[ p. 138 ]
The marriage of the Guru’s son Suraj Mal was duly celebrated with Khem Kaur, daughter of Prem Chand. One Lal Chand and his wife Bishan Kaur thought that they would like to betroth their daughter Gujari to Teg Bahadur, the Guru’s youngest son, on the occasion. When Lal Chand’s agent arrived with marriage presents, he did not know the name of the intended bridegroom, so Ani Kai, Teg Bahadur’s eldest brother, was asked if he would be married. He whose mind had been absorbed in spiritual thoughts, inquired what marriage meant. The agent explained the meaning and intention of the ceremony. Ani Rai replied, ‘ Married life is the foundation of misery. Sensual pleasures are like the husk of rice, spiritual pleasures like ambrosia.” Ani Rai could not be induced to alter his opinions or his condition. Teg Bahadur, who had really been intended by Lal Chand for his son-inlaw, was then consulted as to whether he would marry, and he replied that he would implicitly obey his father. He was accordingly in public darbar formally betrothed to Gujari, Lal Chand’s daughter.
Wali Khan, the surviving son of the Subadar of Jalandhar, was waiting for an opportunity to avenge his father. That opportunity had now arrived. The Ikmperor Shah Jahan was on his way from Dihh to Lahore. Wali Khan presented him a horse with a gold embroidered saddle and other costly gifts. The Emperor remarked to him that his father and
elder brother had not come to wait on him. Wali ’ Khan replied that they had been killed by the priest of the Sikhs who had forcibly taken land in the village of Ruhela, thrown its owner Bhagwan Das Gherar into the river Bias, and caused an insurrection in the country. Wali Khan then entered into all the details of the destruction of the army [ p. 139 ] sent against the Guru. The Emperor was astonished, and inquired if there was any one who would lead another expedition against him.
Wazir Khan, the Guru’s friend, was ready- with his ingenious pleading—‘ May it please thy Majesty, whosoever thou orderest is ready to proceed against the Guru, but it would not be improper to reflect before action. Had the Subadar of Jalandhar received thine orders when he marched against the Guru ? No; he made war on his own responsibility. Ask Wali Khan where the Guru is now. Is he entrenched as a rebel in Ruhela? Is he appropriating its land revenue? No; he is now living peaceably in Amritsar. He belongeth not to any Hindu or Muhammadan faction. The Gherar used to persecute his own people and oppress the poor. The Guru out of his own resources built them houses. He even built a mosque for Muhammadans on the land which he found unoccupied on the margin of the Bias. The Gherar was an ally of the Hindus, and he suffered for it. He came to fight and insult the Guru. The Sikhs could not tolerate his language. While quarrelling with them, he fell into the river, and was taken away by the current. His son Ratan Chand in collusion with Karm Chand, Chandu’s son, went to the Subadar to request him to aid them, and, as I hear from the best authority, tempted him with a very large bribe. It is on that account the Subadar made war on the Guru without thy Majesty’s authority. The Guru is a wonderful man. He hath no appliances of war and no troops. Thou art asked to believe that some petty shopkeepers killed ten thousand men of thine imperial army. If thou order me, I will go alone and destroy the fort the Guru is said to have constructed, and also the ‘mosque occupied by a priest and a few feeble beggars. This Subadar’s son ought to be punished. A long time hath elapsed since his father made war, and he hath only informed thee of it to-day.’
[ p. 140 ]
The Emperor was astonished and inquired why the Guru had constructed a mosque. Wazir Khan’s answer was prompt—‘ Sire, gurus and pirs are all men’s property. They feel neither love nor hate. The Guru sitteth on Guru Nanak’s throne. His is the abode of miracles. He looketh on Hindus and Muhammadans with an equal eye.’ The Emperor replied, ‘ Wazir Khan, I am pleased with thy faithful representation of the case. The Emperor then confiscated Wali Khan’s jagir[1] and refused to grant him his father’s post. After this the Guru was left in peace for some time. Every one hesitated to make further complaints against him.
Baba Gurditta, the Guru’s son, founded the city of Kiratpur under the following circumstances :—On the peak of the black ridge of the Kahlur mountain there once lived Budhan Shah, a Muhammadan priest famed as a miracle-worker. He kept two goats which, it is said, a tame tiger used daily to take to graze. Guru Nanak and Mardana once visited the place. Budhan Shah asked the Guru who he was, and for what purpose he had come. Mardana took it upon himself to reply, ‘ This is the divine Guru Nanak, who hath been born to instruct the world, because all people are engaged in filling their bellies and gratifying their evil passions to the forgetfulness of God. I am Mardana, by profession a minstrel. I sing and proclaim God’s praises.’ Budhan Shah was pleased to receive such visitors, and passed some time in conversing with the Guru on religious subjects. He then told him that he might depart, as the tiger was returning home with the goats and might possibly alarm him. The Guru replied, that all noxious animals were in the Creator’s power, and he had no apprehension from them.
