After this the Guru returned from Nathana to Kiratpur. Wherever he went he was followed by Gaura, who hoped to find an opportunity of soliciting his pardon, and a retractation of his curse. When the :Guru arrived in Kiratpur, Gaura encamped a mile distant. For six months the Guru remained in Kiratpur, and was ever shadowed by Gaura. When the Guru again proceeded to Malwa, Gaura followed him. As the Guru was proceeding along the Satluj, he met some Muhammadan troops who were marching from Lahore to Dihli. One of the officers inquired the name of the party and was informed that it was Guru Har Rai and his bodyguard. The officer was already aware that it was the Guru’s grandfather, Guru Har Gobind, who had killed his grandfather, General Mukhlis Khan, at Amritsar, and he determined on taking life for life.
While the officer was thus inquiring and cogitating the Guru passed on. The officer then waylaid the Guru’s wives who were following, and attempted violence. Now came Gaura’s opportunity to perform signal service for the Guru with the object of obtaining his pardon. The Guru had been forbidden by his grandfather Guru Har Gobind to engage in warfare, but Gaura might fight for him and defend his family. Gaura had his own troops. They set on the Musalmans and fought valiantly until night closed the combat. The Musalmans escaped under cover of the darkness, and the Guru’s wives succeeded in escaping their brutality. When the Guru heard of Gaura’s gallantry he at once sent for him Gaura was not allowed time to wash his face and hands, but was ushered stained with blood into the Guru’s presence, The Guru learned from him the events of the battle and pardoned him. After this Gaura was glad to return to his own territory. The Guru then marched to Kartarpur and discontinued his projected tour to Malwa.
A Brahman of Kartarpur had obtained a son as
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the result of a vow that he would make h'm a tithepaying Sikh of the Guru. The child, however, died daring the Guru’s stay. The Brahman took the corpse with loud lamentations to the Guru’s door, and there sat down beside it. He said, ‘ If my son revive not, I will die myself.’ The Guru remonstrated with him on his dissatisfaction with the will'of God.
‘ The boy’s life was complete. When the oil is at an end, how can the lamp burn ? Guru Nanak hath said:—
If a boy die amid his youthful sports,
People will weep and say he was a merry boy.
He who gave him took him, the weeper erreth.
What can be done if he die in the ripeness of youth ? There is this difference—his friends and relations will mournfully speak of him as theirs . 1
Accursed in the world are they who weep for the loss of worldly things . 2
‘O Brahman, it wou’d have been worse had the boy died after marriage. Thou wouldst suffer misery from continually seeing his widow in thy house. The world is, as the Guru hath said, a chamber of lamp-black, and thy son hath died before becoming defiled with it.’
However much the Guru preached, the Brahman only ’earned one lesson, name’y, 'hat he hmself should die. The Sikhs took compassion, and interceded with the Guru for him—‘ Cherisher of the poor, thou art potent to break and to mend. The Brahman hath now for a day and night lain prostrate at thy. door. Hungry and poor he too will die in thy presence.’ The masands also went and pleaded for the Brahman—‘ Great king, if this child revive not, people of other creeds will make various remarks to our discredit.’ The Guru replied, * Is there any among you who now make these repre-
sentations, sufficiently philanthropic to bestow his sown life on the Brahman’s son ? ’
On hearing this the necks of the hearers sank into their bodies. The Guru put the question three times, but received no reply. Within less than half an hour Jiwan, Bhai Bhagtu’s younger son, drawing a winding-sheet over him, said, ‘ 0 divine Guru Nanak, I will take this boy’s death on myself, and give my life to him.’ Saying this, he whose name was life—Jiwan—entered eternal life, and the Brahman’s son arose repeating the spell of the true Name. While the people were wondering, the Guru said, ‘ Blest is that Sikh who for the sake of another’s life hath not spared his own.’ When the Bairars, the tribe to whom Jiwan belonged, heard of his self- sacrifice, they hastened to appear before the Guru to express their displeasure—‘Great king, Jiwan was only eighteen years of age, and had but recently brought home his bride. She is pregnant, and who will cherish her now ? He hath but just entered the fair, and this is his fate.’ The Guru said, ‘ A son shall be born in his house whom you shall call Sant Das. His offspring shall greatly increase and people many villages.’ It may be mentioned that his descendants now occupy a tract in the Firozpur district called Chak Bhai. After this the Guru returned to Kiratpur.
