There lived a devout Sikh named Prema in the village of Talwandi,[1] about seven kos from Goindwal. He was lame, but yet able to walk with the aid of a crutch. He used every day to take a pitcher of milk to the Guru, who drank some himself, and distributed the remainder among his guests. One day in the height of the rainy season, as the roads were full of mire, he set out with his usual offering. The village chaudhri frequently observed him going and coming. On this particular day the chaudhri remained at home, and, having nothing better to do, watched the Sikh, and furtively took away his crutch, saying to him, ‘Go not to-day; there is too much mire on the ground. If you persist in going, you will fall down and die.’ Another man said to him, ‘ Your Guru is such a wonder-worker, why does he not cure your leg? If he cannot do so, how shall he save you hereafter ?’ Prema prayed to be allowed to pay his usual visit to the Guru. In reply to the impertinent inquiries he said he had not become a Sikh to have his leg made whole, and he had never asked the Guru for a new one. His tormentors continued to tease him for some time, and at last returned him his support, whereupon he hastened with all his might to the Guru. Prema told the whole story how he had been delayed by the mischievous pranks of the chaudhri. Upon this the Guru said [p. 137] that his leg must be mended. The Guru continued: ‘On the bank of the river there dwelleth a Muhammadan faqir called Husaini Shah. Go and tell him that the Guru hath sent thee to be thoroughly cured.’
Husaini Shah lived alone and allowed no one to approach him, but by the Guru’s favour he made Prema an exception, and allowed him to sit down beside him. When Prema had finished his narrative, the faqir took up a stick to castigate him, as he had done other visitors for intruding on his privacy. Prema watching his movements ran away, forgetting in his haste to take his crutch with him. To his delight and surprise his leg became whole. Prema then returned to the fagqir, fell to the ground before him, and thanked him profusely for the cure he had wrought in such an unceremonious and extraordinary manner. Husaini modestly disclaimed all credit, and said, ‘ Thy leg was cured the moment the Guru told thee to come to me; but he hath given me the evil reputation of exercising supernatural power. Go now, fall at his feet, and offer him my homage also. There are many servants of God like me, but I am confident there is none like the Guru who is perfect and omnipotent.’ Thus did even pious Muhammadans bear testimony to the Guru’s spiritual greatness.
The Guru was an ocean of mercy which contained many gems of virtue and divine knowledge; and whoever dived therein with faith obtained his great reward. One day Bhai Budha and other Sikhs, finding a favourable opportunity, requested the Guru to be good enough to recount to them the rules of his religion. He said, ‘While yet a watch of night remaineth, let my Sikhs arise, bathe, and sit apart for meditation. Let them ponder on the Guru’s hymns and repeat God’s name until the morning. Let them out of their honest earnings assist holy men and never take another’s wife or property. Let them never utter harsh words, falsehood, or slander. [p. 138] Let them mourn when others mourn, and rejoice when they rejoice. Let them not eat until they are hungry, or sleep until they are sleepy, for he who eateth unnecessarily contracteth disease, and he who sleepeth unnecessarily shorteneth his life. Let them forget not the true Name for a moment. Let them accept God’s will, and, deeming what God doeth to be for the best, impute no blame to Him. Let them maintain their mental serenity, subdue pride, lust, wrath, and avarice, and be contented with rightful gain. Let them not desire to have their good acts known, otherwise their full advantage would not be obtained, and vainglory would be added to their other sins. Let them never listen to slander of God or the Guru, but shun the company of slanderers. Let them avoid deceit, envy, and avarice, and rely on God’s worship for salvation. Let them ever make preparation for their future happiness, and never be entangled with worldly pleasures. Let Sikhs ever associate with the holy, love the Guru’s hymns, and be pleased when they read or listen to them. Let them act according to the Guru’s words ; then shall they know that they are saved.’
Whenever Arjan, Jetha’s youngest child, was brought to the Guru he used to embrace and fondle him. One day as the Guru was taking his meal, Arjan crawled to his chamber and put his hand into his plate. The Sikhs took the child away, but he returned and acted as before. He was again removed, and on his return for the third time the Guru gave him his leavings. The Guru then said, ‘ Come, heir to the plate, wilt thou have it?’ The Sikhs understood that the Guru, by these words, foretold Arjan’s succession to the exalted position of Guruship.
One day Bhai Budha, on seeing the Guru eat, said to him, “Is it right for the Sikhs to eat dainty food while thou art satisfied with a coarse meal ? Issue an order that only such food as thou eatest shall be served from thy kitchen.’ The Guru replied, ‘ O Bhai [p. 139] Budha, thou supposest there is a difference between the Sikhs and me. I enjoy the flavour of what the Sikhs eat.’ Then all became certain that what entered the Sikhs’ mouths contributed to the Guru’s sustenance. Upon that occasion Jetha composed the following :—
As a mother is delighted when her child taketh food,
As a fish is delighted when it batheth in the water,
So the true Guru is delighted when his disciple findeth food.
O beloved God, cause me to meet such servants of Thine
As will remove sorrow from me by the interview.
As a cow is delighted at the meeting of her calf,
As a wife is delighted when her beloved returneth home,
So is a holy man delighted when he singeth God’s praises.
As the chatrik is delighted when it raineth in torrents,
As a king is delighted to see his wealth increase,
So is a godly man delighted when he repeateth the Name of the Formless.
As man is delighted at acquiring worldly wealth,
As the Guru’s disciple is delighted when he meeteth and embraceth his Guru,
So is Nanak delighted on licking the feet of holy men.[2]
Two men named Phiria and Katara from the neighbourhood of Dihli having heard of the Guru’s fame, visited him at Goindwal, and performed for him assiduous service. The Guru, being very pleased, one day said to them, ‘ You have obtained full knowledge of my religion, and you may now return to your own country to preach there the true Name and lead souls to salvation.’ They represented, ‘O true king, the inhabitants of our country are followers of Jogis who split their ears. The Jogis deceive them by incantations and spells, and consequently the people know nothing of devotion, the Guru’s hymns, or divine knowledge. They worship cemeteries and cremation grounds, are averse from true religion, and none but [p. 140] the true Guru himself can save them. The Guru replied, ‘Go utter Wahguru, teach every one you meet the virtues of the True name, and put people on the Guru’s way.’ Phiria and Katara again represented: “Such is the power of the Jogis, that simple men like us may not withstand them. Without the special power of the Guru how can the True name be proclaimed among such persons?’ The Guru replied, “ The Creator will be with you ; your words shall penetrate their hearts ; and their impious efforts shall not prevail against you. From the sleep of ignorance men shall awake to divine knowledge. Grant them the gift of the Name, cause them to utter Wahguru and walk in the path shown by the Gurit.’
Having received these commands and the Guru’s blessing, and meditated on the Immortal Being in their hearts, Phiria and Katara returned to their own country. On arriving there they proceeded to a Jogis’ monastery. The Jogis, on seeing their faces beaming with the light shed on them by the Guru, fled like deer on seeing a tiger. Phiria and Katara then converted the monastery into a temple. People assembled in crowds, and asked whence these very mighty men had come, who had dared violate the sanctuary of Gorakhnath, and before whom the priests of the Jogis had fled. A crowd of people came to create a disturbance, but, on hearing Phiria and Katara sing the Guru’s hymns, their hard hearts so melted that they sought the Sikhs’ protection, and with all due ceremonies embraced the Sikh religion, and began to worship the one God. All their desires, spiritual and temporal, were then fulfilled. Several persons were gradually converted, Jogis’ monasteries were destroyed, and in their places imposing Sikh temples reared to the glory of God and true religion.