Guru Arjan dev's Sakhis
DOHTA BANI KA BOHTHA
Sri Guru Arjan Dev Ji was born on 15 April 1563 to Mata Bhani and Guru Ramdas Ji in Goindwal. The third guru Amardas Ji was his maternal grandfather. Right from his early childhood he was a serene and prodigious child of healthy body. One day while playing he reached the quarters of Guru Amardas Ji and tried to climb on to his bed but Mata Bhani stopped him from doing so. Meanwhile, Guru Amardas Ji also arrived and said, " Son, you want to take my place right away? This you may get only when the time will be ripe for it." He picked him up with affection and said,
" Dohita bani ka bohitha"
(My grandson is the one who will spread the wisdom of gurbani).
Compilation of Sri Guru Granth Sahib
The compiling and editing of the holy Granth Sahib, the Primal Scripture of the Sikhs, has been appropriately termed as "the crowning achievement" of Guru Arjan Dev insofar as the Granth par excellence offered under one cover an authentic composition of spiritual poetry, meditations of God-inspired individuals, the vision or the cosmic order and exhortations for a higher and virtuous life made by the Sikh Gurus and the Bhaktas.
Sources
A volume of Guru Nanak Dev's Composition came up during his life time. This Pothi was the most significant inheritance passed on to his successors, Guru Angad Dev, who added a few writings of his own to the sacred volume during his pontificate. Guru Amardas added a substantial number of hymns composed by him to the bani of the earlier Guru's preserved in the pothis. The third Guru also collected writings of a few saint-poets which happened to be in unison with the philosophy and the spiritual and moral vision of the Sikh Guru's. The entire body of the sacred writings, thus collected was preserved in two sacred volumes, prepared by the Third Master with care and precision. These pothis, known as the Goindwal pothis, provided the basis and the material for the holy Granth Sahib when Guru Arjan Dev took up its compilation.
In his Introduction to the English translation of Sri Guru Granth Sahib, Prof. G.S. Talib explains that the two pothis. aforementioned, consist of 300 and 224 leaves, making a total of 1048 pages, all written in one hand except two hymns. These pothis contains fifteen ragas but the order of the ragas and of the hymns followed in the Pothis does not agree with the pattern adopted in the Adi Granth. Guru Arjan Dev Added material drawn from other sources to the Bani contained in the Pothis. The devoted Sikhs are believed to have preserved collections of the Guru-Bani. The fifth Master seems to have consulted and examined all available source-materials. Guru Arjan Dev was already in possession of his father's verses in addition to his own, large in volume and rich in appeal issuing from their felicity of expression, musical strains and profound contents.
The Granth Sahib contains the writings of the Sikh Guru's, Bhakats, & Minstrels. Originally, the hymns of first 5 Gurus formed the bulk of the enormous volume. The writings of the Bhaktas and Sufis mystics included in the holy Granth cover, broadly speaking, a vast spectrum of religious thought scanning four centuries. Bards or Bhatts, attached to the Guru also contributed to the volume. These Bhatts composed adulatory verses called Swayyas in prace of Guru Arjan Dev and other Sikh Gurus. Kal, Jalap, Bhikha, Sal, Bhal, Nal, Bal, Mathura, Gyand, Kirat & Harbans. Were the Minstrels-Contributors to the Guru Granth Sahib. Balwand & Satta who composed a var, a ballad, and Sunder wrote in the Ramkali measure an elegy called sudd are the others to find a place in the Granth.
Language
Written in Gurmukhi characters, the predominant language of the Holy Granth is Sant Bhasha, an admixture of Hindi and Punjabi. Rich in literary tradition, vocabulary and expression, of serious thoughts in the Northern India. Its exposure to influences of Persian, Arabic and the Muslim culture made Hindi more pliable as the medium of spiritual experience.
Installation at Sri Darbar Sahib
Guru Arjan Dev and Bhai Gurdas were engaged in the compilation of Granth Sahib. After the completion of sacred task, Granth Sahib was taken to Sri Darbar Sahib, Amritsar, with reverence and installed there.
