Vol. III — Life of Guru Har Gobind

Chapter XVII

There were warnings that the Emperor’s army would soon arrive to recover the horses, and it was necessary to prepare for defence and seek shelter in some advantageous position. Rai Jodh recommended the Guru to betake himself to a deep forest in which there was a tank, as otherwise there was no water for miles around. Two villages, Lahira and Marhaj, were subsequently built not far from this tank. The Guru with three thousand, and Rai Jodh with one thousand men marched to a tank in the lands of Nathana. The army was so disposed round the tank that when the enemy arrived they could not obtain access to its water, and must thus inevitably perish from thirst.

The Emperor was thinking of proceeding himself to punish the Guru, but was dissuaded by Wazir Khan, who knew that his own happiness and prosperity depended on the Emperor’s, and that the Guru would be victorious. Wazir Khan recommended that no artillery should be sent, but that the combat should be decided by swords, bows and arrows, and matchlocks. To this the Emperor agreed. Then, taking a naked sword in his hand and calling his chief secretary, he said, ‘ Is there any brave man who will undertake an expedition against the Guru ? ’ It was the custom of the time for a monarch on such occasions to lay down a sword and a packet of betel. Whoever put the betel into his mouth and took up the sword, bound himself to undertake the enterprise and defend the monarch’s cause. Up rose Lala Beg, a high officer of the imperial army, and going through the usual ceremony said he would lead an expedition against the Guru, and produce him with the stolen horses before the Emperor in a few days. Lala Beg's brother Qamar Beg with his two sons, Qasim Beg and Shams Beg,

and his nephew Kabuli Beg also volunteered. The Emperor made them anticipatory gifts—bracelets, necklaces, aigrettes for their turbans, and robes of honour—and put them in command of an army of thirty-five thousand horse and foot. He gave them orders not to delay, but make all possible speed and produce the Guru in chains before him.

The imperial army marched to Bhai Rupa and not finding the Guru there proceeded to his new quarters. A spy named Hasan Khan was dispatched by Lala Beg to make a reconnaissance. The nature of his errand was discovered by an expression which accidentally escaped him, namely, ‘ Our army is much larger.’ Upon this he was seized by the Sikhs, cuffed and kicked, whereupon he asked for mercy in the name of the Guru. The Guru ordered that he should be released and not put to death. He was asked to tell the strength of the imperial army, and he in gratitude gave true details. He was then given a dress of honour and dismissed.

A curious device for discovering the movements of a hostile army is here mentioned by the author of the Suraj Parkash. Rai Jodh’s wife put some pearls on a tray so that, when the imperial army moved, the tramp of the soldiers’ feet might cause the pearls to vibrate and the necessary information would thus be obtained.

When the spy Hasan Khan returned to his chief, he, in giving details of what he had seen, incidentally praised the Guru’s troops. Though few in number, they were, he said, brave as tigers and longing for the fray. The imperial army were as so many jackals before them. This enraged Lala Beg, and he dismissed his spy on the pretext of disaffection. Upon this Hasan Khan returned to the Guru, and begged his patronage and protection. The Guru welcomed him in opposition to the advice of Rai Jodh, who represented that it was impolitic to

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entertain an enemy’s spy. The Guru, in reply, said that it would not be proper for him to refuse protection to any one who sought it. Moreover, this Hasan Khan in God’s mysterious way should become a very distinguished person. Orders were then issued to Bidhi Chand and Jetha to hold their troops in readiness for defence. The orders had not been given too soon. That very night Rai Jodh’s wife knew by the movement of her pearls that the Emperor’s army was approaching, and wrote to that effect to her husband who was with the Guru’s army, so that the Guru might be duly apprised.

The imperial army was composed of several nationalities. Some had large heads, others long noses, and others again red cheeks. There were sable Ethiopians, Ruhelas, Yusufzais, Daudzais, Gilzais, Baloches, and Pathans. Preceded by torches they advanced to the sound of drums of many descriptions. Lala Beg said to his troops that the Guru had nothing of an army ; with whom were they to fight ? They had only to go and seize the priest of the Sikhs. Qamar Beg addressing the Chief said, ‘ O my brother, if thou send me, I will bring thee even the angel of Death, to say nothing of the Guru ? ’ Upon this the Chief placed seven thousand men at his disposal. On seeing him approach, Hasan Khan, the late imperial spy, informed the Guru of his name, position, and capabilities.

