Poets are fond of reciting their poetry and Bhai Gurdas was the only poet of his type at that time. After completing the major portion of the 1st Vaar and ending the story of Guru Nanak when he (Nanak) appointed Guru Angad in his place while he was still alive. Bhai Gurdas must have recited his Vaar repeatedly to the Sangat and Guru Sahib (probably Guru Amar Das Ji). It is very likely that Guru Amar Das Ji must have appreciated his poetry on the one hand, but must have stopped him from writing further worldly histories or anecdotes of the successor Gurus, on the other hand. There is no other reason to explain that a poet of the calibre of Bhai Gurdas does not write a line about so many momentous events concerning the Panth many of which were happening in front of him:

There cannot be any other reason for Bhai Gurdas not commenting even briefly, or even hint of any happening concerning the successor Gurus after Guru Nanak. Guru Amar Das Ji must have stopped him from giving any historical events concerning the worldly life of the Gurus. In the next 3 pauris (46-48) of the first Vaar Bhai Gurdas just gives the following details of the next five Gurus after Guru Nanak:

Guru Angad and Guru Amar Das: 46

The power of Guru Nanak was now with Guru Angad and this was proclaimed publicly. Guru Angad left Kartarpur and illumined Khadur. Whatever Lehna got from Guru Nanak reached the house of Guru Amar Das. Amar Das founded Goindwal. The people could not understand these strange happenings or ‘play’/

Guru Ram Das and Guru Arjun Dev: 47

It is thus that the faithful began to call Guru Ram Das "Sodhi Patshah". He completed the digging of the Holy tank and illumined the town of Amritsar. Then the Guruship came to Guru Arjun Dev, the worldly son of the Guru. This Guruship would remain with the Sodhi family because none would else could bear this unbearable burden.

Guru Hargobind: 48

From Guru Nanak to Guru Arjun Dev were the Five Pirs and now the sixth Pir is sitting as the great Guru Arjun transformed himself and appeared as Hargobind.

Waheguru Mantra: 49

In this pauri Bhai Gurdas described the evolution of the word Waheguru, its four letter denoting the four yugas. The Gurbani had yet to be compiled and the Sikhs were only writing some Gurbani Shabads for their personal use. The masands and manjis were provided with small collections of shabads in the form of small pothis. The Gurus did not encourage others to write about the day to day happenings connected with the Gurus and the Sikhs, because this would have led the Sikhs away from Gurbani. The examples of the Ramayana, the Mahabharta and the Shariat were in front of the Gurus. The Hindus were not learning or studying the religion described in the Vedas, Shastras, Puranas and Simritis but were fond of the Ramayana. Similarly, the Muslims were not trying to understand the True Islam explained in the Quran but were fighting for the Shariat. The Gurus stopped everyone from writing of their day-to-day worldly history, because it would have resulted in something akin to Ramayana and would have taken the Sikhs away from Gurbani.

Bhai Gurdas refrains from writing about any event from the lives of the subsequent Gurus but describes their relationship to Guru Nanak 8 times prominently in the remaining 39 vaars, in addition to other minor references of a similar nature.

1) Vaar 3 Pauri 12 (Guru Nanak to Guru Hargobind)

The True Guru Nanak Dev was the Guru of Gurus. Angad was absorbed with ease in the invisible and mysterious Lord. Ram Das was dripped with loving Nectar. Guru Arjun was rewarded for his devoted service. Guru Hargobind churned the limitless sea of the Word.

2. Vaar 13 Pauri 25 (Remembering the Six True Gurus)

Guru Nanak Dev is the embodiment of the Primal Lord. Guru Angad emerged from the body part of the Guru and was engrossed in the Word. From Guru Angad, achieving immortal status Amar Das appeared as a unique being. From Guru Amar Das, the virtuous Ram Das manifested himself from Ram Das appeared Guru Arjun who remained attuned to Everlasting Lord. Then came Hargobind, a Guru like the Lord of all Causes and Effects.

3. Vaar 24 Pauri 5 (Advent of Guru Angad)

Angad was created from his limb just like a wave appears in River Ganga. Such was their mutual love that the Guru became the disciple and disciple Guru. Like this Guru Angad appeared through Baba (Nanak).

