Vol. III — Life of Guru Har Gobind

selves. How can we cope with the Emperor ? The Guru must abscond and leave his city. This place belonged to his father and grandfather. When it passeth out of his possession, where shall we abide ? ’

Mother Ganga replied, ‘ I cannot help it. The first five Gurus preached doctrines, of peace ; my son -the sixth Guru weareth arms. It must sooner or later come to war with the Emperor. I have continued to admonish him, and tell him that such conduct becometh him not. He is, however, very resourceful, and, if it come to a conflict, he will know how to defend himself. You and I can do nothing. If you think the Guru will listen to you, then advise him. Go and do everything to avert war, and convey to the Guru my feelings on the subject.’ As the masands were on the point of personally remonstrating with the Guru, a messenger arrived from Lahore with a letter from Wazir Khan informing him of the Emperor’s decision on the Qazi’s complaints. The Sikhs were delighted at the result. The difficulty with the Emperor Jahangir, they hoped, was at an end. The vaticinations of the masands were falsified, and the Guru and his party made up their minds to dwell for ever in Amritsar. 1

Not long afterwards the Guru and his mother went to the shrine of Guru Nanak to see Sri Chand, Guru Nanak’s son, who lived there. The Guru made an offering of a horse and one thousand rupees. The Guru’s mother said to Sri Chand, ‘ Thou art now old, thou hast supernatural power, bless my son that he may have offspring.’ Sri Chand replied, with a line of Guru Arjan:—

The vine of the race hath grown and shall last for many generations.*

* Asa.

SIKH. IV

E

It will be remembered that after Guru Arjan had refused to marry Har Gobind to Chandu’s daughter, the young Guru was offered two wives. One of them, Damodari, he had already married. When it was known that she had become pregnant, there were great rejoicings in both families. To the second lady, Nanaki, the daughter of Hari Chand, the Guru was not yet married, partly on account of her youth and partly on account of his absence in Dihli, Agra, Lahore, and other places. Hari Chand now wrote that the approaching Baisakhi would be a suitable time for the marriage. It was accordingly then celebrated with all due formalities and rejoicings.

There was a Sikh called or styled Almast, which means the enthusiast. In his wanderings he arrived at that part of the district of Pilibhit where there had been built a temple to commemorate Guru Nanak’s visit. Guru Nanak, it is said, had left the mark of his five fingers on every leaf of a pipal tree there, and made sweet the bitter fruit of a soap-nut tree some forty miles to the east of it. Some Jogis, who had now taken possession, wanted to root up the Guru’s pipal, name the temple after Gorakh- nath, and abolish the name of Guru Nanak. Almast could not endure this. Considering the temple his own, he resided in it, and performed all the menial and religious duties connected with it. The Jogis sought to expel him, and thus stated their case,

‘ Gorakhnath performed penance here, hence the name Gorakh-mata. Thy Guru only stayed here as a traveller for four days. How can the temple be his ? ’ Almast pointed to the marks of Guru Nanak’s hand on every leaf of the pipal tree, and instanced the sweetness of the soap-nut. It would therefore not be proper for him to resign the place to the Jogis. He bluntly told them that Guru Har Gobind, who was now on Guru Nanak’s throne, would soon come and humble their pride. The Jogis were so angry at this, that they set fire to the pipal and left

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not a trace of it. Almast told them that when the Guru came, he would restore the tree, and whoever committed a sin against Guru Nanak should perish root and branch.

Night and day Almast read the compositions of the Gurus. He used to pray, ‘ O searcher of hearts, true Guru, render us assistance.’ Enduring hunger and thirst and the inclemency of all seasons, Almast waited until Guru Har Gobind should come to repair and take possession of Guru Nanak’s temple.

The parents of Damodari, the Guru’s wife, lived in the village of Dalla. Her eldest sister Ramo was married to Sain Das, who lived in Daroli in the present district of Firozpur. Sain Das had not been originally a Sikh, but, owing to the good example and advice of his father-in-law Narain Das, and the exhortations of his wife Ramo, who was a granddaughter of Bhai Paro, Guru Amar Das’s faithful attendant, he became a convert to the teachings of Guru Arjan. Sain Das was ever praying that Guru Har Gobind would visit his village. He built a mansion to receive him, and vowed that no one should live in it until the Guru had hallowed it by his presence. Sain Das laid a beautiful bed with soft bedding, and over the pillow he put a canopy. He used every morning to lay flowers in the room and perfume it, and pray that the Guru would soon come to bless the place. His wife used often to press him to send for the Guru. On such occasions he would say, ‘ The Guru is omniscient and will come of his own accord. There is something wanting in our devotion, or we have committed some sin that his visit hath been so long delayed. We dare not write him a letter or send for him.’ On account of the troubles in ,which Almast was involved, and the devotion of Sain Das, the Guru decided on visiting Daroli and Pilibhit, and taking with him a troop of his armed retainers. His mother and his wives were to accompany him as far as Daroli, and stay with Ramo until he

