Service - Guru Angad

[Balait_da_Sher]

Guru Angad was very fond of children. He used to play and eat with them. He loved to watch their games. He always advised the children to take good care of their bodies He made them take part in wrestling matches. The wrestling ring made by the Guru for the young wrestlers is still to be seen at Khadur Sahib. The Guru also took a keen interest in the education of the children. He himself wrote primers for them and started language schools.

In the Guru's days, only the Sanskrit language was taught in the schools, which only the Hindus could join. All the books were written in Sanskrit and were, therefore, out of reach for the non-Hindus and the low castes. The Guru did not like this system at all, because Sanskrit was not the language of the common people. He wanted everybody to be able to read, write and understand what was written in the books. So he used Punjabi, the spoken language of the people. For this language he started using Gurmukhi script, which Guru Nanak had already made use of before him.

The Gurmukhi script has thirty-five letters. Each letter has a different sound of its own. Besides these letters, there are twelve vowels. This language is very easy to learn. Once you recognise the letters and the vowels, you can easily read and write it. One can be a good reader within a few weeks. The Guru also collected facts about Guru Nanak from Bhai Bala and others and had the first life story of Guru Nanak written for us in Punjabi.

Many people gave free service in the Langar (free kitchen) started by the Guru. An elderly man named Amar Das also served in the Langar. He spent most of his time either-in remembering God or doing service for the people and the Guru. He used to get up at midnight and go to the river Beas, at a distance of about three miles. After having his bath there, he would bring water for the Guru's early morning bath. He did this duty for about twelve years. Storm or rain, summer or winter, he would not miss his duty. One night Amar Das was coming back from the river with a pitcher full of water. A storm overtook him on the way. It started raining heavily. His clothes were wet. It was very dark and he could hardly find his way. When he got near the village, he tripped over a peg fixed by a weaver near his house. He fell down and was badly hurt on the knee, but he did not drop the pitcher of water because that would have delayed the Guru's bath. Repeating God's name on his lips, he stood up and went on his way once again. But the noise woke up the weaver and his wife. The weaver cried out,

"Thief! Thief!" Meanwhile the weaver's wife had heard someone repeating Jupuji (the Sikh morning prayer). She at once understood what was happening.

"Don't worry," she said to her husband. "It is not a thief. It is that homeless Amaru. Other people enjoy sleep at night, but he will not rest even then. He is a bit mad."

It so happened, that after some days the weaver's wife fell ill and very soon she herself became mad.

That day, after taking his morning bath. Guru Angad called his two sons, Datu and Dasu, in the Diwan (Sikh rel¬igious meeting). He also called Amar Das. Then he said, "O my followers, I have found Amar Das to be a man of God and a hard worker. He is noble, gentle, kind, humble and intelligent. I, herefore, make him the next Guru of the Sikhs."

Datu and Dasu were very sad to be rejected like this and they left the place grumbling. All the Sikhs accepted the Guru's wish and bowed to Amar Das. From that day Amar Das became the third Guru of the Sikhs.

"There is no merit in service performed under pressure.

There is no merit in the fine paid by a prisoner;

And no favour conferred on others.

Nanak, the act which is voluntarily performed is the best."

(Guru Angad)

"Whom shall I call inferior since all have the same Master?

There is one Master of us all;

He appoints men to their various duties and watches over them.

Some to small, and some to great duties, none goes with¬out them.

Men come into the world naked, they depart from the world naked,

Yet during their lives they make a great display."

(Guru Angad)

"Meeting the Lord does not mean physical contact, Only he meets the lord who has his heart and Soul attuned to him."

(Guru Angad)

story from the book - The Guru's Way ( The Sikh Missionary Society)

[HARJAGJEET]

CHAPTER TWO

su khu tl guru syvIAY Aihinis shij suBwie]

drsin prisAY gurU kY jnm mrx duKu jwie ]

so kaho tal gur sayvee-ai ahinis sahj subhaa-ay.

darsan parseeai guru kai janam maran dukh jaa-ay.

