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THE  SIKH  RELIGION 

ITS  GURUS,  SACRED  WRITINGS 
AND  AUTHORS 

BY 

MAX  ARTHUR  MACAULIFFE 

"dl'd)    '^^  XraixT  %,  §1?    qO/O    ^^  >1^W. 

The  ^gg   of  superstition  hath  burst;  the 
mind  is  illumined : 

The  Guru  hath  cut  the  fetters  off  the  feet 
and  freed  the  captive. 

Guru  Arjan 

IN  SIX  VOLUMES 
VOL.   V 


OXFORD 

AT  THE  CLARENDON  PRESS 

1909 


HENRY  FROWDE,  M.A. 

PUBLISHER  TO   THE   UNIVERSITY   OF   OXFORD 

LONDON,    EDINBURGH,    NEW   YORK 

TORONTO    AND    MELBOURNE 


1104942 


CONTENTS  OF  VOL.  V 


PAGE 


Life  of  Guru  Gobind  Singh,  the  Tenth  Guru    .  i 

Guru  Gobind  Singh  against  Idolatry  ...  67 

A  Princess's  Discussion  with  a  Brahman     .        .  68 

Extracts  from  Bhai  Nand  Lal's  Writings  .        .  103 

Zafarnama  (the  Guru's  Epistle  to  Aurangzeb)  .  20t 

Interview  with  Banda 237 

Banda's  Career  in  the  Panjab  and  Death          .  246 

Compositions  of  Guru  Gobind  Singh     .        .        .  260 

Extracts  from  Aral  Ustat      ....  261 

Extracts  from  Vichitar  Natak       .        .        .  286 

Introduction    to    the    Hindu    Incarnations  306 

Thirty-three  Sawaiyas  (Quatrains)        .        .  314 

Hazare  Shabd 324 

Chaupai 328 

Ardas  (supplication) 331 

Rags,  or  Musical  Measures  of  the  Gurus'  Hymns  333 


1^=5^^  MTSTTD  T3()  a  J^ir^y^i)  ife  S^^-rf) 


GURU   GOBIND   SINGH 


SIKH  V     P.  1 


LIFE    OF   GURU    GOBIND   SINGH, 
•      THE  TENTH  AND  LAST  GURU^ 

Chapter  I 

An  account  of  the  early  years  of  Guru  Gobind 
Rai  has  already  been  given  in  the  life  of  Guru  Teg 
Bahadur.  Guru  Gobind  Rai,  after  his  father's 
death,  continued  with  even  more  diligence  than 
before  to  prepare  himself  for  his  great  mission. 
He  procured  a  supply  of  sharp-pointed  arrows  from 
Lahore,  and  practised  archery  with  great  industry. 
The  Guru's  principal  companions  and  bodyguard  at 

^  The  main  authorities  for  the  life  of  Guru  Gobind  Singh  are  the      ^.i^ 
Vt'chiiar  Ndfak,  or  Wonderful  Drama,  composed  by  the  Guru  himself; 
the  Gur  Bilds^  by  Bhai  Sukha  Singh;  and  the  Suraj  Parkdsh,  by 
Bhai  Santokh  Singh. 

The  Vichitar  Ndtak  is  a  metrical  composition  divided  into  fourteen   \ .     ^ 
chapters,  and  written  in    archaic  Hindi  with    a  large  admixture   of  U  '^ 
Sanskrit  in  the  Gurumukhi  character.     The  date  is  probably  about 
A.  D.  1692. 

Bhai   Sukha  Singh,   the  author   of  the   Gur  Btlds,  was   born  in  «? 

A.  D.    1766  in  Anandpur,  where  Guru  Gobind    Singh   long  had  his  ^ 

residence.     He  became  a  pupil  of  Bhais  Bhagwan  Singh  and  Thakur  j^ 

Singh,   and  was  subsequently  a  gyani  or  expounder  of  the  Granth  ^    ^ 

Sahib  at  Kesgarh,  where  the  tenth  Guru  first  administered  his  baptism.  r-     £/\ 

Bhai  Sukha  Singh  completed  the  Gur  Btlds  in  a.  d.  1797,  and  died  in     ^  jT  / 

A.  D.  1838.    His  work  is  also  in  old  Hindi  in  the  Gurumukhi  character,     ^ins.^  <^  V 

The  author  has  also  consulted  with  advantage  Bhai  Gyan  Singh's  _>  J  \3 

Panth  ParkasTi.     " '  V'viT 

1  here  is  a  book  called   the  Sau  Sdkhi  which  profes'       to  be  a  ^  ^ 

conversation   between  _Sahib   Singh   and   Gurbakhsh       .igh  on  the         \ 
sayings  and  doings  of  the  tenth  Guru.     It  is  held  in~^-igTrestimation 
by  the  Kukas — followers  of  the  late  Bhai  Ram  Sir  ,h  of  Bhaini,  in 
the  Ludhiana  district  of  the  Panjab — and  is  relied  ou  by  them  as  the  - 
main  authority  for  their   heresy.      Santokh   Singh  _sometime^s  gives 
Bhai  gurbakhsh  Smgh's  communications  to  Sahib  Singh  as  the  basis_ 
of  his^Tiistory  of  the  Gurus  from  the  tTnie^oT  Guru  Angad,  but  he 
makes"  TTo  mention  of -tiie'lS5«  iSakfiu^TYitve  appears  nothing  to 
establish  its  authenticity. 


oH 


2  THE  SIKH  RELIGION 

this  time  were  his  aunt  Viro's  five  sons — Sango 
Shah,  Jit  Mai,  Gopal  Chand,  Ganga  Ram,  Mahri 
Chand;  his  uncle  Suraj  Mai's  two  grandsons,  Gulab 
Rai  and  Sham  Das  ;  Kripal,  his  maternal  uncle ; 
Bhai  Daya  Ram,  the  friend  of  his  youth  \  and  Bhai 
Nand  Chand,  an  upright  and  favourite  masand. 
The  descendants  of  the  Gurus,  the  masands,  and 
the  sons  and  grandsons  of  those  who  had  served 
Guru  Gobind  Rai's  father  and  grandfather  gathered 
round  his  standard.  He  also  entertained  a  number 
of  singers,  who  sang  the  Gurus'  hymns,  and  a  number 
of  bards  who  composed  and  sang  in  succession  qua- 
trains in  praise  of  the  Gurus.  So  great  was  the 
enthusiasm  that  the  women  of  the  city  used  to 
climb  the  top  stories  of  their  houses  and  chant  the 
Guru's  praises  in  extempore  verses. 

A  man  called  Bhikhia  residing  in  Lahore  went  to 
visit  the  Guru.  Bhikhia,  seeing  him  handsome  and 
well-proportioned,  thought  he  would  be  a  suitable 
match  for  his  daughter  Jito.  The  Guru's  mother  was 
pleased  at  Bhikhia' s  proposal,  and  asked  her  brother 
Kripal  to  advise  the  Guru  to  accept  it.  The  Guru 
did  so,  and  there  were  great  rejoicings  at  Anandpur 
on  the  occasion  of  the  betrothal.  Great  too  were 
the  rejoicings  in  Bhikhia' s  domestic  circle  when  he 
returned  home  with  the  good  news.  The  twenty- 
third  of  Har,  Sambat  1734  (a.  d.  1677),  was  fixed 
for  the  marriage,  and  Bhikhia  returned  to  Anandpur 
to  inform  the  Guru  of  the  glad  day,  and  invite 
him  to  proceed  with  his  marriage  procession  to 
Lahore.  The  Guru,  contrary  to  the  custom  on  such 
occasions,  refused  to  go  to  Lahore,  and  said  he 
would  make  a  Lahore  near  Anandpur  for  the  occa- 
sion. He  sent  written  orders  in  every  direction  for 
assistance,  and  his  wishes  were  amply  gratified. 
The  Sikhs  thronged  from  the  Panjab  capital  on  the 
occasion,  and  with  them  came  Bhikhia  and  his 
family.  Shopkeepers  and  merchants  opened  shops 
and  warehouses,  and  abode  in  Anandpur  until  the 


LIFE  OF  GURU  GOBIND  SINGH  3 

completion  of  the  nuptial  ceremonies.  After  the 
marriage  Bhikhia  remained  sometime  with  the  Guru 
and  performed  all  possible  service  for  him. 

The  Guru,  according  to  the  custom  of  his  prede-  ^j 
cessors,  used  to  rise  in  the  end  of  the  night  and 
perform  his  devotions.  He  particularly  delighted  ^'^J^ 
to  lisjten  to  the  Asa  ki  War.  After  daybreak  he  gave 
his  Sikhs  divine  instruction  and  then  practised 
martial  exercises.  In  the  afternoon  he  received  his 
Sikhs,  went  shooting,  or  raced  horses ;  and  ended  the 
evening  by  performing  the  divine  service  of  the 
Rahiras. 

Once  in  the  hot  season  when  bathing  with  his 
cousins  and  other  youths  of  the  same  age  in  the 
Satluj,  the  Guru  divided  the  party  into  two  opposing 
factions  to  play  a  game  of  splash-water.  The  Guru 
being  endowed  with  superior  strength  reduced  his 
cousin  Gulab  Rai  to  such  straits  that  he  with  diffi- 
culty emerged  from  the  water.  In  his  confusion  he 
began  to  put  on  the  Guru's  turban,  believing  it  was 
his  own.  Bhai  Sango  ran  to  restrain  him,  for  it 
would  be  a  sacrilege  for  any  one  to  put  on  the  Guru's 
turban.  Gulab  Rai  accordingly  laid  it  down  in 
consternation.  The  Guru  saw  the  occurrence  and 
begged  Gulab  Rai  to  bind  the  turban  on  his  head, 
and  it  would  some  day  obtain  him  honour.  When 
in  after  days  the  Guru  had  to  leave  Anandpur  for 
the  Dakhan,  Gulab  Rai^  obtained  possession  of  the 
city  and  established  himself  as  Sikh  priest  there,  I  I 
thus  fulfilling  the  Guru's  prophecy. 

The  Guru  delighted  to  wear  uniform  and  arms, 
and  practise,  and  induce  others  to  practise,  archery 
and  musket-shooting.  His  handsome  exterior  was 
much  admired  both  by  men  and  women. 

One  day  as  he  was  seated  in  darbar  some  new 
converts  to  the  Sikh  faith  came  to  do  him  homage. 
Among  them  was  a  Sikh,  who  had  a  daughter  called 
Sundari,  of  marriageable  age.  He  proposed  to  the 
Guru  to  wed  her  and  make  her  the  slave  of  his  feet. 

B  2 


4  THE  SIKH  RELIGION 

The  Guru  did  not  desire  the  alHance,  but  it  was 
pressed  on  him  by  his  mother,  and  not  long  after- 
wards the  Guru's  nuptials  were  solemnized.^ 

We  have  already  seen  that  Raja  Ram  of  Asam 
implored  Guru  Teg  Bahadur's  intercession  for  a  son, 
and  a  prince  called  Rat  an  Rai  was  duly  born  to  him. 
Raja  Ram  died  when  his  son  was  only  seven  years 
old.  When  Ratan  Rai  attained  the  age  of  twelve, 
he  felt  an  inclination  to  see  the  son  of  the  Guru  by 
whose  mediation  he  had  been  born.  He  accordingly, 
with  his  mother  and  several  of  his  ministers,  pro- 
ceeded to  Anandpur.  He  took  with  him  as  an 
offering  five  horses  with  golden  trappings,  a  very 
small  but  sagacious  elephant,  a  weapon  out  of  which 
five  sorts  of  arms  could  be  made — first  a  pistol, 
then  by  pressing  a  spring  a  sword,  then  a  lance,  then 
a  dagger,  and  finally  a  club — a  throne  from  which, 
by  pressing  a  spring,  puppets  emerged  and  played 
chaupar,  a  drinking  cup  of  great  value,  and  several 
costly  and  beautiful  jewels  and  raiment. 

The  Raja  was  received  in  great  state.  He  offered 
his  presents,  prayed  the  Guru  to  grant  him  the  Sikh 
faith  and  sincerity,  so  that  his  love  might  be  ever 
centred  in  the  Guru's  feet.  The  Guru  granted  all 
his  desires.  The  Raja  exhibited  the  excellence  and 
advantages  of  all  his  presents.  He  showed  how  five 
weapons  could  be  made  out  of  one,  he  unloosened 
the  puppets  from  the  throne  and  set  them  playing 
chaupar.  He  caused  the  elephant  to  wipe  the  Guru's 
shoes  and  place  them  in  order  for  him.  The  Guru 
at  the  Raja's  suggestion  discharged  an  arrow.  The 
elephant  went  and  fetched  it.  The  animal  held 
a  jug  of  water  from  which  the  Guru's  feet  were 
washed,  and  then  wiped  them  with  a  towel.    At  the 

^  A  learned  Sikh  informs  us  tha^Sundari^ a  word  wliich  means  the 
beautiful,  frequently  applied  to  the  heroines  of  Indian  history,  was  an 
epithet  of  Jito  and  not  a  second  wife  of  the  Guru.  The  same  learned 
Sikh  thinks  that  Jito,  who  was  generally  known  as  Sundari,  did  not 
die  in  Anandpur,  but  lived  in  Dihii  after  the  demise  of  Guru  Gobind 
Singh. 


LIFE  OF  GURU  GOBIND  SINGH  5 

word  of  command  he  took  a  chauri  and  waved  it 
over  the  Guru.  At  night  he  took  two  Hghted  torches 
in  his  trunk,  and  showed  the  Guru  and  the  Raja 
their  homeward  ways.  In  due  time  the  Raja  bade 
farewell  to  the  Guru,  and  on  his  departure  requested 
him  never  to  let  the  elephant  out  of  his  possession. 

Several  men  went  to  the  Guru  for  enlistment,  and 
his  army  rapidly  increased.  He  now  set  about  the 
construction  of  a  big  drum,  without  which  he  deemed 
his  equipment  would  be  incomplete.  The  work  was 
entrusted  to  Nand  Chand.  When  the  masands  found 
that  it  was  nearly  ready  they  said  that  when  Bhim 
Chand,  the  king  of  the  country,  heard  it,  he  would 
be  wroth,  and  not  suffer  the  Guru  and  his  Sikhs  to 
abide  in  the  locality.^  Afraid,  however,  to  make  a 
representation  to  the  Guru  himself,  they  went  to  his 
mother  Gujari  and  expressed  their  sentiments:  'The 
Guru's  expenditure  on  works  of  charity  and  philan- 
thropy is  already  great,  and  now  he  is  increasing  his 
army  and  building  a  large  drum.  When  the  hill  chiefs 
hear  it  beaten,  they  will  regard  it  as  a  symbol  of 
conquest  and  engage  in  battle  with  the  Sikhs.  He  is 
daily  adding  to  the  number  of  his  soldiers.  Be  pleased, 
O  lady,  to  restrain  him.'  This  speech  convinced  the 
Guru's  mother.  She  sent  for  her  brother  Kripal,  and 
begged  him  to  dissuade  her  son  from  completing  the 
drum.  Kripal  said  he  could  not  take  it  on  himself 
to  make  any  such  representation  to  the  Guru.  She 
must  do  so  herself.  She  accordingly  spoke  to  her 
son  next  morning  in  the  terms  used  by  the  masands 
to  her.  She  added,  '  Our  business  is  with  religion, 
for  which  humility  is  required.  Even  if  thou  com- 
plete the  drum,  beat  it  not  in  public'  The  Guru 
replied,  '  Mother  dear,  how  long  shall  I  remain  in 
concealment  ?  I  am  not  going  to  take  forcible 
possession  of  the  hill  rajas'  territories.  If  they  are 
jealous  for  nothing,  and  allow  their  hearts  to  rankle, 

1  In  former  times  a  raja  might  not  beat  a  drum  within  another 
raja's  territory,  for  beating  a  drum  was  a  symbol  of  sovereignty. 


6  THE  SIKH  RELIGION 

I  cannot  help  it.  This  is  the  Guru's  castle  where  men 
shall  obtain  their  deserts/ 

On  this  the  Guru  rose  and  went  to  inquire  if  the 
drum  were  ready.  If  not,  its  completion  must  be 
expedited.  The  masands  then  made  a  direct  repre- 
sentation :  '  Great  King,  first  consider  the  resources 
of  the  enemy.  They  are  kings  and  possess  armies, 
wealth,  and  munitions  of  war.  It  is  therefore  not 
advisable  to  contend  with  them.  What  a  number 
of  troubles  befell  thy  grandfather  in  his  military 
career  !  Wherefore  thou  hast  need  of  peace.  Our 
Guru's  business  is  with  the  Sikhism  of  his  country  ; 
war  is  the  role  of  kings.' 

The  Guru  replied,  '  How  shall  I  conceal  myself 
from  those  hillmen  ?  I  have  received  the  immortal 
God's  order  to  disclose  myself,  and  you  tell  me  to 
remain  in  concealment.  I  must  obey  God's  order, 
not  yours.  I  have  prepared  the  drum  because  my 
army  would  have  no  prestige  without  it.  Even  if 
Bhim  Chand,  Raja  of  Kahlur,  and  the  other  hill 
rajas  grow  angry,  are  we  who  sit  here  women  ?  We 
too  shall  meet  sword  with  sword.  If  they  keep  the 
peace,  so  shall  we.  We  shall  soon  see  what  the 
hillmen  intend.  .When  we  go  hunting,  we  shall 
take  the  drum  with  us,  and  beat  it  aloud  on 
arriving  at  the  base  of  the  mountain.' 

The  Guru  celebrated  with  prayers  and  the  distri- 
bution of  sacred  food  the  completion  of  the  big 
drum,  which  he  called  Ranjit,  or  victorious  on  the 
battle-field.  When  it  was  beaten,  the  men  and 
women  of  the  city  went  forth  to  behold  it,  and 
there  was  great  rejoicing.  The  Guru  and  his  men, 
in  full  panoply,  went  hunting  the  same  day.  When 
the  party  arrived  near  Bilaspur,  the  capital  of 
Kahlur,  the  Guru's  drummer  beat  the  drum  with 
much  energy  and  ostentation.  It  sounded  hke 
thunder  to  the  hillmen,  who  at  once  apprehended 
that  some  potentate  had  come  to  take  possession  of 
their   country.      Raja   Bhim   Chand   consulted   his 


LIFE  OF  GURU  GOBIND  SINGH  7 

prime  minister  who  said,  '  It  is  Guru  Gobind  Rai, 
the  tenth  Guru  in  succession  to  Guru  Nanak,  who 
hath  arrived.  His  father  purchased  some  land^  at 
the  base  of  the  Tung  mountain,  and  built  a  village 
thereon.  Thousands  of  worshippers  come  to  him 
from  great  distances.  It  is  only  recently  that  the 
Raja  of  Asam  came  to  visit  him  and  presented  him 
large  offerings.  He  hath  constructed  a  drum  and 
come  shooting  here.  My  advice  is  to  keep  on  good 
terms  with  him.  In  the  first  place,  he  is  worthy  of 
worship,  secondly,  he  maintaineth  a  large  army  and 
is  greatly  feared.  Thirdly,  he  is  very  brave,  and 
such  men  are  sometimes  useful  as  allies.' 

On  hearing  this  Raja  Bhim  Chand  determined  to 
go  to  meet  the  Guru,  and  dispatched  his  prime 
minister  to  arrange  for  the  interview.  The  minister 
informed  the  Guru  that  his  master,  who  was  the 
head  of  all  the  hill  chiefs,  desired  to  meet  him,  and 
it  would  be  well  for  the  Guru  to  be  on  good  terms 
with  him.  Bhai  Kripal,  the  Guru's  uncle,  at  a  nod 
from  the  Guru  replied,  '  This  is  the  Guru's  castle. 
As  any  one  treateth  him,  so  shall  he  be  treated.  If 
any  one  come  here  with  good  intentions,  he  shall  be 
well  received ;  but  if  he  come  as  an  enemy,  he  shall 
be  treated  accordingly.  For  men  to  be  on  good 
terms  with  one  another  is  very  expedient  and  com- 
mendable. Wherefore  go  and  bring  your  Raja.  We 
shall  receive  him  with  great  respect.'  The  minister 
taking  with  him  a  robe  of  honour — the  Guru's  gift — 
returned  to  his  master,  and  recommended  him  to 
proceed  immediately  to  the  interview.  The  Raja 
accordingly  went  with  his  courtiers  and  escort  to 
Anandpur. 

Raja  Bhim  Chand  was  received  in  darbar  with 
great  honour  by  the  Guru,  who  invited  him  to  tell 
him  the  whole  circumstances  of  the  hill  chiefs. 
Bhim  Chand  gave  him  the  desired  information,  and 
then  prayed  the  Guru  to  let  him  see  the  presents 

1  This  is  menlioned  in  the  Life  of  Guru  Teg  Bahadur. 


8  THE  SIKH  RELIGION 

from  the  king  of  Asam.  The  Guru  at  that  interview 
showed  him  all  the  presents,  except  the  elephant. 
Next  morning  the  Guru  had  a  costly  tent  erected 
which  had  been  sent  him  from  Kabul  by  an  enthusi- 
astic Sikh  named  Duni  Chand,  and  prepared  to 
receive  Bhim  Chand  in  it  at  the  second  interview. 
With  the  Guru  were  his  relations,  courtiers,  and 
principal  wrestlers  and  warriors.  When  Bhim 
Chand  saw  the  Kabuli  tent  he  was  astonished  at 
its  magnificence.  In  reply  to  his  inquiry  he  was 
told  that  it  had  cost  two  and  a  half  lakhs  of  rupees, 
and  that  it  was  the  offering  of  a  pious  Sikh.  During 
this  conversation  the  elephant,  beautifully  decorated, 
was  led  forward.  Bhim  Chand  expressed  his  un- 
bounded admiration  of  all  that  he  had  seen  and 
heard.  On  his  homeward  journey  his  mind  burned 
with  envy  of  the  Guru's  state  and  wealth,  and  he 
considered  how  he  could  take  possession  of  all  his 
valuables.  On  reflection,  however,  he  came  to  the 
conclusion  that  he  would  be  satisfied  with  the 
elephant,  and  he  determined  to  have  the  animal 
whether  by  force  or  stratagem. 

On  his  arrival  in  his  capital  he  unfolded  his  design 
to  his  courtiers,  and  asked  them  to  suggest  how 
possession  of  the  elephant  could  be  obtained.  After 
some  discussion  it  was  agreed  that  a  message  should 
be  sent  to  the  Guru  to  the  effect  that  an  embassy 
was  coming  from  Srinagar  in  the  present  British 
Garhwal  district,  with  the  object  of  betrothing  the 
daughter  of  its  Raja,  Fatah  Shah,  to  Bhim  Chand's 
son  ;  and  Bhim  Chand  desired  to  borrow  the  elephant 
so  as  to  make  a  display  of  wealth  to  his  guests.  It 
was  accordingly  decided  that  the  Guru  should  be 
requested  to  lend  the  elephant  for  the  purpose. 
When  the  Guru  received  this  message  he  knew  that 
it  was  simply  a  trick  to  obtain  permanent  possession 
of  the  animal.  He  thought  to  himself,  '  If  I  refuse 
the  elephant,  it  means  war,  and  if  I  send  him  it 
also  means  war,  as  I  must  resort  to  force  for  his 


LIFE  OF  GURU  GOBIND  SINGH  9 

recovery/  He  accordingly  replied  to  Bhim  Chand's 
message,  *  The  raja  who  presented  me  with  the 
elephant  requested  me  not  to  let  the  animal  go  out 
of  my  possession ;  and  it  is  a  principle  of  the  Guru's 
house  to  comply  with  such  requests.  I  have  another 
elephant,  and  should  Raja  Bhim  Chand  require  him 
he  may  take  him/  The  messenger  seeing  that  there 
was  no  chance  of  obtaining  the  desired  elephant 
hastened  to  return  to  Bilaspur. 

The  Guru's  message  was  delivered  with  the  addi- 
tion that  he  did  not  seem  afraid  of  any  of  the  hill 
chiefs.  Raja  Bhim  Chand,  much  incensed,  con- 
sulted his  prime  minister,  who  advised  him  not  to 
provoke  a  quarrel  with  the  Guru.  Bhim  Chand 
angrily  retorted,  and  charged  his  minister  with  age 
and  cowardice.  The  Guru  had  shown  contempt  for 
him,  and  was  he  to  calmly  endure  it  ?  Upon  this 
the  minister  advised  his  master  to  become  a  Sikh, 
receive  initiation  from  the  Guru,  and  all  would  be 
well.  Bhim  Chand  rephed,  '  I  am  an  idolater. 
I  daily  perform  the  tarpan,*  and  repeat  the  sandhia  ^ 
and  the  gayatri.  How  can  I  forsake  my  reHgion, 
and  become  a  Sikh  of  the  Guru  ?  In  the  first  place, 
I  cannot  as  a  Hindu  be  on  good  terms  with  a  man 
who  hath  discarded  our  holy  faith.  Secondly,  none 
of  the  hill  rajas  hath  become  a  Sikh,  and  they 
would  all  laugh  at  me  were  I  to  change  my  religion. 
They  would  say  that  I  did  it  with  the  mercenary 
object  of  obtaining  the  elephant.  In  the  third 
place,  no  men  of  high  caste  have  joined  the  Guru. 
His  followers  are  carriers,  barbers,  fishermen,  washer- 
men, sweepers,  and  similar  nondescript  persons.  I  am 
a  great  king  of  distinguished  Rajput  ancestors.  How 
can  I  become  the  Guru's  follower  and  stand  before 
him  with  clasped  hands  in  supplication  ?    If  he  give 

^  A  daily  ceremony  of  the  Hindus,  in  which  water  is  presented  to 
the  manes  of  deceased  ancestors. 

2  Prayers  read  by  pious  Hindus  at  morning  and  evening  twilight. 
Sometimes  similar  prayers  are  offered  at  noon. 


10  THE  SIKH  RELIGION 

me  not  the  elephant  by  peaceable  means,  I  will  take 
the  animal  by  force.  The  Guru  is  already  on  bad 
terms  with  the  Emperor,  and,  if  he  fall  out  with  me 
also,  he  cannot  abide  here.  He  is  still  a  mere  boy  ; 
arms  are  new  to  his  hands.  When  I  show  him  what 
I  can  do,  he  will  know  who  I  am  and  renounce  his 
pride.' 

Saying  this  Bhim  Chand  ordered  his  chief  police 
officer  to  go  to  the  Guru,  and  try  to  obtain  the 
elephant  by  soft  and  persuasive  words.  If  these 
failed,  the  Guru  was  to  be  threatened  with  the 
strength  of  Bhim  Chand' s  army.  The  police  officer 
went  on  his  mission  and  addressed  the  Guru  as 
directed.  The  Guru  calmly  replied,  *  Thou  givest 
one  advice  to  me  to  lend  the  elephant,  and  another 
to  Bhim  Chand  not  to  restore  him.'  Upon  this  the 
police  officer  knew  that  the  Guru  could  divine  the 
secrets  of  others  and  begged  his  forgiveness.  The 
Guru  then  said,  '  Tell  the  raja  that  if  he  have  faith 
in  the  Guru  and  if  his  intentions  be  honest,  the  Guru 
can  grant  him  what  he  desireth  ;  but  if  he  practise 
fraud  and  deceit,  the  Guru  can  protect  his  own 
interests.  The  Guru  knoweth  the  secrets  of  men's 
hearts,  and  thou  canst  not  deceive  him.  When 
thou  talkest  of  the  strength  of  the  raja's  army, 
know  that  there  is  nothing  wanting  on  the  Guru's 
side  either.  The  Guru  is  already  prepared  for  battle. 
The  Sikhs  are  not  women,  and  they  have  had  long 
practice  in  martial  exercises.'  The  police  officer 
departed  and  delivered  this  message  to  Bhim  Chand, 
who  decided  that  he  would  wait  till  the  time  had 
actually  arrived  for  his  son's  marriage,  and  then  he 
would  repeat  his  request  for  the  elephant,  and  add 
to  it  an  application  for  the  magnificent  Kabuli  tent 
also. 


LIFE  OF  GURU  GOBIND  SINGH         ii 


Chapter  II 

The  Guru  continued  to  hunt  and  practise  arms. 
Companies  of  Sikhs  used  continually  to  visit  him 
and  make  him  offerings.  Those  who  came  for 
military  service  were  received  without  reservation, 
and  taught  the  profession  of  arms.  In  this  way 
the  Guru  soon  collected  a  considerable  army.  The 
masands  continued  their  opposition  and  again  went 
to  complain  to  the  Guru's  mother.  They  repre- 
sented to  her,  '  The  Guru  is  very  young,  and  hath 
no  worldly  experience.  He  hath  stirred  up  strife 
between  himself  and  the  hill  Raja.  He  hath  no 
ally,  for  the  Emperor  beareth  him  no  love.  He 
hath  taken  the  unprecedented  course  of  refusing  on 
two  occasions  Bhim  Chand's  request  for  the  loan  of 
the  elephant.  These  hill  chiefs  are  not  afraid  to  fight 
and  die.  Wherefore,  advise  thy  son  that  it  is  not 
politic  to  contend  with  them.  If  war  begin,  how 
shall  Sikhs  come  with  their  offerings  ?  And  where 
shall  we  procure  supplies  for  our  public  kitchen  ?  ' 

When  the  Guru's  mother  remonstrated  with  him 
as  thus  advised,  he  replied, '  Mother  dear,  I  have  been 
sent  by  the  immortal  God.  He  who  worshippeth 
Him  shall  be  happy  ;  but  he  who  acteth  dishonestly 
and  worshippeth  stones  shall  receive  well-merited 
retribution.  This  is  my  commission  from  God.  If 
to-day  I  give  Raja  Bhim  Chand  the  elephant,  I  shall 
have  to  pay  him  tribute  to-morrow.  He  essayeth 
to  terrify  me,  but  I  only  fear  the  immortal  God  and 
know  none  beside.' 

Nand  Chand  then  joined  in  the  conference  :  '  Lady, 
hath  a  lion  ever  feared  jackals  ?  Hath  any  one  ever 
seen  the  light  of  the  firefly  in  bright  sunshine  ? 
What  availeth  a  drop  of  water  in  comparison  with 
the  ocean  ?  The  Guru  is  a  tiger  brave  and  splendid 
as  the  sun.  Shall  he  fear  Bhim  Chand  ?  When  the 
foolish   hillmen   who   are  like   mosquitoes   contend 


12  THE  SIKH  RELIGION 

with  the  Guru,  they  shall  become  acquainted  with 
our  strength  and  suffer  the  mortification  of  a  late 
repentance/  Bhai  Kripal  then  interposed  :  *  Sister 
dear,  Nand  Chand  understandeth  the  Guru's  plea- 
sure.' The  Guru  ended  the  discussion  by  saying, 
*  Mother  dear,  heed  not  the  evil  advice  of  the  masands. 
They  have  become  cowards  from  surreptitiously 
eating  the  offerings  of  the  Sikhs.' 

The  Guru,  knowing  Nand  Chand  to  be  brave  and 
skilful  in  war,  made  him  his  finance  minister.  More- 
over, Nand  Chand' s  father  had  done  service  for  Guru 
Teg  Bahadur,  and  the  family  was  known  to  be  loyal 
to  the  Gurus.  Pay  was  due  to  the  troops,  and  tact 
and  skilful  management  of  them  were  necessary. 
Kripal  accordingly  highly  approved  of  the  Guru's 
resolve,  and  accepted  Nand  Chand  as  the  Guru's 
finance  minister.  Nand  Chand  was  invested  with 
a  robe  of  honour,  and  appointed  to  his  high  position 
with  all  due  formalities. 

The  Guru  and  his  troops  continued  to  practise 
archery  and  devote  themselves  to  the  chase.  When 
the  other  hill  rajas  heard  of  this  and  of  the  Guru's 
difference  with  Bhim  Chand,  they  began  to  fan  the 
flame  of  enmity,  thinking  that  they  would  be  more 
secure  themselves  if  the  Guru  and  Bhim  Chand 
exhausted  their  strength  on  contests  with  each 
other.  Kripal,  the  Raja  of  Kangra,  sent  Raja  Bhim 
Chand  a  message,  '  Fear  not,  I  am  with  you.  The 
Guru  is  raising  an  army.  Thou  oughtest  conse- 
quently to  be  on  thy  guard  against  him.  There 
cannot  be  two  kings  in  one  state.  Wherefore  it  is 
proper  for  thee  to  expel  him  with  all  expedition.' 
Bhim  Chand  replied  that  peace  was  the  best  thing 
if  it  could  be  maintained;  otherwise  he  would 
welcome  his  friend's  assistance  and  expel  the  Guru. 

Raja  Kripal  then  with  exquisite  treachery  sent 
the  following  message  to  the  Guru  :  '  Great  king, 
fortunate  are  we  that  thou  hast  come  to  dwell  in 
this  land.     I  have  heard  that  thou  hast  some  dis- 


LIFE  OF  GURU  GOBIND   SINGH        13 

agreement  with  Bhim  Chand.  That  fool  knoweth 
not  thy  greatness.  Assert  thyself  and  bring  him  to 
reason  by  the  sword.  I  will  be  thine  ally.  Directly 
thine  order  reacheth  me,  I  shall  be  found  fully 
prepared.'  To  this  the  Guru  merely  replied,  '  This 
is  Guru  Nanak's  house,  where  men  shall  be  treated 
as  they  deserve.'  Raja  Kripal's  envoy  took  note  of 
the  Guru's  intelligence,  determination,  and  material 
strength,  and  on  returning  to  his  master  informed 
him  that  the  Guru  would  certainly  not  yield  to  Bhim 
Chand  without  a  struggle. 

The  time  for  the  marriage  of  Fatah  Shah's  daughter 
to  Bhim  Chand' s  son  was  now  approaching,  so 
Bhim  Chand  decided  to  ask  the  Guru  again  to  lend 
him  the  elephant  and  other  articles  of  display  for 
the  occasion.  He  accordingly  sent  his  brother-in-law, 
Kesari  Chand,  Raja  of  Jaswal,  and  a  Brahman,  with 
orders  to  bring  what  he  desired  by  all  possible  means. 
They  requested  the  Guru  to  lend  Bhim  Chand  the 
throne,  the  elephant,  the  Kabuli  tent,  and  the  five- 
fold weapon.  The  family  priest  promised  that 
the  loan  should  be  returned  with  a  present  of 
4,000  rupees.  On  this  the  Guru  said,  *  Am  I  a  shop- 
keeper that  I  should  take  hire  for  what  I  lend  ?  ' 
Kesari  Chand  remonstrated,  '  O  Guru,  thou  livest 
by  offerings.  Thou  art  not  a  landowner,  thou  hast 
no  kingdom,  no  fief  from  which  thou  mayest  derive 
income,  and  offerings  of  this  description  have  doubt- 
less often  been  made  thee.'  The  Guru  on  hearing 
this  declined  further  parley  and  abruptly  dismissed 
the  envoys. 

The  masands  again  complained  to  the  Guru's 
mother  :  '  The  Guru's  action  is  impolitic.  Bhim 
Chand' s  army  will  come  and  plunder  Anandpur. 
The  Guru  is  still  a  boy  and  hath  never  seen  real 
warfare,  though  he  ever  babble th  of  it.  At  one  time 
he  saith,  **  We  will  destroy  the  oppressive  Turks." 
Again  he  saith,  *'  I  will  give  the  whole  country 
from   Lahore    to   Peshawar   as   a   kingdom   to   my 


14  THE  SIKH  RELIGION 

Sikhs/'  Advise  thy  son  to  cease  uttering  such 
irritating  language.'  His  mother  duly  remon- 
strated with  him  :  '  My  son,  why  art  thou  stirring 
up  strife  ?  Send  thy  minister  Nand  Chand  and  thy 
uncle  Kripal  to  make  peace,  otherwise  an  army  of 
hillmen  will  attack  us  immediately.  Whither  shall 
we  go  if  we  are  obliged  to  depart  hence  ?  Thy 
father  purchased  this  land,  and  came  here  to  live  in 
retirement  and  peace.' 

The  Guru  replied  :  '  The  hillmen  have  now  come 
to  beg  with  the  humility  of  goats,  but  when  they 
have  received  what  they  have  asked  for,  they  will 
assume  the  bravery  of  tigers.  On  this  account  why 
should  we  not  take  measures  for  our  own  safety  ? 
Mother  dear,  if  we  now  betray  fear  of  them,  they 
will  soon  be  ready  to  devour  us.  They  will  only 
respect  us  when  we  show  them  the  sword.  If  thou 
show  a  stick  to  a  barking  dog,  he  will  fear  to  con- 
tinue his  barking.  We  cannot  remain  subject  to 
such  people.  If  they  play  the  part  of  aggressors, 
I  will  show  them  what  the  Guru  can  do.  The  immor- 
tal God  hath  sent  me  into  the  world  to  uproot  evil 
and  protect  from  tyranny  the  weak  and  oppressed.' 
On  hearing  this  the  Guru's  mother  retired  in  sorrow 
to  her  apartment,  and  the  Guru  proceeded  to  don 
his  arms  and  coat  of  mail. 

When  Raja  Bhim  Chand's  envoys  returned  to 
their  master,  they  repeated  the  Guru's  message  with 
marginal  additions  of  their  own.  Bhim  Chand 
became  very  angry  and  addressed  the  Guru  the 
following  letter  :  *  If  thou  desire  to  dwell  in  Anand- 
pur,  send  the  elephant  quickly.  If  thou  agree  not  to 
this,  I  will  take  an  army,  plunder  and  assail  thy 
disciples  of  both  sexes,  expel  them  from  the  country, 
and  imprison  thee.  To  save  thyself,  however,  from 
all  these  painful  consequences,  thou  mayest  imme- 
diately depart  from  my  state.'  The  Guru  on  perusing 
this  letter  smiled  and  said  to  his  friends,  *  I  accept 
the  alternative  of  war  which  he  offereth  me.'     He 


LIFE  OF  GURU  GOBIND  SINGH         15 

sent  Bhim  Chand  a  reply  to  this  effect,  and  ordered 
Nand  Chand  to  make  immediate  preparation  for 
defence. 

When  Bhim  Chand  received  the  Guru's  letter  he 
called  his  brother  hill  chiefs  to  a  council  of 
war,  and  informed  them  of  his  negotiations  with 
the  Guru.  He  was  himself,  he  said,  for  open  hostili- 
ties. Raja  Kripal,  however,  counselled  deliberation. 
He  urged,  *  Thou  hast  now  made  all  preparations 
for  thy  son's  marriage,  and  it  is  not  time  for  war. 
Should  any  relation  of  thine  be  killed,  thy  rejoicings 
will  be  changed  unto  mourning.  It  is  not  well  to 
die  at  a  time  of  festivity,  or  sing  songs  of  joy  at 
a  funeral.'  The  other  hill  chiefs  who  were  summoned 
to  the  council  and  also  Bhim  Chand' s  prime  minister 
were  precisely  of  the  same  opinion.  The  contem- 
plated war  was  consequently  adjourned.  Raja 
Kripal  then  suggested  that,  when  the  bridegroom's 
party  went  to  Srinagar,  they  should  induce  Raja 
Fatah  Shah  to  ally  himself  with  them  and  take  up 
arms  against  the  Guru. 

Meantime  the  Guru  himself  was  making  all  pre- 
parations to  meet  his  opponents.  He  caused  it  to  be 
publicly  known  that  he  would  be  grateful  to  all  who 
brought  him  arms  and  horses,  and  his  appeal  met 
with  a  ready  response. 

Raja  Medani  Parkash  of  Nahan  at  this  time  sent 
an  envoy  to  the  Guru  with  an  invitation  to  pay  him 
a  visit.  He  was  sure  the  Guru  would  be  pleased 
to  see  the  Dun,  or  valley  par  excellence,^  which 
enjoyed  a  cool  chmate  and  afforded  abundant  sport. 
Ram  Rai,  the  Guru's  relation,  dwelt  there,  and  found 
it  a  pleasant  and  agreeable  residence.  The  Raja  of 
Nahan  had  heard  that  Raja  Bhim  Chand  was  at 
enmity  with  the  Guru,  but  Raja  Bhim  Chand  knew 
not  the  Guru's  greatness  and  would  afterwards 
repent.  The  Raja  of  Nahan  also  desired  the  Guru's 
assistance,  which  would  be  useful  to  him  in  time  of 

^  The  Dun  lies  between  the  Himalayas  and  the  Siwalik  range. 


i6  THE  SIKH  RELIGION 

need,  and  accordingly  warmly  invited  him  to  make 
a  lengthened  sojourn  in  his  country.  The  Guru 
requested  the  envoy  to  wait  a  few  days  for  an  answer. 

The  masands  were  very  pleased  to  hear  of  the 
Raja  of  Nahan^s  invitation  and  thought,  if  the  Guru 
accepted  it,  there  would  be  an  end  of  the  quarrel 
between  him  and  Bhim  Chand.  They  induced  the 
Guru's  mother  to  persuade  him  to  visit  the  Raja. 
She  told  the  Guru  that  after  some  time  spent  in 
Nahan  he  might  return  to  Anandpur,  after  which 
she  hoped  there  would  be  peace.  The  Guru  accepted 
her  advice  and  promised  to  start  for  Nahan  on  the 
morrow.  By  way  of  precaution  he  decided  to  take 
the  whole  of  his  trained  army  with  him,  and  ordered 
Nand  Chand  to  make  all  necessary  arrangements  for 
the  march. 

On  the  morrow  the  Guru  caused  his  drum  to  be 
beaten  as  a  signal  for  departure.  He  set  out  accom- 
panied by  his  minister  Nand  Chand,  his  relations, 
and  five  hundred  Udasi  Sikhs.  For  the  defence  of 
Anandpur  he  left  Suraj  Mai's  two  grandsons,  Gulab 
Rai  and  Sham  Das,  with  a  suitable  guard.  The 
Guru's  first  march  was  to  Kiratpur,  where  he  visited 
the  shrine  of  his  grandfather.  Guru  Har  Gobind. 
After  a  few  days'  further  journey  he  encamped  at 
the  foot  of  the  Nahan  mountain. 

The  Raja  duly  went  to  greet  and  welcome  his 
distinguished  guest.  He  took  him  to  his  palace, 
begged  him  to  enjoy  himself  with  the  chase,  and 
meanwhile  design  and  superintend  the  building  of 
a  fort  for  the  protection  of  the  state.  On  one  of  the 
Raja's  and  the  Guru's  hunting  excursions  the  subject 
was  again  mooted.  The  Raja  explained  that  Raja 
Fatah  Shah  of  Srinagar,  the  capital  of  Garhwal,  had 
often  quarrelled  with  him  over  the  ground  on  which 
they  were  then  standing.  He  would  therefore  be 
very  pleased  when  a  fortress  was  constructed  on  the 
spot  for  protection  against  all  enemies. 

The  Guru  erected  a  tent  and  in  company  with 


LIFE  OF  GURU  GOBIND  SINGH  17 

the  Raja  held  a  darbar.  It  was  unanimously  agreed 
that  a  fort  was  necessary  for  the  protection  of  the 
country.  The  Raja  accordingly  requested  the  Guru 
to  allow  his  army  to  assist  in  its  construction,  and 
he  would  send  his  own  workmen  and  labourers  for 
its  speedy  completion. 

The  Guru  caused  sacred  food  to  be  prepared, 
and  praying  to  the  Creator  distributed  it.  He  then 
laid  the  foundation  stone  of  the  fort.  Such  was  the 
zeal  and  energy  of  the  workmen  that  it  was  completed 
in  twelve  days.  The  Guru  gave  it  the  name  of 
Paunta.  He  abode  there,  and  continued  to  increase 
his  army  and  enlist  all  Muhammadans  as  well  as 
Hindus  who  presented  themselves  for  service.  All 
recruits  as  well  as  disciplined  soldiers  rendered 
willing  aid  in  the  construction  of  the  building. 


Chapter  III 

Ram  Rai  of  Dehra  Dun  heard  of  the  Guru's  visit 
and  of  the  construction  of  Paunta  which  was  only 
about  thirty  miles  distant  from  his  residence.  He 
apprehended  that  the  Guru  had  come  to  punish  him 
for  his  previous  misdeeds,  and  he  communicated  his 
suspicions  to  his  masands.  Gurdas,  who  had  accom- 
panied Ram  Rai  to  Dihli  when  sent  there  by  Guru 
Har  Rai,  and  who  had  remained  with  him  ever  since, 
urged  that  Guru  Gobind  Rai  was  not  so  vindictive 
and  base  as  to  take  revenge.  If,  however,  he  mani- 
fested any  signs  of  aggression,  Gurdas' s  brother  Tara, 
who  was  a  warrior  and  skilful  archer,  would  be  able 
to  oppose  him  and  protect  the  city  of  Dehra  Dun. 
Ram  Rai  replied  that  no  one  could  contend  with  the 
Guru  in  archery.  Even  Bhim  Chand  hid  himself  in 
his  castle  through  fear  of  the  Guru's  arrows.  Should 
the  Guru  decide  to  take  action  against  them,  whither 
should  they  go  for  refuge?  Gurdas  rejoined,  that 
if  Ram  Rai  fled  before  there  was  even  a  semblance 


i8  THE  SIKH  RELIGION 

of  an  attack,  there  would  be  several  tales  circulated 
to  his  discredit.  The  Guru  subsequently  hearing  of 
his  anxiety  and  wishing  to  remove  it,  sent  Nand 
Chand  and  Daya  Ram  to  reassure  him.  Ram  Rai 
on  receiving  the  Guru's  message  was  delighted, 
invested  the  envoys  with  dresses  of  honour,  and 
decided  to  remain  on  friendly  terms  with  the  martial 
son  of  Guru  Teg  Bahadur. 

Budhu  Shah,  a  Saiyid,  who  lived  in  Sadhaura, 
went  with  his  disciples  to  pay  a  visit  to  the  Guru 
and  make  him  offerings.  Budhu  Shah  represented 
himself  as  a  great  sinner,  said  that  he  should  cer- 
tainly have  to  render  an  account  of  his  transgression 
hereafter,  and  why  should  he  not  be  pardoned  now 
by  the  Guru's  mediation  ?  The  Guru  replied,  '  Thou 
shalt  not  have  to  render  an  account  hereafter.  Guru 
Nanak  hath  procured  thy  pardon.'  Budhu  Shah 
remained  for  some  time  with  the  Guru,  who  con- 
ceived a  great  affection  for  him  and  vouchsafed  him 
religious  instruction  suitable  to  his  circumstances. 

Raja  Fatah  Shah  of  Srinagar  in  consultation  with 
his  ministers  arrived  at  the  conclusion  that  it  would 
be  politic  to  be  on  good  terms  with  the  Guru,  and 
accordingly  decided  to  visit  him  since  he  had  ap- 
proached so  near  his  territory.  When  the  Guru  was 
apprised  of  his  intention,  he  prepared  a  magnificent 
entertainment  for  his  reception.  Rich  carpets  were 
spread  and  minstrels  engaged  to  contribute  to  the 
Raja's  amusement  and  enhance  his  enjoyment  of 
the  feast.  During  the  Raja's  visit  the  Guru  sent  his 
uncle  Kripal  to  him  to  suggest  that  it  would  be  well 
if  he  and  the  Raja  of  Nahan  also  were  on  good  terms. 
The  Raja  at  once  replied  that  he  would  act  in  all 
such  matters  as  the  Guru  desired.  The  Guru  then 
sent  for  the  Raja  of  Nahan.  He  came  and  promised 
to  forget  his  former  enmity  to  the  Raja  of  Srinagar. 
The  Guru  brought  the  two  Rajas  together  in  open 
court,  caused  them  to  embrace  and  promise  eternal 
friendship. 


LIFE  OF  GURU  GOBIND  SINGH  19 

Before  the  assembly  was  dissolved  a  hillman 
arrived  with  tidings  of  a  fierce  tiger  which  was 
destroying  cattle  in  the  neighbourhood.  The  mes- 
senger pressed  the  Guru  to  free  the  country  from  the 
pest.  The  Guru  on  the  morrow  took  the  two  Rajas, 
together  with  Nand  Chand  and  others,  to  where  the 
tiger  was  reported  to  have  his  lair.  The  Guru  asked 
the  hillman  who  had  brought  the  intelligence  to  lead 
the  way.  He  guided  the  Guru  and  his  party  into 
a  very  dense  forest.  The  tiger,  which  had  been 
resting,  awoke  on  hearing  the  tramp  of  the  hunts- 
men's feet,  and  sat  on  his  haunches  looking  at  his 
pursuers  with  tranquil  curiosity. 

The  Guru  forbade  a  bullet  or  arrow  to  be  dis- 
charged, and  called  on  any  one  who  deemed  himself 
brave  to  engage  the  tiger  with  sword  and  shield. 
No  one  came  forward  in  response  to  the  challenge. 
Raja  Fatah  Shah  addressed  the  Guru  :  *  Great  king, 
this  tiger  is  very  strong  and  hath  been  for  a  long 
time  in  this  forest.  He  hath  destroyed  several  men 
and  cattle.  If  any  one  had  been  able  to  cope  with 
him,  would  he  still  be  alive  ?  But  as  he  is  strong 
and  thou  too  art  mighty,  why  not  engage  him  thy- 
self ?  Who  but  thee  hath  prowess  to  contend  with 
sword  and  shield  ?  '  Hearing  this  the  Guru  alighted 
from  his  horse  and  drew  himself  together  for  the 
attack.  The  Raja  of  Nahan  interposed  :  '  O  true 
Guru,  why  confront  such  a  tiger  ?  We  will  shoot 
him  with  our  matchlocks.*  The  Guru  replied,  '  See 
how  I  will  deal  with  this  tiger.  I  shall  have  no 
difiiculty  in  kilHng  him.*  Saying  this  he  took  sword 
and  shield,  advanced,  and  challenged  the  tiger.  The 
tiger  rose  with  a  roar  and  sprang  at  the  Guru.  The 
Guru  received  him  on  his  shield  and  striking  him 
on  the  flank  with  his  sword  cut  him  in  twain.  The 
Rajas  and  the  hunting-party  were  naturally  aston- 
ished and  dehghted  at  the  Guru's  strength  and 
bravery  and  the  result  of  the  encounter. 

The  Guru  took  the  opportunity  to  instruct  his 

C2 


20  THE  SIKH  RELIGION 

friends  :  '  The  tiger  hath  died  Hke  a  hero  and  ob- 
tained dehverance.  It  is  cowards  who  suffer  trans- 
migration. The  brave  enjoy  celestial  happiness.  If 
a  man  die  in  battle,  it  should  be  with  his  face  to  the 
foe.'  Next  morning  the  two  Rajas,  leaving  the 
Guru  in  Paunta,  departed  to  their  several  capitals. 

On  Budhu  Shah's  return  to  his  home  in  Sadh^ 
aura  five  hundred  Pathans  in  uniform  presented 
themselves  before  him  one  morning.  They  stated 
that  they  had  been  soldiers  of  the  Emperor  Aurang- 
zeb,  but  for  some  trivial  offence  had  been  disbanded. 
No  one  would  now  receive  them  through  fear  of  the 
Emperor.  It  occurred  to  Budhu  Shah  that  the  Guru, 
who  had  no  fear  of  anybody,  would  be  likely  to 
accept  their  services  in  his  army.  He  accordingly 
took  them  to  the  Guru  who  was  delighted  to  enlist 
them.  The  Guru  fixed  a  salary  of  five  rupees  per 
day  for  each  officer  and  one  rupee  a  day  for  each 
trooper.  The  officers'  names  were  Haiyat  Khan, 
Kale  Khan,  Nijabat  Khan,  and  Bhikan  Khan,  men 
of  whom  we  shall  hear  much  hereafter. 

An  envoy  about  this  time  arrived  from  Ram  Rai. 
When  he  was  allowed  to  approach  the  Guru  on  the 
morning  after  his  arrival,  he  saw  the  Guru's  troops — 
some  fencing,  some  practising  archery,  and  others 
performing  miscellaneous  military  exercises.  The 
envoy  told  the  Guru  that  Ram  Rai  desired  to  meet 
him,  but  could  not  go  to  Paunta,  and  did  not  desire 
the  Guru  to  come  to  Dehra  Dun.  They  could  meet 
at  some  intermediate  spot.  Ram  Rai  had  then 
a  large  following,  and  did  not  desire  that  his  disciples 
should  think  he  went  as  an  inferior  to  the  Guru,  but 
at  the  same  time  he  never  hoped  that  the  Guru  would 
proceed  to  visit  him.  Hence  his  unusual  request. 
The  Guru  consented  to  meet  him  on  the  margin  of 
the  Jamna  on  Sunday,  the  second  day  of  the  follow- 
ing month.  The  interview  accordingly  took  place. 
When  Ram  Rai's  companions  saw  him  touch  the 
Guru's  feet,  they  said,  '  See,  Ram  Rai  does  obeisance 


LIFE  OF  GURU  GOBIND  SINGH         21 

to  his  rival/  and  they  made  many  remarks  deroga- 
tory to  the  rank  arrogated  to  himself  by  their 
spiritual  guide. 

The  Guru  and  Ram  Rai  conversed  on  various 
matters,  particularly  on  the  Guru's  relations  with 
Raja  Bhim  Chand.  At  the  end  of  the  colloquy  Ram 
Rai  said,  *  I  am  fortunate  to  have  obtained  a  sight 
of  thee;  I  have  now  but  a  brief  time  to  live.  My 
masands  are  very  proud.  When  I  am  gone,  protect 
my  family  and  property.  Thou  art  the  sun  of  our 
race,  and  hast  for  many  reasons  assumed  birth. 
The  holy  Guru  Nanak  made  the  name  of  the  one 
God  the  sole  raft  to  ferry  mortals  over  the  world's 
ocean,  and  by  means  of  it  men  have  obtained  deliver- 
ance. But  when  in  time  the  wind  of  evil  passions 
blew,  the  raft  striking  on  the  rock  of  pride  was 
foundered,  and  many  souls  were  lost.  My  father 
Guru  Har  Rai  used  to  say  that  some  one  would  be 
born  from  our  family  who  would  restore  and  refit 
the  vessel  for  the  safe  conveyance  of  souls.  Accord- 
ingly thou  hast  come  into  the  world  for  this  special 
purpose.' 

When  the  Guru  after  hearing  this  looked  round, 
he  saw  all  Ram  Rai's  men  standing  with  their  backs 
towards  him  and  their  master.  The  Guru  then 
observed,  '  Ram  Rai's  Sikhs  who  turn  their  backs 
on  us  are  fools.  They  are  not  pleased  with  the  sight 
even  of  their  own  guru,  so  he  will  not  render  them 
assistance  hereafter.' 

The  Guru  by  his  occult  power  knew  Gurdas's 
boast  that  his  brother  Tara  would  be  a  match  for 
him  and  protect  Ram  Rai's  city  against  any  aggres- 
sion he  might  meditate.  The  Guru  accordingly  said 
to  Gurdas,  '  Tell  thy  brother  to  discharge  an  arrow 
in  my  presence.  Thou  saidst  that  thy  brother  could 
shoot  Uke  the  Guru,  and  that  no  Guru  could  be  so 
powerful  as  he.'  Gurdas  on  thus  being  taken  to 
task,  begged  the  Guru's  pardon,  and  was  duly  for- 
given.   The  Guru  then  returned  to  Paunta  where  he 


22  THE  SIKH  RELIGION 

abode  for  a  time  composing  poetry  in  its  pleasant 
environment  and  salubrious  climate. 

The  author  of  the  Suraj  Parkash  gives  the  method 
of  the  Guru's  composition.  He  used  to  rise  early, 
bathe,  walk  along  the  bank  of  the  river  Jamna 
sufficiently  far  to  obtain  complete  privacy  and  ensure 
himself  against  interruption.  He  would  then  sit 
down  and  compose  poetry  for  three  hours.  He  first 
translated  from  Sanskrit  the  history  of  Krishan 
avatar.^  The  translation  is  generally  in  quatrains 
adorned  with  similes  and  metaphors.  The  Guru 
delighted  to  describe  the  sports  of  Krishan,  the 
circular  dances  performed  by  him  and  the  milk- 
maids, and  his  special  devotion  to  Radhika  his 
queen.  It  was  further  to  the  south,  on  the  margin 
of  the  same  river,  that  Krishan  disported  himself  and 
performed  those  great  feats  which  have  secured  him 
deification  among  the  Hindus.  The  Guru  in  his 
'  Ras  Mandal '  or  description  of  the  circular  dance 
of  Krishan  made  an  acrostic  out  of  the  thirty-five 
letters  of  the  Gurumukhi  alphabet.  The  letters  do 
not  begin  but  end  the  verses.  At  intervals  in  his 
literary  labour  he  used  to  watch  the  river  rolling 
over  its  shingly  bed,  and  admire  its  sparkling  foam 
and  blue  wavelets. 

Some  time  after  the  Guru^s  visit  Ram  Rai  fell 
into  a  trance,  and  in  that  state  was  cremated  by 
the  masands  in  defiance  of  the  prayers  and  en- 
treaties of  his  wife  Panjab  Kaur.  The  masands 
then  proceeded  to  take  possession  of  his  property  and 
of  the  offerings  intended  for  him  ;  and  each  began 
to  proclaim  himself  guru.  Panjab  Kaur,  through 
the  agency  of  Gurdas,  who  had  remained  faithful  to 
her,  sent  a  letter  to  Guru  Gobind  Rai  to  inform  him 
of  the  circumstances,  and  to  pray  for  his  advice  and 
assistance.     She  then  invited  all  the  masands  to 

^  Suraj  Parkash^  Rut  II,  Chapter  4.  Some  learned  Sikhs  are  of 
opinion  that  the  translation  was  really  made  by  one  of  the  Guru's 
bards  named  Syam,  whose  name  frequently  occurs  in  it. 


LIFE  OF  GURU  GOBIND  SINGH         23 

a  feast  on  a  certain  day  which  she  had  fixed  on  for 
the  appointment  of  a  successor  to  her  husband,  and 
promised  to  the  deserving  dresses  of  honour  on  the 
occasion. 

When  the  masands  arrived  they  each  presented 
a  claim  to  spiritual  authority.  One  man  would  say, 
*  I  want  to  be  appointed  guru  of  a  certain  country.' 
Another  would  say,  '  I  want  to  be  appointed  guru 
of  another  country.'  When  all  the  masands  had 
arrived,  Panjab  Kaur  sent  to  inform  the  Guru.  The 
Guru  at  once  ordered  his  troops  to  prepare  for  an 
expedition.  On  the  morrow  he  proceeded  with 
them  to  Dehra,  leaving  sufficient  men  to  guard 
Paunta.  When  the  masands  saw  the  Guru,  their 
faces  grew  pale  and  they  asked  one  another  why  he 
had  come.  The  Guru  and  Ram  Rai,  they  said,  were 
in  opposition  to  each  other,  but  perhaps  the  Guru 
had  come  to  condole  with  the  widow  on  her  husband's 
death.  In  any  case  the  masands  made  certain  that 
the  Guru  would  only  stay  for  a  day  or  two,  as  Panjab 
Kaur  would  be  unable  to  provide  supplies  for  him 
and  his  army  for  any  length  of  time. 

Next  day  Panjab  Kaur  requested  the  Guru  to 
punish  the  masands.  Some  of  them  suspected  what 
was  in  store  for  them,  but  fate  was  too  powerful  to 
allow  of  their  absconding.  The  Guru  recalled  to 
memory  all  their  crimes  and  misdemeanours.  They 
used  to  go  to  the  houses  of  Sikhs  to  take  intoxicants, 
and  frequent  the  society  of  courtesans.  They  used 
to  boast  that  the  Guru  was  of  their  own  making, 
and,  if  they  did  not  serve  him,  no  one  would  even 
look  at  him.  They  practised  oppression  in  every 
form ;  they  embezzled  offerings  made  to  the  Guru 
and  committed  many  other  enormities.  The  Guru 
accordingly  meted  out  condign  punishment  to  the 
guilty  among  them,  and  rewarded  those  who  had 
remained  faithful  to  Panjab  Kaur.  He  then  returned 
to  Paunta. 


24  THE  SIKH  RELIGION 


Chapter  IV 


The  Guru  set  about  extending  Paunta  and  beauti- 
fying it  with  gardens  and  pleasure  grounds.  One 
day  as  he  was  sitting  in  his  garden,  he  received  an 
invitation^  from  Raja  Fatah  Shah  of  Srinagar  to 
his  daughter's  marriage  with  the  son  of  Raja  Bhim 
Chand  of  Bilaspur.  The  Guru  dedined  the  invita- 
tion on  the  ground  that  Bhim  Chand  was  at  enmity 
with  him  and  a  disturbance  might  result  were  the  two 
to  meet.  The  Guru,  however,  promised  to  send  his 
finance  minister  with  some  troops  to  represent  him. 
He  accordingly  gave  orders  to  Diwan  Nand  Chand 
to  hold  himself  in  readiness  and  at  the  same  time  to 
provide  a  necklace  of  the  value  of  one  lakh  and 
a  quarter  of  rupees  as  a  marriage  present  for  Raja 
Fatah  Shah's  daughter. 

Nand  Chand  on  his  departure  said  to  the  Guru, 
*  I  go  in  obedience  to  thine  order,  but  if  Raja  Bhim 
Chand  force  a  quarrel  on  me,  it  may  be  difficult  for 
me  to  return.'  The  Guru  replied,  '  As  the  immortal 
God  will  take  thee  thither,  so  will  He  restore  thee 
to  me.  Have  no  anxiety  on  that  account.'  Nand 
Chand  set  out  according  to  order  with  five  hundred 
horse  for  Srinagar.  The  Raja  sent  officers  some 
distance  to  receive  him,  and  offered  him  suitable 
quarters  within  the  city.  Nand  Chand  urged  diplo- 
matic reasons  for  not  accepting  the  accommodation 
provided,  but  his  real  object  was  to  encamp  outside 
the  city,  so  that  he  and  his  troops  might  be  free  to 
escape  if  treacherously  attacked.  Accordingly  a  spot 
on  the  road  to  Paunta  was  at  his  request  assigned 
him  for  his  camp. 

Raj  a  Bhim  Chand,  Raja  Kesari  Chand,  Raja  Gopal, 
Raja  Hari  Chand,  and  the  Rajas  of  Kangra,  Mandi, 
and  Suket,  proceeded  in  great  state  to  Srinagar.    On 

^  In  former  times  an  invitation  to  a  marriage  was  made  by  sending 
a  piece  of  red  siring  and  some  sweets. 


LIFE  OF  GURU  GOBIND  SINGH         25 

their  way  they  halted  on  the  margin  of  the  Jamna  not 
far  from  Paunta.  There  Raja  Bhim  Chand  heard 
that  the  Guru  with  his  forces  was  encamped  at  the 
ferry  of  Raj  ghat  four  miles  distant,  and  had  made 
preparations  to  obstruct  his  progress.  Bhim  Chand 
accordingly  considered  what  was  to  be  done  under 
the  circumstances.  He  knew  the  Guru  to  be  very 
brave,  and  he  also  knew  the  enmity  he  bore  him.  If 
Raja  Bhim  Chand  went  straight  on,  he  would  have 
to  contend  with  the  Guru's  troops  ;  and  if  he  went 
by  a  circuitous  route  to  another  ferry,  he  could  not 
arrive  in  time  for  the  wedding. 

In  this  difficulty  Raja  Bhim  Chand  consulted  his 
brother  rajas,  and  recalled  to  their  memory  all  the 
circumstances  connected  with  his  negotiations  with 
the  Guru.  He  had  deferred  making  war  on  account 
of  his  son's  approaching  marriage,  but  the  very 
circumstance  that  he  had  apprehended  now  occurred, 
for  the  Guru  was  on  the  way  to  obstruct  his  progress 
and  hinder  his  crossing  the  Jamna  at  Raj  ghat. 
Various  counsels  were  given,  which  were  all  rejected. 
At  last  Bhim  Chand  decided  to  send  his  prime 
minister  to  the  Guru  to  represent  that  his  son's 
marriage  was  about  to  be  celebrated,  and  it  was  no 
time  for  a  clash  of  arms  which  would  turn  joy 
into  sorrow.  The  prime  minister  received  instruc- 
tions to  present  all  this  in  the  form  of  a  respectful 
request  to  the  Guru.  If  it  failed,  he  was  then  to 
inform  him  of  the  names  of  the  rajas  who  were  with 
the  marriage  procession.  It  was  thus  hoped  that, 
even  if  the  Guru  rejected  the  respectful  request,  he 
would  hesitate  to  attack  so  many  powerful  chiefs. 

When  the  hill  rajas'  envoy  reached  the  Guru  he 
said,  '  O  true  Guru,  Raja  Bhim  Chand  with  the  hill 
rajas  hath  come  with  his  son's  marriage  procession, 
and  theyVrequest  thy  permission  to  pass.  They 
ordered  me  to  entreat  thee  with  clasped  hands  to 
consider  this  as  the  marriage  of  thine  own  son.' 
The  Guru  replied,  *  O  envoy,  there  is  no  reliance  to 


26  THE  SIKH  RELIGION 

be  placed  on  these  false  hill  rajas.  While  uttering 
sweet  words,  they  harbour  enmity  in  their  hearts. 
Therefore  tell  them  from  me  that  they  may  come 
this  way  if  they  are  brave  ;  but,  if  they  are  cowards, 
they  may  take  another  route,  in  which  case  I  will 
not  molest  them.  Raja  Bhim  Chand  threatened  to 
come  and  attack  me  at  Anandpur.  I  will  myself 
proceed  thither  when  I  have  vanquished  him.' 

When  the  Guru's  determination  was  communi- 
cated to  Raja  Bhim  Chand  and  the  other  hill  chiefs, 
there  ensued  a  long  discussion  as  to  the  best  course 
of  action.  It  was  at  last  decided  that  the  bride- 
groom should  be  sent  with  a  few  high  officials  to 
request  the  Guru  to  allow  him  safe  conduct  for  the 
purpose  of  his  marriage,  and  that  the  rest  of  the 
marriage  procession  should  go  to  Srinagar  by  a  cir- 
cuitous route.  Bhim  Chand  vowed  that  after  the 
celebration  of  the  marriage  he  would  take  revenge 
on  the  Guru  for  his  conduct,  and  bring  Raja  Fatah 
Shah  to  dislodge  him  from  his  position. 

When  Raja  Bhim  Chand' s  son  with  his  escort 
reached  the  Guru,  he  said,  *  O  true  Guru,  thy  name 
is  cherisher  of  those  who  seek  thy  protection,  and 
I  do  so  now.  Had  my  father  thought  that  thou  wert 
likely  to  molest  me,  he  would  never  have  sent  me 
hither.  As  I  am  his  son,  so  I  am  now  thine.  I  am 
altogether  at  thy  mercy.'  The  Guru  compassionated 
the  youth,  and  at  once  allowed  him  to  proceed  to 
Srinagar  for  the  due  performance  of  his  marriage 
rites. 

When  the  bridegroom  and  his  small  party  in- 
formed Raja  Fatah  Shah  of  what  had  occurred,  he 
felt  sore  grieved  at  the  impediment  placed  by  the 
Guru  in  the  way  of  his  daughter's  marriage.  Before 
the  hill  chiefs  had  yet  arrived,  Diwan  Nand  Chand 
desired  to  offer  the  Guru's  wedding  present,  and 
then  take  his  early  departure.  Raja  Fatah  Shah 
replied,  'You  may  offer  me  the  Guru's  present  when 
all  the  rajas  are  assembled.' 


LIFE  OF  GURU  GOBIND  SINGH         27 

When  Raja  Bhim  Chand  and  the  other  hill  chiefs 
arrived,  Nand  Chand  was  anxious  to  present  the 
Guru's  wedding  gift  and  leave  Srinagar  as  early  as 
possible.  The  herald  in  attendance  proclaimed  : 
'  Guru  Gobind  Rai,  who  is  seated  on  Guru  Nanak's 
throne,  hath  presented  jewellery  to  the  value  of 
a  lakh  and  a  quarter  of  rupees  as  dowry  to  Fatah 
Shah's  daughter.'  Raja  Bhim  Chand  on  hearing 
this  became  enraged  and  said,  '  Witness  all  ye 
people.  My  kurm  ^  is  friendly  to  the  Guru,  and 
taketh  a  marriage  present  from  him,  though  he  is 
an  enemy  of  mine.  I  must  therefore  refuse  to  accept 
Fatah  Shah's  daughter  for  my  son.'  The  Raja  of 
Kangra  said  to  the  speaker,  *  It  is  not  well  to  act  in 
haste.  Send  thy  minister  to  Raja  Fatah  Shah,  and 
ask  him  if  he  will  take  the  initiative  in  a  war  with 
the  Guru.  If  so,  he  is  one  of  us,  and  we  will  conclude 
the  alliance  with  him.  If,  however,  he  refuse  to 
attack  the  Guru,  then  we  will  not  accept  his  daughter.' 

On  this  Raja  Kesari  Chand  and  Raja  Bhim  Chand's 
minister  went  to  Raja  Fatah  Shah,  told  him  all  the 
circumstances,  and  said  that  if  he  did  not  go  to  war 
with  the  Guru,  he  should  be  considered  an  enemy 
not  only  of  Raja  Bhim  Chand,  but  of  all  the  hill 
chiefs.  Raja  Fatah  Shah  was  much  perplexed  on 
receiving  this  message,  and  saw  that  trouble  awaited 
him  on  every  side.  He  replied,  '  It  is  a  great  sin  to 
fight  with  a  man  who  obviously  manifesteth  his 
friendship.  The  Guru  is  my  greatest  friend.  How 
shall  I  engage  in  a  conflict  with  him  without  reason  ? 
Raja  Bhim  Chand  is  at  enmity  with  the  Guru  with- 
out any  just  cause.  If  one  man  make  a  request  and 
another  cannot  comply,  what  ground  of  enmity  is 
that  ?  Come  with  me,  and  I  will  make  peace  between 
the  Guru  and  Raja  Bhim  Chand.' 

When  Raja  Bhim  Chand  was  informed  of  this  he 
caused  the  drum  of  departure  to  be  beaten.    When 

^  Son's  father-in-law.  There  is  no  one  word  in  EngHsh  for  this 
relationship. 


28  THE  SIKH  RELIGION 

his  horses  were  saddled  and  all  preparation  made  he 
sent  his  minister  with  an  ultimatum  to  Fatah  Shah, 
*  Raja  Bhim  Chand  now  breaks  off  his  son's  marriage 
with  thy  daughter.  On  this  account  thou  shalt 
suffer  much  obloquy.  The  Guru  is  here  to-day  and 
gone  to-morrow.  Thou  hast  no  kinship  to  break 
with  him,  so  why  break  with  thine  affianced  rela- 
tions ?  '  Fatah  Shah  was  weakly  overcome  by  this 
representation,  and  promised  to  act  as  Raja  Bhim 
Chand  desired.  Raja  Bhim  Chand,  who  was  already 
on  horseback,  alighted  on  hearing  Fatah  Shah's 
change  of  determination  and  went  to  him.  Fatah 
Shah  then  renewed  his  promise  to  act  according  to 
Bhim  Chand' s  wishes  and  join  him  in  making  war 
on  the  Guru. 

Meanwhile  Nand  Chand  managed  to  secure  his 
property,  including  the  Guru's  unaccepted  wedding 
present,  and  prepared  for  his  homeward  journey. 
On  hearing  this  Raja  Bhim  Chand  sent  five  hundred 
horse  to  intercept  him  and  seize  whatever  he  had 
in  his  possession.  Raja  Bhim  Chand  promised  the 
leader  of  the  detachment  to  send  more  troops  to  his 
assistance  as  soon  as  possible.  When  Nand  Chand's 
troops  found  their  way  obstructed,  they  began  to 
reflect  that  they  were  few,  while  the  hillmen  were 
many,  and  they  meditated  flight  or  coalition  with  the 
enemy.  On  this  a  brave  Sikh  spoke  out,  '  What  are 
you  soldiers  meditating  ?  On  your  departure  for 
Srinagar  the  true  Guru  promised  that  as  the  immortal 
God  would  conduct  you  to  your  destination,  so  would 
He  restore  you  to  your  homes  in  safety.  Put  faith 
in  the  Guru's  words.'  This  short  speech  inspired 
the  Sikhs  with  courage,  and  shouting  *  Sat  Sri  Akal ! 
Sat  Sri  Akal !  ' — True  is  the  immortal  God,  true  is 
the  immortal  God — prepared  for  the  conflict. 

Nand  Chand  also  addressed  cheering  words  to  his 
men.  He  assured  them  that  the  army  in  front  of 
them  was  weak,  and  his  men  might  fearlessly  advance. 
They  obeyed,  and  when  within  gunshot  discharged 


LIFE  OF  GURU  GOBIND  SINGH         29 

a  volley  at  the  hillmen  which  threw  their  ranks  into 
disorder.  Nand  Chand  then  shouted  to  the  hill 
troops,  '  Why  waste  your  lives  in  vain  ?  The  army 
which  was  to  reinforce  you  hath  not  arrived.  Fly  !  ' 
On  hearing  this  the  hillmen  dispersed  in  every  direc- 
tion. Their  reinforcing  army,  which  was  approach* 
ing,  heard  the  sound  of  the  Sikhs'  muskets  and 
feared  to  advance.  Moreover,  Raja  Bhim  Chand' s 
troops  would  never  fight  unless  commanded  by  him- 
self. The  result  was  that  Nand  Chand  and  his 
troops  safely  returned  to  Paunta,  and  offered  their 
obeisance  and  congratulations  to  the  Guru.  Nand 
Chand  gave  him  an  account  of  what  had  occurred 
since  his  departure  for  Srinagar,  and  advised  him 
to  hold  himself  in  readiness,  for  the  hill  rajas  with 
Fatah  Shah  would  certainly  repeat  their  aggression. 
Upon  this  the  Guru  ordered  ammunition  to  be 
served  out  to  his  army.  It  now  became  a  ques- 
tion whether  the  Guru  would  wait  for  the  enemy 
near  Paunta,  or  advance  to  intercept  their  progress. 
The  Guru's  uncle  said  that  the  enemy  would  come 
by  Bhangani  between  the  Jamna  and  the  Giri,^  and 
it  would  be  best  to  select  Bhangani,  which  was  six 
miles  distant,  for  the  field  of  battle.  The  Guru 
approved  of  this  plan  of  operations. 

During  Nand  Chand's  stay  in  Srinagar  a  merchant 
arrived  there  with  one  hundred  horses  which  he  had 
purchased  in  Kashmir  for  the  Guru.  Nand  Chand 
had  a  difficulty  in  saving  them  from  Bhim  Chand's 
rapacity,  and  succeeded  in  taking  them  to  Paunta. 
He  now  informed  the  Guru  that  the  horses  were 
present  and  at  his  disposal.  The  gift  was  a  very 
opportune  one,  and  the  Guru  expressed  his  highest 
satisfaction  with  the  merchant.  He  distributed  the 
horses  among  selected  Sikhs.  There  was  nothing 
now  heard  but  warlike  preparations  and  conversa- 
tions. The  Sikhs,  who  in  the  words  of  the  Sikh 
chronicler,  watched  for  the  enemy  as  a  tiger  for  his 

^  Not  far  from  the  city  of  Rajpura  on  the  Mansuri  (Mussoorie)  road. 


30  THE  SIKH  RELIGION 

prey,  enjoyed  in  anticipation  the  approaching  battle, 
and  vaunted  that  they  would  expel  all  the  hill  rajas 
and  take  possession  of  their  territories. 

Raja  Bhim  Chand  reproached  his  troops  for  failing 
to  arrest  the  departure  of  Nand  Chand' s  detachment, 
and  asked  them  if  they  had  occupied  their  time  in 
feasting  on  honey  or  doing  their  duty.  He  said, 
however,  that  he  would  forget  the  past  if  the5\ 
promised  amendment  in  the  future.  He  then  sent 
word  to  Fatah  Shah  to  go  and  do  battle  with  the 
Guru  according  to  his  promise.  Fatah  Shah,  in 
order  to  please  him,  served  out  ammunition  and  beat 
the  drum  of  war.  His  soldiers  buckled  on  their 
swords,  and  slung  their  guns  over  their  shoulders. 
Fatah  Shah  propitiated  the  goddess  of  his  state,  and 
putting  himself  at  the  head  of  his  troops  advanced 
to  the  combat. 

As  already  stated,  the  Guru's  army  except  the  five 
hundred  Pathans  recently  taken  into  his  service  on 
the  recommendation  of  Budhu  Shah,  exulted  in  the 
prospect  of  battle.  The  Pathans  took  council  with 
one  another,  and  Bhikan  Khan,  one  of  their  officers, 
said,  '  The  Guru's  main  dependence  is  on  us.  The 
rest  of  his  army  is  a  miscellaneous  rabble  who  have 
never  seen  war,  and  will  run  away  when  they  hear 
the  first  shot  fired.  Then  the  brunt  of  the  battle 
will  fall  on  us,  and  we  shall  be  responsible  for 
defeat.  Why  waste  our  lives  in  vain  ?  Let  us  go 
to  the  Guru  and  ask  permission  to  return  to  our 
homes.' 

Kale  Khan,  another  of  the  Pathan  officers,  stoutly 
resisted  the  proposal :  *  You  are  untrue  to  your  salt. 
Are  you  not  ashamed  to  think  of  running  away  when 
your  employer  is  involved  in  serious  warfare  ?  No- 
body will  trust  you  in  the  future  ;  and  when  you 
die,  you  shall  be  condemned  to  the  abode  of  sorrow 
of  which  our  holy  prophet  tells.  You  are  a  disgrace 
to  the  Pathan  race.'  Bhikan  Khan  rejoined,  '  O  Kale 
Khan,  remain  thou  loyal  to  the  Guru.    If  any  of  us 


LIFE  OF  GURU  GOBIND  SINGH         31 

have  business  at  home,  why  should  he  not  go  there  ? 
Why  should  he  die  an  untimely  death  ?  Stay  thou 
with  the  Guru  and  earn  such  advancement  as  he 
may  confer  on  thee.'  On  hearing  this  Kale  Khan 
detached  himself  from  the  Pathans,  and  adhered  to 
his  allegiance  to  the  Guru. 

Nijabat  Khan  and  Haiyat  Khan  sided  with  the 
majority  under  Bhikan  Khan,  and  proceeded  to  the 
Guru  to  ask  on  behalf  of  themselves  and  their 
followers  leave  to  depart  to  their  homes.  One  man 
had  a  child  born  to  him,  another  was  to  be  betrothed, 
a  third  was  to  be  married,  the  mother  of  a  fourth 
was  dead,  &c.,  &c.,  and  all  would  suffer  irrevocable 
disgrace  were  they  not  to  return  to  their  homes  at 
once.  They  accordingly  requested  the  Guru  to 
settle  their  accounts  and  pay  the  balance  of  their 
salaries  due  to  them.  The  Guru  replied,  *  This  is 
not  a  time  to  ask  for  leave.  The  enemy  is  upon  us, 
and  yet  you  desire  to  forsake  me.  If  any  one  of 
you  wish  to  marry,  let  him  first  marry  battle,  and 
then  proceed  to  his  home  and  celebrate  marriage 
with  his  betrothed.  In  that  case  I  will  largely 
reward  you.* 

The  Pathans  again  represented  :  '  It  is  incumbent 
on  us  to  go  to  our  homes  in  case  of  births,  deaths, 
and  marriages.  Otherwise  we  could  never  show  our 
faces  again  to  our  relations.  We  must  therefore 
depart.'  To  this  the  Guru  replied,  '  Be  loyal  to  your 
sovereign ;  leave  death  and  life  in  the  hands  of  God. 
Desert  not  your  posts,  abandon  not  your  duty,  and 
you  shall  be  happy  in  this  world  and  the  next.  If 
you  die  in  battle,  you  shall  obtain  glory  to  which 
not  even  monarchs  can  aspire.  Shame  not  your  sires 
and  your  race.  He  who  forsaketh  his  master  in  battle 
shall  be  dishonoured  here  and  condemned  hereafter. 
The  vultures,  knowing  him  to  be  disloyal,  will  not 
touch  but  spurn  his  flesh.  He  shall  not  go  to  heaven 
hereafter,  nor  obtain  glory  here  ;  abundant  disgrace 
shall  light  upon  his  head.     Be  assured  of  this  that 


32  THE  SIKH  RELIGION 

human  birth  shall  be  profitable  to  him  who  loseth 
his  life  with  his  face  to  the  foe.  For  all  the  drops 
of  blood  that  fall  from  his  body,  so  many  years  shall 
he  enjoy  the  company  of  his  God.'^ 

The  Guru  offered  double  pay,  which  the  Pathans 
refused ;  then  triple,  then  quadruple.  All  the  Guru's 
overtures  were  rejected.  The  Pathans  replied, 
'  Money  is  a  thing  to  be  distributed  among  relations  ; 
but  if  relations  fall  out,  of  what  use  is  money  ?  * 
Kripal  then  addressed  them,  '  O  fools,  you  are 
afraid  to  fight,  and  are  only  inventing  excuses. 
Having  eaten  the  Guru's  salt  you  are  untrue  to  it, 
and  are  reflecting  dishonour  on  the  Path  an  race. 
A  curse  on  your  pay  and  on  yourselves ! '  Kripal 
then  quoted  the  texts  from  Bhai  Gur  Das's  Wars 
against  ingratitude. 

Finding  all  remonstrance  useless,  Kripal  recom- 
mended the  Guru  to  dismiss  the  wretches  from  his 
service.  The  Guru  again  addressed  the  mutinous 
men  :  '  You  appear  like  tigers,  but  you  have  only 
the  spirit  of  jackals.'  The  Pathans  cast  down  their 
eyes  and  said  in  reply,  '  O  great  king,  say  what  thou 
pleases t.  We  will  serve  thee  no  longer.  We  are  not 
thy  prisoners.  Why  tauntest  thou  us  ?  '  The  Guru 
replied,  *  Leave  my  presence  ;  the  immortal  God  will 
assist  me.'  When  the  Pathans,  having  received  their 
salary  from  the  Guru,  went  to  their  tents  to  make 
preparations  for  their  departure.  Kale  Khan  again 
advised  them  to  serve  the  Guru  for  one  year  more. 
At  the  end  of  that  time  they  should  be  wealthy  men. 
Bhikan  Khan  replied,  '  The  Guru  is  evidently  afraid 
of  the  enemy.  If  we  want  money,  let  us  go  and 
fight  on  the  side  of  the  hillmen  and  obtain  their 
permission  to  plunder  the  Guru.  The  hillmen  have 
not  the  same  information  regarding  his  treasure  as 
we  have.  Accordingly,  we  shall  be  at  the  rear  during 
the  battle  and  at  the  front  during  the  plunder.    We 

^  Sukha  Singh's  Gur  Bilds,  Chapter  vi,  and  Suraj  Parkdsh^  Rul  II, 
Chapter  20. 


LIFE  OF  GURU  GOBIND  SINGH         33 

will  then  go  straight  to  our  homes  taking  with  us 
all  we  can  seize/ 

This  advice  of  Bhikan  Khan  was  applauded  by 
the  Pathans.  They  accordingly  sent  five  of  their 
men  to  negotiate  with  Raja  Fatah  Shah,  and  tell 
him  they  would  all  serve  him  without  pay  if  they 
were  allowed  to  plunder  the  Guru.  Moreover,  their 
leaving  the  Guru  would  ruin  him  as  they  were  the 
only  fighting  men  he  had.  In  fact,  on  their  departure 
there  would  be  none  to  fight  on  his  side,  and  Fatah 
Shah  would  gain  a  bloodless  victory.  Fatah  Shah 
was  highly  pleased,  and  at  once  gave  the  Pathans 
written  permission  to  appropriate  the  Guru^s  pro- 
perty. When  the  document  was  shown  to  the  body 
of  the  Pathans,  they  set  about  saddling  their  horses 
to  join  Fatah  Shah's  standard.  Kale  Khan  again 
remonstrated  and  threatened  the  mutineers,  but  in 
vain.  Some  further  overtures  of  the  Guru  were  also 
rejected.  The  upshot  was  that  the  Guru's  soldiers, 
who  were  only  waiting  for  his  order,  expelled  the 
mutinous  Pathans  from  his  camp.  Kale  Khan 
remained  with  the  troop  of  one  hundred  men  of 
whom  he  had  been  originally  in  command. 

The  Guru  lost  no  time  in  informing  Budhu  Shah 
of  the  misconduct  of  the  mutinous  Pathan  soldiers 
whom  he  had  introduced  and  recommended  to  him. 
Budhu  Shah  felt  their  behaviour  a  personal  dis- 
grace to  himself.  He  sought  to  remove  it,  and  also 
gain  spiritual  advantage  by  assisting  the  Guru.  He 
accordingly  placed  himself,  his  brother,  his  four 
sons,  and  seven  hundred  disciples  at  the  Guru's 
disposal. 

Chapter  V 

When  the  Pathans  joined  Raja  Fatah  Shah,  he 
asked  them  what  the  Guru,  whose  pay  they  had  been 
receiving  and  whose  salt  they  had  been  eating,  must 
think  of  them  after  their  desertion.    Bhikan  Khan 


34  THE  SIKH  RELIGION 

replied,  *  Great  king,  the  Guru  is  greatly  afraid  of 
thee.  He  only  declared  war  on  thee  through  reliance 
on  us.  He  offered  us  shields  full  of  rupees,  but  we 
refused  and  came  to  thee.  He  hath  only  eight  men 
who  know  how  to  fight.  These  are  his  five  cousins, 
his  uncle  Kripal,  Diwan  Nand  Chand,  and  Bhai 
Day  a  Ram.  The  others  who  are  with  him  are  the 
dregs  of  the  populace,  and  know  not  even  how  to 
handle  a  sword.  We  Pathans  shall  be  too  many  for 
them,  so  it  will  not  be  necessary  for  thy  troops  to 
engage  at  all.  The  Guru  hath  treasure  exceeding  that 
of  an  emperor.'  On  this  Fatah  Shah  remarked  that 
Providence  was  kind  to  him  in  having  already  granted 
him  victory.  He  repeated  his  promise  to  the  Pathans 
that  they  might  go  and  plunder  the  Guru,  and,  if  he 
himself  possibly  could,  he  would  generously  reward 
them  out  of  his  own  resources  also. 

