 Section 16 of Sick 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. Sick Religion, Volume 4 by Max Arthur McAuliffe. Life of Guru Har Gobind, Chapter 16. The morning after Biddy Chand had departed from Lahore, the deroga Sondakan, finding one of the emperor's favorite horses missing, and all the sentries and grooms asleep, was not in an enviable frame of mind. The grooms and guards, when roused up, maintained that they had been watchful during the night, and said the horse must have sunk into the earth or soared to the celestial regions. The emperor shot Jahan, bemoaned his irreparable laws, who have taken my most favorite steed, and thus hastened his own destruction. Can there be anyone in the whole earth who hath not the fear of me in his heart? When the kings of other lands cannot keep a particle belonging to me in their possession, who hath two heads that he can afford to sacrifice one of them for stealing my horse? If my enemy were to hide himself in the retirement of the mountains or in desert fastnesses, my army would not desist till it had found him. Whoever hath taken my steed is now my greatest enemy. I will assuredly put him to death whoever and wherever he may be. The emperor sent trackers with an escort in every direction to endeavor to trace the missing animal, but no clue could be obtained. The six who had brought the horses from Kabul on receiving charge of Dil-Bagh in Bairupa observed that he did not eat his corn with the will that tears were flowing from his eyes and that his heart was sad. It was not known how he had become so weak he was well groomed and treated with the utmost care. Rajad thought that the horse had become weak as it was the first time he had been ridden any distance. He had previously been unaccustomed to travel and exertion. The six however came to the conclusion that the water which flowed from the horse's eyes was simply the pain of his heart projected on his body. It must be caused by separation from his hitherto inseparable stable companion. Bidi Chand was easily able to confirm this opinion. This Dil-Bagh of ours and Gul-Bagh were tethered together. They used to eat corn, grass, and mash as of different sorts side by side so that affection sprang up between them. Manifestly it is on account of his separation from his brother that tears are flowing from his eyes. This speech convinced everybody. Bidi Chand therefore decided on bringing Dil-Bagh's brother to him from the Lahore Fort so that the horse might no longer suffer from the pangs of separation. He said to himself, although hundreds of thousands of brave men with arms in their hands were on the alert, I could so deceive them that I would take the horse away before their very eyes. After Bidi Chand had set out for Lahore, Rajad pressed the guru to leave by Rupa and go to his village of Kangar about four miles distant. Sadhu and Rup Chand, owners of the village of Bhai Rupa, desired to accompany the guru but he advised them to remain in their own village and they should always have his company in the spirit. His bodily company would not, he said, be safe for them for he was bent on perilous enterprises. He should have to encounter the Mohammedans in the bloodstained field of danger when steel would resound on steel and brave men die amid the clash of arms. Meantime his beloved friends Sadhu and Rup Chand would lead the lives of saints and practice the virtues of charity and benevolence in their native village. Sadhu and Rup Chand accepted the guru's decision and made him their parting obeisance. Rup Chand's wife also came and embraced the guru's feet. On the guru's arrival at Kangar he was similarly greeted by another lady, Raijaad's wife, who made him large offerings. Such were the guru's gracious manners that he completely won Raijaad's heart and Raijaad daily showed him some new mark of affection. When Bidi Chand arrived at the gate of Lahore he heard the town crier publishing the theft of Dilbag and offering to give the finder any reward he pleased. Bidi Chand inquired what all this meant and was duly informed by the Sikhs who were entertaining him of what had occurred. After considering his position and the danger to himself in the event of failure he carefully formed his plans. He went to a cloth merchant and asked him to make him a fine Hindu stany costume. He ordered three coats of different lengths, pyjama or trousers with a beautiful waistband, a turban several yards long with embroidered ends and a pair of ornamental shoes low at the heels but with long toes pointed upwards. The cloth merchant had everything ready by four o'clock in the afternoon and his wife then served up dinner. Bidi Chand expressed his satisfaction when one Sikh serveth another the guru valueeth that more than service to himself as he has said knowing him to be my Sikh he hath honored him. On hearing of such love the guru will be pleased. Bidi Chand then asked his friend to get a magician's chain made for him by a clever smith before next morning and not mention the circumstance to anyone. On the morrow he put on his new dress and with cocoa nut oil greased his long hair until it shone. He parted his beard in the center so that his chin could be seen. He also twisted up his mustaches. He then put on his three coats one reaching below the knees, the second a shorter one over it and the third a jacket over all. He tied on his turban in the shape of a shield and buttoned his trousers at the ankles. He fastened its waistband so as to show the embroidered ends and finally put on his long pointed shoe so that he looked a real Hindustani. He had just dressed when the magician's chain he had ordered arrived. Holding it in his hand in front of him he walked slowly into the streets and marketplaces and appeared an innocent and respectable man. At the same time people were astonished on seeing his strange costume and thronged around him. Several questions were asked to what country does he belong. What is his name? Where does he reside? Biddy replied, my country is far away. I am a professional man and know something of occult science so saying he strutted proudly along followed by a crowd to the gate of the fort. Biddy Chan sat down on a raised platform and in reply to further enquiries said I am an experienced tracker and astrologer and can trace anything that has been lost. The crowd asked other questions which he answered oracularly while at the same time he amused his audience. He procured a mirror into which he frequently looked and then adjusted his beard and mustaches and he would now and again handle and shake his chain ostentatiously before the multitude. It happened that a servant of the stablekeeper who was passing that way stopped to see what was going on and inquired who the stranger was. Biddy Chan replied, my name is Ganak. My ordinary residence is in a forest in a distant country. I have come in quest of an opportunity to show my skill. The stablekeeper's servant then began to tell him of the loss of the emperor's horse and said that if he thought he could give any clue to the recovery of the animal he would introduce him to the emperor who would generously reward him. Biddy Chan then boasted of his skill by merely smelling the ground he said he could tell the secrets of the upper and nether regions to say nothing of this contemptible planet. He could tell the emperor in what direction the horse had been taken and where he was at that moment. He could not recover the horse he admitted for that was beyond his power but the emperor himself with his army could accomplish an enterprise of that nature. The emperor heard of the self-constituted tracker and sent the stablekeeper to summon him. The stablekeeper went and fell into recognize Biddy Chan in his altered costume took him inside the fort. He was duly presented to the emperor and stood up in court with the utmost confidence. In reply to the emperor's questions he said, I dwell in a forest. Men call me tracker Ganak. My skill I obtain from an ancient and venerable seer. I can interpret omens, discover tracks and read the stars and planets. I am a wanderer because certain persons bear me great enmity. There aren't many while I am but one. I have come hither to obtain justice and I will give the information regarding the horse thou hast lost. The emperor then conferred on him a costly robe, gave him a large sum to defray the expenses attendant on his residence at the capital and promised him locks of rubies, if he pointed out where the stolen horse was concealed. Upon this Biddy Chan holding his magician's chain put his hand on the ground and raised it three times to his forehead. He then ostentatiously bowed to his supposed patron saint and preceptor. He began to count by the aid of his thumb the joints of his fingers so that all might think he was interpreting omens. He then said to the emperor, I know where the horse is but I want to have one look at the place whence he was stolen and then I will give thee all information. I will tell thee the thief's name and how he effected the theft. It is then for thyself to consider whether thou canst recover the animal peaceably or go to war for him. The emperor promised Biddy Chan a high office at court. He should have all his enemies in his power and he should receive four locks of rubies on giving information which would lead to the recovery of the horse. Biddy Chan requested the emperor to reduce his promise to writing and said let all the people in court pray with clasped hands that the two horses meet again. The prayers of many produce an effect because the Lord is in the midst of a multitude. I shall obtain the desire of my heart if you will all heartily pray to God for my success. On this the courtiers clasped their hands and prayed that the stolen horse might again meet its mate. After this the emperor reduced his promise to writing. Biddy Chan then said let us now go to the place whence the horse was stolen. I will cast my chain and consider numbers, stars and omens. I swear by my preceptor that I will tell thee truly where the horse is in the name of the thief. We diviners tell not lies especially in the emperor's court. Upon this the emperor, stable keeper, Biddy Chan and a few others went to the stables. Some tried to dissuade the emperor from trusting the stranger but the advice was disregarded. When the emperor in reply to Biddy Chan said that the horse which had been stolen had his saddle on Biddy said that if it had been otherwise he could by the calculations he had already made discover the tracks. If however the remaining horse were saddled and bridled he would consider what could be done without the delay which would be necessary to recast his numbers. His suggestion was adopted. Upon this he said he would apply his skill energetically and not go to sleep that night. He hoped by observing the motions of the stars to discover before morning the tracks desired. He would then be ready to receive the stipulated reward. The emperor pressed him not to wait till morning but impart his secret at once in which case he should receive a further reward of a lock and a quarter of rupees. Biddy Chan said that he could only succeed in divining the tracks in solitude and tranquility at the particular hour when the horse had been stolen. So he requested the emperor to cause all the inhabitants to close their doors and go to sleep at that time. He also made it a condition that all the gates of the fort should be shut so that there might be no noise made by the ingress or egress of its occupants. The emperor was deceived into issuing orders according to Biddy Chan's wishes. When the fort gates were closed on one side Biddy Chan contrived to cause them to be opened on the other side in order to effectively secure himself from pursuit. When everybody else had retired to rest Biddy Chan undid the ropes that bound the horse. He put his head on the ground and prayed for his success. It is said that the emperor heard a noise as if a horse had got loose but Biddy Chan allayed his apprehensions and said that he had discovered where the horse was and would surely fulfill his promise to tell the name of the thief. Biddy Chan appears to have also found means of locking from the outside the door of the passage which led from