 Section 1 of the 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. Recording by Padi Alawalia Batoa. The Sikh religion volume 4 by Max Arthur McAuliffe. Life of Guru Hargubind, the 6th Guru, chapter 1. Ile igu ki kondom grasilae modulatus avinae, kaman. Nunk horensia martis. Alma virosque kano. Lo, I, the man whose muse Willom did mask as time her taut in lowly shepherd's weeds, am now enforced a far unfitter task for trumpet's turn to change my note and reads. Spencer. The early life of Guru Hargubind has already been given in the life of his father, Guru Arjun. On ascertaining his father's death, he caused the grantsab to be read and employed by Buddha for the purpose. The musicians of the temple signed the Guru's hymns to the accompaniment of their instruments. The singing and the reading of the grantsab lasted for 10 days. When the final rites were ended, by Buddha clothed Guru Hargubind in new raiment and placed before him a selli, a woollen cord worn as a necklace or twisted around the head by the former Guru's, an aturban, as appetinances of his calling. Guru Hargubind ordered that the selli should be placed in the treasury, apparently because it was not suited to the altered political condition of the 6th. He then addressed by Buddha, my endeavors shall be to fulfill thy prophecy, my selli shall be a sword belt and I shall wear my turban with a royal egret. He then sent for his arms and arrayed himself in martial style so that, as the Sikh chronicle states, his splendor shone like the sun. Guru Hargubind then, according to the custom usual on such occasions, summoned all his Sikhs and invited the principal inhabitants of Amritsar to a banquet. He caused a large quantity of sacred food to be made and brought into the temple for the entertainment of his guests. While by Buddha read the grand sab in the middle of a well-ordered assembly, Guru Das stood and waved a gorgeous chori over the sacred volume. When the reading was ended, all the assembly reverently bowed their heads. The singers again began to sing the Guru's hymns. The sad was intoned and a solemn prayer offered. The Guru reaffirmed instructions for the guidance of future generations of Sikhs in the performance of obsequies. When a Sikh dyeth, let not the obsequies of Hindus be performed for him. Let sacred food be prepared and distributed. Let the grand sab be intoned and a solemn prayer offered, as I caused to be done on hearing of my father's death. That is the way to prepare for the deceased a passage to such count. Only one body of men among his followers would dissatisfied at his ascension. The Masans, who used to collect offerings and tides from the Sikhs, had become very corrupt and dishonest, and they now trembled for their misdeeds. They represented to the Guru's mother, it is the reign of the Mughals. We have nobody of mature age to guide and protect us. The Guru is yet a boy. Chandu is still an enemy. The Guru girdeth on his arms, but for fakirs to lord it over men is a course that involve with peril. The preceding five Gurus never handled arms. If Jahangir here of our Guru's doings, he will be angry, and where shall we hide ourselves? The Guru's mother replied, Have no anxiety. Guru Nanak's hand is on my son's head. The Guru ever liveth. By Buddha's words, that Hargobind shall be a temporal, as well as a spiritual ruler, and shall wield two swords, are about to be fulfilled. Notwithstanding, however, the courageous face she showed them are sons, she remonstrated with the young Guru. My son, we have no treasure, no state revenue, low-landed property, no army. If thou walk in the way of thy father and grandfather, thou shalt be happy. The Guru replied in the words of Guru Arjan, The Lord who is the searcher of all hearts is my guardian. Have no anxiety whatever for me. Everything shall be according to the will of God. The Guru then issued an encyclical letter to the Masants, to the effect that he would be pleased with those who brought offerings of arms and horses instead of money. On Monday, the fifth day of the light half of Harg, Sambat 1663, he laid the foundation of the Tart Akal Bunga. When it was built of solid masonry, he took his seat on it. It is the corridor of the Golden Temple, whereon the Akalis now sit, and the arms of the Gurus are preserved. By Buddha too, on seeing the young Guru in military harness, mildly remonstrated with it. The Guru replied, It is through thine intercession I obtain birth, and it is in fulfilment of thy blessing, I wear two swords as emblems of spiritual and temple authority. In the Guru's house, religion and worldly enjoyment shall be combined, the cauldron to supply the poor and needy, and the simitar to smiter presses. Several warriors and wrestlers hearing of the Guru's fame came to him for service. He enrolled as his bodyguard, 52 heroes who burned for the fray. This formed the nucleus of his future army. Five hundred youths then came to him for enlistment from the Manjar, the country between the Ravi and the Baez, the Doab, the country between the Baez and the Sat Luj, and the Malwa countries. These men told the Guru that they had no offerings to make him, but their lives. For paid, they only required instruction in his religion, and they professed themselves ready to die in his service. The Guru gave each of them a horse and weapons of war, and gladly enlisted them in his army. He made Pidichand, Pirana, Jeta, Pira and Langaha, each a captain of a troop of one hundred horse. After this, several men out of employ and without a taste for manual labour flocked to the Guru's standard. People began to wonder how he could continue to maintain such an army. The Guru quoted from Guru Arjun, God puteth their food even before the insects, which he created in rocks and stones. He provided every one with his daily food. Why, O man, aren't thou afraid? The Guru, by quoting such passages and by his own hopefulness, and force of character, removed men's fears. In a short time, besides such as required regular pay, hordes gathered around him, who were satisfied with two meals a day, and a new uniform every half year. Guru Hargobind appears to have been the first Guru who systematically turned his attention to the chase. He rose before day, bathed, dressed himself in full armour, and then went to the Homandar, God's temple to worship. There he heard the Japshi and the Asakiva recited. He then preached to his Sikhs. After his sermon, the Anand of Guru Amudas and a concluding prayer were read. Upon this, all repaired to breakfast, which is distributed indiscriminately to the Guru's troops and followers, as they sat in rows for the purpose. The Guru was in the habit of afterwards taking rest for about an hour, and then preparing for the chase. Accompanied by an army of forest beaters, hounds, tamed leopards, and hawks of every variety, he used sassali forth and traverse long distances. One sassadhu or Hindu holy man, on seeing the Guru's proceedings, expressed contempt of him as a destroyer of life. The Guru quoted in justification, Guru Nanak's verses on the subject of flesh. Upon this, the holy man repented of his censure. Late in the afternoon, the Guru used to sit on his throne and give audience to his visitors and followers. Minstrel sang the Guru's hymns, and a twilight the sardar was read. Then all stood up, and with clasped hands offered a prayer to the Almighty. At the conclusion of the service, musical instruments of many sorts were played. The congregation then bowed to the Guru, and all adjourned for their evening repast. A sacred concert was afterwards held, in which hymns were sung in the Kalyan and Kangara measures. Next followed the minstrel Abdullah's martial songs to inspire the Sikhs with love of heroic deeds, and dispel feelings unworthy of warriors. The Sahilah was then read, after which the Guru retired to his private apartment. Before going to sleep, he used to place his head on his mother's feet in respectful salutation, and receive her blessing and embrace. The Guru was fond of reciting Guru Nanak's composition, Guru Nanak's compositions to the Sikhs, particularly the following. Thou art the Creator, the Arranger, who having thyself created the world, recognized it as good. Thou art thyself the true Guru, thyself the worshipper, thyself the creator of the universe. Thou art near, not distant. They who know this under the Guru's instruction are perfect. There is profit in associating with them day and night. This is the advantage of association with the Guru. In every age, O God, Thy saints are good. Their tongues are flavored by singing Thy praises. They utter Thy praises, disregard misery and poverty, and have no apprehension from others. They remain awake and are never seen asleep. By serving up truth, they save their associates and families. They have not the filth of sin. They are spotless. They abide in devotion and love. Ye men of God, understand the true Guru's word. This youth is but for a moment. The body groweth old. O mortal, Thou shalt die today or tomorrow. Repeat God's name and meditate on it in thy heart. O mortal, eschew falsehood and flattery. Death flayeth and killeth the false one. The apostate suffers for his falsehood and pride. He is tormented in both worlds. Renounce slander and envy of others. Man is ruined by perpetual reading, and to him peace cometh not. In the company of the saints, praise the name, and the Supreme God will be your helper. Renounce the sins of lust and wrath. Renounce works of pride and covetousness. Enter the true Guru's protection, and you shall be saved. Thus shall you cross the terrible ocean, my brethren. In front is a noisome river and a poisonous whirlpool of fire. There will be no one to assist. The soul must go alone. The fiery flood formeth hissing waves. Through perverseness man falleth and is burned therein. End of Chapter 1 Recording by Padi Baluwalia Ottawa Section 2 of the 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 Recording by Padi Baluwalia Ottawa The Sikh Religion Volume 4 by Max Arthur McAuliffe The Life of Guru Hargobind Chapter 2 According to the Sikh chronicler, the Guru reigned instruction like clouds and so on, and the Sikhs flourished under it like thirsty rice fields. All the Sikhs revived like vegetables in season, but Chandu's heart shriveled up like the poisonous arc and the camel-thorn in the monsoons. Chandu's daughter was still unwed. It is written in the Chanakya Niti, sleep cometh not at nights to three persons, a debtor, the father of a maid, and a man in fear of an enemy. Chandu had to expiate the crime of having been instrumental in killing Guru Arjan. His daughter remained unwed, and he feared the growing military power of Guru Hargobind. Chandu's aspirations, however, like those of a poor man, remained unfulfilled. One day he was wanting in his wife's presence that if she said but the word, he would send Guru Hargobind to his father. She replied, My Lord, a tree beareth fruit at the proper season. I fear that the thorns which we formerly planted shall now prick us. I hear that the young Guru hath vowed to avenge his father. May God preserve us. There is no reliance on emperors. In a moment, they become as if they had never known one. When we extended our enmity to Guru Arjan, what return did we obtain for it? Our daughter is still unwedded, and now art in fear. Wherefore, let us make peace with the Guru. Upon this Chandu wrote to the Guru, My daughter is virtuous. Make her thy slave. Now art Guru. I am the Emperor's minister. A man's dignity increased sith by an alliance with the exalted. If thou listen to my words, it shall be greatly to thine advantage. At present thou understandest not, but thou shalt hereafter. On a former occasion thy father's six called me a dog. It did them no harm. It was thy father who suffered for it. I have now forgotten my former enmity, but if thou listen not to my words, I will serve thee as I did thy father. The prusel of this letter brought all his father's sufferings and dishonour to the Guru's mind, and galled him to his heart. He wrote in reply, What the Sikh said is true. Even still thou utterest harsh words. Thou shalt assuredly suffer for all thy misdeeds. The torture thou didst inflict on such a philanthropic and peaceful Guru as my father must bring his vengeance in time. Thou shalt die trodden in the dust and dishonoured by shoe-beatings inflicted by pariahs. Guru Ram Das hath said, He who taketh reckoning from the Guru shall lose everything in this world and the next. He shall gnash his teeth, foam at the mouth, and perish talking wildly. He shall ever strive for more wealth, and even his former wealth shall flee away. What shall he earn? What shall he eat in whose heart is the pain of anxiety? He who bereft enmity to him who is without it taketh all the sins of the world on his own head. His mouth blistereth, uttering the slander of his heart, and he shall find no shelter in this world or the next. If he obtain gold, he shall turn into ashes. But if he again enter the Guru's protection, his previous sin shall be remitted. The slave Nanak meditated night and day on the name. By remembering God his enormities and offenses have been erased. I act according to my father's orders. And rely on his words, which ever proved true. He hath said, Creatures and their designs are in God's power. What he ordereth, that must they do. When God is pleased, there is no