THE SIKH RELIGION
ITS GURUS, SACRED WRITINGS AND AUTHORS
LIFE OF GURU NANAK
When Nanak had attained the age of nine years, his father determined to have him invested with the janeu, or sacrificial thread of the Hindus. Until a boy is so invested, he is deemed almost an outcast. When the members and relations of the family, and all the neighbours, secular and religious, had assembled, and all preliminary rites had been duly performed, Hardial, the family priest, proceeded to put the sacred thread on Nanak’s neck. The boy caught the thread with his hand, and asked the priest what he was doing, and what advantage it was to put a thread of that description on him. The priest then explained that the janeu was the basis of the Hindu religion, that without it a man would only be a Sudar,[1] and that by putting it on greatness should be obtained in this world and happiness in the next. On hearing this the young Guru gave utterance to the following:–
[1. There are four great varans or castes of Hindus–Brâhmans, the priestly class; Kshatris, the militant class; Vaisyas, the trading class; and Shûdars, the working class, the lowest of all. Of these castes there are now many subdivisions.
2 Four damris is one paisâ of Indian, or a farthing of English money.]
The priest explained that the custom of wearing a janeu had descended from the Vedic ritual, and that no Hindu could be deemed religious without wearing it. The Brahman then familiarly addressed the Guru, ‘Thou art but a child of yesterday, and are we not as wise as thou? Unless thou wear this thread thou shalt be deemed a person without religion.’ Guru Nanak replied:–
The Brahman priest, on hearing this, became angry, and asked the Guru if everybody else was a fool, and he alone, who had abandoned the customs of his forefathers, was wise. He then called on the Guru to tell him what a proper janeu was. The Guru replied:–
[1. Âsa ki Wâr. This composition will subsequently be given in extenso, and the meaning of the word wâr explained.
2. Lâkh. Here used for an indefinite number.]
{p. 18}
The Guru then wound up his instruction on the subject as follows:–
We have seen in the Introduction to this work that Sultanpur was then the capital of the Jalandhar Doab. At that time and up to the period of British occupation, land revenue was generally collected in kind. Surveyors and appraisers called Amils were dispatched from the capital to different districts. Amil Jai Ram was appointed to appraise the revenue demand of Talwandi. While one day surveying a corn-field, he observed Nanaki, sister of Nanak, drawing water from a well, and saw that she was fair to look upon. A marriage between them was arranged through the kind offices of Rai Bular. The lady went and lived with her husband at Sultanpur.
Nanak’s marriage must have taken place soon after his sister’s. It is related in the Janamsakhi which bears the name of Mani Singh, that Nanak was married at the age of fourteen. His marriage, as is usual in the East, was arranged for him as a matter of religious duty by his parents. He was
[1. Âsa ki Wâr.
2 Under the Emperor Akbar it was often optional for the husbandman to pay either in money or in kind. Aîn-i-Akbari, Book III, Aîn 13.]
{p. 19}
betrothed to Sulakhani, daughter of Mula, a resident of Batala[1] in the present district of Gurdaspur. It would appear that, owing to the distance between Nankana and Batala, which hindered frequent visits and negotiations, the marriage followed very soon after the betrothal. Nanak’s sister was present at the wedding, but her husband could not obtain permission to attend. He sent word that he was another person’s servant, an apology that was perfectly understood.
Nanak appears to have been further trusted in the capacity of a herdsman. While one day herding his buffaloes, he lay down to sleep under a tree during the midday heat. Rai Bular passing by in the evening found him in that attitude, and observed that the protecting shadow of the tree had remained stationary over him, and not veered round like the shadows of the other trees with the sun’s progress. On another occasion, as Nanak lay asleep in the pasture ground, it was observed that a large cobra watched over him, and protected the youthful saint with its hood. Rai Bular acknowledged the miraculous powers of the boy, and congratulated Kalu on being the father of such a son. Kalu ought no longer to be displeased with him for his indifference to his worldly affairs. He was a very great man. A jal-tree,[l] gnarled and maimed by the centuries, is still pointed out as the scene of the former miracle. It possesses a thick trunk, is still gratefully umbrageous, and its venerable branches depend to the earth in a fashion that suggests the pillared shade of the Indian fig-tree.