The tiger with his charge returned in the evening, and, it is said, first bowed at Guru Nanak’s feet and then at his own master’s. Budhan Shah, [ p. 141 ] observing the tiger’s first obeisance to Guru Nanak, concluded that he must be a man possessing supernatural power, and treated him accordingly. He consulted him as to how pride could be erased from the heart, and the senses become disgusted with pleasure. Guru Nanak replied, ‘When a man obtaineth fresh milk he will not taste sour milk. Without spiritual pleasure man resorteth to the gratification of his senses. When he forsaketh temporal pleasure he obtaineth divine pleasure. When all false pleasures are forsaken, the true pleasure is obtained ; and when permanent pleasure is obtained, transitory pleasures please no more. When man’s attention is fixed on God, there ensueth a state of profound exaltation, man’s thoughts cease to wander, the senses stray not, and celestial light dawneth on the mind.’
Budhan Shah asked Guru Nanak how celestial light was manifested. The Guru explained the process to him, upon which he fell into a trance. When he arose from it, he milked his goats and laid a pail of milk before the Guru. The Guru drank half of it himself and returned the other half to Budhan Shah, telling him to keep it in memory of him. Budhan Shah pressed him to remain with him, otherwise how long was he to preserve the milk ? The Guru replied, ‘ Wait until my Sikh (Gurditta) cometh, thy life shall last till then. He will found a city and abide here.’ Saying this the Guru departed.
Guru Nanak was ever present to Budhan Shah’s thoughts. He looked at the milk every morning and found it preserved its freshness. After some time he learned that Guru Nanak had forsaken his body. He then heard of the succession of the Gurus— Angad, Amar Das, Ram Das, Arjan, and Har Gobind —and seeing that the milk remained as before, would often say, ‘O Guru, send thy Sikh to drink the milk and fulfil thy promise.’
[ p. 142 ]
Har Gobind privately narrated all the circumstances to his eldest son Gurditta, and sent him to Budhan Shah, whose devotion he commended. Gurditta took his wife and son Dhirmal with him. Budhan Shah met him on the bank of the Satluj, and asked him who he was, whence he had come, and if he knew Guru Har Gobind. Gurditta replied, ‘O priest, thou hast the milk that was entrusted to thee. Bring it to me. The Guru is my father, and hath sent me to taste it… Budhan Shah gave him the milk. He tasted it and, it is said, found it sweet as if it had been just set. Budhan Shah then addressed Gurditta, ‘ This hilly land is all thine; fulfil my desires, and abide with me.’ Gurditta then laid the foundation of the city of Kiratpur at the base of the mountain. It was named Kiratpur as God’s praises—Kirat—were ever to be sung there.
At the suggestion of Bhai Bhana the Guru visited his own native village Wadali, about four miles from Amritsar on the road to Lahore. He there pointed out the house in which he had been born. Thence he proceeded to the well with six Persian wheels constructed by Guru Arjan. There a villager represented to him that a wild boar was devastating the country and killing even cultivators. A hunting party was organized, the forest was beaten, and the boar rushed forth. The Guru told Painda Khan to attack the animal. He rushed forward but failed to strike. The boar then charged, threw horse and rider, and exulted in his feat. Burrowing the ground with his shining tusks, the animal again advanced to attack Painda Khan as he lay helpless. The Guru at once went to Painda Khan’s assistance, and drawing his sword confronted the boar. The boar made a charge which the Guru avoided by leaping aside. Then raising his sword and exerting all his strength, he struck the brute with such force across the back, that he cut him in twain.
After this the Guru returned to Amritsar. Next [ p. 143 ] morning Bhai Bhana prayed the Guru to relate to him the history of Amritsar, and he graciously did so. On another occasion Bhai Bhana asked the Guru to show him the forest land which the Emperor Akbar had granted to Bibi Bhani and within which Bhai Budha had dwelt. The Guru taking Gur Das and Bhai Bhana with him pointed out the locality. There they found that a solid brick building had been erected on Bhai Budha’s seat. It is situated some five miles south of Amritsar near the Bari Doab canal. An annual fair is held there on the 21st of the month of Assu.
