A rich Sikh called Todar Mai, as soon as he heard of the imprisonment of the Guru's children, hastened to the viceroy with the intention of ransoming them, but arrived too late. The children had been already put to death. He then proceeded to the Guru's mother Mata Gujari, who had not yet heard of the execution of her grandchildren, but was at the same time suffering extreme mental agony. She every now and again would pray to the Gurus to protect her little ones : ' O Guru Nanak, may no hair of my grandchildren's heads be touched! O my son, Guru Gobind Singh, pardon my sins and protect me now ! Woe is me ! I know not what may happen to my grandchildren to-day.' Todar Mai sought to break the sad intelligence to her, but his voice was stifled in his throat. On seeing this, Mata Gujari became extremely alarmed, and standing up at once said, ' Tell me the truth. Why art thou sorrowful ? When will they allow my grandsons to return, and what questions have they put them ? ' Todar Mai then strengthening his resolve, addressed her : ' I have made my heart harder than a stone, and come to tell thee of the death of thy grand- children. O mother, the light of thine eyes, the support of the world, the life of the Sikhs, the darlings of the Guru have been to-day massacred by the Turks.' On receiving this news Mata Gujari
LIFE OF GURU GOBIND SINGH 199
was struck down as if a mountain had fallen on her. Todar Mai began to fan her in her swoon with the skirt of his dress.
On recovering consciousness to some extent she began to call upon her grandsons, * O Jujhar Singh,
1 know not what your sufterings must have been to-day. O my grandchildren, on whom I have never turned my back even when asleep. To-day, alas ! alas ! the Muhammadan tyrants have killed you, the darhngs of mine eyes, my beautiful ones. I concealed my grandsons from the gaze of others, and behold what hath happened to-day ! What have I done to you, O children, that you should have abandoned me to misery ? ' Saying this, she fell heavily to the ground, and gave up her spirit. Todar Mai cremated the bodies of the Guru's mother and her grandchildren, and buried their ashes.^ A Sikh temple, now called Fatahgarh, was subse- quently erected on the spot.
When the Turks heard that the Brahman who had betrayed the Guru's mother and children possessed much wealth, they arrested him and all his family, and forced him by torture to tell where he had concealed his treasure. He pointed out the spot where he had buried Mata Gujari's money, but it was not found there. The Turks beheving that he was only deceiving them continued to torture him until his soul took flight to the infernal regions.
While the Guru was hstening to the narrative, he was digging up a shrub with his knife. He said, ' As I dig up this shrub by the roots, so shall the Turks be extirpated.' He inquired if any one
except the Nawab of Maler Kotla had spoken on behalf of the children. The messenger replied in the negative. The Guru then said that after the roots of the oppressive Turks were all dug up, the roots of the Nawab should still remain. His Sikhs should one day come and lay Sarhind waste.
Before the Guru had set out from Jatpura he pre- sented his host Kalha with a sword to preserve in memory of him. He was to honour it with incense and flowers. As long as he did so, he and his family should flourish, but, if ever he wore it, he should lose his possessions. Kalha during his lifetime treated the sword according to the Guru's injunc- tions, and so did his son after him. But his grand- son put on the weapon, and employed it in the chase. In endeavouring to kill a deer with it he struck his own thigh and died of the wound. The author of the Suraj Parkash wrote that this incident actually occurred when he was a boy, and he still remembered it.
Chapter XXV
The Guru continued his retreat from the Turks, and proceeded on his litter from Jatpura to Dina. On the way he met a Sikh who presented him with a horse and saddle. On arriving at Dina, the Guru met Shamira, Lakhmira, and Takht Mai, grandsons of Jodh Rai, who had rendered material assistance to Guru Har Gobind in the battle of Gurusar. Jodh Rai's family at first hved at Kangar. His grand- sons had now left that village and gone to Dina. The Guru represented to the young men that they incurred danger in entertaining him, but they felt no apprehension, and gave him hospitable treatment. While there the Guru gathered some fighting men to his standard.
During the Guru's stay at Dina he was visited by Parm Singh and Dharm Singh, descendants of
LIFE OF GURU GOBIND SINGH 201
Bhai Rupa, of whom mention has been made in the Ufe of the sixth Guru. Farm Singh and Dharm Singh made the Guru an offering of a horse and a dress. The Guru took special notice of Shamira, and gave him the horse and the dress which Farm Singh and Dharm Singh had presented him. The Guru told Shamira that he should own land as far as he could course his steed. Shamira mentioned this in his household. His maternal uncle laughed at the Guru's promise, and said that if the Guru had been able to work miracles, he would not now be a fugitive. Shamira was partially convinced by this argument, and merely coursed his steed round his own village. As the result of his want of faith, he only remained in possession of the land within the circle he thus described.
