Chapter III
On the fourth day of the dark half of Chet, the day after the above occurrence, the Guru was seized with fever. His eyes were seen to grow red, his breathing became very rapid, and the heat of his body was felt at k considerable distance. His mother Krishan Kaut sat by him arid began to lament, saying, ‘ My son; why art thou intent on thy death ? Thou' hast only lately been seated on the Guru’s throne, thou aft still a child, and it is too soon for thee to depart. Mayest
thou enjoy the fu|l term of life, have a family, and then go to God! Why at this! tender age turn thy thoughts away from the world *.
The-Guru replied, ? Mother dear, it is natural that thou shouldst feel this paroxysm of love, but have ho anxiety for me. It is our duty to accept the will of the Almighty. As Guru Arjan hath said :—■
The Master may gather the crop whether it be green, half- ripe, or ripe and fit to be cut.
The reapers 1 make preparations, bring sickles, and arrive on the ground.
They cut the crbp as it is measured out to them when the Owner giveth orders. 2
‘ When it is the Husbandman’s pleasure He cutteth down the crop. There is no rule as to whether it must be green or half ripe. What torture Guru Arjan suffered, and yet he uttered not a groan! Why should we mourn for the body when it is God’s will that it should depart. What is to-day, and what to-morrow ? Whatever God doeth is for the best.’
The Guru, however, thought it proper to go outside the city to the margin of the Jamna in order to breathe a purer atmosphere. He pitched his camp near Raja Jai Singh’s army. Raja Jai Singh himself lived in the city, and on hearing that the Guru had left it, sent an officer to ask if he had offended him in any way. The Guru explained the reason of his change of residence.' 1
, Prior to the officer’s return Raja Jai Singh informed the Emperor of the manner in which he had tested the Guru. The Emperor then became still more anxious for an interview, and again ordered the Raja to procure it for him. When Raja Jai Singh returned to his palace, he heard of the Guru’s illness. He then went to inquire after his health, and also to discuss, with him the subject of his inter- 1 1 Death’s myrmidons.* 3 Sri Rag..
LIFE OF GURU HAR KRISHAN 327
view with the Emperor. The Guru was, however, too ill,to give any definite reply.
Next day small-pox asserted itself. Its unmistakable pimples appeared on the Guru’s body. With it a very violent fever raged and unconsciousness ensued. Sikh writers minutely describe the effects of the small-pox on the Guru’s tender and handsome person, and the pains he suffered. A man suffering from small-pox wriggles like a fish on hot sand. If he desire to lie down, he cannot do so. On whichever side he lies, he is pained and writhes in anguish and torture, which, as the chronicler piously remarks, may God not inflict even on an enemy ! The Guru, however, uttered no cry of pain, but continued to repeat God’s name.
During his illness every one was ordered to repeat the hymns of the Granth Sahib for the occasion. The Guru continued ill for several days. At last his condition grew desperate. He knew his end had arrived, and he invited all who desired to behold him for the last time to present themselves. Raja Jai Singh, masand, Gurbakhsh, and many others went to his bedside. Gurbakhsh with clasped hands thus addressed him—‘ Great king, the preceding Gurus before their departure entrusted their Sikhs either to servants or sons. Thou being so young art going to leave us without a Guru. How can the Sikhs endure such a calamity ? Cherish thy simple Sikhs, and, when thou hast a son who is fit for the Guruship, then mayest thou depart, not now.’
The Guru replied, * Be not anxious. The Creator will do what is best. My death cannot now be averted. The glory of Guru Nanak’s throne shall increase day by day. Gurus may die, but their hearts, that is, the Granth Sahib, shall remain with you. It contained instruction, divine knowledge, and the Guru’s spell. It will satisfy all men’s desires. Read it and act on its counsels, and Guru Nanak will ever assist
you. Wherefore waver not, but ever turn your thoughts towards the immortal God. Salvation is obtained through Guru Nanak’s mediation. Put faith in him, and remember his words.'
The Sikhs understood from the Guru's language that he was about to die. They began to mourn his untimely fate and to reflect that there was none so competent as he to give them divine instruction. He on seeing their anxiety thus addressed them— ‘ This world is transitory. To fix your minds on it, to indulge in rejoicing or mourning, and to impute blame to God are all highly sinful acts. We ought all to accept God’s will and deem his pleasure as our own. Whatever he doeth is for the best. As Baba Nanak hath said in the Japji—
What pleaseth Thee, O God, is good.
