Sikh Concepts and Teachings - Sikh culture and Heritage

Question / Answers

(51) Question:-	Quote certain verses from Guru Granth Sahib were in other contributors of Guru Granth Sahib have paid a tribute to the first Master.
Answer:-	The very fact that all the successors of the spiritual throne of Guru Nanak used his name in their compositions shows how much reverence they had towards the first Master. Their love, devotion, and reverence, even otherwise finds expression in various verses wherein the four immediate successors of Guru Nanak have spoken highly of their Illustrious predecessor. To give one illustration, the fifth Master in the following verses has written regarding the greatness and the increasing Popularity of Guru Nanak:- ਸੁਣੀ ਅਰਦਾਸਿ ਸੁਆਮੀ ਮੇਰੈ ਸਰਬ ਕਲਾ ਬਣਿ ਆਈ ॥ ਪ੍ਰਗਟ ਭਈ ਸਗਲੇ ਜੁਗ ਅੰਤਰਿ ਗੁਰ ਨਾਨਕ ਕੀ ਵਡਿਆਈ ॥4॥11॥ (ਅੰਗ 611) Suni ardaas suaami merai sarab kala banaa-ee. Pargat bhaee sagale jug antar Gur Nanak ki Vadiaaee My Master heard my prayer and I have achieved the goal And the glory of Guru Nanak manifested. throngh out the agers. The Bhats have written swayyas in praise of the first five Gurus in whom they saw the image of God. These swayyas find a place in Guru Granth Sahib in the last few pages. The Bhats have expressed the view that Guru Nanak had attained the position of Raj Yog. In this respect, the Bhat Kali writes : ਕਬਿ ਕਲ ਸੁਜਸੁ ਗਾਵਉ ਗੁਰ ਨਾਨਕ ਰਾਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥2॥ (ਅੰਗ 1389) Kab kall sujas gavo Gur Nanak. Raj Jog jin maanio. O poet Kall! Sing the praises of Guru Nanak The Guru who had attained unto Raj yoga.
(52) Question:-	Apart from the contributors to the Adi-Granth, there are various other persons who have hailed Guru Nanak. Mention some of these persons and their words about the greatness of the Guru.
Answer:-	Since the time of Guru Nanak, a number of writers including poets, philosophers, religious preachers and great personalities in other spheres have written about the greatness of the first Guru of the Sikhs. In addition to Punjabi, the language in which many great writer including Bhai Vir Singh has applauded the founder of the racing humanistic and spiritual philosophy, in other Indian languages too, the poets have paid homage as a mark of their respect for the treat guru. For example, Mohammad Iqbal in one of his exquisite poems included in his book Baang-i-dara published in 1924 wrote the following couplet, which has become well known in Sikh theology:- ਫਿਰ ਉਠੀ ਆਖਿਰ ਸਦਾਅ ਤੌਹੀਦ ਕੀ ਪੰਜਾਬ ਸੇ। ਹਿੰਦ ਕੋ ਇਕ ਮਰਦੇ-ਕਾਮਲ ਨੇ ਜਗਾਇਆ ਖਾਬ ਸੇ। (ਪੁਸਤਕ, 'ਬਾਂਗਿ ਦਰਾਂ' ਵਿਚੋਂ) "Once again the voice of touhid (Monotheism) was proclaimed from the soil of Panjab, A real perfect man woke up India from her slumber of dream" In Bengali also, a lot of literature is available in the form of articles appearing in Bharti and various other Bengali Journals which show a great regard and understanding on the part of other writers for Guru Nanak. One of these writers, Ksitish Chakravarti had published a versified biography of Guru Nanak in Bengali. The others have hailed him as a harbinger of the Bhakti Movement spreading the gospel of love and devotion among the people of India. Tagore's views regarding Aarti, as composed by Guru Nanak, have already been given above. An other saintly personality of India Acharya Vinoba Bhave had also held the view that no one can say better words in praise of God than Guru Nanak, who had in his great vision assumed the whole sky as a platter, Sun and Moon as lamps with bright pearls of the constellation, and the fragrance of the whole vegetation as an incense. Even foreign writers and men of repute have paid their tributes to the Great Master. The writers like Cunningham, Ernest Trumpp and Mrs. P.M. Wylam praised Guru Nanak for his unique teachings of the fatherhood of God and the brotherhood of man. Among various other renowned persons, mention may be made of the words uttered by Bill Clinton, the President of U.S.A., as reported in The Tribune dated November 15, 1997, on the occasion of the Birth Anniversary of the first Guru falling on Nth November. 1997. The President said, "As we search for people of all races, creeds and backgrounds, it is particularly timely that we recognize the life and teachings of Guru Nanak. His message that every one is equal in God's eyes and that God's grace is open to all is as appropriate today as it was during his lifetime in the late 15th century. By bringing people of all backgrounds together and advocating service to humankind. Guru Nanak encouraged his followers to build lives of compassion and commitment to justice."
