The Guru offered words of consolation to his mother and wife, and, entrusting them to his brotherin-law Kripal Chand, bade them an affectionate farewell. He then set out with the Raja. Wherever he went he was received with great honour by the people, to whom he communicated religious instruction, and on whom he enjoined devotion to the Deathless Being. He and the Raja marched through Munger, Rajmahal, and Maldah. In the latter place was a dharmsal, but its ministrants did not come to visit him. He was informed that they had all gone to a fair in the village of Pandua, but that on their return they would pay him their respects. He replied that he could not meet those who went to such idolatrous gatherings. In Maldah the Guru met only one Sikh, a confectioner, who begged him to go and take refreshment in his house. The Guru did so, gave him instruction, and blessed him.
In the morning the Guru set out with the Raja. Their next halt was in Dhaka. There resided a masand called Bulaki whose mother had vowed that, if the Guru ever visited the place, she would seat him on a beautiful couch she had prepared, [ p. 353 ] dress him with cloth she had spun herself, and give him a dainty meal prepared by her own hands. The Guru knowing her heart’s desire went without other guidance straight to her residence. He called to her from outside, whereat she was overjoyed, ran forth and placed her head on his feet. She took him within, and lavished on him all the attentions which she had previously vowed. The Guru said he had come to visit her on account of her pure devotion, and invited her to ask him a favour. She replied that the only favour she craved was to be allowed to remain ever near him. He rejoined that she might behold him whenever after ablution she deeply meditated on God, directed her love to His lotus feet, and repeated His true name.
Bulaki informed all the Sikh inhabitants of the Guru’s arrival. They came in crowds to do him honour, and receive his instruction and_ benedictions. The Guru on seeing their enthusiasm, said that Dhaka was the storehouse of his faith. He suggested to the Sikhs to build a dharmsal in their city where God’s praises should be ever sung, for Guru Nanak had ordained that singing God’s praises was the highest form of worship. The Guru also directed them to hold meetings on the anniversaries of the Gurus, and ever worship the Deathless Being.
As the Guru was about to depart, masand Bulaki’s mother came to visit him again. She begged that he might remain a few days longer in their midst. He replied that he had much to do elsewhere and must proceed. He directed her to worship Wahguru and serve the saints, and she should be happy. She sent for a painter, and had a picture of the Guru made. She hung it over the couch on which he had sat. Thus she was able to behold the Guru whenever her secular avocations admitted.
The Guru and the Raja then set out for the city of Rangamati on the right bank of the Brahmaputar. [ p. 354 ] There the Guru took up his quarters, and the Raja and his host followed hisexample. When the king of Kamrup heard of Raja Ram Singh’s arrival to attack him, he vowed that he would destroy him and his army. He began to make incantations and spells, but none succeeded. As ignorance pales before knowledge, so did the sorcerers fail and grow weary of their efforts. The king of Kamrup then sent for all the women of his 'and who were famous for their magical skill. They too could not succeed against the Guru. The king then felt convinced that there must be some divine personage with the invading army who thwarted the efforts of all sorcerers. He went to worship at the temple of the goddess Kamakhsha, offered her sacrifice, and received a blessing from her priests, He then set about making immediate preparation to defeat Raja Ram Singh.
He thought of a novel plan of hostilities. It was to divert a tributary of the Brahmaputar by making a huge dam across it and turning it on Raja Ram Singh’s army. The Guru apprised the Raja that a great torrent should come that night and his army was in danger. The Sikhs in Raja Ram Singh’s service removed their tents, but several Musalmans who did not believe in the Guru or heed his warning, were swept away.
The king’s mother saw in a vision the goddess Devi, who thus addressed her :—‘ O mother, Guru Nanak hath taken birth in this age. On his throne is now seated the ninth Guru, Teg Bahadur. He is here with Raja Ram Singh who hath become a disciple of his. Nowadays the Guru is sovereign. No one hath strength to oppose him. Go, make obeisance to him, and ask pardon for thy sins, and thy rule shall be everlasting ; otherwise it shall perish.’
The dowager queen communicated this order of the goddess to her son, and he accordingly prepared to [ p. 355 ] go to interview the Guru. He took with him an escort and presents, and, crossing the tributary of the Brahmaputar previously referred to, proceeded to the Guru’s tent. After prostration he said that he had come by order of the goddess to pray for pardon and protection. He begged the Guru not to allow him to fall into the power of the Moslems. The Guru replied that Raja Ram Singh was a very religious man. He told the king to fear not; his empire should be permanent ; he ought to meet Raja Ram Singh, and hold no communication with the Muhammadans. The king was delighted with this speech, and begged the Guru to set foot in his city, bless it, and take Raja Ram Singh, but no Muhammadans with him. The Guru without making him any promise dismissed him.
