Section 7 of the Sikh Religion Volume 4. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Padi Oluwalia Ottawa. The Sikh Religion Volume 4 by Max Arthur McCauley. The Life of Guru Hargobind Chapter 7. Bailangahar arrived from Lahore with information for the Guru. My lord, thy father and grandfather constructed a temple and other sacred buildings in Lahore. Religious services are duly performed there, and travelling strangers are received and treated with hospitality. The Kasi of Lahore is now jealous of thy fame. When he finds this opportunity, he maketh representations to the emperor that our sacred building should be dismantled and mosques built on their site. Thy friend, Wazir Khan, however, is still alive and impeded the Kasi's designs. The Guru replied, the damsal is God's place. The fool who wishes it's end shall be quickly uprooted. The Guru's damsal should be ever permanent. God hath rendered his foundation immovable. Relying on him, continued to dispense the Guru's hospitality. Bailangahar then returned to Lahore, and the Guru at the same time prepared to leave Mandiali. Then the Guru proceeded to Talvandi by this time called Nankana, the birthplace of Guru Nanak, and visited the scenes for his miracles there. The Nimani fair, called by the Hindus, the Neo-Jarlaka Ikadashi, held on the 11th day of the light half of the month of Jig, was at its height at the time. The Sikhs still observe this fair in commemoration of the Guru's visit. Then the Guru proceeded to Madar, where Guru Arjun was said to have left his shoes after having touched the Sikh Qadara with them for cubicles on the neck. The Guru next went to Manga in the Lahore district to see the tree under which Guru Nanak had sat. Then he proceeded to Omritsar, where as usual great rejoicings were held on his return. His wife Damodari presented the Guru with another child, this time a daughter. Among the Sikhs, a name is given to a newborn child by the process of divination. The Granthab is opened and the initial letter of the first word of the last hymn on the right page becomes the initial of the child's name. The Guru's daughter was thus named Viru. Pendakan, who had been recruited at Kadapur, was continually pampered to increase his strength. He could raise the trunk of a tree weighing 10 man and lift two young buffaloes. He could, without the aid of rope or bridle, arrest a horse running at full speed. No wrestler would engage with him. In heart, Sambharth 1674, Marwaii gave birth to a son whom the Guru called Surajmal. Nanaki, the Guru's second wife, represented to the Guru that she had no offspring. The Guru asked her to have patience and promised that a son of hers would one day sit on the Guru's throne. On Monday, the 16th day of Magar, Sambharth 1675, A.D. 1618, she gave birth to her first son who was called Anirai. One Rama of Batala, on seeing the child Gurditta, the Guru's eldest, born in his father's lap, was pleased and thought what an excellent husband the boy would make for his daughter. He was, however, disheartened by the thought that he himself was only a poor man and the Guru, before whom emperors and kings bowed, was great and famous. What alliance could there be between an elephant and a land, an eagle and a sparrow? Having, however, thought of the Guru's other humble alliances after the rejection of a minister's daughter, Rama decided on offering his daughter as a future wife for the Guru's son Gurditta. The Guru consulted his mother, who gave it as her advice that the daughter of such an excellent sick ought not to be rejected. The Guru then consented to the union. The Ardas supplication was read, and Rama's marriage presence duly placed before Gurditta. One of the main occupations of elderly Oriental ladies is to contrive matrimonial alliances for their young relations. In process of time, as Viru, the Guru's daughter by Adamudari, was growing up, the Guru's mother suggested to him that he ought to search for a spouse for her. The Guru replied that God would settle all such things. At the same time, he did not forget his mother's suggestion. At his levee one morning, he saw a man in dirty clothes standing with his son at a distance. The Guru noticed something noble concealed under the man's otherwise unpromising exterior, and beckoned him to approach. The Guru inquired his residence and status. He replied that his name was Dhamma and his son was called Sadhu. They were residents of the village of Malha and had little in the way of worldly wealth. Dhamma politely added that his son was the gift of the Guru, and consequently the Guru's servant. They had both come to pay him their respects and solicit his blessing. The Guru seated Sadhu near him, and without further consideration, sent to his private apartments for marriage presence. He put them in God's name into the boy's lap. Dhamma was surprised and confused at this unexpected accession of honour, and said to the Guru, Honour of the unhonoured, where is a drop of water, and where is the ocean? Where is the ant, and where is the elephant? I am a poor creature, and now art the king of kings. The Guru replied, in the Guru's house this hath ever been the rule, that he whom nobody knoweth become conspicuous. Have no anxiety, remain humble as before, and everything shall prosper. The Guru's mother had not been consulted as to the status of the proposed bridegroom, and when told what the Guru had done, did not fail to give emphatic expression to her adverse opinion. What hast thou seen in him? I hear he is a very poor man. The Guru replied, Mother dear, God will act for the best. The bridegroom is good, and of good family. Father and son are six, and as for wealth there is no deficiency in the Guru's storehouse. On Wednesday at the full moon in the month of Kartik, Sambat 1677, Nanaki gave birth to another son. The midwife praised his qualities, and the Guru's mother was delighted. When all the ceremonies attended on childbirth were completed, the child was called Atul Rai. The Guru, on seeing him, uttered this prophecy. He shall be absorbed in fixed, atal, contemplation, be a benefactor to mankind, restore life to the dead, crown his life with glory, and after death attain the highest position in God's court. A Sikh named Mirra resided at Bakala, a town near the river Biyas. He built a mansion for the accommodation of the Guru, and went to Amritsar with the object of inviting him. The Guru gave him no definite promise, but said he would come at some time. Mirra then went to wait on the Guru's mother, expecting a more satisfactory answer from her, and hoping she would prevail on the Guru to accept his invitation. It was the time of the wedding of her grandson Gurditta Tanati, also called Nihalu, daughter of Rama, and she was in a favourable mood to listen to a request. She had once consented to go to Bakala, told Mirra to proceed with that, and she would soon follow with her son the Guru. The Guru, on consideration, thought it proper to yield to his mother and accept the invitation. He was in due course received by Mirra and the other inhabitants of the village with great respect and rejoicing. After three days, Ganga, the Guru's mother, informed him that as she had now seen her daughters-in-law and her grandchildren, it was time for her to depart. She said that she had no further desires on earth to gratify, and would go to dwell at her husband's feet. She gave orders that as Guru Arjuna's body was thrown into the Ravi Nihalavar, so should hers be thrown into the Biyas. Then, collecting her thoughts, repeating the Jyupji, the Sukhmani and the Anand, and concentrating her attention on Guru Nanak, she went to a final repose on the first day of Jeth, Sambhat 1678, AD 1621. Four-six took her body into the Biyas until the water reached their necks, and there allowed it to be borne on the stream. When the Guru, after his mother's death, was preparing to return to Amrita, Mirra pressed him to remain in Bukkala, and there celebrate the ceremonies of the tenth day after his mother's death. That is, put on a turban and a fixer patched to his forehead, according to ancient customs. The Guru replied, The patch of Gurudam shall be applied here to the forehead of the ninth Guru. Thou shalt survive till then, and thy desire to behold his installation shall be gratified. The Guru went to Amrita without waiting for the ceremonies of the tenth day. When his wives and other relations heard of his mother's death, they were naturally much grieved for the loss of such a capable and affectionate lady. They said, We had no anxiety as long as she presided over us. Who will now give us counsel and consolation? The Guru, by way of soliciting his people, recited the alohanian or lamentations of Guru Nanak. By Buddha, who had gone to Amrita to condor with the Guru on his mother's death, took an opportunity of making a personal representation to him. Thy mother hath gone to heaven. I see thee girding on thine arms and preparing for battle. My body hath grown old. I am no longer strong for combat. I must return to my forest home as before. The Guru replied, I am but fulfilling thy prophecy that I should wear two swords and twist the necks of the muggles. Thou mayest go to live where and how thou pleasest. The Guru practised all martial exercises and collected arms of every description. He hunted, witnessed exhibitions of strength by Pender Khan and occasionally visited Kaolan to afford her spiritual consolation. Another son, who was named Tegh Bahadur, was born to Nanaki on the fifth day at the dark half of Bisak, Sambat 1679 AD 1622. It was prophesied at his birth that he should restrain the mind, subdue his passions and beget a powerful, arms-bearing and warrior son, who would promote religion, convert jackals into tigers and sparrows into hawks. There was a Sikh called Gurumuk who was married to a devoted wife. They were happy in every respect except they had no children. They requested the Sikhs to pray for them, that their desires might be fulfilled. They were advised to serve Sikhs in every way and they did so. The result was they had a son in due course. When he was ten years of age his parents died within a short interval of each other. The son was brought up without a trade or profession of any sort and had to sell his household property to maintain himself. Nobody would pay what was due to him and if he owed anything he had to pay twice or thrice more than was just or in default pledges house immovables. At last he came to pass that he found himself without house or home or property of any description except one solitary kauri. He took this humble coin to the marketplace but no one would give him food for it. His stomach was collapsing with hunger and he began to weep and wail. I was my parents' darling but they gave me no education. How shall I earn my living? While thus complaining a company of Sikhs singing hymns was passing by. One of them asked him why he was thus standing all full on. Having told his story he was urged to join the party and proceed to Amritsar to seek the Guru's protection. He would obtain maintenance from the Guru's kitchen for did not Guru Arjan say my brethren, eat food to satiety and meditate on the ambrosial name in your hearts. Apart from maintenance the youth would obtain spiritual advantage by visiting the Guru. He accordingly joined the Sikhs and did menial service for them on the road. When not so occupied he was committing the Guru's hymns to memory so absorbed Ozzy and his devotions that he forgot on one occasion to proceed with his party. He was found wandering by a Pathan trooper and impressed to carry his luggage. It was then the era of Muslim domination and no one had the courage to set him free. He