need to fear. Sorrows shall never affect one by remembering thee, O God. The ministers of death shall never approach the Guru's beloved Sikhs. The cause of causes is all-powerful. There is none but him. Nanak hath entered God's asylum. My mind is supported by the true one's strength. And as to what thou hast written, that a marriage alliance with thy family shall be greatly to my dignity and advantage, my reply is in the words of Guru Arjan. He who withdrawing his heart from religion, turning it to worldly affairs, shall be known as a sinner in both worlds. He who is pleasing to God is acceptable. God himself knoweth his own power. He whom he causeth to perform the good acts of true religion, shall not lose the viaticum of his faith, nor shall this world fail him. One God shineth in all things without interruption. Men remain at the different posts to which God appointed them. O my inaccessible, inapprehensible and true Lord, nonexpeaketh has thou causest him to speak. Chandu's servant, taking this reply to his master, further inflamed his mind by expiating on the Guru's state and wealth. His glory, said the servant, is twice, nay four times greater than that of any previous Guru. His predecessors used to sit on couches. He sitteth upon a throne. He weareth arms, calleth himself the true King, taketh presence like an Emperor, maintaineth an army of a thousand brave youths, and careth for nobody. Chandu found an opportunity of communicating this and the contents of the Guru's letter to the Emperor Jahangir. He added on his own account, Thy Majesty summoned the present Guru's father Arjun to Lahore and entrusted him to me. The present Guru hath on account of his father's death vowed to take vengeance on thee. There is fear of an interaction from his proceedings. If thou order me, I will watch his proceedings. Otherwise thou mayest summon him here and admonish him. He hath grown too proud. Thrones are for emperors, not for beggars. The Emperor sent Wazir Khan and Khan beg to summon the Guru. Wazir Khan, who was really a Sikh, on noticing the Emperor's manner and countenance, divined his object and began to plead for Guru Hargobind. He said, I everywhere hear his praises, that he is a worshipper of the one God, that though young in years he is old in wisdom, ability and knowledge of men, and that he hath worthily undertaken the duties of his high and owner of station. The Emperor concealed his disapproval of this speech, and merely ordered Wazir Khan and Khan beg to go to Amritsar and invite Guru Hargobind to visit him in Delhi. Before his departure from Ritsar, Wazir Khan made another representation to the Emperor. I pray thy Majesty not to hold communication with any detractor of the Guru, and not to listen to any slander or calamity of him. The Guru hath no desire for empire. His wealth increases by itself, by the power of his repetition of God's name. When he arrives here, thou shalt be well pleased with him. When the Guru heard the Emperor's order from the lips of Wazir Khan, he said, The Emperor formally summoned my father to Lahore, and fine service he performed for him. Six years have now elapsed since my father's death, and what hath the Emperor done to make reparations my family? How can the subjects of such a monarch be happy? Kainbeg replied, O Guru, the Emperor was powerless in the matter. It was really Guru Arjun himself who did this, for by his supernatural power, he might have averted his fate. Thou art also to blame for not having caused Chandu to be punished. He hath now again reported to the Emperor that thou hast directed a throne for thyself, raised an army, and art preparing to contend with the Imperial forces. The Guru replied, It was not for my father to display miracles before the Emperor. It is the evil man himself who reaped the reward of his evil deeds. I shall give a reply on the morrow to his Majesty's message. At the afternoon meeting of the six, the question was discussed whether the Guru should go to meet the Emperor or not. By Buddha and by Saloh, counseled the Guru to go. Other six, on the contrary, advised him to make some pretext and not put himself in the Emperor's power. The Guru, in this difficulty, went to consult his mother Ganga. When she heard of the Emperor's summons, she remained silent. She sent for by Saloh, by Jetta, and others to ask their advice, whereupon the following decisions arrived at. The Emperor hath already caused us to apprehend harm from him. Guru Arjun went to him and never returned. We can now only regret that circumstance. Instead of the Guru, let some trustworthy six wait upon the Emperor. Should he desire to come here, we are all ready to resist him. The six are ready to sacrifice their lives to avenge Guru Arjun. We rejoice in our woodland life. The Emperor's army will find it difficult to traverse the distance between us. Emperors are like cobras. One can only abide near them in trepidation and uncertainty. If the Emperor be angry at this determination, then war is the only resource. To this, Mata Ganga added, The joy of my life was at an end when my husband separated from me. If my son now leave me, I cannot survive. The envoys invited Guru Har Gobind to make complaint to the Emperor against Chandu and have his whole conduct thoroughly investigated. After consideration, the Guru decided to appear before the Emperor. The envoys were very pleased. Wasir Khan reminded the Guru of the fact that his father, Guru Arjun, had cured him of dropsy and restored him to life. He professed to be the Guru's disciple and to desire the destruction of his enemy. The Guru replied the following sloak of Guru Ram Dass. God saints worship God and magnify Him. The saints ever seen God's praises, God's name bestoweth happiness. God ever bestowed on His saints the greatness of the name which ever increases. God had seated His saints firmly in their homes and protected His own honour. God will call for their accounts from the slanderers and severely punish them. The slanderer shall obtain the fruit of what he meditated in his heart. What he doeth in secret, even underground, shall assuredly be laid bare. The slave nunnock on seeing God's greatness is happy. The Guru continued, It is God alone who will call the slanderers to account. Ill shall they then fare. Meditate not or do evil to anyone. The Guru quoted from his father's hymn, Harbour not evil to another in thy heart and thou shalt not have trouble, my friend. The Guru then made preparations for his journey. He assigned the secular duties of Hermander to Ubaibuddha and its spiritual duties to Bhai Gurdas. The Guru's mother, seeing his resolve fixed, addressed him many words of affection, prayed for his safety and repeated to him the following verses of her husband, Guru Arjan. Continually meditate on God's name in thy heart and thy associates and companions shall be saved. The Guru is ever with me. I ever repeat his name and remember him. What he hath done is sweet to me. Nunna craveeth the boon of his name. The Guru set out for Dili on Monday, the second day of Magh, 1669 AD 1612. At the first halt on his journey, when parting with the six who had accompanied him thus far, he gave in the following instructions. The Hermander is specially devoted to God's service, wherefore it should ever be respected. It should never be defiled with any impurity of the human body. No gambling, wine drinking, light behaviour with women or slander should be allowed therein. No one should steal, utter a falsehood, smoke tobacco or contrive litigation in its precinct. Six holy men, guests, strangers, the poor and friendless should ever receive hospitality from six. My people should ever be humble, repeat God's name, promote their faith, meditate on the Guru's words and keep all his commandments. The Guru then continued his journey to Dili with an escort of three hundred men. When the Guru reached the Jhumna River, he pitched his camp in a flower garden in Majnun's Tilak and dismissed the envoys Wazir Khan and Kain Beg to inform the Emperor of his arrival. Wazir Khan highly praised the Guru in the hope of obtaining a friendly reception for him at court. Crowds of six came forth from Dili to see him. The Guru's arrival recalled Guru Ajahn's death to their recollection and they began to mourn. The Guru consoled them by repeating to them his father's words. Fortunate are those saints of thy no God, in whose house is the wealth of thy name-dweller. Their advent into the world is acceptable and profitable are their acts. O God, I am a sacrifice to thy saints. I would make a chore of my hair, wave it over them and put the dust of their feet on my forehead. Philanthropic men have come who are beyond birth and death. They give their lives, apply men to devotion and cause them to meet God. True their order, true their empire. With truth are they imbued. True is their happiness and true their praise. They know God to whom they belong. I would fan, draw water and grind for God's servants. Nonex' application to God is that he may obtain a sight of his servants. The Guru satisfied all the doubts of his six. His instruction dispelled the fog of their ignorance, all light shone on them and divine knowledge filled their hearts. The Emperor received the Guru with great apparent respect, seeing him very young and already installed as Guru, he put the following question to test his knowledge of divinity. What is the essential difference between the Hindus who worship Ram Narayan, Par Brahm and Paramesha and the Muslims who pray to Allah the bounteous Lord? The Guru replied with the following hymn of Guru Arjun. The bounteous one is the cause of causes, the merciful one cherished it all. Allah is invisible and unequaled. He alone is God great and infinite. I bow to the one God, the Lord of the earth, the Creator pervader every place. As Madhau he is Lord and life of the world, the destroyer of fear worship him in thy heart. Whether known as Rikikesh, Gopal, Gobind or Mukand, thou alone O God art the kind master. Thou art at once peer, prophet and sheikh. Master of hearts, thou dispensest justice. Thou art holy in the Quran and the other Mohammedan books. Whether as Narayan, Nihar or the compassionate, thou pervadest every heart and art the heart support. As was dev thou dwellest in every place, thy sport is not understood. Thou art the bestower of kindness and mercy. Grant us devotion and worship of thee O Creator. Seith Nannak, when the Guru hath removed superstition, Allah and Param Brahm are the same. The Emperor then asked the Guru to explain the order of the world. The Guru replied, He who created it, preserved with it and will destroy it. Endless animals visible and invisible, which sprang from the Creator, shall be again absorbed in him. Through pride they all suffer, but when man meeteth a true Guru and frequented the same society, his pride and arrogance are swept away, and he obtaineth salvation. Upon this, the Emperor inquired how man could keep his mind pure from the contact of the world. The Guru replied with the following hymn of Guru Amar-as. When the heart is filthy, everything in man is filthy. The heart is not cleansed by cleansing the body. The world is led astray by superstition, my brethren. Only a few know it. O my soul, repeat the one name. The true Guru hath given me this treasure. Even when men learn the postures of the Siddhs and practice restraint of their senses, neither their mental filth nor the filth of their pride departeth. There is no means of purifying the heart except by taking shelter in the true Guru. By meeting the true Guru, my brethren, the heart is changed beyond expression. Sayeth Nannak, If anyone die or meeting the true Guru and be again reanimated by his teaching, the filth of his selfishness shall depart and his heart become pure. The Emperor then asked, O Guru, tell me who are holier, the Hindus or the Mohammedans? Their four elements are hath equally diffused in all animals from the worm to the elephant. How then is it that their lights and understandings are different? The Guru replied with the following hymn of Kabir. In the beginning, God by his omnipotence created light and from it all the races of men. From the one light the whole world was created. Then who is good and who is bad? O my brethren, lose not yourselves in doubt. Creation is in the Creator and the Creator in the creation. He filtheth every place. Matter is one, but the fashioner fashioned it in various ways. There is no fault with the vessels of clay and no fault with the potter. The one true God is in all. Everything turneth out as he hath ordained. He who obeyeth the will of God and recognises him as one is his servant. God is invisible. He cannot be seen. The Guru hath given me sweet molasses to eat. Say, Kabir, my doubts are abandoned since I have seen the spotless one everywhere. The Emperor was much interested in these hymns and with the Guru's general exposition of his doctrines. And before dismissing him, desired to hear his ideas on the duties and attributes of a monarch. The Guru then said, A good monarch is ever philanthropic. He can never endure to see a man in misery without making great efforts with mind, body and wealth to remove all his sufferings. If he see a man hungry or in need of a house to dwell in, he supplyeth his necessities. He provideeth poor persons with work to repair a fallen well or bridge to level an uneven road or to