SIKHISM OF 17TH CENTURY -An Eye Witness Account -Dabistan-e- Mazahib :
Dabistan-e- Mazahib by
Zulfiqar Ardisani alias Moubid perhaps a Zoroastrian is the first ever account of
the Sikhism written by a non Sikh. Though not completely free from errors it throws
a flood of light on Sikhism. It vindicates Warran of Bhai Gurdas yet another contemporary
of Guru Hargobind and is severe blow to the present day prevalence Of pseudo-sainthood
ness of various colours and hues believing in ritualism. It confirms that the
Gurus hunted and. ate meat, non belief
in incarnations, system of offerings, effectiveness of ilasand SYstema hint that
Guru Nanak was born in April contrary to the belief that his birth falls in
November and that Pirthia was called Meharban while it welknown that Meharban
was elder son of Pirthia. lt also confirms that the status 0f sangat congregation
was equal to the Guru even at that time. The Dabistan were rendered into English
as beck as 1843 AD which Dr. Ganda Singh
the most eminent historian of this century later corrected it as far as the
account of Sikhs is concerned.
Nanakpanthis who are
known as Sikhs are disciples of the Gurus
(Nanak and his successors), have
no belief in idols and idol temples. Nanak is from the Bedis and Bedis are a sub-caste of
the Khatris. In the reign of His Maiesty
the late EmprorZahiru&Dilt Babarmay
God illumine his argument he (Nanak)
became famous. Before the victory of the late Emperor (Babur) Nanak was a Modi
to i Daulat Khan Lodhi who was one of the high officials of lbrahim Khan the Emperor of
Delhi. And Modi is an official in charge of the granary.
Once a
saint came to him and captivated his heart so much so that Nanak going to his
shop gave all in charity to the poor:
all his own and Daulat Khans grain that
he had in the shop and stores. He then severed his all connection with his wife
and children. Daulat Khan astonished to hear
this. As he saw signs of saintliness in Nanak.
He refrained from molesting him. In short Nanak underwent severe austerities.
At first he reduced his food and after some time he depended upon drinking a
little of cow milk. After that he lived on ghee and then on water. Lastly he
lived on air like those who in Hindostan are called Pavanaharis or consumers of
air alone. It appears to have been based on the authority of some one who
wished to represent the Guru as one of the old Hindu recluses who are generally
respected for their austerities .
(Remarks: Gurbani is evidence Guru was opposed to such austerities)
Some people became his disciples. Nanak
believed in the unity of God as it is laid down in the tenets of Muhammad. He also
believed in the doctrine of transmigration. Holding wine and pork unlawful he
abstained from animal food and enjoined against cruelty to animals. (There is
nothing in the teachings of Guru Nanak to condemn the use of animal food.) After
his death meat eating was common among his disciples. And when Arjan Mal who is
one of the prophetic order of Nanak
found that evil he prohibited people from meat eating and said “This practice
is not in accordance with the wishes of Nanak.” (There is no such sentence
traceable in the sayings Guru Arjan in the Guru Granth Sahib.) Eventually
Hargobind son of Arjan Mal ate meat and hunted and most of his disciples
followed his practice.
Just as Nanak Praised the Mohammadans he also praised
the incarnations and the gods and goddesses of the Hindus. But he knew them all
to be the creation and not the creator. He denied (the doctrine of Halool.
(direct descent or incarnation of God) and Ittihaad (direct union of the All pervading
God with any particular body). They say that he had the rosary of the
Muhammadan in his hand and the sacred
Brahmanical thread round his neck. (He seems to be confusing the black woollen
string called Sehli which is worn by a class of Sadhus in India).
His disciples narrate to many of his miracles which
cannot find room in this brief sketch.
One of these is that Nanak having been displeased with the Afghans deputed the Mughals over them. So
in the year 932 al Hijri (1526 A.D) his majesty the late Emperor Zahiruddin
Muhammad Babar gained victory over the Afghan [Emperor] lbrahim.
