The cause of Gurditta’s late return was inquired into, and he was obliged to give a narrative of the day’s events. The miracle wrought. by him was reported to the Guru, who became angry, and said, ‘ It is not pleasing to me that any one should set himself up as God’s equal, and restore life to the dead. 1 People die every day. Everybody will be bringing his dead to my door, and whom shall I
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select for reanimation ? Guru Nanak ordered that we should accept the will of God—“ What pleaseth Thee, O Lord, is good.” If thou persist in doing acts contrary to God’s will thy further residence on earth is unprofitable.’ Baba Gurditta replied, ‘ Mayest thou live for ever! I depart.’ He then circumambulated the Guru in token of offering himself as a sacrifice to him, and took his departure for Budhan Shah’s shrine. On arriving there he drove his cane into the ground, lay down, and, in the words of the Sikh chronicler, crossed the stream of the troubles of life at the early age of twenty-four years, in the Sambat year 1695 (a. d. 163 8).
When Baba Gurditta did not return within a reasonable time, the Guru caused search to be instituted for him. His body was ultimately discovered. The Guru himself went to behold it, and was followed by other members of the family of the deceased, who mourned his untimely fate.
After this the Guru sent to Kartarpur for Dhir Mai, Baba Gurditta’s elder son, and the Granth Sahib of which he had been left in custody. The Guru intended that the holy volume should be read for the repose of Gurditta’s soul, and also that Dhir Mai should be present to receive a turban after his father’s death in token of succession to his property and position. Dhir Mai possessed extraordinary acuteness for one so young. He said to himself, ‘ If I leave the land and money which have come into my possession and go for a turban to the Guru, every one will think me a fool. I have the Granth Sahib and I will keep it.’ He then addressed the messenger, ‘ My father is not in Kiratpur. To whom shall I go ? It is through fear of the Guru my father died. I do not desire to die yet. I will myself have the Granth Sahib read here for my deceased father. I do not deem it advisable to leave my property in charge of servants. My younger brother Har Rai is with the Guru. The
turban may be bound on him. What business have I in Kiratpur ? ’
The messenger represented to him, ‘ Thou art still young, and oughtest to be subject to thy grandfather the Guru. It is thy duty to obey him. Come by all means with the Granth Sahib to the Guru. Leave thy property in charge of thy servants, who are trustworthy. Thou mayest afterwards return and take charge of it. Be not too much in love with earthly things. Obey the order of the Guru.’ Dhir Mai then volunteered the following statement, ‘ I have written to the Emperor and entered into an alliance with him. I have informed him that I now hold no parley with the Guru. If I go to the Guru, I shall prove false to the Emperor. And if the Emperor become angry and sack the city, to whom shall I go for redress ? I will not give up the Granth Sahib.’ Dhir Mai’s object was to secure the Guruship for himself. He hoped that, as long as he kept the sacred volume in his possession, the Sikhs would look on him as their religious leader. The messenger, however, failing to persuade Dhir Mai, succeeded in taking Natti, Dhir Mai’s widowed mother, to the Guru. When the Guru heard that Dhir Mai declined his invitation, he merely said, ‘ Mammon is very powerful. It hath led the world astray. Dhir Mai is a very unfortunate child.’
The Guru now sent for Bhai Bhana, son of Bhai Budha. Bhai Bhana on the way from his village of Ramdas called at Batala, and thence took with him Gurditta’s parents-in-law to the Guru. There was a great gathering of Sikhs at Kiratpur on the occasion. Bidhi Chand read the Granth Sahib as far as he had copied it for Gurditta’s repose. Bhai Rup Chand also presented himself on the occasion. His father had died not long previously. All friends and relations appeared and mourned Gurditta’s untimely fate. They praised his virtues, his beauty, his affability, and his bravery. The Guru offered
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them all words of consolation, and begged them to dry their tears. He explained that Dhir Mai had acted with great treachery, and would neither come himself nor send the Granth Sahib. He would therefore bind the turban on the head of Har Rai, Dhir Mai’s youngest brother. Though very young in years, he was deemed worthy of succession to his grandfather.