Rai Jodh with a thousand men went to oppose Qamar Beg. He ordered his troops to use their matchlocks at a distance, and not allow the enemy to come to close quarters. Showers of bullets soon thinned the ranks of the imperial army marching in close formation, and totally destroyed the torch- bearers who had been leading the way. Then ensued darkness, upon which the imperial army fell into dire confusion. They used their swords and guns, and, goaded by their misadventure and the havoc caused by the Guru’s troops, heeded not

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whether they slaughtered friend or foe. Very soon under all the circumstances—the darkness, the dust raised by men and horses, the day’s fatigue, the cold, and the severe losses in the ranks—they deemed it best to retreat. They thought their own troops who were in the rear were enemies, and received them with showers of bullets. Thus the imperial army was broken up and whole detachments fell by mutual slaughter. Qamar Beg left alone advanced in search of his army, and discharged showers of arrows as he proceeded. Rai Jodh finding an opportunity pierced Qamar Beg with his lance. He fell and soon after died in agony. Rai Jodh reported his victory to the Guru who warmly commended him.

The Guru’s army was provided with sufficient firewood from the forest. The imperial army had no such comfort. Consequently at the end of the night the Emperor’s troops became frozen with the cold. When day dawned, there were heaps of soldiers of the imperial army found dead on the field. As the Guru surveyed them from an eminence, he was reminded of Hasan Khan’s words that his Sikhs were as brave as tigers, and that each of them should kill many flying jackals of the enemy.

The Chief on seeing Qamar Beg and thousands of his men slain was in sore anxiety. He thought of advancing himself into the thick of the fight, but Shams Beg, Qamar Beg’s son, asked to be allowed to go instead. The Chief yielded and gave him command of a division of his army. As Shams Beg advanced he saw his father’s dead body, and well nigh succumbed at the sight. He, however, succeeded in putting himself at the head of his troops. Hasan Khan, the quondam spy, pointed him out to the Guru : * Behold that powerful youth in blue uniform on a steed painted blue, at the head of the imperial forces. It is necessary to send some very brave men to oppose him.’ The Guru sent Bidhi Chand

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with fifteen hundred men. He, on seeing his antagonist, thus addressed him: ‘ 0 boy, why comest thou to die ? Seest thou - not thy father already entered into Death’s abode ? Why seekest thou to follow him ? Thou art yet too young for the battle-field. Go home to thy mother’s protection.’ Shams Beg on hearing this angrily retorted, ‘ If I die, I will take with me my father’s foe.’ Arrows and swords were then plied. Bidhi Chand’s powerful arm sent many Turks to untimely death. Though some of them fought well, they were defeated by the superior skill and bravery of Bidhi Chand and his troops. The two commanders, Bidhi Chand and Shams Beg, then approached each other and engaged in single combat. Bidhi Chand struck his adversary with his mailed fist, and sent him reeling to the earth. He then put his leg on his, and, taking hold of the other with his powerful arms, tore his body in twain.

Lala Beg was enraged on seeing his nephew Shams Beg and his army slain. When he made a signal for some one to advance, his second nephew, Qasim Beg, offered himself, ‘ If thou wilt allow me, I will go and avenge my father and brother.’ The chief, on seeing the young hero come forward, gave him command of his reserve. Hasan Khan pointed him out to the Guru as he approached, ‘ O true King, Qasim Beg now advanceth against thee. He is a very powerful man and held in great esteem by the Emperor of Dihli. A brave warrior should be sent against him also. The Guru accordingly dispatched Bhai Jetha with five hundred men. Qasim Beg, seeing Bhai Jetha, thus addressed him : ‘ O greybeard, why comest thou with such a puny force to seek thy destruction ? Go and enjoy a few days more of this world, and send to the battle-field him who hath killed my father and brother.’ Bhai Jetha replied, ' I have enjoyed my life, but thou art young. I see thy beard is just sprouting. There

is yet time for thee to escape by flight and enjoy the wife of thy youth. Mistake not on seeing my small army. I, single-handed, will not suffer thee to abide alone, but will dispatch thee speedily to thy father and brother. If thou consent not to fly, let our armies engage, and then, if the issue be doubtful, we shall both decide the fortune of war by single combat.’