In the month of Bhadon, during the rainy season, the Guru at Bhai Bhana’s suggestion proceeded with his Sikhs to Tarn Taran. They all bathed there at the time when there was no moon visible. It was the anniversary, according to lunar reckoning, of the excavation of the tank by Guru Arjan.
At the request of his Sikhs the Guru then proceeded to Cholha to see the temple which had been erected to commemorate Guru Arjan’s visit. During their visit Bhai Gur Das at the Guru’s request related the history of Cholha.
Having left Cholha the Guru and his Sikhs went to visit the ruins of Vindpur, a village in which Guru Nanak had been inhospitably received by his tribesmen. The Guru there related its history.
The Guru and his party thence proceeded to the ruins of Khanpur which Guru Arjan had once visited. Bidhi Chand narrated its history to Bhai — Bhana. Thence they all proceeded to Goindwal. On their arrival there, they met Sundar Das, the great-grandson of Guru Amar Das and author of the ‘Sadd’.
One morning after the Guru had performed his devotions he went to Gur Das, whose end was now approaching. Gur Das begged pardon for any sins he might have committed. He then warmly embraced the Guru and Sundar Das, Asa preparation for his [ p. 144 ] death he recited the Asa ki War and said, ‘ There is no time now for delay. As I am dying, repeat Wahguru! Wahguru! Erect no shrine for me, but throw my remains from the pyre into the Bias.’ The Guru replied, ‘I thank thee, Bhai Gur Das, for having assisted in laying out the road of the Sikh faith. Among the Gurus’ Sikhs thy name shall be immortal.’ Bhai Gur Das having heard this meditated on God, drew a sheet over himself, and closed his eyes in eternal sleep on Friday the fifth day of the light half of Bhadon, Sambat 1686 (A. D. 1629). After performing Gur Das’s last rites the Guru returned to Amritsar by way of Khadur.
Bhai Bhana took leave of the Guru in Amritsar and returned to his village of Ramdas. Bibi Viro and her husband Sadhu also prepared for their departure. The Guru blessed her, and said that she should have five brave sons. She and her husband then proceeded to their residence in Malha.
A married couple called Jalhan and Ramki of the village of Dobhirana, situated some ten miles from Amritsar, were anxious that the Guru should pay them a visit. He accordingly went shooting in their neighbourhood. Jalhan and his wife congratulated themselves on their good fortune that they should at last behold the Guru. He remained with them foranight. During his visit he revealed his hazardous position, “O saint Jalhan, why do the Moslems cause me such annoyance? They are pursuing me and will not desist. Wherever I go, they attack me.’ Jalhan replied, ‘O great king, thou canst work miracles. In my opinion thou art doing deeds to please thyself. What power have the wretched Turks to contend with thee ? Thou art merely performing human play, and not thy supernatural réle. Maya hath come to thee and thou attachest her to thy feet. They who long for her bear thee enmity, and are ready to die or be slain themselves in a contest with thee. If thou rid thyself of her, thou [ p. 145 ] shalt have peace.’ The Guru replied, ‘Since Maya hath become attached to me, I cannot detach myself from her, for I must now alter the constitution of Sikhism and defend my followers with force of arms.’ Jalhan had no further advice to offer, but on the contrary was willing to receive it. The Guru exhorted him to honestly perform his worldly affairs in the station in which God had placed him, and never to forget his devotions.
Gurditta and his wife Natti continued to reside in Kiratpur. There was a son born to them on Sunday the thirteenth day of the light half of Magh, Sambat 1687 (A. D. 1630). Gurditta sent a messenger to inform the Guru and invite him to Kiratpur on the joyful occasion; but the Guru had more pressing matters to attend to at the time. He opened the Granth Sahib, gave Gurditta’s child the name of Har Rai, and returned a message to the effect that he would soon proceed to Kiratpur.
After a few months the Guru received a letter from Sain Das inviting him to attend the Baisakhi fair at Daroli. The Guru reflected on his own position. “The Emperor beareth me malice in his heart. The honour of my temple shall be preserved if I go to Malwa and make its forest my fort. If the Emperor send an army thither to pursue me, it will die of thirst without my taking the trouble to destroy it.’ Thus reflecting, the Guru consulted his wife Damodari. She replied, ‘ My lord, I am a slave obedient to thy will. If thou depart, I will go with thee. If thou leave me behind, here will I remain.’ Before leaving Amritsar the Guru went to the temple and prayed to God to preserve him and ever grant him victory. The Sikhs inquired who would take care of the temple in their absence. The Guru replied, ‘The Sikhs will take care of it. We shall not return again.’ He complained to the people of Amritsar that they would be likely to suffer greatly were he to remain with them. He would now remove [ p. 146 ] the theatre of war to the forest, but would ever abide with them in the spirit.
