Bhai Gurdas is one of the most profound figures within the Sikh tradition.

1 JS

Grewal has characterized Bhai Gurdas as the Saint Paul of Sikhism. He was born into the

extended family of Guru Amar Das, the third Sikh Guru.2 Bhai Gurdas’s parents passed

away at a young age so he was adopted by Guru Amar Das. Eventually he went to

become the scribe of the first version of the Sikh Adi Granth. Bhai Gurdas is renowned

within the Sikh tradition and Susan Prill asserts that he was literate in Sanskrit, Persian,

Hindi, and his native Punjabi language.3 One of his most profound works is the Vars.4

The Vars can be seen as poems that express different ideas about the Sikh Panth In this

paper I seek to provide thematic analysis of the Vars of Bhai Gurdas. The themes are

divided into two sub sections, Guru and Panth. The first, titled Gurus, includes the

following themes: Guru Nanak as Redeemer, Unity of Guruship, and Liberation. The

second section, titled Panth, includes the following themes: Gurmukh/ Manmukh and

Sadh Sangat. 5

The Guru in the Sikh tradition is the center of teaching and is the path to God.

Devotion to God is the same as devotion to the true Guru in the eyes of Bhai Gurdas. The

themes Guru Nanak as Redeemer discusses the time before Guru Nanak and what is

impact is on the world in the eyes of Bhai Gurdas. Unity of Guruship considers the

challenge to Sikh authority by splinter groups that were arising during the time of Bhai

1
The word Bhai can be translated as Brother.
2
Guru can be translated as Teacher.
3
Prill, Susan “BHAI GURDAS’ VARS AND THE FORMATION OF SIKH
IDENTITY” (Master’s Thesis, University of Michigan.), 1-2
4
The Var has origin within Punjabi Heroic Hymns.
5
Sadh Sangat is can translated as a Holy Congregation. Gurmukh refers to one who has come to the Guru
and manmukh is rejecter of the Gurus teachings.
Gurdas. In the Sikh tradition there is no liberation unless it is centered around the Guru

and his message.

Bhai Gurdas’s era is characterized by a diverse number of Hindu and Islamic

sects. Akbar’s reign, when Bhai Gurdas lived, is when he historical Mughal Empire was

really brought together. The times before the Birth of Nanak have described as something

chaotic, and Bhai Gurdas in his Vars points out these religious sects played a strong role.

Bhai Gurdas goes on to say “The benefactor Lord listened to the cries (of humanity) and

sent Guru Nanak to this world.”6 Bhai Gurdas suggests the divine nature of the mission of

Guru Nanak. This mission of Guru Nanak was coming together within the lifetime of

Bhai Gurdas. He had seen it evolve out of the smaller congregations of Guru Amar Das’

days to something on a larger scale. Bhai Gurdas was hence witness to the progression of

the early Sikh Panth. Susan Prill asserts “Bhai Gurdas sees the role of the Guru as one

who rescues the world from arrogance and evil”.7 The ideas of Guru Nanak can than be

seen as a potential force to eradicate ill from within turbulent society. The mission of

Guru Nanak continued with his nine successors. Bhai Gurdas lived up to the time of the

6th Guru and he witnessed the challenge to Guru Harogobind and Guru Arjan’s authority.

Unity of Guruship

The challenge to authority in Sikh Panth had begun with Sri Chand, the elder son

of Guru Nanak. Sri Chand went on to found the ascetic Udasi. The sons of Guru Angad

6
Var 1 Pauri 22 Line 8
7
Prill, Susan “BHAI GURDAS’ VARS AND THE FORMATION OF SIKH
IDENTITY” (Master’s Thesis, University of Michigan.), 9-10
Dev Ji and Guru Amar Das went to lodge similar claims to the Guruship even though the

Gurus were clear about their successors. The real challenge emerged from the sect that

became known as the Minas, which can be translated as thieves. The Mina sect was

founded by the elder son of Guru Ram Das, Prithi Chand. Prithi Chand asserted that he

was the rightful heir to the Guruship of Nanak as opposed to the chosen successor Guru

Arjan. Bhai Gurdas asserts that the Minas have blackened there faces as they have turned

away from the true Guruship and have set up a rival sect.8 Bhai Gurdas lived and

interacted with at least 4 of the 10 Gurus. He saw the correct successors being chosen and

its highly probable he knew the nature of Prithi Chand pretty well, as he was his uncle.