An Embodiment of Dedication and Absolute Surrender

iek pUrn iqAwg Aqy syvw dI mUrq

GURU ANGAD DEV SAHIB

SECOND NANAK

a) Introduction:

Guru Nanak Sahib, after his last and fourth travel settled down at Kartar Pur - a town of God, established by him, earlier, on the banks of river Ravi - a small town in Punjab (Now in Pakistan). As per his dictum ‘live as you preach’, he started living a worldly family life. He was attending to the farm work and other day-to-day household duties He, however, was continuing with his mission of preaching, practicing and spreading the message of divine light and universal brotherhood to the humanity at large. “Guru Nanak laid the foundation of Sikhism. Its independent and free principles and practices were laid down. Outlines of a new worship system and a new daily routine free from all the caste system were drawn. God Almighty, the Timeless, was made the spring or source of power and energy for the growth of this new tree depicting the path of truth. Distinct from temples and mosques, but a Dharmsala, a common religious institution, the Gurdwara, was established where all Hindus, Muslims Christians, were welcome alike.”

Now Guru Nanak Sahib in his early sixties was in the look out of a noble soul, who could carry forward his message of love and truth after he departs from this mortal world. But as he himself was ‘Sat Guru’ and, Sat Guru is no different than God, as per our conviction and values, - ‘Gur Parmeshar Eko Jan,’- he was well aware about his successor, but it was only a question of time when he was to be revealed or brought into the open to the world at large and the manner in which he was to be brought to light.

Lehna, son of Pheru Mal of Matte Ki Sarai, District Firozpur, was a follower of Goddess Chandi and, following the footsteps of his father, was going on pilgrimage, to Jwala Mukhi every year. He like his father was considered as a true devout of the Goddess. One fine morning it so happened another noble soul, Bhai Jodhan, a follower of Guru Nanak, living nearby his house, was reciting path of Jap JI Sahib or some other bani in his melodious voice, which happened to reach the ears of Bhai Lehna. He just asked him, out of curiosity, as to who was

the composer of such sweet and solace giving Bani. When told, it was of Baba Nanak, who was staying at Kartar Pur in those days, he made up his mind to see him on way to his next pilgrimage to Jwala Mukhi. This was the beginning.

Bhai Lehna, accompanied by his other group mates, had a halt at the outskirts of Kartar Pur. He made up his mind to have a glimpse of Baba Nanak all alone. When he reached, his final destination, he saw an old man in his whites walking on foot. He asked him as to where Baba Nanak was staying. That old man held the reins of his horse and told him that he was also going to his place. Walking some distance he directed him to a particular place and asked him to tie his horse to a tree, and see Baba Nanak who was sitting in that room. When Bhai Lehna entered that room, he was totally taken aback to see that the old man who held the rein of his horse, and who walked on foot while he was riding on a horse was none other than Baba Nanak himself. He repented in remorse, fell down upon his feet, shed tears, wept bitterly and asked for pardon for the disrespect shown by him. Historians have also recorded that when Guru Nanak asked him about his name, he said it was Lehna (a creditor or an amount which the other person owe to him). Guru Nanak replied that he if he was Lehna, then he was his Dena (A debtor, or the person who has to repay some debt). That maiden meeting was so impressive and lasting one that Bhai Lehna, abandoned his mates, and decided to stay with the Baba forever. What a great transformation!

Bhai Lehna came to the house of Guru Nanak in 1532, and was anointed as Guru - the 2nd Nanak, the Master, in September 1539. He served the Master, with such dedication, devotion and abstract surrender that none else could do throughout the mortal life of Guru Nanak. Guru Nanak Sahib had traveled far and wide for about 25 years and had established several centers of worship to spread Lord’s name. He had several followers who were known as Sikhs and who were his devout too in the real sense. They were regularly coming from far and near to listen to his discourses, were participating in his daily course, even working in his fields and were making other offerings too, which were being utilized for the spread of Guru’s message and for free Langar and to meet the other essential requirements of the Sikhs - the devout - themselves.

Although Guru Nanak Sahib, the Sat Guru, - ‘Aap Narain Kala Dhar Jag Maahin Parvario’ – (Bhai Gurdas) - knew from the day one about his successor and said so in the presence of Mata Sulakhni Ji – his wife - but outwardly before passing on his gaddi to Bhai Lehna, he put him and other Sikhs including both of his sons – Baba Sri Chand and Baba Lakmi Dass - to several tests. This was all the more necessary to make clear to all others who were being overlooked or were being deprived of their expected position. Some of the tests viz. taking out a utensil from a muddy and dirty drain, building or repairing a wall in a cold and stormy night, picking up and throwing away a dead rat, climbing a Kikar tree and plucking sweets from the same and throwing the same down, are well known and need not be repeated here. Two incidents that appear to be quite unbelievable, to a common man are being mentioned here.