They also say that during one of his travels
Baba Nanak spent a night in a fort and was absorbed in the vision of God.
However much the children who were playing there touched his body with their
hands no motion appeared from him. They stitched up his eye lids nose and ears and
tied his hands tightly when he returned to himself from that state of mental alienation
and ecstasy and found himself in that condition he went to the houses. When he
arrived at the threshold he cried out “Is there any one in the house who can
open my stitched up eyelids with hands” A handsome woman having conducted him
into the house and untying his hands un-stiched what was sewed up and cut the
thread from the eyes of Baba Nanak with her teeth. Consequently the paint of
the tilak was imposed on the forehead of Nanak and the tilak of the woman became
smothered. When Nanak came out of her house the neighbours saw him in that condition
[with the tilak mark on his forehead and thought that he had copulated with
that woman. Consequently the woman became infamous in the community. And a dislike appeared towards her in the mind of
her husband.
The woman one day came to Nanak and said l
rendered You service in the name of God and now they blame me. Nanak said tomorrow
the gates of the fort shall get shut and it shall not open till your hand reaches
(touches) it. The next day however they did try to open the gate of the fort it
did not open. The People remained in that state of helplessness. The place was
high and away from water. The quadruplets (animal like cows etc) also could not
get out. The inhabitants of the fort approached the person whom they considered
to be holy. The closed gate did not open by the prayers of that community as
well until [the people of that community came to Nanak and said " Oh saint what is the remedy for this thing.
He replied " This door shall not
open except by the hand of a woman who has not done what is unlawful with a
stranger [that is who has not cohabited with a person other than her
husband]". The people of the fort took the women whom they considered to
be virtuous and chaste to the gate of the fort. But it was of no avail. At last
every woman who was inside the fort rubbed her hand against the gate but no
good came out of it. Consequently the sat down in despair.
At the time of the evening prayer the friend
of Baba Nanak came. The people laughed on seeing her. Her husband end near relatives
being ashamed rebuked her. The woman lent
no ear to what the community said. Striking her hand into the gate ring she pulled
it. And lo ! the closed gate was opened. The people having been astonished fell
at the woman’s feet.
The Bani of Nanak that is his hymn comprise
prayers admonitions and counsels and most of the saying are on the greatness of
God Most Holy. And at that is in the language of the Jats. A Jat in the vocabulary
of the Punjab is a villager and peasant. His (Nanak’s) disciples have no regard
for the Sanskrit language. The rules and regulations which Nanak laid down will
be described here after .
Nanak has said in his hymns Heavens and earths are numerous. Prophets
saints incarnations (Avtars and Sidhs have attained perfection through devotion
to God. And every one who strives in the worship of God by whatever path he
wishes becomes favourite of God. The means of (attaining) proximity of God is
non injury to (any) living being.
"Be righteous that you become freed
(saved Righteousness from you (shall bring to you) success from God." The
sons of Nanak are in the Punjab. They are called Kartari [that is the worshippers
of Kartar the Creator. But according to the opinion of some the spiritual
office did not inherit to his sons. They say that by his order Guru Angad from
the caste of the Trehan Khattris sat in place (succeeded the spiritual office) of Nanak. After him Guru
Amardas from the Bhalla khatri caste became his successor and aftar him sat
Guru Ramdas Who is from the Sodhi Khattris
and Whom they call Sri Guru the Great Master also.
After the death of Ramdas his son Arjan Mal
sat in place of his father. In his time the Sikhs or disciples became numerous
and made exaggerations in the beliefs. They said "Baba Nanak is God and
the world is of his creating." But in (his) hymns Baba.Nanak reckoned
himself a slave [of God] and called God Niranjan the Formless parbrahm the
Supreme Spirit and Parmeshar the Supreme Lord who is not body and bodied and is
not united with [material] body. The Sikhs say Baba Nanak was such and had no
body but he appeared to us through his power. And they go so far that when
Nanak left his body he absorbed himself in Guru Angad who was his nearest
servant (most devoted disciple) and that Guru Angad is Nanak himself. After
that at the time of his death Guru Angad entered into the body of Amar das in
the above mentioned manner. He in the same manner occupied a place in the body of
Ramdas and Ramdas in the same way got united with Arjan Mat. They give everyone
the name of a Mahal first Mahal being Nanak second Mahal Angad and so on till the
fifth Mahal who is Arjan Mal. They said that whoever does not a knowledge [or believe
in] Guru Arjan Mal to be the very self of Baba Nanak becomes Manmukh or a non-believer.
