Bhai Langaha arrived from Lahore with information for the Guru—‘ My lord, thy father and grandfather constructed a temple and other sacred buildings in Lahore. Religious services are duly performed there, and travelling strangers are received and treated with hospitality. The Qazi of Lahore is now jealous of thy fame. When he findeth opportunity he maketh representations to the Emperor that our sacred buildings should be dismantled and mosques built on their site. Thy friend Wazir Khan, [ p. 66 ] however, is still alive and impedeth the Qazi’s designs.’ The Guru replied, ‘The dharmsal is God’s place. The fool who wisheth its end shall be quickly uprooted. The Guru’s dharmsal shall be ever permanent, God hath rendered its foundation immovable. Relying on Him continue to dispense the Guru’s hospitality.’ Bhai Langaha then returned to Lahore, and the Guru at the same time prepared to leave Mandiali.
Thence the Guru proceeded to Talwandi, by this time called Nankana, the birthplace of Guru Nanak, and visited the scenes of his miracles there. The Nimani fair, called by the Hindus the Nirjala Ikadashi, heid on the 11th day of the light half of the month of Jeth, was at its height at the time. The Sikhs still observe this fair in commemoration of the Guru’s visit. Thence the Guru proceeded to Madar, where Guru Arjan was said to have left his shoes after having touched the Sikh Kidara with them for tubercles on the neck.
The Guru next went to Manga in the Lahore district to see the tree under which Guru Nanak had sat. Thence he proceeded to Amritsar where as usual great rejoicings were held on his return.
His wife Damodari presented the Guru with another child, this time a daughter. Among the Sikhs a name is given to a new-born child by a process of divination. The Granth Sahib is opened and the initial letter of the first word of the last hymn on the right page becomes the initial of the child’s name. The Guru’s daughter was thus named Viro.
Painda Khan, who had been recruited at Kartarpur, was continually pampered to increase his strength. He could raise the trunk of a tree weighing ten mans[1] and lift two young buffaloes. He could without the aid of rope or bridle arrest a horse running at full speed. No wrestler would engage with him.
[ p. 67 ]
In Har, Sambat 1674, Marwahi gave birth to a son whom the Guru called Suraj Mal. Nanaki, the Guru’s second wife, represented to the Guru that she had no offspring. The Guru asked her to have patience and promised that a son of hers should one day sit on the Guru’s throne. On Monday the 16th day of Maghar, Sambat 1675 (A.D. 1618), she gave birth to her first son who was called Ani Rai.
One Rama of Batala on seeing the child Gurditta the Guru’s eldest born in his father’s lap, was pleased and thought what an excellent husband the boy would make for his daughter. He was, however, disheartened by the thought that he himself was only a poor man, and the Guru before whom emperors and kings bowed was great and famous. What alliance could there be between an elephant and an ant, an eagle and a sparrow? Having, however, thought of the Guru’s other humble alliances after the rejection of a minister’s daughter, Rama decided on offering his daughter as a future wife for the Guru’s son Gurditta. The Guru consulted his mother, who gave it as her advice that the daughter of such an excellent Sikh ought not to be rejected. The Guru then consented to the union. The ardas (supplication) was read, and Rama’s marriage presents duly placed before Gurditta.