Once Guru Nanak and his Sikhs saw at a distance a dead body wrapped in a coffin. Guru Nanak asked them one by one to eat the dead body. Every body declined and even could not believe the dictates of Guru Nanak, who was otherwise averse to meat eating, and in whose langar (free kitchen) non – vegetarian items were completely banned. How could he give such a type of dictate? When Guru Nanak put the order to Bhai Lehna, he immediately and readily agreed. As he lifted the coffin, in obedience of the order, it was found, to the amazement of all, that instead of a dead body it was ‘Karah Parshad’ (a sweet dish prepared in a particular manner with Sugar, Ghee and Flour as its ingredients). Some historians say that the people observed that Guru Nanak was himself found lying there.

Second instance is of somewhat much more significance. When Bhai Lehna due to his very close proximity to Guru Nanak Sahib, was being troubled by some other Sikhs and sons of Baba Nanak, the Guru advised him to go back to Khadur - his native place by adoption - and spread God’s name and message from there. He told him that he needed not come to see him; instead he himself would visit him at his place.

Once it so happened that Guru Nanak Sahib went to see him. On his return, when Bhai Lehna covered some distance to see the Master off, the master stopped him and asked him to wait till he comes back again. Bhai Lehna stopped there, placed his eyes on the back of his master till his eyes could see him. He did not move from the place where his master had asked him to wait. He waited there day and night in the cold. Puran Singh writes in his classic “Days passed in that ecstatic trance, the dust settled on his hair, and the tendrils of green grass caught his toes. So did Angad sit in a trance of Dhayanam, with nector – tears flowing out of his closed eyes, till Nanak returned in haste from Kartar Pur to see his mighty lover and his divine Beloved seated on the road side.

“The master strained him to his bosom. It was God embracing man. From such holy and secret confluence of the two beloveds, the life of spirit flowed in a thousand shining rivers to the soul of the people.”

It is also said that when Guru Nanak was disappearing from his sight a new light emerged and entered into Bhai Lehna and he felt a new type of brightened soul within him and a glow on his face .The light passed on from the old master to the new one.

As Guru Nanak Sahib felt that Bhai Lehna could not live in separation and as such asked him to proceed to Kartarpur. This was the time when Guru Nanak Sahib decided to hand over the reins of his mission to Bhai Lehna, whom he declared as Angad - a part of his body, a limb. This happened in 1539, before Guru Nanak Sahib left this mortal world.

Before we dwell upon the individual contribution made by, and milestones lay down by the 2nd Nanak, we would like to deal with two more issues. These issues were of no less significance in themselves, but the same were accomplished by Bhai Lehna, before Guru Gaddi was bestowed upon him. He accomplished the task under the direct supervision of his Master Guru Nanak Dev.

b) Construction of Gurmukhi Script:

At the time of Guru Nanak, Punjab had no set language. There were different dialects and scripts, e.g. Sharda, Takri (Thakri). Persian and Bhatt Akhri etc. The 52-letter script was a mixture of several languages. Guru Nanak Sahib observed that there were many superfluous letters in that script so he composed Patti, which depicted only 35 letters. He even gave the pronunciation of each letter. He asked Bhai Lehna to put all the letters in an alphabet form and in a proper order. Bhai Lehna who was a scholar, a poet, and was also fully conversant with all these scripts readily agreed to accomplish the task. He prepared the alphabet and put the same to his Master who approved the same As Bhai Lehna devised the script, the same is known as Gurmukhi - a language devised by a Gurmukh at the instance of the Guru. This script was adopted by all the composers of Bani and in the same very script was written Ad Sri Guru Granth Sahib. The language enshrined in this script came to be known as Punjabi and is being treated as the language of Punjab. With the passage of time it has spread to all the corners of the world and is universally acclaimed as a very rich and developed language.

c) Compilation of Bani - Guru Nanak Dev Sahib:

Some persons hold the view, that Bani of all the Gurus - predecessors of Guru Arjan Sahib - was with Baba Mohan Ji, son of Guru Amar Dass Sahib, the 3rd Nanak and Guru Arjan Sahib went to Baba Mohan’s house and humbly requested for the Pothi containing the Banis. He obtained the same, showed utmost respect to the Pothi by carrying it upon his head and came barefooted from Baba Mohan’s place to his own place. He got the bani copied and gracefully returned the original Pothi back to him. A famous shabad in Sri Guru Granth Sahib “Mohan tere Uche mandir mahal Apara” is quoted as a documentary evidence of this historic event. Professor Sahib Singh, however, by giving several references from Gurbani itself, has proved beyond doubt that this opinion, does not withstand the various tests . He says that all the Gurus were writing their own bani and were passing on the same to their successors together with the bani they inherited from the earlier Guru Sahibs, at the time of passing on Guru Gaddi. Bhagat Bani that found aplace in Sri Guru Granth sahib, was also collected from time to time and Guru Nanak Sahib himself did a lot in this field.

