The Guru went for a repose at Kangar and soon returned to Kartarpur.
After a while a war broke between the Sikhs and the Mughals. This time the cause was Painde Khan. He went to Subedar of Jullundhur, Qutab Khan, and then both of them went to the Emperor and induced him to despatch a strong force against the Guru. Kale Khan, the brother of Mukhlis Khan, was given a command of fifty thousand men. Qutab Khan, Painde Khan, Anwar Khan and Asman Khan were commissioned to fight under Kale Khan.
Mata Sulakhni is remembered in history as a woman of deep faith and piety.
Here she is seen seeking the blessings of Guru Hargobind. She was childless.
She implored Guru Sahib saying, you decided my fate before I was born; you alone can re-write it.
She received the blessings of Guru Hargobind and had seven children who sacrificed their lives for the cause of the Guru, which she accepted with faith and resignation.
Bhai Bidhi Chand, Bhai Jati Mal, Bhai Lakhu, and Bhai Rai Jodh ranged their troops on the four sides of Kartarpur. The imperial army chiefs advanced against them.
The Pathans were, however, powerless against the brave Sikhs who were fighting for their religion and their Guru. Bidhi Chand engaged with Kale Khan, and Baba Gurditta, Guru’s eldest son, with Asman Khan.
Even Tegh Bahadur (later on the ninth Guru) who was only fourteen years old, had shown feats of valor in the field. Painde Khan with drawn sword confronted the Guru and used profane words for the Master. In the words of Mohsan Fani, a Muslim historian of that time, the Guru addressed him,”Painde Khan, why use such words when the sword is in your hand. Brave as you are my boy, come I give you full leave to strike first.
I have no grudge against you. But you are full of wrath. You can wreak your rage by striking the first blow.”
Painde Khan aimed a heavy blow at the Guru but it was parried off. He was allowed again to strike but in vain. Infuriated with his double failure, he gave a third blow but could not hit.
The Master then urged him,”Come, my boy, I will teach you how to strike. Not your way but this.” Saying this he gave him such strong blow that Painde Khan ell on the ground mortally wounded.
From this blow he seemed to have regained his old sense of discipleship.
The Guru told him,”Thou art a Musalman. Now is the time to repeat your kalma (creed).” Painde Khan replied,”O aster, your sword is my kalma and my source of salvation.”
The Guru on seeing him dying was filled with pity, and by putting his shield over his face so as to shade it from the sun, he said,”Painde Khan, I cherished you, I reared you, and I made you a hero.
Though men spoke ill of you, I forgot all your failings, and evil never entered my mind against you; but the evil destiny misled you so much that you brought an army against me.
It is your own acts of ingratitude and insolence that have led to your death at my hands.
Though you have been ungrateful and untrue to your salt, I pray the Almighty to grant you a dwelling in heaven.”
After all his chiefs were slain, Kale Khan confronted the Guru. He discharged an arrow which whizzed past him. A second arrow grazed the Guru’s forehead, and drops of blood bespattered his face.
He remarked,”Kale Khan, I have seen your science. Now see mine.”
At this he discharged an arrow which killed Kale Khan’s horse.
The Guru thought it a point of honor also to dismount and offer his adversary a choice of arms.
Sparks of fire issued from clash of sword to sword. He parried all his strokes and commented,”Not thus, this is the way to fence.” He then dealt Kale Khan a blow with his two-edged scimitar which severed his head from his body. On this the imperial soldiers fled for their lives.
Bidhi Chand and Jati Mal shouted slogans of victory.
It is said that several thousand Mohammadans were killed while only seven hundred brave Sikhs lost their lives in this battle. It ended on the 24th day of Har, Sambat 1691 (1634 A.D.).
Guru Har Gobind fought and won four battles. Since his purpose had always been defensive, he did not acquire even an inch of territory as a result of these victories.
However this effected a great change in the character of the Sikhs who, side by side of their rosaries, girded up their loins and buckled on their swords in defence of their faith.
A new spirit of heroism was risen in the land to resist the mighty and unjust power of the Mughal government who had embarked upon the policy of religious discrimination against non-Muslim subject.
The Master was looked upon by the Sikhs not only a divine messenger but as an accomplished swordsman, a hero and thorough master of the war.
