EMOTIONAL DIS-EASE, ROOT CAUSE OF MANY DISEASES

Thursday, 4 April 2013

EMOTIONAL DIS-EASE,  ROOT CAUSE OF MANY DISEASES

By I.M.Soni 

The body and the mind are two essential parts of a unified whole. An understanding of this reality is important for maintaining good health. Medical science accepts that there is an inter-relation between our emotions and diseases. Besides this there are emotional reactions to organic diseases and organic reactions to emotional crises. A system operating within our body combats stress produced by emotional upheavals. If the stress is too much or the crises too drawn-out, the capacity of this system is either reduced or exhausted.

 Flanders Dunbar maintains that human emotions are manifested in the weakest of the organs. In other words, the soundness of a persons health is determined by his weakest organ. The fact is that our thinking and attitudes result in multifaceted disorders and ailments. Bottled up personalities for example, suffer from high blood pressure. Very hard driving ones are constantly under tensions. Fear, tends to upset stomach cause frequent motions. Anxiety inhibits bowel  movement. Shut-in people too suffer from emotional troubles and it has been found that the diabetic is a repressive personality.

 Guilt is linked with skin eruptions. The scourge of the teenagers, acne and pimples, are also partially traceable to emotional factors in addition to excessive secretions from glands.

 Fear and heart ailment are also interlinked. Fear quickens the heart- beat and the emotions which generate fear, damage the heart. That is why it is dangerous to have a Cardiac Neurosis.

 Dr. Dunbar says that cancer strikes a "cancer personality." He describes a cancer personality as the one who harbours secret bitterness.

 Peptic ulcers afflict those who live in a state of perpetual conflict. Those who remain all wound up within themselves are possible targets of sinus ailments. Sigmund Freud, the renowned psychoanalyst says, "Failure to express or relieve emotions through normal channels of voluntary activity, becomes a source of chronic psychic or physical disorders.

 Repression of emotions and feelings leads to sexual disorders too. Many men and women who look upon sex as dirty feel that some invisible moralist is looking down upon them. This inhibits their natural healthy urges and they begin to suffer from frigidity. Impotence in males too is attributed to emotional factors. No wonder a modern authority like Masters and Johnson team came out with the thesis that no man is impotent. It is all in the mind".

 Negative emotions and their accumulation are thus potentially dangerous because they are capable of straining and even destroying healthy human relationship.

  Modern medical science has now fully realised the importance of thinking as a powerful factor determining health. Donald Gurtis, in Daily Pourer for Joyful Living observed, Medicine is coming round more and more to the point of view that mental and emotional attitudes are the most important factor in diagnosing an illness. An understanding of the patients thoughts, attitudes and emotional factors is often more helpful in treating a case than prescriptions or surgery."

 What can we do to keep off the poison of bitter, wasting frustrations, negative feelings, resentments and grudges which gnaw at the mind and sometimes result in sickness? The most essential thing is the spring- cleaning of the mind. Another is the cultivation of a philosophy of robust and pink optimism. Thoughts of tranquil living, happiness and strength build up stamina and add zest to life. They increase our resistance to disease. The human body is a sensitive instrument which responds to thought that touch it.

 Irrational fears, crippling thoughts and repressive emotions corrode the mind and increase our proneness to ailments reducing our immunity. Anything which produces a  should be kept at bay.

liaking ourselves too seriously means a life of misery and anxiety. It plunges us too often in the dark pit of frustration. As a result we keep ourselves on,pins and needles. On thl contrary life rnust betaken with a bit of levity. Ithelps us in removing the death- dealing feelings.

 -Cheerful thinking restores the mental house to order, chases out depressing and neurotic feelings. Neurosis is nothing but dis-ease. By warding off neurosis, we ward off an oncoming disease, remove consuming conflicts and improve our capacity for love and efficient work.

 A merry heart doeth good like a medicine but a broken spirit drieth the bones. Though an-old adage, its efficiency in effecting our health is perhaps more relevant now than ever before. There is no doubt that an  emotional upset, literally "dries the bones. It is now well-established that fibrosis, a painful muscular disease, is emotionally induced.

 Thus, a merry heart prevents not only this but several other ailments. A sunny disposition brings sunshine in our life. The dark and dismal thoughts cloud our existence.

 Excessive brooding on trifles, minor hurts and irritations only create a vicious circle where ailments occur more often than before. One who gets an attack of neurosis is more likely to have another than the one who rules his emotions.