joined them after bringing the Jogis of Pilibhit to reason.

Bhai Budha, and indeed all the Sikhs, on hearing of the Guru’s resolve, were very much disheartened at the thought of being left in Amritsar without their leader. The Guru consoled them by saying that if they daily offered their adorations at the Har Mandar or Golden Temple, all their affairs should succeed. When the Guru found that his mother and his wives had arrived safely in Daroli, he completed his preparations for the journey to Pilibhit.

The Guru took his horses to Kartarpur, where he left them to be fed during his absence. There some Pathans of the village of Wadamir, ready equipped with swords and shields, offered themselves for service. With them was a tall and powerful youth of sixteen summers, who had large eyes, strong arms, thick neck, and sprouting beard. The Guru was impressed with his appearance, and inquired whose son he was. Ismail Khan, the head of the band of Pathans, replied, ‘ This youth was born in the village of Ghilzai Alim. His parents are dead. He is my nephew and liveth with me in Wadamir. I have brought him up. He is versed in both military and general knowledge, and .his name is Painda Khan.’ The Guru inquired if he would accept service or not, to which Ismail Khan made reply, ‘ Sir, we keep not shops or till land; military service is what we aspire to. If thou desire to employ him in that capacity, thou mayest do so.’ The Guru gave him ten rupees as enlistment money, supplied him with dinner from his kitchen, and promised that on returning from his excursion he would retain him on his own personal staff. The Guru remained for some days in Kartarpur, and again had an interview with Painda Khan. He gave him a house and a female buffalo, and agreed to pay him five rupees a day as an officer of his army.

When the Guru arrived in Nanakmata, which is

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several miles north of the city of Pilibhit, the Jogis, seeing his retinue, thought that some raja had arrived. On hearing who it was, they hid themselves in huts made of leaves. Almast came forth from his retirement on hearing the neighing of the Guru’s steed, uttered thanksgiving that his spiritual master had arrived, and seemed like a dead man restored to life.

Near the spot where the pipal had been, the Guru constructed a platform, and sitting on it repeated the Sodar. This being ended he sprinkled saffron on which he had breathed God’s name, when lo, it is said, the pipal emerged from the ground as a serpent from its lair ! In proportion as the Guru sprinkled the saffron the pipal grew, and after one night appeared in full size in all its luxuriance.

Chapter VI

Next day, observing the Guru’s glory and splendour, the Jogis ran to their priest with the same haste as cowards flee from the field of battle, and related to him all that had occurred since Guru Nanak had visited the place. The priest called to their recollection how Guru Nanak had vanquished the Sidhs who opposed him, and advised them to subdue their pride, conceit, and arrogance, bow before the Guru, and seek his protection. The Jogis became very angry at not receiving a promise of assistance or even encouragement. One of them said, ‘ Shall we who are Sidhs and Jogis, and live for endless years, bow before a child of yesterday, who, moreover, is not a celibate like ourselves ? ’ Another Jogi said, ‘ Guru Nanak is no more, let us take possession of our temple.’ The Jogis consulted with one another, and came to the conclusion that until the Guru was in some way dishonoured, he would never leave them alone. They then in a body

went to the Guru in all the bravery of the habila- ments of their order—ochre-coloured robes, rings in their ears, selis on their necks, wallets on their shoulders, and crutches in their hands—and represented to him, ‘ Thou art a married man; we are well-known holy ascetics. From of old this place, bearing the name of Gorakhnath, hath notoriously been ours. Wherefore leave it, and go and abide wherever it pleaseth thee ! ’ The Guru replied,

‘ Whom do you call a holy ascetic ? I apply the name only to him who hath renounced pride and who hath the love of God in his heart. It is he, and not a man who weareth an ascetic’s garb, who shall obtain salvation.’

