Sikh Concepts and Teachings - Sikh culture and Heritage

Question / Answers

(41) Question:-	In which direction did Guru Nanak go during his 3rd Udaasi and which were the places covered therein?
Answer:-	Guru Nanak undertook this Udaasi from 1571 to 1573 Bikrarni towards North. He went to Mattan Sahib in Kashmir and passed through Sumer Parbat, Nepal, Sikkim and Bhuttan and went upto Tibet. There exists a Gurdwara, Guru Dangmar Sahib at a height of 17120 ft. on Indo-Tibet Border in Sikkim. As the story goes, the water in the lake had frozen and when the people requested Guru Nanak to bless them with water. he hit the snow with a stick and the water oozed out. It is also said that thereafter the lake water had never frozen at that particular place even if the temperature was (-) 30 degrees centigrade. The Indian Army has displayed a brief description on board giving such details. It may be mentioned here that as Guru Dangmar lake is situated on the extreme Indo-Tibet Border, the area is restricted and can be visited only after obtaining necessary permissions from the Central and State Governments. On his return journey, Guru Ji passed through Jammu, Jasrota, Madhopur, Suzanpur and Pathankot and reached Sultanpur for meeting his sister. It was during his stay at Sultanpur at this time that both his sister and brother-id-law passed away. Guru Ji performed their last rites and went to Kartarpur in Samat 1575 Bikrami.
(42) Question:-	Name the places and the main events associated therewith as covered by Guru Nanak in the course of his 4th Udaasi.
Answer:-	The 4th Udaasi was undertaken by Guru Nanak from 1575 Bikrami to 1579 Bikrami. During this period, he covered the western parts. He went to Rohtas and met ear-torn Yogis. The Guru advised them to devote themselves to the Name of God and become true yogis instead of disfiguring parts of their body. The most important journey in the course of this Udaasi was towards Mecca. He disguised himself in the blue dress of a Mohamdan pilgrim and took a faqir's staff in his hand and a collection of hymns under his arm. At one point of time, the Guru lay down to sleep at night with his feet towards Kaaba. When a Qazi kicked him and said as why he was keeping his feet towards the shrine, the Guru's reply was that God is in every direction. The chief priest got angry and seized Guru's feet and dragged them in the opposite direction. He was surprised to see the miracle as wherever he turned Guru's feet, he found the Shrine in that very direction. In fact, the Guru wanted to emphasise that God is everywhere and He is one and of all. Bhai Gurdas has described this journey in the 32nd stanza of his first Vaar in the following words:- ਬਾਬਾ ਫਿਰਿ ਮੱਕੇ ਗਇਆ ਨੀਲ ਬਸਤ੍ਰ ਧਾਰੇ ਬਨਵਾਰੀ। ਆਸਾ ਹਥਿ ਕਿਤਾਬ ਕਛਿ ਕੂਜਾ ਬਾਂਗ ਮੁਸੱਲਾ ਧਾਰੀ। ......... ਟੰਗੋਂ ਪਕੜਿ ਘਸੀਟਿਆ ਫਿਰਿਆ ਮੱਕਾ ਕਲਾ ਦਿਖਾਰੀ। ਹੋਇ ਹੈਰਾਨੁ ਕਰੇਨਿ ਜੁਹਾਰੀ। (ਵਾਰ 1, ਪਉੜੀ 32) Baba phir Makke giaa neel bastar dhaare banvaari. Asa hath Kitaab kachh Kooja Baang musalla dhari. ........... Tangon pakar ghasitia phiriaa Makka kala dikhaari. Hoe hairaan karen juhari. Baba, then went to Mecca, donning blue garb. Catching hold of legs when was he dragged. The whole of Mecca seemed to be revolving. It was at Mecca only that the people enquired from him as who was superior, the Hindus or the Muhamdans. The Guru replied that without good acts, both were to suffer and could not get entrance into God's Court. Both are forgetting that their God is not different. The Hindus recited the name of Ram and the Muslims that of Rahim, not realising that these were only the names of One and the same God, who could be obtained by humility and by prayer. From Mecca, the Guru went to Bagdad via Madina and at that place, he had a spiritual discourse with Peer Behlol. He further proceeded to Tehran, Turkistan and covered Tashkant, Summerkand, Bukhara and reached Kabul on his return journey. From Kabul he passed through Khayabher Pass and came to Peshawar and then reached Hassan Abdal via Nushehra. It was at Hassan Abdal that the redemption of Wali Kandhari took place. Wali Kandhari was a selfish and haughty faquir, who was believed to have mastered saintly powers. His abode was on a hillock. When Guru Ji reached at the bottom of that hillock, Mardana felt thirsty. Guru Ji sent him to Wall Kandhari, as near his abode there was a spring of fresh water. The Wall did not allow him to take water and in his self-admiration, did not show the courtesy to meet the Guru. When Mardana came back, the Guru quenched his thirst by removing a big stone from under which a stream of water immediately came out causing thereby drying up the. spring near Wali's abode. This happening enraged Wali and in anger be hurled a big mass off stone towards the Guru. The Guru, on seeing the hillock coming, towards them raised his right arm and stopped the hillock with his hand. The impression of Guru's palm on that hillock can still be seen at that place which is known as Panja Sahib. Wali then realised the Guru's spiritual strength and beseeched pardon. In commemoration of this incident, the Gurdwara at Hassan Abdal in Pakistan is visited even today by thousands of pilgrims from India and other countries.
