 Section 34 of Sikh Religion, Volume 4. This is the LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Sikh Religion, Volume 4 by Max Arthur McAuliffe. Life of Guru, Tegh Bahadur, Chapter 2. The Guru spent some time at Bakala communicating similar instruction. In the month of Magh, Sambat 1722, he went to Amritsar to bathe in the sacred tank and behold the paradisal temple of Guru Ram Das. He bathed, but the ministrants of the sacred edifice closed the doors of the Har Mandar against him. He saluted it, however, from without, then went beyond the free sinks and rested on a spot where now is a stone platform dedicated to him. He said it was they who were rotten within, who had through greed of offerings entered the temple. The Guru then went and sat on a common near the spot where now is a cattle market and on which is erected a Dhamma or resting place in his honor. When the inhabitants of Amritsar heard what had occurred, they went in a body to him and with great humility prayed him to return and revoke his prophetic curse because it was his holy ancestors who had founded the edifice. The Guru denied that his words bore the significance of a curse. He had merely stated the condition in which the ministrants then were and in which they should remain. Meanwhile, a company of six came from the village of Walla and with great humility prayed him to go and live with them and bless their village, a prayer to which the Guru graciously exceeded. On leaving Amritsar, the Guru was escorted by the women of the city. On seeing their devotion, he said, God's love and devotion shall ever abide among you. In commemoration of the Guru's visit, a fair called the Katha Damela is held yearly at Walla on the day of the full moon in the month of Magh. Having communicated religious instruction to the inhabitants of Walla, the Guru returned to his favorite Bakala. Here, too, he was not allowed to abide in peace for the old jealousy and enmity of the Saudis had revived. He therefore decided not to remain there but proceed in the direction of the river bias. On arriving at its margin, he saw some of his men carrying the grand sahib and said to them, You surely have not brought any of dear Maul's property with you. They replied that they had returned everything they had taken from him except the grand sahib which they had brought with them. He became angry that they had taken any of dear Maul's property and ordered the grand sahib to be restored to him. The Guru upon this crossed the river. Meanwhile, the Guru pursuing his journey arrived at the village of Hazara situated not far from Kartarpur where a memorial sick church was subsequently built in commemoration of his visit. The next day, he reached Durga near Nawar Shahar where also an edifice was erected in his honor. The Guru then proceeded by very easy stages to Kartarpur. There again, he was plagued with the jealousy of the Saudis and sought rest on some land about six miles distant which he subsequently purchased from the Kallur Raja. He there laid the foundation of the city of Anampur in the month of Har Sambat 1722 AD 1665. On hearing of the founding of the city, dear Maul and the Saudis became still more envious of the Guru and determined to ruin him. Of this, the Guru was duly warned by his people. He merely said and replied that he himself entertained no envy or jealousy of anyone. He who is angry with the Guru without cause shall obtain his desserts. I do not desire to annoy anyone. The Guru's love and kindness are at the disposal of all. I have received Guru Nanak's order to cause the true name to be repeated throughout the world. The Guru at that time had another cause of disquietude. The 6th of Delhi sent a messenger to inform him that dear Maul had instigated Ram Rai to complain again to the Emperor regarding his super session. The Guru dismissed the messenger and told him to put the minds of the Delhi 6th at ease. He at the same time wrote to them what can a thousand enemies do to those on whose side God the Great Guru is. Kings and emperors are all in his power. No one can be touched except by his will. The Guru determined to change his abode as well to give instructions to his 6th as to avoid annoyance from his relations. On hearing of his intention, the people of Ananpur waited on him. They represented that they had all come wither through reliance on him and yet he was now going to leave them. They had left their homes for the twofold advantage of being able to see the Guru and arrive material profit from their change of residence. The Guru preached to them in reply to their representations, this world is transitory. You are never to fix your hearts on it. Prophet in laws, wheel and woe, rejoicing in mourning which come according to God's will ought to be equally endured. Perform the duties of your religion and repeat God's name. Meditation on God's name is the only means of salvation in this world. Wherefore, ponder on it, give alms and practice ablution, serve saints with your mind, body and wealth, speak civilly to everyone, but keep your thoughts fixed on God. A great being shall be born who shall come to abide here and contribute to the extension and importance of this city. I've only sown the seed he shall shade this place like an overspreading tree. On the 15th of Maghar, Sambat 1722, the Guru set out on his tour from Mananpur. His first long halt was at Malawal in the Patiala state. On arriving there, the people complained to him that they could only obtain drinking water from a great distance. There was a well near, but its water was brackish and unwholesome. He told them to repeat God's name over it, draw water therefrom, and they should find it pure and sweet. From that day, the well has yielded sweet water. It is still known as the Guru's well. The Guru then proceeded to Handiyaya, where there was a severe epidemic of fever and great consequent mortality. The inhabitants went to put themselves under his protection and implore him to save them. Upon this, the Guru uttering the true name through a glance of favour on them and healed them of all their maladies. Having given them the usual religious instruction, he proceeded slowly to Dilwan. Thence the Guru proceeded to the villages of Kiwa and Bikki. In the latter lived a man called Desu, who was a disciple of Saki Sarwar. He, however, went to see the Guru. The Guru, unseeing a piece of bent iron hanging from his neck, asked him what it was. He said it was an article that satisfied all his necessities. He gave him corn, money, and clothing, and he worshipped it every day. I offered a breakfast of bread and sweets that he, to Saki Sarwar, the priest having read a blessing and set aside a portion thereof, returned with me the remainder which I distributed among the people after satisfying myself. The Guru, unhearing this, said that Desu, a Hindu, did what a true-born Muslim would never do and he was ruining his prospects both in this world and the next. The Guru then gave him spiritual instruction and he became a Sikh. At parting, the Guru presented him with five errors in memory of the occasion. On arriving at home, Desu fell ill. His wife said it was all the result of his having forsaken Saki Sarwar and taken the Guru's errors with him. She pressed him to return the errors and resume his religious allegiance to the Balak Pure. At first, Desu stoutly refused but afterwards consented. His wife then broke the errors and threw the pieces away. After some days, Desu died, leaving a son called Genda. Genda's brother-in-law committed a murder and was killed by Genda. The other brothers-in-law then joined and killed Genda and Genda's son was poisoned by his relations for the sake of his property. Desu's death and the tragic fate of his relations were popularly attributed to his desertion of the Guru. The Guru then proceeded to Mauer on the southern Panjav railway where he was awaited by a great concourse of people to whom he preached the true name. He induced the people to sink a well. It should be buttressed with baked bricks when an opportunity offered. The Guru thence went to Mai Sarkana and thence to Talwandi Sabha, now known to the Sikhs as Dham Dhamma. He thence travelled to Kath, Dharmwala and was everywhere received with affection by the people. During his journey he was pursued by two thieves, one a musselman and the other a Hindu who watched day and night for an opportunity to steal his horse. While the Guru wearied with travel, lay asleep on a dark night the thieves, it is said, saw from their place of concealment a tiger issue from a lonely forest and make three prostrations before the sleeping Guru. The musselman thief became afraid and said to the Hindu, the Guru whom a carnivorous animal not only touched if not, but bowed to must be some wonder worker. The musselman would therefore never steal his horse but would go home. The Hindu thief could not avoid recognizing the Guru's power, but at the same time remained fixed in his resolution to commit the theft. On awaking in the morning the Guru heard of the theft and in reply to his men, said that the horse and the thief would be found standing on a certain spot to the north of his camp. He accordingly sent his servants and ordered them to bring the horse and the thief before him. The Guru asked the thief why he had stolen the horse and why he had remained standing with the animal instead of running away. The thief told him all that had occurred prior to the theft and added that when he had mounted the horse he became blind and could not see his way. He had traveled several miles but could not find the road and therefore halted at the place where he was arrested. In his contrition he afterwards climbed a giant tree, broke off a portion of a branch and impaled himself on the stump. The place is now called Sulla Sar. Thus did the thief gather the fruit of his sins, such as the punishment as saith Shaikh Farid that awaiteth those who perpetrate evil deeds. The Guru then proceeded slowly to Dam Dan in the Bangar track, now a station of the southern Punjab railway. It is related that the Guru presented the