One of the main occupations of elderly Oriental ladies is to contrive matrimonial alliances for their young relations. In process of time, as Viro the Guru’s daughter by Damodari was growing up, the Guru’s mother suggested to him that he ought to search for a spouse for her. The Guru replied that God would settle all such things. At the same time he did not forget his mother’s suggestion. At his levee one morning he saw a man in dirty clothes standing with his son at a distance. The Guru noticed something noble concealed under the man’s otherwise unpromising exterior, and beckoned him to approach. The Guru inquired his residence and [ p. 68 ] status. He replied that his name was Dharma and his son was called Sadhu. They were residents of the village of Malha, and had little in the way of worldly wealth. Dharma politely added that his son was the gift of the Guru and consequently the Guru’s servant. They had both come to pay him their respects and solicit his blessing. The Guru seated Sadhu near him and without further consideration sent to his private apartments for marriage presents. He put them in God’s name into the boy’s lap. Dharma was surprised and confused at this unexpected accession of honour, and said to the Guru, ‘Honour of the unhonoured, where is a drop of water and where is the ocean ? Where is the ant and where is the elephant ? I am a poor creature and thou art the king of kings.’ The Guru replied, ‘In the Guru’s house this hath ever been the rule, that he whom nobody knoweth becometh conspicuous. Have no anxiety, remain humble as before, and everything shall prosper.’ The Guru’s mother had not been consulted as to the status of the proposed bridegroom, and when told what the Guru had done, did not fail to give emphatic expression to her adverse opinion. ‘ What hast thou seen in him? [I hear he is a very poor man.’ The Guru replied, “Mother dear, God will act for the best. The bridegroom is good and of good family. Father and son are Sikhs, and as for wealth there is no deficiency in the Guru’s storehouse.’
On Wednesday at the full moon in the month of Kartik, Sambat 1677, Nanaki gave birth to another son. The midwife praised his qualities, and the Guru’s mother was delighted. When all the ceremonies attendant on childbirth were completed, the child was called Atal Rai. The Guru on seeing him uttered this prophecy: ‘ He shall be absorbed in fixed (atal) contemplation, be a benefactor to mankind, restore life to the dead, crown his life [ p. 69 ] with glory, and after death attain the highest position in God’s court.’
A Sikh named Mihra resided at Bakala, a town near the river Bias. He built a mansion for the accommodation of the Guru, and went to Amritsar with the object of inviting him. The Guru gave him no definite promise, but said he would come at some time. Mihra then went to wait on the Guru’s mother,expecting a more satisfactory answer from her, and hoping she would prevail on the Guru to accept his invitation. It was the time of the wedding of her grandson Gurditta to Natti, also called Nihalo, daughter of Rama, and she was in a favourable mood to listen to a request. She at once consented to go to Bakala, told Mihra to proceed thither, and she would soon follow with her son the Guru. The Guru, on consideration, thought it proper to yield to his mother and accept theinvitation. He was in due course received by Mihra and the other inhabitants of the village with great respect and rejoicing.
After three days Ganga the Guru’s mother informed him that as she had now seen her daughtersin-law, and her grandchildren, it was time for her to depart. She said that she had no further desires on earth to gratify, and would go to dwell at her husband’s feet. She gave orders that as Guru Arjan’s body was thrown into the Ravi near Lahore, so should hers be thrown into the Bias. Then collecting her thoughts, repeating the Japji, the Sukhmani, and the Anand, and concentrating her attention on Guru Nanak, she went to her final repose on the 1st day of Jeth, Sambat 1678 (A.D. 1621). Four Sikhs took her body into the Bias until the water reached their necks, and there allowed it to be borne on the stream.
When the Guru after his mother’s death was preparing to return to Amritsar, Mihra pressed him to remain in Bakala and there celebrate the ceremonies [ p. 70 ] of the tenth day after his mother’s death, that is, put on a turban and affix a patch to his forehead according to ancient customs. The Guru replied, ‘The patch of Gurudom shall be applied here to the forehead of the ninth Guru. Thou shalt survive till then, and thy desire to behold his installation shall be gratified.’
The Guru went to Amritsar without waiting for the ceremonies of the tenth day. When his wives and other relations heard of his mother’s death, they were naturally much grieved for the loss of such a capable and affectionate lady. They said, * We had no anxiety as long as she presided over us. Who will now give us counsel and consolation ?’ The Guru by way of solacing his people recited the Alahanian or Lamentations of Guru Nanak.
Bhai Budha who had gone to Amritsar to condole with the Guru on his mother’s death, took an opportunity of making a personal representation to him, “ Thy mother hath gone to heaven. I see thee girding on thine arms and preparing for battle. My body hath grown old. I am no longer strong for combat, and must return to my forest home as before.’ The Guru replied, ‘I am but fulfilling thy prophecy that I should wear two swords, and twist the necks of the Mughals. Thou mayest go to live where and how thou pleasest.’