To his father-in-law Hari Chand, who said that the city would be ruined in his absence, the Guru represented, ‘The city shall increase in population day by day. He who meditateth evil to it shall die in misery himself. Here at the Guru’s feet shall be the spring of happiness in both worlds ; here shall the feast of the Name be ever served to my followers ; and here shall my Sikhs be ever happy. The foundation of the city hath been firmly laid, and never shall give way.’ He then proceeded on his journey, taking with him a mounted army of one thousand brave and devoted men. A band with banners flying preceded the party, and then came the Granth Sahib borne on the heads of two carriers. Sikhs were employed to wave fans over the sacred volume to add to its dignity, and hinder any thoughtless insect from alighting on it.
The Guru on arriving at Daroli by way of Tarn Taran was received with great affection by Sain Das. The Guru said to him, ‘ The cable of thy love hath so bound me that I have no hope of ever escaping from it.’ Sain Das replied, ‘In all ages this hath been God’s way. His name is Bhagat Watsal—the saints are dear to Him—He knoweth the love of His slaves. Whether one be a pandit, a jogi, or a king one cannot please God without love. If aman have love, even though he be poor and ignorant, yet is he dear to the Lord.’
An event occurred at the time of the Guru’s first visit to Daroli, which must be here narrated. In the village of Wadaghar in the present district of Firozpur was a Sikh called Akal, a carpenter by trade. He had been converted to Sikhism by Guru Kam Das and used often to visit Guru Arjan and Guru Har Gobind. He had an accomplished daughter for whom he desired to procure a husband, He found a suitable match for her in the person of [ p. 147 ] Sadhu, son of Sada, a resident of the village of Tuklani. Akal’s family priest had made all inquiries and performed all the necessary ceremonies, but had failed to inquire if the intended bridegroom were a Sikh or not. The priest replied to Akal’s inquiries that the boy was a Hindu held in high honour by his brethren ; and he deemed that sufficient without further investigation. Akal was not satisfied, but said that God would put everything right. He heard some time afterwards that the bridegroom’s parents were followers of Sakhi Sarwar,[2] yet he accepted the alliance fearing that he could not find another mate so suitable for his daughter. At the same time he felt severe twinges of conscience on the subject. Accordingly, at the time of his daughter’s departure after the wedding he gave her this admonition—‘ My beloved daughter, in all worldly matters obey and wait upon thy motherin-law and thy husband, but never bow thy head to any but the Guru.’ The girl herself was much distressed at having to marry a youth of another religion, but she was obliged to accept her position. The marriage procession started from Wadaghar . to Tuklani in the early morning. The intervening route not being safe, the procession passed by Daroli, where the bride heard the Sikhs singing sacred hymns. Being informed that the Guru was encamped in the village, and fearing that she might not again have an opportunity of seeing him, she ordered her bearers to let her alight and go to do him homage. The Guru on seeing her asked who she was. A Sikh who knew her whole history answered for her. The girl then addressed the Guru, ‘ Thou art a searcher of hearts, and knowest that I am a daughter of a Sikh, while my parents-in-law are followers of Sakhi- Sarwar. Evil is my fate that I am in the power of others. If thou convert my husband to [ p. 148 ] the Sikh religion, I shall be perfectly happy.’ The Guru replied, ‘My daughter, have no anxiety, God will act for the best, As thy father and mother were Sikhs, so shall thy husband and children also be Sikhs, and thy wishes be fulfilled.” On hearing this the girl was consoled and felt satisfied that her evil destiny was now altered.
Meantime Sada missed his daughter-in-law. On discovering that she had gone to visit the Guru, he became very angry and sent the bridegroom for her, saying, ‘ What have we to do with the Guru? We are worshippers of Sakhi Sarwar. If we bow to the Guru, our priest will be very angry with us. Go quickly and bring back thy wife.’ Sadhu thus found his way to the Guru’s presence. The Guru was then holding court, and hymns were being sung. He shone among his Sikhs like the moon among the stars. Sadhu became at once filled with devotion and said, ‘Alas! we have wasted our lives in vain. Being of the Hindu faith we reverence and worship a Muhammadan. We make an offering of a cake to Sakhi Sarwar and then eat his leavings.’ Upon this the Guru said, ‘ Bhai Sadhu, repeat the Name and amend thy life. Cease to worship Sakhi Sarwar. Sadhu, after some further parley, begged the Guru to make him a Sikh, and pardon his past sins. The Guru, seeing him fit for the favour, initiated him with the usual ceremonies, and said that he should have a son who also would be true to the Sikh faith.
