 Section 22 of Sick Religion, Volume 4, this is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Sick Religion, Volume 4, by Max Arthur McAuliffe. Life of Guru Har Gobind, Chapter 22. Biddy chand after a stormy, eventful and perilous life felt that his end was approaching. He remembered his promise to Sundar Shah to return to him that they might go to paradise together and ask the Guru's permission to proceed on his long terrestrial and celestial journeys. The Guru addressed him the following parting words, all worldly persons dread death. But the holy fear it not and are happy since they exchange bodies which are mines of sorrow and disease for bodies which are like celestial light and they roam forever in the blissful fields of Sachkhand. Take Sundar Shah with thee to the Guru's heaven and I will come to you soon. Biddy chand put his son Lal chand's hand into the Guru's and said, I pray thee to cherish my son as thy servant. He then addressed his son, if thou desire to obtain the wishes of thy heart and to live happy, be faithful to the Guru and ever serve and obey him. Saying this, the old man's eyes filled with tears, the Guru tenderly embraced him and offered him further words of consolation. This body is temporary and abided not. How long can one keep life which is like a mud vessel which breaketh sooner or later and alloweth its contents to flow away. Look to thy soul which has an emanation from God and not to thy material body. Biddy chand on hearing this bowed to the Guru's feet and bidding farewell to the Assembled Six went to join Sundar Shah and prepare for the road to paradise. Biddy chand after his toilsome and tedious journey to the south of India found his friend Sundar Shah contemplating God in a fit of abstraction. He said to him, my friend arise, find a home with comfort and peace in God's palace and return not again to this world. Sundar Shah opening his eyes said, Brother, by thy favor my mind is at peace and all fear of death is dispelled. I have waited for thee and now with the wish of my heart is gratified. The people of the village came to see the devout sick from the Punjab and received divine instruction from him for the space of three days. The fourth day before Biddy chand arose for his devotions he saw in a vision by Buddha, Paira, Purana, Gurdhas, Langaha, Jetha and a whole assembly of departed sick saints. He heard them say, O Biddy chand, congratulations, by repentance and service to the Guru thou hast made thy life profitable. Come now with us to Abhidin Sach Khand, Biddy chand on hearing this trembled with joy when he related his vision to Sundar Shah. They both agreed to abandon their bodies and proceed to join the blissful six in their heavenly abode. The date of Biddy chand's death is given as the eighth day of the light half of Badan, Sambat 1697. The Guru caused his partially copied grunt to be read for Biddy chand's eternal repose and bound a turban on his Sundar Chand's head. The Guru continued to be very thoughtful, his discourses were ever on the transitory nature of human life and the propriety of accepting the divine will. One day in spring as he was seated alone in his garden he saw the flowerbeds blooming and the creepers adorning and clinging to the trees like loving and chased wives to their husbands. He began to reflect on the many benefits which trees conferred on man. Their leaves, blossoms, fruit, branches, bark, shade, timber are all for human advantage. Whoever comeeth to them with hope never goeth away disappointed. Even they who heartlessly throw stones at them receive their fruit. They supply food, covering, carriages, ships, utensils, furniture, perfume, and countless other favours. While the Guru was thus reflecting, Har Rai approached on horseback and seeing the Guru at a distance he alighted and hastened to make his obeisance. He was dressed in the style of a nobleman of the time in a loose flowing robe composed of 101 pieces. The wind expanded it and it broke several flowers as the wearer proceeded to the Guru. Har Rai on seeing the damage his dress had caused sat down and wept saying, Alas, I have spoiled these flowers. A Sikh who had observed the occurrence informed the Guru. The Guru went and inquired why Har Rai was thus seated in sorrow. Har Rai duly informed him. The Guru then said, Where thy road by all means but lift up thy skirts when walking. A Behoove of God servant to be tender to all things. Har Rai ever after remembered the Guru's instruction as to how he was to carry his robe. When the Guru was pressed by some Sikhs to appoint his second son, Siraj Mal, as his successor he replied, The Guru's ship is a heavy burden. Only the worthy can support it. The aspirant to it may know how to prophesy, but should keep his secrets to himself. Though he see offenses, he should forgive them. He should assist his Sikhs in their time of tribulation and give servants the reward of their services. Deeming the things of this world perishable, he should not covet them. Only he who possesseth these virtues is worthy to be a Guru. The Guru's masans and servants are worthy of respect and receive offerings. My son Siraj Mal is more worthy than they. He shall obtain other things, wealth, property, children, but the Guru's ship is the heritage of Har Rai. One day the Guru received a letter to the effect that Manahar Das, the great grandson of Guru Amar Das was dead. Upon this the Guru remained for some time absorbed in thought. He then said congratulations to the saints. His name was Manahar, heart-stealing, and of a truth he stole God's heart. Akashmiri, Sikh, on hearing this inquired what virtues Manahar possessed that he received this extravagant eulogy. The Guru replied with great affection. Manahar Das used to take Guru Arjan in his lap and play with him. It was by service to the Guru he obtained his greatness. He was free from covetousness, worldly love and wrath and never desired the world's praises. His dependence was on the name. That is why I congratulated him. I had myself intended to wait on him, but I was engaged in warfare and now that he hath departed my opportunity of serving him hath gone. The Guru dispatched a letter to Anand Rai, Manahar Das's son, who was living in Goan Dwal, and invited him to visit him. Anand Rai overjoyed at the honor done him speedily set out. The Guru went to meet him, and on account of the affection he bore him, joined in carrying his palki. Anand Rai, who did not desire such condescension from the Guru, alighted and said, Thou art on the Guru's throne and a mind of virtue. Thou treatest me as of higher quality than thyself, but I am not equal to the dust of thy feet. What if the bamboo groweth very tall? It is not equal in value to the smallest sandal tree. The Guru took his arm, conducted him to his private apartments, and ministered to his every comfort. Anand Rai persisted in saying that he was the Guru's servant. This the Guru would not admit and apologize to him for not having waited on him before for want of opportunity. Without service to the saints, the Guru continued life as vain and profitless. It is by such service the advantage of human birth is obtained. Anand Rai replied, Thou hast lifted my palki as an example of humility to others, kindly grant that my mind may continue lowly, that I may be a true sick, and that worldly love may not enter my heart. The Guru replied, they who serve without hope of reward obtain distinction, but they who serve with ulterior motives merely accumulate sin. While the Guru and Anand Rai were thus conversing, Man Singh and other servants of the latter arrived. The Guru respectfully seated them near him. He offered a tray full of rupees to Anand Rai, but he would not accept them. Anand Rai would not touch money of any description for the following reason. While Guru Amar Das was meditating on God, his son Maury used to receive the offerings of the Sikhs. One day while handling money his hands became black, and he showed them to his father who said, My son, silver is white and beautiful, but when thou takest it into thy hands, it turneth them black. In the same way the minds of those who covet it become black, and they fight in quarrel with one another until death releases them from their struggles. The Guru said to Anand Rai, If thou wilt not accept my offering, then distribute the money among the needy. Upon this Anand Rai accepted it, saying that as it was a present from the Guru, he would make it an exception. The Guru sent an escort of honor with him. A rebag player called Babak is frequently mentioned in the life of the Sikh Guru. He was a very devout and able servant of the Guru and assisted in attracting listeners to the temple. After service one morning he told the Guru that he had been very happy with him. He had risen rapidly from the position of humble player to that of honored courtier of the Guru. He prayed the Guru to give his son the same position and dignity he had held himself. The Guru consulted him on his departure. His turn shall come to everyone. No one may abide here. The day of departure is certain for all. Repeat the true name which assisted in both worlds. I will, as long as I live, protect thy sons and grandsons. By the power of thy word, thy father obtained happiness. Thou too shall be happy. Nothing shall be wanting to those who possess the Guru's hymns. He who readeth them and renounced their worldly love shall have the four great boons as his attendants. Babak took his leave, repaired to his house, and therewith while Guru on his lips died a painless death. One day the Guru observing Jati Maaz, diverted service, thus addressed him, thy father Singa was with me in my first battle. Thou hast been with me in three battles and bravely hast thou sustained thy part in destroying enemies. Thou lovest me and art even a greater warrior than thy father. Thy son Daya Ram shall be with my grandson Guru Gobind Singh and assist in destroying the Turks. I am delighted with thy conspicuous gallantry and invite thee to ask any gift in my power to bestow. Jati Maaz replied that the only boon he desired was that at the last moment he might not suffer the pain of death, but remember God and be released from further trans-migration. The Guru replied, the time of thy departure is nigh. Birth and death are the law of the body, hunger and thirst of life, wheel and row of the senses, joy and mourning of the mind. The soul is pure as ether. When it, through ignorance, taketh on itself the duties of body, life, senses and mind, it becomes subject to desires and doubts and falleth into worldly entanglements. But when it hath freed itself from these, it obtaineth salvation and becomeeth absorbed in divine happiness. The soul associating with worldly wisdom falleth into ignorance and forgeteth God. The mind yielding to the senses misleadeth wisdom and falleth into sin. It is to the body the senses are attached when the soul, through divine knowledge, separated from the body, then it becomeeth pure, obtaineth salvation, is absorbed in celestial happiness and beholdeth God. Be not afraid of death and be not desirous of life. Know the Creator, who cherishes all his creatures, then