Chapter II
Unexpected help reached the Guru from various quarters. One Ganga Ram, a Brahman merchant, came from Bhatinda with corn to sell. He visited the Guru and remained with him for some time. During his stay the Guru’s kitchen one day became empty, so Ganga Ram gave up all his corn and fed for a space of five days all the labourers on the tank. As the Baisakhi fair was approaching, the Guru persuaded him to stay and enjoy it. Large offerings were made to the Guru on the occasion, all of which he ordered to be given to Ganga Ram. This was done to test his devotion and sincerity. Ganga Ram, however, refused to accept them. The Guru, who was naturally pleased at meeting such a disinterested friend, commended and blessed him.
When the tank was excavated, it was represented to the Guru that Har Mandar, or the temple of God to be built in the midst of it, should be raised higher than all other buildings in the neighbourhood, so that it might receive proper respect. The Guru replied: ‘ No ; what is humble shall be exalted. The more a tree is laden with fruit, the more its branches descend to the earth. By whatever way you approach the temple you must descend eight or ten steps, wherefore let the Har Mandar be made the lowest edifice of all.’ The Guru himself was humble, but through his spiritual greatness he obtained the dignity of being visited by people of rank from all parts of India and receiving their rich offerings.
Hindu temples are closed on three sides and opened only towards the east or rising sun. The great Sikh temple at Amritsar was to be open on all sides. This meant that the Sikh worship was open to all, and was not concerned with sun-worship. The Granth Sahib is placed in the middle of the temple, so that no man may seat himself in its place.
It was on the ist of Magh, Sambat 1645 (a.d. 1589), the Guru laid the first brick of the masonry foundation of the Har Mandar, or the Darbar Sahib, now known to Europeans as the Golden Temple. A mason afterwards accidentally displaced the brick, whereupon the Guru prophesied that the foundation should again have to be laid. His words were subsequently fulfilled. Ahmad Shah Abdali, in Sambat 1819, destroyed the temple and desecrated the tank. Two years afterwards the great army of the Khalsa recovered possession of the temple, relaid its masonry foundation, and reconstructed it.
The Guru had given orders that only kiln-dried bricks should be employed. Some masands who had charge of the bricks, resolved to cheat the Guru and scamp the work. They smeared sun-dried bricks with plaster and laid them. The Guru heard of .their dishonesty and ordered them to desist. They disobeyed his orders three times. He then dismissed them, and said that, when he became tenth Guru, he would visit them with condign punishment.
When the Sikhs in large numbers contributed their assistance, and the tank and temple were approaching completion, the Guru felt that God Himself had assisted in the work, and in joy and gratitude composed the following :—
God Himself came, and stood up to do the work of the saints.
Into the beautiful land and the beautiful tank He poured nectareous water.
He poured nectareous water, completed the work, and all our desires are fulfilled.
There are rejoicings in the world, and all anxiety is at an end.
The Veds and the Purans sing the praises of Him who is fixed and imperishable.
God hath been mindful of His usual function; Nanak hath meditated on His name.
LIFE OF GURU ARJAN n
The Creator gave me the nine treasures, wealth, and supernatural power ; I have not been in want of anything.
I have obtained happiness eating, spending, and living comfortably ; God’s gifts ever increase :
His gifts increase, are never exhausted, and I have found the Searcher of hearts.
Millions of obstacles have been removed and trouble hath not approached me.
Peace, composure, and happiness in abundance are mine, and all my craving is satisfied.
Nanak singeth the praises of the Lord ; wonderful is His praise.
He did it whose work it was ; what is wretched man ?
The saints are adorned by singing God’s praises, and ever wishing Him victory.
Pleasure is produced by singing God’s praises and forming an alliance with His saints.
How shall his 1 praises be recounted who exerted himself in the construction of the tank ?
Bathing in this tank is equal to bathing in the sixty-eight places of pilgrimage, to the bestowal of alms, and the performance of great purifications.
The purification of* sinners is the function of the Lord ; His word is Nanak’s support.
Treasury of excellences, my God, Creator, what praises of Thine may I utter ?
The prayer of the saint is — 6 O Lord, grant us the great elixir of Thy name.
Give us the Name ; grant us this boon, forget us not for a moment.’
O tongue, repeat God’s praises ; let us ever sing them night and day.
The mind and body of him who loveth the Name shall be filled with ambrosial essence.
