Bidhi Chand after a stormy, eventful, and perilous life felt that his end was approaching. He remembered his promise to Sundar Shah to return to him that they might go to paradise together, and asked the Guru’s permission to proceed on his long terrestrial and celestial journeys. The Guru addressed him the following parting words: ‘ All worldly persons dread death; but the holy fear it not, and are happy since they exchange bodies, which are mines of sorrow and disease, for bodies which are like celestial light, and they roam for ever in the blissful fields of Sach Khand. Take Sundar Shah with thee to the Guru’s heaven, and I will come to you soon.’ Bidhi Chand put his son Lal Chand’s hand into the Guru’s and said, ‘I pray thee to cherish my son as thy servant.’ He then addressed his son, ‘ If thou desire to obtain the wishes of thy heart and to live happy, be faithful to the Guru and ever serve and obey him.’ Saying this, the old man’s eyes filled with tears. The Guru tenderly embraced him, and offered him further words of consolation—‘ This body is temporary and abideth not. How long can one keep life, which is like a mud vessel which breaketh sooner or later and alloweth its contents to flow away ? Look to thy soul, which is an emanation from God, and not to thy material body.’ Bidhi Chand on hearing this bowed to the Guru’s feet and, bidding farewell to the assembled Sikhs, went to join Sundar Shah and prepare for the road to paradise.
Bidhi Chand after his toilsome and tedious journey [ p. 226 ] to the south of India found his friend Sundar Shah contemplating God in a fit of abstraction. He said to him, ‘ My friend, arise, find a home with comfort and peace in God’s palace, and return not again to this world.’[1] Sundar Shah opening his eyes said, ‘Brother, by thy favour my mind is at peace and all fear of death is dispelled. I have waited for thee, and now the wish of my heart is gratified.’ The people of the village came to see the devout Sikh from the Panjab, and received divine instruction from him for the space of three days.
The fourth day, before Bidhi Chand arose for his devotions, he saw in a vision Bhais Budha, Paira, Pirana, Gur Das, Langaha, Jetha, and a whole assembly of departed Sikh saints. He heard them say, ‘“O Bidhi Chand, congratulations! By repentance and service to the Guru thou hast made thy life profitable. Come now with us to abide in Sach Khand.’ Bidhi Chand on hearing this trembled with joy. When he related his vision to Sundar Shah they both agreed to abandon their bodies and proceed to join the blissful Sikhs in their heavenly abode. The date of Bidhi Chand’s death is given as the eighth day of the light half of Bhadon, Sambat 1697. The Guru caused his partially copied Granth to be read for Bidhi Chand’s eternal repose, and bound a turban on his son Lal Chand’s head.
The Guru continued to be very thoughtful. His discourses were ever on the transitory nature of human life and the propriety of accepting the divine will. One day in spring, as he was seated alone in his garden, he saw the flower-beds blooming and the creepers adorning and clinging to the trees like loving and chaste wives to their husbands. He began to reflect on the many benefits which trees conferred on man. Their leaves, blossoms, fruit, branches, bark, shade, timber are all for human [ p. 227 ] advantage. Whoever cometh to them with hope never goeth away disappointed. Even they who heartlessly throw stones at them receive their fruit. They supply food, covering, carriages, ships, utensils, furniture, perfume, and countless other favours.
While the Guru was thus reflecting, Har Rai approached on horseback. On seeing the Guru at a distance he alighted and hastened to make his obeisance. He was dressed in the style of a nobleman of the time in a loose-flowing robe composed of one hundred and one pieces. ‘The wind expanded it, and it broke several flowers as the wearer proceeded to the Guru. Har Rai on seeing the damage his dress had caused sat down and wept, saying, ‘Alas! I have spoiled these flowers.’ A Sikh who had observed the occurrence informed the Guru. The Guru went and inquired why Har Rai was thus seated in sorrow. Har Rai dulyinformed him. The . Guru then said, ‘ Wear thy robe by all means, but lift up thy skirts when walking. It behoveth God’s servant to be tender to all things.’ Har Rai ever after remembered the Guru’s instruction as to how he was to carry his robe.
When the Guru was pressed by some Sikhs to appoint his second son Suraj Mal as his successor, he replied, ‘ The Guruship is a heavy burden. Only the worthy can support it. The aspirant to it may know how to prophesy, but should keep his secrets to himself. Though he see offences he should forgive them. He should assist his Sikhs in their time of tribulation and give servants the reward of their services. Deeming the things of this world perishable, he should not covet them. Only he who possesseth these virtues is worthy to be a Guru. The Guru’s masands and servants are worthy of respect and receive offerings, but my son Suraj Mal is more worthy than they. He shall obtain other things—wealth, property, children—but the Guruship is the heritage of Har Rai.’
