Now to the matter of Nanak who in his inimitable way shakes the foundations of how we think about God. Nanak has just emerged from a deep spiritual experience in the forest, and this happens. After this, Guru Nanak donned a religious costume and associated constantly with religious men. He remained silent for one day, and the next he uttered the pregnant announcement, 'There is no Hindu and no Musalman. We have heard this before. The Sikhs interpret (at the time of Macauliffe's writing) this to mean generally that both Hindus and Muhammadans had forgotten the precepts of their religions. On a complaint made by the Nawab's Qazi, or expounder of Muhammadan law, the Guru was summoned before Daulat Khan to give an explanation of his words. He refused to go, saying, 'What have I to do with your Khan?' The Guru was again called a madman. His mind was full of his mission, and whenever he spoke be merely said, 'There is no Hindu and no Musalman.' The next part of the story focuses upon Muslims only To be a Musalman is difficult; if one be really so, then one may be called a Musalman. Let one first love the religion of saints,and put aside pride and pelf as the file removeth rust. Let him accept the religion of his pilots, and dismiss anxiety regarding death or life; Let him heartily obey the will of God, worship the Creator, and efface himself-- When he is kind to all men, then Nanak, shall he be indeed a Musalman. The seeds of the message of Guruji can be found already in this early teaching of Nanak I. Nanak then goes on and develops his radical argument, and takes some political risks in the process. Make kindness thy mosque, sincerity thy prayer-carpet, what is just and lawful thy Quran, Modesty thy circumcision, civility thy fasting, so shalt thou be a Musalman; Make right conduct thy Kaaba, truth thy spiritual guide, good works thy creed and thy prayer, The will of God thy rosary, and God will preserve thine honour, O Nanak Nanak, let others' goods be to thee as swine to the Musalman and kine to the Hindu; Hindu and Musalman spiritual teachers will go bail for thee if thou eat not carrion. Thou shalt not go to heaven by lip service; it is by the practice of truth thou shalt be delivered. Unlawful food will not become lawful by putting spices therein. Nanak, from false words only falsehood can be obtained. There are five prayers, five times for prayer, and five names for them- The first should be truth, the second what is right, the third charity in God's name, The fourth good intentions, the fifth the praise and glory of God. If thou make good works the creed thou repeatest, thou shalt be a Musalman. They who are false, O Nanak, shall only obtain what is altogether false. And then, He is a Musalman who effaceth himself, Who maketh truth and contentment his holy creed, Who neither toucheth what is standing, nor eateth what hath fallen-- Such a Musalman shall go to Paradise. What about Hindus, then? What does Nanak say? At God's gate there dwell thousands of Muhammads, thousands of Brahmas, of Vishnus, and of Shivs; Thousands upon thousands of exalted Rams, thousands of spiritual guides, thousands of religious garbs; Thousands upon thousands of celibates, true men, and Sanyasis; Thousands upon thousands of Gorakhs, thousands upon thousands of superiors of Jogis; Thousands upon thousands of men sitting in attitudes of contemplation, gurus, and their disciples who make supplications; Thousands upon thousands of goddesses and gods, thousands of demons; Thousands upon thousands of Muhammadan priests, prophets, spiritual leaders, thousands upon thousands of qazis, mullas, and shaikhs-- None of them obtaineth peace of mind without the instruction of the true guru. How many hundreds of thousands of sidhs and strivers, yea, countless and endless! All are impure without meditating on the word of the true guru. There is one Lord over all spiritual lords, the Creator whose name is true. Nanak, His worth cannot be ascertained; He is endless and incalculable. Nanak takes his audience then, and us today, to a new level of comprehension of the nature of God. God does not emanate from the "spriitual lords" He is one Lord over all spiritual lords, and all of creation. He has no intermediaries. So Nanak is not proclaiming a pantheistic understanding of god, but one that is essentially and fundamentally theistic, a god who is pooran, whose attributes cannot be counted, whose nature is inexhaustible, who is True and exists in spite of His Creation. So Nanak Dev ji concludes, My beloved, this body, first steeped in the base of worldliness, hath taken the dye of avarice. My beloved, such robe pleaseth not my Spouse; How can woman thus dressed go to His couch? I am a sacrifice, O Benign One, I am a sacrifice unto Thee. I am a sacrifice unto those who repeat Thy name. Unto those who repeat Thy name I am ever a sacrifice. Were this body, my beloved friends, to become a dyer's vat, the Name to be put into it as madder, And the Lord the Dyer to dye therewith, such colour had never been seen. O my beloved, the Bridegroom is with those whose robes are thus dyed. Nanak's prayer is that he may obtain the dust of such persons' feet. God Himself it is who decketh, it is He who dyeth, it is He who looketh with the eye of favour. Nanak, if the bride be pleasing to the Bridegroom, he will enjoy her of his own accord. The Guru makes a sacrifice of Himself. This is also very different. Neither Hindu nor Muslim.