only holdeth an intermediate position. It Was the current language Krishan used, in his exhortations to Arjan. Whenever any one readeth on preacheth a Sanskrit discourse, he must explain it in . the language’df the people. Speech can only be uttered by a being with a body. God hath no body, therefore He speaketh no language, nor was Sanskrit composed by Him. It is now found only in books; and is therefore a dead language. It is a tree which beareth no fruit, while the current language on the contrary is a tree with fruit-bearing branches. The Guru seeing that human life was limited, compiled the Granth Sahib in easy language. Sanskrit is so difficult that a whole life must be spent in acquiring it, wherefore we use the spoken language which children and women can read and understand. 1 It is on this account the Guru hath made the spoken language the vehicle for divine instruction. All persons of whatever caste may read it, not like your Sanskrit, a knowledge of which you deny to women and men of low caste.’ It is said that on this the pandits and Sanyasis of Banaras admitted the force of his argument and acknowledged themselves vanquished. After a sojourn of two months in Banaras Gur Das felt an inclination to return to the Guru and brave his ire.
Gur Das wrote to the Guru, ‘ As a tethered calf crieth for its dam ; as a labourer who desireth to go home, but is forced to work for another, passeth his time in anxiety; as a wife detained by her parents and separated from her spouse pineth for him, so. a Sikh desireth happiness at the Guru’s feet, but is kept in misery in a foreign land in obedience to his order.’ 2 , i: ...
The Guru sent Bhai Jetha and some Sikhs to fetch Gur Das, but not in the manner in . which he had anticipated. The Guru sent by Jetha a letter
LIFE OF GURU HAR GOBIND 137
to the governor of Banaras to say that Gur Das had deserted him without his permission, and requested that he might be sent under arrest for punishment. The governor was astonished on receiving the Guru’s letter, and said that he knew no thief called Gur Das, s or Guru's servant, but the Guru’s messengers might arrest himself and take him to serve the Guru.' On this Gur Das, who had just finished reading the Japji, related to the governor and his staff the whole story of his journey to Kabul, and his flight from there, whereat there was further curiosity and astonishment.
Gur Das’s hands were then tied behind his back, but, at the same time, he was dismissed with great respect by the governor and his people, who fully believed in his innocence. When the arresting party had proceeded about four miles on their homeward journey, Bhai Jetha unbound Gur Das, so that he might travel more comfortably. Bhai Gur Das had not requested this favour. When they arrived near Amritsar Bhai Jetha again bound his prisoner as before for presentation to the Guru. The Guru ironically told Gur Das that he was an excellent Sikh, and made several other cutting observations on his conduct. Bhai Gur Das replied :—
If a mother poison her son, who is affectionate enough to save him ?
If a sentry break into a house, who is to guard it ?
If a guide take a traveller into a wilderness, to whom shall he complain ?
If a fence devour the field, there will be no one to look after it.
If the Guru become a play-actor and cause his Sikhs to doubt, what can the poor Sikhs do ? 1
The Guru pardoned, him and suggested that he might complete the compositions in which he had been engaged prior to his arrest.
• 1 War XXXV.
i3»
Chapter XIV
The marriage erf the Guru’s son Suraj MaJ was duly celebrated with Khem Kaur, daughter of Prem Chand. One Lai Chand and his wife Bishan Kaur thought that they would like to betroth their daughter Gujari to Teg Bahadur, the Guru’s youngest son, on the occasion. When Lai Chand’s agent arrived with marriage presents, he did not know the name of the intended bridegroom, so Ani Rai, Teg Bahadur’s eldest brother, was asked if he would be married. He whose mind had been absorbed in spiritual thoughts, inquired what marriage meant. The agent explained the meaning and intention of the ceremony. Ani Rai replied, ‘ Married life is the foundation of misery. Sensual pleasures are like the husk of rice, spiritual pleasures like ambrosia.’ Ani Rai could not be induced to alter his opinions or his condition. Teg Bahadur, who had really been intended by Lai Chand for his son-in- law, was then consulted as to whether he would marry, and he replied that he would implicitly obey his father. He was accordingly in public darbar formally betrothed to Gujari, Lai Chand’s daughter.