[ p. 228 ]
One day the Guru received a letter to the effect that Manohar Das, the great-grandson of Guru Amar Das, was dead. Upon this the Guru remained for some time absorbed in thought. He then said, ‘Congratulations to the saints! His name was Manohar—heart-stealing—and of a truth he stole God’s heart.’ A Kashmiri Sikh on hearing this inquired what virtues Manohar possessed that he received this extravagant eulogy. The Guru replied with great affection, ‘Manohar Das used to take Guru Arjan in his lap and play with him. It was by service to the Guru he obtained his greatness. He was free from covetousness, worldly love, and wrath, and never desired the world’s praises. His dependence was on the Name. That is why I congeratulated him. I had myself intended to wait on him, but I was engaged in warfare, and now that he hath departed my opportunity of serving him hath gone.’
The Guru dispatched a letter to Anand Kai, Manohar Das’s son, who was living in Goindwal, and invited him to visit him. Anand Kai, overjoyed at the honour done him, speedily set out. The Guru went to meet him, and on account of the affection he bore him joined in carrying his palki.[2] Anand Rai, who did not desire such condescension from the Guru, alighted and said, ‘ Thou art on the Guru’s throne and a mine of virtue. Thou treatest me as of higher dignity than thyself, but I am not equal to the dust of thy feet. What if the bamboo groweth very tall? It is not equal in value to the smallest sandal tree.’ The Guru took his arm, conducted him to his private apartments, and ministered to his every comfort. Anand Kai persisted in saying that he was the Guru’s servant. This the Guru would not admit, and apologized to him for not having waited on him before for want of opportunity. ‘ Without service to the saints,’ the Guru continued, [ p. 229 ] ‘life is vain and profitless. It is by such service the advantage of human birth is obtained.’ Anand Rai replied, ‘Thou hast lifted my palki as an example of humility to others. Kindly grant that my mind may continue lowly, that I. may be a true Sikh, and that worldly love may not enter my heart.’ The Guru replied, ‘ They who serve without hope of reward obtain distinction, but they who serve with ulterior motives merely accumulate sin.’
While the Guru and Anand Rai were thus conversing, Man Singh and other servants of the latter arrived. The Guru respectfully seated them near him. He offered a tray full of rupees to Anand Rai, but he would not accept them. Anand Rai would not touch money of any description for the following reason. While Guru Amar Das was meditating on God, his son Mohri used to receive the offerings of the Sikhs. One day, while handling money, his hands became black, and he showed them to his father who said, ‘ My son, silver is white and beautiful, but when thou takest it into thy hands it turneth them black. In the same way the minds of those who covet it become black; and they fight and quarrel with one another until death releaseth them from their struggles.’ The Guru said to Anand Rai, ‘If thou wilt not accept my offering, then distribute the money among the needy.’ Upon this Anand Rai accepted it, saying that as it was a present from the Guru he would make it an exception. The Guru sent an escort of honour with him.
A rebeck-player called Babak is_ frequently mentioned in the life of the sixth Guru. He was a very devout and able servant of the Guru and assisted in attracting listeners to the temple. After service one morning he told the Guru that he had been very happy with him. He had risen rapidly from the position of humble player to that of honoured courtier of the Guru. He prayed the [ p. 230 ] Guru to give his son the same position and dignity he had held himself. The Guru consoled him on his departure— His turn shall come to every one. No one may abide here. The day of departure is certain for all. Repeat the true Name which assisteth in both worlds. I will as long as I live protect thy sons and grandsons. By the power of the Word thy father obtained happiness. Thou too shalt be happy. Nothing shall be wanting to those who possess the Gurus’ hymns. He who readeth them and renounceth worldly love shall have the four great boons as his attendants.’ Babak took his leave, repaired to his house, and there with Wahguru on his lips died a painless death.