When the marriage procession reached home, the bridegroom’s relations took him to the family shrine of Sakhi Sarwar and asked him to worship. He at once remembered the words of Guru Nanak :—
I will not fall into idolatry ; I will worship none but God ; I will not go to graves or places of cremation, [3]
Saying this he kicked down the miniature likeness [ p. 149 ] of a grave which had been erected for Sakhi Sarwar’s worship, and said, ‘I will repeat the true Name of Wahguru and amend my life.’ Sada thought his son had lost his reason, and began to remonstrate with him, ‘ My son, it is through Sakhi Sarwar’s favour we have obtained wealth and thou hast found a bride, and yet thou spurnest his household shrine.’ Sadhu far from being satisfied with what he had done continued his work of destruction. He seized a mattock and removed the last vestige of Sakhi Sarwar’s worship. The father renewed the masonry work but, as fast as he did so, the son demolished it. Faith in Sakhi Sarwar began to be shaken. People said that he had become powerless to defend himself, much less to defend others. By the Guru’s favour Sadhu’s wealth and happiness continued to increase. A child, a treasury of beauty, was born to him in Sambat 1672, and his devotion acquired new fervour. The Guru named the child Rup Chand on account of his beauty, and said he should become a great saint.
When the boy had attained the age of fifteen years, he and his father Sadhu went one day during the hot weather to the forest to cut wood. They took with them a leather bottle filled with water to quench their thirst. They hung the bottle on a tree, and afterwards, on going to drink from it, found the water had become cool. They remembered the Guru and thought to themselves that this would be pleasant water for him to drink. Although the heat was terrific, as if it rained sparks of fire, they refrained from drinking and began to meditate on the Guru, ‘O true Guru, first drink this pure cool water, and then we will satisfy our thirst. Thou fulfillest the desires of thy servants. Iver present thou hearest their supplications. Drink this water. We may die, but we will never drink till thou hast tasted it.’
The village at Tuklani, where Sadhu and Rup [ p. 150 ] Chand lived, was some thirty miles distant, yet, it is said, the Guru heard their prayer as he lay in an apartment perfumed with sandal and fragrant grass and cooled by water sprinkled over a sandy floor. The Guru at once stood up and, leaving all his comforts, prepared to start in the appalling heat for Tuklani to see his Sikhs Sadhu and Rup Chand. He found them fainting from the heat, and called on them to arise. They arose as happy as the chatrik when he hears thunder presaging rain, or as the lotus when it beholds the sun. The Guru told them that he was thirsty and asked for cold water. On drinking from the leather bottle he said it was excellent, like nectar, and that he had never before drunk such delicious beverage.
The Guru told them that the Sikh religion should ever remain in their family, but, as the people of Tuklani were annoyed at their having embraced it, and as the village would be destroyed on account of the several enormities of its inhabitants, Sadhu and Rup Chand ought to leave the place and found a village for themselves. The Guru was particularly pleased to see Rup Chand, and made him a present of clothes and arms. Rup Chand placed them reverently on his head, and said he would honour them. Through respect he refused to wear the sword which had ‘been worn by the Guru. Upon this the Guru seated him on the couch, and said he should have a congregation of his own, in which he should use his tongue instead of a sword, spread Guru Nanak’s doctrines, and make the Sikhs firm in their faith. “Keep thy kitchen’, said “he Guru, “ever open for the traveller and the stranger. What thou sayest shall be fulfilled, wealth and preternatural power shall hang upon thy tongue People will reverence thee, and great shall be thy glory.’[4]
[ p. 151 ]
The Guru on the thirteenth day of the light half of the month of Baisakh, Sambat 1688, laid the foundation of a village on an open plain six miles distant from Tuklani and called it Bhai Rupa in honour of his Sikh protégé. Bhat Rupa is now a considerable town in the Nabha State. The Guru also ordered a house to be constructed for himself and promised on its completion to reside in it for some time. The Guru after a very brief visit to Bhai Rup Chand and his father, returned to Daroli, where he was joined by Gurditta and his wife and sons, Dhirmal and Har Rai.
