jackais unto tigers, and sparrows lfitO hawIfS. > ' !
LIFE OF GURU HAR GOBIND 71
. There was a Sikh called Gururoiikh who was married to a devoted wife. They were happy in every, respect except that they had no children. They requested the Sikhs to pray for them, that their desires might be fulfilled. They were advised to serve Sikhs in every way, and they did so. The result was that they had a son in due course. When he was ten years of age, his parents died within a short interval of each other. The son was brought up without a trade or profession of any sort, and had to sell his household property to maintain himself. Nobody would pay what was due to him; and if he owed anything, he had to pay twice or thrice more than was just, or, in default, pledge his house and movables. At last it came to pass that he found himself without house, or home, or property of any description except one solitary kauri. He took this humble coin to the market-place, but no one would give him food for it. His stomach was collapsing with hunger, and he began to weep and wail, ‘ I was my parents’ darling, but they gave me no education. How shall I earn my living ? ’ While thus complaining a company of Sikhs singing hymns was passing by. One of them asked him why he was thus standing all forlorn. Having told his story, he was urged to join the party and proceed to Amritsar to seek the Guru’s protection. He would obtain maintenance from the Guru's kitchen, for did not Guru Arjan say
My brethren, eat food to satiety,
And fneditate on the ambrosial Name in your hearts. 1
Apart from maintenance the youth would obtain spiritual advantage by visiting the Guru. He accordingly joined the Sikhs, and did menial service for them on the road. When not so occupied he was committing the Guru’s hymns to memory. So absorbed was he in his devotions, that he forgot on
one occasion to proceed with his party. Me was found wandering by a Pathan trooper and impressed to carry his liiggage. It was then the era of MusaL man domination, and no one had the courage to set him free. He was lamenting his fatejn having parted from the Sikhs, and being thus delayed in seeing the Guru, when he accidentally met a masand. Having saluted him he placed his kauri before him, and begged him to offer it to the Guru and supplicate him to grant an interview to a Sikh in distress. The masand took the kauri, blessed the son of Gurumukh, and proceeded on his way.
The youth and the Pathan went on until they were wearied from the heat and the journey. The Pathan espied a clump of trees and an adjacent well where he stopped to take rest and quench his thirst. As he stood on the edge of the well the masonry gave way, and he was launched into the water with tons of masonry on his head. This was understood to be a punishment from heaven for his tyranny in impressing a devout Sikh, and causing him to undergo excessive hardship. Gurumukh’s son began to consider what he was to do with the Pathan’s luggage. He did not know his name or address. He therefore decided that the things were a windfall for himself. He opened the bundle and found some clothes, jewels, and one thousand gold muhars. He tied them all up again, and, taking them with him on the Pathan’s horse, set out for Amritsar. When darkness was coming on he sought a night’s lodging, and was qqn- ducted to the house of a Hindu. The Hindu happened to have gone abroad, leaving his wife at home. The visitor handed her a rupee and requested her to bake him two cakes. She took the money, observed his bundle, and at once made up her mind if possible to relieve him of whatever he was carrying. She laid him on a bed in the deudhi, or outer reception-room, had his horse tied up, and began to prepare his dinner. She made him a savoury
LIFE OF GURU HAR GOBIND
dish, in which she mixed a potent narcotic and placed it before him. He took a morsel of the food, and repeating ' Wahguru put it into his mouth. As the bard said in one of his verses in praise of Guru Amar Das:— -
The poison was changed into nectar when he uttered the True Guru’s name.
The hostess called out to her guest every half-hour, and was astonished at hearing him speak in the ordinary manner. Before composing himself to sleep he repeated the Sohila with great devotion.
Foiled in this attempt, the hostess thought of another plan whereby she might rob her guest. She persuaded him, on the pretext of safety, to go and sleep near his horse and leave his saddle-bags and bundle with her. She represented that if anything were stolen from him she would get a bad name; hence her thoughtfulness for him and herself. When she found the Sikh’s property in her possession, she hastened to a burglar who was a lover of hers, and requested him to come and kill the man who was sleeping in her reception-room. She said, ‘ He is my enemy, and it is proper to kill him; I will never forget the favour, and I will besides substantially reward thee.’ Having received a promise from the burglar, she returned home and went to sleep. By accident her husband returned home that very night. On entering the deudhi, and seeing a stranger, he inquired who he was and his business. Gurumukh’s son informed him. The owner of the house, who was a kind and considerate man, took him within, the better to show his hospitality, and went himself to sleep in the deudhi. At the end of the night the burglar came and killed the master of the house, believing him to be the strange guest, and then absconded. In the morning it was ascertained that it was the newly arrived husband who had been killed, and not the wayfaring Sikh. The victim’s wife began to weep
and mourn, her husband was gone, and she found herself in the painful position of an Indian widow.
Meantime the guest awoke, and heartily thanking the Guru for his escape took up his saddle-bags and bundle, mounted his horse, and lost no timei in departing. On his escape he devoutly repeated the following hymn of Guru Arjan :—
No hot wind toucheth him who is under the protection of the Supreme God.
Round about me is God’s circle, so no trouble can afflict
, t
me, my brethren.
I have met the perfect true Guru who hath reconciled me with God.
He gave me God’s name as my medicine; I have fixed mine attention on the one God.
That Preserver hath preserved me, and cured all my maladies.
