Although the Guru’s Sikhs, followers, and admirers of every class came to assist in the excavation of the tank, yet money was necessary to pay further labourers and maintain the Guru’s kitchen. Accordingly Bhai Budha and the foremost Sikhs one day waited on the Guru and represented that further funds were necessary for the completion of the work.
The Guru, after reflection, decided to send his agents to different countries to spread the Sikh religion and also collect the offerings of the faithful. Such agents were called masands. In the time of the Aighan kings, nobles were styled Masnad-i-ali. Hence the word masnad was employed as an ordinary appellation of courtiers. From its frequent use it was changed in the mouths of Sikhs into masand. The Guru was called Sacha Padshah, or the true king, so his agents were styled masands.[1] For some time after their appointment they sent large sums to the Guru, but they afterwards became a generally dishonest body of men, not contributing to the Guru’s treasury, and grasping power as opportunity offered.
An aged couple went to the Guru and prayed him to grant them the favour of a son. He replied that a son was not recorded in their destiny. They [p. 272] said they knew that, but they had come to him to reverse the decree of fate. The Guru then informed them that four sons were to be born to himself, but he would give them one of them and content himself with three. After this Bhagtu[2] was born to the aged couple.
Some Jogis who had previously visited the Guru thought they would return to him to ascertain whether the extension of his fame had filled his heart with pride. They were delighted at finding him possess the same humility, the same suavity, and the same toleration of indignities as before. They then begged him to give them instruction. Full of self-abasement the Guru uttered the following :—
The heart coveteth gold and women, and sweet to it is worldly love.
Man turneth his mind to palaces, mansions, horses, and other pleasures.
O my Lord God, how shall I be saved who think not on Thee ?
O my God, such base acts have been mine.
Thou, O God, who possessest excellences and art compassionate, mercifully pardon all my sins.
No beauty is mine, no high birth, and no manners.
What dare I without merits say in Thy presence since I have not uttered Thy name ?
We sinners shall be saved with the Guru. This is the true Guru’s favour.
God gave all men souls, bodies, mouths, noses, and water to use ;
He gave them corn to eat, clothes to wear, and pleasures to enjoy.
He who gave them is not remembered by man ; the brute thinketh that he hath made them all himself ;
Whereas it is Thou, O Searcher of hearts, who hast made all things and pervadest them.
[p. 273] What can we poor creatures do? This is all Thy play, Lora:
Humble Nanak purchased in the market is a slave of the slaves of God.[3]
On the text that no one can be relied on except God the Guru uttered the following :—
Some rely [4] on their friends, their sons, and their brothers ;
Some rely on their marriage relations, and their sons-inaw ;
Some for a special object rely on their king and their headman,
But I rely on God who is everywhere contained.
My reliance is on God ; God is my prop.
I have no party or faction except God ; I sing His manifold and unnumbered praises.
What man relieth on is perishable ;
He who relieth on what is false shall repent of it.
The man who doeth base things shall not be lasting.
My reliance is on God than whom none is more powerful.
All other reliance is an illusion of Maya.
The pagans burn for mammon.
They suffer transmigration and lose their game.
I rely on God who adjusteth everything in this world and the next.
Lust, wrath, avarice, worldly love, and pride have increased ;
And, on account of the quarrels resulting from these deadly sins, there are many factions in this age.
God causeth him to whom He is merciful to meet the society of the saints.
My partisan is God who hath destroyed all other partisans.
They who feel false worldly love, sit down and form factions.
They guess the faults of others and increase their own conceit.
As they sow so shall they eat.
[p. 274] Nanak’s reliance is on the faith of God which conquereth the whole world.[5]
The Guru then turning to his Sikhs counselled them to consult God in all undertakings, and He would render them assistance.
Whatever work you desire to do tell it to God,
And He will accomplish it; the true Guru beareth true witness to this.
By the company and munificence of the saints you shall taste nectar.
Destroyer of fear, Kind One, preserve the honour of Thy slave.
Nanak, sing God’s praises, and thou shalt find Him though unseen to the world.[6]
Put aside lust, wrath, falsehood, and slander ; renounce mammon, and cease to be proud.
Renounce lust for woman, renounce worldly love, then shalt thou obtain the Bright One in this dark world.
Renounce ideas of honour or dishonour and love of sons and wives; renounce greed and desire, and fix thine attention on God.
Nanak, he in whose heart the True One dwelleth, shall by means of the true Word be absorbed in God’s name.[7]
One Tiratha went to the Guru to be instructed how he could free himself from his sins and obtain mental peace. The Guru replied: “Ever speak the truth, than which there is nothing more meritorious. The true Guru will ever assist him who speaketh the truth. God is truth, and he who speaketh truth shall be absorbed in Him.’
Three Sikhs, Bishan Das, Manak Chand, and Puru went to visit the Guru, and begged him to give them instruction for their own salvation and that of their families. The Guru bade them serve Sikhs and induce their relations to do likewise. Bishan [p. 275] Das, Manak Chand, and Puru were further directed to consider their families as God’s gift, and repeat with them the Creator’s name.