Suraj Mai, the Guru’s son by the Marwahi, was intelligent and performed his secular duties to his father’s satisfaction. Ani Rai, the Guru’s son by Nanaki, was a religious enthusiast. Teg Bahadur, the Guru’s son, also born of Nanaki, was worldly contempt incarnate. Satisfied that the world was transitory, he mixed not in it, but delighted in solitude. One day the Guru’s wife Nanaki addressed him, ‘ O my lord, thou ever showest great kindness to Har Rai, who is only thy grandson, but thou never regardest thine own son Teg Bahadur, who is simple and unsophisticated. Fulfil my wishes to put him on thy throne.’ The Guru replied, ‘ Teg Bahadur is a Guru of gurus. There is none who can endure the unendurable so well as he. He hath obtained divine knowledge and renounced worldly love. If thou have patience the Guruship shall revert to him. From him shall be born a warrior who shall smite the Turks, free the earth from the burden of the evil, render Guru Nanak’s name illustrious, and spread his own glory and fame to the uttermost bounds of the world.’
The Marwahi dreamt that the late Damodari appeared to her and said, ‘ My sister, leave the world now. It is good to leave the fair when it is at its height. If thou live, thou shalt be greatly pained at the Guru’s death. If thou come with me, we shall both abide together in Sach Khand where there is perpetual happiness, where sorrow, sickness and death enter not, and where night and day the saints are ever hymning the Creator’s praise.’
The Marwahi on awaking related her dream to the Guru. He gave his interpretation to the effect that her end was near, and repeated for her the following hymn of Guru Nanak :—
No one liveth as long as he desireth, or obtaineth his object.
He who possesseth divine knowledge liveth for ever; it is he who remembereth God who is ever honoured.
By ever husbanding life it passeth away in vain.
Nanak, to whom shall we complain ? Death taketh us away even without our permission . 1
‘ If thou desire to go,’ continued the Guru, ‘ I will quickly follow thee.’ She called her son Suraj Mai, told him she was going to leave the world, and begged him to be patient and mourn not for her. She impressed on him the propriety of ever obeying his father. She then called the other members of the family and took leave of them. Putting herself in a devotional attitude she recited the Japji, and repeating the true Name, the holy Wahguru, resigned her spirit to her Creator.
On the tenth day after Marwahi’s death Bidhi Chand finished reading for the repose of her soul the portions of the Granth Sahib he had copied. Her son Suraj Mai duly received a turban and a shawl on the occasion. The Guru now became daily sadder and resigned every comfort. He removed a comfortable mattress on which he had slept and only put one sheet under him. Pillows he entirely rejected.
The Guru kept Har Rai continually beside him, and taught him worldly and spiritual knowledge. One day a Sikh called Daya Ram, from Anupshahr on the bank of the Ganges, appeared before the Guru. He had come with people of his country and some members of his family to do homage to the Guru. His daughters had previously heard of Har 1 Supplementary sloks.
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Rai and conceived a desire to wed him collectively. On seeing Har Rai the Guru’s grandson, Daya Ram betrothed his daughters to him. The nuptial ceremonies took place on “the tenth day of Har, Sambat 1697 (a. d. 1640).
Chapter XXII
Bidhi Chand after a stormy, eventful, and perilous life felt that his end was approaching. He remembered his promise to Sundar Shah to return to him that they might go to paradise together, and asked the Guru’s permission to proceed on his long terrestrial and celestial journeys. The Guru addressed him the following parting words : ‘ All worldly persons dread death ; but the holy fear it not, and are happy since they exchange bodies, which are mines of sorrow and disease, for bodies which are like celestial light, and they roam for ever in the blissful fields of Sach Khand. Take Sundar Shah with thee to the Guru’s heaven, and I will come to you soon.’ Bidhi Chand put his son Lai Chand’s. hand into the Guru's and said, * I pray thee to cherish my son as thy servant.’ He then addressed his son, ‘ If thou desire to obtain the wishes of thy heart and to live happy, be faithful to the Guru and ever serve and obey him.’ Saying this, the old man’s eyes filled with tears. The Guru tenderly embraced him, and offered him further words of consolation—‘ This body is temporary and abideth not. How long can one keep life, which is like a mud vessel which breaketh sooner or later and alloweth its contents to flow away ? Look to thy soul, which is an emanation from God, and not to thy material body.’ Bidhi Chand on hearing this bowed to the Guru’s feet and, bidding farewell to the assembled Sikhs, went to join Sundar Shah and prepare for the road to paradise.