They have numerous stories. They say that in ancient
time Baba Nanak was Raja Janak.(After this follows a long irrelevant account of Raja Janak the father of
Sita the dutiful wife of king Rama of Ayodhia
from the Jog Basisht. It has no bearing on the subject there fore omitted here.)
In the opinion of the disciples of Nanak Guru Nanak in a life from previous creations
having been Raja Janak had accomplished spiritual works along with his temporal
kingdom and called mankind to God.
The chronicler has heard from reliable Sikhs
that when Baba Nanak appeared in the Sat Juga crowd of disciples came around him.
He sent a cow into the kichen.When cooked they brought it to the Sangat that is
the congregation of the Sikhs. Some ate of it and the others ran away. The Guru
prayed and the cow came to life. On seeing that condition of the cow come to life the crowd that had run
away returned and submitted "Now we shall eat [whatever is ordered in the kitchen]"
The Guru that is Nanak said "Now it cannot be and our promise to you is
for the Treta Jug." So it is the cycle of the Treta the Guru appeared. The
disciple assembles " I have said killed a horse and brought it into the
assembly. Some ate of it and a crowd disliked it. So he (Nanak) prayed and the horse became alive. The deserters
made the same Previous request. This time he said. "Now our promise to you
is for the Duapar Jug" And in the cycle of Dwapar they brought an elephant
into the kitchen.
At that time also it happened as I have said.
The promise was made for the kal Jug. They say that in the Kal jug they brought
a man into the kitchen. Whoever ate of it was liberated and he who refrained
[from eating it ] remained in suffering.
I have also heard from a Sikh who called Nanak
a near Slave of God that when Nanak severed his bodily connection his soul
reached a folk where one road ran in the direction of heaven and the other in that
of hell. Nanak chose the road to hell and he brought the inhabitants of hell
out but the infernal region. Most High addressed him "Those sinners cannot
enter heaven. So you should go to the world and liberate this multitude. Nanak consequently
came to the world And now those inhabitants of hell are the multitude of his disciples.
And the Guru comes to this world and returnes till all of that sect obtain salvation
Other than this man no one is seen from among the sikh who holds Baba Nanak to
be God.
ln short the disciples of Nanak condemn idol worship
Their belief is that all their gurus are Nanak as has been said .They do not
read the Mantras of the Hindus. They do not venerate their temples of idols nor
do they esteem their Avtars. They have no regard for the Sanskrit language which
according is the Hindus is the speech of the angel.
ln short during the time of each Mahal (Guru)
the Sikh increased till in the reign of Guru Arjan mal theY became numerous and
there Were not many cities in the inhabited countries where some Sikh were not to
be found. There is no restriction among them that a Brahman may not become the disciple
of a Khattri for Nanak waS a Khattri and no Guru amongst them was from the
Brahmans as has been described. similarly they Placed Khattris under the
authority of the Jats who belong to the low caste of the Vaishyas as the big
Masands of the Guru are mostly Jats The Brahmans and khattris are (become) than
kings the nobles were addressed in writing as Masand-i- Ali or the High seat Subsequently
by frequent use the Indians have reduced
it to Masand. And as the Sikhs consider the Gurus Sacha Padshah that is the veritable
King they call their agents Masand. They call them Ramrias (or the servants of
God) also.
In the time of the Mahals before the fifth
Mahal no Bhet (offering) or tribute was collected from the Sikhs. Whatever was
presented by the Sikhs themselves was accepted [and deemed enough. During his
time Arjun Mal deputed one Person to the Sikh of every city so that he might
collect tribute and offerings from them. This deputy or agent was called Masand.
