Meanwhile the process of conversion went on in India. Aurangzeb at first resorted to the four means of traditional Indian policy in dealing with the Hindus. He made peaceable overtures, then offered money, then threatened punishment, and lastly caused dissension among them. When these measures failed, he had recourse to forcible conversion. He destroyed temples and converted them into mosques. He killed cows, so sacred in Hindu estimation, threw their flesh into wells, and forced Hindus to drink the water therefrom. Not satisfied with this defilement, he used to send the Hindus to mosques and force them to pray to the misnamed Rahim (merciful God), instead of their own Ram, a god of mildness and compassion.
When the respite of six months obtained from
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Sher Afghan Khan was approaching its end, the Kashmiri Pandits were supernaturally informed that in this last age of the world Guru Nanak was spiritual king. He would protect religion. No Hindu god had power to do so. The ninth king in succession to him, Guru Teg Bahadur, was now on his throne. They should repair to him, and he would protect their honour and their faith.
The Pandits heard that the Guru was then at Anandpur on the bank of the Satluj, and thither they proceeded. On their way they stayed at Amritsar, where they bathed in the sacred tank of Guru Ram Das. They then proceeded to Anandpur, where they arrived after much discomfort and suffering, owing to their ignorance of travel in an unknown country in the plains of India and in the hot season.
On their arrival in Anandpur, they told the Guru their sad story—how the Hindus of their country were being converted notwithstanding the respite granted to themselves, and how a man and a quarter weight of janeus had been collected from Hindu converts to Islam. They represented to the Guru that he had been born with the express object of preserving religion, that his very name had power to cherish those who sought his protection ; and they implored him to preserve the honour of their faith in whatever way he deemed most expedient.
The Guru sat silent, and for some time pondered on their request. His darling boy Gobind was then playing in the hall, and on seeing his father sad and thoughtful went to him. His father spoke not, but tenderly embraced him. The boy said, ‘ Father dear, why sittest thou silent to-day ? Why not regard me with thy usual look of affection ? What offence have I committed that thou wilt not even look cheerfully on me ? ' The Guru taking compassion on his dear child—deaf as only Gobind Rai could be—seated him near him and said, ‘ My son, thou knowest nothing yet. Thou art still a child.
b b 2
This matter on which the Kashmiris have come’is of vital importance. The world is grieved by the oppression of the Turks. No brave man is now to be found. He who is willing to sacrifice his life shall free the earth from the burden of the Muhammadans.’ The child replied : ‘ For that purpose who is more worthy than thou who art at once generous and brave ? ’ 1
When Guru Teg Bahadur heard this from his child’s lips he divined everything that was to follow. He told the Kashmiris to go in a body to Dihli and make the following representation to the Emperor :
‘ Guru Teg Bahadur, the ninth Sikh Guru is now seated on the throne of the great Guru Nanak, who is protector of faith and religion. First make him a Musalman and then all the people, including ourselves, will of our own accord adopt the faith.’ They obeyed the Guru and proceeded to Dihli to urge his self-sacrificing proposal. The Emperor, after consulting his Muhammadan doctors, adopted it with extreme joy. He said, ‘ If the Guru become not a Muhammadan, he will at any rate show us a miracle.’ Having thus decided the Emperor sent two officers to summon him. He was full of hope, which he expressed to his Qazis, that, once the Guru was converted, there would be a large accession of Hindu and Sikh converts.
The officers who bore the Emperor’s order to the Guru, billeted themselves on the towns and villages through which they passed. Four porters pressed into service at every village for each officer were obliged to take his fialki to the next. In this way they were not long in comfortably accomplishing the journey to Anandpur. On hearing that the Guru gave audience in the morning, they sent word that they had a message for him from the Emperor. The Guru said that he was already expecting them, and he was not sorry that they had at last arrived. He 1 Sakha Singh's Gur Bilas , Chap. V.
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read the Emperor’s order, and wrote in reply that he would come to Dihli after the rainy season. He then handed his letter to the officers and dismissed them. They proceeded on their return journey without further molestation of the Guru.