The Viceroy of Sarhind heard that the Guru was being entertained by Shamira and his brothers in Dina. He wrote to Shamira on the subject, and ordered him under pain of his highest displeasure to arrest and surrender the Guru. Shamira repUed that he was only entertaining his priest, as the Viceroy himself or any one else might do. The Guru was merely visiting his Sikhs and molesting no one. While sending this reply, Shamira feared that the Viceroy would send troops and arrest the Guru, so he sent a spy to obtain information of the Viceroy's movements and proceedings. The Viceroy kept troops ready, but did not send them immediately. Mean- while the Guru enhsted several men and prepared for his defence. The Guru's stay at Dina appears to have been somewhat protracted, for it was there he wrote his celebrated ' Zafarnama ', or Fersian epistle to Aurangzeb. It begins, as usual in such compositions, with an
Invocation to God
* 0 Thou perfect in miracles, eternal, beneficent, Bestower of grace, maintenance, salvation, and mercy ; Dispenser
of bliss, Pardoner, Saviour, Remitter of sins, dear to the heart. King of kings, Bestower of excellence. Indicator of the way, without colour and without equal. Lord, who giveth heavenly bliss to him who hath no property, no retinue, no army, and no comforts. Distinct from the world, powerful, whose light is everywhere diffused. Thou bestowest gifts as if Thou wert present in person. Pure Cherisher, Bestower of favours. Thou art merciful, and Provider of sustenance in every land.. Thou art Lord of every clime, the greatest of the great. Perfect in beauty, merciful. Master of knowledge, Support of the unhappy, Protector of the Faith, Fountain of eloquence. Searcher of hearts. Author of revelation, Appreciator of wisdom. Lord of intelligence. Diviner of secrets, Omnipresent God, Thou knowest the affairs of the world. Thou resolvest its difficulties, Thou art its great Organizer.
Address to Aurangzeb
' I have no faith in thine oath to which thou tookest the one God as witness. I have not a particle of confidence in thee. Thy treasurer and thy ministers are all false. He who putteth faith in thine oath on the Quran is thereby a ruined man. The insolent crow cannot touch him who hath fallen under the shadow of the huma. He who taketh the protection of a powerful tiger cannot be approached by a goat, a buffalo, or a deer. Had I even secretly sworn on the volume of my choice faith to accept thy religion, I should not have had to withdraw my infantry and cavalry from Anandpur.^
' As to my defeat at Chamkaur, what could forty men do when a hundred thousand came on them unawares ? The oath-breakers attacked them abruptly with swords, arrows, and muskets. I was constrained to engage in the combat, and I fought to the utmost of my ability. When an affair passeth beyond the region of diplomacy, it is lawful to have recourse to the sword. Had I been able to repose
LIFE OF GURU GOBIND SINGH 203
confidence in tliine oath on the Quran, I would not have abandoned my city. Had I not known that thou wert crafty and deceitful as a fox, I would never on any account have come hither. He who cometh to me and sweareth on the Quran ought not to kill or imprison me. Thine army came clothed like blue-bottles, and all of a sudden charged with a loud shout. Every soldier of thine who advanced beyond his defences to attack my position, fell deluged in blood. Thy troops who had committed no aggression received no injury at our hands. When I saw that Nahar Khan entered the fight, I quickly gave him the taste of my arrow. Many soldiers who came with him and boasted of their prowess ignominiously deserted the field of battle. Another Afghan officer ad- vanced like a rushing flood, an arrow, or a musket ball. He made many assaults, received many wounds and at last, while in the act of killing two of my Sikhs, was killed himself. Khwaja Mardud remained behind a wall and came not forth like a man. Had I but seen his face, I would certainly have bestowed an arrow on him too. At last many were killed on both sides by showers of arrows and bullets, and the earth became red as a rose. Heads and legs lay in heaps as if the field were covered with balls and hockey- sticks. The whizzing of arrows, the twanging of bows, and a universal hubbub reached the sky. Men, the bravest of the brave, fought like madmen. But how could forty even of the bravest succeed when opposed by a countless host ? When the lamp of day was veiled, the queen of night came forth in all her splendour, and God who protected me showed me the way to escape from mine enemies. There was not a hair of my head touched, nor did I in any way suffer.