(53) Question:-	What is the place of Guru Nanak in the history of the world?
Answer:-	Guru Nanak, as a preacher and founder of a Great Religion, occupies a unique place in the spiritual history of the world. Some historians have compared him with Martin Luther of Germany as both had condemned contemporary religious conditions mainly comprised of superstitions, unnecessary rituals, and ceremonials as a result of which Luther could give birth to the protestant faith whereas the Guru founded Sikh Religion. However, Guru Nanak's position is even higher than Luther because of his enlightenment his followers regard him as a prophet, whereas no such position is enjoyed by Luther. While comparing him with Budha, Hindu Deities, Avatars, Mohammad, and Christ, he again stands apart to have given to this world his own composed Gurbaani. In the words of Dr. Gokal Chand Narang, "Nanak lifted the Hindus of Punjab immensely better than he had found them. Their belief had been ennobled, their worship purified, the rigidity of the caste system considerably relaxed, their minds greatly emancipated and they had now become more fit to enter on the career of natural progress to which Nanak's successors were destined to lead them." Cunningham, also holding the same view concludes that Guru Nanak did so great job for his people that Sikhs, Hindus, and Muslims even today commend him highly.
(54) Question:-	Name the second Guru of the Sikhs. How did he come into contact with the first Guru? Give information about his birth, parentage, marriage, and issues.
Answer:-	The second Guru, named as Guru Angad, was earlier known as Bhai Lehna. He was horn on Baisakh vadi 1 Samat 1561 BK corresponding with 31st March, 1504 at a village Matte-Di-Sarai, which is now known as Sarai Naanga and is situated 16 kms. away from Mukatsar, in the present day District of Faridkot in Punjab. Guru Angad's mother's name has been mentioned differently by different persons such as Sahhirai, Ramo, Daya Kaur and Mansa Devi. His father Pheru Mal was a trader belonging to Trehan Caste of Khatris. He was married in Jan., 1520 to one Khivi, daughter of Devi Chand, who had later on shifted to Khadur in Amritsar District. Guru Ji had two sons named as Dasu and Datu and two daughters Bibi Amro and Bibi Anokhi. (Some writers are of the view that Bibi Amro was the only daughter of the Guru). Bhai Lehna, before coming into contact with Guru Nanak, was a worshipper of Devi and used to lead a group every year to the Shrine of Durga (Jawala Mukhi). It was in the course of one of such pilgrimages that this group of devotees passed through Kartarpur and Lehna Ji got a glimpse of the Great Master. This is stated to have happened in Samat 1580 and after that Bhai Lehna became so much involved in the service of the Guru that he spent most of his time at Kartarpur. It was his dedicated service and the sense of obedience to the Great Master for which certain anecdotes are also narrated that Guru considered him as the worthy successor in reference to his own two sons. Guru Nanak, thus, bestowed the name Angad on him to signify that the disciple had become a part of him being his own limb (Ang) and entrusted to him the task of being his successor. The installation of Gurgaddi took place a few days before passing away of Guru Nanak i.e. on Asu vadi 10, 1596 BK / 7th September, 1539. That Gurgaddi was given to him after a proper application of mind for the purpose of selection. is evidenced by the following lines in Raamkali di Vaar by Satta and Balwand as appearing on page 967 of Shri Guru Granth Sahib. ਸਿਖਾਂ ਪੁਤ੍ਰਾਂ ਘੋਖਿ ਕੈ ਸਭ ਉਮਤਿ ਵੇਖਹੁ ਜਿ ਕਿਓਨੁ।। ਜਾਂ ਸੁਧੋਸੁ ਤਾਂ ਲਹਣਾ ਟਿਕਿਓਨੁ।। (ਅੰਗ 967) Sikhaan putraan ghokh kai umat vekhoh ji kion. Jan sudhos tan Lehna tikion. Tested his disciples and sons judiciously. But see what he did. When Lehna was found suitable installed on the throne.