plant trees on the roadside. Upon this, the Guru took his leave. The Emperor, having heard that the Guru loved the chase, requested him to accompany him one day on a hunting excursion. When in the forest, a tiger issued forth and rushed at the Emperor. Elephants and horses took fright, and the beaters who accompanied the party loudly shouted in distress. Bullets and arrows were discharged, but went right and left of the tiger. The Emperor, almost paralyzed with fear, called upon the Guru to save him. The Guru alighted from his horse, and taking his sword and shield, ran between the Emperor and the tiger. As the tiger was going to spring, the Guru dealt him a blow with his sword, and he fell lifeless to the earth. The Emperor thanked his destiny that he was saved from the jaws of death by the Guru's hand. When it was time for the Emperor to visit Agra, he invited the Guru to accompany him. The Guru, after repeated invitations, at last consented. As they were hunting on the way, the Emperor took the opportunity of telling him what people were saying against him. Oh Guru, my ministers and staff tell me that, although thou oughtst in reality to have no connection with worldly affairs, yet thou callest thyself the true king of the world. And thy six call me, whom descended from emperors, who am the Lord of many lands, and the cherisher of my subjects, a false king. Is all this true? The Guru replied, I have never told anyone to call me true king. But where there exists love between people, there is no need of formality, and a man is treated as he treateth others. I love my six in proportion to the love they bear me. In Guru Nanak's view, God is the only Emperor. He hath said in the jupjee, He is Emperor, King of Kings. Nanak all must remain subject to his will. The Emperor listened, but was not convinced, and he and the Guru went off to their respective tents. In the afternoon, a young grass-cutter, hearing that the Guru had come, desired to see him. In reply to his inquiries, someone, mistaking the Emperor for the Guru, said, There he is, sitting under a tree. The grass-cutter went to make his prostration. He had only a half anna as an offering. He drew it forth, lady before the Emperor, and thus addressed him. O true king, all earthly kings are false. Thy realm is permanent in every age. Protect me at my last hour, and extricate me from hell. I am a poor sick of Thy. Thy sovereignty is real and potent to protect. The Emperor said to his courtiers, I cannot protect myself. How can I save this man in the way he desired? The Emperor quite understood that the Guru had had no opportunity of prompting the petitioner to call him true king. He then addressed the grass-cutter, I am a false king. There, pointing to the Guru, is the true king. The grass-cutter took up his half anna, and ran with it to the Guru who received him affectionately, and gave him the following instruction. My brother, meditate on God, live honestly, covet not Thy neighbour's wife or property, compassionate the suffering, obey the Guru's commandments, and Thou shalt be happy in this world and the next. When in due time the Emperor and the Guru arrived in Agra, the Guru was received with great rejoicing by the people. Chandu thought to himself, the Guru will take revenge on me when he findeth an opportunity. I shall only be safe if by some means I succeed in having him imprisoned, and I must apply all my ingenuity and efforts to that end. The Emperor had a very severe illness in Agra, and considered what would be an auspicious time for him to sit on his throne after his recovery. It is said that, although Mohammedan, he consulted an astrologer on the subject, a fact not improbable, seeing that his mother had been a Hindu princess, and he was married to a lady of the same religion. Chandu went secretly to the astrologer, and told him how the Guru's father had spurned his alliance, in consequence of which his daughter now sat neglected and despised at his door. On seeing her unwedded, he said he had no appetite by day and no sleep by night. Chandu accordingly gave a large bribe to the astrologer to contrive some plot by which Guru Hargobind might be rendered powerless to do him injury. When the astrologer next day appeared before the Emperor, he said, A calamity have been hanging over thee for five and a half years, and thou art in danger for two and a half years more. Satan is a very powerful God, and still pursueth thee. He will show thee the might of his arm once again. Thou hast already bestowed thy weight in gold as arms, and offered endless sacrifices. But one thing yet remaineth to be done. It behoves thy majesty to send some holy man into the fort of Gwaliyad to do penance there, and pray for thy good health, so that thou mayest escape from the evil influences of the planets. If this be not done, thy life shall be in serious danger. The Emperor began to fear, and asked the advice of his ministers. They, being instructed by Chandu, supported the advice of the astrologer, and suggested that Guru Hargobind, who is now in the Emperor's camp and in his power, should be sent into the fort in accordance with the astrologer's warning and advice. Their advice well suited the Emperor's inclination. When the Emperor mentioned his decision to the Guru, the latter accepted it without hesitation. Having formed his determination, the Guru ordered that his troops and his camp should remain where they were. The next morning, he took his five-six with him, and went to obey the order of the Emperor. At his departure, his troops represented to him that he was leaving the wicked Chandu to revel in his villainies. The Guru replied, The time hath not yet come. God will accomplish everything when he pleases. Best is the fruit that slowly ripeneth. There was joy in the fort when it was known that the Guru was coming. It contained many Rajas who had been deprived of their kingdoms and thrones by Jahangir, and who, now emaciated, filthy, foully clad and subservient to low waters, dragged out a miserable existence. They believed that they should be released by the Guru's intercession and then returned to their states and their families. Haridas, the governor of the fort, too, was happy. He had long desired to see the Guru, but pressure of official duties had prevented him from absenting himself of the purpose. He now went forth to meet him, prostrated himself before him, and applied the dust of his feet to his head and body. The Guru's first act was to cause clean clothes and better food to be supplied to the imprisoned Rajas and to endeavour to make their prison a paradise in comparison to the hell it had previously been. Chandu wrote to Haridas, Thou and I are servants of the Emperor. I will assist thee in many ways and grant thee a yearly income of five thousand rupees if thou find some means of disposing the Guru who is now in thy power. It is because I depend on thee that I induce the Emperor to send him into the fort. Now that thou knowest my wishes, thou mayest act as it pleases thee. But if thou do me the favour I desire, I shall never forget it. I depend altogether upon thee. Haridas, on receiving this letter, placed it before the Guru for his information. The Guru took hardly any food. His rations he distributed among the needy prisoners. The six who accompanied him represented, Thou eatest nothing while we fill our bellies twice a day. We curse ourselves that thou remainest hungry while we eat to repulsion. Kindly tell us why thou actest so. The Guru replied, If thou bring me food obtained by labour, I will eat it. His six went next morning to a brazier shop and there hammered copper all day long. With their earnings they purchased food for the Guru, which he ate as if it were ambrosia. The rages prayed that the Guru might ever remain with them and that the Emperor might order the Governor to treat him well and never impose any hardship on him. Chandu again wrote to the Governor, My friend Haridas, I send thee a poisoned robe for the Guru. He who puteth it on shall die immediately. Tell him the Emperor sent it. If he weareth it not, then destroy him in any way practicable. Tell me what thou succedest in doing, so that I may show my gratitude. There will not again be such an opportunity. Haridas, as before, placed his letter and the poisoned robe at the Guru's disposal. The Guru upon this repeated the following hymn of Guru Arjun. The slandra shall crumble down like a wall of colour. Here ye breath in, thus shall he be known. The slandra is glad when he seeth a fault. On seeing anything good he is filled with grief. He meditated evil all day long, but it befalleth not. The evil-minded man dyeth meditating evil. The slandra forgeteth God, and when death approacheth, quarreleth with God's saints. The Lord himself preserveeth none of it. What can wretched man do? The Guru's mother, finding that he did not return in due time, felt very anxious, and sent Bhai Buddha to bring him home. Bhai Buddha, on entering the Guru's chamber, thus addressed him. What a fine return is like confinement in this fort, having killed the tiger and saved the emperor's life. The eyes of thy mother and thy six are all turned towards thee. Night and day they await thy coming. Thou mayest escape if thou desire. Thy six, who traverse great distances and endure great hardships in order to behold thee, are grievously disappointed. The Guru sent his mother and his six a letter of consolation, and expressed the hope that he should soon return to them. He said he was happy in the fort, where he could repeat God's name apart from the distraction of worldly people, who ever impotuned him to gratify their petty desires. He added that his fellow prisoners were happy with him, and he with them. He directed Bhai Buddha on his return journey to call at Dili, see to the protection of his camp, and have his horses grazed where there was good pastureage. Bhai Jethu went on a mission to Dili to secure the Guru's release. He succeeded in soothing the emperor, who had been troubled with fearful visions. The Guru remarked that Jethu appeared conceited after this performance. In order to humble him, he bade him take a vessel to the Jambna and fetch him water. When Jethu returned with the water, the Guru ordered him to take it back again, and throw it where he'd taken it from. Jethu obeyed the order. The Guru then asked, When Thou didst fill the vessel, did the river appear less? And when Thou didst put back the water, did the river appear more? Jethu replied, No, what is a vessel in comparison with a river? The Guru then said, The Guru is like the ocean, and Thou, like the vessel, did display in the emperor's case Thy miraculous power. Such cleverness pleaseth me not. Bhai Jethu changed the subject. O true king, all thy six are unhappy, and thy mother is so distressed that on account of thine absence. Though Thou art angry with me, I have been only fulfilling a former commandment of thine to do good to others whenever possible, an expression which I now venture to recall to thy memory, and beg that Thou mayst return to Omrita to cheer thy mother and bless thy people. The Guru replied by the following hymn of Guru Arjun. Accept as good whatever is, abandon thy pride, day and night ever sing God's praises, make this thy whole aim. Rejoice, O saint, and repeat God's name. Reject artifice and too much cleverness. Repeat the Guru's holy spell. Send to thy hopes in the one God alone. Repeat God's pure name, bow to the Guru's feet, and the giver, the bountiful, will take thee across the terrible ocean. He, in whose heart there is all treasure, hath no end or limits. He will preserve thee at last. Nanak hath obtained his treasure of God's pure name. He who repeated it shall obtain salvation. Nanak it shall be obtained by God's favour. When the Emperor had heard Wazir Khan's pleading on behalf of the Guru, whose sanctity was an object of general observation, he ordered that he should be presented to him. On hearing this, the imprisoned Rajas were much distressed. They apprehended that they were now going to lose him whose presence had cheered their sufferings, and that they should have no one to cherish them and render them spiritual consolation. The Guru solaced them, and promised that he would not leave them until they were released. When Wazir Khan returned to Dili, he reported the results of his mission to the Guru, and the Guru's desire that the Rajas should be released. The Emperor replied, the King's imprisoned and Gwalior are hostages for millions of money. Moreover, if I release them, there is danger of their inciting rebellion in my empire. On this, some of the Emperor's ministers, who were either friends or relations of the imprisoned Rajas, represented that it was unnecessary to detain them any longer. Their spirits were now so cowed, that there was no danger of their again disturbing his Majesty's peace. The Emperor, after full reflection on this, and Wazir Khan's argument for the Guru's recall, replied, I will so far meet the Guru's wishes as not to further detain the Rajas, and I will entrust them to him on condition that he be surety for their loyal behaviour. When Wazir Khan returned with this order to Gwalior, the Guru stood up, and taking Wazir Khan and Haridars the Governor with him, went and caused the fetters of the Kings to be struck off. They addressed him, O true Guru, as Thou hast cut these material fetters, so