was lamenting his fate in having parted from the Sikhs and being thus delayed in seeing the Guru when he accidentally met a Masand. Having saluted him he placed his Kori before him and begged him to offer it to the Guru and supplicate him to grant an interview to a Sikh in distress. The Masand took the Kori, blessed the son of Gurumuk and proceeded on his way. The youth and the Pathan went on until they were weary from the heat and the journey. The Pathan espired a clump of trees and an adjacent well where he stopped to take rest and quench his thirst. As he stood on the edge of the well, the Masonry gave way and he was launched into the water with tons of Masonry on his head. This was understood to be a punishment from heaven for his tyranny in impressing a devout Sikh and causing him to undergo excessive hardship. Gurumuk's son began to consider what he was to do with the Pathan's luggage. He did not know his name or address. He therefore decided that the things were a windfall for himself. He opened the bundle and found some clothes, jewels and 1,000 gold muhars. He tied them all up again and taking them with him on the Pathan's horse set out from Ruta. When darkness was coming, he saw tonight's lodging and was conducted to the house of a Hindu. The Hindu happened to have gone abroad, leaving his wife at home. The visitor handed her a rupee and requested her to bake him two cakes. She took the money, observed his bundle and at once made up her mind if possible to relieve him of whatever he was carrying. She laid him on a bed in the dudhi or out of reception room, had his horse tied up and began to prepare his dinner. She made him a savory dish in which she mixed the potent narcotic and placed it before him. He took a morsel of the food and repeating why Guru put it in his mouth. As the bard said in one of his verses in praise of Guru Amridas, the poison was changed into nectar when he uttered the true Guru's name. The hostess called out to her guest every half hour and was astonished at hearing him speak in the ordinary manner. Before composing himself to sleep, he repeated the sohila with great devotion. Foiled in this attempt, the hostess thought of another plan whereby she might rob her guest. She persuaded him on the pretext of safety to go and sleep near his horse and leave his saddlebags and bundle with her. She represented that if anything was stolen from him, she would get a bad name, hence her thoughtfulness for him and herself. When she found the sixth property in her possession, she hastened to a burglar who was of lover of hers and requested him to come and kill the man who was sleeping in her reception room.  I will never forget the favour and I will, besides substantially reward thee. Having received a promise from the burglar, she returned home and went to sleep. By accident her husband returned home that very night. On entering the doodi and seeing a stranger, he inquired who he was and his business. Guru Muk's son informed him. The owner of the house, who was a kind and considerate man, took him within the better to show his hospitality and went himself to sleep in the doodi. At the end of the night the burglar came and killed the master of the house, believing him to be the strange guest and then absconded. In the morning it was ascertained that the newly arrived husband had been killed and not the wayfaring sick. The victim's wife began to weep and mourn. Her husband was gone and she found herself in the painful position of an Indian widow. Meantime the guest awoke and heartily thanking the Guru for his escape, took up his saddlebags and bundle, mounted his horse and lost no time in departing. On his escape he devoutly repeated the following hymn of Guru Arjan. No hot wind toucheth him who is under the protection of the Supreme God. A round about me is God's circle, so no trouble can afflict me, my brethren. I have met the perfect true Guru who hath reconciled me with God. He gave me God's name as my medicine. I have fixed my attention on the one God. That preserver hath preserved me and cured all my maladies. Saith Nanak, mercy hath been extended to me and God hath become my helper. In the Guru's court it was usual for the Masans to bring the offerings of the six and hand them to an officer called Ardhatsia or Chamberlain. He used to call out the giver's name and the nature of the offering and present it to the Guru. When he came to the presentation of Gurmukh's son's kori, the Guru said, He hath sent this kori with faith and hath received much more than a thousand vaults from God. He is now on his way, hither. While the Guru was speaking and the Masan who had brought the kori was wondering how the Pathan could have parted with his impressed carrier, the Sikh arrived and addressed the Guru. O true king, this horse, these arms, clothing and gold coins are all thine. It is thou who hath freed me from the tyranny of the Pathan, the poison of the evil woman and the sword of the robber. And now thou hast granted me a sight of thee and the privilege of bathing in thine ambrosial tank. The Guru replied, Thou hast with faith offered a kori in return for which Guru Nanak hath granted thee a treasure. The horse, arms and money are all thine. The Guru told the youth to trade with the property, do an honest business, give a tithe of his profits to the Sikh cause and continue his religious duties as before. On the evil woman who caused her husband's death, a poet composed the following. As a curse is the wealth hoarded by a miser without generosity. As a curse is a learned man's pride which benefitted not the world. As a curse it is beauty without wisdom. And a curse it the wisdom with praiseeth not God. As a curse it is the tongue without God's name. As a curse it is the hand which serveth not his saints. As a curse it are the ears which hear not God's name.  As a curse it is life without association with the saint. So is woman's life a curse it without a husband. And on the Sikh who offered a kori, by Gurdas composed the following. When man goeth one step toward the protection of the Guru's feet, the Guru advanceeth a million steps to meet him. The true Guru ever remembered him with love, who even wanted to remember the particle of the Guru's teaching. The Guru shall bestow all wealth on him, who offered even one kori with faith, devotion and love. The true Guru is an ocean of compassion. Saddenable is the knowledge of his greatness. I bow, I bow, I bow to the Guru whose glory is indescribable. End of Chapter 7 Recording by Padi Baluwalia Ottawa Section 8 of the Sikh Religion Volume 4 This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Padi Baluwalia Ottawa The Sikh Religion Volume 4 by Max Arthur McAuliffe The Life of Guru Hargubind Chapter 8 Sudden intelligence arrived that the Emperor Jahangir had died in Kashmir, whereupon his son Shah Jahan immediately assumed regal power. The Guru, knowing the future, addressed strife as an evil agency. Go where thy companions, falsehood, worldly love and pride, have their dwellings and be happy with them. Thou shalt have enough blood there to fill the skull thou carryest. When Damodari's daughter wished to be married to the son of Dharmu, she wished to invite all her relations on the occasion. But the Guru would not agree, because he had a pre-sentiment of hostilities on the part of the new Emperor. He knew that Mirban, Prithya's son, and Karamchand, son of Chandu, had poisoned Shah Jahan's mind against him. The Sikhs were all distressed at this, and said to him, if thou invite not thy relations at such a time, how shall they be known as thy relations? The Sikhs, not knowing the Guru's real motive, considered that he was too much occupied with Mohammedans and military exercises. It is true that he excessively pampered Pendakhan in every way, and used frequently to present him with offerings made by the Sikhs. This caused great heart-burning to others. It was decided that a deputation consisting of Baiz Dhillik, Tirat, Nuala, Krishnan, Tulsi, Thakthu and others should wait on Baiguru Das, now an old man, possessing much influence with the Guru, and endeavoured to persuade him to demonstrate with the Guru on his general conduct. On this occasion Baiguru Das composed the following. People say the former Gurus used to sit in the temple. The present Guru remained not in any one place. The former emperors used to visit the former Gurus. The present Guru was sent into the fortress by the Emperor. In former times the Gurus Darbar could not contain the sect. The present Guru leadeth a roving life and feareth nobody. The former Gurus sitting on their thrones used to console the Sikhs. The present Guru keepeth dogs and huntseth. The former Gurus used to compose hymns, listen to them and sing them. The present Guru composedeth not hymns, or listeneth to them, nor singeth them. He keepeth not his Sikh followers with him, but taketh enemies of his faith and wicked persons as his guides and familiars. I say the truth within him cannot possibly be concealed. The true Sikhs like the Bumblebees are enamoured of his lotus feet. He supported the burden intolerable to others, and asserteth not himself. Baiguru Das told the Sikhs that, though the Guru was blameless, yet in order to silence his detractors, it was advisable to send for Bhai Buddha to apprise the Guru at the scandal that had arisen. The Sikhs accordingly went to Bhai Buddha in the forest and represented to him the state of affairs. They found him already prepared to set out from Ratha. The Guru treated him with marked respect and seated him near him. He said, Bhai Buddha, thy body is old, but thy love is ever young. Why hast thou undertaken such a journey in this hot month of jit? Tell me thine object. Bhai Buddha replied, Thou art like the Ganges, like the sun and like the fire. The Ganges swalloweth corpses and bones of the countless dead, and yet remaineth pure. The sun draweth towards it noxious vapours and yet remaineth pure. Fire burneth and consumeeth the dead and yet remaineth pure. Thou art like all three. The Sikhs seeing thy love for sport and military exercises fear for thee. Whereupon abandon them. The Guru laughed and replied, I have done nothing improper. I am only obeying thine orders with my life and improving the condition of my Sikhs. Upon this Bhai Buddha returned to his forest dwelling. The Guru once in a vision beheld his father Guru Arjan surrounded by his saints. He thought that Guru Arjan thus addressed him. As Guru Nanak, unreceiving God's order, resigned his supply office in Sultanpur, travelled in foreign countries and preached the true name. So the saints who were annoyed by the unjust acts of the Turks prayed thee to gird online arms and make use of them to good effect against thine enemies that the Sikhs may abide in peace. Guru Hargubind replied, the words of the saints are immutable, what they propose God accomplisheth. I shall be engaged in many battles in which enemies and oppressors shall perish. The Guru, unawaking, took his bow and quiver, girded on his two swords, his daggers and other arms and distributed horses, uniforms, armour, shields and guns among his soldiers. A company of Sikhs came from the west to behold the Guru and present him with offerings. As they were hungry and weary, the Guru desired to give them their dinner. The Guru's servants represented the dinner had already been served, the fires were extinguished, the coats had all dispersed and even if they could be found it would be very late to retire for rest after a second dinner had been prepared. The Guru then bethought him of a room full of sweets collected for the marriage of his daughter and ordered that they should be given to his visitors. The