(55) Question:-	When and why had Guru Angad Dev Ji come to Khadur?
Answer:-	When village Sarai Naanga was destroyed by Babar's soldiers, Guru Angad Dev Ji's family shifted to Khadur where his in-laws were settled. Guru Angad Dev Ji continued to stay there till his meeting with Guru Nanak Dev Ji. After he came into contact with the first Guru, he started living at Kartarpur where he kept himself busy in service of the Guru. When Guru Nanak Dev Ji made him his successor, he was instructed again to go back to Khadur and make that place his headquarters.
(56) Question:-	Describe in brief the period of stay of Guru Angad Dev Ji at Khadur after Gurgaddi was riven to him.
Answer:-	After having been appointed as the successor to the spiritual throne. Guru Angad Dev Ji, as instructed by the first Master, went back to Khadur. It is said that when Guru Nanak Dev Ji left for his heavenly abode, Guru Angad Dev Ji confined himself to a secluded place in the house of some relation, commonly named as Mata Bharai, and engaged himself in meditation. However, gradually a large number of followers of the Guru started Pouring in at Khadur to have a glimpse of the worthy successor of the first Master. They approached Baba Budha to help them in searching. the guru a to enable them to have a spiritual glimpse. Baba Budha ultimately discovered the Master and prayed to him to come out and meet the people. Guru Angad Dev Ji's utterance was: ਜਿਸੁ ਪਿਆਰੇ ਸਿਉ ਨੇਹੁ ਤਿਸੁ ਆਗੈ ਮਰਿ ਚਲੀਐ ॥ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰਿ ਤਾ ਕੈ ਪਾਛੈ ਜੀਵਣਾ ॥2॥ (ਅੰਗ 83) Jis Piaare sio neh tis aagaai mar chalee-ai. Dhrig jeewan sansaar to kai paachhai jeewana..2.. He whom you love, die for Him, Cursed be that life, lived without the beloved. And again he said : ਜੋ ਸਿਰੁ ਸਾਂਈ ਨਾ ਨਿਵੈ ਸੋ ਸਿਰੁ ਦੀਜੈ ਡਾਰਿ ॥ ਨਾਨਕ ਜਿਸੁ ਪਿੰਜਰ ਮਹਿ ਬਿਰਹਾ ਨਹੀ ਸੋ ਪਿੰਜਰੁ ਲੈ ਜਾਰਿ ॥1॥(ਅੰਗ 89) Jo sir sanee na nivai so sir deejai daar. Nanak jis pinjar meh birha nahee sau pinjar lai jaar..1.. Such head should be severed away that does not bow before the Master. With the passage of time, the Guru started appearing in the congregation and preaching the teachings of his Great Master. Like his predecessor, he taught the virtues of piety and dedicated service.
(57) Question:-	What used to be Guru Angad Dev Ji's regular daily programme and how did it contribute to the strengthening of Sikh Religion?
Answer:-	Whatever records are available on the life and works of Guru Angad Dev Ji including the portion of the panegyric popularly known as Tikke di Vaar as composed by musicians in the Guru's Court namely Satta & Balwand, it is gathered that the Guru used to wake up in very small hours of the morning and after taking bath remained engaged in meditation until day break. The musicians then sang Guru Nanak's Aasa di Vaar, in the course of the singing of which Guru Angad Dev Ji always remained present. After that he preached and expounded Guru Nanak's Hymns. Guru also spent time in attending to certain patients. Such persons, particularly lepers, came from far off places to be healed by the Guru. Guru's other main activity was organizing of Community Kitchen. He had also started taking interest in the health of his followers especially the youngsters, who were encouraged to play games. He took interest in wrestling exercises and other manly sports. The particular place where the Guru used to watch the wrestling matches and such other sports and give prizes to the participants came to be known as Mal Akhaara. A Gurdwara at this place still exists. The Guru also paid attention towards the education of young children. He formed a school round him for their instruction, and he simplified, the old characters into a new alphabet, since called Guru Mukhi - "Learnt from the mouth of the Master"
(58) Question:-	Give a brief information regarding the tradition of the Community Kitchen during the time of Guru Angad Dev Ji.
