GU -BANSA WALl

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B ba hri Chand ji Udas i

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Sri Guru Nanak De v Ji Maharaj

(Founder of Sikh Panth)

I

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Baba Lakhm i Chand :' I "

Haba ~lH,:ram Chand ji I

------

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Baba Mehar Chand ji

Baba \ianak Chand ji

I

Baba Da ar Ch ind ji Baba Jagat Chand ji

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Baba Hans Rajji

I

Ba ba A nait Chand ji

B. G

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rdit (hand ji B. Pahar Chand ji B. Tara Chand ji B, Fatheh Chand ji

I I

B Harkaran Chand ji B Man 'a Chand ji B, Asa chand ji 8. Suraj Singh ii

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I I 1 I

B. Nihal Chand ji B. H arjas ji B. Deep Chand ji B, Sukhdev ii

I

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B Udhai Chand ji

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Baba Kaladhari ji

Ba ba Lajiadha ri i i

1 I I

Dharam Singh ji B. Ajit Singh ji B. Sagar chand ji

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Sri Hazur Baba Sahib Singh ji Bedi

I I

B. Avtar Chand ji

B. Koir Singh ji B.

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Sri Baba Teg Singh ji

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Sri Hazur Baba Bikrma Singh ii

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Sri Hazur Baba Surjan Singh jl

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Sri Hazur Baba F am IS an ing J1

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Sri Hazu r Baba [' e vind- r Singh ji

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Sri Hszur Baba Madhusudan Singh J1

(Present Gadhi-Nashin)

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1 ikka Sarabjot Singh ji

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Sri Saba Bi han Singh 11

Sri Baba Attar Stngh ji I

Sri Sa ba Khem Singh ji

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NANAK P ANTHIS

This Article is taken from Panjabi University Patiala, Magazine "Punjab Past & Present" April 1967.

NANAK PANTHIS1, who are known as Guru-Sikhs2 or disciples of Gurus (Nanak and his successors). have no belief in idols and idol-temples. Nanak is from the Bedis; and Bedis are sub-caste of the Khattriss. In the reign of His Majesty, the late Emperor Zahir-ud-Din Babar-may God illumine his argument-be (Nanak) become famous. Before the victory of the late Emperor (Babar~, he (Nanak) was a Modi to Dault Khan Lodhi who was one of the high officials of Ibrahim Khan Emperor of Dehli. And, Modi is an official in charge of the granary.

,

Once a saint came to him and captivated his heart So much so that Nanak,

going to his shop gave away (in charity to the poor) all his own Daulat Khan s grain that he had in the shop and stores. He then severed his connection with his wife and children. Daulat Khan was astonished to bear this. As he saw signs of saintliness in Nanak, he refrained from molesting him. In short Nanak underwent severe austerities. At first he reduced his food, and after some time, he depended upon drinking a little of cow's milk. After that he lived on ghes and then on water. Lastly he lived OD. air like those who, in Hindustani are called Pavanaharis or consumers of air alone.

Some people became his disciples. Nanak believed in (was convinced of) the unity of God as it is laid down in the tenets of Muhammad. He also believed in the doctriae of transmigration. Holding wine and pork unlawful, he abstained from animal food and enjoined against cruelty to animals. After his death meat-eating became common among his disciples. And when Arjan Mal, who is one of the prophetic order of NaDak, found that evil, he prohibited people from meat-eating and said: "This practise is not in accordance with the wishesof Nana1c." Eventually llargobind, 80D of Arjan Mal, ate meat and hunted, and most of his disciples

fonowed his praetice.

(1)

P8Dth is a Sansk.it word meaning path. Nanak-Panthi, therefore, literally. .eans a person following the path of Nanak, that is, a disciple of Nanak ..

Sikh is hnjabi word for the Sanskrit Shishya, meaning a disciple. '"" second of the four castes of the Hindus.