Dr. Tirlochan Singh holds the same view. He has mentioned that Guru Nanak Sahib, under his direct supervision got his bani Pothi compiled from Angad Dev Ji (Not Guru at that time). He has also mentioned that even some copies of the same were made out and the bani was read out, being explained in the form of ‘Katha’ to the Sangat (congregations) and the same was also being recited, in the form of Kirtan in the presence of Guru Nanak Sahib by Bhai Malah and Bhai Manga.

The object of writing all this, here, is that Guru Nanak Sahib himself associated (Guru) Angad Sahib , in writing and compiling his Bani Pothi. It is also mentioned that Guru Nanak Sahib, even asked Angad Sahib, to put and recite Jap Ji Sahib Pauris in proper order as the same were composed and written in different phases, circumstances and places. When (Guru) Angad Sahib read the entire Jap Ji Sahib, Guru Nanak Sahib approved the order in which the Bani was presented. When Guru Angad was anointed as Guru, this Bani Pothi was also handed over to him.

Guru Gaddi Period:

From 1539 to 1552, Guru Angad Sahib, was on Guru Gaddi. His main aim was to carry forward the message and mission of his Master. For quite some time, he was feeling himself so lonely and obscure without his master that he just got himself confined to a small room of one of his disciples and shut himself there. For months together people were longing for their Guru, when Baba Buddha came to their rescue and persuaded Guru Angad Sahib to come out and lead the poor Sikhs, who were longing for his darshan (Glimpse).

Guru Angad Sahib, said how and why to live in this world, when the master had already left.

ijsu ipAwry isau nyhu iqsu AwgY mir clIAY ]

iDRgu jIvxu sMswir qw kY pwCY jIvxw ] (83)

Jis piyarai sio nayhu tis aagai mar chalee-ai.

Dharig jeevan sansaar taa kai paachhai jeevnaa.

One should die (leave this world) before your beloved leaves; to live after him is to live a worthless life in this world.

When Angad came out of his seclusion to meet the disciples’ (It is written) “ the disciples saw in him the same aura, the same face and the same speech, as of his master Nanak”,born of his lions, there comes the man complete!8

d) Darbar And Daily Routine:

The Best and first person description and image of Darbar of Guru Angad Sahib has been given by Satta and Balwand in their // as contained in Sri Guru Granth Sahib at pages 966 -67.

lhxy DirEnu Cqu isir, kir isPqI AMimRqu pIvdY] miq gur Awqm dyv dI KVig joir prwkuie jIA dY] guir cyly rhrwis kIeI, nwnik slwmiq QIvdY ] sih itkw idqosu jIvdY ]1] lhxy dI PyrweIAY, nwnkw dohI KtIAY ] joiq Ehw, jugiq swie, sih kwieAw Pyir pltIAY] JulY su Cqu inrMjnI, mil qKqu bYTw gur htIAY] krih ij gur PurmwieAw, isl jogu AlUxI ctIAY ] lMgru clY gur sbid, hir qoit n AwvI KtIAY ] Krcy idiq KsMm dI, Awp KhdI KYir dbtIAY ] {pMnw 966}

lahnay dharion chhat sir kar siftee amrit peevdai.

mat gur aatam dev dee kharhag jor puraakuay jee-a dai.

gur cheilay rahraas kee-ee Nanake salaamat theevdai.

seh tikaa ditos jeevdai. ||1||

Lahnay dee Pheayraa-ee-ai Naankaa dohee khatee-ai.

jot ohaa jugat saa-ay seh kaaiyaPher paltee-ai.

jhulai so chhat niranjanee mal takhat baithaa gur hatee-ai.

karahi je gur furmaa-i-aa sil jog aloonee chatee-ai.

langar chalai gur sabad har tot na aavee khatee-ai

kharchay diti khasamm dee aap khahdee khair dabtee-ai

:He installed the royal canopy over Lehna’s head; chanting the Lord’s Praises, He drank in the Ambrosial Nectar.The Guru implanted the almighty sword of the Teachings to illuminate his soul.The Guru bowed down to His disciple, while Nanak was still alive.The King, while still alive, applied the ceremonial mark to his forehead. ||1||Nanak proclaimed Lehna’s succession - he earned it. They shared the One Light and the same way; the King just changed His body. The immaculate canopy waves over Him, and He sits on the throne in the Guru’s shop. He does as the Guru commands; He tasted the tasteless stone of Yoga.The Langar - the Kitchen of the Guru’s Shabad has been opened, and its supplies never run short. Whatever His Master gave, He spent; He distributed it all to be eaten