key of the room was with Damodari, the Guru's wife, but she refused to give it up or bestow the sweets on anyone till the Brigham's party had partaken of them. The Guru sent to her several times but she obstinately adhered to her determination. The Guru then gave then to his sentiments, My Sikhs are dearer to me than life. Were they the first to taste the sweets, all obstacles to the marriage should be removed, but now the Muhammadan shall come and possess themselves of them. My Sikhs are like a garden. If its trees remain green they yield flowers, leaves and wood for all purposes. Wherefore we should ever take care to foster Sikhs and promote their comfort. From the days of Guru Nanak down to my father the fifth Guru, it had ever been the practice to entertain five Sikhs whenever anything of importance was to be done and all efforts should thus prove successful. When wandering Sikhs come to my house and go away disappointed, it is a just requital that the sweets should fall to the Muhammadan's and the marriage be interrupted. The bystanders began to tremble but none of them durst begged the Guru to recall his curse. Fortunately however, at the time a Sikh came with five man's of sweets as a contribution to the marriage feast. The Guru distributed the offering among the Sikhs who had come from the west and thus succeeded in discharging the duties of hospitality. The Emperor Shah Jahan went hunting for Lahore in the direction of Amritsar. The Guru at the same time was similarly occupied. Both hunting parties unconsciously approached each other but without meeting. The Emperor had a white hawk which had been sent to him as a rare present from the King of Iran. As the Emperor was on the point of returning to Lahore a Brahmini duck rose and he with his own hand let fly the hawk in pursuit. The hawk which had been over pampered refused to strike but began to play with the bird. The Emperor felt tired and did not wait to capture it but hasted his way to Lahore. He sent his huntsman with some troops to search and concluded that they would bring him back his treasure. They went wherever they saw the duck rising before the hawk. The bird and the hawk eventually fled in the direction of the Guru's party. The Sikhs at once let fly a hawk of their own which seized the duck. The Emperor's hawk then joined in the seizure and the Sikhs caught them both. They were pleased to behold such a beautiful hawk and congratulated themselves on the acquisition. They decided they would keep it for themselves since it had sought their protection. When the royal huntsman and his troopers arrived and saw the hawk they told the Sikhs that it was theirs and asked that it should be given them. The Sikhs refused to admit the ownership of men who were strangers to them and said that as they had caught the bird with difficulty in the forest and it had no owner they claimed it as their price. The huntsman replied, Shah Jahan whose glory is great is king of the whole world. The kings of all lands bow before him and fear him. He had left nowhere a rebel and had subjected all men to his authority. Know you him not? We are his servants. The hawk alighted here before our arrival. You have caught him and made him your own. Give him up quickly, displease us not, or the Emperor will be angry. The Sikhs rejoined. We will not give up the hawk through fear of the Emperor.  The head huntsman renewed the remonstrance. Fear you not the Emperor? Since you are within his cable toe why desire to behold a real exhibition?  Even kings who have thousands of fighting men stand with clasped hands before the Emperor and fear him in their hearts. If you give up not the hawk how shall you escape? Whither will you flee? When the Emperor's army cometh and falleth on you with violence who will fight on your side? Then you and the hawk will be captured and taken away. Ponder on my words. The Sikhs angrily retorted. Coward, why quarrel thus? Go off with thine arms in safety. Why provoke chastisement for thine insolence? We shall see if the hawk be longeth to the Emperor or to us. Go before him and complain and do what he will tell thee. Stand not quarrelling here. If thou desire to retain thyself respect abandon the hawk and go. Otherwise thou shalt leave thine arms behind thee and suffer the disgrace thereof. As the altercation waxed hotter and more angrily language was exchanged the Sikh warriors called to arms and inflicted severe chastisement on the Mohammedans. They who survived hasten their steps to Lahore to report to the Emperor the seizure of the hawk and the violence of the Sikhs. Other enemies of the Guru thought it a good opportunity to revive the charges against him and to remind the Emperor of his alleged misdeeds. The Guru, they said, had now crowned the measure of his inequity by misappropriating the Emperor's favourite hawk and his Sikhs have slain several of the bodyguard. The Emperor was taunted with apathy and advised to arrest the Guru at once lest he should see some fort, rise in rebellion and defy constituted authority. The Emperor sent for Mukles Khan one of his trusty general officers seated him near him gave him a dress of honour of great value and a swift and powerful charger with golden trappings and ordered him to organise a military expedition to punish the Sikhs. Mukles Khan already commanded an army of 7,000 men and he was empowered to take with him any further forces he might require. He was to bring the leader of the Sikhs and the hawk by any means he thought expedient to the Emperor and he should then be promoted to even a higher position than he had previously occupied. Mukles Khan told the Emperor that it was a very easy matter. At the very moment of his arrival in Amritsar he would arrest the Guru and bring him before his Majesty without having to resort to force of arms. The 6th of Lahore, hearing of the contemplated military expedition against the Guru, sent a swift messenger to apprise him of it. The messenger reached Amritsar in the evening. There was a place called Logar or the iron, the strong fortress, outside the city. It was really a platform raised to resemble a species of tower where the Guru used often to hold his courts in the afternoon. He had a high wall built around it, prepared it in other ways for defence and posted within the enclosure a small detachment of 25 men in anticipation of attack. He took out all his weapons, cleaned and sharpened his swords and distributed them among his troops. Meanwhile, there were great rejoicings in the Guru's palace on account of his daughters approaching marriage and women sang the marriage songs composed by the Gurus. His Sikhs told the Guru that a big gun was necessary for the defence of Logar. The Guru replied, there is a hollow tree lying there which will serve as a cannon. It is said that from the hollow tree, thus converted into a weapon of artillery, the Sikhs subsequently discharged stones in such a manner as to dismay their adversaries and seriously thin their ranks. The Sikhs and their officers made preparations and were soon ready for the fray. The Guru addressed his commander-in-chief Banu, it is not good to have the fighting near our homes let the battle be fought outside our city. In the first place, the enemy may enter our houses and plunder our property, and secondly, we may kill our own brave men in the darkness. It is better to that our families be removed for safety outside the city. They must only take with them the first articles on which they can lay their hands. Bainuala, who appears to have been an elderly man, went into the Guru's private apartments and brought forth his wives and children. For the approaching marriage, everything that was necessary had been stored up, but there was no time now to make a nice selection and many valuables must be left behind. The 25 brave Sikhs on duty in Lagard restrained the imperial host, but were unable to cause much destruction among them owing to the darkness of the night. The defenders of the fort said that in the morning they would show their strength to the Turks and they would fight their way to Lahore, capture and bring back the Emperor and thus prove to the world that they really were the Guru's soldiers. Meanwhile, the Guru's wives and children were all removed to a house near Ramsar. The Guru went to the temple and there fervently prayed for victory. He repeated on the occasion these lines of Guru Arjan. Wicked men and enemies are all destroyed by the Eolord and thy glory is manifested.  Several other verses of the Guru's father recurred to his memory at the time. God did destroyer of fear removeeth pride. They who harbor it shall drop and fall on the ground like leaves. It was discovered at Ramsar that the Guru's daughter Virul whose marriage had been thus rudely interrupted was missing. At this her mother began to weep and wail. Singer and Babak were sent to search for her. It appeared that when the Guru's family were leaving their abode, the girl was accidentally left in the upper story of the house. The Guru gave Singer and Babak his rosary to satisfy her that they had really been commissioned to search for her and that no treachery was contemplated. The sick detachment in Lugar though courageous to the last degree were too few to cope with the Mohammedan host and after destroying hundreds of the enemy fell martyr to the Guru's cause. The Mohammedans proceeded to the Guru's palace in search of him and on finding it empty became furious. They took possession of the house in which the sweets had been stored at the marriage feast and gorged themselves to repulsion. Virul remained silent in the upper story and would not through fear open the door even when invited to do so by Singer and Babak. When, however, her father's rosary was shown to her by the light of a lamp she became satisfied that no deceit was intended.  The horse, which used to be kept at Ramsar knew his way through the city and so Singer gave him free reign that he might make his way in the dark. Muqlis Khan, who was standing on the brink of the holy tank on hearing a horse pass charmed the rider. Babak, who was walking by the horse replied in Muqlis Khan's Turkish dialect We belong to you. We have grown weary of searching for you but did not know where to find you. If you have seen the Guru anywhere pray tell us and if not then be on the alert. They were on the point of passing on when their movements were heard by one of the Marmadin soldiers who shouted aloud the Guru's family is escaping. Seize them. Upon this a Pathan soldier put his lance in rest for attack. Babak, noticing his action, discharged his musket and the soldier fell like a plantain tree before a gale of wind. The Guru, hearing the report sent Piddy Chan and Pindakans to assist Viru's rescuers and they all made their way in safety to him and received countless congratulations. Three hours of night now remained. The Guru, feeling that his family would not be safe in Amritsar after daybreak decided on at once sending them to Goindwal. It happened too that the coming day was the one fix for Viru's marriage. He ordered that his family and all the non-combatants of this city should halt at Jabal, a town about seven miles to the southwest of Amritsar. They would spend the day there and he would join them in the evening when they would celebrate the marriage without interruption and then proceed to Goindwal. This was all arranged and the Guru dispatched the guard of soldiers for the protection of his people. He took the precaution of sending two soldiers to stop the bridegroom's procession lest it might fall into the hands of the enemy. The enemy, worried by the forced march of the previous day and their sleepless Bivouac and