cut, we pray thee, our spiritual fetters also. They seized the hem of his garment, and held it until he had promised some salvation. On his doing so, they all repeated with one voice the verse of Guru Arjan. The Guru hath cut the fetters off the feet, and freed the captive. From this circumstance, the Guru is still remembered in Gwalior, as Bandi Chaur Baba, the holy man who freed the prisoners. Haridars, the Governor of the Gwalior forts and prison, expressed his regret on parting from the Guru. The Guru replied in the words of Guru Arjan, Meditate in thy heart on the Guru's image, obey the Guru's word and instruction. That we have met in the flesh is a temporary matter, the result of destiny, but that we have met in the spirit is a matcher to be treasured forever. As Guru Das hath said, I am a sacrifice to those six of the Guru who meet in the spirit, and again Guru Nanak, they who meet with their hearts really meet, that is a real meeting. While thou remainest in the Gwalior fort, propagate the true faith, and when thou thinkest of me, thou shalt behold me. Haridars's eyes were filled with tears, and he was comforted on hearing the Guru's word of counsel and encouragement. The Guru with his five-six set out with Wazir Khan Fadili. The Guru took shelter in his old quarters on Majnun's hillock, the Emperor invited him to his presence and not addressed him. I am very grateful to thee, thou hast rendered me great assistance, thy prayers have removed the effects of the conjunction of planets unfavorable to me, and effectually cured my maladies. The Guru replied, There was no conjunction of planets unfavorable to thee, that was only in the imagination of thy advisors. Guru Nanak's house is like a mirror, as a man presented himself to it, so is he treated. What is there that cannot be found in the Guru's house? In it are the four great boons to mortals, but they can only be obtained by faith. He who hath devotion shall obtain the fruit thereof, as happened in the case of thine ancestors. The Emperor was struck with the beauty of a rosary the Guru carried. It was made from a yellow composition called Kapoor. The Emperor asked him for one of his beads. He would add it to his own rosary and preserve it in memory of the Guru. The Guru replied that his father had a better rosary which he used to wear as a necklace, but it was now in Chandu's possession. The Emperor sent for Chandu and asked for the necklace. Chandu proceeded to his house to search for it. During his absence, the Guru took occasion to bring the whole of Chandu's conduct to the Emperor's notice. Chandu, after a pretended search, represented that the rosary had been lost. The Emperor suspected that he had really misappropriated it and would not produce it, and as there were many other grounds for his displeasure with Chandu, he became quite satisfied of his perfidy and wickedness. The Emperor communicated to Guru Hargobind the numerous complaints Chandu had made against him. The Emperor also pretended that Chandu had exceeded the orders he'd received on the subject of Guru Arjan's treatment. He told me, continued the Emperor, that thou saidst thou would streak vengeance on me. Therefore, I sent Wasir Khan for thee, and now on seeing thee and learning Chandu's real character, my doubts and apprehensions regarding thee are all removed. Chandu is thine enemy, and thou mayst have revenge on him. The Guru replied that his father, Guru Arjan, did not wish to avenge himself on Chandu, for his principles were as stated in the following hymn of Guru Ramdas. The true Guru is generous and compassionate. He feeleth compassion ever. The true Guru's heart is free from enmity, and in everything he beholdeth the one God. None who bear enmity to those who are without it shall abide. The true Guru wisheth well to all. How could any evil befall him? As men feel towards the true Guru, so shall they be rewarded. None at the Creator from whom nothing is concealed, knoweth everything. None at the Creator from whom nothing is concealed, knoweth everything. The Guru continued, O Emperor, if thou do justice, thou shalt be honoured in God's court, and if thou do injustice, thou shalt have to account for it. Thou hast put a bell in front of thy gate, and when anybody ringeth it, thou comest forth thyself and hearest his complaint. But even so, thou shalt only be acquitted of all blame in respect of my Father, if thou do justice now. He bore enmity to no one, but was every one's friend and endeavoured to contribute to every one's happiness. God, who is the bestower of the fruit of past acts, will fulfil his commandment to destroy the enemy. But, O Emperor, take my Father's necklace from Chandu. It is the duty of a king to cherish his subjects, and that can only be done by punishing thieves and harmful men. Upon this, the Emperor made over Chandu, as was the customer at that time, to the Guru for punishment. On a signal from the Guru, Bhai Bidi Chand and Bhai Jedha seized Chandu, led him outside the fort, took off his turban, tied his hands behind his back, and showered blows of slippers on his devoted head. While thus being castigated, he was led through the streets of the city, a warning to all men. He was pelted with stones, mud and filth, and several people spat on his face. He had said that he would attack the Guru like a mad dog, and his threat recalled on himself. He would have died under the injuries he then received. Only the Guru felt compassion and rescued him from the wrath of the people. The Guru caused his arms to be unbound and put him into a house with a sentry over him, intending to take him alive to the scene of Guru Arjan's death in Lahore. The Emperor sent for Chandu's wife and son and made them also over to the Guru, telling him to punish them as he pleased. The Guru, in reply, uttered the following verses of Guru Amurgas. Curse is beyond the head of the false one. Greatness to the true saint. True is the Lord. True is his justice. Ash is beyond the head of the slanderer. The most severe punishment that was inflicted on Chandu's wife and son was to cause them to be whole Chandu's sufferings. The Sikhs bound him and made him over to Parayas as if he were a dog. Dirt and filth continued to be poured on him and he was reduced to a condition in which no one could recognize him. When his wife and son had seen his treatment they were allowed to depart. Everyone congratulated the Guru on the mercy he had shown them. End of Chapter 3 Section 4 of the 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. Recording by Padi Aluwalia Ottawa The Sikh Religion Volume 4 by Max Arthur Macauliffe The Life of Guru Hargubind Chapter 4 The Guru desired to return to Amritsar and duly inform the Emperor. The Emperor replied, I am not feeling well. My physicians tell me I must have a change of air and I shall thus regain my strength. I therefore intend to spend this summer in Kashmir. If thou desire to defer thy homeward journey until Thursday, the lucky thirteenth day of the half-lunar month, we will travel to Kashmir together and I shall enjoy thy pleasant companionship. The Emperor and the Guru set out on the appointed day. By Jeddah, knowing the Guru's compassionate disposition, concealed from his sight chandu, led along amid the scavengers and dogs. The Guru's tent, which was always pitched with the Emperors, was magnificently appointed and the Guru's youth and beauty excited universal admiration. One day, the Emperor's Nur Jahan, beholding him, asked one of her handmaidens who that handsome young man was who ever accompanied the Emperor. The servant, who is well acquainted with the Guru's circumstances, detailed them to her Majesty. The Emperor's longed to meet him and on the following night made further inquiries regarding him of her husband. Had that priest to accompany a thea wife? The Emperor, in ignorance of the Guru's status, replied in the negative. The Emperor said that it was very strange that at his age and possessing health and wealth, he should have sufficient continents to lead a single life. Next morning, as the Guru's tent was on the bank of the bayas and he was alone, the Empress, accompanied by her Co-Queens, nearly as fair as she, went with the Emperor's permission to visit the great sick priest. The Empress was struck with awe on beholding the Guru. He thus addressed her and her companions, O fair Queens, great hath been thy good fortune that you have obtained in your human birth high family and high position without any anxiety for your maintenance and that, being so beautiful, you are an Emperor's consort. Wherefore, worship God who gave you these manifold favours, be virtuous ever. A woman's happiness and salvation largely depend on her devotion to her husband. Fear God, preserve yourselves from sin and wickedness. Keep your hearts under restraint. However close may be the relationship of sons, wives and husbands, at the last moment, there shall be none to render assistance. It is only virtuous acts which uplift the soul to communion with God. The lower animals feel love and similar pleasures, but it is only human beings who are privileged to worship their Creator. The Queens pondered on this discourse, returned to the Emperor, and extolled the Guru's passionless and sinless nature. When the Guru and the Emperor had crossed the River Baez, the Guru induced him to accompany him to Goindwal. There the Guru bathed in the Bawali, visited the upper room in which Guru Amardas had lived, and held an affectionate interview with his sons. The Guru then said to the Emperor, I am now going to Amaritsar, and thy Majesty may continue thy journey to Lahore. The Emperor replied, May I too not behold thy sacred temple? The Guru, seeing the Emperor's friendly curiosity, consented to conduct him to Amaritsar. On the way, they passed the night at Tantaran, whose history the Guru related to the Emperor. The Emperor encamped at the village of Guntala, near Amaritsar, where now the district court is held, while the Guru with his followers went into the city. Baijeta preceded the party to inform the Guru's mother and the six of his approach. All the inhabitants came forth to meet him. When the Guru arrived at Takthakalbunga, Bai Buddha offered a thanksgiving for his return. The Guru, having performed all due worship and observances, prayed and circumambulated the temple. He then went to his private apartments, where his mother most affectionately greeted him after his long absence. The Emperor sent sacred food and offered to defray all the expenses of the completion of the temple. The Guru, however, wishing to retain for the six exclusive proprietary rights in it, replied, The place where the money of one person is spent become of that person's property. This temple, erected to God, belonged to God. All our equal sharers in it. It shall be gradually completed. The six will do the work. Like Guru Nanak's religion, all our partners in it, and none are excluded. The Empress, Noor Jahan and her co-queens went again to visit the Guru. They also went to see the temple and ended by visiting the Guru's mother. She gave them religious instruction and recited to them the hymn which Guru Nanak addressed to Noor Shah, the Queen of Kamrup. The Guru's mother also recited to her visitors the following verses of Guru Nanak. She, who is pleasing to her beloved, adorneth his home. While she who speaketh falsely is of no account. She who speaketh falsely is of no account. Her spouse will not even behold her. Her spouse forgetteth the wicked wife. False that she is, she passeth the night in separation. The Empress said to the Guru, Thou art a very young man. Many very beautiful women come to see thee. It is hard to subdue youthful passions. How does thou succeed in doing so? The Guru replied by a parable. There was once a very religious and chaste man who had conquered his passions. A lewd and adulterous king used to wait on him. The saint once asked him what desire he sought to gratify by his attention to him. The king replied, I am a lustful man. I ever desire sexual pleasures and the gratification of all my desires. The saint replied, because of this enjoyment thou hast only eight days more of life. Which thou mayest enjoy as thou pleasest. On the ninth day, thou shalt die. The king inquired what he could do to avert his fate. The saint replied, meditate on God's name. The king then abandoned worldly affairs and so applied himself to devotion that all impure desires left his mind. On the ninth day, he went to the saint and told him how he had spent his time since their last interview. The saint said that his life was saved by the power of his devotion. And inquired how he had abandoned sensuality. The king replied that it was through fear of impending death. Then the saint said, That is an answer to the question thou didst propound. That is the way to avert thy fate. Thou thoughtest that thou shouldst die in eight days, so no evil desires entered thy mind. While, as for myself, I am not certain that death will not come and seize me at any moment. On this account, my mind is unswayed by passion. O Emperor Jahangir, there is no reliance to be placed on death. It cometh like a thief when we expect it not. If a man had information, he would not allow his house to be plundered. Guru Nanakath said, My brethren, knoweth that death impendeth over your heads. Man is like a fish upon which the net falleth unawares. After