1 LAPE OF GURU AMAR DAS, THE TSR ID GLAU
2 THE early history of Guru Amar Das has already been given. When he was appointed Guru he retired into a solitary room in the upper story of his house, and there meditated on God and Guru Angad’s instructions. His Sikhs went to see him, and he, on the representation of Bhai Ballu, a faith- ful Sikh who had attached himself to him, came forth from his solitude and presented himself to them as their Guru. Since the time of Guru Nanak the Gurus were obliged to turn their attention to secular affairs, and to provide for the maintenance of themselves and their followers. Guru Amar Das’s kitchen was abundantly supplied by the offerings of the faithful. All who came to visit him were fed to repletion. None departed disappointed. What he daily re- ceived was daily spent, and nothing was saved for the morrow. The Guru kept only one suit of clothes for himself. When he received a new suit he gave the old one to some deserving Sikh. On witnessing the profusion of Guru Amar Das the minstrel Satta composed the following, which is the sixth pauri of the Coronation Ode :—
3 Guru Amar Das obtained the same mark, the same throne, and the same court. The grandson was as acceptable as the father and grandfather.? GURU AMAR Das| LIFE OF GURU AMAR DAS Guru Amar Das by the force of love threw into the churn the rope of the snake, And churned the ocean of the Word with the churning staff of Meru ; He brought forth fourteen gems and illumined the world. He madedivine knowledgehis steed and chastity his saddle; On his bow of truth he strung the arrow of God’s praise. In this age there was pitch darkness ; he arose like a sun. With him the field of truth germinated and the fruit of truth was produced. Ever in thy kitchen, O Amar Das, are clarified butter and flour to eat.
4 Thou knowest the four quarters of the world ; the Word is dear to thy soul. Thou hast removed the transmigration of those on whom thou lookest with favour. The wise being Guru Nanak descended in the form of Amar Das. Firm as the mountain of Meru thou art swayed not by gusts of wind. Searcher of hearts, thou knowest the secrets of men. How can I praise thee, O true king, when thou art wise and omniscient ° Let Satta have whatever gifts please the true Guru. The sect was astonished on seeing Nanak’s umbrella over Amar Das’s head. Guru Amar Das obtained the same mark, the same throne, and the same court. The grandson was as acceptable as the father and grand- father.
5 Hindu admirers and inquirers came from every part of India. It was necessary for all the Guru’s visitors to eat from his kitchen before they were allowed to behold him. The object of this ordinance was no doubt that his Hindu visitors should habituate themselves to liberal views on the subject of caste, and should relax their rigid customs of cooking and separation at meals. When his visitors had ob- tained audience, they interrogated him on religious matters, and he resolved their doubts. In such benevolent and engrossing duties and in the peace and tranquillity he enjoyed, the Guru took no ac- count of the flight of time. It is related that, though the greatest delicacies were served from his kitchen, the Guru himself lived on coarse food, and observed the most ascetic habits. He used sometimes to consult the Veds, the Shastars, and the Purans, but they offered him no spiritual consolation. He thus expressed his conclusions :—
6 The Simritis and the Shastars define good and evil, but they know nothing of the Real Thing ; They know nothing of the Real Thing ; without the Guru they know nothing of the Real Thing. The world is asleep in mammon and superstition ; in sleep 1t passeth the night. By the Guru’s favour they who put God into their hearts and utter His ambrosial word, are awake. saith Nanak, they who pass their nights awake, and who day and night fix their attention on God, shall obtain the Real Thing. At this stage of their history, when the Sikhs met they treated one another affectionately, and saluted one another with God’s name. All who came to receive the Guru’s instruction sat in a line and ate together. Even they who had not previously accepted the divine message, were allowed free access to the Guru, and partook of his hospitality.
7 The inhabitants of Goindwal daily increased and the city extended itself owing to the number of those who sought the Guru’s spiritual advice and instruc- tion. There then arose a difficulty in procuring timber for the construction of houses, and a deputa- tion waited on the Guru to represent the matter. The Guru ordered his nephew Sawan Mal to proceed to Haripur in the Kangra district to cut down pine LIFE OF GURU AMAR DAS OL trees and cedars, and float them in rafts down the river Bias. Sawan Mal accordingly proceeded to Haripur and was received with great honour and rejoicing by the citizens. An umbrella was raised over his head, chauris were waved around him, and flowers showered on him in handfuls. Men washed his feet and drank the water therefrom. Those who came suffering from physical and mental ills he instructed in the True Name. All such were comforted and made whole, and joined in singing the Guru’s praises. The Raja requested to be allowed to perform a service for the miracle-worker. Sawan Mal merely requested a grant of the timber for which the Guru had sent him. The king at once sent his men to cut down pine trees and cedars, and dispatch them by rafts on the river Bias to Goindwal. The king’s order was promptly obeyed. When the timber reached the Guru, he distributed it among people of all castes, who then constructed comfortable dwellings for them- selves.
8.2 Goindwal subsequently became an imposing
9 city on the margin of the Bias. When the time arrived for Sawan Mal’s departure from Haripur he as a preliminary requested the Raja’s permission to leave his country. The Raja said he would accompany him to behold the Guru, and thus render his human life profitable. He provided elephants, horses, carriages, and palkis for his attendants, and set out in great state and splen- dour for Goindwal. Sawan Mal went in advance to the Guru to announce the Raja’s arrival. The Guru said, ‘Let His Highness come by all means when he hath eaten from my kitchen.’ The Guru’s condition was accepted. He received the Raja in private audience on the top story of his house, next in order the Raja’s prime minister, and lastly the Raja’s queens. They were all gratified with a sight of the Guru. One of the queens lately married would not remove her veil. The Guru quietly said to her,
10 “Crazed lady, if thou art not pleased with the Guru’s face, why hast thou come hither ?’! On this she at once became insane, and casting aside her clothes ran naked into the forest. lfforts were made to stop her, but she succeeded in escaping and baffling pursuit. The Raja having remained for some days with the Guru took formal leave of departure. The Guru told him that Sawan Mal, whom he recommended to the Raja’s protection, would accompany him as his chaplain. The Raja was pleased to hear that Sawan Mal would return with him, and lavished on him his respectful attentions. Sawan Mal afterwards occasionally went from the hills to visit the Guru, and listen to his teaching, so that he might not inadvertently deviate from the tenets and principles of the faith.
11 A simpleton, who only clothed himself with a blanket, attached himself to the Guru as factotum. He was in the habit of saying ‘Sach, sach!’ (true, true) to everything that was said to him, and was consequently nicknamed Sachansach. One day as he had gathered firewood in the forest and was about to return with his load, the insane queen appeared before him. She was quite naked, her hair was dishevelled, and she altogether presented a weird and alarming appearance. She caught Sachansach, pinched him, bit him, wrestled with him, and re- duced him to a sad plight. With great difficulty he escaped, and made his way home streaming with blood. The Sikhs on seeing his plight inquired what had occurred. His only reply was that he had had enough of the Guru’s service, and that he would leave it and return to his home. When pressed for his reason, he at last related his interview with a witch in the forest. The Guru said, ‘ Take my slipper, and if the witch come again, touch her with it, and she shall be cured of her malady.’
12 LIFE OF GURU AMAR DAS Sachansach obeyed the Guru’s order, and next day, on the queen’s aggressive approach, touched her with the Guru’s slipper, when she immediately recovered her sanity. She then for the first time discovered that she was naked, and sought to flce abashed from Sachansach’s gaze. He promptly tore up his blanket and gave her half of it. She wrapped it round her, and thus clothed went and fell at the Guru’s feet. He readily pardoned her offence. The shrine of Bhai Sachansach is near the town of Shekhupur.
13 After Guru Angad’s death, his son Datu sat on the Guru’s seat in Khadur, and issued the following proclamation: ‘Amru (Guru Amar Das) is old. He is my servant. I am prince of the Guru’s line. His throne is mine.’ The Sikhs, however, decided that only he whom the true Guru Angad had appointed, should be deemed the real Guru. They therefore left Datu at Khadur and went in a body to Goindwal, where Guru Amar Das resided. His Sikhs gathered round him, and there was ever a crowd of devoted followers at his door. Datu was kept duly informed by emissaries of the reverence in which Guru Amar Das was held by his followers. One day some Sikhs, who had not heard of Guru Amar Das’s change of residence, arrived in Khadur. As they were departing to behold him in Goindwal, a sympathizer of Datu said to him, ‘ Canst thou, whose servant Amar Das enjoyeth sovereignty, en- dure it and live ? Thou who oughtest to be master, canst now only look on, and be thy servant’s servant. An innumerable crowd of worshippers bearing offer- ings and presents go to visit thy rival. Go and see for thyself.’ Datu could no longer endure such taunts, and early next morning proceeded to Goindwal to
14 see with his own eyes the position of affairs. On beholding the Guru surrounded with such splendour he said, ‘ Only yesterday thou wert a water-carrier in our house, and to-day thou sittest as a Guru.’ Saying this he kicked the Guru off his throne. The Guru meekly replied, ‘O great king, pardon me. Thou must have hurt thy foot.’ Upon this the Guru arose and retired to the upper story of his house. His Sikhs, angry at the violence offered their master, also abandoned the place. The Guru, when alone, deliberated on his best course of action, and by evening decided he could only have peace by be- taking himself to a distance from his tyrant. He accordingly left Goindwal for Basarka, his native village.
15 Early next morning a Jat cultivator of Basarka, going to his land some distance from the town, met the Guru on the way. He fell at his feet and said, ‘I have heard that thou hast obtained the Guru’s throne ; how is it thou hast come here alone ? May I be of service to thee?’ The Guru asked for a residence, and the Jat immediately prepared him one. The Guru on entering it requested his host to brick up the doorway and on it record the follow- ing: ‘Whoever openeth this door is no Sikh of mine, nor am I his Guru.’ The Guru on being thus immured consoled himself by reflecting on the couplet of Kabir :-— Kabir, heart-burning ariseth from claims, he who hath no claim is without anxiety.
16 He who hath no claim deemeth Indar poor in comparison with himself. Datu was now free to sit on the Guru’s throne in Goindwal, and became very proud of his new position. The Sikhs, however, would not approach him, and all the pilgrims to Goindwal went away on hearing of his insult to the Guru. On seeing the contempt with which he was regarded, he loaded his newly-acquired LIFE OF GURU AMAR DAS wealth on a camel and returned to Khadur. On the way he encountered robbers, who seized the camel with its load. One of the robbers struck Datu on the foot with which he had kicked the Guru. It swelled up as big as a drum, and caused him great agony. The Sikhs were very much distressed at losing their Guru. Some searched the forests, others the banks of the Bias, but could procure no trace of him. It was then decided to consult Bhai Budha, the foremost of the Sikhs. He had formerly pointed out Guru Angad’s place of concealment, and they hoped he would have similar success in discovering Guru Amar Das. They accordingly prayed him to be again their guide. Their prayer placed Bhai Budha in a dilemma. If he pointed out where the Guru was, the Guru might be angry; and if, on the other hand, he did not do so, the distress of the Sikhs would be intolerable. Bhai Budha, after full con- sideration, decided to do what was proper, and endeavour to find the Guru.
17.2 To this end he deter- mined that the Guru’s mare should be put in front
18 of the search party, and that they should all follow her. Accordingly, bowing towards the Guru’s vacant throne, and uttering a prayer for the success of their quest, they let the mare loose and anxiously followed her at a short distance. She unerringly made her way to the Guru’s house in Basarka, and stood before his door. The Sikhs congratulated Bhai Budha on the success of the plan he had contrived. A difficulty now arose as to how they were to obtain access to the Guru. Before their eyes was distinctly written, ‘ Whoever openeth this door is no Sikh of mine, nor am [ his Guru.’ There was no prohibition, however, to find another entrance, so they resolved to make an Opening in the wall. They did so, and all entered by it. The Guru, on hearing the tumult, arose from his deep meditation. He asked his unexpected and
19 SIKH, IW F unceremonious visitors why they had opened his door in disregard of his orders. On their explanation the Guru accepted the position. Bhai Budha then frankly addressed him: ‘Guru Angad hath attached us, O Guru, to thy skirt; yet thou hast deserted us and concealed thyself. How are we to receive spiritual consolation ?’ The Guru smiled and re- mained silent. The opening, supported by brickwork, is still shown at Basarka, where a yearly fair, at the full moon in the month of Bhadon, is held in com- memoration of the event. The Guru could not disregard the love and devotion of his Sikhs, and mounting his mare returned with them to Goindwal. The resumption of his spiritual duties was celebrated with illuminations, rejoicings, and feastings. Mean- while Datu was detained at Khadur by the pain in his foot, and through very shame, if for no other reason, would not consent to visit the Guru.
20 As the fame of the Guru’s piety and saintly char- acter increased, he became more and more the object of popular veneration. Bhai Paro, who lived in the village of Dalla in the Jalandhar Doab, that is, be- tween the rivers Satluj and Bias, received religious instruction and emancipation from him. Paro used to ride to visit the Guru every other day. Oncea Nawab’s son observed and followed him. He saw Paro take a plunge with his horse into the deep water of the Bias, and arrive safely on the opposite shore. The Nawab’s son congratulated him, and inquired in whose service he underwent such trial and danger. Paro informed him of his visits and devotion to the Guru. On hearing this and other particulars regarding the successors of Guru Nanak, the Nawab’s son became a Sikh and renounced his ancestral position.
