[p. 101]
A banker taking large offerings went to visit the Guru. The offerings included a necklace of pearls and precious stones. He wanted to put it on the Guru, but the Guru said he was too old for such ornaments. The banker might put it on him who was the Guru’s image, and who was dearer to him than life, and then the banker’s wishes would be gratified. The banker replied that the Guru might put it on whomsoever he pleased. The Sikhs began to conjecture whom the Guru could have meant. Some said Mohri, others Mohan—sons of the Guru— and others again thought of other faithful and obedient Sikhs. The Guru, disappointing them all, put the necklace with all its beauty and splendour on the neck of his favourite Jetha.
On an occasional afternoon the Guru used to go with his retinue to the bank of the river Bias. On the way a filthy naked Muhammadan faqir, who was almost always under the influence of intoxicants, took up his position. He said in a voice loud enough for the Guru to hear as he passed by: ‘ He consumeth the wealth of the whole world. The older he groweth the more miserly he becometh. He only maketh gifts to those from whom he desireth something in return. He taketh no notice of faqirs, and hath never remembered me who am a beggar like others. I take opium and bhang, and he never offereth me any, though he ought sometimes to think of the poor. I care for no one, be he king or emperor; I speak the truth to his face. When a man giveth me anything I pray for his welfare.’
The fagir often used such offensive language in reference to the Guru. The Guru, who was patience incarnate, used to remain silent and pass on. One day Jetha accompanied the Guru, and on hearing the graceless fagir spluttering and discharging, as [p. 102] it were, the sediment of his bhang, said to him, ‘Why participate in sin by slandering the true Guru ?’ The faqir replied, ‘ Why should I not ? He hath never given me alms. Give me the necklace thou wearest.’ On this Jetha took off his gorgeous necklace, and put it on the faqir. Upon this he began to sing aloud the Guru’s praises: ‘ Thou art more generous than Raja Harishchandra, than Raja Karan, and than Raja Vikramadit.’[1] As the party returned from the river in the evening, and while the Guru was still distant, the faqir began to shower further praises and blessings on him. ‘ Thou savest the world ; may thy sons and grandsons flourish!’ The Guru on hearing this remarked that somebody must have been generous to the faqir, otherwise he could not so soon have altered his tone and language. On inquiry the Guru learned what had occurred. Jetha confessed, ‘O Guru, I have given the faqir my necklace. Thou hast given me God’s name as a necklace ; I keep it by me. This perishable necklace I have offered in thy name.’ On hearing this the Guru blessed Jetha: ‘ Thy line shall be endless and thine income and expenditure inexhaustible.’
The hostility of the Hindus now began to assert itself even more offensively than before. The Sikhs who visited the Guru at Goindwal used to speak as follows when they returned to their homes: ‘ The Guru hath proclaimed a new religion and abolished differences of castes and tribes. With him the four great castes eat from one vessel, and with great devotion perform uniform worship. He giveth to drink to his Sikhs the water in which he hath washed his feet, and teacheth them to reverently repeat Wahguru instead of the gayatri.’
When the Khatris and Brahmans, who were extremely ignorant, irreligious, and proud of their castes, heard these reports, they could not endure [p. 103] the Guru’s praises, and said, ‘ What an amount of deceit he hath been practising!’ They all met one day and arrived at the following conclusion : ‘ These are bad innovations the Guru hath introduced. No one will now reverence a Brahman, and the religion of the Khatris is quite abolished. The Guru hath reduced the four castes to one, and the result 1s that every one hath renounced and fallen away from his faith. All men eat together. The worship of gods and ancestors hath ceased, and all the popular customs have been violated. Our only resource now is to appeal to the Emperor, so that he may abolish such new-fangled practices.’
The Hindus were joined in their opposition to the Guru by a Marwaha Khatri, whose interest it was, on the score of his commercial and banking transactions, to maintain the ancient superstitions. Ihe Guru had at that time few powerful allies. His old friend and disciple Gobind was dead, and Gobind’s son, having become depraved by bad company, joined in hostility to him.
Even the very men from whom the Guru had purchased the land for the Bawali turned against him—no doubt instigated by the Brahmans—and complained that the Guru had not paid them its stipulated price. Moreover, he had not only illegally taken possession of it, but forcibly ejected them even from their homes. The Marwaha employed a servant who blackened his face and put on dirty ragged clothes to take a complaint on the subject to the Emperor. As the Marwaha and his servant proceeded on their way, they endeavoured but without success to defame the Guru. Several people who had heard of the Guru’s virtues and extraordinary powers, would not allow them shelter in their villages.
