turn pursued by the enemy. On their return to Anandpur they tried to obtain the Guru's forgive- ness, but he refused to speak to them. At last, yielding to the entreaties of Naurang Singh, one of his foremost warriors, he resolved to receive and pardon them. He said the Guru was the Khalsa and the Khalsa the Guru, and the old friendly and affectionate relations were renewed. He then ordered his troops to return to the field and oppose the enemy. He took up his own bow and effected the usual destruction in the hostile ranks. This was the signal for the Sikhs to second his efforts and fall on the hill army like tigers on deer. Then ensued fearful carnage, upon which the hill troops again took to flight. Their leaders tried to restrain them, but in vain. The battle was at an end, and both sides departed to their homes.
Raja Ajmer Chand, however, was not satisfied. He proposed to his brother chiefs that they should again make war on the Guru, this time with the assistance of the imperial troops. They accordingly sent an envoy to Aurangzeb, and prayed him to protect them against Guru Gobind Singh. They represented that they w^ere ancient subjects of His Majesty, and would give him large tribute as the price of his assistance and protection.
Meantime there were great rejoicings in the Guru's camp, and the wounded were carefully attended to. Bir Singh, Madan Singh, a Rajput chief, and Sham Singh visited the Guru. Sham Singh pointed out to him that the Muhammadans and Hindus were very numerous, and how could the Sikhs who were so few contend against them, much less hope to obtain empire ? The Guru replied, ' What God willeth shall take place. When the army of the Turks cometh, my Sikhs shall strike steel on steel. The Khalsa shall then awake, and know the play of battle. Amid the clash of arms the Khalsa shall be partners in present and future
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LIFE OF GURU GOBIND SINGH 157
bliss, tranquillity, meditation, virtue, and divine knowledge. Then shall the English come, and joined by the Khalsa rule as well in the East as in the West. The holy Baba Nanak shall bestow all wealth on them. The English shall possess great power, and by force of arms take possession of many principalities. The combined armies of the English and Sikhs shall be very powerful as long as they rule with united councils. The empire of the English shall vastly increase, and they shall in every way attain prosperity. Wherever they take their armies they shall conquer, and bestow thrones on those who assist them. Then in every house shall be wealth, in every house happiness, in every house rejoicing, in every house religion, in every house learning, and in every house a woman. ^ The English shall rule for a long time.' ^ At the con- clusion of the Guru's apocalypse the Sikhs respect- fully bowed.
The Guru was asked to describe the state of the baptized Sikhs, whereupon he gave Alim Singh as an example. ' He was ', the Guru said, ' originally a Brahman, but on adopting the religion of arms he now shineth like Indar. He ever worshippeth the Sword. He never accepteth gifts or invitations to feasts. I took away his sacrificial thread because if he retained it, he would still be a Brahman, and subject to Brahmanical superstitions.'
The Guru continued to instruct his Sikhs — ' He who weareth long hair without receiving baptism is a hypocritical and foolish Sikh. I will not show myself to him. It is best to adopt one rehgion and not distract one's mind with others. They who call themselves my Sikhs and stray to other creeds are
sinners. Let no Sikh associate with, much less offer presents to, those who worship Sarwar, Gugga/ and similar pirs, or with the misguided men who by order of their wives visit male and female Brahmans to have their fortunes told. He who giveth alms to Brahmans, who slandereth the Guru and his Sikhs, shall lay up for himself suffering. Put away from among you the hypocritical Brahman who, though he receive my baptism, removeth his hair in the fashion of the Hindus.
' Let not any Sikh of mine worship Hindu or Muhammadan cemeteries and places of cremation, or give alms to one who weareth a reHgious garb for ostentation. I have forsworn such a person, if any there be, and let him who stupidly worshippeth false gods forswear me. He who feedeth the traveller, who giveth alms on the occasion of the Gurus' anni- versaries, and who hath faith in the Guru shall hereafter go to the Gurus' abode. Let not my Sikhs look at Brahmans who reside at places of pilgrimage, or at those who don religious garbs and strut foppishly. Let my Sikhs abide apart, and be ever full of thoughts of God.
