On the morrow the hill army ralUed owing to the
' In former times in India men were trained to contend and grapple even without weapons with elephants. In the Mahahhdrat such a contest is described. The warrior Bhima is represented as crouching under the body of Bhagadatta's elephant and causing the animal to whirl round and round by the deft application of his power- ful arms.
encouragement given it by Ghumand Chand, the Raja of Kangra. He disdained to retreat, and called on Ajmer Chand to witness his prowess. He said that death and Hfe were the ordinary concomitants of warfare, and bravely maintained that neither should be taken into consideration. Ajmer Chand said, ' Thou art the pilot to take us across the sea of mourning. We depend on thee to kill the Guru and thus put an end to these protracted and un- satisfactory operations.' The Raja of Mandi for the third time counselled peace. Meantime the homes of the hill rajas resounded with female lamen- tation for their husbands slain. Kesari Chand' s ranis plucked out their hair for the loss of their brave spouse, and heaped reproaches on Ajmer Chand as responsible for all this sanguinary and unavaihng warfare.
On the following day Ghumand Chand directed the efforts of his troops against the city, but the Sikhs behind their embrasures and defences were fully prepared to withstand them. The horse Ghu- mand Chand rode was killed by a bullet from the musket of Alim Singh. There was a sharp mel^e round Ghumand Chand when he fell, but his party succeeded in keeping the Sikhs at bay and rescuing their chief. The battle lasted with varying success until evening, when Ghumand Chand, as he was proceeding to his tent to take rest after the day's exertions, was mortally wounded by a chance bullet. All the hill chiefs now became disheartened and demoralized. Raja Ajmer Chand was the last to remain, but he too left Anandpur, and marched home in the dead of night.
~^ Ajmer Chand, notwithstanding the disastrous defeat of the allied armies, determined to allow no repose to the Guru. As early as possible he dispatched an envoy to Wazir Khan,^ the Emperor's viceroy in Sarhind, to complain that the Guru would not suffer This is, of course, not the old friend of the Guru.
LIFE OF GURU GOBIND SINGH 137
His Majesty's unoffending subjects to abide in peace. He prayed the viceroy to assist the hill chiefs in destroying the Guru's power and expelUng him from Anandpur. Another envoy was dispatched to the viceroy of DihH to make a similar complaint. The two viceroys then made a joint representation to the Emperor against the Guru. It happened that at that time some wandering mimes visited the Emperor's camp. He ordered them to imitate the Sikhs, and they accordingly did so. Though their performance was obviously a travesty, the Emperor could very clearly gather from it the love the Sikhs bore one another in popular estimation ; and he con- cluded that they had become a formidable power, which it would be expedient to crush. The viceroy of Dihli had enough to do to protect the capital during the Emperor's absence in the distant Dakhan, so orders were issued to the viceroy of Sarhind to proceed at once with his army to expel the Guru from Anandpur.
Chapter XVII
After the Guru's victory over the hill chiefs his disciples rapidly increased, and thousands of recruits were added to his army. To enhance his style and dignity he ordered that his body-guard should for the future be provided with arrows tipped with gold to the value of sixteen rupees each.
Bhai Ram Kaur, came to visit the Guru. The Guru's mother, it is said, had been expecting some holy man and was anxiously awaiting him. The Guru expressed the pleasure he felt to receive the representative of a family which ever since the days of Baba Nanak had been true and faithful to the Guru and the Sikh cause. The Guru baptized him and named him Gurbakhsh Singh. This man is principally remarkable for having, it is said, dictated
to a scribe called Sahib Singh the work entitled Sau Sakhi, some account of which has already been given.
One Joga Singh came from Peshawar to visit the Guru, and remained with him until the time for his niarriage to a beautiful girl, when he departed to his own country. The Guru unwilHng to lose his companionship, and wishing at the same time to make trial of his devotion, sent a letter to be delivered him in the midst of the marriage ceremony. It contained an order that whether Joga Singh was standing or sitting, sleeping or waking, he should on receiving it at once return to the Guru. The messenger presented the letter when only two of the marriage circumambulations had been completed. Joga Singh at once stopped the marriage ceremony, and forthwith proceeded to the Guru. On the way he plumed himself on his obedience, and thus com- mitted the sin of pride. In further forgetfulness of the Guru's teaching, he on arriving at Hoshiarpur thought he would visit a courtesan to drown in her company his regret for the interruption of his marriage. Whenever he presented himself to the woman, a servant was found at her door to warn him away. Having waited until the early morning, he at last bethought him that he was violating the commands of the Guru, and he consequently deter- mined to proceed on his journey. The Guru smiled on seeing him. When Joga Singh told the Sikhs the incidents of his journey, they knew that he had been saved from sin by the miraculous interposition of the Guru.
