To the masands was entrusted the construction of the city of Sri Har Gobindpur. The surrounding walls were to have five gates ; streets and marketplaces were to be laid out ; and houses constructed [ p. 119 ] for those who thronged to offer homage to the Guru. Gherar’s son having been killed, all his relations fled, and the Guru remained in peaceable possession. He projected the construction of a Sikh temple, but it occurred to him that his Muhammadan troops and labourers would also require a temple for their worship. He therefore constructed with thoughtful impartiality both a temple and a mosque. He purchased horses for his men to replace those which had been killed in action. His soldiers now considered where they should find a horse worthy of being ridden by the Guru himself. Inquiries were made even in distant countries, but no horse could be found to take the place of the Guru’s famous steed, killed by an arrow from Karm Chand’s bow.
While the minds of the Sikhs were thus exercised a rich contractor called Subhaga came from the west of the Panjab with an offering of five horses. The Guru selected the best among them for his own use. He gave the second to his son Gurditta, the third to Bhai Bidhi Chand, the fourth he sent to Painda Khan, and the fifth he kept in his stable to be subsequently disposed of as might be deemed expedient or necessary.
One day as the Guru sat in the midst of his Sikhs he said, “ According to the rules of our religion the repetition of the Gurus’ hymns with due understanding and with a pure heart is God’s real worship.’ The Sikhs represented that they all read the Gurus’ hymns daily. The Guru replied, ‘He who can repeat the Japji and understand the divine knowledge contained therein, shall have his desires fulfilled, and obtain deliverance hereafter.” A Sikh named Gopal undertook the task. The Guru having caused his feet to be bathed, seated him on a lofty throne in front of him. Gopal then began to repeat the Japji. When he had nearly finished, the Guru began to consider what present he should make him. The wealth of the [ p. 120 ] world would be insignificant for a man of perfect piety. The Guru seriously intended to offer him the Guruship, and sent for five paise and a coco-nut to perform the ceremony of his appointment. When Gopal came to the line, ‘God dwelleth in Sach Khand,’ in the thirty-seventh pauri of the great Sikh morning religious service, the Guru moved his feet to stand up and do obeisance to the reader as Guru. At that moment Gopal’s thoughts turned away from God, and he said to himself, ‘ Will the Guru reward me with his spare horse or not?’ The Guru read his thoughts, disclosed them to him, and informed him that but for his mental wanderings he should receive the Guruship. The Guru gave him the fifth horse as his reward, but he lost the Guruship, which would be superior to the wealth of the world. So difficult is it to pray with attention.
The party of Sikhs who had come with Subhaga received the Guru’s permission to visit the shrines and places sacred to the Gurus. They proceeded to Goindwal, and bathed in its Bawali. Thence they visited Khadur and Tarn Taran. From there they proceeded to the Guru’s forest to see Bhai Budha. They found Gur Das with him. Subhaga and his party told them who they were, and related all the incidents connected with the Guru’s occupation of land on the margin of the Bias and the subsequent battle with the Muhammadans. As Subhaga and his party were departing for Amritsar, Bhai Budha and Bhai Gur Das accompanied them. Subhaga and his friends after visiting Amritsar and beholding God’s temple returned to their own country. Bhai Budha, Bhai Gur Das, and three other Sikhs named Jiwa, Ajitta, and Jodha, who joined them in Amritsar, all proceeded to see the Guru at Sri Har Gobindpur. When Bhai Budha had inspected the Guru’s city he said that as he was now old, it was necessary for him to retire from the [ p. 121 ] active service of religion and return to his village Ramdas. He requested the Guru’s permission to do so, and at the same time prayed him to appoint a successor who would manage the villages granted to Bibi Bhani by the Emperor Akbar. His heart was sad at parting from the Guru, and he begged him to show himself to him whenever he invoked him. Bhai Gur Das remained with the Guru in Sri Har Gobindpur.
A man called Khwaja had accompanied the Guru as groom from Kashmir, and was very attentive and faithful in the discharge of his duties. The Guru once seeing him, while running by his horse’s side, perspiring profusely, invited him to ask a favour. Khwaja only requested that he might ever have the privilege to behold him. The Guru gave him the true Name, and made him happy. His understanding then became enlightened, the veil of falsehood dropped from his eyes, and he saw God, first in the world and then in himself, but informed no one of his spiritual happiness.
