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Updated: May 31, 2025
At last he arrived at the demon Nanak Chand's house, just as the demon had awakened from sleep, which, according to the habit of demons, had lasted for twelve years.
These men had some money with them, and weapons hidden underneath their clothes; for, having betted largely on the quail-fight at Abdul's stables, the squadron was in funds. "In case of trouble one can bribe the police," counseled Nanak Singh, and he surely ought to know, for he was the oldest trooper, and trouble everlasting had preserved him from promotion.
That is all I can do for you, but Nanak Chand, who is my elder brother, can help you farther on your way. So Prince Bahramgor travelled through Demonsland, and because he held the magic wand in his hand day and night, no harm came to him.
The evolution of the Arya Samaj recalls very forcibly that of Sikhism, which originally, when founded by Nanak in the early part of the 16th century, was merely a religious and moral, reform movement, and nevertheless within 50 years developed under Har Govind into a formidable political and military organization.
Sometimes religion and caste are in opposition, for many modern religious leaders have begun by declaring that among believers there are no social distinctions. This is true not only of teachers whose orthodoxy is dubious, such as Nânak, the founder of the Sikhs, and Basava, the founder of the Lingâyats, but also of Vallabhâcârya and Caitanya. But in nearly all cases caste reasserts itself.
So he carried the young man back to Demonsland, and giving him a magic wand, bade him travel over the country until he came to the demon Nanak Chand's house. 'You will meet with many dangers by the way, said his old friend, 'but keep the magic wand in your hand day and night, and nothing will harm you.
The temple is the centre and inspiration of the Sikh religion. The Sikhs are an interesting people. They rallied round one of the multitude of the Hindu religious reformers, named Nanak Shah, who established this cult about the end of the fifteenth century. It may be called an amalgam of Mohammedanism and Hinduism.
Such sentiments have a smack of Mohammed and Nânak sometimes uses the very words of the Koran as when he says that God has no companion. And though the penetrating spirit of the Vedânta infects this regal monotheism, yet the doctrine of Mâyâ is set forth in unusual phraseology: "God himself created the world and himself gave names to things.
The history of ideas, too, becomes clear and intelligible if we suppose that Râmânand, Kabir and Nanak flourished about 1400, 1450 and 1500 respectively. One should be cautious in allowing such arguments to outweigh unanimous tradition, but tradition also assigns to Râmânand an improbably long life, thus indicating a feeling that he influenced the fifteenth century.
This constant antagonism of church and prophet, of institutional authority and individual vision, is not only true of Christianity but of all great historical faiths. In the middle ages Kabir and Nanak, and in our own times the leaders of the Brahmo Samaj, break away from and denounce ceremonial Hinduism: again and again the great Sufis have led reforms within Islam.
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