•

29

M h madans be also pra.ised the inca,rnation"

. d the u am, . >3 all.tj

Just as Manak praIse . d. But he knew them all to be the creation

. dd of the HID us. . and

the gods and go esscs. . d. t ines of) Halool (direct descent. from or in '

H deoted (the OC rr ... Car ..

not the creator. e . . n of the All-pervading God with any·p· artic 1

d d Ittihad (direct nnro . u ar

nation of Go ) an d h rosary of the Muhammadans in his hand and th

body). They say that he ha t e r. . .~

sacred Brahmanj~1 thread round hIS neck.

• . many of his miracles. which cannot find room in thi

His dIscIPles narrate so .'. . .'. . s

f these is that Nanak, having been displeased with the Afghans

bnefsketch. One 0 ~ • 2 ( 1 H'" 15' . .. '

M h 1 ver them So In the year 93· a ~ ijn, .26 A.D.) IrlS

deputed the ug as ovv • .. • .' ..

• I E P ror Zahir-ud-fJin Muhammad Babar gained victory OYer the

majel'ty tbe ate m e

AfghaD (Emperor) Ibrahim.

They also say tbat during one of his travels Baba Nanak spent a night in a. fon and was absorbed In the vision of God. However much the children,' who were playing there, toiiehed his body with their hands, no motion appeared from him. They stitched up his eye-lids, nose and ears, and tied his hands tightly. When Nanak returJJed to hims'elf from that state (of mental alienation, ecstasy) and found. himself fa that condition, he went to one of the houses. When he arrived at the threshold, lie cried out = "Is there anyone in the house who can open my stitched up eyeIifI with hands 1" A handsome woman, having conducted him into the house and, ~ IaL4 hands, unstiched what was sewed up and cut the threads from the eyes Of Baba anak with her teeth. Consequently the paint of her tilak was impressed 08 the forehead of Nanak and the tilak of that woman became smothered. When ," •• ltilllil_e- 08t of her bouse, tbe neighbours. saw him in that condition (with the

mt.>_Im~'" JU. (erehead) and thought that he had copulated with that woman. woman beca.me infamous in the community. And, a dislike appeared inind ot her husband.

4ay calJle to Napak and said: "I rendered you service in the ,,,,,,,,,~_,,,,._,.~~ glame me." Nanak said: "To-morrow the gate cf

•• U Jl tqpen till your hand reaches (touches) it".

they dJd try to open the gate of the fort. it did not open, .118(,_"'. ItMe of helplessness. The place was high and away from

"_~M*1d Bot ~. The inhabitants of the fort approached

·.anSi.,. fbe holy. The closed gate did not open

people of] that community carne to l'eD!lea~f6l' this thing ?" He replied : ~'rhi'

door shall not open except by the h. and of a women who has not do: h ".

, ... - one w at IS

unlawful what a stranger [that IS, who has not co-habited witl] a persr tl h

I _ on 0 ler t an

her husband]". The people of the fort took the woman, whom they considered to

be virtuous and chaste, to the gate of the fort. BUI it was of no avail. At last every woman who was inside the fort rubbed her band.: against the gate, but 110 good came out of it. Consequently they sat down in despair ..

At the time (If the evening prayer, the friend of Baba Nanak came. The people laughed on seeing her. Her husband and near relatives, being ashamed, rebuked her.

The women Ieat no ear to what the community said. Strlcking her hand into the gate ring, she pulled it· And lo! the closed gate was opened The people having been astonished fell at the women's feet.

The Bani of Nanak, that is his hymns, comprise prayers, admonitions and counsels, and most of the sayings are on the greatness of God Most Holy. And all that is in the language of the Jats, A Jat, in the vocabulary of the Punjab, is a villager and a peasant. His (Nanak's) disciples have no regard for the Sanskrit language. The rules and regulations which Nanak laid down will be described here-after.

Nanak has said in his hymns:

"Heavens and earths are numerous. Prophets, saints, incarnations (Avtars) and Sidhs have attained perfection through devotion to God. And everyone who strives in the worship of God, by whatever path he wishes, becomes favourite of God. The means of attaining) proximity of God is non-injury to (any) living being.