Damodari’s last hour had now arrived. She asked the Guru’s pardon for her sins or for any idle words she might have spoken during her married life. She said she had no fear of death and only felt one sorrow, that of leaving her husband. The Guru replied, ‘Have no anxiety. Bodies meet subject to destiny, but it is the meeting of souls that is important.’ He further consoled her, gave her parting spiritual instruction, and said her salvation was assured. She then sent for all the members of her family, and took leave of each in turn. She departed this life on Wednesday, the twelfth day of the light half of Sawan, Sambat 1688 (A.D. 1631). The Guru ordered that instead of mourning for her death his Sikhs should read the Japji and Sohila for her eternal repose.
Ramo was so sad at the loss of her sister, that she too pined away and died. Her husband, Sain Das, perished from the shock of his wife’s untimely death. Damodari’s parents, that is the Guru’s parents-in-law, did not long survive Sain Das and Ramo.
When the funeral ceremonies of his relations were completed, the Guru again began to consider his position. He trusted that Wazir Khan would prevent the dispatch of too powerful an army against him. He therefore decided on sending all his family and the Granth Sahib to Kartarpur, while he himself remained in Daroli. On seeing Sain Das’s untenanted [ p. 152 ] and desolate mansion, once the abode of life and joy, the Guru repeated the following hymn of Guru Arjan :—
Accursed the love of mother and father; accursed the love of brothers and relations !
Accursed the love of wife and the pleasure of sons ; accursed the love of home !
The love of the guild of saints is true; Nanak, happiness abideth with them.
Perishable is the body, its strength faileth ;
In old age the love of wealth increaseth.
Though only a pilgrim in the world, man indulgeth in endless hopes
While terrible Dharmraj counteth his breathings.
Man falleth into the pit of mammon; God’s mercy is the real support of his body obtained with so much difficulty.
They whose desires are evil, attach themselves to a mirage, an enchanted city, or the shadow of a tree.
Thus perishable is the love of family: Nanak, remember God’s name.[5]
One day the Guru addressed his Sikhs: ‘ Brethren dearer to me than life, you are one thousand brave men. Shall we remain here or proceed to spread our religion ?’ A Sikh replied, “O my lord, show thyself where the devout and grateful think of thee and await thee.’ The Guru beat the drum of departure, whereat the people of Daroli were very much grieved, and feared that they should have no one to protect them in his absence. The Guru recommended them to occupy their time in remembering God, in showing hospitality to travellers and visitors, and in repeating the true Name. Thus should all their desires be fulfilled, and their troubles and sorrows depart. Saying this the Guru and his party proceeded to his friends Sadhu and Rup Chand’s village. They had constructed a splendid house for his reception. The Guru blessed them and exhorted them, as earnest [ p. 153 ] and devout exponents of his religion, to practise charity and humility, in which case their homes should last for ever, and they should be reverenced asholy men. The Guru abode with them during the months of Bhadon and Assu.
Near Bhai Rupa was a village called Kangar in the present state of Nabha, owned by Rai Jodh. He was third in descent from Mahar Mitha, who had been a contemporary of the Emperor Akbar. Mahar Mitha had a young daughter sixteen years of age, whose beauty attracted the Emperor’s notice. He vowed that if he did not obtain her with her parents’ consent, he would take her by force. Mahar Mitha, finding himself powerless to oppose a powerful monarch, sent him a message, that if he came veiled as an ordinary bridegroom, he might return with the coveted bride. Akbar consented, went to Mahar Mitha, and duly married his daughter. Mahar Mitha had a son called Chain Beg, who begot Amar Shah, who begot Rai Jodh. He had for a wife a sikh lady. At her request he went with very costly presents and a retinue of five hundred men to pay his respects to the Guru. His wife subsequently visited the Guru alone, and prayed him to make her husband a Sikh. The Guru replied, ‘ Thy progeny shall increase and all become Sikhs. Thy greatgrandson shall receive and serve the tenth Guru who will grant him salvation.’
A revenue-free tenure. ↩︎
A famous Baloch pir, whose shrine, not far from the Sulaiman Mountains, is yearly visited by pilgrims of various Indian religions. ↩︎
Sorath, Ashtapadi. ↩︎
The lord of Bagrian in the Ludhiana district is a lineal descendant of Bhai Rtip Chand. He maintains a public kitchen up to the present time, as ordered by the Guru. ↩︎
Sahaskriti sloks. ↩︎