It was the ambrosial hour of the day. On the West Bank of the river Beas, a divine entity (Guru Nanak Dev) was absorbed in the celestial light. This epitome of love was immersed in godly eulogy. The cool sublimity was sprinkled down from the heaven. In the atmosphere of tranquillity and solitude, the incessant effect of the soothing heavenly oration was breezing out divine fragrance. The day broke, he opened his exalted eyes, looked up to the heaven, and then looked towards the river and all around:

"I live by thinking of Thine virtues, O Lord. Thou bidest within my mind.

"When Thou dwellest in my mind, it easily revels in joy." (Suhi Rag M.1)

With this sweet pronouncement he got up and prophesied, "Will come a Holy-man, sacred eulogies will flow, and inhabitation will expand ."

He continued his journey; a couple of days had elapsed in walking and staying intermittently. On the third day, in the early hours of the morning, he set his celestial-being under the berries at the backwoods around the bank of a pleasant pool. At the expiry of the recitation of heavenly hymns, the exquisite lips vocalised:

"I shall never ask anything else of the Lord; please, bless me with the Love of Your Immaculate Name.

"Nanak, the song-bird, begs for the Ambrosial Water; O Lord, shower Your Mercy upon him, and bless him with Your Praise." (Gujri M.1 P.504)

After showering the enlightenment, and radiating the place with Godly aura he commenced his journey and, once again, forecast, "Will come the Holy-man, sacred eulogies will flow, and inhabitation will expand."

Then, after a voyage of about four days, passing through the Village Khalra and (the city of) Lahore, where he stayed under the Pipal Tree in the market-square, he arrived at Eminabad. It was known as Sayedpur Sandiyaly at the time.

Reaching there, outside of the residence of a Carpenter, he announced his arrival by enunciating aloud the glory of the Formless, "Dhan Nirankar". The Carpenter, although rugged in looks, in keeping with his rough occupation, was accorded with a submissive nature. The articulation fetched him out. He ventured to observe, but his eyes reclined. He once again glanced, and he fell on his feet.

The divine words perforated his ears, "So, Bhai Lalo, we have come and have commenced our tours of our own country and of the foreign lands".

He bowed his head and with eyes humbly dipped in tears, led him to the upstairs-room.

His companion (Mardana) was in a soliloquy, `At the (Government) Treasury (at Sultanpur), there were numerous servants at his beck and call, the Nawab was always full of admiration, the peace was prevailing in the household, he had a pious sister, and a dutiful wife was there to serve. He abandoned all those. Even during his journey, wherever he stayed, people rendered services with obliging hands. Where have we come now? To the house of a peg-chiseller. He has neither a stringed-bed, a stringed-square stool, nor a carpet and the coverlet.'

In the meantime, Lalo brought a small bedstead, woven with cotton tapes, from some where from the outside. With respect he bade him to be seated there. There was no attempt of conversation from both sides for sometimes. Then, Lalo went down to his lonely kitchen-square.

The companion, Mardana, asked, "O, My Benefactor! Who is this man in whose house you have ventured to come yourself? Deserting your own household, forsaking the cities why have you come to adore this place?"

Then, he smiled and asserted, "O, Mardana! We have come to the house of Devotion. It is the household of righteous vocation. Here, righteous vocation is blended with wisdom and enlightenment."

In the meantime, food was ready and Lalo came and announced, "Kindly come to the kitchen-square and let me have the honour of serving you food."

Sri Guru Jee remarked, "Lalo! Whole world is a Kitchen-square, imbued in truth it becomes the embodiment of veracity. You may bring the food here."

Lalo went and brought the bread made out of rough-ground grains along with the cooked spinach.

Mardana thought, `Where the hell have we come? This dries bread and my poor throat! But, whatever my Guru desires, so do I accept. Come, my faculties come and eat with pleasure.' Pondering like this he swallowed but felt the nectarous taste.

When the Satguru, the True Guru, had eaten as well, Lalo bowed on his feet. The Satguru blessed him with benediction and Lalo's devotion and supplication was garnished with spiritual bliss.