the emperor's apartments. He then said aloud hear everything consider not the thief a person to be forgotten. Thy father by the power of his army formally took possession of an excellent horse intended for the holy and worshipful guru Har Gobind whose fame is like that of the son and thou has now in imitation of thy unjust father seized these noble steeds specially intended by Pius VI for their beloved guru. I have made reprisal and taken the first horse by my ingenuity. My name is Biddy Chan. I am the guru's servant. It was I who took home Dilbag, the horse, thou art in search of, on account of separation from his mate. He wept copiously on his arrival and we could only induce him to eat and drink with difficulty. Wherefore, in the guise of a tracker and with a love for dumb animals, I have come to take his companion to join him. I am the thief. The true king is my master. Thou hast now given me Gulbag ready saddle. I have thoroughly gauged the wisdom of thy court. I will tell where the horse is and in so doing remove all blame from myself. The guru hath pitched his tent in the new village of Bhairupa. Know that Dilbag is standing there. Gulbag shall now go to join him. The emperor on hearing this called to the deroga to stop the thief, but the deroga was also a prisoner and helpless. The emperor again called out for help, but no help was forthcoming. The guards were all locked in. Biddy Chan again addressed the emperor, Why art thou angry? I have taken the horse as was fit and proper. Remember the promise thou hast made me. I have not received my former wages as groom and grass cutter, nor the present of a thousand rupees which thou mayest me. Thou hast promised me four locks of rupees for tracking. That thou hast not paid me. Again, thou dispromise a lock and a quarter of rupees for immediate information. I have not yet received a quarry from thee. I have therefore virtually purchased the horses, which with their saddles may be set against my account. Send me the balance and free thyself from the debt, otherwise there shall remain an account between us which can only be adjusted in God's court. If thou desire to stop me and determine not to pay me, then I shall go with the conviction that thou art a deceitful monarch. I have the keys of the fort here with me, and will throw them into the deep river. Make haste, thou wilt have to find them before thou catchest me. Saying this, Biddy Chan again prayed for the success of his enterprise and finally addressed the emperor. Whatever efforts are to be made, make now so that thou mayest not be sorry after my departure. Say not that thou hast not had full information. Upon this he took the bunch of keys and, calling out, going, going, gone, threw them into the deep water and left the emperor to search for them and his precious steeds. He then applied his whip to the horse. The animal pulled himself together, leaped over the battlemen, and dropped into the deep water of the Ravi. Biddy Chan then rode off with him as he had done his companion, Dilbag, gaily singing as he went along. Both horses were entrusted to the six who had brought them from Kabul. The sick chronicler, who is partial to detail, states that when the two horses met, they made each other welcome, rubbed noses, and offered mutual salutations like two brothers who had met after a long separation. The kabooly six made them a present to the guru. He changed Dilbag's name into Yan Bai, which means that the horse was as dear as life, and Gulbag's name into Suhala, which means dear companion. End of Chapter 16, Section 17 of Sick 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. Sick Religion, Volume 4 by Max Arthur McAuliffe, Life of Guru Har Gobind, Chapter 17. There were warnings that the emperor's army would soon arrive to recover the horses, and it was necessary to prepare for defense and seek shelter in some advantageous position. Rai Jad recommended the guru to batake himself to a deep forest in which there was a tank, as otherwise there was no water for miles around. Two villages Mahira and Mar Hajj were subsequently built not far from this tank. The guru with 3,000 in Rai Jad with 1,000 men marched to a tank in the lands of Nathana. The army was so disposed round the tank that when the enemy arrived, they could not obtain access to its water and must thus inevitably perish from thirst. The emperor was thinking of proceeding himself to punish the guru, but was dissuaded by Wazir Khan, who knew that his own happiness and prosperity depended on the emperors, and that the guru would be victorious. Wazir Khan recommended that no artillery should be sent, but that the combat should be decided by swords, bows, and arrows and match locks. Did this the emperor agreed? Then, taking a naked sword in his hand and calling his chief secretary, he said, is there any brave man who will undertake an expedition against the guru? It was the custom of the time for a monarch on such occasions to lay down a sword and a packet of batel. Whoever put the batel into his mouth and took up the sword bound himself to undertake the enterprise and defend the monarch's cause. Up rose La La Beg, a high officer of the imperial army, and going through the usual ceremony said he would lead an expedition against the guru and produce him with the stolen horses before the emperor in a few days. La La Beg's brother, Kamar Beg, with his two sons, Kasim Beg and Shams Beg, and his nephew Kabuli Beg also volunteered. The emperor made them anticipatory gifts, bracelets, necklaces, igrets for their turbans and robes of honor, and put them in command of an army of 35,000 horse and foot. He gave them orders not to delay but make all possible speed and produce the guru in chains before him. The imperial army marched to Bairupa and not finding the guru there proceeded to his new quarters. A spy named Hassan Khan was dispatched by La La Beg to make a reconnaissance. The nature of his errand was discovered by an expression which accidentally escaped him, namely our army is much larger. Upon this he was seized by the six, cuffed and kicked whereupon he asked for mercy in the name of the guru. The guru ordered that he should be released and not put to death. He was asked to tell the strength of the imperial army and he in gratitude gave true details. He was then given a dress of honor and dismissed. A curious device for discovering the movements of a hostile army is here mentioned by the author of the Sir Raj Parakash. Rajad's wife put some pearls on a tray so that when the imperial army moved the tramp of the soldier's feet might cause the pearls to vibrate and the necessary information would thus be obtained. When the spy Hassan Khan returned to his chief, he in giving details of what he had seen incidentally praised the guru's troops. Though few in number they were he said brave as tigers and longing for the fray. The imperial army were as so many jackals before them. This enraged La La Beg and he dismissed his spy on the pretext of disaffection. Upon this Hassan Khan returned to the guru and begged his patronage and protection. The guru welcomed him in opposition to the advice of Rajad who represented that it was in politic to entertain an enemy spy. The guru in reply said that it would not be proper for him to refuse protection to anyone who sought it. Moreover this Hassan Khan in God's mysterious way should become a very distinguished person. Orders were then issued to Biddy Chand and Jetha to hold their troops in readiness for defense. The orders had not been given too soon. That very night Rajad's wife knew by the movement of her pearls that the emperor's army was approaching and wrote to that effect to her husband who was with the guru's army so that the guru might be duly apprised. The imperial army was composed of several nationalities. Some had large heads, others long noses, and others again red cheeks. There were sable Ethiopians, Ruhalas, Yusuf, Zais, Dau, Zayas, Galzaias, Balochis, and Pathans. Preceded by torches they advanced to the sound of drums of many descriptions. Lala Beg said to his troops that the guru had nothing of an army with whom were they to fight. They had only to go and seize the priests of the six. Kamar Beg, addressing the chief, said, O my brother, if thou send me, I will bring the even the angel of death to say nothing of the guru. Upon this the chief placed seven thousand men at his disposal. On seeing him approach, Hassan Khan, the late imperial spy, informed the guru of his name, position, and capabilities. Rajad with a thousand men went to oppose Kamar Beg. He ordered his troops to use their matched locks at a distance and not allow the enemy to come to close quarters. Showers of bullets soon thinned the ranks of the imperial army marching in close formation and totally destroyed the torch bears who had been leading the way. Then ensued darkness upon which the imperial army fell into dire confusion. They used their swords and guns and goaded by their misadventure and the havoc caused by the guru's troops. He did not whether they slaughtered friend or foe. Very soon under all the circumstances, the darkness, the dust raised by men and horses, the day's fatigue, the cold, and the severe losses in the ranks they deemed it best to retreat. They thought their own troops who were in the rear were enemies and received them with showers of bullets. Thus the imperial army was broken up and whole detachments fell by mutual slaughter. Kamar Beg left alone advanced in search of his army and discharged showers of errors as he proceeded. Rajad finding an opportunity pierced Kamar Beg with his lance. He fell and soon after died in agony. Rajad reported his victory to the guru who warmly commended him. The guru's army was provided with sufficient firewood from the forest. The imperial army had no such comfort. Consequently at the end of the night, the emperor's troops became frozen with the cold. When day dawn there were heaps of soldiers of the imperial army found dead on the field. As the guru surveyed them from eminence, he was reminded of Hasam Khan's words that his six were as brave as tigers and that each of them should kill many flying jackals of the enemy. The chief on seeing Kamar Beg in thousands of his men, Slayne, was in sore anxiety. He thought of advancing himself into the thick of the fight, but Shams Beg, Kamar Beg's son, asked to be allowed to go instead. The chief yielded and gave him command of a division of his army as Shams Beg advanced he saw his father's dead body and well-nigh succumbed at the site. He however succeeded in putting himself at the head of his troops, Hasam Khan, the quantum spy, pointed him out to the guru. Behold that powerful youth in blue uniform on a steed painted blue at the head of the imperial forces. It is necessary to send some very brave men to oppose him. The guru sent Biddy Chan with 1500 men. He, on seeing his antagonist, thus addressed him, O boy, why comest thou to die? Seest thou not thy father already entered into death's abode? Why seekest thou to follow him? Thou art yet too young for the battlefield. Go home to thy mother's protection. Shams Beg on hearing this angrily retorted, if I die I will take with me my father's foe. Arrows and swords were then plied. Biddy Chan's powerful arm sent many Turks to untimely death. Though some of them fought well they were defeated by the superior skill and bravery of Biddy Chan and his troops. The two commanders, Biddy Chan and Shams Beg then approached each other and engaged in single combat. Biddy Chan struck his adversary with his mailed fist and sent him reeling to the earth. He then put his leg on his and taking hold of the other with his powerful arms tore his body in twain. Lala Beg was enraged on seeing his nephew Shams Beg and his army slain when he made a signal for someone to advance his second nephew Kasim Beg offered himself, if thou wilt allow me, I will go and avenge my father and brother. The chief on seeing the young hero come forward gave him command of his reserve. Hasam Khan pointed him out to the guru as he approached. O true king, Kasim Beg now advanced sift against thee. He is a very powerful man and held in great esteem by the emperor of Dili. A brave warrior should be sent against him