Bhai Gurdas

Bhai Gurdas
	Bhai Gurdas, early Sikh scholar, poet, and scribe of the Ādi Granth
Tradition	Sikhism, Religious thinkers
Influenced by	Guru Nanak, Guru Amar Das, Guru Arjan
Lifespan	c. 1551–1636
Notable ideas	Author of Vārāṅ Bhāī Gurdās (key to understanding Sikh scriptures); first scribe of the Ādi Granth; important interpreter of Guru Nanak’s teachings
Occupation	Scholar, Poet, Theologian, Scribe
Influenced	Sikh thinkers, Sikh literature, Sikh exegesis
Wikidata	Q192302

Bhai Gurdas (c. 1551–1636/37) was a towering figure in early Sikh history, renowned as a scholar, poet, and spiritual leader. He is best known for serving as the principal scribe of the Adi Granth (the first Sikh scripture, later the Guru Granth Sahib) and for composing influential commentaries and devotional poetry. His writings – especially the Punjabi Varan (ballads) and Braj-language Kabit Savaiye – became authoritative guides to Sikh teachings. Bhai Gurdas’s life spanned the lives of five Sikh Gurus, from Guru Amar Das (the third Guru) through Guru Hargobind, making him a key link across generations. His works remain highly regarded by Sikhs, who traditionally call him a “bulwark” of the faith and its first theologian or interpreter.

Early Life and Education

Bhai Gurdas was born in 1551 in Goindval (Goindwal), in present-day Punjab. He belonged to the Bhalla Khatri community. His father was Ishar Das (a cousin of Guru Amar Das) and his mother was Jivani, making Gurdas a nephew of Guru Amar Das and a cousin of Bibi Bhani (the mother of Guru Arjan). He was an only child. Orphaned at a young age, Gurdas lost his mother by age three and his father by age twelve. Guru Amar Das took an active role in his upbringing. Bhai Gurdas grew up in Goindval and later in Sultanpur Lodhi, both important centers of early Sikh life. He attended the Sikh congregations (sangats) and heard hymns and discourses, developing a deep devotion to Sikh teachings from his youth.

During his early years, Bhai Gurdas received a broad education. Tradition holds that he learned the Gurmukhi script and memorized the Guru’s hymns at a very young age. He also mastered several languages: he became fluent in Punjabi (the vernacular of the Sikhs), Braj Bhasha (a medieval North Indian literary dialect), Sanskrit, Persian, and Sanskrit. As a teenager he traveled and absorbed Hindu and Muslim scriptures. Notably, he journeyed to Varanasi (Benares) in his youth, where he studied Sanskrit and Hindu classics, including Vedic and Puranic literature (www.dawn.com) (www.thesikhencyclopedia.com). He learned to recite complex poems and martial music, and gained an encyclopedic knowledge of the major religious traditions of India. This broad scholarship would later color his writings. By the late 1570s, Bhai Gurdas had formally embraced Sikhism (some sources say he was initiated as a Sikh by Guru Ram Das around 1579). He then devoted himself to studying under the Sikh Gurus and later preaching their message as a missionary.

Role in Compilation of the Adi Granth

Bhai Gurdas’s most famous historical role was as the chief scribe of the Adi Granth (1604), the first official compilation of the Sikh holy scripture. After Guru Ram Das’s death in 1581, Guru Arjan Dev succeeded him. Guru Arjan undertook the monumental task of collecting spiritual hymns (gurbani) from the Sikh Gurus, mystic saints, and other contributors into one volume. Bhai Gurdas, by then a senior disciple and learned scholar, was entrusted with organizing and writing the text. Under Guru Arjan’s close supervision, Bhai Gurdas inscribed the entire manuscript of the Adi Granth by hand (www.thesikhencyclopedia.com) (www.eurasiareview.com). His work involved verifying and arranging hymns according to musical measures (ragas) and ensuring textual accuracy.

The original manuscript written by Bhai Gurdas was completed around August 1604 and ceremonially installed in the Harmandir Sahib (Golden Temple) in Amritsar. It was later given the name “Adi Granth” and eventually became the eternal Guru of the Sikhs as the Guru Granth Sahib. In later history, this first copy (bir) remained precious; it passed into the care of Guru Arjan’s descendant Dhir Mall and is still preserved by his family in present-day Jalandhar district. Bhai Gurdas is remembered for his disciplined project management – he reportedly spent about two years in continuous writing and organization to complete the Adi Granth. Out of humility, he refused to include any verses of his own in the scripture, despite Guru Arjan’s respectful request, saying he did not feel worthy to place his words alongside the Gurus’ hymns (www.allaboutsikhs.com) (indicportal.org). His hand-written Adi Granth is honored as the definitive early version of Sikh scripture.