The Guru practised all martial exercises and collected arms of every description. He hunted, witnessed exhibitions of strength by Painda Khan, and occasionally visited Kaulan to afford her spiritual consolation.
Another son, who was named Teg Bahadur, was born to Nanaki on the fifth day of the dark half of Baisakh, Sambat 1679 (A.D. 1622). It was prophesied at his birth, that he should restrain his mind, subdue his passions, and beget a powerful arms-bearing and warrior son, who would promote religion, convert jackals into tigers, and sparrows into hawks.
[ p. 71 ]
There was a Sikh called Gurumukh who was married to a devoted wife. They were happy in every respect except that they had no children, They requested the Sikhs to pray for them, that their desires might be fulfilled. They were advised to serve Sikhs in every way, and they didso. The result was that they had a son in due course. When he was ten years of age, his parents died within a short interval of each other. The son was brought up without a trade or profession of any sort, and had to sell his household property to maintain himself. Nobody would pay what was due to him; and if he owed anything, he had to pay twice or thrice more than was just, or, in default, pledge his house and movables. At last it came to pass that he found himself without house, or home, or property of any description except one solitary kauri. He took this humble coin to the market-place, but no one would give him food for it. His stomach was collapsing with hunger, and he began to weep and wail, ‘ I was my parents’ darling, but they gave me no education. How shall I earn my living?’ While thus complaining a company of Sikhs singing hymns was passing by. One of them asked him why he was thus stancing all forlorn. Having told his story, he was urged to join the party and proceed to Amritsar to seck the Guru’s protection. He would obtain maintenance from the Guru’s kitchen, for did not Guru Arjan say :—
My brethren, eat food to satiety,
And meditate on the ambrosial Name in your hearts.[2]
Apart from maintenance the youth would obtain spiritual advantage by visiting the Guru. He accordingly joined the Sikhs, and did menial service for them on the road. When not so occupied he was cominitting the Guru’s hymns to memory. So absorbed was he in his devotions, that he forgot on [ p. 72 ] one occasion to proceed with his party. He was found wandering by a Pathan trooper and impressed to carry his luggage. It was then the era of Musalman domination, and no one had the courage to set him free. He was lamenting his fate in having parted from the Sikhs, and being thus delayed in seeing the Guru, when he accidentally met a masand. Having saluted him he placed his kauri before him, and begged him to offer it to the Guru and supplicate him to grant an interview to a Sikh in distress. The masand took the kauri, blessed the son of Gurumukh, and proceeded on his way.
The youth and the Pathan went on until they were wearled from the heat and the journey. The Pathan espied a clump of trees and an adjacent well where he stopped to take rest and quench his thirst. As he stood on the edge of the well the masonry gave way, and he was launched into the water with tons of masonry on his head. This was understood to be a punishment from heaven for his tyranny in impressing a devout Sikh, and causing him to undergo excessive hardship. Gurumukh’s son began to consider what he was to do with the Pathan’s luggage. He did not know his name oraddress. He therefore decided that the things were a windfall for himself. He opened the bundle and found some clothes, jewels, and one thousand gold muhars. He tied them all up again, and, taking them with him on the Pathan’s horse, set out for Amritsar. When darkness was coming on he sought a night’s lodging, and was conducted to the house of a Hindu. The Hindu happened to have gone abroad, leaving his wife at home. The visitor handed her a rupee and requested her to bake him two cakes. She took the money, observed his bundle, and at once made up her mind if possible to relieve him of whatever he was carrying. She laid him on a bed in the deudhi, or outer reception-room, had his horse tied up, and began to prepare his dinner. She made him a savoury [ p. 73 ] dish, in which she mixed a potent narcotic and placed it before him. He took a morsel of the food, and repeating ‘ Wahguru’, put it into his mouth. As the bard said in one of his verses in praise of Guru Amar Das :—
The poison was changed into nectar when he uttered the True Guru’s name.