also. The guru accordingly dispatched by Jetha with five hundred men. Kasim Beg seeing by Jetha thus addressed him. O gray beard, why come us thou with such a puny force to seek thy destruction? Go and enjoy a few days more of this world and send to the battlefield him who hath killed my father and brother. Thy Jetha replied, I have enjoyed my life, but thou art young. I see thy beard is just sprouting. There is yet time for thee to escape by flight and enjoy the wife of thy youth. Mistake not on seeing my small army. I single-handed will not suffer thee to abide alone, but will dispatch thee speedily to thy father and brother. If thou consent not to fly, let our armies engage, and then if the issue be doubtful we shall both decide the fortune of war by single combat. Except cannon every weapon of warfare known at the time was brought into requisition. Bullets fell like hail, swords, knives, and daggers glittered like lightning, quivers were emptied, bow strings snapped, arrows broke, and warriors wrestled in deadly combat. Some of the raw undisciplined forces began to plunder one another, and there was general riot and disorder. Jackals, wolves, kites, and vultures feasted on the bodies of the slain. There were hurt on all sides, cries of kill him, kill him, let him not escape. When by Jethah saw Casim Beg's army falling in numbers, he confronted him as he had promised, and let fly showers of arrows which kill Casim Beg's horse. Jethah then seized the rider by the legs, whirled him round his head, and dashed him to the ground as an Indian washerman beats soiled linen on a plank. Casim Beg immediately expired while Jethah stood on the battlefield like a pillar driven into the earth. The chief lullabeg hearing of the destruction of Casim Beg and his army was only able to invoke Allah whom he had so trusted for a successful issue of his engagement with the infidels. The chief himself then advanced with all his remaining men, Hasan Khan who was at the guru's side and now thoroughly devoted to his cause advised the dispatch of a force to support Jethah. The guru replied that Jethah was like a tiger and would dispose of his enemies. The Turks surrounded and endeavored to kill him with arrows but these flew right and left of him and never missed their mark. Jethah on his own part discharged arrows which never sped in vain. Lullabeg seeing the destruction caused by Jethah now went to oppose him. Lullabeg first used his lance but Jethah parried it. Lullabeg then drew his sword but Jethah received the first blow on his own. The next time Lullabeg was more successful before he cut down his brave adversary who died uttering Wah Guru. Thus emboldened by success Lullabeg advanced with three thousand men in armor against the Guru. Jati Maul, the son of Shinga, asked the guru's permission to show Lullabeg the strength of his arm and cut down the Turks. The guru consented to his stemming the onset of the enemy. Jati Maul rained showers of arrows on the Turks and sent them to death's abode with the speed of hill torrents hastening to the sea Lullabeg himself hurried to oppose him and discharged an arrow which struck Jati Maul on the breast and made him fall fainting to the earth. The guru, seeing Jati Maul fall, entered the battlefield on his bounding steed. In mount accents he invited Lullabeg to approach and measure his strength with his. Lullabeg would not come near but dispatched arrows from a distance all of which missed their mark. The guru, taking steady aim shot Lullabeg's horse which fell with its rider. The guru unseeing the chief on the ground dismounted so as not to take an unfair advantage of his adversary. The chief assumed the offensive and aimed several blows of his sword at the guru who parried them all. The guru then putting forward his strength struck the chief a blow which completely severed his head from his body. It was as if the chief had in his devotion offered his head as a sacrifice to the guru and the guru in return had granted him escape from the ills of life and ultimate salvation. Kabooly begged his chief's sister's son was the only one of the commanders who now remained on seeing him advance and make a final effort to restore the fortune of the day, the faithful Hassan Khan called the attention of the guru to his intrepidity and the impetuosity of his attack. Kabooly begged meant to gather such a harvest as reapers do when they enter a right field. Biddy Chan, Raijad and Jadimal who by this time had somewhat recovered from his wound bravely confronted him. The battle was then fought with extreme fury on both sides. The three sick warriors committed such havoc among Kabooly begged's troops that few remained. Kabooly begged maddened with rage on seeing the destruction they caused. Rapidly discharged arrows which wounded all three seeing this the guru himself hastened to their support. Kabooly begged discharged arrows at the guru which whizzed as they passed him. One arrow struck his horse, ghoul bogged on the head and killed him. The guru in retaliation killed Kabooly begged's horse. Kabooly begged now approaching the guru made a stroke at him with his sword which the guru received on his shield. Kabooly begged again and again slashed at the guru but every blow was parried. The guru then to change the monotony of defense said to him it is now my turn be on thy guard. The guru then dealt him such a blow as severed his head from his body, this and the battle. The surviving Turks fled for their lives, twelve hundred soldiers of the guru were slain and wounded. End of chapter 17 section 18 of sick 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. Sick religion volume 4 by Max Arthur McAuliffe. Life of Guru Har Gobind chapter 18. Viti Chand Rajad and Jati Mal went to congratulate the guru on his victory. The battle which had begun at midnight lasted for 18 hours on the 16th of Magar Sambat 1688 AD 1631. The guru allowed Hassan Khan to return to Lahore with the survivors of the Imperial Army. The plunder obtained from the bodies of the deceased Turks was divided among the poor. A descendant of Mar Haj appropriated to himself a costly sword belonging to a fallen pathan. When the guru heard of it he called upon the sick to relinquish it for it was not proper to retain booty. The sick denied all knowledge of it. The guru said that the sword should apply in the family of him who had stolen it. It turned out that the members of his family died within a year by mutual slaughter. The guru established the scene of the battle as a place of pilgrimage. It is now called Guru Sar or the guru's tank. It lies near the village of Nathana about three miles from the Rampura Fool railway station. The Raja of Nabha has at considerable expense built an imposing temple on the spot where the guru encamped. The bard Abdullah composed a dirge on the battle which is no longer extant. It was noticed that the horse Dil-Bagh was very distressed at the absence of his mate. The guru addressed him words of consolation. Such births as Thine have been obtained and lost by sin, by sin hast thou obtained the body of a beast. Thy brother hath gone to heaven, hath no more anxiety. It is said that upon this the horse recovered his usual spirits. Hassan Khan carried to the emperor the news of the death of his generals and of the defeat of his army. The emperor was in a fury. Wazir Khan was as usual ready with special pleading for the guru. The guru's predecessors from Guru Nanak down had either done the emperor's line favors or had been on good terms with them in what was now to be gained by falling out with the guru. This was the third time that the emperor's forces had been defeated by his army. What then was the advantage of carrying on the contest and aggravating the enmity? I pray thy majesty let this be the end of it, and let bygones be bygones. Let another officer be appointed instead of Lala Beg the deceased chief. Upon this the emperor by the guru's old cult inducement gave Hassan Khan a dress of honor and appointed him to a high office. After the guru's return to Khangar from the war, he went shooting in the adjoining forest, a hissing python crawled near his party. The six wanted to destroy it as vermin but the guru interposed and ordered them to allow the animal to approach him. The guru touched it with his toe whereupon it burst and died and worms issued from its body. The guru explained that it had been in a previous birth a very proud Mahant who used to embezzle his disciples property. He had not repeated God's name or repented so he became a python and his victims in order to torture him became the worms which now appeared. The guru quoting the following lines of the first guru granted him salvation. They who give disciples hats are fools and they who receive them very shameless. A rat cannot go into its hole if there be a winnowing fan tied to its belly. By this the guru meant that hypocritical priests to make disciples are fools and make fools of their disciples and that man cannot obtain salvation so long as he is entangled with mammon. The guru also quoted the following pari from Guru Das. Though one wear man's five garments, though his mustaches and whiskers appear beautiful and his dress be very effective, though he wear a hundred arms and associate with the elect, though he be skilled in courtly graces and known in many lands, yet without viral power he cannot be deemed a man. What can a woman do with him so if a man without virtues be called a guru who shall do him obeisance. When the guru was leaving Kongar, Rai Jha expressed a wish to remain forever in his service. The guru did not encourage him in this but told him to abide in his village. He then promised that when he became guru Gobind Singh he would pay an affectionate visit to Rai Jha's family. He crossed the Sat Lajj and proceeded to Kartarpur whether he had sent his family and the grand sahib from Baroli. Preparations were now made for the marriage of the guru's son Bahadur to Gujarat daughter of Lao Chand and Bishan Kaur. The ninth of Fagan, Sambat 1689, was fixed on as a suitable time for the purpose and the marriage was then celebrated with great munificence and rejoicings. There was at that time one copy of the grant with the guru and another at Mangat made by Bhanna. Biddy Chand asked and obtained the guru's permission to make a third copy. One day as the guru was hunting he had everything white on and about his person. He was clothed in white muslin. He was protected from the sun's rays and the dust by a white umbrella. He carried his white hawk on his hand, rode on a white horse and his groom waved a white chowry by his side. To him thus a rate of father and son, six Abharmatsar presented themselves. The father represented that the son had with severe study learned the art of painting and they were both ready to perform any service the guru might desire. Biddy Chand suggested that the youth should paint a picture of the guru. The young man fixed his attention on the work and drew a satisfactory likeness of the guru. The guru presented the picture to Biddy Chand. It is unfortunately no longer in existence. On the approach of the Bhaisaki festival several six including Rajad went to visit the guru. A Sikh named Chitar Sain made him a present of a horse, a hawk, a dress and some military weapons. The guru gave all the offerings to pain.com except the hawk which he reserved for his own son Gurdita. The dress and arms pained Khan put on to adorn his person. He then appeared a magnificent warrior and began to consider himself a very superior being. The guru ordered him to appear before him always in that style. He mounted the horse which he had received, rode swiftly to his village and showed himself to his admiring relations. Osman Khan his son-in-law asked him for all the presents given him by the guru but he very properly refused. Osman Khan then tried to steal them by suborning pained Khan's wife. He said that if he did not get them he would either become a fakir or drown himself. She told this to pained Khan and he represented how sad it would be if their daughter Osman Khan's wife became a widow. Pained Khan however did not wish to displease the guru by transferring the presents he had made him to another. Were the guru to dismiss