The Emperor Shah Jahan kept near him his eldest son Dara Shikoh whom he loved. His second son Shujah Muhammad he made Governor of Bengal. Aurangzeb the third was appointed governor of the Dakhan, and Murad Bakhsh the fourth received the province of Gujrat. Their ambition, however, was not satisfied. They each sought to become Emperors, and for this purpose amassed wealth and armies in their respective provinces. In doing so they practised great oppression. They used to make the Rajput Rajas stand with clasped hands in front of them and bring their daughters to them for their
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enjoyment. Thus was a stigma attached to the Hindus like the spot on the moon. The Rajput princes had to obey in everything, or they would have had to don the poisoned skins of tigers and die.
When Shah Jahan had reigned for many years, he contracted the germs of disease and showed no signs of recovery. No one but Dara Shikoh was allowed to approach him. A rumour then spread that His Majesty was dead, and this afforded a good opportunity to thieves and highway robbers to exercise their self-elected calling. There was general confusion far and near, and evil fate fell on the community. Dara Shikoh intercepted letters and petitions to his father, and passed on them such orders as he thought expedient. People were afraid to go outside their houses. No complaints were listened to. The Emperor’s sons became rebels, and assumed sovereignty in their own provinces. In every village men’s minds were unsettled like a boat in a whirlpool.
It was ascertained that Shujah Muhammad had arrived at Banaras from Patna. When Dara Shikoh heard of his movements, he sent for Raja Jai Singh and ordered him to march against him. Jai Singh proceeded with all haste towards Banaras. He halted at Bahadurpur and Shujah Muhammad went forth to give him battle. Shujah Muhammad’s troops were defeated with great slaughter and he returned to Bengal pursued by Raja Jai Singh. The latter restored tranquillity in the districts of Patna and Manger, and dried the weeping eyes of the populace.
Dara Shikoh dispatched Raja Jaswant Singh of J odhpur to preserve order in the Dakhan. He gave him special instructions to punish Aurangzeb if he strove to make himself independent, and bring in chains Murad Bakhsh who had shown a disposition to usurp sovereignty. Jaswant Singh having received command of a large army, proceeded on his expedition. Before his arrival in the Dakhan Aurangzeb and Murad had united their armies. Jaswant Singh’s men fought valiantly, but could not
succeed against numbers and were obliged to retire. Aurangzeb was enraged that Dara Shikoh should have sent an army against him, and he at once prepared to retaliate and if possible seize the reins of empire.
Prior to the departure of Jaswant Singh to the Dakhan, Shah Jahan and his son Data Shikoh had resided in Agra. During Jaswant Singh’s absence they removed to Dihli for the benefit of Shah Jahan's health, the climate of Agra not being suitable for him. After Jaswant Singh’s'defeat Dara Shikoh put his father under restraint, and then made preparations to oppose Aurangzeb’s progress. The Emperor cautioned Dara Shikoh to beware of Aurangzeb who was deceitful and vindictive, but the warning was of no avail. Dara Shikoh proceeded with great pomp and rejoicing to oppose Aurangzeb. He pitched his camp at Samugarh near the margin of the river Chambal, and there awaited his brother’s approach. Aurangzeb soon appeared at the head of his own and Murad’s armies, and there ensued a determined battle. Aurangzeb succeeded in capturing several of Dara Shikoh’s nobles. Dara Shikoh himself fled from the field, and only halted in Dihli where he entrenched himself in the fort.
Aurangzeb proceeded to Agra to seize his father who by this time had returned there. The old man was very ill, and in this condition was imprisoned by his undutiful son. Aurangzeb also imprisoned his brother Murad Bakhsh though he had assisted him to vanquish Dara Shikoh. He then proceeded to Dihli with his own and Murad’s armies, and Dara Shikoh’s fugitive battalions, Dara Shikoh, fearing that the Dihli nobles would assist his brother and that he himself would be captured, directed his steps to the Panjab, taking with him his faithful adherents and all his wealth and valuables.
