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then the Guru spoke not. When several Sikhs were on the point of making a representation to him, he broke silence and said,Brother Sikhs, Bhai Gonda is in Kabul. He is in thought, word, and deed, a saint of the Guru. He to-day hath clasped my feet. How can I withdraw them from him ? And how can I go to take my dinner until he hath let them go ? I am therefore waiting until the conclusion of his meditation and obeisance.’ Bhai Gonda did not awake from his trance before twilight, and it was only then the Guru felt free to take his repast.
When afterwards the Sikhs had an opportunity of interrogating Gonda they found the Guru’s words verified and his acts explained by Gonda’s reflections and movements during the state of trance. The Sikhs then were thoroughly convinced of the Guru’s greatness, and said that they themselves were poor ignorant people. As Guru Arjan has said:—
The glory of the saints is special to the saints :
My brethren, there is no difference between God and His saints . 1
And again :—
Know that God and the Guru are one . 2
The Sikhs said, ‘ The advantages of Guru Nanak’s religion are indescribable, and whoever leaveth it and strayeth to other sects, is greatly unfortunate, for he thereby loseth his priceless human birth.’
Once as Sikhs came great distances to the Baisakhi fair and made offerings according to their means, men and women circumambulated the Guru like bumblebees hovering round a lotus-flower. The Guru inquired if there were any of his Sikhs who, having established a kitchen according to his means, shared his food with others. He received a reply that two or three Sikhs had come, who had established kitchens in several villages and distributed their food among 1 Sukhmani. 2 Gaund.
the Guru’s followers. The Guru ordered them to be called, and asked them on what principle they had established kitchens, and whether they entertained all Sikhs on the same terms as their relations. One Sikh replied—‘ When a Sikh is kind enough to visit me at the time of distribution of food, I first satisfy him and then myself.’ A second said, ‘ I cook and distribute food with my own hands.’ A third said,
‘ I wash the feet of Sikhs and drink the water therefrom, for it is written in the Sukhmani-:—
Wash the feet of the holy men and drink the water therefrom.’
A fourth Sikh replied, ‘ Whatever thine orders are, O true king, they shall be obeyed. I wipe Sikhs’ shoes, and place them before them as they are departing.’
The Guru interposed. ‘It is superfluous to say any more. I desire to know if ye feed a Sikh who presenteth himself after the time fixed for distribution of food.’ The Sikhs requested the Guru to explain his meaning more fully. He said, ‘ 0 Sikhs, when food is distributed and there is none left, what do ye do if a hungry Sikh afterwards present himself ? ’ The Sikhs replied, ‘ We do not serve food after the appointed time, and on that account no doubt some Sikhs go away disappointed.’ The Guru rejoined, ‘Ye ought to keep additional food ready, feed your guest, and not send him away disappointed. In the course I recommend there is great merit. I shall be well pleased with those who adopt it, and they shall enjoy happiness here and hereafter. Moreover, it is written in the Granth Sahib :—
The true Guru is delighted when his disciple taketh food . 1
' He who through laziness and pride dismisseth a Sikh &sappomted, sha\\ gam no advantage \iom\ds. past.
or present acts. Farid hath Said
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All men’s hearts are jewels ; to distress them is not at all good :
If thou desire the Beloved, distress no one’s heart.
‘ There is also a Persian expression attributed to God even by the Muhammadans:—
I can allow you to destroy a temple or a mosque,
But to break another’s heart is an act that cannot be sanctioned.
‘ The temple and the mosque may be repaired or renewed, but not the broken heart.’ The Sikhs said, ‘ Only he on whom the Guru looketh with favour obtaineth such wisdom. We possess. little wisdom, and have erred. It is by thy favour all our troubles are removed. Thy words are like the juice of nectar, mines of knowledge, arrows to destroy worldly love and hate, or guides to salvation.’
Two hill Rajas went with a strong force to the Guru under pretence of paying him a complimentary visit, but in reality to obtain tribute from him, and remove him from their country. On arriving in the neighbourhood of Kiratpur they encamped near a tank. The Guru on hearing of their arrival promptly sent them supplies of every description.
The Rajas presented themselves the next morning at the Guru’s levee, but while doing obeisance to him retained guile in their hearts. The Guru, by his occult power, knew their designs, and represented to them that faqirs were never called upon to pay tribute. If they desired anything from him he would give them divine instruction, which would be more advantageous than any sublunary wealth.