21 Bhai Lalo, a banker’s son of the village of Dalla, joined Bhai Paro in one of his visits to the Guru. Bhai Lalo had been religious from his earliest LIFE OF GURU AMAR DAS years. When he came of age his father died, leaving him considerable wealth. This he increased by his industry, while at the same time he relieved every case of distress brought before him, and became famous for his charities. Lal means a ruby. The Guru on hearing his name said, ‘Lalo Har rang vangia gaya,’ an expression which may be either translated—Lalo is imbued with God’s love, or— the ruby glows with every colour. Lalo on receiving instruction and initiation became a ruby or gem of the Guru. He used to visit him on the first day of every month. When returning home he always took with him one or two Sikhs. These he would bring back on the occasion of his next monthly visit, and then take one or two others to accompany him. By means of these relays of earnest Sikhs he preserved his orthodoxy and his connexion with the Guru.
22 During one of Bhai Lalo’s visits the Guru com- plimented him on his great public benefactions. Then, patting him on the forehead, the Guru said that he had invested him with spiritual power and sanctity. On thus receiving the approbation of the Guru, Bhai Lalo returned home for the last time, and there continued to exercise the humility and generosity for which he had been previously so distinguished: A Khatri named Mahesha of Sultanpur also sought the Guru’s protection and permission to sit at his feet. The Guru initiated him into the Sikh religion and taught him its tenets. A short time afterwards Mahesha lost all his wealth, but not his faith in the Guru. On the Guru’s intercession God restored him all his property, and granted him the priceless boon of salvation.
23 The Guru preached lessons of forgiveness and endurance, but his enemies only returned evil for the favours he had intended them. Their slander, however, was to him like a rain shower which, though it might cause a mud wall to crumble down, F would only cleanse a mountain’s side. When Goindwal rose to importance some Muhammadan dignitaries settled there. Blinded by authority and wealth, they deemed every one inferior to themselves. They could not tolerate the fame of the Guru, and caused him every form of annoyance, but, so far from desiring to take revenge, he used to pray to heaven to soften their hearts and guide them aright. When Sikhs went to fetch water for the Guru’s kitchen, Muhammadan boys were instigated to break their earthen vessels with pellets and clods. When- ever the Sikhs remonstrated, the Muhammadans assaulted them. When the Sikhs, driven to ex- tremities, complained to the Guru, he told them, instead of fragile earthen vessels, to use goatskins which could not be so easily broken. This advice the Sikhs adopted, but the Muhammadans pierced the goatskins with arrows, and continued to harass the Sikh water-carriers as before. The Guru then counselled his people to use brass utensils. These the Muhammadans knocked off the bearers’ heads with bricks and stones, and drove the Sikhs almost to distraction.
24.2 But, however much the Muham- madans annoyed the Sikhs and the Guru, he never
25 uttered a harsh word, but, on the contrary, prayed that God would remove the hate and religious rancour of their hearts. His Sikhs asked how long they should bear the tyranny of the Muhammadans. The Guru replied, ‘ As long as you live. It is not proper for saints to take revenge. Nay, there is no greater penance than patience, no greater happiness than contentment, no greater evil than greed, no greater virtue than mercy, and no more potent weapon than forgiveness. Whatever man soweth he shall reap. If he sow trouble, trouble shall be his harvest. If a man sow poison, he cannot expect ambrosia.’ On hearing this homily the Sikhs regained their peace of mind.
26 A company of armed Sanyasis arrived in Goind- LIFE OF GURU AMAR DAS wal. As the Muhammadan boys were discharging pellets at the Sikhs, one of the pellets knocked out the eye of the Sanyasis’ high priest. The Sanyasis became enraged, seized the offending boy, and beat him to death. Upon this an affray arose between them and the Muhammadans, in which arrows, swords, lances, daggers, and axes were employed. The Sanyasis invoked Dattatre,* and the Muham- madans Ali? to support them in the combat. Many brave men on both sides were slain, and among them several enemies of the Guru. The Sikhs regarded the destruction of the Muhammadans as a divine chastisement for the annoyance to which they had subjected them.
27 Soon afterwards, as a detachment of soldiers guarding imperial treasure was on its way from Lahore to Dihli, a storm arose as the convoy approached Goindwal, and the heavens assumed a sable hue. Though the soldiers exercised great vigilance, yet one mule laden with money strayed to the Muhammadan quarters of the town. The soldiers searched everywhere, and the town-crier made proclamation, but no trace could be found of the mule. Some of the Muhammadans who had concealed the animal, hypocritically joined in the search, and expressed their regret at the occurrence. At last the mule betrayed its captors. Left alone in the house of a Musalman, the animal neighed plantively on missing the company of his fellows. When the police officer heard the sound, he pro- ceeded to the dwelling whence it had issued. The Muhammadans endeavoured to prevent his entry on the plea that he was violating their domestic privacy, but the police officer was not to be thwarted, and succeeded in rescuing the mule with his treasure. He then reported all the offences of the Muhammadans to the Emperor—their persistent
28 annoyance of the Guru and his Sikhs, their attack and slaughter of the Sanyasis, and finally their endeavour to rob the Emperor of his treasure. The Emperor ordered that they should be imprisoned, their houses razed to the ground, and all their property confiscated. ‘Such’, said the Guru, ‘shall ever be the condition of those who bear enmity to men who desire to live at peace.’
29 On one occasion when the Guru visited an out- lying village and preached, the headman said his words ought to be recorded, and he sent for pen and ink for the purpose. The following was the Guru’s expostulation :— Why send for pen and ink ? Write my words in thy heart. If thou ever abide in the love of God, thine affection shall never be sundered from Him. Pens and ink-bottles shall perish—what they write shall go with them— Nanak, but the love of the True One which He bestoweth from the beginning shall not perish. The things which are seen shal! not depart with one; see if there be any contrivance by which they may go with you. The true Guru implanteth the True One in your hearts ; continue to love Him.
30 Nanak, the Giver of the Word is true, and He is obtained by good acts. The Guru continued his instructions :—‘ The Guru will assist him who hath endurance; God is patient and patiently rewardeth. If any one ill-treat you, bear it. If you bear it three times, God Himself will fight for you the fourth time, and extirpate your enemies.’ He then quoted the twenty-first pauri of the Asa ki War. The Guru, having obtained respite from his LIFE OF GURU AMAR DAS rp Muhammadan persecutors, continued to commu- nicate spiritual and ethical instruction to his Sikhs: ‘Do good to all, but be not proud thereof. Deem another’s wife as a snake or a murderous elephant, and associate not with her. Avoid evil company ; be not conceited, glorify not yourselves, and for- swear slander and falsehood. Eat and work accord- ing to your ability. Practise not hypocrisy or ostentation. Meditate on the Guru’s instruction. Give a tithe of your substance to God. Associate with the virtuous and wait upon the stranger. In- voke Wahguru before meals, and He will bless your repasts.’
31 His Sikhs put a question to the Guru: “Who are the greatest saints and worshippers of God ?’ The Guru replied, ‘They who have repeated the Name and renounced pride are the best. The saint who so acteth, and leaveth this filthy and loathsome body, shall obtain in its stead a celestial body of light. True saints are passionless, and afford shelter to men. He who restraineth his desires hath ob- tained salvation while alive. The saints are ever independent. What they do is ever beautiful and of good report. The true Guru and the saints are sent into the world to benefit it, though in reality they live apart and are not of it.’ Kingurinath, at the head of a company of Jogis, visited Guru Amar Das. They proclaimed that they were Jogis and holy men, and in proof of their state- ment pointed to the garbs and earrings they wore. The Guru denied that that was the way to become holy. He would tell them, and thereupon he uttered the following :—
32 RAMKALI ASHTAPADI Put the rings of modesty in thine ears, O Jogi, and make compassion thy patched coat. Apply the fear of transmigration to thy body as ashes, O Jogi, thus shalt thou conquer the three worlds. O Jogi, play such a kinguri As shall produce the unbeaten strain and abiding love of God. Make patience thy wallet, truth thy platter, put the ambrosial Name thereon as food. Make meditation thy staff, O Jogi, and remembrance of God the horn thou blowest. Make the fixing of thy mind on God thy sitting posture,! O Jogi, so shall thine injuries depart. Go beg in the city of the body,? O Jogi, and thou shalt obtain the Name. It is not by means of this kinguri, O Jogi, that thou shalt meditate upon or obtain the True One;
33 It is not by means of this kinguri, O Jogi, that thou shalt find peace, or that pride shall depart from thy heart. Make the fear and love of God the two gourds of thy kinguri, O Jogi, and thy body its frame. Be holy and the strings will play ; thus shall thine avarice depart. He who understandeth God’s order and applieth his heart to the one God is properly called a Jogi : His doubts are dispelled, he becometh pure, and thus obtaineth the way of union with God. All that is visible shall be destroyed ; wherefore fix thy mind on God. If thou bearlovetothetrueGuru, thoushalt understand this. Union with God consisteth not, O Jogi, in leaving one’s family and wandering abroad.
34 By the Guru’s favour thou shalt obtain God’s name in the mansion of thy body. This body is an earthen puppet, O Jogi, and in it is a dire disease—the craving for mammon. This disease will not be cured, O Jogi, by thy many efforts or by wearing sectarial dresses. God’s name, O Jogi, in whatever heart He implanteth it, is the medicine. Wherever there is a holy man he obtaineth divine know- ledge, and findeth the way of union with Him. ' FKighty-four postures of the Jogis are enumerated. * That is, practise contemplation. LIFE OF GURU AMAR DAS The path of union with God is difficult, O Jogi; he on whom God looketh with favour obtaineth it.
35 Whether he be at home or abroad, he seeth but the one God, and removeth doubt from his heart. O Jogi, play that kinguri which playeth without being struck.! Saith Nanak, in this way shalt thou obtain deliverance, O Jogi, and be absorbed in the True One. One day, as the Guru was taking a ride, he saw a wall broken by rain, which threatened to fall, and he accordingly rode quickly past it. On reaching home his Sikhs quoted to him one of his own hymns, in which he wrote :— Death shall not approach him who meditateth on God’s name. They also quoted to him a verse of Guru Nanak :— I feel no anxiety regarding death, and I have no desire to live.
36 They then interrogated him: ‘Great king, death is subservient to thee. Thou hast enjoyed a long life. Thou hast no pride or selfishness. Why hast thou hastened past the dangerous wall?’ The Guru replied: ‘I only want to teach my Sikhs that since human life, for which even the demigods vainly long, is so difficult to obtain, it is our duty to preserve it. If a tree be preserved, it will many times bear leaves, blossoms, and fruit. So if the body be preserved, we can practise charity and perform religious works of every description ; but when the body perisheth, we can no longer perform our duty to God. Holy men derive endless advantages from their bodies. By them they serve the saints, repeat God’s name, obtain divine knowledge and become emancipated. The body by which we confer benefits on others, and by which happiness in this life and
37 salvation in the next are obtained, ought to be cherished by all.! One day the Sikhs said to the Guru, ‘ Formerly, when we undertook any enterprise we used to con- sult the Brahman astrologers. Now that we have come under thy protection, whom shall we consult ? ’ The Guru replied, ‘The most favourable time for the Guru’s Sikhs is when they pray to God. If at the beginning of all undertakings they with a lowly mind invoke His assistance, all their efforts shall be successful.’ On one occasion, on seeing a large crowd of people who had come to him for the attainment of their desires, the Guru mourned over the ills of life, and decided to seek for a time the retirement of the forest. To escape notice he started on his journey at midnight. His movements, however, became known to his sons Mohri and Mohan and a few other devoted Sikhs, and they prepared to accompany him. When the party had been three days in the forest, a Muhammadan goatherd called Bahlol saw the Guru, and recognizing him as a holy man, fell at his feet and made him an offering of a bowl of milk. The Guru seeing his devotion, said, ‘I am happy. The goatherd, too, became happy in the consciousness of having ministered to the wants of a deserving man. The Guru invited him to ask a favour.
