The Guru thence proceeded to Bahiwal and Sarawan and billeted his Sikhs on the villages. One Sikh, named Maliagar Singh, was fed by a poor villager on pilun, the tiny fruit of the jal-tree. He told the Guru that he had had an excellent dinner. The Guru on subsequently discovering that he had dined on pilun and thus received only indifferent food, complimented him on his contentment, and said that Sikhs ought ever to act as he had done, and never dispraise food offered them. The Guru con- tinued, ' If any one come to a Sikh, and receive not food from him, know that that Sikh hath sinned. If any one beg food from a Sikh, he too hath sinned because of his greed.'
LIFE OF GURU GOBIND SINGH 209
The Guru then visited Kot Kapura, and put up outside the city under a pipal-tree, which is still pointed out to the traveller. It is in a little pro- montory in the centre of a lake formed by the excavation of earth to build the town. Kapura came to see him, and brought him a fully capari- soned horse and other presents. Next day Kapura again visited him and found him seated on one couch, while his weapons were laid before him on another. He reverenced arms because, he said, they who wore them and practised their use became brave and conquered their enemies.
The Guru begged Kapura' s permission to take shelter in his fort. Kapura replied that he had no power to withstand the imperial army, and no desire to wander a fugitive Hke the Guru. The Guru then said the Muhammadans would take his fort, put his head into a bag of ashes, and then hang him. Kapura left in anger, and going home closed the gates of the fort, so that the Guru might not enter by sur- prise.
The Guru heard that Wazir Khan's army was now in hot pursuit. He accordingly set out from Kapura, and sought shelter in Dhilwan, a village about four miles to the south-east of it. There Prithi Chand's descendants had been settled for some time. One of them called Kaul, now a very old man, visited the Guru and made him a present of a suit of clothes. Upon this the Guru threw off and burned the greater part of the blue dress which he had been using for disguise. In the Asa ki War occurs the line : —
Nil bastar le kapre pahire Turk Pathani amal kiya. The Turks and Pathans put on blue clothes and reigned.
For this^the Guru read : —
Nil bastar le kapre phare ; Turk Pathani amal gaya. 1 have torn tlie blue clothes which 1 wore ; the rule of the Turks and Pathans is at an end.
The Guru meant the alteration as a curse on the Turks and Pathans. It was deemed an impious act to alter any part of the Granth Sahib. This the Guru did not deny, but said he hoped that the murder of his father and of his own children and the grievous sufferings of his Sikhs were a sufficient atonement. A piece of his blue clothes which the Guru did not consign to the fire he preserved in memory of his troubles. It is said to have subse- quently suggested the blue dress of the Akalis or Nihangs.
The Guru soon left Dhilwan and pitched his tent in a forest between Maluka and Kotha. Thence he proceeded to Jaito in the present state of Nabha. There Kapura arrived on a hunting excursion. He complained of perturbation of mind on account of the curse the Guru had uttered. The Guru, how- ever, refused to retract his words. On the contrary he said that Kapura should ever remain a puppy of the Muhammadans, and have great suffering in consequence.
While the Guru was in this locality, a messenger arrived with the news that Wazir Khan's army was marching hither, and would arrive in a few days. The Guru asked Kapura for a guide. Kapura sent an officer called Khana and some troopers with instructions to show him the way as far as Khidrana, but not engage in any combat, and if possible hinder the Guru from doing so. Next morning the Guru es- caped to Ramiana in the Faridkot state. On the way he found a man gathering the fruit of the wild caper. The Guru tasted, but not relishing it, told the man to throw it away. The man would not do so altogether. The Guru said it had been his intention to banish drought from that part of the country, but now he could not do so owing to the man's obstinacy and disregard of his orders. From Ramiana the Guru proceeded towards Khidrana.
All the contests and sufferings of the Guru became
AN AKALI
LIFE OF GURU GOBIND SINGH 211
known in the Manjha, and the Sikhs who dwelt there censured themselves for having listened to Duni Chand and abandoned the Guru at Anandpur. They now began to consider how they could make reparation and assist their spiritual master in his dire extremity. They were, however, of the opinion of the Sikhs of Lahore that the Guru should adopt the way of Baba Nanak and cease all hostilities. They sent a large deputation to press their advice on him, and promised that, if he accepted it, they would use influence with the Emperor to pardon him ; otherwise they would not consider themselves his Sikhs or him their Guru.