This family feud caused serious problems for the Sikh Gurus. It is highly likely that the

Minas were a state sponsored cult because they fell as soon as the Mughal Empire lost

power within the Punjab.9 The Mughal emperor Jahangir had become hostile with the

Sikhs, as witnessed in the martyrdom of the 5th Guru. The idea of using a rival Guruship

would have benefited Jahangir in weakening the growing Sikh power. It is clear from the

Vars that Bhai Gurdas supports the Guruship of Guru Hargobind, the son of Guru Arjan.

Bhai Gurdas clearly witnessed what was happening with the Guru’s household with the

Minas. Bhai Gurdas is clear and he makes his disdain for the sect known. Prthi Chand in

his foolishness is said to almost have poisoned his nephew Hargobind, when he was a

young child. These experiences with the Minas have seemed to leave a mark on Bhai

Gurdas. Prithi Chand, and his son, had also even begun composing their own hymns,

which were signed under the name of Nanak. This can be problematic as the main line

8
Grewal, J. S., and Indu Banga. 1999. History and ideology: the Khalsa over 300 years. New Delhi:
Tulika.
9
Pashaura Singh. 2000. The Guru Granth Sahib: canon, meaning and authority. New Delhi: Oxford
University Press.
Sikh compositions could become corrupted. Bhai Gurdas and Guru Arjan were well

aware of this and they knew it “threatened cohesiveness of the Panth”.10 Through the

hard work of Guru Arjan, Bhai Gurdas, and a few devout Sikhs the Kartarpur Bir was

eventually completed. The Sikh hymns had been for the first time canonized and

standardized. Bhai Gurdas served as the scribe of the Adi Granth as he was one of the

most trusted disciples of the Guru. The Sikh tradition was possibly saved from the

corrupt Mina hymns. Bhai Gurdas felt that liberation could only be earned from the

rightful Guruship, and following the Minas was going against God. Thus, it is necessary

to explore the nature of Sikh Liberation.

LIBERATION

Nripinder Singh asserts “Bhai Gurdas is more concerned with life in this world;

there is little in his poetry of the rapturous bliss of the beyond”11 There is no paradise

clear blissful paradise in the afterlife; rather the fruits of devotion can be enjoyed on

Earth. Bhai Gurdas states:

“I bow before the Guru (Guru Nanak Dev) who recited the Satnam mantra(for the

world).Getting (the creatures) across the world ocean He raptly merged them in

liberation.”12

The theme of liberation through the Guru becomes clear within this Var. The Guru is

hence the direct path to liberation. In the eyes of Bhai Gurdas other philosophical systems

would hence be distracting. Bhai Gurdas states:

10
Susan Prill.
11
Nripinder Singh. 1990. The Sikh moral tradition: ethical perceptions of the Sikhs in the late
nineteenth/early twentieth century. New Delhi: Manohar.
12
Var 1 Pauri 2 Line 2-3
 There are four castes of Hindus and four sects of Muslims in the world.

The members of both religions are selfish, jealous proud, bigoted and violent.

The Hindus make pilgrimage to Hardvar and Banaras, the Muslim to the Kaba of

Mecca. Circumcision is dear to the Muslims, sandal mark (tilak) and sacred thread

to the Hindus. The Hindus invoke Ram, the Muslims, Rahim, but in reality there

is only One God. Since they have forgotten the Vedas and the Katebas, worldly

greed and devil have led them astray. Truth hidden from both; the brahmins and

maulvis kill one another by their animosities. Neither sect shall find liberation

from transmigration.13

The main idea expressed here is that the Muslims and Hindus are more similar than they

realize. They are both blinded from the truth which the Guru possesses and continue to

live within this world of falsehood. Bhai Gurdas makes it clear that neither sect shall be

liberated. This is a strong assertion and we see his strong belief within the teachings of

the Guru. Bhai Gurdas is said to have served as a missionary and it can be seen here he is

equally familiar with both traditions which he came into contact with.14 This specific

stanza demonstrates the level of knowledge Bhai Gurdas possessed. Bhai Gurdas asserts