hearing this, the emperor remained a few days with the guru and then proceeded to Lahore. The emperor left Wazir Khan and Kainberg at Amritsar with instructions to endeavor to induce the guru to go visit him at Lahore. When they succeeded in doing so, the guru went to his mother to communicate his intention and make his obeisance to her before his departure. Having made new arrangements for the performance of the duties of the temple and the kitchen, he mounted his horse and set out with a small escort. He remained for a night at a village halfway and next day pitched his tent in Muzang, a suburb of Lahore. The following morning, he visited the birthplace of Guru Ramdas, the Bavali whose construction Guru Arjun had planned, and the place where he gave up his spirit. He caused a small temple to be erected there and appointed by Langaha to take charge of it. A large fair is held at the place yearly on the anniversary of Guru Arjun's death, the fourth day of the light half of Jeth, May to June. When people remarked that Chandu, who had been brought from Amritsar with the Guru's party, justly suffered for his misdeeds, the Guru said that every man's acts clung to him. Chandu was reduced to a most deplorable condition. His eyes became blind from weeping, his body dried up, and only a skeleton remained of what was once the sleek and handsome minister of the Emperor. He was daily led through the city streets when the children used to throw handfuls of dust on his head and the women to water every implication on him. By Biddy Chand and by Jedha, Deliver Chandu over to Scavengers, who led him around the streets to beg. He who used to take bribes of thousands of rupees was now glad to get cordies and the leavings of others for his support. For a sacrificial mark on his forehead, he had now the marks of shoe-beatings, and for necklaces of pearls and diamonds, he had all slippers suspended from his neck. After fifteen days of this treatment in Lahore, death came to his relief. A grain-parcher, on seeing him, became so enraged that he struck him on the head with nine ladle full of burning sand. On this Chandu fell with painful cries and swooned. The grain-parcher dealt him a similar blow as he lay unconscious on the ground. His skull was fractured, and his soul became the spoil of death's murmurings. The Scavengers threw his body into the river of he. When the Emperor heard of Chandu's death, he said that he richly deserved his fate. The Guru, however, prayed that as Chandu had suffered torment for his sins in this life, God would pardon him hereafter. When Pritya's son Mirban heard of Chandu's death, he was greatly distressed. He said, Sula he died when he set himself against the Guru, when my father too became the Guru's Emperor, he perished in his thoughtless career. And now Chandu is dead. It is not known what magic the Guru possesseth, that no one may withstand him. Mirban exchanged herpons with Karamchand, Chandu's son, in token of lifelong friendship, and took counsel with him how to effect the Guru's ruin. They proceeded to Prince Kuram, afterwards the Emperor Shah Jahan, and poisoned his mind against the Guru. When the Guru heard of Mirban's arrival in the hall, he sent Bai Pera and Bai Pirana to try to dissuade him from his hostile designs. They exhorted him, abandon strife and come to terms with the Guru. Nothing is gained by dissension. What did thy father gain by his enmity with Guru Arjan, who said, The advantage of union cannot be described, Nanak, it is beyond expression. Thy jealousy shall cause misery even to thyself. Mirban replied, My father at his death enjoined me never to make friendship with the Guru. I cannot disregard my father's injunctions. When the envoys represented the Guru's supernatural power, Mirban replied, I am aware of that. Even with such power, Guru Arjan abandoned Amritsar through fear of Sulahi, and was subsequently unable to avert his own death. The Masants are now Hargobind's friends, solely because he hath bribed them. My father, it is true, failed, but he was a poor unsophisticated man, unable to cope with my clever uncle Arjan. Why did not Hargobind work miracles against Chandu when he caused him to be sent to the fortress of Gwaliyar? Baipira replied, Thou art still a child, and knowest nothing. Great men have great endurance. They can endure the bad language of enemies as if it were a rain shower, and can withstand them like mountains. On hearing this, Mirban's anger blazed forth, and seeing it, Baipira and Baipirana returned to the Guru. The Guru, on hearing of the failure of their negotiations, said, I will go myself to Mirban. He is my first cousin, and I will endeavour to conciliate him. Although he is at enmity with me, yet he cannot treat me with discourtesy. Mirban gave him a respectful reception, and seated him by his side. The Guru opened the conversation. Thy father and mine are in heaven. We are both brothers now, so we ought not to bear each other enmity from which happiness can never result. The Guru then quoted the following slog of their common relation, Guru Ramdas. He in whose heart there is jealousy shall never prosper. No one shall heed what he saith. He is a fool ever crying in the wilderness. He in whose heart there is columny is known as a columniator. Everything he hath done or doeth is in vain. He ever causelessly slandereth others. He cannot show his face to anyone. It hath become black. In the college, the body is the field of works. As man soweth, so shall he reap. Justice is not administered on false evidence when a man eateth poison, he dyeth. My brethren, behold the justice of the true Creator, as any one acteth, so shall be his reward. The slave nunna hath obtained all enlightenment and preacheth the words of God's court. The Guru continued, The Lord of the world, the Supreme Being, will not be pleased to bestow happiness or prosperity on those who harbour evil in their hearts, while, on the contrary, the Creator will make him happy, who is pleased with the happiness of others. The Guru then quoted the following from Kabir, Indulge not in envy and bickering o my soul, do good deeds and gain their reward. The Guru concluded his remonstrance. Friendship is ambrosia, dissension poison. Wherefore banish dissension, and thou shall be happy. Kings and emperors bow before the Guru's throne. It is not proper for science of his house to flatter or pay court to worldly people like Chandu's son, nor does it be seen them to squander the wealth of the six in illicit gratuities. Mirban, far from being convinced by all this good advice, only became more enraged. He vented his wrath on the Guru and said, The enmity that hath subsisted between us, I will never forget, leave me. The Guru addressed him for the last time. I desire that our mayors live in peace, but who can set aside God's will? Saying this, the Guru retired to his tent. He remained several months in Lahore, preaching to his disciples and leading them to the paths of religion and rectitude. A Masan named Sujan resided in Kabul. He had there amassed for the Guru great wealth from tithes and offerings, and considered how this wealth could reach the Guru, or be best applied to his advantage. He had heard that the Guru had a great love for horses. He therefore searched Kabul and Bukhara for a steed worthy of his spiritual master. At last he found a horse of rare strain, beauty and speed, which he purchased for a lack of rupees as an offering likely to assist him in obtaining alternate salvation and making the true king happy. Sujan covered the horse with dirty clothes and took him with 15 or 20 others, which were going for sale to the Punjab. The object of these precautions was that the animal might not be specially remarked and coveted on the way by some Muhammadan official. In those days, whenever the Turks saw a good horse, a good sword or anything else desirable, they appropriated it for themselves with scant ceremony towards the owner. As the cattle-gade was crossing the Indus at Attaq, the Ivan official happened to fall on the Guru's horse, and he inquired when it had come on whether it was going, remarking at the same time that it would make a suitable present for the emperor. Sujan said that the other horses were for sale, but he was taking this particular one as an offering to the true king. The official endeavored to persuade Sujan to let him have the animal, but in vain. He thereupon wrote to the emperor Jahangir that a Sikh was taking a horse untold value to Guru Har Gobind and advised him to take possession of the animal by every possible means, for he was worthy of a monarch. The emperor, whose friendship for the Guru had never been real, replied by sending some troops to the official with an order that he must not allow the horse to cross the river. If the owner were very greedy, the price of the animal should be paid to him, but if he refused to take it, force should be employed. Sujan refused to surrender the horse at any consideration. He maintained that the Guru had paid for him, and he was consequently his property. The emperor's men told Sujan he might give all the other horses to the Guru, but this particular one must be the emperor's perquisite. Sujan continued his journey to the Guru and told him how he'd been robbed of the horse procured with such difficulty and solicitude. The Guru recommended patience, and predicted that nobody but himself should ever ride the animal. When the emperor desired to mount, the animal shook its head, which was regarded as a bad omen. The emperor then desisted, and ordered that he should be fed on rare mashes, but the next day the horse would neither eat nor drink. The emperor's most accomplished veterinary surgeons declared that an evil eye had caused the malady. Wazir Khan, the Guru's friend, reminded the emperor that the horse belonged to the Guru, and the property taken from others could not bring luck on the possessor. All no medicines were tried, but in vain. When the horse was on the point of death, Rustam Khan, the head kazi, said, if the holy Quran were read for him, he might recover. Upon this the emperor presented him to the kazi with permission to exercise on him his spiritual power. As the kazi was leading him home, the animal nade went past in the Guru's tent. This was interpreted as an appeal to the Guru to rescue him from the kazi's hand. The Guru sent for the kazi with the object of negotiating the purchase of the horse. It was agreed between them that the Guru should have the horse for 10,000 rupees. The kazi signed an agreement to that effect, and it was further stipulated that the price should be paid at the time of the Diwali fair in Amritsar. The Guru took the animal to the stable, and by simply patting him on the neck restored him to his original strength. A Muhammadan saint, Mian Mir, originally named Muhammad Mir, born in Sistan in AD 1550, found his way like many other distinguished Muhammadans to the Punjab, and settled in a barren plain about five miles from Lahore. He gained a high reputation for sanctity and devotion. Jahangir in his autobiography wrote of him, truly he is the beloved of God. In sanctity and purity of soul, he had no equal in this age. This humble servant, namely the Emperor, used to go to the Dalvesh, who explained to him many minute points of theology. It was my desire to make him an offering of money, but as he was above worldly things, I dared not make the offer, and contented myself with the presentation of the Skinner of an Antelope to serve as a mat for reading his prayers on. The Guru resolved to visit Mian Mir, and duly notified his intention. The saint went forth to meet him, entertained him in his house, and treated him in every way with the greatest respect. The Guru inquired to what degree of divine knowledge he had attained, if he had succeeded in keeping his mind under restraint and repressing his desires, and if he had yet felt the blissful inward satisfaction of having met God. Mian Mir courtiously replied, He to whom thou showest favour hath found everything. Having abandoned all false worldly things, I have found the true God, who is beyond conception and expression. Whoever hath seen him hath abandoned pride and obtained peace. My mind is addressed, and no longer tormented by desires. The pleasure of meeting God is incommunicable. In the words of Bikhan, Though one try to utter God's praises, they cannot be fully uttered. They are like sweets to a dumb person. The man who possesseth the divine knowledge is happy at every time and in every place. The man who possesseth it not is ever unhappy. After further conversation on the same and kindred subjects, the Guru returned to his camp. The nobles who had heard the colloquy reported it to the Emperor and expressed to him their surprise that an elderly saint like Mian Mir should treat and marriage seek Guru with such respect. The Emperor asked Mian Mir for an explanation. Mian Mir replied, The Guru is a sincere believer in God, his heart is pure, and his words leave an impression on the mind. From those who hear him, all doubts depart. On this account I have received him and thought him worthy of respect and reverence. Volume 4 by Max Arthur Macauliffe The Life of Guru Hargubin Chapter 5 The Kazi On seeing that the horse which was worth a lack of rupees had recovered, and that the Guru daily rode him, felt that he had got the worst of the