him how could he maintain himself? Pained Khan's wife disregarding his stronger monstrance stood up and gave the sword shield and clothes which he had just taken off to her son-in-law saying to her husband as she did so thou needest nothing. The guru will give the other presents may I not claim so much from thee. She then laughed away her husband's displeasure. Osman Khan at once put on his father-in-law's dress buckled on his sword and shield mounted his horse and went forth to amuse himself with the chase. Pained Khan seeing this stared in blank astonishment at his wife who had robbed him in his own house. He threw himself on his bed heaved cold sighs and considered what the guru would say to him for parting with his presence. He felt for the time mentally disorganized and unable to pay his respects to the guru. It happened that Gurdita taking the hawk which had been presented to the guru went hawking on that very day in opposition to the advice of his attendants. He let fly the bird at a time when it was not hungry. The hawk consequently did not return but flew off to the village of Wat Amir where Osman Khan happened to be resting from the fatigue of the chase. Osman Khan captured it thinking to himself that if he took it to the emperor instead of that one the Sikhs had formally appropriated he should be rewarded with a grant of land. Osman Khan on returning home told his mother-in-law all the events of the day she said conceal the hawk. If the guru hear that thou art in possession of it he will not fail to punish thee. Painter Khan said if thou give me the hawk I will take it to the guru and obtain his pardon for letting thee have his presence. Osman Khan laughingly said thou art ever prading of losing thine appointment. I want this hawk to enable me to obtain a tract of country from the emperor why should thou be dependent on infidels for thy subsistence pray to god to support thee. Father-in-law and son-in-law spent the whole night wrangling over the hawk but without arriving at any satisfactory settlement. When the guru heard that his son Gurdita's hawk had been taken possession of by Osman Khan he said the will of god is very powerful. Worldly love destroys the understanding. Five days have now relapsed and Painter Khan through shame hath not come near me. Painter Khan did not venture to go near the guru during the Bhaisaki fair which is generally a time of universal enjoyment. The guru again remarking his absence sent for him he appeared looking dejected and wearing dirty clothes. The guru inquired the cause of his altered appearance where were the clothes and the horse he had received. Was he in possession of Gurdita's hawk? If he told the truth he should be pardoned and received presence to make amends for those he had lost. Painter Khan fearing his wife's and son-in-law's eye falsely replied the horse and clothes thou gave us me are in my possession. As soon as thine order reached me I hastened to come to thee without even thinking of my appearance where I in possession of the hawk I would surrender to thee. I would never detain thy property do me justice and listen not to slanderers. The guru said falsehood please of me not I've heard that thy son-in-law hath seized the hawk there is even yet time for thee to make a full confession. Painter Khan swore by the guru that he had not seen the hawk. Upon this the guru whispered to Biddy Chan to go and bring the hawk with all the offerings that had been presented to Painter Khan. Biddy Chan found Asman Khan asleep and quietly took all the property he had misappropriated. The guru again pressed Painter Khan to tell the truth but he swore for the third time Biddy knew nothing of the hawk and that he was in full possession of the guru's presence. Upon this the guru called on Biddy Chan to produce the hawk, the sword and the dress he had taken from Asman Khan's house. The guru then in presence of his sixth charged Painter Khan with having sworn falsely three times in succession. When Painter Khan could make no reply the guru ordered him to be expelled from the Darbar. The presence of Painter Khan had never been agreeable to the six and they obeyed the guru's order with alacrity. They seized Painter Khan and submitted him to very rough treatment. He could not bring himself to ask the guru's pardon. On the contrary he thus addressed him I will go and complain to the emperor thou shalt suffer as thy father did and then I shall have my revenge. The guru simply replied go by all means and complain to thy heart's contempt thou shalt reap the reward of thine acts. The guru then caused him to be forcibly expelled from the precincts of Khartarpur. When Painter Khan reached home he found his son-in-law Asman Khan weeping for the loss of the hawk. Unseen Painter Khan crestfallen and hearing him curse his fate, Asman Khan inquired the cause. Painter Khan then gave him all the details of his treatment at the hands of the guru and his six and vowed that he would have his revenge. He then went from his village of Chotamir to the Mohammedan village of Basi. A resolution was there past at his instigation that the priest of the six was a great tyrant that his power daily increased to the public detriment that he received countless offerings and possessed boundless wealth and that the emperor should be invited to send an army to reduce him to subjection and take possession of all his property. Some people laughed and said Painter Khan was an ungrateful scoundrel who returned evil for good and must one day inevitably receive his desserts. Painter Khan was able under the promise of Plunder to induce 500 horsemen to join him. Some far-seeing men among them however suggested that the advice of his cousin Kutub Khan who was now governor of Jalandhar should be taken before war was declared against the guru. They accordingly proceeded to Jalandhar where Painter Khan laid his case before his cousin and said a generous man is tested in famine time. Join me and assist me. Kutub Khan was surprised and asked why such a crowd had favored him with a visit. Painter Khan told him of the treatment he had received and begged him to induce the emperor to send an army to punish the guru. His cousin replied, Thou sinner, masters are ever chastising their servants. What if the guru hath taken his own property? Thou hast eaten his salt and been brought up by him. Whatever desirable things the guru obtained, he ever bestowed on thee. Disgrace not the Pathans by fighting with such a man. If Thou do, the world will call thee ungrateful. If Thou desire Thine own advantage, make peace with the guru. Painter Khan angrily replied, Perhaps Thou hast eaten the guru's sacred food, and it speaketh within thee. Kutub Khan rejoined, Thou oughtst to be ashamed of thy words. I've never eaten the guru's food, sacred or profane, but Thou, having eaten it over and over again, hast been nourished on it. Everybody knoweth that Thou desirest to fight with him, whose menial Thou hast been the greater part of thy life. Painter Khan then thought it proper to adopt a more conciliatory tone, deeming thee to be a muscle man and brother. I've come to thee. Kutub Khan geringly retorted, Find muscle man thou art to desire to do evil, to him whose salt thou hast eaten. Painter Khan ingeniously gave a new turn to the discussion. I am waging a religious war. The guru has stolen thy master's horses from the Lahore Fort and ridden them. Thou desire to avenge that wrong. After much debate of this description, Kutub Khan said, I've only been making trial of thee. True it certainly is that the guru is an enemy of the emperor. Proceed, and I will follow and assist thee. Painter Khan and his cousin then swore a fiability to each other, and Painter Khan and his son-in-law proceeded to Lahore to lay their complaints in person before the emperor. Kutub Khan promised to follow them. End of Chapter 18. Section 19 of Sick 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. Sick Religion, Volume 4 by Max Arthur McAuliffe. Life of Guru Har Gobind, Chapter 19. When Painter Khan and his son-in-law reached Lahore, no one would allow them to approach the emperor. They had spent all the money they had brought with them in maintaining themselves and their 500 horses and in bribing a courtier called Salamat Khan to procure them an audience, but the ever-faithful Wazir Khan would not allow anyone to poison the emperor's mind against the guru. Painter Khan was consequently reduced to great straits. He could not return home nor could he gain access to the emperor. He was in the condition of a snake which takes a lizard into its mouth and can neither swallow nor reject it. Kotab Khan soon arrived in Lahore and listened to the story of his cousin Painter Khan's disappointment. He advised him to procure a long bamboo tie, a hen to the end of it, and lift her to the royal casement when her clucking might perhaps awake the emperor. Should this fail, he was to light torches at midnight and cause his 500 men to raise a loud shout opposite the emperor's apartments upon which an audience might be vouchsafed him on the morrow. This expedient proved successful. Next morning the emperor sent for the men who had disturbed his rest overnight that it was not with the object of giving them a satisfactory audience. He peremptorily demanded an explanation of their conduct. Before Painter Khan or Kotab Khan could address the emperor on the subject of their grievances, Wazir Khan was ready with his usual pleading on behalf of the guru. By majesty, this is not an age for an honest man. The evils prophesied for the thirteenth century of our era have already begun. He whom thou treatest well doeth the harm. In return this Painter Khan was a poor unprotected child. His parents were dead. The guru found him as a waith, took pity on him, and brought him up as if he were his own son. He bestowed on him every valuable present he received for himself. He procured a wife for him and made provision for his family. It is through the guru's munificence his daughter's marriage have been celebrated. Now when he ought to be satisfied with his position, he has stolen the guru's hawk, denied the offense on oath, and come to complain against the very man who cherished him and made him distinguished among his fellows. He hath thus committed the most heinous sin of ingratitude, the extreme of all wickedness. Wazir Khan, in thus pleading, was actuated as much by his devotion to the emperor as by gratitude to the guru. He knew the guru's power and did not wish to embroil the emperor in further warfare with him. It happened soon after that there was urgent need of Wazir Khan's services in a distant part of the empire and that he was accordingly dispatched. Pineda Khan now found his opportunity of approaching the emperor in person and thus unburdened himself. Sire, the guru hath done me grievous wrong. I have been his servant. I asked him for my last six months' salary, but instead of giving it to me, he hath confiscated my clothes and arms and expelled me with ignominy from his court. Three times hath he conquered in war by my assistance. I have killed a large portion of thine army. Thy chiefs now know my strength, the emperor inquired what wars he referred to and where they had been fought. Kotab Khan replied, first the guru had an engagement in Amritsar with Muqlis Khan, who had an army of 7,000 men, secondly at Har Gobindpur with Abdullah Khan, the governor of the Jalandar province, and thirdly at the Nathana tank with Lalabeg. They with their armies were all vanquished by thy petitioner, Pineda Khan's assistance. Pineda Khan continued, I am so strong that I can throw an elephant. I can pulverize a rupee under my thumb. I bore it with the kicking and cuffing. I suffer from the guru because I have patience and confidence in thy justice. He is thy deadly enemy and hath killed thousands of thine army. His robbers have stolen thy horses from thy fort at Lahore. He sees thy white hawk and refuse to surrender it. I am in his secrets and if thou entrust an army to me, thou shalt assuredly succeed in reducing him to submission. I promise to bring him and the horses he stole to thee or kill him and have my revenge. Then spoke the corrupt Salamat Khan in support of the charges. Pineda Khan's