“The true Guru, the real emperor has put the Guru-oriented (gurmukh) on the high road (

of liberation).”15 The Guru is compared to the emperor and is described as mode to the

high path. The Guru is hence clearly necessary for spiritual evolution in the eyes of Bhai

13
Var 1 Pauri 21
14
Nripinder Singh. 1990. The Sikh moral tradition: ethical perceptions of the Sikhs in the late
nineteenth/early twentieth century. New Delhi: Manohar.
15
Var 5 Pauri 13 Line 1
Gurdas. Bhai Gurdas later in Var 14 Pauri 4 uses Hindu gods to make a point in relation

with the message of the Guru.

Vishnu incarnated ten times and established his names. Destroying the demons he

increased the conflicts. Brahma thoughtfully recited the four Vedas; But created

the universe out of his ego. Siva being engrossed in tamas always remained vexed

and angry. Only gurmukhs, the Guru orientated, forswearing their ego reach the

door of liberation. Even being an ascetic, Narad merely talked (of here and

there).Being a backbiter, he popularized himself only as a tell-tale.16

The Hindu gods are described to possess ideal characteristics we should all attempt to

mimic. Bhai Gurdas offers a new interpretation of the all important Trimurti.17 Rather

than being archetypes of perfection; they represent the failure to be devoted to God.

Vishnu, the preserver, is said to incarnate every time the world is in chaos, but Bhai

Gurdas says he instead makes the chaos more widespread. Brahma is not worshipped in

India, but his ego is still something that can be used to demonstrate something takes a

person away from God. Shiva is described as always angry and vexed. Bhai Gurdas

illustrates the flawed nature of these divine beings. Bhai Gurdas asserts that devotion to

flawed beings does not lead to liberation, but rather the true Guru is superior to these

beings. The usage of Hindu mythology to teach Sikh thought is a deep accomplishment.

Bhai Gurdas at first presents the traditional Hindu view and than he offers his own belief,

which is based on Sikh thought. Bhai Gurdas is able to take old images and have them

teach new lessons, which is based out of the Guru’s message. In conclusion Sikh

liberation can be seen through living a life in which the Guru takes center stage; rather

16
Var 14 Pauri 4
17
Trimurti refers to the Hindu gods Vishnu, Shiva, and Brahma as a collective.
than other rituals or practices. The idea of Gurmukh, defined as one who has turned

toward the Guru, is the Sikh mindset which embodies devotion to the True Guru and

leads to liberation.

Bhai Gurdas lived and interacted with the Sikh Gurus on almost a daily basis. One of the

most profound events within the life of Guru Ram Das is the visit of Akbar to Amritsar.

Akbar had a deep desire to the see the Guru, but he was told he had to eat langar, the

communal meal, with all the followers of the Guru. It is safe to assume that the Guru had

followers of many castes, high and low. Akbar was forced to sit and eat with these

different communities and only than was he aloud to see the Guru. The fact that Akbar

had to sit down with all the different communities shows the Gurus devotion to the

teachings of Guru Nanak. Bhai Gurdas must have been present for such events and its

clear from his writings that caste has no place within the Sikh Panth. It is highly likely

since he was raised within the Sikh fold the caste discriminations never became part of

Bhai Gurdas and his perspective.

Gurmukh can defined as one who has turned towards the Guru for guidance and in

gratitude gives priceless devotion. The Manmukh is a rejecter of the Guru’s word and is

the equivalent of a Christian sinner. The manmukh hence has an antagonistic relationship

with the gurmukh. If the gurmukh performs a virtuous action, the manmukh does

something sinful. Bhai Gurdas states that 18 Siddhis and the nine treasures fall at the feet

of the Gurmukh. The 18 Siddhis and nine treasures are priceless commodities within the

Hindu tradition. Since quite a few of the Guru’s followers must have been ex Hindus,

such a metaphor must have resonated with them. Bhai Gurdas again redefines Hindu

imagery to explain Sikh ideas. Bhai Gurdas states:

 With the emergence of the true Guru Nanak, the mist cleared and the light

scattered all around. As if at the sun rise the stars disappeared and the darkness

dispelled. With the roar of the lion in the forest the flocks of escaping deer now

cannot have endurance.Wherever Baba put his feet, a religious place was erected

and established. All the siddh-places now have been renamed on the name of

Nanak.