The Menace of Sulahi Khan
Prithi Chand sought to intimidate and discredit Guru Arjan Dev by forging an alliance with the Government functionaries hoping that the official intervention would force Guru Arjan Dev to make room for his elder brother. Tyranny and oppression was to be let loose. Prithi Chand approached his patron Sulahi Khan, probably a revenue official, who readily agreed to demand a rich tribute from Guru Arjan Dev and also to indulge in an orgy of loot and plunder to strike terror in the Guru's heart.
It is rather difficult to establish Sulahi Khan's identity and his official status, though he figures in a couple of hymns composed by Guru Arjan Dev. The issue becomes still more complex when the Sikh historians insist that Amritsar had enjoyed independent status since its inception and that its administration had been vested in the Gurus. Sulahi Khan emerges as a plunderer who robs the people of their possessions and peace. An evil-incarnate, his name is closely linked with the nefarious designs of Prithi Chand. Prof. G.S. Talib treats Sulahi Khan as a Pathan army officer who was instigated on false reports to attack Guru Arjan Dev.
A reading of the holy verses inform us that Guru Arjan Dev shared the impending disaster with his Sikhs who put their heads together to evolve a strategy so as to frustrate the danger. In a hymn composed in Rag Asa (Adi Garnth, p. 371), Guru Arjan Dev recounts various suggestions put forth by the Sikhs. Someone suggested that a letter should be sent to the tyrant requesting him therein to desist from such a course. A proposal underlined the necessity of sending a delegation for advising him to see reason. Still another suggestion called for patience and restraint. Guru Arjan Dev listened to all but relied on God for safety and protection. This was obviously done to inculcate self-confidence among the Sikhs.
Prathme mata ji prati chalavau
Dutiye mata doye manukh pohchavau
Tritye mata kichh karau upaya
Mai sabh kichh chhod Prabh tuhi dhyaya
Maha anand achint sajhaya
Dusman doot mooye sukh paya
(Adi Granth, p. 371)
Guru Arjan Dev prayed to God for help and Sulahi Khan died in fire which is considered as unclean end for a Muhammadan. Sulahi Khan and his horse were burnt alive when the horse along with the rider rushed into a burning brick-kiln. The holy city of Amritsar providentially escaped the painful experience of vandalism contemplated by the deceased. Guru Arjan Dev mentions the incident in one of the shabads and thanks God for providing deliverance and relief from the disaster called Sulahi Khan. The Lord illuminated the evil called Sulahi Khan. Nothing could abide with him - Progeny, friends and wealth. Leaving behind his brothers and relations, he was reduced to dust :
Sulahi te Narayan rakho
Sulahi ka haath kahi na pohchai
Sulahi hoye mua napak
Kadh kutthar khasam sir katya
Khin mah hoye gaya hai khak
Manda chitwat chitwat pachya
Jini rachya tini deena dhak
Putar meet dhan kichh na rahus
Chhod gaya sabh bhai sak
Kah Nank tis Prabh balhari
Jin jan ka keeno puran walk
(Adi Granth, p. 825)
Guru Arjan serving the lepers at Tarn Taran
In the house of the Guru, protection is given to the sick, poor, needy and helpless. Guru Arjan Dev knew the plight of the lepers. Even their close relatives would not touch them. Guru Arjan Dev took special care of the leper Home near the sacred Sarovar of TarnTaran Sahib. Guru Sahib personally looked after the lepers by providing them medicines, dresses and even showering his blessings on them. All the Sikhs followed the example of the Guru.
Helping the Peasants - Chheharta
The economic well being of the country is closely linked with the monsoon. With a view to alleviating the sufferings of the peasants, Guru Arjan Dev helped the villagers in digging six-channel Persian wheel (Chheharta) wells, which irrigated their fields. Chheharta is a living monument of his efforts in this direction.
Bhai Manjh
The life of Bhai Manjh, a disciple of Guru Arjan Dev ji, is one of the best examples of the surrender one must have towards one's Guru.