The Guru about this time heard that a large imperial army was on its way to attack Anandpur and assist the hill chiefs, so he deemed it expedient to advance to meet them on open ground. He accordingly went to Nirmoh, a village over a mile distant from Kiratpur.
Raja Ajmer Chand and the Raja of Kangra said that now was their time to seize the Guru. He
LIFE OF GURU GOBIND SINGH 139
had no fort to protect him and no further means of withstanding them, and it was not necessary to await the arrival of the imperial army. Both sides were prepared for battle. The Guru and his troops took up a post on an eminence, and the hill chiefs also took up what seemed to them advantageous positions. A fierce combat ensued in which the Sikhs were ultimately victorious
One afternoon as the Guru sat in court the hill chiefs engaged a Muhammadan gunner to kill him for adequate remuneration. Ajmer Chand under- took in the event of the assassin's success, to give him Rs. 5000 and the proprietary rights of a village. The other rajas too promised proportionate rewards. The Muhammadan assured them that all prepara- tions for his design would be ready by the morrow.
Next day, as the Guru sat in the same place, he was warned by a Sikh of the plot against his life, and advised to take precautions. The Guru replied, * How long am I to remain in concealment ? What- soever the Creator hath decided shall take place.' During this conversation a cannon ball from the enemy's camp took away the servant who was fanning him. The Guru took up his bow and arrow and shot the gunner while in the act of reloading. With a second arrow the Guru killed the Muham- madan gunner's brother who also was serving the gun. On seeing these two skilled artillerymen slain, the hillmen took to flight. The Muhammadans were buried on the spot called Siyah Tibbi or black hill, and a votive temple was erected by the Sikhs to commemorate the Guru's escape.
The army of Wazir Khan, the viceroy of Sarhind, in due time proceeded against the Guru. The Guru now found himself in a very dangerous position between the hill chiefs on the one hand, and the imperial army on the other. He resolved, however, to defend himself where he was, and his Sikhs resolved to stand faithfully and valiantly by him.
They discharged arrows with fatal effect on the imperial troops as they advanced, so that corpse rolled over corpse. Wazir Khan gave an order to his troops to make a sudden rush and seize the Guru. The Guru was ably and successfully pro- tected by his faithful son Ajit Singh and his other brave warriors. They stayed the advance of the imperial troops, and cut them down in rows, as if they had lain down to sleep in their beds. The carnage continued until night rendered it no longer possible for the adversaries to see one another.
After a council of war held during the night the crafty hill chiefs represented to Wazir Khan that the cause of enmity between the Guru and them- selves was that he had tried to forcibly convert them to his reHgion. They also stated that the Guru had offered to join them in making war on the Emperor, whom he proposed to kill, and whose empire he promised to transfer to them. Continuing their falsehoods, they further informed Wazir Khan that they had spurned all the Guru's offers on account of their loyalty to the Emperor.
Next day the imperial army and the contingents of the hill chiefs made such a furious assault on the Guru's forces that he felt obliged to give way. For him to return to Anandpur would have been in- judicious under the circumstances, and would only lead to its destruction, so he decided on retiring to BasaU whose raja had frequently invited him to" his capital. Then marched in the van Ude Singh, AHm Singh, Daya Singh, and Muhakam Singh in command of two thousand men. They w^ere accompanied by the. Guru's son Ajit Singh. Sahib Singh marched next with one thousand of the bravest of the Sikhs. The Guru himself took command of the rear guard.