(43) Question:-	Where is the place named "Achal"? Guru Nanak has stated to. have a discourse with Sidhs at this place. What was the gist of Guru Nanak's message to the Sidhs?
Answer:-	"Achal" is a place near Batala in Gurdaspur District in Punjab. Till today, a fair takes place at this site on the day of Shivraatri. In those days, at the time of this fair, a number of mystics called Sidhs assembled at this place. After completing his four Udaasies, Guru Ji had settled at Kartarpur. On one occasion of Shivraatri fair, Guru Ji visited Achal and met a number of Yogies, who had a spiritual discussion with him. Bhai Gurdas has informed us in his Vaar about the discussion in this meeting. Guru ji himself has mentioned about the spiritual discourse known as "Sidh Gost" in Raag Raamkali. The Sidh mystics believed that God could not be achieved while living in this world. However, the Guru preached them that one could attain salvation even while living in this world leading the life of a house holder. He gave examples of Lotus flower and Murgaabi (a water bird), who, although lived in water, but always kept themselves high. Similarly, the people in this world could keep themselves attuned to God. The following hymn of the Guru makes the position clear in this regard:- ਜੈਸੇ ਜਲ ਮਹਿ ਕਮਲੁ ਨਿਰਾਲਮੁ ਮੁਰਗਾਈ ਨੈ ਸਾਣੇ।। ਸੁਰਤਿ ਸਬਦਿ ਭਵ ਸਾਗਰੁ ਤਰੀਐ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੈ।।(ਅੰਗ 938) Jaise jai meh kamal niraallam murgaaee nai sane., Surt sabad bhav sagar tariai Nanak Naam vakhaane. As the lotus lives detached in water As the duck floates care free on the stream, So one crosses the wordly ocean O Nanak! keeping one's mind attuned to the Name of God.
(44) Question:-	How did Guru Nanak spend the period after the completion of his mission for which the journeys were undertaken?
Answer:-	After completing his mission by undertaking the long Journeys, the Guru decided to settle down at, Kartarpur. Living the life of a house holder. He had taught that one could achieve salvation even by remaining in this world and doing his work. He spent about 15 years of his life by doing farming at this place. Whatever was produced in his fields. the same was shared by him with other people with its use in the free kitchen. He had also started a Dharamsaal where congregations were held and the people recited and sang the hymns in praise of God. Guru ji also did literary work and certain compositions were composed during this period, the most important of these being "Barah Maha" in Raag Tukhaari. It was during this period only that among his disciples, one Bhai Lehna, a Khatri of the Trehan sub-caste, became close to him. Guru Nanak was so much impressed by his devotion and quality of obedience that he considered him suitable as his successor.
(45) Question:-	What were the main teachings of Guru Nanak?
