Biographical narratives of Guru Nanak Sahib.
Like ancient and medieval literary compositions, Janamsakhis or old Sikh historical texts are generally considered to be based on oral traditions and customs. Janamsakhis began taking a written form from the time of Guru Harigobind Sahib (1595-1644). During these times, the authors of Janamsakhis had with them the ‘miraculous traditions’ prevalent in the religious fields, the oral biography of the Guru and a collection of Gurbani in the form of the ‘Adi Bir.’ They interpreted Gurbani within this historical-mythological context. -Kirpal Singh, Janamsakhi Parampara Itihasak Drishtikon Ton, page xx.
The authors of the janamsakhis had two main objectives. Firstly, to establish Guru Nanak Sahib as an equal or someone more divine than the leaders of other religions. Secondly, to present the subtle, spiritual and mystical teachings of the Guru in the ‘Bani’ in a language that is clear and easy to understand. A specialised system of Gurbani exposition is present in the Janamsakhis. It is not an academic interpretation but a creative and contextual exposition. In place of logic, a background of mythical narratives has been created. The narratives woven within the exposition make the explanation of Sabads interesting and easy. These janamsakhis have been used as primary sources of Gurbani interpretation. In The Guru Granth Sahib Project also, janamsakhis or other old texts need to be seen in this context. -Madh Kalin Panjabi Vartak, Dr. Gurcharan Singh (editor), page 3-5.
Exposition of Gurbani (the Guru Granth Sahib).
Singing of scriptural compositions in prescribed musical modes (rags).
Kirpal Singh, Bhai Mani Singh Wali Sakhi, Janamsakhi Parampara Itihasak Drishtikon Ton, page 368-369.
According to Bhai Meharban’s Janamsakhi, the place where the Guru uttered this Sabad is Ayodhya (an ancient town in India). In Ayodhya, the Guru had a dialogue with many Bhagats (Bhagat Namdev, Bhagat Jaidev, Bhagat Trilochan, Bhagat Ravidas, Bhagat Sain, Bhagat Sadhna, etc.).
These Bhagats were not contemporaries of Guru Nanak Sahib. It is possible that the author of this Janamsakhi may have mentioned these names due to: 1. The requirements of the dialogue-technique. 2. The prevalent tradition of addressing the lead follower or successor of a great guru (teacher or founder) by the name of the said personality. For example, in Indian history, the great monarch Chandragupta I was in the later years succeeded by his grandson Vikramaditya, who in turn was popularly addressed as Chandragupta II.
Meharban Ji Sodhi, Janamsakhi Sri Guru Nanak Dev Ji, Kirpal Singh, Shamsher Singh Ashok (editor), Khalsa College, Amritsar, 1962, page 198.
As per the Faridkoti Tika, scholars believe that the ‘So Daru’ Sabad in Japu Ji Sahib, Rag Asa and Rahrasi have been revealed in three different contexts: “When from Dhruv Lok,
A spiritual dominion (over his father’s kingdom) believed to be granted by the Divine to Dhruva, a devotee, for his act of devotion.
The celestial abode of the Divine in Hinduism.
Dr. Kirpal Singh has mentioned on page 19 of his book, ‘Janamsakhi Parampara: Itihasak Drishtikon Ton’ that on the banks of the Bein rivulet, “There was a hut of a Muslim mendicant (fakir) Allah Ditte (Kharbuze Shah), with whom Nanak Ji used to engage in conversations.” Maybe, this itself is written as ‘Sheikh Sai’ in the ‘Faridkoti Tika.’ No further information regarding this could be obtained.
The term Siddha, widely used in Indian religious traditions, literally means a wise or an accomplished yogi. It also refers to one of the eighty-four accomplished yogis who were believed to possess the eight siddhis (extraordinary physical and spiritual capabilities).
Adi Sri Guru Granth Sahib Ji Satik (Faridkot Wala Tika), volume 1, page 29.
In the references mentioned above, there is a difference visible in the places and times where the Sabad was uttered. Regarding this, it can be said that it is not necessary that this Sabad may have been uttered at only one place. The Guru must have faced similar questions at different times. Due to this, the uttering of one Sabad at various places is also possible. The variations found in the letters/ending vowel symbols of many such Sabads appearing in the Guru Granth Sahib, also seem to point to this fact.
In the Guru Granth Sahib, some similar Sabads are recorded in more than one place. Giani Haribans Singh’s opinion regarding this is that, “If a composition is recorded many times, it should not be construed that it must have been recorded due to the mistake of the scribe. Contrary to this, understand that what was pleasing to the Guru has been brought to the attention of his readers time and again.”-Adi Sri Guru Granth Sahib Darshan Nirnay Satik, volume one, page 160; Regarding the variations found in the ending vowel symbols in these Sabads, he opines that this is due to musical reasons. In music, an increase or decrease in the poetic meter is quite natural. -volume five, page 347.