The Guru on the way to Khidrana arrived at a village owned by a Khatri called Rupa, who warned him off through fear of the Emperor's dis- pleasure. The Guru had a Bairar named Dan Singh as his clerk and chamberlain. Dan Singh's son saw the enemy approaching, and duly informed the Guru. The Guru took no notice, but continued to walk his horse. The warning was repeated, but the Guru heeded it not. The youth then struck the Guru's horse with the object of quickening his pace. At this the Guru became angry and uttered words of censure. Dan Singh interceded for his son. The Guru replied that he treated Dan Singh's son as his own, and a father's censure would not affect his children. The Guru instanced the case of a tigress removing her cubs from a burning forest. When she takes them in her mouth, every one thinks she is going to devour them, but this is not so. Her act is prompted by love.
The deputation of the Manjha Sikhs found the Guru after much search. On hearing their repre- sentation he said, * If you were my Sikhs, you would receive and not give me instruction. I do not require you. You deserted me formerly. Who hath sent for you now ? You have come to adjust my quarrels, but where were you when I needed your
P 2
assistance ? You used no influence with the Emperor when Guru Arjan was tortured to death, or when Guru Teg Bahadur was beheaded. On this account, my brethren, I cannot Hsten to your advice. When I am again in difficulty, you will betray me as before. Put on record that you renounce me and go to your homes.' Upon this the deputation drew up a formal document to the effect that they re- nounced the Guru unless he ceased to contend with the Turks.
A Sikh who had been put on a tree to keep watch said, ' I see the enemy approaching, and they will soon see us.' The Guru took up his bow and arrows and mounted his horse. He was advised by Kapura's guide to go to Khidrana, where there was water of which he could hold possession, and where the Muhammadans, if they ventured thither, would die of thirst. The Guru said, ' There is dust in the eyes of the Muhammadans and earth in their mouths. They may stare as much as they please, but when I remember the holy Baba Nanak they cannot see me.'
Five of the Man] ha Sikhs repented of their re- nunciation of the Guru, and decided to return and render him all assistance. They induced thirty-five more of their number to return with them. The Guru thus obtained an unexpected reinforcement of forty good and earnest fighting men. They were joined by a heroine named Bhago, who through zeal for the Sikh cause had donned man's attire and vowed to suffer death if necessary on the bloodstained field of danger on behalf of the Guru. The Guru and his personal guard preceded them to Khidrana in the present Firozpar district of the Pan jab, but on finding no water there, the tank having run dry, moved on into the neighbouring forest, where they deemed they should be in greater safety, and whence they could more easily escape if overpowered. The forty men of the Man j ha on arriving at Khidrana
LIFE OF GURU GOBIND SINGH 213
decided to cover the trees in the neighbourhood with clothes, so that the enemy might think they were encamped in great numbers, and not make a sudden attack on them. Kapura appeared in the enemies* ranks. He overtly came to show them the way by which he had instructed his officer to take the Guru and his forty Sikhs to their destruction.
Wazir Khan ordered his army to charge the Sikhs who stood to oppose him, and in whose ranks he believed the Guru to be concealed. They received the charge with the utmost bravery. The Muham- madans were giving way when Wazir Khan rallied them by asking if they were not ashamed to fly before such a handful of men. Five Sikhs who advanced to the front were riddled with bullets. Ten more advanced on the imperial army, and cleared the field wherever they went. When they were cut down, the enemy took courage and advanced nearer the remaining Sikhs. Eleven Sikhs then rushed on the enemy and smote them down. They were, however, unable to cope with superior numbers and fell under the swords of the Muhammadans. The woman Bhago fought heroically in their ranks, disposed of several of her Muhammadan opponents, and transmitted her name as an Indian heroine for the admiration of future generations.
The Guru and his body-guard had taken up their position on a sand hill about two miles distant. He discharged arrows from there with fatal effect against the Muhammadans who could not see from what quarter destruction was raining on them. At the conclusion of the engagement Wazir Khan thought the Guru was killed, and ordered his men to search for his body.