charred rite of the village with funds to construct a well and a dorm saw for the reception of travelers. The inhabitants at that time largely subsisted on plunder and the Guru was anxious to wean them from that mode of livelihood. One of them took milk to the Guru which he refused as being the produce of theft and violence. The Guru was accompanied by a Sikh called Mahan who was totally devoted to his service. He drew water, brought firewood from the forest and performed the most menial offices for him. He always kept a cushion on his head for lifting burdens. It was continually wet from water dripping on it and his head in consequence soon festered. One day as he was on the point of depositing a picture of water which he had brought, his cushion and turban fell off when maggots were seen to issue from a sore in his head. The Guru's mother and wife observed this and brought it to the Guru's notice. The Guru sent for Mahan, gave him a robe of honor and promised him that he should be a Mahant or superior of a religious order. The Guru then put his hand on his head and his pain and sores disappeared. Upon this Mahan obtained a knowledge of God and of the past, present and future. The Guru presented him with a bullock of the famed Magari breed and a drum and banner to grace his new position. The Guru then proceeded to Thakpur also called Baharchak. He abode there for three days in the house of a carpenter who conducted him as far as Kaithal. Then he proceeded to Barna. The Guru there took occasion to preach against the use of tobacco. Save thy people from the vile drug and employ thyself in the service of six and holy men. Rely on the Guru who is the protector in both worlds. He giveth his hand and saveth from affliction. When thy people abandon the degrading smoke and cultivate their lands, their wealth and prosperity shall greatly increase and they shall want for nothing. They shall possess cows and buffaloes in abundance and they shall be respected by the world. But when they inhale the vile vegetable they shall grow poor and lose their wealth. By Santak Singh, author of the Suraj Parakash gives his own testimony after a visit to the village of Barna that as long as the people abstained from tobacco they were happy but that those who indulged in its use became idle and lost all their property. Men spent money on tobacco which they ought to have applied to the purchase of grain to live on or sow in their fields. By Santak Singh, that ties several of their descendants according to the rites prescribed by the tenth Guru and did all in his power to induce them to abstain from the pernicious stimulant. End of Chapter 2, Section 35 of Sikh Religion, Volume 4. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. Sikh Religion, Volume 4 by Max Arthur McAuliffe. Life of Guru Tegh Bahadur, Chapter 3. The Guru proceeded to Kirk Hetar, than Azhar on the occasion of a solar eclipse. He was received with the greatest distinction by all the holy men present to say nothing of his own numerous followers. During his stay there he preached the true name. Then he went to Bani Badirpur where he contributed a bag of rupees for the excavation of a well. Then he crossed the jamna and hunted on the way. He shot some animals which he strung to his saddle and took to the town of Kara Manak where lived an eminent saint called Malak Das. Having heard that the Guru killed animals he refused to receive him. It is said that his next day the saint was laying food before his idol he found it to his whore changing into meat. He felt that this must have been a miracle wrought by the Guru to bring him to his senses. So he thought it proper to go and bow before him. He mentally argued however that if the Guru had the preter natural power attributed to him he would first send for him. The Guru knew what was passing in his mind and sent his servants and a pulchee to fetch him. He went to the Guru, received initiation and instruction and became one of his most devoted followers. The Guru on his missionary tour visited Agra, Itawa and Priyag. While at Priyag, Nanaki, the Guru's mother approached him with a request of the highest importance. She said that all her desires had been fulfilled but there was yet one remaining. She remembered that her late husband, Guru Har Gobind had promised that a great being should be born in the house of Guru Teg Bahadur and she was awaiting that event. The Guru replied that all her desires should soon be fulfilled and she should have a grandson who would save the true religion. She had only to meditate continually on Guru Nanak. The Guru remained six months at Priyag during which time his wife Pujari to the great joy of his mother became pregnant. The Guru next proceeded with his family to Banaras. He rested in a house which he called Shabd Ka Kotha or the Mansion of the Word. It is in that part of the city known as Risham Katra. He there received the usual honors from his followers over the spot on which he rested a raised platform has since been erected and the place is now known as the Bari Sangat or the Great Society. The Guru's shoes and coat are still preserved in memory of his visit. He then proceeded to the river Karmanasah so-called because it was believed that all the good acts of a man who bathed in it would be forfeited. The Guru scorning that tradition bathed in its waters and affirmed that the river could never wash away the result of good deeds. The Guru then went to the village of Asar Ras Rawan and lived a very devout and truthful disciple popularly known as Cha Cha Fago. He had built a very beautiful mansion with a stately portico and a large hall of entrance. He was perpetually asked by his neighbors why he had built such a large building and especially such a large portico and entrance chamber. He said his object was that when the Guru had made a visit he should not have the trouble of a lighting but could enter the mansion on horseback. Within it he had placed a superb couch for the Guru to lie on. Cha Cha Fago kept the building locked so that the couch might not be soiled. Every morning he used to perfume it and then closed the doors declaring that he would not live in the edifice himself until the Guru had once entered it and hallowed it with his footsteps. People laughed at him and asked what hope there was that the Guru who resided in the Punjab should ever visit this village. Cha Cha Fago disregarded such banter and maintained that the Guru would certainly come and fulfill his desires as Guru Nanak went to the house of Lala. Before he had made arrangements for a suitable reception it turned out as Cha Cha Fago had anticipated that in due time he had the happiness of entertaining the Guru. The Guru then departed for Gaya. There the Brahmins visited him in a body and explained the virtues of that famous place of pilgrimage. They made no mention of Buddha having made his great renunciation and penance there. Events never mentioned for centuries by ordinary Hindus. They said if Bali Rose were offered at Gaya for the souls of ancestors they would immediately go to heaven even though they had already entered hell. Upon this they pressed the Guru to give them money for the ceremony. The Guru refused to satisfy their cupidity. He exhorted them to meditate on God and instructed them in divine knowledge. Having exposed the hypocrisy and deceit of the Brahmins he taught his Sikhs how to remain forever free from their toils. He then recited for their edification the hymn in Raghasa composed by Guru Nanak at Gaya the second ashtapati of the Sukhmani and the following hymn of Kabir. Nobody obeyed his parents when alive yet he giveth them feasts when dead. Say how shall the poor parents obtain what the ravens and the dogs have eaten? Let someone explain to me what kushal means. The world died talking of kushal however shall kushal be obtained. Men make goddesses and gods of clay and offer them living sacrifices as your lifeless gods cease to ask not for what they want themselves. You kill living things and you worship lifeless things at the last moment great shall be your suffering. You know not the worth of God's name and you shall be drowned in the sea of terror. You waver and know not the supreme God wherefore you worship gods and goddesses. Say of Kabir you have not fought of the unknowable and you have become entangled in the deadly sins. After this the guru dismissed the brahmins and departed in disgust from their place of pilgrimage. The guru in the progress of his mission arrived at Patna then as now a strong Mohammedan center. Crowds of both sexes hearing of his religious fame went to behold him and make him offerings. They warmly invited him to abide with them, give them religious instruction and render them happy. The guru replied, wherever is the congregation of saints there it is God's order for me to abide. There lived in Patna a Sikh confectioner called Bhai Jaita who through humility always wore soil clothes. Noticing this the Sikhs thought that he never bathed and they tweeted him on the subject. He told them that might go to his house and see if he did or did not they accordingly sent two of their body disguised as travelers. He received them, washed their feet, performed every menial service for them and gave them bed and supper. A watch and a quarter before day Bhai Jaita arose and performed his sacred ablutions. He then meditated on God and the guru till daybreak after which he went to his shop to attend to his business. On hearing of Bhai Jaita's devotion the guru went to stay with him while the Sikhs prepared a magnificent mansion the present local Har Mandar for the reception of the head of their religion. When the guru after some time had completed his instructions he knowing the future said one day to his mother Nanaki remain here with thy daughter-in-law I must depart. His mother replied, thou knowest my love for thee I cannot live for a moment without thee and now thou art going to leave me. He represented to her that many Sikhs were waiting for him in a distant land and he must go to them. His wife Gujarat seeing that the guru's mother's