* He who giveth his daughter in marriage to a Sikh and taketh no money for her, is a Sikh of mine, and shall after his death reach mine abode. Let Sikh men and women sit together and hold divine discourse. Let them worship God themselves, and teach their children to do so. My Sikhs may receive a voluntary offering for reading the Granth, or for copying it, but must not demand remuneration. Let the Sikh priest who receiveth an offering of money feed the poor before he feedeth himself. Let not my Sikhs be covetous. They who disobey this order shall receive punishment from God. I love
^ Gugga is the name of a saint who is supposed to have become a serpent and vanished beneath the earth. In the Panjab he is worshipped by Hindus of the lower classes on the ninth day of Bhadon.
LIFE OF GURU GOBIND SINGH 159
neither religious garbs nor castes. Men's observance of the Sikh tenets is dear to me, but still dearer is their observance with sincerity. Let my Sikh love not the world, but pass his time as if he were to die to-day or to-morrow. Let him be ever true to his sovereign. Let him cherish his neighbour, and seek after righteousness. Let him eat and worship at fixed times. Let him shake off sloth and sing the Gurus' hymns. Hear me, O Sikhs, practise not selfishness. Assist men whether of high or low degree, but contract not friendship with the evil. False is he who maketh promises without intention of fulfilment.
' Let him who calleth himself a true Sikh of mine, accept baptism and do good acts, so shall his previous sins all depart on his seeking the Guru's protection. Let him renounce the service of demons and sprites, and not worship stones or false gods. The hypo- crites who stop their noses under pretence of medita- tion and count their beads are very impure. Why do the fools into whose hearts God's love entereth not, wander to places of pilgrimage ? '
On another occasion his Sikhs requested the Guru to give them further instruction that would aid them in their temporal affairs and ensure their deliverance from transmigration. At that moment the Guru was engaged in other affairs, and he delegated Daya Singh to dehver the necessary instruction. Daya Singh thus spoke, * Act as follows and you shall be happy — Clothe and feed the Sikhs as far as your means allow, shampoo them, and bathe them, wash their clothes, fan them when they perspire, wipe their shoes, wash their feet, scour the dishes from which they have eaten, draw them cool water from the well, and cook their food with the utmost attention and cleanhness. Let them perform night and day these and other similar offices for the Sikhs, commit to memory the Gurus' hymns, and repeat the True Name.
i6o THE SIKH RELIGION
' On seeing any person involved in trouble take compassion on him, and remove his sufferings to the best of your ability. The exercise of mercy and com- passion is very meritorious. He who practise th these virtues becometh the greatest of the great, and the primal supreme Being will be merciful unto him.
' Speak the truth. This bringeth great comfort. Renounce falsehood which bringeth great misery in its train. On seeing another's happiness be not envious thereof ; why attach sin to yourselves for no sufficient reason ? In the first place, your jealousy will cause you annoyance, and you shall gain nothing therefrom ; and, in the second place, God will be angry with you and say, *' It is I who gave, and yet this man is burning with envy.'* There are also other evils attendant on this passion.
* Abandon covetousness, practise contentment, covet not another's wife, another's wealth, or another's children. If you do, you shall assuredly suffer. My friends, practise not oppression on those whom you know to be weaker than yourselves. Be not proud of the possession of learning, beauty, great intellect, untold wealth, or similar fleeting advantages. Above all deem the bountiful Creator One alone.
' If he who doeth good acts practise pride, they shall be as futile as the bathing of an elephant. Indulge not in praise of yourselves or dispraise of others. If you do, it will be a great sin. If ever you make a gift, boast not of it, but rather strive to conceal it. Speak civilly and satisfy everybody. Use not harsh language and annoy no one. Obtain wealth by honest means and share your meals with strangers.
' Wear not dirty clothes, so shall your bodies be ever clean. Associate not with thieves, adulterers, highway robbers, gamblers, ingrates, thags, deceivers, or men of bad livelihood. Remember the sinner is worse than the sin, for he is the cause thereof.
LIFE OF GURU GOBIND SINGH i6i
When you see an evil man, avoid him at once hke red-hot iron which cannot be held in the hand. Associate with the good, for in such association vice is put to shame. Listen to the history of the lives of the Gurus. Afterwards where there is discourse of God, listen to it with rapt attention.
