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Guru Nanak & His Religious Contemporaries
Dr Kharak Singh
The advent of Guru Nanak was a turning point in the history of religious thought. The approach of earlier religious leaders in India was other-worldly. This world or even human life was considered maya (illusion) or mithya (unreal). And, if real, it was a place of suffering, pain and punishment for sins committed during a previous birth. Since worldly activities led to an unending cycle of birth and death, the only way for a religious man was to quit worldly life and to become an ascetic, retiring to mountain caves or forests, leading a life of austerities or even of self-mortification, in search of moksha (freedom from the cycle of birth and death). The other values that became a part of this system were ahimsa (non-violence) and celibacy. A woman was a temptress to be avoided. No social responsibility was enjoined. The so-called religious or pious men themselves had to be sustained by householders, who were considered inferior and looked down upon.
As we all know now, Guru Nanak rejected all this, and preached a new religious system with equal emphasis on temporal as well as spiritual activities. He explained that this world had been created by God or Kartar, and was, therefore, real. It was in fact a dharamsal, a place to perform noble deeds1 , and that life or birth as a human being was a blessing, which provided the only opportunity to meet God.2
The Guru's system is based on strict monotheism. There is only one God.3 There are no other gods or goddesses. He is the benevolent Father and we are all His children, so that all human beings are equal by birth. God is Omnipotent and Omnipresent in immanent as well as transcendent form. He has a Will which is altruistic, and wants to take all individuals to higher spiritual levels. One has to discover His altruistic Will and carry it out as His instrument. This is the only way to establish a link with Him, which should be the goal of one's life.
The Guru preached full participation in worldly activities, social and individual as a householder as well as a participant in social activities. He decried asceticism, in no uncertain terms. He said:
"Others, incapable of earning a living, get ears slit as yogis,
Practise mendicancy, losing their caste respect.
One claiming to be a religious teacher, and going out to beg,
Touch not his feet ever.
Those that eat the bread of their labour
And give away something in charity,
Saith Nanak, truly recognise the way."4
– Guru Granth Sahib, p. 1245
Also,
"Should I turn yogi, wander the world over,
And beg alms at each door —
When at the Portal my reckoning is called,
What answer shall I make?"5
– Guru Granth Sahib, p. 1089
The Guru valued sweetness and humility as the essence of all virtues.6 At the same time, he preached a life of dignity and honour.7
The essence of the Guru's discipline is summed up in the golden formula: Kirt karo, Vand Chhako, and Naam Japo.
"Engage in productive work,
Share your earnings with others in need,
And always keep God in mind."
– Guru Granth Sahib, p. 142
The Guru's religious contemporaries represent the spiritual environment and the stage of religious thought of his times. Every prophet or reformer, in order to promote his own mission, has to study the existing systems and to contend with their proponents. The Guru's bani makes it abundantly clear that he had a thorough grasp of their doctrines. He located their centres and travelled almost continuously for twenty years to explain his own mission to them through dialogue. Unlike earlier prophets who did not leave anything in writing about the divine message they had brought, the Guru recorded the truth revealed to him in beautiful poetry. He even recorded his dialogues. He made specific mention of the names of the spiritual leaders with whom he interacted. In fact, it is only through his writings, that we know some of his contemporaries.
Hindu contemporaries
a) The Siddhas/Jogis
There are a large number of hymns in which Guru Nanak addresses the Jogis or Siddhas. The Guru's encounters with them at Gorakhmatta (now known as Nanakmatta), Kailash Parvat, and Achal (near Batala) are well known. In his lengthy composition consisting of 73 stanzas (Sidh Ghost), the Guru mentions two Siddhas, Charpat and Lohari Pa. The former was a disciple of Gorakh Nath, and was himself one of the nine Nathas. The Sidh Gosht (Raag Ramkali) is a record of the Guru's discussion with the Siddhas, which brings out the differences between the Guru's creed and that of the Jogis. In Raag Asa, the Guru addresses three hymns to Bharthari Jogi who was the founder of one of the twelve sects of Jogis called Vairag. Another hymn in Raag Ramkali is addressed to Machhindra. Some other hymns of the Guru are addressed to audhus (Avdhutas), without mentioning any particular name.