assistance is providential. The guru hath quarreled with him without reason, and he hath come to thee for justice. Look at him. He hath the frame of a giant. If thou but order, he will catch the guru by the neck and produce him before thee, and what the guru hath in his treasury shall become thy spoil. By such representations was the mind of the emperor influenced. He inquired the strength of the guru's army and the amount of his wealth. Pineda Khan replied, he hath no army. The hawk, the cripple, the blind, the deaf and dumb, the diseased, the old, the poor, the lazy, and the good-for-nothing gather round him. Barbers, washermen, peddlers, strolling minstrels, and similar un-war-like people compose what he calleth his army. As for wealth, he possesseth millions upon millions. Salamat Khan chimed in such an opportunity as this which God hath given us ought not to be lost. The emperor was worked up to a passion and taking a sword in his hand, said, is there any one of my officers brave enough to go and assist Pineda Khan and to do the guru who hath caused all this trouble? Kala Khan, governor of Peshawar, desirous of avenging the fate of his brother, Mulk Liss Khan, rose and said, may it please thy majesty. I will capture the guru and bring him before thee. The emperor gave Kala Khan command of 50,000 men bestowed on him as insignia of his appointment and necklace of enormous pearls and a robe of gold lace and ordered him to proceed forthwith against the guru. Anwar Khan, a confidential officer of the emperor, friend of the late Abdullah Khan and anxious to be his avenger, joined Kala Khan with 2,000 men. The emperor decorated him too with a robe of honor worth 5,000 rupees. Kutub Khan, Pineda Khan and Asman Khan also received dresses of honor and were commissioned to fight under Kala Khan. The emperor, on dismissing them, said that when they returned victorious they should receive further marks of his favor. But the emperor did not reflect that his army was as the ocean and the guru as the bar when all the fire that consumed it. The imperial troops were in reality like a herd of deer proceeding to engage with a tiger. Kala Khan crossing the bias proceeded to Jalandhar. Kutub Khan entertained all the generals and provided for the encampment of the troops. During the following night they planned their campaign. While they were so engaged, a voice of warning proceeded as from a neighboring tree, one of the have been untrue to his salt, with him thousands shall perish. These troops which have come in proud array are like moths hovering round the land. The Choghata, Choghtai Monarch II is still advised and is sowing thorns for his children. When the generals heard this mysterious boating, they came forth from their tents, looked hither and thither and examined the trees in the vicinity but could not see the speaker. They then said among themselves, the guru is a great miracle worker. This must be a voice from heaven. Pindakon thought it necessary to encourage his brother generals, fear not, had the guru the power of working miracles could he not have made himself emperor of the whole world. He had been powerful and victorious only through my assistance. Now victory shall no longer be his, you shall see my strength. If you allow me a free hand to plunder, I shall capture the guru this very day. Kalakon thought it necessary to repress the speaker. Pride and braggadocia avail not, it seemeth to me it would be well to send an envoy to ascertain what the guru meaneth, whether he will fight or come to terms with us. Onward, Kahn suggested that they should make an offering to the guru and thus deceive him into believing that they were his friends. They would thus obtain an easy victory and succeed in capturing him. Kattab Khan was for more violent measures, deceive him, deceive him and overpower him in any way you can. A faithful sick hearing of the arrival of an enormous imperial army and Jalandhar hastened to inform the guru, next arrived a mason who said that the imperial army was approaching thick as flies and suggested to the guru that he should take measures to protect himself and his followers as when it rained iron the showers would not fall like ordinary raindrops. The guru replied by a hymn of Guru Amar Das, God himself protected his saints, what can a sinner do against them. Proud fools, practice pride and die by eating poison. The few days they had to live are at an end. They shall be cut down like a ripe crop. They shall be spoken of according to their acts. The slave Nanak's master is great. He is the Lord of all. Pindak Khan's voice was soon heard inciting the troops to make a sudden charge and surround the guru. Kattab Khan again counseled patients and the dispatch of an envoy to endeavor to make peace. This was at last agreed on and Anwar Khan was the envoy selected. Anwar Khan thought to pitch his tent near the guru and thus find a convenient opportunity of treacherously slaying him. The guru however took care that Anwar Khan should not continue long into close proximity to him and though Anwar Khan was provided with many presents for the guru yet the guru refused to accept them. A goldsmith came to the guru with unusually rich offerings. He presented golden dice set with gems and an embroidered shop bar board with variegated pieces formed of sapphires, rubies and topazes. Although the guru did not approve of such articles as tended to divert men's minds from God and were sources of falsehood, sin and trouble yet he accepted them so that he might preserve the goldsmith in his faith and devotion. The imperial envoy on seeing the presence said to the guru thou acceptest the offerings of all other six but not mine. What is the cause? The guru replied the guru's house is like a sea of milk. The offerings of the six are like streams which flow into it of their own accord and blend with it but thy heart is not sincere and therefore if put into the guru's sea of milk will turn it acid and cause it to ferment. Anwar Khan rejoined. Wasir Khan frequently sent me with gifts to thee and out just always accept them. The guru said that they were gifts of love which easily amalgamated with the guru's milk. When Anwar Khan failed to persuade the guru to take his presence he challenged to play him at cha par. The guru replied that such play was not suitable for a priest. Anwar Khan pressed his proposal and laid the cha par board before him. He had formed an idea that if he conquered the guru at the game it would be a prestige of victory for his army and if the guru defeated him his army would also be defeated. The guru at last consented to play with the envoy. Anwar Khan lost the first time the second and the third also and then losing his temper with his game said to the guru thou art a cheat thou hast won by trickery why have I always had threes the guru replied cheating deceit and falsehood are the principal stock of thy house while I am a faker. Anwar Khan retorted a fine faker thou art hunting and enjoying thyself and practicing warfare for thine own amusement thou art a great deceiver and so have been all the guru's from Baba to knock down. The guru could endure the insults to himself but not the defamation of his predecessors if there is any sick of the guru present let him remove this fellow from my presence. Biddy John duly obeyed the guru's order some six then on their own account administered Anwar Khan shoe beatings until he fainted the guru interceded for him and allowed him to depart without renewed punishment. Anwar Khan on his return to his chief reported the ill treatment he had received and advised an immediate attack on the guru who had not one-tenth of the strength of the imperial army. Kala Khan was very pleased with this suggestion. Pandakon too was for immediate action. Kotab Khan however was not so sanguine. The guru had already had great experience of war and it was not likely that he would be now off his guard. He was however determined by a large majority of the generals to attack his position that very night. The guru knowing their designs ordered Biddy John to be on the alert. The guru had by this time 1800 regular fighting men who were supplied by his friends in Kartarpur. The whole force was so marshaled and disposed as to prevent surprise and capture. Meantime dissension was brewing in the guru's camp. Dhir Mal his grandson accepting the evil forebodings of the masons said that the guru would certainly be defeated. The imperial army had arrived like a flight of locusts. The guru's army was insignificant. It did not bear the same ratio to the imperial army as condiment to the vines of a feast. The guru continued Dhir Mal is in one of his fits of obstinacy and though if not the enemy's prowess and strategy I shall therefore probably attain my object and succeed him in his holy office. Dhir Mal's mind having been thus perverted he sat down and wrote the following letter. Brother Pandakon my grandfather hath expelled and disgraced thee without cause but I know thee to be my friend and I will do the best for thine interests. If thou come tonight and make a sudden attack the fort and its treasure will fall into your hands for here there is no preparation made I will render thee every assistance. Needless to say that Pandakon was highly pleased on receiving this letter he showed it to the other generals who were also pleased particularly when they learned the dissension in the guru's family. An immediate charge was ordered. The soldiers heated with wine began to boast and use ribbed language. Dust arose and obscured the moon and stars. The earth shook beneath the tramp of the army. Sweets and offerings were about to Muhammad and saints for success. The chief ordered that the whole army should assemble near Koh Tamir and then stay with assault, car, tarpour, and capture the guru. It happened that before the imperial army could enter Koh Tamir an earthquake occurred which swallowed the village with a greater portion of its inhabitants. Those who did not perish were pundered by the imperial troops. Pandakon did his utmost to protect his fellow citizens but in vain. The guru arose earlier than usual and after bathing began his devotions. He repeated the Japjeet and repaired sacred food. He then read the Anand, the third guru's song of rejoicing and uttered a prayer suitable to the occasion. Sacred food was then distributed and after partaking of it his soldiers received a substantial meal upon which arms were served out to them. Jati Mal announced that the imperial army was approaching like a dust storm in an Indian summer. When the guru heard this and other similar expressions of warning or dismay he calmly said have no anxiety, stand fast, be united, put on your armor, the creator will act for the best. On receiving the guru's orders Jati Mal, Hami Chand, Mir Chand and Bai Lakku taking 500 men advanced and showered bullets and arrows at the enemy. Baba Krudita asked his father's permission to enter the battle but was ordered to keep guard in the village until daylight. The discharges of matched locks were at light fireworks at a wedding. The army soon came to close combat when it is said 12,000 of Kalakans army slept their final sleep. 