The Guru's departure was the signal for an attack by the imperial army and a general meke ensued in which dust obscured the sky. Cries of ' Kill him ! ' ' Seize him ! ' ' Allow not the Guru to
LIFE OF GURU GOBIND SINGH 141
escape ! ' resounded. Wazir Khan bit his thumb, and said he had never before witnessed such des- perate fighting. Though the Sikhs were escaping, they were destroying his army. He urged the hill chiefs to support him, but they were unable to render effectual help. Until the Guru's army reached the Satluj there was stubborn fighting, in which the brave Sahib Singh was slain. The Guru then told his men to make a firm stand, while his son A jit Singh crossed over with the baggage. The Guru with his troops then crossed over taking with them Sahib Singh's body. The hill chiefs were overjoyed at being, as they thought, delivered from the Guru. They made presents of elephants to Wazir Khan and departed to their homes.
The Guru having succeeded in crossing the river proceeded to Basali, and took up his residence with its hospitable raja. Wazir Khan did not avail him- self of his opportunity to pursue the Guru, but returned to his viceroyalty of Sarhind. After resting himself and his troops in BasaU, the Guru amused himself with the chase as of yore. He occasionally crossed over to the left bank of the Satluj and made desultory attacks on Ajmer Chand's army.
One day during the chase the Guru was met by an envoy of the Raja of Bhabaur. The raja followed close behind, and pressed the Guru to pay a visit to his capital. The Guru, to the regret of the Raja of Basah, accepted the invitation. The Raja of Bhabaur had such faith in him, and was so favourably impressed with the general repute of the excellence of his religion, that he washed his feet, and performed for him all the duties of hospi- taUty. The raja pressed him to remain with him for some time, a request with which the Guru com- plied.
A company of Sikhs who had sought to make offerings to the Guru represented to him that the Ranghars and Gujars of Kalmot had violently seized
what fhey had intended for him. They cried for justice in the name of the Guru, but the Ranghars and Gujars heeded not their adjurations. The Guru found it necessary to punish these turbulent tribes who had never allowed him peace. His troops dis- armed them and captured and destroyed their fort.
The Sikhs having now enjoyed sufficient rest began to feel time drag slowly. Their trusted leaders Daya Singh and Ude Singh represented to the Guru that it was a disgrace to have evacuated Anandpur. The Guru was not long in determining to return and ordered the drum to be beaten for the march. The hill chiefs appear to have been unprepared for his return and ofiered no resistance. The inhabi- tants of the city were delighted on seeing the Guru again among them. Buildings were repaired and decorated, and offerings of every description were made to the great spiritual and temporal leader. It was one magnificent scene of rejoicing.
Raja Ajmer Chand, the Guru's most persistent enemy, finding him again firmly established in Anandpur, thought it expedient to sue for peace. Daya Singh recommended the Guru to return a favourable answer to Ajmer Chand's prayer. The Guru accordingly wrote to say he was wiUing to come to terms with Ajmer Chand, but would punish him if he were again guilty of treachery. Ajmer Chand was glad to have a promise of peace for a time even with the threat held out to him ; and he sent his family priest with presents and con- gratulations to the Guru. The other hill chiefs on hearing of Ajmer Chand's reconciliation with the Guru followed his example, and sent him tangible indications of their good-will and friendly intentions.
LIFE OF GURU GOBIND SINGH 143
Chapter XVIII
In a conversation regarding the fabulous bird called anal in Hindi and huma in Persian poetry, some one remarked that arrows winged with the bird's feathers would reach a prodigious distance. The Guru remarked that, as it was the pecuHarity of the bird's feathers to carry arrows to its home in the sky, so the repetition of one of the Gurus' hymns would take the soul to heaven. ' He', con- tinued the Guru, ' who speaketh truth, who serveth the congregation of saints, and who hath confidence in the Gurus' hymns is my Sikh, and shall for ever abide in bUss.'
Several Sikhs from the north of the Pan jab came to visit the Guru and present their offerings. A Sikh residing in Rohtas in the present district of Jihlam^ thought that the most suitable offering he could make the Guru was his daughter Sahib Devi. He accordingly took her to him in a palki. The Guru, in response to this offer, said he had relin- quished family life. The girl's father on hearing this became much disappointed and distressed. He pointed out that he had long since dedicated her to the Guru, that in consequence every one called her mother, and now no one would wed her after her rejection. On the other hand, if she remained single, great sin would in the estimation of pious persons attach to her parents. He accord- ingly pressed the Guru to reconsider his decision.