' Did I not know that thou, O faithless man, wert a wor- shipper of wealth and perjurer ? Thou keepest no faith and observest no religion. Thou knowest not God, and belie vest not in Muhammad. He who hath regard for his religion never swerveth from his promise. Thou hast no idea of what an oath on the Quran is, and canst have no belief in Divine Providence. Wert thou to take a hundred oaths on the Quran, I would not even then trust thee in the slightest.
Hadst thou any intention of keeping thine oath, thou wouldst have girded up thy loins and come to me. When thou didst swear by Muhammad and called the word of God to witness, it was incumbent on thee to observe that oath. Were the Prophet himself present here, I would make it my special object to inform him of thy treachery. Do what is incumbent on thee, and adhere to thy written promise. Thou shouldst have cheerfully fulfilled it, and also the verbal promises of thine envoy. Everybody ought to be a man of his word, and not utter one thing while he meditateth another. Thou didst promise to abide by the words of thy qazi. If thou hast spoken truly, then come to me. If thou desire to seal thy promise on the Quran, I will gladly send it to thee for the purpose. If thou come to the village of Kangar, we shall have an interview. Thou shalt not run the slightest danger on the way, for the whole tribe of Bairars ^ are under me. Come to me that we may speak to each other, and that I may utter kind words to thee.
' I am a slave and servant of the King of kings, and ready to obey His order with my life. Should His order reach me, I will go to thee with all my heart. If thou have any belief in God, delay not in this matter. It is thy duty to know God. He never ordered thee to annoy others. Thou art seated on an emperor's throne, yet how strange are thy justice, thine attributes and thy regard for rehgion ! Alas a hundred times ! alas for thy sovereignty ! Strange, strange is thy decree ! Promises not meant to be fulfilled injure those who make them. Smite not any one mer- cilessly with the sword, or a sword from on high shall smite thyself. O man, be not reckless, fear God, He can- not be flattered or praised. The King of kings is without fear. He is the true Emperor of earth and heaven. God is the master of both worlds. He is the Creator of all animals from the feeble ant to the powerful elephant. He is the Protector of the miserable and Destroyer of the reck- less. His name is the Support of the unhappy. It is He who showeth man the way he ought to go. Thou art bound ^ From whom the Phulkian chiefs and people are descended.
LIFE OF GURU GOBIND SINGH 205
by thine oath on the Quran. Bring the matter to a good issue according to thy promises. It is incumbent on thee to act wisely, and be discreet in all thine actions. What though my four sons were killed, I remain behind like a coiled ^ snake. What bravery is it to quench a few sparks of life ? Thou art merely exciting a raging fire the more. How well spoke the sweet-tongued Firdausi,^ *' Haste is the devil's work ! '* I would have gone many times to thee had thy promise been kept when the bullocks were plundered. As thou didst forget thy word on that day, so will God forget thee. God will grant thee the fruit of the evil deed thou didst design. It is good to act according to thy religion, and to know that God is dearer than life. I do not deem thou knowest God, since thou hast done acts of oppression. Wherefore the great God knoweth thee not, and will not receive thee with all thy wealth. Hadst thou sworn a hundred times on the Quran, I would not have trusted thee in the slightest even for a moment. I will not enter thy presence, nor travel on the same road with thee, but, if God so will it, I will proceed towards thee.
' Fortunate art thou Aurangzeb, king of kings, expert swordsman and rider. Handsome is thy person, and intelli- gent art thou. Emperor and ruler of the country, thou art clever to administer thy kingdom, and skilled to wield the sword. Thou art generous to thy co-rehgionists, and prompt to crush thine enemies. Thou art the great dis- penser of kingdoms and wealth. Thy generosity is profuse, and in battle thou art firm as a mountam. Exalted is thy position ; thy loftiness is as that of the Pleiades. Thou art king of kings, and ornament of the thrones of the world. Thou art monarch of the world, but far from thee is religion.
' I wanted to kill the hillmen who were full of strife. They worshipped idols, and I was an idol-breaker. Behold the power of the good and pure God who by means of one man killed hundreds of thousands. What can an enemy do when
^ Pechida, twisted, coiivoluted. The more coils a snake has the more poison it contains. The Guru here distinctly threatens the Emperor.