20,000 imperial troops then advanced. Kalakans told them that the guru's army was insignificant and if they finished the fighting they might plunder as much as they pleased. This permission greatly stimulated their bravery then ensued the usual carnage. Bows twang, arrows hiss like snakes, bullets fell like hail. Here and there men engaged in close combat with swords, knives and daggers. Horses fell or fled without their riders. Elephants wandered in quest of their drivers and stable companions. The wounded became so attached to the battlefield that they could not rise. The dead fell in rows like corn laid by reapers. Katab Khan, seeing the destruction of his troops address Kalakans, we have made a great mistake in engaging at night. Wanted sleep have disabled our brave soldiers. The darkness and the dust too have led to our troops turning against one another. Our pythons are retreating before the six. Our losses are very serious while the gurus are practically none. Pindakans said make one charge and the battle shall be at an end. No ye any men among the six able to resist your onset. Kalakans chief was not of this opinion and replied are the six sweet food which we can gulp down. Our army hath all been slain or routed. The six have made our teeth so bitter that we cannot eat any more. No pythons will now advance. Lead thyself. Then Pindakans and his son-in-law Osman Khan taking lighted torches advanced at the head of their troops but they were only seeking their own destruction. Kar-Tarpur was like a lamp round which they were fluttering as moths. Biddy-Chan, Javi-Maw, Lakhu and Rai-Jad ranged themselves and their troops on the four sides of Kar-Tarpur. Katap Khan, Pindakans, Osman Khan and Kalakans at the head of their respective detachments advanced against them. The pythons were however powerless against the brave six fighting for their religion and their guru. Biddy-Chan was seen as usual fighting bravely and practicing with signal success. The skill and archery which he had acquired during an eventful life of foray and warfare. There was seen the guru in glittering armor mounted on Dil-Bagh once the emperor's pride. Forge-Nit says the chronicler were the pythons chiefs that they obtained the price as advantage of beholding the guru on his beautiful charger with his resplendent armor and trappings. Biddy-Chan discharged an arrow at Ar-Niwar Khan which struck him between the eyebrows as if it were applying a Hindu sacrificial mark to his forehead. He fell to the earth as if he were doing obeisance to the guru or begging his forgiveness and suing for salvation. The guru's order went forth that nobody who was fleeing should be put to death. The six were only to fight after challenging the enemy face-to-face. The guru's arrows passed through the Mohammedan chiefs, pythons, Mughals, and Syids as if these men were only pancakes. Jali-Marlon and Katap Khan encountered each other in the darkness and dust cloud but under the circumstances the contest between them remained undecided. End of chapter 19 section 20 of sick 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. Sick religion volume 4 by Max Arthur McAuliffe. Life of Guru Har Gobind chapter 20. Morning dawned on the combatants to find the guru dispatching his enemies as the sun's rays put darkness to flight. The pythons died like sparrows struck by hail or lightning. Their hopes of victory were abandoned and their spirits could not revive. They began to say to one another fine friend Zhipath Pindah Khan shown for Islam and fine booty have we got while trying to empty the guru's treasury we have emptied the emperors. We have awakened a sleeping tiger and sacrificed our lives and property. Thousands of brave Mohammedans have perished as the result of our espousing the cause of an ungrateful villain. Now we can neither flee away nor conquer but it is better to turn our face to the enemy and die than disgrace ourselves by flight. The generals also conferred among one another they had been fighting they said for six hours and far from having succeeded half their army had perished. It was inexplicable how the guru had become such a soldier that Pindah Khan who boasted that it was through him the guru had obtained his former victories and that he would at once capture him now show his prowess and put his word to the proof. Pindah Khan replied I am going to advance come and support me in one bound I will catch the guru as a tiger fast sniffed on an elephant. Asman Khan followed up his father-in-law's boasting I single-handed will capture and bring the guru with his sons and all his six saying this Pindah Khan and Asman Khan entered the battlefield the Mohammedan army then rallied and discharged arrows like rain in the Indian month of Sawan. Nanaki watched the battle from the top story of her house she was delighted as she saw her son Teh Bahadur wielding his sword and dealing out destruction to the enemy. Baba Gurdita the guru's eldest son also fought valiantly and made the Mohammedans feel the strength of his powerful and well-practiced arm. Asman Khan seeing his troops dying by Gurdita's hands discharged arrows at him from afar but it is said the Baba cut them with his sword as they flew in the air. Khattab Khan putting on cannon in position fired at the six but nothing could restrain the havoc they were dealing among the Mohammedans. The guru displayed prodigies of strength bravery and martial skill and the enemy were not able to cope with him even single-handed. The Mohammedans again began to bewail their evil destiny alas alas why have we come hither we cannot however recall the time when we left our homes our wives and our children what will the emperor say find dresses of honor we shall obtain we are undone ourselves and have undone our army. Khattab Khan advanced gnashing his teeth with rage as he observed the guru shining like a sun on his favorite charger by Lakhu seeing Khattab Khan's onset discharged an arrow at him which caused him to fall swooning to the ground. Seeing this a body of profan's moved against Lakhu for the space of three-quarters of an hour he kept the opposing forces at bay the muscle man's surrounded by Lakhu and killed his horse shouting victory to the true guru he still defended himself with his sword the Mohammedan said to one another thousands of us have been banquished this one man fighteth with his sword alone and will not allow lances arrows or daggers to touch his body he hath yet no need of the maids of paradise who bestow happiness on departed heroes while men were thus speculating Khattab Khan who by this time had recovered consciousness struck by Lakhu on the forehead with an arrow which caused him to reel and fall to the ground. Khattab Khan then drawing his sword struck the fallen hero as he lay wounded and severed his head from his body. By Lakhu's death was a boon for the Mohammedans and cheered their flagging spirits Kala Khan again addressed Paindakon who seemed to have been playing the laggard Paindakon half the day is now over and our army is perishing thou art the cause of this disaster go forward and withstand the guru we will support thee accordingly Kala Khan, Khattab Khan and Osman Khan putting Paindakon in front advanced against the guru the guru on seeing his deadly enemy Paindakon curbed his wrath and bided his opportunity. Biddy Chand engaged with Kala Khan and Baba Gurdita with Osman Khan Paindakon with his drawn sword confronted the guru and thus addressed his former friend and master stand I will now revenge the ignominy thou hast caused me and thus cool my burning breast if thou desire to come to terms do so at once and I will take thee to the emperor and induce him to pardon thy many offenses. The guru replied Paindakon why use haughty language now that the sword is in thy hand and that thou art ready to do or die what time is it to talk of peace the man who runneth away and turneth his back to the foe hath no longer regard for his religion as to what thou talkest of revenge I am here alone prepared to afford it thee thou mayest even strike the first blow otherwise thou mayest regret it afterwards Paindakon on hearing this became enraged and brandished his sword inclining his body he aimed a blow at the calf of the guru's leg the guru turned his horse aside to avoid it but the sword struck his stirrup he smiled and said oh Paindakon strike me where thou pleasest seize me bind me that thou mayest have no cause for repentance fear not that I shall flee thee Paindakon made another stroke at the guru which he received on his shield the guru was milling showing his science for hitherto he had not intended to kill his adversary Paindakon then tried to seize the guru's bridle and take him and the famed Dilbag to the emperor's general as Paindakon was making his attempt the guru kicked him so forcibly as to cause him to stagger he however recovered himself and again assumed the offensive he had sufficient insolence to provoke the war but he could not look straight in the face of the guru whose presence he had received whose leavings he had eaten and whose cast off clothes he had worn it was the guru's wish that Paindakon should even now admit that he had erred and he would then restore him to his former position instead of that the ill-starred man made another blow of his falchion at the guru his weapon parted from the handle and fell on the ground the guru deeming it a point of honor not to take advantage of the misfortune of his enemy a lighted and set in gratitude and slander both of which thou hast been guilty of are very serious crimes but to kill the person I have cherished is not of course a desire to adopt Paindakon mockingly replied come I will take thee to the emperor the guru under all the provocation drew his two edged scimitar and struck Paindakon so forcibly that he fell prone on the ground the guru said thou art muscle man now is the time to repeat thy creed Paindakon repenting replied oh guru thy sword is my creed and my source of salvation the guru on seeing Paindakon's dead body was filled with pity and regret he took his shield and put it over his victim's face so as to shade it from the sun and bursting into tears said Paindakon I cherished thee I reared thee and I made thee a hero though men spoke ill of thee I forgot thy failings and evil to thee never entered my mind but evil destiny so misled thee that thou brought us an army against me it is thine own acts of ingratitude and insolence that have led to thy death at my hands it is impossible to digest offerings without serving the saints and worshiping god otherwise they ruin the understanding become deadly poison to the body and lead to man's ultimate damnation though thou has been ungrateful and untrue to thy salt I pray the almighty to grant thee a dwelling in heaven good men are honored for their greatness god also adjusted the affairs of the evil he saveth sinners and those who fall away from him asman con advanced discharging arrows and was confronted by babak gordita who showered arrows on him in return one of them struck asman con on the eyebrow and penetrated his brain babak gordita seeing him dead stood at his head and wept copiously the guru came up and inquired the cause of his grief babak gordita replied he was my friend we used to play together he now tried to kill me with his arrows from which I escaped but one of mine hath lodged in his head he reeled and fell and never rose again I've used great efforts to lift him up but in vain saying this babak gordita continued to weep the guru inquired if dead men ever rose and if he had ever known weeping of any avail babak gordita replied this is the result of wearing arms the mind becomeeth cruel take these weapons from me I will now go home babak gordita then retired from the battlefield to weep over the friend of his youth and embrace a more peaceful and holy life the imperial army hearing of the death of pandak con and asman con became totally demoralized as they fled from the field they said the guru is the death of the pathons let us return to la whore others more jealous of their reputation inquired how they could dare go home and endure the reproach of cowardice they were now not fit to show their faces to anyone much less to the emperor they had accordingly better sound the drum for another charge and either conquer or die this advice prevailed in another attempt was made to retrieve the day's misfortune biddy john seeing the enemy advancing warned the guru to prepare to receive them there was however no necessity for warning the guru continued to discharge an incessant shower of arrows which caused unwanted havoc there was such a collection of corpses on the battlefield that it was difficult to move without treading on them the earth was stained with gore as if it had put on a red garment as katub khan advanced the guru observed him and shot his horse katub khan thus dismounted continued to discharge errors which the guru cut with his sword in their flight katub khan approaching nearer fought desperately and for a whole hour engaged the guru in single combat at last the guru who had better staying power cut off his head with a single stroke kala khan the chief on seeing katub khan's corpse masked his troops and said this is a war for our religion behold the six how insignificant in number yet