The Rajas on hearing this found their business with the Guru at an end. They both stood up, then prostrated themselves before him, and begged to be put on the right way, for they had seriously erred. They confessed that they had come with evil intentions, but they would never again harbour thoughts
to the Guru’s detriment. The Guru replied, ' Show not your pride to the Guru. Go and rule your kingdoms, oppress not your subjects. If ye do, the Creator will show you His anger, and consign you to hell. Adhere to your own wives, drink not wine, sleep not on the top stories of your palaces out of /reach of your subjects. Let it not be that, while they are complaining below, ye are enjoying yourselves above. The subjects are the root, the Rajas the branches of the trees. Whatsoever king oppresseth his subjects applieth the axe to his kingdom. Construct tanks, wells, bridges, and schools, and extend religion through your kingdoms.’ The Rajas much edified by this discourse, took leave of the Guru and returned to their states.
Chapter III
There was a Sanyasi called Bhagwan Gir, who, in order to obtain spiritual consolation, went to visit the Guru in Kiratpur. The Guru advised him to proceed to Dehra Baba Nanak and join the Udasis there. This was tantamount to ordering Bhagwan Gir to relinquish his sect, for the Sanyasis worship Dattatre, while the Udasis have as their guru Sri Chand, the eldest son of Guru Nanak.
The Mahant at Dehra Baba Nanak at ‘that time was Mihr Chand, the great-grandson of Guru Nanak. The Guru commended Mihr Chand as a man of piety. Bhagwan Gir acted on the Guru’s advice. He prostrated himself before Mihr Chand, and received from him initiation, and the name Bhagat Bhagwan, or saint of God. Bhagwan Gir then travelled in various countries as a missionary, but without any success. He was not wanting in energy or eloquence, but no one would heed him or listen to his exhortations. Disheartened he returned to Mihr Chand to report his failure.
Mihr Chand told him that, if he had desired to
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become a priest, he ought to have receiiyed initiation from Guru Har Rai who was the real Guru, and to have solicited his orders before proceeding on his mission. It was, however, not yet too late. Bhagat Bhagwan might even now go to the Guru and crave his blessing. On appearing before the Guru, Bhagat Bhagwan began to weep and repent of his error in not having asked his permission before he had set up as a teacher. The Guru cheerfully pardoned him, and said that he had now become acceptable in God’s court. The Guru directed him to go to Hindustan and reform its people. He was not to hide his light, but put it in a conspicuous place to illumine men’s minds. The Guru promised that he should be everywhere well received, and that his preaching should be heartily accepted. Bhagat Bhagwan proceeded on his mission and irrigated with the water of his instruction the dried and shrivelled hearts of his Hindustani hearers. His disciples are now prosperous land-owners in the north of India.
One day his Sikhs inquired of the Guru whether those who read the Gurus’ hymns without understanding them derived any spiritual advantage therefrom. The Guru gave ho reply at the time, and next morning went a-hunting. On a level plain on his way he saw pieces of a pot which had held butter. The sun was melting the butter on the potsherds. The Guru took one of them in his hand and said, ‘ Ye see, my Sikh brethren, these are old potsherds, but when they are heated, the butter that hath adhered to them rapidly melteth. As the grease adhereth to the potsherds, so do the Gurus’ hymns to the hearts of his Sikhs. At the hour of death the Gurus’ instruction shall assuredly bear fruit. Whether understood dr riot, it hath within it the seed of salvation. ' Fetfutte^till cfi^igeth to tte'tebkeh vase. Th&haeanirig of this parable is, that -wtroiveif daffy reacteth’ the Gurus’’ hy mns shall ass&fedly obtaih peace. And even though he do not fully understarid
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them, God will undoubtedly assist him. Guru Ram Das hath said
The Word is-the Guru, and the Guru is the Word, and in the Word is the essence of ambrosia . 1
‘ Guru Arjan too hath said:—“ God will not destroy your labour.” 2
‘ That is, even though ye understand not, God will accept your prayers. God never in the slightest degree spoileth a good act, so why should daily repetition of our hymns be wasted?’ The Guru’s questioners were satisfied and their devotion increased.
By his mother Natti’s advice the Guru went to Kartarpur to meet his elder brother Dhir Mai. The Guru remained with him some time, the greater part of which he spent in giving religious instruction to the crowds who flocked to see him.