2o6 THE SIKH RELIGION
God the Friend is kind? His function it is, as the great Bestower, to bestow. He giveth deUverance and pointeth out the way to His creatures. He teacheth the tongue to utter His praises. In the hour of action he bhndeth the enemy. He rescueth the helpless and protecteth them from injury. The Merciful showeth mercy to him who acteth honestly. God bestoweth peace on him who heartily per- formeth His service. How can an enemy lead astray him with whom the Guide of the way is well pleased ? Should tens of thousands proceed against such a person, the Creator will be his guardian. When thou lookest to thine army and wealth, I look to God's praises. Thou art proud of thine empire, while I am proud of the kingdom of the immortal God. Be not heedless ; this caravansary is only for a few days. People leave it at all times. Behold the revolution which passeth over every denizen and house in this faithless world. Even though thou art strong, annoy not the weak. Lay not the axe to thy kingdom. When God is a friend, what can an enemy do even though he multiply himself a hundred times ? If an enemy practise enmity a thousand times, he cannot, as long as God is a friend, injure even a hair of one's head.'
The Guru sent the above to the Emperor by Daya Singh and Dharm Singh, who had survived the battle of Chamkaur and escaped to Dina with the Guru. They disguised themselves as Muham- madan pilgrims, and proceeded on their journey to the south of India. On reaching Dihli they took shelter in the Sikh temple and received the visits of several admiring Sikhs. Next morning they set out for Agra. Thence they crossed the river Cham- bal and proceeded to Ujjain, whence they crossed the Narbada and travelled by Burhanpur to Auran- gabad. Thence they proceeded to Ahmadnagar, where the Emperor was encamped. There Daya Singh and Dharm Singh met a Sikh called Jetha Singh, who told them it would be very difficult for them to obtain an audience of the Emperor. They
LIFE OF GURU GOBIND SINGH 207
said it did not matter, and asked him to summon all the Sikhs who were there to meet them and hear their story. Daya Singh and Dharm Singh told the Sikhs of their mission, and read a letter specially addressed to them by the Guru.
Chapter XXVI
Meanwhile the Guru was preparing for his defence at Dina, but in order that the innocent villagers might not suffer from warlike operations directed against him, he pitched his tent in the neighbouring forest. It would appear that he approached, if he did not actually enter, the present village of Jalal, for it is recorded that the inhabitants of that village gave him supplies and a lance for defence. They complained that the inhabitants of a neighbouring village bore them enmity. There were always affrays between the two villages, and the inhabitants of Jalal were always worsted. The Guru told them to obey and believe in him, and they should always be victorious. They trusted him and obta'ned several victories. Subsequently, however, the inhabitants of Jalal forgot their promises to the Guru, and stole horses belonging to the Sikhs. The offenders were punished and expelled from their village by those whom they had wronged. They subsequently begged the Sikhs' pardon, and were allowed to dwell at Gurusar^, where the Guru had encamped.
The Guru thence proceeded to the village of Bhagta in the present state of Faridkot. The village had been called after Bhai Bhagtu, a grandson of Bhai Bahilo, who was a distinguished Sikh in the time of Guru Arjan. Bhagtu had five sons, Gurdas, Tara, Bhara, Mihra, and Bakhta. They presented a fully caparisoned steed to the Guru. Gurdas and
^ This is not the Gurusar the scene of Guru Har Gobind's engage- ment with the imperial army.
2o8 THE SIKH RELIGION
Tara are the men we have already described as masands of Ram Rai. By this time they had returned to their native village. The Guru remained in Bhagta for three days, and on the fourth travelled to Wandar in the present district of Firozpur. Thence he proceeded into a dense forest where he met a nephew of Kapura, the Chaudhri of several villages round Kot Kapura in the present state of Faridkot. The nephew complained that his uncle had expelled him. He was, he said, marching to do battle with him, but, on hearing of the Guru's arrival, he first went to pay him his respects, that being a more holy object than making war on his uncle. The Guru said that Kapura' s troops would arrive on the morrow, but his nephew must not at present engage in a combat with them. His troops would subsequently conquer those of Kapura. The nephew following the Guru's advice decided to remain at home on the morrow. His wife, however, on seeing him thus ingloriously inactive, asked for his sword and turban, offered him her petticoat, and said she would go and fight herself. This taunt roused her husband to action. In disregard of the Guru's advice he went to battle and was killed by his uncle's forces.