These variations may also have been kept by the Guru with the aim to make readers recite these compositions with alertness. On reviewing manuscripts and the list of variations in their texts (Path Bhedan Di Suchi, editor Randhir Singh, page 102-03), the possibility is that some of these differences could also have been due to the inattentiveness of earlier scribes. But here, it is also worth noting that these variations make no difference to the meanings of the Sabads. For example the words ‘gāvani’ and ‘gāvahi’ have the same meaning: ‘they sing.’
Sabad 2
According to the Puratan Janamsakhi, Guru Nanak Sahib revealed this Sabad as an answer to a question asked by his father Mehta Kalu. Mehta Kalu, fulfilling a father’s duty, tried engaging the Guru in worldly affairs. But the Guru, in addition to doing that, also spoke of serving the Master (IkOankar). Father said, “Son, we haven’t seen or heard of Your Master at all”. Then, Guru Baba Nanak said, ‘O father, those who have seen my Master, have praised the Master.’ Then, Guru Nanak uttered one Sabad in rāgu āsā mahalā 1 caüpade gharu 2. suṇi vaḍā ākhai sabhu koi….nānak sacu savāraṇhārā.4.2.”
Saido Jatt, Sakhi Babe Nanak Ji Ki (Puratan Janamsakhi), S.S. Padam (editor), page 103.
But Sant Kirpal Singh has stated that this Sabad was revealed as an answer to Bebe Nanaki’s question related to IkOankar after the incident of Guru Nanak Sahib entering the Bein river.
Sant Kirpal Singh, Adi Sri Guru Granth Sahib Ji Da Sampardai Tika Sri Amir Bhandar, volume one, page 103.
Sabad 3
We get a reference in the Puratan Janamsakhi regarding the revelation of this Sabad. According to this Janamsakhi, Guru Nanak Sahib used to spend most of his time in the company of saints, mendicants, and ascetics. The Guru was less inclined towards worldly dealings. People in the neighborhood thought the Guru to be sick. One day Mata Tripta told Guru Nanak, “Son, forget Nam
In the Guru Granth Sahib, the term Nam is vast. Thus the native term is retained for its literal representation. For its interpretive representation, the term “identification” is used as one active noun or verb form to represent our relationship with, connection to, and response to Nam at a human level.
A description of the term Nam is as follows:
Nam (noumenon, generally used in contrast to phenomenon) is a key term and the central principle in the Guru Granth Sahib. According to Professor Puran Singh, “Nam” is the supernaturally natural function of a poetical genius who though in body, is at all times of day and night under the influence of the higher Soul-worlds of Freedom...It is the pure subjectivity of love bursting up under the sole and invisible spiritual guidance from below the crusts of earthiness, from under the hard conditions of earthly life.” -Puran Singh, Spirit of The Sikh, Part II, Volume Two, page 36
Often, Nam is considered merely a word which is to be recited or repeated. Though literally a name or an identifier, Nam alludes to something much more vast, deep, and subtle than a mere name of the Supreme Being. Although numerous names or words for the Supreme Being (such as Ram, Hari, Gobind, etc.) are used in the Guru Granth Sahib, Nam also frequently appears instead of those names. Consequently, Nam also appears as a synonym for the Supreme Being among the many contexts in which it is invoked in the Guru Granth Sahib.
Primarily, Nam is the central principle of Sikhi, around which the entire Sikh worldview revolves and evolves. When seen in the totality of the Guru Granth Sahib, in addition to being a synonym for the Supreme Being, Nam represents the active and creative facet of the Supreme Being, that is constantly creating, pervading, governing, and sustaining everything in the entire creation: nām ke dhāre sagle jant. nām ke dhāre khanḍ brahmanḍ. -Guru Granth Sahib 284
In Indic traditions (Buddhism and Hinduism), the term ‘nāma’ (name) is used to describe the spiritual or essential properties of an object or being, as opposed to ‘rūpa’ (form) that describes the physical presence that it manifests.
In this way, Nam is also the Law or the Principle that governs the entire phenomenal world, and is the sum total of all the qualities and attributes of the Supreme Being.
Saido Jatt, Sakhi Babe Nanak Ji Ki (Puratan Janamsakhi), S.S. Padam (editor), page 104.