The  Guru's  scouts,  who  had  been  sent  to  Bhangani, 
reported  that  the  enemy  were  marching  to  the 
attack.  He  must  therefore  proceed  at  once  to  inter- 
cept them,  otherwise  they  would  enter  Paunta  on 
the  morrow.  The  Guru  sent  orders  to  a  body  of 
Udasis  to  put  on  their  turbans,  take  their  arms, 
and  prepare  for  defence.  The  Udasis  too  did  not  wish 
to  lose  their  lives.  They  said  that  there  were  other 
countries  where  they  might  beg  for  their  living,  and 
that  the  Guru's  kitchen  from  which  they  used  to 
eat,  was  not  the  only  one  in  the  world  which  remained 
to  them.  It  was  not  for  the  purpose  of  fighting 
they  had  left  their  homes  and  become  pilgrims. 
They  accordingly  resolved  to  abscond  during  the 
night  one  by  one,  so  that  their  departure  might  be 
unobserved. 

Next  morning  the  Guru  was  informed  that  the 
Udasis  had  all  fled  except  their  mahant  Kripal,  who 
remained  in  a  state  of  abstraction.  The  Guru 
smiled  and  said,  '  The  root  at  any  rate  is  left,  and 
since  there  is  the  root  the  tree  shall  bear  blossom 
and  fruit.     If  the  mahant  had  gone,   the  Udasis 


LIFE  OF  GURU  GOBIND  SINGH        35 

would  have  been  totally  extirpated,  and  excommu- 
nicated from  Sikhism.'  The  Guru  then  ordered  the 
mahant  to  be  sent  for,  and  thus  addressed  him  : 
'  O  mahant,  whither  have  thy  Udasis  fled  ?  Hearken 
to  me.  Thy  disciples  eat  our  sacred  food,  but  when 
they  see  a  green  field  elsewhere,  they  go  to  graze 
on  it  like  cattle.  They  have  all  absconded  in  the 
present  hour  of  need.'  The  mahant  calmly  rephed, 
'  All  disciples  of  the  Gurus  are  made  by  thee,  and 
thou  thyself  canst  pardon  them.' 

While  the  Guru  was  conversing  with  the  mahant 
two  Sikhs  arrived  to  report  that  the  army  of  the 
hillmen  had  arrived  near  Bhangani.  The  Guru  gave 
orders  to  his  five  cousins  to  take  troops  and  stop  the 
entrance  of  the  enemy  into  the  town.  Then  making 
all  arrangements  for  the  defence  of  Paunta  during 
his  absence,  he  sent  for  his  arms  and  armour  and 
offered  the  following  prayer  to  the  Almighty  : — 

Eternal  God,  Thou  art  our  shield, 
The  dagger,  knife,  the  sword  we  wield. 
To  us  protector  there  is  given 
The  timeless,  deathless,  Lord  of  heaven  ; 
To  us  All-steel's  unvanquished  might  ; 
To  us  All-time's  resistless  flight  ; 
But  chiefly  Thou,  Protector  brave. 
All-steel,  wilt  Thine  own  servants  save.^ 

Then  while  repeating  his  orders  he  buckled  on  his 
sword,  slung  his  quiver  over  his  shoulder,  took  his 
bow  in  his  hand,  mounted  his  steed,  and  shouting 
*  Sat  Sri  Akal '  in  his  loudest  voice  proceeded  to 
confront  his  enemies.  It  is  recorded  that  the  hoofs 
of  the  Guru's  horse  in  their  quick  movement  raised 
clouds  of  dust  which  obscured  the  sun,  and  that  the 
cheers  of  his  men  resembled  thunder  in  the  stormy 
and  rainy  month  of  Sawan. 

When  the  Guru  arrived  at  Bhangani,  Bhai  Daya 

^  This  is  freely  translated  from  a  version  of  the  first  lines  of  the 
Akdl  Ustat  found  in  Malcolm's  Sketch  of  the  Sikhs, 

D  2 


36  THE  SIKH  RELIGION 

Ram  pointed  out  the  positions  of  the  armies  arrayed 
against  him.  '  Behold  ;  there  is  Fatah  vShah's  army, 
and  to  the  right  of  it  are  the  faithless  Pathans  who 
have  deserted  us.  Behind  them  all  stands  Fatah 
Shah  himself.  In  the  van  is  seen  Hari  Chand,  the 
Raja  of  Handur,  a  brave  and  accomplished  archer.' 

Meanwhile  a  contingent  was  seen  to  approach, 
discharging  firearms  and  committing  great  havoc 
among  the  hillmen.  Diwan  Nand  Chand  was  puzzled 
and  applied  to  the  Guru  for  information.  A  soldier 
arrived  in  breathless  haste,  and  said  that  Budhu 
Shah  had  arrived  to  wipe  out  the  Guru's  taunts  for 
having  introduced  the  Pathans  to  him.  The  Guru 
was  of  course  overjoyed  to  receive  Budhu  Shah  with 
his  reinforcement,  and  at  once  gave  the  order  to 
charge.  Sango  Shah,  one  of  the  Guru's  cousins, 
who  discharged  bullets  like  hail  and  committed 
fearful  destruction  among  the  enemy,  is  specially 
mentioned  on  this  occasion  for  his  conspicuous 
gallantry. 

Raja  Fatah  Shah  soon  learnt  that  the  Pathans 
had  misled  him  as  to  the  character  and  strength  of 
the  Guru's  army.  Raja  Hari  Chand  then  suggested 
that  the  Pathans  under  Bhikan  Khan,  being  in  the 
Guru's  secret  and  aware  of  his  plan  of  operations, 
should  be  sent  to  the  front.  This  was  accordingly 
done.  They  charged  the  Guru's  army  and  used  their 
muskets  with  great  effect.  The  Guru  sent  Nand  Chand 
and  Daya  Ram  with  their  troops  to  check  their 
onset.  Nand  Chand  and  Daya  Ram  advanced  with 
the  rapidity  of  arrows  shot  from  the  Guru's  bow- 
string. They  and  their  men  discharged  missiles  like 
winged  serpents  against  the  enemy.  The  Pathans 
too,  fought  well,  the  battle  was  hotly  contested,  and 
many  brave  men  were  untimely  slain  on  both  sides. 

The  struggle  was  continued  by  both  armies  with  the 
eagerness  of  wrestlers  striving  for  victory.  Sango 
Shah  continued  his  brave  career  and  killed  many  of 
the  enemy.     He  was  well  supported  by  his  brother 


LIFE  OF  GURU  GOBIND  SINGH         37 

Mahii  Chand,  who  showered  bullets  with  deadly 
precision  on  the  Pathans,  but  was  at  last  surrounded 
as  his  missiles  were  exhausted.  Sango  seeing  his 
brother's  perilous  position  put  his  horse  at  full  speed 
to  rescue  him,  and  so  deftly  applied  his  arrows,  that 
the  Pathans  soon  surrendered  their  expected  prey 
and  fled. 

Budhu  Shah,  his  relations,  and  his  disciples,  fought 
with  great  bravery  and  devotion,  and  succeeded 
in  slaying  numbers  of  the  enemy.  The  ground 
resembled  a  red  carpet.  His  men  shouted  like 
thunder,  and  drove  the  enemy  before  them  as  a 
hurricane  drives  chaff.  Raja  Gopal  of  Guler  now 
arrived  with  his  troops  to  reinforce  Fatah  Shah. 
He  called  out  to  the  fugitives,  '  Why  run  away  ? 
I  have  come  to  your  assistance.*  On  this  the  hillmen 
took  courage  and  renewed  the  combat.  They 
directed  their  attack  principally  against  Budhu 
Shah's  troops.  Seeing  this,  Budhu  Shah's  sons 
fought  with  the  greatest  bravery,  felled  the  enemy 
as  a  woodcutter  fells  forest  trees,  and  warded  off 
all  return  strokes,  so  that  they  piled  up  corpses  on 
corpses.  Raja  Gopal,  seeing  the  destruction  of  his 
alhes,  addressed  his  men,  '  My  brethren,  now  is  the 
time  for  action.  Maintain  the  honour  of  the  hill 
rajas.'  The  result  of  this  brief  exhortation  was  that 
the  enemy  surrounded  Budhu  Shah's  son.  In  this 
critical  position  he  fought  with  great  desperation. 
His  bravery  attracted  the  attention  of  the  Guru 
himself  who  sent  his  uncle  Kripal  with  troops  to 
rescue  him.  Kripal' s  men  showered  arrows  and 
bullets  on  the  enemy,  and  succeeded  in  extricating 
the  youth.  He  and  Kripal  then  joined  in  a  terrific 
charge  on  the  hillmen.  Raja  Gopal  seeing  this  dis- 
charged an  arrow  at  Budhu  Shah's  son  which  struck 
him  on  the  chest,  and  brought  him  to  the  ground. 
This  led  to  a  close  engagement  of  the  combatants 
on  both  sides  for  the  possession  of  the  body.  Every 
form  of  weapon  was  plied  and  the  carnage  became 


38  THE  SIKH  RELIGION 

terrific.  Such  was  the  gallantry  of  Kripal  and  the 
spirit  he  infused  into  his  followers,  that  the  enemy 
fled,  leaving  the  corpse  of  Budhu  Shah^s  son  to  be 
borne  away  from  the  field  by  his  father's  disciples 
for  honourable  interment. 

Raja  Gopal,  on  seeing  the  confusion  produced  in 
his  ranks  by  the  brave  Kripal,  directed  his  horse  at 
full  speed  against  him.  As  Gopal  advanced  he  dis- 
charged an  arrow  at  him,  which  lodged  in  his  horse's 
saddle.  On  this  Kripal  shouted,  '  O  Gopal,  thou 
hast  had  the  first  shot.  It  is  for  me  to  shoot  now.' 
On  hearing  this  Gopal  turned  his  horse  round. 
Kripal  at  once  discharged  an  arrow,  which  penetrated 
his  horse's  temple,  and  the  animal  fell  heavily  on 
the  ground.  Gopal,  unhorsed,  ran  away  with  the 
rapidity  of  a  thief  who  finds  day  dawning  on  him  in 
the  exercise  of  his  calhng,  and  took  refuge  at  the  rear 
of  his  troops.  He  there  provided  himself  with  another 
steed  which  he  mounted  for  the  battle. 

The  Rajas  of  Chandel  and  Handur  now  appeared 
on  the  scene,  and  desired  to  come  to  close  quarters 
with  the  Guru  himself.  They  and  their  troops  were, 
however,  kept  at  bay  by  the  bravery  of  the  Guru's 
five  cousins,  supported  by  the  faithful  Sikhs. 

Raja  Fatah  Shah  now  called  out  to  Bhikan  Khan 
and  his  Pathans,  and  asked  them  why  they  were 
conceahng  themselves  and  saving  their  skins  like 
dastards.  Bhikan  Khan  had  represented  that  the 
Guru's  army  was  worthless,  so  Fatah  Shah  now 
called  on  him  to  put  that  worthless  army  to  flight. 
He  and  his  men  might  then  return  to  their  homes 
with  such  plunder  as  they  could  obtain  from  their 
victory.  Bhikan  Khan,  thus  roused  from  his 
lethargy,  joined  in  the  fight.  Haiyat  Khan  too 
advanced  and  killed  several  of  the  Guru's  troopers. 
Kripal,  the  mahant  of  the  Udasis,  now  advanced  on 
horseback,  and  asked  the  Guru's  permission  to  engage 
Haiyat  Khan.  The  Guru  rephed,  '  O  holy  saint, 
thou  canst  kill  him  with  thy  words.    Pray  that  I  may 


LIFE  OF  GURU  GOBIND  SINGH         39 

be  victorious/  Kripal,  the  Guru's  uncle,  over- 
hearing this  conversation,  and  seeing  that  the 
mahant  was  filled  with  martial  enthusiasm,  prayed 
the  Guru  to  let  him  engage  Haiyat  Khan.  The  Guru 
inquired  with  what  weapon  the  mahant  was  going 
to  contend  with  his  adversary.  The  mahant  replied, 
'  With  this  club.'  The  Guru  smiled  and  said,  *  Go 
and  engage  thine  enemy.'  It  was  a  spectacle  .to  see 
the  mahant  with  his  matted  hair  twisted  round  his 
head,  his  body  only  clothed  with  a  thin  plaster  of 
ashes,  and  his  belly  projecting  far  in  front  of  his 
saddle,  proceeding  to  engage  a  practised  warrior 
armed  with  the  latest  weapons  of  destruction. 

When  the  mahant  approached  and  challenged 
Haiyat  Khan,  the  latter  saw  that  he  had  no  warhke 
weapon  and  consequently  retreated  from  him,  scorn- 
ing to  attack  a  defenceless  man.  The  onlookers 
were  amused  and  said,  '  How  can  that  f  aqir  contend 
with  a  Pathan  ? '  The  mahant,  however,  continued 
to  challenge  Haiyat  Khan.  As  when  a  snake  is 
escaping  into  its  hole  it  will  come  forth  if  its  tail  be 
trodden  on  and  attack  the  aggressor,  so  Haiyat 
Khan,  who  had  been  retiring  before  the  mahant,  now 
advanced  against  him  goaded  by  his  taunts.  He 
aimed  a  blow  of  his  sword  at  the  mahant,  which  the 
latter  received  on  his  club,  when  lo  !  Haiyat  Khan's 
sword  fell  to  pieces.  The  mahant  then  addressed 
him,  '  Now  hold  thy  ground  and  defend  thyself 
from  me.'  The  mahant  rose  on  his  stirrups,  and 
wielding  his  club  with  both  hands  struck  Haiyat 
Khan  with  such  force  on  the  head  that  his  skull 
broke,  and  his  brains  issued  forth  and  stained  the 
battle-field.^ 

^  The  Guru  himself  gives  the  following  description  of  this  single 
combat  and  of  the  fighting  which  immediately  followed  : — 

Mahant  Kripal,  raging,  lifted  his  mace  and  smote  the  fierce  Haiyat 
Khan  on  the  head,  upon  which  his  brains  issued  bubbling  forth  as 
butter  from  the  earthen  vessel  which  Krishan  broke.  Nand  Chand  raged 
in  dreadful  ire,  launching  his  spear,  then  wielding  his  scimitar.  When 
the  keen  weapon  broke,  he  drew  forth  his  dagger  for  the  honour  of  the 


40  THE  SIKH  RELIGION 

The  mahant  continued  to  display  his  skill  and 
bravery  to  the  Pathans,  but  was  at  last  surrounded 
by  them  and  placed  in  a  very  hazardous  position. 
When  Jit  Mai,  one  of  the  Guru's  cousins,  saw  this, 
he  rained  such  a  shower  of  arrows  on  the  Pathans, 
that  they  retreated  and  left  the  mahant  unmolested. 
He  then  made  his  way  to  the  Guru,  and  received  his 
appro.bation. 

Ram  Singh,  a  mechanic  from  Banaras,  had  made 
a  cannon  for  the  Guru  from  which  balls  were  dis- 
charged with  great  effect  during  this  battle.  People 
on  seeing  the  impression  made  on  the  enemy  con- 
cluded that  the  Guru  was  destined  to  be  victorious. 

Bhikan  Khan  and  Nijabat  Khan  taunted  their 
men  with  being  unable  to  cope  with  a  rabble  of 
villagers  who  did  not  even  know  how  to  handle 
a  martial  weapon.  The  result  was  that  the  Pathans 
made  another  desperate  effort  to  brighten  their 
gloomy  prospects,  and  for  a  time  caused  the  Guru's 
army  to  waver.  One  Sahib  Chand,  a  captain  of 
a  troop,  asked  the  Guru's  permission  to  oppose  the 
onset  of  the  enemy.  The  Guru  ordered  him  to  act 
on  his  own  responsibility.  Sahib  Chand  and  his  men 
so  deftly  and  rapidly  plied  their  arrows  that  the 
Pathans  found  it  necessary  to  take  shelter  behind 
trees.  Bhikan  Khan,  seeing  this,  addressed  his  men  : 
'  How  now,  jackals,  you  are  attaching  a  stigma  to 
the  Pathan  race.  The  hillmen  are  laughing  at  you, 
and  saying  that  a  faqir,  having  killed  Haiyat  Khan, 
hath  put  all  the  Pathans  to  flight.'     Saying  this, 

Sodhi  race.  Then  my  maternal  uncle,  Kripal,  advanced  in  his  rage. 
The  brave  man's  body  received  many  arrows,  yet  he  emptied  the  saddle 
of  many  a  Turkish  chief.  Sahib  Chard,  as  a  true  Kshatri,  strove  in  the 
battle's  fury  and  slew  bloodthirsty  heroes,  shining  lights  of  Khurasan. 
Many  excellent  warriors  were  slain,  and  those  who  survived  fled  with  their 
lives.  Sango  Shah,  lord  of  battle,  gloriously  acquitted  himself,  and 
trampled  underfoot  bloodthirsty  Pathans.  Raja  Gopal  shouted  as  he 
stood  in  the  battle-field,  like  a  tiger  in  the  midst  of  deer.  The  brave 
Hari  Chand  planted  his  feet  firmly  on  the  field  and  in  his  fury  dis- 
charged sharp  arrows  which  went  through  and  through  his  adversaries. 
—  Vichitar  Natak, 


LIFE  OF  GURU  GOBIND  SINGH  41 

Bhikan  Khan  set  an  example  of  bravery  to  his 
soldiers,  and  discharged  showers  of  arrows  at  the 
Guru's  troops. 

Sahib  Chand,  on  the  Guru's  side,  continued  to 
fight  with  great  determination,  and  caused  great 
havoc  among  the  enemy.  Seeing  this,  Hari  Chand, 
the  Raja  of  Handur,  became  enraged  and  strove 
with  equal  valour  against  him.  His  archery  was  so 
unerring  that  the  Guru's  army  again  wavered. 
Sahib  Chand  then  occupied  himself  in  warding  off 
Hari  Chand's  arrows  and  inspiriting  his  men.  They 
were  not,  however,  to  be  encouraged,  but  were  on 
the  point  of  retreat  when  the  Guru  heard  a  great 
tumult  near  him.  He  at  once  ordered  Nand  Chand 
and  Daya  Ram  to  stay  the  attack  of  the  enemy. 
These  brave  heroes  discharged  such  showers  of 
arrows  as  effectually  checked  the  onward  progress 
of  the  Pathans.  Nand  Chand,  taking  his  sword  in  his 
hand  and  putting  his  horse  to  full  speed,  rode  into 
the  thick  of  his  enemies,  and  chopped  off  their  heads 
like  pumpkins  severed  from  their  stalks.  In  his 
left  hand  he  held  a  lance  with  which  as  occasion 
served  he  impaled  his  antagonists.  The  Pathans, 
however,  retreated  not,  but  with  their  reUgious 
battle-cry,  '  Ya  AH  !  Ya  AU  !  '  firmly  held  their 
ground  and  fell  upon  Nand  Chand.  He  by  his 
bravery  and  skill  in  arms  sent  every  one  who 
approached  him  to  the  next  world  by  the  way  of  the 
sword.  A  Pathan  ran  his  horse  forward  and  received 
Nand  Chand's  sword  on  his  musket.  The  sword 
fell  to  pieces  and  then  Nand  Chand  drew  forth  his 
two-edged  dagger.  Daya  Ram  went  to  his  assist- 
ance at  that  critical  moment,  and  a  hand  to  hand 
engagement  with  the  Moslems  ensued,  in  which  they 
were  worsted  and  put  to  flight.  Raja  Hari  Chand 
still  held  his  ground  and  was  challenged  by  Daya 
Ram.  Hari  Chand  avoided  not  the  conflict,  but 
continued  to  discharge  arrows  and  bullets  and 
inflict  great  damage  on  the  Guru's  army.    His  horse 


42  THE  SIKH  RELIGION 

was  very  swift  and  tractable,  and  he  could  turn  him 
rapidly  round  so  as  to  save  himself  from  a  hostile 
attack,  while  at  the  same  time  he  could  discharge 
fatal  missiles  at  his  opponents.  Saiyid  Budhu  Shah 
was  found  to  have  lost  during  the  last  charge  a  second 
son  in  the  battle. 

There  came  a  confectioner  named  Lai  Chand  to 
the  spot  on  which  the  Guru  stood  directing  the 
battle.  He  said,  '  I  feel  greatly  tempted  to  join  in 
the  fray,  but  I  have  never  learned  how  to  handle 
warlike  weapons.'  The  Guru  repHed,  '  If  thou  desire 
to  fight,  take  and  mount  a  horse.'  The  confectioner 
did  so.  Then  the  Guru  gave  him  a  sword  and  shield. 
He  inquired  how  they  were  to  be  held.  The  Guru 
told  him  to  take  the  sword  in  his  right  hand  and  the 
shield  in  his  left.  The  Guru's  soldiers  laughed  at 
the  confectioner's  ignorance  and  said,  *  Well  done  ! 
our  Guru  and  great  King  wants  to  kill  hawks  with 
sparrows.' 

The  confectioner  ran  his  horse  into  the  Pathan 
army.  Bhikan  Khan  on  seeing  him  said  to  his 
friend  Mir  Khan,  '  See,  here  comes  an  Arora.^  He 
hath  been  all  day  weighing  flour  and  salt,  and  now 
the  Guruhath  given  him  a  sword  and  shield.  Take 
his  arms  and  his  horse,  and  then  slay  him.'  Upon 
this  Mir  Khan  pounced  on  him  like  a  hawk  on  a 
sparrow.  When  Mir  Khan  drew  his  sword  the 
confectioner  warded  it  off  with  his  shield.  Then 
meditating  on  the  Guru  he  aimed  a  return  blow  at 
Mir  Khan  which  separated  his  head  from  his  body. 
The  hillmen  taunted  the  Pathans  with  not  being  able 
to  contend  with  petty  hucksters,  and  asked  them  if 
they  were  not  ashamed  of  their  cowardice.  Pro- 
voked by  these  taunts,  Nijabat  Khan  and  Bhikan 
Khan  urged  their  men  to  make  a  general  charge  and 
not  die  like  jackals.  Raja  Hari  Chand  joined  them 
in  their  onslaught.  The  Guru's  brave  Sikhs,  how- 
ever, firmly  held  their  ground.     In  the  action  that 

^  A  tribe  of  Khatris. 


LIFE  OF  GURU  GOBIND  SINGH  43 

ensued  Jit  Mai  and  Hari  Chand  engaged  in  single 
combat.  Jit  Mai  discharged  an  arrow  at  Hari  Chand, 
but  the  latter  by  an  adroit  movement  of  his  horse 
escaped  it.  Jit  Mai  became  angry  at  having  missed  his 
mark,  and  discharged  another  arrow  at  his  opponent. 
Hari  Chand  followed  his  example.  The  arrows  lodged 
in  their  horses'  foreheads  and  both  horses  fell.  The 
combatants  thus  unhorsed  continued  to  fight  until 
they  were  both  wounded.  After  a  short  breathing 
time,  both  again  put  forward  their  strength,  when 
their  swords  simultaneously  took  effect.  Hari  Chand 
fell  fainting  to  the  earth,  and  Jit  Mai  dropped  down 
dead  with  his  face  to  the  foe.  His  comrades  blest 
the  father  who  had  begotten  him  and  the  mother 
who  had  borne  him. 

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, 


44  THE  SIKH  RELIGION 

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, 


46  THE  SIKH  RELIGION 

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, 


48  THE  SIKH  RELIGION 

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 

1  Raipur  is  in  the  sub-colleclorate  of  Naraingarh  in  the  present 
district  of  Ambala  in  the  Panjab.  To  Raipur  are  attached  about 
twenty-three  villages,  yielding  a  yearly  income  of  Rs.  18,000.  The 
present  proprietor  is  Rao  Baldev  Singh,  a  Hindu  Rajput.  His  grand- 
father was  a  Sikh.  In  the  fort  of  Raipur  is  a  Gurdwara  on  the  spot 
where  Gobind  Rai  dined  as  the  Rani's  guest.  There  is  also  a 
Gurdwara  outside  the  fort  on  the  spot  where  his  tent  was  pitched. 
The  Granth  Sahib  is  kept  in  both  Gurdwaras. 


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 

SIKH.    V  E 


50  THE  SIKH  RELIGION 

with  the  Guru,  but  how  long  are  we  to  endure  this 
annoyance  ?  '  The  minister  repHed,  '  O  Raja,  I  see 
no  solution  of  the  difficulty  except  reconciliation 
with  the  Guru/  All  the  other  principal  state  officers 
who  were  consulted  gave  similar  replies.  Bhim 
Chand  then  decided  that  he  would  send  an  envoy 
to  ascertain  if  the  Guru  had  any  intention  of  making 
an  abiding  peace  with  him. 

'  The  envoy,  who  was  selected  from  the  most 
polished  officials  of  the  state,  duly  delivered  his 
master's  message  praying  for  peace  and  forgetfulness 
of  the  past.  The  Guru  replied,  *  I  have  not  fallen 
out  with  Raja  Bhim  Chand,  but  he  hath  fallen  out 
with  me.  See  what  deceit  he  exercised  in  his  efforts 
to  obtain  my  elephant.  When  his  marriage  proces- 
sion went  to  Srinagar,  he  endeavoured  to  kill  my 
minister  and  his  troops.  It  was  only  by  God's 
special  favour  they  escaped.  Even  then  thy  Raja 
left  nothing  undone  against  us,  for  he  incited  Fatah 
Shah  who  had  been  my  friend  to  make  war  on  us. 
Here  again  God  protected  us  and  we  obtained  the 
victory.  O  envoy,  our  army  hath  taken  possession 
of  no  fort  or  village  of  yours.  My  troopers  are 
grievously  in  want  of  grass  for  their  horses,  and 
goats'  flesh  for  themselves.  These  can  only  be 
obtained  from  your  villages.  If  we  do  not  obtain 
them  on  payment  we  must  starve,  but  we  do  not 
desire  to  accept  anything  else  from  you.' 

The  envoy  smiled  and  said,  '  Consider  Raja  Bhim 
Chand' s  country  as  thine  own.  He  is  very  anxious 
to  meet  thee,  and  if  thou  permit  me  I  will  conduct 
him  here.'  The  Guru  replied,  '  In  Guru  Nanak's 
house  men  meet  their  deserts.  If  any  one  with  lowly 
mind  enter  therein,  he  shall  be  happy  ;  but  if  any 
one,  lifting  his  head  too  high,  enter  it,  his  life  shall 
pay  the  forfeit.  Then  plainly  tell  thy  Raja  that  if 
he  entertain  friendly  intent,  he  may  come  to  me, 
and  he  shall  be  received  with  due  consideration.' 
The  Raja  was  very  pleased  on  receiving  this  message, 


LIFE  OF  GURU  GOBIND  SINGH         51 

and  at  once  made  elaborate  preparations  for  his 
visit  to  the  Guru. 

When  Bhim  Chand  was  introduced  into  the  Guru's 
presence  he  said,  '  O  true  Guru,  thy  name  is  cherisher 
of  those  who  seek  thy  protection.  I  pray  thee  to 
pardon  and  forget  any  fooUsh  words  I  might  have 
uttered  or  any  foolish  acts  I  might  have  done.'  The 
Guru  repHed,  '  O  Raja,  I  have  not  been  thine  aggres- 
sor. The  aggression  hath  been  all  on  thy  side.  If 
thou  act  fairly  towards  the  Guru,  he  will  act  fairly 
towards  thee.'  Bhim  Chand  promised  to  act  for  the 
future  according  to  the  Guru's  wishes.  Upon  this 
the  Guru  gave  him  a  magnificent  robe  of  honour, 
and  dismissed  him  highly  dehghted  with  the  inter- 
view. 

The  Guru's  wife  Sundari  now  presented  him  with 
a  son  named  Ajit  Singh  on  the  fourth  day  of  the 
bright  half  of  Magh,  Sambat  1743  (a.  d.  1687). 


Chapter  VII 

During  the  absence  of  the  Emperor  Aurangzeb  in 
the  south  of  India,  whither  he  had  gone  to  make 
war  on  Tana  Shah,  King  of  Golkanda,^  there  arose 
great  administrative  irregularities.  At  that  time 
Mian  Khan  was  viceroy  of  Jammu.  He  sent  his 
commander-in-chief,  Alif  Khan,  to  levy  tribute  on 
Kripal,  Raja  of  Kangra,  Kesari  Chand,  Raja  of 
Jaswal,  Prithi  Chand,  Raja  of  Dadhwal,  Sukh  Dev, 
Raja  of  Jasrot,  and  others.  AHf  Khan  first  addressed 
himself  to  Raja  Kripal,  '  Either  pay  me  suitable 
tribute  or  contend  with  me  in  arms.'  Kripal  made 
him  certain  presents,  and  then  told  him  that  Raja 
Bhim  Chand  of  Bilaspur  was  the  greatest  of  all  the 
aUied  hill  chiefs.  Were  he  first  to  pay  tribute,  all  the 
rest  would  follow  his  example,  and  then  there  would 

^  Golkanda  was  then  the  capital  of  the  state  of  Haidarabad  in  the 
Dakhan. 

E  2 


52  THE  SIKH  RELIGION 

be  no  necessity  for  warfare.  If,  however,  Bhim 
Chand  were  to  refuse  and  elect  the  alternative  of 
war,  Kripal  would  still  support  Ahf  Khan.  Raja 
Dayal,  the  chief  of  Bijharwal,  probably  persuaded  by 
Raja  Kripal,  also  promised  to  meet  Ahf  Khan's 
demands. 

Alif  Khan  adopted  Raja  Kripal' s  suggestion  and__ 
proceeded  towards  Bilaspur,  Raja  Bhim  Chand' S\ 
capital.  Halting  at  Nadaun  he  sent  an  envoy  to 
Bhim  Chand  with  the  same  demand  as  he  had 
previously  made  Kripal.  Bhim  Chand  rephed  that 
he  would  rather  defend  himself  than  pay  tribute. 
Having  dispatched  this  message  he  cahed  his  prin- 
cipal officials  to  a  council  of  war.  His  prime  minister 
thus  advised  him—'  If  thou  desire  victory,  it  shall  be 
assured  on  condition  that  thou  obtain  the  Guru's 
assistance.'  This  advice  pleased  Bhim  Chand,  and 
he  accordingly  sent  the  prime  minister  to  the  Guru 
to  request  his  active  support. 

\  The  Guru  pondered  on  the  proposal  and  accepted 
it  for  the  following  reasons  :— The  friendship  between 
himself  and  Raja  Bhim  Chand  was  duly  ratified, 
and  it  would  be  a  shame  to  him  if,  by  his  refusal  to 
render  assistance,  his  friend  were  defeated.  Secondly, 
Bhim  Chand' s  prime  minister  had  put  himself  under 
the  Guru's  protection  as  a  suppliant,  and  the  Guru 
felt  that  he  could  not  refuse  his  prayer.  He 
accordingly  sent  Raja  Bhim  Chand  the  following 
message,  '  I  shall  be  with  thee  early  on  the  morrow. 
Pay  no  tribute  to  the  Turks.  If  thou  pay  it  to-day, 
there  will  be  another  demand  on  thee  to-morrow. 
But  if  thou  fight  and  cause  the  Turks  to  retreat, 
then  shall  no  one  molest  thee.' 

Raja  Bhim  Chand  on  receiving  this  promise  made 
certain  of  his  victory.  Raja  Kesari  Chand,  Raja 
Prithi  Chand,  and  Raja  Sukh  Dev  took  their  forces 
to  join  his,  and  all  proceeded  to  Nadaun  to  give 
battle  to  Ahf  Khan,  Raja  Kripal,  and  Raja  Dayal' s 
troops.    These  were  encamped  on  an  eminence,  and 


LIFE  OF  GURU  GOBIND  SINGH  53 

had  therefore  superiority  of  position.  Bhim  Chand 
ineffectually  essayed  to  take  them  by  surprise,  but 
the  arrows  and  bullets  which  his  troops  discharged 
only  struck  rocks  and  trees,  and  inflicted  no  loss  on 
the  enemy.  Bhim  Chand,  much  disheartened,  in- 
voked with  all  fervour,  Hanuman,  the  monkey-god 
who  had  assisted  Ram  Chandar  in  his  expedition 
against  Ceylon,  and  called  on  his  allies  to  join  him 
in  another  charge.  This  was  met  by  Raja  Kripal 
and  Raja  Dayal's  forces,  who  slew  all  the  men  that 
succeeded  in  scaling  the  eminence.  Bhim  Chand 
had  now  almost  lost  all  hope  when  the  minister 
reminded  him  that  the  Guru's  troops  had  not  yet 
entered  the  field.  The  Guru  receiving  Bhim  Chand' s 
summons,  mounted  his  steed,  and  at  once  proceeded 
to  his  assistance. 

Bhim  Chand,  after  greeting  the  Guru,  requested 
him,  who  was  senior  as  well  by  virtue  of  his  spiritual 
rank  as  by  the  bravery  of  his  troops,  to  storm  the 
enemies'  position.  The  Guru  and  his  troops  dis- 
charged fatal  arrows,  rushed  the  stockades,  and 
created  dismay  in  the  ranks  of  the  enemy.  Alif 
Khan,  Raja  Kripal,  and  Raja  Dayal  now  thought 
it  time  to  leave  their  fastnesses  and  come  forth  to 
confront  Bhim  Chand  and  the  Guru.  Their  main 
attack  was  directed  against  Bhim  Chand  whom  they 
caused  to  retreat.  Prithi  Chand  endeavoured  to 
restrain  Bhim  Chand' s  retreating  forces,  and  single- 
handed,  with  drawn  sword,  set  himself  to  oppose 
Alif  Khan  and  Dayal' s  onset.  So  completely  did  he 
succeed  that  Alif  Khan  and  his  allies'  troops  turned 
to  flee.  Raja  Dayal  was  enraged  at  seeing  his  troops 
retreating,  and  began  to  ply  his  arrows  with  such 
fatal  effect  on  his  opponents  that  Bhim  Chand's 
troops  again  wavered.  Upon  this  Bhim  "Chand 
again  addressed  himself  to  the  Guru,  *  O  Guru, 
seest  thou  not  that  this  brave  man  is  destroying 
our  army  ?  If  I  am  defeated,  thou  shaft  have  the 
odium  thereof.'    The  Guru  at  once  turned  his  steed 


54  THE  SIKH  RELIGION 

round  and  challenged  Raja  Dayal,  '  If  thou  mean  to 
strike,  then  deal  the  first  blow.  Say  not  hereafter 
that  the  Guru  hath  struck  thee  unawares.'  This 
enraged  Dayal,  who  at  once  made  a  desperate  effort 
to  kill  the  Guru.  The  Guru,  seeing  this,  took  steady 
aim  with  his  musket  and  lodged  a  bullet  in  Dayal' s 
breast.  Dayal  fell  like  a  tree  blown  down  by  the 
wind. 

When  Raja  Kripal  saw  his  brave  ally  fallen,  he 
knew  that  his  cause  was  lost.  He,  however,  put  him- 
self in  the  van  and  made  a  desperate  effort  to  retrieve 
the  disaster.  The  Guru,  now  in  full  martial  temper, 
incessantly  discharged  arrows  which  took  deadly 
effect  on  the  enemy.  The  survivors  again  fled  to 
their  fastnesses.  Upon  this  Alif  Khan  and  Kripal 
held  a  council  of  war.  They  both  accepted  the  fact 
that  they  had  been  defeated  owing  to  the  assistance 
given  Bhim  Chand  by  the  Guru,  and  they  resolved  to 
escape  at  night.  In  this  they  succeeded.  When  the 
allied  army  next  morning  found  the  ground  un- 
occupied, they  were  profuse  in  their  praises  and 
acknowledgements  to  the  Guru.  The  Guru  in  order 
to  take  rest  and  enjoy  retirement  and  contemplation 
remained  for  eight  days  after  the  battle  on  the 
pleasant  and  picturesque  banks  of  the  river 
Bias. 

Raja  Kripal  proposed  a  reconciHation  with  Raja 
Bhim  Chand,  which,  after  some  negotiations,  was 
duly  effected.  The  Guru  on  hearing  this  was  greatly 
pleased.  He  decided  on  a  speedy  return  to  Anand- 
pur,  and  caused  his  drum  to  be  beaten  as  the  signal 
for  his  departure.  His  party  arrived  at  Alsun  on 
their  way.  The  inhabitants,  having  heard  of  Raja 
Bhim  Chand's  secret  ill-will  to  the  Guru,  refused  to 
sell  his  troops  supplies.  On  this  the  Guru,  owing  to 
the  necessity  of  travel,  was  compelled  to  order  that 
supplies  be  forcibly  taken  after  payment  at  current 
rates.  When  the  Guru  approached  Anandpur  he 
caused  his  drum  to  be  beaten.    The  inhabitants  on 


LIFE  OF  GURU  GOBIND  SINGH         55 

hearing  the  once  familiar  sound  joyously  came  forth 
to  receive  him. 

The  Guru's  wife,  Jito,  presented  him  with  a  son 
on  the  seventh  day  of  the  month  of  Chet,  Sambat 
1747.  The  boy  was  called  Zorawar  Singh,  or  the 
powerful  lion,  to  commemorate  the  battle  of  Nadaun.^ 

When  it  became  known  that  the  Sikhs  had  taken 
supplies  forcibly  at  Alsun,  some  of  the  hill  chiefs  feared 
that  the  Guru  would  some  day  seize  their  territories 
also.  Others  were  of  a  contrary  opinion,  and  remained 
steadfast  in  their  friendship  for  him.  Some  of  the 
inhabitants  of  Anandpur  who  wavered  in  their 
loyalty,  left  the  city  lest  they  might  suffer  in  any 
attack  made  on  it  by  the  Guru's  enemies.  In  this 
movement,  however,  they  were  far  from  successful. 
Branded  with  infamy  they  could  obtain  no  place  of 
rest  elsewhere,  and  were  glad  to  return  and  sue  for 
the  Guru's  pardon. 

One  Dilawar  Khan,  who  had  attained  power  in 
the  Panjab  during  the  insurrections  which  arose 
while  Aurangzeb  was  employed  in  the  Dakhan, 
became  jealous  of  the  Guru's  fame  and  success,  and 
sent  his  son  with  a  force  of  one  thousand  men  to 
exact  tribute  from  him.  If  he  refused,  then  Anandpur 
was  to  be  sacked.  When  this  was  accomplished, 
Dilawar' s  son  was  to  take  tribute  in  a  similar  manner 
from  all  the  hill  rajas.  The  son  hastened  to  obey  the 
paternal  command.  When  he  reached  the  bank  of 
the  Satluj  one  of  the  Guru's  scouts  hastened  to  give 
information  of  the  approach  of  a  hostile  force.  The 
Guru  was  roused  from  his  sleep  at  night  to  receive 
this  intelligence  and  make  hasty  preparations  for 
defence. 

The  Guru  immediately  ordered  the  drum  to  be 
beaten  as  the  signal  for  his  troops  to  take  arms. 
His  men  fell  into  line  almost  immediately  and 
marched  to  the  Satluj .    On  their  arrival  they  startled 

^  We  here  follow  the  Suraj  Parkdsh  and  the  Gur  Bt'lds.  Others 
say  it  was  Jujhar  Singh  who  was  born  in  the  Sambat  year  1747. 


56  THE  SIKH  RELIGION 

the  enemy  by  peals  of  artillery,  and  thus  gave  an 
exaggerated  idea  of  their  numbers.  Dilawar  Khan's 
son,  seeing  that  his  men  were  suffering  from  the  cold 
and  unable  to  hold  their  weapons,  yielded  to  the 
representations  of  his  officers  to  beat  a  retreat.  On 
their  return  march  they  plundered  the  town  of 
Barwa.  After  that  they  marched  to  Bhalan,  where 
they  halted  for  two  days  and  lived  on  the  plunder 
of  the  village.  They  thence  returned  to  Dilawar 
Khan.  The  son  through  shame  durst  not  reply  to 
his  father  when  he  censured  him  for  his  cowardice 
and  the  failure  of  his  expedition. 

Dilawar  Khan  had  a  slave  called  Husain,  who 
boasted  that  if  his  master  gave  him  an  army  he 
would  plunder  the  Guru's  city,  Anandpur,  exact 
tribute  from  Raja  Bhim  Chand,  and  return  home 
either  with  tribute  or  the  heads  of  the  recusant  hill 
chiefs.  To  effect  these  various  objects,  Dilawar 
Khan  gave  him  command  of  two  thousand  men, 
with  whom  he  promptly  marched  to  Anandpur. 

The  Guru  kept  his  troops  in  readiness  to  oppose 
the  Muhammadans.  Meanwhile  the  latter  were 
plundering  the  towns  and  villages  through  which 
they  marched.  They  also  attacked  and  were  victori- 
ous over  the  Raja  of  Dadhwal.  Seeing  this  and  also 
the  strength  of  Husain' s  army,  the  faithless  Raja 
Bhim  Chand  broke  his  treaty  with  the  Guru,  and 
threw  in  his  lot  with  his  enemies.  Bhim  Chand, 
following  the  example  of  Raja  Kripal  of  Kangra, 
paid  tribute  to  Husain,  and  in  company  with  other 
traitorous  chiefs  proceeded  with  him  to  sack  and 
destroy  Anandpur.  On  hearing  this  the  Guru's 
mother,  Diwan  Nand  Chand,  the  Guru's  three  sur- 
viving cousins,  and  the  masands,  all  waited  on  the 
Guru.  His  mother  said,  '  The  brave  Husain  with 
a  large  army  will  soon  be  upon  us,  and  thou  hast 
not  yet  prepared  for  battle.  My  son,  depute  some 
masand  to  go  and  make  peace  with  him.'  The  Guru 
replied,  '  Mother  dear,  be  not  in  haste.     I  am  only 


LIFE  OF  GURU  GOBIND  SINGH         57 

doing  the  work  which  the  immortal  God  assigned 
me.  The  same  immortal  God  will  not  allow  him 
whom  thou  counsel  lest  me  to  fear  to  approach  me. 
He  shall  perish  before  he  reacheth  Anandpur.' 

When  Husain  was  on  his  way  to  Anandpur,  Raja 
Gopal  of  Guler  sent  an  envoy  to  say  that  he  desired  to 
meet  him.  Husain  replied  that  he  would  be  glad  to 
see  Gopal  if  he  gave  him  a  subsidy  as  Raja  Bhim 
Chand  and  Kripal  had  done.  Raja  Gopal  went  with 
Raja  Ram  Singh  to  meet  him.  Gopal  took  some 
money  with  him,  and  went  and  sat  in  council  with 
Bhim  Chand  and  the  other  hill  chiefs  who  were 
in  Husain' s  camp.  Husain  was  not  pleased  with 
Gopal's  contribution,  and  told  him  to  go  home  and 
bring  as  much  again.  Gopal  set  out  for  the  purpose. 
On  his  homeward  way  he  changed  his  mind,  and 
decided  that  it  would  be  more  profitable  to  fight 
with  Husain  than  give  him  more  money.  He  accord- 
ingly sent  a  messenger  to  inform  him  of  his  deter- 
mination. When  Husain  received  this  message,  he 
changed  his  objective  from  Anandpur  to  Guler  to 
do  battle  with  Gopal.  He  vowed  that  he  would  first 
destroy  Gopal's  city  and  then  march  on  Anandpur. 

In  pursuance  of  his  vow  Husain  proceeded  to  Guler 
and  invested  it.  The  citizens  were  soon  reduced  to 
great  straits,  and  the  army  asked  permission  to  force 
their  way  out  and  contend  with  the  Muhammadans 
in  the  open  field.  Raj  a  Gopal  replied, '  Have  patience ; 
I  will  at  once  send  an  envoy  to  make  peace  with 
Husain.'  Husain's  terms  were  the  payment  of  ten 
thousand  rupees,  otherwise  he  would  put  Gopal  and 
his  troops  to  death  and  destroy  their  fortress.  Gopal, 
unable  to  accept  the  terms,  sent  an  envoy  to  the 
Guru  to  pray  him  to  negotiate  the  desired  peace  with 
Husain.  The  Guru  accordingly  sent  his  agent  San- 
gatia  with  an  escort  of  seven  troopers  and  orders  to 
conclude  such  a  peace  between  the  combatants  as 
would  be  advantageous  to  Gopal. 

Sangatia  first  took  counsel  with  Bhim  Chand  and 


58  THE  SIKH  RELIGION 

Kripal.  Bhim  Chand  said,  '  O  Sikh,  we  have  been 
waiting  for  thee.  We  advise  thee  to  send  for  Raja 
Gopal  at  once,  and  effect  a  reconcihation  between 
him  and  Husain.'  In  pursuance  of  this  object, 
Sangatia,  who  knew  that  Bhim  Chand  and  Kripal 
were  on  Husain's  side,  took  an  oath  from  them 
that  if  he  could  succeed  in  bringing  Gopal  to  them 
for  the  purpose  of  arranging  peace,  they  would 
not  molest  him.  Sangatia  then  went  to  Gopal  and 
stated  all  the  circumstances.  He  promised  Gopal 
that  the  Guru  would  conduct  him  to  Bhim  Chand 
and  Kripal  who  were  with  Husain,  and  again  take 
him  back  in  safety  to  his  fort.  Sangatia  added  that 
if  Husain  did  not  agree  to  peace,  but  accepted  the 
fate  of  battle,  Gopal  should  by  the  Guru's  favour  be 
victorious. 

When  Gopal  reached  the  allied  chiefs,  Bhim  Chand 
told  him  that  if  he  paid  the  tribute  demanded  all 
would  be  well.  Gopal  still  refused  to  pay  the  money, 
and  said  Husain  might  do  as  he  pleased.  Upon  this, 
Kripal  plotted  with  Bhim  Chand  to  arrest  him 
and  make  him  over  to  Husain.  Gopal,  who  heard 
their  intention,  contrived  to  elude  them,  and  having 
retired  to  the  protection  of  his  army  sent  a  message 
of  defiance  to  his  enemies. 

On  one  side  were  ranged  Husain,  Raja  Bhim 
Chand  of  Bilaspur,  and  Raja  Kripal  of  Kangra.  On 
the  other  were  Raja  Gopal  of  Guler  and  Raja  Ram 
Singh,  a  powerful  chief  who  was  in  alliance  with  him. 
The  fight  began  with  indescribable  vehemence.  The 
Guru's  envoy  Sangatia  and  his  seven  Sikhs  were 
slain.  Husain  having  fought  with  great  bravery 
perished  on  the  battle-field.  Raja  Kripal  of  Kangra 
was  slain.  Himmat  and  Kimmat,  two  of  Husain's 
officers,  were  also  slain.  On  seeing  this,  Bhim 
Chand  fled  with  his  army.  Gopal  then  went  with 
large  offerings  to  the  Guru  and  thanked  him  for  his 
support  and  his  prayers  for  the  victory. 

Some  masands  escaped  to  the  neighbouring  hills 


LIFE  OF  GURU  GOBIND  SINGH         59 

and  proclaimed  themselves  gurus.  In  this  they  had 
a  twofold  object.  The  Emperor  Aurangzeb  sent 
his  son  Muazzim,  afterwards  known  as  Bahadur 
Shah,  into  the  Panjab  to  collect  tribute,  and  the 
masands  feared  that  they  should  have  to  part  with 
their  wealth  both  to  the  Emperor  and  the  Guru.  It 
does  not  appear  that  the  Emperor's  son  remained 
long  in  the  Panjab  or  committed  any  depredations 
there.  He  was  succeeded  by  General  Mirza  Beg, 
who.  peremptorily  demanded  tribute  from  the  hill 
chiefs.  They  represented  that  the  masands  who  had 
settled  in  their  territories,  were  in  possession  of  great 
wealth  of  which  they  had  plundered  the  Guru  and 
his  Sikhs,  and  which  they  might  be  called  upon  to  dis- 
gorge. Mirza  Beg  proceeded  against  them,  stripped 
them  of  all  they  possessed,  and  subjected  them  to  ex- 
quisite tortures.  Any  that  escaped  from  him  were 
afterwards  punished  by  four  other  equally  relent- 
less officers  who  succeeded  him. 

A  third  son,  Jujhar  Singh,  was  now  born  to  the 
Guru  on  Sunday,  the  first  day  of  the  second  half  of  the 
month  of  Magh,  Sambat  1753,  A.  d.  1697.  This  was 
his  wife  Jito's  second  son. 

Among  those  who  went  to  the  Guru  to  congratu- 
late him  on  the  birth  of  his  son  were  many  bards, 
Sanyasis,  Udasis,  and  Bairagis,  who  had  often  lis- 
tened to  the  Guru's  conversation.  At  that  time  too 
came  a  bard  called  Kuwar,  son  of  a  famous  poet 
called  Kesho  Das  of  Bundhelkhand.  Aurangzeb  had 
tried  to  convert  Kuwar  forcibly  to  Islam,  upon 
which  he  fled  for  protection  to  the  Guru.  He  pre- 
sented a  very  humble  metrical  petition,  which  the 
Guru  was  pleased  to  accept.  The  Guru  took  him 
into  his  service  on  a  liberal  salary,  and  in  a  similar 
way  welcomed  all  bards  who  came  to  him  for 
employment. 

The  practice  of  arms  was  never  lost  sight  of  at  the 
Guru's  court.  Even  his  eldest  son,  A  jit  Singh,  though 
now  only  ten  years  of  age,  was  duly  instructed  in  the 


6o  THE  SIKH  RELIGION 

use  of  offensive  and  defensive  weapons.  The  Guru 
used  to  take  Zorawar  Singh  in  his  lap  while  he 
watched  Ajit  Singh  fencing.  Jujhar  Singh  too  used 
to  be  brought  by  his  nurse  to  witness  the  performance 
and  imbibe  from  infancy  a  love  for  martial  exer- 
cises. The  Guru  used  often  to  inform  his  children 
of  what  the  country  had  suffered  from  the  Turks, 
so  it  behoved  them  to  learn  how  to  protect  them- 
selves and  their  Sikhs. 

Jito  in  due  time  gave  birth  to  a  third  son,  Fatah 
Singh,  who  was  born  on  Wednesday,  the  eleventh 
day  of  Phagan,  Sambat  1755,  a.  d.  1699.  This  was 
the  Guru's  fourth  son  in  all. 


Chapter  VIII 

One  day  the  Sikhs  asked  a  pandit  who  used  to 
read  epic  poems  to  the  Guru,  '  Are  the  deeds  attri- 
buted to  Bhim,  Arj  an,  and  others,  real  or  exaggerated? ' 
The  pandit,  thus  addressed,  actuated  by  greed,  de- 
cided to  mislead  his  questioners,  and  replied,  '  Bhim, 
Arj  an,  and  the  rest  were  really  as  powerful  as  they 
are  described  to  have  been.  This  was  the  result  of 
their  sacrifices  and  burnt  offerings  in  honour  of 
Durga  which  made  her  visible  to  them.'  The  Sikhs 
then  prayed  the  pandit  to  show  them  how  they 
could  behold  the  goddess,  and  vanquish  their 
enemies.  The  pandit,  on  hearing  this,  inwardly 
rejoiced  that  the  Sikhs  had  at  last  fallen  into  his 
power,  and,  what  he  deemed  more  important,  that 
he  had  found  an  opportunity  of  making  a  compe- 
tence for  himself.  He  replied,  '  Although  no  god 
or  goddess  becometh  visible  in  this  Kal  age,  yet  such 
a  manifestation  may  be  possible  by  a  due  expendi- 
ture of  money  and  by  the  performance  of  certain^ 
acts  of  devotion.  Were  the  goddess  Durga  to  appear, 
she  would  fulfil  all  your  desires.  But  a  great  feast 
must  first  be  celebrated,  and  a  trial  made  as  to  who 


LIFE  OF  GURU  GOBIND  SINGH         6i 

are  the  most  holy  Brahmans,  so  that  they  may 
perform  sacrifice  and  burnt  offerings  with  the  object 
of  ensuring  the  appearance  of  the  goddess.'  The 
Sikhs  informed  the  Guru  of  this  conversation.  He 
said  to  the  pandit,  *  Your  statement  that  the  goddess 
becometh  not  manifest  in  the  Kal  age  is  not  supported 
by  proof.  If  she  appeared  in  the  past  ages,  why 
should  she  not  also  in  this  ?  And  if  she  appear  not 
in  this  age,  then  it  is  unlikely  that  she  appeared  in 
any  former  age.  At  the  same  time,  I  require  not 
her  blessings  or  curses.  I  am  son  of  the  Immortal, 
who  is  the  King  of  gods  and  men,  who  controlleth 
millions  of  worlds,  who  is  omnipotent,  who  cherisheth 
me ;  and  I  have  no  need  to  adore  gods  or  goddesses.'  ^ 
The  pandit  again  represented  that  if  the  Sikhs 
made  Durga  manifest,  they  should  be  successful  in 
all  their  battles  as  Durga  herself  had  l^een  in  all  her 
contests^  with  the  demons  who  had  made  war  on 
the  benign  deities.  The  Guru  being  thus  impor- 
tuned, determined  to  demonstrate  the  hypocrisy  of 
the  Brahmans.  He  invited  them  all  to  a  great  feast. 
Every  form  of  viands,  including  meat,  was  provided 
for  the  guests.  When  they  were  assembled,  he  made 
it  known  that  he  would  give  five  gold  muhars  to 
each  Brahman  who  ate  meat,  while  to  each  of  those 
who  ate  food  cooked  with  clarified  butter  he  would 
give  five  rupees.  To  eat  meat  is  really  forbidden  to 
all  Brahmans;  yet  several  of  them  did  so,  induced 
by  the  promised  reward.  According  to  one  account 
fourteen,  and  according  to  another  twenty-one 
Brahmans  refused  the  meat  offered  them.  The 
Guru  went  to  the  Brahmans  who  had  eaten  it, 
and  rebuked  them,  saying,  *  You  are  setting  a  bad 
example  to  your  people.  You  are  not  Brahmans 
but  ghouls.  It  is  to  deceive  men  you  wear  the  tilaks 
on  your  foreheads  and  pretend  you  are  high  priests 

1  Bhai  Gyan  Singh's  Panth  Parkdshy  Chapter  25. 

2  These  are  related  in  the  Markandeya  Puran  of  the  Hindus.     The 
work  has  recently  been  translated  by  Mr.  F.  E.  Pargiter. 


62  THE  SIKH  RELIGION 

of  religion,  but  in  reality  you  are  merely  Chandals, 
the  lowest  class  of  pariahs/  The  Guru,  however, 
gave  them  the  promised  reward. 

On  that  occasion  the  Guru  quoted  the  following 
words  of  Kabir  : — 

Kabir,  where  there  is  divine  knowledge  there  is  virtue  ; 
and  where  there  is  falsehood  there  is  sin  ; 

Where  there  is  covetousness  there  is  death  ;  where  there 
is  forgiveness  there  is  God  Himself. 

The  Guru  also  quoted  the  following  slok  of  Guru 
Amar  Das  : — 

As  far  as  possible  rely  not  on  the  covetous  : 
At  the  last  moment  they  will  plant  thee  where  nobody 
will  lend  thee  a  hand. 

The  Brahmans  who  abstained  from  meat  pressed 
the  pandit's  suggestion  on  the  Guru,  '  If  thou  by 
worship  and  austerities  can  behold  Durga,  who  is  the 
living  burning  light  of  this  age,  she  will  grant  thee 
any  boon  thou  mayest  desire.'  The  Guru  inquired, 
'  Can  you  render  Durga  manifest  ?  What  you  propose 
is  not  according  to  my  rehgion.'  The  Brahmans 
repHed  that  there  was  a  Brahman  called  Kesho  at 
Banaras  who  had  power  to  render  the  goddess 
manifest,  but  he  would  demand  large  remuneration. 
The  Guru  again  asked  how  a  man  filled  with  greed, 
such  as  they  represented  Kesho  to  be,  could  possess 
such  spiritual  power  as  to  cause  Durga  to  appear. 
The  Brahmans,  unable  to  answer  this  question,  took 
their  departure. 

The  Guru  utiHzed  the  assemblage  at  the  Hindu 
festival  of  the  Holi  to  organize  on  the  following  day 
a  mimic  warfare,  which  he  called  mahalla,  ^  for  the 
exercise  of  his  troops.  The  object  of  the  Guru  has 
in  recent  times  been  obtained  by  the  camps  of  exercise 
yearly  estabhshed  by  the  Indian  Government.^ 

^  A  place  for  halla  or  contest. 

2  Sardar  Kahn  Singh's  Gurimat  Prabhdkar,  p.  134. 


LIFE  OF  GURU  GOBIND  SINGH         63 

Kesho,  who  was  exceedingly  avaricious,  heard  that 
the  Guru  was  very  open-handed,  and  accordingly 
went  to  him.  He  said  he  was  on  his  way  to  behold 
the  goddess  of  Jawalamukhi,  but  had  halted  to  see 
the  Guru  whose  greatness  was  universally  recog- 
nized. He  told  the  Guru  that  he  had  power  to  render 
the  goddess  manifest,  but  the  ceremonies  and  burnt 
offerings  which  would  have  to  be  performed  as 
a  preliminary  would  be  very  expensive.  Kesho  was 
supported  by  the  other  Brahmans,  who  again  pressed 
the  Guru  to  have  the  necessary  ceremonies  and 
burnt  offerings  performed.  The  Guru  in  order  to 
demonstrate  Kesho' s  insincerity  outwardly  accepted 
his  offer.  The  Brahman  on  ascertaining  the  Guru's 
wealth  was  highly  pleased  and  promised  all  assistance. 
He  made  out  a  list  of  materials  for  a  hom  or  burnt 
offering,  which  would  cost  a  large  sum  of  money. 
The  Guru  provided  what  was  required,  and  asked 
where  the  hom  was  to  be  performed.  The  Brah- 
man replied  that  it  must  be  performed  in  a  lonely 
spot.  The  Guru  pointed  to  the  beautiful  hill  of 
Naina  Devi  as  a  place  where  all  ceremonies  could 
be  performed  privately  and  without  interruption. 
The  Brahman  was  much  pleased,  praised  the  Guru's 
judgement  and  liberality,  and  said  that  the  god- 
dess would  certainly  appear  at  the  place  indicated. 
The  Guru  then  ordered  the  ground  to  be  cleared, 
after  which  the  Brahman  proceeded  to  perform  the 
ceremonies  necessary  for  the  goddess's  manifesta- 
tion. 

One  day  the  Guru  went  out  shooting  and  killed 
several  forest  birds.  On  his  return  Kesho  told  him 
the  goddess  would  never  appear  to  any  one  who  took 
life.  The  Guru  replied  that  animals  were  continually 
sacrificed  to  the  Brahman's  goddess  at  Jawala- 
mukhi. He  then  ordered  his  servant  to  let  go  the 
birds.  When  the  strings  with  which  they  had  been 
fastened  to  the  Guru's  saddle  were  undone,  it  is 
said,  the  birds  flew  away.     Kesho  was  astonished  and 


64  THE  SIKH  RELIGION 

expressed  himself  happy  at  having  been  brought  in 
contact  with  such  a  holy  man  as  the  Guru. 

The  Guru  had  many  strange  presents  made  him. 
One  day  a  gardener  presented  himself.  He  had 
come  all  the  way  from  Patna  with  a  3^oung  mango- 
tree  as  an  offering.  The  gardener  narrated  how  he 
had  planted  a  garden,  and  vowed  in  the  hope  of 
success  to  give  the  first  tree  it  produced  to  the  Guru. 
He  now  brought  the  tree,  and  asked  the  Guru  where 
he  would  have  it  planted.  The  Guru  said  he  would 
shoot  an  arrow,  and  where  it  fell  the  tree  might  be 
planted.  The  Guru's  arrow  fell  far  distant,  and 
there  the  young  tree  was  duly  planted. 

After  nine  months'  worship  and  invocation  of  the 
goddess  the  pandit  told  the  Guru  that  she  would  soon 
appear.  There  would  be  many  indications  of  such 
a  result.  A  disastrous  earthquake  would  occur, 
there  would  be  unusual  hghtnings,  and  several  other 
formidable  portents  would  appear  in  the  heavens. 
The  Guru  pressed  the  Brahman  to  fix  a  date  for  the 
goddess's  appearance.  The  Brahman  fixed  the  first 
day  of  the  Nauratar — a  festival  in  honour  of  Durga 
held  in  the  month  of  Assu  and  Chet — for  the  pheno- 
menon. The  first  day  of  Chet  passed,  and  she  did 
not  appear.  The  Brahman  then  said  she  would 
appear  on  the  fifth  of  the  Nauratar.  The  fifth  day 
passed,  and  she  did  not  appear.  The  Brahman  then 
said  that  some  holy  person  must  be  offered  as 
a  sacrifice  to  her,  and  she  would  afterwards  un- 
doubtedly disclose  herself.  The  Guru  rephed,  '  Who 
so  worthy  to  be  offered  as  a  sacrifice  as  thou  ?  Thou 
sayest  there  are  none  so  holy  as  Brahmans.'  The 
pandit  on  hearing  this  began  to  suspect  that  the 
Guru  meant  to  sacrifice  him  to  the  goddess,  and, 
if  this  occurred,  what  a  sad  recompense  it  would  be 
for  all  his  labours !  He  then  said,  '  If  thou  give 
me  permission,  I  will  go  and  fetch  a  human  sacri- 
fice. The  Guru  replied,  '  No  ;  the  sacrifice  is  here.' 
On  this  the  pandit's  courage  oozed  forth  from  the 


LIFE  OF  GURU  GOBIND  SINGH         65 

partitions  of  his  brain.  He  immediately  left  the 
Guru's  presence  on  the  pretext  of  performing  an 
office  of  nature,  and  never  paused  in  his  flight  until 
he  had  arrived  at  a  safe  retreat. 

After  Kesho  had  thus  absconded,  the  Guru  ordered 
that  the  materials  which  had  been  collected  for  the 
ceremony  should  be  thrown  into  the  hom-pit.  Upon 
this  a  great  flame  shot  up  towards  the  heavens.  When 
this  was  seen  from  afar,  all  the  spectators  felt  certain 
that  the  Guru  himself  had  caused  Durga  to  appear. 
The  Guru  drew  his  sword  and  set  out  for  Anandpur. 
When  the  people  asked  if  the  goddess  had  appeared 
to  him,  he  raised  his  sword  aloft,  inasmuch  as  to 
say  that  by  God's  assistance  his  sword  would  per- 
form the  deeds  which  the  Brahmans  attributed  to 
Durga.  The  people  then  erroneously  believed  that 
the  goddess  had  given  him  the  sword.^ 

The  Baisakhi  festival  was  now  approaching.  The 
Guru  gave  a  great  feast  to  which  he  invited  all 
who  were  assembled  in  Anandpur,  but  omitted  the 
Brahman  Kesho.  He,  however,  sent  for  him  when 
all  the  guests  had  partaken  of  the  feast.  Kesho 
angrily  refused  the  invitation,  and  said  he  would 
not  eat  the  leavings  of  a  low-caste  rabble.  Diwan 
Nand  Chand,  on  behalf  of  the  Guru,  recalled 
to  Kesho' s  memory  the  fact  that  he  had  like  a 
coward  deserted  him.  *  Fine  service  thou  didst 
perform  for  him,  and  thine  anger  and  disappoint- 
ment are  the  result ! '  Kesho  on  further  reflection  went 
to  the  Guru,  but  at  the  same  time  refused  to  eat  the 
remains  of  the  feast.  The  Guru  composed  the  fol- 
lowing on  this  occasion  : — 

Whatever  God  wrote  in  thy  destiny  thou  hast  obtained ; 
O  Brahman,  banish  thy  regret  : 

It  is  not  my  fault  that  it  escaped  my  memory ;  think  not 
of  anger. 

I  shall  send  thee  clothes  and  bedding  to-day ;  be  thoroughly 
assured  of  this. 

^  Gyan  Singh's  Paw/^  Parkdsh,  Chapter  25. 


66  THE  SIKH  RELIGION 

Kesho  replied — All  Khatris  are  made  by  the  Brahmans. 
The  Guru — Look  on  my  Sikhs  here  with  a  glance  of 
favour  .1 

Here  the  Guru  began  to  laud  his  Sikhs  and  acknow- 
ledge the  powerful  assistance  he  had  received  from 
them  : — 

My  victories  in  battle  have  been  through  their  favour  ; 
through  their  favour  I  have  already  made  gifts ; 

Through  their  favour  all  my  troubles  have  been  removed ; 
through  their  favour  again  my  house  is  replenished  ; 

Through  their  favour  I  have  acquired  knowledge ;  through 
their  kindness  all  my  enemies  have  been  killed ; 

Through  their  favour  I  am  exalted ;  otherwise  there  are 
millions  of  ordinary  men  like  myself  .^ 

To  serve  them  pleaseth  my  heart ;  no  other  service  is 
dear  to  my  soul. 

To  bestow  gifts  on  them  is  well ;  to  make  gifts  to  others 
is  not  profitable  for  my  Sikhs. 

To  bestow  upon  them  will  bear  fruit  in  the  next  world 
and  will  bring  honour  even  in  this  :  to  bestow  on  others  is 
altogether  useless. 

All  the  wealth  of  my  house  with  my  soul  and  body  is  for 
them. 

The  Brahman  became  angry  and  his  heart  began  to  fry 
and  burn  like  dry  grass. 

He  wept  at  the  custom  which  had  been  established  for 
the  future. 

Some  writers  are  of  opinion  that  the  Guru,  during 
the  time  the  chroniclers  state  he  was  occupied  in  wor- 
shipping Durga,  was  in  reality  translating  Sanskrit 
works  in  the  seclusion  and  tranquillity  of  the  moun- 
tain glades.    These  events  occurred  in  Sambat  1755, 

^  This  was  said  ironically.  The  Guru  did  not  require  Kesho's 
assistance  for  his  Sikhs. 

2  That  is,  if  the  Sikhs  had  not  assisted  me  I  should  be  now  in  the 
same  plight  as  millions  of  others. 


LIFE  OF  GURU  GOBIND  SINGH         67 

A.  D.  1698/  and  it  was  on  the  fourteenth  day  of  June 
of  that  year  the  Guru  according  to  his  own  state- 
ment completed  his  translation  of  the  Ram  Avatar 
from  Sanskrit  into  Hindi.  He  adds  that  it  was 
completed  at  the  base  of  the  lofty  Naina  Devi  on 
the  margin  of  the  Satluj  waters. 


Chapter  IX 

We  have  now  arrived  at  a  very  critical  stage  of 
our  biography  of  the  Guru,  and  it  is  necessary  to 
set  forth  with  clearness  and  certainty  what  the 
Guru  really  thought  of  idolatry  or  the  worship  of 
inanimate  objects. 

On  this  subject  the  best  evidence  obtainable  is  the 
Guru's  own  acknowledged  compositions.  In  the 
Akal  Ustat  he  writes  as  follows  : — 

Some  worshipping  stones  put  them  on  their  heads,  some 
suspend  Hngams  from  their  necks ; 

Some  see  God  in  the  south,  some  bow  their  heads  to  the 
west ;  2 

Some  fools  worship  idols,  others  busy  themselves  with 
worshipping  the  dead. 

The  whole  world  entangled  in  false  ceremonies  hath  not 
found  God's  secret. 

Again  in  the  same  composition  the  Guru  addressing 
an  idolater  wrote  as  follows  : — 

0  great  beast,  thou  recognizest  not  Him  whose  glory 
filleth  the  three  worlds. 

Instead  of  the  Supreme  God  thou  worshippest  things  the 
touch  of  which  shall  cause  thee  to  lose  heaven. 

By  way  of  doing  good  acts  thou  committest  sin  at  which 
even  the  greatest  sins  are  abashed — 

1  Suraj  Parkdsh^  Rut  III,  Chapter  29. 

2  Dakhan  desk  Hari  ka  wdsaypachh'im  Allah  mukdma,  Kabir.  The 
God  of  the  Hiodus  dwells  in  the  south  (in  Dwaraka),  of  the  Muham- 
KO^-dans  ;n  jtliie  \i^st  (Makka). 

F  2 


68  THE  SIKH  RELIGION 

Fall  at  the  feet  of  the  Supreme  Being,  O  fool  ;  He  is  not 
in  a  stone. 

In  the  Vichitar  Natak  are  found  the  following 
among  other  similar  verses  : — 

I  am  not  a  worshipper  of  stones, 

Nor  am  I  satisfied  with  any  religious  garb. 

In  the  thirty-three  Sawaiyas  the  Guru  expresses 
himself  as  follows  : — 

Some  fasten  an  idol  firmly  to  their  breasts,  some  say  that 
Shiv  is  God  ; 

Some  say  that  God  is  in  the  temple  of  the  Hindus  ;  others 
believe  that  He  is  in  the  mosque  of  the  Musalmans  ; 

Some  say  that  Ram  is  God  ;  some  say  Krishan  ;  some  in 
their  hearts  accept  the  incarnations  as  God  ; 

But  I  have  forgotten  all  vain  religion  and  know  in  my 
heart  that  the  Creator  is  the  only  God. 


Why  worship  a  stone  ?     God  is  not  in  a  stone. 

Worship  Him  as  God  by  the  worship  of  whom  all  thy  sins 
shall  be  erased, 

And  by  taking  whose  name  thou  shalt  be  freed  from  all 
thy  mental  and  bodily  entanglements. 

Make  the  meditation  of  God  ever  thy  rule  of  action  ;  no 
advantage  can  be  obtained  by  the  practice  of  false  religion. 

Again  the  Guru  writes  as  follows  in  his  celebrated 
letter  to  the  Emperor  Aurangzeb  : — 

I  am  the  destroyer  of  the  turbulent  hillmen, 
Since  they  are  idolaters  and  I  am  a  breaker  of  idols. 

In  further  evidence  of  the  Guru's  sentiments  on 
the  subject  of  idolatry,  we  have  a  composition, 
either  written  or  sanctioned  by  himself,  which  is 
found  in  his  collected  works,  on  which  to  base  our 
conclusion. 

There  was  a  king  called  Sumat  Sain  married  to  a  lady 
called    Samarmati.     They    had    four    sons    and    an    only 


LIFE  OF  GURU  GOBIND  SINGH         69 

daughter  called  Rankhambh  Kala.  The  children  were  put 
under  the  tuition  of  a  Brahman.  One  day  the  princess 
went  earlier  than  usual  to  the  Brahman's  house  and  found 
him  worshipping  and  prostrating  himself  before  a  salagram 
and  a  lingam.^  She  smiled  on  seeing  her  tutor  thus  engaged, 
and  asked  him  the  reason  of  his  extraordinary  conduct. 

The  Brahman 

This  salagram,  O  lady,  is  a  god  whom  great  kings  adore. 
What  dost  thou  who  art  ignorant  know  about  it  ?  Thou 
deemest  this  salagram  which  is  god  to  be  a  stone. 

The  Princess 

O  great  fool,  thou  recognizest  not  Him  whose  glory  lilleth 
the  three  worlds.  Thou  worshippest  this  stone  at  whose 
touch  man's  future  bliss  is  forfeited.  Thou  committest  sin 
to  attain  thine  own  object — such  sin  as  other  sins  would  be 
aghast  at.  O  beast,  fall  at  the  feet  of  the  great  God  ;  He 
is  not  a  stone.  He  liveth  in  the  water,  in  the  dry  land,  in 
all  things,  and  in  all  monarchs.  He  is  in  the  sun,  in  the 
moon,  in  the  sky.  Wherever  thou  lookest,  thou  mayest 
fix  thy  gaze  on  Him.  He  is  in  fire,  in  wind,  and  be- 
neath the  earth.  In  what  place  is  He  not  ?  He  is  con- 
tained in  everything.  Were  all  the  continents  to  become 
paper  and  the  seven  seas  ink ;  were  all  the  vegetables  to  be 
cut  down  and  employed  as  pens ;  were  Saraswati,  the  goddess 
of  eloquence,  to  dictate  and  all  beings  to  write  for  sixty 
ages,  they  could  not  in  any  way  describe  God.  Yet,  O  fool, 
thou  supposest  Him  to  be  a  stone.  O  man,  thou  findest  not 
God's  secret.  Thou  deceivest  the  world  in  every  way,  and 
fillest  thy  coffers  with  wealth  as  the  reward  of  thy  decep- 
tion. Thou  art  thyself  called  by  the  world  a  clever  and 
wise  pandit,  but  thou  worshippest  a  stone  and  therefore 
thou  appear  est  to  me  to  have  abdicated  thy  reason.    While 

^  The  lingam  sacred  to  Shiv  is  the  symbol  of  procreation.  It  was 
worshipped  in  ancient  times  in  Rome  as  it  is  now  in  India.  The 
author  saw  a  lingam  in  the  temple  of  Venus  in  Pompeii,  and  was 
informed  by  his  Italian  guide  that  it  was  a  stone  on  which  barren 
women  used  to  sit  in  the  hope  of  offspring. 


70  THE  SIKH  RELIGION 

uttering  '  Shiv,  Shiv  '  with  thy  mouth,  thy  heart  is  filled 
with  greed.  Thou  practisest  excessive  hypocrisy  before  the 
world,  and  art  not  ashamed  to  beg  from  door  to  door. 
Thou  remainest  for  nearly  two  hours  holding  thy  nose  as 
if  thou  wert  practising  Jog.  Thou  standest  on  one  leg 
invoking  Shiv.  If  any  one  pass  by  and  give  thee  one  paisa, 
thou  pickest  it  up  with  thy  teeth,  and  forgettest  thy  gods. 
Thou  givest  instruction  to  others,  but  meditatest  not  on  God 
thyself.  Thou  ever  preachest  to  people  to  despise  money. 
Yet  for  that  very  money  thou  beggest  at  the  doors  of  high 
and  low,  and  art  not  ashamed  to  debase  thyself  before  even 
the  meanest  of  thy  fellow  creatures.  Thou  sayest  that 
thou  art  holy,  but  thou  art  very  unholy.  Thou  callest 
thyself  contented,  but  thou  art  very  discontented,  and  only 
leavest  one  door  to  go  and  beg  at  another.  Thou  makest 
a  clay  idol  of  Shiv,  and  having  worshipped  it  throwest  it 
into  the  river.  When  thou  returnest  home  thou  settest  up 
another  in  its  place.  Thou  tallest  at  its  feet,  and  rubbest 
thy  forehead  on  the  ground  for  an  hour.  Think  what  it 
hath  to  give  thee.  Thou  worshippest  the  symbol  of  pro- 
creation, and  tallest  before  it  beheving  it  to  be  Shiv.  Thou 
callest  a  stone  God,  but  it  will  not  avail  thee.  Since  the 
stone  belongeth  to  the  lowest  order  of  creation,  say  what 
shall  it  give  thee  even  if  propitiated  and  pleased  with  thee  ? 
Even  if  it  at  any  time  make  thee  like  itself,  thou  shalt  be 
no  better  than  a  stone.  Great  simpleton,  be  assured  that, 
when  thy  life  hath  departed,  it  will  be  too  late  for  thee  to 
know  anything  of  God.  Thou  hast  passed  thy  childhood 
without  prayer,  but  even  in  thy  manhood  thou  hast  not 
repeated  God's  name.  Thou  hast  induced  others  to  give 
charity,  but  never  lifted  thy  hand  to  assist  another.  Thou 
hast  bent  thy  head  to  stones,  but  never  to  God.  O  fool, 
entangled  in  thy  domestic  affairs,  thy  life  thou  hast  passed 
in  procrastination.  Having  read  one  or  two  Purans,  O 
Brahman,  thou  art  swollen  with  conceit.  Thou  hast  not 
read  the  Puran  through  which  all  the  sins  of  this  life  may 
be  erased.  It  is  for  the  sake  of  show  thou  practisest 
penance.  Day  and  night  thy  mind  is  absorbed  in  lucre. 
Fools  accept  thy  statements,  but  not  I.     Why  practisest 


LIFE  OF  GURU  GOBIND  SINGH         71 

thou  so  much  hypocrisy  ?  For  what  object  adorest  thou 
a  stone  ?  Thou  hast  forfeited  thy  happiness  here  and 
hereafter.  Thou  givest  false  instruction  and  gladly  accept- 
est  all  payment  which  thou  claimest.  It  is  enough  that 
thou  hast  given  evil  instruction  to  my  brothers  ;  instruct 
not  me. 

The  Brahman 
Hear  me,  O  princess,  thou  hast  not  considered  Shiv's 
greatness.  Ever  worship  the  gods  Brahma,  Vishnu,  and 
Shiv.  Thou  knowest  not  their  greatness,  and  that  is  why 
thou  talkest  in  that  way.  Know  that  they  are  the  oldest 
of  all  the  gods,  and  do  thou  recognize  them  as  the  lords  of 
the  world.  I  am,  O  princess,  a  fasting  Brahman,  and  love 
all  both  high  and  low.  I  communicate  instruction  to  all  and 
induce  even  great  misers  to  practise  charity. 

The  Princess 
Thou  communicatest  spells  in  order  to  make  disciples. 
Thou  then  takest  money  as  offerings  from  them  in  whatever 
way  thou  canst,  but  thou  teachest  them  not  the  truth,  and 
marrest  their  happiness  in  this  world  and  the  next.  Hear, 
O  Brahman,  thou  plunderest  in  whatever  way  thou  canst 
those  to  whom  thou  givest  thine  initiatory  spell.  The 
fools  receive  no  divine  knowledge  from  thee,  but  are  fleeced 
for  their  pains.  Thou  tellest  them  that  thy  spell  shall  be 
advantageous  to  them,  and  that  Shiv  will  grant  them  a 
boon.  When  the  spells  turn  out  unsuccessful,  thou  pre- 
tendest  that  they  have  omitted  some  necessary  ceremony, 
and  that  is  why  they  have  not  been  successful.  Thou  next 
tellest  them  to  give  alms  to  Brahmans  and  perform  the 
spell  by  which  they  might  behold  the  god.  Thou  takest 
a  fine  from  them  when  they  ought  to  take  it  from  thee  for 
misleading  them,  and  in  return  for  their  money  thou  givest 
them  the  same  spell  over  again.  Thou  leadest  them  astray 
all  along  the  line,  and  at  last  thou  tellest  them  that  they 
have  omitted  certain  words,  or  that  something  interrupted 
the  ceremonies  to  account  for  the  non-appearance  of  the 
god   and  his   failure  to  grant  the  desired  blessing.      On 


72  THE  SIKH  RELIGION 

this  thou  counsellest  them  to  again  give  thee  alms.  O 
Brahman,  that  is  the  sort  of  spell  thou  teachest  those  whose 
houses  thou  designest  to  plunder.  And  when  thy  victims 
become  poor,  thou  goest  to  spy  out  others.  Were  thine 
incantations  and  spells  efficacious,  thou  wouldst  sit  as  a 
monarch  at  home  and  not  go  about  begging. 


The  Brahman  filled  with  anger  and  heaping  curses  on 
the  princess,  said,  '  How  canst  thou  know  mine  affairs  ? 
Thou  talkest  as  if  thou  hadst  taken  bhang.' 

The  Princess 
Hear,  O  Brahman,  it  is  thou  who  knowest  not  what  thou 
sayest.     Thou  addressest  me  in  an  insolent  manner.     My 
senses  are  not  stolen  away  by  bhang.     Whither  have  thine 
own  senses  gone  without  it  ?    Thou  callest  thyself  wise  in  that 
thou  never  takest  bhang  even  by  mistake,  but  when  thou 
goest  a-begging,  thou  insultest,  as  if  under  the  influence  of 
bhang,   him  whose  house  thou  visit  est.     Why  beg  from 
door  to  door  for  the  money  thou  pretendest  to  despise  ? 
Thou  goest  to  rajas  and  takest  morsels  from  them.     Thou 
sayest  thou  hast  abandoned  all  worldly  things  and  preachest 
to  everybody  to  do  the  same.     Why  stretchest  thou  forth 
thy  hand  to  grasp  what  thou  pretendest  to  renounce  ?     To 
one  man  thou  preachest  to  renounce  wealth,  to  another  thou 
sayest  that  he  is  under  the  influence  of  malignant  stars,  and 
therefore  he  ought  to  pay  thee  for  deliverance  therefrom. 
It  is  in  the  hope  of  cheating  people  thou  wanderest  from 
door  to  door.     Thou  recitest  the  Veds,  the  Shastars,  and 
the  Simritis,  so  that  a  double  paisa  may  fall  to  thee  from 
some  one.     Thou  praisest  him  who  givest  thee  anything 
and  revilest  him  who  refuseth.     In  this  way  thouhopest  to 
obtain  alms  from  all  people.     But  thou  refiectest  not  that 
praise  and  blame  are  every  one's  lot  while  alive,  but  affect 
not  the  dead.     Thou  canst  not  confer  salvation  on  those 
who  give  thee  alms,  nor  canst  thou  kill  the  son  or  father 
of  him  who  giveth  thee  none.     I  only  accept  him  as  a 
Brahman  who  deemeth  the  givers  and  the  refusers,  praise 
and  blame  as  the  same.     O  Brahman,  the  man  from  whom 


LIFE  OF  GURU  GOBIND  SINGH         73 

thou  extortest  money,  or  whom  thou  pleasest  with  thy 
varied  flatteries,  shall  at  last  go  to  hell  in  thy  company. 

Brahmans,  though  they  say  they  have  abandoned  the 
world,  are  lovers  of  wealth,  and  in  quest  of  it  go  to  die 
either  in  Banaras  or  Kumaun.  Some  through  greed  for 
money  twist  their  matted  hair  round  their  heads.  Others 
put  on  a  wooden  necklace  and  go  forth  shamelessly  to  the 
forest.  Others  again,  taking  tweezers,  pluck  out  all  the 
hair  of  their  heads.  The  Brahmans  practise  hypocrisy  in 
order  to  plunder  the  world,  and  they  thus  lose  their  happi- 
ness both  here  and  hereafter.  They  make  a  clay  lingam 
and  worship  it,  but  it  hath  no  power  for  good  or  evil.  Why 
do  men  who  know  that  the  lingam  hath  no  light  in  it,  light 
a  lamp  before  it  ?  And  why  do  very  foolish  and  obstinate 
persons  thinking  it  God  fall  down  before  it  ?  Thoughtless 
one,  think  of  God  and  quickly  cast  away  thy  mind's 
indecision.  They  who  have  studied  for  a  long  time  in 
Banaras  go  at  last  to  die  in  Bhutan.  Having  acquired 
a  little  learning  thou  leavest  thy  home  and  wanderest 
from  country  to  country.  Thy  father  and  mother  thou 
hast  left  somewhere ;  thy  wife,  thy  son,  and  thy  son's  wife 
cannot  find  thee.  No  one  hath  passed  beyond  the  goal  of 
covetousness  ;   it  hath  beguiled  all  people. 

Thou  shavest  the  heads  of  some,  on  others  thou  imposest 
fines,  and  on  others  again  thou  puttest  wooden  necklaces. 
To  one  thou  teachest  spoken,  to  another  written,  and  to 
a  third  other  forms  of  incantations,  yet  thou  conferrest  no 
abiding  spiritual  knowledge.  Some  thou  showest  how  to 
argue  on  learned  subjects,  but  to  all  thou  settest  an  example 
of  covetousness  in  thine  efforts  to  obtain  wealth  to  the  best 
of  thine  ability.  Thou  showest  no  mercy  and  never  pro- 
pitiatest  God,  O  fool,  but  worshippest  clay.  It  is  on  this 
account  thou  art  doomed  to  wander  begging.  Think, 
thoughtless  one,  on  Him  who  made  men  conscious  ;  why 
deemest  thou  Him  unconscious  ?  Why  call  a  stone  God  ? 
Why  sellest  thou  thy  precious  soul  under  its  value  ?  Thou 
knowest  nothing,  great  simpleton,  and  yet  thou  callest 
thyself  a  superior  pandit.  Diest  thou  not  of  shame,  O  great 
boaster  ?     In  thy  pride  thou  forfeitest  thine  honour.    Thou 


I 


74  THE  SIKH  RELIGION 

callest  thyself  a  prophet  and  pretendest  to  know  the  future, 
but  yet  thou  knowest  not  even  the  past.  Thou  thinkest 
thyself  very  handsome  and  able,  and  claimest  to  be  con- 
tinent and  physically  strong.  Thou  say  est  that  Shiv  is 
certainly  in  the  stone,  but,  O  great  fool,  thou  knowest 
nothing.  O  clever  man,  consider  in  what  part  of  the  stone 
Parbati's  lord  is.  Say  what  spiritual  perfection  thou  attain- 
est  by  bowing  thy  head  to  clay  ?  He  whom  the  world 
cannot  please  will  not  be  pleased  by  thy  offerings  of  rice. 
Thou  bur  nest  incense,  bio  west  shells,  and  rainest  a  shower 
of  flowers.  Thou  growest  weary  in  thine  endeavours,  but 
findest  not  God  in  a  stone.  To  those  who  accept  not  thine 
incantations  and  spells  thou  recitest  songs  and  verses.  In 
broad  daylight  thou  stealest  wealth  from  men's  houses. 
Thieves,  pickpockets,  and  robbers  seeing  thy  cleverness  are 
ashamed  of  their  ignorance.  Thou  pay  est  no  heed  to  the 
magistrate  or  the  judge.  Thou  livest  by  cheating  thy 
disciples. 

Rich  people  are  like  flowers,  clever  men  like  thee  are  the 
bumble-bees  which,  unmindful  of  their  homes,  continue  to 
buzz  over  them.  Every  one  is  at  last  in  Death's  power, 
and  yet  men  have  departed  without  resigning  the  craving 
for  wealth.  There  are  no  bounds  to  this  desire.  It  is  the 
only  thing  in  this  world  that  surviveth. 