shalt thou be free from all mortal ills and obtain peace. On hearing this, he put his son's hand into the gurus upon which the guru assured him of the youth's future welfare. Jati Mal went home, repeated sat-nam-wa-gu and gave up his spirit. The guru on hearing of his death said, The love of the worshipper shall go with him to the end, while alive he worshipped his master and at his departure kept him in his heart. The guru deeply felt the loss of so many friends and relations and thought it was time for himself to depart and follow them. Preparing for death, he abandoned all mundane affairs and distributed his private property among those who had acclaimed to it. He then ordered the masons to collect all his six and bring them to him on the first day of the moon in the month of Chet. His six accordingly thronged the guru and do him homage on the day appointed. The guru sent again for his grandson dear Mal, who was still living in Kartarpur. Dear Mal, being in possession of the grants, he replied, I am already a guru. If the guru supersede me and appoint my younger brother, what shall it avail me to go to Kiratpur? The messenger then went to dear Mal's mother and represented to her that people had come in thousands from all parts to the guru and it would not be right for her and her son to remain absent at such a critical time. Dear Mal's mother tried to persuade him to go to the guru. She said, fail not to take thy place in the family circle thou art his eldest grandson. He appeared, it is true to love that younger brother more go to the guru in any case thou shalt have an honorable reception if thou even now please him he may appoint thee his successor. Dear Mal persisted I possess the grant which is the outward and tangible sign of guru's ship. The guru may appoint whomsoever he pleases I will deprive his nominee of the dignity as I am on good terms with the emperor. I hold this city of Kartarpur why should I go to the guru his mother replied the guru will neither take the grant nor the city from thee he have two grandsons of whom thou art the elder thou shalt obtain greatness by pleasing him when the succeed thee seated near him they will recognize thee as his elder grandson if thou go not to him who will acknowledge thee thou about to appoint a successor if he choose to bestow the guru ship on one of thy uncles we cannot help it but whether he giveth it to thee or not have thyself respected by showing that thou art unfriendly terms with him these arguments were successful. Dear Mal mounted his horse and proceeded to Kartarpur the guru received him affectionately after the usual common places and salutations dear Mal said I have written to the emperor and adjusted the difference between thee and him therefore it is about dwellest in happiness and security when the guru heard this he thought to himself this youth is deceitful and proud and consequently not fit for the guru ship dear Mal remained with the guru and had ample opportunity of seeing that Harai was his favorite it happened that the guru kept his private apartments for three days dear Mal thought that would be a good opportunity to put himself forward as the guru's successor so in consultation with his masons he erected a throne raised a canopy over it and took his seat as guru when the guru heard of this usurpation he said I sent for him to receive my parting instruction but he hath come to practice deceit and guile the succession to the guru ship depended on the guru's pleasure and can only be obtained by service humility and devotion it is not to be obtained by pride and trickery dear Mal on hearing this became very angry and gave expression to his feelings am I not the guru's grandson I am heir to the guru's ship the guru may give it to whom so ever he pleases I have the power to take it from him afterwards it is my mother who hath brought this disgrace on me by persuading me to come here saying this dear Mal mounted his horse and rode back to Kartarpur end of chapter 22 section 23 of sick religion volume 4 this is the LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org sick religion volume 4 by Max Arthur McAuliffe life of guru Har go bend chapter 23 when the guru's six in response to his summons arrived from all quarters in Karatpur the holy festival was being celebrated according to sick ritual on that occasion the following hymn of guru Arjan was sung let us worship the guru and make obeisance to him today is our day of rejoicing today we are very happy our anxieties have departed since we have met God today's spring is in our hearts and oh God we sing thine endless praises today our fey gone is celebrated we begin to play on meeting God's companions our service to them shall be our holy the very red color of God attached to us our souls and bodies bloom beyond comparison and whether or not in shade or sunshine they flourish in all seasons it is ever spring when we meet the divine guru then the tree of life is produced for us and bear with many gems of flower and fruit we are cloyed and satiated singing God's praises the slave Nanak meditated on God the following hymn was sung to remind the six that their time must not be spent in frivolity man is led astray by recreation and varied amusements and by the pleasures of the eye sight such delights are unreal for even kings and emperors are involved in anxiety my brethren happiness is obtained by association with saints sorrow and anxiety depart from him for whom God hath so destined I've wandered through all countries and observed that lords of wealth and great lords of the soil perished speaking of their property they fearlessly enforced their orders and treated men with hardiness they subjected everyone to them but being without the name they were blended with the dust great monarchs at whose gate stood the 33 carors of God's sids and strivers as servants whose dominion was over mountain and sea all passed away no knock like a dream the Guru added the following more particular instructions regarding the observance of the holy festival he who drinketh wine and throweth mud and dust and blackeneth his face shall have dust thrown on his head and his face shall be blackened in the next world while he who uttereth lascivious expressions shall suffer a pain in the lowest hell it is those who take delight in the true name who enjoy the real holy and it is for this purpose the soul obtaineth human birth in this world Guru Arjan hath said man hath come to hear and read God's word vain is the human birth of those mortals who forgetting the name they desire understand this oh thoughtless man that the saints hath told the story of the ineffable one receive the gain of worshiping God in thy heart and thy trans migration shall be at an end effort power and cleverness are thine if thou grant them to me I will repeat thy name they are servants and it is much to service who are pleasing to God a day was appointed for a great assemblage at which the Guru's successor was to be consecrated when all were assembled Guru Har Gobind Rose clasp his hands in an attitude of supplication and uttered a prayer to the Supreme being for the success of the day's proceedings then taking Har Rai by the hand seated him on the throne of Guru Nanak by Bhana son of Bhai Buddha affixed the Tilak to Har Rai's forehead and decorated him with a necklace of flowers the Guru putting Bhai's farthings and a coconut on a tray offered them to Har Rai he then circumambulated him four times bowed to him and gave him the following instructions a watch and a quarter before day, shake off sleep rise, bathe and recite the Japji which is the Guru's spell be gentle in thy demeanor obtrude not thyself repeat the name and cause others to do so sit in the company of thy holy six twice a day after this and similar instruction to his successor the six in Har Rai now recognize me the spiritual power of Guru Nanak have entered him upon this the assemble of six shouted congratulations and the minstrels began to sing the heralds then announced that this was the seventh Guru duly appointed and consecrated bards and minstrels janted the young Guru's genealogy and eulogies all were unanimous in saying that Har Rai who by service had pleased his grandfather Guru Har Gobind well merited the exalted position he had attained Guru Har Gobind's wife Nanaki thus addressed her spouse thou didst promise that my son should be a Guru of the world and that thy grandson should be a greater warrior than thou my lord when shall this prophecy be fulfilled the Guru replied I have told thee that thy son shall be a Guru and he certainly shall everything cometh by patience go now to the village of Bakala where my mother Ganges Senataph is and there abide the Guru asked Siraj Mal what boon he desired for himself he had once replied to be a real Sikh the Guru said well done my son well done mayest thou live long thou shalt greatly flourish thine offspring shall be rich and reverence abide with Har Rai and thou shalt obtain all spiritual and temporal blessings the Guru then retired for introspection and divine meditation into a house called Patapuri which he had constructed on the margin of the Sat Laj and as the other Gurus had done it his people not to mourn for him this visible and tangible body is false God alone is true Bibi Vairu his daughter came to him with tears in her eyes and said my mother departed and left me thou hast since then been a mother as well as a father to me what shall I do without thee the Guru gave her every consolation and thus concluded as to her saw not for me everything that is born must perish thou shalt have sons who shall fight on the side of thy nephew the tenth Guru and display great valor Guru Har Gobind then addressed words of parting or of advice and instruction to his friends and relations around him Guru Har Rai put the departing Guru a question seated and urgent reply O great king, thine enmity with the Turks hath ceased the emperor is possessed of treasure, arms and fortresses if he proceed against me how am I to act? Guru Har Gobind replied have no anxiety he who proceeded against thee with enmity in his heart shall never prevail against thee God will be with thee keep two thousand two hundred mounted soldiers ever with thee to his six generally he said the seventh king Guru Har Rai is now on Guru Nanak's throne I have attached you to the hem of his garment if you serve him you shall obtain the fruit your hearts desire he holdeth the store houses both of salvation and of worldly enjoyment when the six pressed him for further instruction he repeated the following hymn of Guru Arjan what is the moonlight on your floor better is God's light within you among forms of worship the best is the worship of God's name among things to be relinquished the best is the relinquishment of lust wrath and avarice among things to be prayed for best is it to pray to the Guru for God's praises among vigils the best is to awake to seeing God's praises among things to be attached to the best is attachment to the Guru's feet these things shall be obtained by him on whose forehead such destiny hath been written say it Nanak he who hath entered God's asylum