Wali Khan, the surviving son of the Subadar of Jalandhar, was waiting for an opportunity to avenge his father. That opportunity had now arrived. The Emperor Shah Jahan was on his way from Dihli to Lahore. Wali Khan presented him a horse with a gold embroidered saddle and other costly gifts. Tlie Emperor remarked to him that his father and elder brother had not come to wait on him. Wali Khan replied that they had been killed by the priest of the Sikhs who had forcibly taken land in the village of Ruhela, thrown its owner Bhagwan Das Gherar into the river Bias, and caused an insurrection in the country. Wali Khan then entered into all the details of the destruction of the army
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sent against the Guru. The Emperor was astonished, and inquired if there was any one who would lead another expedition against him.
Wazir Khan, the Guru’s friend, was ready with his ingenious pleading—‘ May it please thy Majesty, whosoever thou orderest is ready to proceed against the Guru, but it would not be improper to reflect before action. Had the Subadar of Jalandhar received thine orders when he marched against the Guru ? No; he made war on his own responsibility. Ask Wali Khan where the Guru is now. Is he entrenched as a rebel in Ruhela ? Is he appropriating its land revenue ? No ; he is now living peaceably in Amritsar. He belongeth not to any Hindu or Muhammadan faction. The Gherar used to persecute his own people and oppress the poor. The Guru out of his own resources built them houses. He even built a mosque for Muhammadans on the land which he found unoccupied on the margin of the Bias. The Gherar was an ally of the Hindus, and he suffered for it. He came to fight and insult the Guru. The Sikhs could not tolerate his language. While quarrelling with them, he fell into the river, and was taken away by the current. His son Ratan Chand in collusion with Karm Chand, Chandu's son, went to the Subadar to request him to aid them, and, as I hear from the best authority, tempted him with a very large bribe. It is on that account the Subadar made war on the Guru without thy Majesty’s authority. The Guru is a wonderful man. He hath no appliances of war and no troops. Thou art asked to believe that some petty shopkeepers killed ten thousand men of thine imperial army. If thou order me, I will go alone and destroy the fort the Guru is said to have constructed, and also the mosque occupied by a priest and a few feeble beggars. - This Subadar’s son ought to be punished. A long time hath elapsed since his father made war, and he hath only informed thee of it to-day.’
14© THE SIKH RELIGION
The Emperor was astonished . and inquired why the Guru had constructed a mosque. Wazir Khan’s unswer was prompt—‘ Sire, gurus and pirs are all men’s property* They feel neither love nor hate. The Guru sitteth on Guru Nanak’s throne. His is the abode of miracles. He looketh on Hindus and Muhammadans with an equal eye.’ The Emperor replied, ‘ Wazir Khan, I am pleased with thy faithful: representation of the case.’ The Emperor then confiscated Wali Khan’s jagir 1 and refused to grant him his father’s post. After this the Guru was left in peace for some time. Every one hesitated to make further complaints against him.
Baba Gurditta, the Guru’s son, founded the city of Kiratpur under the following circumstances :—On the peak of the black ridge of the Kahlur mountain there once lived Budhan Shah, a Muhammadan priest famed as a miracle-worker. He kept two goats which, it is said, a tame tiger used daily to take to graze. Guru Nanak and Mardana once visited the place. Budhan Shah asked the Guru who he was, and for what purpose he had come. Mardana took it upon himself to reply, ‘ This is the divine Guru Nanak, who hath been born to instruct the world, because all people are engaged in filling their bellies and gratifying their evil passions to the forgetfulness of God. I am Mardana, by profession a minstrel. I sing and proclaim God’s praises.’ Budhan Shah was pleased to receive such visitors, and passed some time in conversing with the. Guru on religious subjects. He then told him that he might depart, as the tiger was returning home with the goats and might possibly alarm him. The Guru replied, that all noxious animals were in the Creator’s power, and he had no apprehension from them.
The tiger with his charge returned in the evening, and, it is said, first bowed at Guru Nanak’s feet and then at his own master’s. Budhan Shah, 1 A revenue-free tenure.
