98 j THE SIKH RELIGION
manservant to prepare her for the last rites. Her maids bathed her and clothed her in a shroud and costly shawl. While the minstrel sang the Guru’s hymns, her body was removed to the garden attached to her dwelling and there cremated. The Sohila was read and prayers offered for the repose of her soul.
Chapter X
While the Guru remained in Kartarpur, many men came to enlist under his banner. They said that no one else had power to contend with the Emperor or to kill such brave Muhammadans as had fallen in battle in Amritsar. The Guru was the bright gem of the world. So afraid was the Emperor of him, that he did not venture to send another army to avenge the recent defeat. The Guru set himself to replace the men who had fallen, and also to increase his army. He continued to instruct his soldiers in the science of warfare, and train them to archery and the use of fire-arms.
Painda Khan soon became a source of concern to the Guru. He began to boast, ‘ It is absurd for the Guru to enlist so many men. If I am allowed, I will show the Muhammadans what I can do. Having eaten the Guru’s salt and been his servant, it is I who conquered the countless hosts opposed to him at Amritsar." With my arrow I skewered them like trussed fowl. Had I not been there, no one would have had the courage to oppose them. The Guru’s Sikhs would have all fled.’ When the Guru heard this he said Painda Khan was not a trustworthy servant, and that his boasting would end badly. Notwithstanding this, the Guru provided him with a wife of good family in the village of Chhotamir, gave him a house to live in, and supplied him with funds to commence housekeeping.' ; .Alter
his marriage Painda Khan used to sleep 1 at .night in his own house and wait on the Guru by day, but
LIFE OF GURU HAR GOBIND
after a little time the Guru, desiring to have some respite from Painda Khan’s boasting, ordered him to remain at home, and only visit him occasionally.
Meantime offerings of money, horses, arms, and ammunition continued to be made to the Guru, and the spirit of his troops rose as they devoted themselves to exercises. They used to boast that if the Guru but gave them the order, they would in a day capture Dihli and Lahore. They vowed that if ever again there was fighting they would make short work of the enemy.
While the Guru was in that neighbourhood he killed many beasts of prey and protected useful animals. There was such public tranquillity that travellers could pass through the forests without apprehension. Thieves, burglars, and highway robbers concealed themselves as effectually as owls and bats do at sunrise. It appeared as if the Sat, or golden age of the world, had returned to the Doab. Songs of joy and happiness resounded in every village.
One day the Guru took Painda Khan and other Sikhs into the forest with him. There enjoying the beautiful prospect, inhaling the odour of sweet smelling flowers, and listening to the singing of birds, the Guru in an exaltation of spirit recited the following hymn of Guru Arjan :—
Tell me where there is any one in whom God is not.
The Creator who is full of mercy conferreth all happiness : ever meditate on that God.
Sing the praises of that God on whose thread creatures are strung.
Remember that God who gave thee everything ; to whom else shouldst thou go ?
Profitable is the service of my God ; from it thou shalt obtain the fruit thy heart desireth.
Saith Nanak, take the gain and profit of service, and thou shalt go home happy . 1
H 2
An ex-officer of the Emperor’s army came to seek the Guru’s assistance. The officer had been charged with cowardice and dismissed with a reprimand. At the moment of his visit the Guru was absorbed in divine contemplation. The officer was kept waiting and manifested his displeasure. The Guru observing his insolent manner said, ‘ It is more glorious to contend with warriors than with faqirs. By annoying men engaged in God’s service thou shalt lose thy happiness in this world and the next.’ Hearing this the officer fell at the Guru’s feet, and begged pardon for his impatience and rudeness. The Guru pardoned him and instructed him to serve saints, worship God, practise forbearance, and repeat the true Name, and he should soon be reinstated in his original position. On this occasion the Guru repeated the following hymn of Guru Arjan :—
Sit quietly in your homes, O dear saints of God ;
The True Guru hath arranged your affairs.
The Creator hath smitten the wicked and the evil,
And preserved the honour of His saints.
He hath subjected to me all kings and emperors,
Since I have quaffed the great nectareous juice of the Name.
Fearlessly worship God
Whom the company of saints have granted you.
Nanak hath sought the asylum of the Searcher of hearts,
And taken the Lord God’s shelter . 1
The officer acted on the Guru’s advice, and in a few days the Emperor was moved to send for him and restore him to the rank from which he had been removed in disgrace.