Bidhi Chand after his toilsome and tedious journey
SIKH. IV O
to the south of India found his friend Sundar Shah contemplating God in a fit of abstraction. He said to him, ‘ My friend, arise, find a home with comfort and peace in God’s palace, and return not again to this world.’ 1 Sundar Shah opening his eyes said, ‘ Brother, by thy favour my mind is at peace and all fear of death is dispelled. I have waited for thee, and now the wish of my heart is gratified.’ The people of the village came to see the* devout Sikh from the Panjab, and received divine instruction from him for the space of three days.
The fourth day, before Bidhi Chand arose for his devotions, he saw in a vision Bhais Budha, Paira, Pirana, Gur Das, Langaha, Jetha, and a whole assembly of departed Sikh saints. He heard them say, ‘ O Bidhi Chand, congratulations! By repentance and service to the Guru thou hast made thy life profitable. Come now with us to abide in Sach Khand.’ Bidhi Chand on hearing this trembled with joy. When he related his vision to Sundar Shah they both agreed to abandon their bodies and proceed to join the blissful Sikhs in their heavenly abode. The date of Bidhi Chand’s death is given as the eighth day of the light half of Bhadon, Sambat 1697. The Guru caused his partially copied Granth to be read for Bidhi Chand’s eternal repose, and bound a turban on his son Lai Chand’s head.
The Guru continued to be very thoughtful. His discourses were ever on the transitory nature of human life and the propriety of accepting the divine will. One day in spring, as he was seated alone in his garden, he saw the flower-beds blooming and the creepers adorning and clinging to the trees like loving and chaste wives to their husbands. He began to reflect on the many benefits which trees conferred on man. Their leaves, blossoms, fruit, branches, bark, shade, timber are all for human
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advantage. Whoever cometh to them with hope never goeth away disappointed. Even they who heartlessly throw stones at them receive their fruit. They supply food, covering, carriages, ships, utensils, furniture, perfume, and countless other favours.
While the Guru was thus reflecting, Har Rai approached on horseback. On seeing the Guru at a distance he alighted and hastened to make his obeisance. He was dressed in the style of a nobleman of the time in a loose-flowing robe composed of one hundred and one pieces. The wind expanded it, and it broke several flowers as the wearer proceeded to the Guru. Har Rai on seeing the damage his dress had caused sat down and wept, saying,
‘ Alas ! I have spoiled these flowers.’ A Sikh who had observed the occurrence informed the Guru. The Guru went and inquired why Har Rai was thus seated in sorrow. Har Rai duly informed him. The Guru then said, ‘ Wear thy robe by all means, but lift up thy skirts when walking. It behoveth God’s servant to be tender to all things.’ Har Rai ever after remembered the Guru’s instruction as to how he was to carry his robe.
When the Guru was pressed by some Sikhs to appoint his second son Suraj Mai as his successor, he replied, ‘ The Guruship is a heavy burden. Only the worthy can support it. The aspirant to it may know how to prophesy, but should keep his secrets to himself. Though he see offences he should forgive them. He should assist his Sikhs in their time of tribulation and give servants'the reward of their services. Deeming the things of this world perishable, he should not covet them. Only he who possesseth these virtues is worthy to be a Guru. The Guru’s masands and servants are worthy of respect and receive offerings, but my son Suraj Mai is more worthy than they. He shall obtain other things—wealth, property, children—but the Guruship is the heritage of Har Rai.’
Q 2
One day the Guru received a letter to the effect that Manohar Das, the great-grandson of Guru Amar Das, was dead. Upon this the Guru remained for some time absorbed in thought. He then said, ‘ Congratulations to the saints! His name was Manohar—heart-stealing—and of a truth he stole God’s heart.’ A Kashmiri Sikh on hearing this inquired what virtues Manohar possessed that he received this extravagant eulogy. The Guru replied with great affection, ‘ Manohar Das used to take Guru Arjan in his lap and play with him. It was by service to the Guru he obtained his greatness. He was free from covetousness, worldly love, and wrath, and never desired the world’s praises. His dependence was on the Name. That is why I congratulated him. I had myself intended to wait on him, but I was engaged in warfare, and now that he hath departed my opportunity of serving him hath gone.’