The Guru became a great centre of attraction at the Baisakhi festival in Kartarpur. Hymns were sung in concert such as :—
O Guru, may I behold thee and live ! 3
On that occasion Bhagtu returned with several Sikh friends to visit the Guru. He was now old, his hands trembled, and a cane supported his tottering steps. The Guru having received him with great respect and seated him near him, asked him when he was going to marry, that is, when he was going to become Death’s bride. The Guru had in mind the following verse of Shaikh Farid:—
The soul is the bride, Death the bridegroom ; he will marry her and take her away.
The Guru receiving no answer repeated the question. Bhagtu believed that the Guru was bantering him, and went home,without giving a,reply. While there he reflected—' The Guru never speaketh
LIFE OF GURU HAR RAI
in vain. His words ever prove true, and, though I am old, it is incumbent on me to marry and verify the Guru’s words.’
Bhagtu set out again to meet the Guru. On the way he saw a girl, scaring birds off a field of bajra, 1 and decided to marry her if she gave her consent. He then addressed her, ‘ 0 fair one, I desire to fulfil the words of the Guru and marry thee. Pardon me for the proposal. Be these birds and trees our witnesses.’ The girl was astonished at his words, and felt so alarmed and abashed that she could make no reply. Bhagtu, however, decided to go through the form of a marriage ceremony with her, and instead of the actual circumambulations of the bride moved his cane, which did duty for her, round a blade , of bajra, representing the Granth Sahib. This ceremony over, Bhagtu continued his journey, leaving the girl in her bajra field to wonder at his eccentricity. When he reached the Guru the same question as before was put to him. He then mentioned his marriage on the way with the sole object of fulfilling the Guru’s words. The Guru explained, ‘ I merely desired- to ask thee thine age or, in other words, when thou wert likely to die and perform real marriage. Tarry with me now, and I will assist thee to the utmost of my power. She whom thou didst marry in misconception of my words, shall abide in virtue and continence ; and the children of thy former wife shall call her mother and be obedient to her.’ This event occurred in the beginning of the cold season when bajra ripens. Bhagtu lived until the end of the following April.
The manner of his death was as follows :—He contracted a severe dysentery. Several Sikhs went to visit him . in his illness. They used to say to him, ‘ Thou hast often cured others ; why not cure thyself ? ’ He would reply, ‘ O Sikhs, entertain no such idea. The Guru in this world putteth an end to the
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sorrows of his Sikhs. In. the realm of death no pain is felt. Some of my followers used to steal cattle, and give me their milk, but it was a stolen nutriment. For drinking it I have suffered in this world, but; .my pain shall end here. My suffering hath purified me, and I shall take my journey to the next world in happiness.’ . Then uttering ■ Wahguru ’ his life issued from'his body as painlessly, in the words of the chronicler, as a garland of flowers falls from an; elephant’s neck. ' . ■ . 1
The Guru ordered a sumptuous bier and sent for musicians to sing the Gurus’ hymns to rebeck accompaniments on the occasion.
* The true Gilru hath caused my cargo to arrive in safety.
The heated caldron hath become cold ; the Guru hath given me the cooling Name . 1
The Guru decided to set fire with his own hands to Bhagtu’s funeral pile, but the masands endeavoured to dissuade him. He silenced their remonstrances by telling them that Bhagtu, born to his parents in their, old age, was the result of Guru Ram Das’s prayer, and therefore worthy of all honour. He was a real Sikh and dearer to the Guru than the Guru’s own relations. That was why he would kindle his pyre with his own hands.
On one of the Guru’s preaching tours he stayed at Mukandpur in the present Jalandhar district. He there drove a bamboo shoot into the ground in memory of his visit; and it still survives as a stately tree. . Thence the Guru went to the country of Malwa and visited the tank near Nathana where Guru Har ; Gobind had fought. There Kala and Karm.Chand, two brothers of the Marhaj tribe, came, to. him to complain that the people of the Kaura tribe Would hot allow them to live among them. U,pOu this, the Guru sent for Jait Pirana, the head of, thse Kauta tribe, and endeavoured to induce him to give five
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ploughs of land to the complainants for their maintenance. Jait replied with a Panjabi proverb, f Gras daiye, bas na da'ye ’—that is, give a morsel to eat, but not land to live upon—artd represented that the complainants* tribe could never subsist on five ploughs of land. The Guru replied, ‘ Guru Nanak will shed his blessing on the land, so that it will suffice for the Marhaj tribe.’ Still Jait refused.