Vaar 24 Pauri 10.1 (Guru Nanak’s "grandson" Amar Das)

Absorbed in the Word, the Disciple became Guru (Angad) and from the Guru (angad) emerged the Disciple (Amar Das).

Vaar 24 Pauri 14 (Guru Ram Das)

From his Light Guru Amar Das enlightened Guru Ram Das who was offered salutation. Sitting on the throne he became manifest in the World.

Vaar 24 Pauri 18 (Guru Arjun Dev Ji)

Pauri 18.7 Guru Arhanu sachu sirajanahara.

Guru Arjun is the builder of Truth.

Vaar 24 Pauri 19 (Guru Arjun Dev Ji)

Pauri 19.1 Piu dada paradadiahu kul dipaku ajaravar nata.

Guru Arjun is the Light of the family of his father, grandfather, and great grandfather. Having occupied the throne he has merged his self with the Word. Having collected the store of Gurbani he is busy singing kirtan and explaining Gurbani (katha).

Vaar 24 Pauri 21 (Hargobind in Ecstasy)

Like Guru (Arjun) as Gobind (God) and God as Guru, Hargobind, always remains in ecstasy.

4. Vaar 24 Pauri 25 (The Six Gurus)

The formless Lord manifested his formless self as Nanak Deo. Guru Angad emerged from the Guru’s limb just like the wave is created in the river Ganga. Amardas appeared when the Light transference from Guru Angad to him was visible to all. From Guru Amar Das emerged Guru Ram Das like the unstruck sounds create Word. Guru Arjun appeared as mirror image of Ram Das. Hargobind was created from Guru Arjun and was called Gur-Gobind (Gobind means the Creator of the universe). The "physical" form of Guru is the ‘Word’ which is revealed in the Holy Congregation (Sadh Sangat).

5. Vaar 26 Pauri 34 (Lineage of the Gurus)

The line of Baba Nanak commenced with the love between the Guru and the Disciple. From the body part of the Guru emerged Guru Angad as the beloved Disciple. Amardas took over from Guru Angad, True Guru and was proclaimed True Guru Himself. By devoted service of Guru Amar Das, Guru Ram Das became the Guru. From Ram Das emerged Guru Arjun as ambrosial fruit of the ambrosial tree. From Guru Arjun emerged Guru Hargobind who preached salutation of the Primal Lord. The visible Sun cannot be concealed.

6. Vaar 38 Pauri 20 (Six Gurus Praised)

True Guru Nanak Dev is like God Himself. Guru Angad emerged from the limb of the Guru just like a lamp is kindled from a lamp. From Guru Angad appeared Amar Das who was given omniscient knowledge. From Guru Amar Das emerged Guru Ram Das full of Ambrosia. From Ram Das came Guru Arjun who remained engrossed in Gur Sabad (Word of the Guru). Hargobind appeared from Guru Arjun as Guru and God. In their company the Gurmukhs in the Holy congregation obtain the fruit of contentment and pleasure. At present there is no Guru besides Govind (Hargobind).

7. Vaar 39 Pauri 2 (The Five Gurus)

The Formless One created the Universe by His One Word. True Guru is Nanak Deo who made Angad emerge from his limb. From Angad appeared the immortal Guru Amardas from whom emerged Ram Das from Ram Das Arjun appeared on the scene.

8. Vaar 39 Pauri 3 (Praise of Guru Hargobind Sahib)

The first five pirs (Gurus) held the hands of the people and now Hargobind is the incomparable Guru God. He is both the king of spirituality as well Worldly King and in fact is the serene Emperor of all kings. He has assimilated the deep knowledge of the five cups (Gurus) and is the wise mediator. Six personalities six generations are represented in one. The omniscient Guru has childlike innocence.

Bhai Gurdas writes in praise of the Creator describing His attributes in the Gurbani, but does not give any Gurbani quotation. He discusses, the Guru and his disciples and creation of Panth of Gurmukhs. He eulogizes the Gurus, life being led by Guru-faced Sikhs, relation between the Guru and the Word, similarity between the Guru and the True Sikh and discusses in detail qualities of a Sikh. He describes the difference between the Guru-oriented - gurmukhs and self-oriented-manmukhs. He discusses the daily routine of gursikhs, their virtues and their conduct in the world in several Vaars.