Bhai Manjh was a very wealthy landlord, who used to worship the tomb of Sakhi Sarwar, a renowned saint. One day he happened to hear Guru Arjan's discourse and was so inspired by it, that he decided to accept Guru Arjan as his Guru.
Guru Arjan said, "If you wish to get initiated by me, you will have to raze your worship room."
Bhai Manjh ran back to his house, and started demolishing his worship room. All his well-wishers warned him, "Bhai Manjh, this act of yours will bring great misfortunes to your family."
Manjh said, "Whatever be the consequences of my act, I am ready to bear them all."
He returned to the Guru and was initiated into the holy name. Manjh's heart was filled with gratitude towards his Guru. But soon one misfortune followed another: His horses died, his house was ransacked by thieves, and soon he became a pauper who owed a lot of money to others. All the villagers started making fun of him and criticizing his devotion towards his Guru. But never did his faith swerve.
Soon, Manjh had to leave the village with his wife and children and find shelter in another village. There he made his livelihood by cutting and selling grass.
Several months passed. One day Guru Arjan sent a letter to Bhai Manjh through one of his disciples. But the Guru had instructed the carrier that the letter should only be delivered after Bhai Manjh gave 20 rupees as an offering. Bhai Manjh was delighted to know that his Guru had sent him a letter. But how could he manage to get 20 rupees? Seeing his ordeal, his wife said, "Don't worry. I shall take our daughter and my ornaments to the goldsmith. I am sure we can collect 20 rupees." Soon the wife came back with the money. Giving the money to the disciple, Bhai Manjh received the letter with tear-filled eyes, kisses it and pressed it against his heart.
After some years the Guru sent a second letter and demanded 25 rupees for it. Once again Bhai Manjh had nothing with him. Then he remembered that the head of the village had sought his eldest daughter's hand in marriage. He soon fixed the alliance for which he asked 25 rupees as payment. Offering the money Manjh received the second letter.
Soon after that, Guru Arjan sent a disciple to Manjh with a message that they could come and stay at the Guru's place, doing seva in the Gurudvara. Manjh's happiness knew no bounds. He, his wife and remaining daughter soon started on their way. They were asked to do seva in the kitchen. They would clean the utensils and cut firewood.
One day, Guru Arjan asked one of his close disciples, "Where does Bhai Manjh and his family take food from?"
"From the community kitchen," said the disciple.
The Guru retorted, "Bhai Manjh is not doing real service as he is charging us for his wages, which he takes in the form of food."
Bhai Manjh, who overheard this conversation, felt sad at heart. He went and told his wife, "From tomorrow, we will get our food by some other means. The Guru has given us the priceless treasure of Nam (the Divine Name), and I can never repay that debt. How can we expect anything else for our service to Him."
The next day, after working for the whole day in the kitchen, he went to the forest, cut firewood and sold it at the market, using the money to buy food for his family. This continued for many days.
One day there was a shortage of firewood in the Gurudvara kitchen, and Bhai Manjh had to go to the forest in the evening to fetch some. He had almost finished collecting firewood, when a severe windstorm began. Manjh tried to take shelter under the trees with the bundle of firewood on his head. But the wind started blowing so strongly that he was blown into a deep well.
Suddenly, Guru Arjan called some of his disciples to quickly collect a wooden board and a long rope and accompany him to the forest. The disciples were surprised. On reaching the well, the Guru said, "Manjh is at the bottom of the well. Shout and tell him that we will lower a board tied to a rope. Tell him to cling on to it so that we can pull him out." The Guru then muttered some words into the disciple's ear and asked for that to also be told.
The disciple said, "O Brother, see your pathetic condition. Why do you follow such a Guru who's so cruel? Why don't you leave him and forget him?"
Manjh shouted back, "How dare you say that my Guru is cruel. He has only compassion for me. Never utter such shameless words."
Bhai Manjh did not get on the board first. He put the bundle of firewood on the board and said, "Take the wood first. It is for the Guru's kitchen. If it gets wetter, it will not burn."
