but it only lighted on his saddle-bow. Bidhi Chand and Karim Bakhsh now rushed at each other with drawn swords. Karim Bakhsh dealt a blow at Bidhi Chand from which he was again providentially saved. It then for a time became a play of fence, when sword clashed against sword, until with one swashing blow Karim Bakhsh shattered Bidhi Chand' s weapon in twain. Bidhi Chand turned his horse and ran for another sword. On his return with a better tempered blade he dealt Karim Bakhsh a blow which terminated the combat.
The sons of Chandu and Gherar, on seeing this, fled from the field, but were afraid to show their faces to the Chief, and so remained at a distance. Several followed their example, and were pursued by Bidhi Chand and other Sikhs at the head of their troops. The runaways told the Chief of his second son's death, and the intelligence made him for a time unconscious. On being partially restored he began to mourn, ' Alas ! fool that I was not to consider that I was powerless against him about whom the Emperor was silent even after the loss of his army. Both my sons are dead, yet I behold the light of day. A curse on me and my life ! I have been untrue to my Emperor and also to my relations, who warned me not to contend with the Guru. He hath killed five of my bravest officers and my two darling boys. My progeny is at an end, and there will be none to preserve my name in the world/
The Chief endeavoured to rally Ratan Chand and Karm Chand : — ' About two hours of day still remain. Advance and fight, and perhaps the Guru may come into our possession. Your boasts have all been in vain. Like jackals you are only fit to bark. There is even yet time to restore the fortune of war. Let me behold your manliness. Either conquer or die.' The Chief then gave the order for a general advance.
LIFE OF GURU HAR GOBIND 115
The Guru, seeing the onslaught of the Muham- madans specially directed against himself, addressed his troops, ' My brethren, the Turks are advancing ; I will now myself fight and destroy those enemies who have without cause brought an army of thou sands against God's servant.' Both armies then again hotly engaged. The Turks came as it were to offer themselves as sacrifice to the Guru. Abdulla Khan, maddened by the death of his sons, discharged flights of arrows, and heeded not whether he aimed at friend or foe. This was the most desperate por tion of the conflict. None retreated, none sued for quarter.
Under the favouring glance of the Guru the Sikhs who had formerly been weak as hares now became strong as lions. No matter what their birth or previous calling, they all proved themselves gallant heroes in the field. Abdulla Khan resolved to con quer or die. He could not show himself again to the Emperor if his ten thousand troops were vanquished in vain. There would be no place in which to hide himself, and the .earth would not open to receive him. It therefore would be better for him to receive death at the hands of the Guru. The Guru seeing Karm Chand and Ratan Chand in front addressed them, * What think you on ? Now avenge your fathers. Retreat not like cowards. Be brave and stand before me ; otherwise go where your fathers have gone/
The Guru let fly an arrow which disabled Ratan Chand' s horse. Then Karm Chand advanced, drew his bow-string to his ear, and shot the Guru's horse, the famous charger sent from Kabul which the Guru had obtained with such difficulty. The Guru drew^ forth the arrow and pierced Karm Chand' s horse' with it. Ratan Chand and Karm Chand had now to fight on the ground. Joined by their Chief they discharged flights of arrows at the Guru, who saved himself by his dexterity. The arrows fell like
n6 THE SIKH RELIGION
showers of flowers around him, and it seemed as if the three men had been worshipping him and begging of him the gift of salvation. The Guru was left alone to contend against all three, as Bidhi Chand and his other heroes were engaged fighting in a distant part of the field. His enemies were very pleased to see the Guru alone and unhorsed, at the approach of evening too. He, however, felt that victory was ever on the side of religion, ' God succoureth His servants/ he thought, ' and the proud and the wicked shall be vanquished.'
The Guru on being closely assailed by Karm Chand struck him with his shield and made him stagger and fall. Ratan Chand seeing this ran to his aid. The Guru drew forth his pistol and shot him. Then fearing that his enemy might still escape, he dis charged an arrow, which completed his discom fiture. Abdulla Khan now lost all command over himself, and struck out with his sword right and left, before and behind, above and below. The Guru at first received all his blows on his strong shield. Then gathering his strength he drew his falchion on the Chief, and severed his head from his body. By this time Karm Chand had recovered consciousness and rushed at the Guru saying, ' Whither goest thou after killing all my friends ? Deem not that by killing Ratan Chand the victory is thine.'
There ensued for a time a sword-play between the Guru and Karm Chand, until the sword of the latter was broken. The Guru as a holy man desiring to take no mean advantage of his adversary, put his own sword into his scabbard, and engaged with him in a wrestling combat. They were locked in one another's arms, as if, after all the fighting, they had become fast friends. At last the Guru, seizing Karm Chand by both arms, swung him round as Krishan did his uncle Kans, and killed him by dashing his head on the ground. It had now become
LIFE OF GURU HAR GOBIND 117
dark. The Chief and all his sardars were slain, his army had fled, the battle was ended, and victory remained with the Guru. Bidhi Chand lit a torch and passed through files of dead bodies in his search for his master, who was only found with delay and difficulty.
The Guru went to his tent and Bidhi Chand sought out the wounded and attended to them. The next day was occupied with the disposal of the slain. The Chief, his two sons, and his five generals were all put into one grave. The bodies of the fallen Sikhs were brought to the Guru and their names announced. The Guru blessed them one by one, and caused them to be thrown into the river Bias. The bodies of the fallen Muhammadans shared the same fate. A platform was erected near the place where they were buried. In after days the Guru used occasionally to go and sit on it, and point out to Bidhi Chand and his other officers the advantages of a just cause, by means of which they had destroyed their proud enemies, and saved their own brave and loyal co-religionists.
The Guru then delivered a funeral oration, in the course of which he said, ' Death is very potent and capable of altering human affairs in a moment. It maketh those who are laughing weep, and those who are weeping laugh/ He then recited the following hymn of Guru Arjan :—
This perishable world was made like a house of sand ; It is quickly destroyed like paper moistened with water,
0 man,1 behold and consider the True One in thy heart. Sidhs, Strivers, householders, and Jogis have departed
abandoning their houses and homes.
The world is like a nightly dream.
What we see shall all perish ; why attach thyself to it, O fool ?
n8 THE SIKH RELIGION
Where are thy brothers and friends ? Open thine eyes and look.
One goeth, another shall go — each in his turn.
They who serve the perfect true Guru shall have a fixed place at God's door.
The man Nanak is God's slave, preserve his honour, O God.1
And also the following : — O man, why art thou puffed up with pride ? Within thee are bad odour, impurity, and uncleanness ; what is visible is ashes.
0 mortal, remember Him who made all things, and who supporteth life and soul.
The ignorant fool who forsaketh Him and attacheth him self to other gods, shall be born again after death.
1 am blind, dumb, crippled, devoid of understanding ; O God, the Preserver, preserve me.
God is omnipotent to act and cause others to act ; Nanak, what a wretched creature is man ! 2
' His evil fate urged Abdulla Khan so that with out cause or provocation he marched against us with ten thousand men. Besides his two sons he hath lost his state, authority, and prosperity, and become himself the prey of death. It hath so dis posed of him that no trace of him remaineth. There is no reliance to be placed on life. We know not when the last hour shall come. The only gain is worship, and repetition of God's name.' Hymns were then recited and prayers offered for the repose of the souls of all who had fallen in the battle.