Answer:-	There were three main aspects of Guru Nanak's teachings and the same were i) to earn an honest living, ii) to share it with others; and ii) to remember God. He emphasised on noble actions leading to a pure and. Truthful living. He advocated to lead the life of a house holder and earning one's bread by honest and fair means. His starting of a free community kitchen--Guru ka Langar was a concept of evolving castless society. His concept of God and the rememberance of Him was also different from the old concept. He believed in unity of God and discarded the theory of reincarnation. He disapproved of the worship of Idols because the God was truth and he could not be idolised. The recitation of his Name was the only method of salvation. The best method of this recitation was to sing hymns in his praise. This concept of Guru Nanak made 'Kirtan' a popular method of remembering God, who was One and only One of all. Guruji did not believe in rituals. formalities. superstitions and many old beliefs and customs. He opined that the purpose of life was to cause the Union of Soul with the Divine Soul and that was only possible. if a person. instead of indulging in outward symbols, rituals and formalities, could establish an inner contact with God what could alone lead to the unification of Soul with the Supreme Being. Says he in Japuji Sahib ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥ ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥ ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ।। ਉਹ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ।। (ਜਪੁਜੀ ਸਾਹਿਬ, ਪਉੜੀ 20) Moot pleeti kapar hoe. De saaboon la-eeal oh dhoe. Bhareeai mat paapa kai sang. Oh dhope Nanvai kai rang When our clothes are polluted We apply soap and impurity washes away. But when our mind is defiled by impiety. It is cleared by dyeing oneself in the Name of God
(46) Question:-	Was Guru Nanak different from other Bhakti Movement Preachers? Can it be said that he was a revolutionary reformer ?
Answer:-	When Guru ji condemned long time followed customs, formalities, rituals as prevalent among the Hindus and Muslims, he was definitely performing the role of a revolutionary. He condemned such like acts as that of fasting, pilgrimages, Yogic practices and caste-system. He clearly announced that none of these could help a person to obtain God. He was again a revolutionary when he spoke against the miserable condition of the women as was existing both among the Hindus and Muslims. He made the revolutionary statement when he said in Assa Di Var- ਸੋ ਕਿਉ ਮੰਦਾ ਆਖੀਐ ਜਿਤੁ ਜੰਮਹਿ ਰਾਜਾਨ ॥ (ਅੰਗ 473) So Kio manda Aakhiyai Jit Jammai Rajaan. "Why to disgrace the woman, who gave birth to kings and emperors." It was again a revolutionary step to challenge the rulers of the day. When Baabar invaded the country. he spoke of the misery and the cruelty perpetrated by the invaders. He asks God as why did he not fed pity when there was such suffering. such killing and such shrieking in pain The revolutionary spirit of Guru Nanak give him a unique place as anion Bhakti Movement preachers. Although other Bhakti movement preachers had also condemned the caste system. idol worship and other rituals and formalities, Guru ji was different from them in many respects. Apart from his boldness. he was also different in his theory of Avtarvaad. Guru ji did not approve of the said theory. as. according to his concept of God. God was free from the circle of births and deaths. No other Bhakti Movement preacher advocated so strongly the life of Grehsth (of a house holder) as did Guru Nanak, Further, Guru ji gave the maximum importance to Naam Maarg and subordinated Karm Maarg and Bhakti Maarg to the Naam Maarg. His method of preaching was also different from that of Bhakti Movement Preachers and that is why, whereas other Bhakti Movement Preachers could create only small sects, the Guru founded a religion, which is one of the most important religions of the world today.
(47) Question:-	The holy Guru Granth Sahib starts with Guru Nanak's composition, which in fact, is a gist of the entire Baani. Show your awareness about the said composition, its plan, its contents, interpretation and significance.
