After this conversation the Guru performed his devotions and went to sleep. He arose next morning some hours before day, and engaged in worship. As his minstrels began to chant the Asa ki War, an envoy arrived with many offerings from Ram Singh, son of Mirza Raja Jai Singh of Amber (Jaipur) in Rajputana and fourth in descent from Raja Man Singh, who had been a distinguished general under the Emperor Akbar. The envoy related the object of his mission: ‘The Emperor Aurangzeb hath ordered my master to send a military expedition to the Kamrup country. 1 * Thy name is cherisher of
1 ‘R5m Singh, who succeeded Mifza Raja Jai Singh, had the mansab of four thousand conferred upon him, and was sent against the Assamese/ Tod’s Rajasthan , vol, II, 'Annals of Amber', chap. i.
The Sikh accounts of this expedition are not attested either by the Muhammadan historians or by the annals of Rajputana. It was not
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those who seek thy protection. Wherefore mercifully assist my master that he may conquer Kamrup, and remain thou, in Patna until he arrive in person to offer thee homage and solicit thy succour.’ The Guru granted both requests, but at the same time kept the future in view.
Raja Ram Singh soon appeared accompanied by his ministers and a large retinue of soldiers. He proceeded on the afternoon of the day of his arrival to make a state visit to the Guru, and on arriving in his presence made his prostrations, presented his offerings, and begged the Guru’s protection. The Guru quoted for him from the Sukhmani :—
The king of the whole world would be unhappy,
But he would become happy by repeating God’s name.
And again :—
Where there are very great difficulties,
God’s name will at once save thee.
The Guru then invited him to state the object of his visit. He spoke as follows :—‘ O true Guru, we Rajas of Hindustan were subject to the Emperor Akbar. The king of Kamrup alone became a rebel, and defied his authority. The Emperor then expressed his desire that some brave general should take an army and conquer that country. When the Emperor’s wishes were communicated to his bravest Muhammadan officers, none of them volunteered for the expedition. On the contrary they represented that even with the greatest bravery it would be impossible to carry out the Emperor's design. There was, however, they represented, among the Hindu Rajput chiefs one man, Raja Man Singh,
Raja Bishan Singh, whose regal dignity was, according to Tod, only for a short period, who went on this expedition. He was, according to the annals of Jaipur, only four years of age when Guru Teg Bahadur was executed. There was no Raja Bishan Singh of Jodhpur; ahd Man Singh was not killed in the expedition he undertook to KamrGp under the emperor Akbar.
who might be sent on the perilous errand. If he perished in the attempt, no matter, there would be only one enemy the less ; and if he were victorious, it would be so much the better. The Emperor would have one more country subjected to his authority.
‘ Akbar was pleased with this suggestion, and next day in public darbar informed Raja Man Singh, who he said was the first of all his brave Rajput princes, that he had appointed him to lead the expedition. The Raja had no choice but to accept the post, and as soon as possible proceeded with the Emperor’s army against the rebellious king. The tents of Man Singh’s army extended for miles on the frontier, and, notwithstanding the spells and incantations of the inhabitants of Kamrup, was completely successful. 1
‘ Now again the inhabitants of Kamrup and Asam have proved rebellious to authority. The Emperor recently sent Mir Jumla to subdue them but, though at first successful, he was obliged to relinquish his victories. His cavalry was cut off, a pestilence destroyed his infantry, and he himself perished of exposure and fatigue before he had reached Dhaka (Dacca) on his return journey. 2
‘ Aurangzeb’s advisers have suggested that he should send me. They say if I conquer the country, it will be an addition to his sovereignty; and, if I be killed, the Emperor may annex the whole of Rajputana. The Emperor accordingly sent for me, and ordered me to go and subdue Kamrup. On hearing this I went home, and told my mother and queens of the order I had received. They became alarmed, and asked me if I desired an untimely death. They represented that there was none so brave as
LIFE OF GURU TEG BAHADUR 351
Mir Jumla, and if he perished what hope was there for me ? Of all the generals who had been sent on that errand none except Raja Man Singh had ever returned. Then I too saw the danger of my position. It was certain death to command the invading army, and it would be equally fatal fpr me to disobey the Emperor’s orders.