Nanak representeth, my desires have been fulfilled. I live by a sight of Thee . 2
The following also was composed on the same occasion*
The Creator stood in the midst of the work,
And not a hair of any rum's head was touched. 1 The Guru will render ablution herein very profitable.
And by repeating God’s name sins shall depart.
O saints, Ram Das’s * tank is excellent:
He who batheth in it shall save his family; his own soul too shall be saved,
He who here below singeth a song of rejoicing over this work,
Shall obtain the fruit his heart desireth.®
He who while meditating on his God .
Cometh to bathe here shall be made safe and whole.
He who batheth in the saints’ tank Shall obtain final salvation.
Meditating on God’s name,
He shall not die or suffer transmigration.
He to whom God is merciful Knoweth divine knowledge.
His cares and anxieties shall depart
Who seeketh the protection of Baba Nanak and God . 4
* Ram Das may also here mean God’s servant.
The following is an alternative translation of this hymn:—
The Creator is within me,
And not a hair of my head can be touched,
The Guru maketh my ablution successful.
Repeat God’s name and thy sins shall be washed away.
God’s saints and servants form an excellent tank.*
He who batheth in it shall rave his Own soul and the souls of all his family.
The whole world shall congratulate him,
And he shall obtain the reward his heart desireth.
* From which others may draw the nectar of the Name.
THE TANK. AND TEMPLE OF AMRITSAR
LIFE OF GURU ARJAN 13
The Guru thus described the advantages of the tank:—
By bathing in the tank of Ram Das 1
All the sins that man committeth shall be done away,
And he shall become pure by his ablutions. J
The perfect Guru hath given us’this boon.
Wheii we meditate on the Guru’s instruction,
God bestoweth all comfort and happiness,
And causeth the whole cargo to cross over safely.
In the association of the saints uncleanness departeth, And the supreme Being abideth with us.
Nanak by meditating on the Name Hath found God the primal Being . 2
Chapter III
When the tank and temple were completed there were great rejoicings. The enormous exertions and personal sacrifices made by Bhais Budha, Bhagtu, and Bahilo are specially mentioned. One day as they were all bathing, Guru Arjan shed tears on seeing the state of their bodies as the result of their labours. The Guru said with mournful voice, that, as the tank had been constructed by such devout and sincere Sikhs, all sins should be removed and all desires fulfilled by bathing in it and duly worshipping God.
He who batheth herein, having meditated on his God,
Shall be completely restored to health.
He who batheth in the tank of the saints Shall obtain salvation.
He who meditateth on God’s name Shall not die or suffer transmigration.
He to whom God is merciful
Is thoroughly acquainted with divine knowledge.
Guru NSnak hath entered God’s sanctuary;
He hath removed all my cares and anxieties.
The following was composed by the Guru on the same occasion
God Himself hath given the support of His lotus feet.
He who entereth God’s asylum shall ever be renowned.
God is the Preserver, unequalled ; holy is His service.
The divine Guru hath made Ramdaspur God’s empire.
Ever and ever meditate on God, and no obstacle shall thwart you.
Nanak, by praising the Name the fear of enemies fleeth away . 1
The Guru wrote the following on the completion of the Har Mandar.
By repeating God’s name I have made God’s temple : ye saints and worshippers, sing God’s praises.
Remember, remember the Lord your God, and ye shall be released from all your sins.
By singing God’s praises the supreme position is obtained ; His word is the best.
The savour of divine knowledge is very sweet when the tale of the Ineffable is told.
Good the juncture, true the time and moment when I had the immovable foundation laid.
O slave Nanak, when God was merciful everything was completed.
The instruments of joy continually play; the supreme Being hath taken His abode in my heart.
The performance of the work of the True One under the Guru’s instruction is best of all; by it false doubts and fears are dispelled.
The Guru hath spoken the divine Word ; on continually hearing it the mind and body are refreshed.
He whom God hath made His own, hath obtained all happiness;
♦ In his house are the nine treasures, his garners are filled with God’s name which he loveth.
Nanak, the servant who is fully fortunate shall never forget God.
LIFE OF GURU ARJAN 15
When God, the Lord of the umbrella , 1 affordeth shelter, all trouble departeth;
The abode of sorrow and sin hath fallen and the work hath succeeded.
When the Lord God ordered it, misfortune was averted, and true religion and charity flourished.
Ever meditate on this God whether sleeping, sitting, or standing.
The Treasure of excellences, the Sea of happiness, the Lord is in sea and land, in the nether and upper regions.
O slave Nanak, there is no shelter except in God.
