[p. 141]
Probably anticipating the trouble that his sons Mohan and Mohri would cause Jetha, the Guru said to him, ‘ Search for some place other than Goindwal for the residence of our Sikhs. Go thither, build ‘a great city, and cause it to be inhabited. Thou possessest the lands assigned thee by the Emperor. First build a house therein for thyself, and then excavate a tank to the east of it as a place of Sikh pilgrimage.”[1]
Jetha searched, and found an open uninhabited tract of country some twenty-five miles from Goindwal, and there he established himself. He built a house for his residence and employed a crowd of labourers to excavate the earth for the construction of a tank. After some time, when a portion of the work was accomplished and several people had built huts for themselves on the new site, Jetha, suffering from the pain of separation from the Guru, returned to Goindwal to report the extent of the work he had performed. ‘I have built a village consisting of several houses, and excavated a considerable portion of a tank on the spot where thou didst order.’ Jetha remained for some time at Goindwal, became treasurer of the Guru’s income and superintended his expenditure.
Guru Amar Das in due time again addressed Jetha: ‘Go and attend to the house thou madest in the Guru’s Chakk. Cease to construct the rectangular tank thou didst lay out, and on which thou didst perform some work, and give it the name Santokhsar —a tank which will afford spiritual consolation to all who bathe therein. On the low land to the east of it excavate another tank and call it Amritsar—tank of nectar. It shall be consolidated with brickwork when there is an opportunity. Go and exert thine efforts to that end.’
[p. 142]
Jetha went, and after the distribution of sweets as encouragement to the labourers, applied them to the work. It proceeded rapidly for several months until it was time for Guru Amar Das to appoint a successor, upon which he recalled Jetha. The latter, by the time of his departure, had excavated a somewhat deep pit near the ber tree now called Dukhbhanjani, or destroyer of sorrow, but he was obliged to leave the tank incomplete.[2]
Guru Amar Das’s elder daughter Dani was married to a man called Rama, who became a zealous Sikh. Kama, besides performing the usual Sikh worship, used to work in the Guru’s kitchen and minister to the wants of pilgrims at the Bawali. One day the Sikhs addressed the Guru: ‘ Jetha and Rama are equally related to thee, and both perform service with great self-sacrifice. Rama is the elder, yet thou bearest greater love to Jetha. What is the cause thereof ?’ The Guru replied, ‘He who hath the greater faith, devotion, humility, and obedience, is the more deserving. The holy have God in their power, and they who perform the ordinary duties of their religion obtain the fruit thereof. I am going to make a trial of both Jetha and Rama in your presence. He who better comporteth himself shall be deemed the more worthy.’
The Guru went to the Bawali, and, sending for both Jetha and Rama, ordered each of them to make him a platform beside it, one that he might sit on in the morning, and the other in the evening. He who did the better work should receive the greater honour. Jetha and Rama began their labours. When the platforms were completed, the Guru went to inspect them. Rama, after the customary obeisance, showed the Guru his work, and thought he had done well. The Guru said, ‘ Thy platform is not straight, throw it down and build another.’ Kama represented that he had made the platform [p. 143] straight and very beautiful with his own hands after ereat exertion. The Guru replied, “No doubt thou hast laboured hard, but the platform is not to my satisfaction.’ The Guru insisted on its demolition and the erection of another in its place. Kama consented and built the platform a second time. It still failed to please the Guru. Rama after long argument, threw it down again, but refused to build it up a third time. He said, ‘ The Guru hath grown old and his reason faileth him.’ The Guru remarked, ‘This man hath not true devotion ; how shall he be worthy of the Guruship ? ’
The Guru, on going to Jetha’s platform, said, ‘Jetha, I do not like this platform. Throw it down and build another.’ Jetha at once began to demolish his work and build it anew. When it was finished, the Guru said that he was not satisfied with that either, and asked him to do the work over again. Jetha consented and worked day and night till he had completed the platform for the third time. The Guru affected to find fault with it until it had been demolished and rebuilt seven times. Jetha clasped the Guru’s feet and humbly addressed him: ‘I am a fool; pray have regard for thy duty to me as thy son. I am erring and of mean understanding, while thou possessest all knowledge.’
On hearing this the Guru smiled, embraced him, and said, ‘Obeying my order, seven times hast thou built the platform, so seven generations of thine shall sit on the Guru’s throne.’ Then turning to the Sikhs the Guru said, ‘I have now tested the devotion of both my sons-in-law. You have seen the result; that is why Jetha is dearer to me. He is a perfect being who hath become incarnate, and the world following him shall be saved’. The Sikhs were astonished on witnessing Jetha’s marvellous devotion and obedience, and began to recognize him as the image of the Guru.