The Jogis, in order to terrify the Guru, then began to make a show of their pretended powers, and cries of ‘ Strike the Guru ! strike the Guru ! ’ arose from the whole band. The Sikhs began to grow apprehensive. The Guru pacified them, and said no harm should come to them. The Jogis exerted all their powers, but could produce no effect on the Guru. Weary and abashed, they returned to their priest, who told them that, on account of their pride, they had forfeited such reputation as they already possessed. Since that date the place has borne undisturbed the name Nanakmata, and remained in the possession of Udasi Sikhs.

The Guru remained some time in that neighbourhood. He occupied himself with the chase, with preaching to his Sikhs, and with the organization of a methodical Sikh service for them under the guidance of Almast.

The Guru on his return journey proceeded to Daroli, where his mother and wives were anxiously awaiting him. They went forth to meet him, and great joy reigned in the village on his arrival.

Sain Das said to the Guru, * Almast is a very fortunate man, for whose sake thou didst undertake such a long journey, and whose devotion hath

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rendered thee so subservient to him. When did he become a Sikh ? ’ The Guru replied, ‘ He was originally a goat-herd on the banks of the Ravi, and was known as “The simpleton”. He had long cherished a desire to see Guru Nanak, and, on accidentally doing so, love and devotion sprang up in his heart. He milked one of his goats, and offered the milk to the Guru. The only recompense he asked was to be allowed to gaze on the holy man. The Guru requested him to ask for some further favour. He replied as before, that his only desire was to behold the Guru. Then Guru Nanak said, “Twice three are six. Thou hast thrice desired to behold the Guru, and now thou shalt live to behold the sixth Guru in succession to me.” ’ Sain Das on hearing this narrative congratulated Bhai Almast, and applied to his case the following hymn of Guru Arjan :—

O God, by Thy favour I have dispelled my doubts;

I have reflected in my mind that by Thy favour everything is mine.

By service to Thee millions of sins are erased ; by a sight of Thee sorrow departeth.

By repeating Thy name I have obtained great happiness, and banished all my anxieties and maladies.

In the company of the holy man I have forgotten lust, wrath, avarice, falsehood, and slander.

I have cut off the shackles of mammon; Nanak, God, the Ocean of mercy, hath Himself saved me . 1

It was now time for Ramo, Sain Das’s wife, to hold a spiritual colloquy with the Guru—* Friend of the poor, true Guru, my prayer is that I may worship my husband with my body, and discharge all the duties of conjugal chastity, that the love of God may abide in my heart, and that I may ever remember His name, so that at the last He may assist me, and that I may have no fear of death,

or hell, or further transmigration.’ The Guru replied, ‘God at all times assisteth those whose hearts are pure. With a pure mind meditate on His name, and accept His will. Then shalt thou be happy and all fear forsake thee.’

The time of Damodari’s lying-in was approaching, and her mother-in-law Ganga continued to pray for her safe delivery of a son. Damodari ever meditated on God and repeated Guru Nanak’s hymns and those of her husband’s father the late Guru. On a Wednesday night when the moon was full, in the month of Kartik, Sambat 1670 (a. d. 1613), she gave birth to a son, who was afterwards named Gurditta, and who bore a remarkable likeness to Guru Nanak. When morning dawned, the Guru went to see his child, and then distributed alms to all applicants. Instead of worldly songs of rejoicings the compositions of the Gurus were sung on the auspicious occasion. The hymn composed by Guru Arjan on the birth of Har Gobind received special prominence.

During the Guru’s long absence from Amritsar, prayers were offered there for his speedy return, and a letter was sent reminding him of his duty to return quickly to his Sikhs and the temple of his forefathers. He told his mother of the communication he had received, and she highly commended his resolution to attend to it. The Sikhs who accompanied him also pressed him not to delay. On his arrival in Amritsar the following, among other hymns of the fifth Guru, was sung with rapture:—

O Guru, may I behold Thee and live,

Then shall my fortune be completed, 0 God ! 1

Hear this supplication, O my God ;

Grant me Thy name and make me Thy servant.

O God, the Giver, protect me in Thine asylum.

O God, may Thy full favour be extended to me,

That through the Guru 1 may behold Thee and live 1

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By the Guru’s favour some rare person knoweth Thee.

O God, my Friend, hear my supplication.

That Thy lotus feet may dwell in my heart.