One Jani a Saiyid—or reputed descendant of the prophet Muhammad—chanced to turn his attention to religion and became a faqir. He resided among faqirs in the hope of meeting some religious men who would give him spiritual consolation. In his wanderings he met some very eloquent men, but none of heroic devotion. Having heard of Khwaja’s spiritual attainments he went to him for information, ‘O Khwaja, how hast thou escaped from the snares of the evilone? When I try to fix my mind on God, Tam beset with lust, wrath, avarice, worldly love, and pride. Howshall I free myself from these deadly sins ?’ Khwaja replied, ‘The true Guru hath banished my evil thoughts, and made me happy. Go thou and stand at his door. The Guru hath said :—
If thou efface thyself and serve the Guru, thou shalt obtain some honour.
[ p. 122 ]
‘As the gold of the mine when twelve times annealed becometh fine gold, so the mind becometh pure by chastening and suffering. When the Guru knoweth thy heart’s devotion, he will at once make thee happy. If a poor man stand at a rich man’s door and remain there, he may, even though he receive buffets at first, obtain advantage at last.’ Jani on hearing this went and stood at the Guru’s door. The Guru sent for him, asked why he stood there, and what he wanted. Jani replied, ‘ Knowing the things of this world to be perishable, I have abandoned them. Grant me a sight of the Ruler of the world and save me from the fire of hell.” The Guru rejoined, ‘ Tell me what else thou requirest. God is very remote.’ Jani refused to accept this answer, quoting Guru Arjan :—
He who is infatuated with worldly love, deemeth God distant :
But, saith Nanak, He is ever present.[1]
‘Tf thou, O Guru’, continued Jani, “show me God, then He will not be distant.’
The Guru upon this directed his Sikhs to build a wall between Jani and himself. The object of this apparently was to test the sincerity of Jani’s devotion. Jani, however, held his ground and kept his attention fixed on the Guru. He yielded not to hunger, thirst, or sleep, but remained at the Guru’s door. Whenever he saw a Sikh passing, he implored him to take his message to the Guru. The Guru wearied by his importunities at last said, “If he be in a great hurry to see me, let him leap into the river.’ Jani hearing this actually went to leap into the river. The Guru sent a Sikh to dissuade him. He then offered him wealth and supernatural power, but these boons were refused. Jani would only accept divine knowledge. The Guru then put his hand on his forehead, and made him happy. Another man called Lal Chand was [ p. 123 ] attracted to the Guru by the religious proficiency attained by Khwaja and Jani, and remained in his service after they had departed.
A deputation from Kashmir waited on the Guru, and requested him to send there as preacher Bhai Garhia, who is described as a very liberal, humble, and disinterested man. Bhai Garhia on his way encamped at some distance from the city of Gujrat, where he met Shah Daula. Bhai Garhia was well received in Kashmir. He used to sing the Gurus’ hymns and relate events in the lives of the Gurus. After some time Guru Har Gobind recalled him. Whatever offerings he received while in Kashmir he spent in the Guru’s name, and at his departure gave a feast in honour of his spiritual master. The Guru was pleased with the manner in which he had spent the offerings he had received in Kashmir. In due time Bhai Garhia returned to his native village.
One day, as the Guru was sitting in open court, a proud Brahman called Nitya Nand, a native of Batala, entered leaning on his staff. His object was to discuss religious matters with the Guru. The Guru respectfully received him. Nitya Nand produced the Purans and began to read them. When he had finished, a Hindu invited him to read the Garur Puran, a Sanskrit composition recited for dying Hindus. According to it the soul reaches its abode in the next world a year after the dissolution of the body. A Sikh called Sundar said, ‘By the Guru’s favour I can traverse that road in twelve hours.’ Bhai Lala said, ‘I can do it in six hours.’ Bhai Manj said, ‘ I can do it in three hours.’ Bhai Nihala said, ‘ What need have we to go there at all?’ The Brahman then said to the Guru, ‘Listen to what thy Sikhs are saying.’ The Guru replied, ‘ What my Sikhs say is correct. The one year’s journey stated in thy text is only for sinners ; but for those who act without any worldly object, who possess divine knowledge, and who are saints [ p. 124 ] of God, there is no necessity to traverse the journey at all. The companions of a king have no need to go to a subordinate of his, nor are good men sent to prison. In the same way good men suffer not on the way to their last abode, and have no concern with thy Dharmraj. Wherefore as Guru Ram Das hath said :—
They who have meditated on God the best Being, the Root of joy, are ever in extreme happiness.