You  shave  the  heads  of  some,  you  send  others  to  places 
of  pilgrimages,  and  at  the  same  time  ask  for  all  they  possess. 
Those  thou  seest  wealthy  thou  entanglest  in  the  narrow 
door^  and  leviest  a  tax  at  so  much  per  head  on  them. 
Thou  then  lettest  them  pass.  It  is  thirst  for  money  not 
love  of  God  that  actuateth  Brahmans. 

^  In  Gaya,  Kamaksha,  and  other  places  of  Hindu  pilgrimage  there 
is  an  aperture  in  a  wall  through  which  pilgrims  are  bidden  to  pass 
with  the  object  of  securing  deliverance.  When  the  pilgrim  is  a  rich 
man,  he  is  by  some  secret  mechanism  caught  in  the  aperture  and 
told  that  he  cannot  pass  on  account  of  his  many  sins  and  enormities. 
He  is  then  obliged  to  vow  to  perform  certain  penances  and  make 
certain  presents  to  the  Brahmans.  He  is  only  allowed  to  pass  through 
the  aperture  when  the  promised  money  has  been  paid  down. —  Thag 
Ltla,  p.  34. 


LIFE  OF  GURU  GOBIND  SINGH         75 


The  Brahman 

Hear,  O  my  daughter,  thou  understandest  not.  Thou 
thinkest  that  he  whom  we  call  Shiv  is  a  stone.  All  people 
bow  their  heads  to  Brahmans,  and  apply  to  their  foreheads 
the  water  in  which  they  have  washed  their  feet.  The  whole 
world  worshippeth  them,  while  thou,  O  foolish  girl,  slan- 
derest  them.  This  salagram  is  the  primal  and  ancient 
Brahm  and  is  prized  even  by  monarchs. 

The  Princess 

Hear,  O  foolish  Brahman,  thou  knowest  nothing.  Thou 
recognizes t  a  stone  as  the  Primal  Light  of  the  world. 
Thou  thinkest  it  holdeth  the  Supreme  Being.  Thou  hast 
taken  leave  of  thy  senses.  Deceive  me  not,  but  take  what 
thou  desirest  to  take.  Tell  me  not  that  a  stone  is  God. 
While  telling  fools  so,  thou  plunderest  them  to  thy  heart's 
content.  Thou  sendest  men  to  rivers  of  pilgrimage  to 
drown  them  in  superstition.  Thou  makest  unnumbered 
efforts  to  strip  them  of  their  wealth  and  not  allow  them  to 
take  a  paisa  home.  Thou  pretendest  to  find  a  number 
of  inauspicious  circumstances  connected  with  a  rich  man, 
so  that  he  may  give  thee  feasts  to  bribe  thee  to  intercede 
for  him.  When  thou  knowest  that  a  man  hath  spent  all  his 
wealth,  thou  never  lookest  at  him.  Brahmans  hover  over 
money  like  ravens,  and  quarrel  like  kites  over  a  fish  or 
dogs  over  a  bone.  In  public  thou  expoundest  the  Veds, 
but  in  thy  heart  is  worship  of  money.  Thou  findest  not 
God,  thy  money  soon  departeth,  and  vain  is  all  thy  service. 
Thou  paradest  thy  learning,  but  knowest  not  how  to  unite 
men  with  God.  Thou  callest  thyself  wise  and  me  a  fool. 
What  if  thou,  O  idiot,  eat  not  bhang,  even  still  thou  art 
not  in  thy  senses.  Everybody  can  see  this  for  himself. 
Brave  men  taking  bhang  fight  and  draw  elephant's  teeth, 
and  grasping  the  scimitar  and  lance  fearlessly  smite  their 
enemies.  Say,  O  tyrant,  what  couldst  thou  do  even  wert 
thou  to  take  bhang  ?  Thou  wouldst  even  then,  if  engaged 
in  combat,  fall  on  thy  face  like  a  corpse  through  fright. 


76  THE  SIKH  RELIGION 

Hear,  O  Brahman,  give  instruction  to  fools,  save  me  from 
thy  lies,  and  preach  thy  falsehood  to  others.  Why  passest 
thou  leather  for  metallic  coin  ?  Thou  shalt  go  to  terrible 
hell,  and  be  born  again  as  a  pariah.  Hung  up  by  the  heels 
thou  shalt  be  tortured  in  the  house  of  Death.  When  thou 
and  all  thy  relations  are  suffering,  what  answer  wilt  thou 
make  ?  Say  what  books  wilt  thou  then  read,  and  wilt 
thou  then  worship  the  lingam  ?  Wilt  thou  find  Shiv  and 
Krishan  there  where  God  will  send  thee  bound  ?  Where 
thou  hast  no  son,  mother,  father,  or  brother,  will  Ram 
come  to  thine  assistance  ?  Ever  bow  thy  head  to  the  great 
God  whom  the  fourteen  worlds  fear,  whom  all  recognize  as 
the  Creator  and  Destroyer,  who  hath  no  form  or  outline, 
whose  dwelling,  appearance,  and  name  are  unknown.  By 
what  name  shall  I  speak  of  Him  since  He  cannot  be  spoken 
of  ?  He  hath  no  father,  mother,  or  brother,  no  son  or 
grandson.  Unlike  Ram  Chandar  or  Krishan  He  hath  no 
male  or  female  nurse.  He  needeth  no  army  to  give  Him 
dignity.  What  He  saith  is  true,  and  what  He  desireth  He 
doeth.  Some  He  regenerateth,  and  others  He  consigneth 
to  perdition.  He  buildeth,  fashioneth,  createth,  and  again 
destroy eth.  It  is  the  great  God  I  recognize  as  my  Guru. 
I  am  His  disciple  and  He  is  my  priest.  I  am  a  girl  made 
by  Him.  O  Brahman,  I  worship  the  great  God.  A  stone 
is  not  to  my  mind.  I  call  a  stone  a  stone.  On  this  account 
people  are  displeased  with  me.  I  call  what  is  false  false — 
a  matter  which  is  disagreeable  to  all.  I  tell  the  truth,  and 
pay  no  regard  to  any  one.  As  for  thee,  O  Brahman,  art 
thou  not  ashamed  of  thy  conduct  ?  Fix  thy  thoughts  even 
for  a  brief  period  on  God. 

The  Brahman 

God  will  consider  him  a  sinner  who  saith  that  this  stone 
is  other  than  God,  and  will  cast  into  hell  any  one  who 
useth  profane  language  regarding  it.  It  is  the  primal  and 
ancient  God. 

The  Princess 

I  only  worship  the  one  great  God.  I  regard  not  Shiv. 
Nor  do  I  worship  either  Brahma  or  Vishnu.     I  fear  not 


LIFE  OF  GURU  GOBIND  SINGH         77 

your  gods.  Know  that  whoever  invoketh  them  is  already 
dead,  but  death  will  not  approach  him  who  meditateth  on 
the  Deathless  One.  He  who  meditateth  on  the  Deathless 
One  and  even  once  invoketh  His  name,  shall  obtain  wealth 
and  perfection  in  every  act.  He  who  meditateth  on  the 
immortal  God  shall  never  suffer,  but  enjoy  great  happiness 
in  the  world.  When  death  torture th  thee,  O  Brahman, 
what  book  wilt  thou  then  read  ?  Will  it  be  the  Bhagavat  ^ 
or  the  Gita  ?  Wilt  thou  hold  on  to  Ram  or  clutch  at 
Krishan  for  protection  ?  The  gods  whom  thou  deemest 
supreme  have  all  been  destroyed  by  Death's  mace.  Nonet— 
not  even  Brahma,  Vishnu,  or  Indar — may  escape  it.  The 
gods  were  born  as  the  demons  were,  and  both  are  subject 
to  transmigration.  The  Hindus  and  the  Turks  are  the 
same,  and  death  is  potent  over  them  all.  Sometimes  the 
demons  killed  the  gods,  and  sometimes  the  gods  the  demons. 
The  Being  who  destroyed  both  gods  and  demons  is  He  who 
cherisheth  me,  and  whom  I  have  taken  as  my  Guru.  I  bow 
to  Him  whose  sovereignty  is  recognized  in  the  fourteen 
worlds,  who  destroyed  Indar,  Vishnu,  the  sun,  the  moon,^ 
Kuver,  Varun,  and  Sheshnag. 

The  Brahman 
Shiv  removeth  all  the  sins  of  him  who  worshippeth  this 
stone.  He  who  forsake  th  this  god  and  worshippeth  another 
shall  fall  into  hell.  He  who  giveth  money  to  a  Brahman 
shall  obtain  tenfold  in  the  next  world.  He  who  giveth  to 
other  than  a  Brahman  shall  derive  no  advantage  therefrom. 

The  Poet 
Upon  this  the  princess  took  the  lingam  in  her  hand, 
struck  the  Brahman  with  it,  and  smashed  all  his  teeth. 
She  then  took  away  all  the  Brahman's  property. 

The  Princess 
Say  now,  O  Brahman,  whither  hath  gone  thy  Shiv  ?     He 
whom  thou  hast  ever  served  hath  broken  thy  teeth.     The 

^  One  of  the  eighteen  Purans. 

"^  The  Sikhs  believe  in  the  different  creations  and  destructions  of  the 
world. 


78  THE  SIKH  RELIGION 

idol  which  thou  hast  spent  thy  Hfe  in  invoking,  hath  at  last 
entered  thy  mouth. 

The  Poet 
All  the  property  the  Princess  took  from  the  Brahman  she 
distributed  among  other  Brahmans  and  then  said  to  her 
antagonist,  '  Never  mind,  thou  shalt  receive  tenfold  in  the 
next  world.'  ^ 

The  Princess 
Thou  sayest  to  others,  '  Bestow  your  wealth  or  spend 
it ' — thou  who  art  so  miserly  that  thou  puttest  not  turmeric 
into  the  dal  thou  eatest.  Thou  art  very  deceitful  and  goest 
about  for  the  purpose  of  deceit.  Thou  publicly  plunderest 
people  in  the  market-place.  Thou  spendest  not  a  kauri 
and  art  ever  begging.  Calling  girls  thy  daughters  thou 
deflourest  them.  Thy  mother  was  greed,  thy  father 
avarice,  and  thou  art  the  incarnation  of  meanness.  While 
practising  greed  thou  boastest  of  thy  prodigahty,  so  that 
people  may  think  thee  a  monarch.  Thou  art  utterly  worth- 
less. If  any  one  knew  the  incantations  thou  pretendest  to 
know  he  would  not  have  to  beg  from  door  to  door.  By 
repeating  even  once  such  an  incantation  as  thou  boastest  of , 
thou  mightest  fill  thy  house  with  wealth.  Ram  and  Krishan 
of  whom  thou  speakest,  and  those  whom  thou  worshippest 
as  Shiv  and  Brahma,  were  all  destroyed  by  Death.  In  due 
time  God  will  again  give  them  birth.  How  many  Ram 
Chandars  and  Krishans  !  How  many  Brahmas,  Shivs,  and 
Vishnus !  The  sun  and  moon — what  are  these  poor  wretches  ? 
Simply  water-carriers  at  God's  door.  They  were  created  in 
due  time  and  Death  shall  destroy  them  all.  The  Vishnu  who 
was  cursed  by  Jalandhar's  wife  2  and  became  a  stone,  thou 
callest  a  great  god.     Art  thou  not  ashamed  of  thyself  ? 

1  The  princess  is  here  casting  up  the  Brahman's  words  to  him. 

2  The  legend  is  as  follows: — Jalandhar  was  destroying  the  gods 
and  none  could  withstand  him  as  he  had  a  virtuous  wife.  It  was 
proposed  to  Vishnu  to  tempt  her,  and  he  accordingly  simulated 
Jalandhar  and  approached  her.  Recognizing  Vishnu  by  a  particular 
mark  on  his  side,  the  result  of  a  kick  given  him  by  Bhrigu,  a  Rikhi, 
she  cursed  him,  and  he  became  the  salagram  stone.     Vishnu  in  turn 


LIFE  OF  GURU  GOBIND  SINGH         79 

The  Brahman 
I  will  go  to  the  Raja  thy  father  and  have  thee  imprisoned. 

The  Princess 

I  will  tell  him  a  different  story,  and  have  both  thy  hands 
cut  off.    Then  shall  I  be  really  the  king's  daughter. 

The  Brahman 

I  will  promise  to  do  what  thou  tellest  me  provided  thou 
dismiss  thy  wrath. 

The  Princess 
Worship  not  stones,  fall  at  the  feet  of  the  great  God. 

The  Poet 

Then  the  Brahman  fell  at  the  feet  of  the  great  God,  and 
threw  his  idols  into  the  river. 

Bhai  Nand  Lal,^  who  was  a  famous  Sikh  of  Guru 
Gobind  Rai,  and  wrote  several  works  in  the  Persian 
language  on  the  Sikh  religion,  thus  delivered  him- 
self in  his  Jot  Bikas :  '  Thousands  of  Brahmas 
praise  Guru  Nanak,  for  his  glory  exceedeth  that  of 
them  all.  Thousands  of  Shivs  and  Indars  place 
themselves  at  his  feet,  for  his  throne  is  more  exalted 
than  theirs.  Thousands  of  Vishnus,  many  Rams 
and  Krishans,  thousands  of  Durgas  and  Gorakhs 
sacrifice  themselves  at  his  feet.*  Bhai  Nand  Lai 
further  on  writes  that  as  Guru  Nanak,  so  were  all  the 
Gurus  his  successors,  including  Guru  Gobind  Rai. 
It  is  therefore  inferred  that,  so  far  from  Guru  Gobind 
Rai  worshipping  or  doing  homage  to  the  goddess 
Durga,  she  was  an  insignificant  entity  who  did 
homage  to  him. 

cursed  her,   and  she  became   the  tulsi  plant,   and   grew  where  the 
salagram  fell. 

1  An  account  of  Bhai  Nand  Lai  will  subsequently  be  given. 


8o  THE  SIKH  RELIGION 


Chapter  X 

What  is  called  the  Granth  of  the  tenth  Guru  is 
only  partially  his  composition.  The  greater  portion 
of  it  was  written  by  bards  in  his  employ.  The  two 
works  entitled  Chandi  Charitar  and  the  Bhagauti  ki 
War  found  in  it  are  abridged  translations  by  dif- 
ferent hands  ^  of  the  Durga  Sapt  Shati,  or  seven., 
hundred  sloks  on  the  subject  of  Durga,  an  episode  in 
the  *  Markandeya  Puran  *  on  the  contests  of  the 
goddess  Durga  with  the  demons  who  had  made  war 
on  the  gods. 

Chandi  Charitar  I  ^ 

The  poet  in  the  Guru's  employ,  who  translated 
this,  states  that  he  did  it  for  amusement,  but  adds  : 
*  The  man  who  heareth  or  readeth  this  for  any  object 
shall  assuredly  obtain  it.'  This  line  is  an  abstract 
of  the  eleventh  and  twelfth  sloks  of  the  ninety-second 
canto  of  the  original.  The  translator  then  darkly 
refers  to  a  special  object  of  his  own.  *  I  have  trans- 
lated the  book  called  the  Durga  Sapt  Shati,  the  equal 
of  which  there  is  none.  O  Chandi,  grant  the  object 
with  which  the  poet  has  translated.'  The  translator's 
object,  however,  is  not  stated.  Whether  he  imbibed 
some  of  the  principles  of  Sikhism  or  not  from  the 
Guru  cannot  be  ascertained,  but  it  is  clear  that  he 
was  largely  tinctured  with  Hinduism. 

Chandi  Charitar  II 
At  the  end  of  this  translation  is  found  the  couplet : — 
The  saints  who  continually  meditate  on  thee,  O  Chandi, 
Shall  at  last  obtain  salvation  and  find  God  as  their  reward. 

^  Any  one  even  moderately  acquainted  with  Hindi  can  tell  from 
the  internal  evidence  of  style  that  these  translations  have  been  done 
by  different  persons. 

2  European  readers  not  familiar  with  Indian  words,  and  not  in- 
terested in  the  Hindi  translations  of  the  Durga  Sapt  Shati  (Devi 
Mahatamya)  or  their  object,  may  omit  the  remainder  of  this  chapter. 


LIFE  OF  GURU  GOBIND  SINGH         8i 

This  is  not  in  the  original  Sanskrit,  but  the  general 
sense  may  be  inferred  by  a  believer  in  Chandi  from 
her  own  self-glorification  in  the  ninety-second  canto. 

The  first  Chandi  Charitar  begins  as  follows  :  Ek 
oamkar,  Sri  Wahguru  ji  ki  fatah.  Ath  Chandi  Charitar 
ukt  bilas — Now  the  tale  (bilas)  of  the  deeds  of  Chandi 
will  be  told  (ukt).  The  second  Chandi  Charitar 
begins  in  the  same  way  but  without  the  words  ukt 
bilas.  The  Bhagauti  ki  War  begins  as  follows  : 
Ek  oamkar  Sri  Wahguru  ji  ki  fatah  !  Sri  Bhagauti  ji 
sahai  I  War  Sri  Bhagauti  ji  ki  Patshahi  das — There 
is  one  God.  Victory  to  the  holy  Wahguru  !  We 
implore  the  favour  of  the  holy  Bhagauti  (Sword) !  The 
paean  of  the  holy  Bhagauti  of  the  tenth  Guru. 
It  thus  appears  that  the  Bhagauti  ki  War  was  written 
by  the  tenth  Guru  himself. 

The  Hindus  maintain  that  in  the  tenth  Guru's 
writings  the  word  Bhagauti  means  Durga.  In  the 
two  Chandi  Charitars  the  word  Bhagauti  does  not 
occur  at  all,  and  even  in  the  Bhagauti  ki  War  it  is 
only  found  three  times — once  in  the  title  of  the 
composition,  a  second  time  in  the  first  line,  and 
a  third  time  elsewhere.  In  the  latter  instance,  Lai 
Bhagauti  Durg  shah,  it  is  clear  that  the  word 
Bhagauti  means  a  sword — '  The  goddess  Durga  took 
up  the  sword.'  This  is  also  attested  by  Gur  Das. 
In  the  sixth  pauri  of  his  twenty-fifth  War  he  refers 
to  the  manner  in  which  the  signification  of  words  is 
often  altered,  and  writes — Nam  bhagauti  loh  gharaya 
— Man  hath  fashioned  what  is  called  the  sword 
{bhagauti)  from  iron. 

In  further  proof  that  Bhagauti  does  not  mean 
Durga  in  the  Sikh  scriptures  the  following  line 
in  the  Ad  Granth  is  cited — Bhagauti  mudra  man 
mohiya  maya,  the  translation  of  which  is — Men 
wear  God's  marks  while  their  minds  are  fascinated 
with  mammon. 

The  following  are  the  first  two  pauris  of  the  '  War 
Sri  Bhagauti  ji  ki.' 


8^  THE  SIKH  RELIGION 

Having  first  remembered  the  Sword,  meditate  on  Guru 
Nanak, 

Then  on  Guru  Angad,  Amar  Das,  and  Ram  Das  ;  may 
they  assist  me  ! 

Remember  Arjan,  Har  Gobind,  and  the  holy  Hari  Rai ; 

Meditate  on  the  holy  Hari  Krishan,  a  sight  of  whom  dis- 
pelled all  sorrows. 

Remember  Teg  Bahadur  and  the  nine  treasures  shall  come 
hastening  to  your  homes. 

Ye  holy  Gurus,  everywhere  assist  us  ! 


God  having  first  fashioned  the  Sword  created  the  whole 
world. 

He  created  Brahma,  Vishnu,  and  Shiv,  and  made  them 
the  sport  of  His  omnipotence  ; 

He  made  the  seas  and  mountains  of  the  earth,  and  sup- 
ported the  firmament  without  pillars  ; 

He  made  the  demons  and  the  demigods,  and  excited 
dissension  among  them. 

Having  created  Durga,  O  God,  Thou  didst  destroy  the 
demons  .1 

From  Thee  alone  Ram  received  his  power,  and  slew 
Rawan  with  his  arrows. 

From  Thee  alone  Krishan  received  his  power,  seized  Kans 
by  the  hair,  and  dashed  him  on  the  ground. 

Very  great  munis  and  gods  mortified  their  bodies  for  many 
ages. 

But  none  of  them  found  Thy  limit. 

The  last  line  of  the  Bhagauti  ki  War  is  : — 

He  who  sang  this  was  not  born  again,  that  is,  he  obtained 
deliverance. 

This  line  gives  the  meaning  of  the  twenty-second 
slok  of  the  ninety-second  canto  of  the  *  Markandeya 
Puran '  * 

The  train  of  thought  by  v^hich  the  Guru  made 

^  This  line  shows  that  the  Guru  believed  Durga  to  be  a  creation 
of  God  and  not  an  independent  divinity  co-equal  or  co-powerful 
with  Him  and  worthy  of  human  worship. 


LIFE  OF  GURU  GOBIND  SINGH         83 

God  and  the  sword  one  was  as  follows  :    In  the 
'  Shastar  Nam  Mala  '  is  read  : — 

I  first  mention  the  word  shatru  (an  enemy)  and  then  the 
word  daman  (subduer). 

Know  that  the  words  compounded  mean  the  Lord  of  the 
world  :  be  assured  of  this. 

The  meaning  is — God  subdues  enemies,  so  does 
the  sword  ;  therefore  the  sword  is  God,  and  God  is 
the  sword. 

At  that  time  it  was  the  custom  to  recite  on  the 
eve  of  battle  the  praises  and  warlike  deeds  of  the 
brave,  so  that  the  hearts  even  of  cowards  might  be 
inspired  with  eagerness  for  the  fray.  On  that 
account  the  tenth  Guru  maintained  fifty-two  bards 
to  translate  the  Mahabharat,  the  Ramayan,  and 
the  gallant  achievements  of  Ram,  Krishan,  Chandi, 
and  others.  It  does  not  follow  from  this  that  the 
Guru  worshipped  those  whose  acts  were  thus  cele- 
brated ;  this  was  only  done  for  the  purpose  of 
inciting  to  bravery,  dispelling  cowardice,  and  filling 
the  hearts  of  his  troops  with  valour  to  defend  their 
faith.  This  the  Guru  himself  declares  in  his  transla- 
tion of  the  tenth  canto  of  the  Bhagawat,  in  which 
are  recounted  the  chivalrous  exploits  of  Krishan. 
He  says,  '  I  have  rendered  in  the  vulgar  dialect  the 
tenth  chapter  of  the  Bhagawat  with  no  other  object 
than  to  inspire  ardour  for  religious  warfare.* 

Secondly,  the  Guru  himself  specially  translated 
the  praises  of  Chandi  so  that  they  might  be  chanted 
for  warlike  purposes,  and  that  even  cowards  on 
hearing  her  story  might  obtain  courage  and  the 
hearts  of  the  brave  beat  with  fourfold  enthusiasm. 
Such  being  the  achievements  of  a  woman,  what 
ought  not  a  brave  man  to  accomplish  ?  The  Guru 
maintained  that  if  a  man  became  a  coward  and 
turned  away  from  the  battle-field,  he  would  not  only 
become  ashamed  of  himself,  but  also  forfeit  his 
advantages  here  and  hereafter. 

G  2 


84  THE  SIKH  RELIGION 

In  the  third  place,  the  Guru  desired  that  his  Sikhs, 
on  becoming  acquainted  with  the  Hindu  sacred 
writings,  might  be  able  to  form  their  own  estimate 
of  them  and  their  inferiority  to  the  compositions  of 
the  Gurus.  Among  the  fifty-two  bards  employed  by 
the  Guru  there  must  have  been  several  who  had 
suffered  for  their  religion  under  the  persecutions  of 
Aurangzeb ;  and  for  their  opinions  the  Guru  cannot 
be  held  responsible.^ 

Chapter  XI 

The  Guru  directed  all  the  masands  to  appear  with 
their  Sikh  constituents  before  him  at  Anandpur  at 
the  Baisakhi  festival,  held  about  the  middle  of 
the  month  of  April.  They  collected  large  sums  of 
money  as  a  preparation  for  their  journey.  Half  they 
kept  for  their  own  use,  and  half  they  placed  before 
the  Guru.  The  Guru  then  addressed  them,  '  O 
brother  masands,  you  have  been  the  servants  of  the 
Guru*s  house  since  the  time  of  Guru  Ram  Das. 
You  used  formerly  to  collect  large  sums  of  money. 
Why  have  you  brought  so  little  this  year  for  the 
support  of  the  faith  ?  '  The  masands  replied,  *  O  true 
Guru,  the  rich  Sikhs  are  all  dead,  and  we  must  take 
what  we  can  obtain  from  the  survivors.'  The  Guru 
rejoined,  'Say  not  that  my  Sikhs  are  poor.  I  am 
going  to  make  them  all  kings.  If  you  desire  your 
welfare,  disgorge  the  offerings  you  have  received 
from  them.*  The  masands  became  angry,  and  began 
to  say  among  themselves,  '  The  Guru  is  of  our  own 
making.  Did  we  not  contribute  the  money  necessary 
for  his  maintenance,  no  one  would  call  him  a  Guru.' 

The  masands  left  the  Guru's  court  and  went  to 
complain  to  Bhai  Chetu,  the  eldest  member  of  their 
body  who  had  survived  since  the  days  of  Guru  Ram 
Das.  They  represented  to  him  that  no  Guru  had 
previously  found  fault  with  them,  but  now  Guru 

^  Bhai  Dit  Singh's  Durga  PrabodK 


LIFE  OF  GURU  GOBIND  SINGH         85 

Gobind  Rai  had  threatened  them  with  serious  conse- 
quences. Chetu  promised  to  speak  to  the  Guru  on 
their  behalf,  but  at  the  same  time  reminded  them 
that  he  was  at  the  youthful  age  when  men  utter 
praise  and  blame  without  due  discrimination. 

Chetu  kept  his  promise  and  spoke  to  the  Guru  on 
behalf  of  the  masands,  '  True  king,  the  masands  are 
all  thy  servants.  I  beg  thee  to  treat  them  with 
respect,  so  that  the  Sikhs  may  follow  thy  example. 
The  next  time  they  come  they  will  bring  a  larger 
amount  of  money  for  the  supply  of  thy  public 
kitchen.'  The  Guru  replied,  '  Ask  their  brother 
Sikhs  here  what  language  the  masands  have  been 
using  regarding  me.  They  have  stolen  the  Guru's 
money  and  deposited  it  in  their  own  homes.  They 
are  very  proud.  They  admit  not  the  Guru's  power. 
They  have  called  my  Sikhs  poor,  whereas  I  am  daily 
advancing  them  and  bestowing  on  them  the  sove- 
reignty of  the  country.  And,  finally,  the  masands 
are  telling  me  falsehoods.'  Chetu  begged  the  Guru 
to  pardon  them.  The  Guru  then  said  that  Chetu 
had  countenanced  them  in  embezzling  the  offerings, 
and  that  he  too  deserved  punishment  like  his  fellows. 
At  this  Chetu  began  to  storm  and  pretend  innocence. 
The  Guru  was  now  thoroughly  satisfied  that  the 
masands  had  arrived  at  a  pass  where  they  did -not 
believe  in  any  Guru,  and  that  their  insolence  must 
be  checked.  He  therefore  decided  that,  as  the  human 
Guruship  must  end  with  himself,  so  must  his  Sikhs 
be  freed  from  the  tyranny  of  the  masands. 

Chetu  went  to  the  Guru's  mother,  and  threatened 
that  if  the  Guru  disowned  the  masands,  the  Sikhs 
would  go  in  a  body  to  Dhir  Mai,  and  the  Guru 
would  be  left  without  any  means  of  support. 
When  the  Guru  heard  this,  he  said,  '  Be  not  anxious, 
O  mother,  my  public  kitchen  belongeth  to  the  im- 
mortal God,  and  He  will  supply  it  with  provisions.' 

It  happened  that  at  that  time  a  man  arrived  at 
Anandpur   from   Chetu' s   district.      He   had   given 


86  THE  SIKH  RELIGION 

Chetu  a  set  of  bracelets  made  of  rhinoceros  hide 
as  a  present  for  the  Guru's  mother.  When  Chetu 
was  questioned,  he  said  he  had  duly  given  her  the 
bracelets,  but  it  was  satisfactorily  proved  that  he 
had  not,  and  that  he  had  been  prevailed  on  by  his 
wife  to  bestow  them  on  her.  Chetu  was  duly  pun- 
ished for  his  dishonesty. 

The  Guru  continued  to  receive  many  complaints 
against  the  masands.  One  of  them  in  particular 
billeted  himself  on  a  poor  Sikh,  and  claimed  sweets 
instead  of  the  crushed  pulse  and  unleavened  bread 
which  formed  the  staple  food  of  his  host.  The 
masand  took  the  bread,  threw  it  into  his  host's  face, 
and  dashed  the  crushed  pulse  on  the  ground.  He 
then  began  to  abuse  the  Sikh,  and  would  not  cease 
until  the  poor  man  had  sold  his  wife's  petticoat  to 
provide  him  with  sweets.  When  the  Guru  was 
informed  of  this  he  set  about  punishing  the  masand. 
He  ordered  that  henceforth  the  Sikhs  should  them- 
selves present  their  offerings,  and  that  the  employ- 
ment of  the  masands  for  the  purpose  should  cease. 

One  day  a  company  of  mimes  went  to  perform 
before  the  Guru.  He  ordered  them  to  imitate  the 
masands.  One  of  them  accordingly  dressed  as 
a  masand,  two  as  a  masand' s  servants,  and  a  fourth 
as  a  masand' s  courtesan  riding  behind  him  on  horse- 
back as  he  went  to  collect  offerings  for  the  Guru. 
The  mimes  portrayed  to  life  the  villanies  and  oppres- 
sion practised  by  the  masands.  The  Guru  upon  this 
finally  resolved  to  free  his  Sikhs  from  their  tyranny. 
He  ordered  that  all  the  masands  should  be  arraigned 
for  their  misdemeanours.  He  listened  in  every  case 
to  their  defences  and  explanations,  punished  those 
whom  he  found  guilty,  and  pardoned  those  who 
succeeded  in  establishing  their  innocence.  Among 
the  latter  was  a  masand  called  Pheru,  of  whom 
mention  has  been  made  in  the  life  of  Guru  Har  Rai. 
Pheru  lived  in  the  country  then  called  Nakka, 
between  the  rivers  Ravi  and  Bias.    The  Guru  ordered 


LIFE  OF  GURU  GOBIND  SINGH         87 

that  he  should  be  brought  before  him.  The  Guru 
remembered  an  expression  used  by  Guru  Har  Rai 
to  Pheru,  '  My  purse  is  at  thy  disposal.  Spend  what 
thou  pleasest  from  it.'  Guru  Gobind  Rai  added, 
'  The  purse  is  thine,  and  its  disposal  is  also  thine.* 
Pheru  replied,  *  Great  king,  thine  is  the  purse  and 
thine  also  its  disposal  :  whether  I  am  bad  or  good 
I  am  thine.'  The  Guru  knowing  him  to  be  without 
guile  acquitted  him,  and  with  his  own  hands  invested 
him  with  a  robe  of  honour.  Some  other  masands 
too  were  acquitted  as  the  result  of  Pheru' s  pleadings 
on  their  behalf. 

Once  a  company  of  Udasis  brought  the  Guru 
a  copy  of  the  Granth  Sahib,  written  with  great 
elegance,  for  his  attestation  and  signature.  At  that 
time  no  Granth  was  accepted  as  correct  unless 
countersigned  by  the  Guru.  But  petitioners  had 
first  to  approach  his  minister,  Diwan  Nand  Chand, 
and  submit  the  work  to  him  for  approval.  The 
latter  observing  the  beautiful  penmanship  of  the 
volume  formed  the  dishonest  intention  of  appro- 
priating it.  He  told  the  Udasis  to  come  in  a  month's 
time,  and  he  would  meanwhile  find  some  means 
of  obtaining  the  Guru's  signature.  When  they 
returned  after  the  expiration  of  that  period,  he  told 
them  he  had  not  yet  had  an  opportunity  of  speaking 
to  the  Guru  on  the  subject,  and  suggested  their 
waiting  for  another  ten  days.  By  similar  subter- 
fuges he  kept  the  Udasis  going  backwards  and  for- 
wards in  suspense  for  six  months.  At  the  end  of 
that  time  he  asked  them  to  take  the  price  of 
the  Granth  Sahib  from  him,  and  prepare  another 
for  the  Guru's  approval.  The  Udasis  refused, 
whereupon  he  had  them  forcibly  expelled  from 
Anandpur. 

One  day,  when  the  Guru  went  hunting,  the  Udasis 
found  an  opportunity  of  complaining  to  him  of 
Nand  Chand's  conduct.  The  Guru  at  once  ordered 
that  their  Granth  should  be  restored  to  them.    Nand 


88  THE  SIKH  RELIGION 

Chand  sent  a  message  to  the  Guru  that  he  was  ready 
to  return  the  book,  but  at  the  same  time  told  the 
Udasis  to  leave  the  place  at  once  if  they  valued 
their  safety.  If  they  made  any  further  complaint 
to  the  Guru,  they  should  be  imprisoned  and  put  to 
death.  The  Udasis  were,  however,  not  so  easily 
deterred.  They  bided  their  time  to  approach 
the  Guru  on  another  occasion.  They  com- 
plained that  Nand  Chand  had  disobeyed  his 
order,  forcibly  expelled  them  from  the  city,  and 
threatened  them  with  death  in  the  event  of  their 
return  and  making  a  further  complaint  against  him. 
The  Guru  sent  a  severe  message  to  Nand  Chand, 
'  Evil  days  have  come  for  thee.  As  I  treated  the 
masands  so  shall  I  treat  thee.  If  thou  desire  thine 
own  welfare,  restore  their  Granth  Sahib  to  the 
Udasis.*  When  the  Guru*s  message  was  communi- 
cated to  Nand  Chand,  he  said,  '  Go  away  ;  I  will 
not  return  the  Granth  Sahib.  See,  my  friends,  how 
the  Guru  seeketh  to  frighten  me.  Were  I  to  shake 
the  dust  off  the  skirt  of  my  coat,  I  could  make  many 
Gurus  like  him.'  The  Sikhs  replied,  '  Very  well ; 
let  the  Guru  come  to  thee,  and  thou  shalt  see.  He 
will  draw  no  distinction  between  thee  and  thy 
brother  masands.' 

Nand  Chand,  shrinking  from  the  consequences  of 
his  temerity,  fled  with  the  Granth  Sahib  to  Kartar- 
pur.  When  the  Guru  heard  that  he  had  fled  through 
fear  of  death,  he  replied,  '  Death  will  reach  him 
there  too.'  When  Nand  Chand  reached  Kartarpur, 
he  sent  a  message  to  Dhir  Mai,  '  Hundreds  of  thou- 
sands of  Sikhs  adhere  to  thy  cause  ;  they  will  all 
worship  thee,  and  make  thee  the  Guru  of  the  world. 
It  is  in  my  power  to-day  to  raise  thee  to  that  emi- 
nence.' Nand  Chand  was,  however,  seriously  dis- 
trusted at  Kartarpur.  It  was  suspected  that  he  had 
come  from  the  Guru  to  practise  some  treachery — 
either  to  kill  Dhir  Mai  or  take  possession  of  the  town. 
Dhir  Mai  consulted  his  masands  as  to  what  was  best 


LIFE  OF  GURU  GOBIND  SINGH  89 

to  be  done.  They  advised  that  Nand  Chand  should 
be  put  to  death  according  to  the  following  strata- 
gem. As  he  came  to  pay  a  visit,  a  musketeer 
should  be  hidden  within  the  house  to  fire  at  him. 
This  was  agreed  on.  When  Nand  Chand  entered 
Dhir  MaFs  anteroom,  he  received  a  bullet  in  the 
thigh.  As  he  staggered,  the  doors  were  closed  to 
prevent  his  'escape,  and  he  then  received  several 
fatal  bullets  from  the  roof  which  had  been  opened 
for  the  purpose. 

One  day  the  Guru  saw  two  horsemen  pass  his 
place  and  then  make  a  diversion  towards  the  Satluj . 
They  were  Gurdas  and  his  brother  Tara,  great-grand- 
sons of  Bhai  Bahilo  and  masands  of  Ram  Rai,  who 
had  come  to  seek  the  Guru's  protection,  but  whose 
courage  failed  them  at  the  last  moment.  The  Guru 
caused  them  to  be  brought  before  him.  In  reply 
to  his  messenger's  questions  they  had  said  that  they 
were  Bairars.  When  they  appeared  before  the  Guru, 
he  detected  their  disguise  and  asked  why  they  had 
falsely  represented  themselves  as  Bairars.  They  told 
their  history.  The  Guru  on  his  visit  on  a  former 
occasion  to  Dehra,  believing  them  to  be  trustworthy, 
allowed  them  to  remain  there  with  Panjab  Kaur, 
Ram  Rai's  widow,  for  her  protection.  The  other 
masands  had  poisoned  Panjab  Kaur's  mind  against 
them,  and  they  now  fled  to  the  Guru  for  protection. 
On  arriving  at  Anandpur  they  had  heard  of  the 
Guru's  treatment  of  other  masands,  and  through 
fear  turned  aside  to  avoid  him.  The  Guru  compli- 
mented them  as  the  descendants  of  Bhai  Bahilo  on 
their  finally  confessing  the  truth  to  him,  and  men- 
tioned the  respect  in  which  Bhai  Bahilo  had  been 
held  by  the  preceding  Gurus.  After  their  repentance 
the  Guru  entertained  them  for  some  years,  and  then 
allowed  them  to  depart  to  their  homes. 

The  Guru  always  held  the  belief  that  it  would  be 
proper  and  advantageous  to  his  Sikhs  to  wear  long 
hair  and  otherwise  not  alter  man's  God-given  body, 


90  THE  SIKH  RELIGION 

and  he  often  broached  the  subject  to  them.  On  one 
occasion  they  repHed  that,  if  they  wore  long  hair, 
they  would  be  subjected  to  the  banter  and  annoyance 
of  both  Hindus  and  Muhammadans.  The  Guru  then 
suggested  that  they  should  wear  arms,  and  be  at 
all  times  ready  to  defend  themselves.  This  advice 
was  adopted. 

In  ancient  times  the  Guru  said  it  was  the  universal 
custom  to  wear  one's  natural  hair,  and  he  instanced 
the  cases  of  Ram  Chandar,  Krishan,  Christ,  and  Mu- 
hammad. '  Why  should  hair  grow  if  God  had  meant 
it  to  be  cut  off?  A  child's  hair  groweth  in  the 
womb.'  ^  The  Guru  therefore  hoped  that  his  followers 
would  never  be  guilty  of  the  sin  of  shaving  or  cutting 
off  their  hair,  and  those  who  obeyed  his  injunctions 
he  promised  to  consider  true  members  of  his  faith. 

It  is  recorded  that  at  this  time  the  Sikhs  lived  in 
great  social  love  and  harmony.  They  regarded 
themselves  as  brothers.  They  used  to  feed  one 
another,  shampoo  one  another  when  tired,  bathe 
one  another,  wash  one  another's  clothes,  and  one 
Sikh  always  met  another  with  a  smile  on  his  face 
and  love  in  his  heart. 

A  company  of  Sikhs  came  to  visit  the  Guru  and 
made  the  following  representation  :  *  We  have  found 
it  very  difficult  to  approach  thee  on  account  of  the 
violence  of  the  Muhammadans.  Some  of  our  com- 
pany have  been  killed  by  them  on  the  way.  Others 
have  been  wounded,   and  have  returned  to  their 

1  Several  texts  from  Hindu  writings  are  cited  on  the  importance 
and  sanctity  of  hair.  Thus  in  the  Institutes  of  Manu — Even 
should  a  man  be  in  wrath,  let  him  never  seize  another  by  the  hair. 
When  a  Brahman  commits  an  offence  for  which  the  members  of  other 
castes  are  liable  to  death,  let  his  hair  be  shaved  off  as  sufficient  punish- 
ment.' In  the  Mahdhhdrat  it  is  stated  that  when  Arjan  was,  according 
to  the  laws  of  warfare,  on  the  point  of  killing  Aswatthama  for  murdering 
the  children  of  the  Pandavs,  he  appeased  his  wrath  by  merely  cutting 
off  Aswatthama's  hair.  And  when  Krishan  defeated  Rukmin,  who 
had  resented  the  abduction  of  his  sister  Rukmin i,  he  merely  cut  off  his 
hair — a  punishment  deemed  worse  than  death  itself. 


WF^i 


LIFE  OF  GURU  GOBIND  SINGH         91 

homes.  To  whom  can  we  look  for  assistance  but  to 
thee  ?  *  The  Guru  on  hearing  this  remained  silent,  and 
reflected  that  the  tyranny  of  the  Turks  had  certainly 
become  intolerable,  and  that  all  religion  was  being 
banished  from  the  land. 

The  Guru  invited  all  his  Sikhs  to  attend  the  great 
Baisakhi  fair  at  Anandpur  without  shaving  or  cutting 
their  hair.  On  finding  them  assembled,  he  ordered 
that  carpets  should  be  spread  on  a  raised  mound 
which  he  indicated,  and  that  an  adjacent  spot  should 
be  screened  off  with  qanats  or  tent  walls.  When 
this  was  done,  the  Guru  ordered  a  confidential  Sikh 
to  go  at  midnight,  tie  five  goats  in  the  enclosure, 
and  let  no  one  know  what  he  had  done.  The  goats 
were  duly  tied,  and  separate  orders  were  given  to 
the  Guru's  orderlies  not  to  go  within  the  tent  walls. 

Next  morning  the  Guru  rose  a  watch  before  day, 
performed  his  devotions,  and  put  on  his  arms  and 
uniform.  He  then  proclaimed  that  there  should  be 
a  great  open-air  gathering.  When  all  were  seated 
he  drew  his  sword,  and  asked  if  there  was  any  one 
of  his  beloved  Sikhs  ready  to  lay  down  his  life  for 
him.  No  reply  was  given.  All  grew  pale  on  hearing 
such  a  proposal.  The  Guru  asked  a  second  time, 
but  with  the  same  result.  A  third  time  he  spoke 
in  a  louder  voice,  '  If  there  be  any  true  Sikh  of  mine, 
let  him  give  me  his  head  as  an  offering  and  proof  of 
his  faith.'  Daya  Ram,  a  Sikh  of  Lahore,  rose  and 
said,  '  O  true  king,  my  head  is  at  thy  service.'  The 
Guru  took  his  arm,  led  him  within  the  enclosure, 
and  gave  him  a  seat.  He  then  cut  off  a  goat's 
head  with  one  stroke  of  the  sword,  went  forth  and 
showed  the  dripping  weapon  to  the  multitude.  The 
Guru  again  asked,  '  Is  there  any  other  true  Sikh 
who  will  bestow  his  head  on  me  ?  '  The  crowd  felt 
now  quite  convinced  that  the  Guru  was  in  earnest, 
and  that  he  had  killed  Daya  Ram,  so  no  one  replied. 
At  the  third  time  of  asking  Dharm  Das  of  Dihli 
answered,  '  O  great  king,  take  my  head.'    The  Guru, 


92  THE  SIKH  RELIGION 

assuming  an  angry  mien,  took  Dharm  Das  within 
the  enclosure,  seated  him  near  Daya  Ram,  and 
killed  another  goat.  The  Guru  then  looking  very 
fierce  came  forth  and  said,  '  Is  there  any  other  Sikh 
who  will  offer  me  his  head  ?  I  am  in  great  need  of 
Sikhs*  heads.* 

On  this  some  remarked  that  the  Guru  had  lost  his 
reason,  others  went  to  the  Guru's  mother  to  com- 
plain, and  said  that  he  had  undergone  a  complete 
change,  and  was  no  longer  responsible  for  his  actions. 
They  instanced  his  sacrificing  two  Sikhs  with  ap- 
parently no  object.  His  mother  was  advised  to 
depose  him  and  confer  the  Guruship  on  his  eldest 
son.  She  sent  a  messenger  for  him,  but  he  was  too 
intent  on  his  own  purpose  at  the  time  to  receive 
messengers  of  any  description.  He  called  out  for 
a  third  Sikh  ready  to  offer  him  his  life,  whereupon 
Muhakam  Chand  of  Dwaraka  offered  himself  as 
a  sacrifice.  Upon  this  the  Guru  handed  him  into 
the  enclosure  and  killed  a  third  goat.  He  then 
came  forth  showing  his  dripping  sword  as  before. 
When  the  Guru  called  out  for  a  fourth  Sikh  for 
sacrifice,  the  Sikhs  began  to  think  that  he  was  going 
to  kill  them  all.  Some  ran  away  and  many  hung 
down  their  heads.  Sahib  Chand,  a  resident  of  Bidar, 
clasped  his  hands  in  an  attitude  of  supplication,  and 
said  he  placed  his  head  at  the  Guru's  disposal.  The 
Guru  took  him  behind  the  tent  walls  and  killed 
a  fourth  goat.  When  he  came  forth  as  before, 
he  asked  for  a  fifth  Sikh  who  was  prepared  to  lay 
down  his  life  for  him.  On  this  there  was  a  general 
flight  of  the  remaining  Sikhs,  and  only  those  who 
were  very  staunch  in  their  faith  ventured  to  stay. 
Himmat  of  Jaggannath  answered  the  Guru's  last 
call,  and  said  he  might  take  his  life  also.  The  Guru 
then  took  him  inside  the  enclosure  and  killed  the 
remaining  goat. 

The  Guru  was  now  ready  to  sacrifice  his  own  life 
for  the  five  Sikhs  who  showed  such  devotion  to  him. 


LIFE  OF  GURU  GOBIND  SINGH         93 


W 

HHe  clad  them  in  splendid  raiment,  so  that  they 
I  shone  like  the  sun,  and  thus  addressed  them  :  *  My 
*  brethren,  you  are  in  my  form  and  I  am  in  yours. 
He  who  thinketh  there  is  any  difference  between  us 
erreth  exceedingly.'  Then  seating  the  five  Sikhs 
near  him,  he  proclaimed  to  the  whole  assembly, 
*  In  the  time  of  Guru  Nanak,  there  was  found  one 
devout  Sikh,  namely.  Guru  Angad.  In  my  time 
there  are  found  five  Sikhs  totally  devoted  to  the 
Guru.  These  shall  lay  anew  the  foundation  of 
Sikhism,  and  the  true  religion  shall  become  current 
and  famous  through  the  world.*  The  people  became 
astonished  at  the  Guru's  expedient,  and  fell  at  the 
feet  of  the  five  devoted  Sikhs,  saying,  *  Hail  to  the 
Sikh  religion  !  You,  brethren,  have  established  it 
on  a  permanent  basis.  Had  we  offered  our  heads 
like  you,  we  too  should  be  blest.' 

The  Guru  again  addressed  his  Sikhs  :  '  Since  the 
time  of  Baba  Nanak  charanpahul  hath  been  cus- 
tomary. Men  drank  the  water  in  which  the  Gurus 
had  washed  their  feet,  a  custom  which  led  to  great 
humility  ;  but  the  Khalsa  can  now  only  be  main- 
tained as  a  nation  by  bravery  and  skill  in  arms. 
Therefore  I  now  institute  the  custom  of  baptism  by 
water  stirred  with  a  dagger,  and  change  my  followers 
from  Sikhs  to  Singhs  or  lions.  They  who  accept  the 
nectar  of  the  pahul  shall  be  changed  before  your 
very  eyes  from  jackals  into  lions,  and  shall  obtain 
empire  in  this  world  and  bliss  hereafter.' 

According  to  the  Persian  historian  Ghulam  Muhai 
ul  Din,  the  newswriter  of  the  period  sent  the  Emperor 
a  copy  of  the  Guru's  address  to  his  Sikhs  on  that 
occasion.  It  is  dated  the  first  of  Baisakh,  Sambat 
1756  (a.  d.  1699),  and  is  as  follows  :  *  Let  all  embrace 
one  creed  and  obliterate  differences  of  religion.  Let 
the  four  Hindu  castes  who  have  different  rules  for 
their  guidance  abandon  them  all,  adopt  the  one 
form  of  adoration,  and  become  brothers.  Let  no 
one  deem  himself  superior  to  another.     Let  none 


94  THE  SIKH  RELIGION 

pay  heed  to  the  Ganges,  and  other  places  of  pil- 
grimage which  are  spoken  of  with  reverence  in  the 
Shastars,  or  adore  incarnations  such  as  Ram,  Krishan, 
Brahma,  and  Durga,  but  believe  in  Guru  Nanak  and 
the  other  Sikh  Gurus.  Let  men  of  the  four  castes 
receive  my  baptism,  eat  out  of  one  dish,  and  feel 
no  disgust  or  contempt  for  one  another/ 

The  newswriter,  when  forwarding  this  proclamation 
to  his  master,  submitted  his  own  report :  '  When  the 
Guru  had  thus  addressed  the  crowd,  several  Brah- 
mans  and  Khatris  stood  up,  and  said  that  they 
accepted  the  religion  of  Guru  Nanak  and  of  the  other 
Gurus.  Others,  on  the  contrary,  said  that  they 
would  never  accept  any  religion  which  was  opposed 
to  the  teaching  of  the  Veds  and  the  Shastars,  and 
that  they  would  not  renounce  at  the  bidding  of  a  boy 
the  ancient  faith  which  had  descended  to  them  from 
their  ancestors.  Thus,  though  several  refused  to 
accept  the  Guru's  religion,  about  twenty  thousand 
men  stood  up  and  promised  to  obey  him,  as  they  had 
the  fullest  faith  in  his  divine  mission.' 

The  Guru  caused  his  five  faithful  Sikhs  to  stand 
up.  He  put  pure  water  into  an  iron  vessel  and 
stirred  it  with  a  khanda  or  two-edged  sword.  He 
then  repeated  over  it  the  sacred  verses  which  he  had 
appointed  for  the  ceremony,  namely,  the  Japji,  the 
Japji,^  Guru  Amar  Das's  Anand,  and  certain  Sawai- 
yas  or  quatrains  of  his  own  composition. 

The  Guru  in  order  to  show  his  Sikhs  the  potency 
of  the  baptismal  nectar  which  he  had  prepared  put 
some  of  it  aside  for  birds  to  drink.  Upon  this  two 
sparrows  came  and  filled  their  beaks  with  it.  Then 
flying  away  they  began  to  fight,  the  chronicler 
states,  like  two  rajas  struggling  for  supremacy,  and 
died  by  mutual  slaughter.  The  inference  was  that 
all  animals  which  drank  the  Guru's  baptismal  water 
should  become  powerful  and  warlike. 

^  The  Japji  is  Guru  Nanak's,  the  Japji  the  tenth  Guru's  own 
composition. 


LIFE  OF  GURU  GOBIND  SINGH         95 

Bhai  Ram  Kaur,  a  descendant  of  Bhai  Budha, 
went  and  told  the  Guru's  wife,  Mata  Jito,  that  he  was 
inaugurating  a  new  form  of  baptism.  He  also  gave 
her  an  account  of  the  incident  of  the  sparrows. 
Mata  Jito,  taking  some  Indian  sweetmeats  called 
patasha,  went  out  of  curiosity  to  the  Guru.  He 
said  she  had  come  at  an  opportune  moment,  and 
asked  her  to  throw  the  sweets  into  the  holy  water. 
He  had  begun,  he  said,  to  beget  the  Khalsa^  as  his 
sons,  and  without  a  woman  no  son  could  be  produced. 
Now  that  the  sweets  were  poured  into  the  nectar 
the  Sikhs  would  be  at  peace  with  one  another, 
otherwise  they  would  be  at  continual  variance. 

The  five  Sikhs,  fully  dressed  and  accoutred,  stood 
up  before  the  Guru.  He  told  them  to  repeat 
'Wahguru'  and  the  preamble  of  the  Japji.  He  then 
gave  them  five  palmfuls  of  the  amrit  ^  to  drink.  He 
sprinkled  it  nve  tmTes  on  their  hair,  and  their  eyes, 
and  caused  them  all  to  repeat  '  Wahguru  ji  ka 
Khalsa,  Wahguru  ji  ki  Fatah.*  On  this  he  gave 
them  all  the  appellation  of  Singhs  or  lions.  He  then 
explained  to  them  what  they  might  and  what  they 
might  not  do.  They  must  always  wear  the  following 
articles  whose  names  begin  with  a  K,  namely,  kes, 
long  hair ;  kangha,  a  comb ;  kripan,  a  sword ; 
kachh,  short  drawers  ;  kara,  a  steel  bracelet.  They 
were  enjoined  to  practise  arms,  and  not  show  their 
backs  to  the  foe  in  battle.  They  were  ever  to  help 
the  poor  and  protect  those  who  sought  their  protec- 
tion. They  must  not  look  with  lust  on  another's 
wife  or  commit  fornication,  but  adhere  to  their 
wedded  spouses.  They  were  to  consider  their 
previous  castes  erased,  and  deem  themselves  all 
brothers  of  one  family.  Sikhs  were  freely  to  inter- 
marry among  one  another,  but  must  have  no  social 

^  This  word  comes  from  the  Arabic  /^/id/is  pure,  and  was  applied 
by  Guru  Gobind  Singh  to  the  Sikhs  who  accepted  the  baptism  of  the 
sword,  which  will  presently  be  described. 

"^  Nectar.  The  consecrated  water  used  in  the  baptism  of  Sikhs  is 
so  called. 


k 


^ 


96  THE  SIKH  RELIGION 

or  matrimonial  relations  with  smokers,  with  persons 
who  killed  their  daughters,  with  the  descendants  or 
followers  of  Prithi  Chand,  Dhir  Mai,  Ram  Rai,  or 
masands,  who  had  fallen  away  from  the  tenets  and 
principles  of  Guru  Nanak.  They  must  not  worship 
idols,  cemeteries,  or  cremation-grounds.  They  must 
only  believe  in  the  immortal  God.  They  must  rise 
at  dawn,  bathe,  read  the  prescribed  hymns  of  the 
Gurus,  meditate  on  the  Creator,  abstain  from  the 
flesh  of  an  animal  whose  throat  had  been  jagged 
with  a  knife  in  the  Muhammadan  fashion,  and  be 
loyal  to  their  masters.^ 

tWhen  the  Guru  had  thus  administered  baptism  to 
his  five  tried  Sikhs,  he  stood  up  before  them  with 
clasped  hands,  and  begged  them  to  administer  bap- 
tism to  himself  in  precisely  the  same  way  as  he  had 
administered  it  to  them.  They  were  astonished  at 
such  a  proposal,  and  represented  their  own  un- 
worthiness  and  the  greatness  of  the  Guru,  whom 
they  deemed  God's  vicar  upon  earth.  They  asked 
why  he  made  such  a  request,  and  why  he  stood 
in  a  suppliant  posture  before  them.  He  replied, 
*  I  am  the  son  of  the  immortal  God.  It  is  by  His 
order  I  have  been  born  and  have  established  this 
form  of  baptism.  They  who  accept  it  shall  hence- 
forth be  known  as  the  Khalsa.  The  Khalsa  is  the 
Guru  and  the  Guru  is  the  Khalsa.  There  is  no 
difference  between  you  and  me.  As  Guru  Nanak 
seated  Guru  Angad  on  the  throne,  so  have  I  made 
you  also  a  Guru.  Wherefore  administer  the  bap- 
tismal nectar  to  me  without  any  hesitation.'  Accord- 
ingly the  five  Sikhs  baptized  the  Guru  with  the 
same  ceremonies  and  injunctions  he  .liimself  had 
employed.  He-_tbus_JnvestedJiiis__.^egt}  with  the 
dignity  of  Gurudom.  The  GimTcaSlmtEelSvi^iHis 
wHd^irad^baptized  him  his  Panch  Piyare,  or  five 

I  ^  In  the  present  day  an  injunction  is  added  at  the  time  of  baptism 
/  to  be  loyal  to  the  British  Government,  which  the  neophytes  solemnly 
/    promise. 


[i 


LIFE  OF  GURU  GOBIND  SINGH         97 

beloved,  and  himself  Gobind  Singh,  instead  of  Gobind 
Rai,  the  name  by  which  he  had  been  previously 
known. 

Upon  this  many  others  prepared  to  receive  bap- 
tism. The  first  five  to  do  so  after  the  beloved  of  the 
Guru  were  Ram  Singh,  Deva  Singh,  Tahil  Singh,  ^jf) 
Ishar  Singh,  and  Fatah  Singh.  These  were  named 
the  Panch  Mukte,  or  the  five  who  had  obtained 
deliverance.  After  them  many  thousands  were 
baptized.  A  supplementary  ordinance  was  now 
issued  that  if  any  one  cut  his  hair,  smoked  tobacco, 
associated  with  a  Muhammadan  woman,  or  ate  the 
flesh  of  an  animal  whose  throat  had  been  jagged 
with  a  knife,  he  must  be  re-baptized,  pay  a  fine,  and 
promise  not  to  offend  any  more  :  otherwise  he  must 
be  held  to  be  excommunicated  from  the  Khalsa. 
The  place  where  the  Guru  administered  his  first 
baptism  is  now  known  as  Kesgarh. 

The  Sikh  chronicler,  Bhai  Santokh  Singh,  has 
composed  the  following  on  this  memorable  event  : — 

God's  Khalsa  which  arose  is  very  holy.  When  its  followers 
meet,  they  say  '  Wahguru  ji  ki  fatah  !  ' 

The  Khalsa  hath  abolished  regard  for  pirs,  spiritual 
rulers,  and  miracle- workers  of  other  sects,  whether  Hindu 
or  Musalman. 

The  world  on  seeing  a  third  religion  was  astonished  ; 
enemies  apprehended  that  it  would  deprive  them  of  sove- 
reignty. 

The  Guru  inaugurated  a  new  custom  for  the  establish- 
ment of  the  faith,  the  effacement  of  sin,  and  the  repetition 
of  God's  name. 


I 


Chapter  XII 


We  now  come  to  further  objections  made  by  the 
Hindus  to  the  Khalsa.  They  said,  '  It  is  impossible 
to  observe  the  rules  of  the  Khalsa.  How  can  the 
four  castes  dine  together  ?  Were  we  to  accept  the 
Guru's  words,  there  would  be  no  trace  of  caste  left 

SIKH.       V  JJ 


98  THE  SIKH  RELIGION 

in  the  world.  The  Guru  hath  confounded  the  four 
castes.  He  hath  stirred  water  with  a  dagger  and 
called  it  nectar.  No  matter  who  cometh  to  him, 
he  associateth  with  him  without  distinction  of  caste 
and  without  regard  for  the  duty  prescribed  for  his 
stage  of  life.  He  hath  renounced  the  Veds  and  the 
popular  beliefs,  and  only  believeth  in  Asidhuj,^  of 
whom  we  have  never  before  heard,  and  who  is  not 
known  even  to  pandits.  The  learned  men  among 
the  Hindus  preach  of  Ram,  Krishan,  and  the  other 
incarnations  recorded  in  the  Purans,  and  adhere  to 
the  ancient  religions.  Brethren,  this  Khalsa  is 
a  new-fangled  institution  for  which  we  have  no 
scriptural  authority.  It  is  the  Guru  who  hath 
introduced  this  absurdity,  and  informed  the  world 
that  there  is  only  one  caste.  He  hath  broken  the 
sacrificial  thread  of  Brahmans  and  Khatris,  and  by 
causing  them  to  eat  together  hath  brought  discredit 
on  ancient  customs  sanctioned  and  hallowed  by 
religion.  He  hath  ordered  us  not  to  give  our  daugh- 
ters in  marriage  to  any  one  who  cutteth  his  hair. 
So  smitten  is  he  with  affection  for  his  Khalsa,  that 
he  hath  rejected  not  only  the  Hindu  but  the  Muham- 
madan  religion.  He  hath  prohibited  tobacco,  pil- 
grimages, and  periodical  oblations  to  the  manes  of 
ancestors.'  ^ 

The  Guru  wrote  to  his  Sikhs  wherever  they  resided 
to  come  and  accept  baptism,  and  become  members 
of  the  Khalsa.  He  warned  those  who  failed  to  do 
so  that  they  should  afterwards  regret  it.  When  they 
met  with  affliction,  they  would  be  glad  to  seek  the 
protection  of  the  Khalsa,  but  this  could  only  be 
obtained  by  their  acceptance  of  baptism  and  by 
their  repentance  and  submission.  The  holy  Khalsa 
would  then  remove  their  entanglements  and  accept 
them  as  brothers  in  the  faith. 

1  A  name  of  God.  He  who  hath  t'.ie  sword  on  his  banner — an 
epithet  invented  by  the  tenth  Guru. 

2  Gur  Bilds,  Chapter  12. 


LIFE  OF  GURU  GOBIND  SINGH  99 

On  this  great  occasion  the  hill  chiefs,  including 
Raja  Ajmer  Chand,  the  successor  of  the  late  Bhim 
Chand,  went  to  visit  the  Guru.  Ajmer  Chand  said, 
*  It  is  thou  who  hast  instituted  the  Khalsa  religion. 
By  thy  power  and  greatness  all  the  Turks  shall  be 
destroyed/  The  Guru  replied,  '  If  thou  be  baptized 
and  become  a  Sikh,  thy  glory  shall  increase  tenfold.' 
Ajmer  Chand  inquired  what  the  marks  of  the  Guru's 
Sikhs  were,  that  is,  how  they  could  be  recognized. 
The  Guru  replied,  '  My  Sikhs  shall  be  in  their  natural 
form,  that  is,  without  the  loss  of  their  hair  or  foreskin, 
in  opposition  to  ordinances  of  the  Hindus  and  the 
Muhammadans.'  In  reply  to  Ajmer  Chand' s  further 
inquiries,  the  Guru  informed  him  of  the  acts  allowed 
and  disallowed  his  Sikhs.  Ajmer  Chand  rephed, 
'  Great  king,  we  must  worship  our  idols  and  shave 
on  the  occasions  of  deaths  in  our  houses.  This  is 
ordained  by  our  religion.*  The  Guru  replied,  '  If 
hair  were  not  pleasing  to  God,  why  should  he  have 
caused  it  to  grow  ?  In  giving  the  baptismal  nectar 
I  change  you  from  jackals  to  tigers.  My  Singhs  shall 
destroy  all  oppressive  Pathans  and  Mughals,  and 
rule  in  the  world.'  Ajmer  Chand  said,  '  That  is 
impossible.  Each  Turk  can  eat  a  whole  goat.  How 
can  we  who  only  eat  rice,  cope  with  such  strong 
men  ? '  The  Guru  replied,  *  My  Singhs  too  are 
permitted  to  eat  flesh,  and  one  of  them  shall  be  able 
to  hold  his  ground  against  one  hundred  thousand 
Turks.  I  will  kill  hawks  with  sparrows.  O  Raja, 
have  no  anxiety.  I  shall  make  men  of  all  four  castes 
my  Singhs  (lions)  and  destroy  the  Mughals.  If 
thou  too  embrace  my  faith  and  become  a  Singh, 
thy  realm  shall  abide.' 

The  Guru's  teaching  had  the  magical  effect  of 
changing  a  pariah  or  outcast  through  an  intermin- 
able line  of  heredity  into  a  brave  and  staunch  soldier, 
as  the  history  of  the  Sikh  Mazhabi  regiments  con- 
clusively proves.  This  metamorphosis  has  been 
accomplished  in  defiance  of  the  hide-bound  preju- 

H2 


100  THE  SIKH  RELIGION 

dices  and  conservatism  of  the  old  Hindu  religious 
systems.  Prior  to  the  time  of  the  Sikh  Gurus  no 
general  ever  conceived  the  idea  of  raising  an  army 
from  men  who  were  believed  to  be  unclean  and  pol- 
luted from  their  birth ;  but  the  watchword  and 
war-cry  of  the  Sikhs  '  Wahguru  ji  ka  Khalsa,  Wah- 
guru  ji  ki  fatah',  and  the  stimulating  precepts  of 
the  tenth  Guru,  altered  what  had  hitherto  been 
deemed  the  dregs  of  humanity  into  warriors  whose 
prowess  and  loyalty  never  failed  their  leaders. 

The  Guru  continued  to  address  the  assembled 
rajas :  '  How  has  your  religious,  political,  and 
social  status  deteriorated !  You  have  abandoned 
the  worship  of  the  true  God  and  addressed  your 
devotions  to  gods,  goddesses,  rivers,  trees,  &c. 
Through  ignorance  you  know  not  how  to  govern 
your  territories  ;  through  indolence  and  vice  you 
disregard  the  interests  of  your  subjects.  You 
place  over  them  officials  who  not  only  hate  you, 
but  are  besides  your  mortal  enemies.  In  your 
quarrels  regarding  caste  and  lineage  you  have  not 
adhered  to  the  ancient  divisions  of  Hinduism  into 
four  sections,  but  you  have  made  hundreds  of  sub- 
sections and  subordinate  minor  castes.  You  despise 
and  loathe  one  another  through  your  narrow  preju- 
dices, and  you  act  contrary  to  the  wishes  of  the 
great  Almighty  Father.  Your  morals  have  become 
so  perverted  that  through  fear  and  with  a  desire 
to  please  your  Musalman  rulers,  you  give  them 
your  daughters  to  gratify  their  lust.  Self-respect 
hath  found  no  place  in  your  thoughts,  and  you  have 
forgotten  the  history  of  your  sires.  I  am  intensely 
concerned  for  your  fallen  state.  Are  you  not  ashamed 
to  call  yourselves  Rajputs  when  the  Musalmans  seize 
your  wives  and  daughters  before  your  very  eyes. 
Your  temples  have  been  demolished  and  mosques 
built  on  their  sites  ;  and  many  of  your  faith  have 
been  forcibly  converted  to  Islam.  If  you  still  possess 
a  trace  of  bravery  and  of  the  ancient  spirit  of  your 


LIFE  OF  GURU  GOBIND  SINGH        loi 

race,  then  listen  to  my  advice,  embrace  the  Khalsa 
reHgion,  and  gird  up  your  loins  to  elevate  the  fallen 
condition  of  your  country/  Upon  this  the  rajas 
took  their  departure  without  accepting  the  Guru's 
proposal  to  substitute  his  Khalsa  for  existing  Indian 
religious  systems. 

A  Sikh  called  Ude  Singh  appeared  before  the  Guru 
without  any  offering.  He  said  he  had  one,  but  was 
unable  to  lift  it.  He  had  killed  a  tiger,  but  was  not 
strong  enough  to  bring  its  body  to  the  Guru.  The 
Guru  sent  for  the  tiger,  skinned  it,  and  clothed 
a  potter's  donkey  with  the  skin.  The  donkey  thus 
arrayed  being  let  loose  frightened  all  animals  and 
rejoiced  in  his  unmolested  freedom.  Several  com- 
plaints and  requests  to  kill  him  were  made  to  the 
Guru.  One  day  the  Guru  and  some  Sikhs  went  to 
shoot  him.  On  hearing  the  noise  made  by  the  Guru's 
party  the  donkey  fled  for  protection  to  his  old 
master.  The  potter,  seeing  the  animal's  behaviour 
and  movements  those  of  a  donkey  and  not  of  a  tiger, 
and  moreover  hearing  him  bray,  approached  him, 
took  off  the  tiger's  skin,  gave  him  a  sound  drubbing, 
and  employed  him  as  before  to  carry  burdens.  The 
Sikhs  on  hearing  this  asked  the  Guru  what  he  meant 
by  such  a  stratagem.  The  Guru  replied,  'As  long 
as  you  were  bound  by  caste  and  lineage  you  were 
like  donkeys  and  subject  to  low  persons.  I  have 
now  freed  you  from  these  entanglements  and  given 
you  all  worldly  blessings.  I  have  clothed  you  in 
the  garb  of  tigers,  and  made  you  superior  to  all  men. 
Enjoy  happiness  in  this  world,  and  the  Guru  will 
take  care  of  you  in  the  next,  and  grant  you  the 
glorious  dignity  of  salvation.  When  the  donkey 
wore  a  tiger's  skin  he  was  formidable,  but  when  he 
fell  into  the  potter's  power  he  was  beaten  and  a  load 
put  on  his  back.  In  the  same  way,  as  long  as  you 
preserve  your  tiger's  exterior,  your  enemies  shall 
fear  you,  and  you  shall  be  victorious,  but  if  you  part 
with  it,  and  return  to  caste  observances,  you  shall 


102  THE  SIKH  RELIGION 

revert  to  your  asinine  condition  and  become  subject 
to  strangers.  Moreover,  I  have  made  you  really 
tigers,  and  not  merely  given  you  their  garb,  and  it 
is  for  you  not  to  resume  your  caste  habiliments.  As 
I  have  raised  you  from  a  lowly  to  a  lofty  position  by 
imparting  to  you  spiritual  knowledge,  so  if  you 
revert  to  evil  ways  and  Hindu  superstitions  from 
which  I  have  delivered  you,  your  last  condition  shall 
be  worse  than  your  first,  for  then  there  will  be  no 
hope  of  your  amendment.' 

Some  Sikhs  went  to  the  Guru  and  told  him  that 
the  Ranghars  and  Gujars  of  the  village  of  Nuh  had 
been  plundering  their  property,  but  that  those  who 
were  armed  had  successfully  defended  themselves. 
The  Guru  took  this  as  a  text  to  preach  to  his  people 
the  advantage  of  wearing  arms.  They  who  practised 
their  use  should  develop  their  martial  instincts, 
enhance  their  prestige,  and  defend  their  property, 
while  those  who  remained  in  the  slough  of  ancient 
apathy  should  lose  all  they  possessed.  But  in 
addition  to  arms  men  should  also  come  to  him  to 
be  baptized,  and  should  for  the  purpose  appear 
before  him  with  their  hair  uncut,  with  drawers, 
daggers,  and  complete  armour,  and  retain  all  these 
objects  of  defence  as  long  as  they  had  life. 

A  man  named  Nand  Lai  now  visited  the  Guru. 
He  was  son  of  a  Vaishnav  Khatri  and  disciple  of 
a  Bairagi.  At  the  age  of  twelve  years  the  Bairagi 
desired  to  put  on  his  neck  a  wooden  necklace,  one  of 
the  outward  symbols  of  his  sect.  Nand  Lai  refused, 
and  asked  to  be  invested  with  the  necklace  of  God's 
name,  which  he  might  repeat  to  obtain  future 
happiness.  The  Bairagi  dismissed  him,  and  subse- 
quently explained  his  action  to  Nand  Lai's  father. 
He  had  not  the  particular  necklace  which  Nand  Lai 
had  asked  for,  and  so  he  set  him  free  to  select  another 
spiritual  guide. 

Nand  Lai  was  an  accomplished  Persian  scholar. 
There  is  a  tradition  preserved  among  his  descendants, 


LIFE  OF  GURU  GOBIND  SINGH        103 

that  when  the  King  of  Persia  sent  a  dispatch  to 
Aurangzeb,  his  chief  courtiers  were  invited  to  draft 
a  reply.     Nand  Lai's  draft  was  deemed  the  most 
suitable,  and  it  was  accordingly  selected  for  dispatch 
to  Tuhran.    Aurangzeb  sent  for  Nand  Lai,  and  after 
an  interview  remarked  to  his  courtiers  that  it  was 
a  pity  such  a  learned  man  should  remain  a  Hindu. 
Nand  Lai  on  being  apprised  of  the  emperor's  desire 
to  convert  him  to  Islam,  and  ever  thinking  of  the 
spiritual  guide  suitable  for  him,  decided  to  flee  from 
court  and  take  refuge  with  the  Guru.    He  communi- 
cated his  intention  to  a  friend  of  his,  a  high  Muham- 
madan  official.     They  resolved  to  go  together  to 
Anandpur  and  place  themselves  under  the  Guru's 
spiritual  guidance.     Nand  Lai  presented  the  Guru 
a  Persian  work  called  Bandagi  Nama  in  praise  of 
God,  a  title  which  the  Guru  changed  to  Zindagi 
Nama,  or  '  Bestower  of  eternal  Ufe.'     The  following 
are  extracts  from  the  work  : — 

Both  worlds,  here  and  hereafter,  are  filled  with  God's 
light  ; 

The  sun  and  moon  are  merely  servants  who  hold  His 
torches.^  

If,  my  friend,  thou  associate  with  the  holy, 
Thou  shalt  obtain  abiding  wealth. 


I 


Evil  is  that  society  from  which  evil  resulteth, 
And  which  will  at  last  bring  sorrow  in  its  train. 

As  far  as  may  be,  remain  servants  and  claim  not  to  be 
Master :  ^ 

A  servant  ought  not  to  search  for  aught  but  service. 

Hence,   my  dear   friend,   thou  oughtest   to    distinguish 
between  thyself  and  God.     Even  if  thou  art  united  with 

1  This  was  addressed  to  those  who  held  the  sun  and  moon  to  be 
gods  and  objects  of  worship. 

2  Some  Vedaniists  with  their  pantheistic  ideas  claim  to  be  God 
Himself. 


104  THE  SIKH  RELIGION 

Him,  utter  not  one  word  which  doth  not  express  thy  sub- 
jection to  Him.  When  Mansur  said,  I  am  God,  they  put 
his  head  on  the  gibbet. 


This  heart  of  thine,  O  man,  is  God's  temple  : 
What  shall  I  say  ?     This  is  God's  ordinance. 


Since  thou  knowest  that  God  abide th  in  every  heart. 
It  is  thy  duty  to  treat  every  one  with  respect. 


Though  thy  Lord  sitteth  and  con  verse  th  with  thee. 
Yet    through    thy    stupidity    thou    runnest    in    every 
direction  to  find  Him.^ 


The  Omnipotent  is  manifested  by  His  omnipotence. 


Sweetness  trickleth  from  the  words  of  the  holy  ; 

The  water  of  life  drippeth  from  every  hair  of  their  bodies. 


The  saints  are  the  same  without  and  within  ; 
Both  worlds  are  subject  to  their  orders. 


They  who  search  for  God  are  ever  civil. 


Courtesy  pointeth  out  the  way  that  leadeth  to  God. 
The  discourteous  are  beyond  God's  kindness. ^ 

In  the  following  extract  from  Nand  Lai's  Diwan 
Goya,  a  clear  distinction  is  drawn  between  God  and 
man:  — 

Although  the  wave  and  the  ocean  both  consist  of  water, 
yet  there  is  a  great  difference  between  them.  I  am  one 
wave  of  Thee  who  art  an  endless  sea.  Thou  art  as  distinct 
from  me  as  heaven  is  from  earth. 

^  That  is,  thou  goest  on  idolatrous  pilgrimages 

2  After  the  death  of  Aurangzeb  Bhai  Nand  La!  found  a  patron  in 
his  son  the  Emperor  Bahadur  Shah,  under  whom  he  found  leisure  to 
write  his  works  on  the  Sikh  religion. 


LIFE  OF  GURU  GOBIND  SINGH        105 

Chapter  XIII 

About  this  time  the  Guru,  thinking  that  his 
kitchen  was  not  well  served,  paid  a  visit  to  it  in 
disguise,  and  asked  for  something  to  eat.  He 
received  various  refusals  from  the  cooks.  One  of 
them  said  that  prayer  must  first  be  offered.  Another^ 
*  We  must  first  give  the  Guru  his  dinner.'  When 
the  Guru  had  received  several  similar  excuses  and 
nothing  to  eat,  though  he  urged  that  he  was  hungry, 
he  went  to  Nand  Lai  to  beg  his  dinner.  Nand  Lai  at 
once  brought  forth  flour,  vegetables,  salt,  and  clari- 
fied butter,  and  handed  them  to  the  supposed 
mendicant,  who  took  them  and  departed.  Next 
day  the  Guru  in  open  court  told  how  he  had 
paid  a  visit  in  disguise  to  his  kitchen,  and  how  he 
had  been  treated.  The  cooks  were  very  much 
ashamed  and  craved  forgiveness.  He  then  gave 
orders  that  every  wandering  Sikh  who  came  to  his 
door  should  at  once  receive  food,  whether  raw  or 
cooked,  without  excuse  or  delay.  The  Guru  con- 
tinued :  '  There  is  nothing  equal  to  the  bestowal 
of  food.  Blest  is  the  man  who  giveth  to  the 
really  hungry.  Let  no  one  fix  a  time  for  the 
exercise  of  this  virtue.  It  is  not  necessary  to  consider 
whether  it  is  night  or  day,  evening  or  morning, 
whether  the  moon  is  dark  or  full,  or  if  there  is 
a  particular  anniversary.  Nor  is  it  necessary  to 
consider  what  the  social  position  of  the  applicant 
may  be.  Avoid  all  delay  in  such  a  matter.  Charity 
is  of  all  gifts  the  greatest,  for  it  saveth  life.' 

The  Guru  had  an  opportunity  of  making  further 
trial  of  the  masands.  Some  Sikhs  of  Patna,  Manger, 
and  other  parts  of  Bengal  came  to  see  him.  These 
were  accompanied  by  Chaia  and  Maia,  sons  of 
Bulaki,  the  masand  of  Dhaka.  One  of  the  Sikhs 
presented  a  piece  of  Dhaka  muslin  to  the  Guru  as 
an  offering.  His  courtiers  began  to  admire  it,  and 
said  they  had  never  before  seen  such  a  beautiful 


io6  THE  SIKH  RELIGION 

fabric.  On  inquiry  it  was  discovered  that  the  same 
Sikh  had  previously  made  a  similar  present  through 
the  masands  to  the  Guru's  mother,  but  it  had  never 
reached  her.  Chaia  and  Maia  were  scourged  as 
a  punishment. 

The  Guru  heard  that  the  Ranghars  and  Gujars  of 
a  town  called  Bajrur,  beyond  the  Satluj,  had  plun- 
dered some  Sikhs.  The  Guru  took  occasion  during 
one  of  his  hunting  excursions  to  proceed  thither 
with  a  small  force.  The  town  was  invested  and 
exemplary  punishment  meted  out  to  its  inhabitants, 
so  that  no  one  might  afterwards  be  tempted  to  annoy 
the  Guru's  followers. 

A  story  is  told  which  illustrates  the  Sikh  view 
of  sacred  music.  A  Sikh  complained  that  the 
musicians  on  one  occasion  began  to  chant  before 
he  had  quite  finished  reciting  the  Sukhmani.  The 
Guru  said  that  reciting  the  Gurus'  hymns  bore  the 
same  comparison  to  chanting  them  to  musical  accom- 
paniments as  coarse  pulse  to  sweet  sacred  food.  The 
gyanis  supply  another  comparison,  and  say  that 
recitation  is  to  chanting  with  music  as  well  water, 
which  only  benefits  the  owner  of  a  few  fields,  to 
rain  water  which  sheds  blessings  on  all. 

There  is  an  anecdote  told  of  a  Sikh  who  in  the 
Guru's  presence  mispronounced  a  word  in  the 
Granth  Sahib,  and  so  gave  a  wrong  meaning  to  the 
line  in  which  it  occurred.  The  Guru  took  the  mis- 
take as  a  text  to  preach  the  advantages  of  correct 
reading  of  the  Sikh  sacred  hymns.  '  O  Sikhs,  listen 
to  what  I  have  to  tell  you  on  this  subject.  Read 
the  Gurus'  hymns  correctly.  There  is  the  greatest 
advantage  in  such  reading,  for  it  will  ensure  bliss 
here  and  hereafter.  If  a  hymn  be  written  incorrectly, 
correct  it  and  then  read  it,  as  one  may  mend  and  use  a 
household  article  which  hath  been  broken.  The  man 
who  thus  correcteth  not  the  Gurus'  hymns  hath  no 
love  for  them.' 

It  will  be  remembered  that  Guru  Teg  Bahadur, 


LIFE  OF  GURU  GOBIND  SINGH        107 

when  in  prison  in  Dihli,  prophesied  the  advent  of 
the  English.  One  day  the  conversation  between 
Guru  Gobind  Singh  and  his  disciples  turned  on  this 
subject.  His  disciples  asked  him  what  the  condition 
of  the  Sikhs  would  be  when  the  English  arrived. 
The  Guru  replied,  '  The  English  shall  come  with 
a  great  army.  The  Sikhs  too  shall  be  very  powerful, 
and  their  army  shall  engage  that  of  the  English. 
Sometimes  victory  shall  incline  to  my  Sikhs,  some- 
times to  the  English.  As  long  as  the  religion  of  the 
Sikhs  remaineth  distinct,  so  long  shall  the  glory  of 
those  who  profess  it  increase.  But  when  the  Sikhs 
become  entangled  in  the  love  of  mammon,  think  of 
nothing  but  their  own  children,  their  wives,  and 
their  homes  ;  when  those  who  administer  justice 
oppress  the  poor  and  take  bribes ;  when  those  who 
sit  on  carpets  sell  their  daughters  and  sisters  ;  when 
Sikhs  abandon  the  Gurus'  hymns  and  in  lieu  of  them 
follow  the  Shastars  and  adopt  the  religion  of  the 
Brahmans  ;  when  Sikh  rajas  forsake  their  Gurus 
and  fall  under  the  influence  of  the  priests  of  other 
religions  ;  when  they  scruple  not  to  consort  with 
courtesans,  and  allow  their  states  to  be  governed  by 
evil  influences,  then  shall  the  English  rule  and  their 
glory  increase.'^ 

The  Sikhs  asked  the  Guru  what  should  become  of 
the  great  empire  of  the  Turks.  The  Guru  replied, 
*  Aurangzeb  relying  on  Makkan  oracles  is  destroying 
the  Hindu  religion,  and  in  his  insane  career  will  stop 
at  nothing  short  of  a  miracle.  He  is  even  preparing 
to  contend  with  me.  He  respecteth  not  the  religion  of 
the  Gurus,  but  we  shall  gain  the  victory,  and  the 
glory  of  the  Turks  shall  fade  away.  Such  of  them 
as  survive  shall  become  common  labourers  and  suffer 
indignities  from  their  masters.  At  the  end  of  the 
Sambat  year  1800  (a.  d.  1743)  the  Sikhs  shall  take 
possession  of  many  countries.  Three  years  after 
that  Sikhs  shall  spring  out  of  every  bush,  and  there 

^  Siiraj  Parkas hf  Rut  III,  Chapter  37. 


io8  THE  SIKH  RELIGION 

shall  subsequently  be  terrible  warfare  between  the 
Sikhs  and  the  Muhammadans. 

'  A  powerful  monarch  shall  come  from  Kandhar  ^ 
and  destroy  countless  Sikhs.  Their  heads  shall  be 
piled  in  heaps.  He  shall  continue  his  progress  of 
destruction  to  Mathura  in  Hindustan,  and  alarm 
many  lands.  None  shall  be  able  to  withstand  him. 
As  prophesied  by  Guru  Arjan,  he  shall  raze  the 
temple  of  Amritsar  to  the  ground,  but  the  Sikhs 
shall  plunder  his  camp  on  his  retreat  from  India. 

'  In  the  Sambat  year  1900  (a.  d.  1843),  the  Turks 
who  survive  shall  lose  their  empire.  A  Christian 
army  shall  come  from  Calcutta.  The  Sikhs  who  are 
at  variance  with  one  another  will  join  them.  There 
shall  be  great  destruction  of  life,  and  men  and 
women  shall  be  expelled  from  their  homes.  The 
Sikhs  who  abandon  their  arms  and  join  the  Brah- 
mans  against  the  English,  shall  have  great  sufferings. 
The  real  Sikhs  shall  hold  their  ground  and  survive.' 

A  Sikh  called  Kahn  Singh  was  once  plastering 
a  wall  and  let  a  drop  of  mud  fall  on  the  Guru.  The 
Guru  ordered  that  he  should  receive  one  slight  stroke 
as  punishment.  The  Sikhs  exceeded  their  orders,  and 
several  of  them  beat  the  man  severely.  The  Guru 
on  discovering  this  wished  to  make  reparation,  and 
the  reparation  was  to  provide  the  sufferer  with 
a  wife.  The  Guru  asked  his  Sikhs  if  any  of  them 
would  give  his  daughter  in  marriage  to  the  plasterer. 
All  remained  silent.  The  Guru  said,  '  You  found  it 
easy  to  obey  my  order  to  strike  this  man.  Why  not 
obey  my  present  order  ?  I  find  you  are  Sikhs  only 
for  your  own  advantage.' 

It  happened  that  at  that  time  a  Sikh  called  Ajab 
Singh  from  Kandhar  was  present  with  his  virgin 
daughter  in  darbar.  He  said,  *  O  true  king,  my 
daughter  is  at  thy  disposal.'  The  Guru  compli- 
mented him  and  said,  '  O  Sikh,  thou  hast  to-day 

^  This  refers  to  an  invasion  of  Ahmad  Shah  in  a.d.  1762  when 
he  blew  up  the  Har  Mandar,  or  Golden  Temple,  at  Amritsar. 


LIFE  OF  GURU  GOBIND  SINGH        109 

proved  that  thou  art  a  true  member  of  the  Khalsa/ 
The  plasterer  represented  that  he  would  not  marry 
on  account  of  the  endless  troubles  attending  wedded 
life.  The  girl  on  hearing  this  said  to  him,  '  By  the 
Guru's  order  I  am  already  thine.  If  thou  accept  me 
not,  I  will  not  wed  another,  but  remain  here  to  do 
service  at  the  Guru's  feet.'  The  Guru  then  inter- 
posed and  urged  the  plasterer  to  wed  the  girl.  He 
accordingly  did  so  by  Sikh  marriage  rites  known  as 
Anand.  The  Guru  promised  that  he  should  have 
five  distinguished  sons  as  the  result  of  his  marriage, 
a  prophecy  which  was  duly  fulfilled. 