Nanak uttereth this one prayer—

That he may not forget Thee, Thou Lord of perfect excellences! 1

The Guru having taken up his residence at home used to preach to his congregation and occasionally go on shooting excursions. When not occupied with preaching or prayer, he generally sat in the open air and received his Sikhs. The places where he used to sit are now called Pipali, Lohgarh, and Chaurasti Atari. During the Guru’s absence Bhai Budha organized a nightly sacred concert to be sung round the tank of Amritsar. The Guru, on hearing of it, said, * This choir shall for ever abide, and I shall be always with it.’

Painda Khan arrived in Amritsar with the army and the horses the Guru had left in Kartarpur. Painda Khan’s ordinary gymnastic practice was to tie two large earthen vessels filled with sand to his brawny arms, and thus encumbered swing clubs weighing one hundred and sixty pounds each round his head. The Guru was pleased with him, and used to make him presents of valuable clothes, horses of Iraq, clarified butter, sugar, and all such food as was calculated to promote strength.

Two men, called Niwala and Nihalu, went to the Guru, and asked how they could be saved. The following was the Guru’s reply: ‘ As there is fire in all timber, but without attrition it lighteth not or dis- pelleth cold; and as butter is contained in milk but cannot be extracted without churning; so there is divine knowledge which yieldeth the essence of happiness in the hymns of the true Guru. In perusing them there is great merit, but divine knowledge is not to be obtained unless man meditate

on them, implant them in his heart, and act according to them in all his affairs. It is then he shall obtain bliss and a knowledge of God, and dispel for ever the pain of transmigration.’

The Guru thus addressed Krishan and Pammu who also had sought his advice: ‘ Even if an ignorant man read the Guru’s hymns, all his sins shall be remitted. When man putteth forward the feet of desire, he shall easily obtain divine knowledge by practice, and be strengthened in the service of the saints. But the sinners who read to receive honour from men, are worthy of expulsion from all societies. Though they cause themselves to be addressed by every one as gyanis, yet they have no faith or divine knowledge. Such people are proud, and associate not with the holy. They give themselves all praise in the hope of receiving money, but they never obtain divine knowledge. How can they who possess such pride enter God’s court ? ’

There was an ancient Jogi in Garhshankar in the Jalandhar district, who gave out that Shiv had promised that whoever beheld him should secure emancipation. Many persons went to see the Jogi on that account Tilak alone of his village refused. The Jogi became curious to know the cause, and decided that he would go to see him. Tilak at the interview put a screen between himself and the Jogi, so that the latter might not afterwards say that Tilak had seen him and thus obtained emancipation. Tilak told him that all his own devotion was centred in the Guru, and he would resort to no one else for his salvation. The Jogi on hearing accounts of the Guru’s teachings conceived a desire to visit him, and begged Tilak to introduce him. Tilak consented, and both proceeded to Amritsar for the purpose.

The Jogi opened the conversation by saying to the Guru, ‘ If Guru Nanak had divine power, why hast thou, who sayest thou art the sixth Guru, not preseryed his original body ? ’ By this the Jogi

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desired to know why Guru Nanak had not survived, and why it was necessary for him to appoint successors, The Guru replied, * The soul putteth on a body like clothes which when old fall into tatters. Kings and rich men take off their old clothes and put on new ones. Poor people patch and stitch their torn clothes, so that they may last a little longer; but, when a man hath new clothes, why should he patch and wear the old ones ? ’ 1 The Guru in support of this argument quoted the following verses of his father :—

He who remembereth not God, leadeth the life of a snake ; 2

So liveth the infidel who forgetteth the Name.

He who liveth remembering God even for one moment,

Shall last for hundreds of thousands and millions of days, yea, for ever. 3

The Jogi on hearing this began to feel humble. He became profuse in his thanks both to the Guru and Tilak who had led him to Amritsar. He then begged the Guru to make him like Tilak, a believer in one God, and grant him the gift of faith. The Guru replied, ‘ God is in the power of love, but love is not that which can be bought. It is the gift of God, and is bestowed on him to whom He showeth mercy. If thou have faith, thou shalt obtain what thou prayest for from Guru Nanak’s house. The store of love and devotion, a little of which had been granted to the avatars, jogis, rikhis, and munis, was entrusted in full by the Creator to Guru Nanak. He hath generously distributed it with open hands and from him no account shall be taken. As hath been said:—