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observing the tiger’s first obeisance to Guru Nanak, concluded that he must be. a man possessing supernatural power, and treated him accordingly. He consulted him as to how pride could be erased from the heart, and the senses become disgusted with pleasure. Guru Nanak replied, ‘ When a man obtaineth fresh milk he will not taste sour milk. Without spiritual pleasure man resorteth to the gratification of his senses. When he forsaketh temporal pleasure he obtaineth divine pleasure. When all false pleasures are forsaken, the true pleasure is obtained ; and when permanent pleasure is obtained, transitory pleasures please no more. When man’s attention is fixed on God, there en- sueth a state of profound exaltation, man’s thoughts cease to wander, the senses stray not, and celestial light dawneth on the mind.’
Budhan Shah asked Guru Nanak how celestial light was manifested. The Guru explained the process to him, upon which he fell into a trance. When he arose from it, he milked his goats and laid a pail of milk before the Guru. The Guru drank half of it himself and returned the other half to Budhan Shah, telling him to keep it in memory of him. Budhan Shah pressed him to remain with him, otherwise how long was he to preserve the milk ? The Guru replied, ‘ Wait until my Sikh (Gurditta) cometh, thy life shall last till then. He will found a city and abide here.’ Saying this the Guru departed.
Guru Nanak was ever present to Budhan Shah’s thoughts. He looked at the milk every morning and found it preserved its freshness. After some time he learned that Guru Nanak had forsaken his body. He then heard of the succession of the Gurus— Angad, Amar Das, Ram Das, Arjan, and Har Gobind —and seeing that the milk remained as before, would often say, ‘ O Guru, send thy Sikh to drink the milk and fulfil thy promise.’
142 : THE SIKH RELIGION
Har Gobind privately narrated all the circum* stances to his eldest son Gurditta, and sent him to Budhan Shah, whose devotion he commended. Gurditta took; his wife and son Dhirmal with him. Budhan Shah met him on the bank of the Satluj, and asked him who he was, whence he had come, and if he knew Guru Har Gobind. Gurditta replied, ‘ 0 priest, thou hast the milk that was entrusted to thee. Bring it to me. The Guru is my father, and hath sent me to taste it.’ Budhan Shah gave him the milk. He tasted it and, it is said, found it sweet as if it had been just set. Budhan Shah then addressed Gurditta, ‘ This hilly land is all thine; fulfil my desires, and abide with me.’ Gurditta then laid the foundation of the city of Kiratpur at the base of the mountain. It was named Kiratpur as God’s praises—Kir at—were ever to be sung there.
At the suggestion of Bhai Bhana the Guru visited his own native village Wadali, about four miles from Amritsar on the road to Lahore. He there pointed out the house in which he had been born. Thence he proceeded to the well with six Persian wheels constructed by Guru Arjan. There a villager represented to him that a wild boar was devastating the country and killing even cultivators. A hunting party was organized, the forest was beaten, and the boar rushed forth. The Guru told Painda Khan to attack the animal. He rushed forward but failed to strike. The boar then charged, threw horse and rider, and exulted in his feat. Burrowing the ground with his shining tusks, the animal again advanced to attack Painda Khan as he lay helpless. The Guru at once went to Painda Khan’s assistance, and drawing his sword confronted the boar. The boar made a charge which the Guru avoided by leaping aside. Then raising his sword and exerting all his strength, he struck the brute with such force across the back, that he cut him in twain.
After this the Guru returned to Amritsar. Next
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morning Bhai Bhana prayed the Guru to relate to him the history of Amritsar, and he graciously did so. On another occasion Bhai Bhana asked the Guru to show him the forest land which the Emperor Akbar had granted to Bibi Bhani and within which Bhai Budha had dwelt. The Guru taking Gur Das and Bhai Bhana with him pointed out the locality. There they found that a solid brick building had been erected on Bhai Budha’s seat. It is situated some five miles south of Amritsar near the Bari Doab canal. An annual fair is held there on the 21st of the month of Assu.
In the month of Bhadon, during the rainy season, the Guru at Bhai Bhana’s suggestion proceeded with his Sikhs to Tarn Taran. They all bathed there at the time when there was no moon visible. It was the anniversary, according to lunar reckoning, of the excavation of the tank by Guru Arjan.
At the request of his Sikhs the Guru then proceeded to Cholha to see the temple which had been erected to commemorate Guru Arjan’s visit. During their visit Bhai Gur Das at the Guru’s request related the history of Cholha.