remonstances were of no avail then began to ply her own in treaties. O Guru, thou art leaving me alone in this foreign country I have no peace when I behold thee not what shall become of me. On hearing these words the guru remained thoughtful for some time and at last replied, the prophecy of my father Guhar Gobind is now about to be accomplished. A son shall soon be born to thee who shall be great and powerful extend the faith, establish a Sikh supremacy root out the wicked and destroy the enemies of truth and true religion. Wherefore remain thou here to give him birth thou wouldst suffer great hardship in traveling so be happy here I shall soon return after having made a tour through Bengal. The guru's wife felt the force of these words and remained silent. After this conversation the guru performed his devotions and went to sleep. He rose next morning some hours before day and engaged in worship. As his ministers began to chant the Asa Khai war an envoy arrived with many offerings from Ram Singh, son of Mirza Raja Singh of Amber, Jaipur in Raj Patana and forth in descent from Raja Man Singh who had been a distinguished general under the Emperor Akbar. The envoy related the object of his mission the Emperor Aurangzeb hath ordered my master to send a military expedition to the Kam Rup country. Thy name is cherished of those who seek thy protection wherefore mercifully assist my master that he may conquer Kam Rup and remain thou in Patana until he arrive in person to offer the homage and solicit thy sucker. The guru granted both requests but at the same time kept the future in view. Raja Ram Singh soon appeared accompanied by his ministers and a large retinue of soldiers. He proceeded on the afternoon of the day of his arrival to make a state visit to the guru and on arriving in his presence made his prostrations, presented his offerings and begged the guru's protection. The guru quoted for him from the Sukhmani the king of the whole world would be unhappy but he would become happy by repeating God's name and again where there are very great difficulties God's name will at once save thee. The guru then invited him to state the object of his visit. He spoke as follows, O true guru, we Rajas of Hindustan were subject to the Emperor Akbar. The king of Kamrap alone became a rebel and defied his authority. The Emperor then expressed his desire that some brave generals should take an army and conquer that country. When the Emperor's wishes were communicated to his bravest Mohammedan officers none of them volunteered for the expedition. On the contrary they represented that even with the greatest bravery it would be impossible to carry out the Emperor's design. There was however they represented among the Hindu Rajput chiefs one man Raja Man Singh who might be sent on the perilous errand. If he perished in the attempt no matter there would be only one enemy the less and if he were victorious it would be so much the better. The Emperor would have one more country subjected to his authority. Akbar was pleased with this suggestion and next day in public Darbar informed Raja Man Singh who he said was the first of all his brave Rajput princes that he had appointed him to lead the expedition. The Raja had no choice but to accept the post and as soon as possible proceeded with the Emperor's army against the rebellious king. The tents of Man Singh's army extended for miles on the frontier and that withstanding the spells and incantations of the inhabitants of Kamrap was completely successful. Now again the inhabitants of Kamrap and Ahsan have proved rebellious to authority. The Emperor recently sent Mir Jamla to subdue them but though at first successful he was obliged to relinquish his victories. His cavalry was cut off a pestilence destroyed his infantry and he himself perished of exposure to the siege before he had reached Dhaka Dhaka on his return journey. Aurangzeb's advisors have suggested that he should send me. They say if I conquer the country it will be an addition to his sovereignty and if I be killed the Emperor may annex the hold of Raj Patana. The Emperor accordingly sent for me and ordered me to go and subdue Kamrap. On hearing this I went home and the Queen of the Order I had received. They became alarmed and asked me if I desired an untimely death. They represented that there was none so brave as Mir Jamla and if he perished what hope was there for me. Of all the generals who had been sent on that errand none except Rajatman Singh had ever returned then I too saw the danger of my position it was certain death to command the invading army and it would be equally fatal for me to disobey the Emperor's orders. My principal Queen then came to my assistance with her advice. She said my father's family were six of Guru Nanak. On Guru Nanak's throne is now seated Guru Tag Baha Dua. Go and ask for his protection and support and thy prayer shall not be in vain. Guru Arjan has said embrace him who seeketh thy protection. This is the duty of the religious teacher. The Guru can fulfill the desires of all creatures and grant deliverance even to the lowest animals. The Guru's father Guru Har Gobind secured the release of 52 Rajput kings confined in the fortress of Kualiar by order of the Emperor Jahangir. Since then all Rajas are six and reverence the holy Guru. We too are the Guru's six. Thou hast forgotten the favors conferred on us by the Guru's and therefore art thou unhappy. O Guru, on receiving this jeering advice from my Queen I was consoled and regained my peace of mind. Hence I have come from distant Rajputana to seek the protection of thy holy feet. The Guru smiled and directed the Raja to continually meditate on God's name. God's name, as Guru Arjan has said is medicine for all diseases. Guru Nanak will assist thee and thou shalt conquer calm rup. Raja Ram Singh was overjoyed on hearing this promise from the Guru and having offered a prayer distributed sacred food to the whole company. His faith was confirmed and he received initiation as a Sikh brother ceremony of Char Ram Pahal. On the following day he had a further request to make the Guru namely that he should accompany him in his expedition in which case victory would certainly incline to his side. The Guru agreed bearing in mind that while accompanying the Raja he would have an excellent opportunity of preaching to his Sikhs and extending the Sikh religion throughout the country's traversed. End of Chapter 3 Section 36 of Sikh Religion Volume 4 This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org Sikh Religion Volume 4 by Max Arthur McAuliffe Life of Guru Teg Bahadur Chapter 4 The Guru offered words of consolation to his mother and wife and entrusting them to his brother-in-law Kripal Chand, bad-than and affectionate farewell. He then set out with the Raja wherever he went he was received with great honor 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 dorm saw but its ministers 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 massage called Balakki, whose mother had vowed that if the Guru ever visited the place she would seat him on a beautiful couch. She had prepared, dressed 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 favor. She replied that the only favor 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. Bhalaki informed all the sick inhabitants of the Guru's arrival. They came in crowds to do him honor and receive his instruction and benedictions. The Guru, unseeing their enthusiasm, said that Dhaka was the storehouse of his faith. He suggested to the Sikhs to build a dorm saw 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, Masan Bhalaki'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 while Guru and served 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. There the Guru took up his quarters and the Raja and his host followed his example. 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 land 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 Kamak Shah, 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 six in Raja Ram Singh's service removed their tents, but several Muslims 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 have taken birth in this age on his throne is now seated the ninth Guru, Tegh 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 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 Muslims. 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 Mohammedans. The king was delighted with his speech and begged the Guru to set foot in his city, bless it and take Raja Ram Singh but no Mohammedans 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 Sid Ghash a holy man renounced 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 and asked 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 Rama Purtar with him and take care that he took no Mohammedans in his strain as their presence would be offensive to the king of Kam Rapp. 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 affected a reconciliation and an interchange of friendly offices between them. By his influence they both exchanged turbans in token of lifelong enmity. Raja Ram Singh made large contributions to the Guru while the king of Kam Rapp 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 pipe old 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 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 Kam Rapp and let both monarchs forget their enmity. This they both agreed to and thus was the serious quarrel adjusted and bloodshed avoided. At Dubri, the capital of Kam Rapp, the Guru informed Roger Ram Singh's officers that Guru Nanak had visited the place and rendered it holy by his footsteps. Guru Tegh 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 Roger Ram Singh's army joined in the work and it is said to have been accomplished in a few hours. The Guru then had a pavilion erected at the top. Some of the Guru's followers remained in Kam Rapp and their descendants are now found both in Dubri and Chow Tala. 