The  Guru  now  became  frequently  silent,  a  matter 
which  caused  his  mother  great  anxiety.  Seeing  him 
one  day  alone,  she  approached  him,  and  after  the 
usual  blessing  said,  '  Blest  am  I  that  such  a  son 
hath  been  born  from  my  womb  ;  but  I  am  now 
anxious  regarding  thee.  People  say  that  thou  art 
completely  altered.  Explain  why  thy  spirits  are 
depressed,  and  thou  art  no  longer  cheerful  as  before.' 
The  Guru  repUed,  '  Mother  dear,  I  will  tell  thee  my 
secret.  I  have  been  considering  how  I  may  confer 
empire  on  the  Khalsa.' 

The  Guru  prescribed  convivial  rules  as  a  pre- 
liminary to  his  great  enterprise.  Wherever  he  had 
a  kitchen,  it  should  be  considered  God's  own,  and 
the  Sikhs  should  eat  therefrom.  Should  any  of  them 
object  on  the  ground  of  caste  prejudice,  he  should 
be  deemed  beyond  the  pale  of  Sikhism.  Before  the 
distribution  of  sacred  food  a  prayer  should  first  be 
uttered.  After  meals  the  first  stanza  of  the  fifth 
Ashtapadi  of  the  Sukhmani  should  be  recited  as  a 
thanksgiving.  When  a  man  had  satisfied  himself 
at  the  Guru's  kitchen,  he  should  take  no  food  away 
with  him.  When  a  Sikh  invited  another  to  dine 
with  him,  he  should  accept  his  hospitaUty  and  not 
find  fault  with  his  viands.  Whenever  a  Sikh  was 
hungry,  he  should  be  fed  and  treated  with  respect. 

After  this  the  Guru  prescribed  some  general  rules 


no  THE  SIKH  RELIGION 

for  the  guidance  of  his  Sikhs.  At  the  beginning  of 
every  work  or  enterprise  they  should  recite  suitable 
prayers.  They  should  always  assist  one  another, 
they  should  practise  riding  and  the  exercise  of  arms. 
If  the  Sikhs  remembered  the  Guru's  instruction,  he 
promised  to  make  all  the  inhabitants  of  India  sub- 
ject to  them.  He  who  cast  a  covetous  eye  on  his 
neighbour's  property  should  go  to  hell.  He  who 
assisted  a  Sikh  to  complete  any  worthy  or  noble 
undertaking  or  study,  should  obtain  spiritual  reward. 

Being  questioned  on  the  subject  of  marriage 
relations,  the  Guru  uttered  the  following  :  '  When 
I  received  understanding,  my  father  Guru  Teg 
Bahadur  gave  me  this  instruction,  "  O  son,  as  long 
as  there  is  life  in  thy  body,  make  this  thy  sacred 
duty  ever  to  love  thine  own  wife  more  and  more. 
Approach  not  another  woman's  couch  either  by 
mistake  or  even  in  a  dream.  Know  that  the  love 
of  another's  wife  is  as  a  sharp  dagger.  Believe  me, 
death  enter eth  the  body  by  making  love  to  another's 
wife.  They  who  think  it  great  cleverness  to  enjoy 
another's  wife,  shall  in  the  end  die  the  death  of 
dogs." ' 

Once  when  there  was  scarcity  in  the  land  the 
Guru's  mother,  without  consulting  him,  ordered  that 
food  should  be  cooked  only  once  a  day,  and  even 
then  be  sparingly  distributed.  Upon  this  the  Sikhs 
complained  to  the  Guru.  He  said,  '  Some  evil 
persons  have  induced  my  mother  to  issue  orders 
contrary  to  my  wishes,  but,  O  Khalsa,  the  Guru's 
kitchen  shall  be  ever  open.  The  Turks  shall  flay 
those  who  have  given  evil  advice  to  my  mother.' 
The  Guru's  mother  on  hearing  this  became  much 
distressed,  and  with  tears  in  her  eyes  implored  her 
son's  pardon.  The  Guru  pardoned,  her,  but  added, 
'  If  thou  close  the  Guru's  kitchen,  my  curse  shall 
avail,  but  if  thou  keep  it  ever  open,  my  curse  shall 
be  retracted.'  From  that  day  forth,  twofold,  nay 
fourfold  supphes  poured  into  the  Guru's  kitchen. 


LIFE  OF  GURU  GOBIND  SINGH        iii 


Chapter  XIV 

A  handsome  young  goldsmith  one  day  presented 
himself  before  the  Guru  and  began  to  fan  him.  He 
said  that  his  father  had  taken  the  charanpahul  in 
vogue  at  the  time  of  the  preceding  Gurus,  and  he 
himself  had  received  baptism  according  to  the  new 
rite.  The  youth's  mother  accompanied  him,  and 
the  Guru  invited  them  both  to  stay  with  him.  The 
Guru,  to  make  trial  of  the  goldsmith's  skill,  gave 
him  ten  gold  muhars  to  convert  into  ornaments. 
When  the  work  was  subsequently  submitted  for  the 
Guru's  inspection  he  was  pleased,  and  ordered  his 
treasurer  to  keep  the  young  artisan  suppUed  with 
gold,  and  store  all  the  ornaments  he  made  from  it 
in  his  treasury.  The  Guru  asked  the  goldsmith  if 
he  had  any  faults.  He  rephed,  '  O  great  king,  I  am 
the  slave  of  thy  feet,  I  only  seek  the  society  of  the 
saints.'  Upon  this  the  Guru  rephed,  '  He  who  hath 
great  talents  must  ever  possess  some  fault.  What 
is  thine  ?  The  man  possessing  talent  who  hath  no 
fault  must  be  in  God's  own  image.'  The  young  man, 
however,  would  not  admit  any  imperfection. 

After  this  he  was  allowed  to  take  as  much 
gold  as  he  pleased  to  work  upon.  It  was  never 
weighed  to  him,  and  he  was  never  asked  how 
much  he  had  taken.  One  day  the  Guru  told  his 
treasurer  to  weigh  for  the  future,  without  the  gold- 
smith's knowledge,  all  the  gold  dispensed  to  him. 
Upon  this  the  treasurer  weighed  him  out  twenty 
tolas  of  gold.  When  the  goldsmith  presented  the 
ornaments  made  therefrom,  they  were  found  to 
weigh  only  seventeen  tolas.  Upon  this  the  Guru 
ordered  all  the  ornaments  the  youth  had  made  since 
his  arrival  to  be  produced  and  weighed.  The  treasurer 
found  them  to  be  far  short  of  the  amount  of  gold 
taken  from  the  treasury.  On  this  the  Guru  remon- 
strated with  the  young  goldsmith.    '  Thou  impliedst 


112  THE  SIKH  RELIGION 

that  thou  hadst  no  fault.  What  greater  fault  can  there 
be  than  to  misappropriate  what  is  entrusted  thee  ? 
Didst  thou  not  receive  thy  wages  from  the  Guru's 
house,  and  was  that  not  sufficient  remuneration  for 
thee  ?  Thou  art  as  evil  as  the  masands  whom  I  have 
been  punishing.  I  am  pleased  with  those  who, 
though  they  may  wear  coarse  garbs,  eat  what  they 
lawfully  earn.'  It  is  said  that  on  this  censure  the 
youth  reformed  his  ways. 

The  Guru  being  asked  by  a  devout  Sikh  what  he 
should  do  to  cross  over  the  world's  ocean,  that  is, 
to  be  saved  and  obtain  deliverance  from  rebirth, 
gave  the  following  recipe.  '  My  brother,  repeat  the 
name  Wahguru.  Eat  what  thou  hast  diligently 
earned.  As  Baba  Nanak  hath  said,  ''  He  who 
bestoweth  a  little  out  of  his  earnings  recognizeth  the 
right  way."  Bear  no  one  enmity.  Know  that  God 
is  with  thee  at  all  times  and  remember  death.  Recog- 
nize the  world  as  unreal,  and  God  alone  as  real.* 

A  Sikh  went  to  the  Guru  and  told  him  that  he 
had  abandoned  the  world,  as  it  contained  only 
trouble  and  anxiety.  He  added  that  he  had  come 
in  quest  of  rest,  and  requested  the  Guru  to  point 
out  the  way  to  him.  The  Guru  congratulated  him 
on  having  diverted  his  attention  from  the  wickedness 
of  men,  and  inquired  if  he  could  read.  The  Sikh 
replied  in  the  negative.  The  Guru  then  said,  '  It  is 
necessary  that  thou  shouldst  read  little  or  much  so 
as  to  acquire  understanding  and  improve  thy  mind. 
Thou  shalt  thus  learn  the  difference  between  good 
and  evil,  and  what  thou  oughtest  and  what  thou 
oughtest  not  to  do.  There  are  besides  many  other 
advantages  in  reading.  Thou  mayest  thereby  obtain 
everything  beginning  with  the  knowledge  of  God. 
The  heart  of  him  who  is  uninstructed  remaineth  in 
blind  ignorance.  He  who  readeth  Gurumukhi  is  the 
best  and  obtaineth  good  understanding.  There  is 
great  merit  in  reading  the  Japji  and  the  other  hymns 
of  morning   and  evening  divine  service,   for  they 


LIFE  OF  GURU  GOBIND  SINGH        113 

erase  the  sins  of  many  births.  He  who  orally  or 
mentally  fixeth  his  attention  on  the  Name,  who 
worketh  with  his  hands,  who  gladdeneth  the  hearts 
of  holy  Sikhs,  who  ever  performeth  noble  deeds, 
and  preserveth  his  mind  humble,  is  very  dear  to  me, 
and  it  behoves  me  to  minister  unto  him.' 

The  Sikh  expressed  his  earnest  desire  to  learn,  if  he 
could  only  find  a  tutor.  The  Guru  appointed  his 
own  Granthi,  or  reader,  to  instruct  him.  When  the 
Sikh  read  as  far  as  the  line  in  the  Anand,  *Joy, 
my  mother,  that  I  have  found  the  true  Guru ! '  he 
brought  his  tuition  to  an  end,  and  never  afterwards 
pursued  his  studies.  The  Guru,  after  some  months, 
asked  his  Granthi  how  the  pupil  was  progressing. 
The  Granthi  rephed  that  he  had  not  seen  him  since 
he  had  read  that  particular  line  of  the  Anand.  Upon 
this  the  Guru  sent  for  him,  and  asked  him  why  he 
had  ceased  to  attend  his  tutor.  He  replied  that  he 
had  read  enough,  and  had  attained  happiness  on 
meeting  the  Guru.  The  Guru  smiled  and  said, 
'  Even  with  this  little  learning  thou  hast  obtained 
a  knowledge  of  God,  and  shalt  eventually  find 
deliverance.' 

The  Guru  once  asked  his  Sikhs  to  tell  him  who 
was  emperor  of  India  in  Kabir's  time.  One  Sikh 
said  Humayun  ;  a  second,  Alexander  the  Great ; 
a  third,  Madanpal.  In  short  none  of  them  could 
tell  the  emperor's  name.  The  Guru  made  this  a  text 
from  which  to  preach  the  advantages  of  knowledge, 
as  well  as  holiness,  and  the  good  repute  obtained 
from  them  in  both  worlds — '  Every  one,  even  down 
to  ignorant  women,  knoweth  the  name  of  Kabir, 
though  he  was  only  a  weaver.  That  is  because  he 
repeated  God's  name  and  practised  true  devotion. 
Sikandar  Lodi  was  then  emperor ;  but  none  of  you 
even  knoweth  his  name,  and  there  is  no  trace  of 
him  left  in  the  world,  while  Kabir' s  fame  is  blazoned 
in  every  country  and  his  memory  is  universally 
honoured.      Wherefore,    members    of    the    Khalsa, 

»KH.      V  J 


114  THE  SIKH  RELIGION 

remember  the  true  Name,  serve  the  saints,  be 
humble,  lay  your  love  and  devotion  at  the  feet  of 
the  immortal  God,  and  you  too  shall  be  honoured 
here  and  hereafter/ 

As  the  Guru's  power  daily  increased,  the  hill 
chiefs  thought  it  expedient  to  send  a  resident  to  his 
court  who  would  inform  them  of  his  movements  and 
proceedings.  A  man  called  Paramanand  was  accord- 
ingly selected  for  that  delicate  mission.  When  he 
came  to  the  Guru  he  told  him  that  his  object  was 
to  be  in  a  position  to  behold  him  continually,  and 
thus  gain  spiritual  advantages.  He  added  that  he 
desired  to  send  the  rajas  occasionally  accounts  of 
the  Guru's  good  health  and  welfare,  and  to  preserve 
the  amicable  relations  which  already  subsisted. 

Some  Sikhs  asked  the  Guru  how  karah  parsad 
or  sacred  food  should  be  prepared.  He  replied  : 
'  Wash  and  clean  the  cooking-place,  then  procure 
equal  portions  of  refined  sugar,  fine  flour,  and 
clarified  butter.  Boil  the  sugar  in  water  and  render 
it  liquid.  Put  the  clarified  butter  and  flour  into 
another  vessel,  and  boil  them  until  they  assume 
a  reddish  colour.  Then  mix  the  liquefied  sugar  with 
the  clarified  butter  and  flour,  and  boil  all  together. 
When  this  is  done  a  Granthi  must  repeat  certain 
prescribed  prayers.  The  mixture  then  becomes 
sacred  food  (karah  parsad)  and  is  fit  for  use.'^ 
The  cook  must  be  a  Sikh  who  has  bathed  in  the 
morning  and  who  can  repeat  at  least  the  Japji  from 
memory. 

A  Sikh  married  couple  came  to  the  Guru  in  order 
to  complain  against  their  son.  They  said  they  were 
satisfied  with  the  wealth  God  had  given  them ; 
their  only  trouble  arose  from  their  son's  contumacy. 
He  was  ever  in  attendance  on  religious  men,  and 
paid  no  regard  to  what  he  ate  or  what  he  wore.    If 

1  The  Hindus  in  the  preparation  of  their  sacred  food  use  the  same 
ingredients,  but  add  coco-nut  as  a  donne  louche  for  the  goddess 
Durga,  and  anise  seed  as  a  reHsh  for  the  monkey-god  Hanuman. 


LIFE  OF  GURU  GOBIND  SINGH        115 

the  subject  of  marriage,  so  natural  to  a  young  man, 
were  mentioned  to  him,  he  was  ready  to  die  as  if 
poisoned.  When  pressed  on  the  subject,  he  said 
that  the  Guru  had  forbidden  his  marriage.  When 
they  represented  to  him  that  the  Guru  himself  was 
a  married  man,  the  youth  would  only  say,  '  He  can 
do  what  he  pleaseth  himself.  He  hath  forbidden 
me.'  The  Guru  sent  for  the  youth  and  asked  when 
he  had  forbidden  him.  He  replied,  '  O  Guru,  in  the 
Anand  which  thou  wrotest  as  Guru  Amar  Das  for 
the  instruction  of  the  Sikhs,  there  is  the  following 
passage  : — 

O  dear  man,  do  thou  ever  remember  the  True  One. 

This  family  which  thou  seest  shall  not  depart  with  thee  ; 

It  shall  not  depart  with  thee  ;  why  fix  thy  thoughts 
on  it  ? 

Never  do  what  thou  shalt  have  to  repent  of  at  last. 

Listen  thou  to  the  instruction  of  the  true  Guru,  it  is  that 
which  shall  go  with  thee. 

Saith  Nanak,  O  dear  man,  ever  remember  the  True  One. 

*  This  instruction,'  said  the  youth,  '  is  imprinted 
on  my  mind.'  The  Guru  was  so  pleased  on  hearing 
this  that  he  embraced  him,  and  said  to  his  parents, 
'  Men  are  continually  warned,  but  none  taketh  heed. 
Blest  is  he  who  hath  forsaken  mammon.  It  is  his 
good  fortune  that  he  hath  awakened  to  contempt 
of  the  world.  This  son  of  yours  shall  save  both  your 
families,  and  you  shall  have  another  son  besides  to 
gladden  your  hearts.'  The  Guru  detained  the  youth, 
and  dismissed  his  parents.  He  was  pleased  that  the 
spontaneous  love  of  God  had  sprung  up  in  the  young 
man's  heart,  and  he  instructed  him  in  the  duties 
both  of  a  husband  and  a  hermit.  After  a  comparison 
of  both,  he  embraced  domestic  life. 

Once  in  the  sultry  weather,  as  the  Guru  was 
perspiring,  his  servants  took  his  bed  from  the  ground 
floor  to  the  top  of  his  house.  From  there  he  heard 
an  altercation  between  two  Sikhs  regarding  a  debt 

12 


ii6  THE  SIKH  RELIGION 

of  seven  rupees.  Mala  Singh  had  lent  this  sum  to 
Lahaura  Singh,  but  the  latter  would  not  return  it. 
When,  at  the  suggestion  of  Mala  Singh's  wife, 
Lahaura  Singh  was  further  dunned,  he  composed  this 
couplet  : — 

O  Sikh,  eat  the  wealth  of  a  Sikh  without  anxiety  ; 
Thou  hast  come  to  annoy  me  at  which  I  am  very  angry  ; 

and  added: — 
A  Sikh  shall  receive  whatever  is  written  in  his  destiny. 

Mala  Singh  replied,  '  Thou  embezzlest  my  money, 
and  then  lecturest  me;  thou  forgettest  what  hath 
been  said  : — 

They  whose  acts  are  deceitful  shall  be  punished  in  God's 
court  : 

Death  shall  smite  them  ;  they  shall  greatly  weep  and 
regret  when  they  enter  hell.* 

Lahaura  Singh  capped  this  with  another  : — 

No  one  shall  ask  for  an  account  as  long  as  God  pardoneth.^ 

The  Guru  overhearing  this  interchange  of  verses 
cried  out,  *  They  who  live  and  spend  money  by  de- 
ceiving others  shall  be  bound  in  God's  court.  Ponder 
on  all  your  acts  so  as  to  preserve  your  honesty.'  The 
Guru  then  quoted  for  the  disputants  the  lines  of 
Baba  Nanak  against  dishonesty. 

After  hearing  the  Guru,  Lahaura  Singh  began  to 
speak  civilly  to  Mala  Singh,  and  promised  to  give 
him  his  money  on  the  morrow.  Lahaura  Singh  kept 
his  promise,  and  then  went  to  the  Guru  to  solicit 
his  pardon.  The  Guru  upon  this  repeated  for  the 
first  time  his  '  Muktnama ',  or  means  of  salvation. 
The  following  are  its  principal  injunctions  :  '  O  Sikhs, 
borrow  not,  but,  if  you  are  compelled  to  borrow, 
faithfully  restore  the  debt.  Speak  not  falsely  and 
associate  not  with  the  untruthful.  Associating  with 
^  Guru  Arjan,  Maru  ki  War  II. 


LIFE  OF  GURU  GOBIND  SINGH        117 

holy  men,  practise  truth,  love  truth,  and  clasp  it  to 
your  hearts.  Live  by  honest  labour  and  deceive  no 
one.  Let  not  a  Sikh  be  covetous.  Repeat  the  Japji 
and  the  jApji  before  eating.  Look  not  on  a  naked 
woman.  Let  not  your  thoughts  turn  towards  that 
sex.  Cohabit  not  with  another's  wife.  Deem 
another's  property  as  filth.  Keep  your  bodies  clean. 
Have  dealings  with  every  one,  but  consider  your- 
selves distinct.  Your  faith  and  daily  duties  are 
different  from  theirs.  Bathe  every  morning  before 
repast.  If  your  bodies  endure  not  cold  water,  then 
heat  it.  Ever  abstain  from  tobacco.  Remember  the 
one  immortal  God.  Repeat  the  Rahiras  in  the 
evening  and  the  Sohila  at  bedtime.  Receive  the 
baptism  and  teaching  of  the  Guru,  and  act  according 
to  the  Granth  Sahib.  Chng  to  the  boat  in  which 
thou  hast  embarked.  Wander  not  in  search  of 
another  religion.  Repeat  the  Gurus'  hymns  day  and 
night.  Marry  only  into  the  house  of  a  Sikh.  Pre- 
serve thy  wife  and  thy  children  from  evil  company. 
Covet  not  money  offered  for  religious  purposes. 
Habitually  attend  a  Sikh  temple  and  eat  a  little 
sacred  food  therefrom.  He  who  distribute th  sacred 
food  should  do  so  in  equal  quantities,  whether  the 
recipients  be  high  or  low,  old  or  young.  Eat  not 
food  offered  to  gods  or  goddesses.  Despise  not 
any  Sikh,  and  never  address  him  without  the  ap- 
pellation Singh.  Eat  regardless  of  caste  with  all 
Sikhs  who  have  been  baptized,  and  deem  them  your 
brethren.  Abandon  at  once  the  company  of  Brah- 
mans  and  MuUas  who  cheat  men  out  of  their 
wealth,  of  ritualists  who  lead  Sikhs  astray,  and  of 
those  who  give  women  in  marriage  with  concealed 
physical  defects,  and  thus  deceive  the  hopes  of 
offspring. 

*  Let  not  a  Sikh  have  intercourse  with  a  strange 
woman  unless  married  to  her  according  to  the  Sikh 
rites.  Let  him  contribute  a  tenth  part  of  his 
earnings  for  religious  purposes.    Let  him  bow  down 


ii8  THE  SIKH  RELIGION 

at  the  conclusion  of  prayer.  When  a  Sikh  dieth, 
let  sacred  food  be  prepared.  After  his  cremation 
let  the  Sohila  be  read  and  prayer  offered  for  his 
soul  and  for  the  consolation  of  his  relations.  Then 
sacred  food  may  be  distributed.  Let  not  the 
family  of  the  deceased  indulge  in  much  mourning, 
or  bevies  of  women  join  in  lamentation.  On  such 
occasions  let  the  Gurus'  hymns  be  read  and  sung, 
and  let  all  listen  to  them. 

'  Worship  not  an  idol,  and  drink  not  the  water  in 
which  it  hath  been  bathed.  The  rules  of  caste  and 
of  the  stages  of  Hindu  life  are  erroneous.  Let 
my  Sikhs  take  care  not  to  practise  them.  O  Sikhs, 
listen  to  me  and  adopt  not  the  ceremonies  of  the 
Hindus  for  the  supposed  advantages  of  the  manes 
of  ancestors. 

'  My  face  is  turned  towards  him  who  calleth  out 
to  a  Sikh  '*  Wahguru  ji  ki  Fatah  !  "  my  right  shoulder 
towards  him  who  returneth  the  salutation  with  love, 
my  left  shoulder  towards  him  who  returneth  it  as 
a  matter  of  custom,  and  my  back  towards  him  who 
returneth  it  not  at  all.^  To  him  who  abide th  by 
these  rules  I  will  grant  a  position  to  which  no  one 
hath  yet  been  able  to  attain,  and  which  was  beyond 
the  conception  of  Shankar  Acharya,^  Dattatre, 
Ramanuj,^  Gorakh,  and  Muhammad. 

'  As,  when  rain  falleth  on  the  earth,  the  fields 
yield  excellent  and  pleasant  fruit,  so  he  who  listeneth 
to  the  Guru  and  attendeth  to  all  these  injunctions 
shall  assuredly  receive  the  reward  thereof.  Whoever 
accepteth  the  Guru's  words,  and  these  rules  which 
he  hath  given,  shall  have  his  sins  pardoned  ;  he  shall 
be  saved  from  transmigration  through  the  eighty- 
four  lakhs  of  animals,  and  after  death  shall  enter 

*  Mani  Singh's  Gydn  Ratandwali. 

2  The  great  expounder  of  the  Vedant  or  pantheistic  philosophy 
and  opponent  of  the  Buddhists.     He  lived  in  the  eighth  century. 

^  An  account  of  this  saint  will  be  given  in  the  final  volume  of  this 
work. 


LIFE  OF  GURU  GOBIND  SINGH        119 

the  Guru's  abode.  If  any  very  worldly  man  devoted 
to  pleasure  tell  you  to  the  contrary,  listen  not  to  him, 
but  ever  follow  the  Guru's  instruction.' 

Chapter  XV 

A  Sikh  went  to  the  Guru,  to  complain  that  his  wife 
having  been  enchanted  by  a  Muhammadan  desired 
to  embrace  Islam.  He  prayed  the  Guru  to  perform 
incantations  whereby  his  wife  might  adhere  to  her 
faith  and  conjugal  duties.  The  Guru  repUed, 
'  Charms,  incantations,  and  spells  are  useless.  The 
Gurus'  hymns  alone  are  of  any  avail.  No  jin,^  fairy, 
or  demon  shall  approach  her  who  daily  reciteth  or 
heareth  the  Japji.  It  is  the  duty  of  all  Sikhs  to  give 
their  wives  religious  instruction.  Thy  wife  on 
receiving  it  shall  return  to  her  reUgion  and  allegiance 
to  thee.' 

One  day  the  musicians  were  singing  the  story  of 
Gopi  Chand  in  presence  of  the  Guru.  The  story 
being  affecting,  the  audience  were  moved  to  tears. 
One  man  said  that  the  musicians  ought  to  be  fined 
because  they  had  in  the  Guru's  presence  sung  the 
epic  of  Gopi  Chand  instead  of  the  hymns  of  the 
Gurus,  and  it  was  written  in  the  Anand  that  all 
compositions  except  the  Gurus'  were  inadmissible. 
The  Guru  replied,  '  Only  those  compositions  are 
forbidden  which  lead  men  astray  from  God.  When 
simple  men  sing  verses  which  lead  to  a  reconciUation 
with  Him,  it  is  not  thy  duty  to  spurn  them.  It 
cannot  harm  thee  to  listen  to  a  story  which  containeth 
a  moral.' 

The  Guru  thought  it  prudent  to  be  ever  prepared 
for  war,  and  he  continued  to  enhst  all  who  offered 
themselves  for  service.  He  provided  them  with 
horses  and  arms,  and  often  represented  to  them  that 
the  power  of  the  Turks  had  now  grown  beyond  all 
endurance. 

1  The  genius  of  Arabian  tales. 


120  THE  SIKH  RELIGION 

One  day  as  the  Guru  was  on  a  hunting  excursion 
in  the  Dun,  Baha  Chand  and  AHm  Chand,  two  hill 
chiefs,  seeing  him  with  only  a  small  retinue,  resolved 
to  surprise  and  capture  him.  A  fight  ensued,  but 
the  Sikhs  were  too  few  in  number  to  cope  with  their 
assailants  and  were  obliged  to  retreat.  A  Sikh 
trooper  came  upon  the  Guru,  who  had  lost  his  way 
in  the  mel^e,  and  thus  addressed  him :  '  As  a  forest 
hath  no  beauty  without  a  tiger,  so  a  Sikh  army 
hath  no  ornament  without  its  Guru.  If  thou  assist 
us  not  in  our  present  difficulty,  it  will  be  a  matter 
of  eternal  reproach  to  thee.'  The  Guru  then  dis- 
charged five  arrows  at  the  enemy  which  took  fatal 
effect.  Upon  this  the  Sikhs,  though  few  in  number, 
were  encouraged  to  return  to  the  combat.  Blood 
was  spilled  on  both  sides  like  red  powder  at  the 
Hindu  festival  of  the  Holi.  Balia  Chand,  on  seeing 
the  destruction  of  his  men,  rushed  forward,  but 
found  himself  opposed  by  Ude  Singh,  one  of  the 
bravest  soldiers  of  the  Guru's  army.  Alim  Chand 
also  advanced  to  support  the  hill  army,  but  was  con- 
fronted by  Alim  Singh.  Both  sides  fought  despe- 
rately, and  men  fell  like  trees  cut  down  by  the 
woodman's  axe.  Alim  Chand  aimed  a  blow  of  his 
sword  at  Alim  Singh,  who  received  it  on  his  shield, 
and  then  with  his  return  blow  struck  off  Alim 
Chand' s  right  arm.  Alim  Chand,  however,  contrived 
to  escape,  leaving  Balia  in  sole  command  of  the  hill 
troops.  Balia  Chand  did  not  long  enjoy  that  honour, 
as  he  was  soon  shot  dead  by  Ude  Singh.  The  hill 
troops,  finding  that  one  of  their  chiefs  had  fled  with 
the  loss  of  his  arm,  and  that  the  other  was  dead, 
took  to  flight,  leaving  the  honours  of  victory  to  the 
Guru  and  his  Sikhs.  After  the  battle  the  Guru, 
undismayed,  continued  his  hunting  excursion. 

After  this  defeat,  the  hill  chiefs  thought  it  highly 
dangerous  to  allow  the  Sikhs  to  increase  in  power 
and  number.  They  remarked  that  the  Sikhs  were 
to-day   in    thousands,   but   in   a   short   time    they 


LIFE  OF  GURU  GOBIND  SINGH        121 

would  be  in  millions,  therefore  immediate  measures 
ought  to  be  taken  for  their  repression.  An  Indian 
fig-tree  when  small  can  be  easily  destroyed,  but, 
if  allowed  to  grow,  it  becomes  a  forest  and  cannot 
be  eradicated.  The  hill  chiefs  therefore  thought 
it  desirable  to  complain  to  the  Dihli  government 
against  the  Sikhs.  The  Emperor  Aurangzeb  was 
still  engaged  in  warfare  in  the  south  of  India. 
In  his  absence  the  Subadar  or  viceroy  of  Dihli 
heard  their  representations.  The  hill  chiefs,  having 
traced  the  Guru's  history  from  the  time  he  had 
left  Patna  and  settled  with  a  humble  following 
in  Anandpur,  thus  continued  :  '  Knowing  that  he 
was  a  successor  of  the  holy  Guru  Nanak,  we  made  no 
objection  to  his  residence  among  us.  When  he 
obtained  power  and  we  essayed  to  restrain  him,  he 
went  to  Nahan  and  there  formed  an  alliance  with 
its  raja.  He  then  came  into  collision  with  Raja 
Fatah  Shah  of  Srinagar,  which  ultimately  led  to  the 
battle  of  Bhangani,  where  there  was  great  destruc- 
tion of  human  life.  After  his  return  to  Anandpur, 
the  Guru  established  a  new  sect  distinct  from  the 
Hindus  and  Muhammadans,  to  which  he  hath  given 
the  name  of  Khalsa.  He  hath  united  the  four  castes 
into  one,  and  made  many  followers.  He  invited  us 
to  join  him,  and  promised,  if  we  consented,  that 
we  should  obtain  empire  in  this  world  and  salvation 
in  the  next.  He  suggested  to  us  that  if  we  rose  in 
rebellion  against  the  Emperor,  he  would  assist  us 
with  all  his  forces,  because  the  Emperor  had  killed 
his  father,  and  he  desired  to  avenge  his  death.  As 
we  did  not  think  it  proper  to  oppose  the  Emperor, 
the  Guru  is  displeased  with  us,  and  now  giveth  us 
every  form  of  annoyance.  We  cannot  restrain  him, 
and  have  accordingly  come  to  crave  the  protection 
of  this  just  government  against  him.  If  the  govern- 
ment consider  us  its  subjects,  we  pray  for  its  assist- 
ance to  expel  the  Guru  from  Anandpur.  Should 
you   delay  to  punish   and  restrain  him,   his  next 


122  THE  SIKH  RELIGION 

expedition  will  be  against  the  capital  of  your  empire.*^ 
This  representation  was  duly  submitted  by  the 
Subadar  to  the  Emperor. 

A  Qazi  called  Salar  Din  came  to  visit  the  Guru, 
reminded  him  of  the  Sikh  and  Muhammadan  belief 
in  destiny,  and  upbraided  him  with  having  reversed 
the  judgement  of  heaven.  '  They  on  whose  fore- 
heads unfavourable  destiny  was  written,'  he  said, 
'  have  been  blessed  and  have  received  from  thee  all 
bounties  and  good  gifts  in  return  for  their  services 
and  their  fidelity.'  The  Guru  replied,  'Destiny  is 
as  the  reversed  letters  on  a  seal.  I  bless  those  who 
bow  to  the  Guru.  The  letters  of  their  destiny  then 
present  their  ordinary  appearance.'  This  shows  that 
the  Sikhs  need  not  implicitly  believe  in  the  con- 
trolling power  of  destiny. 

In  October,  when  the  cold  season  was  approaching, 
his  troops  represented  to  the  Guru  that  they  re- 
quired warm  clothing.  He  requested  them  to  be 
patient.  A  Sikh,  he  said,  was  bringing  him  a  bag 
of  money  to  relieve  all  their  necessities.  A  rich 
merchant,  who  had  been  originally  a  follower  of 
Sakhi  Sarwar,  soon  arrived  with  an  offering  of  two 
thousand  rupees,  and  related  his  story :  '  While  I  was 
a  follower  of  Sakhi  Sarwar,  I  invested  a  large  sum 
of  money  in  merchandise,  but  failed  to  dispose  of 
it  to  advantage,  notwithstanding  a  large  offering  of 
sweets  to  my  patron  saint.  That  and  other  mercan- 
tile ventures  of  mine  having  failed,  I  set  about  finding 
a  religious  guide  who  possessed  influence  with  the 
supreme  powers.  I  then  heard  that  the  tenth  Guru 
occupied  the  seat  of  the  holy  Guru  Nanak,  and 
I  vowed  that  in  the  event  of  commercial  success 
I  would  give  him  a  tithe  of  my  profits.  I  have 
accordingly  brought  this  bag  of  rupees,  and  I  promise 
that  I  will  no  longer  be  a  follower  of  any  Muhamma- 
dan, but  a  Sikh  of  the  Guru.'  The  Guru  duly  bap- 
tized him  and  accepted  his  offering.    The  Guru  was 

1  Gur  Bt'las,  Chapter  14. 


r 


LIFE  OF  GURU  GOBIND  SINGH        123 


thus  enabled  to  provide  warm  clothing  for  his  troops, 
and  their  devotion  to  him  and  their  belief  in  his 
prophetic  and  divine  power  increased  in  consequence. 

One  day  when  the  Guru  felt  thirsty,  he  asked  a  Sikh 
to  fetch  him  water.  Before  the  Sikh  had  time  to  do 
so,  a  young  boy,  who  had  come  to  see  the  Guru, 
volunteered  to  perform  the  service.  The  Guru 
noticing  that  the  boy's  hands  were  soft  and  clean, 
asked  him  if  he  had  any  occupation.  He  replied  in 
the  negative.  That  was  the  first  time  he  had  ever 
offered  to  fetch  water  for  any  one.  When  he  brought 
it  the  Guru  refused  to  drink,  saying  it  was  impure. 
The  boy  remonstrated  and  insisted  on  its  purity. 
The  Guru  repHed,  '  Hear  me,  O  Sikhs,  it  is  an  impor- 
tant article  of  the  Guru's  faith  that  performing 
service  for  saints  contributeth  to  man's  salvation. 
The  hands  are  purified  by  serving  them.  The  feet 
are  purified  by  going  to  behold  the  Guru.  Without 
serving  holy  men  ^  man's  body  is  as  unclean  as  the 
limbs  of  a  corpse  from  which  all  shrink  and  which 
all  fear  to  touch.' 

The  Guru  quoted  the  following  from  Gur  Das's 
Wars  : — 

Curses  on  the  head  which  boweth  not  to  the  Guru  and 
which  toucheth  not  the  Guru's  feet  ; 

Curses  on  the  eyes  which  instead  of  beholding  the  Guru 
look  at  another's  wife  ; 

Curses  on  the  ears  which  hear  not  and  pay  no  attention  to 
the  Guru's  instruction  ; 

Curses  on  the  tongue  which  repeateth  other  spell  than  the 
word  of  the  Guru  ; 

Curses  on  the  hands  and  feet  which  serve  not  the  Guru  : 
all  other  work  is  fruitless. 

Hi^  disciples  are  dear  to  the  Priest ;  happiness  is  obtained 
by  seeking  the  shelter  of  the  Guru.^ 
After  this  the  boy  placed  himself  under  the  Guru's 
instruction  and  learned  to  know  God. 

1  The  youth  had  not  previously  served  any  one. 

2  War  XXVII,  lo. 


124  THE  SIKH  RELIGION 

In  due  time  the  orders  of  the  supreme  government 
were  received  on  the  representation  of  the  hill  rajas' 
envoy  to  the  viceroy  of  Dihli.  An  army  would  be 
sent  to  assist  them  against  the  Guru,  if  they  paid  its 
expenses,  but  not  otherwise.  They  accordingly  sent 
the  necessary  funds,  and  further  represented  that 
they  had  no  hope  except  in  the  Emperor's  assistance. 
The  viceroy  sent  for  Generals  Din  Beg  and  Painda 
Khan,^  both  commanding  divisions  of  five  thousand 
men,  and  ordered  them  to  take  their  troops  to  resist 
the  Guru's  encroachments  on  the  rights  of  the  hill 
chiefs.  When  the  imperial  troops  arrived  at  Ropar, 
they  were  joined  by  the  hill  chiefs  at  the  head  of 
their  contingents.  They  decided  to  expel  the  Guru 
if  he  offered  resistance,  but,  if  he  undertook  to  be 
a  loyal  subject  for  the  future,  they  were  prepared 
to  allow  him  to  abide  in  Anandpur. 

A  Sikh,  hearing  of  the  force  proceeding  against 
the  Guru,  hastened  from  Kiratpur  to  Anandpur  to 
give  him  information.  The  Guru's  men  were  soon 
under  arms.  He  appointed  the  five  whom  he  had 
first  baptized,  as  generals  of  his  army.  The  Sikh 
chronicler  states  that,  when  the  engagement  began, 
the  Turks  were  roasted  by  the  continuous  and 
deadly  fire  of  the  Sikhs.  The  Guru  went  into  the 
midst  of  his  troops  and  gave  them  every  form  of 
encouragement.  They  never  retreated,  but  staunchly 
confronted  the  enemy. 

General  Painda  Khan,  seeing  the  determined 
resistance  of  the  Sikhs,  shouted  to  his  men  that  they 
were  engaged  in  religious  warfare,  and  called  on 
them  to  fight  to  the  death  against  the  infidels.  Upon 
this  his  troops  discharged  clouds  of  arrows,  which 
obscured  the  sky.  Painda  Khan  himself  formed 
the  design  of  engaging  in  single  combat  with  the 
Guru,  and  thus  deciding  the  battle.  The  Guru,  on 
hearing  his  challenge,  advanced  on  horseback  and 
said,   *  O  Pathan,   I  am  Guru  Gobind  Singh,   the 

^  This  is  not  the  Painda  Khan  who  was  killed  by  the  sixth  Guru. 


LIFE  OF  GURU  GOBIND  SINGH        125 

enemy  of  thy  life.'  On  hearing  this  Painda  Khan's 
eyes  became  bloodshot,  and  he  vowed  to  fight  to 
the  death  against  the  priest  of  the  Sikhs.  He  invited 
the  Guru  to  strike  the  first  blow,  so  that  he  might 
not  afterwards  have  cause  for  regret.  The  Guru 
refused  the  role  of  aggressor  and  said  he  had  vowed 
never  to  strike  except  in  self-defence. 

Painda  Khan  whirled  his  horse  round  and  round 
to  find  an  opportunity  of  attacking  the  Guru  and 
breaking  his  guard.  At  last  both  warriors  and  their 
horses  stood  still,  and  both  sides  began  to  speculate 
on  their  chances  of  victory.  Painda  Khan  dis- 
charged an  arrow  which  whizzed  past  the  Guru's 
ear.  The  Guru  ironically  complimented  him  on  his 
archery,  and  invited  him  to  shoot  again  so  that  he 
might  have  no  cause  for  remorse.  Painda  Khan 
discharged  another  arrow  which  also  missed  its 
mark.  Upon  this  he  was  on  the  point  of  retreating 
through  shame  and  vexation,  when  the  Guru  ad- 
dressed him  :  '  O  jackal,  wait  a  httle.  Whither 
goest  thou  ?    It  is  now  my  turn.' 

The  whole  of  Painda  Khan's  body  except  his  ears 
was  encased  in  armour.  The  Guru  knowing  this 
discharged  an  arrow  at  his  ear  with  such  unerring 
aim  that  he  fell  off  his  horse  prone  on  the  ground, 
and  rose  no  more.  This,  however,  did  not  end  the 
battle.  Din  Beg  now  assumed  sole  command, 
and  urged  on  his  troops.  Maddened  by  Painda 
Khan's  death  they  fought  with  great  desperation, 
but  were  unable  to  make  any  impression  on  the  solid 
ranks  of  the  Sikhs.  On  the  contrary  the  Sikh  forces 
caused  great  destruction  among  them.  Ajmer  Chand, 
seeing  this,  prepared  for  flight.  The  other  hill  chiefs 
followed  his  example.  By  this  time  Din  Beg  was 
severely  wounded,  and  began  to  ask  himself  why 
he  should  try  to  keep  the  field  any  longer,  since  all 
those  whom  he  had  come  to  assist  had  ingloriously 
fled.  He  accordingly  beat  a  retreat,  and  was  pursued 
by  the  Sikhs  as  far  as  Ropar. 


126  THE  SIKH  RELIGION 

The  Guru  sent  an  officer  to  recall  his  troops  as  he 
did  not  think  it  became  Sikhs  to  take  the  trouble 
to  pursue  cowardly  and  fugitive  enemies.  The  Sikhs 
returned  with  horses,  arms,  and  a  vast  quantity  of 
other  booty  taken  from  the  Muhammadans.  The 
Sikh  chronicler  states  that  the  enemies'  heads 
remained  on  the  field  like  so  many  pumpkins,  and 
that  kites,  ravens,  and  jackals  hovered  round  them 
impatient  for  a  feast. 

The  Guru  continued  to  keep  his  troops  in  readiness 
for  defence  whenever  attacked.  He  sent  for  ar- 
mourers to  make  muskets,  swords,  and  arrows,  and 
filled  his  magazine  with  gunpowder  and  lead.  He 
issued  a  proclamation  that  all  Sikhs  who  came  to 
see  him  should  bring  offensive  and  defensive  weapons 
as  offerings.  Numbers,  hearing  of  his  bravery  and 
piety,  flocked  to  his  standard.  He  baptized  all 
comers  and  thus  infused  into  them  the  spirit  of  the 
Khalsa. 

The  hill  chiefs  again  took  alarm  and  said  to  them- 
selves that  the  Guru  who  had  defeated  Painda  Khan 
and  Din  Beg,  though  commanding  an  army  of  ten 
thousand  men,  would  be  soon  emboldened  to  oust 
them  altogether  from  their  territories.  They  must 
therefore  either  kill  him  or  expel  him  from  Anandpur, 
and  with  this  object  they  again  thought  it  necessary 
to  seek  the  assistance  of  the  Dihli  government.  Raja 
Ajmer  Chand  was  deputed  as  envoy,  and  it  was 
resolved  to  provide  him  with  costly  presents  for  the 
Emperor. 

Raja  Bhup  Chand,  now  Raja  of  Handur,  braver 
than  his  fellows,  opposed  the  dispatch  of  an  envoy. 
He  said  that  nothing  could  be  gained  by  again 
seeking  the  assistance  of  the  Emperor.  They  ought 
to  be  able  to  defend  themselves.  If  all  the  hill 
chiefs  concerned  were  to  contribute  reasonable 
contingents,  they  could  muster  a  large  army  which 
would  be  more  than  sufficient  to  annihilate  the  Guru 
and  his  Sikhs.    He,  however,  proposed  as  the  most 


LIFE  OF  GURU  GOBIND  SINGH        127 


simple  and  feasible  measure,  to  invest  the  Guru's 
capital,  Anandpur,  and  starve  its  occupants  into 
submission.  Should  any  hill  chief  not  join  in  this 
enterprise,  the  others  were  to  hold  no  intercourse 
with  him,  but  treat  him  as  an  enemy.  The  Ranghars 
and  Gujars,  who  were  their  subjects  and  were  at 
ancient  enmity  with  the  Sikhs,  would  now  be  valuable 
aUies  against  the  Guru.  The  Raja  of  Handur  con- 
cluded his  address,  '  O  Ajmer  Chand,  a  reed  is 
a  frail  support,  but  a  handful  of  reeds  bound  together 
is  not  easily  broken.  If  we  all  join  together,  the 
Sikhs  will  be  powerless  to  offer  us  resistance/ 

Raja  Ajmer  Chand  was  gained  over  by  the  proposal, 
and  both  he  and  Raja  Bhup  Chand  sent  envoys  to 
all  the  hill  chiefs.  Upon  this  the  Rajas  of  Jammu, 
Nurpur,  Mandi,  Bhutan,  Kullu,  Kionthal,  Guler, 
Chamba,  Srinagar,  Dadhwal,  and  others  came  with 
their  contingents.  When  they  met  in  council. 
Raja  Ajmer  Chand  thus  addressed  them  :  *  Hear 
me,  O  rajas,  the  Sikhs  are  not  merely  my  enemies. 
They  are  the  common  enemies  of  all.  No  one  is 
able  to  withstand  them.  They  cannot  even  be 
bribed  by  money  into  submission.  We  know  not 
what  their  Guru's  designs  may  be.  He  baptizeth 
Sikhs,  and  they  beget  Sikhs  as  wicked  as  themselves. 
We  know  not  what  the  Guru  whispereth  into  their 
ears,  that  night  and  day  they  think  of  nothing  but 
harrying  and  slaying.  Give  me  your  counsel  as  to 
what  you  deem  best  to  be  done.' 

The  rajas  were  unanimous  in  promising  that  they 
would  agree  to  any  proposal  made  by  Raja  Ajmer 
Chand.  If  the  Guru,  they  said,  were  put  to  death 
they  might  all  reign  in  peace.  Accordingly  ammuni- 
tion was  served  out  to  the  allied  army  over  night, 
and  before  daybreak  all  were  on  their  march  to 
Anandpur.  On  arriving  near  the  city  the  rajas  drew 
up  the  following  letter  and  dispatched  it  to  the 
Guru  :  *  The  land  of  Anandpur  is  ours.  We  allowed 
thy  father  to  dwell  on  it,  and  he  ever  paid  us  rent, 


128  THE  SIKH  RELIGION 

but  thou  payest  us  not  a  single  kauri.  Nay,  thou 
hast  originated  a  new  reUgion,  and  laid  our  country 
waste.  We  have  endured  this  up  to  the  present, 
but  can  now  endure  it  no  longer.  Wherefore  we  have 
come  to  blockade  thy  town  and  destroy  thee  and  thy 
Sikhs.  This  is  the  time  for  thee  to  pay  arrears  of  rent 
for  the  occupation  of  our  land.  We  call  on  thee  to 
do  so,  and  undertake  to  pay  it  regularly  every  year 
for  the  future.  If  thou  art  not  disposed  to  accept 
these  terms,  then  prepare  for  thy  departure  from 
Anandpur  or  take  the  consequences.' 

To  this  the  Guru  sent  reply,  *  O  Ajmer  Chand,  thou 
and  thine  allied  rajas  desire  to  take  money  from  me ; 
but  my  father  purchased  and  paid  for  the  land  and 
now  the  only  further  payment  you  deserve  is  with 
the  sword.  If  you  can  deprive  me  of  Anandpur, 
you  shall  have  it  with  bullets  added  thereto.  Seek 
my  protection,  and  you  shall  be  happy  in  both 
worlds.  Seek  the  protection  of  the  Khalsa  too,  and 
abandon  pride.  Part  not  with  your  senses  and 
come  to  terms  with  us.  This  is  the  Guru's  house, 
in  which  men  shall  be  treated  as  they  deserve.  It 
is  like  a  mirror.  As  men  make  themselves  so  they 
appear  in  it.  If  you  proceed  to  hostilities  with  the 
Sikhs,  they  will  not  allow  you  to  drink  even  a  drop 
of  water.  Now  is  the  time  for  a  settlement.  I  shall 
act  as  a  mediator  between  the  Khalsa  and  you. 
You  may  then  rule  your  states  without  apprehen- 
sion.* 

Chapter  XVI 

It  was  now  abundantly  clear  to  the  rajas  that  the 
Guru  would  neither  make  peace  nor  surrender.  Next 
morning  they  beat  the  drums  of  war,  and,  as  they 
had  anticipated,  large  numbers  of  Ranghars  and 
Gujars  under  one  Jagatullah  flocked  to  their  stan- 
dard. The  allied  armies  then  proceeded  with  banners 
flying  to  Anandpur.    In  the  van  rode  Kesari  Chand, 


I 


LIFE  OF  GURU  GOBIND  SINGH        129 


the  haughty  chief  of  Jaswan,  bearing  himself,  it  was 
said,  Hke  a  mighty  elephant.  The  Guru  prepared 
for  defence  and  briefly  addressed  his  men  :  *  O 
Khalsa,  I  am  ever  your  companion  and  succourer. 
If  you  die  fighting,  you  shall  enjoy  all  the  happiness 
reserved  for  martyrs,  and  if  you  survive  and  gain 
the  victory,  empire  shall  be  yours/  The  Sikhs  were 
further  encouraged  by  the  arrival  of  five  hundred 
men  of  the  Manjha  under  Duni  Chand,  grandson  of 
Bhai  Salo,  a  distinguished  Sikh  who  lived  in  the  time 
of  the  fourth  and  fifth  Gurus.  Reinforcements  from 
other  quarters  also  arrived  at  this  conjuncture. 

The  names  of  the  weapons  served  out  by  the  Guru 
to  the  Sikhs  are  given  with  minute  detail :  bows  and 
arrows,  teghe  (cutlasses),  katars  (small  daggers), 
jamdhars  (two-edged  dirks),  sarohis  (flexible  swords), 
sangs  (pikes),  lances,  bichhuas  (daggers,  literally 
scorpions),  jamhuas  (daggers),  scimitars,  selas  (spears), 
pistols,  and  muskets.  > 

Within  Anandpur  were  two  forts,  one  called  Fata* 
garh,  the  other  Lohgarh.  The  Guru  ordered  his  men 
not  to  advance  beyond  the  city,  but  remain  as  much 
as  possible  on  the  defensive.  Sher  Singh  and  Nahar 
Singh,  each  commanding  five  hundred  men,  were 
told  off  to  guard  Lohgarh.  The  defence  of  Fatagarh 
was  entrusted  to  Ude  Singh,  who  received  from  Duni 
Chand  command  of  the  reinforcements  of  the  Manjha. 
Meanwhile  the  allied  armies  advanced  and  fell  on 
Anandpur  like  a  flight  of  locusts. 

Ajit  Singh,  the  Guru's  eldest  son,  now  grown  up 
to  manhood,  went  to  his  father  to  offer  him  military 
service.  He  was,  however,  too  shy  to  speak  in  his 
father's  presence,  and  requested  Ude  Singh  to  speak 
for  him.  The  Guru  replied  that  it  was  the  duty  of 
all  true  Sikhs  to  fight  for  their  religion,  their  country, 
and  a  good  cause,  and  he  was  glad  to  see  his  son 
adopting  their  hereditary  profession.  The  Guru 
conferred  on  him  the  command  of  a  company  of 
one  hundred,  and  advised  him,  as  he  was  still  in- 

SlKU.       V  K 


130  THE  SIKH  RELIGION 

experienced  in  warfare,  to  remain  behind  cover  and 
await  events. 

Raja  Ajmer  Chand,  reminding  his  fellow  chiefs  that 
this  was  really  the  most  important  engagement  with 
the  Guru,  advanced  with  his  troops.  The  hill  chiefs 
opened  fire  with  large  guns  on  the  Guru's  fortresses. 
Raja Kesari  Chandof  Jaswan  with  his  troops  attacked 
Ude  Singh's  outposts.  Arrows  and  bullets  discharged 
from  both  sides  fell  like  rain  in  the  Indian  months  of 
Sawan  and  Bhadon.^  The  Ranghars  and  Gujars, 
who  appear  to  have  fought  with  much  determination, 
were  now  reduced  to  half  their  numbers,  and  showed 
a  disposition  to  retreat.  Raja  Ajmer  Chand  went 
to  Jagatullah,  their  leader,  and  remonstrated  with 
him.  He  called  on  him  to  avenge  the  sack  and 
destruction  by  the  Sikhs  of  the  Ranghars'  towns 
of  Nuh  and  Bajrur.  Jagatullah  succeeded  in  rally- 
ing his  men,  and  they  again  began  to  fight  with  great 
valour.  Ude  Singh  on  seeing  this  brought  forth  the 
Guru's  son  and  with  a  strong  force  led  an  attack  on 
the  enemy.  Ajit  Singh  displayed  great  heroism  and 
address,  and  the  Sikhs  following  his  example  chopped 
off  the  heads  of  the  enemy,  as  if  they  were  water- 
melons. The  Guru  surveyed  the  battle  from  an 
eminence  and  continued  to  direct  his  arrows  with 
fatal  precision  against  the  allied  hosts. 

Several  brave  Sikhs  made  a  determined  stand 
against  the  enemy  and  forced  them  to  retreat.  On 
seeing  this  the  allied  chiefs  held  a  brief  council  of 
war,  wherein  it  was  decided  to  dispatch  Kesari 
Chand  to  attack  the  right  flank  and  Jagatullah 
the  left  flank  of  the  Guru's  position,  while  Ajmer 
Chand  himself  and  his  troops  made  a  front  attack 
on  Anandpur.  Jagatullah  was  soon  shot  in  the 
chest  by  a  bullet  discharged  from  Sahib  Singh's 
musket,  and  fell  lifeless  to  the  earth.  Man  Singh, 
one   of   the  bravest   of  the   Guru's   Sikhs,   arrived 

1  These  are  the  principal  months  of  the  Indian  rainy  season — from 
the  early  part  of  July  to  the  early  part  of  September* 


LIFE  OF  GURU  GOBIND  SINGH        131 

bearing  the  Guru's  standard,  and  planted  it  on  the 
spot  as  an  indication  to  the  enemy  that  the  Sikhs 
would  not  retreat  a  single  pace,  or  allow  them  to 
remove  Jagatullah's  body. 

Raja  Ghumand  Chand,  now  chief  of  Kangra,  came 
and  sought  to  uproot  the  Guru's  standard  and  hinder 
the  Sikhs  from  taking  possession  of  the  body  of  the 
fallen  chief  of  the  Ranghars.  Upon  this  the  allied 
armies  rallied,  and  then  ensued  terrific  slaughter. 
Ghumand  Chand  and  his  troops  plied  their  arrows 
incessantly,  but  failed  to  cause  the  Sikhs  to  retreat. 
The  latter  defended  themselves  until  nightfall  and 
retained  possession  of  Jagatullah's  body.  The 
opposing  armies  then  retired  to  their  respective 
quarters  for  rest.  The  Guru  comphmented  his  son 
and  Sahib  Singh,  the  slayer  of  Jagatullah,  on  their 
successful  valour.  It  is  stated  that  the  leaves  of  the 
sal  ^  tree  were  employed  overnight  to  heal  the  injuries 
of  the  wounded. 

The  hill  chiefs  were  in  great  dismay  at  the  result 
of  the  battle,  and  held  a  council  of  war  during  the 
night.  Raja  Ajmer  Chand  apprehended  from  the 
resistance  offered  by  the  Sikhs  to  the  removal  of 
Jagatullah's  body,  that  it  would  be  useless  to 
prolong  the  contest.  If  they  had  the  same  ill-for- 
tune on  the  morrow,  there  would  be  Httle  left  of 
the  hill  armies.  The  Raja  of  Kangra  professed  him- 
self  ready  to  acquiesce  in  Raja  Ajmer  Chand's 
decision.  The  Raja  of  Mandi  too  was  for  peace, 
and  advised  suing  for  the  Guru's  pardon,  seeing  that 
he  occupied  Guru  Nanak's  spiritual  throne,  and  there 
would  be  no  indignity  in  appealing  to  him  as  sup- 
pliants. The  Raja  of  Handur,  however,  did  not 
consider  that  any  reason  for  effecting  a  reconciha- 
tion.  Raja  Kesari  Chand  of  Jaswan  affected  to 
despise  the  Guru's  power,  and  promised  to  fight 
with  more  determination  on  the  morrow  and  expel 
him  from  Anandpur. 

^  The  Shorea  robusta.     Natural  order,  Dipterocarpaceae, 

K2 


132  THE  SIKH  RELIGION 

Next  morning,  when  the  hill  armies  proceeded  to 
re-invest  Anandpm',  the  Sikhs  offered  vaUant  resist- 
ance. The  allied  troops  contented  themselves  with 
concentrating  their  attack  on  one  particular  part  of 
the  city.  The  fighting  continued  with  varying  for- 
tune until  the  afternoon,  when  Ajit  Singh  prepared 
to  renew  the  contest,  and  requested  his  father  to 
observe  how  he  comported  himself  in  it.  The  Guru 
counselled  caution,  and  forbade  him  to  expose  him- 
self unnecessarily.  At  the  same  time  he  sent  thou- 
sands of  Sikhs  to  support  him  in  what  he  declared 
was  a  war  for  the  defence  of  their  religion.  The 
allied  armies  rushed  against  them  with  the  violence 
of  a  torrent  issuing  from  the  Himalayas  in  the 
height  of  the  rainy  season. 

Whithersoever  Ajit  Singh  discharged  his  arrows, 
they  were  messengers  of  death.  When  his  horse 
was  killed  under  him  he  fought  on  foot,  and  inflicted 
great  destruction  on  his  opponents.  He  communi- 
cated his  martial  enthusiasm  to  his  Sikh  warriors, 
with  the  result  that  the  hill  armies  began  to  retreat. 
Raja  Kesari  Chand,  seeing  this,  addressed  them 
severe  reproaches,  whereat  they  rallied  and  again 
began  to  ply  their  weapons.  At  the  same  time  the 
enemy  now  clearly  saw  that  they  could  not  over- 
power the  brave  Sikhs,  but  must  trust  to  time  and 
the  starving  of  the  garrison  for  the  success  of  their 
enterprise. 

The  siege  lasted  for  about  two  months,  with  the 
usual  incidents  appertaining  to  that  mode  of  war- 
fare. The  Sikhs  at  one  time  determined  to  remove 
the  entrenchments  of  the  enemy,  and  put  them  all 
to  the  sword  without  firing  a  shot.  They  accord- 
ingly made  a  night  sortie  in  which  several  of  the 
hill  leaders  were  slain. 

As  the  hill  chiefs  unsuccessfully  prolonged  the 
blockade.  Raja  Kesari  Chand  prepared  to  intoxicate 
an  elephant  and  direct  him  against  the  city.  Kesari 
Chand  compared  the  defences  of  the  city  to  paper 


LIFE  OF  GURU  GOBIND  SINGH        133 

and  sand,  which  would  fall  to  the  ground  at  the 
touch  of  the  elephant's  trunk.  The  Raja  of  Mandi 
again  raised  his  voice  in  favour  of  peace  and  sub- 
mission to  superior  force.  Kesari  Chand,  however, 
swore  that  if  he  did  not  take  the  fort  by  evening, 
he  was  no  true  son  of  his  parents.  All  the  future 
punishments  attaching  to  great  crimes  against  the 
Hindu  rehgion  should  be  his,  if  he  failed  in  his 
enterprise.  He  represented  that  in  point  of  numbers 
the  Sikhs  were  not  even  as  salt  in  the  porridge  of 
the  hillmen. 

When  the  Guru  heard  of  Kesari  Chand' s  boasts 
he  said  that  Duni  Chand,  who  had  brought  the 
reinforcement  of  Manjha  troops,  was  his  elephant, 
in  comparison  with  whom  Kesari  Chand' s  elephant 
was  as  an  ant.  Duni  Chand,  however,  had  no  such 
confidence  in  his  own  strength  and  prowess,  and 
counselled  peace  with  the  hill  chiefs.  He  com- 
plained that  the  Guru  was  violent  and  quarrelsome, 
not  mild  and  patient  Hke  his  father.  He  therefore 
advised  the  Sikhs  to  fly  from  such  a  leader.  None 
of  the  Guru's  immediate  followers  would  Hsten  to 
such  advice,  but  Duni  Chand  succeeded  in  per- 
suading the  troops  he  had  brought  with  him  to 
promise  to  desert  to  Dhir  Mai  in  Kartarpur  and 
adopt  him  as  their  guru.  The  plan  of  escape  pro- 
posed was  to  descend  by  scaUng-ladders.  When 
Duni  Chand  was  in  the  act  of  descending,  his  scahng- 
ladder  gave  way,  and  he  fell  heavily  to  the  ground 
and  broke  his  leg.  This  interfered  with  his  design 
of  going  to  Kartarpur  to  place  himself  and  his 
troops  under  Dhir  Mai's  orders,  and  he  consequently 
thought  it  advisable  to  return  to  his  own  home  in 
Amritsar. 

The  next  morning  the  Guru  after  his  devotions 
observed  that  no  soldier  of  Duni  Chand's  contingent 
was  present.  In  reply  to  his  inquiries,  his  Sikhs 
told  him  of  the  flight  of  Duni  Chand  and  his  followers 
during  the  night.     The  Guru  calmly  remarked,  '  He 


134  THE  SIKH  RELIGION 

who  hath  run  away  through  fear  of  death  shall  find 
death  awaiting  him  at  home/  The  conduct  of 
Duni  Chand,  notwithstanding  his  efforts  to  con- 
ceal it,  became  known  in  Amritsar.  All  the  Sikhs 
of  that  city  were  thus  enabled  to  avoid  intercourse 
with  him,  and  he  became  an  object  of  social  as  well 
as  religious  detestation.  One  night  as  he  rose  from 
his  bed  he  was  bitten  by  a  cobra,  and  died  almost 
immediately.  His  grandsons  with  his  leading  soldiers 
afterwards  went  to  the  Guru  to  pray  him  to  efface 
the  stigma  attached  to  the  family — a  prayer  which 
the  Guru  graciously  granted. 

As  proposed  by  Raja  Kesari  Chand,  an  elephant 
was  intoxicated  and  prepared  for  the  attack  on 
Anandpur.  All  his  body  except  the  tip  of  his  trunk 
was  encased  in  steel.  A  strong  spear  projected  from 
his  forehead  for  the  purpose  of  assault.  Thus 
arrayed  and  prepared  for  offence  and  defence,  he 
was  directed  towards  the  gate  of  the  fort.  After 
him  came  the  hill  rajas  with  their  armies.  They 
were  overjoyed  as  they  joined  in  the  unwonted  pro- 
cession, and  made  certain  that  on  that  very  evening 
the  fort  would  fall  into  their  possession.  The  Guru 
asked  Vichitar  Singh,  one  of  his  bravest  and  most 
powerful  soldiers,  to  become  his  elephant,  and  he 
cheerfully  consented.  The  Guru  gave  him  a  trusty 
lance  and  said  that  as  Vichitar  Singh  was  prepared 
to  resist  the  mad  elephant,  so  some  Sikh  should 
now  go  to  cut  off  Kesari  Chand's  head.  Ude  Singh 
offered  his  services  for  the  purpose,  and  received  the 
Guru^s  blessing  and  a  sword.  On  this  he  dashed 
into  Kesari  Chand's  ranks  like  a  tiger  into  a  herd 
of  deer. 

Kesari  Chand's  elephant  was  specially  directed 
against  the  fort  of  Lohgarh.  On  his  way  he  killed 
some  Sikhs,  and  so  alarmed  the  sentries  at  the  gate, 
that  they  deserted  their  posts  and  fled  within  the 
city  for  protection.  Vichitar  Singh  found  means  of 
opening  the  gates  and  went  forth  to  meet  the  furious 


r 


LIFE  OF  GURU  GOBIND  SINGH        135 


animal.  He  raised  his  lance  and  drove  it  through 
the  elephant's  head  armour.^  On  this  the  animal 
turned  round  on  the  hill  soldiers,  and  killed  several 
of  them  with  the  offensive  weapons  attached  to  his 
trunk.  Some  he  trod  under  foot  and  others  he 
impaled  on  his  tusks,  so  that  he  became  a  powerful 
ally  of  the  Sikhs.  The  hillmen  made  great  efforts 
to  stop  his  career,  but  in  vain. 

Meanwhile  Ude  Singh  continued  to  advance 
against  Kesari  Chand,  challenged  him,  called  him 
a  great  jackal,  and  asked  why  he  was  fleeing  from 
his  fate.  Ude  Singh  vowed  that  he  would  take 
vengeance  on  him  for  all  the  Sikhs  slain.  Kesari 
Chand,  infuriated  at  his  taunts,  discharged  an  arrow 
which  lodged  in  Ude  Singh's  saddle-cloth.  Ude 
Singh  on  this  dashed  forward  sword  in  hand,  and 
with  one  blow  cut  off  Kesari  Chand's  head.  Then 
poising  the  head  on  his  spear,  he  rode  into  the  fort 
to  exhibit  it  as  a  tangible  proof  of  his  victory. 
Upon  this  the  Sikhs  ralHed,  and  cut  off  all  the  foot 
soldiers  of  the  hill  army  within  reach.  Muhakam 
Singh,  one  of  the  Guru's  five  beloved,  shore  off  the 
mad  elephant's  trunk  with  one  blow  of  his  sword. 
The  animal  then  hastened  to  the  Satluj  to  bring  his 
pains  and  his  unsuccessful  career  to  an  end  by  self- 
destruction. 

What  remained  ahve  of  the  hill  army  now  took 
to  flight  pursued  by  the  bravest  of  the  Sikh  warriors 
who  slew  them  in  numbers.  In  this  retreat  the 
Raja  of  Handur  was  severely  wounded  by  the  brave 
Sahib  Singh,  who  thus  added  another  to  his  long 
catalogue  of  triumphs. 

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. 


136  THE  SIKH  RELIGION 

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 


138  THE  SIKH  RELIGION 

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. 


140  THE  SIKH  RELIGION 

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 


142  THE  SIKH  RELIGION 

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. 


144  THE  SIKH  RELIGION 

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 


I 


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 


146  THE  SIKH  RELIGION 

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 : — 

A  god^s  body  is  complete  ;  a  man's  is  only  three-quarters 
thereof. 

People  run  after  wealth ;  men  and  women  are  but  dust. 

People  wander  in  both  worlds  after  eating  and  spending 
their  wealth  in  this. 

When  the  world  is  destroyed  every  one  goeth  to  sleep  ; 
this  is  the  answer  to  thy  riddle,  O  child. 

The  princess  was  much  pleased  on  receiving  this 
answer,  and  with  her  father's  permission  went  again 
to  visit  the  Guru.  When  she  made  her  obeisance 
before  him  he  patted  her  on  the  shoulder  with  his 
bow.  She  said,  '  I  am  thy  worshipper  ;  why  hast 
thou  not  patted  me  with  thy  hand  ?  '  The  Guru 
repHed  he  never  touched  any  woman  except  his  own 
wives  with  his  hand. 

As  the  Guru  was  returning  home  from  the  fair, 
he  was  met  by  the  Raja  of  Mandi  who  besought 
him  to  pay  a  visit  to  his  capital  The  Guru  readily 
accepted  the  invitation.     During  his  stay  the  Guru 


LIFE  OF  GURU  GOBIND  SINGH        147 

promised  the  raja  that  Mandi  should  for  ever  remain 
in  his  Une. 

While  the  Guru  was  occupied  with  the  hill  chiefs, 
the  Brahmans  were  counteracting  his  rehgious 
efforts.  Sikhs  who  before  their  conversion  had 
been  Brahmans  and  Khatris  now  came  in  fewer 
numbers  to  visit  him.  They  did  not  wish  that  their 
sacrificial  threads  should  be  thrown  away  among 
the  bushes,  or  that  they  should  have  to  part  with 
their  loin-clothes  ^  It  was  in  vain  the  Guru  told 
them  that  Sikhs  should  spring  from  every  bush  on 
which  their  sacrificial  threads  had  been  thrown. 
He  said  that  they  who  had  no  faith  in  him  might 
or  might  not  come  as  they  chose.  The  paltry 
fellows  who  wore  threads  the  Guru  thought  of 
no  use  to  him.  His  Sikhs  should  become  very 
powerful,  if  they  freed  themselves  from  Brahmanical 
prejudices  and  influences,  and  adopted  the  Sikh 
ritual  when  there  were  births,  marriages,  or  deaths 
in  their  families. 

The  Guru  upon  this  prepared  a  general  feast  both* 
for  Sikhs  and  Brahmans,  but  the  latter  refused  to 
attend,  and  reproached  him  with  having  taken  away 
the  distinguishing  marks  of  the  Hindus.  When  the 
Sikhs  were  feasting  he  said  that  as  the  Brahmans 
had  forsaken  him,  so  he  would  forsake  them,  and 
break  off  all  relations  with  them.  To  some  of  his 
own  people  who  manifested  symptoms  of  dissatis- 
faction, he  said  that  if  they  remained  on  good  terms 
with  the  Khalsa,  they  should  always  be  happy  ; 
otherwise  sorrow  should  be  their  portion.  He  had 
given  everything  to  the  Khalsa — spiritual  and  tem- 
poral power,  enterprise,  glory,  self-devotion,  skill  in 
arms,  and  by  these  should  they  acquire  empire. 
His  speech  was  heard  by  his  first  wife,  and  when 
he  went  to  his  private  apartments  she  inquired 
what  he  had  left  his  family.     He  replied  that  he 

^  For  the  dhoii  or  insecurely  fastened  loin-cloth  worn  by  the  Hindus 
the  Guru  substituted  the  short  drawers  called  kachh. 

L  2 


148  THE  SIKH  RELIGION 

had  given  to  her  children  the  stable  empire  of 
heaven. 

His  Sikhs  were  one  day  discussing  idolatry.  The 
Guru  when  asked  to  give  his  opinion  said,  *  All 
worship  is  valueless  without  love.  The  worship  of 
images  is  unreal :  the  worship  of  God  alone  is  real. 
Nothing  can  be  obtained  by  image-worship  They 
who  place  images  before  them  and  worship  them 
are  fools.  Let  my  Sikhs  ever  meditate  on  the  Im- 
mortal God  and  worship  none  besides.  Let  them 
ever  practise  arms,  that  they  may  be  enabled  to 
defend  themselves  against  their  enemies.' 

On  another  occasion  the  Guru  gave  the  following 
reply  to  questions  put  him  by  his  Sikhs  : — 

He  who  ever  thinketh  of  the  future  is  accepted  as  the 
Guru's  disciple. 

Famine  is  bad,  and  bad  is  cold  ;  bad  is  the  love  of  a 
courtesan ; 

Bad  are  debt  and  falsehood  ;  utter  the  truth,  my  friends. 

The  Guru  further  advised  his  Sikhs  not  to  employ 
an  enemy  as  a  doctor,  not  to  listen  to  astrologers, 
to  avoid  greed,  and  to  consider  wealth  unreal  as 
a  dream.  Winding  up  his  discourse  he  said,  '  Let 
my  Sikhs  eschew  evil,  adopt  what  is  good,  and  have 
confidence  in  me.' 

Bishambhar  of  Ujjain  had  once  fallen  under  the 
influence  of  the  Guru's  teachng  and  made  him  an 
offering  of  one  hundred  rupees.  He  now  sent  his 
son,  a  Vaishnav  called  Har  Gopal,  with  an  offering 
of  five  times  that  amount.  The  son  on  seeing  the 
Guru  eat  meat  became  disgusted.  The  Guru  said 
in  his  presence,  that  all  rehshes  were  pleasing  to  the 
mind.  A  Sikh  replied  that  a  relish  was  only  pleasing 
to  the  tongue.  Others  also  gave  their  opinions,  and 
when  it  came  to  Har  Gopal's  turn,  he  said  that  the 
real  reUsh  was  faith  in  Sikhism.  The  Guru  knowing 
that  he  was  not  uttering  his  real  sentiments,  said, 
'  Thou  enjoyest  no  such  relish,  for  thou  hast  no 


LIFE  OF  GURU  GOBIND  SINGH        149 

faith  in  the  Sikh  religion.'  When  the  Guru  addressed 
him  further  reproaches,  he  fell  at  his  feet  and  im- 
plored his  pardon.  He  then  laid  his  father's  present 
of  five  hundred  rupees  before  the  Guru.  The  Guru 
in  return  gave  him  a  steel  bracelet^  to  wear,  and 
promised  that  the  love  of  God  should  abide  in  his 
family. 

Har  Gopal,  not  at  all  satisfied  or  convinced  by 
the  Guru's  teaching  or  example,  took  his  departure. 
On  his  way  home  he  stopped  at  Chamkaur  where 
he  met  an  earnest  Sikh  named  Dhyan  Singh.  He 
confided  to  him  how  he  had  wasted  five  hundred 
rupees  in  making  a  present  to  a  Guru  who  ate  meat. 
Dhyan  Singh  said  he  would  restore  him  the  money, 
if  he  in  return  gave  him  the  steel  bracelet  and  the 
love  of  God  bestowed  on  him  by  the  Guru.  Har 
Gopal  was  dehghted  on  receiving  such  an  offer,  and 
took  the  money  in  exchange  for  what  he  beheved 
to  be  the  worthless  gifts  of  the  Guru.  He  traded 
with  the  money  and  made  a  large  profit.  When  he 
reached  home  he  told  his  father  Bishambhar  all  the 
events  of  the  journey.  Bishambhar  was  much  dis- 
tressed at  his  want  of  faith  in  the  Guru,  and  renrion- 
strated  with  him.  Har  Gopal  continued  his  pecuniary 
speculations,  and  in  the  end  lost  all  his  money. 
He  was  then  satisfied  that  this  was  the  result  of 
his  want  of  faith  in  the  Guru,  and  he  prayed  his 
father  to  take  him  again  to  the  spiritual  and  temporal 
head  of  the  Sikhs.  The  father  was  pleased  to  do  so, 
and  set  out  with  his  wife  and  all  his  family.  On 
the  way  the  party  called  on  Dhyan  Singh  at  Cham- 
kaur and  induced  him  to  accompany  them  on  their 
journey. 

Bishambhar  on  reaching  the  Guru  begged  forgive- 
ness  for   his   unworthy   son.     The   Guru   baptized 

*  In  the  time  of  ihe  Guru  men  who  could  afford  the  expense,  wore 
gold  and  silver  ornaments.  The  Guru  desired  to  wean  his  followers 
from  the  practice,  and  counselled  them  to  depend  on  steel  both  for 
ornaments  and  defensive  weapons. 


150  THE  SIKH  RELIGION 

them  all,  and  thus  addressed  Har  Gopal — 'Thou 
oughtest  to  have  had  confidence  in  my  words.  He 
who  believeth  that  the  ten  Gurus  are  all  the  same 
is  a  Sikh  of  mine.  Look  on  the  hymns  of  the 
Granth  as  the  embodiment  of  the  true  Guru.  Put 
faith  in  the  Guru,  and  becoming  a  Sikh  perform 
thy  worldly  duties.  With  humble  words  induct 
others  into  the  faith,  and  give  thy  daughter  to 
a  Sikh.  Let  him  who  is  a  Sikh  according  to 
the  old  rites,  marry  his  daughter  to  him  who  is 
a  Sikh  according  to  the  new  rites.  If  a  Sikh  cannot 
find  a  husband  according  to  the  new  rites  for  his 
daughter,  then  let  him  give  her  to  him  who  is  a 
Sikh  according  to  the  old  rites,  but  willing  to  receive 
Sikh  baptism.  Let  a  Sikh  receive  instruction  from 
another  Sikh,  and  not  consider  whether  he  is  of 
high  or  low  degree.  Look  on  him  as  a  good  Sikh 
who  thinketh  not  of  caste  or  lineage.  Let  a  Sikh 
be  honest  in  his  dealings,  and  pray  for  him  who 
affordeth  him  maintenance.  Whoever  of  the  rank 
of  Sikh  committeth  treachery  shall  find  no  place  of 
rest. 

'  Love  the  Name  ;  repeat  it  in  thine  innermost 
heart ;  teach  the  Name.  In  the  Name  is  happiness  ; 
the  Name  is  a  generous  companion.  He  who  liveth 
for  his  religion,  who  eateth  only  to  support  his 
body,  who  walketh  in  the  Guru's  way,  and  who  is 
not  enamoured  of  the  world,  is  my  friend.  As  when 
a  traveller  goeth  to  a  foreign  land  and  is  ever  hoping 
for  the  end  of  his  journey,  so  should  man  hope  for 
his  soul's  final  repose  by  doing  good  works  and 
remaining  estranged  from  the  world.  Listen  to  me, 
my  friend,  and  be  ever  ready  to  leave  this  life.  Thou 
and  I  shall  depart.     This  is  not  a  new  ordinance.' 

After  this  the  father  and  son  proceeded  rejoicing 
to  their  home.  In  the  course  of  a  short  time  their 
wealth  increased,  and  Har  Gopal  recovered  all  that 
he  had  lost.  Dhyan  Singh  told  the  Guru  that,  as 
he  was  ploughing  in  his  field  on  the  day  after  he 


LIFE  OF  GURU  GOBIND  SINGH        151 

had  received  the  bracelet  and  God's  love  from  Har 
Gopal,  his  plough  exposed  a  buried  treasure  of  great 
value.  The  Guru  congratulated  him  and  called  him 
a  devout  Sikh  who  would  always  possess  God's  love 
and  favour. 

One  day  Mata  Jito,  the  Guru's  wife,  appeared 
before  him  and  said,  '  Thou  bestowest  on  thy  Sikhs 
deliverance,  union  with  God,  and  worldly  blessings. 
Let  me  also  be  a  partaker  of  thy  gifts.'  The  Guru 
told  her  to  continually  repeat  Wahguru  with  fixed 
attention,  and  she  should  obtain  what  her  heart 
desired.  After  some  time  she  acquired  by  her 
devotion  a  knowledge  of  the  future,  and  went  to 
the  Guru  in  great  tribulation.  She  said,  '  Mercifully 
save  thy  children,  for  I  foresee  thou  art  going  to 
make  them  martyrs  to  thy  cause.'  The  Guru 
replied,  *  Is  it  to  reverse  God's  decree  thou  didst 
receive  instruction  from  me  ?  I  intended  that  thou 
shouldst  abandon  worldly  love,  but  it  hath  increased 
all  the  more.  I  have  already  granted  thy  sons  high 
rank  in  God's  court.  Wherefore  anticipate  not  their 
fate.'  Jito,  understanding  that  the  Guru  did  not 
intend  to  save  the  lives  of  his  children,  said  she  was 
going  to  abandon  her  body  for  she  could  not  bear 
to  behold  their  death.  The  Guru  replied,  *  It  is 
well ;  thou  mayest  go  ;  thy  children  shall  follow 
thee.  Death  is  the  law  of  all  bodies.  Some  may 
perish  four  days  before  and  some  four  days  after ; 
but  all  must  sooner  or  later  pay  the  debt  they  owe.' 
Upon  this,  it  is  said,  Jito  permanently  suspended 
her  breath,  and  her  soul  took  flight  to  heaven. 

One  day  the  conversation  turned  on  an  expression 
used  by  Guru  Har  Rai,  that  the  vessel  which 
Baba  Nanak  had  constructed  for  the  salvation  of 
the  world  had  almost  foundered.  Guru  Gobind 
Singh  vowed  that  he  would  repair  it  for  the  deliver- 
ance of  his  Sikhs.  On  that  occasion  he  gave 
the  following  instruction  to  his  assembled  Sikhs — 
'  I  have  estabhshed  the  Khalsa  for  the  advancement 


152  THE  SIKH  RELIGION 

of  true  religion.  Let  not  my  Sikhs  live  on  religious 
offerings.  He  who  bound  by  greed  obeyeth  me  not 
in  this,  shall  be  born  again  as  a  hog.  Religious 
offerings  have  the  same  dissolving  effect  on  men's 
minds  as  borax  on  gold.'  He  then  quoted  the  fol- 
lowing Hues  from  Gur  Das  : — 

As  it  is  the  custom  of  Hindus  to  abstain  from  the  flesh  of 
kine, 

As  swine  and  interest  are  solemnly  forbidden  the  Muham- 
madans, 

As  it  is  sinful  for  a  father-in-law  to  drink  even  water  in 
his  son-in-law's  house, 

As  even  a  sweeper  though  hungry  will  not  eat  hare's 
flesh,! 

As  a  fly  gaineth  no  advantage  but  dieth  in  the  clasp  of 
honey, 

So  is  greed  for  sacred  offerings  which  are  hke  poison 
coated  with  sugar.^ 

'  Let  those  who  are  baptized  according  to  my  rites 
bear  arms  and  live  according  to  their  means.  Let 
them  remain  true  to  their  sovereign  in  the  battle- 
field, and  not  turn  their  backs  to  the  foe.  Let 
theni  face  and  repel  their  enemies,  and  they  shall 
obtain  both  glory  in  this  world  and  the  heroes' 
heaven  in  the  next.  He  who  fleeth  from  the  battle- 
field shall  be  dishonoured  in  this  world,  and  when 
he  dieth  shall  be  punished  for  his  cowardice,  and 
nowhere  shall  he  obtain  a  state  of  happiness.  Let 
the  members  of  the  Khalsa  associate  with  one 
another  and  love  one  another  irrespective  of  tribe 
or  caste.  Let  them  hearken  to  the  Guru's  instruc- 
tion, and  let  their  minds  be  thoroughly  imbued 
with  it.' 

1  The  Shiah  Muhammadans  will  not  eat  hare.  In  the  Quran  blood 
is  forbidden  as  food,  and  it  is  believed  by  Shiahs  that  blood  does  not 
separate  by  any  process  from  hare's  flesh.  Lai  Beg,  ihe  sweepers' 
Pir,  was  a  Shiah  Muhammadan,  ?o  they  adopt  his  prejudice  in  this 
matter. 

2  War  XXXV,  12. 


LIFE  OF  GURU  GOBIND  SINGH        153 

It  is  said  that,  as  the  Guru  was  one  da;y  hunting, 
he  came  on  a  field  of  tobacco.  He  reined  in  his 
horse  and  gave  expression  to  his  hatred  of  the  plant. 
He  maintained  that  it  burned  the  chest,  induced  ner- 
vousness, palpitation,  bronchitis,  and  other  diseases, 
and  finally  caused  death.  He  therefore  counselled 
his  Sikhs  to  abstain  from  the  destructive  drug,  and 
thus  concluded  his  discourse — '  Wine  is  bad,  bhang 
destroyeth  one  generation,  but  tobacco  destroyeth 
all  generations.' 

The  custom  of  sale  and  barter  of  horses  and  other 
animals  at  religious  fairs  prevailed  even  in  the  time 
of  the  Guru.  He  went  to  a  fair  held  in  Kurkhetar 
on  the  occasion  of  a  solar  eclipse  in  order  to  purchase 
horses  to  replace  those  which  had  been  stolen  or 
killed  in  the  previous  warfare.  Among  other  ad- 
mirers Madan  Nath,  a  superior  of  Jogis,  waited  on 
him.  On  seeing  the  Guru  he  remarked  that  he  had 
the  external  appearance  of  a  lion,  but  that  he  was 
inwardly  a  saint.  The  Guru  explained  that  his 
external  appearance  had  been  assumed  with  the 
object  of  inspiring  terror  into  the  Turks,  who  had 
inflicted  great  misery  and  hardship  on  his  country. 


Chapter  XIX 

Two  Muhammadan  generals,  Saiyad  Beg  ^  and  Alif 
Khan,  were  on  their  way  from  Lahore  to  Dihli. 
They  were  each  in  command  of  five  thousand  men. 
Raja  Ajmer  Chand  having  heard  of  them  thought 
he  would  try  to  secure  their  assistance  to  attack 
the  Guru.  The  generals  on  receiving  a  promise  of 
one  thousand  rupees  a  day  promised  Ajmer  Chand 
their  assistance.  Saiyad  Beg,  however,  on  subse- 
quently hearing  favourable  accounts  of  the  Guru 

^  The  word  vSaiyid  (j^*-)  is  different  from  satjdd  (.>U-<»),  which 
literally  means  a  hunter,  and  forms  the  first  part  of  the  name  of 
the  general  above  mentioned. 


154  THE  SIKH  RELIGION 

and  his  Sikhs,  changed  his  determination  and  with- 
drew from  the  Muhammadan  army.  The  battle 
which  ensued  began  with  great  fury  between  the 
Guru's  and  AHf  Khan's  troops.  At  a  critical 
moment  Saiyad  Beg  approached  the  Sikhs,  and  said 
that  as  they  believed  in  the  Guru,  so  did  he,  and 
he  would  therefore  fight  on  their  side.  Alif  Khan, 
on  seeing  that  Saiyad  Beg  had  joined  the  Sikhs, 
concluded  that  he  had  no  chance  of  victory,  and 
retired  from  the  contest.  He  was  hotly  pursued  by 
the  Sikhs  and  Saiyad  Beg.  On  the  return  of  the 
latter  from  the  pursuit,  he  ahghted  from  his  horse 
and  went  to  offer  his  obeisance  to  the  Guru.  Having 
broken  with  the  Emperor,  whose  servant  he  had 
been,  he  threw  in  his  lot  with  the  Sikhs,  gave  them 
all  his  wealth  to  assist  them  in  their  struggles  with 
the  Muhammadans,  and  remained  with  the  Guru 
as  a  trusty  and  powerful  ally. 

A  Brahman  appeared  one  day  in  the  Guru's  court, 
and  with  a  loud  voice  invoked  his  assistance  against 
some  Pathans  who  had  forcibly  abducted  his  bride 
at  Bassi  near  Hoshiarpur.  The  Guru  directed  his 
son  Ajit  Singh  to  go  with  one  hundred  horse,  fall 
suddenly  on  the  Pathans  at  night,  and  restore  the 
Brahman  his  bride.  The  expedition  was  carefully 
planned  and  courageously  executed.  In  the  early 
morning  Ajit  Singh  produced  before  the  Guru  the 
Brahman's  bride  and  the  offending  Pathans.  The 
latter  received  condign  punishment. 