Having left Cholha the Guru and his Sikhs went to visit the ruins of Vindpur, a village in which Guru Nanak had been inhospitably received by his tribesmen. The Guru there related its history.
The Guru and his party thence proceeded to the ruins of Khanpur which Guru Arjan had once visited. Bidhi Chand narrated its history to Bhai Bhana. Thence they all proceeded to Goindwal. On their arrival there, they met Sundar Das, the great-grandson of Guru Amar Das and author of the ‘Sadd’.
One morning after the Guru had performed his devotions he went to Gur Das, whose end was now approaching. Gur Das begged pardon for any sins he might have committed. He then warmly embraced the Gum and Sundar Das, As a preparation for his
death he recited the Asa ki War and said, There is no time now for 'delay. As I am dying, (repeat Wahguru ! Wah^Uru ! Erect no shrine for me, but throw my remains from the pyre into the'Bias.' The Guru replied, * I thank thee, Bhai Gur Das, 1 for having assisted in laying out the road of the Sikh faith. Among the Gurus’ Sikhs thy name shall be immortal.’ Bhai Gur Das having heard this meditated On God, drew a sheet over himself, and closed his eyes in eternal sleep on Friday the fifth day of the light half of Bhadon, Sambat 1686 (a. d. 162c)). After performing Gur Das’s last rites the Guru returned to Amritsar by way of Khadur.
Bhai Bhana took leave of the Guru in Amritsar and returned to his village of Ramdas. Bibi Viro and her husband Sadhu also prepared for their departure. The Guru blessed her, and said that she should have five brave sons. She and her husband then proceeded to their residence in Malha.
A married couple called Jalhan and Ramki of the village of Dobhirana, situated some ten miles from Amritsar, were anxious that the Guru should pay them a visit. He accordingly went shooting in their neighbourhood. Jalhan and his wife congratulated themselves on their good fortune that they should at last behold the Guru. He remained with them for a night. During his visit he revealed his hazardous position, ‘ O saint Jalhan, why do the Moslems cause me such annoyance ? They are pursuing me and will not desist. Wherever I go, they attack me.’ : Jalhan replied, ‘ 0 great king, thou canst work miracles. In my opinion thou art doing deeds to please thyself. What power have the wretched Turks to contend with thee ? Thou art merely performing human play, and not thy supernatural rdle. Maya hath come to thee and thou attachest her to thy feet. They who long for her bear thee enmity, and are ready to die ot be slain themselves? in a Contest with thee. If thou rid thyself of her; thou
LIFE OF GURU HAR GOBIND 145
shalt have peace.’ The Guru replied, ‘ Since Maya hath become attached to me, I cannot detach myself from her, for I must now alter the constitution of Sikhism and defend my followers with force of arms.’ Jalhan had no further advice to offer, but on the contrary was willing to receive it. The Guru exhorted him to honestly perform his worldly affairs in the station in which God had placed him, and never to forget his devotions.
Gurditta and his wife Natti continued to reside in Kiratpur. There was a son born to them on Sunday the thirteenth day of the light half of Magh, Sambat 1687 (a. d. 1630). Gurditta sent a messenger to inform the Guru and invite him to Kiratpur on the joyful occasion; but the Guru had more pressing matters to attend to at the time. He opened the Granth Sahib, gave Gurditta’s child the name of Har Rai, and returned a message to the effect that he would soon proceed to Kiratpur.
After a few months the Guru received a letter from Sain Das inviting him to attend the Baisakhi fair at Daroli. The Guru reflected on his own position. ‘ The Emperor beareth me malice in his heart. The honour of my temple shall be preserved if I go to Malwa and make its forest my fort. If the Emperor send an army thither to pursue me, it will die of thirst without my taking the trouble to destroy it.’ Thus reflecting, the Guru consulted his wife Damodari. She replied, ‘ My lord, I am a slave obedient to thy will. If thou depart, I will go with thee. If thou leave me behind, here will I remain.’ Before leaving Amritsar the Guru went to the temple and prayed to God to preserve him and ever grant him victory. The Sikhs inquired who would take care of the temple in their absence. The Guru replied, ‘ The Sikhs will take care of it. We shall not return again.’ He complained to the people of Amritsar that they would be likely to suffer greatly were he to remain with them. He would now re-