sufficted by the Guru's suites were sleeping on beds they had seized from the citizens. When they lay down they thought that Guru had either been killed in the fight or had absconded. They were awakened by the unmistakable sound of muskets, then began the conflict, the clashing of swords and the hissing of bullets. Brave men fell and died, blood flowed in profusion, corpses were piled on one another. The wounded out of piercing cries, heads, bodies, arms and legs were separated and horses without riders careered around the city. Muclas Khan, on seeing his soldiers give way, thus addressed them, ashamed to run away before a few six, charge and either capture or kill the Guru. The Turks, supposing that Baibanu, the Guru's commander in chief, was the Guru himself advanced against him. They were further incited to the combat by the shouts of Shams Khan, an officer of the imperial guard and rushed on with drawn swords. Baibanu too, cheered on his men, advanced of six, fight and fear not. The Guru our preserver is with us, if your heads fly off, let them fly, but never allow yourselves to be called cowards. Charge in a body, strike and rout the enemy. On hearing these words of their chief, the Sikh set their teeth and charge crying, smite, smite and challenging the enemy. Such was their onslaught, the Shams Khan and his troops fled precipitately. Muclas Khan sent Anwar Khan to Shams Khan's assistance. Anwar Khan addressed him, O Shams Khan, thou hast disgraced the name of Mughal and Patan. Think of thine ancestry, stand and fight the enemy and lose not heart. Even if thou save thyself for a moment by flight, that shall not long avail thee, for Muclas Khan will afterwards put thee to death and thou shalt then burn in hellfire. Hearing Anwar Khan's reproaches, Shams Khan returned and roared defiant his opponents. This produced some confusion in the Sikh ranks. On observing this, Bhai Banu rushed with great velocity to the protection of his troops and caused them to fire a volley which killed Shams Khan's horse. Bhai Banu then dismounted and he and Shams Khan engaged in single combat. Bhai Banu said to him, I will not suffer thee to escape now. Shams Khan replied, Defend thyself, I am going to strike. Bhai Banu received the sword on his shield and then putting forward all his force, beheaded his adversary with one blow. The Mohammedans, seeing their commander slain, rushed in a body on Bhai Banu and assailed him on all sides. He however lost not heart but cut down the enemy as if they were radishes. Observing him springing and roaring like a tiger, all feared to approach him. At last he received two bullets which passed through and through his body. With Waiguru on his lips, the brave commander of the Guru's army dispatched his repose at Guru Nanak's feet. When Mukla's Khan heard of Shams Khan's death, he dispatched a thousand horse under the command of Saeed Muhammad Ali to the part of the field in which he had been slain. Muhammad Ali's troops fought with great determination and inflicted impaling losses on the Sikhs. Heads and legs flew off until heaps were formed on the plains. Kites uttered shrieks of joy and the demonesses attendant on the goddess of war belched in such a servitude of flesh and gore. The marksmen by Toda, Nihalu, Tiloka Ananta and Nivala killed many Muslims. Singer too did good service in encouraging the Guru's men. Fight now, remember my friends, this opportunity will not come again. A Muhammadan troop in the Guru's army represented to him that his men were too few to cope with the thousands of brave troops against him. The Guru replied that he was not responsible for the war. They who sought it should perish therein. His helper was God. In the words of the Sukhmani if God infused power into a little ant it can reduce to ashes armies of hundreds of thousands and millions of men. He is the preserver of all creatures. Singer continued valorous to the end. He advanced with 500 warriors, fought like a tiger and put the Muhammadan host to flight as if they were so many jackals. Muhammad Ali is seeing his army fleeing, pressed to the van and endeavored to rally them. He fired at Singer and wounded both him and his horse. His adversary, seeing that Singer was not yet dead, fired again but missed him. Singer recovered consciousness, drew forth an arrow as he lay on the ground and taking steady aim drove it through Muhammad Ali's chest. The Imperial army, on seeing him fall fought with desperation to avenge him. Baitorta and Baitiloka, who were so eager for the combat that they pushed each other aside to reach the front, both fell mortally wounded. In the Malay that ensued the Sikhs and the Turkish army became blended like two torrents. The soldiers of both armies wrestled with one another. The Muhammadans rushed on shouting Ya Ali, Ya Ali the brave Singer in the conflict died a hero's death. When the news of Singer's death reached the Guru, he dispatched the powerful Pandakan against the Muhammadans. Pandakan advanced with his troops like a hawk moving among swales. The Guru himself went into the thick of the fight and adjusting his arrows to his bow discharged them, hissing like snakes and killed countless Muhammadans. These fell to the earth as if they were drunkards intoxicated with wine or pang. When Mukhlas Khan heard that the Guru had personally taken the field and was destroying his army he ordered all his troops to charge and not allow the Sikh priests to escape as they had done on the previous night. God the Muhammadan chief said have now given the Guru into our hands. We will send him to the Emperor and receive rewards and honours for his capture. Upon this the Imperial army and a body plied their arrows, swords and muskets and rushed like clouds in the month of Sawan to the capture or destruction of the Guru those arrows dispersed them like a westerly wind. When struck by him they lay on the ground like men deep sleep of indigestion induced by a surfeit of sweets. Those still able to fight advanced gnashing their teeth with rage but on meeting the Guru rung their hands in sorrow. The Guru in order to draw them on used sometimes to retire a little. The Turks would then advance and receive their death at his hands. Pai Jeta and Tak Tuus thinking the Guru's retreat was due to weariness prayed him to take a brief respite and they would in the meantime hold the enemy in check. The Guru replied, No, I have retreated that they may advance and be all destroyed in a body. End of chapter 8 Recording by Padi Oluwalia Ottawa Section 9 of the Sikh religion Volume 4 This is a Librivox recording All Librivox recordings are in the public domain. For more information or to volunteer please visit Librivox.org Recording by Padi Oluwalia The Sikh religion Volume 4 by Max Arthur McAuliffe Life of Guru Hargobind Chapter 9 Bidi Chand and Pender Khan had been committing great havoc among the Muhammadan army. They and Pai Jati Mal by his Nanda, Piraga, Ima and Bikan mounted on their charges ran to the Guru's assistance and destroyed detachment upon detachment of the enemy. By Nanda drew his sword and cut off the heads of several Muhammadans. The conflict was so obstinate that the martial weapons on both sides were broken and the combatants had then to fight with their fists. While they were thus contending Muhammadans in their dismay they applied both on the Guru's troops and on their own. The Guru's brave soldiers Amira, Jeta, Tota, Krishna Das, Gulala, Gopala, Nehala, Daila, Taktu, Mahita, Pera, Deloka, Jati Mal, Piraga, Jeta, Bidi, Chand, Babut and Pender Khan cheerfully resolved to spurn life and devote themselves soul and body to the Guru's assistance. The Sikhs surrounded Alibek Saira Durkan, Saeed Dedar Ali, Mir Ali, Ismail Khan and others who had acquired throughout India a great fame in many a field. The brave youth, Bidi, Chand and Pender Khan lifting their lances soon made their enemy's horses riderless. The Guru himself so fought that no one whom he struck asked again for water. The Muslims advanced against him with drawn swords. The four Sikhs, Tota, Deloka, Ananta and Nehala hastened to his support. These four faithful and devoted Sikhs having killed Bahar Durkan and the whole of his detachment received the edge of the sword on their own necks and went to heaven as a reward for their devotion. Seeing them fall by Mohan, by Bidi-Chan, Gopaldas, Jeta, Piraga, Paira, Damodar, Bagmal, Pender Khan, Jati Mal, Chandalban, Chaju, Gaju, Hira, Moharu, Sujan, and Ammonia Sikhs who had devoted their lives and property to the Guru challenged, defied and closed with the enemy. Mughalist Khan then addressed his chosen warriors Karimbeg, Rahimbeg, Alibeg, Janbeg, Salamat Khan and others. My brethren, why have you lost courage?  Show your gratitude, earn fame and receive further rewards of bravery. The Guru hath no army, no soldiers. His Sikhs are common people. Charge, capture them, take them to the Emperor and you shall receive rewards. Said Khan replied, O my lord, thou speakest justly, but the Guru's arrows are like black snakes. If one of them strike a man, he requireeth nothing more. Pender Khan is a powerful and brave warrior. Thou sayest that the Guru's army is worthless. Open thine eyes and see. We brought seven thousand men against him. How many of them now remain? The Guru is a lamp around which his enemies fly like moths and are reduced to ashes. Mucklas Khan, finding himself defeated, sent an envoy to propose terms of peace. The envoy addressed the Guru as follows. O true Guru, fighting becomeeth thee not. Consider if thou hast any kingdom to enable thee to fight. The Emperor hath hundreds of thousands of men, many fortresses and endless resources. If thou come to terms, thou shalt abide in thy city. Thou art already in possession of revenue free villages and hast up to the present lost nothing. All Rajas, Nawabs and rulers are subject to the Emperor. He is the Lord of Bulk, Bukhara, Kabul, Balochistan, Hindustan and other countries. What power hast thou to contend with him? If thou suffer a reverse, on whom wilt thou rely for assistance? Whither wilt thou flee for safety? If you harken to my words, then will we make peace. Be satisfied with the Guru's ship. What will thou gain by a prolongation of hostilities? The Guru replied, The Emperor is without the fear of God in his heart. Why should we go to make peace with him? Our reliance is on my Guru, the King of Kings, whose creature this Emperor is. If his descendants persist in quarrelling with the Guru, they shall forfeit their empire. Let the Emperor protect his throne. The army of which he is so proud shall perish like the 7000 you have brought against me. If you retire now, you may survive. But if you persist in fighting, not one of you shall escape. Mukles Khan, on receiving this message, considered how he could show his face to the Emperor if his troops retired without victory. On the other hand, were they to renew the combat, they would have no chance of escape. But at all events it was better to die fighting with the foe than to live by ignominious flight. He therefore, after a short respite, ordered the renewal of hostilities. When the Guru's men heard the Muslims call through arms, they represented to their spiritual and temporal master, O True King, only 100 of us armed men are ready for the combat. All the rest are sleeping after the toil of battle. Mukles Khan's troops, who fled from the field, have now rallied and sounded the call to arms. The Guru replied, we shall send them straight to death. Allow them not to escape. Bidi Khan deplored it, the Guru's determination. Upon this, the Guru's men called to arms, and lighting the fuses of their matchlocks, advanced to repel the enemy. Every