This body must one day perish. What mattereth it whether it perish now or after the fullness of years ? He who obeyeth God’s will renounceth pride and other deadly sins. He remembereth the true Name, crosseth over the world’s terrible ocean, and is for ever emancipated from its troubles.’
Here the Guru’s strength failed him. He became* silent and closed his eyes. After a short time he opened them and gazed affectionately on his Sikhs. Raja Jai Singh again appeared with the Emperor’s reiterated request for an interview. To this the Guru gave the same reply as before, and expressed a desire that the Emperor should fix his attention on the hymn he had written for him.
Next day the Sikhs went in a body to behold their Guru. Gurbakhsh again addressed him, ‘ Great king, Ram Rai is on good terms with the Emperor here. In the Panjab there is Dhir Mai, as also other Sodhis who claim the Guruship. They are only waiting for thy death to assert their claims. Simple Sikhs will fall into their toils, and intelligent Sikhs will suffer in the midst of the ensuing troubles. In
LIFE OF GURU HAR KRISHAN 329
this manner this tree of Sikhism, which hath been hitherto cherished, will wither away. Every one will be a guru in his own house, and several sects of opinionative and'heterodox Sikhs will arise. Be pleased to appoint some one like thyself for our salvation.’
The Guru replied, ‘ Why be anxious ? The tree planted by Guru Nanak’s holy hands shall never wither. Droughts, storms, and heat may prevail, but that shall never fade. There shall be twofold and fourfold miracles, and one Guru shall be blended with another.’
On this the Guru called for five paise and a coconut. He took them, and not being able to move his body, waved his hand three times in the air in token of circumambulating his successor, and said ‘ Baba Bakale ’, that is, his successor would be found in the village of Bakala. When he could again speak he ordered the minstrels to sing the Gurus’ hymns and repeat God’s name.
When midnight had passed and there was no indication of the Guru’s recovery, his mother, Krishan Kaur, who sat by his bed, looked at his handsome face, became very sad, and broke forth into lamentation—‘ What shall I do alone in the world having lost my dutiful son and my kind husband. Where shall I find them, and how shall I live without them ? ’ The Guru said in reply,
‘ Mother dear, feel no anxiety, the greater part of thy life hath been spent in happiness. Pass the remainder in God’s service. Guru Arjan hath said:—
Where the physician cannot succeed, where there is neither sister nor brother, God alone assisteth.
What He doeth cometh to pass, He washeth away the filth of sin ; remember that Supreme Being. 1
By remembering God thou shalt arrive at such a superior position that thou shalt never know
sorrow and never be separated from us.’ , The Gurn’s mother was much consoled by this speech; The Guru's, final order was that none should weep for him, but all were to sing the Gurus’ hymns- , ln the midst of the hymns and the repetition of God’s name, the Gum breathed his last on Saturday, the fourteenth day of the light half otf the month pf Chet, Sambat 1731 (A..p. 1664). Mig body was cremated on a plain, called Tilokhari ( south of Dihli on the bank of the Jamna, where his ^cinerary tomb is still preserved. A ■ temple was. subsequently built at the place where he had resided when in the city.
GURU TEG BAHADUR
SIKH IV F. 531
LIFE OF,G$RU TEG BAHADUR
THE NINTH GURU
p ' $
Chapter I <
1 1 \ r
Guru Teg Bahadur, youngest son of the sixth Guru, Har Gobind and his wife Nanaki, was born in What is now called Guru ke Mahal, Amritsar, in the Panjab on Sunday' the fifth day of the dark half of the month of Baisakh, a watch and a quarter before day in the Sambat year 1679 (a. d. 1622).
Immediately after the child’s birth Guru Har Gobind with five Sikhs went to see him. On contemplating him the Guru knew that his son would be'a great hero, powerful to endure the sword, and so he called him Teg Bahadur. 1 He prophesied that the boy should have a son who would develop a third religion distinct from those of the Hindus and Musalmans, and who would also destroy the reign of tyranny in Hindustan.
When Teg Bahadur was five years of age, he used to indulge in trains of thought, during which he would speak to no one. His mother Nanaki inquired of his father why he tolerated this conduct on the part of his son. Guru Har Gobind consoled her by telling her that Teg Bahadur should become a Guru; prove very powerful, and sacrifice himself for the Sikh religion.
Teg Bahadur was, as already stated, married 'to Gujari, daughter of Lai Chand, a native of Kartarpur ih the Jalandhar District. After the death of Guru Har Gobind, Teg Bahadur with his mother and wife’ went’to' live in Bakala, where Guru Har Krishan Subsequently said 1 his successor should be found.