The Guru then told him to ask her if she would consent to serve him. She replied in the affirmative. The Guru upon this baptized her, gave her the name Sahib Kaur, and consigned her to his mother's apartments. There she made a vow that she would
^ Bhai Sukha Singh makes this event occur when the Guru was on his way to the South of India. In that case the father of the girl might have come from Rohtas in Bihar.
not touch food until she had seen the Guru. The Guru could not allow her to die of hunger, and accordingly visited her. One day as she was sham- pooing him, he asked her if she had any request to make. She replied, that as her tw^o co-wives had sons, so she also desired a son to call her own. The Guru replied, ' I will give thee a son who will abide for ever. I will put the whole Khalsa into thy lap.' The lady on hearing this was much pleased, and prostrated herself before her master. It is still not an uncommon thing for a Sikh to say, when asked regarding his parentage, that his father is Guru Gobind Singh, and his mother Sahib Kaur. Such a Sikh would also say that he was born in Patna, and resided in Anandpur. Indeed, Sikhs are enjoined to give these answers at the time of bap- tism.
One Jagga Singh performed most assiduous ser- vice for the Guru, and was consequently much envied by his fellow servants. Some said that several men had done similar service and gone away ungrateful, and Jagga Singh was not superior to any of his predecessors. Others again said that he being a new servant was no doubt diligent, but his zeal would soon evaporate. The Guru overhearing these remarks sent for a vessel of water, a stone, and some sweets. He put the stone and sweets into the water. After a short time he. ordered them to be taken out. The stone of course came out whole, but the sweets had all dissolved. The Guru read his servants a moral lesson from what they had seen. He said that those who served him well and heartily, blended with him as the sweets had done with the water ; while those who served him for show and appearance, had hearts like the stone which never dissolved. He then ordered that no one should for the future molest or speak evil of his faithful servant Jagga Singh.
Raja Ajmer Chand, though outwardly professing
LIFE OF GURU GOBIND SINGH 145
peace, determined to again expel the Guru from Anandpur. He accordingly sent a Brahman as an ambassador, but really as a spy on the Guru's pro- ceedings. The Brahman on being introduced to the Guru used very mild and plausible language. The Guru, however, soon discovered that he was a very dangerous person, in no way to be trusted, soft to the touch like a snake, but filled with concealed poison. The man duly set himself to the task of ferreting out the Guru's secrets. The Guru well understood his designs, but at the same time main- tained a semblance of friendship towards him. The Brahman wrote to his master to describe the excel- lent and confidential relations that subsisted between him and the Guru, and at the same time suggested that some dexterous persons should be sent to steal the Guru's horses. The Brahman also kept his eye on the Guru's treasury with the object of ascertaining how much it contained, and how its contents could be abstracted. In due time Raja Ajmer Chand dis- patched some of the most expert thieves he could find in his state, and they succeeded in depriving the Guru of two of his favourite chargers.
The Brahman suggested to the Guru to go to the approaching fair of Rawalsar near Mandi. The other chiefs would attend, and it would be a good opportunity of cementing friendly relations with them. At the same time, he told the Guru's Sikhs as an inducement that if they went there they should see stones swim. The Guru's mother, his wives, and his sons all pressed him to visit the fair. He yielded to the wish of the majority, and ordered all preparations to be made for his departure.
The Brahman informed all the hill chiefs of the Guru's intention to appear at the fair, and suggested that they should be present also. The Guru prepared a magnificent reception for them, and they were all charmed with his engaging manners. The rajas entreated him to forget and forgive their former
offences. They were assured in reply that the Guru would treat them as they deserved at his hands.
The Guru received the wives of the rajas in a separate tent. He gave them instruction suitable to their status and position, and they were entranced with the interview. The Guru noticing their admira- tion told the eldest among them that it was time for their departure. The ranis were, it is said, loth to move, but the eldest lady convinced them of the propriety of terminating their visit. One of them, Padmani, daughter of the Raja of Chamba, with her father's permission, sent the Guru a letter in the form of a riddle — * What is that which is com- plete ? What is its three-fourths ? What is duality ? What is departure ? What are the two houses for human beings ? They ate some and took the rest to sleep with them. O Guru, riddle me this.' The Guru repUed : —