Muslim who advanced was slain. The Guru, who fought with conspicuous bravery and success, was a host in himself. He discharged in quick succession, barbed and crescent-shaped arrows, which hissed as they left his bowstring and killed men and horses of the opposing ranks. His handful of men blessed and praised his valour. Said Sultan Beg, seeing his own army fast perishing, decided to make a united and determined rush on the Guru as the only means of obtaining victory. The advice was accepted and the Muslims charged. Bidi Khan, Bidi Khan and Jati Mahal hastened to oppose the onset of the enemy and dealt them wholesale destruction. Sultan Beg aimed a lantern, Bidi Chand, whose horse providentially turned aside and thus saved his master. Upon this, Sultan Beg retreated to escape a return stroke. Bidi Chand called out to him, Stand, why flee us thou? Sultan Beg received his adversary's sword on his shield and escaped for the moment. Bidi Chan's sword could not reach him but a swift arrow overtook him. It pierced Sultan Beg's body and he fell lifeless from his horse. Bidi Khan was equally successful in the combat. He made Dider Ali, the last survivor of Muckliss Khan's personal staff, bite the earth. Muckliss Khan now left alone. Thought nothing remained for him but to engage the Guru himself. He said, let thee and me now decide the quarrel by single combat and none else approach. In order to please him, the Guru warned his own men to stand aside. He then discharged an arrow which killed Muckliss Khan's horse. Muckliss Khan then said, thou art on horseback and I am now on foot. Moreover, I want to fight with sword and shield, but thou art discharging arrows. It is not a fair fight. Upon this, the Guru dismounted and said, show thy utmost skill and strike the first blow. The Khan aimed the blow which the Guru avoided by the left side movement. The next blow fell on the Guru's shield. The Guru then said, thou hast made two strokes which I parrot. Now it is my turn. The Guru then lifting his powerful arm dealt Muckliss Khan a blow which cleft his head in twain. Pender Khan, Bidi Chand and Jati Mahal killed the Muslims who held their ground but the great majority of them fled without venturing to look behind. After nine hours of fighting, the victory was complete. All his surviving six exchanged congratulations and the drums of victory joyously sounded. The Guru went to inspect the field of battle and then visited Logar. On seeing his faithful friends Mohan and Gopala groaning in death's agonies, he wiped their mouths and said, O Mohan and Gopala, whatever thou ask me I will grant you. You have given your lives my sake. There is nothing I would not give you. They replied, We feared that at our last moment we should not behold thee but thou, being a surter of hearts and omniscient, hath come to gratify us. We have now no further desire. The Guru again pressed them to ask for a favour. They replied, grant us that in whatever shape thou mayest be we may ever abide with thee. Grant us also that all who died fighting on thy behalf may receive salvation. The Guru, I congratulate you on your disinterestedness. Both prayers shall be granted. You are happy in your death. Then fixing their thoughts on God they separated their eternal souls from their temporary bodies. The Guru had all the remaining corpses collected, washed, clothed with shrouds and placed on funeral piles. He then with his own hands set fire to the wood. The battle extended to a distance four miles to the south of Amritsar and there at Dharamsal called the Sangrana or battle was erected to commemorate the Guru's victory. The battle was fought in Sambat 1685 A.D. 1628 A fair is held on the spot every year at the time of the full moon in the month of Bisak. When the Guru had completed the last rites of his brave soldiers he made preparations to go to his family in Jabal. On arriving at Jabal he had time to turn again his attentions to his daughter's marriage. He sent Masans in advance to meet the Brigham's procession. Dharmah, the Brigham's father contrary to custom humbled himself before the Guru and prepared and dressed his son Sadhu for the ceremony. A Muhammad and soldier who happened to be in Jabal at the time heard rejoicings, saw fireworks and inquired the cause. He learned that it was on account of the marriage of the Guru's daughter and that the Guru had just arrived after destroying the Imperial army. It at once occurred to the soldier that if he killed the Guru he should receive a large reward from the Emperor. The soldier thought that as the Guru was then without suspicion of harm and unguarded his death might be easily affected. If the project did not succeed he thought he would at any rate frighten him and the marriage festivities might be interrupted. He took up his match lock lit a fuse and aimed at the Guru. The musket burst and killed the soldier instead of his intended victim. His death was attributed to God's special intervention and the marriage was duly celebrated. Sadhu, the Brigham was inspired to compose the following him on the occasion. I was reading the lesson of sin. I was sitting at the shop of falsehood and deception when the true Guru cut off my evil thoughts and took and drew me out of hell. I am a sacrifice. My life is a sacrifice to the Guru. I was sullen and blind and saw not. I was drowning in mammon. I praised the true Guru who showed me light. The slave Sadhu has seen the Guru washed his feet and drunk the nectarius water therefrom. The perfect Guru has given me to drink the nectar of the name. Before parting with his daughter the Guru gave her the following advice. How can I describe the worth and dignity of a husband? Service to him is the most important duty a wife can discharge. Greatly honour his elders and heartily serve thy mother-in-law. Viru then went to take leave of a mother who addressed her. If thou desire to be happy thou must ever serve thy husband. Ever consider the honour of thy family. Associate not with the evil. Rise early to perform thine ablutions and read the Guru's hymns. Let no complaint against thee reach me. In this way shall thou enjoy all happiness. How can my beloved daughter in a short time I will send for thee. Guru Nanak hath been our protector. Otherwise thy marriage would not have been celebrated. Her mother then embraced her and showed great concern at her departure. The Guru returned to his private departments and said, daughters are other persons property. Why feel their loss? Guru Nanak hath sought her and consoled her. Upon this Baboguddhita came with great love in his heart and he too embraced his sister. The Guru, having no further business in Jabal, went with his family to visit Tantaran. On the way the Guru's wives discussed the war and its causes. Were our mother-in-law Ganga now alive she would read the Guru a lesson. However, perhaps it is all for the best for such a large army of the enemy hath been destroyed and hath preserved most of the six. The Guru, after admiring the tank and blessing the memory of Guru Arjan proceeded to go in dwell. The Emperor was dismayed on hearing of the defeat of his troops by what he called an army of fakirs. It must have been, he thought, the result of charms, spells and incantations. The Muhammadan survivors of the war then related the details in their own way. Although the six were of all castes and trades, they proved brave in battle, and the Imperial army was not to blame for his defeat. When the Emperor heard of Muclas Khan's death he flared up like a fire on which clarified butter has been thrown for sacrifice. He called a council of his chiefs at which he was decided that the Guru should be captured or killed in the attempt lest he should seize the reins of empire. Wasir Khan, ever mindful of the Guru's welfare, thus defended him. Sire, the Guru is not a rebel and hath no designs on thine empire. He hath ever been a support of the state. Had he minded to raise a rebellion he would have followed up his victory, seized some fortresses and taken possession of a portion of thy Majesty's dominion or plundered one of thy treasuries. But he centrothed not his thoughts in worldly wealth. Is it not a miracle that with not fully seven hundred men he destroyed an army of seven thousand? These, and many other arguments which by Wasir Khan, were supported by other friends of the Guru at court. Their arguments convinced the emperor and he decided that it was not good to engage in further warfare with priests and fakirs and that it would be well to forget the past. The Guru, having met his own relations and those of his predecessors at Goindwaal and visited all its sacred spots, took his departure for Gadapur, accompanied by his trusty warriors Bidi-Chan, Jetimal, Pender Khan and others. He heard that Kaulam was ill and went to render her necessary service. She could only address him in very feeble accents. He represented that she was fortunate in having left the society of bigots in having been instructed in the sick faith and in thus having been placed on the road to deliverance. He counseled her to reflect on God who was within her and whom death could not approach. He told her that she had only twenty-four hours to live and during that time she must meditate on her creator. He also promised to come to her at her departure. Next day a sick came to tell the Guru of a tiger in the neighbourhood which had killed the villagers cattle. The Guru ordered his horse and girded on his arms. Taking Bidi-Chan, Pender Khan and others he proceeded to the tiger's lair. It was in a dense forest where other games too were in abundance. The Guru dismounted with the intention of his sword and shield. As the animals sprang up, his men called out to the Guru to use his gun and not allow the beast to approach too close.  The sicks were astonished at the Guru's courage and strength and sound congratulations. On returning home the Guru proceeded to Kowlan's apartment and addressed her in consolatory words Be ready, prepare thyself, thine hour hath come. Dismiss all consideration for thy body and fix thine attention on God who is unborn and imperishable. The world is unreal and only shineth with his light. The soul is pure, real, conscious and happy. As long as man is proud of his body he is subject to birth and death but when he hath obtained divine knowledge of us beyond the bounds of love and hate then he obtained his deliverance. When Kowlan, after meditating on the Guru's instruction again opened her eyes she addressed her last words to the Guru I thank thee, I thank thee O patron of the homeless, that I found sheltering thee. Thou didst in a moment confer on me the position which yogis for years vainly strive to attain. Thou didst dispel the ignorance which hung over my millions of births like an inveterate disease. She then fixed her attention on God repeated why Guru and heaving her last breath departed to the heaven of her aspirations. The Guru ordered her maids and manservants to prepare her for the last rites. Her maids bathed her and clothed her in a shroud and costly shawl. When the minstrel sang the Guru's hymns her body was removed to the garden attached to her dwelling and there cremated. The sohila was read and prayers offered for the repose of her soul. Chapter 10 While the Guru remained in Katapur many men came to enlist under his banner. They said that no one else had power to contend with the Emperor or to kill such brave Mohammedans as had fallen in the battle of Amritsar. The Guru was the bright gem of the world. So afraid was the Emperor of him that he did not venture to send another army to avenge the recent defeat. The Guru set himself to replace the men who had fallen and also to increase his