Everyhome has become a place of dharma where singing.

Baba liberated all four directions and nine divisions of earth.

Gurmukh (Guru Nanak) has emerged in this kaliyug, the dark age.18

Guru Nanak can be interpreted to the archetype of all Gurmukhs. The founder of the Sikh

Panth embodies what he teaches his followers. Baba Nanak is a good role model because

he lived a virtuous life and it is something Bhai Gurdas may want Sikhs to strive for. This

idea of the role model can be applied to lives of the other Gurus as well.

The Second Var at the end of each stanza states a different form of knowledge

that Gurmukh is imbued with once he reaches that stage.

“Only Gurmukh realizes this fact that the Lord pervades all around”19

“ The Lord permeates among all and Gurmukhs enjoy his love” 20

The end of each Var presents the idea that the Gurmukh possesses a sort of divine

knowledge. The idea is that once a person attains the level of Gurmukh they are able to

perceive a little of God’s essence and understand his ways. This divine knowledge can be

described as knowledge of Hukam. Hukam can be defined as understanding the Guru’s

will and message. The Gurmukh slowly through spiritual development begins to get a

18
Var 1 Stanza 27
19
Var 2 Stanza 8 Line 5
20
Var 2 Stanza 10 Line 6
sense for this divine knowledge. The Gurmukh may go through life and share similar

experiences with humanity, but because of this divine knowledge they are able to react

differently.

Bhai Gurdas states:

The way of life of gurmukhs is invaluable;

It cannot be purchased; on weighing scale it cannot be weighed.

Stabilizing in one’s own self and not getting frivolous in his way of life.

This way is distinct and does not become defiled even when joined with some one

else. Its story is indescribable. This way transcends all ommissions and all

anxieties. Absorbed in equipoise this gurmukh-way of life gives balance to life.

The gurmukh quaffs from the tank of nectar.

The end result of lacs of experiences is the gurmukh never exhibits his ego.

From the shop of holy congregation, through the Word, the merchandise of God’s

name is procured.21

The Gurmukh way of life is described as a commodity that cannot be purchased

conventionally. The Gurmukh mindset is something that is obtained from the Guru. This

way of life implies balance. This balance can possibly be between worldly life and

spirituality. The extremes can be seen as asceticism or lust for matieral objects. It is

possible that it refers to the lives of the Sikh Gurus. They all married and lived the life a

householder, while still managing the enormous responsibility that came from the Sikh

Panth.

The Guru preaches to the Sikh to be pure in conduct.

He (gurmukh) joining the congregation remains absorbed in the Word.

21
Var 3 Pauri 5
 In the company of flowers the sesame oil also becomes scented.

Nose – string of God’s Will remains in the nose of the Sikh of the Guru i.e. he

always keeps himself ready to be subservient to the Lord. Taking bath in the

ambrosial hours he remains enrapt in the region of the Lord. Remembering Guru

in his heart he becomes one with Him. He having the fear of the Lord and a loving

devotion, is known as the sadhu of high stature. The fast colour of the Lord goes

on compounding on a gurmukh. The gurmukh only remains with the supreme

Lord who is the giver of supreme delight and fearlessness. Concentrate upon the

Guru-word considering it as the figure of the Guru who is always with you.22

This stanza clearly defines what it means to be a Gurmukh. This reference to the

ambrosial hours likely corresponds to the Sikh idea of nitnem. Nitnem is the practice of

waking up early within the morning and reciting the holy hymns of the Sikh Gurus. The

rest of the stanza describes keeping the mind on the divine and maintaining it. One of the

key practices of the Gurmukh is participating in the sangat, or holy congregation. The

Gurmukh is the archetypal mindset for Sikhs, but the virtue of the Gurmukh is nourished

within the holy congregation.

Bhai Gurdas asserts:

The disciple who obeys the commands of the Guru is called gurmukh.