The wood was drawn up and the Bhai Manjh was himself pulled out. When he came out he saw Guru Arjan standing before him. He fell prostrate at the Guru's feet.
Lifting him up and patting his shoulders, Guru Arjan said, "I am proud of you. You have faced all the tests with unswerving faith, courage and devotion, and have come out successful in all of them. I would be glad to gift you even the three worlds."
With tears streaming down his cheeks, Bhai Manjh said, "O Lord, the only boon I wish for, is You alone! Nothing else is of interest to me."
The Guru warmly embraced Bhai Manjh and took him back to the Gurudvara.
Sacred Martyrdom of Guru Arjan Dev Ji
During the rein of Guru Arjan, crowds were converted to Sikhism in Punjab and in various other parts of India and even in the neighboring countries. It is said that the hilly Rajas of Kulu, Suket, Haripur and Chamba visited the Guru and became his followers as did the Raja of Mandi. Guru's fame and influence became widely spread.
At that time Chandu Lal was Emperor Akbar's Diwan or financial advisor. He was a Khatri by caste and was originally an inhabitant of Rohela village in Gurdaspur district of Punjab. His official duties necessitated him to reside in Delhi. He had a young daughter of extreme beauty. Her mother, one day, said to her father, "Our daughter is growing to maturity. We should search for a husband for her." Chandu Lal, therefore, sent his family priest and barber in search for a suitable match for his daughter. The priest and the barber searched every city in the Punjab but could not find a satisfactory match. One day again Chandu's wife insisted that they should continue their efforts. So the priest and the barber were again dispatched for the purpose. They searched and searched and when they reached Lahore, they heard about the Guru's young son, HarGobind. They went to Amritsar and found HarGobind as the most descent match for the young girl. They came back and reported to Chandu accordingly. They gave their analysis on the excellence of HarGobind and the enormous respect that his father was commanding in the city of Amritsar. Chandu was not pleased hearing praises of the Guru, so he asked the priest and the barber, "Do you think him equal to me? Guru's caste is inferior to me. You desire to put the ornamental tile of top storey into a gutter! Where am I, the imperial finance minister; and where is the Guru, though he may be an object of veneration to his followers?"
After the husband and wife had argued the whole night over the matter, it was decided that Sada Kaur (their daughter) should be given in marriage to HarGobind. The marriage presents were, therefore, dispatched to Amritsar.
It came to the ears of the Sikhs of Delhi that Chandu had used derogatory expressions for the Guru. They sent a messenger with a letter explaining Chandu's utterances and prayed to the Guru to reject his alliance. The Sikhs of Delhi as well as of Amritsar prayed that the alliance of a haughty head like Chandu should not be accepted. The Guru was obliged to accept the advice of his Sikhs and so with utmost humility he told the matchmakers, "I am contented with my humble lot and desire not an alliance with the great. An ornamental tile should not be put in a gutter."
While the matchmakers were still remonstrating, a Sikh, Narain Das, a grandson of Bhai Paro (a famous Sikh of Guru AmarDas) stood in the congregation and beseeched the Guru,"O king, I am the dust of thy lotus feet. I have a daughter whom my wife and I have vowed to offer to thy son. If you make her the slave of thy feet, I shall be fortunate. I am a poor unhonored Sikh and thou art the honor of the unhonored." The Guru replied,"If you have love in your heart, then your proposal is acceptable to me." Narain Das at once went and purchased the marriage presents and betrothal ceremony was performed. Upon this another Sikh, Hari Chand stood up and appealed, "O true king, I have vowed to give my daughter to thy son. If my petition please thee, I will give my daughter as a servant to HarGobind." The Guru though unwilling at first to accept a second wife for his son, felt that he could not reject the offer of a faithful Sikh.
All this happened in the presence of Chandu's matchmakers who went back to Delhi and disappointed their master with sad news. Chandu was very much incensed and he wrote a letter to the Guru apologizing for his thoughtless expressions. He pleaded with the Guru that if he accepted his alliance, he would give large dowry to his daughter and he would have many favors conferred on him (Guru) by the Emperor. In the end he wrote that he was already on bad terms with his brother Prithi Chand and if he fell out with him too, it might ignite a blazing fire which would be difficult to extinguish.