The Satguru expressed his desire to proceed further after about three days. Lalo humbly petitioned him to be merciful, and to extend his stay. His intensive emotional love won Satguru's favour to sojourn there further. During the night times, he remained at Lalo's upstairs-room, and during day he spent time imbued in the divine thought sitting over the sandy dunes. After a few days, Mardana went back to Talwandi to inquire the welfare of his family while Shri Guru Jee remained there.

The conversation went around the town that a Bedi, offspring of Khatri clan was residing with the Low-caste, Lalo, and relished food cooked by him. A (Muslim) bard was accompanying him too. Whenever Mardana went to town, people called him, `Wayward Musician or Bard.' This dissension was enhanced when a few high-caste Brahmins approached Guru Jee to cause him to understand but being unable to refute his assertion, they returned.

A large number of Hindus and Muslims, after listening to the recitations and discourses, became his devotees, too. Here Guru Jee became to be known as `Nanak Tapa, the austere'. Some called him` Nanak Shah, the eminent.' People from the villages far and wide started to congregate and went back after attaining bliss and life contentment.

The Brahmins and Maulanas, the Hindu and Muslim priests became apprehensive, "He has settled here permanently. More and more people are turning to be his devotees. They might be distracted from us." And both the priests started to instigate the Nawab and his Official, Malik Bhago, indulging in back biting. A few times, surreptitiously, they sent marauders to disrupt Satguru but they could not dare to face his divine demeanour.

An auspicious day came and Malik Bhago arranged a Brahm Bhojan, the festive lunch, for the piety. Along with the Brahmins and Sages, he sent an invitation to Guru Jee. But Guru Jee did not go to attend this Brahm Bhoj. The Brahmins found an excuse and provoked Malik Bhago, "See, how egoistic is Nanak Tapa, in spite of your invitation for the Brahm Bhoj he has not come. He eats in the house of low-caste but does not adhere to the invitation of a Khatri or Brahmin. He is arrogant and is propagating the evil-practices."

Malik Bhago ascertained that the invitation was issued but the Guru had not come. He flew into the rage and sent for him, and that too through a Brahmin.

On receiving the message Sri Guru Jee said, "We are the mendicants, what have we got common with the kings.?"

The Brahmin further incited the Malik, "See, he is still in pride; your invitation had no value for him. I tried hard to make him understand but he conveyed that he had no business with Malik Bhago."

Satguru, after conveying his decision had gone out. The remaining affectionate congregationalists, in the house of Lalo, thought that the flare of discontentment with the Officials had not been pleasant, those people were blinded with power and, in the wake of authority, they indulged in atrocities. Malik Bhago might commit some persecution on this celestial enlightenment and Godly-being. A glow of light penetrated through these newly illuminated hearts and they contemplated on various means but could not conceive any solution.

In the evening, when Guru Jee came back, he heard about their stammer and said, "Don't worry. That Nirankar, the Formless, to whom we all belong, will deal himself. You just recognise his Name and remain imbued in it." Whenever he spoke thus, a heavenly ray radiated and created confidence in depressed hearts.

Next day, the officials, sent by Malik Bhago, told (Guru Jee) to present himself in the Court before him, and, in case of a refusal, they would wheedle force. Sri Guru Jee just smiled, "Alright, Bhai, we come with you. If the Almighty wanted to get his will to be carried this way, then, we have no objection." And he accompanied them steadily.

Love-strung, Bhai Lalo followed too. When the word went round, a few other well wishers arrived at the Court along with some spectators.

The Court was in session and Malik Bhago had occupied his seat of authority. Sri Guru Jee was ushered in and he stood there in a contemplative mood. His sight strewed a trembling feeling in Malik Bhago and, when he wanted to speak, his tongue stuttered.

Guru Jee, then, said, "Aye, Malik! What for have you called for us?"

Stammering, Malik replied, "Considering you a mendicant, I had invited you at the Brahm Bhoj. What evil was there in the Brahm Bhoj that you did not attend?"

Guru Jee: "We are mendicants. What ever the God endows we eat."

Malik: "Then, what was the imperfection in eating at my house?"

Guru Jee: "Numerous had eaten in your house, what did it matter if one did not come to eat?"