how desperately they have fought in a few hours they have repelled all our charges you have come like clouds yet have achieved nothing this is the last encounter take courage upon this the mohammedan troops made a furious onslaught but could make no sensible impression on the six the imperial troops died in numbers and now only about two thousand remained kala khan became demented and raised despairing cries oh god who hath destroyed my enemy wither hath it gone the commander in chief now confronted the guru and said har gobin thou art very clever in the science of arms thou has killed thousands of my soldiers until i send thee where thou has sent them my debt will not be discharged the guru smiled and said kala khan the soldiers who have gone before are now awaiting thee thou abidest in sorrow here therefore i am going to dispatch thee quickly to thy friends kala khan maddened by rage discharged an arrow which whizzed past the guru a second arrow grazed the guru's forehead and drops the blood bespattered his face as if they were to lax the victory the guru again addressed him i have seen thy science now observe mine the guru discharged an arrow which killed kala khan's horse kala khan thus dismounted confronted the guru the guru thought it a point of honor also to dismount and offer his adversary a choice of arms kala khan desired to fight with sword and shield the guru prepared to meet him with his own weapons sparks of fire issued from the clash of sword on sword the guru parried all his strokes when not receiving them on his sword he dexterously stopped them with his shield the chiefs of both armies fought thus for an hour cut and guard at last the guru said to his adversary as thy name is kala khan so call death knock at the gate of thy life kala khan on this became further enraged and dealt his blows recklessly and unskillfully when the combat was becoming monotonous and the guru had warded off the last stroke he said to his adversary not thus this is the way to fence the guru then putting forth all his strength dealt kala khan a blow with his two edged scimitar which severed his head from his body on this the mussel man's and their leaders retreated like clouds before an indian westerly wind biddy chand and jhadi maal shouted victory on hearing this kaseem khan ran towards the guru in the hope that he would fall on him unawares and have the drum of victory beaten for himself the guru warded off his blows for some time and at last easily dispatched him to his departed friends a sick subsequently asked the author of the dabbastan ima sahab what the guru meant by saying not thus this is the way to fence musan fani replied that the guru had not killed his enemy through hostility but was merely giving him a lesson in swordplay it is said that several thousand muhammadans but only seven hundred of the gurus brave and skillful six perished in this sanguinary battle it ended an hour before nightfall on the 24th day of har sambat 1691 80 1634 in the early morning the guru determined to see his friend buddhan Shah whose end was approaching and who the guru well knew was waiting for him near kerat poor the guru started on his horse and directed biddy chand to follow with his family and he would wait for them on the road biddy chand taking charge of the gurus followers and some of his property prepared for his journey dear maul and his mother nati were the only members of the gurus family who did not accompany him on his journey to kerat poor in the first place dear maul had turned traitor and was ashamed to show his face to the guru and his six in the second place he thought that if he remained behind he could take possession of all the gurus property including the grant sahib it will be remembered that biddy chand had begun to make a copy of the sacred book he told dear maul that he had copied it as far as the billowal rag or more than one half of the whole and if he might take the grant sahib with him he would soon finish copying the remainder dear maul replied go to kerat poor i will search the guru's house for the grant sahib and if i find it we'll send it to thee when biddy chand overtook the guru he told him of dear maul's continued contumacy the guru laughingly said cart our poor was founded by his ancestors that is why he will not leave it he desires to improve it and hence his remaining there it was improper for him to break with his father and grandfather and to ally himself with the muhammadans but he is an incarnation of prithya and means to establish a sector of his own that the grant sahib remained with him when the sixth field devotion they will deprive him of it the guru reached baghwar on his journey as the town was on the road to lahore whence reinforcements could easily be sent against him he continued his march to kerat poor on arriving at the sat lunch he pointed to a hill at the north which he said the tenth guru would make his playground here the famous steed dill bagh sir named yan bai died from the effects of wounds in the recent battle the guru thence proceeded on his journey to buddhan shah's hut buddhan shah unawaking from a deep trance addressed him oh true guru thou hast assumed birth to save the world although gurus nanak on god amar das ram das arjan and thou have all had different bodies they have been pervaded by the same light my wishes have been fulfilled and now that i behold thee i have no further object in life as thou has come to me regardless of the care of thy body over spent in the fatigue of war so assess me in the next world also guru nanak promised me that i should behold him before my death so his light in thee hath brightened my departure the guru left his son baba gurdita and bidi chand with buddhan shah and promising to return departed to kerat poor which he made his permanent residence there he bathed performed his devotions and medicated his wound bidi chand inquired buddhan shah's age and circumstances he replied in this cow age if you live for a hundred years but by the guru's favor i've enjoyed a much longer span of life guru nanak left milk with me and promised that a sick of his should return and drink it gurdita formally came to me and received the trust i pray him to deem me his servant and not forget me and before he dies to order his shrine to be made near mine baba gurdita replied why art bells said remain with us for some time longer men worship thee and thou art caressed and happy buddhan shah answered however long i may remain i must depart at last and this is the time to go while thou art by my side the guru returned from kerat poor to buddhan shah in time to bid him last adieu buddhan shah grasped his feet and prayed for his intercession his last words were my mind is sinful evil passions have over mastered it i've called myself thy servant of god wherefore preserve the honor of thy name saying this buddhan shah fixing his thoughts on god parted with his body end of chapter 20 section 21 of sick religion volume four this is a liberal box recording all liberal box recordings are in the public domain for more information or to volunteer please visit liberal box dot org sick religion volume four by max arthur mccallath life of guru har go bind chapter 21 after the guru's departure from katar poor dear mall possessed himself of a large amount of the guru's property he then feared that the emperor might send another army to rest it from him and capture him in mistake for the guru he accordingly wrote to the emperor sire i desire thy victory and i support but that troops were fated to die so how could they be saved the guru have destroyed the whole army but i am my friend and i pray thee to deem me so the emperor was distracted at the loss of his army he said several thousands of my troops slain assuredly the guru half brought about the destruction of the world was your con who by this time had returned to the emperor took the guru's part as he had so often done before sire thou hast now ascertained for the fourth time that whosoever proceeded with evil intention against the guru never returned it by armies have been destroyed by the guru's supernatural power and not by his material strength and strategy by de con was in the guru's secrets but he died in return for his ingratitude and treachery his family is ruined and his town has been swallowed up i've often done should to give that majesty advice but thou hast deliberately sent thine armies to destruction then came dear malls messenger with his letter was your con read it to himself and was astonished at its contents whether the emperor could read it or not he accepted the following version of dear malls missive from the lips of was your con oh sire come to terms and be not at enmity with the guru both thy steeds have been slain in battle and there is now no hope of their recovery the guru is ever thine ally and well-wisher thou shalt have peace of mind by forgetting the past it is to be feared that some indian rogers even in the present day have their communications read to them in this fashion and are thus rendered incapable of administering their states the emperor was pleased at was your con's version of dear malls letter and said was your con thou gave us me good advice but to my sorrow i did not accept it now write in reply that there shall be no enmity between the guru and myself for the future the ingenious was your con while adhering to the spirit of this order wrote a conciliatory letter to dear mall a messenger is said to have come about this time from an untraceable island in the bay of bangal to the guru inviting him to go there and bless the country the guru however could not leave his six to proceed to such a distant country but deputed biddy chan who long before this had repented of his many misdeeds to go and preach the principles of the sick religion biddy chan lost no time in executing the guru's order on his way by the margin of the sea he arrived at a city called dev nagar in an adjoining forest lived out bhakir named sundar shaw who by the practice of painful austerities had obtained miraculous power and was extensively worshiped biddy chan rested under a withered tree outside the city and in devotional ecstasy sang the following hymn of the third guru the spring hath appeared the forests are in bloom men and lower animals fixing their attention on god are flourishing it is in this way the heart become a glad repeat god's name day and night under the guru's instruction pride is washed away by preaching the verses and words of the true guru this world becomeeth happy and the true guru is pleased fruit and flowers appear when god himself causes them men man finder for true guru he clingeth to the root of joy god is the spring all the world is his garden the knock by perfect good fortune special services obtained it is said that on this the withered tree became green and in consequence everyone recognized biddy chan's miraculous power and did him homage sundar shaw on hearing of the miracle went writing on his tiger to see the stranger he expected that biddy chan would incontinently take to flight on seeing the tiger the crowd of worshipers round biddy chan departed precipitately but he fearlessly held his ground sundar shaw inside of the animal to attack biddy chan but a glance from the ladder changed it is said the animal into a pillar of stone sundar shaw and biddy chan then held a religious discussion in which the former was vanquished sundar shaw pressed biddy chan to remain with him but he pleaded the guru's order to visit the island for which he was bound he promised however with the guru's permission to return and spend his last days with sundar shaw biddy chan went to his destination preached the sick religion to the people and made many converts having fulfilled the guru's instructions and accomplished his mission he returned to kirat poor the anonymous author of the dabbastan e mazahab who wrote under the nom de plume of mu san fani states that he corresponded with guru har gobend who always signed himself in the knock that author's testimony therefore regarding the guru we consider of the highest importance and we shall give it as far as it extends whilst the guru and his party of six were at kirat poor a sick called byro cut off the nose of the goddess at