People began to become Sikhs of the Guru
through the medium of Masands. The chief Masands through whom large numbers
became Sikhs of the Guru appointed deputies on their own behalf so that in
every Place and Mahal people having (at first) become Meli (associates or
pupils) of the Masand through the Masands agent become the Sikhs of the Guru.
They have so decided that an Udasi that is a
renouncer of the world is not
praiseworthy. Therefore some Sikh of the Guru do agricultural work and some
trade and a multitude takes up service. Every year according to the extent of
the money earned by them they send (their dues) to the Masands in the form of
offerings. The Masands do not touch (that is they do not appropriate it to
their own use). Other than this whatever they bring during the year for the
Masand (himself) for conveying their Bhet to the Court of the Guru is spent for
himself if the Masand has no other means of livelihood But if he himself is
engaged in some business or profession he never soils himself by misappropriating
to himself the offerings of the Sikhs Collecting all (the offerings) he conveys
them to the Guru.
In the month of Baisakh (April) when the sun
is in the sign of Taurus the Masands assemble at the Court of the Guru. Whoever
from among their Melis (Members of the Masands congregations) wishes and is
able to undertake the journey comes to Guru with the Masands. At the time of
taking leave (from the Gurus presence) the Guru bestows a turban on each of the
Masands.
Now when a few of the beliefs of the Sikhs
have been written with the pen of research I write about some of the prominent people of this sect whom I have
seen.
Sixth Mahal is Sri Guru Hargobind son of Guru Aljan Mal When His
Majesty the late Nuruddin Mohamand
Jahangir after the arrest of Khusro arrested and fined Guru Arjan Mal for the reason that he had prayed
for the welfare of Prince Khursro the late Emperor (Jahangir) son who had rebelled
agains this father they demanded an enormous sum from him(Guru Arjan). The Guru was unable to pay.
Having imprisoned him (therefore) they kept
him in the sandy desert of Lahore. From the heat of the sun the severity of
summer and the tortures of the bailiffs he gave his life. Thiu incident took
place in 1015 al Hijri May 30, 1606 A.D. Similarly he externed Sikh Nizam of
Thanesar from India for his complicity with and prayer for the welfare of
Khusro.
ln short after Arjan Mal his brother Prithia whom
the laters followers call Guru Meharban occupied the spiritual office. Now this
is in one thousand and fifty five al Hijri (A.0. 1645) Guru Harji is his successor.
Prithia and his successor hold themselves to be Bhagats that is the worshippers
of God. And the disciples of Guru Hargobind son of Arjun Mal name them (Prithia
and his successors and followers) Mina (the detestable) and this name among them
is contemptuous.
After Arjun Mal Hargobind claimed the
succession and sat in place of his father and being (once) attached to was not separated
from Jahangir. Many hardships confronted him. One of them is this that he
adopted the form of soldiers girded sword against the practice of his father kept
servants and took to hunting. The late Emperor (Jahangir) sent Hargobind to the
fort of Gwalior on account of the balance of the dues of fine that he had imposed
on Arjan Mal. He remained fort twelve years in that place where they did not
allow that he might eat salty food. During this time the Masands and the Sikhs
used to go down to the wall of the fort. At last the late Emperor by way of
kindness gave freedom to the Guru.
After the death of the late Emperor
(Jahangir) he (Hargobind) was denoted to his majestry Chief of the Believers
Lord of the Victorious Shahabuddin
Muhammad Shah Jahan lord of conjunction the Second. When he returned creditable
service and afforded help to Yar khan the Eunich who was Faujdar in the
neighbourhood of the Panjab. He returned to Ramdaspura in which place Guru
Ramdas and Guru Arjan Mal had constructed lofty building and a fine tank .
He (Guru Hargobind) had a fight with the
armies of lmperial Agents and the servants of Shah jahan who had gone against
him by the commands of Guru was plundered. From that place he hastened to Kartarpur.