Malik: "When all the Brahmins, Khatris, Sages, and Mahatmas come and eat but one remains in his ego saying, `I won't eat.' It is tantamount to an insult."

Guru Jee: "A mendicant never reflects in the dishonour of any individual. The philanthropist doles out charity, the one who covets may take it. But why a punishment for the one who does not wish to take?"

The Malik was quietened momentarily. He secreted his mouth and said, "You are a Khatri. In spite of being a Bedi you eat at the low-caste's, and keep a company with musicians and bards. You are defiling the religious decorum by making the affluent and the low-caste to eat while sitting together at the same place and in the same line. And, moreover, when invited, you don't come to the prosperous and high caste Khatris. What sort of mendicancy is that?"

Sri Guru Jee smiled and remarked, "Well, Malik Jee! Get me a pancake out of your Brahm Bhoj." Then he diverted to Bhai Lalo and asked, "Get me one of your bread made out of rough-ground grains."

When he received both the articles, he held one in his right hand and the other in the left. He stretched his arms and squeezed his both the hands. The drops of blood started to pour out of the pancake whereas the milk dropped from the rough-grained-bread. Guru Jee quietly stood there and Bhai Lalo and others kept observing. Estranged Bhago felt ashamed and his facial colour fainted.

Guru Jee: "There are no thorns attached to the seed of an acacia tree. But when this seed bears a plant, the thorns and thistles sprout out. The materials for life's subsistence, accumulated through irreligious means, do not seem to be painful but when the innocent and pure minded people consume them they face anguish, they feel the prick of the irreligiousity. Who would like to sacrifice pancakes and rice pudding for sake of rough-bread? Yes, who? -- The one who is knowingly yearning to swallow poison draped in sugar. The glory, authority, materialistic love, and accumulation of wealth, all are of what good if they do not lead to a righteous attainment? The poverty and beggary, whether they are the results of circumstances or rough living, if they are legitimate, then the mind remains free of anxiety and in tranquil. And one, whose mind is in gratitude, is awake. In his heart there is the love of the Supreme Master, and through his hands makes honest living. The bread regained through such an earning is the Brahm Bhoj."

Expressing thus Guru Jee exited the place. The Malik could not dare to utter even one word. All the people, who had gathered around, were overwhelmed with the spectacle. Most of them were convinced of Guru Jee's virtuosity and heavenly endowment.

The son of the Nawab of Sayedpur fell ill. When Malik Bhago went to inquire his welfare, he found him (the Nawab) very much depressed. A few hakims and lay-doctors were sitting beside. Observing his dismay, Bhago said, "Nawab Sahib! Under such circumstances, sometimes, the kindness of the mendicants amends the situation. If an accomplished mendicant comes across, with his faculty it could be remedied."

The Nawab asked, "Where can we find such an accomplished mendicant."

Then, he replied, "I can name five or ten mendicants. Get all of them and put them under internment. Don't release them till the time illness is cured. The accomplished ones will themselves emerge. In case of their failure, the populace will be rid of them."

The Nawab ordered to invite them all. In the list, which Bhago presented, he included the names of Guru Nanak and Mardana. The official soon rounded up five mendicants and brought them to the residence of the Nawab.

Guru Jee was at the sandy dunes of Roro. He was summoned too. Lalo immediately darted to the place, perceived the Luminousness of the World in the internment, and lamented, "Oh, you the mundane world! You, in darkness, could never comprehend your soothe-seers, you never endowed them due respect and never hesitated to give them trouble."

But Sri Guru Jee indicated to Lalo, "Be conscious, Lalo! It is Almighty's mystic act."

Then, the Nawab came and declared, "You the mendicants of the Supreme Master! My son is in ailment. You all pray to the Allah, the God Almighty so that he regains fitness"

Guru Jee: "Have you ever seen grapes growing on an acacia tree?"

Nawab: "My Mendicant Master! Never."

Guru Jee" "How can an authority regain welfare?"

Nawab: "I don't understand."

Guru Jee: "You have convened the God's mendicants with coercion. Those who have forced to come. What, what could be the effect of this repression on them? The hearts which have been implanted with compulsion, how could they ask for `God's Benevolence'"

Nawab: (Biting his lips) "Your dialogue is rational."