These discussions indicate that the Jogis had a vast influence over the common people in the Punjab during the time of Guru Nanak "The Siddhas, through a display of supernatural powers, the use of jantras, mantras and tantras, the expectation of blessings and the fear of curses, created awe in their minds, and the people in terror cater to their wants and become their followers. Mostly they belonged to the slit-eared sect of Jogis. The Mussalmans, too, desirous of securing those powers were freely admitted to the fraternity."8
Professor Dwivedi in his book Nath Sampardai quotes some remarks of Ibn Batuta, an Egyptian traveller, regarding these Yogis, which bear out the statements made above. This traveller writes, the hair on the head of these Yogis reached upto their feet, and their bodies were covered with ashes. Owing to ascetic practices, they looked pale. Mussalmans, desirous of obtaining powers to show wondrous feats, also followed them. In the first instance Batuta saw them in the camp of the ruler of Mavish Unnhar, Tarin Shirin. They were fifty in number, they lived in caves dug under the earth and came out only to answer the call of nature. They blew something like a horn in the morning, in the evening and at night. Ibn Batuta saw their miraculous powers with his own eyes. On his evidence, one could admit that since a long time common people have looked on them with a sense of fear. In those days, a tiger was wreaking havoc in a village near Gwalior. The people of that village told Batuta that he was a Yogi, who, assuming the form of a tiger, ate men.
It appears that their methods did not change since the time of Ibn Batuta. Bhai Gurdas in his first Var has written an account of Guru Nanak's visit to the golden mountain where he saw an assembly of eighty-four Siddhas. They enquired of Guru Nanak what power brought him there. He replied that repeating the name of God and with loving devotion he contemplated Him. On being questioned a second time about his name, he told them he was called Nanak. They then asked him how people lower down conducted themselves. The Baba replied that in the dark night (amavas) of falsehood, ignorance reigned supreme everywhere, and that he was searching the world for the moon of truth. The earth has been overwhelmed by sin and the bull (of Dharma) underneath has sent forth a cry. "The Siddhas have hidden themselves in the mountains, who is going to save the world? The Jogis without gnosis know only how to keep their bodies covered with ashes day and night. Without a Guru, the world is drowning."9
Bhai Gurdas, in his account of the Guru's visit to Achal, mentions another yogi, Bhangar Nath. The episode is reproduced below:
"Jogi Bhangar Nath twitted him with mixing acid in a vessel full of milk. The milk had coagulated and on churning would not yield butter. He had doffed the garb of an ascetic and had again begun to live a worldly life. The Baba replied that the mother (Guru) of Bhangar Nath was not an adept. She did not know how to cleanse the vessel (mind) thoroughly and by this mistake lost the butter. "You boast of giving up the life of a householder and, becoming an ascetic, go to the homes of the householders to beg food. Without sharing with others what one earns, no merit is gained."
On hearing these words, the Jogis started uttering fearful cries. "Bedi Nanak in the iron age is refuting the teachings of the six schools of philosophy." The Siddhas talked of medicinal roots and in a loud voice began to repeat their mantras and tantras. They assumed the forms of lions and tigers, and made a show of their miraculous powers. Some grew wings and in sport began to fly in the skies like birds. Others became serpents and began to hiss, and some more made fire to rain from the skies. Bhangar Nath made meteors run through space, and some, sitting on their deer-skins, began to swim on water. The fire of anger in the minds of the Siddhas could not be quenched.