There also a battle took place . In that battle Mir Badehra and Painda Khan son
of Fateh Khan Kunaid were killed. Before and after that occasion large army rushed
at him but with the help of God he escaped unhurt though he left (had to leave)
whatever he had.
I have heard from a Person named Sadh that
during the battle a person struck a sword upon the Guru. Warding off (the blow)
the Guru said to the swordsman "They do not strike like that .Striking is
like this." And with that blow he did away with his foe. One of the
companions of the Guru enquired of the chronicler "What is the philosophy
that the Guru at the time of striking the blow said "See in this way a
wound is inflicted". l said it comes to my mind that the sword striking of
the Guru was also by way of teaching for they call the teacher a Guru (or that Guru
means a teacher) and not by way of anger because it is a condemned thing."
.
ln short after the battle of Kartarpur he
went to Phagwara. As his residence in places near Lahore was difficult he
hastened from there to Kiratpur which is in the hills of the Punjab. That land
belonged to Raja Tara Chand who did not walk on the path of submission and
service to Emperor Shah Jahan.
The people of that Place worship idols. On the
summit of a mountain they have raised an idol to the goddess named Naina Devi.
The rajas used to go to that Place and performed the rites of pilgrimage. When
the Guru came to that Place one of his Sikhs Bhairo by name went to the temple
of the idol and broke the nose of the Devi (goddess). The rajas having received
the news complained to the Guru and named him.
The Guru sent for Bhairo. Bhairo denied. The attendants of the raja said
"We recognize him." He
replied "Oh Rajas ask the goddess
if she name me you (may) kill me." The rajas said "Oh fool how can
the goddess speak?" Bhairo answered smilingly "lt is clear who the fool is. When she
cannot prevent the breaking of her own head and cannot identify her own injurer
what good can you expect from her and (why) do you worship her as divine
?" The rajas remained tongue tied. Now most of the people of that land are
disciples of the Guru.
ln those mountains up to the frontier of the
territories of Tibet and Cathay there is no trace of Muhammadanism. The
chronicler has heard it from the tongue of Guru Hargobind "ln the northern hills there is a raja
of great dignity. Once he sent an ambassador to me and enquired if l have heard
there is a city named Delhi. What is the name of its raja? Of which rajas son
he is? ".1 am astonished that he does not know the name of the chief of
the Believers and Lord of Conjunction the Second (Emperor Shah Jahan).
The Guru had seven hundred horses in his
stables. And three hundred cavaliers and sixty artillery men were always in his
service. Of these a number lived by
trade service and (other) occupations. Every one who absconded from any place
sought his (Gurus) protection.
The Guru was a monotheist and a unitarian. A
person enquired from him about the reality of the existence of the world and
the state of Existence and Being. He replied
"The world is a baseless manifestation and a bodiless appearance. Its
reality is God Most High. These bodies forms and
angels are a mere fancy. And we narrate to you an ancient story.
A person from the Brahmans named Deva who held
himself to be a Giani came to the Guru.
One day he sat down on the Plang or bedstead of Gurditta known es Babajio son
of the Guru. People said "Don’t sit (on this bedstead)." He asked the
reason of it. They replied "This is the seat of the Guru." Deva said
"But is not the body of the Guru made of the (same) elements or have I not
the rational soul? ls it not in my Power to eat whatever he (eats and) drinks
?" These words reached Guru Hargobind He called him and said "Oh Deva
the whole world is one existence ? [ls it not?] He replied "Yes". The Guru pointed to an ass
(and said) "What is he ? Do you recognize him ?" Deva replied
"You are absolutely true. This too
is your self. " The Guru laughed and was not offended at all. Deva wished to
marry his own sister. People said "It is unlawful." He replied lf it were
forbidden man and woman could not have sexually met. Because God did not want us
to fly in the air He did nat give us the power of flying".
The Sikhs worship Gurru Hargobind as divine.
Their belief is that he God having manifested himself six times (from Guru
Nanak to himself) in this cycle.
