Vol. IV — Life of Guru Teg Bahadur, the Ninth Guru, Chapter III
The Guru proceeded to Kurkhetar (Thanesar) on the occasion of a solar eclipse. He was received with the greatest distinction by all the holy men pre sent, to say nothing of his own numerous followers. During his stay there he preached the true Name. Then he went to Bani Badrpur where he contri buted a bag of rupees for the excavation of a well. Thence he crossed the Jamna and hunted on the way. He shot some animals which he strung to his saddle and took to the town of Kara Manak,1 where lived an eminent saint called Maluk Das. Having heard that the Guru killed animals, he refused to receive him. It is said that, as next day the saint was laying food before his idol, he found it to his horror changing into meat. He felt that this must have been a miracle wrought by the Guru to bring him to his senses, so he thought it proper
io go and bow before him. He mentally argued, however, that if the Guru had the preternatural power attributed to him, he would first send for him. The Guru knew what was passing in his mind, and sent his servants and a palki to fetch him. He went to the Guru, received initiation and instruc tion, and became one of his most devoted followers.
The Guru on his missionary tour visited Agra, Itawa, and Priyag. While at Priyag, Nanaki, the Guru's mother, approached him with a request of the highest importance. She said that all her de sires had been fulfilled, but there was yet one remaining. She remembered that her late husband Guru Har Gobind had promised that a great being should be born in the house of Guru Teg Bahadur, and she was awaiting that event. The Guru replied that all her desires should soon be fulfilled, and she should have a grandson who would save the true religion. She had only to meditate continually on Guru Nanak. The Guru remained six months at Priyag, during which time his wife Gujari, to the great joy of his mother, became pregnant.
The Guru next proceeded with his family to Banaras. He rested in a house which he called Shabd ka kotha, or the mansion of the Word. It is in that part of the city known as Resham Katra. He there received the usual honours from his followers. Over the spot on which he rested a raised platform has since been erected, and the place is now known at the Bari Sangat or the Great Society. The Guru's shoes and coat are still preserved in memory of his visit. He thence proceeded to the river Karmnasha, so called because it was believed that all the good acts of a man who bathed in it would be forfeited. The Guru scorning that tradi tion bathed in its waters, and affirmed that the river could never wash away the result of good deeds.1
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The Guru then went to the village of Sarasrawan, where lived a very devout and truthful disciple popularly known as Chacha Phaggo. He had built a very beautiful mansion with a stately portico and a large hall of entrance. He was perpetually asked by his neighbours why he had built such a large building, and especially such a large portico and entrance chamber. He said his object was that when the Guru paid a visit he should not have the trouble of alighting, but could enter the man sion on horseback. Within it he had placed a superb couch for the Guru to lie on. Chacha Phaggo kept the building locked so that the couch might not be soiled. Every morning he used to perfume it and then close the doors, declaring that he would not live in the edifice himself until the Guru had once entered it, and hallowed it with his footsteps. People laughed at him, and asked what hope there was that the Guru, who resided in the Panjab, should ever visit his village. Chacha Phaggo dis regarded such banter, and maintained that the Guru would certainly come and fulfil his desires, as Guru Nanak went to the house of Lalo; and therefore he had made arrangements for a suit able reception. It turned out, as Chacha Phaggo had anticipated, that in due time he had the happi ness of entertaining the Guru.
The Guru thence departed for Gaya. There the Brahmans visited him in a body, and explained the virtues of that famous place of pilgrimage. They made no mention of Budha having made his great renunciation and penance there — events never men- streams in the world to wash away the sin. These waters after the purification collected in the spring from which the Karmnasha river issues.
