On the fourth day of the dark half of Chet, the day after the above occurrence, the Guru was seized with fever. His eyes were seen to grow red, his breathing became very rapid, and the heat of his body was felt at a considerable distance. His mother Krishan Kaur sat by him and began to lament, saying, ‘ My son, why art thou intent on thy death ? Thou hast only lately been seated on the Guru’s throne, thou art still a child, and it is too soon for thee to depart. Mayest [ p. 326 ] thou enjoy the full term of life, have a family, and then go to God! Why at this tender age turn thy thoughts away from the world ?’
The Guru replied, ‘ Mother dear, it is natural that thou shouldst feel this paroxysm of love, but have no anxiety forme. It is our duty to accept the will of the Almighty. As Guru Arjan hath said :—
The Master may gather the crop whether it be green, halfripe, or ripe and fit to be cut.
The reapers[1] make preparations, bring sickles, and arrive on the ground.
They cut the crop as it is measured out to them when the Owner giveth orders.[2]
‘When it is the Husbandman’s pleasure He cutteth down the crop. There is no rule as to whether it must be green or half ripe. What torture Guru Arjan suffered, and yet he uttered not a groan! Why should we mourn for the body when it is God’s will that it should depart. What is to-day, and what to-morrow? Whatever God doeth is for the best.’
The Guru, however, thought it proper to go outside the city to the margin of the Jamna in order to breathe a purer atmosphere. He pitched his camp near Raja Jai Singh’s army. Raja Jai Singh himself lived in the city, and on hearing that the Guru had left it, sent an officer to ask if he had offended him in any way. The Guru explained the reason of his change of residence.
Prior to the officer’s return Raja Jai Singh informed the Emperor of the manner in which he had tested the Guru. The Emperor then became still more anxious for an interview, and again ordered the Raja to procure it for him. When Raja Jai Singh returned to his palace, he heard of the Guru’s illness. He then went to inquire after his health, and also to discuss with him the subject of his interview [ p. 327 ] with the Emperor. The Guru was, however, too ill to give any definite reply.
Next day small-pox asserted itself. Its unmistakable pimples appeared on the Guru’s body. With it a very violent fever raged and unconsciousness ensued. Sikh writers minutely describe the effects of the small-pox on the Guru’s tender and handsome person, and the pains he suffered. A man suffering from small-pox wriggles like a fish on hot sand. If he desire to lie down, he cannot doso. On whichever side he lies, he is pained and writhes in anguish and torture, which, as the chronicler piously remarks, may God not inflict even on an enemy! The Guru, however, uttered no cry of pain, but continued to repeat God’s name.
During his illness every one was ordered to repeat the hymns of the Granth Sahib for the occasion. The Guru continued ill for several days> At last his condition grew desperate. He knew his end had arrived, and he invited all who desired to behold him for the last time to present themselves. Raja Jai Singh, masand Gurbakhsh, and many others went to his bedside. Gurbakhsh with clasped hands thus addressed him—‘ Great king, the preceding Gurus before their departure entrusted their Sikhs either to servants or sons. Thou being so young art going to leave us without a Guru. How can the Sikhs endure such a calamity ? Cherish thy simple Sikhs, and, when thou hast a son who is fit for the Guruship, then mayest thou depart, not now.’
The Guru replied, ‘Be not anxious. The Creator will do what is best. My death cannot now be averted. The glory of Guru Nanak’s throne shall increase day by day. Gurus may die, but their hearts, that is, the-Granth Sahib, shall remain with you. It containeth instruction, divine knowledge, and the Guru’s spell. It will satisfy all men’s desires. Read it and act on its counsels, and Guru Nanak will ever assist [ p. 328 ] you. Wherefore waver not, but ever turn your thoughts towards the immortal God. Salvation is obtained through Guru Nanak’s mediation. Put faith in him, and remember his words.’
The Sikhs understood from the Guru’s language that he was about to die. They began to mourn his untimely fate and to reflect that there was none so competent as he to give them divine instruction. He on seeing their anxiety thus addressed them— ‘This world is transitory. To fix your minds on it, to indulge in rejoicing or mourning, and to impute blame to God are all highly sinful acts. We ought all to accept God’s will and deem his pleasure as our own. Whatever he doeth is for the best. As Baba Nanak hath said in the Japji—
What pleaseth Thee, O God, is good.
This body must one day perish. What mattereth it whether it perish now or after the fullness of years? He who obeyeth God’s will renounceth pride and other deadly sins. He remembereth the true Name, crosseth over the world’s terrible ocean, and is for ever emancipated from its troubles.’
Here the Guru’s strength failed him. He became silent and closed his eyes. After a short time he opened them and gazed affectionately on his Sikhs. Raja Jai Singh again appeared with the Emperor’s reiterated request for an interview. To this the Guru gave the same reply as before, and expressed a desire that the Emperor should fix his attention on the hymn he had written for him.
Next day the Sikhs went in a body to behold their Guru. Gurbakhsh again addressed him, ‘ Great king, Ram Rai is on good terms with the Emperor here. In the Panjab there is Dhir Mal, as also other Sodhis who claim the Guruship. They are only waiting for thy death to assert their claims. Simple Sikhs will fall into their toils, and intelligent Sikhs will suffer in the midst of the ensuing troubles. In [ p. 329 ] this manner this tree of Sikhism, which hath been hitherto cherished, will wither away. Every one will be a guru in his own house, and several sects of opinionative and heterodox Sikhs will arise. Be pleased to appoint some one like thyself for our salvation.’
The Guru replied, ‘Why be anxious? The tree planted by Guru Nanak’s holy hands shall never wither. Droughts, storms, and heat may prevail, but that shall never fade. There shall be twofold and fourfold miracles, and one Guru shall be blended with another.’
On this the Guru called for five paise and a coconut. He took them, and not being able to move his body, waved his hand three times in the air in token of circumambulating his successor, and said ‘Baba Bakale’, that is, his successor would be found in the village of Bakala. When he could again speak he ordered the minstrels to sing the Gurus’ hymns and repeat God’s name.
When midnight had passed and there was no indication of the Guru’s recovery, his mother, Krishan Kaur, who sat by his bed, looked at his handsome face, became very sad, and broke forth into lamentation—‘ What shall I do alone in the world having lost my dutiful son and my kind husband. Where shall I find them, and how shall I live without them?’ The Guru said in reply, ‘Mother dear, feel no anxiety, the greater part of thy life hath been spent in happiness. Pass the remainder in God’s service. Guru Arjan hath said :—
Where the physician cannot succeed, where there is neither sister nor brother, God alone assisteth.
What He doeth cometh to pass, He washeth away the filth of sin; remember that Supreme Being.[3]
By remembering God thou shalt arrive at such a superior position that thou shalt never know [ p. 330 ] sorrow and never be separated from us.’ The Guru’s mother was much consoled by this speech. The Guru’s final order was that none should weep for him, but all were to sing the Gurus’ hymns. In the midst of the hymns and the repetition of God’s name, the Guru breathed his last on Saturday, the fourteenth day of the light half of the month of Chet, Sambat 1721 (A.D. 1664). His body was cremated on a plain called Tilokhari south of Dihli on the bank of the Jamna, where his cinerary tomb is still preserved. A temple was subsequently built at the place where he had resided when in the city.