"Be righteous that you become freed (saved). Righteousness from you (shall bring to you) success from God."

The son, of Nanak are in the Panjab. They are caned Kartari [that is, the worshippers of Kartar, the Creator]. But according to the opinion of some, the spiritual office did not inherit to his sons. They say that by hi~ order Guru Angad from the caste of the Trehan Khattris sat in place (succeeded to the spiritual office) of Nanak, After him Guru Arnardas, from the Bhalla Khattri caste, became his lIB~sor. ,and after him sat Guru Ramdas who IS from the Sodhi Khattris and

~tJlJl'~M1l. they call Sri Guru, the Great Master, also.

the death of Ramdas his sons Arjan Mal sat in place of his father. In his Sikhs or disciples became numerous and made exaggeratioDsin the beliefs. : "Baba Nanak is God and the world is of his creating" But in (his)

. 'If Sl v [of God] and called 'God N iranj an.

B b N k reckoned himse a a e , .. , d

hymns a a ana S . 't and Parmeshar, the i3U preme Lord,

P b arm the Supreme pIll,.· .

the Formless, ar raern, . . d .. ith [material] body. The Sikhs

. bod and bodied and II not unite WI ., -... ' ..'

who JS not Y d had no body but he appeared to us through his

B ba Nanak was such anc a ., . If]

say a A d jh 0 so far that when Nanak left his body, . he ab. sorbed [him. se ;

power. D t ey g d di . 1 d that Guru

. d h . s his nearest servant (most devote .ISClp e, an . .

ID Guru Anga w 0 wa . . . . . . .d· d

. N k h' self After that at the time of his death, Guru Anga entere.

Angadls ana . 1m . t... . ". . .

into the body of Amardas in the above mentioned ma~ner. He In the same ma~ner

oecupied a place in the body of Ramdas, and Ramdas In the. same way ~ot . united with Arjau Mal. They give everyone the name of a Mahal.; first. Mahal being ana~, second Mahal Angad and so on till the fifth Mahal who 19 Arjan Mal. They said that whoever does not acknowledge [or believe in] Guru Arjan Mal to be the very self of Baba Nanak becomes Manmukh or a non-believer.

They have [numerous] stories. They say that in ancient time Baba Nanak was Raja Janak .••. a.rn the opinion of the disciples of Nanak, Guru Nanak, in a life from previous creations, having been Raja Janak, bad accomplished spiritual works along with his temporal kingdom and called mankind to God.

The chronicler (the author himself) has heard from reliable Sikhs that when Baba Manak appeared in the 'Sat Jug', a crowd of disciples came 'round him. He

lend a cow into the kitchen. When cooked, they ~brought it to the Sangat,' that is, the congregation of the Sikhs. Some ate of it and the others ran away, The Guru prayed and the cow came to life. On seeing that condition (of the cow come to life). the crowd that had run away returned and submitted : "Now we whall eat whatever is

.,. ordered (in the kitchen)", The Guru, that is, Nanak said, "Now it cannot be, and our promise to you is for the 'Treta Jug'. So in the cycle of the Treta the Guru appeared. The disciples assembled, as I have said, killed a horse and brought it into the assembly. Some ate of it and a crowd disliked it. So he (Nanak) prayed and the horse became alive. The deserters made the same previous request. This'time he said, "Now our

promise to you is for the Duapar Jug." And in the cycle of Owapar they brought an elephant into the kitchen. At that time also it happened as I have said. The promise was made fOil the Kal Jug. They say that in the. Kal Jug they brought a man into the titehen. Whoever ate of it was liberated and he who refrained [from ,eating it],

..

lit the direction of heaven and the other in that of hell Nanak cho th . d '

. . . " . '_ os~ .' e roa to hell,

aDd he brou~ht ~h~, Inhabltn~ts of hell out of the Infernal region. And t'.be M0~t' High

addressed him. Those smners cannot enter heaven So you sh'o'IA

• . . , U u go to' the

world and liberate this multitude", Nanak conse,quently came to the world. And

now those inhabitants of hell ate the multitude of his disciples And' the G

. · ,uru comrs "

to this .odd and returns back till all of that sect ohtain salvation. Other than this r

man, no one is seen from among the Sikhs who holds Baba Nanak to b e God.