army. He continued to instruct his soldiers in the science of warfare and train them to archery and the use of firearms. Pendakan soon became a source of concern to the Guru. He began to boast, it is absurd for the Guru to enlist so many men. If I am allowed I will show the Mohammedans what I can do. Having eaten the Guru's salt and been his servant it is I who conquered this countless host who opposed him at Amritsar. With my arrow I skewered them like trust foul. Had I not been there no one would have had the courage to oppose them. The Guru's seeks would have all fled. When the Guru heard this he said Pendakan was not a trustworthy servant and that his boasting would end badly. Notwithstanding this the Guru provided him with a wife of good family in the village of Chodmir, gave him a house to live in and commenced housekeeping. After his marriage Pendakan used to sleep at night in his own house and wait on the Guru by day. But after a little time the Guru desiring to have some respite from Pendakan's boasting ordered him to remain at home and only visit him occasionally. Meantime offerings of money, horses, arms and ammunition continued to be made to the Guru and the spirit of his troop throws to exercises. They used to boast that if the Guru but gave them the order they would in the day capture Dili and Lord. They vowed that if ever again there was fighting they would make short work of the enemy. While the Guru was in that neighbourhood he killed many beasts of prey and protected useful animals. There was such public tranquility the travelers could pass through the forest without apprehension. Thieves, burglars and highway robbers killed themselves as effectually as owls and bats do at sunrise. It appeared as if the satt or golden age of the world had returned to the do-up. Songs of joy and happiness resounded in every village. One day the Guru took Pendakan and other Sikhs into the forest with him. There enjoying the beautiful prospect inhaling the odour of sweet smelling flowers and listening to the singing of birds the Guru in exaltation of spirit recited following him of Guru Arjun. Tell me where there is anyone in whom God is not. The Creator who is full of mercy confereth all happiness ever meditate on that God.  Profitable is the service of my God. From it thou shalt obtain the fruit thy heart desireth. Seeth none it take the gain and profit of service and thou shalt go home happy. An ex-officer of the Emperor's army came to seek the Guru's assistance. The officer had been charged with cowardice and dismissed with a reprimand. At the moment of his visit the Guru was absorbed in divine contemplation. The officer was kept waiting and manifested his displeasure. The Guru observing his insolent manner said it is more glorious to contend with warriors than with fakirs. By annoying men engaged in God's service thou shalt lose thy happiness in this world and the next. Hearing this, the officer fell of the Guru's feet and begged pardon for his impatience and rudeness. The Guru pardoned him and instructed him to serve saints, worship God, practice forbearance and repeat the true name and he should soon be reinstated in his original position. He repeated the following him of Guru Arjun. Sit quietly in your home, O dear saints of God. The true Guru hath arranged your affairs. The Creator hath smitten the wicked and the evil and preserved the honour of his saints. He hath subjected to me all kings and emperors since I have quaffed the great nectarius juice of the name. Fearlessly worship God whom the company of saints have granted you. Nanak hath sought the asylum and taken the Lord God's shelter. The officer acted on the Guru's advice and in a few days the emperor was moved to send for him and restore him to the rank from which he had been removed in disgrace. The rains had set in and the very hot season was now over. The clouds wandering in the heavens showered moisture which comforted the body as the words of philanthropic men who wander over the earth comfort the soul. Vivid lightning played among the party-coloured clouds gentle zephas diffused coolness the earth saturated with water was covered with a carpet of verdure. Streams flowed in every direction and tanks were filled to the brim the greenness and cleanliness of the trees afforded pleasure to the eye. The cuckoos called frogs croaked, peacocks danced. The rainbow, Inder's bow without a string reflected its beauty in the heavens. Streams overflowed their banks and the play of their waves and ripples excited gladness and exhilaration. The guru praised the scene and said that the months of so-on and badong gave renewed life unto mortals. It now became a question where the guru was going to pass the rainy season and on this subject he showed himself willing to accept the advice and suggestions of his six. One man said there was a very beautiful place called Baga on the elevated right bank of the river Bias. The river flowed pleasantly at his base and contributed to the coolness of the climate. There was no mire in which the feet of men and beasts of burden would sink and there was excellent shooting for an enthusiastic sportsman like the Guru. A second Sikh chimed in that the guru ought certainly to see the place. A third recommended a thinly populated village called Ruhayla where the guru might proceed in order to confer salvation on its inhabitants. The guru yielded to the last advice and decided to go and spend the rainy season in or near Ruhayla. The guru thought it safe to dismiss his son Guddita and not addressed him. We are at enmity with the Mahavadans. It is certain that they will attack us once more. Thou art still a child and not fit for arms or the fatigue of war. Moreover, thou hast for some time been separated from thy relations or awaiting thee. Therefore go to Goindwal and remain with thy mother and thy friends. The guru, when setting out for the Biyas prepared himself and his troops for the contingency of war. When Pindakan heard this he expressed the desire to accompany him. The guru, remembering his boasting and also feeling that God would give him victory without Pindakan's assistance put him off with this reply. Thou hast been recently married and is well for thee to abide at home and cherish thy young wife. I am not going far only to the bank of the Biyas. When I need thee I will send for thee. Pindakan urged, the emperor is at enmity with thee. Should an army suddenly come and thou be attacked before I can arrive men will curse me for not rendering thee timely assistance. The guru replied, I am leaving thee behind of my own free will. During my absence share thy food with others. Touch not another's wife or property. Turn not thy back to the enemy. Ever remember God and cheerfully accept his will. Pindakan then went home. The guru set out from Kadarpur for the Biyas. On arriving on the left bank of the river which is low, he found boats ready to take him and his troops across to the right bank which is lofty. The river separates the country which is called the Manjar on the northwest from the Doab on the southeast. On crossing he pitched his camp on the tumulus of an ancient village. He observed that the dwellings were only in one direction and the rest of the land quite unoccupied. Accordingly he decided that this would be a very suitable site on which to found a city. He was received in a friendly manner by the people who congratulated themselves or without any exertion on their part the guru had come to visit them. The landlord and childry was Bhagvandas, a Khatri of the Ghera tribe. In Sikh histories he is generally called by his tribal name. Ghera's person is minutely described.  Although his hair and beard had grown grey and he walked with the support of a stick yet he was strong of body. The fastenings of his coat were generally undone and he wore his turban and loincloth loose. He was clever at litigation as became a Punjabi banya. Pride took up its abode in his heart and he considered no one equal to himself. He fancied he was of the Guru's caste and harboured a rivalry with him which was fatal to friendship. Ghera was not long in hearing of the Guru's arrival. He was also informed that the Guru was a very powerful man and had no fear of the emperor whose army he had recently destroyed. Ghera began to consider what the Guru's object could be. He went to him with pride in his heart and did not salute him but abruptly asked why he had left his home in the rainy season. The Guru replied that on seeing this lofty place with great river flowing beneath he thought he would tarry there some days for the sake of sport. Ghera, feeling angry, ironically replied fine sport thou meanest how thou has prejudiced thine affairs thou has made the emperor thine deadly enemy then how canst thou hope for peace having ruined thy home thou has fled hither from Amrita when a wise man erred he ought to take warning and amend his ways. The Guru's who preceded they never used violence the emperor and his subject used all to visit them and bow before them thou has struck out a new path. The Guru replied I have only injured myself why take it to heart why should the troubles I've had fall on the head to such people as thou the affairs of the Guru's house shall ultimately be adjusted and the Turks deprived of empire hearing this Ghera arose and hastened home. The Guru made such an impression on the people by his teachings that they invited him to stay with them and they would give him and his followers all the unoccupied land in the neighbourhood. Ghera who was a bigoted Hindu and as we have seen prejudiced against the Guru even long before his arrival used all his efforts to induce his people and expel him from the land. Ghera who was unpopular for his oppression of the poor was unable to persuade his people to act hostilely to the Guru and was obliged for the time to curb his wrath. One day however as the Guru was denouncing Hindu superstitions Ghera rose from the assembly and communicated to the Brahmin of the village the Guru's words to which he made additions and comments of his own. He said that the Guru was reviling the vids and the Shastas to be banished from among them. He then began to utter vile abuse of the Guru at which the Sikhs naturally took offence. There immediately arose a conflict between the Sikhs and the Hindus in which Ghera was killed and thrown into the river. His people remembered his many acts of tyranny and regretted not his death. They were glad of the Guru's instruction and protection and became daily more anxious that he should continue to abide among them. The Guru, having thus secured the goodwill of the people, communicated to Bidhi Chand his intention of founding a city on the spot. Bidhi Chand replied in courtier phrase that all places belong to the world's Guru and that the lands and people with whom he was pleased were very fortunate. The Guru ordered that the city should be laid out on the morrow, that an enclosing wall should first of all be built and the whole work completed without delay. Before the Sikhs took breakfast the next morning they repeated the following prayer. Holy Guru Nanak Holy Guru Angad Holy Guru Amardas who grants his desires Holy Guru Ramdas who art the source of happiness Holy Guru Arjan who fulfilist hopes the Holy Guru Hargobind by your favour and by divine impulse desireth the founder city here be ever with him and assist him be stowers of happiness by your favour all things prove successful ever vindicate the cause of your servants upon this all bowed their heads and ate the sacred food prepared for the occasion after breakfast they beat a war drum and shouted in a body hailed to the Guru the Guru cut the first sod himself and