Sabad 4
Regarding the revelation of this Sabad, two different views are prevalent. As per the first view, Bhai Jetha (Guru Ramdas Sahib - 1534-1581) revealed this Sabad in the presence of Guru Amardas Sahib (1479-1574) at the time of his own wedding. In 1554 when Bhai Jetha was going to be married to the younger daughter of Guru Amardas Sahib, the Guru asked him about any demand he had regarding dowry. In response, Bhai Jetha is said to have revealed this Sabad and beseeched Nam
In the Guru Granth Sahib, the term Nam is vast. Thus the native term is retained for its literal representation. For its interpretive representation, the term “identification” is used as one active noun or verb form to represent our relationship with, connection to, and response to Nam at a human level.
A description of the term Nam is as follows:
Nam (noumenon, generally used in contrast to phenomenon) is a key term and the central principle in the Guru Granth Sahib. According to Professor Puran Singh, “Nam” is the supernaturally natural function of a poetical genius who though in body, is at all times of day and night under the influence of the higher Soul-worlds of Freedom...It is the pure subjectivity of love bursting up under the sole and invisible spiritual guidance from below the crusts of earthiness, from under the hard conditions of earthly life.” -Puran Singh, Spirit of The Sikh, Part II, Volume Two, page 36
Often, Nam is considered merely a word which is to be recited or repeated. Though literally a name or an identifier, Nam alludes to something much more vast, deep, and subtle than a mere name of the Supreme Being. Although numerous names or words for the Supreme Being (such as Ram, Hari, Gobind, etc.) are used in the Guru Granth Sahib, Nam also frequently appears instead of those names. Consequently, Nam also appears as a synonym for the Supreme Being among the many contexts in which it is invoked in the Guru Granth Sahib.
Primarily, Nam is the central principle of Sikhi, around which the entire Sikh worldview revolves and evolves. When seen in the totality of the Guru Granth Sahib, in addition to being a synonym for the Supreme Being, Nam represents the active and creative facet of the Supreme Being, that is constantly creating, pervading, governing, and sustaining everything in the entire creation: nām ke dhāre sagle jant. nām ke dhāre khanḍ brahmanḍ. -Guru Granth Sahib 284
In Indic traditions (Buddhism and Hinduism) the term ‘nāma’ (name) is used to describe the spiritual or essential properties of an object or being, as opposed to ‘rūpa’ (form) that describes the physical presence that it manifests.
In this way, Nam is also the Law or the Principle that governs the entire phenomenal world, and is the sum total of all the qualities and attributes of the Supreme Being.
Giani Haribans Singh, Adi Sri Guru Granth Sahib Darshan Nirnai Satik, volume one, page 207-208.
From the above two narratives of this Sabad, we get indicative information about the personality of Guru Ramdas Sahib. Humility and immense devotion to the Guru were the hallmarks of the Guru’s personality.
Sabad 5
The Sikh tradition associates this Sabad with the early period of Guru Arjan Sahib’s (1563-1606) Guruship (1581). Guru Arjan Sahib was the youngest of the three sons of Guru Ramdas Sahib (1534-1581). The eldest son, Pirthi Chand, was more interested in the worldly affairs of the Guru’s house. He also kept a record of the offerings made by the Guru’s congregation. Because of this, he had more contacts with the manjidars
An institution run by Guru Amardas Sahib for the propagation of Sikhi; whose preachers-cum-emissaries were called ‘Manjidars’ who preached while sitting on a cot. The number of these preachers is said to be approximately 22. -Dr. Ratan Singh Jaggi, Sikh Panth Encyclopedia, part four, page 1655.
Despite the opposition of Pirthi Chand, Guru Ramdas Sahib bestowed the Guruship on Arjan Sahib, the worthy heir to the throne.
Prof. Pritam Singh and Dr. Joginder Singh Ahluwalia, Sikha Da Chota Mel: Itihaas Te Sarvekhan, page 43.
Bhai Gurdas, who was propagating Sikhi in Agra, came to see Guru Arjan Sahib. On seeing the condition of the Guru’s house at that time, he became anxious. He wanted to discuss this with Guru Arjan Sahib. The Guru sent him over to his mother, Mata Bhani. Mata Bhani told Bhai Gurdas about the wrongdoings of her eldest son Prithi Chand. Bhai Gurdas, accompanied by Baba Budha and other Sikhs, informed the congregation about the dire situation. He placed the offerings from the congregation in front of the Guru and requested the Guru to accept the offerings. In response to this, the Guru, while addressing the human mind, revealed this Sabad.
Adi Sri Guru Granth Sahib Ji Satik (Faridkot Wala Tika), volume 1, page 33; Kirpal Singh (Giani), Sampradai Tika Sri Amir Bhandar Sri Guru Granth Sahib Ji Di Sainchi Pahali, page 459-460.