In service to the Sikh community, Bhai Gurdas also helped with the physical work of the temple site. He is traditionally credited with assisting in the excavation of the sacred pool (sarovar) at Amritsar in 1577. Later, during Emperor Akbar’s visit to northern India (c. 1596–97), Bhai Gurdas was chosen to approach the Mughal court on behalf of the Sikhs. According to Sikh tradition, some Muslim scholars (qazis) had objected that the hymns Guru Arjan planned to compile were irreverent toward Islam. Bhai Gurdas, accompanied by Bhai Buddha, recited passages from the Granth-in-progress to Emperor Akbar at Kartarpur (www.thesikhencyclopedia.com) (www.eurasiareview.com). The emperor was reportedly convinced of their universal, non-sectarian message and had no objections. (Note: historical Mughal records mention Jahangir’s later execution of Guru Arjan, but do not record Akbar’s audience directly; this account survives in Sikh sources.)

During the tenure of Guru Hargobind (the sixth Guru), Bhai Gurdas was further honored with leadership roles in the community. When Guru Hargobind built the Akal Takht (“Throne of the Timeless Lord”) in Amritsar in 1606, he commissioned Bhai Gurdas (along with Bhai Buddha) to oversee its construction and serve the Sikh community. Bhai Gurdas is often regarded as Sikhism’s first Jathedar of the Akal Takht (Sikh temporal authority). Guru Hargobind also appointed him to educate his own sons (the future Tegh Bahadur and others) in classical texts and Sikh teachings. In these decades until his death, Bhai Gurdas helped guide the Sikh community through turbulent times, including the imprisonment of Guru Hargobind by Emperor Jahangir and conflicts involving rival claimants to Sikh leadership. Throughout, he was viewed as a loyal adviser and caretaker of the Gurus’ institutions (www.thesikhencyclopedia.com) (www.thesikhencyclopedia.com).

Literary Works and Teachings

Aside from his scribal duties, Bhai Gurdas was a prolific writer. His literary corpus spans multiple languages and poetic forms. The most celebrated of his works are:

Vārān Bhai Gurdās: A collection of forty (according to Sikh tradition) long ballads or vārs composed in Punjabi verse. Sometimes called Vārān Gian Ratnavalī (“Ballads of the Gems of Knowledge”), these poems blend narrative, historical anecdotes, and moral instruction. Bhai Gurdas is said to have written these at the behest of Guru Arjan, who is quoted as encouraging him: “Guru Arjan ordered me to compose 40 Vars so that peace may descend” (indicportal.org). The vārs cover topics such as the lives of the Sikh Gurus (especially Guru Nanak), mythology (stories of Dhruva, Janaka, Krishna, etc.), and central Sikh teachings. For example, one Vaar recounts Guru Nanak’s life, while others celebrate the valor of Guru Hargobind. These verses are especially treasured because Guru Arjan himself described the collection as the “key” to understanding the sacred scripture (www.thesikhencyclopedia.com) (indicportal.org). While the Guru Granth Sahib contains gurubani (the Gurus’ hymns), Bhai Gurdas’s vārs function as commentary to explain and exemplify the truths in those hymns. His language is vivid and direct, rich with proverbial statements. Many of these ballads are still sung with Gurbani in Sikh congregations.

Kabits and Savaiye (Kaviṭ Sawaiye): Hundreds of shorter poems composed in Braj Bhasha, a devotional vernacular of North India. These include kavits (four-line stanzas) and savaiyes (quatrains with a specific meter). Bhai Gurdas wrote dozens of these, traditionally said to number around 675 in total. He was originally credited with 556 Kabits, but an additional 119 were discovered in the 20th century, bringing the total to approximately 672 plus a few savaiyes (www.eurasiareview.com). These verses explore mystical themes and meditative reflection on God’s name. They are more compact than the vārs and often allusive. Because Braj Bhasha had become less common, his Kabits are less widely used today than his Punjabi vārs. But they were important early Sikh poetry, and some contain insights into ethics and devotion (for example, one kabit emphasizes chanting God’s name as the path to liberation).

Other Writings: Bhai Gurdas also composed a handful of Sanskrit chhand (metrical verses) – about six chhands (each of eight lines) survive. They reflect his knowledge of classical forms. Overall, his literary output can be summarized as “40 Vaarān (Punjabi), ~675 Kabit & Savaiye (Braj), and a few Sanskrit chhands” (www.eurasiareview.com).