Autangzeb then issued a proclamation that no one should assist or receive Dara Shikoh on pain of his highest displeasure. The result was that Dara Shikoh wandered an exile from town to town and
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village to village. In this extremity he decided on visiting the Guru, who had sent him the healing cloves and myrobalans. He was, in the first place, grateful to the Guru, and, in the second place, his favourite priest Mian Mir had been loud in the Guru’s praises. Dara Shikoh dispatched the following letter to the Guru. ‘ O saint of the world, - supremely pious; by meeting whom God’s light shineth on man, pure image of God, it is through thy favour man obtaineth salvation. My heart longeth to behold God, but only those to whom thou showest favour can do so. I desire to meet thee and by the fulfilment of this wish to remove my doubts. If I may fall at thy feet the wish of my heart will be fulfilled, but the duties of empire leave me no leisure and entangle me like a fish in a net. My priest Mian Mir hath praised thee, and since then I have desired to meet thee. Regard me with a look of affection. The Emperor forced empire on me, but I told him my heart desired not greatness. I was, however, obliged to obey my royal father’s mandate. Mercifully assist me! ’
To this letter the Guru replied, ‘ O Prince, thou art the object of God’s grace, since the holy saint Mian Mir showeth thee favour. In the desire to tread in God’s way and know thyself thou hast obtained spiritual empire. Aurangzeb, who is unmindful of God, may obtain worldly empire, but shall suffer without respite in hell-fire. Fear not; be confident; salvation shall be thy portion. Thou rulest over the. eternal sovereignty of religion which will last for ever. Great is thy good fortune since thou lovest God’s name, and hast met Him who is un- eq^aied and indescribable. Ever blest is thy devotion. Wherefore be happy that thou, hast obtained thy safvatiqn../This world is a play .and transient in its nature; be not enamoured therewith.’
Jplara Shiloh proceeded to Kicatpjur in the hope; of obtaining the, Guru’s assistance,, but found him afr^ept. The prince then sent him a second letter reached him in Khadur. The result was that
the Guru and the prince had an interview on the right bank of the Bias. On this occasion the prince made large offerings to the Guru. The prince had been a diligent student of the Hindu and Muhammadan religions, and had adopted opinions which belonged to the enlightened era of Akbar. He put the Guru some questions and placed before him some of 1 his theological doubts and difficulties. The Guru complimented him on his spiritual knowledge, and then gave him instruction in the Sikh religion, such instruction as has often been repeated in the preceding pages. The Guru added, ‘ It is often the duty of kings to take arms and engage in battle, and either die themselves or kill their enemies for the acquisition of wealth and territory. Wherefore collect an army and obtain as many allies as possible. Go to Lahore, fortify thy position, fight when necessary, and obtain victory. God assisteth those who assist themselves. Once thou inflictest defeat on Aurangzeb, thou shalt have many Rajas for thine allies. They now know thine excellent disposition, and will declare themselves on thy side when they are convinced that their action is safe. Thou hast now no resource but the arbitrament of battle. All the kings of India are subject to the emperor who ruleth in Dihli, and if thou recapture it not, thou shalt have no abiding- place, for the master of that , city shall be master of India. Therefore thou must struggle to collect troops for battle and prevent the establishment of Aurangzeb’s authority.’ Dara Shikoh on receiving this encouragement asked the Guru to grant him faith in God, and said, ‘ I do not require a fleeting temporal empire. I merely desire spiritual perfection. I will fight when compelled by my enemies to do so and endeavour to obtain victory. What God desireth is unalterable.’
The Guru and the prince retired to their respective
informed that Aurangzeb’s army was pursuing him . e then departed for Lahore requesting the Guru to
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impede its progress as much as possible. Dara Shikoh was pursued with great vengeance and hostility by his brother’s army to Lahore, Multan, Bhakhar, and Gujrat in the present Bombay presidency. He was finally captured through the infamous agency of a Pathan named Jiwan who betrayed him. He was sent to Dihli, where his political conduct and his heterodox opinions were charged as offences against him. In the hope of softening his brother’s heart he addressed him the following letter :—‘ My brother and my emperor, all hail! I congratulate thee and thy children on the empire thou hast obtained. I have no worldly desires myself. I only want a nook to dwell in and a female servant to cook and fetch for me so that I may pray for thee.’ Entreaties never availed with Aurangzeb. Dara Shikoh was condemned by a jury of Muhammadan priests and executed on the plea of apostasy by his brother’s orders. The Guru’s words had made such an impression on his heart that he never uttered a sigh of pain or distress in his last moments. It is said that three hundred and seventy Muhammadan priests signed the order for his death. One man, named Sarmad, resolutely refused to sign it, and thus incurred Aurangzeb’s gravest displeasure. 1
1 Suraj Parkash, Ras IX, Chapters 22,
23Sarmad was a man of thought, learning and enterprise. Originally a Jew, he nominally accepted Islam. He left his native country, Kashan, and emigrated to* India as a merchant and physician. He found a patron in Dara Shikoh, whom he nominated as the rightful successor of Shah Jahan. Sarmad used to sit by the roadside dressed in unfashionable raiment, and preach to the populace doctrines not in accordance with the rigid Moslem orthodoxy of Aurangzeb. It became well known that Sarmad instead of repeating the orthodox creed of Islam used to repeat a formula which did not acknowledge Muhammad as the prophe.t of God, On account of this, tfis friendship for Dara Shikoh, and his general.unconventionality, Aurangzeb ordered that, the. * long-tongued unbeliever ’ should die. Hisexecution took place three years after the murder of Dara Shikoh. He was buried in the precincts of the great Jamma Masjid in Dihli.