summoned masons and labourers from neighbouring villages he was now surrounded with the larger and more devoted body of followers than ever he found leisure to devote to the superintendent and completion of the city he had projected it was subsequently called Shri Hargobindpur in honour of the Guru Ratan Chand, son of Ghera found that he would avenge his father's death or meet him by drowning himself I will trample the Guru's dead body under my feet or secure him in fetters in a jail or I will throw him into the river as his sixth did my father I am on the best of terms with Abdulla Khan the subedar of Jolinder to whom I should go and complain there too resided Khan Chand son of Chandu who oweeth the Guru a debt of revenge we shall all three take council how we can arrest the Guru's career Ratan Chand hastened to Khan Chand and urged him to join him against the common oppressor the present Guru had never met Sharjahan nay more there was a special enmity between them for the Guru had destroyed his army if therefore the sons of the murdered parents were to combine it was thought they would succeed encompassing the Guru's ruin Khan Chand, Chandu's son when consulted replied how shall we capture or kill the Guru he is a great warrior and half more over an army with him the emperor, knowing this hath stifled his wrath it would not be possible for us to kill the Guru openly we must seize him by some skillful ambush I will not wear a turban on my head till I have killed or at least captured him then shall I enjoy life whereas I am now passing my time as a dead man if the gods assist us we shall succeed I will join in any expenditure that may be necessary if it come to representations to the emperor I have great interest with him thou and I have both the same cause namely to avenge our murdered fathers I at first as fire desire to destroy the Guru but I could not do so alone now thou, like wind has met me fire and wind combined will produce a conflagration in which the Guru shall certainly perish thou has come to me as I anticipated when I heard of thy father's death exert thyself and the desires of our hearts shall be fulfilled they both next morning proceeded to the Sabhadar of Jolander Ratan Chand taking off his turban and throwing it on the floor before the Sabhadar poured forth his grievances and his wrath he pointed out that if swift action were taken the Guru might at once be secured if they delayed till he had constructed his projected fort his capture would be impossible Ratan Chand further represented how pleased the emperor would be whether the Guru put into his hands and what high promotion the Sabhadar would receive the Sabhadar and his advisors were convinced by Ratan Chand's argument and an immediate expedition was planned and organised against the Guru the belief was that the principal part of the Guru's army had been slain in Amrita and that he was now comparatively defenseless it was also supposed that the few men the Guru had with him were a worthless rubble since they had been enlisted from the dregs of the people it was said that they consisted only of strolling singers barbers, washermen cobblers and such like who would disperse the moment they found themselves confronted with regular troops as to their numbers they resembled a small amount of salt and a large amount of flour and were unnoticeable and negligible when the Guru heard of Ratan Chand's indictment and the preparations for an expedition to Sri Hargobindpur he simply said what pleased the God is the best the Sabhadar's army is said to have amounted to 10,000 men and to have descended on the Guru like a swollen tropical river making his way to the sea Abdullah Khan disposes forces into divisions Behram Khan received command of 1,000 men Muhammad Khan, a tried warrior in many a field, a similar number Balwan Khan too received a divisional command a division was entrusted to Ali Baksh a renowned marksman Imam Baksh was made commander of the 5th division these five generals with their troops advanced and took the field to each of his two sons Nabi Baksh and Karim Baksh with gold embroidered saddles the Sabhadar gave the command of 2,000 men he retained 1,000 horse as his own bodyguard when the Guru marshaled his army Bai Jatul an excellent marksman appeared in the van with matchlock in hand the Guru gave him command of 2,000 horse a troop of 100 was given to Bai Kalyana the Guru seeing Bai Nanu well equipped and mounted gave him also a troop of 100 horse to Bai Piraga already tried to more fair 500 men were entrusted with orders to resist the first onslaught of the Mohammedans a troop of 400 horse was placed under the command of Bai Matura Bai Jagannath popularly known as Jagannah a powerful and trained soldier also received command of a similar force troops of horse mustering 100 each were placed at the disposal of Bai Shaktu and Bai Parashram both accomplished archers Jati Mal, Bai Molak and other officers were told off to support Bai Bitichand thus the Guru divided his army into 8 troops or companies it was as if the Guru were founding another city and desired to give a feast on its inauguration the Mohammedan army came as if they were Brahmans who desired to eat to repletion the feast provided for them was shields for plates swords for pumpkins daggers for chilebes arrows for gully, behisht and other weapons for other dainties before coming to blows Abdullah Khan sent an envoy to endeavor to come to terms with the Guru and induce him to abandon the city he was building the Guru replied you rely on the emperor alone I rely on the immortal god the great Guru had granted me temple as well as spiritual authority and has made me a lord of war as well as of hospitality but war I desire not and I shall not assume the aggressive unless you attack me I shall bear you no enmity I covet no one's property if you quarrel with me I shall send you where I sent Mukhlas Khan should you fight with me it can only lead your own destruction if you go home I will not pursue you but you have only two means of safety either make peace with me or flee should you fight we shall never be yours this answer was not conciliatory and both sides made preparations for the conflict the Guru from the top of his rampart observed the enemy approach and addressed his army brother 6 this contest is not for empire for wealth or for land it is in reality a war for our religion wherefore turn not your backs on the foe but confront them and destroy them let each commander keep watch over his men kill not those who flee or surrender lose not your courage but fight to the death every species of weapon then known to asiatic warfare was brought into play it is said that the gurus braves dance like peacocks and the cowards among the enemy hid themselves like snakes on the approach of winter as the battle advanced such was the melee that it was difficult to distinguish friend from foe end of chapter 10 recording by Pardip Oluwalia Ottawa section 11 of the Sikh religion volume 4 this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org recording by Pardip Oluwalia Ottawa the Sikh religion volume 4 by Max Arthur McAuliffe the life of Guru Har Gubind chapter 11 as Muhammad Khan led the van he was challenged by Jatoo whose horse he had once killed with an arrow then simultaneously Jatoo discharges mosquited Muhammad Khan and Muhammad Khan another arrow of Jatoo bullet and arrow both took effect and the two heroes fell mortally wounded when Muhammad Khan fell his division fled to take his place Abdullah Khan ordered Biram Khan to advance with his men and not retreat so that might never be said that they had run away as cowards from the Sikhs Byram Khan with his thousand men crying strike strike advanced and was received by Bhai Mathura who had been ordered by the Guru to resist his attack Mathura seeing the superior force directed against him said to his soldiers my brethren everyone must die generations have died and are dying others die in vain but if you die your death shall be profitable since you give up your lives as an offering to the Guru as you'll join the court of heaven but if on the other hand you vanquish your enemies then empire shall be yours and you shall enjoy uninterrupted happiness and repose in either alternative great shall be your gain the Sikhs fought with desperation and drove the enemy before them Mathura disabled Byram Khan's horse with a bullet Byram Khan's troop was then surrounded by the Sikhs and fought heroically seeing this Mathura in a rage dismounted and rushed on Byram Khan both heroes brought by their impetuosity to close quarters could not use their missiles and engage each other in a wrestling contest Mathura got the better of the struggle and throwing his adversary snatched his sword from his scabbard and cut off his head Byram Khan's army witnessing this became enraged surrounded by Mathura and cut him to pieces the chief on seeing Byram Khan slain ordered Balwant Khan to advance Ali Baksh proceeded to support him the Guru sent Kalyana to oppose them Balwant Khan fought with great bravery and with his lance dispatched level 6 Kalyana seeing this took steady aim with his matchlock and shot him through the heart seeing him lying on the field Ali Baksh called on his troops to avenge him they surrounded Kalyana but he kept them at bay with flights of arrows when his quiver was empty he resorted to his sword he was however no match for the numbers opposed to him and gloriously fell with many wounds his courage never failed him to the last and he died repeating why Guru Ali Baksh again directed his troops against the Guru seeing this by Nanu opposed the onslaught the Guru patting him on the back placed 200 more men at his disposal thus by Nanu had 300 in all at his command they fought with great determination and inflicted great loss on the enemy Ali Baksh took up his matchlock and fired at Nanu but missed Nanu then discharged an arrow at Ali Baksh and went through his body seeing him fall the Muhammadan army began to flee it was however rallied by Sardar Iman Baksh who now came up with his division meanwhile Nanu continued to slay the Muhammadans Iman Baksh hastened to stop his career Nanu on seeing him fixed his thoughts on the Guru and drawing his two-edged sword struck off his left hand Iman Baksh without faltering used his remaining arm on Nanu and killed him upon which Nanu's troops retreated the Guru extolled Nanu's bravery and asked if there was any seek who could now sustain the fight my Piraga came forward and said my lord, by thy favour I will destroy the army of the enemy Baijagana, Krishnan and other faithful officers with their troops went to Piraga's support when Baijagana and other distinguished Sikhs were slain Bidi Chand came forward and asked the Guru's permission to join the combat and support Baijagana this being granted Bidi Chand and the Sikhs fought with their usual valour the result of which was that the Muhammadan army became demoralised turned and fled Abdullah Khan, the Muhammadan chief came on the scene with the stick in his hand to strike and restrain their fugitives he then appealed to Karun Chand and Ratan Chand to enter the combat show their bravery and said that 10,000 Imperial troops were killed in vain the chief also ordered his elder son Nabi Bax to advance with the troops and his command when the Guru heard of this he was very pleased and thought the time had arrived for himself to enter the battle it is said that when he twanged his bow his enemies trembled and that when the name of his horse was heard as he entered the battlefield there was widespread consternation in the Muhammadan ranks Kutred to his troops he called on them to slay Abdullah Khan and