In short, the disciples of Nanak, condemn ido]~worship. Their belief i th t

., .• s a

all their Gurus are Nanak, as has been sai~. They do Dot read. 'the Mantras of the

Hindus. They do not venerate their temples of idols, nor do they esteem their Avtars, . They have no .regard for the Sanskrit language which, . according to the Hindus, is the speech of the angles.

In short, during the time of each Mahal (Guru), the Sikhs increased till in the reign of Guru Arjan Mal they became numerous, and there were not many cities in the inhabited countries where some Sikhs Were not to be found. There i. no restriction among them that a Brahman may not become the disciple of a Khattri, for Nanak was a Khattri, -iand no Guru amongst them was from the Brahmans, as bas been, described. Similarly they placed Khattris under the authority of the Jats, who belong to the Iow caste of $eIYaishy'W, as t\I~ pig ;~asands of the Guru are mostly Jats, The

BrahmanS-land :K1lauQs .j1re(become) Meli and Sah!.ang, that. is, pupils and disciples of the Guru, through the rr.edium of a Masand, and are accepted into the pupilage

~ 0

..,d discipline of the Guru. ~

. .

It fhqu14 be Jq~.qw~ ~hat)n t~el rei~n ?f the Afga~ kings, the nobles were addre~sed ., ·P.IP&e~ :Ma,~d-i-Ali .or the Hig~ ,seat: Subs~q~entlY by frequent use the Indians ~"'~'U~4. iJ to M. asand. c' A nd as the Sikhs. consider the Guru Sacha. Padshah, .... tf1.F V~rital>JFr Kin~, they callJ~J1eiI afents .M~sand. They call them Ram-das ts pC P.~R) also.

lit- time of the -Mahals before the fifth Mahal no Bhet (offering) or tribute from the Sikhs. Whatever was presented by the Sikhs themselves was

h] Do his time Arjan Mal depute. d one person to

[and deemed enoug. urIng, . hi

~ity $0 that he might collect tribute. ~nd o~ering from them. [f, IS

Jo

_JIIo' ..... )yR~"ca.llF.d Ma~an~.] . .

~. of the Guru through the medium of Masan~s. The ~ dd~ b Sikhs of the Guru. appointed de- 1~..gC; numbers ecame

. .... I and Mahal people, having (at first)

""t~!behMft so that In every pace ,

33

Tb~ people of that place worship idols. On the summit of a mountain, ~hey bave raised an idol to the gode.s named Naina' Dev;' .The rajas (petty rul~rs of the lull stale,) used 10 go to that place and perf~ru.d'ibe rites of piligrimage. When the Guru came to that place, one 'of his Sikbs,Bllairo by name. went to the temple of the idol and broke the nose of the Devi (goddess). The rajas having received the news complained to the Guru and named him [Bhario], The Guru sent for Bhario. Bhado denied. The aus, ndents of the rajas said: " We recognise him, H He replied·: " Oh Rajas, ask the god .. ess, if she name me, you (may) kill me." 1 he rajas said: " 0 h foo J, how canthe god. ess speak 1" Bhario answerd simingly:" It is clear who the fool is. When, she cannot prevent the breaking of her own head and cannot identifiy her own injure, what good can you expect from her and (why) do yon worship "her as devine 7"· The rajas remai, ned tongue-tied. Now most of the people of that land are disciples of the Guru.

In those mountains up to the frontier of the terito);,ries of Tibet and Cathay, there is no trace of Muhammadanism. The chronicler has heard it form the tounge of Guru Harg.obind: "In the northern hills there is a raja of great dignity, Once he sent an ambassador to me and enquired,' I have heard there is a city -named Delhi. What is the name o~ ilS, raja? Of which raja's son he is 1" I am as onished that he doe~ not know the name of the Chief of the Setivers an(f Lota d( Coiijunction tbe Second (E ...

