For a long while all attempts on the part of Nānak's parents to induce him to enter some trade in accordance with the tradition of his caste proved fruitless. The lad was continually engrossed in meditation, and had no care for the things of this world. Finally, however, he consented to enter the service of a Muhammadan governor, whom after a time he converted to his reformative doctrine. On the occasion of this conversion Nānak showed a power of mind-reading, and such profound religious insight that, before he left the city, both Hindus and Mussulmans came to do him honour. After this it is said that Nānak went into the wilderness, where he was severely tempted by Kaljug, the devil. He resisted every attack, however, and afterwards was granted a, special vision of God, during which he held converse with Him, and received instruction for his mission. During this experience he composed an important part of the Jāpji, 1 which has since become the key-note of Sikh doctrine. Nānak then donned a religious costume, and definitely set forth on his life-work as teacher, or Guru. He took with him his minstrel Mardana, who accompanied his hymns upon the rebook. 2 The greater part of the new

teaching was conveyed by means of these hymns, improvised and chanted to well-known musical measures. 1 In this way Nānak discoursed with men of every caste and creed, but mostly with Brahmans, among whom he made many converts. He pointed out the inefficacy of caste and of the priesthood, protesting against formalism, whether Muhammadan or Hindu. He taught the existence of an all-powerful and loving Creator, who must be approached with simplicity and sincerity and by the loving repetition of the Sacred Name. Any one, of whatever caste or creed, who followed the Guru's teaching was held to have found salvation, even though he continued to live the ordinary life of the world. Much of Nānak's time was spent wandering and preaching in great simplicity of life—but he was married, as were all the Gurus after him. He discouraged ascetic practices, and taught that true religion was in the heart, whatever might be the walk in life. Whereas the Brahmans forbade either women or Sudras 2 to read the Vedas, Nānak held that all human beings were on an equality in the

sight of God. The Guru travelled all over India spreading his doctrines; to the Himalayas, to Ceylon, and it is said that he even went as far westward as Mecca, the pole-star of Muhammadan religion. A story told of him on this occasion is interesting, as showing the manner in which he conveyed his teaching. When outside the holy city an Arab priest reproached him for turning his feet in the direction of God.

"Turn my feet," answered Nānak, "in a direction in which God is not."