‘ My principal queen then came to my assistance with her advice. She said, “ My father’s family were Sikhs of Guru Nanak. On Guru Nanak’s throne is now seated Guru Teg Bahadur. Go and ask for his protection and support, and thy prayer shall not be in vain. Guru Arjan hath said : ‘ Embrace him who seeketh thy protection. This is the duty of the religious teacher.’
‘ “ The Guru can fulfil the desires of all creatures and grant deliverance even to the lowest animals. The Guru’s father, Guru Har Gobind, secured the release of fifty-two Rajput kings confined in the fortress of Gualiar by order of the Emperor Jahangir. Since then all Rajas are Sikhs, and reverence the holy Guru. We too are the Guru’s Sikhs. Thou hast forgotten the favours conferred on us by the Gurus, and therefore art thou unhappy.”
The Guru smiled and directed the Raja to continually meditate on God’s name. ‘ God’s name,’ as Guru Arjan hath said, ‘ is medicine for all diseases. Guru Nanak will assist thee, and thou shalt conquer Kamrup.’ 1
Raja Ram Singh was overjoyed on hearing this
promise from the Guru, and having offered a prayer distributed sacred food to the whole company. His faith was confirmed, and he received initiation as a Sikh by the ceremony of charanpahul. On the following day he had a further request to make the Guru, namely, that he should accompany him in his expedition, in which case victory would certainly incline to his side. The Guru agreed, bearing in mind that, while accompanying the Raja, he would have an excellent opportunity of preaching to his Sikhs, and extending the Sikh religion throughout the countries traversed.
Chapter IV
The Guru offered words of consolation to his mother and wife, and, entrusting them to his brother- in-law Kripal Chand, bade them an affectionate farewell. He then set out with the Raja. Wherever he went he was received with great honour by the people, to whom he communicated religious instruction, and on whom he enjoined devotion to the Deathless Being. He and the Raja marched through Munger, Rajmahal, and Maldah. In the latter place was a dharmsal, but its ministrants did not come to visit him. He was informed that they had all gone to a fair in the village of Pandua, but that on their return they would pay him their respects. He replied that he could not meet those who went to such idolatrous gatherings. In Maldah the Guru met only one Sikh, a confectioner, who begged him to go and take refreshment in his house. The Guru did so, gave him instruction, and blessed him.
In the morning the Guru set out with the ^taqa.. Their next halt was in Dhaka. There resided a masand called Bulaki whose mother had vowed that, if the Guru ever visited the place, she would seat him on a beautiful couch she had pre-
LIFE OF GURU TEG BAHADUR 353
pared, dress him with cloth she had spun herself, and give him a dainty meal prepared by her own hands. The Guru knowing her heart’s desire went without other guidance straight to her residence. He called to her from outside, whereat she was overjoyed, ran forth and placed her head on his feet. She took him within, and lavished on him all the attentions which she had previously vowed. The Guru said he had come to visit her on account of her pure devotion, and invited her to ask him a favour. She replied that the only favour she craved was to be allowed to remain ever near him. He rejoined that she might behold him whenever after ablution she deeply meditated on God, directed her love to His lotus feet, and repeated His true name.
Bulaki informed all the Sikh inhabitants of the Guru’s arrival. They came in crowds to do him honour, and receive his instruction and benedictions. The Guru on seeing their enthusiasm, said that Dhaka was the storehouse of his faith. He suggested to the Sikhs to build a dharmsal in their city where God’s praises should be ever sung, for Guru Nanak had ordained that singing God’s praises was the highest form of worship. The Guru also directed them to hold meetings on the anniversaries of the Gurus, and ever worship the Deathless Being.
As the Guru was about to depart, masand Bulaki's mother came to visit him again. She begged that he might remain a few days longer in their midst. He replied that he had much to do elsewhere and must proceed. He directed her to worship Wahguru and serve the saints, and she should be happy. She sent for a painter, and had a picture of the Guru made. She hung it over the couch on which he had sat. Thus she was able to behold the Guru whenever her secular avocations admitted.
The Guru and the Raja then set out for the city of Rangamati on the right bank of the Brahmaputar.