38.2 The goatherd replied that there was nothing stable in the world, wherefore the only favour he asked was that he might be enabled to remember
39 God's name. The Guru granted him this favour. ! On this subject Guru Arjan subsequently wrote the following verses :— Dust flieth on the body of him who repeateth not God’s name and frequenteth not the society of the saints. Nanak, curses on the insipid body which knoweth not Him who created it. Nanak, cherish that body which remembereth God, in whose heart God’s lotus feet dwell, and whose tongue repeateth His name. Bihagre ki War. LIFE OF GURU AMAR DAS is
40 Once the Guru visited Kasur. It was a time of excessive heat, and he felt very weary. The governor of the city was a Khatri of the Puri tribe. The Guru sent a messenger to request his permis- sion to pitch his tent in his garden. The governor replied, ‘I know the Guru; he is a Khatri of the Bhalla tribe. Only yesterday he lived in Basarka and to-day he is Guru. He hath attached to him men of all castes, high and low. They sit in a line and eat with him and with one another. If he choose to be a Guru of outcastes, he can please him- self, but I will not allow him to approach my dwell- ing.’ The Guru on hearing this said, ‘ My disciples shall one day have sovereign power. A Sikh ruler shall reign here in Kasur, and the descendants of this Khatri who is now governor shall become his servants. The Guru, departing thence, found his way to the hut of a poor Pathan. On seeing the Guru the man arose and said that he was poor, otherwise he would give him suitable entertainment. The Guru replied in the words of Guru Nanak :—
41 God can appoint a worm to sovereignty and reduce an army to ashes. The Guru continued, ‘ Do God’s service, and thou shalt become the lord of Kasur, but directly thou practise tyranny, thou shalt die.’ A short time afterwards the Khatri officials in Kasur caused such political disturbance that the Emperor ordered them to be disarmed and expelled, and Pathans appointed in their place. The latter and their descendants continued to govern that part of the Panjab until it was conquered by Ranjit Singh and the Sikhs. On one occasion, as the Guru lay asleep in the small hours of the night, he was awakened by a woman’s screams. He sent two of his Sikhs to
42 inquire the cause of her grief. They returned with the information that a young man had just died of tertian ague, and his mother was bewailing his loss. On hearing this the compassionate Guru prayed to the Deathless Being to console her. He told his Sikhs to repeat the first pauri of the Japji, and, while doing so, to put water into the mouth of the deceased. The Sikhs, instead of performing the ceremony themselves, brought the body to the Guru. He put water into the corpse’s mouth, and touched the head with his foot, when lo! the youth was re-animated. Once while a rich man was giving a religious feast a child was born in his house. The Brahmans in consequence declared the place impure, and refused food. The giver of the feast went to the third Guru to complain. The latter thereupon ordered his Sikhs to partake of the viands prepared, and they did so. The Brahmans subsequently went to the Guru to represent that his-disciples had eaten impure bread. The following was the Guru’s remonstrance:—
43 The love of mammon is mental impurity, By which men are led astray in doubt and suffer trans- migration. The impurity of the perverse never departeth Until they become saturated with the Word and with God’s name. Whatever taketh the form of worldly love is all impurity : On this account man dieth and is born again and again. There is impurity in fire, in wind, and in water ; There is impurity in whatever is eaten ; There is impurity in religious ceremonies and in worship. Only the heart which is dyed with the Name is pure. By serving the True Guru impurity departeth : Then man dieth not, nor is he born, nor doth Death destroy him. Let any one carefully examine the Shastars and Simritis, and he shall find
44 LIFE OF GURU AMAR DAS That without the Name there 1s no deliverance. In the four ages the Name is considered the best word, And by means of tt in this Kalage the pious are saved. The True One neither dieth nor suffereth transmigration. Nanak, the holy shall be absorbed in God.! A rich Muhammadan horse-dealer named Alayar, a native of Dihh, who had returned from Arabia through Kabul with five hundred horses, arrived at the Bias. He had intended to proceed to his native city, where he hoped to find a good market, but was unable to continue his journey as the river was flooded, and the boatmen did not think their boats sufficiently strong to withstand the current. The following morning he saw Bhai Paro, on his way to the Guru as usual, plunge his horse into the foaming river and reach the opposite shore in safety. The horse-dealer met him on his return, and compli- mented him on the feat he had performed. Bhai Paro said there was nothing wonderful in his crossing a swollen river. The true Guru, to whom he daily went to do homage, caused thousands of souls to swim across the still more dangerous ocean of the world. Alayar was anxious to behold so great a being, so he arranged with Paro on the next occasion to sit behind him on his horse, and thus cross the river and visit the Guru with him.
45 Alayar was delighted on seeing the Guru, hearing his words, and witnessing the devotion of his Sikhs. Filled with enthusiasm and humility he mentally desired the Guru’s leavings. The Guru divined his wish and offered him the dish from which he had eaten. The Guru’s attention was then attracted to his name, and he said, ‘ It is difficult to become a friend (yar) of God (Allah), but I will make God thy Master, and thee His servant.’ Thus was Alayar made a priest and freed from all doubts, evil passions, and inclinations. He henceforth drew no distinction between Hindus and Muhammadans, and continued as he had begun, a model of humility and divine fervour. The Guru in due time sent him to a place called Devantal, where saints resided. His trade in horses was undertaken and continued by his son. Alayar’s family ultimately settled down in Dalla, where lived Bhai Paro and Bhai Lalo and other devoted servants of the Guru. Musalmans of every rank accepted and reverenced Alayar under the name of Ala Shah as a pious priest. A concourse of Sikhs, among whom were Bhai Dipa, Bhai Khana, Bhai Malu, and Bhai Kidara, gathered round these holy men in Dalla, and took up their abode with them.
46 There was a goldsmith in Goindwal married to an elderly woman. All medicines and incantations were employed to procure them offspring, but in vain. The everlasting cry of the childless couple was, ‘ How shall we be happy in this world? And who will take care of our wealth ?’ Their youth had passed, and the advent of old age naturally made them despair the more. They decided to dig a well where travellers might allay their thirst, and build a temple where the devout might pray. They hoped that in this way their wishes might be crowned, and their memory abide in the world. When the Guru heard of the pious work they had undertaken, he went and personally assisted in it. On being informed of his presence the goldsmith and his wife hastened with offerings to do him homage. He asked them what they desired. The goldsmith’s wife on this drew a veil over her face. The Guru said, ‘Be not abashed. Ask what thou desirest - without shame.’ She replied, ‘ Thou hast come to visit us; now give us an heir to our house.’ The Guru inquired if they expected him to keep children for his friends. The goldsmith, with humility and
47 cat OF GURU AMAR DAS faith, replied that there were children in the words of the Guru. The Guru was pleased at this reply, and told them that, if they had faith, they should have two children. They were accordingly blessed with that number of offspring. People on seeing the children with the old lady said they must be her grandchildren. The twelfth generation of the gold- smith and his wife still reside in Goindwal, and are called Maipotre (mother’s grandsons) in memory of this event. Inquirers came from different countries in detached bodies to behold the Guru. On seeing their number and frequency, Bhai Paro and his friends represented that there should be one place of general meeting for the Sikhs, and special fairs should be established where Sikhs could assemble and become acquainted and fraternize with one another. Upon this the Guru proclaimed that gatherings of Sikhs should be held on the first days of the months Baisakh and Magh, and on the ancient festival of the Diwali.’
48 A shopkeeper called Girdhari, who lived in the south of India, was very fortunate as far as wealth, property, and relations were concerned, but he was distressed at having no children. He took a second wife, but still there was no offspring. On hearing what the Guru had done for the goldsmith, he went to Goindwal to do him homage. He remained there for some days and importuned the Guru, but could only obtain the following reply :— None can erase what was written on the forehead in the beginning : What was written happeneth ; he who hath spiritual insight understandeth this.” So THE SIKH RELIGION The Guru when further pressed said to Girdhari, ‘ Repeat the Name, do good works, and obey the will of God. A hankering for sons is the cause of worldly entanglements.’ On hearing this the shop- keeper’s eyes filled with tears, and heaving cold sighs he withdrew from the Guru’s presence. Bhai Paro meeting him asked why he was leaving without having obtained his object. Girdhari then narrated his conversation with the Guru. Paro said that if he had faith he should have five children. The shopkeeper went home, and in five years found him- self the father of five sons.
49 Girdhari took his five sons and placed them all at the Guru’s feet. The Guru inquired how he had obtained such a large offspring. Girdhari rephed, ‘I have got them through the mediation of Bhai Paro, the servant of thy house.’ The Guru said, ‘ Well done, Bhai Paro, who art able to reverse the order of nature! Such power is not in me.’ Bhai Paro humbly represented: ‘Great king, on seeing this man going disappointed from thy house I merely gave him from thy store-room which is ever in- exhaustible. Why should we be niggardly ?’ The Guru replied, ‘True, but this is the Kalage when many persons come with desires and motives. Guru Nanak hath said :—
50 ‘“Whatever God doeth accept as good; have done with cleverness and orders.” ’ The Guru ironically continued: ‘If thou have compassion to spare, then ever satisfy the desires of those who go away disappointed from me. Thou art a saint of the highest order, and mine image. I grant thee the Guruship of the world! Spread saintship therein.’ Bhai Paro, touching the Guru’s feet, meekly replied, ‘ Pardon thy servant, and let me abide at thy feet. Even if I must suffer further transmigration, let me not be driven from thy presence. Guruship becometh thee; I am content LIFE OF GURU AMAR DAS to be a disciple. Grant me the gift of serving thee.’ The Guru replied, ‘If thou desire to serve me, repair to thy house ; God hath pardoned thee and granted thee deliverance.’ Bhai Paro went home, distributed his wealth among his heirs, and set apart a favourite mare and some money for the Guru, with strict injunctions for the proper disposition of his property. Having made sacred food, and pre- pared for his death, he lay down. Then uttering ‘“Wahguru’, and parting with his body, he went to his repose at Guru Nanak’s feet.
51 When Guru Amar Das heard of Bhai Paro’s death, he sent his own son Mohri to Dalla to console Bhai Paro’s family. Mohri passed a whole night in Dalla, recounting Bhai Paro’s praises, and next day returned to Goindwal. Bhai Lalo continued to perform every service in the Guru’s house. His mind, body, and wealth were all employed in conferring benefits on others. He fed and attended to the poor and needy, fanned the Guru, and distributed food to his Sikhs. He was so distressed at Paro’s death, and dissatisfied with the things of this world that he resolved to bestow all his property in alms, and consign his body to Death. He thought of the words of Kabir :—
52 While the world feareth death, my mind is pleased there- with, Since it is only by death supreme bliss is obtained. When Bhai Lalo, after the usual prayers, assumed his final posture, his eyes filled with tears. His friends said to him. ‘ Thou hast no worldly love ; thou hast practised charity and the duties of thy religion; thou art free from all earthly desires ; then why art thou weeping ?’ He replied, ‘I have inherited countless wealth from my father. That shall be profitable if it be spent in the service of the Guru and his Sikhs. I have also mine own earnings which I wish to dispose of for their benefit. Further- more, I have recently built a house at great expense, which I reserved for myself, but it is useless to me now. If that also be applied to the use of the Sikhs, I shall have nothing to regret.’ His relations and Sikh friends disposed of his property accordingly. He then, in the words of the Sikh chronicler, parted with his body as though it were the slough of a snake.
53 One day a Sikh merchant went to the Guru,and said that he had given alms and feasts to Brahmans, and made pilgrimages according to prescribed rules, but obtained no spiritual profit or consolation there- from. He therefore requested the Guru, who was the pilot of the world’s terrible ocean, to save him. The Guru on that occasion composed the following :— Serve God ; perform no other service. By serving Him thou shalt obtain the fruit thy heart desireth ; by any other service thy life shall pass away in vain, God is my love, God is my rule of life, God is the subject of my conversation. By the Guru’s favour my heart is saturated with God’s love ; thus is my service rewarded.
54 God is my Simritis, God is myShastars, God is my kinsman, God is my brother. Iam hungry for God; with His name my heart is satisfied. God is my relative, and at the last moment will be my helper. Except God all other capital is false, and goeth not with us when we depart. God is the wealth which shall depart with me ; whitherso- ever I go, thither will it go. He who is attached to falsehood is false, and false are the works he performeth. Saith Nanak, everything happeneth according to God’s will ; naught is gained by babbling.? LIFE OF GURU AMAR DAS The Guru continued: ‘ Repeat the one God’s name, be humble, abandon pride, and self-conceit. As fire burneth a dry crop, so do pride and self- conceit destroy the effect of alms and religious exercises.
55 His Sikhs once asked the Guru, ‘ If, as the saints say, the world is lke a dream, then how do their bodies perform their functions ?’ The Guru replied, ‘Their bodies perform all their functions, but their minds are not affected by the world. The saints abide in the form of ordinary mortals, as the sword touched by the philosopher’s stone retaineth its shape, but is at the same time changed into gold. By humility and contempt of the world the saints obtain deliverance at their death.’ The Guru then related the following parable: ‘Some one told a saint that his only son had been slain. The saint on hearing the news remained unmoved. On this people began to admire his fortitude, and say, “Thy son was a fine, obedient young man. Thou art to be congratulated that thou canst endure his death without a murmur.”’ The saint replied, “ The world is like a dream or a shadow; sons, wives, and wealth are all perishable. In a dream a poor man may become a king or a king a poor man, but when they awake they find their dreams have no reality. For whom shall man rejoice or mourn ?”’ Upon this some one came and told the father that his dead son had been re-animated. On hearing this, too, the saint manifested no joy.’ The Guru, pointing out the moral of his story, said, ‘ Saints are unaffected by joy or sorrow as the lotus is by water.’
56 Many persons continued to visit the Guru for religious instruction. Lalu, Durga, and Jawanda received from him the following advice, ‘ Ever do good to others. This is to be accomplished in three ways: By giving good advice, by setting a good example to Sikhs, and by ever desiring men’s welfare.’ G A Sikh named Jagga asked the Guru’s permission to become a hermit. He said he had met a Jogi and asked him for instruction. The Jogi would only give it on his relinquishing a domestic and adopting an ascetic life. The Guru replied that deliverance could not be obtained either by the relinquishment of house and home or by the practice of Jog. As a lotus, while growing in the mud, turns its petals towards the sun, so should man while engaged in worldly affairs turn his thoughts to God by means of the instruction of the Guru.