Shah Jahan). - nporer

The Guru had seven hundred horses' in his stables And th h d d ,

d . , ree un re· cavaliers

an ~U' ,rtllerymen were always in his service Of th ber Ii

• __ ..I ,. • ese a l1um er lived by trade,

servIce iUIU (other) occupations. Every ORe who absconded fro 1 . ..'

(Guru's) protection. many p ace sought his

Tile G~ru was a monotheist and a unit al ,

the ._1 .... of th . t 'f 'r:. r~. A person enquired from him about

~~~. e exrs enee 0 t~ world, anti the t . '

replifd1 I' The WQfld is a bas I • ~{ s ,te of EXistence and Being. He

.,. e es maDlfes,,\ion a~4 b()~r .

is Gtl4 ost High. These bodies (forms} d a iless appearance. Its reality

ate '" P an anl:~Rt story, '" angels are a mere fancy. And we narr-

opening and the deer, having flung itself in it, passed through. The king also caused

his horse to jump. The horse having huddled itself together passed through it, The king was enclosed (caught up) between two branches and his hands and feet became fastened in such a manner as if some body had intentionally tucked him there. For two days he was in that place till two persons, a man and a woman, who were collecting twigs, arrived near him. The woman said to her husband, "Do you see the king has banged a thief. ,. The man said, H This is not a place for (banging) a thief. (We~ should find out the truth." When they went forward and saw and recognised (him), they said to each ather," Should We release him from this place. he comes to our use (He will be of help Co us)." The woman said," He is king and when he seperates from us, who will convey us to him? If he forms relationship with us and accepts ur daughter as a wife, we (shall) release him." They proposed it to the king, and the king accepted it. So they took him out of that place, and taking him home they gave him the daughter. He remained fot sometime in that place. Afterwards they conveyed him to the army, When he wanted to go into the house, the gate keeper struck him with a weapon. The king shuddered and awoke. He saw that he was seated on his throne and orderelies were standing in service. By. this dream, he woke up from the dream of ( piritual) heedlessness: he realised that the visible world is a baseless appears nee, and that whatever a person, while awake, thinks (to be real) is also a dream (allusion). And he found that the difference of forms and separateness of bodies is life. In real ty this creation is the only one Sat (Essence, Spirit) qualified by numerous attributes.

A person from the Brahmans, named Deva, who helds himself to be.a Giani, carne to the Guru. One day he sat down on the Plang or bedsted of Gurditta, known as Babajio, son of the Guru. People said, .' Don't sit (on this bedsted). n He aske.d the

. ,.. f h G "Deva said, u But IS not

rp.soD of It. They replJed," ThIS IS the seat 0 t e uru. . . ,

h I not the ratIonal soul? Is It

J.:h body of the Guru made of the (same) elements or ave

. dri ks 'l'" 1 hese words reac.ied Guru

c;J; .... ,.-1._-:. ill my power to. eat whatever he (eats and) nus" ' ?

. Oh D the whole world IS one existence :

He called him and saId," . eva, and said) "Wbat is be ?

1} He replied' U Yes." The Guru pointed to an ass ( '..

"".'_._- • ... b lutely true. ThIS too IS your ..

. hi 1" D piled I' You are a so .

reeogDlse 1m eva re, .. . 'shed to marry his own

t ff ed at all Deva WI

&.1""", ... -.,-.--- Guru laughed and was no 0 en ...." If it were forbidden, man and

°d I' 1 r 1 " He replIed, ..

~.rtronle sal , U t 15 un aw u • nt us to fly in the au. He

_,,.... ........ Dot have sexually met. Because God did not wa

the power of ,flying.

I belief is that he is God, d as divine. The r

ship Guru H argobin (contiDued on page 39)

THE SHORT LIFE OF GURU NANAK

By : Rolha Sakraoi of Los A ogles (USA)

Guru Nanak, the founder of great Sikh religion was born on 15th of April 1469 in a humble cottage at Talwandi in the District of Lahore in West Pakistan. India was being ruled by the Pathana in those days. The condition of the people specially in respect of religion was far from satisfactory. It was at the juncture this great Guru was