My house hath been constructed; my garden and tank have been constructed ; may God enter therein !
My heart hath become glad; my friends and associates rejoice, and sing songs of praise and gladness to the Lord.
They have sung the true God’s praises, meditated on Him, and obtained all their desires.
They who are attached to the Guru’s feet are ever awake ; in their hearts resound God’s praises.
When the Lord who dwelleth in happiness casteth a look of favour, this world and the next are arranged.
Nanak representeth—ever repeat His name who supporteth soul and body . 2
The Emperor Akbar’s new prime minister, Raja Birbar, a learned and accomplished man, was on religious grounds hostile to the Guru and jealous of his daily increasing influence and popularity. The minister was a great favourite of the Emperor, who desired to have him always by his side. He is said to have been capable by the force of his intellect of telling the Emperor his secrets at any time. His energy blazed for a while, but it was only the expiring flicker of the lamp. On account of his hostility to the Guru evil days came upon him. On the failure of Zain Khan Kokah in his expedition
against the Yusufzais, Birbar was ordered to proceed to him with reinforcements. Before his departure he received a written permission from, the Emperor to levy a tax of a rupee on the house of every Khatri on the way. He crossed the Bias and sent his agents to collect the tax in Amritsar. The Khatris there refused payment and complained to the Guru. He represented to the Prime Minister’s agents: ‘ The tax is on Khatris. We are Sikhs and look for exemption. Up to the present the government hath never imposed forced labour or taxes on the Guru’s house. My kitchen is kept open by the offerings of Sikhs and saints. No one is refused access to it. Take as much corn and food as you require, but I have no money to give you. I live on confidence in God.’
The agents repeated this speech to the Prime Minister, who became furious on hearing it. He said: 'I am a commander of many men; how dareth the Guru disobey me ? Moreover I bear the Emperor’s order. Even if it be the Guru’s house, it is for Sikhs and not for me to reverence it.’ Upon this Birbar sent some soldiers to the Guru with the following message: ‘ Thou art a Khatri, a subject, and in every way subordinate to the state. If thou come to meet me, it will be well; otherwise I will sack the whole of thy city.’ The soldiers went, but were dumbfounded in the presence of the Guru. Divining their object he thus addressed them: ‘ My friends, I care not for any one, nor do I fear any one. Let Raja Birbar come and do what he pleaseth. The Creator Will protect me.’ The soldiers, fearing the Guru’s words and also their master’s wrath, went and falsely told him that the Guru would come on the morrow. Raja Birbar said: ‘ What mattereth it if he be a saint or an object of reverence, or even very old, if he have not fear of me ? Well, if he come not to-morrow, I will sack Amritsar.’ That
LIFE OF GURU ARJAN 17
night the Raja never slept through perturbation of mind.
Meanwhile another order arrived from the Emperor telling the Raja to make haste and proceed with his troops by forced marches to unite with Zain Khan against the Yusufzais. The -Raja was much disappointed on receiving this peremptory command, as it left him ho time to wreak his vengeance on the Gur-u. He ordered his staff to remind him of the Guru on his return, and said that if he did not then get a rupee from each house in Amritsar, he would raze the city to its foundations. As the sacrificial fire flames up when clarified butter is thrown on it, so did the Raja’s spirit burn at the recollection of the Guru’s language. When the Sikhs communicated to the Guru the Raja’s wrathful words he merely said, ‘ If the Raja return he will give us trouble.’ Zain Khan the Commander-in- Chief and Raja Birbar held divided councils. They were attacked and defeated by the Yusufzais. Zain Khan escaped with difficulty, but Birbar was slain. 1
Prithi Chand in alliance with Sulahi Khan found ample opportunities of annoying the Guru. Wazir Khan, the Emperor’s assistant Prime Minister, interposed on the Guru’s behalf and prevailed on Sulahi Khan to bring the contending brothers to a compromise. The reason why Wazir Khan espoused the Guru’s cause is said to have been the following : Once as he was lying ill in his house in Lahore, suffering from dropsy, a Sikh passed by singing the Guru’s Sukhmani. 2 As Wazir, Khan listened his pain decreased- When the Sikh had gone beyond hearing, the pain appeared again. When he returned by the same route singing the same strain, Wazir Khan’s pain was again allayed. He called the Sikh and requested him to continue to sing the Sukh-
SIKH. Ill
mam &>t' him. He then, distributed sacred food in the Guru’s name, and was soon restored to perfect health - When he found an opportunity he visitfed the Guru, told him the whole circumstance, and became la devout follower of his. Wazir Khan until his death retained Sikhs in his service to sing the Guru’s hymns for him every morning before 1 daybreak, a time which the Sikhs call the ambrosial hour. When Wazir Khan solicited the Guru to give him instruction the Guru addressed him the following :—
0 servant of God the Inscrutable,
dea^e to think of worldly occupations.