bargain, and began to clamour for his money without waiting for the Diwali fair. The Guru then reminded him of what had occurred. A Sikh paid a lack of rupees for the horse, the Emperor seized and appropriated him. The animal was dying when he sold him to me. I will, however, pay you the 10,000 rupees at the appointed time. On another occasion, as the Guru was taking his siesta, the Kazi came to dun him. Bhai Buddha, who was sitting at the Guru's door, said that that was not the time to approach the Guru and suggested that the Kazi might return another day at an hour when it would be convenient for the Guru to receive him. The Kazi pressed Bhai Buddha to awaken the Guru. He was not, he said, a courtier or a royal favourite who might not be disturbed. Bhai Buddha replied, What a wretched courtier is in comparison with our Guru. He is king of kings. Depart, come again. What time is this to come begging for money? The Kazi replied, If I tell the Emperor, he will punish the Guru, and I shall then obtain the price of the horse. This threat Bhai Buddha promptly resented. Fool! Put a guard on thy tongue. Thou knowest not God's will. The Guru, hearing an uproar, awoke and came forward when the Kazi thus angrily addressed him. Thou pretendest ignorant. Thou neither payest me the promised money, nor returnest me my horse, and yet thou sleepest without anxiety. Thou shalt see into what a pleasant sleep I will put thee. If thou study thine own interests, pay me for the horse, otherwise I will complain to the Emperor. The Guru replied, Thou mayest tell the Emperor and act as it pleases thee. After this the Kazi departed. One morning the Guru called Bhai Buddha, told him his business in Lahore was accomplished, and that they must return home. Bhai Buddha, having made all preparations, set out in advance. The Guru, with his army, then marched and overtook him. There was in the house of the Kazia daughter, named by the Sikhs Kolan, who was a disciple of me and Mir. She, in addition to being very beautiful, was both amiable and virtuous. From her earliest years, she had occupied her mind with praising God's name, and remembering Him in the company of saints. Even when she attained puberty, she declined her parent's suggestions to marry. When at home, she used to live in a lonely chamber. Whenever she went abroad, it was to behold her spiritual guide, Me and Mir. Otherwise, she never even put her foot outside her house. In Me and Mir's congregation, as she frequently heard, not only from Me and Mir himself, but from other very holy men, various praises of Guru Hargubind. So she also praised Him in the midst of her own family. Mikazi, her father, was in the highest degree incense with her, in the first place for refusing marriage, and secondly for frequenting the society of Akirs. When moreover he heard from her lips praises of Guru Hargubind, he became exceedingly rough, and thus addressed her, O infidel, thou praesest an infidel, and obeyest not the Lord Muhammad, according to which it is forbidden and the penalty of death to praise an unbelieving person. Kolan replied, Father dear, the Lord Muhammad doth not apply to holy men, or to Me. It applies rather to those fools who neither know nor obey anything besides. Saints are God's servants. At the same time, He obeyeth them, and they may do what they please. They have no concern with the Lord Muhammad. On hearing this, and similar replies from his daughter, the kazi's heart burned with bigotry and indignation. On that very day, he, in consultation with his brother kazi, issued an order for the execution of his daughter for her sin of transgressing the Muhammad in law. Kolan's mother, on hearing this decision, informed not only her daughter of it, but also Me and Meir. On this, Me and Meir said to Kolan, There appeareth no means of saving thee here. Thou shalt be innocently put to death, as Mansur was by these tyrants. It is better therefore, that thou at once go to Omritsa, and seek the protection of Guru Hargubind. In this age, there is none but him to save thy life. Kolan deemed her peers advice the best. She had once packed up her effect, and taking with her a fellow disciple, set out for Omritsa. Meantime, the kazi was not idle. He complained to the emperor that the Guru had promised to pay him the price of the horse, but now put him off with excuses. He procrastinated, and will not fulfil his promise. If thy Majesty send an officer to remonstrate with him, I shall consider I have the money in my pocket. Otherwise, he will always put me off as he doeth now. The emperor replied, When day breaketh, take one of my men to the Guru. I will send him word to pay thee all thy money, and I think you will not fail to do so. The kazi, on visiting the site of the Guru's camp at Lahore, found that he had departed, so he prepared to follow him. He knew that the Guru must have gone to Omritsa, but he was not certain if he would remain there, or seek concealments in neighbouring wilderness, where he would have no fear of the emperor, as no army could enter it to capture him. The kazi decided that his case would be hopeless if he did not set out at once. He would return to Lahore and seek the emperor's assistance, if the Guru failed to keep his promise, or use violence towards him. On his way, the kazi met the Guru hunting to the west of Omritsa. The kazi respectfully saluted him. The Guru complimented him on the celerity with which he had pursued him. The kazi replied civilly, but at the same time made it very clear that he desired to obtain his money without further delay. The Guru invited him to remain for the night, and in the morning he would give him a check on Lahore Banka. Not long after the kazi's arrival in Omritsa, he heard that his daughter was there. He besought her to return to her religion and her home, but she, exceedingly afraid of being put to death, did not at all desire to accompany him. He then went to where his pony was tethered, mounted him, and made the best of his way to Lahore. The Guru did his utmost to detain him for another day, until it was convenient for him to pay the price of the horse. The kazi, on reaching home, found his wife in tears, and began in earnest to think of his own errors. He said to himself, my daughter would have remained at home had I treated her less cruelly. His wife levelled at him her bitterest haunt, and increased his repentance and modification. He decided to go next day to the Emperor and make his complaint. When he arrived in court, he took off his turban, dashed it on the ground, and made other signs of distress. But as he spoke in tears, the Emperor could not quite follow the story. Moreover, the Emperor was in a bad humour at the time, having been irritated by some petitioner immediately before. He angrily replied to the kazi's complaint, what disturbance is this that thou art causing? I understand thee not. Thou speakest like a lunatic. Appear not bare-headed in my presence. Thou wasst a sensible man once, but now thou seemest to have lost thy reason. Wazir Khan then interposed, and made an ingenious defence of the Guru. Sire, what shall I say about anybody? It is a bad world, and the kazi now appeareth to be as bad as the rest. He made his daughter miserable, and used to beat her daily. Being thus helpless, she left her home and went home with her. Through fear of her father, she has remained there, and desireth not to return. The Guru, who is ever merciful, receivedeth all visitors and provided for them, the kazi's daughter among others. Me and Mead and other saints go to meet him, and treat him with respect. It is against such a man this fool maketh complaint. His case, moreover, is a very paltry one. How has heard too much already? It is not proper to quarrel with the Guru. Some calamity may happen by interference. The Emperor then, addressing the kazi, passed his final order. Art thou not ashamed of thyself? It became thee not to have acted as thou hast done. It is not proper for thee to quarrel with priests. Thou watersed rather to do them reverent. In open court thou hast rent the veil of thy modesty, and rendered thyself despised of all men. Thy daughter was obliged to leave her home. Be silent, say no more. Thou hast received only thy deserts. The kazi, complaining that the Emperor would not allow him to fully state his case, took up his turban and left the court. He then reflected, on every side I am in trouble. The very haughty Guru will keep this ten thousand rupees. He thinketh I am utterly resourceless. How shall I teach him a lesson? He will not pay me my money, and he hath all but killed me. Moreover, my daughter hath forsaken me and embraced another faith. I cannot remedy what is done, so I must either take revenge or kill myself. I trusted to the Emperor Jahangir, but far from assisting me, he hath brought countercharges against me. What hath God done with me? I am in a dire dilemma, and spared by troubles on every side. The whole family is mourning for my daughter, and yet she is so estranged from us, that we can never on any account see her more. Kolan began her altered life under the protection of the Guru, the friend of her spiritual advisor, Mia Mia. She found consolation in repeating the following hymn of the Guru's father, which she had learned by hearing it often recited by the Sikhs. Oh mother, I awake by association with the Saints. On seeing the love of the beloved, her repeat his name, which is a treasure. Thirsting for a sight of him, I long and look for him. I have forgotten my desire for other things. I have found the Guru, the giver of composure and peace. On beholding him, my mind is wrapped up in God. On seeing God, pleasure hath arisen in my heart. Nanak, dear to me, is his ambrosial word. The Sikh chronicle states that Kolan, in her previous birth, desired to obtain the true Guru's instruction and be happy. The Guru had a separate building prepared for her residence, and made her occupy her time, as she pleased. On beholding her continual dependence on God, he was specially pleased with her, and took care of her in every way. Sometime passed in this manner, until one day, Kolan, putting together all her jewels placed them before the Guru. With clasped hands she thus addressed him. Friend of the poor, be good enough to apply the price of these jewels to some religious object, by which my name may be remembered for sometime in the world. The Guru, accordingly, on the fifth day of the light half of the month of Mahu, Sambat 1678 AD 1621, caused the tank to be excavated in her name with the money. The tank is still famous as Khaulsar, Kolan's tank, in the city of Amritsar. The Guru also constructed another tank, called Bibeksar, which was meant to commemorate his spiritual instruction delivered on the spot to his followers. There are now altogether five sacred tanks in the vicinity of the Sikh temple in Amritsar, Santaksar, Amritsar, Ramsar, Khaulsar, and Bibeksar. The Sikhs in Amritsar were all the time apprehensive that the Emperor would send an army to arrest the Guru on the Khazis' complaint. They were prepared if necessary for defence. The Emperor, however, thought no more of the Khazi or his grievances, and refused to embroil himself with the Guru. The Masans formed the next party of whom the Guru had stake accounts. They went and complained to his mother against him. The Guru's proceedings pleased no way. The Khazi had gone to complain to the Emperor. When the Emperor sent an army and made war on us, what shall we do? We have no kingdom and no large force to defend ourselves. How can we cope with the Emperor? The Guru must subscond and leave his city. This place belonged to his father and grandfather. When it passeth out of his possession, where shall we abide? Mother Ganga replied, I cannot help it. The first five Gurus preached doctrines of peace. My son, the sixth Guru, weareth arms. It must soon or later come to war with the Emperor. I have continued to admonish him, and tell him that such conduct becomeeth him not. He is, however, very resourceful, and if it come to a conflict, he will know how to defend himself. You and I can do nothing. If you think the Guru will listen to you, then advise him. Go and do everything to avert war, and convey to the Guru my feelings on the subject. As the Massans were on the point of personally remonstrating with the Guru, a messenger arrived from Lahore with a letter from Wazir Khan, informing him of the decision on Akasi's complaints. The Sikhs were delighted at the result. The difficulty with the Emperor Jahangir, they hoped, was at an end. The vaticinations of the Massans were falsified, and the Guru and his party made up their minds to dwell forever in Amritsar. Not long afterwards, the Guru and his mother went to the shrine of Guru Nanak to see Sri Chan, Guru Nanak's son, who lived there. The Guru made an offering of a horse and 1,000 rupees. The Guru's mother said to Sri Chan, Thou art now old, Thou have supernatural power, bless my son that he may have offspring. Sri Chan replied with the line of Guru Arjan. The vine of the race had grown, and shall last for many generations. It will be remembered that after Guru Arjan had refused to marry Hargubin to Chandu's daughter, the young Guru was offered two wives. One of them, Damodari, he had already married. When it was known that she had become pregnant, there were great rejoicings in both families. To the second