57 To Gopi, Mohan, Rama, and Amru, the Guru spoke as follows: ‘Practise forbearance and forgiveness, and harbour not enmity to any one in your hearts. Should any one address you a harsh or disrespectful word, be not angry, but speak civilly in return.’ To Gangu and Saharu the Guru delivered the fol- lowing instruction: ‘When you have prepared food, first feed the Sikhs, and then eat the remainder yourselves. He who eateth after his brother Sikhs shall become very holy. Ever remember Wahguru. Worship not cremation grounds, tanks,! or Hindu or Muhammadan shrines.’ When the Guru paid a visit to the Sikh families in Dalla, Prithi Mal and Tulsa of the Bhalla caste went to see him. They unceremoniously seated themselves beside him, and said with much famili- arity, “ Thou and we are of the same caste.’ The Guru replied in the words of Guru Nanak :—
58 Caste hath no power in the next world; there is a new order of beings. It is the good whose accounts are honoured. ‘This body’, continued the Guru, ‘is composed of five elements. It 1s subject to hunger, thirst, joy, LIFE OF GURU AMAR DAS 8s sorrow, birth, and death. It perisheth, and no caste goeth with the soul to the next world. They who are honoured and exalted in God’s court are those whose minds are humble, who have renounced falsehood, fraud, slander, deceit, hypocrisy, and ingratitude, and who have repeated the Name and benefited others. If the high caste on which people plume themselves in this life be not recognized in the next, of what advantage is it? The Guru recognizeth no caste.’
59 Bhais Malhan, Ramu, Gobind, and Dipa asked the Guru to give them instruction whereby they might be saved. He replied, ‘ Abandon obstinacy and pride, serve the saints, prepare sacred food according to the rules of our religion, feed the hungry, clothe the naked, rise before day, repeat the Japji, bestow a little of your time and wealth on God’s service, associate with the saints, meditate on the Word, perform the duties of your religion, hurt no one’s feelings, sing the Guru’s hymns, be lowly and abandon pride, recognize only the Creator as the one God, and all your desires shall be fulfilled. If a man be weighed down with worldliness, he shall sink like an overladen boat in the world’s ocean ; but, if worldliness lie not heavily on him, his bark shall float, and he shall obtain deliverance.’
60 Bula, a learned pandit, laid before the Guru a scheme he had devised for a compilation of the Guru’s hymns, and mooted the question of remu- neration for his labour. The Guru replied: * Make a careful collection of the Guru’s hymns, and give it to the Sikhs in God’s name. If any one offer thee money, accept 1t for thy maintenance, but beg not, and great shall be thy gain.’ A Sultanpur bard named Bhikha embraced retire- ment from the world so as to search for the Creator. Wherever he heard of any saints he went to wait on them. For a long time he remained in a state of pupilage under a Brahman, without obtaining any peace of mind. One day he felt very sad and prayed to God to guide him. Upon this he received an inspiration to go to Goindwal and see the Guru of whom everybody was speaking. Full of devotion he arrived and had the happiness of beholding the Object of his visit. He stood absorbed in thought for a short time, and then gave utterance to the following in the Guru’s praise :—
61 By the Guru’s divine knowledge and meditation man’s soul is blended with God. He who with single mind fixeth his attention on God, shall know Him who ts the truest of the true. His mind shall not fly or wander who restraineth his lust and wrath. He who dwelleth in God’s land and obeyeth His order shall obtain wisdom. He who hath done good works in this age shall know God. If a Guru be found he willingly and cheerfully granteth a sight of Him. I have continued searching for a saint and seen many holy men—Sanyasis, ascetics, and sweet-voiced pandits— I have roamed for a year, but none of them hath satisfied me. I heard what they had to say, but I was not pleased with their conduct. What shall I say of the merits of those who renouncing God’s name attach themselves to mammon ° God hath caused me to meet the Guru; as Thou, O God, keepest me, so I abide.!
62 Hearing Bhikha’s words the Guru put his hand on his forehead in token of accepting him as a dis- ciple, gave him the true Name, and made him happy. Having found the true Guru, Bhikha re- turned to his native town and abode there. Keeping the Guru’s image in his heart, he applied himself to meditation and contemplation. As the result of his devotion his name is recorded in the honoured roll of holy Sikhs, and his verses have been dis- tinguished by inclusion in their sacred book. LIFE OF GURU AMAR DAS
63 One morning, before day, while the Asa ki War was being chanted, the Guru fell into a trance. He thought he saw Guru Nanak appear and order him to make a place of pilgrimage where God alone should be worshipped, and thus confer a favour on the world. It was the object of the Gurus to pre- serve their Sikhs from contamination at Hardwar, Banaras, and other places of Hindu pilgrimage. Guru Amar Das resolved to obey the order he felt he had thus so solemnly received. He purchased some land, and on the day of the full moon in the month of Kartik laid with all due religious ceremony the foundation of the Bawali, or well with descending steps, which is now such an object of reverent pilgrimage to Hindus as well as Sikhs in the city of Goindwal. His Sikhs all joined in the work. Some dug up the earth, some put it into baskets, some removed it, some made offerings of corn for the sup- port of the workmen, some drew water for them, and some cooked their meals. There was great activity throughout the city during the construction of the Bawali.
64 There lived in that portion of the city of Lahore called Chuni Mandi a Khatri of the Sodhi tribe named Thakar Das. He was married to a lady called Jaswanti, a word which means the praise- worthy. A son called Hari Das (Servant of God) was born to them. Hari Das afterwards married Anup Devi. After her marriage she was generally known as Daya Kaur. The associations and acts of both husband and wife were ever good and praiseworthy. Contrary to the polytheistic spirit of their time, they worshipped only one God, served saints, and made the repetition of God’s name the main object of their devotion. They worked diligently for their livelihood, and were contented with their lot. They rose early to perform their adoration and meditation, and their prayer ever was that a son might be born to them who should be the light of their family, and whose glory should shine like the sun.
65 The result of their prayer and devotion was that after twelve years of married life, in the early morn- ing of Thursday, the second day of the dark half of the month Kartik, in the Sambat year (A.D.), a son was born to them, who appeared like a sun of the solar line from which they claimed their descent. He was called Ram Das, but was generally known as Jetha, a name which means first-born. He is described as of fair complexion, handsome figure, pleasing and smiling face, and not disposed to weep or cry in the manner of ordinary children. As he grew up he frequented the society of holy men, and gave them whatever he received from his parents. The latter desired that he should turn to some occupation for his livelihood, but that was not his own intention. There lived near his parents a poor man who made his living by selling boiled pulse. At his suggestion Jetha’s mother boiled some, put it into a basket, and gave it to him to sell, so that he might begin to do something profitable. An ordinary person would have taken the pulse to the bazars and streets for sale, but Jetha went off with his basket to the river Ravi and there sat down. He soon saw a company of holy men coming towards him from the opposite side, and waited until they had bathed and emerged from the river. They were very hungry, and on seeing him with his basket, asked him to supply their necessities.
66.2 They represented that what was given in the name of the
67 Lord would fructify a thousandfold, and that God would bless his earnings. Jetha gave them the whole contents of his basket and went home. The holy men were very pleased, and prayed that God LIFE OF GURU AMAR DAS would reward the boy for his compassionate and timely gift. He soon fell in with a company of Sikhs singing hymns to the accompaniment of cymbals and drums, and proceeding on their way with great rejoicing. When he asked whither they were going, one of them replied, ‘ Come with us, we are going to Goind- wal where Guru Amar Das, the third Guru, holds his court. Every blessing in this world and the next is obtained by his favour.’ On hearing this Jetha’s heart was filled with devotion, and he at once joined the Sikhs in their pilgrimage. Jetha, on arriving in Goindwal, prostrated himself before the Guru, who was much impressed with his devo- tion and handsome exterior. In reply to the Guru's inquiries Jetha told his name and station, and how, abandoning all worldly desires, he had sought his spiritual protection. The Guru replied, ‘If thou hast come abandoning all worldly desires, thou shalt obtain a true sovereignty. Perform work and service. It is thus God’s court 1s obtained.’ Jetha was delighted at his reception, and at once applied himself to the Guru’s service.
68.2 He cooked in the kitchen, shampooed his master, drew water, brought firewood from the forest, and, when not so employed,
69 assisted in the excavation of the Bawali. He never thought of his own ease and never felt weary. He was of such meek temper that, even if any one spoke harshly to him, he would never retaliate. He became known as what he really was, namely, kam Das, which being interpreted means God's slave. One of the Guru’s daughters, Bibi Sulakhani, known as Dani, had married Rama of the Bedi family to which Guru Nanak belonged. The other daughter, Bibi Bhani, was from her earliest years fond of prayer and seclusion. When her young girl com- panions would invite her on a pleasant day in summer to go with them to indulge in the pastime of the swing, she would inform her father, who in-
70 go THE SIKH RELIGION variably gave her permission. At the same time he would remind her of the following composition of his own :— The world is dead through pride, the proud have no means of living. He who walketh as it pleaseth the Guru, shall obtain the dignity of eternal life. They who fix their attention on God’s feet shall live for ever Nanak, when He who looketh on all with favour, dwelleth in the heart, the pious man is easily absorbed in Him. She used to say to her playmates, ‘We are thoughtless beings like the skipping and playing lambs while the butcher Death standeth over us.’ She would then recite Guru Nanak’s lines :— This message is ever sent to every house, such invitations are ever issued.
71 Kemember the Caller ; Nanak, the day is approaching. By this she meant that Death stood ready for his victims, and it was a mistake to think too much of earthly pleasures. Her mother, who used to ac- company her, would then say, ‘By Guru Nanak’s favour remain free from anxiety. What fear hast thou of Death? The Guru hath granted his Sikhs happiness in this life and salvation in the next, and hath commanded them to eat and enjoy themselves.’ A faithful Sikh once asked the Guru’s permission to offer Bibi Bhani money to purchase dresses and ornaments, so that she might decorate herself like Other girls, and not appear at a disadvantage in their company. On hearing of the offer she repeated Guru Nanak’s words :—
72 False is gold, false is silver, false those who wear them ; and reminded the Sikh that the best use to which money could be applied, would be to fill the Guru’s kitchen with corn and supply the necessities of pilgrims. LIPE OF GURU AMAR DAS gl The Guru’s wife, Mansa Devi, one day seeing Bibi Bhani playing, remarked to her husband that, as Bhani had arrived at the age of puberty, they ought to search for a husband for her. The Guru ordered the necessary search to be made. When the Guru's agent was ready to depart, Bibi Bhani’s mother saw a boy outside her door hawking some articles. On attentively observing him, she said to the agent, ‘Search for a youth like him to be Bibi Bhani's husband.’ Hearing this, the Guru ordered the agent to pause. On examining the youth’s linea- ments the Guru exclaimed, ‘ He is his own parallel, for God had made none other like unto him.’ On this the Guru called the youth and interro- gated him on matters in which fathers-in-law are interested. On being satisfied with the boy's replies and his desire to marry Bham, the Guru sent him with marriage presents to his father, Hari Das, in Lahore, and had the betrothal ceremony performed.
73 After the completion of the nuptial negotiations Guru Amar Das wrote to Hari Das that the twenty- second of Phagan, Sambat, would be a suitable time for the marriage. All the Sodhis congregated together, and there were great rejoicings. Women sang the Guru’s hymns, and bards exhibited their poetical skill. The bridegroom’s procession was formed, he was put on horseback, and he and his friends proceeded in state to Goindwal. Mohri, the Guru’s eldest son, went forth to receive him. As the bridegroom was about to enter the Guru’s house, the Guru said to him, ‘ My son Jetha, it is the custom of our family that before the bridegroom entereth the bride’s house he should make a request. Make one accordingly.’ Jetha accordingly repeated the first hymn of the Gujari measure contained in the Rahiras.
74 Guru Amar Das, highly pleased at the request conveyed in the earnest language of the hymn, Q THE SIKH RELIGION granted Jetha a present of the Name, promised that at his court it should be unceasingly heard, and that it should flow like a current of waters. When the marriage was duly celebrated, the marriage procession returned to Lahore. Jetha’s parents wished the young couple to live with them according to the usual custom of the East, but Jetha considered the Guru as his god, and himself as his worshipper. He did not think of him at all in the light of a father-in-law, a relation who is ordinarily treated with scant respect by Indian bridegrooms. He deemed parting from him even worse than expulsion from heaven, and accordingly returned with his wife to Goindwal after a short sojourn in Lahore. In his heart he believed that the foundation of love sprang from the Guru’s lotus feet, and he used to pray :—
75 May I abide from beginning to end in the joy of Thy lotus feet ! After his return to Goindwal he was the same Jetha and performed the same service for the Guru as before, without a particle of false pride in his heart. The more Jetha served the Guru, the more his love for him and for all mankind increased. His disposition became divine, as when iron is turned into gold by the contact of the philosopher’s stone. Specially did he labour at the Bawali which the Guru was constructing. He made no objection to carrying baskets of earth on his head, and paid no heed to the banter or reproaches of his companions. The Guru took special notice of his conduct, and showed him special favour.
76 Bibi Bhani not only considered Amar Das her father, but also her Guru, the very image of Guru Nanak. In the same way she served Jetha not only as husband but as saint. In the month of Assu, Sambat, a son, Prithi Chand, was born of the marriage. Three years after, in the month of Har, LIFE OF GURU AMAR DAS a second son, Mahadev, made his appearance. On Tuesday, the seventh day of the dark half of Bai- sakh, Sambat, Jetha and Bhani were blessed with a third son called Arjan, at whose birth there were unusual rejoicings.
77 There was a Bairagi named Mai Das, a most devout worshipper of the god Krishan. Strictly adhering to all Vaishnav ceremonials, he would only eat what he had cooked with his own hands. His chief desire was to behold the yellow-robed, peacock- crowned god in bodily form. In the hope of obtain- ing assistance for the purpose from the Guru, of whose fame he had heard, he went to Goindwal. On arriving there, however, he was informed he could not see the Guru until he had eaten food from his kitchen. He decided that as a strict Vaishnav he could never partake of such food, and he accordingly took his departure. On his way home he said to himself, ‘I have been lucky in deciding to see the Guru, but unlucky in departing without seeing him. I will by way of consolation go to Dwaraka to see Krishan.’ He accordingly made the long journey to Dwaraka, and took up his abode in an adjacent forest. On the night of his arrival he was holding the fast of the eleventh of the lunar month, during which he was allowed to eat fruit, but it was not obtainable for it was then the winter season. Cold winds were blowing, rain was fall ing in torrents, light- ning was flashing, and the night was appall ingly dark.