born.

From his childhood, Nanak' was of a religious temperament and his teachers and schoolmates were astonished to see his sincere devotion and inborn knowledge about spiritual matters, after his schooling was over he was asked by his father ·to look after cattle and to tate them for grazing. While the cattle grazed, Nanak would be found sitting under a tree absorbed in deep meditation. He was put to sici~r tests for negligence of duty, but every time he was saved by an invisible hand,

A few years later, be started his mission of spreading a new Gospel to progate d.vine Jove. He was opposed by the emperor, Pandit and mullahs, but his spirituality devotion and honesty of purpose soon silenced everybody.

anak travelled extensively throughout the length ana breadth of India and went

abroad and visited Mecca, Medina, Persia Kabul etc Wherev h . h .-

. .. .' ". er e went, e spread

hJS catholic and universal message which was accepted with great d b - . ,-

nd Mr. regar s y the Hind us

a us IDl5 alike. The main aim of his message was" God is one" "God· 1 "

and" God is unity". The same god 'resides in the Temple and in the ~ . IS dove

.ide as we)), all human beings are equal in the eyes of God Th bosque an ou .. t-

in th D' . ey are orn and they die

e same way. evotron to Ged and Service to m kind I .. .

or colour iJ the duty of every on H an Iud IDrespectJve of caste, creed

at tM age of fourty and hi. d 'sc"~· e \Va. regarded as a spiritua1 teacher (Sat Guru)

I lp es come to be kdown as SUchS' Hi

v~nes that came to him direct frolli' heaven thl-ough de • • e taught thrc~gh

wnb God. The collectlon o( most f h vine lQ6Plration and communion

latnous diiru Grant~ Sahib also etnfJoO ~s ': teachings is call~d H Japji Sahib "and

maus dd the Musllms. em. Guru N'fiA was loved both by the

next morning, people gathered there and found to their utter astonishment that there was only a heap of choice flowers.

Poet Naunihal Singh has beautifully described him as :

Pure he was Lovely he was Humble he was Divine he was

Apostle of peace and justice

he was incarnation of equality and purity he was

Devotion and Bhakti he pleaded of course.

so purity he preached. so love he preached.

so humility he preached. so divinity he preached.

Gives Nanak message to an that God love's all, is the lord of all.

(Continued from Page 37)

having manifested himself six times (from Guru Nanak to himself) in this cycle,

Parrah Kaivan Yazdani. having heard of the Guru's virtues came to see him.

Having recognized him, the Guru showed him due respect. Consequently Parrah Kaivan went away,

A week had not yet elapsed since the departure of Parrah Kaivan, when on Sunday the third of Muharram, 1055 Hijri, the Guru undertook the last journey. Placing his body on firewood, when they set fire and the flames rose high, a Rajpoot named Rajaram, who was his servant, flung himself into the fire. He walked a few paces on the lite till he conveyed himself to the feet of the Guru. He placed his face on the sales of his (Guru's) feet and did not move till he gave his life. After him the son of Jat, who served the Guru's son-in-law jumped into the fire. After that a large number (of people) wanted to jump in. Guru Har Rai forbade it. Says Daulat Khan Qaqsal :

Quatrain

From a hundred sayings of my spiritual teacher, I remember one word:.

The world becomes not waste as long as the tavern is in existence [distributing the

wine of God's love].

~ long as one can give life, so that he can take away heart:

To give life and to take away heart, these two are God .. given. . .

,,---- Hargobind in his letters to the chronicler remembered [hlmse~f] by t~e tItle

who is the spiritual head o~ this sect. He (chronicler) saw him at KIr8'pUr

1NU"f:one" thousand and fifty-three Hijri.

39

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