Except cannon every weapon of warfare known at the time was brought into requisition. Bullets fell like hail; swords, knives, and daggers glittered like lightning, quivers were emptied, bow-strings snapped, arrows broke, and warriors wrestled in deadly combat. Some of the raw undisciplined forces began to plunder one another, and there was general riot and disorder. Jackals, wolves, kites, and vultures feasted on the bodies of the slain. There were heard on all sides cries of ‘ Kill him ! kill him ! ’ ‘ Let him not escape ! ’ When Bhai

Jetha saw Qasim Beg’s army falling in numbers, he confronted him as he had promised, and let fly showers of arrows which killed Qasim Beg’s horse. Jetha then seized the rider by the legs, whirled him round his head, and dashed him to the ground as an Indian washerman beats soiled linen on a plank. Qasim Beg immediately expired, while Jetha stood on the battle-field like a pillar driven into the earth. The Chief, Lala Beg, hearing of the destruction of Qasim Beg and his army, was only able to invoke Allah, whom he had so trusted, for a successful issue of his engagement with the infidels.

, The Chief himself then advanced with all his remaining men. Hasan Khan, who was at the Guru’s side and now thoroughly devoted to his cause, advised the dispatch of a force to support Jetha. The Guru replied that Jetha was like a tiger, and would dispose of his enemies. The Turks surrounded and endeavoured to kill him with arrows, but these flew right and left of him and ever missed

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their mark. Jetha on his own part discharged arrows which never sped in vain. Lala Beg, seeing the destruction caused by Jetha, now went to oppose him. Lala Beg first used his lance, but Jetha parried it. Lala Beg then drew his sword, but Jetha received the first blow on his own. The next time Lala Beg was more successful, for he cut down his brave adversary, who died uttering Wahguru. Thus emboldened by success, Lala Beg advanced with three thousand men in armour against the Guru. Jati Mai, the son of Singha, asked the Guru’s permission to show Lala Beg the strength of his arm, and cut down the Turks. The Guru consented to his stemming the onset of the enemy.

Jati Mai rained showers of arrows on the Turks, and sent them to death’s abode with the speed of hill torrents hastening to the sea. Lala Beg himself hurried to oppose him, and discharged an arrow which struck Jati Mai on the breast, and made him fall fainting to the earth. The Guru, seeing Jati Mai fall, entered the battle-field on his bounding steed. In mild accents he invited Lala Beg to approach and measure his strength with his. Lala Beg would not come near, but dispatched arrows from a distance, all of which missed their mark. The Guru, taking steady aim, shot Lala Beg’s horse, which fell with its rider. The Guru, on seeing the Chief on the ground, dismounted so as not to take an unfair advantage of his adversary. The Chief assumed the offensive and aimed several blows of his sword at the Guru, who parried them all. The Guru then putting forward his strength, struck the Chief a blow which completely severed his head from his body. It was as if the Chief had in his devotion offered his head as a sacrifice to the Guru, and the Guru in return had granted him escape from the ills of life and ultimate salvation.

Kabuli Beg, the Chief’s sister’s son, was the only one of the commanders who now remained. On

seeing him advance and make a final effort to restore the fortune of the day, the faithful Hasan Khan called the attention of the Guru to his intrepidity and the impetuosity of his attack. Kabuli Beg meant to gather such a harvest as reapers do when they enter a ripe field. Bidhi Chand, Rai Jodh, and Jati Mai, who by this time had somewhat recovered from his wound, bravely confronted him. The battle was then fought with extreme fury on both sides. The three Sikh warriors committed such havoc among Kabuli Beg’s troops that few remained. Kabuli Beg, maddened with rage on seeing the destruction they caused, rapidly discharged arrows which wounded all three. Seeing this the Guru himself hastened to their support. Kabuli Beg discharged arrows at the Guru which whizzed as they passed him. One arrow struck his horse, Gul Bagh, on the head and killed him. The Guru in retaliation killed Kabuli Beg’s horse. Kabuli Beg now approaching the Guru made a stroke at him with his sword, which the Guru received on his shield. Kabuli Beg again and again slashed at the Guru, but every blow was parried. The Guru then, to change the monotony of defence, said to him, ‘ It is now my turn, be on thy guard.’ The Guru then dealt him such a blow as severed his head from his body. This ended the battle. The surviving Turks fled for their lives. Twelve hundred soldiers of the Guru were slain, and wounded.