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 obtained from him the fulfillment of their desires. He was held in great honor throughout the whole country and his reputation having reached Roger Ram of Hassan that monarch came to do him homage. The Roger had no offspring and earnestly desired a son. He brought his two wives and they made obeisance to the Guru. The Roger 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 bring this sinking craft to shore. In reply the Guru took off his signet ring stamped its impression on the Roger'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 mercifully granted thee offspring make thou thy son a Sikh of the house of the Guru. After this the Roger 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 Roger 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 have ever been usual that when God sent his people suffering, he sent it the savior of the world. Guru Gobind Singh afterwards in his Bichita Natak described the circumstances of his birth. He was born three hours before sunrise on the seventh day of the light half of the month of Po in the Sambat year 1723 AD 1666. It is stated that on Guru Teg Baha Dua's departure to Assam with Roger Ram Singh he directed his wife Gujjari to the name Gobind Rai to a son who should be born to her in his absence. End of chapter 4 section 37 of Sikh religion volume 4 this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Sikh religion volume 4 by Max Arthur McAuliffe Life of Guru Teg Baha Dua chapter 5 At the time of Gobind Rai's birth there lived in the city of Kauram a sayid called Bakan Shah on the young Guru's natal morning Bakan Shah looked and bowed towards the east his disciples asked him why he bowed contrary to all Mohammedan 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 newborn sovereign and would perform a daily fast till he had seen him he went by Dili and arrived in Patna with 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 Chan the child's uncle went to Bakan Shah and asked him for what purpose he had come he told him the nature of his vow and asked to see the newborn child the mother and grandmother were afraid of the Mohammedans Arangzeb they therefore tried to put off Sayyed Bakan Shah and told him he might return after 3 months when they would show him the child the Sayyed Ramans traded on receiving this answer and represented that he was only a Fakir and had come hundreds of miles to see the boy at last by the dice of Kripal Chan the mother and grandmother gave way and consented that the Fakir behold the child but only in public in presence of the Sikhs of Patna and amid the soul inspiring strains of the Guru's hymns with Rebek accompaniments when the infant was produced the whole assembly rose to do him honor and present their offerings the Sayyed too presented his and bowed at the young spiritual princes 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 Fakir took them up and prepared to leave amid the fangs of the Sikhs for having been the means of giving them a sight of their future Guru they asked Bakan Shah what he meant by the two vessels he said that if the child had only touched one of them no Mohammedan should be left in the land and if the child touched both the Hindus and Mohammedans should abide and the child should include them both in his religion saying this the Sayyed departed when Guru Tegh Bahadur had adjusted the quarrel between Raja Ram Singh and the king of Kamra and had also heard of the birth of his son he and the Raja set out for Patna traveling stage by stage they at length arrived on the bank of the Ganges and messaged 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 Kamra and as far as Guru Nanak had gone he also informed her that he had erected at Dubai where Guru Nanak once preached a high mount 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 a verter of blood shed after a few days rest and spiritual comfort Raja Ram Singh went to Delhi to report his success to the emperor and then 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, Gadabari and Saraswati endeavor to obtain the dust of the saints feet 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 practice shooting with appellate bow and organize a company of boys of his own age to practice with him his father used to see him near him and tell him that though the practice was meritorious the time for putting it into effect had not yet arrived End of Chapter 5 Section 38 of Sikh Religion Volume 4 This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org Sikh Religion Volume 4 by Max Arthur McAuliffe Life of Guru Tegh Bahadur Chapter 6 After a protracted residence at Patna Guru Tegh Bahadur turned his thoughts towards the Panjab and communicated his resolve to return to his mother Nanaki He said to her, O mother dear, it is now a long time since I left the Panjab If thou permit me, I will go give instruction to my six there and lead them the right way Remain here with thy grandson and nurse him When he groweth strong bring him to me His mother became very thoughtful on hearing this and represented that the Panjab was politically in a very unsettled state Moreover he had been long absent in the Kamrap country and had only now returned and it was too soon to leave her again While thus speaking tears of love reigned from her eyes The Guru represented to her that man's body was unstable and vain was love for it He on that occasion composed the following hymn I've seen that love of the world is false Everybody whether wife or friend is intent on his own happiness Everybody speaketh of his relations and attacheth his heart to them with love At the last moment nobody will accompany him This is a strange custom Stupid man as yet understandeth nothing though I have grown weary of continually instructing him Nanak if man sing the praises of God he shall cross over the terrible ocean On hearing this hymn the Guru's mother was consoled and offered no further objection to her son's departure The Guru then addressed himself to his wife Gujarri Oh my good wife I'm going to the Panjab the city of Ananpur which hath been built must be inhabited Remain here bring up thy son and oppose not his wishes After some time I will send for thee my reason for asking thee not to thwart him is because he is the beloved servant of the deathless being When he groweth up he shall perform great deeds for the world he shall destroy the evil and cherish his religion I've received God's order to go to the Panjab and discharge several duties there ever remember the deathless being On hearing this his wife's eyes filled with tears and she replied in her weeping oh my husband I have none but thee Our child is still young my mother-in-law is old to whom art thou going to entrust me The Guru replied this body is temporary the soul is ever permanent The composition of the body is like that of the current of a river whoever fixeth his love on it is a fool Be satisfied with whatever is God's will knowing this give thy mind contentment ever love thy son and repeat the true name After this conversation the Guru's son went to him and said father dear I've heard that thou art going to the Panjab take me with thee but still young thou wits have great suffering on the way therefore remain here for some time and I will ascend for thee afterwards it is thou who has to do all the work at Ananpur At the Guru's departure his wife pressed him not to make a long march on that day and to keep his child with him so that the parting between father and son might not be too abrupt and that the latter might be able to endure it too much sorrowing To this the Guru agreed his first march was within the city of Patna itself where all his six went to bid him farewell and sing the Guru's hymns for his safe journey The Guru taking with him his treasurer the devout Mati Das and for other faithful six proceeded march by march till he arrived at Ropar in the Ambala district where a large crowd of sick followers came to see him and make him offerings He then directed his route to Karatpur where he met his half-brother Suraj Mahal who was overjoyed at seeing him To him the Guru communicated the news of the birth of his son where at Suraj Mahal was greatly delighted He introduced his grandsons Gulab Rai and Shyam Das to the Guru who bestowed to Karatpur the Guru visited Patalpuri where Guru Har Gobind had breathed his last The Guru after staying at Karatpur for some time departed for Ananpur When he arrived there was great rejoicing the whole city went forth to receive him and do hymn homage Gobind Rai though still a child used daily to practice the use of arms Whenever the sons of worthy men and six visited him he used to instruct them in military tactics In Gobind's area was a well of sweet water which the neighbors used to draw One day as a Mohammedan woman went with her picture a pallet from the boy's bow accidentally struck her on the forehead She went with tears and lamentations to Gujarat and threatened to report to the emperor the mischief the child had been doing in the city The mother pleaded that her son was very young and knew not right from wrong After further parlay Gujarat gave her money to buy clarified butter and sweets upon which she promised that she would make no further complaint against Gobind Rai Gujarat chased the boy with the object of chastising him He ran upstairs and closed the door behind him She then began to scold and ask him if he was not afraid of the emperor He called out to her that he was afraid of none but the deathless God On hearing this his mother desisted from her intention and Anaki his grandmother then quietly went upstairs and brought him down to his mother Addressing the letter Anaki said the boy shall be a great warrior like his grandfather Guru Har Gobind End of Chapter 6 Section 39 of Sick Religion Volume 4 This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org Sick Religion Volume 4 by Max Arthur McAuliffe Life of Guru Teg Bahadur Chapter 7 One day Guru Teg Bahadur thought of his death and determined to send for his son Gobind so that he might come to cherish and protect Ananpur in the day of its bereavement At the same time Gobind Rai in Patna was thinking of his father He said to his