Morning dawned on the combatants to find the Guru dispatching his enemies as the sun’s rays put darkness to flight. The Pathans died lke sparrows struck by hail or lightning. Their hopes of victory were abandoned, and their spirits could not revive. They began to say to one another, ‘ Fine friendship hath Painda Khan shown for Islam and fine booty have we got! While trying to empty the Guru’s treasury we have emptied the Emperor’s. We have awakened a sleeping tiger and sacrificed our lives and property. Thousands of brave Muhammadans have perished as the result of our espousing the cause of an ungrateful villain. Now we can neither flee away nor conquer. But it is better to turn [ p. 206 ] our face to the enemy and die than disgrace ourselves by flight.’
The generals also conferred among one another. They had been fighting, they said, for six hours, and far from having succeeded, half their army had perished. It was inexplicable how the Guru had become such a soldier. Let Painda Khan, who boasted that it was through him the Guru had obtained his former victories, and that he would at once capture him, now show his prowess and put his word to the proof. Painda Khan replied, ‘I am going to advance ; come and support me. In one bound I will catch the Guru as a tiger fasteneth on an elephant.’ Asman Khan followed up his fatherin-law’s boasting : ‘I, single-handed, will capture and bring the Guru with his sons and all his Sikhs.’ Saying this, Panda Khan and Asman Khan entered the battle-field. The Muhammadan army then rallied and discharged arrows like rain in the Indian month of Sawan.
Nanaki watched the battle from the top story of her house. She was delighted as she saw her son, Teg Bahadur, wielding his sword and dealing out destruction to the enemy. Baba Gurditta, the Guru’s eldest son, also fought valiantly, and made the Muhammadans feel the strength of his powerful and well-practised arm. Asman Khan, seeing his troops dying by Gurditta’s hands, discharged arrows at him from afar, but it is said the Baba cut them with his sword as they flew in the air. Outub Khan, putting a cannon in position, fired at the Sikhs, but nothing could restrain the havoc they were dealing among the Muhammadans. The Guru displayed prodigies of strength, bravery, and martial skill, and the enemy were not able to cope with him even single-handed.
The Muhammadans again began to bewail their evil destiny: ‘Alas! alas! why have we come hither ? We cannot, however, recall the time when [ p. 207 ] we left our homes, our wives, and our children. What will the Emperor say ? Fine dresses of honour we shall obtain! We are undone ourselves and have undone our army.’ Qutub Khan advanced gnashing his teeth with rage as he observed the Guru shining like a sun on his favourite charger. Bhai Lakhu, seeing Qutub Khan’s onset, discharged an arrow at him which caused him to fall swooning to the ground. Seeing this a body of Pathans moved against Lakhu. For the space of three-quarters of an hour he kept the opposing forces at bay. The Musalmans surrounded Bhai Lakhu and killed his horse. Shouting victory to the true Guru, he still, defended himself with his sword. The Muhammadans said to one another, “ Thousands of us have been vanquished. This one man fighteth with his sword alone, and will not allow lances, arrows, or daggers to touch his body. He hath yet no need of the maids of paradise who bestow happiness on departed heroes.’ While men were thus speculating, Qutub Khan, who by this time had recovered consciousness, struck Bhai Lakhu on the forehead with an arrow, which caused him to reel and fall to the ground. Qutub Khan, then drawing his sword, struck the fallen hero as he lay wounded, and severed his head from his body.
Bhai Lakhu’s death was a boon for the Muhammadans, and cheered their flagging spirits. Kale Khan again addressed Painda Khan, who seemed to have been playing the laggard: ‘ Painda Khan, half the day is now over and our army is perishing. Thou art the cause of this disaster: go forward and withstand the Guru. We will support thee.’ Accordingly Kale Khan, Qutub Khan, and Asman Khan, putting Painda Khan in front, advanced against the Guru. The Guru, on seeing his deadly enemy Painda Khan, curbed his wrath and bided his opportunity. Bidhi Chand engaged with Kale Khan, and Baba Gurditta with Asman Khan. Painda Khan with his drawn sword confronted the Guru, [ p. 208 ] and thus addressed his former friend and master, ‘Stand, I will now revenge the ignominy thou hast caused me, and thus cool my burning breast. If thou desire to come to terms, do so at once, and I will take thee to the Emperor and induce him to pardon thy many offences.’