findeth everything good the Guru having recited this address to his six and his family when I am gone be glad and rejoice I am now departing to my final home that there be no morning in my house but that everyone rely on God he who obeyeth my words shall be dear to me and shall obtain salvation with me ever love the Guru's hymns and regale your hearts by reading and listening to them remember the true name with devotion be daily more and more intoxicated with its sweetness the Guru then caused utter of roses saffron and sandal to be sprinkled in all his apartments and a great feast to be provided for his six his rebeck players he rewarded with money clothes and sweets the sick writers state that at the Guru's death the sky appeared rose red and there was soft singing heard in the firmament cool and fragrant Zephyrs blue all good hearted and saintly men dwellers on high who had attained the most exalted position demigods and sids singing his praises came to receive him and shouted victory victory the Guru was born on a beautiful beer amid the singing of hymns amongst which the following passage from the Sukh recieved special prominence he who knoweth God must always be happy and God will blend him with himself he in whose heart God dwelleth is wealthy of high family honored and obtain its salvation during life hail hail hail a man hath come by whose favor the whole world shall be saved the object of his coming was that through him might be remembered he was saved himself and he saved the world to him Nanak I ever made obeisance the author of the Dabastan E. Mazahab who appears to have been present at the Guru's death states that he died on Sunday the third day of the Muharram ah 1055 AD 1645 after a spiritual and temple reign of 37 years and 10 months after the Guru's cremation Lal Chan son of Biddy Chan read the ground as far as his father Biddy Chan had copied it that is as far as the end of the bellowall rag when the death ceremonies were all completed Mata Nanaki and her son Tegh Bahadur set out according to the late Guru's order where they both dwelt until Tegh Bahadur obtained the Guru's ship by Buddhist son Banna entrusted his son Sarwan to the new Guru and went to Ram Das where he died by Guru Das in the following has briefly summed up the attributes of the first six Gurus the divine Guru Nanak was the Guru of Gurus in an unseen and inscrutable manner he was absorbed in on God who was absorbed in an unseen and invisible manner in Amar the immortal the nectar trickled into the mouth of him who was called Ram Das the destroyer of enemies Guru Arjan by serving him for his burden Guru Hart Gobind the measureless churned the nectar and took his seat on eternal truth he strung the word of the an unknowable spirit under the Guru's instruction he filled what could not be filled and dispelled doubt and fear another poet has composed the following on the same subject the first Guru established this custom he became the Guru's slave and was called the Guru of his slaves six Amar Das by serving Guru on God was proclaimed the true Guru Ram Das by serving Ram Das as his servant pleased the Guru Guru Arjan obtained the nectarius fruit from Guru Ram Das whose nature was incomprehensible Guru Har Gobind the superior being caused Guru Arjan to hail him as Guru the Guru cannot possibly be concealed from those who have obtained some knowledge by his favor end of life of Guru Har Gobind Chapter 23 Section 24 of Sick Religion Volume 4 this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Sick Religion Volume 4 by Max Arthur McCullough by Guru Das's analysis of Sick Religion Part 1 we have now arrived at a stage in the history of the Sick Gurus and of the Sick Reformation when the religion of Guru Nanak may be said to have been consolidated by his genius by the impress he left on his successors by their general fidelity to his teachings and example and by the piety and industry of Guru Arjan the first five Gurus were as we have seen all sacred bards the last of them in addition to copious original compositions of his own collected all the hymns of his predecessors into one volume in order to be a guide to Sick for all time the sixth, seventh and eighth Gurus have left no written memorials of their teachings therefore appears fitting at this stage to give the analysis of the tenets of the Sick Religion which is contained in the wars of by Guru Das who was a contemporary of the fourth, fifth and sixth Gurus and who was acquainted with them and their contemporaries especially by Buddha an aged Sick who had survived from the time of Guru Nanak Guru Das's wars are 40 in number this war is divided into a varying number of paris and each pari contains from five to ten lines the language is old and very difficult Punjabi, the wars from which the following extracts are taken are given in the notes the advantage of the society of the holy trees which grow near sandal are perfumed like sandal if any of the eight metals be touched by the philosopher's stone they become of gold as river streams and water courses which fall into the Ganges become the Ganges so death the society of holy men save sinners and wash away the filth of sin it's saved with countless souls from hell and associated with itself hundreds of thousands of the lost the holy sea god in the midst of them by associating with the holy the way of union with god is found in one's own home to cherish the Guru's instruction is to obtain salvation the elixir is beneficent and turn it baser metals into gold the sandal tree perfumeth other trees whether they bear fruit or not rain falleth everywhere whether the ground be good or bad when the sun rises it diffuses its beams through the warp and wolf of the world the earth hath the capacity of endurance though the ruby jewels, gems, gold, iron and philosopher's stone are all produced from it it regarded not outrageous in the same way the company of the saints conferred on men indiscriminately benefits which cannot be estimated the sick religion the sick religion is distinct and superior to other religions the faith of the six is fixed and by it man is absorbed in god hundreds of thousands of groups of six form one group and have no false pride that is they harbor not contempt for one another on account of pride of birth the way of sickism is narrow it is sharper than the edge of a sword and finer than a hair there is no creed equal to it in the past present or future there is no second god there is only one god in this house there is but one dot of difference between the holy and the unholy there is but one step from the holy to the unholy for instance the word maharam holy by the addition of a point become a mujaram criminal six otherwise sensible in a state of aberration ruin their minds by assisting in superstitious ceremonies they who are subordinate to the guru perform his service and keep their secrets to themselves the unity of six where there is one sick there is one sick where there are two six there is a company of saints where there are five six there is god six must have faith in the guru's words and not allow their minds to wander six of the guru hear the guru's instruction be wise within but simple without fix your attention on the word and be wakeful be deft to everything except the guru's words behold the true guru where there is not the company of the saints the house is empty and dismantled utter the guru's word wa guru and silently quaff the cup of love salute and be humble to the six sprinkle in the house the water in which thou hast washed their feet deem the guru's feet a lotus and thy mind a bumblebee and in this terrible ocean of the world keep thy faith distinct the guru is the true mediator to bestow salvation on man while alive the six ponder on the words of the ineffable and abstain from praise and blame allowing the guru's instruction to enter their hearts they speak civilly and thus comfort one another the six virtues cannot be concealed a man may hide molasses but ants will discover it at the same time the six have great endurance sugar cane though sweet is pressed in a mill and so must six separate while conferring favors on others worthy of praise are the hands of the sick who in the company of the saints do the guru's work who draw water vaneth grindeth washeth his feet and drinketh the water therefrom who copyeth the guru's hymns and playeth the cymbals the myrdang and the rebeck in the company of the holy who boweth and prostrated himself and embraces a brother sick who liveth honestly and who by his munificence confereth favors on others who contented with touching the guru as a guru's don't toucheth nothing else and layeth not his hand on another's wife or property who liveth another sick and embraces the love devotion of fear of God and who effaces and asserteth not himself blessed are the feet of the six who walk in the guru's way who go to the guru's door and sit there with holy men who search out the guru's six and haste to do them favors who run not in mammon's way and possess wealth remain humble few are the slaves of the commander who do hymn homage and thus escape from their bonds who adopt the custom of circumambulating the guru's six and falling at their feet the guru's six delight in such enjoyments the six erase the twelve talaks of the Hindus applied to various parts of the body and apply in their stead the talak of the guru's instruction effective the guru's teaching by the guru's hymns the mind is satisfied and man reaches his own home the sick who receiveeth the guru's instruction is really a sick by the guru's instruction the forecasts were blended in one society of saints the guru's disciples assumed one red color like that of the batel made from four ingredients battle leaf cut to chew in lime the true guru the real king puteth the holy on the high road to salvation he restraineth the deadly sins evil inclinations and worldly love the six pass their time in remembering the word with devotion and therefore death the tax gatherer approacheth them not the guru hath dispersed their apostates and ceded the guild of saints in paradise by the spell of the name he hath inculcated love devotion, fear charity and ablutions as the lotus remaineth dry in the water so death the guru keep the holy man unaffected by the world the six he face and assert not themselves the guru's instruction teacheth to praise wa guru the veds no not and shesh mag hath not discovered his secret the guru's sick becomeeth of the guru's line a supreme saint and separated falsehood from truth as the swan separated water from milk the guru then becomeeth a disciple and the disciple a guru there can only be dealings at one shop the owner of which is the true perfect guru he takeeth the merits and selleth merits in exchange and he dealeth he maketh the similtree bear fruit and he turneth dross into gold he perfumeth the bamboo and changes the crow into a swan he showeth the sun to the owl and maketh the shell more beautiful than pearls his hymns which are before us are superior to the veds and the Quran the attributes of a disciple to become a disciple is as it were to become dead he cannot be done by words a disciple