mother that when his father was leaving for Ananpur he promised to write on arriving at his destination but as yet they had not heard from him The boy expressed his desire to go to the Panjab when the Guru ordered it The boy then urged that it seemed good to leave Patna with which he was not pleased His mother informed him that the Masans in and around Patna were good and obedient men and satisfied their wants but they would have great difficulties in the Panjab where they would find envy and jealousy and where moreover they would be in danger of the hostility of the Emperor His mother would not therefore consent to leave Patna Gobind Rai sent for a scribe to whom he dictated a letter to the Masand Balaki who was employed to collect the sick offerings of Dhaka ordering him to make a very costly Palki and ornament it with gold and ivory for his journey This article Balaki caused to be made as quickly as possible by the best artists the country could afford The boy's mother was highly pleased on seeing it and pointed it out as an instance of the obedience and goodwill of the Masans in that part of India Gobind Rai however on examining the Palki found that what the Masans represented to be gold work only contained one part of gold to nine of copper and to prove what he said he had it promptly and publicly burned He made the dishonesty of the Masans a reason for again urging on his mother the necessity of going to the palm job where he said he had many things of importance to do At that very time his father's letter arrived summoning him, his mother and his six to a non-poor When the news of Gobind's intended departure had spread several persons came with offerings and among others a banker called Jagat Seth who offered him the shelter and hospitality of his many houses on the way northward an offer which the boy was not disinclined to accept Before Gobind Rai departed a deputation waited on him and begged him to leave his cradle as a memorial behind him when they urged that there was nobody left to confer spiritual benefits on them, he told them that whatever supplications they addressed to God with a pure mind should be accepted The first place of any importance at which Gobind Rai halted on his route was a town south of Benares called Jota Mersapur On reaching Benares the ancient stronghold of Hinduism the crowds came with offerings to him they were enchanted as well with his mental as his physical beauty they said they were beggars and had come to beg of him their applications were not in vain whereupon everyone praised him and said how generous and how young he remained there for several days he used to hold court in the morning and then delight in sitting in a boat on the Ganges from which he admired the scenery the verger on the one hand and on the other the stately and picturesque temples and mansions rising from the margin of the sacred river From Benares Gobind Rai proceeded to Ajudia their crowds came with offerings to behold him and on seeing his beauty were loud in their praises he told his greatness as a hero the sick historian relates that flocks of monkeys animals so cherished at the Hindu shrine of Ajudia went to the Guru's tent he first fed them with parched gram and then through a lump of molasses among them for which they all began to fight some using their teeth and others their hands the boy on seeing the simian was delighted for even at that early age he loved the battle and the fray Gobind Rai then proceeded with his mother and followers to Lucknow Lucknow then as now the capital of Awad Ud where they were all hospitably entertained by Baba Phatachand the religious superior of the Sikhs to whom the party gave a letter of thanks for his hospitality a letter still preserved by the Sikh Mahant of that city Gobind Rai and his party then proceeded towards Anampur on the way they tarried at Lucknow a town about nine miles from Ambala in the Panjab thereby Kripal the Guru's uncle went in advance of the party to procure conveyances for the remainder of the journey to Anampur while Gobind Rai was at Lucknow his favorite amusement was playing at mimic warfare under the tutorship of Magan he used to form the boys of the town into opposing armies and engage them in sham fights and martial exercises while Gobind Rai was thus engaged and visited by Syed Bikan Shah owner of the villages of Karam and Siana four miles from Lucknow who had previously gone to see him at his birth in Patna and knew that the boy was destined one day to bestow the Mughal Empire on the Sikhs Bikan Shah had obtained the village of Thoske from the Emperor and he came to beg Gobind Rai to allow him to remain in undisturbed possession of it during the Sikh government which was to follow Gobind Rai promised that no one should molest him upon this Syed Bikan Shah fell at his feet when he as a Muslim was reproached for prostrating himself before a Sikh child he justified his action by saying that the boy was a spiritual throne of Guru Nanak that he should be seen hereafter in God's court and that whatever God did now he did through Gobind Rai's mediation the boy had assumed birth to establish the Kalsa religion and overthrow the Empire of the Turks in due time by Kripal Chand arrived with horses and carriages to take Gobind Rai from his mother and grandmother to a non-poor before his departure he went on a shooting excursion accompanied by his uncle's huntsman on that occasion one goga who lived in the neighboring village of Nunneri came to him to beg forgiveness for an offense formally committed once when Guru Tegh Bahadur had gone on a pilgrimage in his faith goga abducted his female servant he came now to make his peace with God and the Guru he prayed Gobind Rai to go to his house and bless it with his presence Gobind Rai in view of the man's sincere repentance generously pardoned him the young boy set out and was followed by his mother and the remaining members of the family after a few nights' journey they arrived at Karatpur here Gobind Rai was met by Gulab Rai and Shamdas grandsons of his uncle the late Suraj Mall they escorted him to their house and treated him with respect and affection at Karatpur Gobind visited the shrines of Baba Gurdita, Guru Har Gobind and Guru Har Rai as he approached a non-poor women and men of the city came forth to escort him they were all astonished and fascinated on seeing the beauty of the young Guru Kripal Chan pointed out to him the hill of Naina Devi and the sut lodge flowing by places with which he was afterwards to be so intimately associated he was affectionately received by his father who had once ministered to his physical and intellectual wants End of Chapter 7 Section 40 of Sick Religion Volume 4 this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Sick Religion Volume 4 by Max Arthur McAuliffe Life of Guru Ruteg Bahadur Chapter 8 The cruel and bigoted Emperor Aurangzeb still reigned in Delhi as we have previously seen he had imprisoned and starved to death his own father killed his own brothers Dara Shako and Marad and disgraced his eldest son Muazin afterwards Bahadur Shah on account of all his crimes he was heartily hated even by his own co-religionists he then sent for his priests and asked them what he was to do to regain the sympathy of the Mohammedans his counsellors said he could only do so by converting the Hindus to Islam he should send money and other presents to Maka Ahmadina who would take them and bring him credentials from those holy cities to show that he was an Orthodox and religious Mohammedan all this being done he was to issue proclamations throughout the empire that the Hindus should embrace Islam and that those who did so should receive jageers state service and all the immunities granted to royal favorites the emperor took the advice of his priests and all the plans suggested were adopted the experiment of conversion was first tried in Kashmir there were two reasons for this in the first place the Kashmiri pundits were supposed to be educated and it was thought that if they were converted the inhabitants of Hindustan would readily follow their example secondly Bishawar and Kabul Mohammedan countries were near and if the Kashmiris offered any resistance to their conversion the Mohammedans might declare a religious war and overpower and destroy them it was also believed by the emperor without foundation as it afterwards turned out that the Kashmiri Brahmins might be tempted by promises of money and government appointments because the beggary and meanness of the inhabitants of that country were proverbial the emperor Akbar by the force of wealth and military genius not only subdued Mohammedan India but also Raj Patana his upsequious minister signed a document which allowed him as the shadow of God on earth full jurisdiction to decide all religious questions instead of the Mohammedan creed he was gratified with the formula there is no God but God and Akbar is God's representative men prosperated themselves before him offered him vows and addressed him as a deity he caused his name to be inserted in the hymns to the gods and goddesses and poets were found to grant him divine honors Aurangzeb who deemed himself the most powerful of the people of the country he thought that by his own line of action he should be even greater and more successful than Akbar share Afgan Khan the emperor's viceroy in Kashmir said about converting the Kashmiris by the sword and massacred those who persevered in their adherence to the faith of their forefathers and a quarter or a hundred weight of jhanus or sacrificial threads the Hindus who would not be converted and whom share Afgan Khan's troops could not capture led the country even Mohammedans who in any way assisted the Hindus were mercilessly put to death at last share Afgan Khan began to reflect that there was too much slaughter and it might happen to him the emperor who mayan whom share Shah the Afghan chief expelled from India or as it happened to the Mohammedans whose seat had been extirpated from his dominions by Roger Jaipal whose motto was when I die there shall be an end of the world