The Guru replied, “ Painda Khan, why use haughty language ? Now that the sword is in thy hand and that thou art ready to do or die, what time is it to talk of peace ? The man who runneth away and turneth his back to the foe, hath no longer regard for his religion. As to what thou talkest of revenge, I am here alone prepared to afford it thee. Thou mayest even strike the first blow, otherwise thou mayest regret it afterwards.’ Painda Khan, on hearing this, became enraged and brandished his sword. Inclining his body, he aimed a blow at the calf of the Guru’s leg. The Guru turned his horse aside to avoid it, but the sword struck his stirrup. He smiled and said, ‘O Painda Khan, strike me where thou pleasest, seize me, bind me, that thou mayest have no cause for repentance. Fear not that I shall flee thee. Painda Khan made another Stroke at the Guru, which he received on his shield. The Guru was merely showing his science, for hitherto he had not intended to kill his adversary. Painda Khan then tried to seize the Guru’s bridle, and take him and the famed Dil Bagh to the Emperor’s general. As Painda Khan was making his attempt, the Guru kicked him so forcibly as to cause him to stagger. He, however, recovered himself and again assumed the offensive. He had sufficient insolence to provoke the war, but he could not look straight in the face of the Guru whose presents he had received, whose leavings he had eaten, and whose cast-off clothes he had worn. It was the Guru’s wish that Painda Khan should even now admit that he had erred, and he would then restore him to his former position.
[ p. 209 ]
Instead of that the ill-starred man made another blow of his falchion at the Guru. His weapon parted from the handle and fell on the ground. The Guru, deeming it a point of honour not to take advantage of the misfortune of his enemy, alighted and said, “Ingratitude and slander, both of which thou hast been guilty of, are very serious crimes, but to kill the person I have cherished is not a course I desire to adopt.’ Painda Khan mockingly replied, ‘ Come, I will take thee to the Emperor.’ The Guru, under all the provocation, drew his two-edged scimitar and struck Painda Khan so forcibly that he fell prone onthe ground. The Guru said, ‘ Thou art a Musalman. Now is the time to repeat thy creed.’ Painda Khan, repenting, replied, “O Guru, thy sword is my creed and my source of salvation.’
The Guru, on seeing Painda Khan’s dead body, was filled with pity and regret. He took his shield, and put it over his victim’s face so as to shade it from the sun, and bursting into tears, said, ‘ Painda Khan, I cherished thee, I reared thee, and I made thee a hero. Though men spoke ill of thee, I forgot thy failings, and evil to thee never entered my mind; but evil destiny so misled thee that thou broughtest an army against me. It is thine own acts of ingratitude and insolence that have led to thy death at my hands. It is impossible to digest offerings without serving the saints and worshipping God, otherwise they ruin the understanding, become deadly poison to the body, and lead to man’s ultimate damnation. Though thou hast been ungrateful and untrue to thy salt, I pray the Almighty to grant thee a dwelling in heaven.
Good men are honoured for their greatness ; God also adjusteth the affairs of the evil:
He saveth sinners and those who fall away from Him.’[1]
Asman Khan advanced, discharging arrows, and was confronted by Baba Gurditta, who showered [ p. 210 ] arrows on him in return. One of them struck Asman Khan on the eyebrow and penetrated his brain. Baba Gurditta, seeing him dead, stood at his head and wept copiously. The Guru came up and inquired the cause of his grief. Baba Gurditta replied, ‘He was my friend. We used to play together. He now tried to kill me with his arrows, from which I escaped, but one of mine hath lodged in his head. He reeled and fell, and never rose again. I have used great efforts to lift him up, but in vain.’ Saying this Baba Gurditta continued to weep. The Guru inquired if dead men ever rose, and if he had ever known weeping of any avail. Baba Gurditta replied, ‘ This is the result of wearing arms. The mind becometh cruel. Take these weapons from me. I will now go home.’ Baba Gurditta then retired from the battle-field to weep over the friend of his youth, and embrace a more peaceful and holy life.