He discussed in detail Hinduism, Islam, their sects and beliefs without criticising or finding faults in them.

He discusses the five evils of the human mind responsible for its degradation. In place of the five evil thoughts of lust, anger, greed, infatuation and ego, the Guru oriented or Gurmukhs, imbibe Truth, Contentment, Compassion, Duty and Fortitude. He praises the value of Sadh Sangat, or the Holy Congregation.

He relates several stories from epics concerning Dhruv and Prahlad, Rajas Ambrik, Bal, Janak and Hari Chand; the episode of Draupdi; Krishna and Sudama; the story of Ahilya and Gautam Rishi; the conversion of Balmik from dacoit to saint; the liberation of Ajamal, Ganika and Pootna, the evil women.

He praises the various Bhagats: Jaidev, Naam Dev, Trilocha, Dhanna, Beni, Kabir and Rama Nand and Sain, etc. He describes briefly the ten incarnations of Vishnu, and the stories of Mahadev (Shivji), Indra, Brahma, Narad and other Rishis. He mentions their ego in showing miracles.

He discusses the division of four varnas and how these are clashing with one another. Only Gurmukhs are above caste, belonging to one caste; they are ever imbued with the love of the Lord. He describes evolution of human life as the Supreme Being among the 84-lakh species on this earth. Without True Guru (Satguru), man keeps groping in the dark, ever engrossed in the distraction of the world, like family relations, business, pilgrimages, holy baths, worship of gods and goddesses and charities.

Listening to the Word of the Guru in the holy congregation (Sadh Sangat), the Gurmukh is ever attuned to the Lord, detached from the world like lotus in water. The Gurmukh loses ego, and ever accepts the Will of the Lord. Involved in the Creation and filled with lust, anger, opposition, greed, infatuation, deceit and ego, the manmukhs (self-oriented), go astray. Again and again, Bhai Gurdas praises gurmukhs, their humility and their ever remaining attuned to the Lord while earning their livelihood, serving the Sadh Sangat or holy congregation and doing good in return for evil. The gurmukhs are without ego and do not indulge in greed even in dreams.

Sikhs of the First Guru: In Pauri 13-14 are enumerated 22 Sikhs of Guru Nanak. Some are identified by their castes and others by their profession. He only mentions that they were beloved of the Guru and were good Sikhs. He writes that Mardana was a good Rabab-player and has performed in all congregations, but does not mention the name of Bala among the Sikhs of Guru Nanak. Even earlier in the first Vaar Bhai Gurdas had only mentioned that Rababi Mardana was accompanying the "Akal Roop Baba Nanak" when Baba reached Baghdad. If Bala had been a prominent Sikh and had accompanied Guru Nanak during his travels then Bhai Gurdas must have known about it. We can justly conclude that there was no Sikh of Guru Nanak by the name of Bala, and that only Mardana was the constant companion of Guru Nanak during his journeys.

Sikhs of the Second Guru: Pauri 15. Among the 12 Sikhs of Guru Angad enumerated here, Bhai Gurdas mentions that Jodh who was liberated, was the cook of the Guru.

Sikhs of the Third Guru residing at Dalla: Pauri 16. Here Bhai Gurdas gives 25 names but only mentions that Pandha and Bulla were known as a singer and a writer of the Gurbani respectively.

Sikhs of the Fourth Guru residing at Sabherwal: Pauri 17. Here, Bhai Gurdas just gives 21 names, but as before, does not mention any episode connected with any of them.

Sikhs of the Fifth Guru: Pauris 18,19,20

In the first list of 27 names is mentioned that Jhanju and Mukand were kirtanias.

In the second life of 27 only Ram Das is mentioned as a cook and all are praised as Gurmukhs.

In the third list of 16 Sikhs, some are identified by their subcaste. He does not mention that Goend of Ghai sub-caste was a highly respected beloved Sikh of the Guru. He, however, does not give any reason as to how and why he deserved this special praise.