Chapter XVIII

Bidhi Chand, Rai Jodh, and Jati Mai went to congratulate the Guru on his victory. The battle, which had begun at midnight, lasted for eighteen hours on the 16th of Maghar, Sambat 1688 (A. D. 1631). The Guru allowed Hasan Khan to return to Lahore with the survivors of the imperial army.

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The plunder obtained from the bodies of the deceased Turks was divided among.the poor. A descendant of Marhaj appropriated to himself a costly sword belonging to a fallen Pathan. When the Guru heard of it, he called upon the Sikh to relinquish it, for it was not proper to retain booty. The Sikh denied all knowledge of it. The Guru said that the sword should ply in the family of him who had stolen it. It turned out that the members of his family died within a year by mutual slaughter. The Guru established the scene of the battle as a place of pilgrimage. It is now called Gurusar, or the Guru’s tank. It lies near the village of Nathana, about three miles from the Rampura Phul railway station. The Raja of Nabha has at considerable expense built an imposing temple on the spot where the Guru encamped. The bard, Abdulla, composed a dirge on the battle, which is no longer extant.

It was noticed that the horse Dil Bagh was very distressed at the absence of his mate. The Guru addressed him words of consolation : ‘ Such births as thine have been obtained and lost by sin. By sin hast thou obtained the body of a beast. Thy brother hath gone to heaven, have no more anxiety.’ It is said that upon this the horse recovered his usual spirits. Hasan Khan carried to the Emperor the news of the death of his generals and of the defeat of his army. The Emperor was in a fury. Wazir Khan was as usual ready with special pleading for the Guru: ‘ The Guru’s predecessors, from Guru Nanak down, had either done the Emperor’s line favours, or had been on good terms with them, and what was now to be gained by falling out with the Guru? This was the third time that the Emperor’s forces had been defeated by his army. What then was the advantage of carrying on the contest and aggravating the enmity ? I pray thy Majesty, let this be the end of it, and let bygones be bygones. Let another officer be appointed

instead of Lala Beg the deceased chief.’ Upon this the Emperor, by the Guru’s occult inducement, gave Hasan Khan a dress of honour, and appointed him to a high office.

After the Guru’s return to Kangar from the war, he went shooting in the adjoining forest. A hissing python crawled near his party. The Sikhs wanted to destroy it as vermin, but the Guru interposed and ordered them to allow the animal to approach him. The Guru touched it with his toe, whereupon it burst and died, and worms issued from its body. The Guru explained that it had been in a previous birth a very proud Mahant who used to embezzle his disciples’ property. He had not repeated God’s name or repented, so he became a python, and his victims in order to torture him, became the worms which now appeared. The Guru, quoting the following lines of the first Guru, granted him salvation :—

They who give disciples hats 1 are fools, and they who receive them very shameless.

A rat cannot go into its hole if there be a winnowing- fan tied to its belly . 2

By this the Guru meant that hypocritical priests who make disciples are fools and make fools of their disciples, and that man cannot obtain salvation so long as he is entangled with mammon. The Guru also quoted the following pauri from Gur Das :—

Though one wear man’s five garments ; 3

Though his moustaches and whiskers appear beautiful and his dress be very effective ;

Though he wear a hundred arms and associate with the elect;

* Malar ki War.

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Though he be skilled in courtly graces, and known in many lands,

Yet without virile power he cannot be deemed a man. What can a woman do with him ?

So if a man without virtues be called a guru, who shall do him obeisance ? 1

When the Guru was leaving Kangar, Rai Jodh expressed a wish to remain for ever in his service. The Guru did not encourage him in this, but told him to abide in his village. He then promised that when he became Guru Gobind Singh, he would pay an affectionate visit to Rai Jodh’s family. He crossed the Satluj and proceeded to Kartarpur, whither he had sent his family and the Granth Sahib from Daroli.

Preparations were now made for the marriage of the Guru’s son Teg Bahadur to Gujari, daughter of Lai Chand and Bishan Kaur. The ninth of Phagun, Sambat 1689, was fixed on as a suitable time for the purpose, and the marriage was then celebrated with great munificence and rejoicings.

There was at that time one copy of the Granth with the Guru, and another at Mangat made by Bhai Banno. Bidhi Chand asked and obtained the Guru’s permission to make a third copy.