They have ceased to regard Dharmraj ; all their concern for death is at an end.[2]
‘Guru Arjan hath also said :—
The road on which the evil passions plundered
The traveller is far from the saints.
It was the perfect Guru who pointed out to me the right road,
Thy name, O Lord, is the way of salvation; the road of Death is distant.
The port where that greedy tax-gatherer watcheth
Is far from the saint.
While very many are tortured by Death,
The saints abide with the Supreme God.
The recording angels write all men’s accounts :
They will take no notice of the saints.
Saith Nanak, for him who hath found the perfect true Guru
Unblown trumpets play.[3]
‘As a man on horseback can traverse a road in one hour which taketh a man on foot three hours, and he who hath a better conveyance can traverse it still more quickly, so the good suffer not like the bad, and their road is different. The coming and going of the soul is the result of spiritual ignorance. As Guru Arjan hath said :—
My transmigration is at an end ;
My heated caldron hath become cold; the Guru hath given me the cooling Name.[4]
[ p. 125 ] ‘And again :—
The saints who have taken God’s name as their support suffer not transmigration.
It is all God’s play, saith Nanak; God is altogether incomprehensible.’ [5]
On hearing this the Brahman obtained peace, and became satisfied that the Guru’s words were the essence and conclusion of all wisdom. He confessed, ‘In the first place, I had pride of caste ; secondly, I had pride of learning which attacked me like fever ; but I thank the Guru, whose words are cooling, and who hath cooled with them my burning mind.’ The Brahman being thus humbled remained with the Guru, became a Sikh, and began to preach the Sikh religion.
Bhai Budha remained in his village of Ramdas intent on his devotions. The True Name ever came spontaneously to his tongue. One night he saw Guru Arjan in a vision, and begged him to place him at his feet. Guru Arjan replied, ‘Guru Nanak hath made death subservient to thee. Thou hast seen six spiritual kings, and mayest when it pleaseth thee go to Sach Khand, and there obtain imperishable dignity.’ After this Bhai Budha awoke, and telling his son Bhana of the vision, said his end had come, for Wahguru had called him.
Bhai Budha then sent for a banker friend of his and said to him, ‘Go to the Guru and remind him of a promise he once made to come to me whenever necessary. The Guru taking Bhai Gur Das and other Sikhs went to Bhai Budha, and took a last farewell of him. Bhai Budha had strength enough left to wash the Guru’s feet. He then drank some of the water therefrom and sprinkled the remainder over his house. It is said that, as the ocean is pleased on seeing the full moon, so was Bhai Budha pleased on beholding the Guru. The Guru said to him, ‘ Bhai [ p. 126 ] Budha thou hast lived long. Thou hast been ever with the Gurus. Give me some instruction.’ Bhai Budha replied, ‘ Great king, thou art a sun; I am a fire-fly before thee. Thou hast come to save me, and to hear my dying words. Guru Nanak had no worldly concerns or designs. He travelled over many lands, and established in them the worship of the true Name. Guru Angad by the force of his piety and devotion pleased him, and obtained the Guruship. He gave it to Guru Amar Das, he to Guru Ram Das, and he to Guru Arjan who with open hands showered upon men happiness in this life and salvation in the next. Guru Arjan possessed a treasury of the Name, which was never exhausted. His fame hath spread over the world. Thou his son art spiritual and temporal lord and protector of the holy. Though divine, thou also performest a human part. Ihave been a servant of the Guru’s house for six generations. Succour me in the next world, and allow me not to suffer when I enter death’s door, which I fondly hope is the portal of salvation. Myson Bhana here is thy servant: take his arm and keep him at thy feet.’