thus reflecting share Afgan Khan sent for the Kashmiri pundits informed them of the emperor's order said he was only obeying it and begged for forgiveness they became silent for a while and then sued for a respite of six months to consider whether they should embrace Islam or die for their religion share Afgan Khan after all the slaughter of which he had been the instrument was glad to exceed to their request meanwhile the process of conversion went on in India Arangzeb at first resorted to of traditional Indian policy in dealing with the Hindus he made peaceable overtures then offered money then threatened punishment and lastly caused dissension among them when these measures failed he had recourse to forcible conversion he destroyed temples and converted them into mosques he killed cows so sacred in Hindu estimation through their flesh into wells to drink the water there from not satisfied with his defilement he used to send the Hindus to mosques and forced them to pray to the misnamed Rahim merciful God instead of their own Ram a God of mildness and compassion when the respite of six months obtained from share Afgan Khan was approaching its end the Kashmiri pundits were supernaturally informed that in this last age of the world Guru Nanak was spiritual king he would protect religion no Hindu God had power to do so the ninth king in succession to him Guru Tegh Bahadur was now on his throne they should repair to him and he would protect their honor and their faith the pundits heard that the Guru was then at Anampur on the bank of the Sat Laj and that they proceeded on their way they stayed at Amritsar where they bathed in the sacred tank of Guru Ram Das they then proceeded to Anampur where they arrived after much discomfort and suffering owing to their ignorance of travel in an unknown country in the plains of India and in the hot season on their arrival in Anampur they told the Guru their sad story how the Hindus of their country were being converted not withstanding the respect granted to themselves and how a man in a quarter weight of Janus had been collected from Hindu converts to Islam they represented to the Guru that he had been born with the express object of preserving religion that his very name had power to cherish those who sought his protection and they implored him to preserve the honor of their faith and most expedient the Guru sat silent and for some time pondered on their request his darling boy Gobind was then playing in the hall and on seeing his father sad and thoughtful went to him his father spoke not but tenderly embraced him the boy said father dear why sit as thou silent today why not regard me with that usual look of affection thou wilt not even look cheerfully on me the Guru taking compassion on his dear child dear as only Gobind Rai could be seated him near him and said my son thou knowest nothing yet thou art still a child this matter on which the Kashmiris have come is of vital importance the world is grieved by the oppression of the Turks no brave man is now to be found he was willing to sacrifice shall free the earth from the burden of the Mohammedans the child replied for that purpose who is more worthy than thou who art at once generous and brave when Guru Tegh Bahadur heard this from his child's lips he divined everything that was to follow he told the Kashmiris to go in a body to dilly and make the following representation to the emperor Guru Tegh Bahadur the ninth now seated on the throne of the great Guru Nanak who is protector of faith and religion first make him a Muslim and then all the people including ourselves will of our own accord adopt the faith they obeyed the Guru and proceeded to dilly to urge his self-sacrificing proposal the emperor after consulting his Mohammedan doctors adopted it with extreme joy he said if the Guru become Mohammedan he will at any rate show us a miracle having thus decided the emperor sent two officers to summon him he was full of hope which he expressed to his Kazis that once the Guru was converted there would be a large accession of Hindu and Sikh converts the officers who bore the emperor's order to the Guru billeted themselves on the towns and villages through which they passed four porters pressed into service at every village for each officer were obliged to take the paul key to the next in this way they were not long uncomfortably accomplishing the journey to a non-poor on hearing that the Guru gave audience in the morning they sent word that they had a message for him from the emperor the Guru said that he was already expecting them and he was not sorry that they had at last arrived he read the emperor's order the rainy season he then handed his letter to the officers and dismissed them they proceeded on their return journey without further molestation of the Guru end of chapter 8 section 41 of Sikh religion volume 4 this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Sikh religion volume 4 by Max Arthur McAuliffe life of Guru Tegh Bahadur chapter 9 the Guru took leave of his family and is devoted six and began his journey to Delhi on the first day of the month of Har early in June immediately preceding the rains when the heat is extreme in northern India on his way he visited his sincere Mohammedan friend Saif Ulddin who lived at Saif Babad near the present fort of Bahadurgarh in the Patiala state where an imposing temple has been erected in honor of the Guru this man received him with great honor and invited him to stay with him during the rainy season the Guru accepted the invitation and during his stay gave religious instruction and spiritual happiness to many faithful Sikhs Saif Ulddin ever found some new service to perform for the Guru and their conversation was continually of God Saif Ulddin became a convert to the Guru's faith at the close of the rains in the beginning of October Arangzeb again sent two messengers to hasten the Guru's progress to Delhi but he was not there they tried Amritsar but with similar ill success they then returned to Delhi and reported that the Guru had fled Arangzeb dispatched orders all over his empire to find and arrest him the Guru remembered his own promise and took his leave of Saif Ulddin Saif Ulddin became very sad at parting with his guest and begged him to take him with him the Guru excused himself on the ground that he had private business in which it would be irksome for him to assist he then dismissed all his six except five, namely Maridas Gurdita of the line of Bhai Buddha and three others whose names are said to have been Uda, Chima and Dayala and proceeded to give himself up to the emperor at Delhi the Guru and his five followers first halted at Garhi near Samana in the Patiala state the Guru pitched his tent outside the village walls while there a Pathan who had been introduced to him at Saif Abbad went and paid him homage and made him offerings he begged the Guru to remain with him for some days the Guru said he must move onward and asked his Pathan friend to allow him there lived a Masan who through fear of the Muhammadans would not even visit him the Guru next proceeded to Chikka in the present Karnal district where lived a Masan called Galara the Guru had once found him as a waif and brought him up to manhood he then left his service and went to his native village where he was now delighted to receive his old master the Guru knowing his devotion stayed with him and gave him spiritual instruction Galara's waif who is described as a very simple minded person the Guru blessed and to Galara himself he gave a quiver full of arrows to serve him in the hour of need he exhorted him to act honestly on all occasions and he should prosper but if he ever acted dishonestly he should perish the Guru then proceeded to Karha and was a temple erected to Guru Har Gobind who had rusted there when he was going to visit Naanak Mata there resided another Masan who through fear of the Muhammadans would not visit the Guru the Guru however received great attention from an agriculturist whom he induced to dig up Bawali for the benefit of waif errors the Guru then went to the village of Kar where he passed the night giving religious instruction to six when they heard him they began to moralize on the political condition they said that the Turks had arrived at such a pitch of power that no one could withstand them he replied the king who acted according to his religion who practiced justice who was not greedy who protected and show with mercy to his subjects who dispelled their sorrows and conferred happiness who received with only reasonable revenue who suppressed the thieves and robbers who removed the many similar obstacles to good government and who ever acted honestly shall secure sovereignty for his descendants but those who though they may have obtained empire by virtuous conduct and previous births now perform evil deeds who devote themselves mainly to sexual pleasures and neither listen to or make themselves acquainted with the sufferings of their subjects who seize wealth by every means in their power and who feel not compassion for the poor shall find their empire and dignity daily decrease Aurangzeb has now formed very evil designs and seeketh to destroy the Hindu religion in the wantonness of his pride he practiced sith violence and depression his suffering subjects fear for their lives wherefore it is now abundantly manifest that his empire and dignity cannot abide but shall all gradually perish and that there shall none of his progeny remain even to beat a drum many Rajas of the present age who suppose their position is the result of greatly meritorious acts in previous births and that they have nothing to do and this may not unwise the ponder on the Guru's words next morning the Guru reached Kattkar in the Pattiala state he sent for flower and doll and had them cooked for his dinner during the night the villagers formed a design to steal his horse which they saw was of excellent strain and of great value six men went to take away the animal but it is said were immediately stricken blind and had to abandon their design on this they recovered