[ p. 89 ]
Bidhi Chand and Painda Khan had been committing great havoc among the Muhammadan army. They and Bhai Jati Mal—son of the hero Singha—Bhais Nanda, Piraga, Bhima, and Bhikhan mounted on their chargers, ran to the Guru’s assistance, and destroyed detachment upon detachment of the enemy. Bhai Nanda drew his sword, and cut off the heads of several Muhammadans. The conflict was so obstinate that the martial weapons on both sides were broken, and the combatants had then to fight with their fists. While they were thus contending, Muhammadans in their dismay and confusion fired both on the Guru’s troops and on their own. The Guru’s brave soldiers, Amira, Jaita, Tota, Krishan Das, Gulala, Gopala, Nihala, Diala, Takhtu, Mahita, Paira, Tiloka, Jati Mal, Piraga, Jetha, Bidhi, Chand, Babak, and Painda Khan cheerfully resolved to spurn life and devote themselves soul and body to the Guru’s assistance.
The Sikhs surrounded Ali Beg, Bahadur Khan, Saiyid Didar Ali, Mihr Ali, Ismail Khan, and others, who had acquired throughout India great fame in many a field. The brave youths Bidhi Chand and Painda Khan, lifting their lances, soon made their enemies’ horses riderless. The Guru himself so fought that no one whom he struck asked again for water. The Musalmans advanced against him with drawn swords. The four Sikhs Tota, Tiloka, Ananta, and Nihala hastened to hissupport. These four faithful and devoted Sikhs, having killed Bahadur Khan and the whole of his detachment, received the edge of the sword on their own necks, and went to heaven as a reward for their devotion. Seeing them fall Bhai Mohan, Bhai Bidhi Chand, Gopal Das, Jaita, Piraga, Paira, Damodar, Bhag Mal, Painda Khan, Jati Mal, Chandar Bhan, Chhajju, Gajju, Hira, [ p. 90 ] Moharu, Sujan, and other magnanimous Sikhs who had devoted their lives and property to the Guru, challenged, defied, and closed with the enemy.
Mukhlis Khan then addressed his chosen warriors Karim Beg, Rahim Beg, Ali Beg, Jang Beg, Salamat Khan, and others: ‘ My brethren, why have you lost courage ? You enjoy revenue-free lands given you by the Emperor, and are called Sardars. Show your eratitude, earn fame and receive further rewards of bravery. The Guru hath no army, no soldiers, his Sikhs are common people. Charge, capture them, take them to the Emperor, and you shall receive rewards.’ Saiyid Ali replied, ‘O my lord, thou speakest justly, but the Guru’s arrows are like black snakes. If one of them strike a man, he requireth nothing more. Painda Khan is a powerful and brave warrior. Thou sayest that the Guru’s army is worthless; open thine eyes and see. We brought seven thousand men against him, how many of them now remain ? The Guru is a lamp around which his enemies fly like moths and are reduced to ashes.’
Mukhlis Khan finding himself defeated sent an envoy to propose terms of peace. The envoy addressed the Guru as follows :—‘O true Guru, fighting becometh thee not. Consider 1f thou hast any kingdom to enable thee to fight. The Emperor hath hundreds of thousands of men, many fortresses, and endless resources. If thou come to terms, thou shalt abide in thy city. Thou art already in possession of revenue-free villages, and hast up to the present lost nothing. All rajas, nawabs, and rulers, are subject to the Emperor. Heis the lord of Balkh, Bukhara, Kabul, Balochistan, Hindustan and other countries. What power hast thou to contend with him? If thou suffer a reverse, on whom wilt thou rely for assistance ? Whither wilt thou flee for safety ? If thou hearken to my words, then will we make peace. Be satisfied with the Guruship. What wilt thou gain by a prolongation of hostilities ?’