3<>4
CHAPtER V
Aurangzeb was now secure on the throne of Dihli. He kept his father a prisoner in Agra until he died. Dara Shikohwas dead, Shujah Muhammad had fled, and Murad Bakhsh was a prisoner with his father. Aurangzeb having acquired a bigoted Muhammadan training set himself to uproot the Hindu religion. He began with the temples and idols in the sacred city of Mathura, known even to the Greeks of the age of Alexander as a Hindu place of sanctity, and destroyed there every vestige of Hindu worship. He then destroyed the temples and idols in other parts of India. He pulled down the temple of Brahma in Pushkar and threw its materials into the neighbouring lake. He ~ demolished seven hundred temples in the state of Ajmer. He then proceeded to Banaras, the great stronghold of Hinduism, where he found ample materials for his destructive fury. Wherever his iconoclastic zeal prevailed he built Muhammadan mosques. Whenever two or more men had a suit or a contention,, it was always decided for the party who became Muhammadan.
Meantime complaints were made to Aurangzeb against the Guru. The Guru, it was said, had met Dara Shikoh, blessed him, and assisted him in opposing the Emperor; and it was also reported that he was preaching a religion distinct from Islam,, .and performing miracles in evidence of his divine’ mission. The Emperor was accordingly advised to send for him and convert him to Islam unless he could clearly establish his religious pretensions by the performance of miracles at the royal court. When the Guru was onde converted; hundreds' of 'thousahds of Hindus would follow his example. ; Moreover, the Guru, who had been a friend of the' Emperor’s enemy, Dara Shikoh, could never become; his iriend.
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The Emperor accordingly addressed the following to the Guru :—‘ Guru Nanak’s house was the house of holy men. He treated friend and foe in the same way, but thou hast supported Dara Shikoh in his effort to obtain sovereignty. I have captured and put him to death, so he hath in no way benefited by thine assistance. But let bygones be bygones, and let us now be friends. Come to me. I am now enthroned as Emperor. I have a great desire to behold thee. Wherefore thou shouldst come to me without delay.’
The Guru replied, ‘ I have no business with thee that thou shouldst have summoned me. I am not a king who payeth thee tribute, nor do I desire to receive anything from thee, nor do we stand in the relation of priest and disciple to each other, so wherefore hast thou summoned me ? So far from my having conferred empire on Dara Shikoh, it was the eternal throne and umbrella of religion I conferred on him. He had no wish for terrestrial empire. The empire he hath obtained is imperishable. It is only he whom God loveth who can be like Dara Shikoh. If thou have any doubt as to the empire Dara Shikoh hath obtained, meditate on him as thou goest to sleep, and thou shalt have a vision of the reality.’
The Guru’s words proved true. Aurangzeb one night saw his brother seated on his throne. Celestial maids were dancing round him. Sandal, attar of roses, and other perfumes exhaled from them, and garlands of flowers adorned their persons. Aurangzeb dressed in dirty clothes in the style of a pariah was carrying a basket of filth. Rain fell at that moment and the filth overspread his features. Then up came a slave- driver and struck him such a blow with a stick that he fell on his face. Upon this the Emperor awoke and began to reflect. * The Guru sent this dream to terrify me. Now what is to be done ? I will not abate a jot of my efforts against him. I will straightway send an army to capture him and bring him