The Guru then went among Raja Ram Singh’s troops, and preached the blessings of peace. He quoted from Guru Nanak’s ‘ Sidh Gosht ’? :—
A holy man renounceth enmity and hostility.
Raja Ram Singh’s army had no intention to prolong the enmity, and declared themselves willing to accept the Guru’s advice.
The Guru then sent for Raja Ram Singh himself, told him the whole conversation with the king, and asked him to beat the drum of victory. The Raja was delighted with the Guru’s negotiations. He said that the news was like the water of life dropped into a dying man’s mouth. The Guru then told him to prepare to cross the tributary of the Brahmaputar with him, and take care that he took no Muhammadans in his train as their presence would be offensive to the king of Kamrup. The Guru and Raja Ram Singh crossed the river with an escort of a thousand Rajputs. They were received in a friendly manner by the king who advanced to meet them. The Guru sat down placing the royal disputants on either hand, and effected a reconciliation [ p. 356 ] and an interchange of friendly offices between them. By his influence they both exchanged turbans in token of life-long amity. Raja Ram Singh made large presents to the Guru. while the king of Kamrup asked him for some souvenir which he might look at and worship in his absence. The Guru took his bow and arrow and, aiming at a pipal-tree, drove the arrow through and through it. He told the king that he might always remember him by the mark on the tree. The Guru then gave him instruction to repeat the true Name, serve the saints, and, if ever he encountered a difficulty, address his supplication to the immortal God and rely on the words of the Guru. He should not even by mistake worship cremation-grounds, cemeteries, temples, or goddesses, and he should ever associate with the virtuous. The Guru driving a dagger into the earth then addressed himself to both kings: ‘ Let all the land on this side of the dagger belong to the Emperor, and all on the other side to the king of Kamrup, and let both monarchs forget their enmity.’ This they both agreed to, and thus was the serious quarrel adjusted and bloodshed avoided.
At Dhubri, the capital of Kamrup, the Guru informed Raja Ram Singh’s officers that Guru Nanak had visited the place and rendered it holy by his footsteps. Guru Teg Bahadur then requested that each soldier should bring five shieldfuls of earth to raise, in memory of the founder of the Sikh religion, a mound which could be seen at a great distance. The whole of Raja Ram Singh’s army joined in the work, and it is said to have been accomplished in afew hours. The Guru then had a pavilion erected at the top. Some of the Guru’s followers remained in Kamrup, and their descendants are now found both in Dhubri and Chaotala.
The Guru spent a few days on the cool and pleasant bank of the great river. Crowds hearing of his fame came long distances to see him, and obtain from [ p. 357 ] him the fulfilment of their desires. He was held in great honour throughout the whole country, and his reputation having reached Raja Ram of Asam, that monarch came to do him homage. The Raja had no offspring and earnestly desired a son. He brought his two wives, and they made obeisance to the Guru. The Raja congratulated himself on being so fortunate as to obtain a sight of the great priest and leader of the Sikhs, and asked him for religious instruction. This request was granted, and the king was delighted. He proceeded next morning to wait on the Guru, but, when it came to making his request, he felt abashed. The Guru knowing the working of his mind encouraged him to speak. He then asked the Guru to grant him the boon of an heir to his throne, as he had been hitherto deprived of the fruit of this world. He said, addressing the Guru: ‘O great king, bring this sinking craft to shore.’ In reply the Guru took off his signet ring, stamped its impression on the Raja’s thigh, and thus addressed him: ‘O king, the impression of my seal shall be on thy son’s forehead. By this know that it is Guru Nanak who hath mercifully granted thee offspring. Make thou thy son a Sikh of the house of the Guru.’ After this the Raja drank the water in which the Guru’s feet had been bathed, thus became a Sikh, and returned happy to his capital.
At this juncture a messenger arrived from Patna to inform the Guru of the birth of his son. On hearing this Raja Ram Singh inaugurated great rejoicings. Guns were discharged, the best musicians exhibited their skill, and copious alms were bestowed on the poor.
On the birth of the child the Sikh historian remarks: ‘It hath ever been usual that, when God seeth- His people suffering, He sendeth a saviour of the world.’ Guru Gobind Singh afterwards, in his Vichitar Natak, described the circumstances of his birth. He was born three hours before sunrise on [ p. 358 ] the seventh day of the light half of the month of Poh, in the Sambat year 1723 (A.D. 1666). It is stated that on Guru Teg Bahadur’s departure to Asam with Raja Ram Singh, he directed his wife Gujari to give the name Gobind Rai to a son who should be born to her in his absence.