‘ 1 Bhsi Nand LSI calls the ninth Guru Tek Bahadur, that is, a powerful prop of the weak.
When the Sodhis of Bakala heard of the last words of Guru Har Krishan, twenty-two of them claimed the right to sucpeed him. These self-made gurus forcibly t6ok the offerings of the Sikhs who came to see the real Guru, with the result that true worshippers suffered great hardship for a considerable time. At last a Sikh called Makkhan Shah of the Labana tribe came from Gujrat in the Dakhan 1 With an offering of five hundred gold muhars which some time previously he had vowed to make to the Guru on escaping shipwreck. What was his surprise when he found that twenty-two Sodhis had installed themselves as gurus ! In this state of confusion and uncertainty he resolved to make trial of the pretenders. He visited them all, and made them offerings of two gold muhars each. None of them kftew that he had brought five hundred muhars for the real Guru. Every one of them extolled himself, and said the others were hypocrites and deceivers. He thought of the words of Guru Arjan - in the Sukhmani:—
Goodness shall not even approach him
Who calleth himself good.
And again:—
He who considereth himself lowl
Shall be deemed the most exalted of all;
and he came to the conclusion that these twenty-two men only claimed to be gurus in order to plunder the Sikhs.
He then inquired if there were any one else in Bakala who claimed to be the Guru. He was fold there was another man popularly called Tega, son of Guru Har Gobind, who dwelt there in silence. and retirement, but had no ambition -to undertake the onerous duties of the position. The masands told Makkhan Shah that if he desired to interview Tega
. 1 Sukha Singh's Gur Bilas , Chap. I.
LIFE OF. GURU TEG BAHADUR 333
he might go with them. Makkhan Shah on arriving at Teg Bahadur’s house requested an interview. Teg Bahadur told his servant to inform Makkhan Shah that if he wanted to see him he must come alone. When he presented himself unaccompanied by the masands, Teg Bahadur reflected that as he had saved Makkhan Shah from shipwreck, so he must now disclose himself. ‘ Makkhan Shah hath made trial of all the pretenders,’ thought Teg Bahadur, ‘but found not the true Guru, and no pretender hath been able to satisfy him by telling him the object of his visit. If I now conceal myself from him he will lose faith in the Gurus. He hath placed great reliance on the last words of Guru Har Krishan, “ Baba Bakale ”, and if his desires be not fulfilled, he will die. Moreover he hath come from a great distance. It is therefore on every account necessary that I should receive him and tell him his thoughts.’
Makkhan Shah was highly pleased on obtaining permission to interview Teg Bahadur, and concluded that he must be the true Guru of whom he had been in search. On being ushered into his presence, what did he see ? The Guru was in deep contemplation holding his senses under complete restraint. Makkhan Shah, however, fell at his feet, and placed his offering of two gold muhars in front of him. When the Guru saw the two coins and found Makkhan Shah seated near him, he said, ‘ How now, 0 Sikh, thou art trying to wheedle the Guru by presenting him with two gold muhars ? Where are the five hundred gold muhars thou didst promise when thy vessel was sinking.’ Makkhan Shah was delightfully surprised—‘ O Great King, it is true. When my vessel full of merchandise was sinking, I invoked Guru Nanak, and vowed I would offer him five hundred gold muhars if it ever reached the shore.’ Makkhan Shah prostrated himself before Teg Bahadur, hailed him true Guru and searcher of hearts, and presented him the > five hundred gold muhars
of his vow. He then ascended a house-top and, waving a flag, proclaimed from there, ‘ I have fdund the Guru ! I have found the Guru J ! ’ 1 On hearing this the Sikhs assembled from every quarter, and with all due formalities and observances placed Teg Bahadur, then in his forty-third year and the very image of Guru Nanak, on the Guru’s throne. On being installed he conferred robes of honour on his Sikhs. The twenty-two false gurus hid themselves as darkness vanishes before the sun’s rays.
Dhir Mai, the eldest son of Gurditta, seeing the Offerings made to Guru Teg Bahadur and the honours he received, became violently jealous. One day he communicated his feelings to his masand, Sihan, who bade him be of good cheer, and promised that he would put a bullet through his enemy. The masand accordingly took about a score of men to kill the Guru. He fired and the bullet struck his intended victim, but did not prove fatal. The masand seized the opportunity to pack up and take away the Guru’s movable property. The Guru in his affliction retained his composure and evenness of mind. He felt no pleasure at access of wealth, nor grief at its departure, or at the bodily harm caused him, but was happy in the contemplation of God’s goodness.