Guru Jee: The way you challenge the people and collect the revenue, the same way you are begging for God's bounty with vitality."

There was a very strong Fort, belonging to the Pathan Rulers, at Sayedpur. Malik Bhago was the keeper of this Fort. His oppressive authority was prevalent over the territory. He was the only one who had faced Babar, and Sayedpur became the venue of the genocide of the people.

Guru Jee's assertion at the time pierced his thought. On the other hand his son was in agony. He mollified himself and said, "O, the Benefactor! We, the ones who are in the armed forces, are crude people. The obstinacy overpowers us. Please regain the kindness, pardon my offensive, and pray for the welfare of my child."

Guru Jee: "Accept the will of Almighty; what ever will be will be. Bank on his command, if he is destined to become healthy, he will do so. And if God's will is negative, then he will not."

Nawab: "My respected Master! It is the cry of the entrails, motherhood cannot be erased, and the heart renders. Please resolve to recarve the annals of destiny."

Guru Jee: "O, you with motherhood! Observe the doings of the Supreme Master. Your authority is not acceptable in the Court of Almighty. The destiny has been writ, and that is inevitable. Supreme command is ascending to combat the mundane authority. Today, the prince is in restful sleep and let him slumber, who knows tomorrow how the clothes of the body would tear off, how the heirs-apparent and the princes would prune each other. What is happening today is soothing, tomorrow could be arduous."

The Ruler could not discern. He did not understand but was awed. Terrified, he asked, " My Master! Kindly, bring me to the abode of kindness. I will never indulge in force in my territory. Endow me with your benevolence and save my child."

Guru Jee: "Saving of child's life is the offal from the food of these mendicants but to save the souls of the child as well as your officials, you show kindness, and, thus, he would be saved. What good is your command? What for is this effluence? How would you benefit from this wealth? Sitting on the misfortunes of the poor do you think that you are a prospered man? Take care of the righteousness, indulge in justice and learn compassion. But it is all the Supreme Master's play. (Looking at Lalo) Lalo! Observe the doings of the Formless. Whistle has been blown, but no body harkens; when the kite is at its height, who cares to pull the cord? The ecclesiastical command has been issued, efforts of all the people will be adjudged and the merriment will be forbidden and man will not be left midway between the justice."

Nawab: "Dear Master! Bestow the child's life, and pardon the misdoing. Supreme Master endows you, we are the guilty ones."

Guru Jee: "O, Dear Khan! What an acclaim? You are just interested in the present well-being."

Nawab: "(Thinking hard) I envisage now. (Looking at Bhago) Release all the mendicants. (Attending to Guru Jee) You, my benefactor, please go. I will present myself at your door and beg for the life of my child. Please, pardon my omission."

Guru Jee: "Lalo! Go and get some leftover piece of bread. Give it the boy to enable him to get well."

Lalo went and brought the piece of bread. It was given to the sick-boy who was cured forthwith. It was wondrous for the Pathan Ruler, and the same for his Courtiers. Bhago and all the liberated mendicants, were still standing there!!!

Satguru Jee: "Beware Khan. The celestial orders have been issued. A force is coming to encounter the force. Seek the Lord's benediction, if you can. World is God's domain, Godliness is every body's pursuit, and the oppression and the force are contrary to the Godly realm.

The Nawab did not conceive that he was counselled to revel in justice; not `what I do, I will continue doing', as his type of justice was epitome of high-handedness. As a matter of fact all the Patthan Dominion was the domain of tribulations. The Guru Jee without subsequent reflection, and imbued in his mendicant-mood, quietly proceeded further to-wards the sandy-dunes.

Lalo approached and asked, "My Reverend! What was your divination today?"

Satguru Jee, then, giving a sign of wisdom, went into taciturnity.

Next day Malik Bhago came, putting his head on his feet said, "O, My Celestial Benefactor! I have committed a great disobedience. Kindly have mercy upon me and pardon me. I was mislead by some people."