The rains had set in, and the very hot season was now over. The clouds wandering in the heavens showered moisture which comforted the body, as the words of philanthropic men who wander' Over the earth comfort the 'soil. Vivid lightning flayed among the parti-coloured clouds, gentle zephyrs
LIFE OF GURU HAR GOBIND ioi
diffused coolness, the earth saturated with water was covered with a carpet of verdure. Streams flowed in every direction, and tanks were filled to the brim. The greenness and the cleanliness of the trees afforded pleasure to the eye. The cuckoos called, frogs croaked, peacocks danced. The rainbow—Indar’s bow without a string—reflected its beauty in the heavens, streams overflowed their banks, and the play of their waves and ripples excited gladness and exhilaration. The Guru praised the scene, and said that the months of Sawan and Bhadon gave renewed life unto mortals.
It now became a question where the Guru was going to pass the rainy season, and on this subject he showed himself willing to accept the advice and suggestions of his Sikhs. One man said that there was a very beautiful place called Bagha on the elevated right bank of the river Bias. The river flowed pleasantly at its base, and contributed to the coolness of the climate. There was no mire in which the feet of men and beasts of burden would sink, and there was excellent shooting for an enthusiastic sportsman like the Guru. A second Sikh chimed in that the Guru ought certainly to see the place. A third recommended a thinly populated village called Ruhela, whither the Guru might proceed in order to confer salvation on its inhabitants. Ruhela was also on the right bank of the Bias. The Guru yielded to the last advice, and decided to go and spend the rainy season in or near Ruhela.
The Guru thought it safe to dismiss his son Gurditta, and thus addressed him: ‘ We are at enmity with the Muhammadans. It is certain that they will attack us once more. Thou art still a child and not fit for arms or the fatigue of war. Moreover, thou hast for some time been separated from thy relations who are awaiting thee. Wherefore go to Goindwal, and remain with thy mother and thy friends.’. The Guru, when setting out for the Bias,
prepared himself and his troops for the contingency of war. When Painda Khan heard this he expressed a desire to accompany him. The Guru remembering his boasting, and also feeling that God would give him victory without Painda Khan’s assistance, put him off with this reply, ' Thou hast been recently married, and it is well for thee to abide at home, and cherish thy young wife. I am not going far—only to the bank of the Bias. When I need thee, I will send for thee.’ Painda Khan urged, ' The Emperor is at enmity with thee. Should an army suddenly come and thou be attacked before I can arrive, men will curse me for not rendering thee timely assistance.’ The Guru replied, ‘ I am leaving thee behind of my own free will. During my absence share thy food with others, touch not another’s wife or property, turn not thy back on the enemy, ever remember God, and cheerfully accept His will.' Painda Khan then went home.
The Guru set out from Kartarpur for the Bias. On arriving on the left bank of the river, which is low, he found boats ready to take him and his troops across to the right bank, which is lofty. The river separates the country which is called the Manjha on the north-west from the Doab on the south-east. On crossing he pitched his camp on the tumulus of an ancient village. He observed that the dwellings were only in one direction, and the rest of the land quite unoccupied. Accordingly he decided that this would be a very suitable site whereon to found a city. He was received in a friendly manner by the people, who congratulated themselves that without any exertion on their part the Guru had come to visit them. The landlord and chaudhri was Bhagwan Das, a Khatri of the Gherar tribe. In Sikh histories he is generally called by his tribal name.
Gbmr’s is minutely described. He had
a fat paunch, a short neck as if his body was swallow-
in §> it, a large mouth, thick lips, and small eyes.
LIFE OF GURU HAR GOBIND 103
Although his hair and beard had grown grey and he walked with the support of a stick, yet he was strong of body. The fastenings of his coat were generally undone, and he wore his turban and loincloth loose. He was clever at litigation, as became a Panjabi bania. Pride took up its abode in his heart, and he considered no one equal to himself. He fancied he was of the Guru’s caste, and harboured a rivalry with him which was fatal to friendship. Gherar was not long in hearing of the Guru’s arrival. He was also informed that the Guru was a very powerful man, and had no fear of the Emperor, whose army he had recently destroyed. Gherar began to consider what the Guru’s object could be. He went to him with pride in his heart, and did not salute him, but abruptly asked why he had left his home in the rainy season. The Guru replied, that on seeing this lofty place with the great river flowing beneath, he thought he would tarry there some days for the sake of sport.
Gherar feeling angry ironically replied, ‘ Fine sport thou meanest! How thou hast prejudiced thine affairs! Thou hast made the Emperor thy deadly enemy, then how canst thou hope for peace ? Having ruined thy home thou hast fled hither from Amritsar. When a wise man erreth, he ought to take warning and amend his ways. The Gurus who preceded thee never used violence. The Emperor and his subjects used all to visit them and bow before them. Thou hast struck out a new path.’
The Guru replied, ‘ I have only injured myself. Why take it to heart ? Why should the troubles I have had fall on the heads of such people as thou ? The affairs of the Guru’s house shall ultimately be adjusted and the Turks deprived of empire ? ’ Hearing this Gherar arose and hastened home.