Chapter IX
The Guru took leave of his family and his devoted Sikhs, and began his journey to Dihli on the first day of the month of Har—early in June immediately preceding the rains—when the heat is extreme in northern India. On his way he visited his sincere Muhammadan friend Saif-ul-din who lived at Saifa- bad, near the present fort of Bahadurgarh in the Patiala state, where an imposing temple has been erected in honour of . the Guru. This man received him with great honour, and invited him to stay with him during the rainy season. The Guru accepted the invitation, and during his stay gave religious instruction and spiritual happiness to many faithful Sikhs. Saif-ul-din ever found some new service to perform for the Guru, and their conversation was continually of God. Saif-ul-din became a convert to the Guru’s faith.
At the close of the rains in the beginning of October Aurangzeb again sent two messengers to hasten the Guru’s progress to Dihli. They went to Anandpur, but he was not there. They tried Amritsar but with similar ill success. They then returned to Dihli, and reported that the Guru had fled. Aurangzeb dispatched orders all over his empire to find and arrest him. The Guru remembered his own promise and took his leave of Saif-ul-din. Saif-ul-din became very sad at parting with his guest, and begged him to take him with him. The Guru excused himself.’on the ground that he had private business, in which it would be irksome for him to assist. He then dismissed all his Sikhs except five, namely, Mati Das,
Gurditta of the line of Bhai Budha, and three others whose names are said to have been Uda, Chima, and Dayala, and proceeded to give himself up to the Emperor at Dihli.
The Guru and his five followers first halted at Garhi near Samana, in the Patiala state. The Guru pitched his tent outside the village walls. While there a Pathan, who had been introduced to him at Saifabad, went and paid him homage, and made him offerings. He begged the Guru to remain with him for some days. The Guru said he must move onward, and asked his Pathan friend to allow him.
The Guru went thence to a village called Hali. There lived a masand who through fear of the Muhammadans would not even visit him. The Guru next proceeded to Chikha in the present Karnal district, where lived a masand called Galaura. The Guru had once found him as a waif, and brought him up to manhood. He then left his service and went to his native village, where he was now delighted to receive his old. master. The Guru knowing his devotion stayed with him and gave him spiritual instruction. Galaura’s wife, who is described as a very simpler minded person, the Guru blessed, and to Galaura himself he gave a quiver full of arrows to serve him in the hour of need. He exhorted him to act honestly on all occasions and he should prosper, but if he ever acted dishonestly he should perish.
The Guru then proceeded to Karha where there was a temple erected to Guru Har Gobind, who had rested there when he was going to visit Nanakmata. There resided another masand who through fear of the Muhammadans would not visit the Guru. The Guru, however, received great attention from an agriculturist whom he induced to dig a Bawali for the benefit of wayfarers. - The Guru then went to the village of Khar where he passed the night giving religious instruction to Sikhs. When they
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heard him they began to moralize on the political condition. They said that the Turks had arrived at such a pitch of power that no one could withstand them. He replied, ‘The king who acteth according to his religion, who practiseth justice, who is not greedy, who protecteth and showeth mercy to his subjects, who dispelleth their sorrows and conferreth happiness on them instead, who receiveth only reasonable revenue, who suppresseth thieves and robbers, who removeth the many similar obstacles to good government, and who ever acteth honestly, shall secure sovereignty for his descendants.
‘ But those who, though they may have obtained empire by virtuous conduct in previous births, now perform evil deeds, who devote themselves mainly to sexual pleasures, and neither listen to nor make themselves acquainted with the sufferings of their subjects, who seize wealth by every means in their power, and who feel not compassion for the poor, shall find their empire and dignity daily decrease. Aurangzeb hath now formed very evil designs and seeketh to destroy the Hindu religion. In the wantonness of his pride he practiseth violence and oppression. His suffering subjects fear for their lives. Wherefore it is now abundantly manifest that his empire and dignity cannot abide but shall all gradually perish, and that there shall none of his progeny remain even to beat a drum.’ 1
Many Rajas of the present age who suppose their position is the result of greatly meritorious acts in previous births, and that they have nothing to do but enjoy themselves in this, may not unwisely ponder on the Guru’s words.