Nanak still persisted in doing no useful work, and his mother reproached him with his idleness. She counselled him to rise, work for his livelihood, and cease weaving unpractical discourses. She told him
[1. Her place of birth in Batala is reverenced by the Sikhs. Mahârâja Sher Singh erected a temple in her honour.
2. The Salvadora Oleoides.]
that he was popularly credited with madness; but he paid no heed to her admonitions further than to compose the following hymn on the occasion:–
[1. Anudin, translated ‘night and day’ by the gyânis, is literally–every day.
2 Gauri Ashtapadi.]
{p. 21}
After this Nanak lay down, remained in one position for four days, and declined all physical exertion.
Nanak appears to have become unfitted for all secular occupation. His idleness became notorious, and a serious source of anxiety to his parents. His mother sought to lead him with mild admonitions to secular duty, but fortunately failed. His father then addressed himself to the task. He represented that he required assistance in the cultivation of his land, and Nanak was now of an age to turn his attention to agriculture. Nanak replied:–
His father and Rai Bular represented that that was not the way to become a husbandman, whose business ought to be manual labour, and whose object was to gain a livelihood. Upon this Nanak composed the following:–
[1. Sri Râg.
2. Also translated–Clear thy ground, make the Word thy seed.
3. That is, the Guru.
4. The body is compared to a puddle; the mind to a toad which loves the puddle, but sets no value on the beautiful lotus of spiritual wisdom. The spiritual guide, like the bee, unceasingly hums his message.]
{p. 22}
On the same occasion the Guru uttered the following:–
Then Nanak informed his father that he had sown his own field, and that its harvest was now ready. He had such confidence in his tillage, that, even after deduction of the portion paid in kind to the government as revenue, the full produce would still remain. Sons, daughters, beggars, brethren, and relations would all be profited thereby. He had done farming work for God, who had treated him as a lord does his tenants, and the day that he effected union with his Creator, his soul within him would be glad.
[1. That is, make thy thoughts wander. For man in the old Panjabi life of the Guru the Granth Sahib has mat. The line may then be translated–Perform the thirty days’ fast. of the Musalmâns, make their five daily prayers thy companions, and take care lest Satan destroy the effect of thy prayers.
2 Sri Râg.]
{p. 23}
On hearing this, his father told him to keep a shop, for a shop was as profitable as tillage. Nanak replied:–
Then again Kalu. said, ‘If thou desire not to be a shopkeeper, take horses and deal in them. Thy heart is sad; but do something for thy livelihood, and visit foreign countries. We will say that thou hast gone to earn thy living, and that thou wilt soon return.’ Upon this Nanak uttered a third stanza:–
Kalu in despair replied, ‘Thou art lost to us; go and take government service. Jai Ram, Daulat Khan’s revenue officer, is thy brother-in-law; go and take service with him; perhaps thou wilt like that place; we can dispense with thine earnings. If thou go elsewhere without any occupation, everybody will say that my son hath become a faqir, and people will heap reproaches on me.’ Upon this, Guru Nanak uttered a fourth stanza:–
[1. In which the Indian petty shopkeeper keeps his goods.]
{p. 24}
God will then look on thee, O Nanak, with an eye of favour, and thy complexion shall brighten fourfold.[1]
Nanak then informed his father that God had, granted him the object of his prayers. The gains of commerce, of government service, and of banking, had all been imparted to him. The astonished father said he had never seen or heard of a God who granted so many favours. Nanak replied that his God was the object of praise to those who had seen Him:–
His father was not satisfied, but further remonstrated
[1. Sorath.