Bibi Bhani after her marriage continued to attend [p. 144] on her father. She used to fan him, draw water, and also work in the kitchen. One night, as the Guru was absorbed in deep meditation, she noticed that a part of one leg of his couch was broken off. Fearing that his meditation should be disturbed, she put her hand under the broken leg so as to keep the couch level. When the Guru arose and saw what she had done he asked why she had endured such torture. She said that seeing the leg broken, and fearing that there would be delay in getting another, she put her hand under it, so that her father might not suffer inconvenience. She thought that if her wretched body served the Guru, she would be very fortunate. The Guru was pleased and said, “ Whoever doeth good works shall reap the reward thereof.’ He invited her to ask a favour. Her request was that the Guruship should remain in her family. He blessed her saying, ‘ Thine offspring shall be worshipped by the world. From the offspring of thy womb shall be born a universal saviour ; but thou hast dammed the clear flowing stream of the Guruship, and consequently great trouble and annoyance shall result.’
Jetha possessing the spirit of obedience continued to serve the Guru day and night, and never wearied. He used to shampoo him, draw water, cook, serve meals from the kitchen and then wash the dishes. The Guru blessed him: ‘The whole world shall do thee homage, and rich and poor shall reap the benefits of thy service.’
Once as Jetha’s relations were returning from a pilgrimage to the Ganges they halted at Goindwal. The Guru accorded them an affectionate reception ; but they, through excessive pride of being the male relations of his son-in-law, refused to fall at his feet, and simply asked him where Hari Das’s son, namely Jetha, was. The Guru gave them refreshments and sent for Jetha. On learning Jetha’s occupation they were filled with anger and said to him, ‘ Thou [p. 148] hast shamed thy family by performing menial service in thy father-in-law’s house. Couldst thou not obtain suitable maintenance with thy parents without having to draw water, scrub dirty vessels, and shampoo the Guru? Thou a Khatri’s son actest like this. Nobly hast thou enhanced the honour of thy family! When we go to the houses of our fathers-in-law, we get excellent couches to rest on, sweets and palaos to eat, and we laugh and play with their daughters. All the families of our fathers-in-law exert themselves to show us respect. Even a passer-by would be ashamed to see thy condition. Was it for this thou wert destined ? ’ Jetha, much displeased at this language, so offensive to the Guru in particular, replied: ‘In your estimation the Guru is my father-in-law, but in mine he is God in person. He hath procured for me happiness in both worlds. Through his favour I have obtained peace of mind, consolation, faith, and divine knowledge. I am in word and deed the Guru’s slave.’ On hearing this Jetha’s relations went to the Guru, and said to him, ‘ Thou callest thyself the Guru of the world, and claimest to know everything. To every one is dear the honour of his family, but thou hast totally disregarded it. In our family Jetha is the only one who hath forsaken his parents, lived with his father-in-law, and carried filth on his head for him. If thou desire that he should work for thee, give him some other occupation, so that he may not be a laughing-stock before men.’ The Guru looking at Jetha replied : ‘TI have not made him carry filth on his head, but I have put filth on the heads of his slanderers, and I have caused the umbrella of true sovereignty to wave over him. If he had not been born in your family, you would all have been damned. It is he who hath saved the whole of your tribe. He is the incarnation of devotion, religion, and salvation. He is of noble mind, the very essence of humility, [p. 146] and hath ever acted as becometh the Guru’s disciple.’
The Guru being now old began to think of his death and the propriety of leaving the Guruship to the most deserving of his disciples. Jetha performed such unremitting service day and night that he allowed himself no repose of mind or body. One day as the Guru sat down after bathing, Bibi Bhani came and bowed to him. The Guru asked her what she would do if her husband were to die. She understood the Guru to mean that her husband was near his dissolution. She replied that she must accept her fate. She would either die with her husband, or do as her father ordered her. The Guru replied: ‘There is no necessity for thee to die, I will bestow a favour on thee, which will be far more advantageous; I will grant thy husband the Guruship, and extended life.’
Guru Amar Das, having in every way tested Jetha and found him perfect, ordered Bhai Ballu to send for a coco-nut and five paise. The Guru then caused Jetha to bathe and clothe himself in new raiment. He summoned his own two sons, Mohan and Mohri, and his principal Sikhs, including Bhai Budha, and, when they had all taken their seats, thus addressed them: ‘Guru Nanak in the beginning established this custom, that the Guruship should be bestowed on the most deserving. Wherefore, having found Ram Das—hitherto called Jetha— fully worthy, I now bestow on him the Guruship.’