lady, Nanaki, the daughter of Hari Chan, the Guru had not yet married. Partly on account of her youth, and partly on account of his absence in Delhi, Agra, Lahore and other places. Hari Chan now wrote that the approaching besaki would be a suitable time for the marriage. It was accordingly then celebrated, all due formalities and rejoicings. There was a Sikh called or styled almas, which means he enthusiast. In his wanderings, he arrived at that part of the district of Hilibid, where there had been built a temple to commemorate Guru Nanak's visit. Guru Nanak, it is said, had left the mark of his five fingers on every leaf of a pipu tree there, and made sweet the bitter fruit of the soap nut tree some 40 miles to the east of it. Some yogis, who had now taken possession, wanted to root up the Guru's pipu, named the temple after Garagnath, and abolished the name of Guru Nanak. Almas could not endure this. Considering the temple his own, he resided in it, and performed all the menial and religious duties connected with it. The yogis sought to expel him, and thus stated their case. Garagnath performed penance here, hence the name Garakmata. Thy Guru only stayed here as a traveller for four days. How can the temple be his? Almas pointed to the marks of Guru Nanak's hand on every leaf of the pipu tree, and instanced the sweetness of the soap nut. It would therefore not be proper for him to resign the place to the yogis. He bluntly told them, the Guru Hargubin, who was now on Guru Nanak's throne, would soon come and humble their pride. The yogis were so angry at this, that they set fire to the pipu, and left not a trace of it. Almas told them that when the Guru came, he would restore the tree, and whoever committed a sin against Guru Nanak should perish, root, and branch. Night and day, Almas read the compositions of the Gurus. He used to pray, O searcher of hearts, true Guru, render us assistants. Enduring hunger and thirst, and the inclemency of all seasons, Almas waited until Guru Hargubin should come to repair, and take possession of Guru Nanak's temple. The parents of Damodari, the Guru's wife, lived in the village of Dala. Her elder sister Ramu was married to Sen Das, who lived in Daruli in the present district of Fiddlesburg. Sen Das had not been originally a Sikh, but owing to the good example and advice of his father-in-door Narendas, and the exaltations of his wife Ramu, who was a granddaughter of Bhai Paru, Guru Amardas' faithful attendant, he became a convert to the teachings of Guru Arjun. Sen Das was ever praying that Guru Hargubin would visit his village. He built a mansion to receive him, and vowed that no one should live in it until the Guru had hallowed it with his presence. Sen Das laid a beautiful bed with soft bedding, and over the pillow he put a canopy. He used every morning to lay flowers in the room and perfume in, and prayed that the Guru would soon come to bless the place. His wife fused often to press him to send for the Guru. On such occasions he would say, The Guru is omniscient, and will come of his own accord. There is something wanting in our devotion, or we have committed some sin that his visit had been so long delayed. We dare not write him a letter or send for him. On account of the troubles in which Almas was involved, and the devotion of Sen Das, the Guru decided on visiting Daruli in Pilibit and taking with him a troop of his armed retainers. His mother and his wives were to accompany him as far as Daruli, and stay with Ramu until he had joined them after bringing the yogis of Pilibit to reason. By Buddha, and indeed all the seeds, on hearing of the Guru's resolve, were very much disheartened at the thought of being left in Amritsar without their leader. The Guru consoled them by saying that if they daily offered their adorations at the Haramundar, Golden Temple, all their affairs should succeed. When the Guru found that his mother and his wives had arrived safely in Daruli, he completed his preparations for the journey to Pilibit. The Guru took his horses to Katakura where he left them to be fed during his absence. There some patans of the village of Wadamir, ready equipped with swords and shields, offered themselves for service. With them was a tall and powerful youth of sixteen summers who had large eyes, strong arms, thick neck, and sprouting beard. The Guru was impressed with his appearance and inquired whose son he was. Ismail Khan, the head of the band of patans, replied, This youth was born in the village of Gilzaiyalim. His parents are dead. He is my nephew and liveth with me in Wadamir. I have brought him up. He is versed in both military and general knowledge, and his name is Pendakan. The Guru inquired if he would accept service or not, to which Ismail Khan made reply, Sir, we keep not shops or till land. Military service is what we aspire to do. If thou desire to employ him in that capacity, thou mayest do so. The Guru gave him ten rupees as enlistment money, supplied him with dinner from his kitchen, and promised that on returning from his excursion he would retain him on his own personal staff. The Guru remained for some days in Gadagwok, and again had an interview with Pendakan. He gave him a house and a female buffalo, and agreed to pay him five rupees a day as an officer of his army. When the Guru arrived in Nanakmata, which is several miles north of the city of Pilibit, the yogis seeing his retinue, thought that some raja had arrived. On hearing how it was, they hid themselves in huts made of leaves. Almas came forth from his retirement, and hearing the name of the Guru's steed, uttered thanksgiving that his spiritual masters arrived, and seemed like a dead man restored to life. Near the spot where the people had been, the Guru constructed a platform, and sitting on it, repeated the sadaat. This being ended, he sprinkled saffron on which he had breathed God's name. When lowered, he said, the people emerged from the ground as a serpent from its lair. In proportion, as the Guru sprinkled the saffron, the people grew, and after one night appeared in full size in all its luxuriance. End of Chapter 5 Recording by Padi Baluwalia Ottawa Section 6 of the 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 Recording by Padi Baluwalia Ottawa The Sikh Religion Volume 4 by Max Arthur McAuliffe Life of Guru Hargobind Chapter 6 Next day, observing the Guru's glory and splendour, the Yogis ran to their priests with the same haste as cowards flee from the field of battle, and related to him, all that had occurred since Guru Nanak had visited the place. The priests called to their recollection how Guru Nanak had vanquished the Siddha to oppose him, and advised them to subdue their pride, conceit and arrogance, bow before the Guru and seek his protection. The Yogis became very angry at not receiving a promise of assistance or even encouragement. One of them said, Shall we who are Siddhas and Yogis, and live for endless years, bow before a child of yesterday, who, moreover, is not a celibate like ourselves? Another Yogis said, Guru Nanak is no more. Let us take possession of our temple. The Yogis consulted with one another, and came to the conclusion that until the Guru was in some way dishonoured, he would never leave them alone. They then, in a body, went to the Guru in all the bravey of the habiliments of their order, ochre-coloured robes, rings in their ears, cellies on their necks, wallets on their shoulders, and crutches in their hands, and represented to him. Thou art a married man. We are well-known holy ascetics. From of all this place, bearing the name of Godaknath, hath notoriously been ours. Wherefore, leave it, and go and abide wherever it pleases thee. The Guru replied, Whom do you call a holy ascetic? I apply the name only to him who hath renounced pride, and who hath the love of God in his heart. It is he, and not a man who weareth an ascetic scarf, who shall obtain salvation. The Yogis, in order to terrify the Guru, then began to make a show of their pretended powers, and cries of strike the Guru, strike the Guru, arose from the whole band. The Sikhs began to grow apprehensive. The Guru pacified them, and said no harm should come to them. The Yogis exerted all their powers, but could produce no effect on the Guru. Weary and abashed, they returned to their priest, who told them that, on account of their pride, they had forfeited such reputation as they already possessed. Since that date, the place is borne undisturbed the name Nanakmata, and remained in the possession of Vudassi Sikhs. The Guru remained sometime in that neighbourhood. He occupied himself with the chase, with preaching to his Sikhs, and with the organisation of a methodical Sikh service for them, under the guidance of Almast. The Guru on his return journey proceeded to Daroli, where his mother and wife were anxiously awaiting him. They went forth to meet him, and great joy reigned in the village on his arrival. Siddharth said to the Guru, Almast is a very fortunate man, for whose sake thou didst undertake such a long journey, and whose devotion hath rendered thee so subservient to him. When did he become a Sikh? The Guru replied, he was originally a goat heard on the banks of the Ravi, and was known as the Simpleton. He had long cherished his desire to see Guru Nanak, and on accidentally doing so, love and devotion sprang up in his heart. He milled one of his goats and offered the milk to the Guru. The only recompense he asked was to be allowed to gaze on the holy man. The Guru requested him to ask for some further favour. He replied as before that his only desire was to behold the Guru. Then Guru Nanak said, twice three are six, thou hast thrice desired to behold the Guru, and now thou shalt live to behold the six Guru in succession to me. Siddharth, on hearing this narrative, congratulated by Almast, and applied to his case the following hymn of Guru Arjan. O God, by thy favour I have dispelled my doubts. I have reflected in my mind that by thy favour everything is mine. By service to thee millions of sins are erased, by sight of the sorrow departed. By repeating thy name I have obtained great happiness and banished all my anxieties and maladies. In the company of the holy man I have forgotten lust, wrath, avarice, falsehood and slander. I have cut off the shackles of my mon. Nanak, God, the ocean of mercy, hath himself saved me. It was now time for Ramu, Sen Das' wife, to hold a spiritual colloquy with the Guru. Friend of the poor, true Guru, my prayer is that I may worship my husband with my body and discharge all the duties of conjugal chastity, that the love of God may abide in my heart, and that I may ever remember his name, so that at the last he may assist me, and that I may have no fear of death, or hell, or further transmigration. The Guru replied, God at all times assisteth those whose hearts are pure. With a pure mind meditate on his name and accept his will. Then shall thou be happy and all fear for safety. The time of Damodari's lying in was approaching, and her mother-in-law Ganga continued to pray for her safe delivery of her son. Damodari ever meditated on God and repeated Guru Nanak's hymns and those for her husband's father delay Guru. On a Wednesday night when the moon was full, in the month of Kartik, Sambat 1670, A.D. 1613, she gave birth to a son who was afterwards named Gurditta and who bore remarkable likeness to Guru Nanak. When morning dawned, the Guru went to see his child and then distributed arms to all applicants. Instead of worldly songs of rejoicings, the compositions of the Gurus were sung on the auspicious occasion. The hymn composed by Guru Arjan on the birth of Al Gobind received special prominence. During the Guru's long absence for Amritsar, prayers were offered there for his speedy return and the letter was sent reminding him of his duty to return quickly to his six and the temple of his forefathers. He told his mother of the communication he had received as she highly commended his resolution to attend to it. The six who accompanied him also pressed him not to delay. On his arrival at Amritsar the following, among other hymns of the fifth Guru, was sung with rapture. O Guru, may I behold thee and live. Then shall my fortune be completed, O God. Hear this supplication, O my God. Grant me thy name and make me thy servants. O God, the giver, protect me in thine asylum. By the Guru's favour, some rare person knoweth thee. O God, my friend, hear my supplication. That thy lotus feet may dwell in my heart. Nanak Atruth is one prayer, that he may not forget thee, thou Lord of perfect excellences. The Guru, having taken up his residence at home, used to preach to his congregation and occasionally go on shooting excursions. When not occupied with preaching or prayer, he generally sat in the open air and received his six. The places where he used to sit are now called Pipali, Logar and Chorasti Atari. During the Guru's absence, Bhai Buddha organised a nightly sacred concert to be sung around the tank of Amrita. The Guru, on hearing of it, said, This choir shall forever abide, and I shall be always with it. Pender Khan arrived in Amrita with the army and the horses the Guru had left in Katapur. Pender Khan's ordinary gymnastic practice was to tie two large earthen vessels filled with sand to his brawny arms, and thus encumbered, swing clubs weighing 160 pounds each around his