2. Also translated–How great He is whoever hath seen Him could tell.
3. Gurhâi, translated high priests, is really the Persian plural of guru. Compare the words Shaikh mashâikh, so frequently found in the Granth Sâhib. Mashâikh is, of course, the Arabic plural of shaikh.
4. Asa.]
{p. 25}
with Nanak. He enjoined him to abandon his whims and act like others, as no one could live without worldly occupation. Nanak was not convinced, so his father in despair left him and went to attend to his ordinary business. Nanak’s mother again attempted the worldly reformation of her son. She requested him to forget even for a few days his devotions and go abroad, so that the neighbours might be assured that Kalu’s son had recovered his reason. Nanak then uttered the following verses in the Rag Asa:–
[1. Of course, spiritual life and death are meant.
2. Literally–the pain of that hungry man shall depart on eating the Name, that is, on receiving it as food. The verse is also translated–His pain shall depart; all his desires shall be merged in his hunger for the Name.
3. The allusion here is to men forgetting God.
4. A colloquial meaning of the word kamijât, which literally means inferior caste.
5. Sanât, a plural form of san, a year, or an age. The word was {footnote p. 26} applied to coin which had long circulated, and which had consequently worn away and become worthless.]
{p. 26}
Then his mother arose and told the household of Nanak’s state. Upon this the whole family and relations grew sad, and said it was a great pity that Kalu’s son had become mad.
His uncle Lalu among others exerted himself to console the young prophet. He represented to Nanak that all his relations had fixed on an occupation for him, but he had refused to adopt it. On the contrary, he would do nothing whatever, not even enjoy himself. Nanak then gave utterance to the following hymn, which, however, is not found in the Granth Sahib:–
Guru Nanak then became silent, lay down, and ate and drank nothing. The whole family represented to Kalu that something ought to be done for his son. A physician ought to be called, and medicine prescribed. ‘Who knows but that behind a straw there is a lakh?’ that is, by a small expenditure Nanak may recover. Upon this, Kalu went and brought a physician. The physician came, and began to feel Nanak’s pulse. He withdrew his arm, and, drawing in his feet, stood up and said, ‘O
{p. 27}
physician, what art thou doing?’ The physician said that he was diagnosing his disease. Upon this Nanak laughed, and then uttered the following verses:–
The physician asked Nanak what he himself thought his illness was. Nanak replied:–
[1. Malâr ki Wâr.]
{p. 28}
When man shall possess the Name of the Bright and Radiant[1] One,
His body shall become like gold and his soul be made pure;
All his pain and disease shall be dispelled,
And he shall be saved, Nanak, by the true Name.[2]
The following was on the same subject:–
[1. Also translated–When man possesseth even a portion of the name of the Bright One.
2 Malâr.
3 It was intended by his parents to make a hom sacrifice or burnt offering for Nânak’s recovery. The Sanskrit word hom is interpreted to mean casting into the fire, and correctly represents the oblation of clarified butter, sesames, butter, &c., which forms part of the ceremonial.
4 Sacred books of the Hindus, eighteen in number. They are the principal authorities for the idolatry and superstition of the Hindus.
5. To write a prescription on.]
{p. 29}
Then the physician drew back, stood still, and said that Nanak was not ill. His relations and friends ought to feel no anxiety for him, for he was a great being. Upon this the physician worshipped him and took his leave.
There is very little known regarding Nanak’s married life excepting that he begot two sons, Sri Chand and Lakhmi Das. It was related that he used to retire to the desert, and pass his time under trees in religious contemplation.
All the modern Janamsakhis make Nanak’s marriage long subsequent to this, and after his departure to Sultanpur. They say that it was Jai Ram who had him married, and that his wife was a native of Pakkho, a town not far from Sultanpur. We have followed Mani Singh and the old Janamsakhi. If Nanak had been left to his own discretion, and if his marriage had not been made for him by his parents, it is most probable that he would not have turned his attention to that part of a man’s duties after entering the service of the government in Sultanpur. This will subsequently be understood when we come to consider his mode of life at that capital.