78.2 He called upon all his gods, “O Wasdev, O Krishan, O Girdhari, I have no shelter but in you.’ At last in his dire extremity he accidentally found a hollow tree in which he took shelter for the night.
79 On the morrow at daybreak he searched the whole forest, but could find nothing to eat. Closing his eyes and meditating on God he prayed for relief. A supreme Jogi, seeing his devotion, brought a plate full of dal and rice, and laying it before him de- parted. Mai Das on opening his eyes was astonished to see prepared food in such a place. He reflected, ‘ This food having been cooked in water is impure. If I eat it, I shall become an outcaste, and if I do not, I shall die. Well, if die I must, let me die by all means, but I will not abandon my principles.’ The supreme Jogi knowing his unshaken faith placed before him unobserved a plate of sweets, which, as having been cooked in clarified butter, even a devout Hindu could receive from the hands of another without defilement. Mai Das then began to consider: ‘Into this solitude no man may bring sweets, nor have I seen anybody coming or going. Impure food was first brought me, and when I refused it, I received pure food. It was certainly God who came to me, but through my misfortune I did not see him.’ Mai Das searched in every direction, and again began to call on his god, ‘O Krishan, O Girdhari, O Murari, pardon my sins. OQ compassionate one, O Gobind, grant me a sight of thee.’ I*ull of devotion he wandered weeping and shouting through the forest. It is said that he then heard a voice:
80.2 ‘ Thou hast not taken food from Amar Das’s kitchen, and hast not beheld him; there-
81 fore shalt thou not obtain perfection. If thou desire to do so, then first behold Amar Das.’ On hearing this Mai Das returned to Goindwal. Invoking his favourite god, he partook of food from the Guru’s kitchen, and was then allowed the privi- lege of sitting in the Guru’s court and beholding him who had been so long the special object of his thoughts and aspirations. The Guru addressed him, ‘Come, Mai Das, thou art a special saint of God.’ Mai Das with complimentary expressions suppli- cated to be made the Guru’s servant, so that he rt OF GURU AMAR DAS might ever behold him. The Guru replied, ‘ Abide with me for eight days, keep the company of my saints, and I will then point out to thee thy spiritual ulde.’
82 : Meanwhile the Sikhs continued with great energy and devotion to excavate the Bawali. After digging very deep they found large stones which hindered their progress. The Sikhs prayed the Guru to remove the obstacle. He counselled patience, and said that all should be well in due time. When water obstinately refused to enter the Bawali, the Guru inquired if there were any of his Sikhs sufficiently courageous to drive a peg into its base with the object of removing the obstruction. At the same time the Guru warned his hearers that the operation involved great peril. The man who performed it must be able to stem the current which would issue from the aperture formed by the peg; otherwise he would be drowned. All the Sikhs re- mained silent, and no one ventured to undertake such a perilous task. At last Manak Chand of Vairowal, a young man with a sprouting beard, who was married to a niece of the Guru, declared himself at the Guru’s service.
83 This man’s history is connected with the miracu- lous power of the first Guru. When Guru Nanak visited Thatha, Hari Chand who was childless took him an offering of milk in the hope of obtaining the object of his desires. The Guru being pleased, said, ‘A gem (manak) shall be strung on thy necklace.’ Within a year a son was born to him who was called Manak Chand, in remembrance of the word used by the Guru and the fulfilment of the prophecy. Manak Chand, invoking God’s name, extracted the peg, whereupon there immediately issued a rush- ing stream which overflowed the Bawali. Manak, though on his guard, was upturned, and though striking out vigorously sank to the bottom. Next morning his old widowed mother and his young wife
84 came and sat on the margin of the Bawali weeping piteously. The aged mother was crying out, ‘ Ah! Manak my son, who will protect me now? Thou oughtest to have taken me with thee.’ The Guru inquired who was weeping. The Sikhs brought the old lady to him, and she bowed at his feet. The Guru said, “ Manak is not drowned, he will save many aone yet. Have patience, and he will come to thee.’ The Guru went and stood by the Bawali. He called out, ‘Manak, behold thy mother is weeping for thee, come and meet her.’ Manak’s body at once rose to the surface. The Guru meditated on God, and touched the young man’s body with his foot, upon which he walked forth from the water in the full possession of life and vigour. The Guru then ad- dressed him: ‘Thou art my living—jiwar—son. Thy sons shall be called sons of Jiwar. Now become Mai Das’s spiritual guide, go home, and wealth and supernatural power shall come at thy bidding.’ Thus, by the favour of the Guru, Jiwar and his descendants have been reverenced by succeeding generations. By this time Mai Das’s stay of eight days was at an end. The Guru told him that Manak Chand should become his spiritual guide. The Guru having ordered him to go and preach to all people thus con- tinued: ‘Thou too shalt make converts and become a famous saint;
85.2 save men by giving them God’s name, read the Guru’s hymns, and all blessings shall attend thee.’ Mai Das, having received spiritual
86 and temporal favours from Manak Chand, returned to his village. He afterwards paid the Guru a yearly visit, obtained mental peace, found salvation for himself, and became empowered to grant it to others. The Bawali when finished yielded sweet drinking water, and the Sikhs greatly rejoiced at the comple- tion of their labours. It was provided with eighty- four steps. The Guru decreed that whoever should attentively and reverently repeat the Japji on every step, should escape from wandering in the wombs LIFE OF GURU AMAR DAS of the eighty-four lakhs of living creatures. Sadha- ran, a Sikh carpenter, devoutly made woodwork for seven steps of the Bawali and clamped it with iron.
87 It was now the time for the Emperor Akbar to make his periodical visit to Lahore. Having crossed the Bias he made a détour to Goindwal, and accom- panied by a large escort of Mughal and Pathan soldiers made a state visit to the Guru, of whose sanctity he had heard such favourable accounts, and presented him with costly offerings of every descrip- tion. The Emperor, out of respect for the Guru, walked on the bare ground as he approached his residence. He learned, however, that he could not have an interview with the Guru until he had par- taken of his food. The Emperor inquired of what the food consisted, and was informed that it was coarse unseasoned rice. He asked for some and par- took of it as if it were ambrosia. Having seen the large number of people fed from the Guru’s kitchen he requested him to accept his service and his offer- ings. He added, ‘I will make thee a grant of what- ever land thou desirest, and I am ready to perform any other office that may be pleasing to thee.’ The Guru replied, ‘I have obtained lands and rent-free tenures from my Creator. He who cherisheth all existences giveth also unto me. My Sikhs devoutly give me wherewithal to supply my kitchen. What- ever cometh daily is spent daily, and for the morrow my trust is in God.’ The Emperor pressed on him the acceptance of several villages, but the Guru was firm in his refusal.
88.2 The Emperor then said, ‘I see
89 thou desirest nothing. From thy treasury and thy kitchen countless beings receive bounties, and I entertain similar hopes. The villages which thou refusest I will grant to thy daughter Bibi Bhani.’ The Emperor upon this signed a grant of the villages in her name. The Guru gave the Emperor a dress of honour, and dismissed him, highly pleased with SIKH. II H his pilgrimage. The headmen of the villages granted by the Emperor went with offerings to the Guru, but he sent them and their offerings to Jetha, the husband of the proprietress. The management of the villages was entrusted to Bhai Budha, who went and lived in a forest in the midst of them.
90 Every one was pleased on hearing of the healing virtues and fame of the Bawali, except a second Tapa who had settled in Goindwal. His heart was bitter as the colocynth, but his words as sweet as the mango. The Guru gave a great feast on the tenth day of the month following the completion of the Bawali. The Tapa, though invited, refused to attend. He said to the Guru’s messenger, ‘I want nothing from the Guru, nor will I give him anything. I will go to dine with the provincial governor instead. He too hath invited me, and irom’ him I hall receive presents of gold coins.’ The Tapa on going to the governor began to calumniate the Guru. ‘Behold, O Diwan, Amar Das, though a Khatri, eateth the fruit of offerings as if he were a Brahman. He putteth men of the four castes all in a line, maketh them eat together, and thus destroyeth their religion. I have therefore refused to dine with him, and have come to thee as a candidate for thy favour.’
91 The Tapa was disappointed. He received only a bad dinner and one rupee from the governor. On returning home he heard that the Guru was not only giving an elaborate banquet to his guests, but bestowing five rupees, and in some cases sixteen on every religious man who attended. On hearing this the Tapa was filled with regret and said, if he had known it, he would have dined with him instead of with the governor. He could thus have kept in the good graces of the Guru, and received a good dinner and at least five rupees from him. He went to the Guru’s house, and said publicly that he had no quarrel with him, and did not desire any. LIFE OF GURU AMAR DAS
92 The Guru’s door happened at the time to be closed as the feast was in progress. The Tapa called from outside, but received no answer. He then went home and brought his son, whom he caused to leap over the wall of the Guru’s courtyard and enter his dining-room. The Tapa’s son succeeded in getting from the Guru a share of the banquet and five rupees. Notwithstanding this the Tapa boasted that he did not desire a present or a share of the feast served out promiscuously from the Guru’s kitchen. He had only sent his son on the Guru’s repeated pressing invitations. The Tapa, however, got the worst of the transaction, for his son injured his leg in crossing the wall, and the Tapa’s own insolent speeches regarding the Guru were reported to the headmen of the city. After consultation among themselves they thought they would visit him, and see how he passed his time. They entered his apartment with- out having given previous intimation, and caught him in adultery with the landlord’s wife. They arrested him and took him to the landlord, to whose turn it now came to defend his honour. Such offences were then visited with exemplary severity. The Tapa was put to death with torture. On this incident Jetha composed the following :—
93 He is not a Tapa whose heart is greedy and who ever wandereth begging for mammon. When he was first called, he would not accept the proffered money ; afterwards repenting he brought his son and seated him in the midst of the assembly. The village elders all began to laugh, saying that the wave of greed had overcome the Tapa. He will not approach the place where he seeth little wealth; where he seeth much there he forfeiteth his faith. My brother, he is not a penitent ; he isacrane ; the saints seated in council have decided this. While employed in praising the rest the Tapa slandereth the true Guru ; for this sin God hath cursed him. H Behold the result the Tapa obtained for slandering the true Guru—all his labours have been in vain.
94 When he sitteth outside among the village elders he is called a penitent ; when he sitteth at home he is committing sin ; God hath disclosed his secret sin to the elders. Dharmraj said to his myrmidons, ‘ Take and place the Tapa where the greatest murderers are. ‘ Let no one look at this Tapa again ; he is accursed of the tie Gur. Nanak telleth what took place in God’s court. He under- standeth whom God hath regenerated.! The third Guru supplemented this hymn with his own injunctions: ‘He is a Tapa or penitent who practiseth penance, who renounceth slander, false- hood, envy, and jealousy, who is the same in woe as in weal. When a deceitful and ill-conducted man pretendeth to be a Tapa, his counterfeit gilding is soon discovered. Wherefore it is better to re- nounce evil deeds, falsehood, and deception.’
95 The Guru again added the following :— He whose heart is false acteth falsely ; He gocth about for money, yet he calleth himself a peni- Cent: Led astray by superstition he frequenteth all places of pilgrimage. How shall a penitent obtain the supreme reward ? By the favour of the Guru a few are sincere : Nanak, such penitents shall obtain salvation at home. The true penitent :-— He is a penitent who performeth the penance Of remembering the Word on meeting the true Guru. The service of the true Guru is the acceptable penance : Nanak, such a penitent shall obtain honour in God’s court. LYFE OF GURU AMAR DAS IOl
96 A banker taking large offerings went to visit the Guru. The offerings included a necklace of pearls and precious stones. He wanted to put it on the Guru, but the Guru said he was too old for such ornaments. The banker might put it on him who was the Guru’s image, and who was dearer to him than life, and then the banker’s wishes would be gratified. The banker replied that the Guru might put it on whomsoever he pleased. The Sikhs began to conjecture whom the Guru could have meant. Some said Mohri, others Mohan—sons of the Guru— and others again thought of other faithful and obedient Sikhs. The Guru, disappointing them all, put the necklace with all its beauty and splendour on the neck of his favourite Jetha.
97 On an occasional afternoon the Guru used to go with his retinue to the bank of the river Bias. On the way a filthy naked Muhammadan faqir, who was almost always under the influence of intoxicants, took up his position. He said in a voice loud enough for the Guru to hear as he passed by: ‘ He con- sumeth the wealth of the whole world. The older he groweth the more miserly he becometh. He only maketh gifts to those from whom he desireth some- thing in return. He taketh no notice of faqirs, and hath never remembered me who am a beggar like others. I take opium and bhang, and he never offereth me any, though he ought sometimes to think of the poor. I care for no one, be he king or emperor; I speak the truth to his face. When a man giveth me anything I pray for his welfare.’