He dispatched the letter with the priest. The Guru having read it, stated, "It is the pride that ruins men. Man suffers for his acts. They whom the Creator joined, are united and they whom men joined, are not. It is the Guru's rule to comply with the wishes of his Sikhs. Their words are immutable. As for his threats, I have no fear because God is the guardian of all." The priest returned with this message. This set the stage for Chandu's evil designs against the Guru.
The Emperor Akbar died soon after and was succeeded by his son Jahangir. Akbar had nominated his grandson Khusro in suppression of his son. Khusro claimed Punjab and Afghanistan which his father, Jahangir, was unwilling to concede to him. Jahangir ordered Khusro's arrest but the latter escaped and went towards Afghanistan. On his way he visited the Guru at TarnTaran and told him that he was needy, poor and had no traveling expenses. So he begged the Guru for pecuniary assistance.
Khusro had previously visited the Guru accompanying his grandfather Akbar and was, therefore, very well known to him. Secondly in Guru's house everybody- friend or foe, king or pauper, is treated equally. The Guru knew what was coming, but seeing the plight of the prince, he gave Khusro financial help. Khusro was, however, seized while crossing Jehlum, by the imperial forces and was brought in chains to his father.
Prithia continued to retain the assistance and co-operation of Sulhi Khan against the Guru. On the pretext of collecting revenue in the Punjab, Sulhi Khan obtained leave from the Emperor. On his way he visited Prithia at his village Kotha where they concocted plans for the Guru's destruction. In the meantime, however, Prithia took Sulhi Khan to show his brick-kilns, where Sulhi Khan met with his accidental death by his sudden fall in the live brick-kiln.
Prithia was very much saddened at the death of his ally in evil. In those circumstances Chandu came to his rescue and filled the gap. Chandu wrote to Prithia to use his influence to bring his daughter's alliance with HarGobind. Prithia was ready to assist Chandu in his nefarious designs against the Guru. He wrote back that the Guru who had deprived him of his right over Guruship, was already his enemy; and he would only be too happy to assist in meting him with adequate punishment. In his letter he begged Chandu to use his influence with the Emperor to bring the Guru to justice. So they both concocted a plan to induce the Emperor by some means to visit Punjab where they would have an opportunity to enter into some conspiracy against the Guru.
Chandu's scheme was successful and in a short period of time the Emperor came to Punjab. He told the Emperor that Guru Arjan was acting as his rival in Punjab by entertaining thieves and exercising independent authority. Upon this the Emperor sent an order to the Guru through Sulbi Khan, the nephew of late Sulhi Khan, to abstain from such practices. On his journey to Amritsar, Sulbi Khan confronted with some Pathans and was killed. When Chandu heard the death of Sulbi Khan, he convinced the Emperor that it had been done through the machinations of the Guru. He added that he had done many such misdeeds. For example the Guru had deprived his elder brother Prithi Chand of his rights over Guruship and had also endeavored to deprive Hindus and Muslims of their religions. The Emperor immediately sent for Prithia who was overjoyed with the invitation. He made preparations to go to the Emperor but after the dinner he got a cramp in his stomach and died the same night.
Meharban, son of Prithia, wasted no time after the death of his father in informing Chandu who in turn informed the Emperor that the Guru had blessed Khusro and had promised that he would become the Emperor. The Emperor was also notified that the Pundits and the Qazis were enraged at the compilation of Adi Granth which blasphemed the worship rules of the Hindus and the prayer and fasting of the Muslims. By such accusations, Chandu induced the Emperor to summon Guru Arjan.