must be patient faithful possess a martyr's spirit and free himself from superstition and fear he must be like a purchased slave fit to be yoked to any work which may serve his guru he must never be hungry and never require sleep he must be ready to grind and bring fresh water for his guru he must be ever prepared to fan and wash his guru's feet he must be a sedate servant and never laugh thus shall he obtain the position of a darwesh be absorbed in the relish of the beloved arrive at the goal of emancipation and receive those congratulations which the Mohammedans bestow on one another on seeing the moon of the id festival the pious man to the pious man who treasured in his heart the guru's instruction and a face of himself God's will will naturally be grateful he shall find his real home by associating with the saints and fearing and loving God blessed the mother who bore him and profitable his advent into the world humility he who is humble is dear to the guru he who is humble win it he who is proud loses the game a pomegranate seed like a speck of dust enters the dust it become of the green tree and rejoice in its red blossoms one tree half a thousand flowers its flowers and fruit are superior one to the other from one seed there are hundreds of thousands of fruits and in every fruit there is a seed there is no deficiency in that fruit the more its fruits are gathered the more it bear fruit and flowers the guru's religion teach it to walk humbly thus shall all six become great there are hundreds of thousands of men high, intermediate and low but the holy man call the lowest of the low the earth is the most humble of all but in God's court it obtain a greatness for its patients some weed or plow it and some polluted the holy obtain the fruit of peace in the house of contentment they face and assert themselves not whether waking, dreaming or sleeping deeply they with love in their hearts remain absorbed in God they remember the guru's hymns and the association of the saints the elephant is not eaten on account of its pride and no one eateth the powerful lion the goat is unhonoured but obtaineth religious and secular distinction it is eaten at deaths and marriages and accepted at feasts its flesh is holy for worldly people and strings for musical instruments are made from its entrails shoes which holy men wear are made from its skin trumpets and drums made from goat skin to seek to the society of the saints to call one self the lowest of the low is the guru's teaching if anyone act according to it sixty copper pa yeast are equal to one silver rupee which is received with suspicion while the pa yeast are not ten rupees are equal to a gold coin which is received with more suspicion for thousands of gold coins a diamond which is strung on a necklace is purchased and that is received with still more suspicion the six who fall at one another's feet and become the dust of one another's feet are equal in thought word indeed to saints and become freed from superstition and fear there is sugar in a hornet's nest bees swarm together and produce honey silk and satin are obtained from worms canvas is made from beaten hem muslim cometh from cotton seed the lotus the bumble bee is enchanted groweth in the mire there is a jewel in the cobra's head the diamond is a stone musk is in the deer's body the sword fashion from steel is called vagauti goddess odor from the civic cat perfumeth quartz from low leaf things the greatest advantage is obtained call thyself the lowest of the low become a worm and be not conceded walk in the guru's way and let a worm be contained in one worm hole wherever there is the smell of clarified butter and sugar dither throng the worms so do six to hear the guru's words when sugar spilled in sand worms pick up the grains through fear of the bringie the ant dived but the bringie reanimated it and make it bring it like itself he who receiveeth the guru's instruction feareth to do evil deeds the guru's instruction make it a result of him thus do the guru's six receive the reward of happiness the guru's six who have dispelled their pride are continent and praise worthy the guru's religion and his teaching become pious by association with the saints and associate not with the evil the guru's religion confereth happiness make not thyself miserable in other sex under the guru's instruction abandon cast acquire the excellent color of tambal behold the guru's school and put no faith in the six schools rely upon the guru's instruction be not led away by any other love act according to the guru's words for sake not the way of humility and oh ye pious derive your pleasure from love and devotion the religion of the guru confereth happiness the perverse wander in every direction the guru's hymn is the guru's image and is repeated in the company of the saints how the guru's six love the society the holy the people of the forecast observe the customs of their casts and tribes the believers in the six books of the six schools perform six duties according to the wisdom of their respective spiritual advisors servants go and salute their masters merchants deal in their own special merchandise agriculturalists so different seeds in different fields mechanics meet mechanics in their workshops with such attention and love do the gurus six associate with the company of the saints examples of hypocrisy and superstition into the practice of continents austerities harm beasts into devotion penance and gifts hypocrisy largely entered in cantations and spells are plays on a large scale the worship of the 52 heroes of the eight joginis of cemeteries in their places of cremation leads to great dissimulation men are employed in parake kumbak and rik chak in the performance of the nawali feet and in the drawing up of their breath through the spinal marrow many employ themselves in sitting in the postures of the sids and obstinately abandon their homes hundreds of thousands of such tricks have I seen the belief in the philosopher stone the jewel serpents head alchemy miracles is all a matter of ignorance men are engaged in the worship of idols gods and goddesses infasting uttering blessings and curses but without the society of the saints and the repetition of the gurus hymns even very good men find not acceptance the superstitious have found themselves with a hundred knots of falsehood paying attention to omens the nine gris the twelve signs of the zodiac cantations magic divination by lines and by the voice is all vanity it is vain to draw conclusions from the cries of donkeys dogs cats kites malalis and jackals omens drawn from meeting a widow a man with a bare head from water fire sneezing breaking wind hiccups lunar and weekdays unlucky moments and conjunctions of planets are all superstition if a woman who winks at every man try by deceit to inspire belief in her how can her husband feel confidence the holy who reject such superstitions obtain happiness and salvation people worship departed heroes ancestors Saudis deceased co wise tanks and pits but all this is of no avail they who enjoy it not the company of the saints in the gurus instruction die and are born again and are rejected of god it is the leader of the guru who wear god's name as his diamond necklace the gurus six lead a family life but wearing a hair toughed and a jano and putting the letter on the ear when performing offices of nature are all superstition the gurus six recognize divine knowledge and the advantage of meditation on the supreme being who filleth all creation when they associate with the holy they are held in honor and accepted by god's court the holy man rejected the worship of fire with its seven colors trampled on the army of the bear rose and the manifestations of sheev and is not pleased with omens from the seven rohenes the seven days of the weekend seven women whose husbands are alive the thirteen offerings made by Hindus at feast for ancestors have led men astray in superstition hundreds of thousands of feasts are not equal to drinking the water in which a sick have washed his feet hundreds of thousands of sacred feasts and offerings are not equal to putting one grain into a sick's mouth a sick enjoys supreme happiness in satisfying another the six reject superstition rejoicing in mourning on the occasion of hindu marriages lascivious songs are sung and trumpets played on the part of the bride in bridegroom but not so among the six people weep and utter lamentations for the dead but the six on such occasion read the Sahela in the company of the saints the six have no concern with the vets or the books of the moslems and neither rejoice at a birth nor mourn at a death in the midst of desires they remain free from them the six heed not omens on the right or the left they retrace not their steps on seeing a widow or a bare headed man they pay not attention to the voices or to sneezing they worship not or adore gods or goddesses they allow not their bodies or minds to wander the gurus six plant a true field and reap the harvest thereof woman from a temporal and spiritual point of view woman is half man's body and assistive to salvation she assuredly bring happiness to the virtuous the perverse compared to the offspring of a court of sand a court of sand who have many lovers committed every species of sin an outcast from her people and her country she bring us shame on her fathers and mothers and father-in-law's families she has ruined herself and ruined others and give it them to eat of her poison she is like the pipe which lured the deer or the lamp which burneth the moth and is dishonored in both worlds she is a boat of stone which drowns its passengers so are the minds of the perverse scattered and let us stray by the superstition in the company of the evil and as a court of sand son beareth not his father's name so no one admitted the ownership of the perverse the condition of the court of sand an abandoned woman leaving her fathers and father-in-law's house become a shameless and washeth not away her evil reputation leaving her husband she enjoyed her lover how can she be happy when her heart is drawn in different directions she heatheth not advice and is despised at assemblies of mourning and rejoicing she weepeth when reproached and put to shame at every house she is arrested for her sins and punished by order of the court she is neither dead nor alive she suffereth misery she dwelleth not in her own house but searcheth for another to ruin it in her dubious circumstances she weaveth for herself a garland of vice the man who adheres not to one religion is compared to a courtesan who has many lovers the prostitute is a decorated and ornamented hell she deceiveth by her heirs and graces as the hunters pipe allureth the deer so do her songs allureth men to their destruction she dyeth in evil death and obtaineth no entrance into God's court as she adheres not to one lover so the evil person who followeth to religions is unhappy he is like a bad rupee nailed to the counter she weaveth for herself and he ruineth others the fate of the man who tries to follow to religions the evil man who followeth to religions is unhappy and is as useless as an