 Trifles can upset a person with a fragile sense of personality. We are all familiar with such people who flare up if someone breaks the queue, gets in their way or just brushes past them in the market. This fragility has to be  overcome.

 Enjoy life. Do not endure it. In many homes, it is a habit to stress on the frustrations and failure. Misery is their most loved word. Such families are lame-duck targets for  emotionally induced illness. They are the ones who have the maximum number of sickness of varying hues.

 The families that practice cheerfulness are happier than the ones that hug misery and gloom. Such families also see the vast possibilities and incidental joys of life.

 They avoid bickering, heated arguments and corroding of happiness by nagging. The People who suffer most at our hands are the people who are always with us. Thus both become emotionally sick.

 A family trait is likely to convert into an individual characteristic. But you can avoid it. Just refuse to enter into acrimonious dialogues. Hurt egos brood and tend to be sick.

 Learn to agree with People even if they hold opinions contrary to those of yours. This should be practiced in the family and at your place of work. I agree with you, carries a ring of smoothness whereas l disagree with you, carries a note of discord.

 A person who gets off balance on trifles, over a stray remark or plunges  into the depth of despair, acquires a thought pattern which eventually pushes him/her into sickness. The mastery over emotions is therefore necessary for leading a happy and healthy life.

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A BLESSED BRUSH Phullan Rani

A BLESSED BRUSH

Phullan Rani

One, who has heard her name mentioned in so m

any quarters and for so long now tends to think that she must be an aging woman in her mid-seventies with a fading memory and a conservative outlook thriving on some nostalgia. Instead when one meets Mrs. Phullan Rani, the renowned artist of the Punjab, one is struck by her youth fullness, verve and vitality. Seemingly middle aged, she has managed to shed off decades out of her seventy two years and has an ever smiling countenance and a playful twinkle in her eyes. She immediately puts you at ease and becomes friendly within moments. A large number of fine portraits which cover every inch of her office-cum- home, speak volumes about the kind of work that her slender fingers have endeavoured to create over the years. Some excerpts from an interview by Dr. UMA ARORA.

 Q. Tell us something about your childhood.

PR. I have always lived in Amritsar. I was born and brought up here and was lucky to have parents who infused in me an the inspiration to paint. I remember, when l was in school. my  The fellow students would collect autographs of each other at the end of the session and I was asked by every one to draw something for them along with my signatures. At that time it made me feel very special. My father realised the spark in me and always encouraged me to strive for excellence in everything, especially painting.

Q. Who was your first teacher in painting?

PR. ln Amritsar, there used to be an artist Harivansh Mehra. He used to teach painting to young students. Once I saw him doing wash painting i.e. a technigue of Bengal school of arts in one of my friend's home. I was very impressed and asked him to teach me the same. He could not make much money out of his skill and died soon in deprivation and extreme poverty. However by God's grace I nevei looked back.

O. Which was your first memorable creation?

PR. When l got married I used to paint in my leisure time. My husband was an art critic and the renowned Painter of Punjab, Mr. Thakur Singh used to frequently visit our home. Once in a while I would show him my work. Once there was a painting exhibition in Shimla and he asked me to contribute something. ! painted 'Urvashi' in water colours and sent it for competition. Luckily it fetched a prize.

Q. Which is your favourite  medium of painting ?

PR. As such there are no favourites. I have worked in oil, on canvas, charcoal, pastels, and of course, water colours. Medium has never restricted me. The zest to create has been profound. I wanted to work and work without considering any commercial value'. Commercial success followed later automatically. Q. You have done lot of work on Sikh religion, how do you place religion in social life? PR. Religion is a way of life. lt is in the core of our hearts. Unfortunately, parochial outlook has distorted its real meaning. Basically, lam a very spiritual person and feel that the balance between mind and soul is as essential   for an artist as for anyone else. Rather .l would say more for an artist for whom it, is essential to be tuned to the ,superior Being and then to create right ,from the heart in order to bring the creation alive. Maintaining of mental peace is indispensable. Mind should be in communion with the universal self -reaching such a state becomes a form of God. This communion should be always maintained. I have been very impressed by the Sikh gurus and have done pictorial biographies of 'Guru Nanak Dev', and Guru Teg Bahadur' (forty paintings each). Both sets were sold and even their reproductions have been sold. This shows how much religion means to everyone. Only we should not be rigid and impose our beliefs and convictions on others. I am a member of World Conference for Religions of Peace. Universal religion is my religion and for my humanity is supreme. There is no piquancy in any religion as such. lt is said that religion has been politicised. True artist's religion is Nature.