Answer:-	The most important composition of Guru Nanak is Japuji Sahib, which is comprised of two slokas and 38 Pauries (stanzas). This composition starts with the basic concept of God, which in religious parlance is known as 'Mool Mantar.' By Mool Mantar in Punjabi, is meant the opening message with which the entire composition starts. Thus. beginning of Japuji Sahib with Mool Mantar means the beginning of Guru Granth Sahib with such opening lines which constitute Guru Nanak's concept of God. This Mool Mantar starts with Ek-Onkaar and ends with Gur-Parsaad. Guru ji has described attributes of god in these opening words which start with Ek-Onkaar meaning thereby that there is only one God. Sat-Naam means that his Name is True. The following epithets emphasise that He is the creator, devoid of fear and enmity, immortal, unborn and self existent. The last word in the Mool Mantar is Gur-Parsaad meaning thereby that God can be obtained only by favor of Guru. The Mool Mantar is significant not only for its content and meaning. Its importance is all the more emphasised by the fact that complete Mool Mantar in its full form has appeared in Guru Granth Sahib 33 times. Its abridged form 'Ek-Onkaar Satgur Parsaad' has been repeated 523 times. The one word 'Ek-Onkaar from the Mool Mantra has also been used once in Guru Granth Sahib. Coming to the scheme of composition of Japuji, the Mool Mantra is followed by introductory sloka, which also appears in the scripture as a sloka to the 17th Astpadhi of Sukhmani, a famous composition by 5th master. Similarly after 38 Pauries, there is again a sloka i.e. an epilogue, which reads as "Pawan Guru Paani Pita...........'' In the first pauri (stanza), the Guru apprises that realisation of God is not possible merely by pondering several times or remaining silent or with the possession of Lakhs of wits. The question is then posed as how can one be truthful and the false wall between the seeker and the God be torn. The Guru replies that it is possible only by obeying the Will of the God. In the first stanza the Guru shows that the Will of God prevails throughout the Universe. The bodies are produced, the souls come into being, mortals are made high and low, some obtain gifts, and others wander in transmigration all these things happen as ordained by Him. In the next stanza the Guru mentions that there are many ways of remembering God. He is the giver of all gifts and also gives US the salvation by his grace. His name alone is true. He is neither established nor created. He himself is Shiva, Vishnu & Brahma. He should not be forgotten by anyone as He is the Lord Of all. The Guru further states in these stanza that God can grant virtue to the non-virtuous and bestow peity on the pious. The next four stanzas emphasise the importance of hearing God's Name. The stanzas 12 to 15 specify blessings one gets by believing in God's Name. Thus, who remembers Him and follow His fiats eels honour everywhere. Stantzas from 17 to 19 are known as 'Asankh pauries". Asankh means countless. In these pauries Guru Ji deals with such practices, doubts and superstitions which were being followed for getting nearness to God, but the Guru says that he cannot even once be a sacrifice unto God and only that method is a good pursuit. whatever pleases Him. The Guru opines that the self governing Lord of Lords is unknownable, indescriheable and un-scrutable. There is no way to comprehend Him except to remember Him either by listening or by obeying or through reflection, meditation of faith. In 20th pauri, the Guru states that our dirty mind can he cleansed with remembrance of His name only. While talking of the creation, the Guru repeats that no body can tell anything about that. He elaborates in 21st stanza that it is God alone who knows as how he created the Universe. The vastness of the creation is further explained by stating that there are nether worlds below the nether worlds and lakhs of skies over the sky. The scriptures have indicated that nobody could know the limit of His extent. Lord's account cannot be written. Nobody can understand Him as the streams and rivers tailing into the are unable to understand its extent. The Guru carries forward his 25th and 26th Pauries by stating that Vedas and Quran have been His praises. Brahma, Inder, Shivji and Budba and way also were among seekers of truth, but in vain. If somebody says that God can be described, His greatness can be measured, then he is only ignorant of the first water. in the 27th Pauri, the Guru describes the house of the Lord and next four pauries devolve on those qualities and characteristics which one must possess with which one can only have the nearness to God, who is the purest and has been one and only one throughout the ages. These qualities include hard work, earnest living and restraint with regard to senses. It is with victory of mind only that one can win over the World. The miraculous powers termed as Ridhies & Sidhies do not take one to God, rather it is knowledge, pity and patience which lead one to the unification of the Soul with the Divine Soul. While describing the path to God's realisation, Guru Ji has mentioned 5 stages in the spiritual progress of man. The first stage is that of Dharam Khand, the realm of duty or morality. It is a place where purity and conduct in the righteous direction are appreciated. The virtuous living of a person and the grace of God then takes a pilgrim on the path of spiritual progress to Gian Khand, wherein one get conscious of the knowledge of vastness of God's creation and as compared to that the insignificance of the individual's existence. The next region is that of Toil known as Saram Khand. Here one learns to acquire those qualities which add to the spiritual knowledge. In the Karam Khand, the regime of creation, one becomes entitled to God's creation which takes him to the last abode i.e. Sach Khand, where resides God Himself. It is a herculean task to describe Sach Khand. In the last Pauri, the image employed by the Guru is that of a mint. Elixir of the true Word is prepared and eternal bliss attained by cultivating certain qualities issuing from the grace of God. Thus, patience, moral discipline, knowledge and sustained hard work have been mentioned as such qualities as enable arson to reach Sach Khand and obtain the blissful Divine union. Japuji Sahib has been the most popular composition of Guru Granth Sahib in the sense that it is recited every morning by not only Sikhs but by a large number of persons belonging to other faiths also. it has been interpreted and translated into various languages by renowned scholars of India and Abroad. One of the elaborate commentaries of Japuji given by a present-day mystic Rajnish is available in book form as well as in set of—cassetes. Although it is not possible to evaluate the impact this composition had on prominent and ordinary persons scattered all over the world, it is worth quoting Prof. Puran Singh to show as how the divine composition could cause a spiritual awakening. "Japuji has in it the inimitable rhythm of life, in nature, it encourages man to flow as a fountain of the milk of human kindness. In its repetition is the assonance of the choir heavenly and the companionship of liberated souls."