98 The fagir often used such offensive language in reference to the Guru. The Guru, who was patience incarnate, used to remain silent and pass on. One day Jetha accompanied the Guru, and on hearing the graceless fagir spluttering and discharging, as I THE SIKH RELIGION it were, the sediment of his bhang, said to him, ‘Why participate in sin by slandering the true Guru ?’ The faqir replied, ‘ Why should I not ? He hath never given me alms. Give me the necklace thou wearest.’ On this Jetha took off his gorgeous necklace, and put it on the faqir. Upon this he began to sing aloud the Guru’s praises: ‘ Thou art more generous than Raja Harishchandra, than Raja Karan, and than Raja Vikramadit.’* As the party returned from the river in the evening, and while the Guru was still distant, the faqir began to shower further praises and blessings on him. ‘ Thou savest the world ; may thy sons and grandsons flourish!’ The Guru on hearing this remarked that somebody must have been generous to the faqir, otherwise he could not so soon have altered his tone and language. On inquiry the Guru learned what had occurred. Jetha confessed, ‘O Guru, I have given the faqir my necklace. Thou hast given me God’s name as a necklace ; I keep it by me. This perishable neck- lace I have offered in thy name.’ On hearing this the Guru blessed Jetha:
99.2 ‘ Thy line shall be endless and thine income and expenditure inexhaustible.’
100 The hostility of the Hindus now began to assert itself even more offensively than before. The Sikhs who visited the Guru at Goindwal used to speak as follows when they returned to their homes: ‘ The Guru hath proclaimed a new religion and abolished differences of castes and tribes. With him the four great castes eat from one vessel, and with great devotion perform uniform worship. He giveth to drink to his Sikhs the water in which he hath washed his feet, and teacheth them to reverently repeat Wahguru instead of the gayatri.’ When the Khatris and Brahmans, who were ex- tremely ignorant, irreligious, and proud of their castes, heard these reports, they could not endure
101 LIFE OF GURU AMAR DAS the Guru’s praises, and said, ‘ What an amount of deceit he hath been practising!’ They all met one day and arrived at the following conclusion : ‘ These are bad innovations the Guru hath introduced. No one will now reverence a Brahman, and the religion of the Khatris is quite abolished. The Guru hath reduced the four castes to one, and the result 1s that every one hath renounced and fallen away from his faith. All men eat together. The worship of gods and ancestors hath ceased, and all the popular cus- toms have been violated. Our only resource now is to appeal to the Emperor, so that he may abolish such new-fangled practices.’
102 The Hindus were joined in their opposition to the Guru by a Marwaha Khatri, whose interest it was, on the score of his commercial and banking trans- actions, to maintain the ancient superstitions. Ihe Guru had at that time few powerful allies. His old friend and disciple Gobind was dead, and Gobind’s son, having become depraved by bad company, joined in hostility to him. Even the very men from whom the Guru had purchased the land for the Bawali turned against him—no doubt instigated by the Brahmans—and complained that the Guru had not paid them its stipulated price. Moreover, he had not only ille- gally taken possession of it, but forcibly ejected them even from their homes. The Marwaha em- ployed a servant who blackened his face and put on dirty ragged clothes to take a complaint on the subject to the Emperor. As the Marwaha and his servant proceeded on their way, they endeavoured but without success to defame the Guru. Several people who had heard of the Guru’s virtues and extraordinary powers, would not allow them shelter in their villages.
103 When they reached the royal court, the complaint against the Guru was read out to the Emperor. A Pathan friend of the Guru at court explained that the complaint against him was false, and recalled circumstances to the Emperor’s recollection which induced him to believe so too. The Emperor then gave his decision. ‘I have never before heard that the Guru practised oppression on any one or coveted any one’s property. It was with great difficulty I induced him to accept villages to supply provisions for his kitchen, and I believe that the complainants and their representatives are lying. Send these men out of my sight.’ On the return of the Marwaha and his servant without having accomplished their object, Jetha com- posed the following :—
104 The perverse man put on his perverse servant a blue-black patched coat filled with filth and vermin.} No one in the world would allow him to sit near him; he fell into ordure and still more dirt attached to him. The perverse man sent his servant to slander and backbite others, but the result was that the faces of both were blackened. | It was quickly heard through the whole world, my brethren, that the perverse man with his servant had been shoe- beaten ; with addled brains they arose and returned home. The perverse man for the future was not allowed to mix in society or even with his marriage relations ; then his wife and his niece went and brought him home
105 He hath lost this world and the next ; hungry and thirsty he ever crieth out. Thanks to the Lord, the Creator, who Himself seated 77 the judgement seat caused real justice to be done. Him who slandereth the perfect true Guru, the True One punisheth and destroyeth. God who created the whole world hath uttered these words. The Brahmans then made a special complaint of their own against the Guru. It was to the following effect. ‘Thy Majesty is the protector of our cus- According to the custom of petitioners in that age. * That is, hindered him from visiting his relations. * That is, has inspired me to utter these words. Gauri ki War J. @ LIFE OF GURU AMAR DAS
106 toms and the redresser of our wrongs. Every man’s religion is dear to him. Guru Amar Das of Goindwal hath abandoned the religious and social customs of the Hindus, and abolished the distinction of the four castes. Such heterodoxy hath never before been heard of in the four ages. There is now no twilight prayer, no gayatri, no offering of water to ancestors, no pilgrimages, no obsequies, and no worship of idols or of the divine salagram. The Guru hath aban- doned all these, and established the repetition of Wahguru instead of Ram; and no one now acteth according to the Veds or the Simritis. The Guru reverenceth not Jogis, Jatis, or Brahmans. He worshippeth no gods or goddesses, and he ordereth his Sikhs to refrain from doing so for ever more. He seateth all his followers in a line, and causeth them to eat together from his kitchen, irrespective of caste—whether they are Jats, strolling minstrels, Muhammadans, Brahmans, Khatris, shopkeepers, sweepers, barbers, washermen, fishermen, or car- penters. We pray thee restrain him now, else it will be difficult hereafter. And may thy religion and empire increase and extend over the world!’
107 After hearing this complaint the Emperor decided that he would summon the Guru, and confront him with his accusers. He accordingly dispatched a high official to Goindwal to request the Guru’s attendance. The Emperor’s summons was not the brutal order of a modern court, ‘ Herein fail not,’ but, ‘ Kindly grant me a sight of thee.’ The official informed the Guru of the Brahmans’ and Khatris’ charges against him. The Guru replied, ‘I am too old to go any- where. My son Mohan is absorbed in divine medita- tion, and my other son Mohri says he has never seen a court-house. There is Jetha; he may wait on the Emperor.’ Upon this the Guru instructed Jetha to go and represent him. With an embrace he addressed him as follows: ‘ Thou art in mine image ; Guru Nanak will be with thee, and none shall pre-
108 vail against thee. The Khatris and Brahmans who have complained are ignorant and false. Answer truly all the questions put to thee. Be not abashed and fear nobody. If any difficult questions be put and thou art at a loss for an answer, then think of the Guru, and thou shalt be able to give a suitable reply. Vindicate before the court the true teaching of Guru Nanak. Falsehood cannot contend with truth. As Guru Nanak hath said :— Falsehood is at an end, Nanak, truth at last shall prevail. On receiving these instructions Jetha fell at the Guru’s feet, and said, ‘O my lord, I know nothing by myself. <A sight of thee is my only morning and evening prayer; my thoughts will be ever on the Guru, and what thou orderest that will I do.’ The Guru then patted him affectionately on the shoulder, and, giving him five trustworthy Sikhs as an escort, dispatched him on his journey.
109 The Emperor received Jetha with great distinction, and inquired after the Guru’s health. The Brahmans and the Khatris, not deeming their representative capable of urging their complaints with sufficient force, decided, on further consideration, to appear personally before the Emperor. On their arrival they repeated verbally the charges they had made in writing against the Guru. It was reserved for them to give another complexion to their accusation. They said that the conduct of the Guru in diverting people from the old faith was likely to lead to politi- cal disturbance or insurrection. The Emperor then called for Jetha to reply to the charges.
110 Jetha said, “O Emperor, in the Sat, the Treta, the Dwapar, and the Kal ages God was worshipped under the names of Wasdev, Hari, Gobind, and Ram LIFE OF GURU AMAR DAS respectively. The Guru hath made out of the initials of these four names the word Wahguru, which is praise of God and the Guru. The Rikhis, who composed the Shastars, have written that when- ever the saints meet together and repeat God’s name and praises, there are the Ganges, the Jamna, the Saraswati, the Godavari, and all the rivers of Hindu pilgrimage. It is true that by bathing at these the body is cleansed, but it is by associating with saints and repeating God’s name that the mind becometh pure. Better than the worship of idols is it to recognize God’s light in everybody, and vex no one’s soul ; for what place of pilgrimage is equal to mercy ? To bear no one enmity is tantamount to fasting. To renounce hypocrisy and repeat the Name are the main elements of our religion. The true Guru giveth honour to all while he himself remaineth humble. The Brahmans claim to be equal to God. The Guru maketh no such boast, for he well knoweth that he is God’s slave. Selfish and ambitious men roam and wander in pursuit of wealth ; but the Guru hath no worldly desires, and, knowing that God is in all creatures and everywhere diffused, is firm in his faith, harboureth no doubts, and renounceth superstition.’ Jetha then repeated
111 the following composition of his own :— God’s name is God’s treasure ; clasp it to thy heart under the Guru’s instruction. Be the slave of God’s slave; subdue pride and evil passions. They who have won the prize of human birth shall by the Guru’s favour never know defeat. Blest, blest and very fortunate are they, Nanak, who ‘under the Guru’s instruction deem God the essence of all things. God, God, God is the treasury of excellences. Meditate on God, God under the Guru’s instruction, then shalt thou obtain honour in God’s court. Repeat, God, God, God, and thy face shall become bright and distinguished. Nanak, he who hath obtained God’s name shall meet Him.
112 Jetha then said, ‘ If, however, my accusers desire to test my knowledge I will expound to them the gayatri, although I place no faith in its efficacy.’ On this Jetha was called upon to fulfil his promise. On hearing Jetha’s exposition of the famous Hindu text, the Brahmans and Khatris who came to complain were astonished at his learning and inti- mate acquaintance with their religion. They were put to shame in the presence of the Emperor, while the Sikhs who accompanied Jetha were as pleased as the lotus when it beholds the sun. The Emperor then gave his decision: ‘I see no hostility to Hinduism in this man, nor do I find any fault with his compositions. To repeat or not to re- peat the gayatri is at his own discretion. It certainly doth not concern me to cause the gayatri to be re- peated or twilight devotions performed. Jetha’s words show how the mind may be purified and hypocrisy renounced. There is no difference be- tween God and His darwesh. No man can vie with either. You complainants are enemies of truth, and are only causing needless annoyance. Reply to Jetha if you can ; if not, ask his forgiveness.’ The Brahmans could give no reply and departed from court thoroughly crestfallen.
113 Upon this the Emperor took Jetha aside, and told him to request Guru Amar Das, who before his conversion to Sikhism used to make a yearly pilgrim- age to the Ganges, to make one pilgrimage more in order to divert the wrath of the Hindus. The Ikmperor added that he would issue an order that no tax should be levied on the Guru’s party.! Gobind’s son took his discomfiture in the Mar- waha's land-suit so much to heart that he pined away LIFE OF GURU AMAR DAS 109g and soon died. His mother believed that her son’s fate was the result of his hostility to the Guru, so, in order to save the family from extinction, she brought her surviving son, then a child, to the Guru, and prayed him to protect him. The Guru compas- sionately said, ‘ This son shall remain attached to the Guru, and from him many sons shall be born’— a prophecy which was subsequently fulfilled.
114 The Guru, in compliance with the Emperor’s suggestion, and also in order to have an opportunity of preaching his religion, set out for Hardwar. By the time he had crossed the river Bias and arrived in the Doab, he found himself accompanied by a great concourse of people. It had become publicly known that he and his retinue were exempted from the ordinary pilgrim-tax, so people flocked to him in numbers. They would have a sight of the Guru, they would perform their pilgrimage with singing and music, they would live on the Guru’s kitchen, they would be exempted from the pilgrim-tax, they would be protected from robbers, and they would have the advantage of bathing with all due cere- monial and observances at the renowned place of pilgrimage. For all these reasons several thousands followed in the Guru’s train. The Guru sometimes walked with a stick, but more generally rode, on account of his extreme age. Having crossed the Satluj he went to Pahoa, a place of pilgrimage not far from Thanesar or Kurkhetar, where in days long past, on the margin of the Saraswati, Rikhis and Munis performed painful penance and austerities. The Pandits and Brahmans of the place were well pleased to see the Guru, and they went and sat in his court. He then proceeded to Thanesar or the place par excellence of Shiv the destroyer.
115.2 The Guru was asked whyhe had abandoned Sanskrit, the language of the gods, and composed hymns in the vulgar tongue.
116 He replied, ‘ Well-water can only irrigate adjacent land, but rain-water the whole world. On this account the Guru hath composed his hymns in the vulgar dialect, and enshrined them in the Gurumukhi characters, so that men and women of all castes and classes may read them.” A Brahman replied, ‘ Clouds rain on the earth, but is there not water enough in the earth already ?’ The Guru replied as follows :— You say, clouds rain upon the earth, but is there not water enough in the earth already ? I reply—There is, z¢ 1s true, water in the earth, but water only appeareth when the clouds rain.? The Pandit said that religious instruction ought not to be communicated to every one, it being for- bidden to instruct Sudars and women in the sacred lore. The Guru replied :—
117 O, father, dispel such doubts. It is God who doeth whatever is done ; all who exist shall be absorbed in Him. What is the effect of the union of female and male without the interposition of God ? The different forms, O God, which appear are ever Thine, and at the last they shall all be resolved in Thee. { have been led astray through so many births ; now that I have found Thee J am as 7f I had never strayed. He who is absorbed in the Guru’s word, shall thoroughly know Him who made this world. Thine is the Word, there is none but Thee ; where is room for doubt ? Nanak, he whose essence is united with the essence of God shall not be born again.?