Emperor Jahangir writes in his autobiography:
"In Goindwal, which is on the river Biyah (Beas), there was a Hindu named Arjan, in the garments of sainthood and sanctity so much so, that he had captured many of the simple- hearted of the Hindus and even the ignorant and foolish followers of Islam, by his ways and manners, and they had loudly sounded the drum of his holiness. They called him Guru and from all sides stupid people crowded to worship and manifest complete faith in him. For three or four generations (of spiritual successors) they kept this shop warm. Many times it occurred to me to put a stop to this vain affair or to bring him into the assembly of the people of Islam.
At last, when Khusro passed along this road, this insignificant fellow proposed to wait upon him. Khusro happened to halt at the place where he was, and he came out and did homage to him. He behaved to Khusro in certain special ways, and made on his forehead a finger-mark of saffron which the Indians call Qashqa and is considered propitious. When this came to my ears and I fully knew his heresies, I ordered that he should be brought into my presence and having handed over his houses, dwelling places, and children to Murtaza Khan (Sheikh Farid Bukhari) and having confiscated his property I ordered that he should be put to death with tortures."
The following events led to the Guru's summons by the Emperor resulting in martyrdom:
To begin with, it was his elder brother, Prithi Chand who devoted his whole life to harm the Guru in every possible way. Secondly Chandu's animosity over his daughter's non-alliance with the Guru's son, is considered the main fuel. These men with jealousies in their hearts, concocted the real story of Khusro to rouse the ire of Emperor Jahangir which added fuel to the blazing fire. Along with these circumstances Guru's increasing influence to convert crowds of Hindus and Muslims, created a stir in the minds of the Pundits (Brahmans) and the Qazis (Muslim priests). The compilation of Adi Granth was considered a serious blow to other religions. Through all these circumstances Guru Arjan fell a victim to the bigotry and inhumanity of the Mohammadan Emperor.
Before his departure to Lahore, the Guru appointed his son, HarGobind as his successor and gave suitable instructions. He took five Sikhs, Bhai Bidhi Chand, Bhai Langaha, Bhai Piara, Bhai Jetha, and Bhai Pirana, with him. Some writers say that Emperor Jahangir had gone to Kashmir before the arrival of the Guru in Lahore.
The Emperor Jahangir addressed the Guru, "Thou art a saint, a great teacher, and a holy man; You look on all, rich and poor, alike. It was therefore, not proper for you to give money to my enemy Khusro." The Guru replied, "I regard all people, whether Hindu or Musalman, rich or poor, friend or foe, as equals; and it is on this account that I gave your son some money for his journey, and not because he was in opposition to you. If I had not assisted him in his forlorn condition, and so shown some regard for the kindness of thy father, Emperor Akbar to myself, all men would have despised me for my heartlessness and ingratitude, or they would have said that I was afraid of you. This would have been unworthy of a follower of Guru Nanak."
The Guru's reply did not sooth Jahangir's feelings and he ordered him to pay two lakhs of rupees (two hundred thousand rupees), and also to erase the hymns in his Granth which were opposed to the Hindu and Muslim religions. The Guru replied, "Whatever money I have is for the poor, the friendless and the stranger. If you ask for money, you may take whatever I have; but if you ask for it by way of fine I shall not give you even a penny, because a fine is imposed on the wicked worldly persons and not on priests and saints. As regarding the erasure of hymns in the Adi Granth, I cannot erase or alter an iota. I am a worshipper of the Immortal God. There is no monarch save Him; and what He revealed to the Gurus, from Guru Nanak to Guru Ram Das, and afterwards to myself, is written in the holy Granth. The hymns contained in the Adi Granth are not disrespectful to any Hindu incarnation or any Mohammadan prophet. It is certainly stated that prophets, priests, and incarnations are the handiwork of the Immortal God, Whose limit none can find. My main object is to spread the truth and the destruction of falsehood; and if, in pursuance to this objective, this perishable body is to depart, I shall account it great good fortune."