(48) Question:-	Give a detailed description of the hymns composed by Guru Nanak in various Raagas as enshrined in Guru Granth Sahib? Are there any Raagas in which there appears no composition of Guru Nanak?
Answer:-	The opening composition of Guru Granth Sahib i.e. Japuji is not in Raaga. The description of various hymns .as composed by Guru Nanak in different Raagas as appear in Guru Granth Sahib is as under:- Siri Raag - 33 Shabads and 17 Ashatpadies Maajh Raag - 1 Ashatpadi, 1 Vaar and 27 Pauries Raag Gauri - 10 Shabads, 18 Ashatpadies, 2 Chhants Aasa - 40 Shabads, 1 Vaar, 29 Salokas, - 24 Pauries, 22 Ashatpadies, 1 Patti - (35 Stanzas) Guzari - 2 Shabads and 5 Ashatpadies Vadhans - 3 Shabads and 5 Alahanian Sorath - 12 Shabads and 4 Ashatpadies Dhanaasri - 9 Shabads, 2 Ashatpadies and 3 Chhand Tilang - 5 Shabads and 2 Ashatpadies Soohi - 9 Shabads, 5 Ashatpadies, 1 Kuchajji, - 1 Suchajji, 5 Chhants Raamkali - 11 Shabads, 9 Ashatpadies, Dhakhni Onkar - (54 Pauries), Sidh Gost (13 Pauries). Maaroo - 12 Shabads, 9 Ashatpadies, 3 Kaffis - 22 Sohle Tukhaari - BarahMaha (16 Pauries) 5 Shabads. Bhairon - 8 Shabads and 1 Ashatpadi. Basant - 11 Shabads and 8 Ashatpadies. Saarang - 3 Shabads and 2 Ashatpadies. Malaar - 9 Shabads and 1 Vaar (28 Pauries) Prabhaati - 17 Shabads, 7 Ashatpadies and 4 Salokas Sahaskriti. Salokas Vaaran ton Vadheek (33 Salokas) There is no composition of Guru Nanak in Dev Gandhaari, Behaagra, Jaitsari, Todi, Bairaari, Gond, Nat Narain, Mali Gaora, Kedaara, Kaanura, Kalyaan and Jai Jai Wanti Raagas.
(49) Question:-	Quote certain verses of Guru Nanak which enlighten us about the path of Righteous living?
Answer:-	The entire Baani (compositions) of Guru Nanak show us the spiritual way of living. It enlists those values which enable a soul to get its union with the Divine Soul. For example the following verses highlight such spiritual values which help us in the elevation of our Soul. Regarding service to mankind, the Guru says that by doing so one gets a seat of honor in the court of the Lord A person who is educated, but is unable to give up the passion. greed and pride, the Guru says about him that His education is of no use if he is full of passion, greed and pride For those who deprive the others of their share, the Guru says to deprive one of his due is to eat cow for one and swine for the other. The Guru teacher stands by us. if we usurp not another's due Regarding the concept of education the Guru sums up as If one dwells on (the essence of) knowledge. One becomes a benefactor of all The golden principle of an earnest living and sharing it with others finds expression in the following spiritual verse:- ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥1॥ (ਅੰਗ 1245) Ghaal khaae kichh hatho de. Nanak raah pachhaneh se. Who earns, putting in hard work, And then shares with others O Nanak! He alone apprehends the true path. Thus, we can say that the entire Baani of the Guru is a lesson for spiritual living. It leaves a lasting impression on the mind and provides bliss to the soul.