The Siddhas then addressed Nanak and said, "You showed miracles to the world. Show some to us. Why are you delaying? The Baba replied, "Venerable Naths, I have nothing to show. I take shelter with nothing except the word of the Guru and the congregation (of saints). He added further, 'O, Venerable Naths, listen to the Word and speak the truth. Other than the True Name, I have no miracle to show. Even if I could clothe myself with fire and make my habitat in the snows of the Himalayas, eat iron and win the following of the whole world, increase my stature to such an extent as to make the earth move under its weight, wield so much power as to enable me to dispatch to the other world whomsoever I wanted — without the true Name all these powers are like the shadow of a cloud'.10
According to Professor Hazari Prasad Dwivedi, "The Siddhas considered their creed higher than the creeds of the six schools of philosophy and Jainism and Buddhism. "The Vedantists, following hard reasonings, are enveloped in their Maya. Bhatta Mimansikas are entangled in their doctrine "fruit of actions". TheVaiseskas have faced destruction on account of their belief of quality. Similarly, the followers of other schools are devoid of Reality. The Sankhyas, Vaisnavas, followers of Vedas, Viras, Buddhists and Jains are wasting their time in making their bodies undergo various painful practices. Again, learned Pandits engaging in havans, naked ascetics and poor seekers of merit by going to sacred places, groaning under the load of pain have not been able to find the Reality. Therefore, it is proper to follow the Siddha Marga which follows the natural tendencies of the mind. This Siddha Marga is the Natha Mati. Dividing the word Natha into Na and tha it has been made to mean the way that is the cause of the stability of the three Lokas from the very beginning. It is, therefore, that Shri Gorakh Nath has been called a Natha"."11
b) Chaitanya and Vallabha
Chaitanya (1485-1533) from Bengal, and Vallabha (1479-1531) from the Andhra region, who eventually settled in Gujarat, are among the two outstanding Hindu contemporaries of the Guru. The former was the most remarkable of the medieval saints of India. His life is characterized by almost unique devotional fervour, hovering on the pathological, which was directed towards Sri Krishna (the incarnation of Vishnu). He has not written anything, but the discourses recorded by his contemporaries give an idea of his philosophical thought. Vallabha, too, delighted in the exploits of Krishna as a child.
c) Other Hindu Contemporaries
There are numerous other Hindu religious leaders like Pandit Brahm Das at Mattan mentioned in the Janamsakhis and other writings, with whom the Guru had discussion on spiritual matters.
Muslim Religious Contemporaries
The Guru met a number of Muslim religious leaders during his Udasis. Some of those mentioned in his biography are:
- Pir Baha-ud-din, a descendant of the famous Sheikh Baha-ud-din Zakaria, who founded the Suhrawardy Silsila of Sufis at Multan
- Haji Abdullah Bukhari, the then successor to the well-known Sufi saint Sheikh Jalal-ud-din Bukhari, Uch
- Ali Qalandar, Panipat, the successor of the famous Sheikh Sharaf Ali Qalandar, who asked the Guru, 'Why have you not shaved your head, and put on the clothes of a dervish'? With a friendly smile the Guru Nanak replied, "Would it not be better to shave the heart rather than the head? It is the heart that attaches itself to worldly things. The heart must be humble and bow down to dust, if it seeks to reach its goal. Shaving the head has no significance". This incident is mentioned to show that Guru Nanak sported unshorn hair.
- Wali Qandhari: This pir lived at Hassan Abdal on the top of a mountain. His encounter with Guru Nanak is well known. A Gurdwara (Panja Sahib) commemorates the Guru's visit
- Mukhdum Rukn-ud-din of Uch
- Muin-ud-din Chishti
- Sheikh Ibrahim of Pak Pattan, the twelfth descendent of the well known Sufi Saint, Sheikh Farid. Guru Nanak visited him at least twice, and collected Sheikh Farid's bani, which was later incorporated in the Adi Granth by Guru Arjun Dev.
- Pir Budhan Shah: The Guru met him at Kiratpur. He lived up to the time of Guru Hargobind who also paid a visit to him.
Christian Contemporaries
It is doubtful whether there was any interaction between the Guru and his Christian contemporaries. There is no evidence to suggest that the Guru visited any part of Europe. Recently, some indication of the Guru's visit to Istanbul has come to light.
The reformation or the Protestant movement in Europe was started by the Guru's contemporaries. Martin Luther (1483-1546) a German Priest is the most prominent name. He criticized and revolted against corrupt practices that had crept into the Roman Catholic Church. Under Henry VIII, England established its own church independent of the Pope of Rome. The period is also marked by the inquisitions, which led to countless Christian saints being burnt on stakes. Besides Martin Luther, other names connected with this movement are:
- John Wycliffe (1330-1415)
- John Huss (1372-1415)
- Huldreich Zwingle (1484-1531)
- John Calvin (1509-1564) He instituted a Presbyterian form of Church government in Geneva.
- John Knox (1513-1572) He was an ardent follower of Calvin, and established Calvinism as the national religion of Scotland.
- Mary I (1516-1558). She attempted to restore Roman Catholicism as the State religion, and during her reign many Protestants were burned at the Stake.
