Krishan Lai and Har Lai, two elderly learned pandits of Banaras, came to behold the Guru. They told him that Guru Nanak had given them much instruction on his visit to their holy city. That instruction was now incorporated in the Asa ki War, and had become the common property of men ; but they came to Guru Arjan to receive from him special instruction to suit their own particular case. He composed what are called the Sahaskriti sloks, written in a species of Prakrit, for their edification. To these compositions he subsequently added the Gatha, now found near the end of the Granth Sahib.
The Guru, probably to make trial of his learned and able scribe Bhai Gur Das, whose compositions he admired, offered to insert them in the Granth; but Bhai Gur Das said that they were not worthy of such honour. The Guru complimented him on his modesty and ability, and said that whoever read
the Bhai’s writings should acquire spiritual profit and instruction and faith in the teachings of the holy Gurus.
Several bards who had accepted the Sikh religion appeared before the Guru, and offered him panegyrics of himself and his predecessors. The Guru graciously gave such compositions a place in the sacred volume.
When all the hymns for insertion had been determined on, the Guru sat within his tent and dictated them to Bhai Gur Das. After much time and labour the volume was completed on the first day of the light half of Bhadon, Sambat 1661 (a.d. 1604). The Guru then wrote the Mundawani as a conclusion, and affixed his seal thereto. The Mundawani is as follows :—
Three things have been put into the vessel 1 —truth, patience, and meditation.
The ambrosial name of God the support of all hath also been put therein.
He who eateth and enjoyeth it shall be saved.
This provision should never be abandoned ; ever clasp it to your hearts.
By embracing God’s feet we cross the ocean of darkness ; Nanak, everything is an extension of God.
After this the Guru in his self-abasement inserted the following slok :—
I did not appreciate what Thou didst for me, and yet Thou madest me worthy.
I am full of demerits ; I possess no merit, and yet Thou Thyself hast compassion on me.
Thou showest compassion and kindness unto me ; I have found the true Guru, the friend.
Nanak, if I obtain the Name, I shall live, and my body and soul shall be refreshed.
A Muhammadan poet called Alim in a.h. 991
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(a.d. 1583) wrote a work in 353 stanzas generally from four to six lines each, called ‘Madhava Nal Sangit ’, which purports to be an account of the loves of Madhava Nal and a lady called Kam Kandala. 1 The Rag Mala, which forms the conclusion of the Granth Sahib and contains a list of the rags and raginis and their subdivisions, is a portion of Alim’s work extending from the sixty-third to the seventy-second stanza. It is not understood how it was included in the sacred volume. The rags mentioned in it do not correspond with the rags of the Granth Sahib.
The Guru invited all his Sikhs to see the precious compilation, the fruit of so much anxious labour, and distributed sacred food amongst them as a thanksgiving for the completion of his toil. The volume was by the advice of Bhai Budha and Bhai Gur Das deposited in the Har Mandar.
At the conclusion of his task the Guru told his Sikhs that the Granth Sahib was the embodiment of the Gurus, and should therefore be held in extreme reverence. He then considered to whom he could entrust the sacred volume. If he entrusted it to the Bedis, Tehans, Bhallas, or Sodhis—the tribes from whom the Gurus had sprung—they might become proud, and consider themselves far superior to their surroundings; or they might perchance, owing to their mutual jealousies and quarrels, treat it with disrespect. He therefore decided on giving charge of it to Bhai Budha, who had seen Guru Nanak, whose devotion had been often tried, and who would perform the duty with reverence and love. 2
Supplementary to the instructions contained in the Granth Sahib the Guru prescribed the rites to be observed on the decease of a Sikh, and also on occasions of rejoicing.
SIKH. Ill F
When Bhai Budha first opened the sacred volume in the temple, his eyes fell on the hymn quoted above, beginning, ‘ The Creator stood in the midst of the work,’ which he regarded as auspicious and having a direct reference to the compilation.