* Bathe in holy Amritsar. Behold God's temple where the Gurus' words are ever repeated. Sit down therein respectfully, and allow your minds to think of nothing but God. Ever look with devotion on where His light is resplendent, whether you go there on the occasion of the Gurus' anniversaries, or visit the place every six months, or once a year if you live at a distance. If he who deemeth himself a Sikh behold not Amritsar, why did he take birth in the world ? Unprofitable was his advent, and he shall afterwards regret his negli- gence.'
The Guru kept fifty-two bards permanently in his employ and others occasionally visited him. They wrote on all the nine subjects which in the opinion of Orientals are suitable themes for poetry ; ^ but the composition of eulogies on the Guru occu- pied most of their attention. The Guru once had the curiosity to weigh their compositions. They amounted to about two and a half hundredweight. The Guru included them in a compilation which he called Vidyadhar. He so valued the book that he ever kept it by him — even when he went into battle — but it was lost in one of his engagements. Some of the bards' compositions are preserved in the Suraj Parkash, where they may be perused by the curious
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Chapter XX
Owing to the repeated representations of the hill chiefs, the Emperor sent a large army under Saiyad Khan to reduce the Guru to submission. The Guru received intelligence that the imperial army had arrived in Thanesar, and would soon reach Anandpur. On hearing this he mustered his troops, and found they were only five hundred strong. The rest of his army had dispersed to their homes. Nothing now remained for the Guru but to make the best defence he could with his present force. In a few days Saiyad Khan's troops appeared in sight singing a war hymn to stimulate their spirits.
Maimun Khan, a faithful Musalman who had attached himself to the Guru, said that he was indebted to him for many favours, and asked per- mission to show his prowess. The Guru gave him a bow, and told him he would do well to kill even his own co-religionists on account of their misdeeds. The brave and faithful Saiyad Beg also came forward to continue his services to the Guru, Both Musalmans went Hke tigers into the battle, and were followed by the Sikhs. The latter represented to the Guru that it was futile to con- tend with such a large army as had now appeared. The Guru in reply encouraged them, and they advanced boldly against the enemy. The early part of the battle was signalized by a fierce single-handed combat between a hill chief and Saiyad Beg. After they had repeatedly missed each other, Saiyad Beg at last struck off the hill chiefs head. On seeing this Din Beg of the imperial army rushed at Saiyad Beg, for whom he cherished a double hatred as the slayer of the hill chief, and as a deserter from his sovereign, and mortally wounded him. Saiyad Beg died praising the Guru. Then ensued a general engage- ment of both armies. The Sikhs performed pro-
LIFE OF GURU GOBIND SINGH 163
digies of valour, and the Musalmans are said to have fallen to the earth like minarets toppling from their heights. Maimun Khan charged on horseback in every direction and committed great havoc among the imperial troops.
An unexpected circumstance now occurred. Saiyad Khan, the general of the imperial troops, had long been a secret friend of the Guru, and when he heard that an expedition was to be sent against him, con- trived to be put in command of it, so that he might at last be able to behold the great priest of the Sikhs, and do him signal service. The Guru knew what was passing in Saiyad Khan's mind, and advanced ostensibly to challenge him, saying, * If thou attack me not, I will not attack thee.' Saiyad Khan on obtaining the wish of his heart to behold the Guru, said that he was the Guru's servant and slave, and that he would never fight against him. The Guru replied, ' I am a poor man. It is only rich men who have slaves. To conquer in war is ever held honourable.'
Saiyad Khan dismounted and fell at the Guru's feet. The Guru conferred on him the true Name and the supreme reward of salvation. Saiyad Khan, however, did not actively assist the Sikhs, but turned aside from the battle as he was unable to restrain his troops or divert their energies to the Guru's assistance. They made a fierce onslaught on the Guru's soldiers, who began to retire, overpowered as they were by a multitudinous host. But at a critical moment the Sikh war-cry was raised, upon which the Sikhs rallied and presented a bold front to the enemy. After Saiyad Khan's defection from the imperial cause, Ramzan Khan took com- mand and fought with great bravery against the Sikhs. The Guru seeing this let fly an arrow at him which killed his horse.
The Guru on closely observing the combat saw that there was no chance of retrieving his position,
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so he decided to evacuate Anandpur. The Muham- madans then captured the city and plundered the Guru's property. On obtaining this booty they proceeded in the direction of Sarhind. Some Sikhs not yet satisfied with warfare asked the Guru's per- mission to pursue them. The Guru repHed that as his Sikhs were subservient to him, so was he sub- servient to God. He repeated on the occasion the third slok of the Asa ki War. By this he meant that it was God's will that he should be defeated, and as all creation feared God, so did he himself at all times.