The hostess called out to her guest every half-hour, and was astonished at hearing him speak in the ordinary manner. Before composing himself to sleep he repeated the Sohila with great devotion.
Foiled in this attempt, the hostess thought of another plan whereby she might rob her guest. She persuaded him, on the pretext of safety, to go and sleep near his horse and leave his saddle-bags and bundle with her. She represented that if anything were stolen from him she would get a bad name; hence her thoughtfulness for him and herself. When she found the Sikh’s property in her possession, she hastened to a burglar who was a lover of hers, and requested him to come and kill the man who was sleeping in her reception-room. She said, ‘ He is my enemy, and it is proper to kill him; I will never forget the favour, and I will besides substantially reward thee.’ Having received a promise from the burglar, she returned home and went to sleep. By accident her husband returned home that very night. On entering the deudhi, and seeing a stranger, he inquired who he was and his business. Gurumukh’sson informed him. The owner of the house, who was a kind and considerate man, took him within, the better to show his hospitality, and went himself to sleep in the deudhi. At the end of the night the burglar came and killed the master of the house, believing him to be the strange guest, and then absconded. In the morning it was ascertained that it was the newly arrived husband who had been killed, and not the wayfaring Sikh. The victim’s wife began to weep [ p. 74 ] and mourn, her husband was gone, and she found herself in the painful position of an Indian widow.
Meantime the guest awoke, and heartily thanking the Guru for his escape took up his saddle-bags and bundle, mounted his horse, and lost no time in departing. On his escape he devoutly repeated the following hymn of Guru Arjan :—
No hot wind toucheth him who is under the protection of the Supreme God.
Round about me is God’s circle, so no trouble can afflict me, my brethren.
I have met the perfect true Guru who hath reconciled me with God.
He gave me God’s name as my medicine; I have fixed mine attention on the one God.
That Preserver hath preserved me, and cured all my maladies.
Saith Nanak, mercy hath been extended to me, and God hath become my helper.[3]
In the Guru’s court it was usual for the masands to bring the offerings of the Sikhs and hand them to an officer called Ardasia or chamberlain. He used to call out the giver’s name and the nature of the offering and present it to the Guru. When it came to the presentation of Gurumukh’s son’s kauri, the Guru said, ‘He hath sent this kauri with faith, and hath received much more than a thousandfold from God. He is now on his way hither.’ While the Guru was speaking, and the masand who had brought the kauri was wondering how the Pathan could have parted with his impressed carrier, the Sikh arrived and addressed the Guru, ‘O true king, this horse, these arms, clothing, and gold coins are all thine. It is thou who hast freed me from the tyranny of the Pathan, the poison of the evil woman, and the sword of the robber; and. now thou hast granted me a sight of thee, and the privilege of bathing in thine ambrosia] tank.’ [ p. 75 ] The Guru replied, ‘Thou hast with faith offered a kauri in return for which Guru Nanak hath granted thee a treasure. The horse, arms, and money are all thine.’ The Guru told the youth to trade with the property, do an honest business, give a tithe of his profits to the Sikh cause, and continue his religious duties as before. On the evil woman who caused her husband’s death, a poet composed the following :—
As accursed is the wealth hoarded by a miser without generosity,
As accursed is a learned man’s pride which benefiteth not the world,
As accursed is beauty without wisdom, and accursed the wisdom which praiseth not God,
As accursed is the tongue without God’s name, as accursed is the hand which serveth not His saints,
As accursed are the ears which hear not God’s name, as accursed is the king whose minister is evil,
As accursed is life without association with saints, so is woman’s life accursed without a husband.
And on the Sikh who offered a kauri Bhai Gur Das composed the following :—
When man goeth one step towards the protection of the Guru’s feet, the Guru advanceth a million steps to meet him.
The true Guru ever remembereth him with love, who even once remembereth a particle of the Guru’s teaching.
The Guru shall bestow all wealth on him who offereth even one kauri with faith, devotion, and love.
The true Guru is an ocean of compassion ; unfathomable is the knowledge of his greatness ; I bow, I bow, I bow to the Guru whose glory is indescribable.[4]