The tank at Khidrana, as already stated, having become dry, Wazir Khan's army was in great straits for want of water. Kapura told him that it could only be obtained at a distance of thirty miles in front and ten miles in rear, and advised him to
march back and save the Uves of his men and horses, otherwise they would all perish. To such distress was the Muhammadan army reduced, that they abandoned their dead and wounded, and relinquished their search for the body of the Guru. Wazir Khan boasted that he had killed him, and that the Emperor on hearing the joyful intelligence would greatly honour and reward him.
On finding that the Muhammadan army had departed, the Guru went to see the battle-field, relieve the wounded, and perform the obsequies of the slain. He went about wiping the faces of both dead and wounded, and extolHng their unsurpassed valour. Copious tears flowed from his eyes. He said the dead had given up their lives for him, and they should abide in bliss in the Gurus* paradise. He found Mahan Singh breathing heavily and desiring a last sight of his spiritual master. The Guru told him to open his eyes, and when he did so his strength returned. The Guru invited him to ask for any boon he desired from empire to salva- tion. Mahan Singh thought it was best to ask for the cancellation of the deed of renunciation of the Guru drawn up by the Manjha Sikhs. The Guru at first refused, but on being pressed consented to cancel it. He drew the document from his pocket and destroyed it. Mahan Singh then breathed his last. The Guru ordered the Bairars he had recently enlisted to collect the slain and cremate them. He promised that all Sikhs who visited the place on the first of Magh, the anniversary of the battle, should become filled with the martial spirit of their sires. Khidrana has since that time been called Muktsar, or the tank of salvation, because those who fell on that spot were no more subject to trans- migration.
In the process of collecting the slain it was found that another person showed signs of life. This was the heroine Bhago. The Guru addressed her:
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LIFE OF GURU GOBIND SINGH 215
' Taking off thy woman's dress thou didst come to me with the Manjha Sikhs. It is well that thou hast fought here. Blessings on thy Hfe ! Arise and come with me.' She detailed the story of her departure from her home in the company of the Sikhs of the Manjha, and then continued : ' I obtained possession of a strong spear. When all the Sikhs were dead the Turks advanced on me. I spitted several of them. Others directed their weapons against me, but thou didst extend thine arm to save me. Now that I have seen thee I am happy, and have no further desire than to abide with thee.'
Chapter XXVII
The Guru thence proceeded to Saran and thence to Nautheha. The inhabitants of the latter village prayed him to leave them. He then went to Tahlian Fatah Sammun, a village about twenty miles south- west of Muktsar, where he was welcomed.
Some Sikhs from Harike came to him with an offering of a lungi and a khes. The Guru put the khes on his shoulders and tied the lungi round his loins, Man Singh remonstrated and re- minded him of his own prohibition of the wearing of a lungi in this fashion, and said he was liable to a fine. The Guru replied, ' I am dressed according to the custom of the country. Jeha des teha bhes ; lev lungi modhe khes — Every country hath its own dress ; ^ a lungi for the loins and a khes (shawl) for the shoulders.'
The Guru feeling his insecurity asked that a guard should be provided for him. The warlike Sikhs put some Dogars on guard. The Guru intended to
^ Although the Guru allowed his Sikhs to adopt the dress of every country they inhabited, yet they must not wear hats but turbans to confine the long hair they are strictly enjoined to preserve. They must also put on a kachh (drawers), but over it they may wear trousers.
of the money which his pious follower had brought him.
A Muhammadan faqir called Brahmi (Ibrahim), who lived on a neighbouring mound, came to the Guru with offerings, and asked to be baptized. The Guru expressed his satisfaction at the proposal. ' Thou art the first Moslem to be baptized according to my rites. If any Moslem, whether of high or low position, in good faith desire to join the Khalsa, it is proper that he should be baptized and received into our community.' The Muhammadan was accordingly baptized and received the name Ajmer Singh.^
The Guru thence went to the village of Sahib Ghand and thence to Kot Bhai. On his way he baptized several people. From there he proceeded to Rohila and then to Bambiha, where he remained nine days. Thence he returned to Bajak.