ostrich which cannot fly which cannot be laden and which strutteth ostentatiously the elephant hath one set of teeth for display and another for eating goats have four teeth to one there next and to attach to their udders the latter contain milk the former to expect milk from them so turning one's attention to two religions leadeth to disastrous failure a guest remaineth hungry among several houses when a thing held in partnership is lost scant are the weeping and mental anxiety when many dums strike a drum the discord pleaseth no one the crow which wandereth from forest to forest is not held in honor how can it be happy as a prostitute's body suffereth from having many lovers so they who worship others than the guru are unhappy in their perversity the religious and secular observances of the six the six rising at the ambrosial hour of morning bathe collecting their thoughts and gently meditating on the unfathomable one they repeat the guru's job gee then they go into the company of saints and sit with them they become absorbed in remembering and loving the word and sing and hear the guru's hymns they pass their time in the love and service and fear of God they serve the guru and observe his anniversaries they sing the sodar in company and hardly associate with one another having read the sohila and made supplication at night they distribute sacred food thus do the holy six gladly taste the fruit of happiness the six eat little food and drink little water they speak little and boast not little and only in the night nor are they entangled in worldly love when they enter a beautiful house they covet it not adultery forbidden a man who have one wife is continent and call it the mother's wife his daughter or his sister to covet another man's property is forbidden to a sick as the swine is to the muscle man and the cow to the hindu the ordinary secular acts of a true sick are equal to all the religious ceremonies performed by members of other religious denominations the polite language of a sick is equal to a hindu's devotion a sick behold at God everywhere with his eyes and that is equal to a yogi's meditation when a sick listen attentively to or himself sing it the word of God that is equal to the five ecstatic sounds in the brain of a yogi when a sick do with anything with his hands that is equal to the obeisance and prostration of Hindus when he walkers to behold that is equal to an extremely holy circumambulation when he eat it and clothe himself that is equal to the performance of hindu sacrifice and offering when he sleep it that is equal to a yogi's suspended animation sick withdraw not his thoughts from where he had fixed them when a sick lead a family life that is equal to salvation while alive a sick have no fear of the waves of the world's ocean and adverse and truth not his heart he had passed beyond the region of blessings and curses and other of them not who are acceptable they who have restrained the five evil passions lust wrath covetousness worldly love and pride and they who have embraced the five virtues truth contentment mercy honesty and an understanding of the grant are acceptable Vishnu's ten avatars and the ten parbs or festivals of the Hindus are unavailing Vishnu have uselessly assumed ten avatars he have not shown unto man the one God who is invisible the ten Hindu festivals observed at places of pilgrimages are not equal to the Guru's anniversaries the helplessness of the Hindu Gods and of the expounders of the Hindu religion millions of Ramas have received the vets without understanding a letter of them millions of sheaves who sit in religious attitude recognize neither the form nor the outline nor the garb of the creator millions of incarnations of sheave in human form have not obtained even the slightest knowledge of God millions of serpents which repeat ever new names of God daily have not arrived at a knowledge of him they who have lived long and enjoyed all the pleasures of life the followers of the six schools of philosophy and of the sex of Hinduism have not recognized the true name having received gifts they all forget the giver the Hindu God Brahmat who cannot be accepted as a moral guide Brahmat used to preach to others but on seeing the beauty of Sarva Swati fell in love with her and forgot his four vets nor can man expect assistance from Ram or Krishan oh fools we have not remembered the creator and he deemed that things made by him are God himself why the feet are selected for reverence and obeisance the head is above the feet below yet the head fall upon the feet of prostration they support the weight of the mouth eyes nose ears and hands question what have the feet done that they should be worshiped to the exclusion of other limbs answer they go to the Guru's asylum and to the companionship of the saints they go to the best of their ability to do good acts may the Guru's six wear my skin as shoes very fortunate are they to whose foreheads the dust of the holy man's feet is applied scarcity of those who return good for evil they who return good for evil are few in the world the unity of God as there is but one son for the six seasons and the twelve months of the year so the Guru's six only behold the one God Guru Nanak's Guru the supreme being the operating God is the Divine Nanak's Guru his extent men have searched for God's limit but have not found it he has searched for his limit have not returned his court is upright and sincere God's court is independent hypocrisy entered not there prayers for the extension of Sikhism may there be hundreds and thousands of Sikhs in every city and hundreds of thousands in every country may the Guru's six become hundreds of thousands the accountless in the world and may a Sikh temple decorate every place an exhortation to the same effect of the Guru's wisdom enlighten the world the six externally and internally the true Sikhs dress like kings and think not of mammon philanthropy to do good to others is the mark of a saint the advantages of conferring favors on Sikhs to feed a Sikh with parched gram is superior to hundreds of thousands of hams and feasts and to cause its feet to be washed is superior to assemblages that places a pilgrimage on the occasion to repeat to a Sikh the Guru's hams is equal to hundreds of thousands of hindu devotional exercises no doubt or regret the man have even a glimpse of the Guru such a man is unscathed in the terrible ocean and fear if not its waves you who embrace it the Guru's religion have passed beyond the bounds of joy or grief for gain or loss end of by Guru Dasa's analysis of the Sikh religion part one section 25 of Sikh religion volume four this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Sikh religion volume four by Max Arthur McAuliffe by Guru Dasa's analysis of the Sikh religion part two the apostate the apostate who have renounced the true Guru become the slave of a slave without the perfect Guru he wandereth in many a birth he who renounced the Guru who is the ocean of happiness wandereth forlorn in the world he is at one time dashed down by the waves and at another burnt in the fire of pride he is bound and beaten at death's gate and buffeted by death's murmidons man like a herdsman remaineth here but for four days yet he calleth himself jesus or moses no one admitted his own deficiency but wearyeth himself insisting that he is something great the ocean diver worketh and exhausteth himself often without compence without the Guru there is painful strife current usages without the Guru's instruction are of no avail men who forget the true giver beg from beggars minstrels sing marshal songs and praise the strife and contests of heroes barbers also sing songs they who reward them for the sake of show death bards compose eulogies recite them and retail false genealogies it is proper for priests to ask for alms civilly bakirs who threaten to stab themselves if they receive not alms or who wear wings may beg from shop to shop but without the true guru there is not but weeping and lamentation in utility of hindu places of pilgrimage they who leave the pilgrimage of the true guru and go to bathe at the 68 places of the hindus sit in contemplative attitude like cranes and rend and eat the animals in the water elephants may be washed but when they leave the water they bespatter themselves with dust the gourd sink if not in the water nor doth its bitterness depart at a place of pilgrimage if a stone be washed in water its hardness is by no means softened the superstition of the perverse man depart if not he wandereth without house or home and being without the true guru cannot be saved ask not for a giver to appeal to another employ not a worthless banker who will afterwards defraud thee serve not such a masters will render thee liable to death's punishment engage not a physician who cannot cure the malady of pride it is the filth of the body and not the filth of evil inclinations which is cleansed by bathing at places of pilgrimages why bathe at them disciples should love such a priest as will confer on them happiness and composure true devotion is difficult for the worldly everyone may see jewels but few can appraise them everyone may listen to songs and minstrels z but few know how to fix their attention on the guru's words the holy read the guru's hymns with attention to their meaning few are they in the world who beheld guru Nanak and listen to and obeyed his instruction the perverse fail in self-alliance beasts and creatures without instinct are superior to the perverse man from being reasonable become a thun reasonable and look to another for help a beast ask if not from a beast or death a bird wait on a bird for assistance the perverse prefer the poison of sin to the nectar of virtue impure blood to pure milk vegetables in the forest bear fruit of many savers and perfumes the mango the peach the apple the pomegranate the jaman the kerney the mulberry the date the pillion the wild caper the bur the walnut with these the sakala the wheat at the act is by no means pleased if forsake the ambrosial fruit and attach itself to poison if a leech be applied to a female breast it will not drink milk but only impure blood so the perverse man even if he hear the guru's hymns in the company of the saints utter a folly in his conceit his love is deception and he obtaineth not devotion in God's court truth devotion, penance, harm feasts, fasting austerities, pilgrimages alms gifts the service of God's and God's ceremonies are all inferior to truth and so are hundreds of thousands of devices acting truly is labeled above them all falsehood is as the bitter poisonous act truth is as the sweet mango truth is a king who sleepeth in peace falsehood is a thief who wandereth without a home the king awakeeth, seeseth the thief and punisheth him in his court truth is beautiful like a turban on the head falsehood is a polluted clout truth is a powerful lion falsehood a weak lamb deal in truth and thou shall gain why deal in falsehood which causeth loss truth is a current coin falsehood is counterfeit copper hundreds of thousands of stars in a dark night afford light but when one sun rises they all disappear in the