[ p. 91 ]
’ The Guru replied, ‘The Emperor is without the fear of God in his heart. Why should we go to make peace with him ? Our reliance is on Wahguru, the King of kings, whose creature this Emperor is. If his descendants persist in quarrelling with the Guru, they shall forfeit their empire. Let the Emperor protect his throne. The army of which he is so proud shall perish like the seven thousand you have brought against me. If you retire now, you may survive, but if you persist in fighting, not one of you shall escape.’
Mukhlis Khan on receiving this message considered how he could show his face to the Emperor if his troops retired without victory. On the other hand, were they to renew the combat, they would have no chance of escape; but at all events it was better to die fighting with the foe than to live by ignominious flight. He therefore, after a short respite, ordered the renewal of hostilities. When the Guru’s men heard the Musalmans’ call to arms, they represented to their spiritual and temporal master, ‘O true king, only one hundred of us armed men are ready for the combat. All the rest are sleeping after the toil of battle. Mukhlis Khan’s troops who fled from the field have now rallied and sounded the call to arms.’ The Guru replied, ‘ We shall send them straight to death. Allow them not to escape.’ Bidhit Chand applauded the Guru’s determination.
Upon this the Guru’s men called to arms, and lighting the fuses of their matchlocks advanced to repel the enemy. Every Musalman who advanced was slain. The Guru, who fought with conspicuous bravery and success, was a host in himself. He discharged in quick succession barbed and crescentshaped arrows, which hissed as they left his bowstring, and killed men and horses of the opposing ranks. His handful of men blessed and praised his valour. Saiyid Sultan Beg, seeing his own army fast perishing, decided to make a united and [ p. 92 ] determined rush on the Guru, as the only means of obtaining victory. The advice was accepted and the Musalmans charged. Bidhi Chand, Painda Khan, and Jati Mal hastened to oppose the onset of the enemy, and dealt them wholesale destruction. Sultan Beg aimed a lance at Bidhi Chand, whose horse providentially turned aside and thus saved his master. Upon this Sultan Beg retreated to escape a return stroke. Bidhi Chand called out to him, ‘Stand, why fleest thou ?’ Sultan Beg received his adversary’s sword on his shield, and escaped for the moment. Bidhi Chand’s sword could not reach him as he fled, but a swift arrow overtook him. It pierced Sultan Beg’s body, and he fell lifeless from his horse.
Painda Khan was equally successful in the combat. He made Didar Ali, the last survivor of Mukhlis Khan’s personal staff, bite the earth. Mukhlis Khan, now left alone, thought nothing remained for him but to engage the Guru himself. He said, “Let thee and me now decide the quarrel by single combat, and none else approach.’ In order to please him the Guru warned his own men to stand aside. He then discharged an arrow which killed Mukhlis Khan’s horse. Mukhlis Khan then said, ‘ Thou art on horseback and I am now on foot. Moreover, I want to fight with sword and shield, but thou art discharging arrows. It is not a fair fight.’ Upon this the Guru dismounted and said, ‘Show thy utmost skill and strike the first blow.’ The Khan aimed a blow, which the Guru avoided by a swift side movement. The next blow fell on the Guru’s shield. The Guru then said, ‘ Thou hast made two strokes which I have parried. Now it is my turn.’ The Guru then lifting his powerful arm dealt Mukhlis Khan a blow which cleft his head in twain.
Painda Khan, Bidhi Chand, and Jati Mal killed the Musalmans who held their ground, but the great majority of them fled without venturing to look [ p. 93 ] behind. After nine hours of fighting the Guru’s victory was complete. All his surviving Sikhs exchanged congratulations, and the drums of victory joyously sounded.