(50) Question:-	What will you say about Guru Nanak's greatness as a poet? Explain briefly his poetic style.
Answer:-	Guru Nanak was a great poet. The scope of his subject matter was so vast that whereas he could write on the deepest thoughts of spirituality, he could comment with equal competence on the political, economic, social and religious conditions of his time. In the last line of his composition "Patti", he calls himself a "Shaayar" i.e. a Poet, and the vastness of his subjects prove his claim. Further, he could express even the most metaphysical truths in easy and in simple phraseology. The imagery used by him was drawn from almost every field of life. There are verses wherein the most difficult ideas have been explained with very simple images. For example in the following verses:- ਜੇਤਾ ਸਮੁੰਦੁ ਸਾਗਰੁ ਨੀਰਿ ਭਰਿਆ ਤੇਤੇ ਅਉਗਣ ਹਮਾਰੇ ॥ ਦਇਆ ਕਰਹੁ ਕਿਛੁ ਮਿਹਰ ਉਪਾਵਹੁ ਡੁਬਦੇ ਪਥਰ ਤਾਰੇ ॥5॥ (ਅੰਗ 156) Jeta samund saagar neer bhariaa tete augan hamaare. Daiaa karoh kichh mihar upaavoh dubde pathar taare As the sea is brimful with water, so countless are my sins. O Lord! Take pity, bestow your grace and let this stone also swim. He has used, the symbols of sea, drowning stones and their rise above the water as to explain the idea of our being full of sins, and our redemption from them by the grace of God. Guru ji's deep routed devotion towards God was a cause for his love for the nature. He has drawn heavily his images from nature. His composition 'Aarti' gives a beautiful picture of the aarti going on in the Universe wherein such objects like Sun, Moon, Stars etc. are the participants. His 'BarahMaha' is another composition wherein are described the natural changes in the various seasons. The following illustration will show as how for performing noble actions, the Guru combines virtues with the acts of farming. ਮਨੁ ਹਾਲੀ ਕਿਰਸਾਣੀ ਕਰਣੀ ਸਰਮੁ ਪਾਣੀ ਤਨੁ ਖੇਤੁ ॥ ਨਾਮੁ ਬੀਜੁ ਸੰਤੋਖੁ ਸੁਹਾਗਾ ਰਖੁ ਗਰੀਬੀ ਵੇਸੁ ॥ ਭਾਉ ਕਰਮ ਕਰਿ ਜੰਮਸੀ ਸੇ ਘਰ ਭਾਗਠ ਦੇਖੁ ॥1॥ (ਅੰਗ 595) Man haali kirsaani kami, saram paani tan khet Naam beej santokh suhaaga rakh garibi ves. Bhaao karam kar janmsi se ghar bhaagath dekh. Let mind be the peasant that ploughs Hard work be the water and body the field. Let Name be the seed and contentment the field-roller You should wear the dress of humility With the deeds of love, the seed will germinate, Such a house is a blessed one. Apart from similes and metaphors. the Guru has also presented images through analogy and comparison. He has also used symbolic language for the hidden meaning in his verses. It may be noted that a human being has been presented as woman and the God as her husband with a view to give an idea that one has to remember her husband. be loyal and dutiful to Him. Guru ji has also used various metres like pauries, shaloks and swayyas. There are specific compositions composed by him which bear particular names & constitute particular forms of poetry. The same include Patti, Dakhni Omkaar, Suchajji, and Kuchajji. There is a variety of rhythm which makes his compositions quite effective. His selection of vocabulary and use of alliteration create such musical effect on the mind of the reader and the listener that one feels transported to a different world. It will not be possible to give illustrations as the translation of the original in English may not show the real impact. Although, Guru ji has also used in his compositions vocabulary from Persian and Sanskrit, the expression of his ideas in beautiful chaste Punjabi raised this language to the status of a literary language. A composition like Japuji alone is sufficient to make a language-rich and capable of expression of the deepest and highly metaphysical thoughts, Guru ji left an everlasting impact on Punjabi literature, which is easily visible in the compositions of his successors and other poets including sufies.