same way falsehood disappears before truth truth and falsehood stand to one another in the relation of a stone to an earthen vessel if a stone be thrown at an earthen vessel it is the earthen vessel which will break if the earthen vessel be thrown at a stone it is again the earthen vessel which will break in either case it is the earthen vessel that suffereth falsehood is an offensive weapon truth a defensive armor falsehood is an enemy who ever looketh for his opportunity of attack truth is a real friend who assisteth truth is a hero falsehood a massive what is false truth is immovable and on safe ground falsehood standeth and trembleth on an insecure basis truth seizes falsehood and knocketh it down the whole world may see this falsehood which is deceitful ever aileth truth is ever safe and whole truth ever appear true and falsehood false the six ought to contract alliances with one another let the gurus six contract alliances with the gurus six the equality of the six and their distinctive salutation when muslims meet their salute is salam alaykum a yogi saith a desh and receiveeth in reply adhpuruk a desh a senyasi saith o namo while several sex utter namo narayan men bow to brahmins and receive blessings but the six of the true guru say pary pawana i fall at your feet which is the correct salutation thus the rich and poor young and old are on an equality the saints exhale holiness as the sandal exhaleth perfume there is no distinction among them the universality of guru nanox religion the ganges and the banaras belong to the hinders and the kabah to the muslims but baba nanox praises are sung in every house to the music of cymbals drums and rebacks holy men have no caste and are not liable to cast defilement as gi is never impure so the saints have no caste follow the example of a tree and return good for evil it is the specialty of a tree that it returneth good for evil he who lopeth its branches siteth in its shade and it returneth him good for evil it giveth fruit when claws are thrown at it when carved into a boat it saith with him who carved it the Buddha is the witness who had not the endurance and generosity of trees obtained not fruit while for that worshipper countless fruit is produced few are the holy men who like trees serve gods servants oh god the world is his slave who have the qualities of a tree the custom of the world is to return good for good but the custom of the guru is to return good for evil even the holiest hindus siniasis and the twelve sects of yogis go to strange houses to beg and eat the food of alms which is forbidden them. The fate of him who through pride rebels against God. If anyone having an overweening conceit of himself rebel against a king, the traitor is put to death. He is not allowed or caught to bear him, a winding sheet, a funeral pyre, or a grave. If rupees be coined, not at the mint, they are counterfeit, and the coiners wreck their lives. If any one rite of forged order it shall be to his loss, and he shall shed bitter tears. He shall be disgraced, ride on a donkey, and be defiled. And he shall have to wash off the dust that falleth on him. If a jackal assumes sovereignty, his voice will betray him, and his reign shall not last long. He who attaches himself to other than God will have to abide in an evil place. The love of the disciple for his guru should be superior to everything that has been said or sung of lovers in all ages and countries. The lovers Lili and Majnan are known in the four quarters of the world. The excellent Epico Saurav and Bijah is sung in every direction. The love of Sasi and Punu, though they were of different castes, everywhere spoken of, the fame of Soni, who used nightly to swim, the Jnab to go to Mahanwal is well known. Ranja and her are renowned for the love they bore each other, but superior to all is the love the disciples bear their guru. They sing it at the ambrosial hour of morning. Gurdas, by familiar examples, continues to describe the mutual love of the disciple and his guru. Opium eaters eschew not opium but sit down together to eat it. Gamblers indulge in play and lose their stakes. Thieves abandon not thieving and suffer punishment when caught. The men have sold their clothes and remain naked to provide money for courtesans, yet are they obstinate in doing evil. Sinners commit sin and abscond to avoid punishment, but contrary to all these, the six of the guru whose companionship is far from injurious love their guru and he absolves them from all their sins. Gurdas in his 323rd Kabat has given different expression to the same idea. A thief abandoneth not thieving through fear of punishment. The highway man looketh for an opportunity of highway robbery, even when a man who is smitten with a prostitute contracted disease from her, he still hesitated not to visit her. Even when the gambler hath lost everything, he refraineth not from gambling. A drunkard abstaineth not from intoxicants, but continues to take them. However much people center him, and however much medical treatises may tell him of their evil effects. The base renounce not the sins to which they have once become addictive, wherefore how can the holy renounce the companionship of saints? The love of the sick for his guru is superior to that for all his relations. There are three degrees of relationship, first those of father, mother, sister, brother, and their offspring and alliances. Second, mother's father, mother's mother, mother's sisters, mother's brothers, third, father-in-law, mother-in-law, brother-in-law, and sister-in-law, for whom gold, silver, diamonds, and corals are amassed, but dear than all is the love of the guru's six for the guru. This is the relationship which confereth happiness. The eyes are not satisfied with beholding sights and exhibitions. The ears are not satisfied with hearing praise or blame, mourning or rejoicing. The tongue is not satisfied with eating what affordeth pleasure and delight. The nose is not satisfied with good or evil odor. Nobody is satisfied with his span of life, and everyone entertaineth false hopes, but his disciples are satisfied with the guru. There is the true love. Love none, but the guru. All other love is false. Enjoy no other relish than his, for it would be poisonous. Be not pleased with anyone else's singing for listening to it, would bring no happiness. All acts not according to the guru's teaching are evil, and bear evil fruit. Walk only in the way of the true guru, and all of the ways there are thieves who cheat and rob. The love of the guru is six, for the guru causes their souls to blend with the true one. The chakor loveth the moon, and gazeeth at it continually. The chakwi loveth the sun, and on seeing it is happy. The lotus is known to love the water, and showeth his smiling face therein. The peacock and the chatric, shot with joy, on seeing the sable clouds. A husband is dear to his wife, a mother taketh care of her children, so a disciple loveth his guru, and accompaneth him to the end. The fate of him who is not totally devoted to the guru. He who seeeth not the guru is blind, even though he have eyes. He who listeneth not to the guru's words is deaf, even though he have ears. He who singeth not the guru's hymns is dumb, even though he have a tongue. Even though he who smelleth not the perfume of the guru's feet have a nose, it is as if it were cut off. He who doeth not the guru's work, even though he have hands, is without them, and waileth in sorrow. He in whose heart the guru's instruction abideth not, is without understanding, and obtained if not entrance into God's court. Let no one abide with such a fool. The guru's spiritual liberality. The true guru bestoweth the four boons, which are spoken of, even though the six ask not for them. The sick catechism question what is a sixth ablution answer to receive the guru's instruction and with it wash away the filth of evil inclinations. Question what is a sixth badge? Answer a necklace of the guru's words. Question what is a sixth light? Answer to be dead while alive and to renounce pride. Question what is a sixth duty? Answer to obey the order of his guru. Covet not thy neighbor's wife or property, and indulge not in slander. When we see other men's wives beautiful, we should consider them as our mothers, sisters, and daughters. Another's property should be to the six as the swine, to the Mohammedan, and the cow to the Hindu. When the six hear slander of others, they should say there is none worse than ourselves. A sick ought to be ashamed to hear slander of another, even if a holy man have reckless power. He should not use it. Acceptance of God's will inculcated. He to whom the master's will is pleasing, is pleasing to the master. He who obeyeth the master's will is honored. The master causes his order to be obeyed. Man is a guest in this world, wherefore he should relinquish claims and cease to urge them. God is the true guru. The supreme God, the perfect God, the primal being is the true guru. Loyalty, take not arms against thy sovereign. The loyalty of a man who hath eaten his master's salt is proved when he falleth for him in the field of battle. He who strikeeth off the heads of his enemies is known as the bravest of the brave. Even though some evil persons were saved, that is no excuse for committing sin. Even supposing Patanat was saved because she was killed by Krishan when she sought to administer poison to him, that should not be deemed a good act. Even if the court of sin beheld to be saved because she had taught her parent to repeat God's name, that is no reason why a woman should go to a man's house for fornication. Even if Valmik, who used to commit robbery, was saved on meeting a holy man, that is no reason why one should fearlessly rob on the highway. People say the huntsman who shot Krishan was saved, but that is no reason for snaring animals. Even if the butcher Sannath was saved, a man should not recklessly take life. A boat may transport golden iron, but they are not of the same color or value. It is not right to hope for salvation by doing evil. The good and the evil contrasted, and Mati remaineth not in the mind of the good man, nor friendship in the mind of the bad man, as a line made in water quickly banisheth. The good man forgeteth not, friendship, nor the evil man, and Mati, as a line made on a stone, is not readily effaced. Neither the desires of the evil man to do evil, nor of the good man to do good, are ultimately fulfilled. The good man doeth not good, nor the evil man evil. The difference between the holy and the unholy. Why should the branches of the bead tree be compared with sweets? No one calleth the ac, berries, mangos. Guild jewels are not equal to gold, crystal is not equal to diamonds, buttermilk and milk are both white, but of different quality and taste, so the holy and unholy are distinguished by their attributes. The difference between associating with a wise man and a fool. He who abideth with a sensible man will be satisfied with humble fare, but he who abideth with a fool will not be satisfied even with an empire. Associate not with a fool, a dog in anger biteeth the man, and he becomeeth mad. In