Answer:-	The tradition of free Community Kitchen was started by Guru Nanak Dev Ji at Kartarpur. The main object of starting this noble tradition was to bring equality among various people irrespective of their caste. Guru Angad Dev Ji made further progress in this respect. The management was entrusted to Bibi Khiwi, wife of the Guru. She used to look after the provisions, the preparation of dishes and the distribution among the people sitting together for sharing the meals. Bibi Khiwi is the only lady whose mention is made in Shri Guru Granth Sahib in Tikke ki Vaar, whereby the composer of the Vaar writes that the Bibi Ji was a dedicated worker who took pleasure in serving the people that food which consisted of such delicacies as "Kheer" made of Ghee. Says Balwand, ਬਲਵੰਡ ਖੀਵੀ ਨੇਕ ਜਨ ਜਿਸੁ ਬਹੁਤ ਛਾਉ ਪਤ੍ਰਾਲੀ।। ਲੰਗਰਿ ਦਉਲਤਿ ਵੰਡੀਐ ਰਸੁ ਅੰਮ੍ਰਿਤ ਖੀਰਿ ਘਿਆਲੀ।।(ਅੰਗ 967) Balwand kheevi nek jan jis bohti chhaao patraalee. Langar dault vandeeai ras amrit kheer ghiaalee. O Balwand! Blessed be Kheevi, Whose leafy shade, gives shade to all. In the common kitchen, food is served abundently The pudding mixed with ghee is sweet like nectar The available chronicles inform us that Guru and his family ate a simple meal which he earned by twisting Munj, reed fibre into a string.
(59) Question:-	Who was the emperor who came to see Guru Angad Dev Ji? Briefly describe the said meeting.
Answer:-	When Guru Angad Dev Ji was carrying on his religious activities at Khadur, Himayun, the Mughal Emperor, after having lost his empire to Sher Shah Suri, on his way to Kabul, came to see Guru Angad at his headquarters. Since Guru Angad Dev Ji was sitting in spiritual samadhi, he did not notice the arrival of Himayun. Himayun, taking it as an insult, put his hand on the sword with a view to unsheathe the same. The Guru then looked at Himayun and made an innocent remark by saying that he should have used the sword while fighting with Sher Shah Suri as it was of no use to unsheathe it at a spiritual place like that. Himayun felt ashamed and begged pardon of the Guru. It is believed that Himayun felt inspired by the very sight of the Guru and feeling blessed he was able to recover his lost empire.
(60) Question:-	Shed light on a prevalent story regarding a hermit staying at Khadur, who was jealous of the Guru. How does this story reveal the nature of the second Master?
Answer:-	There was a Tapa (a hermit) staying at Khadur, who had some followers. He did not like the increasing popularity of Guru and became jealous of him. One season, there was no rain. The Tapa made it an excuse to instigate the people against the Guru. He tried to convince the people that there will be no rain till Guru stayed at Khadur and as such it was necessary to turn him out. When the Guru came to know of these feelings of the Tapa, he himself opted to leave Khadur for some time as to enable the people to become aware of the real intentions of the Tapa as to get at the truth. When inspite of Guru's leaving Khadur for sometime, there was no rain, the people became aware of the real intention of the hermit and realised their folly. Later on, Amar Dass Ji, a disciple of the Guru alongwith certain other people went to bring the Guru back to Khadur. The Guru had stayed during his absence from Khadur at Bharowaal. When Guru Ji came back to Khadoor, the Tapa himself was fully exposed and much defamed. This is one of the incidents which shows the peaceful nature of the Guru who had no feelings of ill-will against any one. He considered friends and foes alike and remained in a blissful state in any situation.