Become 1 the dust of the feet of poor travellers ; thus shall the darwe^h be accepted at God’s door.
Make trtith thy prayef, faith thy prUyer-carpet;
Chasten desires and subdue thy feelings.
Make thy body the mosque, thy Conscience the Mulla, and the very pure God thy creed.
Make thy shariat the practice of real sacred law.
Make thy tatiqat the search for God and abandonment of the world;
Mj^e thy riiarifat, O devotee, ihe chastening of thy mind ; and thy haqikat the meeting 6f God, by which thou shalt not die again,
‘Make the restraint of thine organs of action and perception from evil ways.
Thy hearty practice of the precepts of the Quran and sacred books.
Make subjugation of the five thieves thy sidaq, 1 charity thy sabiuri, 12 and thou shalt be accepted.
Make kindness thy' Makka, humility thy fisting,
Implicit 9 obedience to the word of thy priest thy heaven,
Thje service of God thy hurts, thy nUr, 4 and thy perfume ; and God'thy lofty hujra.®
t
*9
LIFE OF i GURU ARJAiN
He who pnactiseth truth is a Qazi;
He who chasteneth his heart is a Haji;
He who banisheth Satan & a Mulla, and he Who praiSeth God is a darwesh.
At every time and on every occasion
Remember God, the Creator, in thy heart. 5
Make the subjection of thy ten organs the rosary by which God is remembered in thy heart;
Good conduct and great restraint over thyself , thy circumcision.
Know in thy heart that everything is for the moment.
Sports, banquets, and sodalities are all entanglements.
Kings, rulers, and nobles are perishable ; God’s gate alone is the stable place.
Let first God’s praises, second patience,
Third mildness, fourth almsgiving,
Fifth the five evil passions restrained in one place be thy five most precious times of prayer.
Make the knowledge that God is everywhere thy daily worship ;
The abandonment of evil deeds the water-pot in thy hand ;
The knowledge that there is but one God thy call to prayer; such a Muazzin shall have an excellent reward.
What is honestly obtained eat thou as thy food ;
Wash away thy filth in the river of thy heart.
He who recognizeth his Pir is the man for heaven ; Azrail will not keep him in hell.
Make good works thy body, faith thy spouse.
And obedience to God thy pleasures and spectacles.
Purify what is impure, make God’s presence thy Hadis *; let a complete 2 body be the turban on thy head.
Let a Musalman be soft-hearted,
And wash away the filth of his heart.
Let not the pleasures of the world approach him ; and let him be pure as flowers, silk, clarified butter, or deerrskin.
He is the object of the kindness of the Kind One* >
Who is a man, s the manliest of men r
C 2
He is a Shaikh, a chief of Shaikhs, and a Haji; the man on whom God’s look of favour falleth is His slave.
Power belongeth to the Omnipotent, kindness to the Kind One;
The attributes and love of the Merciful are unfathomable.
Understand God’s order which is true, O Nanak, and thou shalt be released from thy prison. 1
Chapter IV
When the buildings around the Guru’s tank had increased, the Guru ordered his Sikhs and worshippers to take up their abode in them. Thus did the city of Amritsar gradually extend. A Sikh called Bhai Salo, who appears to have possessed much local influence, materially assisted the Guru in the accomplishment of his design. After a little time, however, the Sikhs finding there was no worldly advantage to them in living in Amritsar presented a humble address to the Guru : ‘ True king, there is here ho trade or commerce of any sort, by which we may gain our livelihood and support our families. There are very few inhabitants, and consequently as yet no buying or selling.’ The Guru in reply told them not to despair, that Amritsar should yet become a great city and possess a large population. He counselled them to depend on prayer and divine worship for their prosperity. They were to rise early, bathe and go to the temple to hear expositions of the Guru’s hymns. After that they were to attend to their worldly affairs till evening, when their worship should begin anew by the repetition of the Rahiras and Sohila.
Notwithstanding the compromise that had been effected, the Guru’s quarrelsome brother Prithia continued to give him every form of annoyance. Consequently the Guru decided to leave Amritsar and make a tour in the Manj ha, or country between