Q.You have done so many portraits so would you like to be termed as a portrait painter?

PR. Not at all! I have done portraits but I have done landscapes and birds with equal interest. For me painting is an expression of my, innermost feelings. You can say I am a perfectionist. lf t bring life in it, there should be a twinkle in the eye and blossom of life on its face. Then only I feel I have completed it. lam very fussy about proportions too. All the features, be it lips, nose, ears, eyes, each angle of the figure should be in symmetry. Painting beautiful faces is a pleasure but it is important to create beauty out of our subjects. L once painted a mat-weaver. He was not handsome but had a charm of his own and each wrinkle on his face had a story to tell. The sadness on his aged face affected compassion beyond comprehension.

Q. How do you manage to remain so young and maintain such a smiling countenance?

PR. Creator and God's will keep me pushing. One should be  resigned to fate. That is the only way to maintain tranquility and balance. There should be "Santokh" in each one of us. Tuning with God is very important without which there is no equilibrium.

Q. Wnat is art?

PR. "At thing of beauty is a joy forever . Art is not only creating but a devotion and painting is a part of spirituality. lt is a realisation of Atma and Parmatma - lhe subject and the object. One should overcome one's shortcomings and create personal image. Originality is the most important factor for an artist. Work speaks volumes on behalf of the artist who has created it.

Q. What is your concept of a woman?

PR. She is a give janani, the janam dafa, the creator and the vital force.

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A Little About ANCIENT HINDU LITERATURE

 A Little About

 ANCIENT HINDU LITERATURE

 Leaving aside the ritualistic and mythological part rest of the ancient Hindu knowledge or Veda is a remarkable and still relevant treatise be it medicine, astronomy or yoga. It is a matter of pride for the Punjabis that a part of this wonderful literature was created on the river banks of Punjab.

 The Vedic literature also known as Shruti is supposedly the creation of Brahma, the creator God. According to a belief the Rig Veda is the first and the earliest written account of human experiences. DR.PRADEEP MAHAJAN provides an introduction of the ancient holy scriptures.

  India, the name to the country was applied bythe Greeks, a derivation from the Sindhu (Indus), where the ancient civilizations developed. The people who had their principal home in higher up Indus valley called themselves Aryans. There is no evidence that Aryans resided in stately cities thus making their habitats closer to mother nature.

 ln their religion images played no part and the female element was subordinated to the male and the place of honour was given to dieties like lndra, Varttna, Mitra, the Nasatyas, Surya, Agni (Fire) and other supernal beings. These anionic Aryans created literature known as the Veda. Although the Vedas cannot be dated some historians have placed them near the third millennium B.C. This predicament of the historians is because for centuries the Vedas travelled through the time merely by the word of mouth from teacher to pupil and were not written down in any script.

 These books of knowledge were composed by scholars whose identity remains unknown except for the fact that they must have been of the Aryan rare. There are four Vedas viz. Rig, Yajur, Sama and Atharva. Vedic literature also includes the Brahamans, the Aranyakas and the Upnishads.

 The Rig Veda is the oldest, the most important and the best known Veda. It is thought to have been compiled some 3500 to 3000 years ago i.e. around 1500-1000 B.C. It is a  sizeable compilation of 1028 hymns also known as sooktas. The sooktas contain Mantras which are poetical and are set in different metres (chhandas). The Rig Veda is divided into 10 parts called the mandals, according to the subject matter. Most of the Rig Vedic mantras also called richaas are adulatory expressions, sung in praise of various gods i.e. Agni, lndra, Varuna, Savita and Saraswati, etc. Some mantras convey philosophical ideas like monism, (advaitvaad), karma etc. and some other mantras appear secular in which a wish for welfare of the mankind is reflected. It is remarkable that such a long time ago these people speculated about the nature of the creator and posited questions pertaining to whys and wherefores of birth, life and death, with an open mind.

 Other three Vedas are concerned with mainly the yagya karma - the sacrificial rituals performed to please and adore the gods. In Yajur Veda there are long and detailed descriptions as to how the Yagyas are to be performed correctly and in a flawless manner. We came to know from Yajur Veda and Sam Veda that there were Yagya which even continued for months together.