The Guru went to inspect the field of battle, and then visited Lohgarh. On seeing his faithful friends Mohan and Gopala groaning in death’s agonies, he wiped their mouths and said, ‘O Mohan and Gopala, whatever you ask me I will grant you. You have given your lives for my sake. There is nothing I would not give you.’ They replied, ‘We feared that at our last moment we should not behold thee; but thou, being a searcher of hearts and omniscient, hast come to gratify us. We have now no further desire.’ The Guru again pressed them to ask for a favour. They replied, ‘ Grant us that in whatever shape thou mayest be, we may ever abide with thee. Grant us also that all who die fighting on thy behalf may receive salvation.’ Then the Guru: ‘I congratulate you on your disinterestedness. Both prayers shall be granted. You are happy in your death.’ Then fixing their thoughts on God they separated their eternal souls from their temporary bodies.
The Guru had all the remaining corpses collected, washed, clothed with shrouds, and placed on funeral piles. He then with his own hands set fire to the wood. The battle extended to a distance of over four miles to the south of Amritsar, and there a dharmsal called the Sangrana or Battle was erected to commemorate the Guru’s victory. The battle was fought in Sambat 1685 (A.D. 1628). A fair is held on the spot every year at the time of the full moon in the month of Baisakh.
When the Guru had completed the last rites of his brave soldiers, he made preparations to go to his family in Jhabal. On arriving at Jhabal he had time to again turn his attention to his daughter’s marriage. He sent masands in advance to meet the bridegroom’s [ p. 94 ] procession. Dharma, the bridegroom’s father, contrary to custom, humbled himself before the Guru, and prepared and dressed his son Sadhu for the ceremony. A Muhammadan soldier who happened to be in Jhabal at the time heard rejoicings, saw fireworks, and inquired the cause. He learned that it was on account of the marriage of the Guru’s daughter, and that the Guru had just arrived after destroying the imperial army. It at once occurred to the soldier, that if he killed the Guru, he should receive a large reward from the Emperor. The soldier thought that as the Guru was then without suspicion of harm and unguarded, his death might be easily effected. Even if the project did not succeed, he thought he would at any rate frighten him, and the marriage festivities might be interrupted. He took up his matchlock, lit a fuse, and aimed at the Guru. The musket burst, and killed the soldier instead of his intended victim. His death was attributed to God’s special intervention, and the marriage was duly celebrated. Sadhu the _ bridegroom was inspired to compose the following hymn on the occasion :—
I was reading the lesson[1] of sin ;
I was sitting at the shop of falsehood and deception,
When the true Guru cut off my evil thoughts,
And took and drew me out of hell.
I am a sacrifice, my life is a sacrifice to the Guru.
I was sullen, and blind, and saw not ;
I was drowning in mammon.
I praise the true Guru
Who showed me light.
The slave Sadhu hath seen the Guru,
Washed his feet and drunk the nectareous water therefrom.
The perfect Guru hath given me to drink the nectar of the Name.
[ p. 95 ]
Before parting with his daughter the Guru gave her the following advice, ‘ How can I describe the worth and dignity of a husband? Service to him is the most important duty a wife can discharge. Greatly honour his elders, and heartily serve thy mother-inlaw.’ Viro then went to take leave of her mother, who addressed her, ‘If thou desire to be happy, thou must ever serve thy husband. Ever consider the honour of thy family. Associate not with the evil. Rise early to perform thine ablutions, and read the Guru’s hymns. Let no complaint against thee reach me. In this way shalt thou enjoy all happiness. Hearken my beloved daughter. In a short time | will send for thee. Guru Nanak hath been our protector, otherwise thy marriage would not have been celebrated.’ Her mother then embraced her and showed great concern at her departure. The Guru returned to his private apartments and said, ‘Daughters are other persons’ property. Why feel their loss?’ He again embraced his daughter and consoled her. Upon this Baba Gurditta came with great love in his heart, and he, too, embraced his sister.
The Guru having no further business in Jhabal went with his family to visit Tarn Taran. On the way the Guru’s wives discussed the war and its causes —‘ Were our mother-in-law Ganga now alive, she would read the Guru a lesson. However, perhaps it is all for the best, for such a large army of the enemy hath been destroyed, and God hath preserved most of the Sikhs.’ The Guru after admiring the tank and blessing the memory of Guru Arjan proceeded to Goindwal.