The Guru descended from his throne and, taking Guru Ram Das’s arm, seated him on it. Bhai Budha, according to ancient custom, attached the tilak or patch of sovereignty to Guru Ram Das’s forehead. Then placing the coco-nut and the five paise before him the Guru said, ‘It is only a golden vessel that can hold a tigress’s milk’—that 1s, the responsibility of the Guruship can only be vested in a pure man. The Guru then declared Ram Das duly appointed [p. 147] as his successor. Upon this Guru Amar Das uttered the following :—
Why keep property entrusted to another? A man is happy when he hath returned it.[3]
The Guru’s instruction resteth with the Guru ; it shineth from no other source.
When a blind man findeth a gem, he taketh it from house to house to sell ;
But people cannot assay it, and he cannot get an eighth of a paisa for it.
When he cannot assay it himself, he ought to have it assayed by an assayer.[4]
If he turn his attention to the Guru, he shall obtain the real thing,[5] and the nine treasures.
Though all men possess wealth at home, they are dying of hunger, since without the true Guru they know not where to find it.
When the refreshing Word dwelleth in the soul and body, there is no sorrow or pain of separation.
He is a fool who poseth as a man of importance, and who is proud of what belongeth not to him.
Nanak, without understanding no one hath obtained God, but is born and dieth again and again.
All the Sikhs made offerings according to their means, and saluted Guru Ram Das on his appointment. There were great rejoicings. An umbrella was raised, chauris waved over him, shells blown, and bugles, flutes, and clarions played. The date of Guru Ram Das’s appointment was the 13th day of the light half of Bhadon, Sambat 1631 (A.D. 1574). The following verses refer to the occasion :—
The true Guru who desireth happiness for, and is merciful to souls, hath given the greatness of the Name to Guru Ram Das.
[p. 148]
Guru Ram Das hath now obtained greatness so as to save the Sodhis and the whole world.
Mohan would not do homage to Guru Ram Das. He said, ‘ Our father hath superseded us and granted the Guruship to his son-in-law. We consider him our servant ; why should we bow to him?’ Saying this, Mohan went into his upper room and there mourned his fate.
Guru Amar Das asked his son Mohri how he would regard Guru Ram Das. He replied, ‘ My lord, from the time thou gavest him the name Ram Das, I have deemed him the same as Guru Nanak, Guru Angad, and thyself.’ Guru Amar Das on hearing this was much pleased and thus congratulated his son: ‘Thou knowest no difference between the Gurus. I recognize in thee a dutiful and obedient son. Mohri replied, ‘Father mine, render me assistance when my account 1s called for in Dharmraj’s court. The Guru said, ‘ While still alive I have settled thine account. Thou hast no need to go to Dharmraj.’ On hearing this Guru Ram Das said, ‘O true Guru, grant me the dignity of being thy disciple and give the Guruship to Mohri.’ The Guru rephed, ‘The ancient gift which was to be given I have given thee; and what was to be given him, I have given him. He is my poor son ; take thou care of him.’
Guru Amar Das in a devotional paroxysm then gave utterance to the following :—
My mind is happy that I have obtained my beloved Lord ; my beloved friends and saints too are pleased.
They who were united with the Creator from the beginning shall never be separated from Him, since it was He Himself who united them.
I have found the Guru ; he hath dispelled all my sorrows, and the Word permeateth my heart.
Let me praise God the Giver of all happiness and clasp Him to my heart.
[p. 149] How can the jealousy of the perverse affect those who are regenerated by the true Word ?
My Beloved shall preserve their honour since they have fallen for shelter at the Guru’s door.
Nanak, it is the followers of the Guru who are happy ; their countenances shall be bright in God’s court.[6]
Bhai Gur Das composed the following on the accession of Guru Ram Das to the Guruship :—
What he previously received must be restored, and descend to the line that owneth it.
The Sodhi king Ram Das sat on the throne, and was called the true Guru.
He dug a perfect tank, and awakened the light of divine knowledge in Amritsar.
The play of the Lord is contrary to that of the world ; the ocean floweth backwards, and is contained in the Ganges.[7]
Guru Ram Das received his reward for what he gave ; he who giveth nothing receiveth nothing.
It will descend to Guru Ram Das’s son Arjan who shall be styled the world’s Guru.
The Sodhis will not allow it to depart; no others can endure the unendurable thing.
What belongeth to the house shall remain in the house.[8]
Suraj Parkash, Ras II, Chapter 11. ↩︎
Suraj Parkash, Ras II, Chapter 13. ↩︎
This line refers to the throne, received from the second by the third Guru, which it was the duty of the latter to transmit to another. ↩︎
That is, the Guru. ↩︎
Divine knowledge. ↩︎
Sarang ki War. ↩︎
Guru Amar Das is the ocean and Guru Rim Das the Ganges. Guru Amar Das has communicated his greatness and virtues to Guru Ram Das. ↩︎
War I, 47. ↩︎