The Sikh Religion/Volume 2/Life of Amar Das/Chapter II
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 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 betaking himself to a distance from his tyrant. He accordingly left Goindwal for Basarka, his native village.
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 following: ‘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.
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 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 consideration, decided to do what was proper, and endeavour to find the Guru. To this end he determined that the Guru's mare should be put in front 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 I 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 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 remained 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 commemoration 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.
As the fame of the Guru's piety and saintly character 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, between the rivers Satluj and Bias, received religious instruction and emancipation from him. Paro used to ride to visit the Guru every other day. Once a 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.
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 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 rangia 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.
During one of Bhai Lalo's visits the Guru complimented 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.
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, 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 extremities, 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. But, however much the Muhammadans annoyed the Sikhs and the Guru, he never 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.
A company of armed Sanyasis arrived in Goindwal. 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,[1] and the Muhammadans Ali[2] 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.
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 proceeded 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 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.’
Chapter III
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 shall 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.
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