SIKH. IV A3,
There the Guru took up his quarters, and the Raja and his host followed his example. When the king of Kamrup heard of Raja Ram Singh's arrival to attack him, he vowed that he would destroy him and his army. He began to make incantations alnd spells, but none succeeded. As ignorance pales before knowledge, so did the sorcerers fail and grow weary of their efforts The king of Kamrup then sent for all the women of his land who were famous for their magical skill. They too could not succeed against the Guru. The king then felt convinced that there must be some divine personage with the invading army who thwarted the efforts of all sorcerers. He went to worship at the temple of the goddess Kamakhsha, offered her sacrifice, and received a blessing from her priests. He then set about making immediate preparation to defeat Raja Ram Singh.
He thought of a novel plan of hostilities. It was to divert a tributary of the Brahmaputar by making a huge dam across it and turning it on Raja Ram Singh’s army. The Guru apprised the Raja that a great torrent should come that night and his army was in danger. The Sikhs in Raja Ram Singh’s service removed their tents, but several Musalmans who did not believe in the Guru or heed his warning, were swept away.
The king’s mother saw in a vision the goddess Devi, who thus addressed her :—‘ O mother, Guru Nanak hath taken birth in this age. On his throne is now seated the ninth Guru, Teg Bahadur. He is here with Raja Ram Singh who hath become a disciple of his. Nowadays the Guru is sovereign. No one hath strength to oppose him. Go, make obeisance to him, and ask pardon for thy sins, and thy rule shall be everlasting ; otherwise it shall perish.’
: Tine dowuget queen communicated this oidet oi the %ofodess\.ohet sou, and he uccoidmgty ptepatedto
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go to interview the Guru. He took with him an escort and presents, and, crossing the tributary of the Brahmaputar previously referred to, proceeded to the Guru’s tent. After prostration he said that he had come by order of the goddess to pray for pardon and protection. He begged the Guru not to allow him to fall into the power of the Moslems. The Guru replied that Raja Ram Singh was a very religious man. He told the king to fear not; his empire should be permanent; he ought to meet Raja Ram Singh, and hold no communication with the Muhammadans. The king was delighted with this speech, and begged the Guru to set foot in his city, bless it, and take Raja Ram Singh, but no Muhammadans with him. The Guru without making him any promise dismissed him.
The Guru then went among Raja Ram Singh’s troops, and preached the blessings of peace. He quoted from Guru Nanak’s * Sidh Gosht ’ :—
A holy man renounceth enmity and hostility.
Raja Ram Singh’s army had no intention to prolong the enmity, and declared themselves willing to accept the Guru’s advice.
The Guru then sent for Raja Ram Singh himself, told him the whole conversation with the king, and asked him to beat the drum of victory. The Raja was delighted with the Guru’s negotiations. He said that the news was like the water of life dropped into a dying man’s mouth. The Guru then told him to prepare to cross the tributary of the Brahmaputar with him, and take care that he took no Muhammadans in his train as their presence would be offensive to the king of Kamrup. The Guru and Raja Ram Singh crossed the river with an escort of a thousand Rajputs. They were received in a friendly manner by the king who advanced to meet them. The Guru sat down placing the royal disputants on either hand, and effected a reconciliation
Aa2
and an interchange of friendly offices between them. By his influence they both exchanged turbans in token of life-long amity. Raja Ram Singh made large presents to the Guru while the king of Kamrup asked him for some souvenir which he might look at and worship in his absence. The Guru took his bow and arrow and, aiming at a pipal-tree, drove the arrow through and through it. He told the king that he might always remember him by the mark on the tree. The Guru then gave him instruction to repeat the true Name, serve the saints, and, if ever he encountered a difficulty, address his supplication to the immortal God and rely on the words of the Guru. He should not even by mistake worship cremation-grounds, cemeteries, temples, or goddesses, and he should ever associate with the virtuous. The Guru driving a dagger into the earth then addressed himself to both kings: ‘ Let all the land on this side of the dagger belong to the Emperor, and all on the other side to the king of Kamrup, and let both monarchs forget their enmity.’ This they both agreed to, and thus was the serious quarrel adjusted and bloodshed avoided.
At Dhubri, the capital of Kamrup, the Guru informed Raja Ram Singh’s officers that Guru Nanak had visited the place and rendered it holy by his footsteps. Guru Teg Bahadur then requested that each soldier should bring five shieldfuls of earth to raise, in memory of the founder of the Sikh religion, a mound which could be seen at a great distance. The whole of Raja Ram Singh’s army joined in the work, and it is said to have been accomplished in a few hours. The Guru then had a pavilion erected at the top. Some of the Guru’s followers remained in Kamrup, and their descendants are now found both in Dhubri and Chaotala.
