When the hillmen found that their bravest warrior had fallen into a swoon, they assembled to consider what should be done. On seeing the enemy huddled together, the Guru ordered Ram Singh to direct his cannon towards them. Ram Singh obeyed, with the result that several of the enemy were killed. On this the Rajas of Dadhwal and Jaswal became enraged and actively joined in the battle. Fatah Shah, however, saw that the day was lost and took to flight. The Raja of Chandel was astonished at the conduct of Fatah Shah, and continued to do valiant battle on behalf of the hill chiefs.
At the time when Jit Mai and Hari Chand were engaged in single combat, Sango Shah, the Guru's cousin, and Nijabat Khan, the Pathan leader, were similarly employed, and both fell by mutual slaugh- ter. The Guru, on seeing the courage and fate of the hero who had performed for him such gallant deeds, changed his name from Sango to Shah San- gram — Lord of battle. The Guru, enraged at his loss, mounted his charger and rode into the thick of the combat. He so pHed his arrows that sounds of woe arose on all sides from the Pathan ranks. The Guru, on seeing the renegade Bhikan Khan,
discharged an arrow at him. It missed him but killed his horse, upon which he took to flight. Nand Chand and Daya Ram now saw an opportunity in the demorahzed state of the Pathans to make a final desperate charge and complete their discomfiture. The result was great slaughter of the treacherous Muhammadans. When the hillmen saw the total defeat of the Pathans, they too began to run away from the field of battle.
Raja Hari Chand, who swooned on being wounded by Jit Mai, had by this time recovered, and appeared on the scene with the heroic resolution to secure victory for his side. He addressed his troops : ' Hillmen, once so brave, why die Hke cowards ? I have come to your assistance. Take courage.' Saying this the Raja stayed the fleeing hosts. Meanwhile showers of arrows continued to speed from the Guru's army. Raja Hari Chand shot many brave men with his own arrows. The Guru on seeing this confronted him, and after- wards thus described the combat that ensued : —
Hari Chand, in his rage, drew forth his arrows. He struck my steed with one and then discharged another at me, but God preserved me and it only grazed my ear in its flight. His third arrow penetrated the buckle of my waist-belt and reached my body, but wounded me not. It is only God who protected me, knowing me His servant. When I felt the touch of the arrow, my anger was kindled. I took up my bow and began to discharge arrows in abundance. Upon this my adversaries began to flee. I took aim and killed the young chief, Hari Chand. When he perished my heroes trampled their enemies under foot. The chief of Korori was seized by death. Upon this the hillmen fled in consternation and I, through the favour of the eternal God, gained the victory. Having thus held the battle-field, we raised aloud the song of triumph. I showered wealth on my warriors and they all rejoiced.
Raja Fatah Shah saw there was only safety in
LIFE OF GURU GOBIND SINGH 45
flight, and hastened to retire to his capital. Praises of the Guru's valour and skill in warfare were sung throughout the country.
Chapter VI
After the battle the Guru went to where lay the bodies of Sango Shah, Jit Mai, and his other brave fallen Sikhs. He ordered the slain on both sides to be disposed of. The bodies of the Sikhs were cre- mated, of the Hindus thrown into the adjacent river, and of the Musalmans buried with all solemnity. Bards assembled and chanted their praises. Saiyid Budhu Shah presented himself and his two surviving sons to the Guru. The Guru said, ' I hail thee as a true priest of God. Thy human life is profitable unto thee. Deem not that thy sons are dead. Nay, they shall live for ever. Only those die who despise God's name and turn cowards on the field of battle.' Budhu Shah replied, ' True king, I mourn not for my sons who are slain, because, in the first place, they have gone to enjoy seats in paradise, and, secondly, because they have lost their lives in defence of thee. Such a boon is not obtained even by the greatest austerities.'
The Guru considered how he should requite Budhu Shah for his supreme devotion to his cause. He decided that, as worldly possessions were fleeting, the gift of God's name was the highest reward of all, and so that inestimable boon he duly conferred on him. But he made him other gifts also. The Guru at the time was combing his long hair, and a servant stood by holding his turban. When the Guru had performed his toilet, he laid his comb with loose hair in it upon the turban and presented them to Budhu Shah to preserve in remembrance of him. He also gave him a small knife which Sikhs usually carry, and finally a sum of five thousand rupees to distribute among his disciples. The Guru's turban,
his comb, hair, and knife are preserved as rehcs in the Sikh state of Nabha. They were acquired from Budhu Shah's descendants by Raja Bharpur Singh.
The Guru remembered his cousins Sango Shah and Jit Mai, and proclaimed them brave and puissant warriors who had taken their seats in heaven. He bade their brothers not mourn for them. The brothers replied, ' For whom should we mourn? Sango Shah and Jit Mai have fought and obtained the dignity of salvation. War means either to kill or be killed, and there is no need to mourn the con- sequences.' The Guru rewarded all those who had risked their lives for him and contributed to his signal and decisive victory.
When the Guru's fame extended after his recent success and prowess in arms, he was visited by many accomplished persons. Poets, singers, and musicians flocked to his court, and all who visited him he endeavoured to suitably reward. Now that the war was over, the Sikh soldiers formed various projects to occupy their time for the future. They would go and seize Raja Fatah Shah, and make him bow at the Guru's feet. And they would conquer and obtain the freedom of the country between Paunta and Anandpur, so as to renjove the obstacles inter- posed in marching hither and thither. This last enterprise, as being the one that affected them most closely, they specially urged on the Guru's con- sideration.