The Guru made such an impression on the people
by his teachings that they invited him to stay with
them, and they would give him and his followers all the unoccupied land in the neighbourhood. Gherar, who was a bigoted Hindu, and, as we have seen, prejudiced against the Guru even long before his arrival, used all his efforts to induce his people to withdraw their offer to the Guru and expel him from the land. 1
Gherar, who was unpopular for his oppression of the poor, was unable to persuade his people to act hostilely to the Guru, and was obliged for the time to curb his wrath. One day, however, as the Guru was denouncing Hindu superstitions Gherar rose from the assembly and communicated to the Brahmans of the village the Guru’s words, to which he made additions and comments of his own. He said that the Guru was reviling the Veds and Shastars, and that he ought to be banished from among them. He then began to utter vile abuse of the Guru, at which the Sikhs naturally took offence. There immediately arose a conflict between the Sikhs and the Hindus, in which Gherar was killed and thrown into the river. His people remembered his many acts of tyranny and regretted not his death. They were glad of the Guru’s instruction and protection, and became daily more anxious that he should continue to abide among them.
The Guru, having thus secured the goodwill of the people, communicated to Bidhi Chand his intention of founding a city on the spot. Bidhi Chand replied in courtier phrase, that all places belonged to the world’s Guru, and that the lands and people with whom he was pleased were very fortunate. The Guru ordered that the city should be laid out
LIFE OF 'GURU: HAR GOBIND 105
on the morrow; that an enclosing wall should first of all be built, and the whole work completed without delay.
Before the Sikhs took breakfast the next morning they repeated the following prayer: ‘Holy Guru Nanak, holy Guru Angad, holy Guru Amar Das, who grantest desires, holy Guru Ram Das, who art the source of happiness, holy Guru Arjan, who fuh fillest hopes, the holy Guru Har Gobind by your favour and by divine impulse desireth to found a city here. Be ever with him and assist him. Bestowers of happiness, by your favour all things prove successful. Ever vindicate the cause of your servants.’ Upon this all bowed their heads and ate the sacred food prepared for the occasion. After breakfast they beat the war drum and shouted in a body, ‘ Hail to the Guru ! ’
The Guru cut the first sod himself and summoned masons and labourers from neighbouring villages. He was now surrounded with a larger and more devoted body of followers than ever. He found leisure to devote to the superintendence and completion of the city he had projected. It was subsequently called Sri Har Gobindpur in honour of the Guru.
Ratan Chand, son of Gherar, vowed that he would avenge his father’s death or meet him by drowning himself. ‘ I will trample the Guru’s dead body under my feet or secure him in fetters in a jail, or I will throw him into the river as his Sikhs did my father. I am on the best of terms with Abdulla Khan, the subadar of Jalandhar, to whom I shall go aqd complain. There too resideth Karm Chand, son of Chandu, who oweth the Guru a debt of revenge. We shall all i three take counsel how we can arrest the Guru:’3 career.’ Ratan Chand hastened to Karm Chand, and urged him to join him against the common oppressor. The present Guru had never met Shah. Jahan. Nay iqore, there was special enmity
io6 THE SIKH RELIGION! '
between them, for the Guru had destroyed his army. If therefore the sons of the murdered parents were to combine, it was thought they would succeed in compassing the Guru’s ruin.
Karm Chand, Chandu’s son, when consulted replied, ‘How shall we capture or kill the Guru? He is a great warrior, and hath moreover an army with him. The Emperor knowing this hath stifled his wrath. It would not be possible for us to kill the Guru openly. We must seize him by some skilful ambush. I will not wear a turban on my head till I have killed or at least captured him. Then shall I enjoy life, whereas I am now passing my time as a dead man. If the gods assist us, we shall succeed. I will join in any expenditure that may be necessary. If it come to representations to the Emperor, I have great interest with him. Thou and I have both the same cause, namely, to avenge our murdered fathers. I at first, as fire, desired to destroy the Guru, but I could not do so alone. Now thou, like wind, hast met me. Fire and wind combined will produce a conflagration in which the Gum shall certainly perish. Thou hast come to me, a9 I anticipated when I heard of thy father’s death. Exert thyself and the desires of our hearts shall be fulfilled.’
They both next morning proceeded to the subadar of Jalandhar. Ratan Chand, taking off his turban and throwing it on the floor before the subadar, poured forth his grievances and his wrath. He pointed out that if swift action were taken, the Guru might be at once secured. If they delayed till he had constructed his projected fort,, his capture would be impossible. Ratan Chand further represented how pleased the Emperor would be were the Guru put into his hands, and what high promotion the subadar would receive. The subadar arid his advisers were convinced by Ratan Ghand’S! arguments, and an immediate expedition was planned