The Guru spent a few days on the cool and pleasant bank of the great river. Crowds hearing of his fame came long distances to see him, and obtain from
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him the fulfilment of their desires. He was held in great honour throughout the whole country, and his reputation having reached Raja Ram of Asam, that monarch came to do him homage. The Raja had no offspring and earnestly desired a son. He brought his two wives, and they made obeisance to the Guru. The Raja congratulated himself on being so fortunate as to obtain a sight of the great priest and leader of the Sikhs, and asked him for religious instruction. This request was granted, and the king was delighted. He proceeded next morning to wait on the Guru, but, when it came to making his request, he felt abashed. The Guru knowing the working of his mind encouraged him to speak. He then asked the Guru to grant him the boon of an heir to his throne, as he had been hitherto deprived of the fruit of this world. He said, addressing the Guru : ‘ O great king, bring this sinking craft to shore.’ In reply the Guru took off his signet ring, stamped its impression on the Raja’s thigh, and thus addressed him : ‘ O king, the impression of my seal shall be on thy son’s forehead. By this know that it is Guru Nanak who hath mercifully granted thee offspring. Make thou thy son a Sikh of the house of the Guru.’ After this the Raja drank the water in which the Guru’s feet had been bathed, thus became a Sikh, and returned happy to his capital.
At this juncture a messenger arrived from Patna to inform the Guru of the birth of his son. On hearing this Raja Ram Singh inaugurated great rejoicings. Guns were discharged, the best musicians exhibited their skill, and copious alms were bestowed on the poor.
On the birth of the child the Sikh historian remarks : ‘ It hath ever been usual that, when God seeth His people suffering, He sendeth a saviour of the world.’ Guru Gobind Singh afterwards, in his Vichitar Natak; described the circumstances of his birth. He was born three hours before sunrise on
the seventh day of the light half of the month of Poh, in the Sambat year 1723 (a.d. 1666). It is stated that on Guru Teg Bahadur’s departure to Asam with Raja Ram Singh, he directed his wife Gujari to give the name Gobind Rai to a son who should be born to her in his absence.
Chapter V
At the time of Gobind Rai’s birth there lived in the city of Kuhram a Saiyid called Bhikan Shah. On the young Guru’s natal morning Bhikan Shah looked and bowed towards the east. His disciples asked him why he bowed, contrary to all Muhammadan custom, in the direction to which only Hindus turned in their matutinal worship of the sun. He replied that there had just been born in Patna a spiritual and temporal king who should establish religion and destroy the evil. He vowed that he would go to worship the new-born sovereign, and would perform a daily fast till he had seen him. He went by Dihli and arrived in Patna suffering great hunger and fatigue. He sat down near the Guru’s house, but apart from the crowd who had come to offer their congratulations. When the crowd had dispersed, Kripal Chand, the child’s uncle, went to Bhikan Shah, and asked him for what purpose he had come. He told him the nature of his vow, and asked to see the new-born child. The mother and grandmother were afraid of the Muhammadans and their Emperor Aurangzeb. They therefore tried to put off Saiyid Bhikan Shah, and told him he might return after three months when they would show him the child. The Saiyid remonstrated on receiving this answer, and represented that he was only a faqir, and had come hundreds of miles to see the boy. At last, by the advice of Kripal Chand, the mother and grandmother gave way, and consented that the faqir
LIFE OF GURU TEG BAHADUR 359
should behold the child but only in public, in presence of the Sikhs of Patna, and amid the soul-inspiring strains of the Gurus’ hymns with rebeck accompaniments.
When the infant was produced, the whole assembly rose to do him honour and present their offerings. The Saiyid too presented his, and bowed at the young spiritual prince’s feet. He placed before him two earthen vessels covered with muslin, one containing milk and the other water. The child playfully touched both vessels. Upon this the faqir took them up, and prepared to leave amid the thanks of the Sikhs for having been the means of giving them a sight of their future Guru. They asked Bhikan Shah what he meant by the two vessels. He said that if the child had only touched one of them, no Muhammadan should be left in the land; but as he had touched both, the Hindus and Muhammadans should abide, and the child should include them both in his religion. 1 Saying this the Saiyid departed.