The Guru dispatched a letter to Anand Rai, Manohar Das’s son, who was living in Goindwal, and invited him to visit him. Anand Rai, overjoyed at the honour done him, speedily set out. The Guru went to meet him, and on account of the affection he bore him joined in carrying his palki. 1 Anand Rai, who did not desire such condescension from the Guru, alighted and said, ‘ Thou art on the Guru’s throne and a mine of virtue. Thou treatest me as of higher dignity than thyself, but I am not equal to the dust of thy feet. What if the bamboo groweth very tall ? It is not equal in value to the smallest sandal tree.’ The Guru took his arm, conducted him to his private apartments, and ministered to his every comfort. Anand Rai persisted in saying that he was the Guru’s servant. This the Guru would not admit, and apologized to him for not having waited on him before for want of opportunity.
‘ Without service to the saints,’ the Guru continued,
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' life is vain and profitless. It is by such service the advantage of human birth is obtained.’ Anand Rai replied, ‘ Thou hast lifted my palki as an example of humility to ethers. Kindly grant that my mind may continue lowly, that I may be a true Sikh, and that worldly love may not enter my heart.' The Guru replied, ‘ They who serve without hope of reward obtain distinction > but they who serve wjth ulterior motives merely accumulate sin.’
While the Guru and Anand Rai were thus conversing, Man Singh and other servants of the latter arrived. The Guru respectfully seated them near him. He offered a tray full of rupees to Anand Rai, but he would not accept them. Anand Rai would not touch money of any description for the following reason. While Guru Amar Das was meditating on God, his son Mohri used to receive the offerings of the Sikhs. One day, while handling money, his hands became black, and he showed them to his father who said, ‘ My son, silver is white and beautiful, but when thou takest it into thy hands it turneth them black. In the same way the minds of those who covet it become black; and they fight and quarrel with one another until death releaseth them from their struggles.’ The Guru said to Anand Rai, * If thou wilt not accept my offering, then distribute the money among the needy.’ Upon this Anand Rai accepted it, saying that as it was a present from the Guru he would make it an exception. The Guru sent an escort of honour with him.
A rebeck-player called Babak is frequently mentioned in the life of the sixth Guru. He was a very devout and able servant of the Guru and assisted in attracting listeners to the temple. After service one morning he told the Guru that he had been very happy with him. He had risen rapidly from the position of humble player to that of honoured courtier of the Guru. He ‘prayed the
Guru to give his son the same position and dignity he had held himself. The Guru consoled him on his departure—‘ His turn shall come to every one. No one may abide here. The day of departure is certain for all. Repeat the true Name which assisteth in both worlds. I will as long as I live protect thy sons and grandsons. By the power of the Word thy father obtained happiness. Thou too shalt be happy. Nothing shall be wanting to those who possess the Gurus’ hymns. He who readeth them and renounceth worldly love shall have the four great boons as his attendants.’ Babak took his leave, repaired to his house, and there with Wah- guru on his lips died a painless death.
One day the Guru, observing Jati Mai’s devoted service, thus addressed him, ‘ Thy father Singha was with me in my first battle. Thou hast been with me in three battles, and bravely hast thou sustained thy part in destroying enemies. Thou lovest me, and art even a greater warrior than thy father. Thy son Daya Ram shall be with my grandson, Guru Gobind Singh, and assist in destroying the Turks. I am delighted with thy conspicuous gallantry, and invite thee to ask any gift in my power to bestow.’ Jati Mai replied that the only boon he desired was that at the last moment he might not suffer the pain of death, but remember God and be released from further transmigration. The Guru replied, ‘ The time for thy departure is nigh. Birth and death are the law of the body; hunger and thirst of life ; weal and woe of the senses ; joy and mourning of the mind. The soul is pure as ether. When it through ignorance taketh on itself the duties of body, life, senses, and mind, it becometh subject to desires and doubts, and falleth into worldly entanglements; but when it hath freed itself from these it obtaineth salvation and becometh absorbed in divine happiness. The soul associating with worldly wisdom falleth into ignorance and for-
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getteth God. The mind yielding to the senses mis- leadeth wisdom and falleth into sin. It is to the body the senses are attached. When the soul through divine knowledge separateth from the body, then it becometh pure, obtaineth salvation, is absorbed in celestial happiness, and beholdeth God. Be not afraid of death, and be not desirous of life. Know the Creator who cherisheth all His creatures; then shalt thou be free from all mortal ills and obtain peace.’ On hearing this Jati Mai’s mind was happy. He put his son’s hand into the Guru’s, upon which the Guru assured him of the youth’s future welfare. Jati Mai went home, repeated Sat Nam Wahguru, and gave up his spirit. The Guru on hearing of his death, said :—