Next morning the Guru reached Khatkar in the Patiala state. He sent for flour and dal, and had them cooked for his dinner. During the night the villagers formed a design to steal his horse, which
they saw was of excellent strain and of great value. Six men went to take away the animal, but, it is said, were immediately stricken blind and had to abandon their design. On this they recovered their sight and went to their homes. On discussing the incident there, they learned that the horse belonged to a celebrated priest. They then decided to go with offerings and beseech his pardon. They asked for another favour, that the Guru should sweeten the brackish water of their village. Both requests were granted. The Guru, drawing an arrow from his quiver, said that, as far as the arrow flew, the water of the earth should become sweet. They were enjoined to sink a well within that radius, and their labour should be rewarded. In this way the Guru continued his journey, conferring temporal and spiritual favours on his audience until he reached Agra. There he encamped in a garden outside the city.
The Guru sent for a shepherd boy he saw in the garden and asked him to do him a favour. The Guru took from his finger a large gold ring set with diamonds, and asked the shepherd to go and pledge it and bring him two rupees’ worth of sweets.' The shepherd said he had no cloth in which to wrap them. Upon this the Guru took off a very valuable shawl he wore, and handed it to him for the purpose. The boy, not knowing the Guru, enjoined him to look after his herd of sheep and goats, and departed on his errand. The Sikhs who accompanied the Guru were astonished at what he had done. Mati Das took the liberty of saying, * Have we not money ? why hast thou parted with thy ring ? Moreover, instead of a handkerchief thou hast given thy valuable shawl to bring the sweets in.’ The Guru replied that what he had done had been done by God’s will which could not be set aside by hundreds of devices.
The shepherd went into the city, and stopping at a confectioner’s shop showed the ring. The confectioner on examining it said it was a priceless
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article, and asked the boy from whom he had received it. The boy told him, whereupon the confectioner weighed the sweets. When the boy presented the shawl to wrap them up in, the confectioner became still more astonished. He said that the boy must have stolen both the ring and the shawl, as the owner of the latter could never have sent it to be spoiled with sweets. The confectioner accordingly arrested the shepherd and took him to the police office. The boy, on being interrogated, said he had got both the ring and the shawl from a stranger who had taken shelter in a certain garden, and he described him and his five companions. The police officer sent two policemen to make inquiries regarding the visitor.
When the policemen arrived, they asked the Guru who he was. The Guru candidly told them his name and station. On hearing this one of the constables returned to the police office to give information and the other remained to watch the Guru. The Kotwal was delighted to hear that Guru Teg Bahadur had been found at last, and to think that he should get a large reward from the Emperor for his capture. The police officer then went to the governor of the fort, told him the circumstances, and chuckled at the thought that they should all become great men after the capture of the much-sought-for Guru. The Governor of the fort ordered one hundred horsemen to equip themselves and accompany the police officer to arrest the Guru. The Guru frankly replied to all their questions. They then informed him that the Emperor had sent written orders in all directions to arrest him, and asked him to kindly go with them to the fort, and they would inquire the Emperor’s wishes regarding him. The Guru at once ordered his horse to be saddled and with his five Sikh followers entered the fort. The Guru at his arrest and in the fort preserved his marvellous equanimity, never showing the slightest sign of displeasure or disappointment.
The Governor of the fort and the police officer reported the arrest to the Emperor. The latter was overjoyed at the capture of the great Guru of the Sikhs. He said that his wish had been fulfilled, and he would now convert the Guru to Islam, and the Muhammadan religion would then be rapidly accepted by the people. He sent off a regiment of twelve hundred horse to Agra to bring the Guru to his presence. He explained to them that the prisoner must not escape. If any persons were to assist him in endeavouring to do so, the regiment was to perform its duty. The soldiers were not, however, to annoy the Guru in any way on the journey to Dihli.