Guru Jee: "Aye Bhago! You an Official, and taken in by the people, how can it be? Abandon such an office in which your eyes cannot distinguish between the morality and immorality. The Rulers are not the masters, above those masters, there is another Master, and one must remain under restraint and adhere to His justice. Though He is invisible weighing your deeds, He does balance them.... His judgement is coming."

Malik: "I was disobedient, kindly pardon me."

Guru Nanak: "The disobedience to me is disobedience to Nanak. Isn't it? The disobedience to Nanak is not disobedience, rather you care about the disobedience you are meting out to yourself, your subject and the creator. The animals and the birds roam about all day long, they labour for their subsistence, and they remain happy, always healthy and fly high up in the sky. The livelihood earned through hard work is bestowed with peace. The toil keeps the body healthy and leads it to the serene way of the Supreme Master. To snatch other people's sustenance with force and deceit, and to hoard it to sit over it, like a snake, is a sickness of both mind and soul. You have wasted your `self', you have lost your `self', and you have slain your `self'. Take pity on yourself and rejuvenate the dead one with rays of righteousness."

Bhago: "O, my True Master! My mind has rippled enough, whatever you vocalise, is pleasing to me. But, please guide me, how can I, with the body waning with laziness, perform labour?"

Satguru: "The Ruler's throne is labour and the poor man's shovel is labour but only if they perform their labour keeping in mind the Creator. Your Official duty is your labour and your subsistence. It is labour, provided you distinguish between just and unjust, balance the justice, don't accept bribes, and don't commit atrocities. Yes, all your commands, all your responsibilities are your toil if you indulge in them with the intention of welfare and goodness. Whether you have been given an occupation or have chosen it yourself, the misuse vanquishes all of them. The labourer's shovel, official's duty, retailer's weighing-bar, king's justice and a sage's attributes, are all vocations provided there is no abuse. All is transformed into worship if it is performed with the remembrance of the Supreme Master in the heart. And the allotment of the remembrance comes from the Master, either through Destiny or through some one's kindness. To squeeze more from the one who has been left just enough for his bread after sweating blood in labour, tilling the land, and paying the land-revenue, is like sucking his blood. And robbing some one of his hard-earned livings is same as cutting the throat of an animal and compressing out its blood.

"How can the Master eat your Brahm Bhoj? How can the seeker at the door of the Master consume the same? Each morsel is infused with the ego and has been the source of threadbare wail. It is dripping blood. Your Brahm Bhoj, your alms, your sacrificial-food, and your oblations are all for your own fame, to cover up your vices, and hide the pools of illicit blood. Grief stricken are those, who live on such alms. Piteous are those who survive such eating and call themselves sages, Brahmins and ascetics. Bhago! Country is emblazing with their abomination. The oppressed populace is screaming.

"A celestial command has been issued. The forests of vices have pulled away the clouds of tribulation. Now you get ready to face the offences, which you never hesitated to inflict upon others. You did not feel the bitterness of perpetration on others but, now, you would narrate how caustic it is."

Bhago shivered, cried, and he fell on the feet, "Pardon me, O, My Benefactor! Please pardon."

Guru Jee: "Pardoned you will be by the pardonable, but only if they, the poor and the trampled ones, whom you have made impoverished and degraded, pardon you. Go, get the pardon from those whom you have tyrannised. I am not merely a mendicant of obeisance; the absolute character is always judged. The tempest is swarming the country and it is going to bluster the Rule of the Patthans. If you feel to save yourself, bow down, seek passion, and indulge in true earning. And, only then, raise your head by depending on those true and unblemished wages."

Listening to the noble communication of the Master, Bhago left the place at the time. He opened the treasures at home and disbursed all the wealth, which was getting poisoned under the squatting snake, the illusion, among the people who he had been plundered. Some people betokened Bhago to have gone mad but others maintained that it was the glory of `Nanak, the ascetic, who had tamed such an effective snake. Yes, in the domain of Sayedpur, it prevailed that the turn around of Bhago have treadled him to the Master's portals now, through the blessings emanating from the erstwhile afflicted souls.