 Atharva Veda is some what different from other three Vedas.lt must have been compiled in a later period as there are descriptions of herbs used for their medicinal value and other things which are useful in day to day life. Some mention of certain surgical operations done by Ashwani Kumars - the physicians of the gods, is also there.

 Then in the later period Brahamanas were compiled which were nothing but commentary on ideas that helped the scholars in the complete understanding and comprehension of Vedas. Among these Aitreya Brahaman on Rig Veda and Shatpath Brahman on Yajur Veda are considered important.

 As the time progressed and the stream of thought flowed the ideas and concepts started becoming more precise and exact. Scholars established their schools known as ashrams and people started sending  their sons to these ashrams for education. These disciples were known as shishyas and they remained in the ashramas till the age of 25 years - which is called brahmcharya i.e. striving to attain knowledge.

 Aranyaka and Upnishads were compiled for these very pupils, to teach them in a systematic manner the concept of universe, god, birth and death.

 Till date there are as many as 200 Upnishads. But Deussen has recognised 108 Upnishads as authentic and original; Acharya Vinoba Bhave has published commentary on 18 Upanishads he considered important. However more commonly known Upnishads are lshopanishad, Kathopanishad, Kenopanishad, Mundakopnishad,  Chhandogyapanishad  and  Brihad-aaranyak-panishad.

 Studying of Vedas was not open to everyone and easy and in order to understand and comprehend the Vedas fully and gain command over the text, the disciples (the shishyas) were first made to learn the six Vedangas i.e. the various integral parts of the Vedas: Shiksha, Kalpa, Vayakarana, Nirukta, Jyotish and Chhanda.

 Shiksha: Under this, the disciples were taught and told about the right and correct pronunciation of the words.

 Kalpa: The right and appropriate way to perform various sacrifices (yagyas).

 Vayakarana;  It literally means study of grammatical rules. Without proper knowledge of grammar, it is impossible to understand and master the Sanskrit language.

 Nirukta: It deals with the etymology i.e. the origin of various words.

 Jyofish: The Aryans were very particular about the auspicious time, the right muhurta for performing the rituals, starting the yagna or prayers. According to the movement of the celestial bodies the elaborate study was developed which is in practice even today in the form of Astronomy and Astrology.

 Chhandatt is the knowledge of  the poetical metre - the rules of pqet4e Vedic mantrcswere set in a P*tielar set pattern. As the time Passed the Aryans (the ,Hindusl bdcame filor-e organised and systematic. There appeared different cunents of thoughts and more and more intellectuals devoted themselves to the pursuit of knowledge and the realisation of self.

 ln their quest for realisation of the true self various nshis and mums in ,their own respective times established six systems of philosophy today known as Indian Philosophy: These, systems of Philosophy were called Vedic Upangas namely: 1. Mimansa, 2. Nyaya,  3. Vaishashik, 4. Vedant,  5. Sankhya and 6. yoga.

 " Aryans had a practical and  pragmatic approach to life. They were always in search of answers to questions and problems they faced in their day to day life. Human life cycle as it is, passes through various situations. There are matters of birth, education, marriage, economic settlement, employment, building of houses, getting ill and so on. Faced with these situations the ancient Aryans created - Ayurveda, Dhanttrveda, Gandharva Veda, Artha Veda - which are known as Up-Vedas. Ayurveda deals with maintenance of health and the treatment of diseases with the help of various medicines which were herbal, mineral, metallic oxides; and surgical procedures. There are three main treatises of Ayurveda namely - Charaka Sanhita, Sushmta Sanhita and Asfrfang Sangraha. Charaka Samhita can be considered a book of medicine and Sushruta Santuta a book of surgery. Sushruta Samhita is highly scientific in its approach. Certain surgical procedures are used even today in the same manner as desired in this treatise. There is also an elaborate and detailed description of instruments used for surgical operations. Gandharva Veda deals with aesthetics and arts - drama, music, and sculptor etc. Architectural art, one of the important aspects of this Veda is separately known as Vastu shastra. Artha Veda deals with economic matters. Dhanur Veda is concerned with art and science of warfare technology. The princes and {he warrior communities were trained by their gurus in different martial arts archery and battle strategy, Guru Dronacharya teaching the Kauru as and Pandvas is an example with which we are all familiar.

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SIKHISM OF 17TH CENTURY -An Eye Witness Account -Dabistan-e- Mazahib :

SIKHISM OF 17^TH 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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