The Sikh Religion/Volume 2/Life of Amar Das/Chapter I
LIFE OF GURU AMAR DAS, THE THIRD GURU
CHAPTER I
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 faithful 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 received 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 :—
Guru Amar Das obtained the same mark, the same throne, and the same court.
The grandson was as acceptable as the father and grandfather. [1]
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 made divine knowledge his 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.
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.
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 obtained 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 account 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 :—
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 it 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.[2]
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.
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 instruction. There then arose a difficulty in procuring timber for the construction of houses, and a deputation 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 trees and cedars, and float them in rafts down the river Bias.
Sawan Mai 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 themselves. Goindwal subsequently became an imposing 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 splendour 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, ‘Crazed lady, if thou art not pleased with the Guru's face, why hast thou come hither?’[3] On this she at once became insane, and casting aside her clothes ran naked into the forest. Efforts 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.
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 reduced 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.’
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 flee 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.
Chapter II
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, endure 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 offerings 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