effection it licketh him, and he becomeeth disgusted. When charcoal is cool it blackeneth the hands, but when it is hot it burneth them. A snake which catcheth a musk rut becomeeth blind if it let it go, and leperous if it swallow it. If a tumor be cut it causeeth pain, and if it be allowed to remain it is unseemly. In the same way if a family have a bad son they suffer blame whether they abandon him or receive him. Contract neither friendship nor enmity with a fool. Remain aloof from both passions. In either camping place there is misery. A female camel once swallowed a melon which stuck in her throat. A surgeon was called. He put a stone under the lower part of the camel's neck and with another stone struck the upper part and thus crushed the melon. The surgeon's assistant who saw the operation gave out that he too was an accomplished surgeon and set up in business on his own account. When an old woman went to him for treatment for some illness, he assumed that a melon had lodged in her throat also and proceeded to cure her as his master had cured the camel. The result was that the inexperienced surgeon killed the old lady. Gerdas tells the story as follows. A surgeon cured a female camel. He put one stone beneath the camel's neck and struck the upper part of the camel's neck with another and thus broke the melon. His servant thought he had mastered a surgical art. He killed an old woman and there was general female lamentation. The people seized the pretended surgeon and gave him a sound beating upon which his senses returned to him. When he was questioned he confessed the whole circumstance and his impostor was then exposed. Sensible men took and expelled him for a glass bracelet cannot rank with jewels. A fool has no sense. A bamboo could never equal sugarcane. A fool hath only the body of a man. He was created a brute. Associate not with the deceitful and the perverse. If a man enter a house of lamp black his face will be blackened. If seed be sown in a barren field there will be no produce. If a child swing in a broken swing he will fall and kill himself. If a man who knows not how to swim lean on the shoulders of another equally ignorant how shall he cross a deep river. Abide not with him who set a fire to his own house and then go with the sleep. Such is the society of the deceitful and the perverse a man is ever in fear of his life. Gerdas describes an uproar raised by the folly of fools. A man after bathing at a well forgot his turban and went home bareheaded. The women of his house were silly and on seeing the unusual circumstance began to beat their heads as if a relation had died for an Indian appearing bareheaded is a sign of mourning. He on seeing the women weeping began to cry aloud incontinently. Men and women hearing this assembled to mourn. A barber's wife asked in whose name she should mourn. The man's daughter-in-law said go and ask my father-in-law the name of the man who is dead. There is an uproar raised in the company of fools like the calling of rooks. The Hindus and Muslims may hate one another though they have both sprung from a common stock. From the union of one couple two brothers were born and these two brothers struck out two ways. The Hindus and the Mohammedans are both made out of the five elements but two names are given to the same substance. It is not the fault of the Sikh religion if an occasional Sikh obey not the Guru's instructions and grow wicked. When moth is parched over the fire some grains remain hard. This is not the fault of the fire. If one fruit out of a thousand go back. It is not the fault of the tree. It is not the fault of water that it will not rest on a hill. If a Sikh man died from not observing the regiment prescribed for him. It is not the fault of the doctor. If a barren woman have no offspring it is not her husband's fault. In the same way if an occasional perverse man accept not the Guru's instruction it is his own and not the Guru's fault. The apologue of the jackal which fell into a dire's vat applied to the boastful and hypocritical. A jackal fell into a dire's vat and was died. He went into the forest and pretended to be its king. The beast waited at his door while he sat down in his glory. Intoxicated with falsehood and pride he began to exercise his authority. But when he opened his lips to speak he spoiled his disguise as radish eaters make themselves known by their belching. So the Mina who practiced sith falsehood and disgraceful acts was ruined at God's court. Pretended gurus are like children at play. On moonlight nights children play together. They personate kings and subjects. Some take armies on expeditions and some run away. They pay land revenue in pot sherds. Being very fickle they leave off the play in an instant and run home. So they who though possessing no merits call themselves gurus are counterfeit and evil. It is impossible to dispense with the guru. The mice fashioned a bell to put on the cat's neck but they could not do so. The flies resolved to bathe in ghee but they never extricated themselves. Insects being short lived have not time to divest themselves of impurity of birth. If they did how could they live? The bamberies would live in the rainy season if they could but they are killed by the rain. The koolangs would remain in the plains after by sock but they cannot live in heat. People may say they can dispense with the guru but without him salvation cannot be obtained. Men would wander in transmigration. Secret initiation is not necessary. Hindus of all sex believe that until a guru secretly communicates the word of initiation into the disciples ear salvation is not obtained. Gurdas on the contrary writes while guru is the guru's spell by repeating it pride departed. Gurdas indulges in self abasement. The owl is not pleased on beholding the sun or the chakwi the moon. The simile tree yieldeth no fruit. The bamboo grows near the sandal but it is not perfumed thereby. If you give milk to a serpent to drink it parteth not with its poison nor showeth it any gratitude. The bitterness of the kolo scent departeth not. The tick clingeth to the cow's udder but drinketh blood instead of milk. All these demerits reside in me. If anyone do me a favor I return it with an injury. Garlic hath never the perfume of musk. I am wicked and sinful. I am an apostate and evil. I am a thief, a adulterer, and gambler. I covet my neighbor's house. I am a slanderer, unrighteous, dishonest, deceitful. I deceive the country. I indulge in lust, wrath, pride, greed, and worldly love. I kill those who trust me. I am ungrateful and unfaithful. Who will defend me? The true guru remembered and pardoned his disciples and singers. There is not, there was not, and there never will be such an ungrateful person as I. There is none so dishonest or so devoid of merit as I. There is no such slanderer as I who have taken on my head the heavy sin of slandering the guru. There is none so great and apostate as I who have committed the heinous sin of apostasy from the guru. There is none so evil as I who have committed the sin of bearing enmity to him who is without it. There is no such treacherous friend as I who sit in a devotional attitude, like a crane looking out for fish to devour the great sin which I have committed in eating with those who do not obey the guru's words depart if not. There is no such backslider as I who have renounced the guru's religion and attached myself to a false one. I am called a disciple, but I meditate not on the word. Filial duty inculcated, a child is conceived by the union of father and mother, and while in the womb the mother is full of hope, she abstains from delicacies and is shy to appear in public. She put at her feet cautiously on the ground. She carries for nine months and suffers in giving birth to the dear boy. She then nourishes him with great trouble and must be careful in what she eats and drinks. She suckles and cautiously giveth him infants medicine. The parents provide him with clothing and food and take thought for his betrothal and education. They entrust him to a tutor and as in duty bound spend their earnings on him. The child should discharge this load of debt to the parents. Filial ingratitude reprobated, his parents are happy while performing the boy's betrothal. His mother cannot contain herself with joy and she singeth festival strains. When the boy is married she is delighted and singeth marriage song. She boweth many offerings when her son bringeth his wife home. In return for all this the daughter-in-law ever giveth her husband bad advice and slandered her mother-in-law with the object of living separate from her. The son then become a bad forgetteth the countless favors conferred on him by his mother and obliged her to grind corn for the house few sons are dutiful as Sarwan. Filial ingratitude is the result of marriage. The wife, the enchantress bewitcheth her husband. When he was born he forgot his god and now that he is married he forgeteth his parents. A man should never under any pretext forsake his parents. He who forsakeeth his parents to listen to the veds shall never know their secret. He who forsakeeth his parents to perform penance in the forest shall go astray in the wilderness. He who forsakeeth his parents to worship gods and goddesses shall lose the reward of his devotion. He who forsakeeth his parents to bathe in the sixty-eight places of pilgrimages shall find them a whirlpool to drown him. He who forsakeeth his parents to give alms shall be deemed without faith or knowledge. He who forsakeeth his parents too fast shall die and be born again and stray in superstition, such a person though with nothing of God or the guru. The sixth claim superiority to all races, the Sunni, the Shia, and the Rafazi, sex find favor with many, but they are all pagans and hypocrites and lost in superstition. The Christians and the Jews wander distraught in their pride. The Europeans, the Armenians, and the Turks are filled with vain glory. Vakirs dressed in black, Calendars, Darwesh's, and twice as many more are not equal to one hair of a Sikh who had dedicated himself to the guru. Truth is hidden both from the Hindus and the Mohammedans. Both sects have gone astray. There are forecasts of Hindus and four sects of Mohammedans in the world. The members of both religions are selfish, jealous, proud, bigoted, and violent. The Hindus make pilgrimages to Hardwar and Benares, the Mohammedans to the Kaaba of Makkah. Circumcision is dear to the Mohammedans, to Lax and the Janius to the Hindus. The Hindus invoke Ram, the Mohammedans Rahim, but in reality there is only one God. Since they have both forgotten their sacred books, world agreed and the devil have led them astray. Truth is hidden from both the Brahmins and the Maulvis kill themselves by their animosities. Neither a Sikh shall find salvation. The Hindus read the vets, the Sufis and the Mohammedans, the books of Islam, the Mohammedans abstain from food during their Ramzan and read Arabic prayers, the Hindus rack their brains over idolatrous worship and periodical fastings. The founders of the six Hindu systems preach each a different doctrine. The Hindus have ten