their sight and went to their homes on discussing the incident there they learned that the horse belonged to a celebrated priest they then decided to go with offerings and beseech his pardon they asked for another favor that the Guru should sweeten the brackish water of their village both requests were granted the Guru drawing an arrow from his quiver said that as far as the arrow flew the water of the earth should become sweet they were enjoined to sink a well within that radius and their labor should be rewarded in this way the Guru continued his journey conferring temporal and spiritual favors on his audience until he reached Agra there he encamped in a garden outside the city the Guru sent for a shepherd boy he saw in the garden and asked him to do him a favor the Guru took from his finger a large gold ring set with diamonds and asked the shepherd to go and pledge it and bring him to Rupee's worth of sweets the shepherd said he had no cloth in which to wrap them upon this the Guru took off a very valuable shawl he wore and handed it to him for the purpose the boy not knowing the Guru enjoined him to look after his herd of sheep and goats and departed on his errand the six who accompanied the Guru were astonished at what he had done the Shepherds took the liberty of saying have we not money why hast thou parted with thy ring moreover instead of a handkerchief thou hast given thy valuable shawl to bring the sweets in the Guru replied that what he had done had been done by God's will which could not be set aside by hundreds of devices the shepherd went into the city and stopping at a confectioner's shop showed the ring the confectioner on examining it and asked the boy from whom he had received it the boy told him whereupon the confectioner weighed the sweets when the boy presented the shawl to wrap them up in the confectioner became still more astonished he said that the boy must have stolen both the ring and the shawl as the owner of the letter could never have sent it to be spoiled with sweets the confectioner accordingly arrested the shepherd and took him to the police office the boy on being interrogated said he had got both the ring and the shawl from a stranger who had taken shelter in a certain garden and he described him and his five companions the police officer sent two policemen to make inquiries regarding the visitor when the policeman arrived they asked the Guru who he was the Guru candidly told them his name and station on hearing this one of the constables returned to the police office to give information and the other remained to watch the Guru the caught wall was delighted to hear that Guru Tegh Bahadur had been found at last and to think that he should get a large reward from the emperor for his capture the police officer then went to the governor of the fort told them the circumstances and chuckled at the thought that they should all become great men after the capture of the much sought for Guru the governor of the fort ordered one hundred horsemen to equip themselves the police officer to arrest the Guru the Guru frankly replied to all their questions they then informed him that the emperor had sent written orders in all directions to arrest him and asked him to kindly go with them to the fort and they would inquire the emperor's wishes regarding him the Guru at once ordered his horse to be settled and with his five sick followers entered the fort the Guru at his arrest and then the fort preserved his marvelous equanimity never showing the slightest sign of displeasure or disappointment the governor of the fort and the police officer reported the arrest of the emperor the latter was overjoyed at the capture of the great Guru of the six he said that his wish had been fulfilled and he would now convert the Guru to Islam and the Muhammadan religion would then be rapidly accepted by the people he sent off a regiment of twelve hundred horse to Agra the Guru to his presence he explained to them that the prisoner must not escape if any persons were to assist him in endeavoring to do so the regiment was to perform its duty the soldiers were not however to annoy the Guru in any way on the journey to Dili end of chapter nine section forty two of sick religion volume four this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org sick religion volume four by Max Arthur McAuliffe the life of Guru tagged by Hadoor chapter 10 when the Guru with his five six arrived in Dili the emperor sent for him and thus addressed him it is my pleasure that there should be but one religion Hinduism is false and worthless and those who profess it will suffer punishment in hell I pity them and therefore wish to do them a favor if they of their own accord keep the id and fast and repeat the Mohammedan creed and prayers I will reward them with wealth, appointments land revenue grants and lands with irrigating wells in this case thou too shalt have many disciples thou become a great priest of Islam therefore accept my religion and thou shalt receive from me whatever thy heart desire it the Guru replied oh emperor thou and I and all people must walk according to God's will if it were the will of God that there should be only one religion he would not have allowed the Mohammedan and Hindu religions to exist at the same time he hath no partner and can do as he pleases neither thou nor I can oppose him the emperor seized on the Guru's expression that all men must walk according to God's will and said God the most high appeared to me in a vision and told me to convert the whole world to Islam I'm therefore obeying God's order the Guru replied I know not whether thou or thy God we could falsely however since thou wilt not believe I will give the ocular proof of what I say the Guru then requested the emperor to send for five mons of pepper and he did so the Guru had it made into a heap which he caused to be ignited it burned for 24 hours and was apparently reduced to ashes the Guru then desired that the heap of ashes should be pounded and sifted when this was done three pepper pods came out whole the Guru then said oh king thou hast now got thine answer thou wishest to make one religion out of two but God wishes to make three religions out of two him whom the creator desired to preserve not even fire can touch as done as these three pepper pods have been saved from the fire so shall three religions Hinduism Islam and Sikhism survive to future ages upon this the emperor ordered that the Guru should be closely imprisoned and sufficient guards placed over him to prevent his escape the Guru then wrote as follows to his wife the Turks have imprisoned me in paying due regard to the words of Guru Nanak to the emperor Babar I have come here to deprive them of their sovereignty wherefore have no anxiety for me cherish our son and recognize him as the Guru's image both Mata Gujari and her mother-in-law received this letter as if their hearts had been pierced with arrows the messenger assayed to console them he pointed out that the Guru had brought his fate on himself as the result of a prayer of certain Kashmiri pundits his family ought not therefore to take the matter to heart but accept his fate with resignation after a conference with his Mohammedan doctors and ministers the emperor again sent for the Guru and said he would perform for him every service in his power if he embraced Islam severely tortured the Guru replied here oh Arang Zed I will never embrace Islam thou and I and all creatures are the servants not the equals of God the world is subject to him the prophet of Maka who originated the religion thou professist was unable to impose one faith on the world so how canst thou do so he was not able to convert even his own uncle to Islam of what account art thou the aswad stone which the Mohammedan set up in memory of Adam in which they call Celestial but which the Hindus call the Lingam is worshiped by Muslim and pilgrims is it any thing more than an idol when Mohammed drove idolatry out of Maka the inhabitants formed a design to assassinate him he became aware of this he made his escape at night to Medina leaving all his property behind and never returned canst thou justly say that he enjoyed God's special favor nay we are all God's people God alone is master he can do what he pleases oh Arang Zed who art thou and what power has thou to convert the whole world to Islam the Guru has said death laugheth for man's head but the brute knoweth it not oh king through pride thou thinkest not that thou too shalt assuredly die he who practices pride shall be utterly extirpated on hearing this the emperor became enraged and remanded the Guru to prison giving orders that he should be tortured until he accepted Islam the more however he was tortured the more happy he appeared notwithstanding the Guru's repeated refusals the emperor still entertained hopes that he might be converted messengers continued to be sent at intervals to renew the emperor's promises and asked the Guru to perform a miracle or embrace Islam the Guru replied that a miracle was the wrath of God and to undo what God had done that is to circumcise himself would be a crime against heaven he would not consent to the emperor's proposals he did not want office or power he felt no greed in his heart and he would not embrace this long but the emperor might act as he pleased in the Guru Mukhi Chronicles there is frequent mention of the Guru having gone outside his prison walls to meet and dine with his six this is attributed to his thaumaturgy power one day as he was on the top story of his prison the emperor thought he saw him looking towards the south in the direction of the imperial Zanana he was sent for next day being charged with this great breach of oriental etiquette and propriety the Guru replied emperor Aurangzeb I was on the top story of my prison but I was not looking at thy private apartments or at thy queens I was looking in the direction of the Europeans who were coming from beyond the seas to tear down thy pardas and destroy thy empire a Sikh writer states that these words became the battle cry of the Sikhs in the