Bhai Banno, who lived at Mangat in the Gujrat district of the Panjab, took a keen interest in the work, and went with a large following to see it. His curiosity was aroused, and he considered how he could obtain possession of the precious volume. He asked the Guru for the loan of it to show to his flock. The Guru, for obvious reasons, was most unwilling to part with it, but was finally prevailed on to do so. According to his order Bhai Banno might read it for Sikhs on the way, but he was not to detain it in his village for more than one night. Bhai Banno, instead of expediting his journey, proceeded by slow and short marches, and thus contrived to obtain a full copy of the Granth Sahib before he returned it. Into his own copy he introduced some hymns which had been omitted by the Guru. The Guru, on hearing of this, told him the volume might remain as he had compiled it. There is another story, namely, that the Granth Sahib was entrusted to Bhai Banno to have it bound in Lahore, and that in taking it there lie had an unauthorized copy prepared.
Chapter VIII
A deputation of Sikhs came to the Guru from Kashmir and represented to him that the pandits of that country had advised them to discontinue the reading of the Guru's hymns and turn their attention to Sanskrit sacred compositions and Hindu worship, otherwise they would have no communication with them. They therefore prayed the Guru to send a competent Sikh to Kashmir to silence the pandits
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and extend the Guru’s faith in that direction. .The Guru accordingly sent Madho on that important errand. He commissioned him to instruct the Kashmiris to rise before day, perform their ablutions, repeat and sing the Gurus’. hymns, associate with holy men, observe the GurUs’ anniversaries, distribute sacred food, give a tithe of their earnings to the Sikh cause, share their food with others, speak civilly, live humbly, and adopt the other rules and observances of the Sikhs.
Numerous stories are told by the author of the Suraj Parkash to illustrate the miraculous power and teachings of the Guru. A Sikh called Tiloka, an officer in the Kabul army, had thoughtlessly killed a female deer. On opening the animal two embryos were discovered. Tiloka was much distressed at his inhumanity in killing the animal, and vowed never to go hunting again. In furtherance of his humanitarian vow he resolved to wear a wooden sword for the future. When the king heard of this, and held a parade for the purpose of examining the officers’ arms, Tiloka’s sword was, as the result of his invocation of the Guru, changed into polished steel, and he thus escaped punishment for what would otherwise have been a grave military-offence.
One Kataru, the king’s weighman, also came from Kabul. When he solicited instruction from the Guru, he was told to use just weights and discharge his duties honestly. When he returned to his office in Kabul, a bania, or petty shopkeeper, with evil and malicious intent, placed in his shop a false weight, which he unknowingly used. The bania went to the king to lay information against Kataru. The king proposed to inspect the weighing apparatus, and Kataru, hearing this, prayed to the Guru to protect him. The Guru, who was in Amritsar, knew by his occult power of his distress. At that moment a poor Sikh came to the Guru with a small offering of five parse. The Guru took the coins, passed them from
one «hand to the other simultaneously with the king’s inspection, so when the king tried both scales the weights appeared correct. The Guru explained the meaning of his act to an inquiring Sikh. The king of Kabul was satisfied with his inspection, and Kataru on paying a second visit to Amritsar attested the Guru’s explanation in every respect.
One Chuhar, a chaudhri, went to the Guru for religious instruction. The Guru told him ever to speak the truth. The village dignitary said it was impossible for a man in his position to avoid speaking falsehood. The Guru directed him to depart, and keep an account of his lies and of his good acts, and bring it to him at the end of every month. The first month the good acts were nil, and the lies many. The Guru obliged him to read out the account in open darbar, and thus publicly confess his sins, whereat he was much ashamed. The second month the account showed better. There was steady progress in virtue until the eighth month, when no lies appeared, and there was a clean sheet. The Guru then absolved him and granted him release from transmigration.
Lalu, Balu, and Haridas asked the Guru to tell them how they could be saved. He replied, ‘ Banish pride, worldly love, and envy. Bear not ill-will to others, so shall others bear not ill-will to you. Cheerfully meet and salute with both hands the Guru’s Sikhs. Walk humbly and speak civilly to all. When you eat, share your food with others, and live by honest labour. By observing these instructions you shall obtain all happiness.’