118 The Guru proceeded to the river Jamna, whose dark ripples delighted his eyes. There arose a slight unexpected difficulty. Every pilgrim endeavoured to escape taxation by saying he was a Sikh and follower of the Guru. The tax-gatherers waited on ‘ In this allegory the water in the earth means recondite Sanskrit literature; the water from the clouds, the Guru’s instruction, which is continually poured down for the benefit of the world. a Galli: ibe Ol GURU AMAK DAS £11 the Guru, and requested him to separate or name his own immediate followers, and they should pass free, but all others must pay. The Guru replied, ‘Tf you want taxes, I will give you whatever money you require ; but if, in obedience to the Emperor’s order of exemption, you do not tax my Sikhs, they shall all be known by their uttering “Sat Nam! Sri Wahguru!’’ None may be expelled from the Guru’s company ; whoever cometh as a friend is ever respected.’ When the Guru was crossing the Jamna, thousands of people who were not Sikhs accompanied him, crying out ‘Sat Nam! Sri Wahguru!’ and passed over untaxed.
119 After preaching at the Jamna the Guru proceeded in the direction of Hardwar. He rested under a tree on the way at a place called Kankhal, three miles to the south of the great Hindu source of cholera and devotion. As he approached Hardwar the crowd which gathered round him assumed still vaster pro- portions. When the tax-gatherers tried to impose a tax on any of them, they were met with the angry reply, ‘ Have I not said Wahguru ? Am I not the Guru’s Sikh ?’ Thus there was not even a farthing put into their boxes, and they went to their homes without the usual receipts. The Guru availed himself of the opportunity to read a brief homily to his followers: ‘As the tax- gatherers have not been able to prevail against you, so Death, another tax-gatherer, shall have no power against those who repeat “Sat Nam! Sri Wah- guru!’’ This is an example to hand of the way to escape from Death.’
120 CHAPTER The Guru having returned to Hardwar after so many years’ absence was received with great dis- tinction and demonstrations of friendship by Jogis, Bairagis, Sanyasis, Brahmacharis, Pandits, &c. They x THE SIKH RELIGION disclosed to him their spiritual doubts and difficul- ties, which he successfully solved. When the Guru was subsequently visited by the Chaudhri and the heads of the lay population of Hardwar, they asked him why he caused the four castes of Hindus to do him homage when he himself did homage to no one. He replied that the Brahmans were already very proud, and, if he paid them homage, their pride would only increase the more. And as regards the homage paid to him by the four castes, neither he nor his predecessors required it from any one. It was only when the earth, overladen with the burden of sin, raised its protest to heaven, that Guru Nanak appeared to point out the easy path of salvation, and not to obtain the praise or homage of human beings.
121 When the Guru and his party had all returned to Goindwal, Jetha, in response to numerous inquiries and requests, gave the following metrical account of the recent pilgrimage :— it A sight of the true Guru was our bathing during the Abhiyit,} The filth of evil inclinations was cleansed, and the darkness of ignorance dispelled. The ignorance of those who saw the Guru was dispelled, and light beamed on their hearts. The pains of transmigration vanished in a moment, and men obtained God the imperishable Lord. God the Creator Himself made this auspicious time, when the true Guru went to the fair at Kurkhetar. A sight of the true Guru was our bathing during the Abhijit.
122 ? The lunar month, though generally considered twenty-eight days, is really only twenty-seven days, odd hours, minutes, and seconds. Abhijit was intercalated between the 21st and 22nd asterisms to adjust the difference. LIFE OF GURU AMAR DAS iG) Sikhs travelled with the true Guru on his journey. Every day, every hour, and every moment service was held ; God’s service was held, and all people came to behold the Guru. God blended with Himself those who obtained a sight of him. The true Guru made the toil of pilgrimage in order to save all people ; And Sikhs travelled with the true Guru on his journey. EG It was an auspicious time when the true Guru first arrived in Kurkhetar.
123 When it was known, the beings of the three worlds came to behold him. All the demigods, munis, and saints of the three worlds came to behold him. The sins of those who touched the perfect true Guru were all erased. Jogis, Digambars, Sanyasis, and men of the six schools entered into conversation with him. It was an auspicious time when the Guru arrived in Kurkhetar.
124 The Guru then proceeded to the Jamna where he caused people to repeat God’s name. The tax-gatherers met the Guru with offerings and allowed his followers to cross over. All those in the Guru’s train who meditated on God, were exempted from toll— Death the tax-gatherer approacheth not those who walk in the true way according to the Guru’s instruction— Everybody took the Guru’s name, and by taking it all the pilgrims were excused toll. SIKH. II I The Guru then proceeded to the Jamna where he caused people to repeat God’s name.
125 After that he went to the Ganges and there was a mar- vellous scene. All were entranced on seeing the saintly Guru, and there too no one took half a dam! from him. No one paid half a dam or put any money into the toll-box ; the toll-collectors’ mouths were sealed. They said, ‘ Brethren, what shall we do? of whom shall we ask ? Every one is escaping under cover of the Guru.’ The toll-collectors by their skill and cleverness saw 7¢ was best to close their boxes and go away. After that the Guru went to the Ganges, and there was a marvellous scene.
126 The leading men of the city went in a body, and took shelter in the true Guru. They asked the true Guru concerning God, and he proved His existence from the Simritis. The Simritis and Shastars all established God’s existence ; Shukdev, Prahlad?, and Sri Ram uttering God’s name medi- tated on Him. In the city of the body is the fort of the soul which the five deadly sins would rob, but the Guru hath destroyed their abode. The Purans everywhere contain praises of offerings, but it is from Guru Nanak’s words God’s service is obtained. The leading men of the city went in a body and took shelter im the trie Gur There was a merchant called Gango, a Khatri of the Basi tribe, who had become bankrupt by losses
127 LIFE OF GURU AMAR DAS IIs in trade. His former friends, connexions, and relations deserted him and laughed at him. Sad at heart, he went to Goindwal to see the Guru, of whose fame he had heard. Putting complete faith in him, he ate from his kitchen and then went to make his obeisance. He was only able to offer as much molasses as would weigh a penny. He told the Guru that, while very unfortunate in his worldly affairs, he was very happy at having seen him, and he solicited his protection. The Guru took the molasses in his hand, and inquired what distressed his heart. Gango told him and added, ‘ As a last resource I have come to thee.’ The Guru replied, ‘Go to Dihli and open a bank there, serve and treat respectfully the saints who visit thee, and thou shalt obtain wealth from the Creator.’ Gango adopted the Guru’s suggestion. He opened a head office in Dihli, and afterwards a branch in Lahore, and did banking business in partnership with his son. Public confidence in him was restored, he grew wealthy, and was subsequently enabled to draw cheques for large amounts on his correspondents.
128 On one occasion a poor man went to the Guru and complained that, though his daughter was marriageable, he had not wherewithal to defray her marriage expenses. The Guru put him no questions, but gave him a cheque on Gango for fifty rupees. Gango said to himself, ‘If I honour this, the Guru will trouble me again.’ He accord- ingly took no notice of the man or of the cheque. The man returned to the Guru, and told him the result of his mission. The Guru gave him the amount of the cheque out of his own pocket, and thus enabled him to procure his daughter’s marriage. As regards Gango’s conduct the Guru remarked, ‘Worldly love and pride destroy love and con- fidence. Under their influence man turneth away from his Guru, and consequently suffereth great hardship.’
129 It happened that soon afterwards the tide of trade turned and Gango again became bankrupt. Thoroughly repentant, he re-addressed himself to the Guru, and performed menial service in his kitchen. Regard for the world and the customs of his family he totally disregarded. Whatever toil he performed he treated as penance for dis- honouring the Guru’s cheque, and while perform- ing his self-imposed duties, he was ever absorbed in devotion. After some time the Guru sent for him. He went, fell at his feet, and saying that all mortals were liable to err begged forgiveness. The Guru granted it, gave him a white dress, and communicating to him the true Name which was the spell of initiation said, ‘ Thou too shalt convert many to the faith, thine utterances shall prove true, and wealth and supernatural power shall come at thy bidding.’ Gango’s shrine is now at a village called Dau, near Kharar in the Ambala district.
130 The choicest viands continued to be served up from the Guru’s kitchen. The traveller, the stranger, the beggar, as well as the follower of the Guru, could gratify his palate with the six physical tastes—sweet, salt, sour, bitter, pungent, and astrin- gent—of Indian cookery, while the Guru himself continued to live as before on coarse food served without condiments. His kitchen remained open till three hours after nightfall. Whatever remained after the guests had been fed, was compassionately thrown to the beasts and birds, and if, after they were satisfied, anything were left, it was given to the fish in the river, so that they too might be filled.
131 One day a Sidh Jogi went to see the Guru and humbly addressed him: ‘Since thou, O Guru, hast been enthroned, I have desired to behold thee. I am fortunate to-day in having attained my object. I have performed every form of penance, but, finding it all unavailing, have now come to thee. I wish to obtain mental rest and an assurance that LIFE OF GURU AMAR DAS when I abandon this body I shall be born in thy family, andso be happy worshipping God and singing His praises.’ The Guru replied, ° Perfection and happiness are not obtained by call ing one’s self a Sidh and obtaining many followers. It is by devotion to God that real happiness is obtained. And, as thou desirest to be born in my family, thou shalt be Mohri’s son and my grandson.’ The Jogi, in order to pursue his devotions without inter- ruption, retired to the margin of the Bias, and there parted with his body.
132 It will be remembered that the Guru had two sons, Mohan and Mohri. Mohri's eldest son was Arth Mal, and his second son the Sidh Jogi. When the Guru heard of the Jogi’s rebirth, he sent Bhai Ballu to bring him the infant. Although it was not advisable to remove him so soon after birth, no one might disobey the Guru. On seeing his erandson, the Guru composed the Anand or Song of Joy on the spot, in thirty-eight pauris, and taking the infant in his lap gave him the name of Anand. Bhai Ballu then went on the housetop, and, call ing the people with beat of drum to listen to him, recited the whole composition. It is now repeated on occasions of marriages and rejoicings, also before large feasts, and at the preparation of sacred food.
133 THE ANAND i Joy, my mother, that I have found the True Guru !! I have easily found the True Guru, and the music of gratu- lation is in my heart. The excellent Rags and the race of the female singers of heaven have come to sing hymns. They who have fixed God in their hearts sing His praises. Saith Nanak, I feel joy that I have obtained the True Guru.
134 O my soul, ever abide with God ; Abide with God, O my soul; He will make thee forget all SOrroW ; . He will accept thee, and arrange all thine affairs. The Lord is omnipotent in all things; why forget Him ? Saith Nanak, O my soul, ever abide with God. Ill O my true Lord, what is there not in Thy house ? In Thy house is everything ; he to whom Thou givest shall receive ; He will ever praise Thine attributes and plant Thy name in his heart. Many strains of rejoicing resound for him in whose heart Thy name abideth. saith Nanak, O true Lord, what is there not in Thy house ?
135 The true Name is my support ; The true Name which satisfieth all my hunger, is my support. God’s name having entered my heart hath granted me peace and happiness, and fulfilled all my desires. I have ever sacrificed myself to the Guru who possesseth such excellences. Saith Nanak, hear, O saints, love God’s hymns : The true Name is my support.
136 The five forms of music resound in that happy house ! ; In that happy house into which God hath infused His might, the strains resound. Thou, O God, hast put the five evil passions under sub- jection, and vanquished Death the torturer. ! That is, in the heart where God dwells. LIFE OF GURU AMAR DAS They who were so predestined ! are attached to Thy name, O God. Saith Nanak, they obtain happiness, and in their hearts the unbeaten strain resoundeth.
137 Without true love man? is unhonoured ; Man is unhonoured without love. What can the wretched creature do ? There is none omnipotent but Thee ; have mercy on me, O God. Man hath no other refuge than the Word, by attachment to which he is adorned. Saith Nanak, what can the wretched creature do without love ? Vil Every one talketh of happiness, but ¢vwe happiness can only be known from the Guru ; If the beloved Guru be merciful, happiness shall ever be known from him. The Guru being merciful cut away my sins, and put into mine eyes the salve of divine knowledge ; The True One hath adorned with the Word those whose hearts have parted with worldly love.
138 Saith Nanak, that is the veal happiness which is known from the Guru.
139 O Father, he to whom Thou givest happiness obtaineth it ; He obtaineth it to whom Thou givest it; what else can poor mortal do ? Some led astray by error wander in every direction, others are adorned by attachment to Thy name ; I THE SIKH RELIGION Through the Guru’s favour pure are the hearts of those to whom the will of God is agreeable. Saith Nanak, the man on whom Thou, O Beloved, con- ferreth happiness obtaineth it.
140 Come, O beloved saints, let us speak of the Ineffable One ; Let us speak of the Ineffable One ; through whom shall we find words to do so.! Entrust body, soul, and wealth to the Guru, and obey his order, so shall you succeed. Obey the Guru’s order, and sing true songs ? of pratse— Saith Nanak, hear, O saints, 1 this way speak of the Ineffable. - O fickle man, no one hath obtained God by cleverness ; By cleverness no one hath obtained Him ; hearken, O my soul. This Maya who hath led man astray in such superstition 1s fascinating ; He who hath spread this illusion hath created Maya the fascinating. I have made myself a sacrifice to Him who hath rendered worldly love dear ¢o mortals.