Raja  Ajmer  Chand  again  summoned  his  alHes 
with  the  object  of  chastising  the  Guru.  There 
came  to  him  Raja  Bhup  Chand,  Raja  Wazir  Singh, 
and  Raja  Dev  Saran.  Raja  Ajmer  Chand  made 
a  speech  in  which  he  warned  his  brother  chiefs 
of  the  fate  in  store  for  them  from  the  Guru,  and 
advised  them  to  join  him  in  another  expedition  to 
crush  him.  They  all  expressed  themselves  in  favour 
of  immediate  measures,  and  addressed  the  Guru  a 
joint  letter  to  the  effect  that  they  had  Hved  peace- 


LIFE  OF  GURU  GOBIND  SINGH        155 

ably  for  some  time,  but  found  he  would  not  cease 
his  aggression,  and  they  were  therefore  obliged  to 
declare  war  against  him.  The  Guru  briefly  repUed — 
'  My  Sikhs  have  only  come  into  collision  with  those 
who  wantonly  annoyed  them.  The  Khalsa  are 
ever  awaiting  battle.  To  fight  and  die  is  the 
duty  of  the  brave.  Come  and  see  the  power  of  the 
Khalsa.' 

The  hill  chiefs  on  receiving  this  reply  took  the 
field  without  delay.  It  is  said  that  they  marched 
against  Anandpur  with  ten  thousand  men.  Saiyad 
Beg  had  not  been  able  to  induce  his  large  force 
to  remain  with  him,  so  the  Guru's  available  force 
at  this  time  did  not  exceed  eight  hundred  men. 
In  the  former  battles  of  Anandpur  the  Sikhs  appear 
to  have  remained  behind  their  battlements  and 
embrasures.  On  this  occasion  different  tactics  were 
adopted.  They  met  the  enemy  in  the  open  field 
outside  Anandpur.  The  Sikhs  fought  with  their 
usual  courage  and  determination.  Raja  Ajmer 
Chand,  on  witnessing  their  prowess  and  the  carnage 
they  caused,  retired  from  the  battle  in  despair. 
The  other  hill  chiefs  continued  the  fight,  but  put 
themselves  in  the  rear  of  their  troops.  Alim  Singh 
and  Ude  Singh  displayed  their  usual  valour  on 
behalf  of  the  Guru.  They  wished  to  charge  the  hill 
hosts,  but  the  Guru  restrained  them,  and  ordered 
them  to  use  their  muskets  and  arrows  from  where 
they  stood.  They  obeyed  the  Guru,  and  plied  their 
offensive  weapons  with  signal  success.  The  hill  troops 
on  seeing  their  own  van  stricken  down  retreated. 

The  Guru  surveyed  the  battle  from  a  distance. 
He  was  delighted  as  he  saw  the  enemy  fleeing  in 
every  direction.  The  Sikhs  now  flushed  with  victory 
forgot  his  orders  and  pursued  the  retreating  hill 
troops.  The  Guru  was  displeased  at  the  temerity 
of  his  men,  and  mounting  his  horse  rode  back  to 
Anandpur.  The  Sikh  force,  on  finding  the  Guru 
had  left  them,  lost  heart,  retreated,   and  were  in 


156     .  THE  SIKH  RELIGION 

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 


p 


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 

1  Under  Muhammadan  rule  the  Muhammadans  used  often  to  de- 
prive the  Hindus  of  their  wives  and  daughters.  In  many  cases,  too, 
the  subjects  were  too  poor  to  purchase  wives  for  themselves.  The 
Guru  possibly  also  meant  that  his  Sikhs  should  embrace  domestic 
lives,  and  cease  to  demean  themselves  by  religious  mendicancy. 

2  Suraj  ParkJsh,  Rut  V,  Chapter  36. 


158  THE  SIKH  RELIGION 

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 

1  The  nine  subjects  are  love,  mirth,  pity,  anger,  heroism,  terror, 
hate,  wonder,  and  contentment. 


M 


i62  THE  SIKH  RELIGION 


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, 

M2 


i64  THE  SIKH  RELIGION 

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 


i66  THE  SIKH  RELIGION 

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. 

The  hill  chiefs  who  arrayed  themselves  against 
the  Guru  were  Ajmer  Chand  of  Bilaspur,  Ghumand 
Chand  of  Kangra,  Bir  Singh  of  Jaspal,  and  the  Rajas 
of  Kullu,  Kionthal,  Mandi,  Jammu,  Nurpur,  Chamba, 
Guler,  Srinagar,  Bijharwal,  DarauH,  and  Dadhwal. 
They  were  joined  by  the  Ranghars  and  the  Gujars, 


LIFE  OF  GURU  GOBIND  SINGH       167 

and  all  formed  a  large  and  formidable  host.  The 
imperial  army,  however,  amounted  to  double  their 
number.  Wazir  Khan,  who  had  been  put  in  supreme 
command  by  the  Emperor,  mustered  his  troops  at 
Sarhind  for  parade  and  inspection. 

Some  faithful  Sikhs  ever  kept  the  Guru  informed 
of  the  movements  of  his  enemies.  He  read  in  darbar 
the  last  letter  of  information  he  had  received,  and 
vowed  to  destroy  his  enemies  and  put  an  end  to 
the  sovereignty  of  the  Mughals.  The  Sikhs  were 
delighted  at  the  prospect  of  battle,  and  congratu- 
lated themselves  on  their  good  fortune  in  being 
allowed  to  die  for  their  Guru  and  their  faith.  Several 
of  them  put  on  saffron-coloured  clothes  in  token  of 
rejoicing,  and  said,  '  We  have  only  four  days  to  live 
in  this  world.  Why  should  we  not  endeavour  to 
obtain  the  exalted  dignity  of  martyrdom  which  will 
ensure  salvation  ?  ' 

Every  variety  of  warlike  weapon  was  served  out 
to  the  Guru's  followers,  and  no  one  was  left  unarmed. 
The  Guru  took  the  precaution  of  laying  in  suppHes 
for  the  maintenance  of  the  garrison  in  the  event  of 
a  siege.  He  addressed  his  troops,  '  Consider  the 
hill  chiefs  as  well  as  the  Muhammadans  your 
enemies.  Fight  bravely,  and  they  shall  all  flee 
away.'  The  Guru  then  repeated  the  following 
quatrain  of  his  own  composition  : — 

Blest  is  his  life  in  this  world  who  repeateth  God's  name 
with  his  mouth  and  meditateth  war  in  his  heart. 

The  body  is  fleeting  and  shaU  not  abide  for  ever  ;  man 
embarking  in  the  ship  of  fame  shaU  cross  the  ocean  of  the 
world. 

Make  this  body  a  house  of  resignation  ;  light  thine  under- 
standing as  a  lamp  ; 

Take  the  broom  of  divine  knowledge  into  thy  hand,  and 
sweep  away  the  filth  of  timidity. 

The  chronicler  judiciously  remarks  that  the  Khalsa 
ought  to  be  congratulated  because,  though  few  in 


i68  THE  SIKH  RELIGION 

number,  they  had  confidence  in  themselves  to  fight 
for  their  reUgion,  and  dehghted  by  anticipation  in 
the  approaching  conflict. 


Chapter  XXI 

Wazir  Khan's  troops  advanced  from  Sarhind  Hke 
a  surging  sea.  Drums  sounded  and  banners  flew  at 
the  head  of  every  regiment.  In  similar  formidable 
array  came  the  troops  of  Zabardast  Khan,  the  vice- 
roy of  Lahore.  The  two  viceroys  joined  their  forces 
at  Ropar.  There  they  were  met  by  the  troops  of 
the  allied  Hindu  rajas,  and  all  proceeded  against 
the  Guru  to  Anandpur. 

The  Guru  on  seeing  the  enemy  approach  in  a  body 
ordered  his  artillerymen  to  light  their  fuses  and 
discharge  their  cannon  into  the  hostile  army  where 
thickest.  When  fire  was  opened,  the  enemy  made 
a  charge  to  seize  the  artillery,  but  were  quickly 
restrained  by  the  fatal  accuracy  with  which  the 
Guru's  men  served  their  guns.  Meanwhile  the  Sikh 
cavalry  advanced  and  discharged  their  muskets  at 
close  quarters.  They  were  well  supported  by  the 
infantry  who  manned  the  embrasures.  The  allied 
army  had  no  protection,  and  consequently  fell  in 
heaps  before  the  city. 

The  battle  continued  with  terrific  violence.  The 
sun  was  obscured  by  the  smoke  from  the  Guru's 
garrison  guns.  Heroes  were  all  stained  with  blood, 
and  cries  of  '  Strike,  strike  !  '  '  Kill,  kill !  '  every- 
where resounded.  Riders  lost  control  over  their 
horses,  which  fled  in  every  direction,  and  the  battle- 
field presented  a  truly  ghastly  spectacle. 

The  Guru  sent  for  his  two  brave  generals,  Ude  Singh 
and  Daya  Singh,  encouraged  them,  and  gave  them 
renewed  orders.  The  two  chiefs  courageously  ad- 
vanced with  their  troops  and  cut  down  the  enemy 
as   reapers  a  cornfield.      Dust   flew  into   the  eyes 


LIFE  OF  GURU  GOBIND  SINGH       169 

of  their  opponents,  and  rendered  them  powerless  for 
action.  They  had  no  power  to  withstand  the  forces 
now  ranged  on  the  Guru's  side,  and  consequently 
fell  in  large  numbers. 

The  two  viceroys  were  astonished  at  the  un- 
wonted destruction  of  their  armies.  They  rallied 
their  men,  but  again  the  same  evil  fate  attended 
them.  At  last  it  was  resolved  to  storm  the  fortress. 
The  Muhammadan  troops  were  told  that  the  Guru 
was  only  a  faqir,  that  he  had  no  power  to  offer  long 
resistance,  and  must  soon  capitulate.  The  carnage 
began  anew.  Many  brave  Muhammadans  were  dis- 
patched to  wed  the  soul-delighting  nymphs  of 
paradise.  The  contest  continued  with  the  greatest 
obstinacy,  and  horse  and  foot  for  the  space  of  three 
hours  were  mingled  in  indiscriminate  slaughter. 

The  Muhammadans  hazarded  different  opinions  as 
to  the  cause  of  the  success  of  their  enemies.  Some 
said  that  the  Guru  was  a  miracle-worker,  and  that 
supernatural  forces  fought  on  his  side.  Others 
maintained  that  the  Guru's  success  was  owing 
to  the  fact  that  his  men  were  protected  behind 
their  ramparts.  While  such  conversation  was  being 
held,  the  viceroys  asked  the  hill  chiefs  to  show  them 
how  they  were  to  obtain  victory.  If  the  same  ill 
success  attended  them  to  the  end,  the  Sikhs  would 
never  allow  them  to  escape. 

The  hill  chiefs  suggested  that  they  should  then 
cease  fighting,  and  next  day  bring  cannon  to  batter 
down  the  fort.  '  It  is  true,'  the  hill  chiefs  said, 
*  the  Guru's  army  is  a  low  rabble,  but  very  brave.' 
On  a  muster  being  taken,  it  was  found  that  nine 
hundred  of  the  Muhammadan  troops  lay  dead  on  the 
field  of  battle  after  the  first  day's  engagement. 

Next  day  the  Guru  mounted  his  charger,  and  put 
himself  at  the  head  of  his  troops.  The  viceroys 
observed  a  warrior  mounted  on  a  sable  steed  with 
a  gold  embroidered  saddle.  He  carried  a  bow 
painted  green,  and  his  crest  set  with  jewels  glittered 


170  THE  SIKH  RELIGION 

on  his  turban.  They  inquired  of  Raja  Ajmer  Chand 
who  it  was,  and  he  answered  that  it  was  the  Guru. 
Every  effort  was  now  made  to  destroy  him,  but  the 
first  fire  of  the  enemy  was  aimed  too  high  and  took 
no  effect.  The  Muhammadan  gunners  were  then 
ordered  to  fire  low,  and  promised  large  rewards  if 
they  killed  the  Guru.  They  were  equally  unsuccess- 
ful when  they  fired  low.  The  allied  armies  finding 
their  guns  useless  resolved  to  charge  the  Guru  and 
his  Sikhs.  The  Guru  seeing  this  began  to  discharge 
his  arrows  with  marvellous  effect.  The  fearful 
carnage  of  the  preceding  day  was  again  renewed. 
Horses  fell  on  horses  and  men  on  men.  The  Hindus 
and  the  Muhammadans  entered  on  mutual  recrimina- 
tions, each  sect  blaming  the  other  for  its  ill-success. 
Upon  this  they  combined  and  made  a  further  effort 
to  conquer,  but  were  so  vigorously  and  successfully 
repulsed,  that  they  were  obliged  to  suspend  hostili- 
ties for  that  day  also. 

The  viceroys  and  the  hill  chiefs  took  counsel  at 
night  and  resolved  on  the  morrow  to  encompass  the 
city,  and  cut  off  all  external  supplies,  so  that  the 
Guru  and  his  troops  might  be  starved  into  sub- 
mission. While  they  were  thus  discussing,  they 
apprehended  a  night  attack  from  the  Sikhs,  and 
accordingly  kept  vigil. 

Next  morning  a  watch  before  day  the  Guru  and 
his  Sikhs  were  found  at  their  devotions.  When 
divine  service  was  finished,  the  Guru  ordered  his 
men  to  remain  behind  their  embrasures  and  barri- 
cades, and  not  be  tempted  to  advance  or  come  to 
close  quarters  with  the  enemy.  Meantime  the 
Muhammadans  and  Hindus  contented  themselves 
with  watching  the  city  gates  and  hindering  all  ingress 
or  egress.  At  the  same  time  they  remained  at  a 
safe  distance  from  the  missiles  of  the  Sikhs. 

The  allied  forces  made  another  assault  on  Anand- 
pur.  They  espied  the  Guru  at  a  distance  and  again 
ordered  their   artillerymen   to   direct  their  cannon 


LIFE  OF  GURU  GOBIND  SINGH       171 

towards  him.  The  Sikhs  were  much  disconcerted 
by  the  enemy's  fire,  and  requested  the  Guru  to 
take  up  a  less  exposed  position.  The  Guru  repUed 
that  he  wore  the  armour  of  the  immortal  God,  and 
consequently  no  weapon  could  harm  him.  God  was 
his  protector  and  had  stretched  forth  His  hand  to 
save  him  from  all  assaults  of  his  enemies. 

While  the  Guru  was  thus  speaking,  cannon  balls 
from  the  enemy  hurtled  in  the  air.  They  were  again 
aimed  high  and  missed  the  Sikhs.  When  the 
artillerymen  were  ordered  to  lower  the  muzzles  of 
their  guns,  their  fire  fell  short  of  the  Sikhs,  and 
struck  the  base  of  the  eminence  on  which  the  city 
stood.  The  alHed  armies  discharged  their  cannon 
hundreds  of  times,  but,  whether  they  fired  high  or 
low,  their  missiles  failed  to  have  the  desired  effect. 
Thus  the  day  passed  until  night  terminated  the 
conflict. 

On  the  morrow  skirmishes  were  renewed  on  both 
sides,  and  the  Sikhs  inflicted  severe  chastisement  on 
the  enemy.  The  Guru  called  his  son  Ajit  Singh, 
and  told  him  to  hold  that  part  of  the  city  called 
Kesgarh  and  not  venture  forth.  He  gave  him 
further  orders  to  kill  any  one  who  approached,  to 
remain  on  the  alert  at  night,  and  to  keep  his  guns 
loaded.  The  Guru  directed  Nahar  Singh  and  Sher 
Singh  to  hold  the  fort  called  Lohgarh.  For  this 
purpose  five  hundred  men  were  placed  at  their  dis- 
posal. Alim  Singh  with  another  detachment  of  five 
hundred  men  was  ordered  to  hold  the  fort  of 
Agampur  ^  Ude  Singh  also  received  command  of 
five  hundred  men  to  defend  another  part  of  the 
city.  Daya  Singh  was  ordered  to  guard  the  northern 
ramparts. 

The  Muhammadans  and  the  hill  chiefs  had  now 
completely  invested  the  city,  and  the  Guru's  supplies 
were  failing.     The  enemy  noticed  that  the  Sikhs  on 

1  This  was  a  fortification  within  Anandpur,  and  not  the  town  so 
called  which  is  at  a  distance. 


172  THE  SIKH  RELIGION 

guard  went  twice  a  day  from  their  embrasures  to 
pray  and  do  homage  to  their  Guru.  The  Guru  in 
turn  kept  an  eye  on  the  proceedings  of  the  alhed 
armies.  One  day  he  saw  the  generals  play- 
ing Indian  draughts.  Raja  Ajmer  Chand  and 
others  were  watching  the  game.  The  Guru  taking 
up  his  bow  discharged  an  arrow  into  their  midst, 
but  without  striking  any  one.  They  examined  the 
arrow  and  knew  by  its  golden  point  that  it  had 
been  discharged  by  the  Guru.  They  admitted  that 
only  a  miracle  could  have  sent  it  such  a  distance. 
The  Guru  knew  by  his  occult  power  what  they  were 
saying,  and  wrote  them  the  following  letter.  '  O 
Viceroy,  that  was  not  a  miracle.  Miracle  is  a  name 
for  the  wrath  of  God.  I  was  merely  practising 
archery.  The  brave  men  who  have  obtained  skill 
in  it,  conceal  not  their  accomplishments.  Every- 
thing is  in  God's  hands,  whether  He  desireth  to 
make  what  is  difficult  easy,  or  what  is  easy  difficult.' 
The  Guru  attached  this  letter  to  an  arrow,  and  then 
discharged  it.  It  lodged  in  a  branch  of  a  tree  under 
which  the  allied  generals  were  seated.  On  perusing 
the  Guru's  letter  they  were  astonished  that  he  could 
have  divined  what  they  were  saying;  and  it  is 
said  that  they  admitted  his  supernatural  power  and 
prayed  to  heaven  to  preserve  them  from  his  too 
unerring  shafts,  and  his  unsurpassed  knowledge  of 
warfare. 

On  one  occasion  it  was  observed  that  the  enemy 
had  come  very  close  to  the  city  and  far  away  from 
their  defences.  Sher  Singh  accordingly  suggested 
to  Nahar  Singh  that  it  would  be  expedient  to  make 
a  night  attack,  and  thus  take  them  unawares  when 
they  should  of  necessity  become  an  easy  prey. 
If  the  Sikhs  waited  until  morning,  the  enemy 
would  be  far  away,  and  it  would  be  impossible  to 
reach  them.  The  night  was  dark  and  favoured  the 
enterprise.  Nahar  Singh  did  not  at  first  approve  of 
the  suggestion,  but  subsequently  altered  his  mind. 


\ 


LIFE  OF  GURU  GOBIND  SINGH       173 

The  Sikh  troops  were  awakened  at  dead  of  night, 
and  arms  served  out  to  them.  Having  performed 
their  ablutions,  they  saUied  forth  two  hours  before 
daybreak.  Sher  Singh  commanded  them  to  make 
but  one  charge  and  then  return.  They  did  great 
havoc  among  the  Muhammadans,  kiUing  them  in 
numbers,  and  succeeded  in  returning  to  Anandpur 
by  daybreak.  The  enemy  on  being  aroused  could 
not  see  whence  destruction  had  overtaken  them, 
and  began  to  turn  their  arms  against  one  another. 
Father  attacked  son,  and  son  attacked  father,  and 
with  mutual  reproaches  there  resulted  internecine 
slaughter. 

The  Muhammadan  generals  were  greatly  dis- 
tressed on  learning  what  had  occurred.  They  blamed 
Ajmer  Chand  for  the  disaster,  and  asked  how  he 
could  again  show  his  face  to  the  Emperor.  He  had 
told  the  Emperor  that  the  Sikhs  were  very  few, 
and  now  whence  had  so  many  men  sprung  forth  on 
a  sudden  ?  The  Muhammadan  generals  threatened 
to  leave  Ajmer  Chand  and  his  people  to  the  mercy 
of  the  Sikhs,  but  Ajmer  Chand  and  Bhup  Chand 
offered  them  large  presents,  and  thus  prevailed  on 
them  to  renew  the  conflict. 

Next  day  the  allied  forces  advanced  to  take  the 
citadel  by  storm.  The  Sikhs  on  seeing  this  put 
their  two  great  guns  called  Baghan  (tigress)  and 
Bijai-ghosh  (sound  of  victory)  in  position.  The 
guns  were  then  charged,  the  fuses  lighted,  and  aim 
taken  at  the  enemy  where  most  thickly  massed 
together.  The  tents  and  standards  of  the  Muham- 
madans were  first  blown  away.  Their  two  generals 
on  seeing  this  retreated.  As  the  guns  committed 
further  destruction,  both  the  Muhammadan  and  the 
hill  armies  took  to  flight.  That  evening  the  Guru 
offered  thanksgiving,  beat  the  drum  of  victory,  and 
put  his  cannon  into  a  place  of  shelter. 

The  Guru  was  informed  that  a  man  called  Kanaiya 
used  with  absolute  impartiahty  to  draw  water  both 


174  THE  SIKH  RELIGION 

for  his  Sikhs  and  the  enemy.  The  Guru  asked  him 
if  it  was  so,  and  he  rephed  in  the  affirmative.  He 
quoted  the  Guru's  own  instruction  that  one  should 
look  on  all  men  with  an  equal  eye.  The  Guru 
mused  on  his  reply,  and  dismissed  him  with  the 
compliment  that  he  was  a  holy  man.  His  followers, 
called  Sewapanthis,  form  an  orthodox  and  honour- 
able sub-sect  of  Sikhs  who  live  by  honest  labour 
and  accept  no  alms  or  offerings  of  any  descrip- 
tion. The  Sewapanthis  are  also  called  Adanshahis 
from  Adanshah,  a  rich  banker  who  devoted  his 
wealth  and  his  leisure  to  the  propagation  of  their 
doctrines. 

When  provisions  were  running  short,  the  Sikhs 
made  several  night  sorties  and  took  supplies  from 
the  enemy's  camp.  On  such  occasions  they  were 
often  attacked,  but  they  generally  contrived  to 
return  with  scant  loss.  When  any  one  of  their 
party  was  cut  down,  they  took  his  body  and  carried 
it  into  Anandpur.  In  one  of  these  sorties  a  Sikh 
fainted.  The  Muhammadans  seized  him,  cut  off  his 
hair,  made  him  eat  their  food  and  repeat  their  creed, 
and  finally  circumcised  him.  They  then,  strange  to 
say,  allowed  him  to  escape,  probably  because  they 
thought  they  had  accomplished  a  sufficiently  pious 
work  in  forcibly  converting  him.  He  informed  the 
Guru  of  what  had  happened  to  him,  and  prayed  to 
be  received  again  into  the  Sikh  fold.  The  Guru 
inquired  if  he  had  cohabited  with  a  Muhammadan 
woman.  He  replied  in  the  negative.  The  Guru  then 
ordered  him  to  prepare  sacred  food  and  distribute  it 
among  the  Sikhs,  and  his  reconversion  should  be 
complete.  The  Guru  explained  that  a  Sikh  who 
was  forcibly  converted  to  Islam  was  still  a  Sikh, 
but  that  a  Sikh  who  became  a  Muhammadan  from 
motives  of  sensuality,  should  forfeit  his  happiness 
here  and  hereafter. 

Several  of  the  inhabitants  now  deserted  Anandpur 
on  account  of  the  difficulty  of  maintaining  them- 


LIFE  OF  GURU  GOBIND  SINGH        175 

selves.  Provisions  became  excessively  dear,  a  pound 
of  flour  selling  for  a  rupee.  The  Guru's  troops, 
however,  remained  to  endure  hunger  and  every  form 
of  hardship.  They  had  already  decided  to  sacrifice 
their  lives  for  him,  and  they  could  not  leave  him 
in  this  extremity.  Complaints  were  made  to  his 
mother  by  some  of  the  malcontents,  but  she  only 
ventured  to  speak  to  him  when  her  own  private 
servants  rebelled  against  their  fate.  She  said,  '  Thy 
Sikhs  who  were  foremost  in  the  fight  are  now  dying 
of  hunger,  and  the  enemy  are  at  thy  gates.  Each 
of  thy  soldiers  hath  now  but  a  quarter  of  a  pound 
of  corn  daily.  How  can  men  fight  on  such  a  pit- 
tance ?  Their  patience  is  exhausted.'  The  Guru 
replied,  '  Having  obtained  the  order  of  the  immor- 
tal God,  my  object  is  to  increase  and  not  diminish 
the  numbers  of  my  reUgion.  It  is  by  enduring 
hunger  and  hardships  my  Sikhs  become  strong  and 
brave.' 

One  day  there  was  an  alarm  that  the  hillmen 
were  advancing  in  force.  The  Guru  having  caused 
his  great  drum  to  be  sounded,  proceeded  to  the  spot 
whither  the  assault  was  directed.  Bullets  and 
arrows  poured  from  both  sides,  and  the  Sikhs  being 
now  reduced  in  numbers  had  to  retreat.  The  Turks 
and  hillmen  inflicted  great  damage  on  them  as  they 
did  so,  and  took  from  them  a  large  quantity  of 
booty.  The  Sikhs  struggled,  but  their  efforts  were 
ineffectual  against  overpowering  numbers.  Ude 
Singh  and  others  went  to  the  Guru,  and  told  him 
that  the  Sikhs  were  defeated  and  their  property 
plundered.  At  this  critical  moment  all  his  troops 
prayed  to  the  Guru  for  protection.  The  Guru  said 
they  ought  to  feel  no  pleasure  in  the  possession  of 
wealth  which  was  not  permanent,  and  no  sorrow 
at  its  departure. 

Until  now  the  beleagured  garrison  had  been  supphed 
with  water  from  a  hill  stream.  This  was  discovered 
by  Raja  Ajmer  Chand,  and  he  cut  off  the  supply. 


176  THE  SIKH  RELIGION 

When  the  Guru  was  informed  of  this,  he  said  the 
Satluj  would  for  the  future  supply  him  with  water, 
and  the  enemy  should  gain  no  advantage  from  the 
stream  they  had  diverted.  The  Guru  promised  that 
water  should  come  in  time,  and  the  name  of  the 
stream  should  be  the  Himaiti  Nala,  or  stream  of 
assistance. 


Chapter  XXII 

As  the  siege  was  protracted  the  hardships  of  the 
troops  and  of  the  other  inmates  of  Anandpur  pain- 
fully increased.  Rations  were  now  reduced  to  less 
than  a  quarter  of  a  pound  of  corn  daily,  and  some- 
times none  at  all  were  served  out.  The  Sikhs 
occasionally  made  foraging  expeditions  at  night,  and 
fought  hard  for  small  booty.  When  this  was  ex- 
hausted, they  ground  the  bark  of  trees  and  converted 
it  into  bread.  They  also  lived  on  leaves  and  what- 
ever fruit  and  flowers  they  could  collect.  It  is 
related  that,  notwithstanding  their  terrible  sufferings, 
they  never  lost  heart  or  relaxed  in  the  defence  of 
their  city. 

The  enemy  heard  of  the  Sikhs*  forays,  and  ap- 
pointed several  scouts  to  watch  their  operations. 
One  night,  as  the  Sikhs  sallied  forth,  they  were 
observed  and  information  promptly  given  to  the 
allied  army.  No  action,  however,  was  taken  until 
the  Sikhs  on  their  return  approached  the  city. 
They  were  then  attacked  by  both  Hindus  and  Muham- 
madans  in  great  numbers.  The  Sikhs  threw  down 
their  bundles  and  determined  not  to  die  like  jackals. 
*  As  long  as  there  is  breath  in  our  bodies,'  they 
said,  '  let  us  wield  our  swords  and  place  ourselves 
beyond  the  fear  of  transmigration.'  Although  they 
were  faint  with  hunger,  yet  each  of  them  killed  two  or 
three  of  the  enemy.  Finally  overpowered  by  superior 
numbers,    and   unable    to   receive   assistance   from 


LIFE  OF  GURU  GOBIND  SINGH       177 

within   the  city,   they  all  perished  fighting  to  the 
last. 

The  rajas  now  formed  a  plan  to  induce  the  Guru 
again  to  leave  Anandpur.  They  promised  that,  in 
the  event  of  his  doing  so,  their  armies  would  with- 
draw, and  the  Guru  might  afterwards  return  when- 
ever he  pleased.  The  Guru  heeded  not  this  pro- 
posal. It  was  repeated  several  times,  but  the  Guru 
still  refused  to  accept  it.  The  Sikhs  never  heard 
of  these  overtures  until  one  day  in  darbar  Raja 
Ajmer  Chand's  envoy  produced  his  master's  letter. 
Raja  Ajmer  Chand  stated  that  it  contained  no 
deception,  but  was  honestly  intended.  It  would,  he 
said,  be  well  if  the  Guru  and  his  troops  evacuated 
the  city  as  early  as  possible.  They  might  take  all 
their  property  with  them.  The  Sikhs  who  heard 
this  proposal  went  to  the  Guru's  mother  to  urge 
it  on  her,  and  she  promised  to  use  her  influence 
with  him.  She  said,  '  My  son,  this  is  a  propitious 
offer.  Take  us  with  thee  and  leave  Anandpur.  I  am 
thy  mother,  and  I  ask  thee  to  obey  me  and  seek 
shelter  elsewhere.  Thus  shalt  thou  restore  life  to 
thy  starving  Sikhs.  My  son,  fighting  were  perhaps 
well  if  we  had  wherewithal  to  maintain  ourselves; 
but  now  we  are  involved  in  poverty  and  hardships 
of  every  description.  If  thou  let  the  opportunity 
pass,  it  will  not  return  again.  The  hillmen  and  the 
Turks  are  prepared  to  swear  that  they  will  grant 
us  safe  conduct,  so  it  is  well  that  we  should  depart. 
Moreover,  Khwaja  Mar  dud  hath  now  arrived  from 
the  Emperor  with  a  message,  that  he  hath  vowed 
to  capture  thee  or  die  in  the  effort.  All  the  rajas 
are  on  his  side.  Wherefore,  my  son,  let  us  with- 
draw from  Anandpur.  There  is  nothing  more 
precious  or  dearer  than  life.'  The  Guru  repHed, 
*  Mother  dear,  the  hillmen  are  idolaters  and  false. 
Their  intellect  is  hke  that  of  the  stones  they  worship. 
There  is  no  reliance  to  be  placed  on  their  promises. 
The  Turks  are  equally  evil.     Their  very  falsehood 

SIKH.     \  N 


178  THE  SIKH  RELIGION 

will  destroy  them  all.  The  Khalsa  shall  extend 
and  wreak  vengeance  on  its  enemies.'  The  Guru 
was  unable  to  convince  his  mother  or  his  Sikhs  of 
the  wisdom  of  the  course  he  was  following.  He 
then  hit  on  a  plan  by  which  they  should  be  con- 
vinced that  the  overtures  made  to  him  had  been 
treacherously  intended. 

The  Guru  sent  for  Raja  Ajmer  Chand's  Brahman 
envoy,  and  told  him  he  would  evacuate  Anandpur 
if  the  allied  armies  would  first  allow  the  removal  of 
his  property.  He  asked  for  pack-bullocks  for  the 
purpose.  These  with  the  necessary  sacks  were  readily 
supplied  him.  The  Hindus  swore  on  the  salagram 
and  the  Muhammadans  on  the  Quran,  that  they 
would  not  deceive  him  or  molest  his  servants  de- 
parting with  his  property.  The  Guru  then  ordered 
his  treasurer  to  collect  all  the  old  shoes,  worn-out 
clothes,  bones  of  dead  animals,  broken  utensils, 
horse  dung,  and  similar  offal  that  could  be  found 
in  the  Anandpur  bazar,  and  load  the  sacks  there- 
with. On  each  sack  was  to  be  placed  a  piece  of 
brocade  to  make  it  appear  that  the  contents  were 
valuable.  To  the  bullocks'  horns  were  attached 
torches,  so  that  the  excellence  of  the  cloth  with 
which  the  sacks  were  covered,  and  also  the  depar- 
ture of  the  bullocks  might  not  escape  the  observation 
of  the  enemy.  It  was  arranged  that  the  bullocks 
with  their  loads  were  to  start  in  the  dead  of  night. 
Naturally,  the  brilliancy  of  the  procession  did  not 
escape  the  enemy's  notice,  and  they  rejoiced  hke  a 
parched  field  on  receiving  rain.  Six  thousand  of  them 
were  in  ambush  to  plunder  the  supposed  property  of 
the  Guru.  The  Sikhs  on  discovering  this  discharged 
their  cannon  and  caused  great  destruction  among 
the  serried  ranks  of  the  Hindus  and  Muhammadans. 
The  sacks  were,  however,  all  seized  by  the  enemy, 
and  carefully  guarded  until  morning,  as  it  was  then 
too  late  to  examine  their  contents.  It  was  only  on 
the  morrow  the  enemy  discovered  the  Guru's  strata- 


LIFE  OF  GURU  GOBIND  SINGH        179 

gem,  and  painfully  realized  the  fact  that  they  had 
committed  perjury  for  the  sake  of  the  sweepings  of 
the  Anandpur  market-place !  The  Guru  availed 
himself  of  the  incident  to  demonstrate  his  own  fore- 
thought and  the  treachery  of  the  enemy.  He  told 
his  troops  that  everything  they  had  endured  had 
been  by  the  will  of  God,  and  he  quoted  Guru  Nanak — 
'  Happiness  is  a  disease,  the  remedy  for  which  is 
unhappiness.' 

At  last  came  an  autograph  letter  from  the  Emperor 
to  the  Guru — '  I  have  sworn  on  the  Quran  not  to 
harm  thee.  If  I  do,  may  I  not  find  a  place  in  God's 
court  hereafter  !  Cease  warfare  and  come  to  me. 
If  thou  desire  not  to  come  hither,  then  go  whither- 
soever thou  pleasest.'  The  Emperor's  envoy  added 
on  his  own  account,  '  O  Guru,  all  who  go  to  the 
Emperor's  court  praise  thee.  On  that  account  the 
Emperor  feeleth  certain  that  an  interview  with  thee 
will  add  to  his  happiness.  He  hath  sworn  by 
Muhammad  and  called  God  to  witness  that  he  will 
not  harm  thee.  The  hill  rajas  have  also  sworn  by 
the  cow  and  called  their  idols  to  witness,  that  they 
will  allow  thee  safe  conduct.  Bear  not  in  mind  any- 
thing that  hath  occurred.  The  attack  on  thine  oxen 
was  not  prompted  by  any  raja.  The  attackers  have 
been  generally  punished,  and  the  ringleaders  are  in 
prison.  No  one  now,  O  true  Guru,  dareth  do  thee 
harm,  wherefore  evacuate  the  fort,  at  any  rate  for 
the  present,  and  come  with  me  to  the  Emperor. 
Thou  may  est  afterwards  do  what  thou  pleasest.* 
The  Guru  on  hearing  this  said,  '  You  are  all  liars, 
and  therefore  all  your  empire  and  your  glory  shall 
depart.  You  all  took  oaths  before  this  and  then 
perjured  yourselves.  Your  troops,  whose  business 
it  was  to  fight,  have  become  robbers,  and  therefore 
you  shall  all  be  damned.' 

The  Sikhs  went  again  to  the  Guru's  mother  to 
complain  of  his  refusal  to  listen  to  reason.  Upon 
this  she  told  him  that  if  he  did  not  leave  Anandpur, 

N2 


i8o  THE  SIKH  RELIGION 

he  would  be  deserted  by  his  Sikhs  and  even  by  his 
family,  and  he  would  be  then  left  alone  to  the 
mercy  of  the  hostile  armies.  Some  Sikhs  also  made 
a  direct  representation  to  him,  and  pleaded  that 
through  hunger  they  were  unable  to  endure  any 
longer  the  fatigue  of  the  siege  and  the  brunt  of  war. 
And  if  they  were  now  in  their  weak  and  emaciated 
condition  to  make  an  effort  to  force  their  way 
through  the  enemy's  ranks,  they  would  all  be  inevi- 
tably massacred.  They  therefore  advised  capitulation. 

The  Guru  on  hearing  these  representations  said  to 
his  Sikhs,  '  My  brethren,  they  who  leave  the  garrison 
now  will  all  be  killed,  and  I  do  not  desire  to  be 
held  responsible.  Wherefore  give  me  a  statement 
in  writing  that  you  have  totally  renounced  me,  and 
then  you  may  act  as  you  please.  But  if,  on  the 
other  hand,  you  wish  to  abide  by  my  advice,  I  will 
support  you,  and  the  immortal  God  will  extend  His 
protecting  arm  over  us  all.  Adopt  whatever  alter- 
native you  please.'  On  hearing  this  the  Sikhs  and 
the  Guru's  mother  hesitated.  Her  son  was  dear  to 
her,  but  so  was  her  own  life.  She  resolved,  however, 
that  she  would  not  separate  from  him.  The  Sikhs 
too  felt  that  having  vowed  never  to  leave  the  Guru, 
they  could  not  abandon  him  or  make  a  formal 
declaration  that  he  was  not  their  Guru,  and  they 
were  not  his  Sikhs. 

When  the  Turks  and  the  rajas  heard  from  the 
imperial  envoy  of  the  failure  of  his  negotiations, 
they  decided  to  send  the  Guru's  mother  an  embassy 
with  a  request  that  she  and  her  grandchildren 
should  abandon  the  fort.  This  was  in  the  hope  that 
when  the  Guru  found  himself  alone  he  would  follow 
them.  The  envoy  first  proceeded  to  the  Guru  and 
endeavoured  to  persuade  him  to  evacuate.  The 
Guru  replied  that  he  could  not  rely  on  any  promise 
made  by  the  idolatrous  rajas  or  the  hypocritical 
Muhammadans.  He  then  expatiated  on  the  villanies 
and  inherent  turpitude  of  Aurangzeb — a  man  who 


LIFE  OF  GURU  GOBIND  SINGH        i8i 

had  no  regard  for  an  oath,  and  whose  god  was 
money,  as  was  apparent  from  his  persecution  of 
the  King  of  Golkanda,  against  whom  his  operations 
were  now  directed. 

The  envoy  seeing  there  was  no  hope  from  the 
Guru  then  proceeded  to  the  Guru's  mother,  and 
employed  all  his  arguments  to  convince  her  that  it 
was  expedient  for  the  Guru  and  his  Sikhs  to  leave 
Anandpur — '  O  lady,  save  thyself  and  all  thy 
family.  What  will  it  avail  thee  to  remain  here; 
and  if  thou  depart  what  harm  will  it  do  thee  ? 
The  Guru's  Sikhs  are  everywhere  ready  to  receive 
thee,  and,  whithersoever  thou  decidest  to  go,  thou 
mayest  abide  in  happiness.  This  city  will  still  be 
thy  property,  but  leave  it  now  and  end  the  quarrel. 
Hundreds  of  thousands  are  waiting  to  behold  thee. 
Explain  matters  to  thy  son  and  persuade  him  to 
obey  thee.  If  not,  then  prepare  to  go  thyself,  and 
he  will  follow  thee  of  his  own  accord.  If  thou  Hsten 
not  to  this  advice,  great  sufferings  will  result.' 
The  Guru's  mother  promised  to  use  all  her  efforts 
to  persuade  her  son,  and  said  she  would  place 
confidence  in  the  oaths  of  the  Turks  and  the  hill 
rajas. 

The  Sikhs,  sore  stricken  with  hunger,  supported 
the  envoy's  representation.  '  O  true  Guru,  knowing 
us  to  be  thine  own,  grant  us  the  gift  of  life.  If 
thou  agree  not  to  this,  let  us  retire  to  some  forest 
where  the  Turks  cannot  reach  us.  Here  shut  up 
in  this  fort  many  have  died,  and  many  more  will 
die.  No  food  can  come  to  us  from  outside,  and  we 
have  now  been  fighting  for  a  long  time.  O  great 
king,  how  can  we  who  are  famished  with  hunger 
continue  to  do  battle.  Accept  our  advice.  Obhge 
us  not  to  renounce  thee,  and  expel  us  not  from  thy 
faith.  If  thou  adhere  to  thine  own  resolve,  we  must 
part  company,  for  life  is  dear  to  every  one,  and 
what  will  a  dying  man  not  do  ?  Nay,  we  pray  thee 
to  assist  thy  sect  and  save  our  lives.' 


i82  THE  SIKH  RELIGION 

The  Guru  replied,  *  My  brethren,  waver  not.  I 
only  desire  your  welfare.  You  know  not  that  these 
people  are  deceivers  and  design  to  do  us  evil.  If 
you  hold  out  a  little  longer  as  you  have  done,  you 
shall  have  food  to  your  hearths  content.  I  ask  you 
to  wait  only  three  weeks.*  When  the  Sikhs  refused 
to  wait  so  long,  the  Guru  asked  them  to  wait  at  least 
for  five  days,  and  the  great  God  would  send  them 
succour.^  The  Sikhs  refused  to  wait  even  a  single 
day,  and  said  it  was  impossible  for  them  to  do  so 
in  their  dire  distress.  The  Guru  repeated  his  request, 
and  said  that  the  enemy  would  then  retire,  and 
they  should  all  be  happy.  If  his  Sikhs  were  to 
leave  now  they  would  inevitably  be  killed.  '  As 
a  child,'  continued  the  Guru,  '  on  seeing  fire,  trieth 
to  grasp  it  while  his  parents  restrain  him,  so,  O  dear 
Khalsa,  you  are  rushing  to  your  destruction,  while 
I  am  endeavouring  to  save  you.' 

The  Sikhs  replied,  '  O  great  king,  we  cannot  be 
in  a  worse  plight  outside  the  city  than  we  are  within. 
We  shall  all  die  of  hunger  here,  and  if  we  sally 
forth  we  may  escape  and  kill  some  of  the  enemy. 
We  cannot  remain  with  thee  an  instant  longer.' 
These  arguments  were  recommended  for  adoption 
by  the  Guru's  mother — '  My  son,  be  not  obstinate. 
It  is  best  to  leave  the  fort  and  save  thy  people. 
The  Turks  and  the  rajas  will  give  thee  solemn  oaths 
of  safe  conduct,  and  what  more  can  they  do  ?  Now 
is  the  time,  my  son  ;  thou  shalt  not  again  have  this 
opportunity.  If  the  enemy  come  and  take  the  fort 
by  storm,  what  wilt  thou  do  ?  Thy  Sikhs  are  dying 
of  hunger,  and  they  will  all  soon  be  dead.' 

The  Guru  replied,  '  O  mother  dear,  thou  knowest 
not  the  Turks  and  the  hill  rajas.  I  have  already 
shown  thee  their  deceit,  but  yet  thou  art  not  satisfied. 
Thou  desirest  to  save  thy  family,  but  how  will  the 

1  The  Guru  was  then  expecting  reinforcements  of  the  Malwa  Sikhs 
and  hence  his  request  for  delay.  In  fact  the  reinforcements  did  come, 
but  arrived  too  late  for  the  defence  of  Anandpur. 


I 


LIFE  OF  GURU  GOBIND  SINGH        183 


enemy  allow  you  all  to  pass  ?  Thou  thinkest  what  is 
good  is  evil,  and  what  is  evil  is  good.'  The  Guru 
then  turning  to  the  Sikhs  said,  *  My  brethren,  they 
who  desire  to  go  may  now  renounce  me  and  depart.' 
On  hearing  this  the  Guru's  mother  was  greatly  dis- 
tressed, and  rose  and  sat  apart  to  give  vent  to  her 
grief.  The  Sikhs  went  and  sat  around  her.  The 
Guru's  wives  then  came  forth  and  joined  the  sorrow- 
ing group.  The  Guru's  mother,  wiping  away  her 
tears,  broke  silence — *  The  Guru  deemeth  it  not 
proper  to  leave  the  fort.  O  holy  Guru  Nanak,  dispel 
my  sorrow,  assist  us  now,  and  give  my  son  right 
understanding  that  he  may  protect  his  people !  I 
have  given  him  much  advice,  but  he  heedeth  it  not. 
Even  if  the  Sikhs  renounce  him  and  depart,  he 
telleth  them  they  shall  all  be  killed.  What  he  saith 
is  never  uttered  in  vain,  and  of  this  I  have  abundant 
proof.  Yet  if  we  remain  in  Anandpur,  the  enemy 
will  soon  come  and  put  us  all  to  death.' 

The  Sikhs  began  to  reflect — '  We  have  spent  all 
our  lives  in  the  Guru's  service.  How  can  we  leave 
him  now  ?  It  is  he  who  assisteth  us  both  here  and 
hereafter.  He  asketh  us  to  remain  with  "him  for 
five  days  more.  What  will  happen  in  five  days? 
We  shall  only  lose  our  lives  in  vain.  We  will  cer- 
tainly go  forth.  It  is  better  to  fight  and  die  than 
to  starve.  We  will  not  formally  renounce  the  Guru. 
Were  we  to  do  so,  we  should  incur  great  obloquy, 
and  the  seed  of  Sikhism  would  perish.'  After 
much  reflection  and  hesitation,  however,  the  Sikhs 
changed  their  minds  and  said,  *  It  is  better  for  us 
to  break  with  him,  and  write  a  document  to  the 
effect  that  he  is  no  more  our  Guru  and  we  are  no 
more  his  Sikhs.  If  we  again  meet  him  alive,  we 
shall  induce  him  to  pardon  us.' 

The  allied  armies  too,  hearing  that  the  Guru's 
mother  was  in  favour  of  evacuating  the  fort,  lost 
no  time  in  their  negotiations.  They  called  a  Saiyid 
(or  reputed  descendant  of  Ali  the  Prophet's  son-in- 


iS4  THE  SIKH  RELIGION 

law),  and  a  Brahman,  both  of  whom  were  to  swear, 
on  behalf  of  the  allied  armies,  solemn  oaths  of  safe 
conduct  for  the  Guru  should  he  evacuate  Anandpur. 
The  likeness  of  a  cow  was  made  in  flour,  a  salagram 
and  a  knife  were  placed  in  front  of  it,  and  these 
articles  were  sent  to  the  Guru  with  a  letter  to  the 
effect  that  whoever  meditated  evil  against  him, 
should  be  deemed  a  cow-killer  or  the  worst  form 
of  assassin.  All  the  Hindu  chiefs  put  their  seals  to 
this  letter. 

The  Saiyid  took  the  Emperor's  letter  and  the 
Quran  on  his  head  and,  accompanied  by  several 
Muhammadan  officers,  proceeded  to  the  Guru.  The 
Guru  refused  to  listen  to  them.  They  then  went 
to  Mata  Gujari  and  repeated  their  representations. 
They  asked  her  to  leave  Anandpur,  in  which  case 
her  son  would  assuredly  follow.  She  was,  however, 
unable  to  prevail  on  him.  Gulab  Rai  and  Sham 
Singh  (Sham  Das),  grandsons  of  Suraj  Mai  addressed 
the  Guru  and  advised  him  to  obey  his  mother.  The 
Guru  still  proved  obdurate.  Upon  this  his  mother 
prepared  to  depart  with  her  two  youngest  grandsons, 
Jujhar  Singh  and  Fatah  Singh.  On  seeing  the 
Guru's  mother  take  her  departure,  the  Sikhs  began 
to  waver  in  their  allegiance  to  the  Guru.  Paper, 
pens,  and  ink  were  produced  for  those  who  wished 
to  write  letters  of  renunciation,  and  in  the  end  only 
forty  Sikhs  decided  to  remain  with  their  religious 
Chief  and  share  his  fortunes.  The  Guru  told  them 
that  they  too  might  desert  him.  They  refused,  and 
said  that,  if  they  did  so,  the  service  they  had  already 
performed  for  him  would  prove  unavailing.  They 
would  either  remain  within  the  fort  or  force  their 
way  out  as  the  Guru  directed.  The  Guru  then  knew 
that  the  seed  of  his  religion  would  germinate  and 
flourish.  He  kept  the  deeds  of  renunciation,  and 
also  took  from  the  envoys  the  documents  they  had 
brought.  He  then  dismissed  them  and  requested 
to  be  left  alone. 


LIFE  OF  GURU  GOBIND  SINGH       185 

When  the  Guru  found  himself  alone,  he  set  fire 
to  his  tents  and  other  inflammable  articles.  What 
was  non-inflammable  he  buried  in  the  earth.  He 
now  finally  determined  to  leave  Anandpur,  and  gave 
orders  to  his  men  that  they  were  all  to  march  at 
night  and  during  the  darkness  proceed  to  the  east 
as  far  as  their  strength  would  allow  them.  When 
the  Guru's  mother,  wives,  and  two  youngest  children 
had  set  out,  the  Guru  went  to  visit  his  father's 
shrine  and  entrusted  it  to  one  Gurbakhsh,  a  holy 
Udasi,  telling  him  that  he  should  never  suffer  dis- 
tress as  long  as  he  remained  its  custodian. 

When  the  Guru  was  ready  to  depart,  Day  a  Singh 
and  Ude  Singh  walked  in  front  of  him,  the  second 
batch  of  baptized  Sikhs  on  his  left,  Muhakam  Singh 
and  Sahib  Singh  on  his  right.  His  sons  Ajit  Singh 
and  Zorawar  Singh  followed  with  bows  and  arrows. 
Then  came  Bhai  Himmat  Singh  carrying  ammunition 
and  matchlocks.  Gulab  Rai,  Sham  Singh,  and  other 
friends  and  relations  of  the  Guru  accompanied  him. 
The  rest  of  the  Guru's  servants  and  camp  followers, 
about  five  hundred  in  all,  brought  up  the  rear. 


Chapter  XXIII 

The  Guru  marched  by  Kiratpur  and  thence  to  Nir- 
moh.  While  at  Nirmoh  he  gave  Gulab  Rai  and 
Sham  Singh  a  letter  to  the  Raja  of  Sirmaur,  which 
contained  a  request  that  he  would  give  them  a 
village  to  abide  in.  From  Nirmoh  the  Guru  and 
his  party  proceeded  to  Ropar.  When  the  allied 
troops  attacked  the  rear  guard  under  Ajit  Singh, 
Ude  Singh  asked  and  obtained  permission  to  reUeve 
him.  The  enemy  surrounded  and  killed  the  daunt- 
less Ude  Singh,  the  hero  of  many  a  desperate  battle, 
the  bravest  of  the  Guru's  brave  warriors,  believing 
that  he  was  the  Guru  himself. 

The  Guru  sat  down  on  the  margin  of  a  stream 


i86  THE  SIKH  RELIGION 

called  Sarsa  to  await  the  issue  of  the  conflict.  When 
Ajit  Singh  delayed  coming,  the  Guru  sent  Jiwan 
Singh  to  fetch  him.  Jiwan  Singh  was  killed  in  the 
endeavour.  Before  arriving  at  Ropar,  the  Guru  met 
his  mother  and  two  youngest  children,  and  exhorted 
them  to  proceed  quickly  on  their  journey.  A  Sikh 
who  resided  in  Dihli  also  met  the  Guru  on  the  way, 
and  asked  if  he  could  perform  any  service  for  him. 
The  Guru  said  that  he  might  take  his  family  to 
Dihli.  The  Sikh  said  he  had  a  relation  in  Ropar 
who  would  keep  the  Guru's  family  there  for  the 
present.  The  Guru's  mother  met  a  Brahman,  a 
native  of  Kheri  near  Sarhind,  and  discharged  cook 
of  the  Guru,  who  offered  to  entertain  her  party,  and 
she  decided  to  take  her  grandsons  with  her  and 
accept  his  shelter  and  protection.  Her  daughters- 
in-law  remained  at  Ropar  for  the  night,  and  next 
day  set  out  for  Dihh  under  the  trusty  Sikh's  pro- 
tection. 

The  allied  forces  continued  to  harass  the  Guru's 
retreat.  He  left  some  of  his  men  at  Ropar  to  arrest 
their  progress,  and  went  himself  with  thirty-five 
chosen  Sikhs  towards  Chamkaur.  On  the  way  at 
a  place  called  Baru  Majara  he  received  information 
that  a  fresh  contingent  of  the  imperial  army  was  close 
at  hand  to  capture  him.  In  no  wise  dismayed  he 
continued  his  journey  towards  Chamkaur.  On 
arriving  near  that  town  he  took  refuge  in  a  garden, 
and  was  joined  by  five  of  the  Sikhs  he  had  left  at 
Ropar.     AH  the  others  had  been  slain. 

The  Guru  sent  to  a  J  at  agriculturist  to  ask  him 
for  a  place  of  rest.  The  J  at  tried  to  put  him  off 
with  excuses,  but  the  Guru  placed  him  under  arrest 
for  the  moment.  He  then  took  the  Jat's  house, 
and  turned  it  into  a  miniature  fort  where  he 
took  shelter  with  his  men.  The  allied  forces  could 
find  no  trace  of  him,  and  were  much  distressed 
at  his  disappearance.  But  the  troops  marching 
from   Dihh   discovered    the    Guru's   residence    and 


LIFE  OF  GURU  GOBIND  SINGH        187 

proceeded  thither.  The  united  forces  now  con- 
centrated their  attack  on  the  Guru  and  were  joined 
by  his  ancient  enemies  the  Ranghars  and  Gujars. 

The  Guru  then  addressed  his  men,  '  You  would 
not  Hsten  to  my  advice  to  remain  in  Anandpur. 
When  you  took  your  departure,  you  did  not  calcu- 
late that  this  time  of  peril  would  ever  arrive. 
You  trusted  to  the  oaths  of  Muhammadans  on  the 
Quran  and  of  the  hillmen  on  their  gods  and  cows, 
and  this  is  the  result.  There  is  no  opportunity  now 
of  employing  the  traditional  means  of  dealing  with 
enemies.  We  can  only  defend  ourselves.  There  are 
hundreds  of  thousands  against  us.  Die  not  the 
death  of  jackals,  but  fight  bravely  as  you  have 
hitherto  done,  and  avenge  the  deceit  practised  by 
those  great  sinners.  The  more  you  strive,  the 
greater  shall  be  your  reward.  If  you  fall  fighting 
you  shall  meet  me  as  martyrs  in  heaven.  If  you 
conquer  you  shall  obtain  sovereignty,  and  in  either 
case  your  lot  shall  be  envied  by  mortals.* 

Having  thus  addressed  his  Sikhs,  the  Guru 
appointed  eight  men  to  guard  each  of  the  four  walls 
of  his  extemporized  fort.  Kotha  Singh  and  Madan 
Singh  held  the  door,  he  himself,  his  two  sons, 
Daya  Singh  and  Sant  Singh  the  top  story.  AHm 
Singh  and  Man  Singh  were  appointed  sentinels. 
Thus  was  made  up  the  number  of  forty  who  accom- 
panied the  Guru.  Five  Sikhs  went  forth  to  contend 
with  the  enemy.  After  fighting  with  great  bravery 
they  were  killed.  Then  Khazan  Singh,  Dan  Singh, 
and  Dhyan  Singh  went  forth,  and  after  kilUng 
several  of  the  enemy,  were  killed  themselves.  The 
brave  Muhakam  Singh,  following  the  example  of  his 
fellows,  went  forth  and  fell  pierced  by  scores  of 
bullets. 

While  the  Guru  was  lauding  Muhakam  Singh's 
valour,  and  saying  that  he  should  be  emancipated, 
Himmat  Singh,  who  was  one  of  the  first  Sikhs  bap- 
tized, asked  permission  to   go  forth   to  repel  the 


i88  THE  SIKH  RELIGION 

enemy.  When  he  was  slain  the  second  batch  of  five 
Sikhs  baptized  by  the  Guru  went  forth,  and  sold 
their  lives  dearly.  Ishar  Singh  and  Deva  Singh  were 
the  next  to  contend  with  the  Muhammadans.  While 
these  were  alive  and  fought,  the  enemy  thought 
they  were  endowed  with  supernatural  power. 

Daya  Singh  and  others  prayed  the  Guru  to  escape 
by  some  means,  and  leave  them  to  contend  with 
the  enemy.  If  the  Guru  were  saved,  the  seed  of 
religion  would  remain.  Six  more  of  the  Guru's 
warriors,  Muhar  Singh,  Kirat  Singh,  Anand  Singh, 
Lai  Singh,  Kesar  Singh,  and  Amolak  Singh  asked 
permission  to  go  forth  and  try  their  strength  with 
the  Turks.  The  six  brave  warriors  were  all  killed. 
Nahar  Khan,  one  of  the  recently  arrived  imperial 
officers,  attempted  to  scale  the  little  fort,  but  was 
shot  down  by  the  Guru.  Ghairat  Khan,  another 
officer  of  the  new  army,  then  advanced,  and  was 
also  slain  by  the  Guru.  After  this  none  of  the 
Muhammadan  officers  had  the  courage  to  attempt 
the  fatal  ascent.  They  formed  a  plan,  however,  to 
rush  and  seize  the  Guru.  In  this  they  utterly  failed, 
for  the  Guru  shot  them  down  in  numbers  and  held 
at  bay  the  multitudinous  Muhammadan  host. 

The  Guru's  son  Ajit  Singh  now  asked  permission 
to  go  forth  and  fight  single-handed  with  the  enemy. 
He  said  he  was  the  Guru's  Sikh  and  son,  and  it  was 
incumbent  on  him  to  fight  even  under  desperate 
circumstances.  The  Guru  approved  of  this  proposal. 
Ajit  Singh  took  with  him  five  heroes,  namely,  AHm 
Singh,  Jawahir  Singh,  Dhyan  Singh,  Sukha  Singh, 
and  Bir  Singh.  Ajit  Singh  performed  prodigies  of 
valour,  and  Muhammadans  fell  before  him  as  shrubs 
before  the  wind.  His  companions  all  fought  bravely 
and  desperately.  Zabardast  Khan,  the  Lahore  vice- 
roy, was  greatly  distressed  on  seeing  so  many  of 
his  men  slain,  and  called  on  his  army  to  at  once 
destroy  the  handful  of  Sikhs  who  were  causing 
such    havoc    in    the    imperial    ranks.      When    the 


LIFE  OF  GURU  GOBIND  SINGH        189 

swords  of  the  Sikhs  were  broken  and  their  arrows 
spent,  they  spitted  the  enemy  with  their  spears. 
Ajit  Singh  broke  his  spear  on  a  Muhammadan.  The 
enemy  then  made  a  fresh  attack  and  fatally  wounded 
him,  defenceless  as  he  was.  He  realized,  however, 
that  he  had  acted  as  befitted  his  race.  He  fell  and 
slept  the  sleep  of  peace  on  his  gory  bed.  The  Guru 
on  his  death  said,  '  O  God,  it  is  Thou  who  sentest 
him,  and  he  hath  died  fighting  for  his  faith.  The 
trust  Thou  gavest  hath  been  restored  to  Thee.* 
The  five  Sikhs  who  accompanied  him  were  also  slain. 
•  Zorawar  Singh,  the  Guru's  second  son,  on  seeing 
his  brother's  fate  could  not  restrain  himself,  and 
asked  his  father's  permission  to  go  forth  and  fight 
as  Ajit  Singh  had  done  and  avenge  his  death.  The 
youth  took  five  more  Sikhs  with  him  and  proceeded 
to  commit  havoc  among  the  enemy.  The  chronicler 
states  that  Zorawar  Singh  made  his  way  through 
the  Muhammadan  army  as  a  crocodile  through  a 
stream.  The  enemy  dropped  like  rain  in  the  month 
of  Sawan  and  Bhadon,  until  Zorawar  Singh  and  his 
five  companions  fell  overpowered  by  numbers. 

His  remaining  Sikhs,  seeing  that  all  hope  was  at 
an  end,  again  advised  the  Guru  to  effect  his  escape. 
He  agreed,  seated  near  him  Daya  Singh,  Dharm 
Singh,  Man  Singh,  Sangat  Singh,  and  Sant  Singh, 
who  alone  remained  of  the  army,  and  proceeded  to 
entrust  the  Guruship  to  them.  He  said,  '  I  shall 
ever  be  among  five  Sikhs.  Wherever  there  are  five 
Sikhs  of  mine  assembled  they  shall  be  priests  of 
all  priests.  WTierever  there  is  a  sinner,  five  Sikhs 
can  give  him  baptism  and  absolution.  Great  is  the 
glory  of  five  Sikhs,  and  whatever  they  do  shall  not 
be  in  vain.  They  who  give  food  and  clothing  to 
five  Sikhs,  shall  obtain  from  them  the  fulfilment  of 
their  desires.'  Saying  this  the  Guru  circumam- 
bulated them  three  times,  laid  his  plume  and  crest 
in  front  of  them,  offered  them  his  arms,  and  cried 
out,  *  Sri  Wahguru  ji  ka  Khalsa  !    Sri  Waghuru  ji 


190  THE  SIKH  RELIGION 

ki  fatah  !  '  Sant  Singh  and  Sangat  Singh  offered  to 
remain  in  the  fort  while  Daya  Singh,  Dharm  Singh, 
and  Man  Singh  determined  to  accompany  the  Guru. 
The  Guru  gave  his  plume  to  Sant  Singh,  clothed 
him  in  his  armour,  and  seated  him  in  the  upper 
room  which  he  was  about  to  vacate.  The  Guru  and 
his  three  companions  escaped  during  the  night.  He 
told  them,  if  perchance  they  separated  from  him, 
they  were  to  go  in  the  direction  of  a  certain  star 
which  he  indicated. 

When  the  Guru  was  escaping  he  bade  his  men 
stand  firm.  He  said  he  was  going  to  awaken  the 
enemy,  so  that  they  might  not  say  he  had  absconded. 
The  Turkish  sentries  were  immediately  on  the  alert. 
He  discharged  two  arrows  at  them.  The  arrows  at 
first  struck  torches  which  they  held  in  their  hands 
and  then  passed  through  their  bodies.  In  the 
darkness,  which  followed  the  extinction  of  the 
lamps,  the  Guru  and  his  companions  escaped,  but 
did  not  travel  together.  He  proceeded  barefooted 
on  his  journey,  and  on  becoming  tired  sat  down  to 
rest,  on  the  margin  of  a  lake  in  the  Machhiwara 
forest  between  Ropar  and  Ludhiana. 

Sant  Singh  and  Sangat  Singh,  who  were  left  behind 
in  the  little  fort,  inflicted  great  loss  on  the  enemy. 
The  Muhammadans,  however,  succeeded  in  scaling 
the  building  and  believed  they  were  going  at  last 
to  capture  the  Guru  whose  plume  and  arrow  Sant 
Singh  wore.  Khwaja  Mardud  gave  orders  that  Sant 
Singh  and  Sangat  Singh  should  be  beheaded  and 
their  heads  sent  to  regale  the  Emperor's  eyes.  The 
Muhammadans  were  much  disappointed  to  subse- 
quently learn  that  Sant  Singh  was  not  the  Guru, 
and  that  the  Guru  had  escaped.  They  sent  men  to 
the  known  abodes  of  all  faqirs  in  the  country  to 
search  for  him,  but  in  vain. 

After  this  the  armies  dispersed.  Zabardast  Khan 
who  was  wounded  in  the  recent  battle  retired  to 
his  viceroyalty  of  Lahore.     Wazir  Khan  departed 


LIFE  OF  GURU  GOBIND  SINGH        191 

for  Sarhind,  and  Khwaja  Mar  dud  went  with  the 
remnant  of  his  army  to  reinforce  the  Emperor  who 
was  still  campaigning  in  the  south  of  India. 

The  Guru's  three  Sikhs  followed  the  star  he  had 
pointed  out  to  them,  and  they  all  four  met  at  the 
place  now  called  Bir  Guru  in  the  Machhiwara  forest. 
His  Sikhs  found  him  sleeping  with  a  waterpot  for  his 
pillow.  They  awakened  him  and  told  him  that  the 
Muhammadan  army  would  probably  be  on  them  by 
daybreak.  The  Guru  said  he  could  not  save  him- 
self, as  his  feet  were  bhstered.  He  told  the  Sikhs 
that  they  might  seek  shelter  in  a  neighbouring 
garden.  Man  Singh  took  the  Guru  on  his  back  and 
proceeded  thither.  The  Guru  found  there  a  Sikh 
called  Gulaba,  who  treated  him  and  his  faithful 
attendants  with  kindness  and  hospitality. 

Gulaba  gave  the  Guru  shelter  in  a  top  story 
which  he  had  recently  built  to  his  house.  The  Guru 
wanted  meat  the  next  day,  and  a  he-goat  was  pro- 
vided for  him  which  he  killed  by  shooting.  Gulaba 
was  alarmed  lest  some  of  the  neighbouring  Brahmans 
and  Saiyids  might  have  heard  the  report  of  the  gun. 
As  a  matter  of  fact  one  Brahman  did  hear  it,  and 
suspected  the  presence  of  the  Guru  in  the  village. 
He  looked  and  saw  the  Guru  on  the  top  story  of 
Gulaba's  house.  It  turned  out,  however,  that  the 
Brahman  was  friendly.  He  had  previously  visited 
the  Guru  in  Anandpur  and  enjoyed  his  hospitahty. 
He  now  in  return  put  some  sweets  and  a  sacrificial 
thread  of  the  Hindus  on  a  plate,  and  sent  them  as 
an  offering  to  the  Guru.  The  offering  of  the  sacri- 
ficial thread  was  a  deHcate  hint  to  the  Guru  that 
the  Brahman  would  like  to  lead  him  back  to  the 
ancient  reUgion  of  India.  The  Guru  returned  the 
sweets  and  the  thread  with  a  present  of  five  gold 
muhars  from  himself.  Gulaba  consulted  with  his 
brother  as  to  the  disposal  of  the  Guru.  They  feared 
for  their  own  safety  should  it  be  further  known  that 
he  was  among  them. 


192  THE  SIKH  RELIGION 

To  Gulaba's  house  now  came  two  Muhammadans, 
Ghani  Khan  and  Nabi  Khan,  who  had  previously 
known  and  visited  the  Guru.  On  hearing  that  the 
imperial  troops  were  scouring  the  country  in  quest 
of  him,  they  determined  to  go  and  offer  him  their 
humble  services.  The  Guru  requested  them  to 
remain  with  him,  and  they  readily  consented. 

Gulaba  and  his  family  spent  an  anxious  night. 
In  the  early  morning  he  waited  on  the  Guru  with 
a  present  of  five  gold  muhars,  which  he  meant  as 
a  parting  offering.  He  represented  the  danger  he 
had  incurred  in  entertaining  his  guest,  and  begged 
him  to  take  compassion  on  him  and  arrange  for  his 
departure. 

It  happened  that  while  the  Guru  was  in  Gulaba's 
house  a  Sikh  woman  also  came  to  visit  him.  She 
had  previously  seen  him  and  vowed  that  she  would 
spin  and  weave  cloth  for  him,  which  she  would  keep 
until  his  arrival  in  her  village.  The  Guru  had  the 
cloth  dyed  blue,  and  a  robe  and  sheet  made  from 
it  in  imitation  of  the  dress  of  a  Muhammadan  pil- 
grim. He  then  departed  from  Gulaba's  village.  He 
was  borne  on  a  litter  which  Ghani  Khan  and  Nabi 
Khan  lifted  in  front,  and  Man  Singh  and  Dharm 
Singh  in  rear,  while  Daya  Singh  waved  a  chauri 
over  him.  They  informed  all  inquirers  that  they 
were  escorting  Uch  ka  Pir.  The  expression  Uch  ka 
Pir  meant  either  high  priest  as  a  general  rehgious 
title,  or  priest  of  Uch,  a  well-known  Muhammadan 
city  in  the  southern  part  of  the  Panjab.  The  Guru 
and  his  carriers  on  arriving  at  Lai  in  the  Patiala 
State  accidentally  came  on  a  detachment  of  the 
imperial  army  which  had  been  searching  for  him. 
The  general  suspected  that  the  pilgrim  was  no  other 
than  the  Guru,  and  determined  to  make  trial  of 
him  by  what  he  ate.  A  sumptuous  dinner  was  pre- 
pared for  the  party.  The  Guru  told  his  Sikhs  that 
they  might  eat  what  the  Musalman  cooks  had 
prepared,  and  they  did  so  after  touching  the  food 


LIFE  OF  GURU  GOBIND  SINGH        193 

with  their  swords.  A  friendly  Saiyid  from  Nurpur 
near  Machhiwara  who  was  at  the  time  an  officer  in 
the  detachment,  stated  that  the  Guru  was  really 
Uch  ka  Pir.  Upon  this  the  general  gave  an  order 
for  the  Guru's  immediate  release. 


Chapter  XXIV 

The  Guru  no  longer  travelled  with  the  imperial 
army,  but  proceeded  to  Kanech  in  the  eastern  part 
of  what  is  now  the  Ludhiana  district.  There  one 
Fatah  came  to  pay  him  his  respects  and  ask  if  he 
could  do  him  any  service.  The  Guru  asked  for  his 
best  mare  to  aid  him  in  his  escape.  Fatah,  who  had 
not  been  sincere  in  his  protestations  of  friendship, 
put  him  off  with  excuses.  It  is  said  that  when  he 
left  the  Guru  and  went  home,  he  found  the  mare 
had  died  of  snake-bite.  This  was  understood  to  be  the 
result  of  his  hypocrisy  and  churlishness  to  the  Guru. 

The  Guru  thence  proceeded  to  Hehar,  also  in  the 
Ludhiana  district,  where  lived  Kripal,  the  Udasi 
Mahant  who  had  so  distinguished  himself  in  the 
battle  of  Bhangani.  The  Guru  on  meeting  him  dis- 
missed Ghani  Khan  and  Nabi  Khan,  after  giving 
them  presents  and  a  letter  recommending  them  to 
the  consideration  of  the  faithful.  Though  Kripal 
had  been  previously  so  devoted  to  the  Guru,  he 
now  feared  to  entertain  him  lest  the  Muhammadans 
should  be  informed  that  he  was  sheltering  an  out- 
law. He  accordingly  advised  the  Guru  to  move  on 
towards  the  villages  of  Lamma  and  Jatpura. 

On  the  way  thither  the  Guru  met  a  Muhammadan 
called  Kalha,  a  rich  and  important  person  who  was 
Chaudhri  of  Jagraon  and  Raikot,  two  considerable 
towns  of  the  Ludhiana  district.  Kalha  entertained 
him  at  Jatpura.  The  Guru  requested  him  to  send 
a  messenger  to  Sarhind  to  inquire  the  fate  of  his 
mother    and    his    two    youngest    sons.     The    Guru 


194  THE  SIKH  RELIGION 

remained  at  Jatpura  until  the  messenger's  return. 
Jatpura  is  about  fifty  miles  distant  from  Sarhind. 
This  distance  the  messenger  is  said  to  have  traversed 
in  an  incredibly  short  space  of  time. 

The  following  is  the  messenger's  story,  one  of  the 
most  painful  in  history.  It  has  been  already  stated 
that  the  Guru's  mother  entrusted  herself  and  the 
two  grandsons,  who  accompanied  her,  to  a  Brahman. 
He  with  sweet  words  took  them  to  his  house  and 
induced  them  to  put  faith  in  him.  When  the  Guru's 
mother  went  to  sleep,  he  stole  her  money,  which 
she  carried  in  a  saddle-bag  and  buried  it.  He  then 
went  to  her  and  told  her  there  were  several  thieves 
prowling  about  the  neighbourhood,  and  she  must  be 
careful  of  her  valuables.  He  said  he  gave  her  this 
information  so  that  she  might  not  afterwards  blame 
him.  She  called  her  servant  and  told  him  what  she 
had  heard.  He  almost  immediately  afterwards  in- 
formed her  that  her  saddle-bag  was  missing.  As  no 
one  had  entered  the  house  but  the  lady's  party  and 
the  Brahman,  she  interrogated  the  latter  on  the 
subject.  He  pretended  to  be  furious  at  suspicion 
having  been  directed  against  him,  and  said  that 
that  was  the  result  of  doing  good  and  of  enter- 
taining homeless  wayfarers  and  outlaws.  He  had 
saved  the  Guru's  mother  and  children  from  death, 
and  the  return  they  made  him  for  his  trouble  and 
hospitahty  was  to  charge  him  with  theft  as  if  he 
were  a  vulgar  malefactor.  Then  saying  that  he 
could  not  trust  her  and  her  children,  he  ordered 
them  to  leave  his  house. 

The  Brahman  with  loud  cries  proceeded  to  the 
Chaudhri,  or  chief  civil  official  of  Kheri,  and  in- 
formed him  that  the  Guru's  mother  and  sons  had 
just  come  to  his  house,  and  both  he  and  the  Chaudhri 
would  obtain  a  large  reward  for  delivering  them  to 
the  imperial  authorities.  The  Brahman  and  the 
Chaudhri  then  went  to  the  next  highest  official,  a 
Ranghar,  the  governor  of  Murinda.     He  proceeded 


LIFE  OF  GURU  GOBIND  SINGH        195 

with  them  to  the  Brahman's  house,  and  thence  they 
took  the  Guru's  mother  and  her  two  grandsons  to 
Wazir  Khan,  Viceroy  of  Sarhind.  He  ordered 
them  to  be  confined  in  a  tower.  People  thronged 
next  day  to  see  them,  and  cursed  and  abused 
the  treacherous  Brahman  to  their  hearts'  content. 
Wazir  Khan  ordered  the  children  to  be  brought 
before  him.  When  the  Guru's  mother  heard  the 
order,  it  stung  her  like  a  sharp  arrow. 

One  Suchanand  Khatri,  who  had  vainly  sued  for 
one  of  the  Guru's  sons  as  a  husband  for  his  daughter, 
now  came  forward  and  said  the  children  were  cer- 
tainly the  progeny  of  the  serpent,  that  is,  sons  of 
the  Guru,  and  that  when  they  grew  up  they  would 
be  as  destructive  as  their  father.  The  governor  of 
Murinda  told  Mata  Gujari,  in  order  to  pacify  her, 
that  he  would  send  the  children  back  after  showing 
them  to  Wazir  Khan.  Not  beUeving  him,  she  put 
one  of  them  at  each  side  ot  her,  and  tried  to  conceal 
them  with  her  dress.  The  Guru's  son  Jujhar  Singh 
on  hearing  the  Ranghar's  voice  stood  up  and  said 
to  his  grandmother,  *  The  Turks  have  ever  been  our 
enemies.  How  can  we  escape  from  them  ?  There- 
fore let  us  go  to  the  viceroy.'  Saying  this  he  took 
his  younger  brother  Fatah  Singh  and  went  with  the 
Ranghar.  When  they  reached  the  viceroy's  court, 
the  Ranghar,  in  order  to  add  to  their  sufferings, 
told  them  that  their  father,  their  two  eldest  brothers, 
and  their  companions  had  all  been  killed  in  Cham- 
kaur.  He  added,  '  Your  only  hope  of  escape  now 
is  to  bow  before  the  Viceroy  and  accept  Islam  ; 
and  perhaps  he  will  spare  your  lives.' 

Jujhar  Singh  when  confronted  with  the  viceroy 
thus  addressed  him  :  '  My  father,  the  holy  Guru 
Gobind  Singh  is  not  dead.  Who  can  kill  him  ?  He 
is  protected  by  the  immortal  God.  If  any  one  say 
that  he  can  tear  down  heaven,  how  is  that  possible  ? 
Were  a  storm  to  attempt  to  drive  a  mountain  before 
it,  could  it  ever  do  so  ?    Were  any  one  to  try  to 

02 


196  THE  SIKH  RELIGION 

grasp  the  sun  and  moon,  it  would  be  a  feat  im- 
possible to  accomplish.  Were  the  Guru  to  desire  it, 
he  could  destroy  every  trace  of  you,  but  he  deemeth 
it  his  first  duty  to  obey  the  laws  of  heaven.  When 
we  have  dedicated  our  heads  to  our  father  who  is 
such  a  Guru,  why  should  we  bow  them  before  a 
false  and  deceitful  sinner  ?  '  On  hearing  this  the 
people  all  cried  out  that  the  children  ought  to  be 
allowed  to  go  unharmed.  The  misnamed  Suchanand 
now  interposed,  and  repeated  that  these  were  the 
offspring  of  a  cobra,  and  from  their  heads  to  their 
feet  filled  with  venom.  '  See  my  friends,'  he  said, 
'  they  have  not  the  least  fear,  and  are  so  proud  that 
they  even  insult  and  defy  the  Viceroy'. 

Wazir  Khan  then  reflected  that  if  the  children 
became  Muhammadans,  it  would  be  a  gain  and  glory 
to  his  faith.  He  told  them  that,  if  they  would 
accept  his  faith,  he  would  grant  them  an  estate, 
marry  them  to  the  daughters  of  chiefs,  and  they 
would  become  happy  and  be  honoured  by  the 
Emperor.  Jujhar  Singh  then  looking  at  his  younger 
brother  said,  *  My  brother,  the  time  to  sacrifice  our 
lives,  as  our  grandfather  Guru  Teg  Bahadur  did, 
hath  now  arrived.  What  thinkest  thou  ?  '  Fatah 
Singh  replied,  *  Brother  dear,  our  grandfather  parted 
with  his  head  but  not  with  his  religion,  and  he 
ordered  us  to  follow  his  example.  Now  that  we  have 
received  the  baptism  of  the  spirit  and  the  sword, 
what  care  we  for  death  ?  Wherefore  it  is  best  that 
we  should  give  our  lives,  thus  save  the  Sikh  religion, 
and  bring  down  God's  vengeance  on  the  Turks.' 

Jujhar  Singh  again  spoke  on  the  same  subject  : 
'  My  brother,  our  grandfather  Guru  Teg  Bahadur 
spurned  the  Muhammadan  religion.  Here  is  this 
noble  family  of  ours — a  man  Hke  Guru  Gobind  Singh 
our  father,  a  man  hke  Guru  Teg  Bahadur  our  grand- 
father, a  man  like  Guru  Har  Gobind  our  great- 
grandfather. We,  who  are  their  descendants,  can- 
not attach  a  stigma  to  their  memories.'     The  young 


I 


LIFE  OF  GURU  GOBIND  SINGH        197 


boy  waxing  still  more  angry,  continued,  *  Hear,  O 
viceroy,  I  spurn  thy  religion  and  will  not  part  with 
mine  own.  It  hath  become  the  custom  of  our  family 
to  forfeit  Ufe  rather  than  faith.  O  fool,  why  seekest 
thou  to  tempt  us  with  worldly  ambition  ^  We  will 
never  be  led  astray  by  the  false  advantages  thou 
offerest.  The  indignities  inflicted  by  the  Turks  on 
our  grandfather  shall  be  the  fire  to  consume  them, 
and  our  deaths  the  wind  to  fan  the  flame.  In  this 
way  we  shall  destroy  the  Turks  without  forfeiting 
our  holy  faith.* 

The  Muhammadan  viceroy  could  not  endure  out- 
spokenness of  this  description,  and,  in  the  words  of  the 
chronicler,  began  to  burn  hke  sand  in  a  fiery  furnace. 
He  said  he  must  put  the  children  to  death.  They 
had  no  fear  of  any  one,  and  their  words  were  liable 
to  cause  disaffection  and  religious  apathy  in  others. 
Suchanand  was  ready  to  support  the  viceroy,  and 
suggested  additional  reasons  for  putting  the  children 
to  death.  He  said  they  had  spoken  insolently 
before  the  Viceroy,  and  when  they  grew  up  they 
would  follow  their  father's  example  and  destroy 
armies.  What  good  could  be  expected  from  them  ? 
They  would  be  always  exciting  revolts.  They  were 
prisoners  with  no  right  of  pardon  ;  and,  if  they 
were  released,  no  one  knew  what  they  would  do. 
There  were  no  means  for  their  repression  but  death. 

Then  out  spoke  the  Nawab  of  Maler  Kotla,  '  O 
Viceroy,  these  children  are  still  drinking  milk  in  the 
nursery,  and  are  too  young  to  commit  an  offence. 
They  know  not  good  from  evil.  Wherefore  be 
pleased  to  allow  them  to  depart.'  This  representa- 
tion the  Viceroy  heeded  not,  but  cast  about  for  some 
one  to  kill  the  children.  His  servants  who  were 
present  said  they  were  wilhng  to  sacrifice  their  lives 
for  him,  but  they  were  not  executioners.  He  turned 
to  right  and  left,  but  all  his  staff  hung  down  their 
heads  in  token  of  refusal  and  pity  for  the  children. 
At  last  looking  behind  him  he  espied  a  Ghilzai  who, 


198  THE  SIKH  RELIGION 

with  the  cruelty  of  his  race,  offered  to  do  the  san- 
guinary deed.  It  is  a  general  belief  among  the  Sikhs 
that  the  children  were  bricked  into  a  wall  and  suffered 
to  die  in  that  position,  but  the  authors  of  the  Suraj 
Parkash  and  of  the  Gur  Bilas  both  state  that 
the  children  were  put  to  death  in  the  order  of  their 
ages  by  the  sword  of  the  Ghilzai  executioner.  They 
vied  with  each  other  as  to  who  should  first  have 
the  honour  of  martyrdom.  The  two  children  Jujhar 
Singh  and  Fatah  Singh,  aged  nine  and  seven  years 
respectively,  perished  on  the  13th  of  Poh,  Sambat 
1762  (a.  d.  1705). 

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, 

0  Fatah  Singh,  after  such  love  for  me  whither  have 
you  gone  ?  Take  me  with  you.  Who  will  call  now  me 
mother  or  grandmother  ?  Who  will  come  and  sit  en 
my  lap  ?  How  shall  I  now  behold  you  ?  O  youthful 
warriors,  light  of  my  courtyard,  sun  of  my  family, 

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 

1  In  the  Suraj  Parkdsh  it  is  stated  that  it  was  Tilok  Singh  and 
Ram  Singh  who  cremated  the  bodies  of  the  Guru's  mother  and  sons. 


200  THE  SIKH  RELIGION 

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 


202  THE  SIKH  RELIGION 

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 

1  The  preceding  part  of  this  address  refers  to  Anandpur;  what 
follows  to  Chamkaur. 


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. 


204  THE  SIKH  RELIGION 

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. 

2  A  famous  Persian  poet,  author  of  the  Shdh-i-Nama. 


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. 

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. 


210  THE  SIKH  RELIGION 

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 


SIKH   V     P.  210 


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 


212  THE  SIKH  RELIGION 

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 


214  THE  SIKH  RELIGION 

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: 


F 


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. 


2i8  THE  SIKH  RELIGION 

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. 


I 


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 


220  THE  SIKH  RELIGION 

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 


LIFE  OF  GURU  GOBIND  SINGH        221 

penetrated,  it  would  perish  for  want  of  water.  In 
line  Dalla  manfully  and  courageously  stated  that  he 
intended  the  Guru  should  reside  with  him  for  ever. 

One  day  the  Guru,  probably  not  wishing  to  com- 
promise his  friend  Dalla,  said  he  would  like  to  see 
the  old  fort  of  Bhatinda  which  had  been  founded 
by  Binaipal.  He  first,  however,  in  pursuance  of  his 
promise  went  to  visit  Ram  Singh  at  Chakk  Bhai. 
Ram  Singh  informed  Dayal  Das  of  the  Guru's  visit, 
and  suggested  to  him  to  prepare  dinner  for  him  in 
Bhuchcho.  He  did  so,  but  the  Guru  refused  his 
hospitality  and  proceeded  to  Bhagtu  on  his  way  to 
Bhatinda.  The  Guru  took  up  his  residence  on  the 
top  of  the  fort  where  now  is  a  small  temple  dedi- 
cated to  him. 

At  night  some  Baloches  sang  of  Sassi  and  Punnu. 
Sassi  had  been  brought  up  by  a  washerman.  Punnu 
was  a  Baloch  merchant  who  came  to  the  Pan  jab 
with  merchandise  for  sale.  He  met  Sassi,  fell  in 
love  with  her,  and  remained  with  her,  until  his 
brother  came  and  took  him  forcibly  away  by  night. 
Sassi  at  daybreak  hearing  of  his  abduction  followed 
him,  and  on  arriving  at  a  sandy  desert  was  so  over- 
come by  the  heat  that  she  expired.  The  poet 
represented  that  she  had  entered  the  earth  in  quest 
of  Punnu.  Next  day  the  Guru  took  occasion  to 
expatiate  on  love.  He  said,  '  Men  may  perform 
devotion  and  penance  for  hundreds  of  thousands  of 
years,  but  it  would  be  all  in  vain  without  the  love 
of  God.' 

The  Bairars  told  the  Guru  a  legend  regarding  the 
founding  of  Bhatinda.  One  day,  as  Binaipal  was 
hunting,  he  saw  a  wolf  and  a  goat  struggling.  The 
goat  was  trying  to  save  her  young  from  the  wolf. 
On  the  very  spot  where  the  struggle  between  the 
two  animals  took  place  Binaipal  caused  the  fort  to 
be  erected.  The  Bairars  told  the  Guru  that  there 
was  a  subterranean  passage  between  Bhatinda  and 
Bhatner  in  Bikaner.     The  chroniclers  do  not  state 


222  THE  SIKH  RELIGION 

who  was  in  possession  of  the  fort  when  visited  by 
the  Guru.^ 

The  Guru  thence  proceeded  to  Samma  and  thence 
returned  to  Talwandi  Sabo.  There  his  friend  Dalla 
again  met  him.  Dayal  Das  had  been  following  the 
Guru  for  some  time  to  present  him  with  the  sacred 
food  he  had  prepared  for  him,  and  thus  secure  the 
Guru's  pardon.  On  arriving  at  Damdama  Ram 
Singh,  who  was  in  the  Guru's  service,  interceded  for 
Dayal  Das,  and  the  Guru  was  pleased  to  restore 
him  to  his  friendship. 

Wazir  Khan  sent  another  letter  to  Dalla  to  arrest 
the  Guru,  or  he  would  plunder  his  country  and  put 
him  to  death  without  mercy.  Dalla  replied,  '  O 
viceroy,  I  fear  thee  not,  however  much  thou  threat- 
enest  me  with  thine  army.  Having  destroyed  it, 
the  Guru  and  I  will  retire  into  the  forest  where 
thou  shalt  have  no  power  over  us,  and  whence  thou 
shalt  have  to  return  when  thy  troops  have  perished 
of  hunger  and  thirst.  I  will  by  no  means  have  the 
Guru  arrested  to  please  thee.  Nay,  I  will  defend 
him  with  my  life.' 