The Guru remonstrated and restrained them. He bade them bide their opportunity. Their empire should yet extend far and wide. He knew, however, that his troops would not sit down idle, flushed as they were with their recent victory. Accordingly he gave them an order to return to Anandpur, an order with which they were delighted. They all set forth accordingly, taking their wounded and their baggage.
LIFE OF GURU GOBIND SINGH 47
The Guru marched by way of Sadhaura and Lahar- pur. He encamped at the latter place, and was there met by the envoy of the Raja of Nahan, who desired to come to meet him. The Guru sent his army to Anandpur, and remained himself with only a few followers to meet the Raja. The Guru was fain to divert himself with the chase after his recent warfare, and ample opportunities were afforded him in that part of the country. During his stay in Laharpur, Budhu Shah often visited him, and held religious con- versations with him. Though the Raja of Nahan very much desired to entertain the Guru, yet he apprehended the wrath of the other hill chiefs if he were known to be still on amicable terms with the high priest of the Sikhs, who had inflicted on them such a signal defeat. The Raja used to send a messenger daily to say that he was coming ; but somehow he was accidentally prevented. He would, however, come on the morrow. The Raja carried on this method of procrastination from day to day. At last he asked the advice of his ministers, whether it was proper for him to meet the Guru or not. They advised him that it was not, seeing that the Guru was at enmity with all the hill chiefs. Were he now to meet the Guru, the chiefs would resent it and probably make war on him. On this the Raja sent a messenger to say he was very busy and could not go himself to meet the Guru, but he would send his chief minister to do him the honours of the state. The Guru did not conceal his knowledge of the Rajahs motives, and sent him a message that he would now continue his journey to Anandpur, and the Raja need not give himself any further concern on the subject of an interview.
The Guru stayed altogether thirteen days at Lahar- pur. The principal inhabitants were Ranghars, thieves by instinct and profession, who stole two of his camels. When the Ranghars refused to give up the booty, the Guru sent for a faqir who lived near,
and told him to go, under pretence of begging, to the house of a certain Ranghar, and see whether the camels were there. The faqir went, saw the camels, and duly reported his discovery. The Guru sent for the Ranghar in possession, and told him to act as an honest man, and give up the camels, otherwise he would oust him from house and home. On this the Ranghar parted with the stolen property. The Guru called the Ranghars' village counterfeit, and the faqir's village genuine, and said the faqir's village should ever gain and the Ranghars' ever lose. The prophecy of the Guru has been fulfilled. A temple called Toka was subsequently constructed in Lahar pur in honour of the Guru's visit.
As the Guru proceeded to Anandpur he was met by the Rani of Raipur,^ who waited for him on his route. After making her obeisance she asked him to take rest at her capital. The Guru gladly accepted her invita- tion. She showed him the greatest hospitality and sent her son to him with an offering of a bag of rupees. At a subsequent interview she entreated the Guru to pray that her son's Hne might permanently endure. The Guru said that her son ought to allow his hair to grow and perfect himself in the practice of arms. The Rani rephed that the Turks were in power, and she was afraid to allow her son to dress differently from them. The Guru exhorted her not to be afraid. The rule of the Turks should only last for a brief period. ' When my sect groweth more numerous and obtaineth possession of the empire of the Turks, it shall then adopt long hair as a distinction. And when the Hne of the Turks is extirpated, thine shall
LIFE OF GURU GOBIND SINGH 49
remain in undiminished dignity. It shall then unite with the Khalsa and obtain all happiness.'
Upon this the Guru took his sword and shield and presented them to the Rani's son. He said, ' Take them and treat them with respect, so that when the time of trouble ariseth, thy wishes may be fulfilled, and thy hfe and property preserved.' The Rani was deHghted with the Guru's presents and words, and thus addressed him : ' Great king, great are thy gifts. Who can deprive us of them ? It is thy un- swerving duty to hold thyself bound by the bonds of love for the human race, and thou art, moreover, merciful and compassionate.' The Rani, seeing that the Guru had made the gift with his own sacred hands, was filled with dehght, and taking the sword and shield put them respectfully on her head and then touched her son's head with them. She bound a coverlet on a couch and placed the weapons reverently on it. After this the Guru continued his journey to Anandpur.
On the way the Guru halted at Kiratpur, where Gulab Rai and Sham Das, the grandsons of Guru Har Gobind, came to visit him. He there visited the shrines of his ancestors. When it became known that the Guru was returning to Anandpur, the inhabitants of that city came forth to receive him, and there were unusual rejoicings on his s?afe and glorious return.
Not long afterwards complaints began to be made against the Guru's troops to Raja Bhim Chand. Whenever the Guru's men did not accompany him to the chase, they used to go hunting in detached groups by themselves. The Guru at that time set about the construction of a fort, and made a strong and lofty battlement around it.
Raja Bhim Chand was greatly irritated by the numerous complaints he continually received against the Sikhs. He took counsel with his minister, ' What shall we do ? We are not strong enough to contend