assault on Dile in 1857 under general John Nicholson and that thus the prophecy of the 9th Guru was gloriously fulfilled Mahdi Das the Guru's faithful Sikh charged his master with practicing too much humility and talked of destroying the whole sect of Muhammadans and putting an end to the Mughal rule the Guru remonstrated with him and said that man must accept and obey the will of God Mahdi Das replied that the Guru's sufferings were intolerable the conversation ensued in which the Guru referred to Guru Nanak's promise to Babar that his empire should abide for a time Guru Tegh Bahadur said the gift the holy Guru Nanak gave may not it is true be easily recalled but I will offer my life and in doing so prove the Turks to be false and deprive them of sovereignty if I lay not down my life here the great Turkish empire in India will long survive but since its monarchs have committed great enormities I will now extirpate them and their line this conversation was overheard by a priest who reported it to the emperor Mahdi Das was in consequence bound between two pillars and his body cut in twain with a saw when the executioners began to apply the saw to his body he began to repeat the Japji it is said that even when his body was divided in two he continued to repeat the great morning prayer and finally became silent when his repetition was complete on witnessing the martyrdom of Mahdi Das the Guru's other six became so afraid they went to him at night and represented their danger he told them that they were free to leave him they pointed to the chains on their feet and asked how their release could be effected through the Guru's miraculous interposition their feathers fell off the prison doors all stood open and the guards snored in the sleep of neglect one of the six by Gurdita repented at last and remained with the Guru to suffer his fate when the Guru was questioned by the Jailer as to how his three six had escaped he replied in the words of Guru Arjan God played in everything himself one man he rescued another he enveloped in the wave as he caused the men to dance so they danced according to the past acts of each the great God who created them hath rescued them from prison what has thou to do with them now thy business is with me it is I who have been imprisoned those six only remained through their regard for me the Guru sent a message by the departing six to his son to abide fearlessly in a non-poor the time for him to leave his own body had arrived and he would leave it in Delhi he would have to leave it all the same had he remained in a non-poor he enjoined his son to grieve not for him as he had brought his troubles on himself he returned to ashes the fruit of the meritorious acts which the Emperor had performed in former births and by which he had obtained sovereignty Gobin Rai on hearing his father's message received it with equanimity but his grandmother and mother began to weep he tried to console them and said we will abide in a non-poor and destroy the Turks his mother upon this cautioned silence lest some agent of the Emperor should hear his words and remind that that was not a time for silence or concealment end of chapter 10 section 43 of sick religion volume 4 this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org sick religion volume 4 by Max Arthur McAuliffe life of Guru Teg Bahadur chapter 11 when the governor of the dilly jail reported that three of the Guru's six had escaped the Emperor ordered the Guru to be locked in an iron cage and a sentry with a drawn sword placed on guard over him the Guru on hearing this order calmly replied with a hymn of Guru Arjan they who commit sin shall assuredly be ruined as rail shall seize and smite them the creator will put them into hell and the accountant there will ask for their accounts the Guru in reply to the further demand of the officer sent by the Emperor answered as he had done on a former occasion I will not accept thy law or thy religion and I will not abandon my faith the glory of the Turkish power is now at an end since thou art forcibly depriving men of their religion I will dig up the roots of the Turks and throw them into the briny ocean since what is melted with salt never revive it and they shall never again have sway in hindu stand the Guru is said to have also quoted the hymn of Guru when kings lions, headmen and dogs instead of watching rest in sleep kings servants inflict wounds with their nails and taste and drink the subjects blood by Burdita who is still fettered was allowed to wait on the Guru soon after this a messenger arrived bearing a letter from his wife and son inquiries regarding them the Guru wrote his first slok for the general instruction of his followers he who singeth not God's praises rendereth his life useless say of Nanak worship God oh my soul as the fish loveth water he then wrote the fiftieth slok for his wife Gujaris special consolation Ram passed away with his large family say of Nanak nothing is permanent the world is like a dream for all in soul he wrote the fiftieth slok be anxious only regarding what is not expected it is the way of the world Nanak that nothing is permanent to his son he sent the fiftieth slok my strength is exhausted I am in chains and have no resource say of Nanak God is now my refuge he will succor me as he did the elephant and also the fiftieth my associates and companions have all abandoned me no one remaineth with me to the last say of Nanak in this calamity God is mine only support it is believed that the Guru during his captivity composed most of his other sloks and hymns and sent them with the above by the messenger the Guru said to him at parting my end hath come console all my people we must all be satisfied with God's will take this letter quickly and bring me an answer Gobind Rai replied to the slok addressed to him with the fiftieth slok in the collection bearing the name strength is thine thy fetters are loosed thou hast every resource Nanak everything is in thy power it is only thou who canst assist thyself the Guru was very pleased at receiving this slok and message from his son and remarked that he was fit for the Guru's ship he sent into the city of Dili four, five Pais and a coconut to forward the token of his appointment to the six spiritual sovereignty when the five Pais and the coconut arrived the Guru placed them in front of him meditated on his distant son and bowed to him he sent the articles to Gobind Rai with the fiftieth slok the name Remaneth saints remain Guru Gobind Remaneth say of Nanak view are they who in this world follow the Guru's instruction before the messenger reached to Nampur the Guru's family was in great distress on account of a vision which his wife had had she thought that she saw the Guru placed five Pais and a coconut before his son Gobind and bowed to him in token of his appointment and then she beheld the Guru's head separated from his body she requested her son to send a Sikh at once to ascertain if the vision had any reality if the messenger met on the road the Sikh who was expected from Dili he was to let him come on and himself proceed to Dili to obtain the latest information regarding the Guru meanwhile the emperor kept his thoughts on the Guru's conversion he sent for a Mohammedan priest and told him to take one of the nobles with him to the prisoner to accept this message thou art to accept the Mohammedan religion or work a miracle if thou work a miracle thou mayst remain a Guru as thou art if thou accept Islam then shalt thou be advanced to an exalted position and be happy if thou fail to accept these offers thou shalt be put to death this is my final decision the Guru replied in the same purport as before and added I will never abandon my faith I want no honor in this life I want honor hereafter the threat of death possessive no terrors for me since I must one day assuredly leave this perishable body for death I am prepared and I cheerfully accept it the emperor on hearing this reply was greatly incensed and ordered that the Guru should be executed meantime the messenger from the Guru's son and wife arrived from Anampur the Guru said to him my last hour hath come stand out near me my head shall fall into thy lap fear nobody but take it to Anampur and cremate it there on hearing this not only the sick but the Mohammedan governor of the jail began to weep the Guru gave them religious instruction and consoled them then turning to his faithful companion Gurdita he said thou shalt be released after my death Gurdita replied oh great king it is at thy feet I wish to leave my body the Guru rejoined oh my brother thy cremation ground shall be whereby Buddha used to graze the horses of Guru Har Gobind when he was in the fortress of Gualiar the place is only about six miles distant thou shalt leave thy body there and come to me to heaven then came Sayyid Adam Shah with a warrant for the Guru's execution accompanied by all the emperor's courtiers and Mohammedan priests of Dili Adam Shah who revolted from the office of executioner of the Guru asked him why he was bent on losing his life in vain and begged him to embrace Islam the Guru replied the sick religion is dear to me than life that renounced it even under the pressure of immediate and certain death the Guru was then taken out of his cage and allowed to perform his ablutions at a neighboring well there appeared a great crowd to witness the execution the Guru leaving the well went and sat under a banyan tree still extant where he recited the jatji he then told Adam Shah to take his sword and strike his neck when he bowed to God at the conclusion of his devotions Adam Shah did so it is said that the Guru's head flew off into the faithful six lap it is recorded that immediately afterwards a great storm arose which filled everyone's eyes with dust the sick unobserved by anyone took away the Guru's head to a non-poor hasting with it as fast as his feet could carry him the execution of Guru Tegh Bahadur occurred on the afternoon of Thursday the fifth day of the light half of the month of Maghar in the Sambha year 1732 A.D. 1675 End of Chapter 11