He has mentioned that Guru Nanak Sahib first of all put several tests to Lehna (Guru Angad), and when he passed all the tests leaving behind other Gur Sikhs and the Sons (Baba Sri Chand and Baba Lakhmi Dass), he moulded his mind set into that of his his own spiritual set up, and took him to the same heights. And then during his own lifetime he placed the crown of Guru Gaddi upon the head of his Sikh, Bhai Lehna by bowing before him and by putting the ‘tilak’ upon his forehead.

When Guru Angad Sahib was anointed as Guru, his fame and name, like that of Guru Nanak, spread far and wide. They found that the same light (Jote) that existed in Guru Nanak was there in Guru Angad Sahib. His style of functioning was also the same. Only the physical body had changed.

He further said that Guru Angad while having Guru’s crown and canopy upon his head was distributing spiritual food ‘ naam daan’ to every one, which he had taken in abundance from the shop of Guru Nanak Sahib. By doing so he was obeying the orders of his mentor Guru Nanak, which in itself was a difficult task and was akin to tasting stone of salt.

e) Land Marks Established: Thus on holding the reins of of Sikhism, Guru Angad Sahib continued to enlighten the Sikhs in the field of spirituality and guide them in leading a happy, clean and honest life. He did not stop here and also added something more in his daily course to brighten the lives of the Sikhs.

1. Stress on Learning:

He observed that the masses around him were mostly illiterate and some form of education was essential for their upliftment and enlightenment. He started Punjabi or rather Gurmukhi classes after his daily morning session of discourses. All young and old including children were welcome to his class. Small booklets were made of the script and of some banis which were being taught to them.

While teaching he was so absorbed in the class and took so much interest that once, it is mentioned in history, he even ignored Humayuon, the Emperor, who came to get his blessings but was kept on waiting, at the door. The Emperor felt humiliated out of his ego, and drew out his sword to attack Guru Sahib. The incident happened, when Humayoun on facing defeat at the hands of Sher Shah Suri fled towards Punjab and was advised by some of his wel-wishers to seek the blessings of the Guru. It is said when he tried to draw the sword, Guru Sahib said that, at the place where that was required to be drawn by him, he kept the same within the case and when it was required to be kept within the case he was trying to bring out.

Guru Sahib looked up calmly and said, “It is unchivalrous for a king to flee from the battlefield and vent his wrath upon men of God.” Humayoun realised his folly and apologised to the Guru. It is said on regaining his throne, he wanted to do some favour to the Guru, and by that time Guru Amar Dass Sahib had ascended to the throne of Guru Nanak, who simply said in reply to the offer made that the only favour the Guru’s house asked of him that he be just to all, irrespective of race religion and creed. Guru Angad Sahib is known till date as a teacher and an educator of the Sikhs.

2. Stress on Body Building:

Guru Angad Sahib observed that along with the spiritual diet and health of the human beings, physical health also was a must for a balanced development of human mind and body. So he established an Akhara known as ‘Mal Akhara’ for the Sikhs, where regular wrestling competetions were held and other sports and athletics were being organized

3. Recording of biography or travel accounts of Guru Nanak Dev:

Guru Nanak Sahib, the founder, travelled far and near, for about 25 years. His sojourns were split into four periods. He spread the message of One God and of universal brotherhood, devoid of all dogmas or karam kands as the same are often called. It was left to Guru Angad Sahib, to collect and record the accounts of travels of his master. He got the stories from Bhai Bala and other Sikhs who were privileged enough to have glimpses or company or audience of Guru Nanak. He got them incorporated in a volume known as Janam Sakhi. There may be some anomolies due to varied versions of the Sikhs of those days as they were semi literate or illiterate and due to the non - existence of the system of reducing to writing everything on the spot; yet it was a beginning of giving a gift of literature to the people. This Janam Sakhi (Biography of Guru Nanak Sahib) was at the root of all the subsequent researches on the subject.