Zabardast  Khan,  the  Viceroy  of  Lahore,  plundered 
a  party  of  Sikh^  who  were  going  to  make  offerings 
to  the  Guru.  Wazir  Khan,  the  viceroy  of  Sarhind, 
plundered  another  party  going  on  the  same  errand. 
The  Guru  then  repeated  his  exhortation  to  his  Sikhs 
to  wear  arms  and  diligently  practise  their  use.  In 
the  early  days  of  Sikhism  it  was  different.  At  that 
time  the  Guru's  teaching  was  to  remember  the  true 
Name  and  not  annoy  anybody.  Farid  said,  '  If  any 
one  strike  thee  with  his  fists,  strike  him  not  back.' 
With  such  teaching,  the  Guru  said,  the  Sikhs  had 
become  faint-hearted  and  ever  suffered  defeat.  Now 
that  the  times  had  altered,  and  the  Sikhs  were 
obliged  to  defend  themselves,  he  had  established  the 

1  There  is  a  tradiiion  in  Bhatinda  that  the  fort  was  partially 
destroyed  by  Shahab-ul-Din  Ghori  during  his  campaign  for  the  recovery 
of  the  Panjab. 


LIFE  OF  GURU  GOBIND  SINGH        223 

Khalsa,  and  whoever  desired  to  abide  in  it  should 
not  fear  the  clash  of  arms,  but  be  ever  ready  for 
the  combat  and  the  defence  of  his  faith.  At  the 
same  time  the  Name  was  still  to  remain  the  chief 
object  of  the  Sikhs'  adoration. 


Chapter  XXVIII 

While  the  Guru  was  at  Damdama  he  dictated  the 
whole  of  the  Granth  Sahib  to  Bhai  Mani  Singh,  and 
added  for  the  first  time  the  hymns  and  sloks  of  his 
father  Guru  Teg  Bahadur  with  a  slok  of  his  own.^ 

It  is  said  that  the  Guru  used  to  have  baptismal 
water  prepared  and  thrown  among  the  bushes.  He 
explained  that  he  did  so  in  order  that  the  Malwa 
Sikhs  might  increase  in  number  and  spring  from 
every  forest  shrub.  He  used  also  to  have  pens  made 
and  scattered  in  different  directions.  By  this  he 
meant  that  the  inhabitants  of  the  place  should 
become  learned  and  expert  penmen. 

The  Guru  while  at  Damdama  used  in  the  after- 
noon to  go  into  the  forest  and  sit  under  a  j and- tree. 
The  place  was  hence  called  Jandiana.  A  temple 
was  subsequently  erected  there.  At  night  the  Guru 
used  to  return  to  Damdama.  It  was  while  in  this 
neighbourhood  he  baptized  Dalla  and  one  hundred 
other  Sikhs. 

1  Slok  LIV.  It  may  here  be  staled  that  there  were  three  editions 
of  the  Granth  Sahib.  The  first  was  written  by  Bhai  Gur  Das,  the 
second  by  Bhai  Banno,  and  the  third  by  Bhai  Mani  Singh,  under  ttie 
superintendence  of  Guru  Gobind  Singh.  The  first  two  are  believed 
to  exist  still,  one  being  at  Kartarpur  in  the  Jalandhar  District,  and  the 
other  at  IMangat  in  the  Gujrat  District  of  the  Panjab.  Guru  Gobind 
Singh's  copy  of  the  Granth  Sahib  was  the  most  complete.  It  is  un- 
fortunately not  now  extant.  It  was  either  destroyed  or  taken  away 
as  booty  by  Ahmad  Shah  Durani  when  he  despoiled  and  profaned 
the  Golden  Temple  at  Amritsar. 

The  Granth  of  the  tenth  Guru  was  really  the  Daswen  Padshah  ka 
Granth.  The  large  volume  which  now  bears  that  title,  was  com- 
piled from  various  materials  twenty-six  years  after  his  demise. 


224  THE  SIKH  RELIGION 

The  Guru  sent  for  Tilok  Singh  and  Ram  Singh 
who  had  performed  the  obsequies  of  his  two  sons 
Ajit  Singh  and  Zorawar  Singh,  fallen  at  Chamkaur. 
They  came  to  visit  him  and  made  him  large  offer- 
ings. The  Guru  was  well  pleased  with  them  and 
blessed  them  and  their  offspring.  It  may  be  here 
mentioned  that  Ram  Singh  is  the  ancestor  of  the 
Chief  of  Patiala,  and  Tilok  Singh  the  ancestor  of 
the  chiefs  of  Nabha  and  Jind.^ 

One  day  the  Guru  said  to  Dalla,  '  That  is  a  fine 
field  of  wheat  I  see.'     Dalla  replied,  '  That  is  grass, 

0  true  Guru,  wheat  groweth  not  here.  Had  we 
wheat  the  Muhammadans  would  oppress  us.  Say 
that  moth  and  hajra^  are  growing  here.'  Another 
day  the  Guru  said,  '  O  Dalla,  I  see  excellent  sugar- 
cane here.'  Dalla  made  the  same  reply  as  before 
when  the  Guru  said  he  had  seen  wheat.  The  Guru 
said,  '  Thou  knowest  not  thine  advantage.  I  desire 
to  make  thy  land  as  fertile  as  Sarhind.  The  Turks 
whom  thou  fearest  shall  soon  perish,  and  the  soil 
of  Malwa  in  time  bear  wheat  and  sugar-cane.' 
This  prophecy  has  been  fulfilled.  Canals  made  by 
the  British  Government  have  since  fertilized  that 
part  of  the  country. 

It  was  here  the  Guru  heard  that  Kapura  had  been 

^  It  is  stated  by  several  Sikh  writers  that  Tilok  Singh  was  present 
at  the  battle  of  Chamkaur.  Though  inexperienced  in  war,  he  con- 
ceived a  desire  to  engage  in  it,  and  went  into  the  thick  of  the  combat. 
A  Pathan  endeavoured  to  pierce  him  with  a  lance.  He  snatched  the 
lance  from  the  Pathan's  hands  and  cut  off  his  head  with  his  sword. 
He  then  took  the  head  on  the  Pathan's  lance  to  the  Guru.  The  Guru 
on  seeing  him  approach  cried  out,  Ao,  Tilok  Sing,  jang  ke  Idre — 
Come,  Tilok  Singh.  Bridegroom  of  war. 

Tilok  Singh  and  Ram  Singh  had  been  hereditary  Sikhs,  and  were 
ever  regarded  affectionately  by  the  Guru,  as  is  evidenced  by  his  letter 
of  the  2nd  of  Bhadon,  Sambat  1753  (a.  d.  1696),  in  which  he  wrote, 
Men  tere  upar  bahut  khiishi  hat,  aur  terd  ghar   mera  hai,  that  is, 

1  am  very  well  pleased  with  you,  my  house  is  yours,  and  your 
house  is  mine.  This  letter  is  now  preserved  with  other  relics  of  the 
Guru  in  the  Sikh  state  of  Nabha. 

2  Molh  and  bajra  are  inferior  Indian  cereals  only  consumed  by  the 
poorest  classes. 


LIFE  OF  GURU  GOBIND  SINGH        225 

put  to  death  by  Isa  Khan  of  Kot  Isa  Khan  ni  the 
Firozpur  district.  The  cause  and  manner  of  hxs 
death  were  as  follows  : — Kaul,  a  descendant  of 
Prithi  Chand,  had  established  a  rehgious  fair  at 
Dhilwan ;  Kapura  attended  it  and  became  involved 
in  a  drunken  brawl  with  some  of  the  pilgrims.  Kaul 
sent  a  great-grandson  of  his  to  interpose,  but  the 
youth  was  killed.  Another  great-grandson  whom 
he  dispatched  on  a  similar  errand  met  with  the  same 
fate.  On  this  Abhai  Ram,  the  father  of  the  youths 
slain,  became  furious  with  Kapura,  desired  that  the 
Guru's  curse  on  him  might  speedily  take  effect,  and 
his  line  be  extirpated.  Isa  Khan  with  all  haste 
employed  a  party  of  men  to  attack  Kapura,  whom 
he  suspected  to  be  a  friend  of  the  Guru.  The 
latter  tried  to  defend  himself,  but  was  worsted,  and 
then  tried  to  conceal  himself  in  a  haystack.  Isa 
Khan  dragged  him  forth,  and  made  him  a  prisoner. 
When  taking  him  away  he  thought  he  would  be 
only  an  encumbrance,  so  he  ordered  him  to  be  hanged 
on  the  nearest  tree.  Kapura  himself  remembered 
the  Guru's  curse,  that  his  head  should  be  put  into 
a  bag  of  ashes,  so  he  requested  that  it  should  be 
done  before  his  execution,  that  the  words  of  the 
Guru  might  be  fulfilled,  and  that  he  might  be  thus 
saved  from  further  transmigration. 

On  one  occasion  a  question  arose  as  to  what  the 
earth  rested  on.  The  theories  of  the  Hindus  and 
other  sects  were  put  forward.  The  Guru  concluded 
the  discussion  by  saying  that  the  earth  was  sup- 
ported by  the  power  of  God  who  alone  was  true 
and  permanent.  He  on  that  occasion  repeated  the 
sixteenth  pauri  of  the  Japji. 

Daya  Singh  and  Dharm  Singh,  whom  the  Guru 
had  sent  with  the  Zafarnama  to  the  Emperor,  suc- 
ceeded in  dehvering  it,  and  were  furnished  with 
a  parwana  of  safe  conduct  for  their  return  journey. 
The  perusal  of  the  Zafarnama  is  said  to  have 
softened  the  Emperor's  heart  and  led  him  to  repent ; 


226  THE  SIKH  RELIGION 

hence  his  permission  to  the  Guru's  messengers  to 
return  to  their  own  country  in  peace  and  safety. 
They,  however,  received  no  verbal  or  written  reply 
to  the  Guru's  letter. 

The  Guru  asked  Dalla  to  accompany  him  to  the 
south  of  India.  Dalla  replied  that  he  considered 
his  humble  couch  at  Damdama  was  equal  to  the 
throne  of  Dihli,  and  he  pressed  the  Guru  and  his 
Sikhs  to  remain  with  him.  The  Bairars  in  the 
Guru's  service  also  endeavoured  to  dissuade  him 
from  his  contemplated  journey.  He  refused  to  listen 
to  them,  and  on  this  several  of  them  left  his  service. 
The  Guru  was  now  left  with  only  Dalla  Singh  ; 
the  two  great-grandsons  of  Bhai  Bhagtu,  namely. 
Ram  Singh  and  his  brother  Fatah  Singh  ;  Param 
Singh  and  Dharm  Singh,  descendants  of  Bhai  Rupa ; 
and  Bhai  Mani  Singh,  the  Sikh  biographer  and  ar- 
ranger of  the  Ad  Granth  and  the  tenth  Guru's 
Granth. 

Their  first  march  was  to  Kewal,  thence  to  Jhorar, 
thence  to  Jhanda,  and  thence  to  Sarsa.  Param 
Singh  and  Dharm  Singh  had  a  new  bed  provided 
for  the  Guru  at  every  march.  Dalla  Singh  to  every 
one's  intense  amazement  absconded  during  the  march 
in  the  dead  of  night,  and  took  with  him  a  Sodhi 
and  several  Bairars.  The  Guru  dismissed  Fatah 
Singh  on  Ram  Singh's  representation  that  his  ser- 
vices and  assistance  were  required  at  home. 

The  Guru  thence  proceeded  to  Nauhar,  a  town 
of  Bikaner  about  twenty  miles  south-west  of  Sarsa. 
Though  the  inhabitants  were  very  rich,  they  do  not 
appear  to  have  been  forward  in  providing  supplies 
for  the  Guru  and  his  few  remaining  followers.  On 
the  contrary,  there  was  great  commotion  in  the  town 
because  one  of  his  Sikhs  had  accidentally  killed 
a  pigeon.  When  the  Guru  went  into  the  market- 
place he  saw  that  the  inhabitants  were  very  proud 
of  their  wealth,  and  he  foretold  that  it  should  all 
soon  vanish.     In  a.  d.  1756  a  Sikh  expedition  was 


( 


LIFE  OF  GURU  GOBIND  SINGH        227 

directed  against  Charupur  (Chainpura),  but  on 
finding  the  water  on  the  march  brackish,  the  soldiers 
made  a  diversion  and  plundered  Nauhar. 

Thence  the  Guru  proceeded  to  Bahaduran.  There 
he  gave  Param  Singh  and  Dharm  Singh  a  horse 
each  and  also  arms  for  their  defence.  On  arriving 
at  Sahewa  (Saio)  the  Guru  noticed  that  through 
respect  for  him  they  were  taking  the  arms  on  their 
heads  and  walking  beside  their  chargers  as  being 
a  Guru's  gifts.  The  Guru  said  that  they  should 
obtain  whatever  they  required,  and  that  their  tongues 
should  be  to  them  as  arms.  On  bidding  them  fare- 
well he  presented  them  with  a  religious  work  con- 
taining the  morning  and  evening  divine  services  of 
the  Sikhs. 

The  Guru's  next  march  was  to  Madhu  Singh  ana. 
He  thence  proceeded  to  Pushkar,  a  place  of  pil- 
grimage sacred  to  Brahma.  A  Brahman  caUed 
Chetan  showed  the  Guru  the  sacred  places  of  Ajmer. 
The  Guru  while  in  that  neighbourhood  was  often 
severely  heckled  on  the  subject  of  his  dress.  People 
said  it  was  neither  Hindu  nor  Muhammadan.  The 
Guru  admitted  the  fact,  and  said  it  was  the  dress 
of  the  third  distinct  sect  which  he  had  established. 

Thence  the  Guru  proceeded  to  Narainpur,  generally 
known  as  Dadudwara,  where  the  saint  Dadu  had 
lived  and  flourished.  His  shrine  had  by  this  time 
descended  to  a  Mahant  called  Jait,  who  quoted  two 
lines  of  Dadu  to  the  Guru  : — 

Dadu,  surrender  thy  claim  to  every  worldly  thing  ;  pass 
thy  days  without  claims. 

How  many  have  departed  after  trading  in  this  grocer's 
shop  !  ^ 

The  Guru  said  these  lines  were  appUcable  to  the 
invention  of  a  religion,  but  ill  suited  to  its  preserva- 
tion.    Rather  should  the  lines  be  read  : — 

^  I'hat  ib,  the  world. 
Q2 


228  THE  SIKH  RELIGION 

Asserting  thy  claim  in  the  world  plunder  the  wicked. 
Extirpate  him  who  doeth  thee  evil. 

The  Mahant  quoted  two  other  lines  to  the  Guru  : — 

Dadu,  taking  the  times  as  they  come,  be  satisfied  with 
this  Kal  age. 

If  any  one  throw  a  dod  or  a  brick  at  thee,  hft  it  on  thy 
head. 

The  Guru  would  not  admit  the  last  line,  and  altered 
it  thus  : — 

If  any  one  throw  a  clod  or  a  brick  at  thee,  angrily  strike 
him  with  a  stone. 

The  Guru  then  explained  the  principles  of  his 
own  religion  to  the  Mahant :  '  This  age  is  very  evil. 
The  wicked  rule  in  it,  and  cause  suffering  to  saints 
and  holy  men.  Tyrants  therefore  deserve  to  be 
punished.  They  will  not  refrain  as  long  as  they 
are  pardoned.  O  Mahant,  they  who  bear  arms,  who 
remember  the  true  Name  and  sacrifice  their  lives 
for  their  faith,  shall  go  straight  to  paradise.  There- 
fore I  have  established  the  Khalsa  rehgion,  given  my 
followers  arms,  and  made  them  heroes/ 

The  Gum  was  censured  by  his  staff  for  lifting  his 
arrow  in  salutation  of  Dadu's  shrine.  Man  Singh 
quoted  the  Guru's  own  written  instructions,  Gor 
marhi  mat  bhul  na  mane — Worship  not  even  by 
mistake  Muhammadan  or  Hindu  cemeteries  or  places 
of  cremation.  The  Guru  explained  that  he  saluted 
the  shrine  to  test  his  Sikhs'  devotion  and  their 
recollection  of  his  instructions.  The  Guru,  however, 
admitted  that  he  had  technically  rendered  himself 
liable  to  a  fine,  and  cheerfully  paid  one  hundred  and 
twenty-five  rupees. 

The  Guru  thence  went  to  Lali,  thence  to  Mag- 
haroda,  and  thence  to  Kulait.  Here  he  met  Day  a 
Singh  and  Dharm  Singh  returning  from  their  em- 
bassy to  Aurangzeb.  It  is  probable  the  embassy 
reached  the  Emperor  when  he  was  ill.     The  envoys 


LIFE  OF  GURU  GOBIND  SINGH        229 

told  the  Guru  that  when  they  left  the  Emperor's 
court  they  heard  he  had  been  seized  with  a  colic. 

The  Guru  thence  proceeded  to  Baghaur.  Here 
he  heard  of  Aurangzeb's  death  and  the  accession  of 
his  second  son  Tara  Azim,  called  Muhammad  Azim 
Shah  by  Muhammadan  historians.  The  inhabitants 
of  Baghaur  refused  suppHes  and  quarrelled  with  the 
Guru's  escort.  A  camel  belonging  to  the  Guru 
trespassed  on  one  of  the  town  gardens.  The  gar- 
deners beat  the  camel  and  abused  the  camel-driver. 
Upon  this  the  Sikhs  went  in  a  body  and  assaulted 
the  gardeners.  This  led  to  a  counter  assault  and 
fighting  which  lasted  two  days.  By  this  time  the 
Sikhs  had  stormed  and  plundered  the  city,  but  the 
fort  remained  to  be  captured.  By  the  advice  of 
Ratan  Singh,  a  Sikh  whom  the  Guru  must  have 
met  on  his  travels,  a  cannon  was  placed  on  a  hill 
commanding  the  fort.  After  a  brief  cannonade  the 
occupants  held  out  a  flag  of  truce.  Peace  was  pro- 
claimed, but  on  the  arrival  of  the  raja  of  the  place, 
who  had  been  absent  when  the  fighting  began, 
hostihties  were  resumed.  Dharm  Singh  killed  the 
raja's  commander-in-chief,  and  the  Guru  killed  the 
raja  himself.  The  Baghaur  army  then  fled,  and 
was  pursued  by  the  Sikhs  until  the  Guru  recalled 
them.  Upon  this  the  Guru  resumed  his  march.  On 
setting  out  he  told  the  Sikhs  that  the  Turks  should 
soon  fight  against  one  another,  and  that  the  usurper, 
Tara  Azim,  should  be  killed. 

Chapter  XXIX 

When  Aurangzeb  died,  his  eldest  son,  Bahadur 
Shah,  was  engaged  in  a  mihtary  expedition  in 
Afghanistan.^  When  his  younger  brother  Tara  Azim 
usurped  the  throne,  Badadur  Shah  hastened  back 

1  The  Emperor  Aurangzeb  had  three  sons,  Bahadur  Shah,  Muham- 
mad Azim  Shah  (called  Tara  Azim  by  the  Sikhs),  and  Muhammad 
Kam  Bakhsh. 


230  THE  SIKH  RELIGION 

to  India  to  claim  and  do  battle  for  his  heritage. 
He  consulted  Nand  Lai,  a  friend  of  his,  as  to  how 
he  should  be  successful.  Nand  Lai  advised  him  to 
seek  the  Guru's  assistance.  The  Guru,  on  being 
appealed  to,  promised  him  not  only  assistance  but 
sovereignty  if  he  agreed  to  a  request  he  was  about 
to  make,  and  did  not  prove  false  like  his  father. 
Bahadur  Shah  was  pleased  to  accept  these  vague 
conditions,  and  informed  the  Guru  accordingly. 

The  Guru  sent  Dharm  Singh  with  some  trusty 
Sikhs  to  render  him  all  possible  assistance,  and, 
feeling  anxiety  regarding  the  grave  political  cir- 
cumstances of  the  country,  deemed  it  advisable 
to  retrace  his  steps  to  the  north  in  the  hope  of 
meeting  and  conferring  with  the  Emperor. 

When  Bahadur  Shah  had  fully  equipped  his  army, 
he  marched  to  Agra.  Tara  Azim,  who  was  at  the 
time  in  distant  Ahmadnagar,  on  hearing  of  his 
brother's  operations,  marched  by  Gualiar  to  con- 
tend with  him  for  empire.  Bahadur  Shah  advanced 
to  meet  him  and  encamped  at  Jaju  near  Dhaulpur 
(Dholpur)  where  the  opposing  armies  met.^  After 
a  fight  of  three  days'  duration,  not  only  Tara  Azim, 
but  several  of  his  principal  officers  were  slain.  Upon 
this  his  army  fled  and  victory  remained  with  Bahadur 
Shah.  He,  now  undisputed  monarch  of  India,  re- 
turned to  Agra  and  dispatched  Dharm  Singh  to 
inform  the  Guru  of  his  victory. 

On  the  Guru's  arrival  in  Dihli  he  encamped  on 
the  left  bank  of  the  Jamna.  His  Sikhs  thought  it 
unsafe  for  him  to  enter  that  strong  Muhammadan 
and  imperial  centre.  He  erected  a  temple  on  the 
spot  where  his  father  Guru  Teg  Bahadur  had  been 
cremated.  On  hearing  of  Bahadur  Shah's  victory 
the  Guru  resolved  to  go  to  Agra  to  congratulate 
him,  and  made  arrangements  to  leave  his  wives  in 
Dihli  under  the  protection  of  his  Sikhs.  Upon  hear- 
ing this  Mata  Sundari  wept  copiously.     The  Guru 

^    Wdqidt  Hind. 


r 


LIFE  OF  GURU  GOBIND  SINGH        231 


consoled  her  with  the  arguments  and  reflections  he 
had  previously  employed  at  Damdama  on  the  tran- 
sitoriness  of  human  life  and  the  bhss  in  which  her 
son  abode  as  a  mighty  hero  and  religious  martyr. 

A  goldsmith  residing  in  Dihli  came  to  the  Guru 
to  pray  him  to  grant  him  the  favour  of  a  son.  One 
day  as  the  Guru  went  to  the  chase  accompanied 
among  others  by  the  goldsmith,  they  saw  a  woman 
abandon  her  male  infant  in  the  forest.  The  Guru 
told  the  goldsmith  to  take  and  rear  the  child.  The 
goldsmith  said  he  could  not  afford  a  wet-nurse. 
The  Guru  directed  him  to  take  some  water,  recite 
Wahguru  over  it,  and  wash  his  wife's  breasts  there- 
with. When  she  took  the  child  in  her  lap  milk 
would  at  once  come  in  abundance.  The  goldsmith 
accepted  the  Guru's  advice,  and  the  promised  result 
was  obtained.  When  the  child  was  five  years  of 
age,  he  was  seen  by  Mata  Sundari,  who  found  in 
him  a  marvellous  Hkeness  to  her  martyred  son,  and 
duly  adopted  him. 

Sahib  Kaur  importuned  the  Guru  to  allow  her  to 
accompany  him.  At  last  he  yielded  to  her  entreaties. 
Bahadur  Shah  sent  a  messenger  to  the  Guru  to  ex- 
pedite his  departure.  The  messenger  informed  him 
that  the  Emperor  feared  the  bigotry  of  his  co- 
religionists were  he  himself  to  pay  the  first  visit. 

The  Guru  on  the  third  day  after  his  departure 
from  Dihli  arrived  at  Mathura  and  encamped  at 
Suraj  Kund,  on  the  banks  of  the  Jamna.  He  made 
a  tour  through  Bindraban  and  visited  all  its  famous 
and  interesting  places. 

On  his  journey  to  Agra  the  Guru  wanted  water. 
One  of  his  Sikhs  fetched  it  from  the  house  of  a 
barren  woman  of  the  priestly  class,  and  told  the 
Guru  that,  there  being  no  children  there,  the  water 
must  be  pure.  The  Guru  would  not  admit  that 
children  defiled  water,  and  asked  it  to  be  brought 
him  from  some  house,  where  there  were  sons  and 
daughters.     On   that   occasion  he  said,  '  A  hermit 


232  THE  SIKH  RELIGION 

is  best  when  alone  ;  pure  is  his  body  and  pure 
his  mind  ;  but  where  there  is  a  householder  with 
a  large  family,  his  house  is  still  purer,  and  so  are 
his  body,  mind,  and  understanding/ 

The  Guru  duly  met  the  Emperor  Bahadur  Shah  in 
Agra.  The  Emperor  thanked  him  for  such  assist- 
ance as  he  had  given  him  in  obtaining  the  throne, 
made  him  costly  presents,  and  invited  him  to  spend 
some  time  with  him.  The  Guru  was  pleased  to 
accept  the  invitation. 

One  day  as  the  Guru  and  a  high  officer  were 
seated  together,  a  Saiyid  of  Sarhind  asked  the  Guru 
if  he  could  perform  a  miracle.  The  Guru  replied 
that  miracles  were  in  the  power  of  the  Emperor.  He 
could  raise  a  humble  person  to  the  highest  office 
and  dignity,  or  degrade  him  therefrom.  The  Saiyid 
said  he  knew  that,  but  had  the  Guru  himself  the 
power  of  working  any  miracles  ?  Upon  this  the 
Guru  drew  forth  a  gold  coin  and  said  that  it  was 
a  miracle,  for  everything  could  be  purchased  with  it. 
The  Saiyid  asked  if  he  could  show  any  further 
miracles.  In  reply  the  Guru  drew  his  sword,  and 
said  that  that  also  was  a  miracle.  It  could  cut  off 
heads  and  confer  thrones  and  empires  upon  those 
who  wielded  it  with  dexterity.  Upon  this  the 
Saiyid  hung  down  his  head  and  asked  no  further 
questions. 

Some  rajas  of  Rajputana  came  to  visit  the 
Guru.  He  told  them  they  did  one  very  regret- 
table thing,  namely,  they  gave  their  daughters  in 
marriage  to  Muhammadan  emperors  and  princes. 
He  made  them  swear  that  they  would  for  the 
future  desist  from  the  practice. 

One  day  in  conversation  with  the  Guru  the 
Emperor  maintained  that  if  any  one  were  to  repeat 
the  Muhammadan  creed,  he  should  not  be  consigned 
to  hell.  The  Guru  denied  that  the  creed  had  that 
efficacy.  If  any  one  after  repeating  it  were  to  do 
evil,  the  repetition  of  the  creed  would  not  avail  him. 


LIFE  OF  GURU  GOBIND  SINGH        233 

The  Emperor  asked  how  he  was  to  be  assured  of 
that.  The  Guru  rephed,  *  The  creed  is  stamped  on 
thy  rupee  ;  we  shall  see  the  effect  thereof.'  The 
Guru  secretly  sent  a  bad  rupee  to  the  market-place 
to  be  changed.  The  money-changer  applied  to  at 
once  rejected  it  as  counterfeit.  It  was  then  taken 
to  the  other  money-changers  with  the  same  result. 
The  Guru  then  addressed  the  Emperor  :  '  See,  in 
thine  empire,  even  in  thine  own  market-place,  no 
one  hath  paid  any  regard  to  thy  creed  engraved  on 
this  rupee,  so  how  shall  it  conduct  men  to  heaven  ? 
Thou  to-day  enjoyest  empire,  and  canst  do  what 
thou  pleasest.  If  here  in  thy  presence  this  bad 
rupee  even  with  the  creed  on  it  cannot  pass,  how 
can  it  be  accepted  by  another  monarch  ?  In  God's 
court  gilding  availeth  not.  The  counterfeit  and  the 
genuine  are  there  distinguished,  and  men  obtain  the 
reward  or  punishment  due  to  their  acts.  Thy  creed, 
therefore,  as  in  the  present  case,  cannot  avail  thee 
for  admission  into  heaven  without  good  works. 
When  all  accounts  are  called  for  by  the  Great 
Examiner,  it  is  only  those  who  show  balances  to 
their  credit  who  shall  be  delivered.' 

The  Guru  and  the  Emperor's  conversation  turned 
on  the  subject  of  Hindu  pilgrimages.  The  Guru 
said  he  himself  had  no  concern  with  them.  Next 
day  when  he  visited  the  Emperor,  the  latter  said 
there  were  two  ways — the  Hindu  and  the  Musal- 
man — in  the  world,  and  inquired  which  the  Guru 
preferred  to  follow.  The  Guru  said  he  was  well 
disposed  towards  both,  and  he  instructed  every  one 
as  he  found  him.  The  Emperor  replied  :  *  There  is 
one  God  and  one  faith.  On  what  dost  thou  rely  ?  ' 
The  Guru  smiled  and  said,  *  My  brother,  there  are 
three  Gods.'  The  Emperor  inquired  where  that  was 
written,  and  added,  '  A  child  born  yesterday  knoweth 
there  is  only  one  God.'  The  Guru  continued,  *  Why 
did  thine  ancestors  hinder  the  Hindus  from  wor- 
shipping Ram,  Narayan,  and  tell  them  they  must 


234  THE  SIKH  RELICxION 

only  utter  Maula  Pak  or  Khuda^  ?  Thou  proclaimest 
that  heaven  is  made  for  Moslems  and  hell  for  the 
Hindus.  Hindus  will  not  associate  with  any  one 
who  adoreth  Maula  Pak  or  Khuda.  Such  is  the 
quarrel  between  the  two  sects.  Know  that  my 
religion  is  that  regarding  which  there  is  no  con- 
troversy. The  Hindus  have  a  God  whom  Moslems 
do  not  acknowledge,  and  I  have  a  God  whom  neither 
of  them  acknowledge.' 

The  Emperor  one  day  preached  the  Guru  a  sermon 
against  Hindu  superstitions.  The  Guru  agreed  with 
him,  but  at  the  same  time  would  not  flatter  the 
Muhammadan  reHgion.  He  said  that  as  the  Hindu 
worshipped  stones,  so  did  the  Muhammadans  wor- 
ship departed  saints  and  even  a  black  lifeless  slab 
at  Makka ;  and  as  the  Hindus  when  at  prayer 
turned  their  faces  to  the  east,  the  Muhammadans 
turned  their  faces  to  the  west.  The  Muhammadans 
supposed  that  their  prophet  could  mediate  for  them, 
but  he  had  become  ashes,  and  what  advantage  could 
his  ashes  or  those  of  his  saints  confer  on  men  ?  The 
Guru  thus  found  fault  with  both  the  Hindu  and 
Muhammadan  religions,  and  said  that  he  had  struck 
out  a  religion  of  his  own,  the  basis  of  which  was  the 
worship  of  the  sole  immortal  God.  Some  discus- 
sion arose  on  the  subject  of  the  Guru's  discourse, 
but  he  promptly  answered  all  objections. 

The  Guru  now  explicitly  stated  the  request  he 
had  several  times  hinted  that  he  desired  to  make. 
It  was  to  deliver  up  to  him  Wazir  Khan  who  had 
killed  his  children  at  Sarhind.  The  Emperor  natur- 
ally desired  to  know  what  the  Guru  proposed  to  do 
with  him.  The  Guru  candidly  replied  that  he 
would  have  life  for  life,  according  to  the  law  of 
retaliation  contained  in  the  Emperor's  sacred  book. 
The  Emperor  shuddered  on  hearing  this  request,  but 
gave  no  direct  refusal.  He  said  he  would  reply 
after  consulting  his  ministers.  At  the  same  time 
^  Muhammadan  names  of  God. 


1 


LIFE  OF  GURU  GOBIND  SINGH       235 

he  felt  that  if  he  surrendered  a  viceroy  to  the  Guru, 
a  popular  rebellion''  and  a  mutiny  of  his  Muham- 
rhadan  army  would  be  the  result.  The  Emperor 
therefore  requested  the  Guru  to  wait  for  a  year 
until  his  rule  was  more  firmly  estabhshed,  and  then 
he  would  consider  the  request  made.  The  Guru 
on  this  reproached  the  Emperor  with  falsehood, 
and  said  that  a  Sikh^  should  arise  who  should  call 
the  false  and  counterfeit  to  account,  who  should 
seize  and  kill  the  Emperor's  viceroys,  priests,  and 
magistrates,  and  contribute  to  the  ruin  of  the 
Mughal  empire. 

Notwithstanding  this  blunt  language  and  undis- 
guised menace,  the  Emperor  invited  the  Guru  to  go 
with  him  on  a  visit  to  Jaipur  and  other  cities.  The 
Guru  promised  to  join  him  on  the  march.  After 
a  few  days  he  set  out  and  overtook  the  Emperor. 
They  both  visited  Jodhpur  and  Chitaur.  Each 
raja  sent  his  envoy  to  conciliate  and  do  homage 
to  the  Guru.  At  Chitaur  there  arose  a  quarrel 
between  the  Sikhs  and  the  Rajputs  on  account  of 
some  grass  the  former  had  taken  for  their  horses. 
The  Guru  censured  his  Sikhs,  and  ordered  them  to 
take  nothing  for  the  future  without  payment. 

The  Emperor  and  the  Guru  continued  their 
journey  to  the  Narbada  river.  The  quarrel  between 
the  Sikhs  and  the  Muhammadans  was  kept  ahve  by 
the  Emperor's  escort,  many  of  whom  were  relations 
of  the  imperial  soldiers  slain  by  the  Sikhs  at  Anand- 
pur.  The  Guru  sent  Man  Singh,  one  of  his  Five 
Beloved,  to  adjust  the  difference  between  both 
parties.  While  on  his  mission  of  peace  the  brave 
Man  Singh,  one  of  the  surviving  heroes  of  Cham- 
kaur,  who  had  never  parted  from  the  Guru,  was 
assassinated  by  a  fanatic.  The  Emperor  was  much 
distressed  on  hearing  of  his  death,  and  ordered 
that  his  murderer  should  be  seized  and  given  up  to 
the  Guru  for  punishment.     The  Guru  pardoned  him, 

^  No  doubt  Banda  was  meant. 


236  THE  SIKH  RELIGION 

and  thus  gained  great  praise  from  the  Muham- 
madans  for  his  mercy  and  clemency. 

The  Emperor  and  the  Guru  continued  their  march 
to  Burhanpur  on  the  Tapti  river.  The  inhabitants 
had  prepared  a  house  there  for  the  Guru,  where  he 
passed  some  time.  A  holy  man  came  to  visit  him 
and  said,  '  O  Guru,  I  was  present  with  thy  father  on 
the  bank  of  the  Brahmaputra  when  thou  wert  born 
in  Patna.  He  said  that  thou  shouldst  afterwards 
travel  to  the  south  of  India.  The  prophecy  having 
nOw  been  fulfilled,  I  have  come  to  meet  and  wel- 
come thee.'  He  then  gave  the  Guru  hospitable 
entertainment. 

The  Emperor  continued  his  journey  and  left  the 
Guru  at  Burhanpur.  After  some  days  the  Emperor 
wrote  to  him  to  join  him,  and  he  acceded  to  his 
request.  Both  then  proceeded  to  Puna  and  thence 
to  Nander  on  the  margin  of  the  river  Godavari  in 
the  present  state  of  Haidarabad  and  about  one 
hundred  and  fifty  miles  north-west  of  its  capital. 


Chapter  XXX 

The  original  name  of  Nander  was  Nau  Nand  Dehra, 
because  it  is  said  that  nine  rikhis  dwelt  there  in 
prehistoric  times.  It  is  supposed  to  occupy  the 
site  of  the  ancient  city  of  Tagara  described  by 
the  author  of  the  Periplus  of  the  Erythrean  Sea. 
In  the  middle  of  the  fourth  century  it  was  still 
a  place  of  importance  and  the  capital  of  a  petty 
kingdom.  Its  fortifications  have  long  since  been 
dismantled  or  have  perished  by  lapse  of  time  ;  and 
there  is  now  no  trace  of  any  ancient  buildings 
save  a  few  old  temple  pillars  preserved  in  a  small 
mosque  near  the  court  of  the  sub-collector.  The 
country  is  diversified  by  dale  and  hillock  along  the 
lazily  flowing  Godavari. 

The  Guru  arrived  in  Nander  in  Sawan  (July- 
August),  A.  D.  1707,  with  some  infantry  and  two  or 


LIFE  OF  GURU  GOBIND  SINGH        237 

three  hundred  cavalry  equipped  with  lances.  He 
went  to  the  hut  of  Madho  Das,  a  Bairagi  hermit. 
Finding  the  Bairagi  absent,  and  hearing  that  he 
possessed  such  skill  in  magic  that  he  could  over- 
throw any  one  who  sat  on  his  couch,  the  Guru 
proceeded  to  sit  thereon  and  make  himself  at 
home.  He  shot  one  of  the  Bairagi's  goats  and 
cooked  and  ate  the  flesh.  A  disciple  went  to  inform 
the  Bairagi  of  the  Guru's  proceedings.  It  was  a 
sacrilege  to  kill  an  animal  at  the  Bairagi's  seat,  and 
another  sacrilege  to  take  possession  of  the  couch 
which  served  him  as  a  throne.  He  came  to  demand 
an  explanation  of  the  intruder's  strange  conduct. 
The  Bairagi  represented  that  the  place  had  been 
first  his  guru's  seat,  then  his  own,  and  he  did  not 
desire  to  have  it  usurped  by  an  unknown  stranger, 
who  moreover  committed  violence  and  sacrilege. 
The  Guru  repHed  that  he  had  arrived  fatigued  in 
Nander,  and  having  heard  of  the  Bairagi's  hospitahty 
and  philanthropy,  took  the  liberty  of  testing  the 
favourable  accounts  he  had  received.  The  Bairagi 
accepted  the  Guru's  explanation,  recognized  from 
his  words  and  manner  that  he  was  a  great  man, 
and  called  himself  his  Banda— slave— the  name  by 
which  he  was  subsequently  known. 

Banda,  whose  original  name  was  Lachmandev,  was 
son  of  Ramdev  Rajput  and  native  of  Rajauri  in  the 
Himalayan  State  of  Punch.  Before  he  adopted  a 
religious  role  he  had  been  a  zamindar  or  cultivator. 
In  early  years  he  practised  the  use  of  firearms  and 
was  devoted  to  the  chase.  Once  when  he  shot  a 
female  deer  he  found  two  young  ones  in  her  womb. 
He  was  so  distressed  at  what  he  had  done,  that  he 
decided  to  renounce  the  world  and  became  a  disciple 
of  a  faqir  named  Janki  Prasad.  As  a  wandering 
mendicant  he  made  his  way  to  the  source  of  the 
Godavari  at  Nasik.  He  there  made  himself  a  hut 
and  began  to  perform  austerities. 

A  Jogi  called  Luni  visited  him  and  instructed  him 


238  .  THE  SIKH  RELIGION 

in  the  science  of  Jog  and  incantations.  Being  thus 
accompUshed,  he  set  out  again  on  his  travels,  and 
followed  the  source  of  the  Godavari  until  he  arrived 
in  Nander.  There  he  became  known  as  a  holy  man 
in  possession  of  many  charms  for  the  acquisition  of 
spiritual  and  temporal  advantages.  He  used  to 
pray  and  perform  penance  on  a  little  mound  over- 
looking the  Godavari,  and  thence  at  intervals  watch 
its  slow  and  dreamy  motion  as  if  it  were  loth  to 
lose  itself  in  the  open  sea. 

The  Guru  was  pleased  with  the  position  and 
seclusion  of  Nander,  and  decided  to  make  it  his 
permanent  abode.  He  used  to  sit  in  prayer  and 
meditation  on  a  small  stone  structure  on  the  margin 
of  the  river.  Near  it  is  a  little  larger  building 
where  the  Granth  Sahib  was  read.  It  is  now  and 
has  been  for  years  in  a  state  of  dilapidation. 

The  Guru  instructed  Banda  in  the  tenets  of  his 
religion,  and  in  due  time  baptized  him  according  to 
the  new  rites.  On  that  occasion  Banda  received 
the  name  Gurbakhsh  Singh,  but  continued  to  be 
known  as  Banda.  He  conceived  a  great  affection 
for  the  true  religious  guide  he  had  at  last  found, 
and  one  day  asked  him  if  there  were  any  service  he 
could  perform  for  him.  The  Guru  after  reflection 
found  that  he  had  an  account  to  settle  with  the 
Muhammadans  of  the  Panjab,  and  replied,  '  I  have 
come  into  the  world  to  consolidate  the  faith  and 
destroy  oppressors.  Art  thou  prepared  to  assist 
me  ?  '  Banda  promised  to  undertake  any  enterprise 
suggested  by  the  Guru.  Upon  this  he  was  enjoined 
to  proceed  to  the  Panjab  and  wreak  vengeance  on 
the  enemies  of  the  Khalsa.  '  Thou  hast  called  thy- 
self my  slave,'  said  the  Guru,  *  but  thou  shalt  be 
the  most  exalted  of  all.' 

Saying  this  the  Guru  presented  him  with  five 
arrows  and  thus  addressed  him,  '  As  long  as  thou 
remainest  continent,  thy  glory  shall  increase.  He 
who  is  continent,  turneth  not  away  from  the  combat. 


b 


LIFE  OF  GURU  GOBIND  SINGH       239 

and  his  opponents  cannot  withstand  him.  The 
continent  man  succeedeth  in  everything.  Once  thou 
forsakest  the  Khalsa  principles  and  associatest  un- 
lawfully with  woman,  thy  courage  shall  depart.'  He 
then  ordered  Banda  to  proceed  towards  the  Jamna, 
wait  at  a  little  distance  from  Buria  for  reinforce- 
ments which  he  would  cause  to  be  sent  him,  then 
go  to  Sadhaura — Buria  and  Sadhaura  are  both  in 
the  present  district  of  Ambala — and  plunder  and 
devastate  it.  The  reason  was  that  the  Muham- 
madans  of  the  place  had  caused  Budhu  Shah  and 
his  disciples  to  be  executed  by  the  Emperor  for 
the  offence  of  having  assisted  the  Guru  at  the  battle 
of  Bhangani.  When  Banda  had  disposed  of  the 
Guru's  enemies  at  Sadhaura,  he  was  to  proceed  to 
sack  some  more  Muhammadan  cities,  then  march 
to  Sarhind,  and  put  its  governor  Wazir  Khan  to 
death.  The  Guru  gave  him  instructions  to  cut  off 
Wazir  Khan's  head  with  his  own  hands,  and  not 
entrust  this  pious  duty  to  any  subordinate.  This 
done  Banda  was  commissioned  to  go  to  the  hills  and 
search  for  the  hill  Rajas  who  had  so  often  and  so 
cruelly  persecuted  the  Guru,  and  mete  out  to  them 
the  same  justice  as  to  the  Mughal  enemies  of  the 
Khalsa. 

With  Banda  the  Guru  dispatched  Baba  Binod 
Singh,  his  son  Baba  Kahn  Singh — descendants  of 
Guru  Angad — and  Baz  Singh,  a  descendant  of  Guru 
Amar  Das,  who  were  all  three  to  give  Banda  further 
instructions  in  the  new  religion  he  had  adopted. 
With  these  the  Guru  sent  five  other  Sikhs  to  assist 
in  the  enterprise  and  support  the  martial  fame  of 
the  Khalsa. 

After  Banda' s  departure  the  Guru  lived  at  various 
places  in  the  immediate  neighbourhood — at  the 
Shikar  Ghat,  or  game  ferry,  whence  he  used  to  go 
hunting,  at  the  Nagina  Ghat,  where  a  Sikh  presented 
him  with  a  valuable  signet  ring  which  he  flung  into 
the  river,  at  the  Hira  Ghat  where  he  disposed  in 


240  THE  SIKH  RELIGION 

a  similar  manner  of  a  valuable  diamond  ring  pre- 
sented him  by  the  Emperor  while  in  Nander,  and 
at  the  spot  now  called  the  Sangat  Sahib,  where  he 
used  to  give  reHgious  instruction  to  his  followers 
and  expound  to  them  the  Granth  Sahib. 

While  at  the  Sangat  Sahib,  a  Multani  Sikh  brought 
the  Guru  an  offering  of  a  bow  and  two  arrows.  He 
was  much  pleased,  and  put  the  bow  to  the  test  by 
discharging  one  of  the  arrows  from  it.  He  sent  one 
of  his  followers  to  inquire  where  the  arrow  had 
fallen.  On  being  informed  of  the  spot  he  said  that 
was  where  he  wished  to  reside.  The  Muhammadans 
objected,  but  their  objection  was  overruled  by  the 
Emperor,  who  made  the  Guru  a  present  of  the  land. 
He  went  and  abode  there,  and  made  it  the  scene 
of  his  propaganda.  It  is  the  place  on  which  his 
shrine  was  subsequently  erected. 

After  some  time  a  Pathan  one  day  came  and 
claimed  from  the  Guru  a  sum  of  eleven  thousand 
rupees  as  the  price  of  horses  he  had  supplied  him. 
The  Guru  had  not  sufficient  funds  to  discharge  the 
debt.  He  said  that  thirty  years  after  his  decease 
the  Sikhs  should  be  in  power,  and  the  Pathan  had 
only  to  present  the  Guru's  acknowledgement  of  the 
debt  to  their  leaders,  when  he  should  receive  the 
amount  many  hundredfold.  The  debt  was  duly  dis- 
charged by  the  Sikhs  under  happier  and  more  pros- 
perous circumstances. 

Chapter  XXXI 

The  Guru  feeling  that  his  end  was  approaching 
desired  to  send  Sahib  Kaur,  to  her  co-wife  Sundari 
whom  he  had  left  in  Dihli  on  his  departure 
to  the  south  of  India.  He  knew  that  she  could 
not  endure  the  shock  which  his  demise  would  cause 
her.  She  at  first  refused  to  leave  Nander,  saying 
that  she  had  made  a  vow  never  to  take  her  daily 
food  without  seeing  the  Guru,  and  how  could  she 


LIFE  OF  GURU  GOBIND  SINGH        241 

fulfil  her  vow  if  she  were  to  part  from  him  ?  The 
Guru  then  gave  her  six  weapons  which  had  belonged 
to  his  grandfather  Guru  Har  Gobind,  and  told  her 
to  look  at  them  whenever  she  desired  to  behold 
him.  With  these  and  other  inducements  he  at  last 
persuaded  her  to  depart.  She  was  accompanied  by 
Bhai  Mani  Singh  and  both  were  enjoined  to  com- 
fort and  console  Sundari. 

The  current  Sikh  account  of  the  Guru's  death  is 
that  he  was  stabbed  by  Gul  Khan,  a  grandson  of 
Painda  Khan,  in  revenge  for  the  death  of  the 
latter  at  the  hands  of  Guru  Har  Gobind.^  More 
probable  is  the  account  given  in  one  of  the  re- 
censions of  Bahadur  Shah's  history  : — The  Guru 
was  in  the  habit  of  constantly  addressing  as- 
semblies of  worldly  persons,  religious  fanatics,  and 
indeed  all  varieties  of  people.  One  day  an  Afghan, 
who  frequently  attended  these  meetings,  was  sitting 
listening  to  him,  when  certain  expressions  which 
were  disagreeable  to  the  ears  of  the  faithful  fell 
from  the  Guru's  tongue.  The  Afghan  was  en- 
raged and,  regardless  of  the  Guru's  dignity  and 
importance,  stabbed  him  twice  or  thrice  with  a 
poniard. 

1  Thucydides,  the  Greek  historian,  cites  a  proverb  to  the  effect  that 
the  gratification  of  revenge  is  the  sweetest  feeling  among  mortals — 
"A/Att  S'  l\Opov%  dfjivvaa-OaL  eKy€vr)(T6ix€vov  rjfuvy  kol  to  Acyo/xcvoV  nov 
^Biarov  ctrnt— and  even  one  of  the  most  Christian  of  poets  thought  it 
not  unbecoming  his  religion  and  philosophy  to  approve  of  the  anger 
of  one  of  the  denizens  of  his  Inferno  for  his  unavenged  death.  His 
passion  for  revenge  and  his  resentment  at  the  inaction  of  his  poetic 
relative  only  enhanced  pity  and  estimation  for  him — 

ond*ei  sen  gfo 
Senza  parlarmi,  si  com'  io  stimo ; 
Ed  in  cio  m'ha  e'  fatto  a  sh  piu  pio. 

Dante's  Inferno. 
Several  Sikhs  suppose  that  Gul  Khan  was  specially  deputed  by 
the  Emperor  Bahadur  Shah  to  assassinate  the  Guru  because  he  had 
importuned  him  to  fulfil  a  promise  solemnly  made.  It  has  been 
thought  the  Emperor  believed  that  if  he  could  remove  the  Guru  from 
his  path,  all  troubles  would  be  at  an  end. 


242  THE  SIKH  RELIGION 

The  Emperor  on  hearing  of  the  outrage  dispatched 
some  of  his  most  skilful  surgeons  to  attend  to  the 
Guru's  injuries  ;  and  so  skilfully  did  they  perform 
their  duty  that  the  Guru's  wounds  were  nearly 
healed  in  a  fortnight,  after  which  the  surgeons  took 
their  leave  as  being  no  longer  required.  In  a  short  time 
the  Emperor  again  sent  to  inquire  after  the  Guru's 
health  and  made  him  several  offerings  which  included 
two  bows.  A  discussion  arose  whether  the  Guru 
could  bend  them.  On  this  he  took  up  one  and  on 
bending  it  burst  open  his  imperfectly  healed  wounds. 
Blood  began  to  flow  copiously.  The  wound  was 
bound  up  by  the  Guru's  attendants,  but  this  time  it 
was  past  medicament. 

The  Guru  set  apart  five  hundred  rupees  for  the 
preparation  and  distribution  of  sacred  food  and  one 
hundred  rupees  to  purchase  sandal-wood  and  what- 
ever else  was  necessary  for  his  obsequies.  His  Sikhs 
came  to  him,  and  said  that  while  he  was  alive  they 
had  the  benefit  of  his  presence,  but  they  required 
instruction  which  might  remind  them  of  him  hereafter 
and  guide  them  to  salvation.  The  Guru  replied,  *  O 
dear  and  beloved  Khalsa,  the  immortal  God's  will  can 
never  be  resisted.  He  who  is  born  must  assuredly  die. 
Guru  Arjan  hath  said,  '*  Everything  we  behold  shall 
perish."  Night  and  day  are  merely  expressions  of 
time.  It  is  the  immortal  God  alone  who  ever 
abideth.  All  other  beings,  however  holy  and  exalted, 
must  depart  when  the  last  moment  allotted  them 
arriveth,  for  none  can  escape  the  primordial  law  of 
corporeal  dissolution.  All  this  world,  composed  of  the 
five  elements,  is  Death's  prey.  When  the  materials 
perish,  how  can  the  fabric  remain  ?  God  the  Creator 
and  Cherisher  of  all  is  alone  immortal.  Brahma, 
Vishnu,  Shiv,  and  the  other  gods  of  the  Hindus 
perished  at  their  appointed  time.  Of  what  account 
is  man  ?  Wherefore,  O  my  friends,  it  is  not  good  to 
be  unduly  enamoured  of  this  fragile  body.  Know 
that  the  light  of  the  imperishable  God  whose  attri- 


LIFE  OF  GURU  GOBIND  SINGH        243 

butes  are  permanence,  consciousness,  and  happiness, 
shine th  ever  in  you.  Wherefore  always  abide  in 
cheerfulness,  and  never  give  way  to  mourning.  God 
is  ever  the  same.  He  is  neither  young  nor  old.  He 
is  not  born,  neither  doth  he  die.  He  feeleth  not  pain 
or  poverty.  Know  that  the  true  Guru  abideth  as  He. 
Creatures  who  are  steeped  in  bodily  pride  are 
very  unhappy,  and  night  and  day  subject  to  love  and 
hate.  Ever  entangled  and  involved  in  the  deadly 
sins,  they  perish  by  mutual  enmity  and  at  last  find 
their  abode  in  hell.  Yet  for  the  love  of  such  creatures 
the  Guru  assumed  birth  to  deliver  them.  He  hath 
instructed  them  in  the  true  Name,  and  very 
fortunate  are  they  who  have  received  and  treasured 
his  instruction.  By  it  they  are  enabled  to  save 
themselves  and  others  from  the  perils  of  the  world's 
ocean.  As  when  after  drought  rain  falleth  and  there 
is  abundance,  so  the  Guru,  seeing  human  beings 
suffering  and  yearning  for  happiness,  came  to  bestow 
it  on  them  and  remove  their  sorrows  by  his  teaching. 
And  as  the  rain  remaineth  where  it  falleth,  so  the 
Guru's  instruction  ever  abideth  with  his  disciples. 
The  Sikhs  who  love  the  true  Guru  are  in  turn  beloved 
by  him.  O  Khalsa, .  remember  the  true  Name. 
The  Guru  hath  arrayed  you  in  arms  to  procure  you 
the  sovereignty  of  the  earth.  Those  who  have  died 
in  battle  have  gone  to  an  abode  of  bhss.  I  have 
attached  you  to  the  skirt  of  the  immortal  God  and 
entrusted  you  to  Him.  Read  the  Granth  Sahib  or 
listen  to  it,  so  shall  your  minds  receive  consolation, 
and  you  shall  undoubtedly  obtain  an  abode  in  the 
Guru's  heaven.  They  who  remember  the  true  Name 
render  their  lives  profitable,  and  when  they  depart 
enter  the  mansions  of  eternal  happiness.' 

When  the  Sikhs  came  again  to  take  their  last  fare- 
well of  the  Guru,  they  inquired  who  was  to  succeed 
him.  He  replied,  '  I  have  entrusted  you  to  the 
immortal  God.  Ever  remain  under  His  protection, 
and  trust  to  none  besides.     Wherever  there  are  five 

R  2 


244  THE  SIKH  KELIGION 

Sikhs  assembled  who  abide  by  the  Guru^s  teachings, 
know  that  I  am  in  the  midst  of  them.  He  who 
serveth  them  shall  obtain  the  reward  thereof — the 
fulfilment  of  all  his  heart's  desires.  Read  the  history 
of  your  Gurus  from  the  time  of  Guru  Nanak.  Hence- 
forth the  Guru  shall  be  the  Khalsa  and  the  Khalsa 
the  Guru.  I  have  infused  my  mental  and  bodily 
spirit  into  the  Granth  Sahib  and  the  Khalsa.' 

After  this  the  Guru  bathed  and  changed  his  dress. 
He  then  read  the  Japji  and  repeated  an  Ardas  or 
supplication.  While  doing  so,  he  gave  instruc- 
tions that  no  clothes  should  be  bestowed  as  alms 
in  his  name.  He  then  put  on  a  muslin  waist- 
band, slung  his  bow  on  his  shoulder  and  took 
his  musket  in  his  hand.  He  opened  the  Granth 
Sahib  and  placing  five  paise  and  a  coco-nut  before  it 
solemnly  bowed  to  it  as  his  successor.  Then  uttering 
'  Wahguru  ji  ka  Khalsa !  Wahguru  ji  ki  fatah  I ' 
he  circumambulated  the  sacred  volume  and  said, 
'  O  beloved  Khalsa,  let  him  who  desireth  to  behold 
me,  behold  the  Guru  Granth.  Obey  the  Granth 
Sahib.  It  is  the  visible  body  of  the  Guru.  And 
let  him  who  desireth  to  meet  me  diHgently  search 
its  hymns.' 

The  Guru  went  to  an  enclosure  formed  of  tent 
walls  where  his  bier  had  been  erected.  In  the  end 
of  the  night — a  watch  before  day — he  lay  on  his 
bier,  and  directed  all  his  Sikhs  except  Bhai  San- 
tokh  Singh,^  who  was  specially  attached  to  him,  to 
go  to  their  homes.  He  then  gave  his  last  orders  to 
his  last  attendant.  *  Keep  my  kitchen  ever  open,  and 
receive  offerings  for  its  maintenance.  If  any  one 
erect  a  shrine  in  my  honour,  his  offspring  shall  perish.' 
Bhai  Santokh  Singh  represented  that  the  Sikhs  were 
few  at  Nander,  and  how  were  offerings  to  be  obtained? 
The  Guru  replied,  '  O  Bhai  Santokh  Singh,  have 
patience.  Singhs  of  mine  of  very  great  eminence 
shall  come  here  and  make  copious  offerings.    Every- 

^  This  is  a  different  man  from  the  author  of  the  Suraj  Parkdsh. 


LIFE  OF  GURU  GOBIND  SINGH        245 

thing  shall  be  obtained  by  the  favour  of  Guru 
Nanak/  He  then,  in  grateful  acknowledgement  of 
the  spiritual  benefactions  of  the  founder  of  his 
religion,  uttered  a  Persian  distich,  the  translation 
of  which  is: — 

Gobind  Singh  obtained  from  Guru  Nanak 

Hospitality,  the  sword,  victory,  and  prompt  assistance.^ 

The  Guru  then  breathed  his  last.  The  Sikhs  made 
preparations  for  his  obsequies  as  he  had  instructed 
them,  the  Sohila  was  solemnly  chanted,  and  sacred 
food  distributed. 

While  all  were  mourning  the  loss  of  the  Guru 
a  hermit  arrived  and  said,  *  You  suppose  that  the 
Guru  is  dead.  I  saw  him  this  very  morning  riding 
his  bay  horse.  When  I  bowed  to  him  he  said, 
*'  Come,  O  hermit,  let  me  behold  thee.  Very  happy 
am  I  that  I  have  met  thee  at  the  last  moment/' 
I  then  asked  him  whither  he  was  wending  his  way. 
He  smiled  and  said  he  was  going  to  the  forest  on 
a  hunting  excursion.  He  had  his  bow  in  his  hand, 
and  his  arrows  were  fastened  with  a  strap  to  his 
waist.' 

The  Sikhs  who  heard  this  statement  arrived  at  the 
conclusion  that  it  was  all  the  Guru's  play,  that  he 
dwelt  in  uninterrupted  bUss,  and  that  he  showed 
himself  wherever  he  was  remembered.  He  had 
merely  come  into  the  world,  they  said,  to  make  trial 
of  their  faith,  and  remove  the  ills  of  existence. 
Wherefore  for  such  a  Guru  who  had  departed  bodily 
to  heaven,  there  ought  to  be  no  mourning.  The 
ashes  of  his  bier  were  collected  and  a  platform  built 
over  them.  The  Khalsa,  to  whom  the  Guruship  had 
been  entrusted,  declared  that  all  those  who  visited 
the  spot  should  receive  due  spiritual  reward. 

The  Guru  departed  from  the  scene  of  his  earthly 

^  These  lines  were  impressed  on  a  seal  made  by  the  Sikhs  after  the 
Guru's  demise,  and  were  adopted  by  Ranjit  Singh  for  his  coinage 
after  he  had  assumed  the  title  of  Maharaja. 


246  THE  SIKH  RELIGION 

triumphs  and  reverses  on  Thursday,  the  fifth  day  of 
the  bright  half  of  Kartik,  Sambat  1765  (a.d.  1708), 
having  exercised  spiritual  and  temporal  sovereignty 
over  the  Sikhs  for  three  and  thirty  years,  and  resided 
in  Nander  for  fourteen  months  and  ten  days. 

The  Sikh  temple  at  Nander,  called  Abchalnagar, 
is  an  imposing  structure  with  a  cupola  and  two 
minarets.  The  interior  is  surrounded  by  a  wall  of 
martial  implements  emblematic  of  the  militant  side 
of  the  Guru's  character.  It  was  built  by  Maharaja 
Ranjit  Singh  in  1832  in  defiance  of  the  Guru's 
interdiction.  Additions  are  being  continually  made 
to  the  edifice  by  the  contributions  of  devout  Sikhs.^ 


Chapter  XXXII 

We  now  proceed  to  continue  the  history  of  Banda. 
Having  set  out  for  the  Pan  jab  in  accordance  with  the 
Guru's  instructions,  and  in  due  time  taken  up  his  post 
on  an  eminence  near  Buria,  he  found  there  the  rein- 
forcements promised  by  the  Guru.  They  came  in 
numbers  and  clamoured  for  food.  To  supply  them- 
selves they  were  obliged  to  resort  to  forcible  measures. 
Upon  this  there  arose  a  violent  altercation  between 
the  Sikhs  and  the  villagers,  in  which  the  latter  were 

1  The  stale  of  Haidarabad  has  set  aside  the  revenue  of  five  villages, 
namely,  Bishanpuri,  Bari,  Bansari,  Masor,  and  Elki,  for  the  mainte- 
nance of  the  shrine.  The  yearly  revenue  of  these  villages  amounts  to 
about  eighteen  thousand  rupees.  The  Sikh  custodians  of  the  shrine 
receive  a  similar  sum  from  the  State  for  their  own  maintenance. 

It  may  here  be  mentioned  that  all  places  of  worship  in  the  Haidar- 
abad territory  receive  state  assistance.  A  Hindu  temple  at  the 
capital  receives  an  annual  subsidy  of  seventy  thousand  rupees.  In 
every  village  Hindu  as  well  as  Muhammadan  temples  are  treated  as 
objects  of  the  Nizam's  munificence.  Even  Christian  and  Parsi 
churches  have  to  acknowledge  his  bounty. 

There  are  twelve  hundred  Sikhs,  including  cavalry  and  infantry, 
commanded  by  twelve  Risaldars,  in  the  Nizam's  army.  The  Risaldars 
reside  at  Nander  each  in  turn  for  a  whole  year  to  protect  the  shrine 
and  the  Sikhs  who  have  gathered  round  it  from  different  countries. 
There  are  also  three  or  four  hundred  Sikhs  in  the  State  Constabulary. 


THE    SIKH    TEMPLE     (HAZUR    SAHIB)    AT    NANDER 


SIKH   V      P.  246 


t 


LIFE  OF  GURU  GOBIND  SINGH        247 

put  to  the  sword.     The  inhabitants  of  two  or  three 
other  villages  were  similarly  treated. 

On  seeing  the  licence  granted  to  Banda's  troops 
all  the  robbers  of  the  country  flocked  to  his  standard. 
An  outcry  everywhere  arose,  and  the  people  went 
in  large  numbers  to  complain  to  the  governor  of 
Mustafabad — a  city  five  or  six  miles  to  the  west  of 
Biiria — where  were  two  thousand  imperial  troops 
under  arms  and  ready  for  any  emergency.  These 
were  dispatched  with  two  large  guns  against  Banda, 
whereupon  many  of  his  mercenary  recruits  deserted 
him.  He  encouraged  all  who  remained,  and  promised 
them  protection  and  pecuniary  assistance.  He  then 
pulled  forth  one  of  the  Guru's  arrows,  drew  a  Hne 
on  the  ground  with  it,  and  said  that  no  bullet  or 
arrow  should  cross  the  demarcation  thus  made. 
Upon  this  his  troops  ralUed  and  made  such  a  success- 
ful defence  that  the  Muhammadans  all  fled,  leaving 
their  cannon  behind  them.  After  this  victory  several 
of  the  deserters  returned,  and  rejoined  Banda's 
army.  His  forces  then  proceeded  to  Mustafabad 
and  laid  it  waste. 

Banda's  next  expedition  was  against  Sadhaura. 
The  imperial  troops  stationed  there  came  forth  to 
oppose  him,  but  were  easily  defeated.  They  fled 
and  took  shelter  behind  their  city  walls.  Banda's 
forces  with  great  bravery  captured  the  fort,  and 
levelled  it  with  the  ground.  Then  ensued  a  general 
massacre  of  the  inhabitants.  Banda  next  marched 
and  laid  siege  to  Samana,  a  considerable  town  in 
the  state  of  Patiala.  Here  there  was  a  sanguinary 
battle.  The  city  was  sacked,  and  the  male  inhabi- 
tants put  to  the  sword. 

He  then  proceeded  to  Sarhind.  On  the  march 
his  troops  took  suppHes  forcibly  from  villagers. 
Wazir  Khan  on  hearing  that  Banda  was  marching 
against  him  sent  to  the  viceroy  of  Lahore  for  assist- 
ance. Banda  plundered  Ambala  on  the  way.  He 
then  marched  to  Banur  where  he  was  encountered 


248  THE  SIKH  RELIGION 

by  Wazir  Khan's  army,  which  had  marched  from 
Sarhind  to  oppose  him.  The  battle  began  on  the 
following  day.  When  several  of  the  Muhammadans 
were  slain,  Wazir  Khan  and  Banda  engaged  in  single 
combat.  Banda  thus  addressed  him,  '  O  sinner, 
thou  art  the  enemy  of  Guru  Gobind  Singh.  Thou 
hast  shown  him  no  respect,  but  on  the  contrary 
hast  put  to  death  his  innocent  children,  and  thereby 
committed  a  grievous  and  unpardonable  crime,  the 
punishment  for  which  I  am  now  going  to  deal  thee. 
Thine  army  and  thy  country  shall  be  destroyed  at 
my  hands.'  Upon  this  Banda  struck  off  his  head 
with  one  blow  of  his  sword.  Then  the  whole  of  the 
Muhammadan  army  fled  followed  by  the  Sikhs,  who 
possessed  themselves  of  their  horses,  arms,  tents, 
cannon,  and  other  munitions  of  war,  and  then 
advanced  in  triumph  to  Sarhind.  There  they  effected 
a  general  massacre.  The  Sikhs  captured  Suchanand 
who  had  instigated  the  murder  of  Guru  Gobind 
Singh's  children.  They  put  an  iron  ring  in  his  nose, 
and  passing  a  rope  through  it,  led  him  round  the 
streets  to  beg.  At  every  shop  he  was  shoe-beaten 
until  he  died.  Such  of  the  inhabitants  as  were  not 
killed  prostrated  themselves  before  the  conqueror. 
He  was  not  disposed  to  mercy,  but  gave  an  order, 
to  raze  the  city  to  the  ground  and  plough  up  its 
site.  In  the  process  large  treasure  was  found  which 
materially  assisted  him  in  his  further  career  of 
rapine,  bloodshed,  and  devastation. 

Banda  then  went  on  an  expedition  to  the  east 
and  plundered  most  of  the  hill  rajas'  states.  After 
this  he  made  a  pilgrimage  to  Anandpur,  and  per- 
formed reverent  worship  at  the  shrine  of  Guru  Teg 
Bahadur.  He  then  made  pilgrimages  to  the  places 
hallowed  by  the  visits  of  Guru  Gobind  Singh.  The 
Raja  of  Chamba,  in  order  to  conciliate  him,  sent  him  a 
supremely  beautiful  girl.  She  had  large  eyes,  her 
limbs  were  graceful  and  delicate,  and  she  is  described 
by  the  enthusiastic  chronicler  as  the  very  image  of 


LIFE  OF  GURU  GOBIND  SINGH        249 

the  goddess  of  love.  Banda  on  seeing  her,  parted 
with  his  caution,  and  completely  forgot  the  Guru's 
injunctions.  He  dived  into  the  ocean  of  sensuality, 
and  thought  not  of  the  fate  that  awaited  him  on  the 
forfeiture  of  his  continence. 

Having  subjected  all  the  hill  chiefs,  Banda  planned 
a  tour  in  the  Bist  Doab,  and  proceeded  to  Jalandhar 
where  he  killed  the  Muhammadan  male  inhabitants. 
The  Muhammadan  women  were  converted  to  Sikhism, 
and  became  wives  of  the  Sikh  soldiers  by  the  cere- 
mony of  Anand.^  He  thence  went  into  the  Manjha 
and  plundered  Batala.  Thence  he  marched  to 
Lahore  and  put  its  viceroy  Aslam  Khan  and  all  his 
principal  officers  to  the  sword.  He  there  heard  that 
troops  sent  by  the  Emperor  Bahadur  Shah  were 
marching  against  him.  He  proceeded  to  meet  them 
as  far  as  Ludhiana  and  defeated  them.  He  thence 
went  on  a  pilgrimage  to  the  shrine  of  Guru  Nanak  in 
the  Gurdaspur  district,  where  he  met  Bhai  Ram  Kaur, 
sixth  in  descent  from  Bhai  Budha.  Banda  induced 
him  to  remain  with  him,  probably  with  the  object 
of  persuading  him,  in  imitation  of  his  pious  ancestor, 
to  invest  him  with  the  dignity  of  Guru. 

Banda  had  by  this  time  obtained  supreme  power 
from  the  neighbourhood  of  Dihli  on  the  south  to 
Lahore  on  the  north.  He  appointed  his  own  police, 
levied  revenue,  and  ruled  the  country.  Baba  Binod 
Singh,  whom  the  Guru  had  sent  with  him,  gave  him 
great  assistance  in  administration.  He  endeavoured 
to  dissuade  him  from  the  Chamba  liaison  and 
another  of  a  disreputable  character  which  Banda 
had  also  contracted.  On  one  occasion  when  Baba 
Binod  Singh  remonstrated  in  open  darbar  with  him 
for  his  departure  from  ascetic  principles  and  the 
injunctions  of  the  Guru,  an  altercation  arose  of  such 
a  violent  character  that  Binod  Singh  drew  his  sword 
and  would  have  cut  off  his  head  had  not  Kahn 
Singh  interposed.      Kahn  Singh  then   foretold    the 

1  Panlh  Parkdsh. 


250  THE  SIKH  RELIGION 

departure    of   Banda's   glory   and   his   ignominious 
death. 

Banda  next  paid  a  visit  to  the  great  temple  at 
Amritsar.  He  gave  out  that  he  had  been  empowered 
by  the  Guru  to  claim  succession  to  the  Guruship. 
The  Sikhs  then  reflected  that  he  did  not  live  ac- 
cording to  the  rules  prescribed  for  the  Khalsa.  In 
order  to  make  trial  of  him,  they  put  meat  before__l 
him,  at  which  he,  as  the  result  of  early  prejudice,  ^ 
became  horrified.  He  fell  into  a  passion  with  the 
Sikhs  who  had  thus  made  trial  of  him,  and  they 
in  turn  grew  enraged  with  him  for  refusing  meat 
allowed  by  their  religion  and  for  his  manifold  irregu- 
larities. The  result  was  that  the  Sikhs  divided  into 
two  factions.  Those  who  rejected  Banda  were 
called  the  Tat  Khalsa,  or  real  Sikhs,  and  those  who 
accepted  him,  the  Bandai  Khalsa  or  followers  of 
Banda.  For  the  Sikh  salutation,  Wahguru  ji  ka 
Khalsa  I  Wahguru  ji  ki  fatah  I  he  substituted  Fatah 
Darshan  'Victory  to  the  sect',  an  alteration  which 
was  deemed  apostasy  from  the  orthodox  faith. 

Another  cause  of  the  dissatisfaction  of  the  Sikhs 
with  Banda  was  that  he  disregarded  a  letter  of 
Mata  Sundari  to  the  effect  that  he  had  now  accom- 
plished the  mission  imposed  on  him  by  the  Guru, 
namely,  to  bring  the  Governor  of  Sarhind  to  justice, 
and  it  was  time  for  him  to  arrest  his  career  of  carnage 
and  spoliation.  Banda  said  that  as  Mata  Sundari 
was  only  a  woman  she  was  not  competent  to 
give  him  advice  or  orders.  Many  Sikhs  thinking 
that  this  was  a  slight  to  the  Guru's  wife,  deserted 
Banda,  and  from  that  time  his  power  began  rapidly 
to  decline. 

When  the  defeat  of  the  army  sent  by  the  Emperor 
against  Banda  was  heard  of  in  Nander  it  was  attri- 
buted to  the  Emperor's  failure  to  keep  his  promise 
to  the  Guru. 

Banda  continued  to  pursue  his  violent  career  until 
Bahadur  Shah,  himself  at  the  head  of  a  powerful 


LIFE  OF  GURU  CxOBIND  SINGH        251 

avenging  army,  proceeded  against  him.  Banda  not 
deeming  his  troops  sufficient  to  cope  with  the  im- 
perial host  fled  to  the  mountains  and  took  refuge 
in  a  fort  called  Lohgarh.  The  imperial  army  be- 
sieged him  but  the  wily  chief  escaped  in  a  desperate 
sally.  A  Hindu  who  remained  behind  to  personate 
him  was  sent  by  the  Subadar's  orders  to  be  executed 
in  DihH.  Very  soon  after  this  the  Emperor  died 
in  Lahore,  and  then  ensued  the  usual  Oriental 
scramble  for  the  throne.  His  eldest  son  Jahandar 
Shah,  who  has  been  described  as  a  drunken  profligate, 
succeeded,  but  was  murdered  by  his  nephew  Farrukh 
Siyar,  son  of  Bahadur  Shah's  second  son  Azim-ul- 
Shan.  While  this  struggle  was  in  progress,  Banda 
came  forth  from  his  hiding-place  and  again  com- 
menced his  depredations. 

Bayazid  Khan,  the  new  viceroy  of  Sarhind,  went 
forth  with  his  troops  to  oppose  Banda,  but  was  killed 
while  at  his  prayers  by  a  follower  of  the  outlaw.  On 
this  the  Emperor  Farrukh  Siyar  sent  Abd-ul-Samad 
Khan,  also  known  as  Diler  Jang,  to  arrest  Banda' s 
progress.  When  Diler  Jang  thought  his  troops  had 
surrounded  Banda,  there  was  no  Banda  to  be  seen. 
He  and  his  followers  had  again  fled  and  disappeared 
in  the  mountains.  Diler  Jang  took  up  his  quarters 
at  Lahore  to  await  the  outlaw's  reappearance. 
After  a  year  Banda  again  emerged  from  his  fastnesses 
and  took  possession  of  Kalanuar  and  Santokhgarh. 
He  sent  letters  in  all  directions  inviting  the  Sikhs 
to  join  his  standard.  In  two  months  he  received 
considerable  reinforcements  and  defeated  Sher  Mu- 
hammad Daim,  the  general  commanding  at  Ambala. 
The  latter  then  went  to  Diler  Jang  at  Lahore  to  com- 
plain of  Banda's  lawlessness  and  tyranny  and  concert 
more  stringent  measures  for  his  repression .  Diler  J  ang 
sent  the  Ambala  general's  complaint  to  the  Emperor. 
Upon  this  the  Emperor  ordered  Mir  Ahmad  Khan, 
the  general  commanding  at  Aurangabad,  to  join 
his  forces  with  those  of  Diler  Jang  and  the  other 


252  THE  SIKH  RELIGION 

generals  in  the  Panjab  and  all  proceed  against 
Banda.  The  latter  took  refuge  in  Gurdaspur,  and 
strongly  entrenched  himself.  The  Muhammadan 
army  besieged  him.  The  Sikhs  were  reduced  to 
such  extremities  that  they  killed  for  food  all  animals 
in  their  possession.  Baba  Binod  Singh,  who  had 
hitherto  accompanied  Banda,  now  abandoned  him. 
Banda,  when  rendered  totally  helpless,  sent  a  letter 
under  flag  of  truce  to  Diler  Jang  offering  to  sur- 
render if  his  life  were  spared,  and  his  troops  treated 
with  consideration.  Diler  Jang  promised  to  in- 
tercede with  the  Emperor  for  him,  and  held  out 
hopes  of  his  pardon.  When  Banda  gave  up  his 
arms,  he  was  not  allowed  an  interview  with  Diler  Jang, 
but  placed  at  once  with  all  his  followers  under 
restraint.  They  were  all  sent  to  Dihli  with  many 
circumstances  of  disgrace — Banda  himself  being  put 
into  an  iron  cage — to  be  disposed  of  by  the  Emperor. 

Here  English  testimony  is  available.  The  members 
of  an  English  mission  who  went  from  Calcutta  to 
Dihli  in  1715  to  petition  the  Emperor  for  certain 
privileges,  have  left  on  record  that  they  saw  a 
procession  of  eight  hundred  Sikh  prisoners  marched 
through  Dihli  with  two  thousand  bleeding  heads 
borne  aloft  on  poles.  The  Sikhs  vied  with  one 
another  for  precedence  in  death. 

While  the  executions  were  in  progress,  the  mother 
of  one  of  the  prisoners,  a  young  man  just  arrived 
at  manhood,  having  obtained  some  influential  sup- 
port, pleaded  the  cause  of  her  son  with  great  feeling 
and  earnestness  before  the  Emperor.  She  repre- 
sented that  her  son  had  suffered  imprisonment  and 
hardship  at  the  hands  of  the  sect.  His  property 
was  plundered,  and  he  was  made  prisoner.  While 
in  captivity,  he  was,  without  any  fault  of  his  own, 
introduced  into  the  sect,  and  now  stood  innocent 
among  those  sentenced  to  death.  Farrukh  Siyar 
pitied  the  woman,  and  mercifully  sent  an  officer 
with    orders   to    release    the    youth.      She    arrived 


LIFE  OF  GURU  GOBIND  SINGH        253 

with  the  order  of  release  just  as  the  executioner 
was  standing  with  his  bloody  sword  upheld  over 
the  young  man's  head.  When  she  showed  the 
imperial  order  the  youth  broke  out  into  complaints, 
saying,  '  My  mother  speaketh  falsely  :  I  with  heart 
and  soul  join  my  fellow-believers  in  devotion  to 
the  Guru  :  send  me  quickly  after  my  companions/ 
Needless  to  say  his  request  was  cheerfully  granted. 

Here  Baba  Kahn  Singh  and  Baba  Baz  Singh, 
whom  the  Guru  had  sent  with  Banda,  succeeded 
in  effecting  their  escape.  Ghulam  Husain  Khan, 
author  of  the  Siyar  ul  Mutaakharin,  states  that 
Banda's  son  was  put  on  his  lap,  and  Banda  was 
obliged  to  cut  his  throat  in  the  manner  of  Muham- 
madan  sacrifice.  He  did  so,  not  unwilHngly,  lest 
the  child  should  afterwards  be  circumcised  and  made 
a  Muhammadan. 

Muhammad  Amin  Khan,  when  he  had  an  inter- 
view with  Banda,  said  to  him,  '  The  marks  of  sense 
and  intelHgence  are  visible  on  thy  countenance  :  how 
is  it  thou  hast  never  thought  about  the  recompense 
of  thy  deeds,  and  that  in  a  short  span  of  life  with 
a  dreadful  futurity  thou  hast  been  guilty  of  such 
cruelty  and  of  such  detestable  actions  to  Hindus 
and  Musulmans  ?  '  He  repHed,  '  In  all  religions 
and  sects,  whenever  disobedience  and  rebelHon 
among  mortal  men  passeth  all  bounds,  the  Great 
Avenger  raiseth  up  a  severe  man  like  me  for  the 
punishment  of  their  sins  and  the  due  reward  of 
their  deeds. 

When  He  wisheth  to  desolate  the  world, 

He  placeth  dominion  in  the  hands  of  a  tyrant. 

'  When  He  desireth  to  give  the  tyrant  the  recompense 
of  his  works,  He  sendeth  a  powerful  man  Hke  thee 
to  prevail  over  him,  and  to  give  him'  his  due  reward 
in  this  world:  as  thou  and  I  can  see.'  On  this 
Banda's  flesh  was  torn  from  his  body  by  red-hot 
pincers,  and  he  expired  under  the  horrible  torture. 


254  THE  SIKH  RELIGION 

During  his  execution  he  uttered  the  following 
warning  to  his  fellow  creatures  : — 

Who  hath  not  suffered  for  his  acts? 
Who  hath  not  reaped  what  he  hath  sown  ? 
Forget  not  that  you  shall  obtain  retribution  for  your 
deeds. 

Wheat  springeth  from  wheat,  and  barley  from  barley.^ 

Though  such  was  the  fate  of  Banda,  yet  Guru 
Gobind  Singh  had  infused  such  martial  spirit  into 
his  Sikhs,  that  they  not  long  after  obtained  possession 
of  the  Panjab,  and  put  an  end  to  Muhammadan 
supremacy. 

Chapter  XXXIII 

Mata  Sahib  Kaur,  the  Guru's  youngest  wife,  died 
of  grief  very  soon  after  her  husband.  She  was 
cremated  at  the  shrine  of  Guru  Har  Krishan  in  Dihli. 
When  Ajit  Singh,  the  boy  adopted  by  Mata  Sundari, 
the  Guru's  remaining  wife,  grew  up,  she  provided 
him  with  a  wife.  He  begot  a  son  called  Hathi  Singh. 
Ajit  Singh  imitated  the  late  Guru  as  much  as  possible. 
He  used  to  hold  court,  call  himself  a  guru,  and  enter- 
tain a  retinue.  He  endeavoured  to  obtain  from 
Mata  Sundari  the  arms  belonging  to  Guru  Har  Gobind, 
which  the  late  Guru  had  given  to  Sahib  Kaur  on  her 
departure  from  Nander.  Ajit  Singh  believed  that 
if  he  wore  them,  every  one  would  hail  him  as  Guru. 
When  he  made  his  demand  for  the  arms  he  was 
sharply  reproved  by  Mata  Sundari.  On  this  he 
drew  his  dagger  to  kill  her,  but  some  friends  inter- 
posed. Mata  Sundari  then  cursed  him,  said  he 
should  forfeit  his  faith,  and  die  an  untimely  death. 
One  day  as  he  was  riding  in  the  bazar  his  herald 
said  to  him,  'O  guru,  behold  the  Muhammadans 
praying.'     The  Muhammadans  overheard  this,  and, 

^  The  Persian  historian,  Khafi  Khan,  gives  many  other  details 
of  Banda's  career  in  the  Panjab,  but  they  are  not  generally  accepted 
by  the  Sikhs. 


LIFE  OF  GURU  GOBIND  SINGH        255 

believing  that  he  ridiculed  their  religion,  reported  to 
the  Emperor  that  under  a  Muhammadan  administra- 
tion the  Sikhs  were  mocking  the  faithful.  The 
Emperor  at  the  instigation  of  the  qazis  ordered  A  jit 
Singh  to  cut  off  his  hair  and  appear  thus  humbled 
before  him.  If  he  failed  in  this,  the  Emperor  reserved 
to  himself  the  right  to  punish  him  as  he  thought  fit. 
Ajit  Singh,  fearing  death,  cut  off  his  hair,  and  grovelled 
before  the  Emperor.  Mata  Sundari  was  enraged  on 
hearing  of  this  act  of  apostasy,  and  told  him  never 
again  to  show  her  his  face.  She  drew  up  a 
document  to  the  effect  that,  though  she  had  adopted 
and  cherished  Ajit  Singh  as  a  son,  she  now  re- 
nounced him.  She  then  entrusted  Guru  Har  Gobind's 
arms  to  the  faithful  Sikhs  of  Dihli,  and  expressed  her 
desire  to  live  no  longer  in  such  an  evil  and  ill-omened 
city.  The  Sikhs,  however,  prevailed  on  her  to  alter 
her  determination.  Ajit  Singh  now  abandoned  by 
the  Sikhs  went  to  beg  at  Mata  Sundari's  door.  She 
sent  him  money,  but  would  never  consent  to  see 
him. 

A  Muhammadan  faqir  on  whom  Ajit  Singh  when 
in  good  circumstances  used  to  bestow  money,  one 
day  met  him  in  the  Dihli  bazar,  and  asked  for  alms. 
Ajit  Singh  in  his  poverty  could  only  give  him  a  few 
copper  coins.  The  faqir  was  not  satisfied,  but  fol- 
lowed him  to  his  house,  and  further  importuned 
him.  He  would  not  leave  but  dogged  his  steps  as 
he  went  shooting  during  the  afternoon.  Ajit  Singh 
complained  to  his  servants  of  the  annoyance  the 
beggar  was  causing  him,  whereupon  they  beat  the 
man  so  severely  that  he  died.  They  disposed  of 
his  body  by  throwing  it  into  a  well  for  the  purpose 
of  concealment. 

The  faqir's  fate  gradually  became  known,  and 
the  Emperor  ordered  Ajit  Singh  to  be  arrested  and 
brought  before  him.  Ajit  Singh  refused  to  obey  the 
order,  and  put  himself  in  a  posture  of  defence.  His 
house  was  besieged,  and  his  adherents  fought  bravely 


256  THE  SIKH  RELIGION 

to  protect  him.  He  contrived  to  send  his  wife  and 
son  Hathi  Singh,  both  disguised  in  soiled  clothes,  to 
Mata  Sundari .  He  then  succeeded  in  escaping  from  his 
house  and  concealed  himself  in  a  straw  stack  belonging 
to  Hindus  who  lived  near.  The  owner  of  the  stack 
discovered  him  and  on  hearing  that  a  proclamation 
had  been  issued  for  his  arrest,  informed  the  authorities. 
Ajit  Singh  was  seized,  tied  to  an  elephant^s  tail,  and 
dragged  through  the  city.  At  a  turning  in  one  of  the 
streets  the  elephant  trod  on  his  head,  upon  which  his 
brains  oozed  out. 

Mata  Sundari,  thinking  her  position  unsafe  in 
Dihli  on  account  of  having  received  Ajit  Singh's 
wife  and  son,  put  into  execution  her  long-cherished 
project  of  abandoning  that  city  and  proceeded 
with  her  charge  to  Bhagatgarh.  The  head  man  of 
the  place  would  not  allow  her,  through  fear  of  the 
Emperor,  to  remain  in  his  city.  She  thence  went  to 
Mathura,  where  she  was  received  with  great  distinc- 
tion. The  governor  of  the  city  induced  the  Raja  of 
Jaipur  to  grant  her  the  revenue  of  two  villages  and 
also  a  suitable  place  of  residence.  In  Mathura  Hathi 
Singh  grew  up  to  manhood,  adopted  his  father's 
style,  and  maintained  a  retinue  of  sixty  mounted 
orderlies.  He  tried  to  compose  hymns  but  inspiration 
failed  him.  He  then  abstracted  some  from  the 
Granth  Sahib,  and  wherever  the  name  Nanak  occurred 
inserted  his  own.  Mata  Sundari  on  being  informed  of 
this  became  very  wroth,  abandoned  Hathi  Singh 
and  his  mother  at  Mathura,  and  returned  to  Dihli. 
During  the  invasion  of  Ahmad  Shah,  Hathi  Singh 
fled  from  Mathura  to  Burhanpur,  where  he  subse- 
quently died,  leaving  no  male  issue. 