A more probable cause of the evil reputation of the river is that it once formed the boundary between the Aryan colonies of the north and the aborigines of the south, and all Aryans who crossed it were said to have passed beyond the pale of religious merit. Travellers who still cross, take care that not a drop of its water touches their bodies.
tioned for centuries by ordinary Hindus. They said if barley rolls were offered at Gay a for the souls of ancestors, they would immediately go to heaven, even though they had already entered hell. Upon this they pressed the Guru to give them money for the ceremony, The Guru refused to satisfy their cupidity. He exhorted them to meditate on God and instructed them in divine knowledge. Having exposed the hypocrisy and deceit of the Brahmans, he taught his Sikhs how to remain for ever free from their toils. He then recited for their edification the hymn in Rag Asa composed by Guru Nanak at Gaya, the second Ashtapadi of the Sukhmani, and the following hymn of Kabir :—
Nobody obeyeth his parents when alive, yet he giveth them feasts when dead ;
Say how shall the poor parents obtain what the ravens and the dogs have eaten.
Let some one explain to me what kushal l means ;
The world dieth talking of kushal ; how ever shall kushal be obtained ?
Men make goddesses and gods of clay, and offer them living sacrifices.
As your lifeless gods, so your deceased, who ask not for what they want themselves.
You kill living things, and you worship lifeless things ; at the last moment great shall be your suffering.
You know not the worth of God's name, and you shall be drowned in the sea of terror.
You waver 2 and know not the supreme God ; wherefore you worship gods and goddesses.
Saith Kabir, you have not thought of the Unknowable, and you have become entangled in the deadly sins.3
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After this the Guru dismissed the Brahmans and departed in disgust from their place of pilgrimage.1
The Guru in the progress of his mission arrived at Patna, then as now a strong Muhammadan centre. Crowds of both sexes hearing of his re ligious fame went to behold him and make him offerings. They warmly invited him to abide with them, give them religious instruction, and render them happy. The Guru replied : ' Wherever is the congregation of saints, there it is God's order for me to abide/
There lived in Patna a Sikh confectioner, called Bhai Jaita, who through humility always wore soiled clothes. Noticing this the Sikhs thought that he never bathed, and they twitted him on the subject. He told them they might go to his house, and see if he did or did not. They accordingly sent two of their body disguised as travellers. He received them, washed their feet, performed every menial service for them, and gave them bed and supper. A watch and a quarter before day Bhai Jaita arose, and performed his sacred ablutions. He then medi tated on God and the Guru till daybreak, after which he went to his shop to attend to his business. On hearing of Bhai Jaita' s devotion, the Guru went to stay with him, while the Sikhs prepared a magni ficent mansion, the present local Har Mandar, for the reception of the head of their religion.
When the Guru after some time had completed his instructions, he, knowing the future, said one day to his mother Nanaki : ' Remain here with thy
daughter-in-law ; I must depart/ His mother re plied, ' Thou knowest my love for thee ; I cannot live for a moment without thee, and now thou art going to leave me/ He represented to her that many Sikhs were waiting for him in a distant land, and he must go to them. His wife, Gujari, seeing that the Guru's mother's remonstrances were of no avail, then began to ply her own entreaties — ' O Guru, thou art leaving me alone in this foreign country. I have no peace when I behold thee not. What shall become of me ? ' On hearing these words the Guru remained thoughtful for some time, and at last replied — ' The prophecy of my father, Guru Har Gobind, is now about to be accomplished. A son shall soon be born to thee, who shall be great and powerful, extend the faith, establish Sikh supremacy, root out the wicked, and destroy the enemies of truth and true religion. Wherefore remain thou here to give him birth. Thou wouldst suffer great hardship in travelling, so be happy here, I shall soon return after having made a tour through Bengal.' The Guru's wife felt the force of these words, and remained silent.
After this conversation the Guru performed his devotions and went to sleep. He arose next morn ing 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 ' Ram Singh, who succeeded Mirza 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 merci fully 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 ex pressed 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 repre sented 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 ; and Man Singh was not killed in the expedition he undertook to Kamrup 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 wrould have one more country subjected to his authority.
' 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
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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 for 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 : ' Em brace 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."
' O Guru, on receiving this cheering advice from my queen, I was consoled and regained my peace of mind. Hence I have come from distant Rajputana to seek the protection of thy holy feet/
The Guru smiled and directed the Raja to con tinually 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.