4. Consolidation of Langar and role of Mother Khivi:

‘The temple of bread’, as Professor Puran Singh puts it, was started by Guru Nanak. It was left to Guru Angad Sahib to continue it and to make it a continuous and regular feature. Here we should be doing a great injustice to a pious lady, - our mother Khivi – if we don’t mention the role-played by her in this field. Mata Khivi, the pious wife of Guru Angad Dev Ji, regularly and with devotion and dedication, was serving the Sangat by directly and daily supervising the preparation of the Langar for all. Satta -Balwand explained her role as under.

blvMf KIvI nyk jn ijsu bhuqI Cwau pqRwlI ] lµgir dauliq vMfIAY rsu AMimRqu KIir iGAwlI ] gurisKw ky muK aujly mnmuK QIey prwlI ] pey kbUlu KsMm nwil jW Gwl mrdI GwlI ]

mwqw KIvI shu soie ijin goie auTwlI]3] sggs(967)

Balvand kheevee naik jan jis bahutee chhaao patraalee.

langar daulat vandeeai ras amrit kheer ghiaalee.

gursikhaa kay mukh ujlay manmukh theeae paraalee

paayae kabool khasamm naal jaan ghaal mardee ghaalee.

Maata Kheevee saho soiy jin goiay uthaalee.

Balwand says that Khivi, the Guru’s wife, is a noble woman, who gives soothing, leafy shade to all. She distributes the bounty of the Guru’s Langar; the kheer - the rice pudding and ghee, is like sweet ambrosia. The faces of the Guru’s Sikhs are radiant and bright; the self-willed manmukhs are pale, like straw. The Master gave His approval, when Angad exerted Himself heroically Such is the Husband of mother Khivi; He sustains the world.

Balwand described mother Khivi as a very gentle, noble soul and compared her to a tree with dense, long leaves giving shade to all the passengers sitting under it. She supervised the preparation of Langar and personally distributed the same with Khir made with Ghee. With her sense of service and affection all the Gursikhs, felt proud and brightened and the Man Mukhs – the non-believers or the rivals who were going astray due to jealousy of Guru Ghar – were found having gloomy faces. The mother Khivi had a husband who was carrying the load of the entire world upon his shoulders and she was identified as acceptable as she was doing all man like struggles or in other words she was performing the duties with her husband shoulder to shoulder.

5. Consolidation and strengthening the path of Guru Nanak Sahib:

Guru Angad Sahib took over the reins of Sikhism when it was just in its infancy. Guru Nanak Sahib as is well known, travelled far and wide in remote corners of the country and in some neighboring countries in very adverse circumstances. He spread the message of God. But the areas he covered and the topics he touched could not be made home to every one just in one human life. He had a big goal before him and for that purpose he was in search of a successor for whom Guru’s word should be final. In this test Lehna, as we have seen above, Guru Angad Sahib, got full marks.

Some of the milestones laid down by Guru Angad Sahib have been enumerated above. Besides, he also revisited most of the places visited by Guru Nanak, and put certain Gur Sikhs on duty at those places with the sole aim of spreading of Guru’s message. He also established a number of new centers to spread the Word of Guru Nanak. He himself was having daily morning and evening sessions and was listening to Kirtan of Gur Bani and was also doing Katha of Gur - Updesh. He faced the rivals in the form of Jogis, Udasis (Baba Sri Chand and his followers), and the religious leaders of Hindus and Muslims alike. He attended to their volleys of questions but addressed them all in a true Guru like manner. The distinct identity given to his followers by Guru Nanak in the principles of ‘n hm ihMdU n muslmwn’ and ‘puCn Kol ikqwb nUM ihMdU vfw ik muslmunoeI, bwbw AwKy hwjIAW SuB AmlW bwJoN dovyN roeI, was emerging in the real sense. Followers of the Guru were abandoning all those beliefs and were adhering to the teachings of Guru in letter and spirit. As the message of new light spread like a wild fire more and more people were coming to the Guru’s fold. Thus roots of Sikhism were laid on a firm footing.

f) Bani of Guru Angad Dev Sahib:

As Guru Angad, proved to be a true devout follower of Guru Nanak during his testing times, he devoted his lot to the spread of Guru Nanak’s message and bani. In the process, although, he was an acknowledged poet scholar and literary person, he composed only a few couplets (saloks). But his saloks are very intense in content and serve as quotes by many. The same are very brief but carry a lot of meaning to those for whom they are meant. A few examples are given here under:

jy sau cMdw augvih sUrj cVih hjwr ]

eyqy cwnx hoidAW gur ibnu Gor AMDwr] (463)

jae sau chanda ugvahi sooraj charhe hajaar.

aitae chaanan hondiaan Gur bin ghor andhaar.

If hundred moons were to rise, and a thousand suns appear (on the surface of the earth), even with such immense lights, there would still be pitch darkness (in the field of spiritual knowledge and divinity) without the Guru.