The Guru replied, ‘ Thou sawest Guru Nanak, and hast ever abided by his instruction. Guru Arjan hath said :—
They with whom God is pleased love the saints’ society.
They who touched Guru Nanak saved all their families.
They to whom God hath been merciful have obtained all happiness.
They who touched Guru Nanak have not been born again.
They whose fetters the Merciful hath cut off, are geet to His worship.
They who have touched Guru Nanak are ever emancipated in this world and the next.[6]
‘Thou, O Bhai Budha, shalt assuredly obtain immortal bliss. Of this thy humility is an assurance.’
[ p. 127 ]
The Guru then put his hand on Bhai Budha’s head and blessed him. Next morning Bhat Budha arose before day and repeated the Japji. Then fixing the image of the true Guru in his heart and uttering ‘Wahguru! Wahguru!’ he departed for Sach Khand. The Guru and his Sikhs sang congratulations on the manner of Bhai Budha’s death after his long, holy, and eventful life, and lauded him for the assistance he had given in the propagation and consolidation of the Sikh faith. The Guru himself ignited his funeral pile.
At the request of Bhai Bhana the Guru, leaving his troops in Ramdas, proceeded with a few favourite Sikhs to Kartarpur on the right bank of the Ravi. They all did homage at the place where Guru Angad had received Guruship. The Guru after a three days’ sojourn re-crossed the river, and proceeded to Dehra Baba Nanak. Bhai Bhana inquired where the shrine of Guru Nanak was. The Guru replied, ‘It was not Guru Nanak’s desire to set up shrines whether great or small. On this account the river absorbed his remains.’
Dharm Chand, Guru Nanak’s grandson, with all his male relations came forth from Dehra Baba Nanak to receive the Guru and escort him to their temple. The Guru made an offering to the temple of one thousand rupees, and to Dharm Chand’s sons Mihr Chand and Manak Chand he presented clothes and golden bracelets. Dharm Chand, conceited at the Guru’s offering to his sons, began to think himself a person of great importance. Bhai Bhana on observing this remonstrated with him, and asked him to listen to the following stanza of Bhai Gur Das :—
Sri Chand hath been continent from childhood and built the Guru’s shrine.
Lakhmi Das his son and Dharm Chand his grandson had a high opinion of themselves. [ p. 128 ]
Guru Angad seated his servant on his throne, yet Datu kicked him off it.
Mohan became a fanatic, and Mohri caused the top story, where Guru Amar Das had resided, to be revered.
Prithia became deceitful and urged false complaints and accusations against the Guru.
Mahadev became proud—the Gurus’ sons made men perverse and led them astray.
The odour of the sandal perfumeth not the bamboo.[7]
Dharm Chand became humble on hearing this. The Guru at his levée next morning expressed a desire to visit Sri Chand, son of Guru Nanak. He went to a solitary place where Sri Chand was engaged in austerities. The Guru saluted and offered him presents. Sri Chand complimented him on his bravery in war: ‘Thou hast killed Moslems and given peace to the poor.’ The Guru politely replied, ‘It was all the result of thy favour.’ The Guru then set out with Bhai Bhana to Ramdas, his father Bhai Budha’s village. Bhai Bhana entertained the Guru there for a month, which they passed in spiritual converse.
The Guru’s followers now reminded him that the Diwali fair would take place in a few days in Amritsar, and pressed him to return thither after his long absence. He took Bhai Bhana with him. On arriving there he sent for his family from Goindwal and for Painda Khan from Kartarpur. Painda Khan on arriving expressed regret that the Guru had not sent for him to take part in the battle of the Bias.
A daughter who was born to Painda Khan after the arrival of his family in Amritsar, was deemed a very unwelcome visitor. The Guru on hearing Painda Khan’s complaint on the subject, laughed and said that as God had sent her, so would He [ p. 129 ] cherish her. Bhai Jetha asked the Guru why he laughed. The Guru replied, ‘This child is strife incarnate. On her account there shall be a great battle, in which many Moslems shall perish. This is God’s will.’