Then, one evening, Bhago arrived at the house of Lalo. Yes, the beholder of the universe was devouring the maize-bread. He gave a piece to Bhago, "Eat, my brother, and discern the taste." It was the first time ever Bhago relished the corn. With the folded hands, he said, "My Ever Benevolent Master! Favour me with your kindness, let me have the blessings of your feet, save me from the adversity, save me both in this mundane world and celestial domain.

Guru Jee: "The populace, which you had put under sufferings, is feeling alleviated. Their blessings reached the heavenly court and you were showered with His kindness. Repeat the Godly Name, but remember, without the righteous occupation, fortunate stage is not attained. Ones, who revel in honourable occupations, become chaste but, by luxuriating in the adverse company, they are infested with the avarice thought. Those, who have the dependence on the God's Name, his Enlightenment, and Composure, are the Sages, Saints, Mendicants, and Mahatmas. The ones, who are merely possessive of careers, are not successful if they are lodged in follies like the animals, although, they may be, seemingly, healthy and devoid of worries. The ascetics, remaining taciturnly in the forests, are not the sages and saints; their bodies fluctuate and oscillate and they are the instruments of predicament. But, yes, those who repeat the Godly Name and are suffused in It, are soothed with love, gratitude, supplication and nectar. They, from within and without, are raising their craving arms, them and only them are alive and are accepted in both, the mundane and heavenly, worlds. Without the Godly Name, it is a dead-body and there is no soul in the life. Yes, Bhago, today the kindness has ascended with the Name for you. Living in the Name, relinquishing the undesirable company and living in the True Folds you will save yourself. Contrary to that you will have the acceptance neither here nor hereafter. Beware the hard time is ahead at both the domains."

Once again, Bhago fell on the feet.

Now Bhago was semi-conscious. Lalo came forward and sprinkled water on his face. The Satguru, the all pervading Satguru, placed his hand on his head and articulated, "Waheguru, the God is Supreme."

Bhago said, "Waheguru" and he was filled with the bliss of `Waheguru'.

And thus, to save the emblazing world, the chivalrous Satguru, abandoning his household, relinquishing his relations, commenced from Sultanpur on a divine journey. After interrupting the wandering at many places, he encamped at Eminabad and the true congregation was inaugurated. People of far and wide villages got reformed, but Lalo and Bhago were the premier pious persons, the Guruwards. The top-notch, Maulanas - the Muslim Priests, the sturdy Pundits and the Pandheys - the lay-priests were misleading the masses. The Rulers were manipulating into fallacies. They continued till the genocide commenced and, they, along with the subject, were the victims of anguish. Guru Jee left this place after a few days. Bhago continued to congregate with Lalo and, before the great genocide, which occurred in Sayedpur and ended in general massacre, he, with Godly Name on his lips, went to Agra.

Guru Jee stayed there for a few days more but to attend to the overwhelming call for the deliverance of the world, he restarted his sojourn.

His first proclamation, before he left Sultanpur, was to revel in devotional singing, worship, and supplication in the presence of the `Waheguru'. The performance in His absence does not get accepted. In spite of their auspicious effect, they are not fully realised.

In the second proclamation, at Eminabad, the body is in the universe and, with the hypothesis or through the philosophical education, it does not renounce the world; that is why, keeping the mind on the ethical path, it steps into the occupation of righteousness to nurture this notion and to keep to the honourable livelihood. Every vocation, every profession ranging from the peg chiselling to the reigning, all are the results of pious earning. The pious living is the fortunate performance provided that the Godly Name is vested in the heart.

Establishing these two towers of enlightenment, the Great Benefactor proceeded further:

(1) Bask in Worship, devotional singing and pray on Godly Name with presence of mind.

(2) Adopt an honest and virtuous occupation and honest earning with repetition of Godly Name. Amalgamate the Righteous Vocation and the Celestial Name.

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Note: The Writers of the Puratan Janam Sakhis, take him to the forest after departure from Sultanpur. But the other Janam Sakhis and Nanak Prakash etc. mention that he went to Sayedpur, which has been detailed in the above Parable. Then on, he went to Talwandi; Rai Bullar's affectionate penchant was pulling him and he had to go and endow him angelic embraceEnd Notes:-