The following was the Guru’s instruction to a soldier who went to him for spiritual advice :
‘ He who exerciseth bravery shall be fearless in the battlefield. He who resolveth to conquer or die in arms, and who, when dying, claspeth the True Name to his heart, shall efface the sins of many births and
obtain deliverance. Without remembering God
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none shall obtain a place in the heroes’ heaven. He who fearlessly challengeth the foe and falleth amid the clash of arms, shall feel the ecstasy the Jogis long for, and arrive at a permanent abode of bliss. Many pleasures shall await him as he abideth in the realms of the brave. The greatest merit of a soldier is not to show his back to the enemy. A hero obtaineth for himself bliss both here and hereafter by the might of his arms. If he conquer he obtaineth the sovereignty of the earth, while if he die celestial happiness is his portion. Fight for him whose salt thou hast eaten. Give thy life for thy sovereign, and great shall be thy fame in both worlds.’ 1
Bhai Lalu and Bhai Nihalu were very successful preachers and expounders of God’s word. The Guru, on being asked how this result was achieved, replied as follows : ‘ When the preacher practiseth what he preacheth, his words make an impression on all. People treasure them in their hearts and thus obtain salvation. The tree must put forth roots before it can afford shade to the wayfarer. He who readeth and preacheth and yet doeth not good acts himself, shall produce no impression on others. They may listen to his words, but will never act on them.’
Guru Arjan gave the following instructions to Nanu and Kalu : ' He who liveth honestly, who with good intentions readeth or listeneth to the Guru’s words, who pondereth on their meaning, who divesteth himself of evil inclinations, and who devoutly repeateth the True Name, shall be freed from transmigration and obtain an abode in Sach- khand; but he who readeth for the sake of gain doeth evil and shall not be honoured. When the snake obtaineth the light of the jewel in his head, he availeth himself of it to pick up and eat insects by night. Such is the man who for gain readeth sacred texts. He committeth sinful acts,
adultery with other men's wives, and res pecteth not the most excellent True Name. He shall receive no assistance from the Guru, but proceed to hell and suffer the punishment there provided for the wicked.’
Setha, Gobinda and Bhaga, residents of Chaniot in the Jhang district of the Pan jab, went with troubled minds to the Guru to inquire whether the corn they had distributed in alms for the repose of the souls of their ancestors ever reached them. The Guru replied in the negative, quoting in support of his decision the seventeenth slok of the Asa ki War. The Guru added that they could not know whether their ancestors were in heaven or hell, so it was of no avail to make them offerings.
Paira and Jetha one day visited the Guru, and said it was their custom to throw some of their cooked food into the fire before eating. The Guru denied the necessity of throwing food into the fire. Men need only repeat God’s name, ‘ Wahguru! Wahguru!’
In the time of Guru Arjan crowds were converted to Sikhism in the Panjab, Hindustan, and all the neighbouring countries. It is said that the hill rajas of Kulu, Suket, Haripur and Chamba visited the Guru, and became his followers, as the Raja of Mandi had previously done.
At that time Chandu Shah was the Emperor’s Diwan or Financial Minister. He was a native of the Pan jab, but his official duties necessitated his residence in Dihli. He possessed wealth, learning, and various accomplishments, youth, high caste, and above all, power in the land. He had a young daughter seven years of age called Sada Kaur, to whom God had given extreme beauty without the good fortune which so often accompanies inferior natural gifts. One day her mother, as she saw her playing, said to Chandu: ‘ Our daughter is growing to maturity. We ought to search for a husband for her. The Turks now hold sway. They practise oppression and dark deeds, among which is the
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forcible abduction of Hindu virgins. It hath therefore become a practice of the Hindus to marry their daughters when very young, so it is our duty to provide for Sada Kaur, and form an alliance with some respectable family.’
Chandu was of the same opinion, and sending for his family priest and his barber 1 ordered them to go and search for a suitable husband for his daughter. The detailed instructions usual in such cases were duly given. The priest and the barber searched in every city as far as Peshawar, but could find no suitable mate for Sada Kaur. They then returned and duly informed their employer of their ill-success. The matter remained in abeyance for a time.
One of the main objects of an Oriental woman’s anxiety is to procure the marriage of her children. She thinks and dreams of her supposed duty in this respect almost from the time of their birth. Chandu’s wife again addressed him: ‘ We must no longer keep our daughter in our house. Thou art all day occupied with affairs of state. I can go nowhere, I sit at home and think of our daughter’s future. The more I see her, the more I sink into the pit of anxiety.’ Chandu explained that he had already done his best but failed. ‘ Where there was a boy of suitable age, his family was not good enough ; and where the family was good enough the boy was not of a suitable age.’ He admitted that his daughter was a thorn in his side. She was too old to be put to death. 2 At the same time he could find no family equal to his own. His wife replied,
‘ Take God’s name and kill not our daughter. No
such dark deed could be concealed. We must be humble, for it is usual for the father of the bride to bow before the father of the bridegroom.