The Emperor was dismayed on hearing of the defeat of his troops by what he called an army of faqirs. It must have been, he thought, the result of charms, spells, and incantations. The Muhammadan survivors of the war then related its details in their own way. ‘Although the Sikhs were of [ p. 96 ] all castes and trades, they proved brave in battle, and the imperial army was not to blame for its defeat.’ When the Emperor heard of Mukhlis Khan’s death, he flared up like a fire on which clarified butter has been thrown for sacrifice. He called a council of his chiefs, at which it was decided that the Guru should be captured or killed in the attempt, lest he should seize the reins of empire.
Wazir Khan, ever mindful of the Guru’s welfare, thus defended him, ‘ Sire, the Guru is nota rebel, and hath no design on thine empire. He hath ever been the support of the state. Had he minded to raise a rebellion, he would have followed up his victory, seized some fortress, and taken possession of a portion of thy Majesty’s dominion, or plundered one of thy treasuries. But he centreth not his thoughts in worldly wealth. Is it not a miracle that with not fully seven hundred men he destroyed an army of seven thousand?’ These and many other arguments urged by Wazir Khan were supported by other friends of the Guru at court. Their arguments convinced the Emperor, and he decided that it was not good to engage in further warfare with priests and faqirs, and that it would be well to forget the past. | The Guru having met his own relations and those of his predecessors at Goindwal, and visited all its sacred spots, took his departure for Kartarpur, accompanied by his trusty warriors Bidhi Chand, Jati Mal, Painda Khan, and others. He heard that Kaulan was ill, and went to render her necessary service. She could only address him in very feeble accents. He represented that she was fortunate in having left the society of bigots, in having been instructed in the Sikh faith, and in thus having been placed on the road to deliverance. He counselled her to reflect on God who was within her, and whom death could not approach. He told her that she had only twenty-four hours to live, and during that time [ p. 97 ] she must meditate on her Creator. He also promised to come to her at her departure.
Next day a Sikh came to tell the Guru of a tiger in the neighbourhood which had killed the villagers’ cattle. The Guru ordered his horse and girded on his arms. Taking Bidhi Chand, Painda Khan, and others, he proceeded to the tiger’s lair. It was in a dense forest where other game too were in abundance. The Guru dismounted with the intention of meeting the tiger on foot with sword and shield. As the animal sprang up, his men called out to the Guru to use his gun, and not allow the beast to approach too close. The Guru, protecting his head with his shield awaited the tiger’s assault, and dealt him a blow with his sword on the flank that cut him in twain. The Sikhs were astonished at the Guru’s courage and strength, and sang congratulations.
On returning home the Guru proceeded to Kaulan’s apartments and addressed her consolatory words. ‘Be ready, prepare thyself, thine hour hath come. Dismiss all consideration for thy body and fix thine attention on God, who is unborn and imperishable. The world is unreal and only shineth with His light. The soul is pure, real, conscious, and happy. As long as man is proud of his body he is subject to birth and death, but when he hath obtained divine knowledge and passed beyond the bounds of love and hate, then he obtaineth deliverance. When Kaulan, after meditating on the Guru’s instruction, again opened her eyes, she addressed her last words to the Guru, ‘I thank thee! I thank thee! O patron of the homeless, that I found shelter in thee. Thou didst ina moment confer on me the position which Jogis for years vainly strive toattain. Thou didst dispel the ignorance which hung over my millions of births like an inveterate disease.’ She then fixed her attention on God, repeated ‘Wahguru’, and heaving her last breath departed to the heaven of her aspirations. The Guru ordered her maids and [ p. 98 ] manservant to prepare her for the last rites. Her maids bathed her and clothed her in a shroud and costly shawl. While the minstrel sang the Guru’s hymns, her body was removed to the garden attached to her dwelling and there cremated. The Sohila was read and prayers offered for the repose of her soul.
Literally—tablet. ↩︎