The Sikhs feehng their defeat, again pressed their request. The Guru at last yielded, and allowed them to pursue their enemies. The latter were un- prepared for attack, and fell into great confusion on finding themselves pursued by the very men whom they already thought they had vanquished. The Turks who turned to oppose the Sikhs were killed, and only those who took to flight escaped the ven- geance of the Guru's pursuing army. In addition to killing and dispersing the Muhammadans, the Sikhs deprived them of all the booty they had captured at Anandpur. The remnant of the Muham- madan army finally made their way to Sarhind. On this the Guru returned and took possession of Anandpur.
The Emperor called on his fugitive troops to account for their cowardice. They pleaded that they had been waylaid by the Sikhs and taken at an unfair advantage. This excuse seems to have been accepted, for the Emperor then turned the conversation in another direction, and asked what sort of person the Guru was, and what forces he possessed. A Muhammadan soldier gave highly coloured accounts of the Guru's beauty, sanctity, and prowess. He was, he said, a young handsome man, a living saint, the father of his people, and in war equal to one hundred thousand men.
LIFE OF GURU GOBIND SINGH 165
The Emperor was much displeased on hearing this panegyric of the Guru, and ordered that the panegyrist should be excommunicated. The Court qazi advised that the Guru should be brought to the Emperor's presence by some stratagem. Accord- ingly the Emperor sent him the following message. * There is only one Emperor. Thy religion and mine are the same. Come to see me by all means, other- wise I shall be angry and go to thee. If thou come, thou shalt be treated as holy men are treated by monarchs. I have obtained this sovereignty from God. Be well advised, and thwart not my wishes.'
To this the Guru replied, * My brother, the Sove- reign who hath made thee emperor hath sent me into the world to do justice. He hath commissioned thee also to do justice, but thou hast forgotten His mandate and practisest hypocrisy. Wherefore how can I be on good terms with thee who pursuest the Hindus with blind hatred ? Thou recognizest not that the people belong to God and not to the emperor, and yet thou seekest to destroy their religion.' When dispatching this reply to the emperor the Guru conferred a robe of honour on his envoy.
The Sikhs of the Malwa and Manjha districts now thronged to the Guru in great numbers, and began to study the science of war under his tutelage. Raja Ajmer Chand was distressed on seeing the power and glory of the Sikhs daily increase, and prevailed on the other hill chiefs to join him in another mission to the Emperor to make further complaints against the Guru. The Emperor was at that time in the south of India, and thither the raja proceeded in person to lay the petition of the allied chiefs before him. It described the founda- tion of Anandpur by Guru Teg Bahadur, whom the Emperor had executed, and the martial and trouble- some proclivities of his son the present Guru Gobind Singh. It then proceeded to give the rajas' own version of the Guru's proceedings, and how he had
asked them to embrace his new religion and join them in waging war against the Emperor.
Aurangzeb fearing that the Guru would become too powerful, and also displeased at the state of unrest that prevailed in the Panjab, ordered all available troops under the viceroys of Dihli, Sarhind, and Lahore to be dispatched against the Guru. The hill chiefs who complained should also assist in repressing the common enemy. At the conclusion of the campaign the Guru was to be captured and brought before the Emperor. It would appear from an interview which Raja Ajmer Chand subsequently had with the Dihli viceroy, that the latter, in view of the safety of the capital of the empire, was not at the time in a position to dispatch any troops against the Sikhs.
The Guru was informed by a faithful Sikh of the result of Raja Ajmer Chand' s mission to the Emperor. He harangued his troops on the duty of religious warfare against the Muhammadans, and on this subject he had much to say. From the time of the persecution of Guru Arjan up to the present the emperors had been open or covert foes of the Gurus and their Sikhs. The Guru affirmed that death on the battle-field was equal to the fruit of many years' devotion, and ensured honour and glory in the next world.
The time for the Diwali fair was now approaching. Sikhs came in large numbers to make offerings. The Guru issued orders to absent Sikhs to come with their arms and assist him. The Guru's orders were generally obeyed, and warhke preparations began at Anandpur.