Upon this Chandu again sent his family priest and his barber with instructions as before. They travelled as far as Lahore, but could not find a suitable bridegroom. There they heard the good report of Guru Arjan’s son in Amritsar, and thither they proceeded. On arriving they were astonished at the regal state and retinue of the Guru of whom the bard Mathura had sung:—
In this world there is no such great saint as lie ; he assumed birth to lighten the darkness of the age.
Millions of troubles have departed from those, O Mathura, who through him have quaffed the nectar of the Name.
Miss not the road to him, O man ; think not of any other.
God the Omnipresent Brahm hath in person taken His dwelling in Guru Arjan’s heart.
Until good fortune appeared on man’s forehead, he roamed and wandered long in transmigration.
He was drowning in the terrible ocean of this Kal age ; but now no regret remaineth him . 1
The main thing is this, Mathura, that Guru Arjan assumed birth to save the world.
They who repeat his hymns shall not again suffer the pain of birth . 2
The matchmakers’ admiration of Har Gobind and of the respect in which he and his father were held, exceeded all bounds. They thought of proposing the marriage to Guru Arjan themselves, but on second thoughts decided on first consulting Chandu.
The priest and the barber reported to Chandu that they had seen the Guru’s son in the new city of Amritsar, and thought that he would be a suitable parti for Sada Kaur. They dilated to Chandu on
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the excellences of Har Gobind, \yhose lineage they gave, on the enormous respect in which his father was held, and on the splendour they had witnessed in the Guru’s city. Chandu was not pleased at hearing the Guru’s praises, and said, ‘ Do you think him equal to me ? What if he hath many followers ? He liveth on offerings, which is an ignominious form of livelihood. If the offerings come, the cup is held straight; if they do not it is reversed. He sitteth and watcheth, and even if wealth cometh, his kitchen can with difficulty be supplied. He hath no store of money. Such wealth is like a mountain stream. Whatever he appeareth to possess, he is in reality only a beggar, while I am the Emperor’s Minister by whom millions of money are collected and millions of law-suits decided. What power hath he ? while on the contrary none can reverse my order. Moreover the Guru’s caste is inferior to mine. O Brahman, I have tested thy wisdom and knowledge in this matter. Thou desirest to put the ornamental tile of a top story into a gutter. Where am I, imperial Financial Minister ? and where is the Guru, though he may be an object of veneration to his followers ? I think he must have stuffed you both with sweets 1 that you come to me and propose an alliance with his family.’
Chandu’s wife who had been listening said, ‘ My lord, we have been searching for a husband for our daughter for the last two years, and no family hath yet pleased thee. Of the boys thou hast seen none hath remained unbetrothed or unwedded. At last we must wed our daughter somewhere. She cannot always remain with us. Wherever she is married, it must be into a family beneath ours. Thou art the greatest minister in this empire. As everybody boweth before thee, so doth everybody bow before the Guru. Therefore let the matter be now concluded. If our daughter enter the Guru’s house she shall be called the revered
wife of the Guru; and obtain the happiness which God destined her.’
Chandu still urged his objections: ‘ The Guru acteth not in conformity with the customs of the Khatris. He shaveth not, he eateth from the hands of men other than Brahmans and Khatris, and he hath adopted a new form of religion.’ After the husband and wife had wrangled the whole night over the matter, it was at last decided that Sada Kaur should be given in marriage to Har Gobind, and the marriage presents duly dispatched to Amritsar.
It came to the ears of the Sikhs of Dihli that Chandu had used injurious expressions regarding the Guru. They also knew that he did not really desire the alliance, but only consented in order to save himself from his wife’s importunity. The Sikhs met to consult over the matter, and it was decided to inform the Guru of Chandu’s utterances. Accordingly the following letter was dispatched, ' O true Guru, great king, Chandu is very proud. He hath likened his house to a top story and the Guru’s to a gutter. He hath called himself the head and thee the feet. He styleth himself a great minister and thee a mendicant. When he uttereth such insolent language beforehand, what will he not do in the future ? His words are not only slander of thee, but of Guru Nanak on whose throne thou sittest. Even if he be a rich man or a diwan, what carest thou for him ? In the Guru’s house rich and poor are alike. The Sikhs cannot endure his insulting expressions. As Guru Amar Das hath said:—