thus put an end to the combat Karun Chand, Chandu's son said he would now avenge his father's death by killing Bidi Chand and capturing the Guru Bidi Chand replied take care, I will send thee to thy father Karun Chand discharged showers of arrows one of them struck Bidi Chand and lodged in his body Bidi Chand drew it out and held it back on Karun Chand and addressed him but struck his horse causing the animal to reel and fall Bidi Chand then bound Karun Chand dragged him before the Guru and addressed him Thou didst owe one debt to the Guru in that thy father killed his and now thou o'erst another for having made war on him Bidi Chand offered to put him to death if the Guru allowed him the Guru seeing him in that miserable plight felt compassion on him and ordered his release to the defenceless prisoner when Karun Chand, thus released found his way to the chief he gave in the following version of the incident I went to the Guru to reconnoitre his army he arrested me and tortured me but I escaped by stratagem and force of arms and have brought thee this information the Guru hath a very small army make a rush and we shall capture him with all his property the chief accordingly ordered his troops to charge to which there arose a sanguinary engagement on both sides Nabi Baksh led one wing of the Bahauden army and his father the other Karun Baksh, the chief second son on seeing his father personally engaged hastened to his assistance their army however was destroyed like dry grass by a forest fire principally owing to the exertions and bravery of Bhai Shaktu Nabi Baksh discharged an arrow Parasram, one of the Sikh leaders and severely wounded him the Sikhs with Shaktu at their head gathered around and rescued him after recovering consciousness he rushed with his sword on Nabi Baksh and cut off his head with one blow the Mohammedans on this attacked Parasram and Shaktu and killed them both the chief wept aloud at the loss of his son and expressed the pious wish that he himself had been slain instead Karun Baksh, the chief second son went to console his father saying he would avenge his brother and either kill the Guru or be killed himself a resolution which the chief applauded as the youth advanced he described the Guru he asked those who had no fear in their hearts or those who had no loved ones to accompany him to seize and kill the Guru they who chose might retire from the conflict the chief hearing his words and fearing he was too sanguine of success warned him not to advance but hold his ground where he was for the Guru was not merely the bravest of the six but a veritable messenger of death the rash youth he did not his father's counsel the Guru on seeing Karun Baksh at a distance called out to by Bidhi Chand lo the chief's younger son has come to avenge his brother the slanderous have incensed his mind now exert thy strength and engage him he had come to assault thee but do thou assault him Bidhi Chand shouting defiance advanced the chief sent Ratan Chand and Karun Chand to his son's assistance then arose a desperate effort to capture the Guru they cried out that the Guru had no army that he should become their easy prey and that they should receive suitable rewards from the Emperor such was the fury of the Imperial troops that some of the six were on the point of giving way when they were kept in position by Bidhi Chand Karun Baksh couching his lance directed at Bidhi Chand but it only lighted on his saddle-bow Bidhi Chand and Karun Baksh now rushed at each other with drawn swords Karun Baksh dealt a blow at Bidhi Chand from which he was again providentially saved it then for a time became a play of fence when sword clashed against sword until with one swashing blow Karun Chand shattered Bidhi Chand's weapon in twain Bidhi Chand turned his horse and ran for another sword on his return with a better tempered blade he dealt Karun Baksh a blow which terminated the combat the sons of Chandu and Gera on seeing this fled from the field but were afraid to show their faces to the Chief and so remained at a distance several followed their example and were pursued by Bidhi Chand and other six are the head of their troops the Runaways told the Chief of his second son's death and the Intelligence made him for a time unconscious on being partially restored he began to mourn the Runaways told the Chief after being restored he began to mourn alas fool that I was not to consider that I was powerless against him about whom the Emperor was silent even after the loss of his army both my sons are dead yet I behold the light of day a curse on me and my life I who have been untrue to my Emperor and also to my relations who warn me not to contend with the Guru he had killed five of my bravest officers and my two darling boys my progeny is at an end and there will be none to preserve my name in the world the Chief Endeavour to Raleigh Drutton Chand and Comechand about two hours of day still remain advance and fight and perhaps the Guru may come into our possession your boasts have all been in vain like jackals you are only fit to bark there is even yet time to restore the fortune of war let me behold your manliness either conquer or die the Chief then gave the order for a general advance the Guru seeing the onslaught of the Mahavadans especially directed against himself addressed his troops my brethren the Turks are advancing I will now myself fight and destroy those enemies who have without cause brought an army of thousands against God's servants both armies then hotly engaged the Turks came as it were under themselves the sacrifice to the Guru Abdullah Khan maddened by the death of his sons discharged flights of arrows and he did not whether he aimed at friend or foe this was the most desperate portion of the conflict none retreated none sued for quarter under the favouring glance of the Guru the Sikhs who had formerly been weak as heirs now became strong as lions no matter what their birth or previous calling they all proved themselves garland heroes in the field Abdullah Khan resolved to conquer or die he could not show himself again to the Emperor if his 10,000 troops were vanquished in vain there would be no place in which to hide himself and the earth would not open to receive him it therefore would be better for him to receive death at the hands of the Guru the Guru seeing Karamchand and Ratanchand in front addressed them what think you are now avenge your fathers retreat not like cowards be brave and stand before me otherwise go where your fathers have gone the Guru let fly an arrow which disabled Ratanchand's horse then Karamchand advanced drew his bowstring to his ear and shot the Guru's horse the famous charger sent from Kabul which the Guru had obtained with such difficulty the Guru drew forth the arrow and pierced Karamchand's horse with it Ratanchand and Karamchand now had to fight on the ground joined by their chief they discharged flights of arrows at the Guru who saved himself by his dexterity the arrows fell like showers of flowers around him and it seemed as if the three men had been worshipping him and begging him the gift of salvation the Guru was left alone to contend against all three as Bidi Chand and his other heroes were engaged fighting in a distant part of the field his enemies were very pleased to see the Guru alone and unhorsed at the approach of evening too he however felt that victory was ever on the side of religion God suckered his servants he thought and the proud and the wicked shall be vanquished the Guru on being closely assailed by Karamchand struck him with a shield and made him stagger and fall Ratanchand seeing this ran to his aid the Guru drew forth his pistol and shot him then fearing that his enemy might still escape he discharged an arrow which completed his discomforture Abdullah Khan now lost all command over himself and struck out with his sword right and left before and behind above and below the Guru at first received all his blows on his strong shield then gathering his strength he drew his falchion on the chief and severed his head from his body by this time Karamchand had recovered consciousness and rushed to the Guru saying we're the goers though after killing all my friends deem not that by killing Ratanchand the victory is thine they're ensued for a time a sword play between the Guru and Karamchand until the sword of the latter was broken the Guru as a holy man desiring to take no mean advantage of his adversary put his own sword into his scabbard and engage with him in a wrestling combat they were locked in one another's arms as if after all the fighting they had become fast friends at last the Guru seizing Karamchand by both arms swung him around as Christian did his uncle Khan's and killed him by dashing his head on the ground it had now become dark the chief and all his sub-dars were slain his army had fled the battle was ended and victory remained with the Guru Biddychand lit a torch and passed through the files of dead bodies in search of his master who was only found with delay and difficulty the Guru went to his tent and Biddychand sought out the wounded and attended to them the next day was occupied with the disposal of the slain the chief, his two sons and his five generals were all put in one grave the bodies of the fallen Sikhs were brought to the Guru and their names announced the Guru blessed them one by one and caused them to be thrown into the river Biyas the bodies of the fallen Mohammedans shared the same fate a platform was erected near the place where they were buried in after days the Guru used occasionally to go and sit on it and point out to Biddychand and his other officers the advantage of a just cause by means of which they had destroyed their proud enemies and saved their own brave and loyal co-religionists the Guru then delivered a funeral oration in the court of which he said death is very potent and capable of altering human affairs in a moment it make of those who are laughing weep and those who are weeping laugh he then recited the following hymn of Guru Arjun this perishable world was made like a house of sand it is quickly destroyed like paper moistened with water O man, behold and consider the true one in thy heart Sids, stripers, householders and yogis have departed abandoning their houses and homes the world is like a nightly dream what we see shall all perish why attach thyself to it, O foe where are thy brothers and friends open thine eyes and look one goeth, another shall go each in his turn they who serve the perfect true Guru shall have a fixed place at God's door the man Nanak is God's slave preserve his honour O God and also the following O man, why art thou puffed up with pride within thee are bad odour, impurity and uncleanniness what is visible is ashes O mortal, remember him who made all things and who supported life and soul the ignorant fool who forsakeeth him and attacheth himself to other gods shall be born again after death I am blind, dumb, crippled, devoid of understanding O God the preserver, preserve me God is omnipotent to act and cause others to act Nanak, what a wretched creature is man his evil fate urged Abdullah Khan so that without cause or provocation he marched against us with ten thousand men besides his two sons he had lost his state, authority and prosperity and become himself the prey of death it hath so disposed of him that no trace of him remaineth there is no reliance to be placed on life we know not when the last hour shall come the only gain is worship and repetition of God's name hymns were then recited and prayers offered for the repose of the souls of all those who had fallen in the battle End of Section 11 Recording by Padi Alawalia, Ottawa