The salok gives the significance of a true.spiritual and divine Guru. .

dIiKAw AwiK buJwieAw isPqI sic smyau ]

iqn kau ikAw aupdysIAY ijn guru nwnk dyau ] (150)

deekhiya aakh bujhaaiya siftee sach samaio

tin kau kiya updaiseeay jin Gur Nanak Dao.

Those who have accepted the Guru’s Teachings, and who have found the path, remain absorbed in the Praises of the True Lord. What teachings can be imparted to those who have the Divine Guru Nanak as their Guru?

The Salok describes the greatness of Guru Nanak Dev Sahib.

AKI bwJhu vyKxw ivxu kMnw sunxw ]

pYrw bwJhu clxw ivxu hQw krxw ]

jIBY bwJhu bolxw ieau jIvq mrxw ]

nwnk hukmu pCwix kY qau KsmY imlxw ] (139)

akhee baajhahu vaikhnaa vin kanna sunanaa.

pairaa baajhahu chalnaa vin hathaa karnaa.

jeebhai baajhahu bolnaa io jeevat marnaa.

Nanak hukam pachhaan kai tauo khasmai milnaa

To see without eyes; to hear without ears; to walk without feet; to work without hands; to speak without a tongue-like this, one remains dead while yet alive. O Nanak, recognize the Hukam of the Lord’s Command, and merge with your Lord and Master. |

The salok signifies the obedience required to the command of the master without questioning his authority and reasoning over the same.

jyhw cIrI iliKAw qyhw hukmu kmwih ]

Gly Awvih nwnkw sdy auTI jwih ]1] 1239

jayhaa cheeree likhiya taiha hukam kamaahae.

ghalay aavahae Nankaa saday uthee jaahae.

As the God has written for us, so are we obeying his orders, we are sent to this world at his command and go when he recalls us.

AgI pwlw ik kry sUrj kyhI rwiq ]

cMd Anyrw ik kry paux pwxI ikAw jwiq ] 150 agee paalaa ke karay sooraj kayhee raat. chand anairaa ke karay paun paani kiya jaat.

How is cold to the Fire, how is night to the Sun, how is darkness to the moon and how is caste to air and the water?

nwnk prKy Awp kau qw pwrKu jwxu ]

rogu dwrU dovY buJY qw vYdu sujwxu ] (148)

Nanak parkhay aap ka-o taa paarakh jaan.

rog daaroo dovai bujhai taa vaid sujaan.

Nanak Says true assessor is he, who examines and introspects himself. Only he is the true doctor who diagnosis properly and also suggests the proper treatment.

nwnk iqnw bsMqu hY ijn@ Gir visAw kMqu ]

ijn ky kMq idswpurI sy Aihinis iPrih jlµq ] 791

Nanak tinaa basant hai jinh ghar vasiya kant.

jin kay kant disaapuree se ahinis Phireh jalant.

Nanak Says the spring season is only for those whose husbands are living with them.

The women whose husbands are away or are abroad, they are day and night burning in

the fire of separation (Here the word women is referred to human beings and husband to the Lord, the Master, the Almighty God.

haumY dIrG rogu hY dwrU BI iesu mwih ]

ikrpw kry jy AwpxI qw gur kw sbdu kmwih ] (466)

ha-umai deeragh rog hai daaroo bhee is maahai

. kirpa karay jay aapni ta gur ka sabad kamaahai.

The Ego is a great and long disease, but its treatment is also found in it. In case God bestows his kindness upon someone, only he performs as per his dictates (shabad). The Salok tells us about the greatness of surrendering to the command of the Almighty.

Thus the Bani of Guru Angad Sahib, though small in size, is very dense and universally acceptable and appreciable in meaning. A few more examples (without translation) are given below for the benefit of those readers who feel inclined to have a glimpse of the Great Guru and his greatness through his bani.

ATI phrI AT KMf nwvw KMfu srIru ]

iqsu ivic nau iniD nwmu eyku Bwlih guxI ghIru ]

krmvMqI swlwihAw nwnk kir guru pIru ] (146)

athee pahree ath khand naavaa khand sareer.

tis vich naao nidh naam aik bhaaleh gunee gaheer.

karamvantee salaahiyaaa Nanak kar gur peer.

krim pUrY pUrw gurU pUrw jw kw bolu ]

nwnk pUrw jy kry GtY nwhI qolu ] (146)

karam poorai pooraa guroo pooraa jaa kaa bole

. Nanak pooraa jay karay ghatai naahee tole.