When  Mata  Sundari  arrived  in  DihH  she  by  the 
kind  offices  of  Raja  Ram,  the  Emperor's  minister, 
obtained  possession  of  her  house  and  property,  which 
had  been  seized  by  the  Muhammadans  after  her 
departure.  She  spent  the  remainder  of  her  days 
there,  and  died  in  comparative  worldly  comfort  in 


LIFE  OF  GURU  GOBIND  SINGH        257 

Sambat  1804  (a.  d.  1747).  Her  body  was  cremated 
near  the  shrine  of  Guru  Har  Krishan. 

It  will  be  remembered  that  when  the  Guru 
evacuated  Anandpur,  he  sent  Gulab  Rai  and  Sham 
Singh  with  a  letter  to  the  Raja  of  Nahan  requesting 
him  to  grant  them  the  means  of  subsistence.  The 
raja  gave  them  two  villages.  Gulab  Rai  afterwards 
purchased  Anandpur  for  sixty  thousand  rupees  from 
the  Kahlur  Raja  and  returned  to  live  there.  He 
caused  himself  to  be  worshipped  by  the  Sikhs  and 
carried  his  unseemly  pretensions  so  far  as  to  actually 
instal  himself  in  the  Guru's  seat.  Sadhu  Gurbakhsh, 
who  had  been  an  attendant  on  the  Guru  and  had  by 
him  been  left  in  charge  of  Guru  Teg  Bahadur's  shrine, 
remonstrated  against  the  usurpation,  whereupon 
Gulab  Rai  became  very  angry,  and  addressed  him 
in  offensive  language.  Gurbakhsh  then  cursed  him 
saying,  '  Thou  and  thy  Une  shall  perish ! '  In  a  short 
time  Gulab  Rai  and  his  two  sons  died.  After  that 
Gulab  Rai's  widow  took  the  offerings  of  the  Sikhs,  and 
remained  in  possession  of  Anandpur.  When  she  was 
on  the  point  of  death  she  appointed  Surjan  Singh, 
Sham  Singh's  son,  now  old  and  experienced,  as  heir 
of  Anandpur.  His  descendants  still  occupy  that 
city,  and  receive  a  yearly  revenue  from  the  Indian 
government  and  the  Sikh  states. 

A  Sikh  writer  called  Gurdas,  who  lived  long  after 
the  time  of  Guru  Gobind  Singh,  wrote  a  War  in  his 
praise  which  the  Sikhs  appended  to  the  compositions 
of  Bhai  Gur  Das,  and  which  now  appears  as  the 
forty-first  War.  The  following  pauris  are  extracted 
from  it  : — 

Pauri  15 

Guru  Gobind  was  manifested  as  the  tenth  avatar. 

He  repeated  the  name  of  the  Creator  who  is  unseen, 
eternal,  and  stainless. 

He  established  the  Khalsa,  a  sect  of  his  own,  and  gave  it 
great  glory. 


258  THE  SIKH  RELIGION 

Wearing  long  hair  he  grasped  th^  sword  and  smote  all  his 
enemies. 

He  put  on  the  kachh  of  continence  and  practised  arms. 

He  established  the  Sikh  war-cry  and  was  victorious  in 
mighty  battles. 

He   caused   all  demon   enemies  to   be  surrounded   and 
trampled  upon. 

Then  his  endless  praise  was  gradually  proclaimed  through- 
out the  world. 

Thus  arose  the  race  of  Singhs  who  wore  blue  clothes, 

Who  killed  all  the  hostile  Turks,  and  repeated  God's  name. 

No  one  could  withstand  them,  so  the  Turkish  leaders 
decamped  : 

Rajas,  kings,  and  amirs  all  became  the  dust  beneath  the 
Singhs'  feet. 

Great  hills  trembled  when  they  heard  their  victorious 
drums. 

There  was  then  great  commotion  throughout  the  whole 
world  ;  the  enemy  abandoned  their  homes. 

And  perished  in  the  great  confusion  and  trouble  that 
ensued. 

There  is  none  so  great  a  destroyer  of  fear  as  the  true  Guru. 

He  handled  and  displayed  such  a  sword  as  none  could 
withstand. 

Well  done  !  well  done  Gobind  Singh  !  thou  wert  at  once 
Guru  and  disciple ! 

Pauri  i6 

By  the  order  of  the  immortal  God  the  great  Guru  obtained 
inspiration. 

Then  he  gradually  established  the  Khalsa,  whole-bodied  ^ 
and  manly. 

Then  arose  the  roaring  of  the  Singhs  (Hons)  which  terrified 
the  whole  world. 

They  levelled  with  the  earth  the  shrines  of  Hindus  and 
Muhammadans. 

*  Sdbi't.  Not  circumcised  like  the  INIuhammadans,  and  not  cutting 
their  hair  or  shaving  like  the  Hindus. 


LIFE  OF  GURU  GOBIND  SINGH        259 

They  cancelled  the  Veds,  the  Purans,  the  six  Hindu 
systems  and  the  Quran. 

They  abolished  the  call  to  prayer  and  the  prayer-carpet  of 
the  Muhammadans  and  killed  the  Turkish  monarchs. 

Temporal  and  spiritual  leaders  all  hid  themselves  or  became 
converted  to  Sikhism. 

The  Mullas  and  the  Qazis  grew  weary  of  reading,  but 
found  not  God's  secret. 

Hundreds  of  thousands  of  Pandits,  Brahmans,  and 
Astrologers  had  become  entangled  in  worldly  affairs. 

Worshipping  stones  and  temples  they  had  become  exceed- 
ingly superstitious. 

Both  the  Hindus  and  the  Muhammadans  were  altogether 
engaged  in  deception. 

Consequently  a  third  religion,  the  Khalsa,  arose  and 
became  renowned. 

The  Singhs  by  the  order  of  Guru  Gobind  Singh  seized  the 
sword  and  wielded  it. 

They  killed  all  their  enemies  and  caused  the  name  of  the 
Immortal  God  to  be  repeated. 

Then  God's  order  was  promulgated  in  the  world. 

The  drum  of  victory  resounded  and  drowned  the  cry  of 
sorrow. 

The  great  sagacious  Guru  established  a  third  sect. 

Well  done  !  well  done  Gobind  Singh  !  thou  wert  at  once 
Guru  and  disciple ! 


S  2 


26o  THE  SIKH  RELIGION 


COMPOSITIONS  OF  GURU  GOBIND 
SINGH 

In  the  year  a.d.  1734  while  in  Amritsar  Bhai  Mani 
Singh  compiled  the  compositions  and  translations  of 
Guru  Gobind  Singh  and  of  the  bards  who  were 
associated  with  him.  The  compilation  was  subse- 
quently known  as  the  Granth  of  the  tenth  Guru, 
though  Mani  Singh  did  not  give  it  that  title  .^     We 

1  After  Mani  Singh's  execution  the  Sikhs  took  the  volume  for 
examination  and  approval  to  a  village  in  the  Paliala  Slate  called 
Talvvandi  Sabo,  now  known  among  the  Sikhs  as  Damdama.  Damdama 
was  selected  for  examination  of  the  volume  as  several  learned  Sikhs 
resided  there,  and  that  distant  village  was  also  deemed  a  place  of 
safety. 

Several  intelligent  Sikhs  were  of  opinion  that  the  tales  and  transla- 
tions in  the  volume,  as  at  present  found,  ought  not  to  have  been 
included  in  it,  for  many  of  them  are  of  Hindu  origin,  others  not  fit  for 
perusal,  and  none  comparable  with  the  hymns  contained  in  the  Ad 
Granth.  The  Sikhs  therefore  maintained  that  the  Hikaydt  or  Persian 
tales,  and  the  whole  of  the  Tria  Charitar^  or  stories  illustrating  the 
deceit  of  women,  should  be  omitted,  and  included  in  a  separate  volume, 
which  might  be  read,  not  for  a  religious  purpose,  but  for  the  entertain- 
ment and  delectation  of  the  public. 

While  this  discussion  was  in  progress,  one  Mahtab  Singh  of 
Mirankot  arrived  from  Bikaner  at  Damdama.  He  had  vowed  to  kill 
one  Massa  Ranghar,  a  Muhammadan  official,  who  had  obtained  pos- 
session of  the  Golden  Temple,  and  who  used  the  place  as  a  theatre 
for  dancing  women ;  and  he  was  on  his  way  to  Amritsar  to  carry 
out  his  design.  Mahtab  Singh  vowed  that  if  he  succeeded  and  re- 
turned to  Damdama,  Mani  Singh's  Granth  should  remain  in  one 
volume  as  he  had  arranged  it.  If,  on  the  contrary,  Massa  killed 
him,  the  Granth  might  be  arranged  according  to  the  wishes  of  the 
objectors.  Mahtab  Singh  slew  Massa  Ranghar,  returned  in  triumph 
to  Damdama,  and  Mani  Singh's  Granth  was  allowed  to  remain  accord- 
ing to  his  design. 

There  are  many  obvious  defects  in  the  arrangement  of  the  tenth 
Guru's  Granth  as  it  stands.  For  instance,  there  are  several  questions 
put  in  doharas  201  to  210  of  the  Akdl  Usiat  to  which  no  answer  is 
given.     Chhands  211  to  230  are  obviously  out  of  place,  and  belong  to 


COMPOSITIONS  OF  GURU  GOBIND  SINGH   261 

now  proceed  to  give  translations  from  it  of  such 
doctrinal  and  historical  portions  as  we  believe  to 
represent  the  Guru's  own  opinions  and  acts. 

jAPl 

There  is  one  God,  the  true,  the  great,  and  the 
bounteous  : — 

The  tenth  Guru  spoke  with  his  holy  mouth  ^ — 

God  hath  no  quoit  ^  or  marks,  no  colour,  no  caste,  no 
lineage, 

No  form,  no  complexion,  no  outline,  no  costume  ;  none 
can  in  any  way  describe  Him. 

He  is  immovable,  fearless,  luminous,  and  measureless  in 
might ; 

He  is  accounted  King  of  kings.  Lord  of  millions  of  Indars  ; 

He  is  Sovereign  of  the  three  worlds,  demigods,  men,  and 
demons  ;    the  woods  and  dales  declare  Him  indescribable. 

O  Lord,  who  can  tell  all  Thy  names  ?  the  wise  call  Thee 
special  names  according  to  Thy  deeds. 

Akal  Ustat 

(Praise  of  the  Immortal) 

May  we  have  the  protection  of  the  immortal  Being  !  * 


the  second  Chandi  Charitar ;  and  the  last  Chhand  of  the  Akdl  Ustat 
is  not  complete.  The  Gyan  Parbodh  too  has  been  left  incomplete. 
There  are  besides  many  defects  of  arrangement. 

1  The  Japji  of  Guru  Gobind  Singh  is  held  by  the  Sikhs  in  the  same 
estimation  as  the  Japji  of  Guru  Nanak.  The  Hindus  have  a  work 
entitled  Vishnu  Sahasar  Nam — Vishnu's  thousand  names.  The  Japji 
was  composed  to  supply  tlie  Sikhs  with  a  similar  number  of  epithets 
of  the  Creator. 

^  This  line  is  Bhai  Mani  Singh's  composition. 

^  Chakr.  This  word  is  also  applied  to  depressions  in  the  body 
noticed  for  mystical,  astrological,  or  cheiromantic  purposes.  n  ^,        , 

^  The    tenth    Guru    inyented__n£33LJQames__for    God— AkaL  (the       c<\reciL)^ 
Immortal),  Sarbloh  (All-steel),  Mahanloh  (Great-steel),  Sarbkal  (All- 
death),   Mahankal  (Great-death),  Asidhuj,  Asiketu,   and  Kharagketu 
(having  the  sword  on  His  banner),  Asipani  (sword  in  His  hand),  that  is, 
God  as  the  impersonation  and  source  of  bravery. 


262  THE  SIKH  RELIGION 

May  we  have  the  protection  of  All-steel ! 
May  we  have  the  protection  of  All-death  ! 
May  we  have  the  protection  of  All-steel ! 

I  bow  to  the  one  primal  God 

Who  extended  sea  and  land,  the  nether  regions,  and  the 
firmament.  1 

He  is  the  primal  Being,  unseen,  and  immortal ; 

His  light  is  manifest  in  the  fourteen  worlds. 

He  is  contained  in  the  ant  as  in  the  elephant ; 

He  deemeth  the  rich  and  the  poor  alike  ; 

He  is  unequalled,  unseen,  and  eternal ; 

He  is  the  Searcher  of  all  hearts  ; 

He  is  invisible,  indestructible,  and  without  distinguishing 
dress  ^ ; 

He  is  without  passion,  colour,  form,  or  outHne  ; 

He  is  devoid  of  caste  marks  of  every  kind  ; 

He  is  the  primal  Being,  peerless  and  changeless  ; 

He  hath  no  enemy,  no  friend,  no  father,  no  mother ; 

He  is  far  from  all  and  near  all ; 

His  dwelling  is  in  sea  and  land,  the  nether  and  upper 
regions. 

Boundless  is  His  form,  and  boundless  His  voice  ; 

In  the  shelter  of  His  feet  dwelleth  Bhawani  ^ ; 

Brahma  and  Vishnu  have  not  found  His  Hmits  ; 

The  four-faced  Brahma  pointeth  out  that  God  is  indes- 
cribable. 

He  made  miUions  of  Indars  and  Bawans  ;  * 

He  created  and  destroyed  Brahmas  and  Shi  vs. 

The  fourteen  worlds  He  made  as  a  play, 

And  again  blended  them  with  Himself, 

He  made  endless  demons,  deities,  serpents, 

Celestial  singers,  Yakshas,  excellent  and  beautiful. 

.He  is  spoken  of  in  the  past,  the  future,  and  the  present, 

And  He  knoweth  the  secrets  of  every  heart. 

^  This  is  the  traditional  meaning  of  ma/ita/,  but  it  receives  no  sup- 
port from  dictionaries.     See  Pandit  Tara  Singh's  Nirnai  Sdgar. 

2  Anbhekh.     The  word  also  means  without  form. 

3  Parbati  or  Durga,  the  consort  of  Shiv. 

^  Bawan  was  the  dwarf  incarnation  of  Vishnu. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  263 

He  is  not  attached  to  any  one  love  ; 

He  is  contained  in  the  hght  of  all  souls  ; 

He  recognizeth  all  people  and  all  places  ; 

He  is  free  from  death  and  immortal ; 

He  is  the  invisible,  imperceptible  Being,  distinct  from  all 
the  world. 

He  is  immortal,  undecaying,  imperishable,  and  of  change- 
less purpose. 

He  is  the  Destroyer  and  Creator  of  all ; 

He  is  the  Remover  of  sickness,  sorrow,  and  sin. 

He  who  with  single  heart  meditateth  on  Him  even  for 
a  moment 

Shall  not  fall  into  Death's  noose. 


Thou  art  without  sorrow,  without  form,  yet  beautiful,  the 
King  of  kings,  the  Giver  of  great  gifts. 

The  Preserver  of  life,  the  Giver  of  milk  and  sons,  the 
Remover  of  sickness  and  sorrow,  sometimes  honourable  and 
inspiring  great  honour. 

Thou  art  a  student  of  science,  an  unrivalled  incarnation, 
Thou  appearest  as  a  Sidh,  Thou  art  the  glory  of  purity. 

Thou  art  the  net^  of  youth,  the  death  of  Death,  the  torment 
of  enemies,  the  life  of  friends. 


The  following  ten  Sawaiyas,  or  quatrains,  are 
recited  at  the  administration  of  the  pahul  or  baptism 
according  to  the  rites  of  the  tenth  Guru  :— 

I 

I  have  wandered  and  in  their  own  homes  seen  crowds  of 
Saravagis,  Sudhs  2,  Sidhs,  Jogis,  and  Jatis, 

Brave  demons,  demigods  feasting  on  nectar,  and  crowds  of 
saints  of  various  sects. 

1  This  is  said  to  mean— Thou  attractest  the  world  by  Thy  beauty. 

2  Sudhs  mean  the  clean  in  contradistinction  to  the  Saravagis  who  are 
reputed  to  be  dirty  in  their  habits. 


264  THE  SIKH  RELIGION 

I  have  seen  the  rehgions  of  all  countries,  but  none  appeared 
to  be  that  of  the  Lord  of  life. 

Without  a  particle  of  the  love  and  favour  of  God  they  are 
only  worth  a  ratti  ^ 

II 

Emperors  before  whom  strong  armed  kings  used  to  lowly 
bow  their  heads  in  countless  numbers  ;  2 

Who  possessed  proud  elephants  with  golden  trappings, 
incomparable,  tall,  painted  with  bright  colours  ; 

MiUions  of  horses  which  bounded  like  deer,  and  were 
fleeter  than  the  wind — 

What  mattered  it  how  great  those  emperors  were  ?  they 
at  last  departed  barefooted. 


Ill 

Though  they  roamed  and  conquered  all  countries  beating 
their  various  drums  ; 

Though  many  beautiful  elephants  trumpeted  loud,  and 
thousands  of  horses  of  royal  breed  neighed  for  them— 

Who  can  number  such  kings  in  the  past,  the  future,  and 
the  present  ?    They  cannot  be  counted— 

Yet  without  worshipping  the  name  of  God  the  Lord  of 
wealth,  they  went  at  last  to  their  final  home. 

IV 

Men  bathe  at  places  of  pilgrimage,  exercise  mercy,  curb 
their  passions,  bestow  gifts,  exercise  abstinence,  and  per- 
form various  special  ceremonies — 

The  Veds,  the  Purans,  the  Quran,  and  the  other  books  of 
the  Musalmans,  the  earth  and  heaven  all  have  I  seen  ; 

Thousands  of  tasters,  Jatis  who  practised  continence,  all 
have  I  carefully  observed  ; 

^  The  seed  of  the  Abriis  precaiorius  {\:i.  O.  Leguminosae)  used  in 
India  as  a  small  weight  (see  Vol.  I,  p.  158,  n.  i). 
'^  Also  translated— regardless  of  their  own  position. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  265 

Yet  without  worshipping  the  name  of  the  one  God  and 
loving  Him  even  kings  are  of  no  account. 


Trained  soldiers,  powerful,  irresistible,  well  accoutred  with 
coats  of  mail  crush  their  enemies ; 

Filled  with  high  martial  spirit  they  would  put  mountains 
to  flight,  themselves  unshaken  ; 

They  would  shatter  their  enemies,  destroy  rebels,  crush 
the  pride  of  furious  elephants  ; 

Yet  without  the  favour  of  God,  the  Lord  of  wealth,  they 
should  all  depart  at  last  and  leave  the  world. 

VI 

Countless  heroes  very  valiant  without  hesitation  face  the 
edge  of  the  sword, 

Subdue  countries,  crush  rebels,  and  the  pride  of  furious 
elephants, 

Break  powerful  forts  and  even  without  fighting  ^  conquer 
in  every  direction — 

But  their  efforts  avail  not ;  the  Lord  is  the  Commander  of 
them  all — the  suppliants  are  many  while  there  is  but  one 
Giver. 

VII 

Even  the  demons,  gods,  serpents,  and  ghosts  who  repeat 
God's  name  in  the  past,  future,  and  present ; 

All  the  beings  which  in  sea  and  land  every  moment  set 
up  God  in  their  hearts. 

Shall  find  their  good  deeds  and  glory  increase  ;  they 
shall  hear  the  voices  of  gratulation  and  the  multitude  of 
their  sins  shall  depart. 

The  congregations  of  saints  wander  happy  in  the  world ; 
all  their  enemies  on  beholding  them  are  cowed. 

^  Siibdianhi.     Also  iranslaied — at  a  word,  rapidly. 


266  THE  SIKH  RELIGION 

VIII 

Lords  of  men,  and  elephants,  rulers  who  reign  in  the 
three  worlds. 

Who  perform  millions  of  ablutions,  make  gifts  of  elephants 
and  other  animals,  and  marry  brides  at  various  splendid 
swayamvars  ^ — 

They  with  Brahma,  Shiv,  Vishnu,  and  Indar  shall  at  last 
be  entangled  and  fall  into  Death's  noose  ; 

But  they  who  touch  the  feet  of  the  Lord  of  wealth  shall 
not  again  resume  a  body. 

IX 

What  availeth  it  to  sit  closing  both  eyes  and  meditating 
like  a  crane  ? 

This  world  is  lost,  and  the  next  also  for  those  who  go 
about  bathing  in  the  seven  seas. 

They  pass  their  lives  in  vain,  dwelling  in  the  midst  of 
sin.2 

I  speak  verily ;  hear  me  all  ye  people — they  who  love 
God  have  obtained  Him. 

X 

Some  worshipping  stones  put  them  on  their  heads,  some 
suspend  lingams  from  their  necks. 

Some  see  God  in  the  south,  some  bow  their  heads  to  the 
west. 

Some  fools  worship  idols,  others  busy  themselves  with 
worshipping  the  dead. 

The  whole  world  entangled  in  false  ceremonies  hath  not 
found  God's  secret. 


God  is  not  subject  to  birth  or  death, 

He  is  acquainted  with  the  excellent  fourteen  sciences,^ 

1  Assemblages  in  ancient  times  at  which  young  women  selected 
their  husbands. 

2  Also  translated — sitting  in  the  company  of  the  vicious. 

^  These  included  all  ancient  Indian  knowledge.     Different  writers 
have  given  different  lists  of  them. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  267 

He  is  without  stain  and  infinite, 

He  is  of  unfading  brightness  and  generous, 

His  form  is  not  quickly  recognized, 

He  is  head  of  the  saints  of  the  whole  world, 

He  is  the  highest  object  of  praise  ;  by  Him  the  earth 
and  sun  are  supported  ; 

He  is  the  treasury  of  the  eighteen  supernatural  powers,^ 

He  is  the  Dispeller  of  sorrow  in  all  the  worlds, 

He  is  not  subject  to  time,  to  death,  or  to  karma, 

He  is  versed  in  all  religious  ceremonies. 

His  glory  is  infrangible  and  unequalled, 

He  established  all  establishment, 

He  is  without  sorrow,  indivisible,  and  impenetrable. 

Brahma  by  his  four  Veds  sings  His  praises. 

The  Veds  speak  of  Him  as  indescribable, 

Brahma  speaks  of  Him  as  endless — 

His  glory  is  unknowable  and  unequalled. 

Indivisible,  immeasurable,  and  unestablished  by  any 
one 

He  made  the  extension  of  the  world  : 

He  created  it  with  the  utmost  thought. 

His  form  is  endless  and  infrangible, 

His  glory  is  peerless  and  dazzling. 

He  is  invisible  and  noble. 

He  made  millions  of  Indars  and  kings. 

Many  Brahmas  and  Vishnus  who  meditate  on  Him, 

Many  Rams,  Krishans,  and  prophets — 

No  one  is  acceptable  without  devotion. 

There  are  many  oceans,  mountains  great  as  Bind,^ 

Many  fishes,  tortoises,  and  serpents,^ 

^  There  are  generally  only  eight  sid/iis  or  supernatural  powers  enume- 
rated— anuma,  to  become  so  small  as  to  be  invisible  ;  inalitfua,  to  be 
able  to  increase  one's  size  indefinitely ;  garuwaia,  to  make  oneself 
heavy ;  laghwna^  to  make  oneself  light ;  prdplt,  to  go  wherever  one 
pleases ;  wasi  karna,  to  be  able  to  reduce  others  to  subjection  ;  ishta, 
to  obtain  glory  or  regal  greatness ;  kdm,  to  be  able  to  satisfy  all  one's 
desires.  A  list  of  the  eighteen  supernatural  powers  may  be  left  to 
the  reader's  imagination. 

2  Bindhiachal,  a  holy  peak  of  the  Himalayas. 

^  The  Sheshnag  of  the  Hindus. 


268  THE  SIKH  RELIGION 

Many  deities  and  sons  of  Brahma, 
Many  incarnations  of  Krishan  and  Vishnu, 
Many  Indars  to  sweep  before  His  door, 
Many  Veds  and  Brahmas, 
Many  Rudars^  and  Bawans, 
And  many  unequalled  Rams  and  Krishans. 
Many  men  recite  amatory  poetry. 
Many  tell  the  secrets  of  the  Veds, 
Many  recite  the  Shastars  and  Simritis, 
And  some  read  the  Purans. 
Many  perform  fire  sacrifices. 
Many  painful  penances  with  bodies  reversed. 
Many  lift  their  arms  in  the  fashion  of  the  Sanyasis. 
Some  don  the  garb  of  Jogis  and  abandon  the  world, 
Some  perform  the  niwali  feat, 
Some  practise  painful  fasting, 
Some  go  on  pilgrimages  and  give  boundless  alms. 
Some  are  generous  in  their  worldly  acts, 
Some  perform  unequalled  burnt  offerings. 
Some  obtain  regal  state  and  dispense  justice, 
Some  act  according  to  the  Shastars  and  the  Simritis, 
And  some  in  opposition  to  the  Veds. 
Many  wander  in  different  countries. 
And  many  remain  fixed  in  one  place. 
Some  pray  in  water, 
Some  endure  five  fires  on  their  bodies. 
Some  dwell  in  the  forest, 

Some  perform  the  endless  duties  of  a  family  man. 
Some  are  generous  in  the  fashion  of  kings, 
Some  are  free  from  sickness  and  error, 
Some  perform  good  and  others  bad  acts. 
Some  pose  as  Shaikhs,  others  as  Brahmans, 
Some  perform  the  duties  of  kings  in  an  incomparable 
manner. 

Some  are  free  from  bodily  and  mental  suffering. 
Some  are  subject  to  the  service  of  a  special  god, 
Some  are  poor,  others  the  sons  of  kings, 

^  Rudar  was  the  god  who  wielded  the  thunder. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  269 

And  some  are  the  incarnations  of  Vyas. 
Many  Brahmas  read  the  Veds, 
And  many  Sheshnags  repeat  God's  name. 
Some  are  Bairagis,  others  Sanyasis, 
And  some  wander  in  the  guise  of  Udasis. 
Know  that  all  these  things  are  vain, 
And  that  all  such  religion  is  fruitless. 
Without  the  support  of  the  One  Name 
Deem  all  religious  ceremonies  as  superstition. 


God  is  in  the  water,  God  is  in  the  dry  land, 
God  is  in  the  heart,  God  is  in  the  forest, 
God  is  in  the  mountain,  God  is  in  the  cave, 
God  is  in  the  earth,  God  is  in  heaven, 
God  is  here,  God  is  there, 
God  is  in  space,  God  is  in  time, 
God  is  invisible,  God  is  without  a  garb, 
God  is  without  sin,  God  is  without  enmity, 
God  is  deathless,  God  is  uncherished, 
God  is  impenetrable,  God  is  invulnerable.^ 
God  is  not  moved  by  charms  or  spells  ; 
God  has  His  own  light.  He  cannot  be  moved  by  incanta- 
tions. 

God  is  without  caste,  God  is  without  lineage, 
God  is  without  friends,  God  hath  no  mother, 
God  feeleth  no  physical  or  mental  suffering. 
God  is  without  doubt,  God  hath  no  karma, 
God  is  invincible,  God  is  fearless, 
God  is  infrangible,  God  is  indissoluble. 
God  cannot  be  punished,  God  is  radiant, 
God  is  transcendent,  God  is  inscrutable. 


Repeat  God's  name,  establish  God's  name  in  thy  heart : 
Do  penance  unto  God,  and  repeat  His  name. 
Thou,  O  God,  art  in  the  water.  Thou  art  in  the  dry  land, 
Thou  art  in  the  river,  Thou  art  in  the  sea, 

^  A d/ied  is  often  translated  inscrutable. 


/  THE  SIKH  RELIGION 

ii  art  in  the  tree,  Thou  art  in  its  leaves, 

ki  art  in  the  earth,  Thou  art  in  the  firmament. 

f  name  is  repeated   again  and  again.  Thy  name  is 

/in  man's  heart. 

Thou  art  space,  Thou  art  time. 

Thou  art  the  occupant,  Thou  art  the  place, 

Thou  art  unborn,  Thou  art  fearless, 

Thou  art  impalpable,  Thou  art  indestructible. 

Thou  art  continence.  Thou  art  fasting. 

Thou  art  deliverance,  Thou  art  wisdom. 

Thou  alone  art,  Thou  alone  art. 


The  following  is  a  satire  on  various  penances  and 
austerities  practised  by  Hindu  sects  in  India  :— 

Swine  eat  filth  ;  elephants  and  donkeys  bespatter  them- 
selves with  dust ;   jackals  live  at  places  of  cremation  ; 

Owls  Hve  in  tombs  ;  deer  wander  alone  in  the  forest ; 
trees  ever  die  in  silence. 

The  man  who  restraineth  his  seed  should  only  have  the 
credit  of  the  hermaphrodite;  monkeys  ever  wander  bare- 
footed. 

How  shall  the  wretch  who  is  subject  to  a  woman  and 
devoted  to  lust  and  wrath,  be  saved  without  the  knowledge 
"tii        of  the  one  God  ? 


It  is  known  that  demons  live  in  the  forest,  all  children 
on  earth  drink  milk,  and  serpents  live  on  air. 

They  who  eat  grass  and  renounce  the  desire  of  wealth, 
are  no  more  than  calves  and  oxen. 

They  who  fly  in  the  heavens  have  only  the  attribute  of 
birds  ;  they  who  engage  in  meditation  resemble  cranes, 
cats,  and  wolves. 

All  great  gyanis  who  knew,  but  asserted  not  themselves, 
never  allowed  such  deceit  as  the  above  to  enter  their  hearts 
even  by  mistake. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  271 

They  who  hve  in  the  earth  should  be  called  the  offspring 
of  worms  ;  they  who  live  in  the  heavens  should  be  called 
birds. 

They  who  eat  fruit  should  be  called  the  offspring  of 
monkeys  ;  they  who  wander  unseen  should  be  accounted 
as  ghosts. 

They  who  float  on  water  are  like  gangeris  ;  ^  they  who 
eat  fire  hke  chakors  ; 

They  who  worship  the  sun  have  the  attribute  of  the 
lotus  ;  they  who  worship  the  moon  of  water-lilies. 

The  tortoise,  the  fish,  and  the  shark  may  all  be  called 
Narayan  2 ;  if  you  speak  of  God  as  Kaulnabh,  the  lake  in 
which  there  is  a  lotus  is  also  Kaulnabh.^ 

If  you  speak  of  God  as  Gopinath,  all  Gujars  are  Gopinaths, 
all  cowherds  Gopals  ;  if  you  call  God  Rikhikesh,  that  is 
a  name  taken  by  superiors  of  religious  orders. 

If  you  call  God  Madhav,  that  is  the  bumble-bee  ;  Kaniya 
is  the  name  of  the  woodpecker  ;  if  you  speak  of  God  as  the 
Destroyer  of  Kans,  you  speak  of  the  myrmidons  of  Death. 

Fools  utter  names,  but  know  not  their  meanings,  and 
worship  not  Him  by  whom  man  is  protected. 

God  is  the  Protector  and  Destroyer  of  the  world.  Com- 
passionate to  the  poor,  Punisher  of  enemies,  ever  the 
Cherisher,  and  free  from  Death's  noose. 

Jogis,  wearers  of  matted  hair,  cehbates,  the  true,  great 
Brahmacharis  who  undergo  hunger  and  thirst  in  their 
divine  meditation, 

They  who  perform  the  niwaU  feat,  who  sacrifice  to  water, 
fire,  and  wind,  who  hold  their  heads  down,  who  stand  or 
one  leg  and  never  sit, 

Men,  serpents,  deities,  and  demons  find  not  God's  secrets  ; 
the  Veds  and  the  books  of  the  Musalmans  say  that  God  is 
indescribable. 

^  Small  black  flies  on  Indian  rivers. 
-  God  who  moves  in  the  waters. 

3  One  of  the  names  of  Vishnu.  lie  was  supposed  by  the  Hindus 
to  have  a  lotus  in  his  navel. 


272  THE  SIKH  RELIGION 

Peacocks  skip  about  dancing,  the  thunder  roareth  and 
the  lightning  presenteth  many  phases.^ 

//  God  be  obtained  by  being  cold  or  hot,  there  is  nothing 
colder  than  the  moon,  nothing  hotter  than  the  sun,  if  by 
being  a  raja  God  may  be  obtained,  there  is  no  king  equal  to 
Indar  who  filleth  the  whole  world. 

Nowhere  can  be  found  a  penitent  like  a  Shiv,  a  reader 
of  the  Veds  like  primal  Brahma,  or  penitents  like  the  sons 
of  Brahma  ; 

Yet  without  divine  knowledge  they  are  all  subject  to  the 
noose  of  Death  and  ever  wander  through  the  cycle  of  the 
ages. 

One  Shiv  was  born,  one  died,  and  one  was  born  again  ; 
there  have  also  been  many  incarnations  of  Ram  Chandar 
and  Krishan. 

How  many  Brahmas  and  Vishnus  have  there  been  !  how 
many  Veds  and  Purans  !  how  many  collections  of  Simritis 
have  been  and  passed  away  ! 

How  many  preachers  and  Madars  !  ^  how  many  Castors 
and  Polluxes  !  how  many  Ansavatars^  have  succumbed  to 
death  ! 

How  many  priests  and  prophets  have  there  been  !  they 
are  so  many  that  they  cannot  be  counted  ;  from  dust  they 
sprang  and  to  dust  they  returned. 


Jogis,  Jatis,  Brahmacharis  ^  and  very  great  kings,  the 
shadow  of  whose  umbrellas  extended  for  many  miles. 

Who  wandered  subduing  kingdoms  and  crushing  the  pride 
of  very  great  kings, 

Sovereigns  hke   Man  ^  and   lords  of    the  umbrella  hke 

^  The  reference  is  to  dancing  and  roaring  faqirs. 

2  Monadi  Maddr — Monadi  is  understood  to  be  the  Arabic  munddi, 
a  proclamation  or  preachini?.  Madar  was  a  celebrated  Muhammadan 
saint.  If  momi?i-t-dJn  maddr  be  read,  the  translation  will  be — How 
many  orthodox  Muhammadans  and  supporters  of  the  faith  ! 

^  An  incomplete  incarnation  of  Vishnu. 

*  Brahmacharis  are  young  men  who  preserve  continence  during 
their  studentship.  Manu,  the  Hindu  law-giver,  fixes  its  limit  at 
twenty-five  years  of  age. 

^  Mandhatri,  a  son  miraculously  born  to  Yuvanashwa  of  the  line  of 
Ikshwaku,  and  author  of  a  hymn  in  the  Rig  Veda. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  273 

Dilip/  great  kings  who  prided  themselves  on  the  strength 
of  their  arms, 

Proud  men  hke  Dara,^  hke  the  kings  of  Dihh,  and  like 
Durjodhan,  having  enjoyed  the  earth  in  their  turn  at 
last  were  blended  with  it. 


Artillerymen,  huntsmen  wearing  decoy  dresses,  and 
they  who  eat  opium  bow  their  heads  many  times. 

What  availeth  it  that  men  perform  prostrations  of  different 
kinds  to  God  ?  they  are  like  wrestlers  practising  the  exercise 
of  dand.^ 

What  availeth  it  that  men  lie  with  their  faces  turned 
up  ?  If  they  do  not  heartily  bow  to  the  supreme  God,  they 
are  only  as  sick  men. 

How  can  he  who  is  the  slave  of  worldly  desires  and  ever 
clever  in  obtaining  wealth,  obtain  the  one  Lord  of  the  world 
without  faith  in  Him  ? 


He  into  whose  ear  an  earwig  hath  entered  shaketh  his 
head  ;  he  who  hath  lost  a  friend  or  son  beateth  his  head  in 
mourning. 

For  grazing  on  akk,  eating  fruits  and  flowers,  and  ever 
wandering  in  the  forests,  there  is  no  animal  like  a  goat. 

What  if  a  sheep  rub  its  head  against  trees  and  thus  take 
off  its  hair  ?   as  for  eating  earth,  call  the  leech  and  ask  it. 

How  can  he  who  is  a  slave  to  worldly  desires  and  addicted 
to  lust  and  wrath,  find  God  without  faith  ? 


The  peacocks  dance,  the  frogs  croak,  and  the  clouds  ever 
thunder ; 

The  tree  ever  standeth  on  one  leg  in  the  forest ;  as  for 
those  who  take  not  life,  the  Saravagi  bloweth  on  the  ground 
before  putting  his  feet  on  it ; 

^  He  belonged  to  the  solar  race,  and  was  ancestor  of  Ram  Chandar. 

*  Darius. 

'^  An  oriental  exercise  in  which  a  man  first  lies  down  flat  on  the 
ground,  then  leans  on  his  hands  so  as  to  lift  his  body,  and  again 
depresses  it  so  as  almost  to  touch  the  ground  with  his  chest. 


274  THE  SIKH  RELIGION 

The  stones  through  several  ages  remain  in  one  place  ;  the 
ravens  and  the  kites  travel  from  country  to  country. 

How  can  the  wretch  who  is  without  divine  knowledge 
and  who  is  never  absorbed  in  the  great  Benefactor,  be  saved 
without  faith  in  Him  ? 


Like  an  actor  man  sometimes  poseth  as  a  Jogi  or  Bairagi ; 
sometimes  he  assumeth  the  guise  of  a  Sanyasi. 

Sometimes  he  appeareth  to  live  on  air,  sometimes  he 
sitteth  in  an  attitude  of  contemplation,  sometimes  in  his 
infatuation  for  pelf  he  singeth  many  praises  of  men. 

Sometimes  he  is  a  Brahmachari,  sometimes  he  producetli 
a  garden  in  his  hand,  sometimes  he  holdeth  a  fakir's  staff 
and  deceiveth  men's  senses. 

He  who  is  subject  to  worldly  desires  danceth  with 
gestures ;  but  being  devoid  of  divine  knowledge,  how 
shall  he  obtain  heaven  ? 


In  the  cold  season  the  jackal  barketh  five  times,  and  the 
elephant  and  the  donkey  utter  various  cries. 

What  availeth  it  to  be  cut  in  twain  by  the  saw  at  Banaras? 
thieves  cut  men  in  pieces  and  kill  them  with  axes. 

What  availeth  it  that  a  fool  hath  put  a  halter  round  his 
neck  and  drowned  himself  in  the  Ganges  ?  Thags  put  men 
to  death  by  putting  halters  round  their  necks. 

Without  meditation  on  divine  knowledge  fools  are  drowned 
in  hell's  river  ;  and  without  faith  how  can  there  be  any 
such  meditation  ? 

If  any  one  were  to  obtain  by  penance  the  Lord  who 
suffer eth  not  pain,  the  wounded  man  suffereth  pain  of 
many  kinds. 

If  any  one  were  by  repeating  God's  name  to  obtain  God 
who  cannot  be  obtained  by  lip-worship  i,  the  warbler  ever 
uttereth  '  Tu  hi !   tu  hi !  ' 

If  any  one  were  to  obtain  God  by  flying  in  the  heavens, 
the  bird  called  anal  wandereth  in  the  firmament. 

^  Ajdp  Dev,  also  translated — God  who  repeats  no  name. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  275 

If  salvation  be  obtained  by  burning  oneself  in  the  fire, 
why  should  not  the  Sati  and  also  the  serpent  which  liveth 
in  hell  be  saved  ?  ^ 

The  following  is  a  homily  on  the  equality  of  men 
and  on  the  Hindu  and  Muhammadan  forms  of 
worship  : — 

One  man  by  shaving  his  head  is  accepted  as  a  Sanyasi, 
another  as  a  Jogi  or  a  Brahmachari,  a  third  as  a  Jati. 

Some  men  are  Hindus  and  others  Musalmans  ;  among  the 
latter  are  Rafazis,^  Imams,  and  Shafais — know  that  all  men 
are  of  the  same  caste. 

Karta  (the  Creator)  and  Karim  (the  Beneficent)  are  the 
same,  Razak  (the  Provider)  and  Rahim  (the  Merciful)  are 
the  same  ;  let  no  man  even  by  mistake  suppose  there  is 
a  difference.^ 

Worship  the  one  God  who  is  the  one  divine  Guru  for  all ; 
know  that  His  Form  is  one,  and  that  He  is  the  one  light 
diffused  in  all. 

The  temple  and  the  mosque  are  the  same  ;  the  Hindu 
worship  and  the  Musalman  prayer  are  the  same  ;  all  men 
are  the  same  ;   it  is  through  error  they  appear  different. 

Deities,  demons,  Yakshas,  heavenly  singers,  Musalmans, 
and  Hindus  adopt  the  customary  dress  of  their  different 
countries. 

All  men  have  the  same  eyes,  the  same  ears,  the  same 
body,  the  same  build,*  a  compound  of  earth,  air,  fire,  and 
water. 

Allah  and  Abhekh  are  the  same  ;    the  Purans  and  the 

*  The  Guru  rejects  the  belief  that  a  widow  who  cremates  herself 
with  her  husband's  corpse  obtains  salvation.  The  second  part  of  the 
line  may  also  be  translated — If  salvation  were  obtained  by  dwelling 
beneath  the  earth,  the  snake  which  dwelleth  in  the  nether  regions 
should  also  be  saved. 

2  Certain  Shiahs  or  followers  of  AH  who  renounced  their  allegiance 
to  Zaid,  grandson  of  Husain. 

^  There  is  not  one  God  for  the  Hindus  and  another  for  the 
Musalmans. 

*  Ban,  also  translated — customs,  habits. 

T  2 


276  THE  SIKH  RELIGION 

Quran  are  the  same  ;   they  are  all  alike  ;   it  is  the  one  God 
who  created  all. 

The  following  gives  the  Sikh  conception  of  the 
manner  in  which  souls  emanated  from  God  and  are 
again  absorbed  in  Him  : — 

As  from  one  fire  millions  of  sparks  arise  ;  though  rising 
separately,  they  unite  again  in  the  fire  ; 

As  from  one  heap  of  dust  several  particles  of  dust  fill 
the  air,  and  on  fiilling  it  again  blend  with  the  dust ; 

As  in  one  stream  millions  of  waves  are  produced  ;  the 
waves  being  made  of  water  all  become  water  ; 

So  from  God's  form  non-sentient  and  sentient  things  ^ 
are  manifested,  and,  springing  from  Him,  shall  all  be  united 
in  Him  again. 

How  many  tortoises  and  fishes  and  how  many  eaters  of 
them  !  how  many  excellent  young  animals  become  strong- 
winged  and  fly  ! 

How  many  birds  of  prey  in  the  firmament  eat  the  excellent 
birds  !  and  how  many  animals  eat  and  digest  the  birds  of 
prey  when  they  see  them  ! 

What  mattereth  it  whether  things  live  in  water  or  land, 
or  fly  in  the  firmament  ?  God  made  them  and  will  destroy 
them  all. 

As  light  blende th  with  darkness  and  darkness  with  light, 
so  all  things  have  sprung  from  God  and  shall  be  united  in 
Him. 


How  many  go  about  howling  !  how  many  die  weeping  ! 
how  many  are  drowned  in  the  water  !  how  many  are  burnt 
in  the  fire  ! 

How  many  dwell  by  the  Ganges  !    how  many  in  Madina 
and  Makka  !   how  many  wander  as  anchorets  ! 
.     How  many  undergo  the  pain  of  being  cut  by  the  saw  ! 
liow  many  of  burying  themselves  in  the  earth  !    how  many 
of  being  impaled. 

^  Abhulbhut,  also  iraiislated — incorporeal  and  corporeal  beings. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  277 

How  many  fly  in  the  firmament  !  how  many  dwell  in 
water  !  but  they  shall  all  be  burnt  in  the  fire '  for  want  of 
divine  knowledge. 

The  demigods  have  grown  weary  searching  for  God  ;  the 
archdemons  have  grown  weary  striving  with  Him  ;  the 
wise  have  grown  weary  exercising  their  wisdom  ;  they  who 
repeat  His  name  have  grown  weary  of  watching. 

Men  have  grown  weary  of  grinding  and  applying  sandal 
to  themselves  ;  they  have  grown  weary  of  applying  excellent 
atar  of  roses  ;  they  have  grown  weary  of  worshipping  stones 
and  offering  them  pudding. 

They  have  grown  weary  of  visiting  cemeteries  and  Jogis' 
places  of  burial,  they  have  grown  weary  of  smearing  walls 
and  of  being  marked  with  the  brand  of  idols. ^ 

The  celestial  musicians  have  grown  weary  of  singing  ;  all 
the  Kinnars  have  grown  weary  of  their  penance,  hut  none 
of  them  hath  found  God, 


The  following  is  Guru  Gobind  Singh's  conception 
of  the  divinity  : — 

God  is  without  passion,  without  colour,  without  form, 
without  outline  ; 

He  is  without  worldly  love,  without  anger,  without  enmity, 
without  jealousy  ; 

He  is  without  karma,  without  error,  without  birth,  and 
without  caste  ; 

He  hath  no  friend,  no  enemy,  no  father,  no  mother  ; 

He  hath  no  worldly  love,  no  house,  no  desires,  no  home  ; 

He  hath  no  son,  no  friend,  no  enemy,  no  wife  ; 

He  is  invisible,  without  distinguishing  dress,  and  unborn  ; 

He  is  ever  the  Bestower  of  supernatural  power  and 
wisdom  ;   He  is  of  size  beyond  measure. 

His  form  and  outline  cannot  be  known. 

Nor  where  He  dwelleth,  nor  in  what  disguises  He 
wandereth, 

1  Jak=zakka  (ISS).     The  gyanis  translate  obstinacy. 

2  In  Dwaraka  men  are  branded  with  a  hot  iron  bearing  the  ensigns 
of  Vishnu. 


278  THE  SIKH  RELIGION 

Nor  what  His  name  is,  nor  what  He  is  called. 

How  shall  I  describe  Him  ?    He  cannot  be  described. 

He  hath  no  disease,  or  sorrow,  or  worldly  love,  or  mother, 

No  karma,  no  superstition,  no  birth,  no  caste  ; 

He  hath  no  jealousy,  no  garb,  and  is  unborn. 

I  bow  to  Him  as  one  !    I  bow  to  Him  as  one  ! 


He  is  beyond  all  things,  and  from  the  beginning  the 
Dispenser  of  wisdom. 

He  is  indivisible,  indestructible,  primal,  peerless,  and 
imperishable. 

He  hath  no  caste,  or  lineage,  or  form,  or  colour. 

I  bow  to  the  primal  and  infrangible  One. 


How  many  millions  of  worms  like  Krishan 

He  created,  built,  fashioned,  again  destroyed,  and  created  ! 

He  is  unfathomable,  fearless,  primal,  unrivalled,  imperish- 
able. 

He  is  beyond  all  things,  from  the  beginning,  and  perfect 
is  His  splendour. 

He  feeleth  nor  mental  nor  bodily  pain  :  He  is  unfathom- 
able. 

His  glory  is  infrangible  ;  He  is  from  the  beginning,  and 
His  majesty  is  indestructible. 

He  hath  no  birth,  no  death,  no  caste,  no  pain. 

He  is  infrangible,  radiant,  unamercible,i  impossible  to  be 
controlled  ; 

He  hath  no  worldly  love,  no  home  ;  He  hath  affection  for 
men  and  is  His  own  master. 

He  is  powerful,  cannot  be  anywhere  contained,  radiant, 
the  Torturer  of  enemies. 

He  cannot  be  depicted  in  the  past,  the  present,  or  the 
future. 

He  is  not  rich  or  poor  ;   He  hath  no  form  or  outhne. 

He  feeleth  not  covetousness  or  mental  anxiety  ;  He  is 
not  formed  out  of  the  elements  ;   He  belongeth  to  no  sect. 

He  hath  no  enemy,  no  friend,  no  worldly  love,  no  home. 

^  He  is  not  liable  to  be  fined  like  mortals  as  a  punishment. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  279 

He  is  eternal  and  ever  contained  in  all  things  ;  He  beareth 
love  to  all. 

He  hath  no  lust,  no  wrath,  no  avarice,  no  worldly  love ; 

He  is  unborn,  indestructible,  primal,  peerless,  in- 
visible ; 

He  is  not  subject  to  birth  or  death  ;    He  hath  no  caste, 

no  pain  ; 

He  hath  no  sickness,  no  sorrow ;  He  is  fearless,  and  with- 
out affliction.^ 

He  is  impenetrable,  indivisible,  without  karma,  and  with- 
out death. 

He  cannot  be  destroyed  or  defamed  ;  He  is  bright  and 
without  a  cherisher  ; 

He  hath  no  father,  no  mother,  no  caste,  no  body  ; 

He  hath  no  worldly  love,  no  home,  no  doubt,  no  fear  ; 

He  hath  no  form,  there  is  no  king  over  Him,  He  hath 
no  body,  no  acts  attach  to  Him  ; 

He  hath  no  fear ;  He  cannot  be  killed  or  pierced  ;  He 
hath  no  doubts. 

He  is  eternal,  ever  perfect,  and  of  size  beyond  measure. 

I  bow  to  Him  as  one  !   I  bow  to  Him  as  one  ! 


His  glory  is  inexpressible  ;   He  is  from  the  beginning, 
He  is  unassociated,  imperishable,  imperceptible,  and  un- 
estabhshed. 

I  bow  to  Him  as  one  !   I  bow  to  Him  as  one  ! 


He  hath  no  worldly  love,  no  home,  no  grief,  no  relation. 
He  is  afar  off,  pure,  undefiled,  none  can  behold  Him. 
He  hath  no  caste,  no  hneage,  no  friend,  no  minister. 
I  bow  to  the  one  independent  Being  !    I  bow  to  the  one 
independent  Being  ! 


He  hath  no  religion,  no  superstition,  no  shame,  no  rela- 

m. 

No  armour,  no  shield,  no  karma,  no  fear, 

1  Bikhild]  in  n.odern  Panjabi  this  woid  means  a  quarrel. 


28o  THE  SIKH  RELIGION 

No  enemy,  no  friends,  no  son. 

I  bow  to  the  primal  Being  ;    I  bow  to  the  primal  Being. 


The  bodies  of  some  undergo  cold,  heat,  and  rain, 

Some  sit  in  one  posture  for  an  age. 

Some  make  efforts  to  study  the  science  of  Jog. 

Men  strive  but  even  then  find  not  God's  limits. 

Some  with  their  arms  raised  wander  in  different  countries  ; 

Some  scorch  themselves  between  the  sun  and  surrounding 
fires  ; 

Some  recite  the  Simritis,  the  Shastars,  the  Veds  ; 

Some  expound  amorous  poetry,  others  the  books  of  the 
Muhammadans  ; 

Some  perform  fire  sacrifice,  some  live  on  air ; 

Some  miUions  eat  carrion  ; 

Some  consume  vegetables,  some  milk,  some  leaves  ; 

But  even  so  God  becometh  not  manifest  unto  them. 

The  following  sawaiyas  also  are  sometimes  read  at 
the  administration  of  the  pahul. 

I 

God  ever  cherisheth  the  poor,  saveth  saints,  and  destroyeth 
enemies. 

Birds,  beasts,  mountains,  snakes,  and  kings— all  he  ever 
-cherisheth. 

He  cherisheth  animals  in  sea  and  land  ;  he  considereth 
not  their  evil  acts. 

Compassionate  to  the  poor,  an  ocean  of  mercy,  He  be- 
holdeth  man's  sins,  but  wearieth  not  of  giving. 

II 

He  destroyeth  misery  and  sin  ;  He  crusheth  an  army  of 
evil  men  in  a  moment ; 

He  breaketh  those  unbreakable  by  human  power ;  he 
smiteth  the  very  valiant,  but  cherisheth  love  for  those 
who  truly  love  Him. 

Vishnu,  the  lord  of  Lakshmi,  cannot  find  His  hmit  ;   the 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  281 

Veds  and  the  books  of  the  Musalmans  cannot  utter  His 
secret. 

The  Beneficent  One  ever  beholdeth  men's  secrets ;  yet 
He  becometh  not  angry,  and  withholdeth  not  their  daily 
bread. 

Ill 

He  made  worms,  moths,  deer,  serpents,  the  past,  the 
future,  and  the  present. 

The  demigods  and  demons  were  ruined  through  their 
pride  ;  they  knew  not  God's  secret,  and  were  led  astray 
by  error. 

The  Veds,  the  Purans,  the  Quran,  and  other  Muhammadan 
books  have  grown  weary  of  taking  God's  account,  but  they 
have  not  found  it. 

Without  the  light  of  true  love  hath  any  one  obtained  the 
honour  of  finding  God  ? 

IV 

He  is  primal,  endless,  unfathomable,  without  enmity,  and 
fearless  in  the  past,  future,  and  present. 

He  is  without  end.  One  out  of  many,  without  blemish, 
sin,  or  stain,  and  indestructible. 

He  is  the  Creator  and  Destroyer  of  worlds  ;  He  sup- 
porteth  life  on  sea  and  land. 

Compassionate  to  the  poor,  a  mine  of  mercy,  beautiful  is 
the  holy  Lord  of  wealth. 

V 

He  hath  not  lust,  or  wrath,  or  covetousness,  or  worldly 
love,  or  sickness,  or  sorrow,  or  enjoyment,  or  fear. 

He  is  without  a  body  ;  He  beareth  love  to  all,  yet  is  He 
devoid  of  sensual  love  ;   He  is  homeless  and  indestructible. 

To  those  who  know  Him  He  giveth  ;  to  those  who  know 
Him  not  He  also  giveth  ;  He  giveth  to  the  earth  ;  He 
giveth  to  the  heavens.^ 

O  man,  why  waverest  thou  ?  the  beautiful  and  holy  Lord 
of  wealth  will  care  for  thee. 

^  Zanuhi  is  here  understood  lo  be  for  dsmdn. 


282  THE  SIKH  RELIGION 

VI 

He  preserveth  men  in  many  ways — from  sickness,  from 
sorrow,  from  water,  and  from  sprites. 

When  enemies  aim  blows  at  us,  none  of  them  may  reach 
our  bodies. 

For  He  holdeth  out  His  hand  to  protect  us  and  hinder 
the  army  of  sin  from  approaching  us. 

What  else  need  I  say  to  thee,  O  man  ;  God  protecteth 
thee  with  the  screen  of  the  womb. 

VII 

The  Yakshas,  serpents,  demons,  demigods,  all  meditate 
on  Thee,  the  Inscrutable  One. 

On  earth,  in  heaven,  and  in  the  nether  regions  of  hell  ^, 
Yakshas,  serpents,  all  bow  their  heads  unto  Thee ; 

But  they  cannot  find  the  limit  of  Thy  glory ;  the  Veds 
describe  Thee  as  indescribable. 

All  the  demigods  who  searched  for  Thee  have  grown 
weary  of  their  search  ;   they  have  not  found  Thee,  O  God. 

VIII 

Beings  hke  Narad,  Brahma,  Rumna  ^  the  Rikhi  all  com- 
bine to  sing  Thy  praises. 

The  Veds  and  the  books  of  the  Musalmans  have  not 
found  Thy  secret ;  all  have  grown  weary  in  their  search  : 
God  hath  not  been  found  by  any  one. 

Shiv,  the  lord  of  Uma,^  cannot  find  Thy  Hmit.  The  Sidhs 
with  their  spiritual  leaders  and  the  sons  of  Brahma  meditate 
on  Thee. 

O  men,  meditate  in  your  hearts  on  Him  whose  immeasur- 
able power  is  diffused  throughout  the  whole  world. 

IX 

The  Veds,  the  Purans,  the  Quran,  and  other  Musalman 

^  There  are  said  to  be  seven  hells.     Fatal  is  the  seventh  and  lowest. 
2  Also  known  as  Lomash,  who  was  remarkable  for  his  long  life. 
^  One  of  the  names  of  Parbati. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  283 

books,  have  not  found  His  secret  ;  all  kings  ^  have  grown 
sore  weary  searching  for  it. 

They  could  not  find  the  secret  of  the  Inscrutable  ;  after 
great  travail  they  proclaimed  Him  invulnerable. 

Thou,  O  Lord,  hast  no  passion,  no  form,  no  outline,  no 
colour,  no  relation,  no  sorrow,  no  companion. 

Thou  wast  in  the  beginning  and  yet  hadst  no  beginning  ; 
Thou  art  unfathomable,  without  distinguishing  dress,^  and 
without  jealousy  :  he  who  repeateth  Thy  name  shall  save 
his  relations. 

X 

Men  have  performed  millions  of  ablutions  at  places  of 
pilgrimage  ;  they  have  made  many  offerings  and  endured 
great  fasts. 

Putting  on  the  dress  of  great  penitents  and  wearing  long 
hair,  they  have  wandered  in  many  countries,  but  they  have 
not  found  the  Beloved  God. 

They  have  made  miUions  of  attitudes  of  contemplation 
and  prostrations,  many  offerings  of  their  hmbs  to  tutelary 
divinities, 3  and  blackened  their  faces  ; 

But  without  meditating  on  the  name  of  the  Compassionate 
to  the  poor,  the  Deathless,  they  have  at  last  gone  to  Death's 
abode. 

Thou  art  the  Discharger  of  arms,  the  Holder  of  the  earth 
and  the  umbrella,  the  Betrayer  of  kings,  the  great  Tor- 
mentor of  enemies  ; 

The  Bestower  of  gifts,  the  great  Enhancer  of  honour,  the 
Giver  of  a  resting-place,  the  Cutter  of  Death's  noose  ; 

Conqueror  in  the  fight.  Remover  of  obstacles,  great  Be- 
stower of  wisdom,  Thou  art  honoured  even  among  the  most 
honoured. 

Thou  art  learned  in  divine  knowledge  ;  Thou  art  the  great 
Giver  of  wisdom,  the  Destroyer  of  the  god  of  death. 


1  Such  as  Haiischandar,  and  others. 

2  Without  the  distinguishing  drers  of  a  religious  sect. 

3  Ba/iu  7uas  kare,  also  translated— («)  made  many  renunciations, 
(^)  made  many  efforts. 


284  THE  SIKH  RELIGION 

The  dwellers  of  the  East  know  not  Thy  limit,  the  goddess 
Hingula^  who  dwelleth  in  the  Himalayas  meditateth  on 
Thee  ;  the  Gurdezis  of  Ghor  ^  sing  the  praises  of  Thy  name. 

The  Jogis  practise  Jog  to  be  united  with  Thee  ;  how 
many  suspend  their  breath  to  obtain  Thee.  The  Arabs  of 
Arabia  worship  Thy  name. 

The  Firangis  of  France  worship  Thee,  the  Kandharis  and 
Qureshis  know  Thee,  the  residents  of  the  West  recognize 
Thee  as  the  object  of  their  love. 

The  Marathas,  the  Magadhis  ^  heartily  do  Thee  penance, 
the  natives  of  Tilang  *  fix  Thee  in  their  hearts,  and  recognize 
Thee  as  the  abode  of  religion. 


Like  milk  in  Chirawadh,  like  buttermilk  in  Chhatraner, 
like  moonlight  on  the  banks  of  the  Jamna, 

Like  a  female  swan  in  Turkey  of  the  Shiahs,  hke  a  diamond 
in  Husainabad,  like  the  stream  of  the  Ganges  when  it 
blendeth  with  the  seven  seas. 

Like  quicksilver  in  Palaugarh,  like  silver  in  Rampur,  like 
saltpetre  in  Surangabad, 

Like  the  champa  flower  in  Chanderikot,  like  moonlight 
in  Chandagarh,  Thy  praise  flourisheth  hke  the  malati  flower .^ 

Like  crystal  in  Kailas,  Kamaungarh,  and  Kashipur,  like 
a  mirror  in  Surangabad, 

Like  snow  in  the  Himalayas,  like  Shiv's  necklace  ^  in 
Halbaner,  hke  a  swan  in  Hajipur  on  seeing  which  the  heart 
is  fascinated  ; 

Like  white  sandal  in  Champawati,  like  the  moon  in  Chan- 
dragir,  like  moonlight  in  Chandagarh, 

Like  the  Ganges  on  Shiv's  head,  like  cranes  in  Bulanda- 
bad  shineth  the  light  of  Thy  praises. 


^  Hingula  is  another  of  the  names  of  Parbati  or  Durga. 

2  A  mountainous  tract  of  Afghanistan  south-east  of  Harat. 

3  Natives  of  the  country  of  Magadha,  now  South  Bihar. 

*  The  Telegu  country  on  the  east  coast  of  India  between  UrTsa 
(Orissa)  and  Madras. 

^  A  kind  of  jasmin  with  fragrant  white  blossoms. 

^  Har  har.     Shiv  was  beheved  to  wear  a  white  snake  as  a  necklace. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  285 

The  Persians,  the  EngUsh,  the  double-faced  men  of  France, 
the  mirdang  ^ — players  of  Makran  sing  Thy  praises. 

The  inhabitants  of  Bhakhar,  of  Kandhar,  and  of  Ghor, 
the  Gakhars,  the  Gurdezis,  and  those  who  live  on  air  medi- 
tate on  Thy  name. 

In  the  east  in  Palau,  in  Kamrup,  and  Kamaun,  wherever 
man  goeth  there  Thou  presidest. 

Thy  glory  is  perfect ;  written  and  spoken  incantations 
cannot  affect  Thee,  O  Lord,  and  none  can  find  the  limit  of 
Thy  praises. 

God  is  peerless,  imperishable  ;   His  throne  is  immovable ; 

He  is  peerless,  endless  ;   His  praise  is  unrivalled  ; 

He  is  indestructible  and  the  invisible  Lord. 

He  is  everywhere  king  ;  He  blossometh  in  the  forests  and 
the  glades. 

His  splendour  is  like  the  spring  everywhere  diffused. 

The  Great  One  pervade th  the  woods  and  glades,  birds 
and  quadrupeds. 

He  ever3rwhere  blossometh,  He  is  beautiful  and  wise ; 

He  blossometh  like  flowers,  and  glitter eth  like  the  peacock. 

Cupid  on  recognizing  Him  waveth  a  chauri  over  Him. 

His  power  is  perfect.  He  is  the  Bestower  of  food,  the 
Merciful, 

The  Treasury  of  favour,  the  Perfect,  the  Bounteous. 

Wherever  we  look  there  appeareth  His  splendour. 

He  is  free  from  anger  and  a  treasury  of  favour. 

He  everywhere  blossometh  ;   He  is  beautiful  and  wise. 

He  is  the  great  king  of  the  woods  and  glades,  of  sea  and 
land. 

His  splendour  appeareth  everywhere  ;  He  is  the  treasury 
of  favour. 

His  light  dazzleth.  His  glory  is  perfect. 

The  sky  and  the  earth  repeat  His  name. 

Over  the  seven  heavens  and  the  seven  hells 

His  net  of  karma  is  spread  unseen. 

^  A  small  drum  or  tambourine. 


286  THE  SIKH  RELIGION 

ViCHITAR   NATAK 
I 

Guru  Gobind  Singh  addresses  God  as  a  sword  to 
destroy  his  enemies. 

I  bow  with  love  and  devotion  to  the  Holy  Sword. 
Assist  me  that  I  may  complete  this  work. 


Thou  art  the  Subduer  of  countries,  the  Destroyer  of  the 
armies  of  the  wicked,  in  the  battle-field  Thou  greatly  adornest 
the  brave. 

Thine  arm  is  infrangible.  Thy  brightness  refulgent,  Thy 
radiance  and  splendour  dazzle  like  the  sun. 

Thou  bestowest  happiness  on  the  good.  Thou  terrifiest  the 
evil,  Thou  scatterest  sinners,  I  seek  Thy  protection. 

Hail !  hail  to  the  Creator  of  the  world,  the  Saviour  of 
creation,  my  Cherisher,  hail  to  Thee,  O  Sword  ! 


I  bow  to  Him  who  holdeth  the  arrow  in  His  hand  ;  I 
bow  to  the  Fearless  One  ; 

I  bow  to  the  God  of  gods  who  is  in  the  present  and  the 
future. 


I  bow  to  the  Scimitar,  the  two-edged  Sword,  the  Fal- 
chion, and  the  Dagger. 

Thou,  O  God,  hast  ever  one  form  ;  Thou  art  ever  un- 
changeable. 

I  bow  to  the  Holder  of  the  mace 

Who  diffused  light  through  the  fourteen  worlds. 

I  bow  to  the  Arrow  and  the  Musket, 

I  bow  to  the  Sword,  spotless,  fearless,  and  unbreakable  ; 

I  bow  to  the  powerful  Mace  and  Lance 

To  which  nothing  is  equal. 

I  bow  to  Him  who  holdeth  the  discus, 

Who  is  not  made  of  the  elements  and  who  is  terrible. 

I  bow  to  Him  with  the  strong  teeth  ; 

I  bow  to  Him  who  is  supremely  powerful, 

I  bow  to  the  Arrow  and  the  Cannon 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  287 

Which  destroy  the  enemy. 
I  bow  to  the  Sword  and  the  Rapier 
Which  destroy  the  evil. 

I  bow  to  all  weapons  called  Shastar  (which  may  be  held) . 
I  bow  to  all  weapons  called  Astar  (which  may  be  hurled 
or  discharged). 

Thou  turnest  men  like  me  from  blades  of  grass  into 
mountains ;  than  Thou  there  is  none  other  cherisher  of  the 
poor. 

O  God,  do  Thou  Thyself  pardon  mine  errors  ;  there  is 
none  who  hath  erred  like  me. 

The  houses  of  those  who  have  served  Thee  are  all  seen 
filled  with  wealth. 

In  this  Kal  age  and  at  all  times  there  is  great  confidence 
in  the  powerful  arm  of  the  Sword, 


Which  in  one  moment  destroyed  millions  of  demons  like 
Sumbh  and  Nisumbh  ;  ^ 

Which  in  an  instant  subdued  demons  such  as  Dhumar- 
lochan,  Chand,  Mund,  and  Mahikh  ; 

Which  in  a  trice  repelled  demons  such  as  Chamar  Ran- 
chichhar  and  Raktichhan — 

What  careth  Thy  slave  since  he  hath  found  a  good  Lord 
like  Thee  ? 


Which  crushed  millions  like  Mund,  Madhu,  Kitabh,  Mur, 
and  Agh  ; 

They  who  never  sought  shelter  in  the  battle-field  and 
who  retreated  not  even  two  paces  when  blows  were  dealt 
around  them, 

The  demons  who  could  not  be  drowned  in  the  sea,  and 
who  could  not  be  burnt  by  fiery  arrows, 

On  beholding  thy  flash,  O  Sword,  cast  aside  shame  and 
fled. 


1  See  that  part  of  the  Markandeya  Put  an  which  treats  of  the  exploits 
of  Chandi.  The  names  of  the  demons  mentioned  in  these  quatrains 
will  be  found  there. 


288  THE  SIKH  RELIGION 

Thou  in  a  moment  didst  destroy  such  heroes  as  Rawan, 
Maharawan  ^,  Kumbhkaran  2, 

Meghnad,  and  Akampan  ^,  in  waging  war  with  whom  even 
Death  grew  wearied — 

Kumbh,  Akumbh,  who  having  conquered  the  whole  world 
washed  their  arms  in  the  seven  seas.* 

They  who  were  invulnerable  and  huge  were  all  wounded 
and  killed  by  the  sword  in  the  hand  of  God. 

If  any  one  flee  to  save  himself  from  the  Destroyer,  say 
in  what  direction  shall  he  flee. 

Can  man  run  away  from  God  who  stoppeth  him  with 
a  drawn  sword  thundering  and  brandishing  it  ? 

No  contrivance  hath  been  made  by  which  man  may  escape 
from  the  wound  God  inflicteth. 

Why,  O  fool,  seekest  thou  not  cheerfully  the  asylum  of 
Him  from  whom  thou  canst  not  escape  ? 


Thou  hast  millions  of  times  repeated  the  names  of  Krishan 
and  Vishnu,  and  fully  meditated  on  Ram  Chandar  and  the 
Prophet ; 

Thou  hast  repeated  Brahma's  name  and  estabhshed  Shiv 
in  thy  heart,  but  none  of  them  will  save  thee. 

Thou  hast  performed  millions  of  penances  for  millions  of 
days,  but  none  of  them  will  avail  thee  a  kauri. 

Incantations  to  obtain  thy  desires  will  not  be  worth  thee 
half  a  paisa  ;  none  of  them  will  save  thee  from  the  stroke 
of  Death. 

Why  performest  thou  false  penance  to  the  gods  ?  it  will 
not  avail  thee  a  kauri. 

How  can  they  save  thee  when  they  cannot  protect  them- 
selves from  the  stroke  of  Death  ? 

They  will  suspend  thee  in  the  fiery  pit  of  terrible  wrath 
as  they  are  suspended  themselves. 

^  A  first  cousin  of  Rawan.  2  Rawan's  brother. 

^  Rawan's  sons. 

*  They  never  again  expected  to  find  an  adversary. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  289 

Think,  think  even  to-day  in  thy  heart,  O  fool,  without 
the  favour  of  God  nothing  can  avail  thee. 


It  is  not  by  the  practice  of  perpetual  silence,  nor  by  the 
ostensible  relinquishment  of  pride,  nor  by  the  adoption  of 
a  religious  dress,  nor  by  shaving  the  head, 

Nor  by  wearing  a  wooden  necklace,  nor  by  twisting  matted 
hair  round  the  head  that  God  is  found. 

I  speak  the  truth,  hear  it  attentively — without  entering 
the  protection  of  the  Compassionate  to  the  poor 

And  loving  Him  can  God  be  found  ?  the  Merciful  One 
is  not  pleased  with  circumcision. 


Were  I  to  make  all  the  islands  my  paper,  and  the  seven 
seas  my  ink  ; 

Were  I  to  cut  down  all  trees,  and  turn  them  into  pens 
for  writing  ; 

Were  I  to  make  Saraswati  dictate  for  millions  of  ages  ; 
were  I  to  write  with  the  hand  of  Ganesh, 

O  Thou  who  boldest  the  destroying  sword,  I  could  not 
please  Thee  even  a  little  without  offering  Thee  homage. 


II 

Thy  greatness  is  endless  and  boundless  ; 

No  one  hath  found  its  limits. 

Thou  art  God  of  gods,  King  of  kings, 

Compassionate  to  poor,  and  Cherisher  of  the  lowly. 


The  dumb  would  recite  the  six  Sha stars,  cripples  would 
climb  mountains. 

The  blind  would  see,  and  the  deaf  hear,  if  God  would 
only  show  favour. 

How  can  my  feeble  intellect,  O  God, 
Describe  Thy  greatness  ? 
I  cannot  utter  Thy  praises. 
Do  Thou  correct  this  work : 

SIKH.    V  U 


290  THE  SIKH  RELIGION 

How  far  can  this  worm  speak  ? 

It  is  only  Thou,  O  God,  who  knowest  Thine  own  praises. 
As  a  son  knoweth  not  the  time  of  his  father's  birth, 
How  can  I  tell  Thy  secret  ? 
Thy  greatness  becometh  Thee  ; 
It  cannot  be  described  by  others. 
Thou  knowest  Thine  own  works,  O  God. 
How  shall  high  or  low  describe  Thee  ? 
Sheshnag  whom  Thou  didst  create  with  a  thousand  heads, 
Whom  two  thousand  tongues  ^  adorn. 
Until  now  is  uttering  Thy  boundless  names  ; 
Yet  even  still  he  cannot  find  their  limit. 
How  far  can  any  one  describe  Thy  works  ? 
The  intellect  is  perplexed  in  trying  to  understand  them. 
Thy  subtile  form  cannot  be  described  ; 
I  shall  describe  Thy  great  form. 
When  I  have  obtained  Thy  love  and  service. 
Then  shall  I  put  aside  all  other  narratives  and  describe 
Thee. 

I  shall  now  relate  my  own  history. 
And  how  the  Sodhi  family  originated. 


At  first  when  God  extended  Himself, 
The  world  was  created  by  Him. 
The  man  who  doeth  good  deeds 
Is  called  a  demigod  in  the  world  ; 
He  who  doeth  bad  deeds  in  the  world 
Is  styled  a  demon. 

Kalsain  was  the  first  king  ; 

His  strength  and  form  were  unsurpassed,  incomparable, 
and  unrivalled. 

Kalket  was  the  second  king  ; 

Krurbaras  was  appointed  the  third  king  in  the  world  ; 

Kaldhuj  was  the  fourth  king  who  graced  sovereignty. 

In  this  line  Raghu  was  born, 

From  whom  the  Raghu  race  was  descended. 

1  It  is  vviitten  in  Hindu  books  that  Sheshnag  has  two  tongues  in 
each  head. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  291 

From  them  an  excellent  son  Aj  was  born, 

A  great  charioteer  and  archer. 

When  he  assumed  the  garb  of  a  Jogi, 

He  bestowed  his  empire  and  throne  on  Dasarath, 

Who  also  became  a  great  archer. 

He  felt  desire  and  married  three  wives. 

His  first  son  was  the  prince  Ram, 

The  second  Bharat,  the  third  Lachhman,  and  the  fourth 
Shatrughan. 

They  ruled  for  a  long  time  ; 

They  then  died  and  went  to  heaven. 

Sita's  sons,  Lahu^  and  Kushu,  afterwards  both  became 
kings, 

And  graced  kingdoms  and  thrones. 

On  their  marriage  with  the  daughters  of  the  king  of  the 
Panjab, 

They  performed  various  sacrifices. 

They  built  there  two  cities. 

One  Kasur,  the  second  Lahaur  (Lahore). 

Both  became  very  famous. 

Ceylon  and  Amrawati,  the  city  of  Indar,  became  ashamed 
on  beholding  them. 

Kushu  and  Lahu  reigned  for  a  long  time. 

But  were  at  length  caught  in  the  noose  of  Death. 

Their  sons  and  grandsons 

Also  ruled  in  this  world. 

How  far  shall  I  tell  their  history  ? 

I  cannot  even  recount  their  names. 


It  is  related  that  Kalket  ^  and  Kalrai  ^ 
Had  innumerable  sons  in  their  homes. 
Kalket  possessed  peerless  strength. 
And  expelled  Kalrai  from  the  city. 
He  fled  to  the  Sanaudh  ^  country 
Where  he  married  a  king's  daughter. 

^  Lav  in  the  Rdmayan. 

2  Descended  from  Kushu.  ^  Descended  from  Lahu. 

*  Near  Banaras.     Its  inhabitants,  the  Sanaudhis,  were  afterwards 
called  Sodhis. 

U  2 


292  THE  SIKH  RELIGION 

The  son  born  in  his  house  of  that  marriage 
He  named  Sodhi  Rai. 
The  Sodhi  race  began  from  that  time. 
It  was  made  by  the  supremely  pure  Creator. 
The  sons  and  grandsons  who  sprang  from  Sodhi  Rai 
Were  all  called  Sodhis  in  this  world. 
They  became  very  distinguished  among  men, 
And  their  wealth  increased  day  by  day. 
They  exercised  independent  sway 
And  conquered  the  kings  of  many  countries. 
They  enforced  religion  everywhere, 
Caused  umbrellas  to  wave  over  their  heads, 
And   on   many   occasions  performed   sacrifices   at  royal 
coronations. 

Afterwards  dissension  arose  among  them, 

And  no  holy  man  could  arrest  its  progress. 

Heroes  and  invincible  warriors  went  about  caparisoned. 

Took  arms  and  went  to  fight  in  the  field  of  battle. 

For  wealth  and  land  ancient  is  the  struggle,^ 

To  compass  which  men  willingly  die. 

Worldly  love  and  pride  have  extended  quarrels  ; 

Lust  and  wrath  have  conquered  the  whole  world. 


Nobody  can  compute  the  time 

When  enmity,  dissension,  and  pride  were  diffused. 

In  this  world  their  basis  is  greed. 

By  the  desire  for  which  every  one  killeth  himself. 

Ill 

The  Sodhis  returned  to  the  Pan  jab  and  waged  war  with 
the  descendants  of  Kushu  who  had  been  left  behind.  The 
descendants  of  Kushu  being  defeated  fled  to  Banaras,  where 
they  became  readers  of  the  Veds. 

IV 

Those  of  the  expelled  descendants  of  Kushu  who  read  the 
Veds  were  called  Bedis. 

1  Compare  the  Hindustani  proverb— 2^«,  zamln,  zar,  tinenjhagre  ka 
ghar  '  Women,  land,  and  money  are  the  sources  of  strife  among  men.' 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  293 

They  carefully  attended  to  their  religious  duties. 

The  king  of  the  Pan  jab  dispatched  them  a  conciliatory 
letter 

To  forget  the  enmity  that  prevailed  among  them. 

The  raja's  messenger  arrived  in  Banaras, 

And  explained  the  contents  of  the  missive  to  all  the 
Bedis. 

Upon  this  all  the  readers  of  the  Veds  proceeded  to  the 
Panjab, 

And  on  their  arrival  made  obeisance  to  the  king. 

He  caused  them  to  recite  the  Veds. 

While  all  his  brethren  were  seated  near  him  in  the  assembly, 

They  recited  the  Sam  Ved,  the  Yajur  Ved, 

Then  the  Rig  Ved,  making  gesticulations  with  their 
hands, 

And  finally  the  Atharav  Ved. 

The  raja  was  pleased 

And  gave  them  all  his  possessions. 

He  elected  to  live  in  the  forest 

To  remove  his  great  sins. 

On  giving  them  his  kingdom 

He  assumed  the  garb  of  a  Rikhi. 

The  people  tried  to  restrain  him, 

But  he  dismissed  all  regret. 

And,  relinquishing  wealth  and  place. 

Became  absorbed  in  God's  love. 


The  Bedi  chief  was  pleased  on  obtaining  the  kingdom, 
And  in  the  joy  of  his  heart  blessed  the  Sodhi  king,  saying, 
'  When  I  come  in  the  Kal  age  under  the  name  of  Nanak, 
I  will  make  thee  worthy  of  worship  in  the  world,  and 
thou  shalt  attain  the  highest  dignity. 


Thou  hast  heard  the  three  Veds  from  us, 

On  hearing  the  fourth  Ved  thou  gavest  thy  territory. 

Having  assumed  three  births  ^, 

^  When  I  have  become  Guru  Nanak,  Guru  Angad,  and  Guru  Amar 
Das. 


294  THE  SIKH  RELIGION 

In  my  fourth  I  will  make  thee  Guru.'  ^ 

On  the  one  hand  the  Sodhi  king  went  to  the  forest, 

On  the  other  the  Bedi  king  was  happy  in  his  sovereignty. 

How  far  shall  I  amplify  this  story  ? 

I  very  much  fear  to  swell  my  book. 

V 
Afterwards  again  quarrels  increased  among  the  Bedis^ 
Which  no  one  could  adjust. 
It  was  the  will  of  God 
That  sovereignty  should  pass  from  their  family. 


Only  twenty  villages  remained  to  the  Bedis, 

Which  they  began  to  till. 

A  long  time  passed^  in  that  way 

Until  the  epoch  for  the  birth  of  Nanak  arrived. 


Nanak  Rai,  born  in  the  line  of  those  Bedis, 
Conferred  happiness  on  all  his  disciples,  and  assisted  them 
in  this  world  and  the  next. 


He  established  religion  in  the  Kal  age, 
And  showed  the  way  unto  all  holy  men. 
Sin  never  troubleth  those 
Who  follow  in  his  footsteps. 
God  removeth  all  suffering  and  sin 
From  those  who  embrace  his  religion  : 
Pain  and  hunger  never  annoy  them. 
And  they  never  fall  into  Death's  noose. 
Nanak  assumed  the  body  of  Angad, 
And  made  his  religion  current  in  the  world. 
Afterwards  Nanak  was  called  Amar  Das, 
As  one  lamp  is  lit  from  another. 

When  the  time  for  the  fulfilment  of  the  blessing  came. 
Then  Ram  Das  Sodhi  became  Guru. 
Amar  Das  gave  him  the  Guruship  according  to  the  ancient 
blessing, 

^  The  reference  is  to  Guru  Ram  Das. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  295 

And  took  the  road  to  paradise  himself. 
The  holy  Nanak  was  revered  as  Angad, 
Angad  was  recognized  as  Amar  Das, 
And  Amar  Das  became  Ram  Das. 
The  pious  saw  this,  but  not  the  fools. 
Who  thought  them  all  distinct ; 

But  some  rare  person  recognized  that  they  were  all  one. 
They  who  understood  this  obtained  perfection — 
Without  understanding  perfection  cannot  be  obtained. 
When  Ram  Das  was  blended  with  God, 
He  gave  the  Guruship  to  Arjan. 
When  Arjan  was  going  to  God's  city 
He  appointed  Har  Gobind  in  his  place. 
When  Har  Gobind  was  going  to  God's  city. 
He  seated  Har  Rai  in  his  place. 
Har  Krishan  his  son  afterwards  became  Guru. 
After  him  came  Teg  Bahadur, 

Who  protected  the  frontal  marks  and  sacrificial  threads 
of  the  Hindus  J 
And  displayed  great  bravery  in  the  Kal  age. 
When  he  put  an  end  to  his  life  for  the  sake  of  holy  men, 
He  gave  his  head  but  uttered  not  a  groan. 
He  suffered  martyrdom  for  the  sake  of  his  rehgion  ; 
He  gave  his  head  but  swerved  not  from  his  determination.^ 
God's  people  would  be  ashamed 
To  perform  the  tricks  of  mountebanks  and  cheats  .2 

Having  broken  his  potsherd  on  the  head  ^  of  the  King  of 
Dihh,  he  departed  to  paradise. 

None  came  into  the  world  who  performed  such  deeds  as  he. 


1  Sirar.  If  this  is  a  Panjabi  word,  its  meaning  is  as  we  have  given. 
Among  the  Sikhs,  however,  there  is  current  what  purports  to  be  the 
Persian  original  of  the  line,  as  spoken  by  Guru  Teg  Bahadur  himself 
on  the  eve  of  his  execution — 

which  is  generally  translated— I  gave  my  head  but  not  God's  secret. 

2  That  is,  Guru  Teg  Bahadur  might  have  performed  a  miracle  and 
saved  himself,  but  he  scorned  to  do  so. 

8  Having  made  the  King  of  Dihli  responsible  for  his  death. 


296  THE  SIKH  RELIGION 

At  his  departure  there  was  mourning  in  this  world  ; 
There  was  grief  through  the  world,  but  joy  in  paradise. 

VI 
Guru  Gobind  Singh  now  speaks  regarding  himself:— - 

I  shall  now  tell  my  own  history, 

How  God  brought  me  into  the  world  as  I  was  performing 
penance 

On  the  mountain  of  Hem  Kunt,i 

Where  the  seven  peaks  are  conspicuous — 

The  place  is  called  the  Sapt  Shring  2— - 

Where  King  Pandu  practised  Jog. 

There  I  performed  very  great  austerities 

And  worshipped  Great-death. 

I  performed  such  penance 

That  I  became  blended  with  God. 

My  father  and  mother  had  also  worshipped  the  Unseen 
One, 

And  strove  in  many  ways  to  unite  themselves  with  Him. 
The  Supreme  Guru  was  pleased 
With  their  devotion  to  Him. 
When  God  gave  me  the  order 
I  assumed  birth  in  this  Kal  age. 
I  did  not  desire  to  come, 
As  my  attention  was  fixed  on  God's  feet. 
God  remonstrated  earnestly  with  me, 
And  sent  me  into  this  world  with  the  following  orders  :— 
*  When  I  created  this  world 

I  first  made  the  demons,  who  became  enemies  and  op- 
pressors. 

They  became  intoxicated  with  the  strength  of  their  arms, 
And  ceased  to  worship  Me,  the  Supreme  Being. 
I  became  angry  and  at  once  destroyed  them. 
In  their  places  I  estabhshed  the  gods  : 

1  In  Sanskrit  Hemakuta,  the  golden  peak,  a  chain  of  mountains 
between  the  Himalayas  and  Mount  Meru. 

2  Meaning  seven  horns. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  297 

They  also  busied  themselves  with  receiving  sacrifices  and 
worship, 

And  called  themselves  supreme  beings. 

Mahadev  called  himself  the  imperishable  God. 

Vishnu  too  declared  himself  to  be  God  ; 

Brahma  called  himself  the  supreme  Brahm, 

And  nobody  thought  Me  to  be  God. 

Then  I  made  the  eight  Sakhis  ^ 

Who  were  appointed  to  keep  watch  over  creatures. 

They  told  people  to  worship  them, 

And  said,  "  There  is  no  God  but  us." 

They  who  did  not  recognize  the  Primal  Essence, 

Worshipped  them  as  God. 

How  many  worshipped  the  sun  and  moon  ! 

How  many  made  burnt  offerings  !  how  many  worshipped 
the  wind  ! 

Some  recognized  a  stone  as  God. 

How  many  bathed  in  the  water  according  to  Shastrik  rites! 

How  many,  recognizing  Dharmraj  as  their  supreme  judge, 

Performed  religious  ceremonies  through  fear  ! 

They  whom  I  appointed  to  watch  over  creatures, 

On  coming  into  this  world  called  themselves  God. 

They  altogether  forgot  My  orders, 

And  became  absorbed  each  in  his  own  praise. 

When  they  did  not  recognize  Me, 

Then  I  created  men.  , _—- — > 

They  too  fell  under  the  influence  of  pride, 

And  made  gods  out  of  stones. 

Then  I  created  the  Sidhs  and  the  Sadhs, 

But  they  too  found  not  the  Supreme  Being. 

Whoever  was  clever  in  the  world 

Established  his  own  sect, 

And  no  one  found  the  Creator. 

Enmity,  contention,  and  pride  increased. 

Men  began  to  burn  trunk  and  leaves  in  their  own  fire,^ 

^  These  are  believed  to  be  the  Dikpals  or  regents  of  the  eight  points 
of  the  compass. 

2  An  Indian  idiom  for  anarchy.  Big  and  little  perished  by  their 
own  contentions. 


298  THE  SIKH  RELIGION 

And  none  of  them' went  My  way. 

They  who  obtained  a  little  spiritual  power 

Struck  out  their  own  way. 

None  of  them  recognized  the  Supreme  Being, 

But  became  mad  boasting  of  themselves. 

