਨਣਿ ਓਹੁ ਸੋਖਿਆ ਚੂਕਾ ਜਮ ਸਿਉ ਮੇਲੁ ॥
(Rag Asa Mahala 1, p. 358)
In Mehma Parkash, there are other episodes such as marriage of Guru Nanak, references have been made to Hindu mythological figures like Brahma, Narad, hailing birth of Guru Nanak. Each Sakhi ends with: ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਚਕ ਉਚਾਰ ॥ ਹੋਇ ਦਿਆਲ ਕਰ ਲੇਇ ਉਧਾਰ ॥
It shows author's humility and also a sign of completion of Sakhi in order to avoid interpolation.
There is poetry as well as prose in this text. The diction of poetry is Braj where as the language of prose version is Braj mixed with Punjabi. The structure of poetry consists of Dohas, Chaupais, Ardils, Sura and are appropriately employed corresponding to the event. After quoting the shabad appropriate to the situation, the meaning and spirit behind shabad are given in simple language for the benefit of the readers.
The text is extremely useful for the research scholars on Sikh history, Sikh religion and its cultural practices at the relevant period. It is equally useful for readers’ interested in Sikh history, relevance of Guru Nanak’s bani corresponding to various situations in his lifetime. It provides a deep insight into the mystical vision of Guru Nanak and the enduring the truth of His verses.
ਲਿਖੇ ਬਾਝਹੁ ਸੁਰਤਿ ਨਾਹੀ ਬੋਲਿ ਬੋਲਿ ਗਵਾਈਐ ॥
ਜਿਥੈ ਜਾਇ ਬਹੀਐ ਭਲਾ ਕਹੀਐ ਸੁਰਤਿ ਸਬਦੁ ਲਿਖਾਈਐ ॥
ਕਾਇਆ ਕੂੜਿ ਵਿਗਾੜਿ ਕਾਹੇ ਨਾਈਐ ॥
(Sri Guru Granth Sahib, p. 566)
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