When the Guru was in the neighbourhood of Maluka and Kotha, one of the sect called Diwanas (madmen), who attempted forcible access to him, was cut down by his sentry. While the Guru was in Bajak, Ghudda, the Diwanas' spiritual guide, sought to avenge the death of his follower, and accordingly sent fifty men of his sect to assassinate the Guru. On learning, however, that the Guru had a strong body-guard, forty-eight of them turned back and only two, Sukkhu and Buddha, proceeded to the Guru. They carried no weapons, but whiled away their time on the journey with the music of a sarangi. On reaching the Guru instead of trying to kill him they began to play and sing for him. They sang among others the following verses : —
The soul resideth in a frail body.
Parents are not for ever, nor doth youth abide.
We must all march onwards : why should man be proud ?
The Guru was much pleased with them, and they
^ Suraj Parkash, Ayati /, Chapter xviii.
LIFE OF GURU GOBIND SINGH 219
were equally pleased with him. To show their satis- faction and the pleasure they felt in his company, they took up his bed on their shoulders, and carried it for more than a mile. The Guru gave them a square rupee, and told them to preserve it in memory of him and promised that they should obtain what- ever their hearts desired.
The Guru then proceeded to Jassi Baghwali and thence towards Talwandi Sabo, now called Dam- dama, in the Patiala state, halting on the way at a place called Pakka. In Talwandi Sabo resided his friend Dalla, who asked him why he had not previously applied to him for assistance against the treacherous Muhammadans. He said he could have saved the Guru much suffering. Here the Guru met some Sikhs who had come from Lahore with a musket as an offering. He asked Dalla for two men to serve as targets to make trial of the weapon. All who heard him thought he was insane and made no reply. The Guru then saw two Ranghreta Sikhs and invited them to submit to the trial. When the Guru called them they were tying on their turbans, but, so eager were they to please him, that they went before him with their turbans only half-bound, and vied with each other as to who should first be the subject of his experiment. The Guru said he only wanted one of them, and further explained that he merely desired to prove the cowardice and disloyalty of Dalla's soldiers, and show that, had they been with him in Anandpur, they would have deserted him in the hour of danger.
The Guru's wives Mata Sundari and Sahib Kaur here joined him in his wanderings. They wept copiously on hearing the fate of the young children. The Guru endeavoured to console them, and said, * A jit Singh, Zorawar Singh, Jujhar Singh, and Fatah Singh have been sacrificed for their rehgion and obtained eternal life, so why should the mothers of such heroes lament ? Lo ! the whole world is
transitory. There is first childhood, then youth which diminisheth day by day, and at last old age, when the body perisheth. In the presence of God what is old age, what childhood, and what youth ? They are all the same — equally of short duration. The more we love our bodies, the more suffering we endure. Love for the body is meaningless. Only those who apply it to good works profit by their lives. Your sons have gone with honour to where bliss ever abide th. Having performed the work of the immortal God they have now returned to Him. Therefore accept God's will as the best and most advantageous portion. Instead of your sons I present you with my Sikhs as a brave and worthy offspring.'
Dayal Das, a grandson of Bhai Bhagtu, came from Bhuchcho to visit the Guru. The Guru wished to baptize him, but he refused, saying he was a Sikh of the ancient fashion and wished to remain so. Ram Singh, a great-grandson of Bhai Bhagtu, came from Chakk Bhai to invite the Guru to go and stay with him. The Guru promised that he would go some day, and requested him to hold his house in readiness to receive him.
The woman Bhago who remained with the Guru after the battle of Muktsar, in a fit of devotional abstraction tore off her clothes and wandered half naked in the forest. The Guru restrained her, gave her the kachh or Sikh drawers, and allowed her again to wear man's costume. She attained a good old age, and died in Abchalanagar (Nander) revered by the Sikhs as a saint.
While the Guru was in Talwandi Wazir Khan sent a peremptory note to Dalla to surrender him, or he would dispatch an army and put them botli to death. Dalla replied that the Guru was his life, and he could not part with him. If Wazir Khan sent an army, the Guru and Dalla would go into the recesses of the forest, where, even if an army