The imperial army, hearing of the death of Painda Khan and Asman Khan, became totally demoralized. As they fled from the field they said, ‘The Guru is the death of the Pathans. Let us return to Lahore.’ Others, more jealous of their reputation, inquired how they could dare go home and endure the reproach of cowardice. They were now not fit to show their faces to any one, much less to the Emperor. They had accordingly better sound the drum for another charge, and either conquer or die. This advice prevailed, and another attempt was made to retrieve the day’s misfortune. Bidhi Chand, seeing the enemy advancing, warned the Guru to prepare to receive them. There was, however, no necessity for warning. The Guru continued to discharge an incessant shower of arrows which caused unwonted havoc. There was such a collection of corpses on the battle-field that it was difficult to move without treading on them. The earth was stained with gore as if it had put on a red garment.
[ p. 211 ]
As Qutub Khan advanced, the Guru observed him and shot his horse. Qutub Khan thus dismounted, continued to discharge arrows, which the Guru cut with his sword in their flight. Qutub Khan approaching nearer fought desperately, and for a whole hour engaged the Guru in single combat. At last the Guru, who had better staying power, cut off his head with a single stroke. Kale Khan the chief, on seeing Qutub Khan’s corpse, massed his troops and said, ‘ This is a war for our religion. Behold the Sikhs—how insignificant in number, yet how desperately they have fought! Ina few hours they have repelled all our charges. You have come like clouds, yet have achieved nothing. This is the last encounter. Take courage.’ Upon this the Muhammadan troops made a furious onslaught, but could make no sensible impression on the Sikhs. The imperial troops died in numbers, and now only about two thousand remained. Kale Khan became demented, and raised despairing cries. ‘QO God, who hath destroyed mine army ? whither hath it gone ?’
The Commander-in-chief now confronted the Guru and said, “ Har Gobind, thou art very clever in the science of arms. Thou hast killed thousands of my soldiers. Until I send thee where thou hast sent them, my debt will not be discharged.’ The Guru smiled and said, ‘ Kale Khan, the soldiers who have gone before are now awaiting thee. Thou abidest in sorrow here, therefore I am going to dispatch thee quickly to thy friends.’
Kale Khan, maddened by rage, discharged an arrow which whizzed past the Guru. A second arrow grazed the Guru’s forehead, and drops of blood bespattered his face, as if they were tilaks of victory. The Guru again addressed him, ‘I have seen thy science. Now observe mine.’ The Guru discharged an arrow which killed Kale Khan’s horse. Kale Khan thus dismounted confronted the [ p. 212 ] Guru. The Guru thought it a point of honour also to dismount and offer his adversary a choice of arms. Kale Khan desired to fight with sword and shield. The Guru prepared to meet him with his own weapons. Sparks of fire issued from the clash of sword on sword. The Guru parried all his strokes. When not receiving them on his sword he dexterously stopped them with his shield.
The chiefs of both armies fought thus for an hour, cut and guard. At last the Guru said to his adversary, ‘As thy name is Kale Khan, so Kal—death— knocketh at the gate of thy life.” Kale Khan on this became further enraged and dealt his blows recklessly and unskilfully. When the combat was becoming monotonous and the Guru had warded oft the last stroke, he said to his adversary, ‘ Not thus; this is the way to fence.’ The Guru, then putting forth all his strength, dealt Kale Khan a blow with his two-edged scimitar which severed his head from his body. On this the Musalmans and their leaders retreated like clouds before an Indian westerly wind. Bidhi Chand and Jati Mal shouted victory. On hearing this, Qasim Khan ran towards the Guru in the hope that he would fall on him unawares and have the drum of victory beaten for himself. The Guru warded off his blows for some time, and at last easily dispatched him to his departed friends.