When Makkhan Shah heard of this occurrence from the Guru’s mother, he with the Sikhs proceeded in a body to the Guru to condole with him. They found him absorbed in contemplation. Then with loud cries they went off to Dhir Mai’s residence. He closed his door against them, but they burst it open, seized him and his accomplices, and tying his masand’s hands behind his back, took him off to the Guru. They also recovered and restored to the Guru all the property which Dhir Mai and his men had taken away. Not only that, but they tocik Dhir Mai's own private property also, including the Granth Sahib] and placed all at the Guru’s disposal.
LIFE OF GURU TEG BAHADUR 335
The masand professed great contrition, : and with much show of humility bent his head on the Guru's feet. He said he had erred and asked pardon for his offence. ‘I am under thy protection; have mercy on me; 0 cherisher of the poor, hear the prayer of a sinner. Though I am a bad son, it is incumbent on thee, who art to me a father, to preserve mine honour.’
The Guru on seeing the masand so humbled and distressed ordered him to be released. Makkhan Shah remonstrated, and said that the man had only met his deserts. The Guru however was firm, and ordered all the property taken from Dhir Mai to be restored to him. He preached to Makkhan Shah and his Sikhs that the holy Guru Nanak gave them the wealth of the Name which was sufficient for all their wants— ‘ In anger man committeth evil deeds. He loseth at once his senses and his religion. When anger springeth up in a man’s heart, what crime is there he will not perpetrate ? He thinketh nothing of sinning against his parents and his holy Guru. He taketh the life which he ought to protect, anduttereth nothing but harsh language. He will not refrain from any act even though he sacrifice his life in its execution. There is no greater sacrifice than life, and yet the foolish person will deliberately make it. The angry man’s soul burneth if he obtain not his desires. He cannot eat or sleep. Day and night he is tortured by his passion, and formeth endless plans for its gratification. In this way he passeth his time in misery.
‘ To exercise forgiveness is a great act. To exercise forgiveness is to give alms. Forgiveness is C^ual to ablutions at all places of pilgrimage. Forgiveness ensureth man’s salvation. There is no virtue equal to forgiveness. Wherefore generously exercise it. Never abandon this virtue, but ever preserve it in your hearts. You are ordered in the Granth Sahib to lay up the wealth of the Name, so
that it may accompany you in this world and in the next. This wealth is only found in the companion" ship of good men, and cannot be obtained by any other means. My followers possess - this -wealth which is superior to all jewels and gems. The saints hoard it day and night. It cannot be purchased, no thief can steal, no fire consume, no water drown it, whereas worldly wealth is generally accumulated by sin. Thieves can steal it, pickpockets purloin it, kings seize it, fire burn it, and earth rot; it. At the hour of death this sinful wealth only causeth regret, and, through man’s desires being fixed on it, his soul falleth into terrible hell.’
Chapter II
The Guru spent some time at Bakala communicating similar instruction. In the month of Magh, Sambat 1722, he went to Amritsar to bathe in the sacred tank, and behold the paradisal temple. of Guru Ram Das. He bathed, but the ministrants 1 of the sacred edifice closed the doors of the Har Mandar against him. He saluted it however from without, then went beyond the precincts, and rested on a spot where now is a stone platform dedicated to him. He said it was they who were rotten within, who had through greed of offerings entered the temple.
The Guru then went and sat on a common near the spot where now is a cattle-market, and on which is erected a damdama, or resting-place, in his honour. When the inhabitants of Amritsar heard what had occurred, they went in a body to him, and with great humility prayed him to return and revoke his prophetic curse, because it was his holy ancestors who had founded the edifice. The Guru denied
LIFE OF GURU TEG BAHADUR 337
that his words bore the significance of a curse. He had merely stated the condition in which the minis- trants then were, and in which they should remain.
Meanwhile a company of Sikhs came from the village of Walla, and with great humility prayed him to go and live with them and bless their village, a prayer to which the Guru graciously acceded. On leaving Amritsar the Guru was escorted by the women of the city. On seeing their devotion he said, ‘ God’s love and devotion shall ever abide among you.’ In commemoration of the Guru’s visit a fair called the Kothe da Mela is held yearly at Walla on the day of the full moon in the month of Magh.