141 Saith Nanak, O fickle man, no one hath obtained God by cleverness. AI O dear man, do thou ever remember the True One. This family which thou seest shall not depart with thee ; It shall not depart with thee; why fix thy thoughts thereon ° Never do what thou shalt have to repent of at last. Hearken to the instruction of the true Guru; 2¢ zs that which shall go with thee. Saith Nanak, O dear man, ever remember the True One. ' Also translatcd—Through whom shall we be able to find Him. LIFE OF GURU AMAR DAS AIT O Inaccessible and Inapprehensible One, Thine end cannot be found. No one hath found Thine end ; 7¢7s only Thou Thyself who knowest Thyself.
142 Men and lower animals are all Thy sport ; by what words can any one describe it ? It is Thou, who didst create the world, who speakest and beholdest all. Saith Nanak, Thou art ever inaccessible; Thine end cannot be found. ST Demigods, saints, and munis search for nectar,! but only from the Guru can it be obtained ; He to whom the Guru showeth favour findeth such nectar, and putteth the True One in his heart. Thou didst create all men and lower animals ; seeing Thee to be the One God, I have come to touch Thy feet.” They with whom the True Guru is well pleased, have no longer avarice, covetousness, or pride.® Saith Nanak, he with whom God is pleased, hath obtained nectar from the Guru.
143 The way of the saints is pecuhar ; The way of the saints is peculiar ; they travel by a difficult road : They renounce avarice, covetousness, pride, and worldly desires, and speak not much ; They go by the road which is sharper than a sword and finer than a hair. By the favour of the Guru the desires of those who renounce pride are centred in God— Saith Nanak, the way of the saints is peculiar in every age. AV As thou causest us, O Lord, to walk, so we walk ; what more can we know of Thine attributes ? They whom Thou hast put on the right way walk as Thou causest them ; They whom Thou of Thy mercy appliest to Thy name ever meditate on Thee, O God ;
144 They to whom Thou impartest Thine instruction through the Guru shall obtain happiness. Saith Nanak, O true Lord, Thou causest us to walk as Thou pleasest.
145 The Word is a delightful song of rejoicing ; The true Guru hath communicated to me the Word which is ever a delightful song of rejoicing ; It dwelleth in the hearts of those who were so destined from the beginning. Some go about talking much, but no one hath obtained the real Word by babbling. Saith Nanak, the true Guru hath communicated to me the Word which is a song of rejoicing. AVITI They who have meditated on God have become pure ; They who have meditated on God through the Guru’s instruction have become pure ; They are pure with their parents and families, and with all their associates. They who repeat God’s same are holy, they who hear it are holy, and they who treasure it in their hearts are holy ;
146 Saith Nanak, they are holy who under the Guru’s instruc- tion have meditated on God.
147 Divine knowledge is not obtained by superstitious cere- monies ; without divine knowledge doubt will not depart ; Doubt will not depart by any effort however much men continue to perform such ceremonies. LIFE OF GURU AMAR DAS Through doubt the heart is filthy ; by what means shall it be cleansed ? By attaching thyself to the Word thy heart shall be cleansed ; continue to fix thy thoughts upon God. Saith Nanak, it is by the favour of the Guru divine know- ledge is obtained, and doubt dispelled. IPS Foul within and fair without ;? They who are fair without and foul within, have lost their human lives at play. They have contracted the great disease of avarice and forgotten death.
148 The Name, which is the best thing in the Veds, they hear not ; they wander like demons. Saith Nanak, they who have renounced truth, and attached themselves to falsehood, have lost their human lives at play.
149 Fair within and fair without ; They who are fair without and fair within, do good acts through the true Guru. Even the very name of falsehood reacheth them not, and truth is the object of their desires. The merchants who have earned the jewel of human birth are prosperous. Saith Nanak, the hearts of those who abide with the Guru are ever pure.
150 If any disciple turn towards the Guru ; If any disciple turn towards him, his heart shall be with the Guru ; He shall meditate on the Guru’s feet, and remember God in his heart ; He shall renounce pride, ever abide under the Guru’s guidance, and know none but him. saith Nanak, hear, O saints, such a disciple shall turn towards the Guru. XAIT Whoever turneth away from the true Guru, shall not obtain salvation without him ; Nor shall he obtain salvation elsewhere—go inquire of persons of discrimination— He shall wander in many births, and not obtain deliver- ance without the true Guru ; But he shall at last obtain deliverance by attaching himself to the feet of the true Guru who will communicate to him the Word.
151 saith Nanak, thoroughly reflect on this—there can be no deliverance without the true Guru.
152 Come, ye disciples, beloved of the true Guru, sing a true song. Sing a song of the Guru, the song of songs ; It will enter the hearts of those on whom God looketh with favour. Abide in the love of God, repeat His name, and ye shall ever quaff nectar : Saith Nanak, ever sing this true song.
153 Without the true Guru every song is false ;?} I-very song is false without the true Guru ; They who utter it are false, they who hear it are false, and false is its author. They may continually repeat God’s name with their tongues, but they heed not what they say. They whose hearts are seized by Maya pray mechanically ;? saith Nanak, without the true Guru all songs are false. LIPS OF GURU AMAR DAS
154 The Guru’s word is a jewel enchased with diamonds ; The man whose heart is attached to the jewel of the Word shall be absorbed in God. When the heart is attached to the Word man loveth the True One. God is the diamond; the jewel is He; to whomsoever He giveth it He explaineth its worth. Saith Nanak, the Word is a jewel enchased with diamonds.
155 God having by His divine power created the world subjected it to His order ; He subjected it to His order ; He Himself beholdeth ; He causeth some rare holy person to understand this ; Such a person giveth the Word a place in his heart, bursteth his bonds, and obtaineth deliverance. He whom God desiveth to make holy shall become so, and fix his attention on the one God. Saith Nanak, God is the Creator ; He Himself explaineth His orders. XXVIT The Simritis and the Shastars define good and evil, but they know nothing of the Real Thing ; They know nothing of the Real Thing ; without the Guru they can know nothing of the Real Thing. The world is asleep in mammon and superstition ; in sleep it passeth its time ;?
156 By the Guru’s favour they who put God in their hearts and utter His ambrosial word are awake : Saith Nanak, they who pass their time awake, and who day and night fix their attention on God, shall obtain the Real Thing. XW #11 Why forget Him who cherished us in our mother’s wombs ? Why forget that great Benefactor who gave us sustenance in the midst of fire ? Nothing can affect him whom God causeth to love Him ; The holy man whom God causeth to love Him ever remem- bereth Him. Saith Nanak, why forget that great Benefactor ? XAIX As 1s the fire of the womb within, so is the fire of mammon without ; The fire of mammon and of the womb are the same; the Creator hath set a play going. When it pleaseth Him the child is born, and the family is well pleased ; The love the child bore God in the womb departeth, greed attacheth to it, and mammon ruleth over it. Maya is that influence by which God is forgotten, worldly love produced, and man becometh attached to secular things. saith Nanak, they who love God through the Guru’s favour, find Him even in the midst of mammon.!
157 God is priceless ; His price cannot be ascertained ; His price cannot be ascertained by any one though pcople usevevery clort.- If thou meet such a true Guru as will dispel thy pride, ernitrust thy head to him ; So shalt thou meet God who owneth thy soul, and He will come to dwell in thy heart. Saith Nanak, God is priceless; fortunate are they who have found Him, AXXI God is my capital, my mind is the merchant ; God is my capital, my mind is the merchant ; through the true Guru I know my capital. ? Even by remaining a family man, and not adopting the life of an anchoret, * Literally—even though people continue to scream. LikE OF GURU AMAR DAS
158 Ever repeat God’s name, my soul, and thou shalt gain profit daily. They who are pleasing to God have obtained this wealth— Saith Nanak, God is my capital, my mind is the merchant. AAXIT O my tongue, thou art attached to other savours; thy thirst departeth not. Thy thirst will not depart by any means until thou obtain God’s elixir. If thou obtain and drink God’s elixir, thirst will not again affect thee. This elixir of God is obtained by him who, on account of his previous good acts, hath met the true Guru : Saith Nanak, when God hath made His abode in the heart man forgetteth all other elixirs. AAXITI O body of mine, God infused light into thee, and then thou camest into the world ;
159 When God put light into thee thou camest into the world. God is the mother, God is the father, who having created man showed him the world. To him who understandeth by the Guru’s favour, this world is a show, ov appeareth to be a show. Saith Nanak, when He who formed thy body out of the elements of nature put light into it, then camest thou into the world.
160 My soul was delighted when I heard of God’s coming ; O my friends, sing a song of welcome to Him ; my house 1s turned into a palace fo recetve Him. Ever sing a song of welcome to Him, my friends, and you shall feel nor sorrow nor suffering. Fortunate the days when I am attached to the Guru’s feet, and repeat the Name of my Beloved. Under the Guru’s instruction I knew the unbeaten strain, and enjoyed the divine relish of God’s name. Saith Nanak, God Himself who is able to do and to cause everything to be done met me. AAXXV O body of mine, what hast thou done by coming into this world ? What hast thou done, O thou body, since thou camest into this world ?
161 To the God who fashioned thee thou hast not given a place in thy heart. Through the Guru’s favour God dwelleth in the heart, if such was predestined. Saith Nanak, the man! who attacheth his heart to the true Guru, is acceptable.
162 O eyes of mine, God infused light into you, look at none but God ; Look at none but God ; look on Him intently. All this world which you behold is God’s image; God’s image appeareth in it. When by the Guru’s favour I received understanding, I saw that God was one, and that there was none besides. Saith Nanak, these eyes were blind, but on meeting the true Guru they obtained divine light. DOO O! O ears of mine, you were sent to hear the truth ; You were sent and attached to this body to hear the truth ; hear the true Word, By hearing which the soul and body are revived, and the tongue absorbed in God’s relish. The True One is invisible and wonderful ; His state cannot be described.
163 Saith Nanak, hear the ambrosial Name and you shall be pure ; you were sent to hear the truth. LIFE OF GURU AMAR DAS XXXVITI God having put the soul into the cave of the body, blew breath into it as a musical instrument ; He blew breath into it as a musical instrument ; nine doors of the body He disclosed, and the tenth He concealed ; To some through the Guru He gave faith and disclosed the tenth door : There are the various forms of God, there the nine treasures of His name, but His end is never found. Saith Nanak, the beloved God having put the soul into the cave of the body, blew breath into it as a musical instru- ment. XAXITX Sing this true song of rejoicing in the true temple ;?
164 Sing this song of rejoicing in the true temple where the saints ever meditate on the True One. They who please Thee and to whom Thou givest under- standing through the Guru’s instruction, meditate on Thee, O True One. The True One is the Lord of all ; he on whom He bestoweth favours shall receive Him. Saith Nanak, sing this true song of rejoicing in the true temple. Listen to my joy, my very fortunate friends, all my desires have been fulfilled : I have obtained God the Supreme Brahm, and all my sorrows have departed ; My sorrows, mine afflictions, and my sufferings have departed by listening to the true Word. The saints and holy men are happy on hearing it from the perfect Guru :
165 Pure are they who hear it, stainless those who utter it, the true Guru will fill their hearts ! Nanak representeth, for those who attached themselves to the Guru’s feet the unblown trumpets play. SIKH. K All who heard the Anand were filled with love and devotion. The Guru ordered that from that day forward it should ever be recited on festive occasions. The Sikhs believe that when the Anand is read at the beginning of any undertaking, it is successful ; and if it be read in the morning, the day is passed in happiness. Guru Ram Das and Guru Arjan added each a pauri to the composition, thus increasing the number of pauris to forty altogether.’
166 A third son, who died at his birth, was born to Mohri. Mohri’s wife then went to the Guru and said, ‘ My son is dead, I pray thee have compassion on me.’ The Guru, uttering ‘Sat Nam! Sri Wahguru!’ touched the child with his foot, and said, ‘ Arjani, mayest thou have avja—long life.’ Upon this the child revived.
167 One day the Guru called to his elder son, saying, ‘Come here, crazy Mohan.’ From that moment Mohan, 1n fulfilment of his father’s words, renounced the world, shut himself up in a house, and fixed his attention on God. He used sometimes to eat ravenously with both hands, and sometimes he would speak to no one. His mother, on seeing his idiotic condition, addressed the Guru, ‘ My lord, by thy look of mercy even the dead revive. Be good enough to restore Mohan to reason. Had I known that he should have become like this, I would not have got him married. His wife, thy daughter-in-law, is now sitting in soiled garments mourning and heaving cold sighs.’ The Guru replied, ‘People know not Mohan’s greatness. Tell his wife to decorate herself and fall at her husband’s feet, and she shall have a son.’ His wife accordingly arrayed herself and went to do homage to her hus- band as he sat alone in his chamber. Her hopes
168 LIFE OF GURU AMAR DAS were fulfilled, and in due time she was delivered of ason. On hearing of the child’s birth the Guru said he should become an ascetic saint, who would be called Sant Ram. In a short time the boy’s mother died, and he was brought up under the Guru’s supervision. He became very clever, com- mitted to memory the Guru’s hymns, and used to recite them with great fervour. He compiled the
Tap any verse to select it, then compare selected passages or ask Deep Thought. Public-domain 1909 English translation