Parrah Kaivan Yazdani
having heard of the Gurus virtues came to see him. Having recognized him the
Guru showed him due respect. Consequently Parrah Kaivan went away .
A week had not yet
elapsed since the departure of Parrah Kalvan when on Sunday the third of
Muharrarn 1095 Hijri the Guru undertook the last journey. Placing his body on
firewood when they set fire and the flames rose high a Rajput named Raja ram
who was the servant flung himself into the fire. He walked a few paces on till
he had conveyed himself to the feet of the Guru. He placed his face in the
soles of feet of Guru and did not move till
he gave his life. After him the son of a Jat who served the Gurus son-in-law jumped
into the fire. After that a large number (of people) wanted to jump in. Guru Har
Rai forbade it. Guru Hargobind in his
letters to this chronicler remembered the title of Nanak who is the spiritual
head of this sect. He (chronicler) saw him at Kiratpur in the year 1053 Hijri.
Guru Har Rai is the
grandson of Guru Hargobind. His father
Gurditta is known as Babajio. Guru Hargobind first desired to pass on the rein
of successorship into his (Gurditta) control (at this time) Gurditta Ghora a Sikh brought his daughter for marriage with
Babajio. Babajio wanted to send her to his special harem when the mother of Har
Rai who on account of the carelessness with which Babajio treated her, wanted
that woman to be give to some other man came to Guru Hargobind and complained
having heard her. Guru Hargobind said to Babajio, “I regard Nighora (Gurditta
Ghora) as son of mine. His daughter can’t be married to my son. Nighora (Gurditta Ghora) didn’t agree to take
his daughter back and returning of sedan-chair (litter). On account of his
humble requests Babajio did not reject his wish. Guru Hargobind said "May
this matrimonial connection and its fulfilment never take place. " In
those very days Babajio passed away with the bridegrooms robes on. The daughter
of Gurditta Ghora returned home a virgin.
So therefore the great Guru favoured Har Rai
the eldest son of Babajio with an eye of kindness and addressed him as babajio
At the the time of his death he (Guru Hargobind) istalled him (Har Rai) on his
on seal {of Guruship) put the robe of successor ship on his body and ordered
(his) progeny and all his family members to obey him.
Har Rai remained at Kiratpur for one year. In
the year one thousand and fifty five (Hijri) when Najabat Khan son of shah Rukh
Mirza having mobilized an army under the orders of Shah Jahan invaded the
territories of Tara Chand and made the Raja a prisoner GuruHar Rai went to
Thapul in the territories of Raja Karam Prakash near Sarhind.
The Sikhs call Har Rai the Seventh Mahal. He
is very well known to the chronicler.
Having acquainted himself the author now
writes about some of the famous Masands and divine Ramdasis and presents some
of the characteristics [customs and manners] of the sect They call their successors
Ramdas also. The late Emperor Jahangir and Emperor Shah jahan called the Guru
Ramdas that is the God of the idolatrous Ramdasis.
Jhanda is one of the propagandists of the
Guru. He is a wealthy man. He does not talk to any one and has nothing to do
with the good and bad of any one. One
day his foot had a wound. Hargobind said you don’t wear shoes." On hearing
this he immediately put off his shoes and went about with naked feet for three
months. When the Guru came to know of it he said put on your shoes I had told
you to put off your shoes for the healing of the wound." .
Some days afterwards Guru said "Tell the Sikhs that they may bring firewood
for the kitchen so that 1t may be Sawa& (virtuousl to them." Jhanda disappeared
earlyr next day in spite of the fact
that on other days he did riot l Set up frornsieep tillmidday. As pgqpJe
lhought oJ the madperps of. his 1 brainl thqythought .that fie thad gofi e out. The Guru anU peopld seaiched for hirn
andsaw that he waspoming with a bundle of firewood on his shouider Jhe Gqru said
"l did not teil you [to bring firewood..l He replied. you ordered the Sikhs. I am a Sikhs and I know of
no higher dignity." .
Once the Guru went inside a garden. He said to Jhanda you remain at the gate." By chance the Guru going out by another door went home. Jhanda stood there for three days till Guru Hargobind on hearing of it called him back.