The Guru instructed Maiya, Japa, Kanaiya, and Tulsa to love the Guru’s hymns beyond their own affairs. ‘Whenever you read the Guru’s hymns, keep your attention on their meaning, and never allow your minds to wander. As a sick horse is curbed to receive medicine, so must the mind be restrained for the purpose of receiving the Guru’s hymns and their advantages. Withdraw your minds from evil, and reflect on what the Guru said and what is due to yourselves.’
seven Sikhs, named Dharam Das, Dugar Das, Dipa, Jetha, Sansari, Bula, and Tirath, asked the Guru to tell them how they could be saved. He replied as follows: ‘In the first place, abandon mental pride, adopt humility, slander not, eschew vice, serve out of your own resources the Sikhs who visit you. Cheerfully give them food and clothing. Grant their requests and refuse them not. When a Sikh hath an important work in hand, join him and pray for him ; and if you see that it cannot be accomplished without money, collect subscriptions for him from every quarter, and at the same time contribute yourselves. Bring a Sikh work to completion, and you shall obtain the essence of happiness. Whenever there is a congregation of the holy, cause the word of God to be adequately preached and sung. Go devoutly thither in the evening and the morning, and imbue your minds with love. To the best of your ability rear to God a beautiful temple, and appoint thereto a priest who is competent to expound His word. Let the wayfarer ever be fed, whether by one Sikh or by many together. Remember the Name, and you shall obtain indescribable spiritual advantage therefrom. Serve the holy, than which there is no greater work of charity. By attending to these instructions you shall obtain [p. 276] happiness in this world and dwell near your Guru in the next.’
While the tank was being excavated, dwellings arose in the vicinity for the accommodation of the Guru’s Sikhs, visitors, and workmen ; and in time a beautiful city was constructed, which was at first called Ramdaspur,[8] or the city of Ram Das, and finally Amritsar, as it is now known.
Sahari Mal, the Guru’s first cousin, came from Lahore specially to invite him to grace his son’s marriage with his presence. The Guru represented all the difficulties there would be were he to leave Amritsar. Sikhs were daily coming to see him and receive instruction, and it would be improper for him to neglect his duty as Guru. In the second place, wherever he went he was accompanied by a large crowd of followers ; and it would not be right to impose the burden of feasting them all on the parents of the bride. In lieu of himself the Guru consented to send one of his sons. He addressed Prithi Chand, generally known as Prithia, but he made excuses. He said that he had never before been separated from his father, and he did not wish to leave him now. He represented how important it was that he should remain at home to take charge of the offerings, and to ensure that they were not misappropriated. It was also necessary for him to attend the Guru’s kitchen, and take care that strangers received due attention. The Guru replied that his own business was never interrupted, and some other Sikh would willingly undertake Prithia’s duties. Prithia finally urged that he dreaded the turmoil of weddings, and should feel unhappy if he went. Prithia had two motives of his own for refusing. He was in charge of the offerings, and was able to furtively set aside much wealth for himself. [p. 277] If he went to Lahore this illicit gain would falltosome oneelse. The time, too, was approaching for the selection of a Guru in succession to his father, and he apprehended supersession during his absence.
The Guru then addressed his second son, Mahadev, who was a religious enthusiast and heeded not sublunary affairs. He replied that he had no relations or connexions in the world, and, that being the case, why should he entangle himself in any such enterprise ? The Guru then addressed himself to his youngest son, Arjan, who when not in attendance on his father was constantly engaged in devotion, who was possessed of all saintly qualities, and regarded no wealth or worldly advantages. The Guru asked him to go with his relation to Lahore, and after the wedding remain at the temple there to give religious instruction to the Sikhs. Arjan replied that he only desired his father’s pleasure. It was but a wedding and an occasion of rejoicing; but even were it a mission which involved danger of life, he would go all the same and gladly obey his father’s orders. The Guru was well pleased, and again directed him to tarry some time in Lahore, and not return until he had received a written invitation. While there, whatever offerings Arjan should receive were to be consigned to his kitchen to feed the poor and the stranger, so that none should be sent away hungry.
Before his departure his mother went to call him in the early morning, and asked him to repeat God’s name. This was preparatory to giving him the maternal advice and uttering for him the prayer which he subsequently versified in the following hymn :—
Ever repeat the name of that God who hath no end or limit ;
By remembering Him all sin is removed and ancestors are saved.
O my son, this is thy mother’s blessing.
[p. 278] May God never forget thee for a moment, and do thou ever repeat the name of the Lord of the world !
May the true Guru be merciful to thee and mayest thou love the saints !
May God’s preservation of thine honour be thy raiment, and singing His praises thy daily food !
Ever quaff the nectar of God’s name ; mayest thou live long and may the remembrance of God afford thee endless delight !
May joy and pleasure be thine; may thy desires be fulfilled and mayest thou never feel anxiety !
Let thy heart become the bumble-bee, and God’s feet the lotus for thee.[9]
Nanak, attach thyself to them with the delight the chatrik findeth in raindrops.[10]
Dabistan-i-Mazahib. ↩︎
This man Bhagtu is ancestor of the Kaithal family and also of the Rais of Arnauli in the Ambala district. ↩︎
Gauri. ↩︎
Dhara is literally a party or faction. ↩︎
Asa. ↩︎
Sri Rag ki War. ↩︎
Majh ki War. ↩︎
This name, well known in former times, of the present city of Amritsar furnishes an additional proof that Guru Ram Das continued the work he had begun under his predecessor. ↩︎
May thy heart, like the bumble-bee, be attached to the lotus of God’s feet ! ↩︎
Gujari. ↩︎