Chapter X
When the Guru with his five Sikhs arrived in Dihli the Emperor sent for him and thus addressed him, * It is my pleasure that there should be but one religion. Hinduism is false and worthless, and those who profess it will suffer punishment in hell. I pity them and therefore wish to do them a favour. If they of their own accord keep the Id, and fast, and •repeat the Muhammadan creed and prayers, I will reward them with wealth, appointments, land- revenue grants, and lands with irrigating wells. In this case thou, too, shalt have many disciples, and thou shalt become a great priest of Islam. Therefore accept my religion, and thou shalt receive from me whatever thy heart desireth.’ The Guru replied,
‘ O Emperor, thou and I and all people must walk according to God’s will. If it were the will of God that there should be only one religion, He would not have allowed theMuhammadan and Hindu religions to exist at the same time. He hath no partner and can do as He pleaseth. Neither thou nor I can oppose Him.’
The Emperor seized on the Guru’s expression that all men must walk according to God’s will and said,
‘ God the most high appeared to me in a vision, and
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told me to convert the whole world to Islam. I am therefore obeying God’s order.’ The Guru replied, ‘ I know not whether thou or thy God speaketh falsely. However, since thou wilt not believe, I will give thee ocular proof of what I say.’ The Guru then requested the Emperor to send for five mans of pepper, and he did so. The Guru had it made into a heap which he caused to be ignited. It burned for twenty-four hours and was apparently reduced to ashes. The Guru then desired that the heap of ashes should be pounded and sifted. When this was done three pepper pods came out whole. The Guru then said, ‘ 0 king, thou hast now got thine answer. Thou wishest to make one religion out of two, but God wisheth to make three religions out of two. Him whom the Creator desireth to preserve not even fire can touch. On that account, O king, be satisfied with what He hath done. As these three pepper pods have been saved from the fire, so shall three religions, Hinduism, Islam, and Sikhism survive to future ages.’
Upon this the Emperor ordered that the Guru should be closely imprisoned, and sufficient guards placed over him to prevent his escape. The Guru then wrote as follows to his wife:—‘ The Turks have imprisoned me in Dihli. Paying due regard to the words of Guru Nanak to the Emperor Babar, I have come here to deprive them of their sovereignty. 1 Wherefore have no anxiety for me. Cherish our son and recognize him as the Guru’s image.’ Both Mata Gujari and her mother-in-law received this letter as if their hearts had been pierced with arrows. The messenger essayed to console them. He pointed out that the Guru had brought his fate on himself as the result of a prayer of certain Kashmiri pandits. His family ought not therefore to take the matter to heart, but accept his fate with resignation.
After a conference with his Muhammadan doctors and ministers the Emperor again sent for the Guru, and said he would perform for him every service in his power if he embraced Islam, otherwise he would have him severely tortured. The Guru replied, ‘ Hear, O Aurangzeb, I will never embrace Islam. Thou and I and all creatures are the servants, not the equals of God. The world is subject to Him. The prophet of Makka who originated the religion thou professest, was unable to impose one faith on the world, so how canst thou do so ? He was not able to convert even his own uncle to Islam. Of what account art thou ? The aswad stone which the Muhammadans set up in memory of Adam, and which they call celestial, but which the Hindus call the lingam, is worshipped by Musalman pilgrims. Is it anything more than an idol ? 1 When Muhammad drove idolatry out of Makka, the inhabitants formed a design to assassinate him. When he became aware of this, he made his escape at night to Madina, leaving all his property behind, and never returned. Canst thou justly say that he enjoyed God’s special favour ? Nay, we are all God’s people. God alone is master ; He can do what He pleaseth. O Aurangzeb, who art thou and what power hast thou to convert the whole world to Islam ? The Guru hath said, “ Death laugheth over man’s head, but the brute knoweth it not.” O king, through pride thou thinkest not that thou too shalt assuredly die. He who practiseth pride shall be'utterly extirpated.’
On hearing this the Emperor became enraged and remanded the Guru to prison, giving orders that he should be tortured until he accepted Islam. The more, however, he was tortured, the more happy he appeared.
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Notwithstanding the Guru’s repeated refusals, the Emperor still entertained hopes that he might be converted. Messengers continued to be sent at intervals to renew the Emperor’s promises, and ask the Guru to perform a miracle or embrace Islam. The Guru replied that a miracle was the wrath of God; and to undo what God had done, that is, to circumcise himself would be a crime against heaven. He would not consent to the Emperor’s proposals. He did not want office or power; he felt no greed in his heart, and he would not embrace Islam, but the Emperor might act as he pleased.