Saith Nanak, mercy hath been extended to me, and God hath become my helper. 1
In the Guru’s court it was usual for the masands to bring the offerings of the Sikhs and hand them to an officer called Ardasia or chamberlain. He used to call out the giver’s name and the nature of the offering and present it to the Guru. When it came to the presentation of Gurumukh’s son’s kauri, the Guru said, * He hath sent this kauri with faith, and hath received much more than a thousandfold from God. He is now on his way hither.’ While the Guru was speaking, and the masand who had brought the kauri was wondering how the Pathan could have parted with his impressed carrier, the Sikh arrived and addressed the Guru, * O true king, this horse, these arms, clothing, and gold coins are all thine. It is thou who hast freed me from the tyranny of the Pathan, .the poison of the evil woman, and the sword of the robber; and now thou hast granted me a sight of thee, and the of bathing in thine ambrosial tank.’
LIFE OF GURU HAR GOBIND
The Guru replied, ‘ Thou hast with faith offered a kauri in return for which Guru Nanak hath granted thee a treasure. The hors&, arms, and money are all thine/ The Guru told the youth to trade with the property, do an honest business, give a tithe, of his profits to the Sikh cause, and continue his religious duties as before. On the evil woman who 9aused her husband's death, a poet composed the following
A$ accursed is the wealth hoarded by a miser without generosity,
As accursed is a learned man’s pride which benefiteth not the world,
As accursed is beauty without wisdom, and accursed the wisdom which praiseth not God,
AS accursed is the tongue without God’s name, as accursed is the hand which serveth not His saints ,
As accursed are the ears which hear not God’s name, as accursed is the king whose minister is evil,
As accursed is life without association with saints, so is woihan’s life accursed without a husband.
And on the Sikh who offered a kauri Bhai Gur Das composed the following :—
When man goeth one step towards the protection of the Guru’s feet, the Guru advanceth a million steps to meet him.
The true Guru ever remembereth him with love, who even once remembereth a particle of the Guru’s teaching.
The Guru shall bestow all wealth on him who offereth even one k^uri with faith, devotion, an<Ji love.
The true Guru is an ocean of compassion ; unfathomable is the knowledge of his greatness ; I bow, I bow, I bow to the Guru whose glory is indescribable . 1
Chapter VIII
Sudden intelligence arrived that the Emperor Jahangir had died in Kashmir, whereupon his son Shah Jahan immediately assumed regal power. The Guru knowing the future addressed Strife, as an evil agency. ‘ Go where thy companions falsehood, worldly love, and pride, have their dwellings, and be happy with them. Thou shalt have enough blood there to fill the skull thou earnest.’
When Damodari's daughter was to be married to the son of Dharma, she wished to invite all her relations on the occasion, but the Guru would not agree, because he had a presentiment of hostilities on the part of the new Emperor. He knew that Mihrban (Prithia’s son) and Karm Chand (son of Chandu) had poisoned Shah Jahan’s mind against him. The Sikhs were all distressed at this, and said to him,‘ If thou invite not thy relations at such a time, how shall they be known as thy relations ? ’ The Sikhs not knowing the Guru’s real motive considered that he was too much occupied with Muhammadans and military exercises. It is true that he excessively pampered Painda Khan in every way, and used frequently to present him with offerings made by the Sikhs. This caused great heart-burning to others. It was decided that a deputation consisting of Bhais Tilak, Tirath, Niwala, Krishan, Tulsi, Takhtu, and others should wait on Bhai Gur Das, now an old man, possessing much influence with the Guru, and endeavour to persuade him to remonstrate with the Guru on his general conduct. On this occasion Bhai Gur Das composed the following :—
People say the former Gurus used to sit in the temple; t\\e present Guru remaineth not in any one place.
Em P erors used to visit the former Gurus; rne present Guru was sent into the fortress by the Emperor.
LIFE OF GURU HAR GOBIND 77
In former times the Guru’s darbar could: not contain the sect; the present Guru leadeth a roving life and feareth nobody.
The former Gurus sitting on their thrones used to console the Sikhs; the present Guru keepeth dogs and hunteth.
The former Gurus used to compose hymns, listen to them, and sing them ; the present Guru composeth not hymns, or listeneth to them, or singeth them.
He keepeth not his Sikh followers with him, but taketh enemies of his faith and wicked persons as his guides and familiars.
I say, the truth within him cannot possibly be concealed ; the true Sikhs like the bumble-bees are enamoured of his lotus feet.
He supporteth a burden intolerable to others and asserteth not himself . 1
Bhai Gur Das told the Sikhs that, though the Guru was blameless, yet in order to silence his detractors it was advisable to send for Bhai Budha to apprise the Guru of the scandal that had arisen. The Sikhs accordingly went to Bhai Budha in the forest and represented to him the state of affairs. They found him already prepared to set out for Amritsar. The Guru treated him with marked respect and seated him near him. He said ‘ Bhai Budha, thy body is old, but thy love is ever young. Why hast thou undertaken such a journey in this hot month of Jeth ? Tell me thine object.’ Bhai Budha replied, ‘ Thou art like the Ganges, like the sun, and like the fire. The Ganges swalloweth corpses and bones of the countless dead, and yet remaineth pure ; the sun draweth towards it noxious vapours, and yet remaineth pure; fire burneth and consumeth the dead, and yet remaineth pure. Thou art like all three. The Sikhs seeing thy love tor sport and military exercises fear for thee. Wherefore abandon them.’ The Guru laughed and replied, ‘ I have done ; 1 War XXVI.