A Sikh subsequently asked the author of he Dabistan-i-Mazahab, what the Guru meant by saying, “Not thus; this is the way to fence.’ Muhsan Fani replied that the Guru had not killed his enemy through hostility, but was merely giving him a lesson in sword-play.[2]
It is said that several thousand Muhammadans but only seven hundred of the Guru’s brave and skilful Sikhs perished in this sanguinary battle. It ended an hour before nightfall on the 24th day of Har, Sambat 1691 (A.D. 1634).
[ p. 213 ]
In the early morning the Guru determined to see his friend Budhan Shah, whose end was approaching, and who, the Guru well knew, was waiting for him near Kiratpur. The Guru started on his horse, and directed Bidhi Chand to follow with his family, and he would wait for them on the road. Bidhi Chand, taking charge of the Guru’s followers and some of his property, prepared for his journey.
Dhir Mal and his mother Natti were the only members of the Guru’s family who did not accompany . him on his journey to Kiratpur. In the first place, Dhir Mal had turned traitor, and was ashamed to show his face to the Guru and his Sikhs. In the second place, he thought that, if he remained behind, he could take possession of all the Guru’s property, including the Granth Sahib. It will be remembered that Bidhi Chand had begun to make a copy of the sacred book. He told Dhir Mal that he had copied it as far as the Bilawal Rag, or more than one half of the whole, and, if he might take the Granth Sahib with him, he would soon finish copying the remainder. Dhir Mal replied, ‘Go to Kiratpur ; I will search the Guru’s house for the Granth Sahib, and if I find it, will send it to thee. When Bidhi Chand overtook the Guru, he told him of Dhir Mal’s continued contumacy. The Guru laughingly said, ‘ Kartarpur was founded by his ancestors. That is why he will not leaveit. He desires to improve it, and hence his remaining there. It was improper for him to break with his father and grandfather and to ally himself with the Muhammadans, but he is an incarnation of Prithia and means to establish a sect of hisown. Let the Granth Sahib remain with him. When the Sikhs feel devotion, they will deprive him of it.’
The Guru reached Phagwara on his journey. As the town was on the road to Lahore, whence reinforcements could easily be sent against him, he continued his march to Kiratpur. On arriving at the Satluj he pointed to a hill at the north, which he said the tenth [ p. 214 ] Guru would make his playground. Here the famous steed Dil Bagh, surnamed Jan Bhai, died from the effect of wounds in the recent battle.
The Guru thence proceeded on his journey to Budhan Shah’s hut. Budhan Shah on awaking from a deep trance addressed him—‘ O true Guru, thou hast assumed birth to save the world. Although Gurus Nanak, Angad, Amar Das, Ram Das, Arjan, and thou have all had different bodies, they have been pervaded by the same light. My wishes -have been fulfilled, and, now that I behold thee, I have no further object in life. As thou hast come to me regardless of the care of thy body overspent in the fatigue of war, so assist me in the next world also. Guru Nanak promised me that I should behold him before my death, so his light in thee hath brightened my departure.’
The Guru left his son Baba Gurditta and Bidhi Chand with Budhan Shah, and, promising to return, departed to Kiratpur, which he made his permanent residence. There he bathed, performed his devotions, and medicated his wound. Bidhi Chand inquired Budhan Shah’s age and circumstances. He replied, ‘In this Kal age few live for a hundred years, but by the Guru’s favour I have enjoyed a much longer span of life. Guru Nanak left milk with me and promised that a Sikh of his should return and drink it. Gurditta formerly came to me and received the trust. I pray him to deem me his servant and not forget me, and before he dieth to order his shrine to be made near mine.’ Baba Gurditta replied, ‘Why art thou sad? Remain with us for some time longer. Men worship thee, and thou art caressed and happy.’ Budhan Shah answered, ‘ However long I may remain, I must depart at last ; and this is the time to go while thou art by my side.’
The Guru returned from Kiratpur to Budhan Shah in time to bid him a last adieu. Budhan Shah [ p. 215 ] grasped his feet and prayed for his intercession. His last words were, “My mind is sinful, evil passions have overmastered it. I have called myself Thy servant, O God, wherefore preserve the honour of Thy name.’ Saying this, Budhan Shah, fixing his thoughts on God, parted with his body.