Bhai Gurdas’s poetry is valued for its crisp style and educational function. Many vārs and kabits contain Sikh doctrinal points: emphasizing the oneness of God, the importance of meditation on the divine name among all people, social reforms like feeding the poor and rejecting caste, and devotion over ritual. For instance, he famously wrote that ultimately “all humans, no matter how they pray, believe in one Almighty” and warned that ignoring the poor makes it impossible “to reach the Almighty” (www.dawn.com). His verses also express Sikh ideals like humility, equality, and justice. In praising Guru Hargobind, he metaphorically described the need for a “thorny hedge of armed men” to protect the “orchard” of the Sikh faith – indicating support for the community’s self-defense under Guru Hargobind (indicportal.org).

Although Bhai Gurdas’s works draw on diverse sources (he quotes Hindu puranas and Sufi ideas), his underlying message consistently reflects Sikh philosophy as taught by the Gurus. He often employs multiple poetic meters and narrative episodes to make spiritual teachings accessible. Traditional accounts stress that Guru Arjan directed Bhai Gurdas to produce the vārs as a practical aid to understanding the Granth – treating the Granth like an ocean, and Bhai Gurdas’s work as a “lake” that offers swimmers a path (indicportal.org). In this spirit, his compositions were intended as pedagogical guides, framing Sikh doctrine in popular tales and aphorisms.

Influence and Reception

In Sikh tradition, Bhai Gurdas is venerated as a preeminent scholar of the faith. Guru Arjan himself highly praised Bhai Gurdas’s contributions, reportedly calling his Vārān the “key” to the Guru Granth Sahib (www.thesikhencyclopedia.com). Guru Hargobind is said to have remarked that “short of being a Guru of the faith of Nanak, the learned Bhai Gurdas contributed more than any person I know” (www.dawn.com). Bhai Gurdas’s writings were used as authoritative commentary throughout the Sikh community from the very beginning. Sikh teachers traditionally use stories and teachings from his works in sermons and education. His poetry continues to be sung alongside Gurbani in congregations.

More broadly, Bhai Gurdas is often regarded as the first major Sikh theologian or exegete. The Sikh Encyclopedia notes he is “remembered in the tradition as the first consistent interpreter of the Gurus’ word” (www.thesikhencyclopedia.com). His efforts helped define Sikh identity during its formative period, and he mediated disputes (for example, countering the divisive sect led by Prithi Chand, Guru Ram Das’s older son) through diplomacy and writing (indicportal.org).

In literature, Bhai Gurdas has been recognized not only by Sikhs but by scholars of Indian religion. He is acknowledged as a towering poet in the medieval Hindi and Punjabi literary tradition (www.tribuneindia.com). Institutions of learning in places like Varanasi have praised his Sanskrit and Hindi compositions, and historical works have been devoted to his life. Several Sikhs in history – Maharaja of Benares among them – became his followers due to his scholarship (www.tribuneindia.com).

Despite this esteem, some observers note that Bhai Gurdas is not widely commemorated in modern Sikh practice. For example, major Sikh governing bodies (like the Akal Takht and SGPC) have not officially fixed his birth or death anniversaries, partly because sources disagree on the dates (www.tribuneindia.com). He is less well-known among lay Sikhs today than the Gurus themselves. Physical memorials to him are scarce: there is a large Gurdwara in his memory in Varanasi, but very few monuments in Punjab. His name lives on mainly in museums and in chapters of his vārs. Nonetheless, his literary legacy endures as an integral part of Sikh heritage.

Critiques and Debates

While Bhai Gurdas is revered in Sikh tradition, modern scholars approach aspects of his work with critical analysis. Because many facts about early Sikh history rely on his vārs (written decades after the events), historians note that his accounts combine history with hagiography. For example, the story of Guru Arjan versus Emperor Akbar is only found in Sikh sources, not Mughal records, so its historicity is debated. His grandson reportedly told Guru Hargobind about the Akbar incident, but contemporary evidence is lacking. Thus some historians treat these episodes cautiously, viewing them as traditional memory rather than documented fact.

Another scholarly issue involves authorship of certain texts. Ordinarily 40 vārs are attributed to Bhai Gurdas, but one tradition includes a 41st Vaar. Scholars point out that this 41st is probably not his; it appears to have been written by another individual named Bhai Gurdas in the 18th century (www.eurasiareview.com). This suggests that earlier Sikh communities (for example, in Bihar) may have had a later commentator sharing the name. In general, researchers acknowledge that some poems and historical details in Gurdas’s collections may not originate solely with him. (For instance, one of his ballads retells an anecdote about Guru Nanak, but it does not make unique historical claims beyond other Janamsakhi traditions.)

Finally, there is uncertainty about the exact dates of Bhai Gurdas’s life. Traditional Sikh sources sometimes list his death as 1636, while others say 1637, and modern scholars note the discrepancy (www.thesikhencyclopedia.com) (www.tribuneindia.com). His birth year is usually given as 1551, but this too is approximate. Such variations are common for biographical details in this era. Overall, while Bhai Gurdas’s spiritual and literary contributions are undisputed, historians carefully separate his var narratives from verifiable chronology.