None  of  them  recognized  the  Real  Essence, 

But  each  became  absorbed  in  himself. 

Then  I  created  the  supreme  Rikhis 

Who  afterwards  made  their  own  Simritis  current. 

They  who  were  smitten  by  the  Simritis 

Abandoned  My  worship. 

They  who  attached  their  hearts  to  My  feet 

Did  not  walk  in  the  way  of  the  Simritis.^ 

Brahma  made  the  four  Veds 

And  caused  all  to  act  according  to  them  ; 

But  they  whose  love  was  attached  to  My  feet 

Renounced  the  Veds. 

They  who  abandoned  the  tenets  of  the  Veds  and  of  other 
religious  books, 

Became  devoted  to  Me,  the  supreme  God. 

They  who  follow  true  religion 

Shall  have  their  sins  of  various  kinds  blotted  out. 

They  who  endure  bodily  suffering 

And  cease  not  to  love  Me, 

Shall  all  to  go  paradise, 

And  there  shall  be  no  difference  between  Me  and  them. 

They  who  shrink  from  suffering, 

And,  forsaking  Me,  adopt  the  way  of  the  Veds  and  Simritis 

Shall  fall  into  the  pit  of  hell. 

And  continually  suffer  transmigration. 

Afterwards  I  created  Dattatre 

Who  also  struck  out  his  own  path. 

He  pared  not  his  finger  nails,  he  decorated  his  head  with 
matted  hair,^ 

And  paid  no  heed  to  My  worship. 

Then  I  created  Gorakh 

^  The  Simritis  purport  to  follow  the  Veds. 

2  The  milk  of  the  leaves  of  the  banyan-tree  is  used  by  faqirs  to  wet 
the  hair.     It  is  then  smeared  with  ashes. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  299 

Who  made  great  kings  his  disciples, 

And  tearing  their  ears  put  rings  in  them  : 

But  he  thought  not  of  the  way  of  My  love. 

Then  I  created  Ramanand 

Who  wore  the  garb  of  a  Bairagi, 

Put  a  wooden  necklace  on  his  neck, 

And  paid  no  heed  to  My  worship.^ 

They  who  were  created  by  Me 

Struck  out  their  several  paths. 

I  then  created  Muhammad, 

And  made  him  king  of  Arabia. 

He  too  established  a  religion  of  his  own, 

Cut  off  the  foreskins  of  all  his  followers. 

And  made  every  one  repeat  his  name  ;  ^ 

But  no  one  fixed  the  true  Name  in  man's  heart. 

All  these  were  wrapped  up  in  themselves, 

And  none  of  them  recognized  Me,  the  Supreme  Being. 

I  have  cherished  thee  as  My  son, 

And  created  thee  to  extend  My  religion. 

Go  and  spread  My  rehgion  there. 

And  restrain  the  world  from  senseless  acts.' 


I  stood  up,  clasped  my  hands,  bowed  my  head,  and 
replied  : — 

'  Thy  religion  shall  prevail  in  the  world  when  Thou  vouch - 
safest  assistance.' 


On  this  account  God  sent  me. 

Then  I  took  birth  and  came  into  the  world. 

As  He  spoke  to  me  so  I  speak  unto  men  : 

1  bear  no  enmity  to  any  one. 

All  who  call  me  the  Supreme  Being 
Shall  fall  into  the  pit  of  hell. 
Recognize  me  as  God's  servant  only  : 

^  This  is  not  the  Ramanand  whose  hymn  is  found  in  the  Granth 
Sahib.  The  author  of  that  hymn  lived  long  after  this,  and  subsequent 
to  the  era  of  Muhammad.  He  was  the  Guru  of  Kabir  who  flourished 
in  the  fifteenth  century  a.d. 

2  Muhammad,  rasul  Alia, 


300  THE  SIKH  RELIGION 

Have  no  doubt  whatever  of  this. 

I  am  the  slave  of  the  Supreme  Being, 

And  have  come  to  behold  the  wonders  of  the  world. 

I  tell  the  world  what  God  told  me, 

And  will  not  remain  silent  through  fear  of  mortals. 


As  God  spoke  to  me  I  speak, 

I  pay  no  regard  to  any  one  besides. 

I  am  satisfied  with  no  religious  garb  ; 

I  sow  the  seed  of  the  Invisible. 

I  am  not  a  worshipper  of  stones. 

Nor  am  I  satisfied  with  any  religious  garb. 

I  will  sing  the  Name  of  the  Infinite, 

And  obtain  the  Supreme  Being. 

I  will  not  wear  matted  hair  on  my  head. 

Nor  will  I  put  on  earrings  ; 

I  will  pay  no  regard  to  any  one  but  God. 

What  God  told  me  I  will  do. 

I  will  repeat  the  one  Name 

Which  will  be  everywhere  profitable. 

I  will  not  repeat  any  other  name, 

Nor  establish  any  other  God  in  my  heart. 

I  will  meditate  on  the  name  of  the  Endless  One, 

And  obtain  the  supreme  light. 

I  am  imbued  with  Thy  name,  0  God  ; 

I  am  not  intoxicated  with  any  other  honour. 

I  will  meditate  on  the  Supreme, 

And  thus  remove  endless  sins. 

I  am  enamoured  of  Thy  form  ; 

No  other  gift  hath  charms  for  me. 

I  will  repeat  Thy  name, 

And  avoid  endless  sorrow. 

Sorrow  and  sin  have  not  approached  those 

Who  have  meditated  on  Thy  name. 

They  who  meditate  on  any  one  else 

Shall  die  of  arguments  and  contentions. 

The  divine  Guru  sent  me  for  religion's  sake  : 

On  this  account  I  have  come  into  the  world — 

'  Extend  the  faith  everywhere  ; 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  301 

Seize  and  destroy  the  evil  and  the  sinful.' 

Understand  this,  ye  holy  men,  in  your  souls. 

I  assumed  birth  for  the  purpose 

Of  spreading  the  faith,  saving  the  saints. 

And  extirpating  all  tyrants. 

All  the  first  incarnations 

Caused  men  to  repeat  their  names. 

They  killed  no  one  who  had  offended  against  God, 

And  they  struck  out  no  path  of  real  rehgion. 

The  Ghauses  ^  and  Prophets  who  existed 

Left  the  world  talking  of  themselves. 

None  of  them  recognized  the  great  Being 

Or  knew  anything  of  real  religion. 

Nothing  is  to  be  obtained  by  putting  hopes  in  others  ; 

Put  the  hopes  of  your  hearts  in  the  One  God  alone. 

Nothing  is  obtained  by  hoping  in  others  ; 

Put  the  hopes  of  your  hearts  in  Him. 


Some  millions  read  the  Purans  together  ; 

How  many  silly  persons  recite  the  Quran  ! 

But  these  books  shall  be  of  no  assistance  at  last, 

And  shall  save  no  one  from  Death's  toils. 

Why  not,  O  brethren,  repeat  the  name  of  Him 

Who  will  aid  you  at  the  last  moment  ? 

Consider  spurious  religion  as  superstition. 

No  such  things  will  avail  you. 

On  this  account  God  created  me  ; 

Having  communicated  to  me  the  secret ,2 

He  sent  me  into  the  world. 

I  shall  proclaim  to  all  men  what  He  told  me. 


I  will  repeat  God's  name, 
And  all  my  affairs  shall  prosper. 
I  will  not  close  mine  eyes,^ 
Or  do  anything  for  show. 


^  Muhammadan  saints  of  excessive  devotion. 
2  That  spurious  religion  is  of  no  avail. 
^  As  some  Indian  faqlrs  do. 


302  THE  SIKH  RELIGION 

They  who  wear  a  rehgious  garb 

Are  deemed  naught  by  the  saints  of  God. 

Understand  this,  all  men,  in  your  hearts, 

That  God  is  not  obtained  by  hypocrisy. 

They  who  act  for  the  sake  of  display. 

Shall  not  obtain  salvation  in  the  next  world  ; 

And  it  is  only  for  life  their  affairs  prosper. 

Kings  on  seeing  their  acting  worship  them ; 

But  God  is  not  to  be  found  by  mummery. 

Yet  every  one  wandereth  about  thus  searching  for  Him.^ 

He  who  keepeth  his  heart  in  subjection 

Recognizeth  the  Supreme  Being. 


They  who  by  wearing  a  religious  garb  keep  the  people 
of  the  world  in  subjection. 

Shall  at  last  be  cut  with  the  shears  of  Death  and  take 
up  their  abode  in  hell. 


They  who  present  appearances  to  the  world, 
Experience  extreme  pleasure  in  fleecing  ^  others. 
Spurious,  and  not  worth  a  kauri,  is  the  religion 
Of  those  who  practise  suspension  of  breath  by  stopping 
their  noses. 

They  who  practise  spurious  religion  in  the  world 
Shall  fall  into  the  pit  of  hell. 
He  who  can  in  no  way  subdue  his  heart 
Shall  not  go  to  heaven  by  gesticulation. 


What  God  Himself  told  me  I  proclaim  to  the  world. 
They  who  meditate  on  Him  shall  go  to  heaven  at  last. 


God  and  God's  servant  are  both  one — deem  not  that 
there  is  any  difference  between  them — 

As  waves  produced  from  water  are  again  blended  with  it. 

1  Also  translated — Since  God  is  not  to  be  found  by  mummery,  why 
should  everybody  wander  about  thus  searching  for  Him  ? 

2  Also  translated— In  shaving  the  heads  of  others  and  then  making 
them  their  disciples. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  303 

God  remaineth  apart  from  those 
Who  indulge  in  wrangHng  and  pride. 
He  is  not  found  in  the  Veds  or  the  books  of  the  Muham- 
madans. 

Know  this  in  your  hearts,  O  saints  of  God. 

They  who  practise  hypocrisy  by  closing  their  eyes 

Should  be  treated  as  blind  men. 

Since  the  road  is  not  seen  by  closing  one's  eyes, 

How  can  such  persons,  my  brethren,  meet  the  Infinite  ?  ^ 

How  far  could  any  one  amplify  this  ? 

Men  would  grow  weary  trying  to  understand  it. 

Though  one  had  a  miUion  tongues, 

Even  then  he  would  fail  to  recount  God's  praises. 

VII 

My  father  departed  for  the  East 

And  bathed  at  various  places  of  pilgrimage. 

When  he  arrived  at  the  Tribeni  (Priyag), 

He  passed  his  days  in  meritorious  works  and  alms. 

There  was  I  conceived. 

I  was  bom  in  Patna  city, 

And  afterwards  taken  to  the  Pan  jab. 

Where  nurses  of  different  kinds  fondled  me. 

And  tended  my  body  in  every  way. 

I  received  instruction  in  various  forms. 

When  I  arrived  at  the  age  to  perform  my  rehgious  duties, 

My  father  departed  to  God's  city. 

VIII 

When  I  obtained  sovereignty, 

I  promoted  religion  to  the  best  of  my  power. 


I  hunted  various  sorts  of  game  in  the  forest, 

And  killed  bears,  nilgaus,^  and  elks. 

I  afterwards  left  that  country. 

And  proceeded  to  the  city  of  Paunta. 

1  Who  cannot  be  seen  at  all. 

2  The  Indian  antelope. 


304  THE  SIKH  RLLIGION 

I  enjoyed  myself  on  the  bank  of  the  Kalindri  (Jamna), 

And  saw  amusements  of  every  kind. 

There  I  selected  and  killed  many  lions, 

And  slew  many  nilgaus  and  bears. 

Fatah  Shah  who  was  the  king  became  angry  with  me, 

And  came  to  blows  with  me  without  cause. 

Here  follow  in  the  Vichitar  Natak  an  account  of 
the  battle  of  Bhangani ;  the  dispatch  of  Mian  Khan 
and  Alif  Khan  to  Jammu  and  Nadaun  respectively  to 
collect  revenue  ;  the  victory  gained  with  the  Guru's 
assistance  by  Raja  Bhim  Chand  over  Alif  Khan  ; 
the  dispatch  of  General  Dilawar  Khan  against  the 
hill  chiefs  and  of  his  son  against  the  Guru,  who 
was  left  unmolested  owing  to  the  son's  flight ; 
the  dispatch  by  Dilawar  Khan  of  Husain  Khan  to 
reduce  the  Guru  to  subjection  ;  the  failure  of  Husain 
Khan  to  carry  out  his  orders  ;  his  attack  on  the 
weaker  of  the  hill  chiefs  ;  the  victory  of  Gopal,  King 
of  Guler,  and  of  Ram  Singh,  King  of  Jaswan,  over 
Himmat,  one  of  Husain  Khan's  officers,  whom  they 
put  to  death  ;  the  single-handed  combat  between 
Raja  Ram  Singh  and  Jujhar  Singh,  Raja  of  Chander, 
in  which  the  latter  was  slain  ;  the  dispatch  by 
Aurangzeb  of  his  son  to  the  Panjab,  where  the 
masands,  fearing  that  he  would  attack  the  Guru, 
deserted  him  and  fled  to  the  highest  mountains  ; 
the  dispatch  of  an  officer  named  Mirza  Beg  to  support 
the  young  prince  and  the  subsequent  expedition  of 
an  army  under  four  other  officers  who,  believing  that 
the  masands  were  men  of  wealth,  destroyed  their 
houses  and  plundered  their  property.  All  these 
details  have  been  given  at  length  in  the  Guru's  life. 

IX 

They  who  turn  away  from  the  Guru 
Shall  have  their  houses  demolished  in  this  world  and  the 
next. 

They  shall  be  laughed  at  here,  have  no  dwelling  hereafter, 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  305 

And  be  debarred  from  all  hope. 
Sorrow  and  hunger  shall  ever  attach  to  those 
Who  forsake  the  service  of  the  Saint. 
Nothing  that  they  do  shall  succeed  in  this  world, 
And  at  last  they  shall  fall  into  the  pit  of  hell. 
They  who  turn  and  fly  from  the  Guru's  feet, 
Shall  have  their  faces  blackened  in  this  world  and  the 
next. 


The  successors  of  both  Baba  Nanak  and  Babar 
Were  created  by  God  Himself.  . 

Recognize  the  former  as  a  spiritual,  I        Iw^ 

And  the  latter  as  a  temporal  king.  \  \ 

Babar's  successors  shall  seize  and  plunder  those 
Who  deliver  not  the  Guru's  money. 


They  who  love  the  Guru's  feet 

Shall  never  see  misery. 

Wealth  and  supernatural  power  shall  enter  their  houses. 

And  sin  and  suffering  not  touch  even  their  shadows. 


What  is  a  wretched  enemy  ^  to  him  whom  the  Friend 
preserveth  ? 

An  enemy  could  not  even  touch  his  shadow  ;  the  fool 
would  lose  his  labour. 


Who  can  meditate  anything  against  those  who  enter  the 
Saint's  protection  ? 

God  preserveth  them  as  the  tongue  is  preserved  among 
the  teeth  ;  He  destroyeth  their  enemies  and  allayeth  their 
suffering. 

What  can  a  miserable  enemy  do  to  him  whom  the  Friend 
preserveth  ? 

He  cannot  even  touch  his  shadow  ;  the  fool  shall  pass 
away. 

^  Or — What  are  the  designs  of  an  enemy  against  him  ? 

&IKH.   V  X 


3o6  THE  SIKH  RELIGION 

X 

All-death  saveth  all  His  saints  ; 

He  hath  tortured  and  destroyed  all  sinners  ; 

He  hath  shown  wonderful  things  to  His  saints, 

And  saved  them  from  all  misery. 

Knowing  me  to  be  His  slave  He  hath  aided  me  ; 

He  hath  given  me  His  hand  and  saved  me. 


Gyan  Prabodh 


Neither  the  Veds,  nor  Brahma  knoweth  God's  secret, 

Neither  Vyas  nor  his  father  Parasar,  nor  his  son  Shukdev, 
nor  the  sons  of  Brahma,  nor  Shiv  knoweth  God's  hmit. 

All  four  sons  of  Brahma  know  not  God's  time. 

Lakhs  of  Lakshmis,  lakhs  of  Vishnus,  and  many  Krishans 
declare  Him  indescribable. 

Thou  art  incomprehensible,  O  God,  and  fearless  ;  Thou 
art  most  powerful,  the  Creator  of  sea  and  land. 

Thou  art  the  unshaken,  endless,  unequalled,  immeasurable 
Lord  ;   Pure  One,  I  seek  Thy  protection. 

Here  follow  in  the  tenth  Guru's  Granth  transla- 
tions and  abridgements  of  tales  from  the  Purans 
on  the  twenty-four  Hindu  incarnations.  The  follow- 
ing is  the  Guru's  introduction  to  them  : — 

O  God,  Thou  art  the  Creator  and  the  Destroyer  ; 

Thou  killest  and  puttest  the  blame  on  the  heads  of  others.^ 

Thou  dwellest  apart  and  none  can  find  Thee  ; 

Wherefore  Thou  art  called  the  Endless  One. 

They  who  are  called  the  twenty-four  incarnations 

Have  not  found  even  a  trace  of  Thee,  O  God. 

On  seeing  Thy  saints  distressed  Thou  becomest  uneasy  ; 

^  Compare  the  Panjabi  proverb: — 
Lain  aia  ap; 
Nam  dharaia  tap. 
Death  cometh  to  take  one, 
But  he  is  called  by  the  name  of  fever. 
The  meaning  of  the  verse  in  the  text  is,  that  all  acts  ultimately  proceed 
from  God,  though  they  appear  to  be  done  by  His  human  instruments. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  307 

Wherefore  Thou  art  styled  the  kinsman  of  the  poor. 

At  last  Thou  shalt  destroy  the  whole  world  ; 

Wherefore  the  world  calleth  Thee  Death. 

Thou  aidest  all  the  saints  as  occasion  requireth  ; 

Wherefore  they  call  Thee  their  helper. 

On  beholding  the  poor,  Thou  art  compassionate  to 
them  ; 

So  we  deem  Thee  the  Friend  of  the  poor. 

Since  Thou  sheddest  the  juice  of  favour  on  the  saints, 

The  world  calleth  Thee  the  Ocean  of  favour. 

Thou  ever  removest  the  troubles  of  the  saints  ; 

Wherefore  Thou  hast  obtained  the  name  of  the  Remover 
of  trouble. 

Thou  hast  come  to  dispel  the  sorrows  of  the  saints  ; 

Wherefore,  O  God,  Thou  art  called  the  Dispeller  of  sorrows. 

Thou  remainest  endless  ;   Thy  end  cannot  be  found  ; 

Wherefore  Thou  hast  obtained  the  name  of  the  Endless 
One. 

Thou  didst  appoint  the  forms  of  all  things  in  the  world ; 

Wherefore  Thou  art  called  the  Creator. 

No  one  hath  ever  seen  Thee  anywhere  ; 

Wherefore  Thou  art  called  the  Unseen. 

Thou  wert  never  born  in  the  world  ;  ^ 

Wherefore  every  one  describeth  Thee  as  Unborn. 

Brahma  and  the  rest  all  grow  weary  of  searching  for  Thine 
origin. 

Vishnu  and  Shiv — what  are  the  wretched  beings  ? 

After  consideration  and  deliberation  God  made  the  moon 
and  sun  ; 

Wherefore  He  is  known  as  the  Creator. 

Ever  without  a  garb  He  remaineth  without  a  garb  ; 

Wherefore  the  world  calleth  Him  the  Garbless. 

Invisible  is  His  form,  no  one  knoweth  Him  ; 

On  this  account  he  is  called  the  Unseen. 

His  form  is  incomparable  and  unequalled  ; 

He  hath  no  concern  with  garbs  or  no  garbs. 

He  bestoweth  on  all  but  beggeth  from  none 

Wherefore  He  is  recognized  as  the  Provider. 

^  This  is  an  explanation  of  the  word  ajotii  in  the  Japji, 
X   2 


3o8  THE  SIKH  RELIGION 

He  is  not  concerned  with  celestial  appearances  or  omens  ; 

This  fact  is  known  to  the  whole  world. 

He  is  not  appeased  by  incantations,  written  or  spoken, 
or  by  charms. 

No  one  hath  found  Him  by  adopting  a  garb. 

Men  are  entangled  with  their  own  affairs  ; 

No  one  knoweth  the  Supreme  God. 

Some  (Hindus)  go  to  places  of  cremation  ;  others  (Musal- 
mans)  to  cemeteries  ; 

But  God  is  at  neither. 

They  who  visit  either  are  ruined  by  worldly  love  and 
contention. 

And  the  Lord  remaineth  separate  from  them. 

What  is  a  Hindu  or  a  Musalman  to  him 

From  whose  heart  doubt  departeth  ? 

The  Muhammadans  use  tasbis,  ^  the  Hindus  malas ;  ^ 

The  former  read  the  Quran  and  the  latter  the  Purans. 

Fools  have  died  over  the  discussion  ; 

They  were  not  imbued  with  God's  deep  love. 

They  who  are  imbued  with  love  for  the  one  God, 

Disregard  human  opinion  and  are  happy. 

They  who  recognize  the  Primal  Being  as  the  one  God, 

Allow  no  other  belief  to  enter  their  hearts. 

They  who  cherish  any  other  belief, 

Shall  be  debarred  from  meeting  the  Friend. 

He  who  knoweth  the  one  Supreme  Being  even  a  little, 

Knoweth  the  Real  Thing. 

All  the  Jogis  and  Sanyasis, 

The  multitudes  of  Shaven-heads  and  Musalmans, 

Have  plundered  the  world  by  their  garbs. 

The  holy  men  whose  support  is  God's  name  remain  un- 
known. 

The  unholy  practise  hypocrisy  for  the  sake  of  their  bellies  ; 

Without  hypocrisy  they  can  obtain  naught. 

The  men  who  meditate  on  the  one  Being 

Never  practise  hypocrisy  on  any  one. 

Without  hypocrisy  they  would  obtain  nothing, 

For  no  one  would  bow  before  any  of  them. 
1  Muhammadan  and  Hindu  names  of  rosaries. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  309 

If  no  one  had  a  belly, 

Who  would  describe  any  one  as  rich  or  poor  ? 

They  who  have  concluded  that  God  is  one 

Never  practise  hypocrisy  on  any  one. 

They  give  their  heads,  but  abandon  not  their  determina- 
tion :  ^ 

They  regard  their  bodies  as  nothing. 

Men  who  split  their  ears  are  called  Jogis  ; 

With  great  deceit  they  betake  themselves  to  the  forest. 

They  who  know  not  the  virtue  of  the  One  Name, 

Belong  neither  to  the  forest  nor  to  the  household. 

In  the  beginning  God  was  the  father  of  the  whole  world  ; 

From  Him  light  first  proceeded. 

I  have  not  sufficient  ability  to  tell  the  tale, 

Or  to  mention  the  names  of  the  different  creatures  He 
created. 

Things  strong  and  weak  were  produced  ; 

Things  high  and  low  were  shown  separately. 

The  primal  light  which  is  called  the  one  God, 

He  at  last  infused  into  all  His  creatures. 

Know  that  the  light  of  the  one  God 

Is  in  all  the  souls  which  are  in  this  world. 

The  whole  world  shall  be  blended  with  God, 

Who  is  described  as  Kalrup.^ 

Whatever  is  visible  and  perceptible  by  the  senses 

Man  considereth  Maya. 

The  one  God  is  contained  in  all  things, 

But  He  established  them  all  separately. 

And  He  pervadeth  them  all  unseen  : 

He  will  call  them  all  separately  to  account. 

They  who  have  considered  Him  as  One 

Have  obtained  the  real  thing.^ 

The  form  of  the  one  God  is  unequalled  : 

He  is  sometimes  poor,  sometimes  a  prince  or  a  king. 

He  hath  given  to  all  men  their  several  entanglements  ; 

He  is  separate  from  them,  and  none  of  them  hath  found 
Him. 

^  As  Guru  Teg  Bahadur  did. 

2  Absorber  by  death.  ^  Deliverance. 


310  THE  SIKH  RELIGION 

He  created  all  things  separately, 
And  will  destroy  them  all  separately. 
God  accepteth  not  censure  from  any  one  ;  ^ 
It  is  He  who  casteth  censure  on  others. 

We  now  give  the  Guru's  remarks  on  the  transla- 
tions and  abridgements  of  the  stories  of  the  Hindu 
incarnations. 

Ram  Avatar 

Since  I  have  embraced  Thy  feet  I  have  paid  regard  to 
none  besides  .^ 

The  Purans  of  Ram  (the  God  of  the  Hindus)  and  the 
Quran  of  Rahim  (the  God  of  the  Musalmans)  express  various 
opinions,  but  I  accept  none  of  them. 

The  Simritis,  the  Shastars,  and  the  Veds  all  expound 
many  different  doctrines,  but  I  accept  none  of  them. 

O  holy  God,  by  Thy  favour  it  is  not  I  who  have  been 
speaking  ;  all  that  hath  been  said  hath  been  said  by  Thee. 


Forsaking  all  other  doors  I  have  clung  to  Thine. 
It  is  to  Thine  honour  to  protect  me  whose  arm  Thou  hast 
grasped  ;   Gobind  is  Thy  slave  .^ 

Krishan  Avatar 
I  do  not  at  the  outset  propitiate  Ganesh  ;  * 
I  never  meditate  on  Krishan  or  Vishnu  ; 

1  For  destroying  him. 

2  Literally — I  have  not  brought  any  one  under  my  eye. 

^  The  Guru,  with  the  joy  of  an  author  at  the  end  of  his  toil,  was 
pleased  to  note  the  date  and  place  of  the  conclusion  of  his  History  of 
Ram — 

On  the  first  day  of  the  dark  half  of  Har,  a  day  of  pleasure  to  me, 
In  the  Sambat  year  seventeen  hundred  and  fifty-five. 
At  the  base  of  the  lofty  Naina  Devi^  on  the  margin  of  the  Satluj 
waters, 

Through  God's  help  I  finished  the  history  of  Ram — 
that  is,  the  translation  of  the  Ram  Avatar  into  Hindi  from  Sanskrit. 

*  As  is  usual  in  Hindi  literary  works.  The  Guru  no  doubt  meant 
these  verses  as  an  introduction  to  his  Hindi  translation  of  the  Krishan 
Avatar,  which  forms  the  tenth  chapter  of  the  Bhagwat. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  311 

I  have  heard  of  them  but  I  know  them  not ; 
It  is  only  God's  feet  I  love. 
Great-death,  be  Thou  my  protector  ; 
All-steel,  I  am  Thy  slave. 
Deeming  me  Thine  own,  preserve  me  ; 
Think  of  mine  honour,  whose  arm  Thou  hast  taken. 
Deeming  me  Thine  own,  cherish  me. 
Single  out  and  destroy  mine  enemies. 
May  both  my   kitchen   and   my  sword   prevail  in  the 
world !  ^ 

Preserve  me  and  let  none  trample  on  me  ; 

Be  Thou  ever  my  cherisher  ! 

Thou  art  the  Lord,  I  am  Thy  slave. 

Deeming  me  Thine  own,  be  gracious  unto  me  ; 

Perform  everything  for  me  Thyself  ; 

Thou  art  the  King  of  kings  ; 

It  is  Thou  alone  who  cherishest  the  poor  ; 

Deeming  me  Thy  slave,  bestow  Thy  favour  on  me  ; 

I  have  arrived  and  am  lying  weary  at  Thy  door. 

Thou  art  my  Lord,  I  am  Thy  slave. 

Deeming  me  Thy  slave,  reach  me  Thy  hand  and  save  me  ; 

Destroy  all  mine  enemies. 


They  who  loved  not  God,  while  performing  great  penance, 
who  endured  self -torment,  excessively  heated  their  bodies, 

Went  to  Banaras,  and  read  the  Veds  very  many  times, 
obtained  not  the  Real  Thing. 

They  gave  alms  so  that  Vishnu  might  come  into  their 
power,  but  they  lost  all  their  \yealth. 

They  who  loved  God  with  hearty  affection  found  Him. 


What  availeth  it  if  a  crane  sit  closing  his  eyes  and  dis- 
playing a  religious  garb  to  the  world  ? 

^  The  pot  to  feed  the  poor  and  the  stranger,  regardless  of  caste  and 
religion,  and  the  sword  to  destroy  the  oppressors  of  humanity.  An 
inscription  on  a  sword  in  the  possession  of  the  Raja  of  Nabha  is, 
Badhe  degh  ieya  iegh  fe,  that  is,  man  becomes  great  either  by  entertain- 
ing his  friends  or  destroying  his  enemies. 


312  THE  SIKH  RELIGION 

If  man  ever  go  about  bathing  in  water  like  a  fish,  how 
shall  he  obtain  possession  of  God  ? 

If  man  croak  day  and  night  like  a  frog  and  fly  like  a  bird, 
how  shall  he  obtain  possession  of  God  ? 

Siam  ^  and  all  these  saints  say,  hath  any  one  without  love 
pleased  God  ? 

Of  those  who  through  greed  of  wealth  continued  to  loudly 
sing  and  recite  God's  praises, 

And  who  danced  but  gave  not  their  hearts  thereto,  hath 
any  found  the  way  to  God's  wonderful  world  ? 

They  excited  laughter  in  the  world,  and  knew  not  the 
essence  of  wisdom  even  in  their  dreams. 

The  poet  Siam  asketh  if  God  hath  been  obtained  by  any 
one  without  love. 

Several  meditated  in  the  forest,  and  returned  home  weary. 

Sidhs  in  meditation  and  Munis  in  deep  research  have 
sought  for  God,  but  found  Him  not. 

Siam  saith,  all  the  Veds  and  the  Muhammadan  books 
and  the  wisdom  of  the  saints  have  thus  decided. 

Hearken,  O  saints,  the  poet  speaketh,  they  who  search 
with  love  obtain  God. 


I  am  the  son  of  a  brave  man,  not  of  a  Brahman  ;  how 
can  I  perform  austerities  ? 

How  can  I  turn  my  attention  to  Thee,  O  Lord,  and  for- 
sake domestic  affairs  ? 

Now  be  pleased  to  grant  me  the  boon  I  crave  with  clasped 
hands, 

That  when  the  end  of  my  life  cometh,  I  may  die  fighting 
in  a  mighty  battle. 

Blest  is  his  life  in  this  world  who  repeateth  God's  name 
with  his  mouth  and  meditateth  war  in  his  heart. 

/  1  Some  suppose  that  Siam  is  the  Guru's  takhallas  or  mm  de  plume. 
\  Others  maintain  that  it  was  the  real  name  of  one  of  the  fifty-two  bards 
\  \  the  Guru  entertained. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  313 

The  body  is  fleeting  and  shall  not  abide  for  ever  ;  man 
embarking  in  the  ship  of  fame  shall  cross  the  ocean  of  the 
world. 

Make  this  body  a  house  of  resignation  ;  light  thine  under- 
standing as  a  lamp  ; 

Take  the  broom  of  divine  knowledge  into  thy  hand,  and 
sweep  away  the  filth  of  timidity. 

Parasnath  Avatar 

O  thoughtless  fool,  why  knowest  thou  not  thy  Maker  ? 

O  man,  why  knowest  thou  not  God  ? 

O  heedless  beast  bound  with  worldly  love,  they  on  whom 
thou  reposest  confidence — 

Ram,  Krishan,  and  the  Prophet — whose  names  thou  con- 
tinually utterest  on  rising — 

Where  live  they  now  in  the  world,i  and  why  singest 
thou  their  praises  ? 

Why  recognizest  thou  not  Him  who  is  now  and  ever 
shall  be  ? 

Why  idly  worship  stones ;  will  they  yield  thee  any 
return  ? 

Worship  Him  by  whose  worship  thy  work  shall  be  accom- 
plished. 

And  by  taking  whose  name  all  thy  desires  shall  be  fulfilled. 


O  Jogi,  Jog  consisteth  not  in  matted  hair. 

Why  wear  thyself  out  and  kill  thyself  wandering  ?  Con- 
sider this  in  thy  mind. 

The  man  who  knoweth  the  supreme  divine  knowledge 
shall  obtain  the  great  reward  ; 

He  shall  then  restrain  his  mind  in  one  place,  and  not 
run  wandering  from  door  to  door. 

What  availeth  it  to  leave  one*s  home,  run  away,  and 
dwell  in  a  forest. 

When  one's  heart  ever  remaineth  at  home  ?  Such  a  per- 
son is  not  an  Udasi. 

^  That  is,  they  were  mortal  like  others,  and  what  is  the  use  of 
worshipping  ihem  ? 


314  THE  SIKH  RELIGION 

Boasting  of  thy  religious  fervour,  thou  deceivest  the 
world  by  the  exercise  of  great  deception. 

Thou  thinkest  in  thy  heart  that  thou  hast  abandoned 
worldly  love,  but  worldly  love  hath  not  abandoned  thee. 


O  man  with  the  garb,  religion  consisteth  not  in  wearing 
a  garb. 

It  consisteth  not  in  wearing  matted  hair  and  long  nails, 
or  in  smearing  ashes  on  the  body,  or  dyeing  thy  raiment. 

If  man  obtain  Jog  by  dwelling  in  the  forest,  the  bird  ever 
dwelleth  there. 

The  elephant  ever  throweth  dust  on  his  head  ;  consider 
this  in  thy  heart. 

Frogs  and  fishes  ever  bathe  at  places  of  pilgrimage. 

The  cat,  the  wolf,  and  the  crane  meditate  ;  what  know 
they  of  religion  ? 

As  thou  endurest  pain  to  deceive  men,  do  so  also  for 
God's  sake. 

Thus  shalt  thou  know  great  divine  knowledge  and  quaff 
the  supreme  nectar. 

The  follov^ing  thirty-three  sav^aiyas  are  also  read 
in  Abchalangar  and  other  places  v^hile  the  Sikh 
baptismal  water  is  being  prepared.  Several  orthodox 
Sikhs  say  that  these  are  the  sawaiyas  which  ought 
always  to  be  read  at  the  baptism,  and  of  this  indeed 
there  is  internal  evidence. 

I 

He  who  repeateth  night  and  day  the  name  of  Him  whose 
enduring  light  is  unquenchable,  who  bestoweth  not  a  thought 
on  any  but  the  one  God  ; 

Who  hath  full  love  and  confidence  in  God,  who  putteth 
not  faith  even  by  mistake  in  fasting,  or  worshipping  ceme- 
teries, places  of  cremation,  or  Jogis'  places  of  sepulture  ; 

Who  only  recognizeth  the  one  God  and  not  pilgrimages, 
alms,  the  non-destruction  of  life,^  Hindu  penances,  or 
austerities  ; 

^  As  practised  by  the  Jains. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  315 

And  in  whose  heart  the  hght  of  the  Perfect  One  shineth, 
he  is  recognized  as  a  pure  member  of  the  Khalsa. 

II 

God  is  true,  Eternal,  true  to  His  promise  ;  He  is  from 
the  beginning,  without  beginning,  unfathomable,  and  in- 
vincible. 

Bounty,  mercy,  self-control,  austerities,  daily  ceremonies, 
continence,  fasting,  clemency,  religious  observances  are  all 
contained  in  the  name  of  the  Immutable  One. 

He  is  from  the  beginning,  pure,  without  a  beginning, 
infinite,^  endless,  without  enmity,  without  fear. 

He  hath  form,  and  is  without  form  or  outline  ;  He 
groweth  not  old,  He  is  compassionate  and  merciful  to  the 
poor. 

Ill 

God  is  from  the  beginning,  without  enmity,  without  garb, 
great,  true,  refulgent,  and  resplendent. 

He  filleth  the  inmost  hearts  of  all ;  meditation  on  Him, 
the  Real  Thing,  curbeth  natural  inclinations. 

Thou  wert  in  the  beginning,  before  the  ages,  before  the 
world  ;  O  God,  Thou  art  all-pervading  and  dwellest  in  every 
heart. 

Compassionate  to  the  poor,  merciful  mine  of  mercy,  from 
the  beginning,  unborn,  invincible,  indestructible. 

IV 

In  the  beginning,  indestructible,  imperishable,  ever- 
lasting : — O  God,  the  Veds  and  the  books  of  the  Musalmans 
have  found   not  Thy  secret. 

Compassionate  to  the  poor,  merciful,  Ocean  of  mercy, 
true,  everlasting,  diffused  in  every  heart, 

Sheshnag,  Indar,  Ganesh,  and  Shiv  have  searched  the 
Veds,  but  found  not  Thy  depth. 

0  foolish  man,  say  why  hast  thou  forgotten  God  who  is 
ever  manifest  ? 

1  Afiahad.  U  and/ia/  be  read  it  must  be  translated  invulnerable  or 
invincible. 


3i6  THE  SIKH  RELIGION 

V 

God  is  immovable,  from  the  beginning,  stainless,  in- 
finite, true,  and  everlasting. 

He  is  adored  as  primaeval,  unconceived,  unborn,  free 
from  old  age,  supremely  pure,  illimitable. 

He  is  well  known  ^  as  the  self-existent,  renowned  in  the 
whole  world,  One,  yet  in  different  places. 

O  base  man,  why  recognize  not  God  who  is  without  stain  ? 

VI 

O  Creator,  thou  art  imperishable,  from  the  beginning, 
without  blemish,  without  limits,  true,  and  eternal. 

Thou  ever  providest  sustenance  for  all  animals  which  are 
in  sea  and  land. 

The  Veds,  the  Purans,  the  Quran,  describe  Thee  in  various 
ways. 

In  the  rest  of  the  world  there  is  at  last  naught  but 
Thee ;  O  divine  One,  Thou  art  Sovereign  Ruler  over  all. 

VII 

Thou  art  known  as  from  the  beginning,  unfathomable, 
imperishable,  indivisible,  invisible,  invincible,  and  illimitable. 

Thou  art  in  the  past,  the  future,  the  present  ;  Thou  art 
adored  in  every  place. 

Demigods,  demons,  Sheshnag,  Narad,  and  Saras wati 
recognize  Thee  as  true  and  eternal. 

The  Purans  and  the  Quran  know  not  the  secrets  of  the 
Compassionate  to  the  poor,  the  Ocean  of  mercy. 

VIII 

O  true  and  eternal  One,  perpetual  is  Thy  dominion  ;  it 
is  Thou  who  madest  the  Veds  and  the  Quran. 

Thou  didst  appoint  demigods,  demons,  Sheshnag  the  past 
and  the  present. 

From  the  beginning,  before  the  ages,  the  stainless,  the 
indestructible.  Thy  light  is  seen,  though  Thou  art  unseen. 

^  Sidh.     Some  translate  this  word  miracles. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  317 

O  foolish  man,  who  hath  come  to  tell  thee  of  the  in- 
visible God  ?  ^ 

IX 

Demigods,  demons,  Sheshnag,  serpents,  famous  Sidhs 
have  done  great  penance  ; 

The  Veds,  the  Purans,  the  Quran,  all  have  grown  weary 
singing  Thy  praises,  O  God,  but  Thou  art  not  known  unto 
them. 

Thou  knowest  all  hearts  on  earth,  in  heaven,  in  the 
nether  regions,  and  in  every  direction. 

Thy  praises  fill  the  earth ;  they  entering  my  heart  told 
me  this. 

X 

The  Veds  and  the  books  of  the  Musalmans  have  not 
found  God*s  secret ;  all  the  Sidhs  have  grown  weary  con- 
templating Him. 

The  Simritis,  Shastars,  Veds,  and  Purans  all  describe 
Him  in  various  ways ; 

But  God  who  was  in  the  beginning,  and  who  had  no 
beginning,  whose  story  is  unfathomable,  cannot  be  known. 
He  saved  such  as  Dhru,  Prahlad,  and  Ajamal. 

The  courtesan  was  saved  by  repeating  God's  name ;  that 
name  is  my  support,  the  object  of  my  thoughts. 

XI 

All  recognize  that  God  was  in  the  beginning,  that  He  had 
no  beginning,  that  He  is  unfathomable,  eternal,  and  perfect. 

The  Gandharbs,2  the  Yakshas,  Sheshnag,  the  earth- 
dwelling  serpents,  the  firmament,  and  the  four  quarters  of 
the  world  know  God. 

The  visible  and  invisible  worlds,  the  eight  directions,  the 
demons  as  well  as  the  demigods  all  worship  God. 

0  man  of  ignorant  mind,  through  regard  for  whom  hast 
thou  forgotten  the  Omniscient,  the  Self -existent,  the 
Treasure  ? 

1  The  answer  to  this  is  found  in  the  last  line  of  the  following 
sawaiya.  *  Heavenly  musicians. 


3i8  THE  SIKH  RELIGION 

XII 

Some  fasten  an  idol  firmly  to  their  breasts  ;  some  say 
that  Shiv  is  God  ; 

Some  say  that  God  is  in  the  temple  of  the  Hindus  ;  others 
believe  that  He  is  in  the  mosque  of  the  Musalmans  ; 

Some  say  that  Ram  is  God  ;  some  say  Krishan  ;  some 
in  their  hearts  accept  the  incarnations  as  God  ; 

But  I  have  forgotten  all  vain  religion  and  know  in  my 
heart  that  the  Creator  is  the  only  God. 

XIII 

Ye  say  that  God  is  unconceived  and  unborn  ;  how  could 
He  have  been  born  from  the  womb  of  Kausalya  ? 

If  He  whom  we  call  Krishan  were  God,  why  was  he  sub- 
ject to  death  ?  ^ 

Why  should  God  whom  ye  describe  as  holy  and  without 
enmity  have  driven  Arjan's  chariot  ?  ^ 

Worship  as  God  Him  whose  secret  none  hath  known  or 
shall  know. 

XIV 

Say  if  Krishan  were  the  Ocean  of  mercy,  why  should  the 
hunter's  arrow  have  struck  him  ?  ^ 

If  he  can  save  other  famihes,  why  did  he  destroy  his  own  ? 

Say  why  did  he  who  called  himself  the  eternal  and  the 
unconceived,  enter  into  the  womb  of  Devaki  ? 

Why  did  he  who  had  no  father  or  mother  call  Vasudev  * 
his  father  ? 

XV 

Why  call  Shiv  God,  and  why  speak  of  Brahma  as  God  ? 

^  In  this  line  in  the  original  the  first  Kal  means  God,  and  the 
second  death. 

2  Krishan,  who  was  Arjan's  charioteer,  proclaimed  himself  to 
be  God. 

^  It  is  supposed  that  the  hunter  was  an  incarnation  of  Bali  whom 
Ram  Chandar  had  slain.  Krishan  was  supposed  to  be  an  incarnation 
of  Ram  Chandar. 

*  Father  of  Krishan. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  319 

God  is  not  Ram  Chandar,  Krishan,  or  Vishnu  whom  ye 
suppose  to  be  lords  of  the  world. 

Shukdev,  Parasar,  and  Vyas  erred  in  abandoning  the  one 
God  and  worshipping  many  gods.^ 

All  have  set  up  false  religions  ;  I  in  every  way  believe 
that  there  is  but  one  God. 

XVI 

Some  worship  Brahma  as  God,  others  point  to  Shiv  as  God  ; 

Some  say  that  Vishnu  is  the  Lord  of  the  world,  and 
that  by  worshipping  him  all  sins  are  erased. 

Think  on  this  a  thousand  times,  O  fool,  at  the  last  hour 
all  thy  gods  will  forsake  thee. 

Meditate  on  Him  in  thy  heart  who  was,  is,  and  ever 
shall  be. 

XVII 

He  who  made  millions  of  Indars,  He  who  made  and 
destroyed  some  millions  of  Bawans, 

Demons,  demigods,  serpents,  Sheshnags.  birds  and  beasts 
innumerable, 

To  whom  till  to-day  Shiv  and  Brahma  are  doing  penance 
without  finding  His  limit, 

He  whose  secrets  the  Veds  and  the  Quran  have  not 
penetrated,  is  the  great  Being  whom  the  Guru^  hath  shown 
me. 

XVIII 

0  man,  by  attitudes  of  contemplation,  matted  hair, 
and  the  overgrown  nails  of  thy  hands  thou  deceivest  all 
people. 

Thou  goest  about  with  ashes  smeared  on  thy  face  and 
cheatest  all  the  demigods  and  the  demons. 

Addicted  to  avarice  thou  wanderest  from  house  to  house  ; 
the  means  by  which  Jog  is  obtained  thou  hast  all  forgotten. 

Thou  hast  lost  all  shame  and  succeeded  in  nothing  ;  with- 
out love  God  cannot  be  obtained. 

1  Also  translated — The  abandonment  of  one  God  and  the  worship 
of  several  gods  have  been  shown  by  Shukdev,  Parasar,  and  Vyas  to 
be  vain.  ^  Guru  Teg  Bahadur. 


320  THE  SIKH  RELIGION 

XIX 

O  foolish  man,  why  play  the  hypocrite  ?  thou  losest 
thine  honour  by  practising  hypocrisy. 

O  cheat,  why  cheat  people  ?  this  world  is  lost  to  thee 
and  so  is  the  next. 

Where  the  Compassionate  to  the  poor  dwelleth,  there 
shalt  thou  find  no  place. 

Think,  O  think,  thou  thoughtless  and  great  fool,  the 
Unseen  is  not  found  by  assuming  garbs. 

XX 

Why  worship  a  stone  ?    God  is  not  in  a  stone. 

Worship  Him  as  God,  by  the  worship  of  whom  all  thy 
sins  shall  be  erased, 

And  by  uttering  whose  name  thou  shalt  be  freed  from  all 
thy  mental  and  bodily  entanglements. 

Make  the  meditation  of  God  ever  thy  rule  of  action  ;  no 
advantage  can  be  obtained  by  the  practice  of  false  religion. 

XXI 

False  religion  is  without  fruit ;  by  the  worship  of  stones 
thou  hast  wasted  millions  of  ages. 

How  can  perfection  be  obtained  by  touching  stones  ? 
nay,  strength  and  prosperity  thus  decrease,  and  the  nine 
treasures  are  not  obtained. 

Time  passeth  away  while  saying  to-day,  to-day  :  thou 
shalt  not  accomplish  thine  object ;   art  thou  not  ashamed  ? 

O  fool,  thou  hast  not  worshipped  God,  so  thy  life  hath 
been  passed  in  vain. 

XXII 

If  for  ages  thou  do  penance  to  a  stone,  it  will  never 
rejoice  thee. 

O  fool,  it  will  never  generously  lift  its  arm  to  requite  thee. 

Say  what  confidence  can  be  placed  in  it  ?  when  trouble 
ariseth,  it  will  not  come  to  save  thee. 

O  ignorant  and  obstinate  man,  be  assured  that  thy  false 
religion  and  superstition  will  ruin  thee. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  321 

XXIII 

All  are  bound  in  the  meshes  of  Death  ;  no  Ram  or  Moslem 
prophet  was  able  to  save  himself. 

God  having  created  destroyed,  and  will  again  create  and 
destroy  demons,  demigods,  and  Sheshnags. 

They  who  were  called  incarnations  in  the  world  at  last  died 
before  men's  eyes^  in  remorse. 

O  fickle  man,  why  not  run  to  touch  the  feet  of  God  above. 

XXIV 

Brahma  appeared  by  God's  order  and  taking  his  staff  and 
waterpot  wandered  upon  earth. 

We  know  that  Shiv  was  born  at  the  appointed  time,  and 
visited  all  countries. 

The  world  was  created  and  destroyed  at  the  appointed 
time ;  wherefore  let  all  recognize  God. 

Renouncing  all  the  subtleties  of  the  Veds  and  the  Quran, 
I  worship  God  alone,  the  Treasury  of  mercy. 

XXV 

O  blockhead,  thy  life  hath  passed  in  thy  present  occupa- 
tions; thou  hast  not  thought  in  thy  heart  of  the  merciful  God. 

Abandoning  shame  thou  hast  grown  shameless,  and 
leaving  thy  proper  work  hast  done  useless  work  for  thyself. 

When  thou  hadst  horses  and  great  royal  elephants,  thou 
foolishly  thought  est  to  ride  on  donkeys  .2 

Thou  didst  not  worship  God,  O  fool,  and  so  didst  shame- 
fully spoil  thy  good  business. 

XXVI 

Thou  hast  for  long  read  the  Veds  and  the  books  of  the 
Musalmans,  but  not  found  a  secret  in  them.^ 

Thou  hast  wandered  in  various  places  to  worship,  but 
the  one  God  thou  hast  never  seated  in  thy  heart. 

Thou  hast  bowed  thy  head  to  stones  and  cemeteries,  but 
obtained  naught. 

^  Literally — on  earth. 

2  Leavinp:  God  thou  hast  turned  to  idolatry. 

3  That  is,  they  have  no  secret. 

SIKH.  V  Y 


322  THE  SIKH  RELIGION 

.    O  foolish  man,  forsaking  the  manifest  God,  why  art  tliou 
entangled  in  thine  obstinacy? 

XXVII 

If  any  one  go  to  a  monastery  of  Jogis,  they  will  ask  him 
to  repeat  the  name  of  Gorakh  ; 

If  any  one  go  to  a  monastery  of  Sanyasis,  they  will  say 
that  only  Dattatre  is  true,  and  they  will  give  him  his 
name  as  the  spell  of  initiation ; 

If  any  one  go  to  the  Musalmans,  they  will  seize  and 
convert  him  to  the  faith  of  Muhammad — 

Every  sect  deemeth  that  the  Creator  is  with  itself  alone ; 
but  no  one  can  disclose  the  Creator's  secrets. 

XXVIII 

If  any  one  go  to  the  Jogis  they  will  tell  him  to  give  every 
thing — ^house  and  property — to  them  ;  , 

If  any  one  haste  to  the  Sanyasis,  they  will  tell  him  to  part 
with  his  house  in  the  name  of  Dattatre  ; 

If  any  one  go  to  the  masands,  they  will  tell  him  to  bring 
all  his  property  at  once  and  give  it  to  them. 

Every  one  saith,  *  Bring  me,  bring  me,'  but  nobody  will 
show  me  God. 

XXIX 

If  any  one  serve  the  masands,  they  will  say,  *  Fetch  and 
give  us  all  thine  offerings. 

*  Go  at  once  and  make  a  present  to  us  of  whatever  pro- 
perty is  in  thy  house. 

*  Think  on  us  night  and  day,  and  mention  not  others 
even  by  mistake.' 

If  they  hear  of  any  one  giving,  they  run  to  him  even  at 
night,^  they  are  not  at  all  pleased  at  not  receiving. 

XXX 

They  put  oil  into  their  eyes  to  make  people  believe  that 
they  are  shedding  tears. 

^  Also  translated — The  night  long  they  pretend  to  \vorship. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  323 

If  they  see  any  of  their  own  worshippers  wealthy,  they 
serve  up  sacred  food  and  feed  him  with  it. 

If  they  see  him  without  wealth,  they  give  him  nothing, 
though  he  beg  for  it ;  they  will  not  even  show  him  their  faces. 

Those  beasts  plunder  men,  and  never  sing  the  praises  of 
the  Supreme  Being. 

XXXI 

They  close  their  eyes  like  cranes  and  offer  the  world  a 
spectacle  of  deceit. 

They  go  about  with  their  heads  bowed  down  like  poachers  ; 
cats  on  seeing  such  attitudes  would  be  ashamed. 

The  more  they  go  about  clinging  to  the  hope  of  wealth,  the 
more  they  lose  this  world  and  the  next. 

Thou  hast  not  repeated  God's  name,  0  fool ;  why  art 
thou  entangled  in  thy  domestic  affairs  ? 

XXXII 

Why  impress  false  religion  on  the  world  ?  It  will  be  of 
no  service  to  it. 

Why  run  about  for  the  sake  of  wealth  ?  thou  shalt  not 
be  able  to  fly  from  Death's  myrmidons. 

Son,  wife,  friends,  disciple,  companions — none  of  these 
will  bear  witness  for  thee. 

Think,  O  think,  thou  thoughtless  and  great  brute,  thou 
shalt  at  the  last  moment  have  to  depart  alone. 

XXXIII 

Hear,  O  fool,  when  life  leaveth  thy  body,  thy  wife  crying 
out  '  Ghost,  ghost ',  will  flee  thee. 

Thy  son,  thy  wife,  thy  friends,  and  companions  will  give 
orders  to  remove  thee  quickly. 

When  life  leaveth  thy  body  all  thy  mansions,  storehouses, 
lands,  and  forts  ^  will  become  the  property  of  others. 

Think,  0  think,  thou  thoughtless  and  great  brute,  thou 
shalt  at  the  last  moment  have  to  depart  alone. 


Also  translated — hoarded  and  buried  savings. 
Y  2 


324  THE  SIKH  RELIGION 

Hazare  Shabd 

O  man,  practise  asceticism  in  this  way  : — 

Consider  thy  house  altogether  as  the  forest,  and  remain 
an  anchoret  at  heart. 

Make  continence  thy  matted  hair,  union  with  God  thine 
ablutions,  thy  daily  religious  duties  the  growth  of  thy  nails, 

Divine  knowledge  thy  spiritual  guide  ;  admonish  thy 
heart  and  apply  God's  name  as  ashes  to  thy  body. 

Eat  little,  sleep  little,  love  mercy  and  forbearance. 

Ever  practise  mildness  and  patience,  and  thou  shalt  be 
freed  from  the  three  qualities. 

Attach  not  to  thy  heart  lust,  wrath,  covetousness,  obsti- 
nacy, and  worldly  love. 

Thus  shalt  thou  behold  the  Real  Soul  of  this  world,  and 
obtain  the  Supreme  Being. 


O  man,  practise  Jog  in  this  way  : — 

Make  truth  thy  horn,  sincerity  thy  necklace,  and  apply 
meditation  as  ashes  to  thy  body  ; 

Make  restraint  of  thy  heart  thy  lyre,  and  the  support  of 
the  Name  thine  alms  ; 

Play  the  primal  essence  as  thy  strings,  and  thou  shalt 
hear  God's  sweet  song. 

By  the  practice  of  the  songs  of  divine  knowledge,  waves 
of  melody  and  exquisite  pleasure  shall  be  produced. 

The  demons  and  the  demigods  in  their  celestial  chariots 
will  be  astonished  and  the  munis  intoxicated  with  delight. 

Admonish  thy  heart,  don  the  garb  of  self-restraint,  and 
utter  God's  name  inaudibly. 

So  shall  thy  body  ever  remain  like  gold,  and  Death 
never  approach  thee. 


O  mortal,  touch  the  feet  of  the  Supreme  Being. 

Why  sleepest  thou  the  sleep  of  worldly  love  ?    be  some-  j 

times  wakeful  and  alert.  , 

Why  instruct  others,  O  beast,  since  thou  hast  no  know-  \ 

ledge  thyself  ?  ' 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  325 

Why  ever  accumulate  sin  ?  even  now  lay  aside  the  love 
of  it. 

Deem  such  things  simply  as  errors  and  love  truly  religious 
acts. 

Ever  lay  up  the  remembrance  of  God ;  renounce  and  flee 
from  mortal  sin. 

By  this  means  shalt  thou  not  encounter  sorrow  or  sin, 
and  escape  from  Death's  noose. 

If  thou  desire  ever  to  have  happiness  of  every  kind,  be 
absorbed  in  God's  love. 


0  God,  my  honour  resteth  with  Thee. 

It  is  Thou  who  art  the  blue-throated,  man-lion,  moving 
in  the  water,  blue-robed,  wearing  a  necklace  of  flowers .^ 

It  is  Thou  who  art  the  primal  Being,  supreme  God,  Lord, 
pure,  living  on  air  ; 

It  is  Thou  who  art  the  Lord  of  Lakshmi,  great  Light, 
Destroyer  of  the  pride  of  Madhu,  Bestower  of  salvation. 
Destroyer  of  Mur.^ 

It  is  Thou  who  art  changeless,  undecaying,  sleepless, 
without  evil  passions.  Preserver  from  hell, 

Ocean  of  mercy,  Seer  of  the  past,  present,  and  future, 
Effacer  of  evil  acts. 

It  is  Thou  who  hast  the  bow  in  the  hand,  who  art  patient, 
Supporter  of  the  earth,  changeless,  Wielder  of  the  sword. 

1  of  feeble  intellect  have  taken  the  protection  of  Thy 
feet ;   take  my  hand  and  save  me. 

0  man,  worship  none  but  God,  not  a  thing  made  by  Him. 
Know  that  He  who  was  in  the  beginning,  unborn,  in- 
vincible, and  indestructible  is  God. 

What  if  Vishnu  coming  into  this  world  killed  some  of 
the  demons. 

And  exercising  great  deceit  induced  every  one  to  call 
him  God  ? 

How  can  he  who  himself  did  not  escape  from  the  stroke 
of  the  sword  of  death, 

1  The  gyanis  translate  banwCiri — dweller  in  the  forest. 

2  The  names  in  this  and  the  preceding  lines  of  this  hymn  are  epithets 
of  Shiv,  Vishnu,  Balbhadar  (brother  of  Kiishan),  and  Kiishan. 


326  THE  SIKH  RELIGION 

Be  deemed  God  the  Destroyer,  the  Fashioner,  the  Omni- 
potent, the  Eternal  ? 

Hear,  O  fool,  how  can  he  who  was  drowned  in  the  ocean 
of  the  world  save  thee  ? 

Thou  shalt  only  escape  from  Death's  noose  when  thou 
seizest  the  feet  of  Him  who  existed  before  the  world. ^ 


When  the  Guru  left  Damdama,  his  disciples  sent 
a  messenger  after  him  to  tell  him  of  their  sad  phght. 
The  following  is  the  complaint  as  versified  by  the 
Guru.  Others  say  that  the  hymn  was  addressed  to 
God  by  the  Guru  himself  : — 

Tell  the  dear  Friend  the  condition  of  His  disciples— 

Without  Thee  the  wearing  of  our  blankets  is  a  disease  to 
us,  and  dwelling  in  our  houses  is  as  if  we  dwelt  with  serpents. 

Our  water-pots  are  stakes  of  torture,  our  cups  are  daggers  ; 
Thy  turning  away  from  us  is  like  what  animals  endure 
from  butchers. 

Our  Beloved's  pallet  would  be  pleasant  to  us  ;  living  in 
towns  is  like  living  in  a  furnace. 


God  alone  is  the  Creator, 

The  beginning  and  the  end  of  all  things,  endless,  the 
Fashioner,  and  the  Destroyer, 

To  whom  blame  and  praise  are  the  same,  who  hath  no 
enemy,  no  friend. 

What  necessity  had  He  to  become  the  driver  of  Arjan's 
chariot  ? 

The  Bestower  of  salvation  hath  no  father,  mother,  caste, 
son,  or  grandson. 

Why  should  He  have  come  into  the  world  to  be  called 
the  son  of  Devaki  ? 

When  He  who  created  demigods,  demons,  the  eight 
directions,  and  all  extension, 

Is  called  by  the  name  of  Murar,  what  glory  is  it  to  Him  ? 

^  That  the  Guru  was  a  decided  monotheist  is  proved  by  all  his 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  327 

How  can  God  be  in  human  form  ? 

Sidhs  have  grown  weary  sitting  in  contemplation  of  Him, 
but  they  have  not  been  able  to  see  Him  in  any  way. 

Such  persons  as  Narad,  Vyas,  Parasar,  and  Dhru  have 
deeply  meditated  on  Him. 

The  Veds  and  the  Purans  have  grown  weary  and  aban- 
doned their  purpose,  since  they  could  form  no  conception 
of  Him. 

Demons,  demigods,  fiends,  sprites,  describe  Him  as  in- 
describable. 

The  faithful  consider  Him  as  the  subtilest  of  the  subtile, 
and  again  pointed  Him  out  as  the  largest  of  the  large.^ 

The  one  God  having  made  the  earth,  the  heaven,  and 
all  the  nether  regions  they  call  many. 

He  who  entereth  God's  asylum  shall  be  saved  from 
Death's  noose. 

I  recognize  none  but  the  one  God  : 

I  know  God  as  the  Destroyer,  the  Fashioner,  the  Omni- 
potent and  Eternal  Creator. 

What  availeth  it  to  men  to  worship  stones  in  various 
ways  with  great  love  and  devotion  ? 

The  hand  groweth  weary  by  touching  stones,  and  no 
spiritual  power  is  obtained. 

Rice,  incense,  lamps  are  offered  to  stones,  but  they  eat 
nothing. 

What  spiritual  power  is  in  them,  0  fool  ?  what  blessing 
can  they  bestow  on  thee  ? 

If  they  had  life,  they  might  give  thee  something  ;  be 
assured  of  this  in  thought,  word,  and  deed — 

Except  in  the  protection  of  the  one  sole  God  nowhere 
is  salvation.  

Without  God's  name  thou  canst  not  be  saved. 
How  shalt  thou  flee  from  Him  who  holdeth  the  fourteen 
worlds  in  His  power  ? 

Ram  and   Rahim  whose  names  thou  repeatest  cannot 

save  thee. 

1  Since  He  exists  in  everything. 


328  THE  SIKH  RELIGION 

Brahma,  Vishnu,  Shiv,  the  sun  and  moon  are  all  in  the 
power  of  Death. 

The  Veds,  the  Purans,  the  Quran,  all  sects,  Indar,  Shesh- 
nag,  the  kings  of  the  Munis, 

Meditated  for  many  ages  on  Him  who  is  called  the  In- 
describable, hut  could  form  no  conception  of  Him. 

Why  should  He  whose  form  and  colour  are  not  known 
be  called  black  ?  i 

When  thou  shalt  seize  and  chng  to  God's  feet,  thou  shalt 
be  freed  from  the  noose  of  Death. 

Prayer 
Chaupai 

0  God,  give  me  Thy  hand  and  protect  me, 

And  all  my  desires  shall  be  fulfilled. 

May  my  heart  be  ever  attached  to  Thy  feet  ! 

Deem  me  Thine  own  and  cherish  me  ; 

Destroy  all  mine  enemies  ; 

O  Creator,  may  my  family  and  all  my  servants  and 
disciples  live  in  peace  ! 

Destroy  all  mine  enemies  to-day, 

And  all  my  hopes  shall  be  fulfilled. 

May  the  thirst  for  repeating  Thy  name  abide  with  me  ; 

And  m.ay  I  not,  forsaking  Thee,  meditate  on  any  one 
besides ! 

May  I  obtain  from  Thee  whatever  boon  I  crave  ! 

Save  my  servants  and  my  disciples  ; 

Single  out  mine  enemies  and  smite  them. 

Remove  from  me  the  fear  of  the  hour  of  death. 

Be  Thou  always  on  my  side  ; 

0  Thou  with  the  sword  on  Thy  banner,  protect  me  ; 
Preserve  me,  O  Thou  Preserver, 

Beloved  Lord,  Protector  of  the  saints, 
Friend  of  the  poor.  Destroyer  of  tyrants — 
Thou  art  Lord  of  the  fourteen  worlds. 
At  the  proper  time  Brahma  obtained  a  body. 
At  the  proper  time  Shiv  became  incarnate, 

1  The  reference  here  is  to  the  Hindu  gods  Vishnu  and  Krishan. 


COMPOSITIONS  OF  GURU  GOBIND  SINGH  329 

At  the  proper  time  ^  Vishnu  appeared — 
That  was  all  the  play  of  God. 
My  obeisance  to  that  God 
Who  made  Shiv  a  Jogi, 
Who  made  Brahma  the  king  of  the  Veds, 
And  who  fashioned  all  the  world. 
Know  that  He  is  my  Guru 
Who  made  the  whole  world, 
Who  created  demigods,  demons,  and  Yakshas, 
Who  is  the  only  God  incarnate  from  beginning  to  end, 
My  obeisance  to  Him  alone 
Who  Himself  adorneth  all  His  subjects. 
Who  bestoweth  divine  attributes  and  happiness  on  His 
servants, 

Who  destroy eth  their  enemies  in  a  moment, 

Who  knoweth  what  is  within  every  heart, 

And  the  sufferings  of  the  good  and  bad. 

He  is  pleased  as  He  casteth  a  look  of  favour  on  all 

From  the  ant  to  the  huge  elephant. 

He  is  grieved  when  His  saints  are  grieved. 

And  happy  when  His  saints  are  happy. 

He  knoweth  every  one's  sufferings 

And  every  secret  of  man's  heart. 

When  the  Creator  projected  Himself, 

His  creatures  assumed  endless  shapes  ; 

Whenever  Thou  drawest  creation  within  Thyself,  0  Lord, 

All  embodied  beings  are  absorbed  in  Thee  .2 

All  creatures  endowed  with  speech  ^ 

Speak  of  Thee  according  to  their  understanding. 

Thou  dwellest  apart  from  everything  ; 

1  The  expression  hil  pCii  in  this  and  the  two  preceding  lines  is  also 
translated — having  first  died. 

2  'The  universe  comes  from  God,  lives  in  Him,  and  returns  to 
Him '  is  an  expression  commonly  used  in  the  Upanishads  and 
MahabhCirat.  In  ihe  Bhagavat  Glta  creation  is  represented  as 
evolving  from  God  as  the  world  at  the  approach  of  day  slowly 
emerges  from  the  darkness  of  night,  and  again  dissolving  or  vanishing 
in  Him  as  the  world  disappears  after  evening  twilight. 

3  Badan,  the  mouth,  literally — all  things  in  creation  which  have 
a  mouih. 


330  THE  SIKH  RELIGION 

The  wise  and  the  learned  know  the  secret  of  this.* 

O  Formless  One,  Thou  art  changeless  and  independent ; 

Thou  art  the  Primal  One,  stainless,  without  beginning, 
self -existent. 

The  fool  boasteth  that  he  knoweth  the  secrets  of  Him 

Whose  secrets  are  not  known  even  to  the  Veds. 

The  great  fool  supposeth  that  God  is  a  stone, 

And  knoweth  not  the  difference  between  them  ; 

He  ever  calleth  the  Eternal  God  Shiv, 

And  knoweth  not  the  secrets  of  the  Formless  One. 

Men  according  to  their  different  understandings 

Give  different  descriptions  of  Thee,  0  God. 

Thine  extension  cannot  be  conceived, 

Nor  how  Thou  didst  first  fashion  creation. 

Thou  hast  but  one  form,  and  that  form  is  incomparable. 

Thou  art  in  different  places  a  poor  man,  a  lord,  or  a  king  ; 

Thou  madest  life  from  eggs,  wombs,  and  perspiration, 

And  again  Thou  madest  a  mine  of  vegetables. 

Sometimes  Thou  sittest  as  monarch  on  the  lotus  flower ,2 

Sometimes  as  Shiv  Thou  gatherest  up  creation. 

Thou  didst  display  the  whole  creation  as  a  miracle  ; 

Thou  art  the  Primal  One  from  the  beginning  of  time  ; 
Thy  form  was  uncreated. 

0  God,  protect  me  now  ; 

Save  those  who  are  my  disciples. 

And  destroy  those  who  are  not. 

The  enemies  who  rise  in  rebellion. 

And  all  infidels  destroy  Thou  them  in  the  battle-field. 

The  enemies  of  those  who  sought  Thy  protection, 

0  God,  have  died  in  misery. 

Thou  hast  removed  all  the  troubles  of  those 

Who  fall  at  Thy  feet. 

Death  shall  never  approach  those 

Who  even  once  meditate  on  Thee,  O  God  ; 

1  Also  translated— Thou  knowest  the  secret  of  divine  knowledge  and 
of  the  world.  Others  suppose  that  bed  and  aim  are  epithets  of  Hindus 
and  JNIusalmans  respectively. 

2  That  is,  as  Brahma,  through  whoFe  agency,  according  to  the 
Hindus,  the  world  was  created. 


COMPOSITIONS  OF  CxURU  GOBIND  SINGH  331 

They  shall  be  protected  at  all  times, 

And  their  enemies  and  their  troubles  shall  instantly  vanish. 

Thou  removest  in  an  instant  the  sufferings  of  those 

Whom  Thou  beholdest  with  a  look  of  favour. 

They  possess  in  their  homes  all  temporal  and  spiritual 
blessings,! 

And  no  enemies  can  touch  even  their  shadows. 

Him  who  even  once  remembereth  Thee 

Thou  savest  from  the  noose  of  Death. 

He  who  repeateth  Thy  name 

Shall  be  free  from  poverty  and  the  assaults  of  enemies. 

O,  Thou  with  the  sword  on  Thy  banner,  I  seek  Thy 
protection  ; 

Give  me  Thine  own  hand  and  save  me  ; 

Be  Thou  everywhere  my  helper, 

And  save  me  from  the  designs  of  mine  enemies. 

After  the  completion  of  the  morning  and  evening 
obligatory  divine  services  and  of  the  uninterrupted 
reading  or  chanting  of  the  Granth  Sahib  the  Sikhs 
repeat  a  prayer  or  supplication  called — 

Ardas, 
which  may  now  suitably  end  our  presentation  of  the 
Lives  and  Writings  of  the  ten  Gurus  :— 
Sri  Wahguru  ji  ki  Fatah  1 

Having  first  remembered  the  Sword  meditate  on  Guru 
Nanak  ; 

Then  on  Guru  Angad,  Amar  Das,  and  Ram  Das  ;  may 
they  assist  us  ! 

Remember  Arjan,  Har  Gobind,  and  the  holy  Hari  Rai ; 

Meditate  on  the  holy  Hari  Krishan,  a  sight  of  whom 
dispelled  all  sorrow. 

Remember  Teg  Bahadur,  and  the  nine  treasures  shall 
come  hastening  to  your  homes. 

Ye  holy  Gurus,  everywhere  assist  us. 

May  the  tenth  king,  the  holy  Guru  Gobind  Singh,  every- 
where assist  us. 

1  Ridh  sidh,  literally— wealth  and  supernatural  power. 


332  THE  SIKH  RELIGION 

God  Himself  knoweth,  He  Himself  acteth  ;   it  is  He  who 
adjusteth. 

Standing  in  His  presence,  Nanak,  make  supplication. 


Sikhs  of  the  true  Immortal  God,  turn  your  thoughts 
to  the  teachings  of  the  Granth  Sahib  and  the  deeds  of  the 
Khalsa  ;  utter  Wahguru  ! 

Meditating  on  the  Deathless  One,  endowed  with  all  power, 
compassionate,  and  just,  utter  Wahguru  ! 

Meditating  on  the  deeds  of  those  who  worshipped  the 
Name,  plied  the  sword,  ate  and  distributed  their  food  in 
companionship,  and  overlooked  others'  faults,  O  Khalsa, 
utter  Wahguru  ! 

O  Deathless  Creator,  illimitable,  this  creature  forgetting 
Thy  name  is  so  attached  to  worldly  goods,  that  he  hath 
forgotten  the  Real  Thing.  Without  Thy  supreme  mercy 
how  shall  we  cross  the  ocean  of  the  world  ?  O  great  King, 
lust,  wrath,  greed,  worldly  love,  jealousy,  and  other  evil 
passions  greatly  trouble  our  minds,  but  on  coming  towards 
Thee  worldly  maladies  and  afflictions  are  healed  and  dis- 
pelled. Show  us  such  favour  that  we  may  by  word  and 
deed  be  Thine,  and  that  in  all  things  we  may  obtain  Thine 
assistance  and  support. 

Grant  to  Thy  Sikhs  the  gift  of  Sikhism,  the  gift  of  the 
Guru's  instruction,  the  gift  of  faith,  the  gift  of  confidence 
in  Thee,  and  the  gift  of  reading  and  understanding  the  holy 
Granth  Sahib. 

May  the  Sikh  choirs,  mansions,  and  banners  ever  abide  ! 
Victory  to  the  faith  !  May  the  minds  of  the  Sikhs  be  humble 
but  their  intellects  exalted  !  Utter  Wahguru  !  Wahguru  !  ! 
Wahguru  !  !  ! 

We  offer  this  Ardas  in  Thy  presence  and  at  Thy  lotus 
feet.  Pardon  our  errors  and  mistakes.  May  all  Sikhs  who 
read  and  hear  the  Gurus'  hymns  be  profited  ! 

Through  Nanak,  may  Thy  name,  0  God,  be  exalted, 

And  all  prosper  by  Thy  grace  ! 

Sri  Wahguru  ji  ka  Khalsa  !    Sri  Wahguru  ji  ki  Fatah  ! 


I 


THE  RAGS  OF  THE  GRANTH  SAHIB' 


SRI  RAG 


Slow. 


i 


^^Isi 


^T     p  -^'-^ 


^^=MZ=tM: 


^«*^^=^ 


£: 


gJra^Jg^^S^ggj^^l 


^^^^^^^^^^gp 


t^ 


:#-- 


t^i* 


S^ 


^^j^^^^j^g^^-^ 


^ 


^f 


:|^ 


i 


l^lr^ir=S 


^ 


ifeS^E^EE^Ea 


t^=!t 


l^a^^^^^^feya^pF^ 


*  As  stated  in  the  Life  of  Guru  Nanak,  these  Rags  are  sung 
differently  in  different  provinces  of  India.  Of  eight  of  them  we  have 
given  alternative  versions  extracted  from  Raja  Sir  Surindra  Mohan 
Tagore's  collection  of  Indian  airs  made  for  the  Coronation  of  the 
King-Emperor,  The  Raja's  music  is  in  a  high  pitch  adapted  for 
musical  instruments  ;  the  Gurus*  Rags  are  in  a  low  pitch  adapted  for 
the  voice. 


334 


im 


THE  SIKH   RELIGION 


i 


^^^P 


=iB^^if^^;^g^i;^;f^g=^ 


The  following  is  another  version  of  this  Rag  : — 


'^^^=^i 


^i-^-^p^p 


•p^ 


4— i^cr4 


^-- 


i;|fEg=^fep^^^ar^if^fa^ 


[i=^^j^ 


^^i^-:^ 


i h 


-* *- 


--fW: 


mAjh 


SZoip. 


:b=3; 


-I -I 1. 


.0 4 — L^H^ — I        r*^ -\ 


=i 


i 


3^^^ 


^gS?p^3g=f=-3 


=^^^p^iiS3^^ 


THE  RAGS  OF  THE  GRANTH  SAHIB  335 


GAURI 


Sloio.       _ 


P-H 


^Kim^B 


zrfL.ri 


m 


ijj  ^j  rg^^^^PS^Ej^^ 


fe^^^^^t^^^^ 


The  following  is  another  version  of  this  Rag : — 


ASA 


i 


■^       ^ 


-m-r—p- 


^s^^^g 


336 


THE  SIKH   RELIGION 


'^^ 


r^=x 


" — -r^  r^  — p=^ — f^q= 


:pq?rtzzt 


it 


ife 


^ m. 


1^^ 


Slow. 


GUJARI 


SiT^rj-!^f?>^'?^'^^g:^p 


i 


=.^^^j==^^^^^^-^i^^"^    b«r-j=^ 


The  following  is  another  version  of  this  Rag : — 


P^a^=^.^:j;:=lA3=J=rJ^^ 


i 


:!?: 


' ± 


^^^ 


-^—^ 


THE  RAGS  OF  THE  GRANTH  SAHIB  337 

devgandhAri 

J.  Moderato. 


ituti 


bihAgra 


i 


Slow, 


EE!^ 


^"V  b4 


W 


■>_^,_j^^^j^a>=^j,,^,.^^,,^uj^ 


D.C. 


WADHANS 


ptzc-j  j  o  ,i^pi^^^^ 


i^^^^^^^^p 


E^^^^^ 


3^^ 


/ 


SORATH 


m 


^^^s 


/ 


1: 


#^4j.g]^i^^^g^ 


338 


THE  SIKH  RELIGION 


■ — J — m — • -m^' :s^»- 


^-it-A-it 


izrjzztt 


I  I 


-G G- 


PP 


*     'S 


;# 


s 


IS^ 


4==i: 


PP   ^ 


.j^ »=^ 


^^^ 


:^-^— J— ^ 


/"■ 


^-  p 


"N  /^ 


TI| 1 1 1 — n^ \Z — ^__ 


lizj: 


f5^^ 


it=Ui 


*zj=at=it=9 


^-7- 


Wi/" 


DHANASARI 


Slow. 


rjz.|,=^^^ 


]=5t 


'^^^^ 


P 


^==1^ 


n^^:Fi=^ 


W^' 


Is 


^ — ^ 


^p^ 


] — r 


5^^!^ 


^--it*^-^^ 


JAltSARI 


I      I      |- 


^    I      I  .    !q 


e^ 


^ 


^i^Z^j^^^zg 


5=t4=:q 


^^^i=i=^^ 


!      I      I    II  I  ,   I      1,1 


U^ — I 


I      I      I 


S 


-^t^— 


tffc^^fci^-tJatzitzit 


THE   RAGS  OF  THE  GRANTH   SAHIB  339 

TODI 


^^^^^i=-^^^^^ 


ic 


:»^-^ 


K. 


^^^^^^^^^^^ 


^ 


^=J^^^}^J^^^=;^i^^ 


=^^=^ 


:«^^ir 


The  following  is  another  version  of  this  Rag  :— 


i?p.t^-f-qf-H*-^-gp  -^J^i-^fL-^'im. 


izzU^c 


=t-T-f-^- 


/- sr^  "'    ^  -*-  ^  -^-   -#-  Hp^  -^-  -•-    _tf^^    'T — r — ^ 

g^-MH^^^^^^r  rPrr  f-fai-gMej^ 


I 


i 


A- :  r-r-r^^^-i^^T^'T^TT- 


bairAri 


^^^=^J=^^ 


■#-. 


^ 


:#*: 


3=^ 


e 


Z   2 


340 


THE  SIKH   RELIGION 


I 


Moderato. 


gze: 


:mzzM: 


TILANG 


31^ 


1=q: 


I^^Pi^^^^i 


iM 


m 


B.C. 


>=J 


3?r 


^1 


3^ 


# 


•  • 


SUHI 


S?ow. 


g=?1=j^E^ 


-      ^J^—^zf- 


V=X- 


"f^f      Ty^, 


-• — *l- 


:iQ    -J^      ^ 


:it=?: 


i^ 


r~^    ^— J: 


s 


^^^^Efc^^^^^^ 


BILAWAL 


Sfow. 


^^^ 


^^^ 


\^»       <L 


^ 


^£^ 


'tf-    -*: 


^^^^^ 


1^^ 


THE  RAGS  OF  THE  GRANTH  SAHIB  341 


l=r- 


I    J    i- 


^1^ — ^ 


-» li- 


I       I      :|: 


-1^— J— azz^z^ifagzzig:^ 


i 


J— ^  -1^ 


♦— «— • — ^- 


1 f^ 


it—A=* 


:^^ — »^i^  ^  V 


i^ 


s^ 


g 


q=:l 


rj=q=t: 


4=1: 


^l^^-i-^^^-dz^'-^-^CTzr; 


4  ^  It. 


i 


* 


3 — «^> — ,(- 


I  I 


3^ 


■g <L 


GAUND 


Moderato. 


E 


—     *^ ^  ^ ^ 1     '^- 


1=5t 


S 


t=^ll 


:*— ^ 


^^^^^^ 


D.C. 


^        ^ 


3^3^ 


^^=^ 


?=^ 


RAMKALI 


P 


Moderafo. 


ifa^: 


^str:::^ 


3^    ^   ^- 


^^ 


I      m  = 


i 


1^"?=^ 


-gzzit 


1?^ J-^ 


^=^ 


34? 


THE  SIKH  RELIGION 


:^ JT^I ^ 

^ ^t>^ ^— ^ 


^ 


^^^ 


=re: 


The  following  is  another  version  of  this  Rag : — 


i^ife^^ 


n 


ft 


" — I — ' ^  '  i    '    '    ^^^^^=^ 


i 


fe^^ 


^F=r-^B 


^ 


f-^^f       ff 


-^       -^ 


■ 


^fe^^^^^^^'=^=^ 


NAT 


•^f  ^^=  ^^=  — — #  =s^  ^^=— ^       *         ^  • 


ir- 


P^f-p — r*'-   «~"-'    rg-i— g^3 — p^^'i — ^^^=n 


The  following  is  another  version  of  this  Rag : — 


^— ^_, — »  ^  -^-  -r  ,  -f-  ^  /-  #    f  p  M  p- 


THE  RAGS  OF  THE  GRANTH  SAHIB  343 


^^ 


.^r^f'-r 


^Ne^ 


i 


s 


^- 


££ 


EE^ 


i 


S=E: 


y^^^^^ 


mAligaura 


^^^^^^^ 


-n — r 


-i^ — ^ 


F4*= 


-^^ — ^ 


m 


3=p3^ 


jat 


^^^=^11? 


^^fe^^g^1^-^^^=|jzz|j=j=^j=l^j^ 


MARU 


I 


Si 


^ 


F^ 


^ 


T^T-1 


^^'-^^^  w-   -J" 


3=ia 


:=F 


t=|: 


i^^ 


^Fii 


^^irp^'-p-^ 


^i^^§E£ 


S 


t=t 


Ezi 


^L:4^i^ 


I ^ 


^^^^ 


-^si^f 


•  ^^     i»^  • 


Eyrr 


344 


THE  SIKH  RELIGION 
TUKHARI 


feg=^^^^^^§^^^i 


If: 


^r-j-j^t^-^ip 


i=i=|tB^: 


W 


*^ 


^^^'^^^^^^^^H^^ 


i 


:*        1 


JF-|J.    1K        ^    bJ^^^^ 


KEDARA 


i 


^^1 


E 


P 


-r;  #1 


# 


i 


t=q: 


^ 


t=q: 


^^^t^. 


-^:r — ^ 


=1=: 


i 


:i=:t 


-^ — r 


:p2: 


-<&- 


^~3,  J  &=;ibqd^=fe 


^=3F 


The  following  is  another  version  of  this  Rag 


THE   RAGS  OF  THE  GRANTH  SAHIB  345 


wm 


-^-^*- 


^=f=r-k 


i 


f^f  ^  ^Ej^  f:^  ,-.^ 


-^ p- 


.^.  -^-^^ 


ii 


^^^^  x:j~+=^=^ 


BHAIRO 


Shw. 


U'-J    r  Mlr^^ZJiza 


E 


^pqs 


?P  1*^ 


¥J=^ 


^ 


i 


^1^ 


I     I    r- 


gE^:y^^ 


^^^^- 


I^C^ 


I 


^^s 


:1=i: 


^^^ 


:^#it^z^=]=-^|t^ 


* i^- 


'n'"!^ 


i 


5 


l^^^^te^ 


f=l= 


1^.    N~:il: 


m 


"^M-f^^ 


3^Z=t 


c/tm. 


^^^ 


=1^ 


^^^S^^ 


^  '^ 


346 


THE  SIKH  RELIGION 


m 


^i=|t±tz#i 


-s    V'    * 


fE=ibsJ=i=fc3^ 


0?" 


^^P 


wfe 


rjz: 


^^i^^^^^ 


pf¥^ 


The  following  is  another  version  of  this  Rag : — 


I 


^ 


^a 


% 


B 


P~    0        M        F 


LXJ     ^^    = 


gUg 


#t:£^|fj-zz^ 


S 


m 


^^ 


is  I  r  ¥. 


1es±s± 


^ 


BASANT 


Sloio.  . 


n     gn. 


=^|^gW^3^^j^r-^^     I    ^p_4--r=z^ 


i?==t 


i^S^^^^y^b^^ 


/ 


f^m. 


^ 


THE  RAGS  OF  THE  GRANTH  SAHIB  347 

The  following  is  another  version  of  this  Rag :— 


r^-M— j-»- 


^^^^^ 


:^=it 


IF-^ 


^ 


sArang 


J.        Allegro. 


/ 


>       >       >       >   «  .  •^-^,      Tl^^. 


-1        I     -1- 


T=£ 


:r=F=F^s^q 


m/ 


^^^^p^^^^ 


i^^^^^^^p^ 


=r 


348 


THE  SIKH  RELIGION 


1=^ 


i=iat 


m 


^ 


1=4=1: 


^    V    ^  ^  -g— ^     ^      'L    ^ T 


I4r£^p 


Fine. 


D.S, 


:sr^ 


The  following  is  another  version  of  this  Rag : — 

^ — p  -r 


^-T— CJ 


£ 


^ 


^ 


£1 


-# ^ 


T^        L-J 


:P£_f=:r      -#-:p:   -(•- 


^T^ 


-# — •-^- 


it 


S^Eg^EE 


MALAR 


:*=• 


t=t 


— "^r 


^— # — -^ 


^^m 


mf 


m 


^f— ^^i-^1- 


i 


# ^ 


in  ;ii  i/   t 


i 


ttW: 


Jf 


THE  RAGS   OF  THE  GRANTH  SAHIB  349 


The  following  is  another  version  of  this  Rag  :- 


^  ^  .^r:^r^^ 


^^^^&. 


-#-  -#-  -^-  -^ 
--t-t--|= 


t=t 


:£ 


-#-* — n- 


^^ISJ^ZXZ^^f^-^f^ 


kAnara 


i 


E 


-* — '^^"^  * 


\-  I    I 


*    *  4J-  I 


1^ 


j^— ^     j:^— g=4-j-^.>^  j^ 


I 


^J^^^i     r 


350 


THE  SIKH  RELIGION 


Moderato. 


fe 


A N 


MZI^J-M—^^t^ 


KALIAN 


.s    s^l 


i=« 


^^^^ 


f^'-^TF^P^gg^Sx^^qi 


k^ 


=i=J=? 


-ri — tT 


azzzJz* 


-•-:i^ 


^*E=t=^ 


i^        ^-J    d-g: 


\ 


THE  RAGS  OF  THE  GRANTH  SAHIB  351 
prabhAti 


Slow. 


'^^^^^m^^^'^^^ 


^^F^^^^^^ 


■^ 


1^-^^- 


JAIJAWANTI 


'^i?^^< 


-• — 4^  -* — -^--^^  -• 


'^t^t 


— Ea: 


U;^ P^: 


■^fi^*-^^*~:f 


i--i     M  !  !=  „ 


END   OF    VOL.  V 


OXFORD 

PRINTED    AT  THE   CLARENDON    PRESS 

BT    HORACE    HART,    M.A. 

PBIMTER   TO   THK   UMIVKRSITT 


A«7  9 


m 


^