Sangat at Sultanpur: Pauri 21. Here are enumerated 20 names and, in the end, Bhai Gurdas mentions that Sultanpur is a ‘storehouse’ of Gursikhs. This indicates that he is monitoring the names of only prominent Sikhs.

Important Masands of the Guru: Pauri 22. Here are mentioned names of 14 well-known Masands and Bhai Gurdas writes that they were all respected Gurmukhs.

Very dear Sikhs of the Guru: Pauri 23. In this list Bhai Gurdas identifies 21 names by their sub-caste or their physical character and in addition states that each was better than the other.

Well-known Sikhs of Punjab: Pauri 24. This list includes 14 names, identified by their caste or profession. Again no reason is mentioned to explain their prominence.

Sangat of Lahore residing at Mozang: Pauri 25. Here again the 18 names are identified by their sub caste or profession and that they were all respected Gursikhs.

Sikhs residing at far off places: Pauri 26. Here are given names of 15 Sikhs who were residing at Kabul, Kashmir, Sirhind, Thanesar and Fatehpur. Here, again, he does not mention any special detail about any individual Sikh or of the Sangat at those places.

Sikhs of the Agra Congregation: Pauri 27. In this list are given 15 names and Bhai Gurdas remarks that all Gursikhs were stringed like the beads of the rosary.

Sikhs of the Inner Circle: Pauri 28. Here are given names of 12 Gursikhs who were always in close company of the Fifth Guru. These Sikhs were always at the service of the congregation, but no details are given about any specified work they were doing.

Sikhs of the Sixth Guru: Pauri 29-31. In the first list of Sikhs of the Sixth Guru are given 18 names only. In this list of 12 Sikhs mentioned, one was residing at Lashkar, another at Gwalior, one at Ujjain and one at Gujarat. He mentions that large number of Sikhs were residing at Burhanpur.

In the third list of Sikhs of the Sixth Guru are 11 names and, among them, is mentioned one residing at Suhanda, one at Lucknow one at Parag, one at Jaunpur, one at Patna, one at Agra and one at Dhaka.

These lists of Sikhs in the 11th Vaar tells us that by the time of Guru Hargobind Ji, Sikhs had spread out from Punjab to Kabul, Kashmir, central and eastern India (now Bangladesh). Bhai Gurdas, however, does not mention any activity, episode or happening among Sikh-Sangats of those places. He does not give any reason as to why he has not detailed any events, which he has witnessed during his lifetime. He only gives detailed exposition of living according to the teachings of Gurbani in his own words.

Key or Chronicle? The remark of Guru Arjun Dev ji that Vaars of Bhai Gurdas "serve as a key to understand Gurbani" has been accepted by all of us. There is no doubt that the details of Sikhs of Guru Hargobind and his writing about Guru Hargobind confirm that several of his vaars were written during the life of Guru Hargobind ji, i.e. after the compilation of the Pothi Sahib.

This hypothesis that the Gurus were not in favour of anybody writing about the worldly anecdotes, happenings in relation to the Gurus and the Sikhs held true even in the time of Guru Gobind Singhji. All of us accept that Guru Gobind Singh ji had a large number of scholars with him. None of them wrote about the details of martyrdom of Guru Tegh Bahadur ji, or any details of the various battles forced upon Guru Gobind Singh ji. No one recorded the exact details of his last days and ascension. The scholars with Guru Gobind Singh ji wrote mostly stories from the epics and Puranas.

The Vaars of Bhai Gurdas clearly indicate that Bhai Gurdas was fully conversant with -and proficient in - the art of history writing. This is borne out by his narration of only significant events from the life of Guru Nanak. There is no doubt that he was prevented from writing about the remarkable events concerning the Gurus and the Sikhs happening in front of him.

2. "Vaaran Bhai Gurdas" by Dr. Jodh Singh Vol.. 1 & 2, Vision & Venture Patiala 1998, (in English).

3. "Panjab Da Itihaas" vol. 5 ‘Guru Kaal’ 1469-1708 by Dr. Sukhdayal Singh. Punjabi University 2000 (in Panjabi).

4. Prof. Dr. Darshan Singh Maini, Chief Editor ‘Nishan’ for editing this manuscript despite facing great physical disability.