When they reached the royal court, the complaint against the Guru was read out to the Emperor. A Pathan friend of the Guru at court explained that [p. 104] the complaint against him was false, and recalled circumstances to the Emperor’s recollection which induced him to believe so too. The Emperor then gave his decision. ‘I have never before heard that the Guru practised oppression on any one or coveted any one’s property. It was with great difficulty I induced him to accept villages to supply provisions for his kitchen, and I believe that the complainants and their representatives are lying. Send these men out of my sight.’
On the return of the Marwaha and his servant without having accomplished their object, Jetha composed the following :—
The perverse man put on his perverse servant a blue-black patched coat filled with filth and vermin.[2]
No one in the world would allow him to sit near him; he fell into ordure and still more dirt attached to him.
The perverse man sent his servant to slander and backbite others, but the result was that the faces of both were blackened.
It was quickly heard through the whole world, my brethren, that the perverse man with his servant had been shoebeaten ; with addled brains they arose and returned home.
The perverse man for the future was not allowed to mix in society or even with his marriage relations ; then his wife and his niece went and brought him home.[3]
He hath lost this world and the next ; hungry and thirsty he ever crieth out.
Thanks to the Lord, the Creator, who Himself seated in the judgement seat caused real justice to be done.
Him who slandereth the perfect true Guru, the True One punisheth and destroyeth.
God who created the whole world hath uttered these words.[4]
The Brahmans then made a special complaint of their own against the Guru. It was to the following effect. ‘Thy Majesty is the protector of our customs [p. 105] and the redresser of our wrongs. Every man’s religion is dear to him. Guru Amar Das of Goindwal hath abandoned the religious and social customs of the Hindus, and abolished the distinction of the four castes. Such heterodoxy hath never before been heard of in the four ages. There is now no twilight prayer, no gayatri, no offering of water to ancestors, no pilgrimages, no obsequies, and no worship of idols or of the divine salagram. The Guru hath abandoned all these, and established the repetition of Wahguru instead of Ram; and no one now acteth according to the Veds or the Simritis. The Guru reverenceth not Jogis, Jatis, or Brahmans. He worshippeth no gods or goddesses, and he ordereth his Sikhs to refrain from doing so for ever more. He seateth all his followers in a line, and causeth them to eat together from his kitchen, irrespective of caste—whether they are Jats, strolling minstrels, Muhammadans, Brahmans, Khatris, shopkeepers, sweepers, barbers, washermen, fishermen, or carpenters. We pray thee restrain him now, else it will be difficult hereafter. And may thy religion and empire increase and extend over the world!’
After hearing this complaint the Emperor decided that he would summon the Guru, and confront him with his accusers. He accordingly dispatched a high official to Goindwal to request the Guru’s attendance. The Emperor’s summons was not the brutal order of a modern court, ‘ Herein fail not,’ but, ‘ Kindly grant me a sight of thee.’ The official informed the Guru of the Brahmans’ and Khatris’ charges against him. The Guru replied, ‘I am too old to go anywhere. My son Mohan is absorbed in divine meditation, and my other son Mohri says he has never seen a court-house. There is Jetha; he may wait on the Emperor.’ Upon this the Guru instructed Jetha to go and represent him. With an embrace he addressed him as follows: ‘ Thou art in mine image ; Guru Nanak will be with thee, and none shall prevail [p. 106] against thee. The Khatris and Brahmans who have complained are ignorant and false. Answer truly all the questions put to thee. Be not abashed and fear nobody. If any difficult questions be put and thou art at a loss for an answer, then think of the Guru, and thou shalt be able to give a suitable reply. Vindicate before the court the true teaching of Guru Nanak. Falsehood cannot contend with truth. As Guru Nanak hath said :—
Falsehood is at an end, Nanak, truth at last shall prevail.[5]
On receiving these instructions Jetha fell at the Guru’s feet, and said, ‘O my lord, I know nothing by myself. A sight of thee is my only morning and evening prayer; my thoughts will be ever on the Guru, and what thou orderest that will I do.’ The Guru then patted him affectionately on the shoulder, and, giving him five trustworthy Sikhs as an escort, dispatched him on his journey.
Kings renowned in Eastern lore for their generosity. Raja Vikramadit also gave his name to the Sambat era. ↩︎
According to the custom of petitioners in that age. ↩︎
That is, hindered him from visiting his relations. ↩︎
That is, has inspired me to utter these words. Gauri ki War J. ↩︎
Ramkali ki War I. ↩︎