incarnations, the Mohammedans the merciful one. Both sects practice bigotry and violence. When Hindus and Muslims lay aside superstition, they form one body of six who quaff the cup of God's love and obtain final deliverance. They who are intoxicated with a cup of love in the Guru's private court behold the unseen one. The six sperm as well, the 108 beaded rosary of the Hindus as the hundred beaded rosary of the Mohammedans. The six treating both rosaries alike repeat not the name Ram or Rahim at every bead. The two sects united form one body of six and are not then separately mentioned. So when one speaks of the game of Chah Par, the pieces are not spoken of. The six rejecting Shiv and his energy Durga arrive at their own home by means of the cup of God's love. Unaffected by the three qualities, they attain the fourth degree of salvation. Baban and Naq were claimed the true word and by causing the true six to fix their attention on it, blended them with the true one who is the true king to whom truth is pleasing. Extracts from Gurdasa's Kabat against idolatry. As a virtuous woman, ever think of honor husband and desire if not to behold another man, as the Chhatrik never longeth for lakes, rivers, or seas, but for cloud drops and singeth the praises of the beloved, as the Chakor in no way desireeth to behold the sun, but in every way longeth for the moon, which is dearer to it than light. So do the Guru's six naturally refrain from worshiping other gods, but not insulting or disdainfully. If a man looketh to mirrors, no distinct reflection will be formed. If a man put his feet into boats, he cannot reach the shore. If a man go into directions as feet will be worn out, if a man travel by two roads, he will be puzzled and forget where to put down his feet. When there are two kings, the subject cannot be happy. When a woman has two husbands, she cannot be chased. When a sick of the Guru accepted the support of other gods, a cursed is his life in this world, and hereafter punishment from death shall await him. According to the rules of society, the sacred books and the teaching of divines, it is proper for a chaste woman to serve her Lord in thought word indeed. To the chaste woman, repetition of idols, names, ablutions, alms, austerities, penance, pilgrimage, fasting, worship, and daily ceremonies are of no avail. Burnt offerings, feasts, food offered to idols, the worship of gods and goddesses, the singing of hymns, and visiting strange temples are all vanities. So among the Guru's six, one prop is the best, meditation, contemplation, and remembrance of other gods is harlotry. End of by Guru Dasa's analysis of the Sikh religion, part two. Section 26 of Sikh religion, volume four. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Sikh religion, volume four, by Max Arthur McAuliffe. Life of Guru Har Rai, the seventh Guru, chapter one. We have seen that Guru Har Gobind, the sixth Guru, had five sons, Baba Gurdita, Siraj Mal, Anirai, Baba Atal, and Tegh Bahadur. Baba Gurdita, who pre-deceased his father, left two sons, Dear Mal and Har Rai. Dear Mal had proved disloyal and disobedient to his grandfather, Guru Har Gobind, wishing as far as possible to observe the custom of primal geniture and seeing Har Rai steady, pious, and in every respect fitted for the Guru's ship bestowed it on him, with all due formality and ancient ceremony. Guru Har Rai was born of Gurdita's wife, Nahal Kaur, Nade Nati, on the 13th day of the light half of the moon of Magh, Sambat 1687 AD 1631. He was very attentive to his devotions and ablutions and loved to repeat to his disciples the following verses of Gurdas. Rise in the end of the night, instill into men's minds the merits of the name and of charity. Speak civilly, be humble, do good to others with the gifts of your hands. Sleep, eat, and speak little, receive the Guru's instruction. Live on your earnings, do good works, even if you are great, be not conceited. Day and night go and associate with the saints and sing with them the Guru's hymns. Regale your hearts with the pleasure which the true Guru's words and instruction afford. Amid hopes, remain without hopes. The Guru employed every device that sleep might not overcome him and prevent his matutinal devotions which were the object of his earnest solicitude. Although many rich men came to visit him, he made no distinction between rich and poor and centered his hopes only in God. His food was very simple. He desired not dainty dishes and thank God for all his mercies, whatever valuable offerings were made him he used to spend on his guests. He was always surrounded as it were by halo of visitors on whom he conferred delight. During Guru Har Rai's stay in Karatpur, a man named Baghtu of the Bairar tribe who had given Guru Arjan great assistance in excavating his tank, waited on him, said he was a cultivator by trade and asked for employment. The Guru engaged him to superintend the cultivation of his land. Once his Baghtu was employed as over seer of the Guru's reapers, they complained that he did not cause sufficient ghee to be put into their bread. At that time Baghtu happened to see a man called Sangatir passing by with hides of ghee and asked him to sell it and he would receive payment on the morrow. Sangatir agreed the ghee was purchased and distributed among the laborers. Sangatir went home and to his surprise next morning found the hides he thought he had emptied filled with ghee as before. He returned to Baghtu to inform him. Baghtu offered him the stipulated price. Sangatir fell at his feet and with thankfulness refused the money, telling him that the miracle wrought was the result of his kindness. Baghtu replied that he himself had no power whatever merit he possessed was derived from the Guru. He invited Sangatir to go to the Guru and become his Sikh. Sangatir accordingly did so. The Guru initiated him, gave him the name of Feru and promised that he should have a kitchen of his own to supply the way worn saint and stranger. In the afternoon the Guru used often to gird on his sword, equip himself with his bow and arrows, mount his horse and proceed to the chase. He maintained 2,200 mounted soldiers, these he kept by his grandfather Guru Har Gobind's advice as a precautionary measure. The Guru took some of the animals he had obtained from the chase, home with him and freed and protected them in a zoological garden which he caused to be made for the recreation of his followers. In the evening the Guru used to hold his court, listen to him sung by his choir and then give divine instruction. The advantages of devotion are briefly put by Guru Arjan, learn the word, my beloved, which is our support in life and in death, by remembering the one God your faces shall ever be bright and happy. The Guru used to select suitable passages from the grand Sahib to recite to his followers such as make effort, ye very fortunate, remember God the King, the knock by remembering him, ye shall have all happiness, and your troubles, pains and doubts shall disappear. The Emperor Shah Jahan had four sons, Daraa Shako, Shooja Muhammad, Arangzeb and Murad Baksh. Daraa Shako, who was their heir apparent, was very dear to his father. Arangzeb, who was very cunning, clever and ambitious, aimed at succeeding to the throne. He administered Tiger's Whiskers in a dainty dish to his eldest brother, who became dangerously ill. In consequence, the best physicians were consulted but could not devise a remedy. The patient's illness daily increased. The Emperor, filled with anxiety, sent for diviners and astrologers from every country, propitiated purves and fakirs, and had recourse to all known charms, spells and incantations, but without avail. When the wise men were all assembled, they arrived at the very obvious decision that until the Tiger's Whiskers were removed from Daraa Shako's bowels, there was no hope of recovery. They were of opinion that if a Jabulic Maro Balaan, weighing 14 chattangs and a clove weighing one mashah could be produced, and administered to the patient, he would be restored to hell. For these articles, the Emperor searched everywhere in his realm, but in vain. At last, the Prime Minister, who had heard the fame of the Guru, was informed that the required symbols were in his storehouse. Although the Emperor was hostile to the Guru, yet, as the Guru's house was a mind of sympathy and compassion for all, there was no doubt that he would grant the articles required. In order to show the Guru's duty in such a case, the Prime Minister quoted the words of the Fifth Guru. The Guru embraces him who seeketh his protection. This is the function of the religious teacher. The Prime Minister represented to the Emperor, It becomeeth thee now, O Sire, to forget thy former feelings of enmity and entreat the Guru to grant thee what is required, and thy wishes shall be immediately gratified. In the words of a Punjabi proverb, self-interest, cause of barley to be ground, even if it be wet, Shah Jahan found it necessary to humble himself before the Guru, and accordingly addressed him the following letter. Thy predecessor, the Holy Baba Nanak, granted sovereignty to the Emperor Babar, the founder of my dynasty. Guru, on God, was exceedingly well-disposed to his son, the Emperor Humayun, and Guru Amart Das removed many difficulties from my grandfather Akbar's path. I regret that the same friendly relations did not subsist between Guru Har Gobind and myself, and that misunderstandings were caused by the interference of strangers. For this I was not to blame. My son, Dara Shikko, is now very ill. His remedy is in thy hands. If thou give the Maro Balan and the clove, which are in thy storehouse, and add to them thy prayers, thou wilt confer an abiding favor on me. A noble took this letter to the Guru, who was then in Karatpur, and presented it in Darbar on the morning after his arrival. The Guru was pleased that the Emperor had such confidence in him as to write him such a friendly letter and consented to give the necessary medicines. He quoted a line from the Fourteenth Lock of the Asa Ki War, Why should they who come with hope depart disappointed? Behold, said the Guru, with one hand man breaketh flowers, and with the other he off with them. But the flowers perfume both hands alike. Although the axe cuts the sandal tree, yet the sandal perfumeth the axe. The Guru ought therefore to return good for evil. The Maro Balan and clove were weighed, and as if God had so ordained, found of the required weight to cure the Emperor's beloved son and heir apparent. It was explained that these medicines would cause the hardest substance taken into the stomach to be digested. To these articles the Guru added a pearl, which was to be ground and used as a subsidiary remedy. The Guru was in the position of a tree, which though cut with a sharp axe, feels no anger and imputes no blame to the woodcutter but ministers unto his wants. The Emperor was naturally very pleased, forgot all his enmity to the Guru, and doubt that he would never again cause him annoyance. The medicine was administered and affected a speedy and complete cure. In Life of Guru Harai, the Seventh Guru, Chapter 1