At the time of Gobind Rai’s birth there lived in the city of Kuhram a Satyid called Bhikan Shah. On the young Guru’s natal morning Bhikan Shah looked and bowed towards the east. His disciples asked him why he bowed, contrary to all Muhammadan custom, in the direction to which only Hindus turned in their matutinal worship of the sun. He replied that there had just been born in Patna a spiritual and temporal king who should establish religion and destroy the evil. He vowed that he would go to worship the new-born sovereign, and would perform a daily fast till he had seen him. He went by Dihli and arrived in Patna suffering great hunger and fatigue. He sat down near the Guru’s house, but apart from the crowd who had come to offer their congratulations. When the crowd had dispersed, Kripal Chand, the child’s uncle, went to Bhikan Shah, and asked him for what purpose he had come. He told him the nature of his vow, and asked to see the new-born child. The mother and grandmother were afraid of the Muhammadans and their Emperor Aurangzeb. They therefore tried to put off Saiyid Bhikan Shah, and told him he might return after three months when they would show him the child. The Saiyid remonstrated on receiving this answer, and represented that he was only a faqir, and had come hundreds of miles to see the boy. At last, by the advice of Kripal Chand, the mother and grandmother gave way, and consented that the faqir [ p. 359 ] should behold the child but only in public, in presence of the Sikhs of Patna, and amid the soul-inspiring strains of the Gurus’ hymns with rebeck accompaniments.
When the infant was produced, the whole assembly rose to do him honour and present their offerings. The Saiyid too presented his, and bowed at the young spiritual prince’s feet. He placed before him two earthen vessels covered with muslin, one containing milk and the other water. The child playfully touched both vessels. Upon this the faqir took them up, and prepared to leave amid the thanks of the Sikhs for having been the means of giving them a sight of their future Guru. They asked Bhikan Shah what he meant by the two vessels. He said that if the child had only touched one of them, no Muhammadan should be left in the land; but as he had touched both, the Hindus and Muhammadans should abide, and the child should include them both in his religion.[1] Saying this the Saiyid departed.
When Guru Teg Bahadur had adjusted the quarrel between Raja Ram Singh and the king of Kamrup, and had also heard of the birth of his son, he and the Raja set out for Patna. Travelling stage by stage they at length arrived on the bank of the [ p. 360 ] Ganges. The Guru sent a message to his mother that he would reach home early in the morning. His mother and wife bathed, and put on their best dresses to receive him. On their arrival Raja Ram Singh beholding the future Guru presented him a large quantity of jewels and dresses, and foretold his future prowess and fame.
When the family was alone, his wife asked the Guru how far he had penetrated into Kamrup. He replied as far as Guru Nanak had gone. He also informed her that he had erected at Dhubri, where Guru Nanak once preached, a high mound and surmounted it with a temple which could be seen at a considerable distance. Some of his companions remained there to guard the temple and preach the true religion. He said that he was the Creator’s servant and went in the triple capacity of friend to Raja Ram Singh, preacher of God’s word, and averter of bloodshed. After a few days’ rest and spiritual comfort Raja Ram Singh went to Dihli to report his success to the Emperor, and thence returned to his kingdom.
The chroniclers of the life of Guru Gobind Singh delight to relate stories of his childhood. He received a little boat from a merchant’s son, and took great pleasure in rowing it on the Ganges. Once in so doing he dipped his feet into the water, upon which the Sikhs repeated the words of Guru Ram Das: ‘ The Ganges, Jamna, Godavari, and Saraswati endeavour to obtain the dust of the saint’s feet.’ [2] He used to set other children fighting and watch their contests. On being lectured by his mother on this impropriety he would go to sleep. On awaking early in the morning he used to be seen in a devotional attitude.
From his earliest years Gobind Rai was accustomed to practise shooting with a pellet-bow, and organize a company of boys of his own age to practise [ p. 361 ] with him. His father used to seat him near him and tell him that, though the practise was meritorious, the time for putting it into effect had not yet arrived.
There are different versions of this legend. The Khalsa Tract Society gives the following: A light was seen in the heavens by a pious faqir and his disciples on the occasion of the Guru’s birth. The faqir explained the meaning of the phenomenon. He said that some one beloved of God, who would be at once a saint and hero, was born into the world. The faqir followed the direction of the light until he arrived at the child’s residence in Patna. He made several entreaties, which were at last granted, to see the young Guru. The faqir bowed and placed an offering before him, He then filled two small vessels, one with milk and the other with water, and placed them before the child to make trial of him. If the child spilled the one containing milk it meant he was a Hindu: if he spilled the one containing water he would be deemed a Muhammadan. The Guru impartially spilled both vessels, by which the faqir understood that the child would not be an adherent of either Hindiism or Islam. He would have his own distinct religion, and confer salvation on sinful mortals. ↩︎
Rag Malar. ↩︎