Guru Hargobind had a disciple named Bidhia. He
sent a man to bring grain from the place where it was sown. That man gave away
the whole of it and said to Bidhia
"you used to distribute it to the needy people. I also did the same at
that place. And you are saved from the
expenses of transporting it. "Bidhia was at first a thief. Now also his
followers have inclination for theft. He tries his utmost in the obedience of the
Guru. His belief is that whatever they steal for the Guru is praiseworthy and
that there is Sawab or future reward of virtue in it . The Sikhs say that Guru Hargobind said "On the day of
retribution they will not ask from my disciple [the account of their deeds.
Sadh is one of the disciples of the Guru.
According to the Gurus orders he set out from Balakh to lraq for bringing
horses. He had a grown up son who fell sick. People said "you are still in
the city of Balakh only one stage distant from home see your son." He
replied “lf he will die there is plenty
of firewood in the house. You may cremate him I have set my face in the
service of the Guru. I shall not return.” At last the boy passed away and he {sadh)
did not return.
At last
he brought three lraqi horses. Khalil Beg a tyrant took hold of them. This did
not bring good look to him. During that very year his son who was the cause of it died and he himself was
dishonoured and disgraced.
Sadh is a person who does not become elated by
joys and depressed by sorrows. Once this author was a companion with him from
Kabul to the Punjab. The belt of my skin-coat snapped. Sadh instantly took off
his Brahmanical thread and put up a patch in the place that is patched the belt with it.
I said "Why did you do like this ?" He replied, "The wearing of
the. thread is an undertaking of service. When I neglect the service of friends
I become non wearer of thread .
A Sikh
asked Guru Hargobind in the absence of the Guru whom shall I find him?" He
replied “Reckon every Sikh who taking the name of God or Guru comes to yours house as Guru." .
It is a
practice amongst the Sikhs that what
ever wish they have present what ever they can as an offering before a Masand,
or a Sikh, in an assemble of the Sikhs and request that they assembly of the
Sikhs should join their hands in prayers towards the guru and pray that his
wish be fulfilled. The Guru to request his wishes to be fulfilled in the same
manner from sangat, that is, an assembly of a the Sikhs. This custom is also
prevalent among the sipasians, i.e the Yazdanis. The belief of this sect is
that when a large number of people fix their attention on the fulfilment of
certain thing, it surely comes to be, because the prayer has the full effect.
Among the Sikh there
is nothing of the austerities and worship as enjoyed by the religious law of
the Hindus. In eating and drinking they have no restriction like the Hindus.
When Partap Mal Giani saw a Hindu boy who had a mind to embrace lslam he said "Why do you become a Muhammadan ? lf you
have an inclination to eat every thing you may become a Sikh of the Guru and
eat whatever you like." .
The belief of the Sikhs is that the disciples
of the Guru all go to heaven. Whoevei takes the name of the Guru and comes into
the house of a Sikh they do not prohibit him. (They say a thief taking the name
of the Guru came into the house of a Sikh). The Sikh served him accordinE to
their custom. In the morning the Sikh went out so that he might bring some
thing better [to cook] for him. The thief found the wife of the Sikh with many
jewels. Having at once killed her and taking away the jewels he stepped out
[went out of the housel. In the way he met the master of the house. The Sikh
took him back by force [compelled the thief to return to the house with himl.
When they came to the house they found the wife killed. The thief thought that
the Sikh had found it out and therefore told him the truth. The Sikh replied
"You have done well that is what has happened is in His will." He
close the door of the room. He said to the neighbours "My wife is
ill." He cooked the food ate himself and gave it to the thief and said
"come out (that is you may go now)." He did not take the jewels from
him and presented them to him and he cremated his wife.
To conclude these things happened before Guru
Hargobind. And these are the famous Sikhs of this sect (of the Nanak Panthis
that are recounted). [abridged and edited from the essay NANAKPANTHIS in The Punjab
Past and Present.)
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