The Guru informed Kala and Karm Chand of the failure of his negotiations with Jait, and advised them to leave the place next morning, tarry where night overtook them, take possession of the land around them, and call it Marhaj. Thither too Jait followed them and warned them off. They refused to leave and quoted the Guru’s order. Kala went to the Guru to tell him of their second failure to establish a permanent residence. The Guru, seeing his friends’ difficulty, recommended forcible resistance to Jait and his people. Kala represented Jait’s strength and the hopelessness of a struggle with him. The Guru encouraged Kala to secure a habitation, and said that he himself would aid him and his party. This occurred in the Sambat year 1707, A. D. 1650.
The rival tribes engaged in combat. Jait drew his sword on Kala but missed him. Kala in return cut Jait transversely through the body, as if the passage of his sword had been marked by Jait’s sacrificial thread. This ended the warfare. After Kala’s party had settled in the land a second difficulty arose. Their neighbours would not intermarry with them. Here again the Guru interposed. He recommended the Sikhs who visited him to form marriage alliahces with the Marhaj people. The Guru remained for some time at Nathana preaching to the people, and Kala and his friends frequently waited on him.
. The Guru by his diligent and earnest preaching made many disciples. His hearers abandoned the worship of cemeteries and cremation grounds, and embraced the simple worship of God. There Kala
and his two nephews Sandali and Phul, sons of Rup Ghand, went to visit him. Phul was borne on Kala’s shoulder, and Sandali held Kala’s finger as he walked. When the children arrived in the Guru’s presence, Phul put his hand on his belly. The Guru asked why he did so, and Kala told him. Phul could not speak himself, and the only way he had of describing the pangs of hunger which he felt was to slap his belly. The Guru took compassion on him and said, * He shall become great, famous, and wealthy. The steeds of his descendants shall drink water as far as the Jamna ; they shall have sovereignty for many generations, and be honoured in proportion as they serve the Guru.’
When Kala reached home, and his wife heard of the Guru’s benediction, she upbraided her husband for not having taken his own children to the Guru. ‘They also should in that case become kings. Now our sons shall have to pay tribute to our nephew.’ Kala replied, ‘Destiny is very powerful. I knew not that the Guru would bestow such abundant blessings.’ Kala’s wife then put pressure on him to take his own sons to the Guru, and teach them to strike their bellies in token of hunger. When Kala and his sons appeared before the Guru, and the children enacted the part in which they had been instructed, the Guru demanded an explanation. Kala said he had thus acted in obedience to his wife’s orders. The Guru replied, ‘ The parents of these children are alive, but at the same time they shall have their own cultivation, eat the fruit of their toil, pay no tribute, and be dependent on no one.’ This prophecy has been fulfilled. Their descendants own twenty-two villages called the Bahia, which pay no land revenue.
Phul had six sons, from the eldest of whom, namely Tilok Singh, the Rajas of Nabha and Jind are descended. Phul died in Sambat 1740, a. d. 1689. From Phul’s second son, Ram Singh, the Maharaja
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of Patiala fs descended. These three are known as the Phul ke Raje, or Phulkian chiefs. The state of Patiala is now the largest, but it was the Raja of Nabha who in ancient times bore the title of Chaudhri, then an office of power, responsibility, and hohour.
Chapter IV
We now return to the story of the girl who guarded the bajra field, and whom Bhagtu so unceremoniously wedded. She went and told her father' that an eccentric old man had pretended to marry her, and she described all the strange proceeding. At the same time she vowed she would consider him her husband, and marry no one else. Her father inquired who the strange bridegroom was, and soon learned that it was no other than the saint Bhagtu. Father and daughter took no further action at the time. She remained in her father’s house and continued to work in his fields. It became known in due time that Bhagtu was dead, and that he had left two sons, Gaura and Jiwan, by a former wife. Gaura the elder soon became the Raja of Bhatinda. To him the girl’s father addressed himself with a view to procure her suitable maintenance. Gaura sent for her, received her with the greatest respect, and treated her as his own mother.
Gaura visited the Guru when he was at Nathana. During his stay Jassa, the Guru’s chauri-bearer, said to him, ‘ Marry me to thy second mother, Bhagtu’s virgin widow, who is now in thy house. My wife is dead. I am a widower, and the marriage of a widower and widow would be very suitable.’ Gaura felt insulted at the proposal, and bided his opportunity to take revenge. He found it one day while they were both hunting with the Guru. The Guru had advanced in front of the party when Gaura drew his sword and killed Jassa. When the Guru heard of it, he forbade Gaura to enter, his presence.