The actions of the gurmukh are awe-inspiring and their glory is indescribable.

Considering creation as the form of the Creator he feels to be a sacrifice unto it.

In the world he feels himself as a guest and the world a guest house.

Truth is his real Guru whom he speaks and listens to.

Like a bard, at the doors of the holy congregation, he recites the hymns of the
22
Var 3 Stanza 9
 Guru (gurbani).For him the holy congregation is the basis of his acquaintance

with the omniscient Lord. His consciousness remains absorbed in the graceful true

Word. True court of justice for him is the holy congregation and through Word

the true identity of it he establishes in his heart on the Guru-word considering it as

the figure of the Guru who is always with you. From the Guru the disciple obtains

the wondrous Word.23

This stanza makes a clear point that the actions of the Gurmukh are made within the holy

congregation. It can hence be asserted that the Gurmukh is not an individual path, rather

it relies on the holy congregation to take full form. This idea is strong within the Sikh

community and it is possible it can be traced to the teachings of Guru Nanak. Guru

Nanak’s strongest criticisms go out to the radical ascetics and instead center around

family. This idea of family and worldly can possibly reflected on society at large. Bhai

Gurdas in this stanza describes the effects of the holy congregation.

The whole vegetation planted near sandal tree becomes fragrant like sandal.

Being in touch with the philosophers’s stone and the alloy of light metals

transforms into one metal (gold). Rivers, streams and brooks after joining the

Ganges are known by the name of Ganges. The redeemer of the fallen ones is the

holy congregation wherein the dirt of sins is cleansed. Myriads of apostates and

hells have obtained redemption through and in the holy congregation. The

gurmukh beholds and understands that God pervades one and all. Moth loves

burning lamp and fish goes on swimming in water for love of It24.

23
Var 3 Stanza 3
24
Var 2 Stanza 16
Bhai Gurdas uses nature imagery to demonstrate the affects of different plants and how

they influence their surroundings. The holy congregation offers a similar experience.

Bhai Gurdas strongly feels that the holy congregation gives humanity the opportunity to

clear away the sinful thoughts that burden the mind. The people within the Holy

Congregation are on a path to realization together rather than just being selfish and

abandoning others. The holy congregation can be seen as a tool to cleanse oneself. Bhai

Gurdas spent extended amounts of time with the Gurus and their holy congregations. It is

highly likely he saw this redemption process at work within the congregations of the

Gurus. The strong assertions about the power of the holy congregation possibly originate

out of first hand experiences. One of the key features of the Holy Congregation is the

rejection of caste.

CASTE

The caste system by the time of Guru Nanak had become something ugly and

disgusting. People of lower castes were not allowed to interact with higher castes. There

are references in the Rig Veda should a lower caste person hear the mystical sound they

should have lead poured into their ears. This social system which claims itself as a social

order is probably one of the worst systems of order in human existence. The castes may

have had a purpose in the past, but by the time of Guru Nanak the system had become

degenerate and discriminatory. Bhai Gurdas states that after the birth of Guru Nanak

“Dharma was now established on its four feet and all the four castes (through fraternal

feeling) were converted into one caste (of humanity).”25 The idea stated is that through

the teachings of the Sikh Gurus the idea of caste was no longer important and people

could live as one community rather than being divided on communal lines. The caste of
25
Vaar 1 Pauri 23 Line 3
humanity is something unique within the Sikh community. The Bhakti saints definitely

spoke out against this negative social system, but none of them organized anything like

the Sikh tradition. There ideas merely were prevalent, but the Sikh Gurus institutionalized

these ideas. Bhai Gurdas later goes on to state “The special feature of the Sikh of the

Guru is that he goes beyond the framework of caste-classification and moves in

humility.”26 The other saints issue criticism of the caste system, but Bhai Gurdas provides

the answer to what it means to be a person that doesn’t see caste. The fact that he

mentions the character trait by name shows how much the Sikh system of idea is

developed by the time of the sixth Guru.