Legacy

Bhai Gurdas’s legacy in Sikhism is profound. He helped define Sikh scripture, codified its teaching, and ensured its continuity. His Vaarān remain a foundational reference for understanding the Gurus’ message. Academically, he is recognized as a pioneer of Sikh literature – in some surveys he is considered the most important Sikh writer of the 16th–17th centuries. Many later Sikh poets and historians follow in his footsteps of blending Sikh themes with classical literary forms. His emphasis on egalitarian ethics and inner devotion continued to influence Sikh thought on social justice and mysticism.

In practical Sikh life, Bhai Gurdas’s work still resonates. Some of his couplets and verses are taught to children and quoted by preachers. For instance, phrases like “naam nivaaz pakeeza sudh” (God’s Name purifies the devotee) originate in his writing. The Sikh daily prayers (Ardas) indirectly draw on his spirit of humility and stewardship. However, because his works are not part of the Guru Granth Sahib itself, he is formally considered a devout scholar rather than a Guru.

In the Punjab, a few sites preserve his memory. The Gurdwara Pipli Sahib (Amritsar) marks where he used to address congregations, and a major Gurdwara in Basarke (his ancestral village) celebrates him. The Sri Guru Granth Sahib has printed editions, and Sikh academies often publish expositions of Bhai Gurdas’s poetry. In Sikh historiography, Bhai Gurdas is immortalized as the “elucidator” of the faith – the man who explained Guru Nanak’s revelation in the generations that followed. His works remain listed among selected classics of Sikh literature, and his life is commemorated in the Guru Granth itself at one place, where he is explicitly named and praised (He is mentioned in the Tav Prasad Savaiye, a morning verse attributed to Guru Amardas) (www.dawn.com) (www.tribuneindia.com).

Today, scholars study Bhai Gurdas for insights into early Sikh history and thought. Modern editions of his Vaars and Kabits have been published (often with commentary), and his poetry has been translated into English and other languages. In Sikh educational curricula, his role as the first Jathedar of the Akal Takht and his scholarship are highlighted. Though a controversial issue, some recent writers have advocated for official Sikh recognition of Bhai Gurdas’s centenary events. In sum, Bhai Gurdas’s influence endures both in religious tradition and in the cultural memory of Punjab. As one Sikh historian put it, when thinking of Guru Arjan Dev we must also think of Bhai Gurdas, for the latter carried the Gurus’ legacy forward in word and deed.

Selected Works

Adi Granth (1604) – Principal scribe and organizer of the first Granth Sahib under Guru Arjan’s direction.
Vārān Bhai Gurdās – A set of forty Punjabi ballads (cantos) containing a total of 912 verses. These encapsulate Sikh history, ethics, and philosophy as explained by Bhai Gurdas.
Kabit Savaiye – Hundreds of short mystic poems in the Braj dialect. Traditionally 672 kabits and 3 swayyas are attributed to him. (Originally 556 were known; 119 more were later found.)
Sanskrit Chhands – Six metrical poems (chhands) of eight lines each composed in Sanskrit, demonstrating his classical erudition.

Timeline

1551 (approx.) – Born at Goindval, Punjab, into a Bhalla Khatri family. Nephew of Guru Amar Das.
1567 – At age ~16, serves in Guru Amar Das’s Goindwal congregation and begins composing devotional songs.
1577 – Helps excavate the sacred pool at Amritsar under Guru Ram Das.
1579 – Initiated formally into Sikhism by Guru Ram Das and sent on long missionary tours (Agra, Varanasi, etc.) to spread Guru Nanak’s teachings.
1581 – After Guru Ram Das’s death, returns permanently to Punjab. Becomes a disciple and close student of Guru Arjan Dev.
1596–1597 – Accompanies a delegation to Emperor Akbar at Kartarpur to defend Guru Arjan’s forthcoming scripture. Recites hymns and pacifies the court.
1604 – Oversees and writes the entire original Adi Granth (Sikh scripture) under Guru Arjan’s supervision. The scripture is installed in Amritsar in August.
1606 – Foundation of Akal Takht (Sikh temporal seat) in Amritsar. Bhai Gurdas and Baba Buddha supervise its construction; he becomes first Jathedar of the Takht.
1621–1629 – Acts as emissary and priest at significant events: accompanies Guru Hargobind to secure release of imprisoned Sikhs, attends weddings of the Guru’s sons, and leads funerary prayers.
1636 or 1637 – Passes away at Goindval at the reputed age of 85–87. His death marks the end of an era that bridged five Sikh Gurus.