- King Edward VI (1537-1553). He reintroduced the Protestant doctrines opposed by Henry VIII.
- Queen Elizabeth (1533-1603), Restored Protestantism with some amendment in the articles of the Anglican creed adopted under Edward VI. Large number of people in Elizabeth's time did not consider the Church of England sufficiently reformed and non-Roman. They are known as dissenters or non-conformist and eventually formed or become members of numerous Calvinist sects, such as Brownists, Presbyterians, Puritans, Separatists and Quakers.
The Episcopal organization and ritual of the Anglican Church is substantially the same as that of the Roman Catholic Church. These developments in Europe or the Christian reform during the period had no visible influence on the religious movements in India, and vice versa
Martin Luther is sometimes compared with Guru Nanak. However, no such comparison stands. Guru Nanak is a prophet, who founded a new religion based on his own mystic experience with God. On the other hand, Martin Luther was only a reformer, who led a revolt against the prevalent corruption in the Church under the Pope of Rome. Further, his views about the Jews and even the peasant community do not bring any credit to anybody including himself.
Baha'i
A word about this faith is necessary, although it has nothing to do with Guru Nanak's period. Baha'i grew out of Islam, and is in fact a stepchild of the Islamic faith, albeit a disposed one. Unlike Muslims, the Bahai's hold that Baha'i Uch, and not Mohammad, is the greatest of all prophets.
It will be seen that none of the prophesies of the Baha'is' prophet has been or is likely to be fulfilled. But they have created a powerful lobby in the United Nations and other inter-faith Organizations, and are gaining popularity. There is hardly anything new in what they advocate. Guru Nanak's system based on equality, universal brotherhood of man, love and service, and emphasis on productive work, equitable distribution of wealth, and spiritual values, genuine respect for all religions faiths, etc., has all the elements of a universal religion. This message needs to be shared with others to make this world a better place to live in. This is a responsibility of the Guru's followers, which has not been taken seriously in the past. Like the Baha'is' United House of Justice, a central body is necessary to take up this function and to look after the movement, nationally as well as internationally. In fact, when Guru Gobind Singh bequeathed the Guruship to the Granth and Panth, it was stipulated that such a body would be organized, but this could not be done for certain reasons. It is gratifying to note, however, that it has now come about in the form of International Sikh Confederation. Every effort should be made by the followers of Guru Nanak to make the Confederation succeed in its ambition.
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References
1 Guru Granth Sahib, p. 7:ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥ ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥
2 Ibid, p. 12 : ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥
3 Guru Granth Sahib, p. 350 : ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥ ਏਕੋ ਹੈ ਭਾਈ ਏਕੋ ਹੈ ॥
4 Guru Granth Sahib, p. 1245:ਮਖਟੂ ਹੋਇ ਕੈ ਕੰਨ ਪੜਾਏ ॥ ਫਕਰੁ ਕਰੇ ਹੋਰੁ ਜਾਤਿ ਗਵਾਏ ॥ਗੁਰੁ ਪੀਰੁ ਸਦਾਏ ਮੰਗਣ ਜਾਇ ॥ ਤਾ ਕੈ ਮੂਲਿ ਨ ਲਗੀਐ ਪਾਇ ॥ ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥
5 Guru Granth Sahib, p. 1089: ਜੋਗੀ ਹੋਵਾ ਜਗਿ ਭਵਾ ਘਰਿ ਘਰਿ ਭੀਖਿਆ ਲੇਉ ॥ ਦਰਗਹ ਲੇਖਾ ਮੰਗੀਐ ਕਿਸੁ ਕਿਸੁ ਉਤਰੁ ਦੇਉ॥
6 Guru Granth Sahib, p. 470 :ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ ॥
7 Guru Granth Sahib, p 142 :ਜੇ ਜੀਵੈ ਪਤਿ ਲਥੀ ਜਾਇ ॥ ਸਭੁ ਹਰਾਮੁ ਜੇਤਾ ਕਿਛੁ ਖਾਇ॥
8 Bhai Jodh Singh: Guru Nanak and the Siddhas, in Guru Nanak Commemorative Volume edited by Gurbachan Singh Talib, Punjabi University, Patiala, p. 132.
9 Ibid., p. 182.
10 Ibid., pp 183-184.
11 Ibid., p. 184.
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