nine of debbie some 10 miles distant this was reported to the neighboring raja who complained to the guru of the outrage byro was summoned and said he would admit the charge if the goddess herself attested it one of the raja's courtiers said in reply oh blockhead how can the goddess speak byro smiled and said we now know who the blockhead is if the goddess cannot repel her assailant and give evidence against him how can you hope for any advantage from her on this the raja remained silent one janda a very rich man used to be very attentive to his devotions when his foot was accidentally injured guru har gobend advised him not to wear shoes janda accordingly took off his shoes and remained barefooted for three months the guru on hearing this said that he did not mean him to remain always barefooted but only as long as his foot was sore he then resumed his shoes one day the guru told his six to fetch firewood from the forest next day janda was not to be found the sixth search for him and about noon on the following day saw him with a bundle of firewood on his back the guru remonstrated with him for having undertaken sub-germinial office he replied that the guru had given an order to his six to fetch firewood and as he considered himself as sick he decided to obey his order both these stories are given as instances of the guru's influence even over a rich man the guru commissioned a man called basaba to proceed from balk to iraq to purchase horses as he had advanced one stage from balk someone told him that his son had fallen suddenly ill and advised him to return home he replied if my son died then let him die there is sufficient firewood in the house to burn him i will not flinch from my duty to the guru after his return home he heard that his son had died but he felt no remorse for having obeyed the guru and proceeded on the journey he had undertaken mu san fani relates that as he was traveling with this man basaba from kabul the fastening of his post in or sheepskin jacket broke basaba took off his jhanu and gave it to him to tie his post in with saying that jhanus were best employed for such purposes the six asked the guru whom they should recognize as guru when he was far away he replied deem the sick who come to you with the guru's name on his lips as your guru the historian states that anyone with the guru's name on his lips might then enter the house of the sick and receive welcome and hospitality it became a custom of the six if any one of them desired a gift from heaven to mention his request before his brother's six or before the guru's mason's and then all combined and prayed for the desired blessing the guru himself adopted the same custom the guru believed in one god his disciples reprobate idol worship they neither prayed nor practiced austerities in the hindu fashion they hold not sacred the temples of hindus are believed in their incarnations they pay no regard to sanskrit compositions which the hindus believed to be in the language of the gods they believe that all the gurus are the same as nanak the six are not restricted in the matter of eating or drinking one part top mall a learned man said to a hindu youth who felt cast restrictions irks him and consequently desired to embrace islam why become a muhammadun if thou desire to have no restrictions on what thou eatest and drinkest then become a sick the six increased under all the gurus to such an extent that even in the time of guru Arjan one or more representatives of the sick religion could be found in every indian city to such an extent was cast disregarded that hindus of the brahmin cast became disciples of sick kathris for none of the gurus was a brahmin and kathris did homage to the jhat mason's who were a low section of asaias guru har goban gained a large number of followers in karat poor he kept 700 horses in his stables and always entertained 300 horsemen and 60 artillery men one day baba gordita joined a hunting party it happened that one of his six shot a cow by mistake for a deer the shepherds came and arrested the offending sick baba gordita went to his assistant and offered to give compensation the shepherds however would have from the guru's son nothing less than the restoration of the cow to light gordita found himself in a dilemma if he restored the cow to life the guru would be angry as he had been before with baba atal and if he refused to satisfy the shepherds they would detain his sick as a hostage he was at last persuaded to reanimate the cow he accordingly put his cane on her head and said arise and eat thy grass it is said that upon this the cow arose and ran and joined the herd the cause of gordita's late return was inquired into and he was obliged to give a narrative of the day's events the miracle wrought by him was reported to the guru who became angry and said it is not pleasing to me that anyone should set himself up as gods equal and restore life to the dead people die every day everybody will be bringing his dead to my door and whom shall I select for reanimation guru nanak ordered that we should accept the will of god what pleas of thee oh lord is good if thou persist in doing acts contrary to god's will thy further residence on earth is unprofitable baba gordita replied may a stout live forever i depart he then circumambulated the guru in token of offering himself as a sacrifice to him and took his departure for buddhan shah's shrine on arriving there he drove his cane into the ground lay down and in the words of the sick chronicler crossed the stream of the troubles of life at the early age of 24 years in the sambat year 1695 ad 1638 when baba gordita did not return within a reasonable time the guru caused search to be instituted for him his body was ultimately discovered the guru himself went to behold it and was followed by other members of the family of the deceased who mourned his untimely fate after this the guru sent to car to our poor for dear maw baba gordita's elder son and the grand sahib of which he had been left in custody the guru intended that the holy volume should be read for the repose of gordita's soul and also that dear maw should be present to receive a turban after his father's death in token of succession to his property and position dear maw possessed extraordinary acuteness for one so young he said to himself if i leave the land and money which have come into my possession and go for a turban to the guru everyone will think me a fool i have the grand sahib and i will keep it he then addressed the messenger my father is not in carot poor to whom shall i go it is through fear of the guru my father died i do not desire to die yet i will myself have the grand sahib read here for my deceased father i do not deem it advisable to leave my property in charge of servants my younger brother harai is with the guru the turban may be bound on him what business have i in carot poor the messenger represented to him the art still young and ought us to be subject to the grandfather of the guru it is thy duty to obey him come by all means with the grand sahib to the guru leave that property in charge of that servants who are trustworthy thou mayest afterwards return and take charge of it be not too much in love with earthly things obey the order of the guru dear maw then volunteered the following statement i've written to the emperor and entered into an alliance with him i've informed him that i now hold no parley with the guru if i go to the guru i shall prove false to the emperor and if the emperor become angry and sack the city to whom shall i go for redress i will not give up the grand sahib dear maw's object was to secure the guru ship for himself he hoped that as long as he kept the sacred volume and his possession the six would look on him as their religious leader the messenger however failing to persuade dear maw succeeded in taking nadi dear maw's widowed mother to the guru when the guru heard that dear maw declined his invitation he merely said mammon is very powerful enough led the world astray dear maw is a very unfortunate child the guru now sent for by bhana son of by buddha by bhana on the way from his village of ramdas called at batala and then took with him gordita's parents-in-law to the guru there was a great gathering of six at karatpur on the occasion biddy chan read the grand sahib as far as he had copied it for gordita's repose by rub chan also presented himself on the occasion his father died not long previously all friends and relations appeared and mourned gordita's untimely fate they praised his virtues his beauty his affability and his bravery the guru offered them all words of consolation and begged them to dry their tears he explained that dear maw had acted with great treachery and would neither come himself nor send the grand sahib he would therefore bind the turban on the head of harai dear maw's youngest brother though very young in years he was deemed worthy of succession to his grandfather so raj maw the guru's son by the marwahi was intelligent and performed his secular duties to his father's satisfaction anirai the guru's son by nannaki was a religious enthusiast tagh bahadur the guru's son also born of nannaki was worldly contempt incarnate satisfied that the world was transitory he mixed not in it but delighted in solitude one day the guru's wife nannaki addressed him oh my lord thou ever show us great kindness to harai who is only thy grandson but thou never regardless thine own son tagh bahadur who is simple and unsophisticated fulfill my wishes to put him on thy throne the guru replied tagh bahadur is a guru of gurus there is none who can endure the unendurable so well as he he hath obtained divine knowledge and renounced worldly love if thou have patience the guru's ship shall revert to him from him shall be born a warrior who shall smite the turks free the earth from the burden of the evil render guru nannaki's name illustrious and spread his own glory and fame to the uttermost bounds of the world the marwahi dreamt that the late dhamma dhari appeared to her and said my sister leave the world now it is good to leave the fair when it is at its height if thou live thou shall be greatly pained at the guru's death if thou come with me we shall both abide together in sok khand where there is perpetual happiness where sorrow sickness and death enter not and where night and day the saints are ever himming the creator's praise the marwahi unawakening related her dream to the guru he gave his interpretation to the effect that her end was near and repeated for her the following him of guru nannaki no one liveth as long as he desires or obtaineth his object he who possesseth divine knowledge liveth forever it is he who remembered god who is ever honored by ever husbanding life it passes the way in vain a knot to whom shall we complain death takeeth us away even without our permission if thou desire to go continue the guru i will quickly follow thee she called her son saraj maul told him she was going to leave the world and begged him to be patient and mourn not for her she impressed on him the propriety of ever obeying his father she then called the other members of the family and took leave of them putting herself in a devotional attitude she resided the japji and repeating the true name the holy wagyu resigned her spirit to her creator on the tenth day after marwahi's death biddy chan finished reading for the repose of her soul the portions of the grand sahib he had copied her son saraj maul duly received a turban and a shawl on the occasion the guru now became daily sadder and resigned every comfort he removed a comfortable mattress on which he had slept and only put one sheet under him pillows he entirely rejected the guru kept harai continually beside him and taught him worldly and spiritual knowledge one day a sick called dayuram from anas char on the bank of the ganges appeared before the guru he'd come with people of his country and some members of his family to do homage to the guru his daughters had previously heard of harai and conceived it as our to read him collectively on seeing harai the guru's grandson dayuram betrothed his daughters to him the nuptial ceremonies took place on the tenth day of hara sambat 1697 80 1640 end of chapter 21