The Entire 11th Var lists the names of Sikhs of various castes and several

localities. The Sikhs range from lower caste to higher. The names of different castes are

given with each of the followers. This Var is clear proof that in the eyes of Bhai Gurdas

that caste is not the most important thing. The Sikhs range from Brahmins down to

Shudras and they are all addressed as Sikhs of Gurus without different titles. It hence

becomes clear that Bhai Gurdas did not hold much to caste and the vision of caste free

society is strong within him. The Sikh notion of caste free society probably appealed to

quite a few people and it can be asserted that this openness brought many people into the

Sikh fold. The idea of caste free society is also prevalent within the 10th Var which

discusses the nature of the many saints of the Bhakti Movement.

The 10th Var of Bhai Gurdas discusses the different figures which have had a

direct contact with God despite their caste or religious affiliations. The idea expressed

within the end of each stanza is that each Bhagat can teach us about the nature of God.27

26
Vaar 1 Stanza 25 Line 6
27
A bhagat can be described as a man that is devoted to God.
It can be interpreted that God is not confined to anyone, but emanates through humanity.

The example of Dhanna echoes this idea. Bhagat Dhanna is a low class farmer and one

day he sees a Brahmin with a Thakur.28 The Thankur or rock can be seen as an

embodiment of God within the Hindu tradition. Dhanna in his simple terrain of thought

asks the Brahmin for a Takhur; the Brahmin picks up a rock off the ground and hands it

to Dhanna. Dhanna begins worshipping the rock and God eventually appears because of

Dhanna’s devotion. This idea clearly illustrates that God is not unique to any caste or

group but any human being has the ability to reach the divine through devotion.

Bhai Gurdas lived and interacted with the Sikh Gurus on almost a daily basis. One

of the most profound events within the life of Guru Ram Das is the visit of Akbar to

Amritsar. Akbar had a deep desire to the see the Guru, but he was told he had to eat

langar, the communal meal, with all the followers of the Guru. It is safe to assume that

the Guru had followers of many castes, high and low. Akbar was forced to sit and eat

with these different communities and only than was he aloud to see the Guru. The fact

that Akbar had to sit down with all the different communities shows the Gurus devotion

to the teachings of Guru Nanak. Bhai Gurdas must have been present for such events and

it is clear from his writings that caste has no place within the Sikh Panth. It is highly

likely since he was raised within the Sikh fold the caste discriminations never became

part of Bhai Gurdas and his perspective.

Bhai Gurdas is one of the pivotal figures within Indian history. The Vars which he

composed are a full record of their times and they embody the ideas of the Gurus. The

Guru Granth Sahib is the eternal Guru of Sikhs but the Vars are the insight into the

Guru’s teachings. The lessons they teach are practical and can be easily applied within
28
Var 10 Stanza 13
life. The Sikh Diaspora has only been given recent access to the Vars in English. The

Guru’s message is deeply laced within the Vars and the Diaspora has been given an

opportunity to explore the ideas of the first Sikh theologian. The Vars are like any

scripture and their meaning will be in reinterpreted over the years. In, recent years there

has been two major translations release. The Bhai Jodh Singh’s translation is better than

Surindar Singh Kholi’s translation because the latter just paraphrases the themes and I

feel some of the ideas are compromised. The thematic analysis of Bhai Gurdas’s themes,

based on the Bhai Jodh Singh translation, is an attempt to gain a better understanding.

The themes at first seem tough to analyze, but by reading and considering their meanings

the message becomes cleared. The Vars are a monumental work that will continue to

inspire the next generation of Sikhs and they are a potential project for scholars of Sikh

Studies.
 Works Cited
1) Prītama Siṅgha. 1992. Bhai Gurdas. Makers of Indian literature. New Delhi:

Sahitya Akademi.

2) Grewal, J. S., and Indu Banga. 1999. History and ideology: the Khalsa over 300

years. New Delhi: Tulika.

3) Guradāsa, and Jodha Siṅgha. 1998. Vāraṅ Bhāī Guradās: text, transliteration,

and translation. Patiala: Vision & Venture.

4) Nripinder Singh. 1990. The Sikh moral tradition: ethical perceptions of the Sikhs

in the late nineteenth/early twentieth century. New Delhi: Manohar.

5) Prill, Susan “BHAI GURDAS’ VARS AND THE FORMATION OF SIKH

IDENTITY” (Master’s Thesis, University of Michigan.), 2000