AwKxu AwiK n rijAw sunix n rjy kMn ]

AKI dyiK n rjIAw gux gwhk iek vMn ] (147)

aakhan aakh na raji-aa sunan na rajay kann . akhee daykh na rajee-aa gun gaahak ik vann.

BuiKAw BuK n auqrY glI BuK n jwie ]

nwnk BuKw qw rjY jw gux kih guxI smwie (147)

bhukhiya bhukh na utrai gallee(n) bhukh na jaa-ay.

Nanak bhukhaa taa rajai jaa gun kahei gunee samaaie

DrqI cIjI ik kry ijsu ivic sBu ikCu hoie]

nwnk qw piq jwxIAY jw piq rKY soie ] (150)

Dhartee cheejee ke karay jis vich sabh kichh hoiay.

Nanak taa pat jaanee-ai jaa pat rakhai so-ay.

iks hI koeI koie mM\u inmwxI ieku qU ]

ikau n mrIjY roie jw lgu iciq n AwvhI ] (792)

kis hee ko-ee koay manj nimaanee ik too.

kio na mareejai roay jaa lag chit na aavhee

rwiq kwrix Dnu sMcIAY Blky clxu hoie ]

nwnk nwil n cleI iPir pCuqwvw hoie ] (787)

raat kaaran Dhan sanchee-ai bhalkay chalan hoai.

Nanak naal na chalae Phir pachhutaavaa hoai.

nwil ieAwxy dosqI vfwrU isau nyhu ]

pwxI AMdir lIk ijau iqs dw Qwau n Qyhu ]4] (474)

naal iaanay dostee vadaaroo sio naehu.

paanee andar leek jio tis daa thaao na thehu.

nik nQ Ksm hQ ikrqu Dky dy ]

jhw dwxy qhW Kwxy nwnkw scu hy ]2] (653)

nak nath khasam hath kirat Dhakay day.

Jahaa daanay tahaan khaanay Nankaa sach hay.

nwnk icMqw miq krhu icMqw iqs hI hyie ]

jl mih jMq aupwieAnu iqnw iB rojI dyie ] (955)

Nanak chintaa mat karahu chintaa tis hee hayae

jal meh jant upaayian tina bhe rojee dayae

Awpy jwxY kry Awip Awpy AwxY rwis ]

iqsY AgY nwnkw Kilie kIcY Ardwis ] (1093

aapay jaanai karay aap aapay aanai raas.

tisai agai Nankaa khaliay keechai ardaas.

Satta – Balwand - The attendant Rababis (The court singers of Gurbani with musical instruments) of Guru Angad Sahib ) rightly observed and recorded.

hovY isPiq KsMm dI nUru Arshu kurshu JtIAY ]

quDu ifTy scy pwiqswh mlu jnm jnm dI ktIAY ] (966)

hovai sifat khasamm dee noor arsahu kursahu jhateeai.

tudh dithay sachay paatisaah mal janam janam dee kateeai.

The Praises of the Master are sung, and the Divine Light descends from the heavens to the earth. Gazing upon You, O True emperor (the ruler of te hearts), the filth of countless past lives is washed away

‘Kall’ Bhatt while describing the glow, gaitey and glimpses of Guru Angad Dev Sahib said that we ought to be day and night in the service of the Guru, the mere glimpses of whom relieves one from the pains of birth and death.

su khu tl guru syvIAY Aihinis shij suBwie ]

drsin prisAY gurU kY jnm mrx duKu jwie ]

so kaho Tal gur sayveai ahinis sahj subhaai.

darsan parsiyai guru kai janam maran dukh jaaai.

The verse has become so important and significant that the same is often repeatedly recited almost daily in every gurdwara.

g )_The appointment of the Successor:

Before leaving this mortal world in 1552, Guru Angad Sahib, appointed Guru Amar Dass as his successor and by passing on the Jote of Guru Nanak Sahib in him declared him as ‘Nithavion ka than,(A place to dwel upon, for those who have no other place) Nimaniyon Ka maan (A sense of belonging for those who has none), Nidharyan Da Dhir (A side to depend upon, for those who have no support of any one else), Niasroyan ka asra( The support and shelter for the support less and shelter less) etc. The process of selection it self requires a detailed mention and is intentionally being avoided as the same is going to be dealt while singing the saga of ‘Third Nanak.’

JAGJIT SINGH

CHAPTER TWO FROM THE WRITER'S BOOK ' THE SIKH TREE'