The Emperor left and the Guru was placed under the surveillance of Chandu. Some writers say that Guru Arjan's execution was nothing except usual punishment of revenue defaulter. It seems that these writers are totally ignorant of Sikh tradition. When the Sikhs of Lahore came to know about the fine of two lakhs of rupees, they decided to raise the money to discharge the Guru's obligation of fine. The Guru issued a stern warning to his Sikhs that whosoever contributed to pay the fine imposed on him, would not be his Sikh. It was a matter of principle as mentioned in the Guru's reply above, and not a matter of two lakhs of rupees which could have been collected in twinkling of an eye. Fines are for thieves, robbers, slanderers and the wicked. Men devoted to religion did not belong to that category. It is, therefore, baseless to say that Guru's execution was usual punishment of revenue defaulter. The Qazis and Brahmans offered alternatives to the Guru to exchange death for expunging the alleged objectionable passages in Adi Granth and inserting the praises of Mohammad and of the Hindu deities. The Guru did not budge from his position.
Guru Arjan was made to sit on the red hot iron pan and burning sand was poured over his bare body. He was seated in red-hot caldron, and was bathed in boiling water. Guru's body was burning and was full of blisters.
His friend and devotee, Mian Mir, a Muslim saint, rushed to see him. When Mian Mir saw the ghastly scene, he cried out and said, "O Master! I cannot bear to see these horrors inflicted on thee. If you permit me, I would demolish this tyrant rule (Mian Mir is said to have possessed supernatural powers at that time)."
The Guru smiled and asked Mian Mir to look towards the skies. It is said that Mian Mir saw Angels begging the Guru's permission to destroy the wicked and the proud.
The Guru addressed Mian Mir, "Mian Mir, you are perturbed too soon. This is the Will of my Master (God), and I cheerfully submit and surrender to His Sweet Will." The Guru repeated and exemplified in action the meaning of this verse:
"Tera kia meetha lagei Har Nam padarath Nanak mangei."
(Asa Mohalla 5, p-394)
'Sweet be Thy Will, my Lord
Nanak beseecheth the gift of Nam.'
(Translation of the above)
The Guru bore all this torture with equanimity and never uttered a sigh or a groan. The Guru was unruffled! The Guru remained calm and unperturbed like a sea! The Guru was in Absolute Bliss! This was the wonder of the Lord- an unparallel example in the history of mankind.
Mian Mir asked, why was he enduring the suffering at the hands of his vile sinners when he possessed superpowers? The Guru replied, "I bear all this torture to set an example to the Teachers of True Name, that they may not lose patience or rail at God in affliction. The true test of faith is the hour of misery. Without examples to guide them, ordinary persons' minds quail in the midst of suffering." Upon this Mian Mir departed commending the Guru's fortitude and singing his praises.
The Guru was again addressed to comply with the demands of his enemies. When he was threatened with further torture, he replied, "O fools! I shall never fear any torture. This is all according to God's Will, any torture wherefore afforded my pleasure." He is said to have uttered this Shabad:
"The egg of superstition hath burst; the mind is illumined; The Guru hath cut the fetters off the feet and freed the captive. My transmigration is at an end. The heated caldron hath become cold; the Guru hath given the cooling Name. Since the holy man hath been with me, Death's myrmidons, who lay in wait for me, have left me. I have been released from him who restrained me; what shall the judge do to me now? The load of karma is removed; I am freed therefrom. From the sea I have reached the shore; the Guru hath done me this favor. True is my place, true my seat, and truth I have made my special object. Truth is the capital; truth the stock-in-trade which Nanak hath put into his house." (Maru Mohalla 5, p-1002)
Chandu thought to suffocate him in a fresh cowhide, in which he was to be sewn up. Instead the Guru asked for a bath in Ravi river which flowed embracing the walls of Lahore city. Chandu rebelled at the thought that the Guru's body full of blisters, would undergo greater pain when dipped in cold water and he permitted him to bathe in the river. The soldiers were sent to escort the Guru. The Master's disciples saw him leaving. He looked at them still forbidding any action. He said, "Such is the Will of my God, submit to the Divine Will, move not, stand calm against all woes."
Crowds watched the Master standing in water and having a dip. Lo! The light blended with Light and the body was found nowhere. Hail to the Master! Thou art Wonderful- Martyr, the greatest. Thou art the Greatest!