One day the Guru, observing Jati Mal’s devoted service, thus addressed him, ‘ Thy father Singha was with me in my first battle. Thou hast been with me in three battles, and bravely hast thou sustained thy part in destroying enemies. Thou lovest me, and art even a greater warrior than thy father. Thy son Daya Ram shall be with my grandson, Guru Gobind Singh, and assist in destroying the Turks. I am delighted with thy conspicuous gallantry, and invite thee to ask any gift in my power to bestow.’ Jati Mal replied that the only boon he desired was that at the last moment he might not suffer the pain of death, but remember God and be released from further transmigration. The Guru replied, ‘ The time for thy departure is nigh. Birth and death are the law of the body; hunger and thirst of life ; weal and woe of the senses ; joy and mourning of the mind. The soul is pure as ether. When it through ignorance taketh on itself the duties of body, life, senses, and mind, it becometh subject to desires and doubts, and falleth into worldly entanglements; but when it hath freed itself from these it obtaineth salvation and becometh absorbed in divine happiness. The soul associating with worldly wisdom falleth into ignorance and for [ p. 231 ] getteth God. The mind yielding to the senses misleadeth wisdom and falleth into sin. It is to the body the senses are attached. When the soul through divine knowledge separateth from the body, then it becometh pure, obtaineth salvation, is absorbed in celestial happiness, and beholdeth God. Be not afraid of death, and be not desirous of life. Know the Creator who cherisheth all His creatures; then shalt thou be free from all mortal ills and obtain peace.’ On hearing this Jati Mal’s mind was happy. He put his son’s hand into the Guru’s, upon which the Guru assured him of the youth’s future welfare. Jati Mal went home, repeated Sat Nam Wahguru, and gave up his spirit. The Guru on hearing of his death, said :—
The love of the worshipper shall go with him to the end. While alive he worshipped his Master, and at his departure kept Him in his heart.[3]
The Guru deeply felt the loss of so many friends and relations, and thought it was time for himself, too, to depart and follow them. Preparing for death he abandoned all mundane affairs, and distributed his private property among those who had a claim to it. He then ordered the masands to collect all his Sikhs and bring them to him on the first day of the moon in the month of Chet. His Sikhs accordingly thronged from every quarter to see their Guru and do him homage on the day appointed.
The Guru sent again for his grandson Dhir Mal, who was still living in Kartarpur. Dhir Mal being in possession of the Granth Sahib replied, “I am already a guru. If the Guru supersede me and appoint my younger brother, what shall it avail me to go to Kiratpur ?’ The messenger then went to Dhir-Mal’s mother and represented to her that people had come in thousands from all parts to the Guru, and it would not be right for her and her son [ p. 232 ] to remain absent at such a critical time. Dhir Mal’s mother tried to persuade him to go to the Guru. She said, ‘Fail not to take thy place in the family circle. Thou art his eldest grandson. He appeareth, it is true, to love thy younger brother more. But go to the Guru in any case. Thou shalt have an honourable reception. If thou even now please him, he may appoint thee his successor.’
Dhir Mal persisted, ‘I possess the Granth, which is the outward and tangible sign of Guruship. The Guru may appoint whomsoever he pleaseth. I will deprive his nominee of the dignity, as I am on good terms with the Emperor. I hold this city of Kartarpur. Why should I go to the Guru?’ His mother replied, ‘The Guru will neither take the Granth nor the city from thee. He hath two grandsons of whom thou art the elder. Thou shalt obtain greatness by pleasing him. When the Sikhs see thee seated near him, they will recognize thee as his elder grandson. If thou go not to him, who will acknowledge thee ? He is now about to appoint a successor. If he choose to bestow the Guruship on one of thine uncles, we cannot help it. But whether he giveth it to thee or not, have thyself respected by showing that thou art on friendly terms with him.’
These arguments were successful. Dhir Mal mounted his horse and proceeded to Kiratpur. The Guru received him affectionately. After the usual commonplaces of meeting and salutation Dhir Mal said, ‘I have written to the Emperor and adjusted the difference between thee and him. Therefore it is that thou dwellest in happiness and security… When the Guru heard this he thought to himself, “This youth is deceitful and proud, and consequently not fit for the Guruship.’ Dhir Mal remained with the Guru and had ample opportunity of seeing that Har Rai was his favourite. It happened that the Guru kept his private apartments [ p. 233 ] for three days. Dhir Mal thought that that would be a good opportunity to put himself forward as the Guru’s successor, so in consultation with his masands he erected a throne, raised a canopy over it, and took his seat as Guru. When the Guru heard of this usurpation, he said, ‘I sent for him to receive my parting instruction, but he hath come to practise deceit and guile. The succession to the Guruship dependeth on the Guru’s pleasure, and can only be obtained by service, humility, and devotion. It is not to be obtained by pride and trickery.’ Dhir Mal on hearing this became very angry, and gave expression to his feelings, ‘Am I not the Guru’s grandson ? I am heir to the Guruship. The Guru may give it to whomsoever he pleaseth. I have the power to take it from him afterwards. It is my mother who hath brought this disgrace on me by persuading me to come here.’ Saying this Dhir Mal mounted his horse and rode back to Kartarpur.