head. The Guru was pleased with him, and used to make in presence of valuable clothes, horses of Iraq, clarified butter, sugar, and all such food as was calculated to promote strength. Two men, called Nuala and Nihalu, went to the Guru and asked how they could be saved. The following was the Guru's reply. As there is fire in all timber, but without attrition, it lighteth not, or dispeleth cold. And as butter is contained in milk, but cannot be extracted without churning, so there is divine knowledge which yieldeth the essence of happiness in the hymns of the true Guru. In perusing them there is great merit, but divine knowledge is not to be obtained, unless man meditate on them, implant them in his heart, and act according to them in all his affairs. It is then he shall obtain bliss and the knowledge of God, and dispel for ever the pain of trans-migration. The Guru thus addressed Christian and Pamu, who had also sought his advice. Even if an ignorant man read the Guru's hymns, all his sins shall be remitted. When man puteth forward the feat of desire, he shall easily obtain divine knowledge by practice, and be strengthened in the service of the saints. But the sinners who read to receive honour from men are worthy of expulsion from all societies. Though they cause themselves to be addressed by everyone as Gyanis, yet they have no faith or divine knowledge. Such people are proud, and associate not with the Holy. They give themselves all praise in the hope of receiving money, but they never obtain divine knowledge. How can they who possess such pride enter God's court? There was an ancient yogi in Gershankar in the Jalendo district, who gave out that Shiv had promised that whoever beheld him should secure emancipation. Many people went to see the yogi on that account. Diluk alone of his village refused. The yogi became curious to know the cause, and decided that he would go to see him. Diluk at the interview put a screen between himself and the yogi, so that the latter might not aft would say that Diluk had seen him, and thus obtained emancipation. Diluk told him that all his own devotion was centred in the Guru, and he would resort to no one else for his salvation. The yogi, on hearing accounts of the Guru's teachings, conceived a desire to visit him, and begged Diluk to introduce him. Diluk consented, and both proceeded to omit so for the purpose. The yogi opened the conversation by saying to the Guru, if Guru Nanak had divine power, why has Thou, who says Thou art the Sixth Guru, not preserved his original body? By this the yogi desired to know why Guru Nanak had not survived, and why it was necessary for him to appoint successors. The Guru replied, the soul puteth on a body like clothes, which when old fall into tatters. Kings and rich men take off their old clothes and put on new ones. Poor people patch and stitch their torn clothes, so they may last a little longer. But when a man hath new clothes, why should he patch and wear the old ones? The Guru, in support of this argument, quoted the following verses of his father. He who remembereth not God, leadeth the life of a snake. So liveth the infidel who forgeteth the name. He who liveth remembering God, even for one moment, shall last for hundreds of thousands of millions of days, yea, for ever. The yogi, on hearing this, began to feel humble. He became profuse in his thanks, both to the Guru and Diluk who had led him to omit so. He then begged the Guru to make him like Diluk, a believer in one God, and grant him the gift of faith. The Guru replied, God is in the power of love, but love is not that which can be bought. It is the gift of God, and is bestowed on him to whom he showeth mercy. If thou have faith, thou shalt obtain what thou prayest for from Guru Nanak's house. The store of love and devotion, a little of which had been granted to the avatars, yogis, rikis and munis, was entrusted in full by the Creator to Guru Nanak. He hath generously distributed with open hands, and from him no account shall be taken. As hath been said, he to whom God gave a drop of nectar, became immovable and immortal. He entrusted a store of devotion to Guru Nanak, and then took no account from him. The Guru, on hearing of the pride of a certain reputed holy man, said, God is not pleased with pride or insolence. See how humble Guru Nanak was, and what lessons of humility and devotion he gave to a six. Shaikh Farid did painful penance for 12 years in the forest, living on tubers and roots, but on his return home, his mother found he had not completely renounced pride. He was accordingly reminded to the forest, where he renewed his penance for 12 years more, this time with body reversed in a well. Not satisfied with that, he went with a wooden cake tied over his stomach, for a third term of 12 years in search of saints. In his wanderings, he met a holy man whom he served. It was only then that he became emancipated from evil passions. One Seva Das, a Brahman, who resided at Srinagar in Kashmir, and whom had been converted by the Guru, became such an incorrect that he retained no love for his relations. When reproached for this by his mother Bhagavadi, he defended himself by repeating the following hymn of Guru Arjan. Relations abandon one when alive. Can anyone when dead be benefited by them? He for whom it is so predestined, remembereth God in his soul and body. Mammon is of no avail. His thirst shall never depart, who hath partaken of the poison of deception. Without God's name, how shall one cross over the dangerous ocean of the world full of appalling woe? By meeting with the company of saints and worshipping God's name, O Nanak, man's fathers and mother's families shall be saved. Bhagavadi made a beautiful robe to give to the Guru when he visited her village. She did not know when that time would arrive, but she kept the robe for him, saying that as he was a searcher of hearts and would consequently be attracted by her devotion, he would certainly visit her before she died. The Guru accordingly determined to proceed to Kashmir to meet her. On proceeding as far as Chapanala, near Selkot, the Guru inquired of a Brahman whom he casually met, where he could find water to drink and bathe him. The Brahman carelessly replied that the soil was stony and water was very scant. Upon this the Guru drove a spear into the ground and, it is said, a spring of pure water issued forth. The Guru's Sikhs constructed a tank at the spring. The Brahman was quite put to shame by the power of the Guru, confess that he had been drowning in the pride of caste and asked Pardhan for not having recognised the Guru's greatness. The Guru replied, the sins of him who repenteth shall be pardoned. The tank was called Gurusa or the Guru's tank. The Guru continued his journey into the mountains of Kashmir where he received offerings of delicious apples and admired the beautiful scenery and the temperate climate of the country. There he met Kattusha, a converted Mohammedan faithful Sikh who had visited him at Amritsar. The Guru passed the night in his house. Then he proceeded to Srinagar where he found Savardas waiting for him and meditating on God. On hearing the naing of the Guru's horses, Savardas came forth and found the Guru already at his door. The Guru was received with great demonstrations of respect and affection. Savardas' mother said she worshipped the very ground on which the Guru trod and repeated for him the following hymn of Guru Arjan. May I remember the Guru at every breath. The Guru is my soul. The true Guru is my capital. May I live continually beholding the Guru. May I drink the water in which I have washed his feet. May I ever bathe in the dust of the Guru's feet. May I thus wash away the filth of pride attached to preceding births. May I fan that Guru who had put forth his hand and saved me from the great fire. May I draw water for the house of that Guru from whom I learned the way of finding the unknowable. May I continually grind corn for the house of that Guru by whose favour my enemies have all become friends. The Guru who gave me life had purchased me and made me his slave. May I ever and ever make obeisance to that Guru who caused me to love him. Sayeth Nannak, my Guru is all-powerful. He hath removed my troubles and anxieties, my fears, doubts and sufferings. The Guru requested Seva Das' mother to bring the dress she had made for him. He put it on and she blessed her faith that she had been so honoured. She began to praise the Guru for his condescension and repeated to him the following hymn of Rav Das. Who but thee, my jewel, could do such a thing? Cherisher of the poor, Lord of the earth, thou hast put over my head the umbrella of spiritual sovereignty. Saying this, she drank some of the water in which the Guru had washed his feet. Her son also partook of the same beverage and the remainder she sprinkled over her house. She cooked with her own hands for the Guru as long as he remained her guest. The Guru was visited by crowds of Kashmiris, men and women, both from Srinagar and surrounding villages, and many embraced Sikhism. The Gurus satisfied their spiritual necessities by preaching to them the cardinal virtues and their temporal necessities by feeding them from his ever-open kitchen. A very remarkable circumstance is said to have occurred during the Guru's stay in Srinagar. A company of Sikhs was coming from a distant village with offerings of honey for the Guru. On the way they stayed with Kathushar, who pressed them to let him have some of the offering. They refused, saying they could not offer to the Guru Kathushar's leaveings. When the Sikhs reached the Guru, the honey was found rotten and full of worms. The Guru said, This is the result of not having given to my Sikh, in whom is the spirit of the Guru. He ordered them to return and satisfy Kathushar. Upon this it is said, The honey became fresh and sweet as before. The Sikhs remarked on the disinterestedness of the Guru, who preferred one of his Sikhs to himself. On this occasion, the following hymns of the fourth Guru was sung. No one knoweth the secret of the true Guru's mind, or what shall please him. The true Guru pervaded the hearts of his Sikhs. He is pleased with him who loveth them. As the true Guru telleth them, so they act and pray, the work of the Guru's Sikhs findeth acceptance. No Sikh shall approach him who desireeth to have anything done by Sikhs without the true Guru's order. A Sikh will work for him who heartily worketh for the true Guru. A Sikh would never approach him who cometh and goeth to men for deception. None would proclaimeth God's decree, that the creature who doeth anything without appropriating the true Guru shall suffer great misery. When God's saints are praised, it is God's glory. God is only pleased with his own praises when his saint is congratulated. The Guru is a Sikh and the Sikh is a Guru. They are both one, but it is the Guru who giveeth instruction. He puteth the spell of God's name in the heart, O Nanak, and then God is easily obtained. While the Guru was in Srinagar, Bhagavadi, fixing her thoughts on him, blended her spirit with her Creator. He built a temple before his departure and charged Seva Das to remain and preach the true faith. The Guru returned to the Punjab by Baramula on the river Jilam. The next day, he visited the spot where the renowned Rikki Kashyap had dwelt, and where Vishnu was said to have assumed the incarnation of a dwarf. Thence the Guru proceeded to Gujarat in the Punjab. The people of that city were so satisfied their own priests, Shardola, that they only laughed at the Guru's dress, appearance and retinue. Shardola went to visit the Guru and expressed deep regret for the offensive remarks made by his fellow citizens. He insisted on the Guru staying a night with him. The Guru was pleased with his affection and devotion and said, Gujarat is a city of markers. Shardola is God's fakir. Shardola's spiritual position was strengthened and enhanced by the Guru's visit, instruction and patronage. The Guru thence proceeded to Wazirabad and thence to Hafizabad, both in the present district of Gujarat. In Hafizabad, he was hospitably received by a Sikh called Karamchand. The Guru read the jubji to him and explained its meaning, objects and advantages. Karamchand, learning from the Guru the esoteric meaning of the hymns of the Granth Sahib, obtained salvation during his life. The Guru then proceeded to a village called Mutubai, 16 miles south of Hafizabad, to whose inhabitants he communicated the principles of his religion. There he remained for some time. In the town of Mandiali, about five miles from Lahore, there dwelt a Sikh called Dwarah. His wife, Bagan, was a woman of great natural endowments. They had an only daughter, modest and biased, known among the Sikhs as Malawahi, but also called Mahadevi, in proportion as she had been dear to her parents in her infancy, so distressed as she rendered them now by her enforced celibacy. Dwarah had a Sikh friend who advised him to wed his daughter to the Guru, of whom he uttered high praises as an inducement to the Alliance. Dwarah accordingly dispatched marriage presents, which reached the Guru in Mutubai. The Guru graciously accepted them and dispatched his own return presents by Dwarah's agents. The marriage was afterwards duly solemnized in Mandiali with great pomp and ceremony. End of section 6 Recording by Padi Alwalia, Ottawa