Gúrú Góvind closes his first work, the Vichitra Nátac, with a further representation on the shame that attends apostasy, and the rewards that await those that prove true to their religion; and he concludes by a prayer to the Deity, and a declaration of his intention to compose, for the use of his disciples, a still larger work; by which the Sikhs conceive that he meant the rest of the Dasama Pádsháh ká Grant'h, of which the Vichitra Nátac forms the first section.
An account of Góvind's war with the Rájá of Kahilúr[45], is found in a work written in the Dúgar, or mountain dialect of the Penjábi tongue, which gives an account of some other actions of this chief. Though this account is greatly exaggerated, it no doubt states some facts correctly, and therefore merits a brief notice. According to this authority, the Rájás of Kahilúr, Jiswál, and others, being defeated and disgraced in several actions, applied to the court of Aurungzéb for aid against Gúrú Góvind, from whom they stated that they had received great injuries. When the emperor asked who made the complaint, the answer was: "It is the chief of Kahilúr, thy servant, who has been despoiled of his country by violence, though a faithful Zemindar (landholder), and one who has always been punctual in paying his contributions." Such were the representations, this author states, by which they obtained the aid of an army from the emperor.
Their combined forces proceeded against Gúrú Góvind and his followers, who were obliged to shut themselves up in their fortresses, where they endured every misery that sickness and famine can bring upon a besieged place. Góvind, after suffering the greatest hardships, determined to attempt his escape. He ordered his followers to leave the fort, one by one, at midnight, and to separate the moment they went out. The misery of this separation, which divided the father from the child, the husband from the wife, and brothers from sisters, was horrible; but it was the only chance which they had of safety, and his orders were obeyed. He himself went, among the rest; and, after undergoing great fatigue, and escaping many dangers, he arrived at Chamkóur, by the Rájá of which place he was received in a kind and friendly manner. His enemies had entered the fortress which Góvind left, the moment he fled, and made many prisoners; among which were his mother and his two children, who were carried to Foujdar Khán, the governor of Sirhind, by whose orders they were inhumanly massacred[46]. The army of the emperor, aided by the Rájás hostile to Góvind, next marched to Chamkóur, and encompassed it on all sides. Góvind, in despair, clasping his hands, called upon the goddess of the sword[47]. "The world sees," he exclaimed, "that we have no help but thee!" saying which, he prepared, with his few followers, to make the most desperate resistance.
The emperor's army, employed at this period against Góvind, was commanded by Khwájeh Muhammed and Nahar Khán, who deputed, at the commencement of the siege, an envoy to the Sikh leader, with the following message: "This army is not one belonging to Rájás and Ránás: it is that of the great Aurungzéb: show, therefore, thy respect, and embrace the true faith." The envoy proceeded, in the execution of his mission, with all the pride of those he represented. "Listen," said he, from himself to Gúrú Góvind, "to the words of the Nawáb: leave off contending with us, and playing the infidel; for it is evident you never can reap advantage from such an unequal war." He was stopped by Ajit Singh, the son of Góvind, from saying more. That youth, seizing his scimetar, exclaimed: "If you utter another word, I will humble your pride: I will smite your head from your body, and cut you to pieces, for daring to speak such language before our chiefs." The blood of the envoy boiled with rage, and he returned with this answer to his master.
This effort to subdue the fortitude and faith of Góvind having failed, the siege commenced with great vigour. A long description is given by B'hai Gúrú Dás B'halé and other Sikh authors, of the actions that were performed. Amongst the most distinguished, were those of the brave, but unfortunate, Ajit Singh[48], the son of Gúrú Góvind, whose death is thus recorded: "A second time the Khán advanced, and the battle raged. Some fought, some fled. Ajit Singh, covered with glory, departed to Swarga (heaven). Indra[49], first of the gods (Dévatás), advanced with the celestial host to meet him; he conducted him to Dévapúr, the city of the gods, and seated him on a celestial throne: having remained there a short time, he proceeded to the region of the sun. Thus," he concludes, "Ajit Singh departed in glory; and his fame extends over three worlds, for the fame of the warrior lives for ever."
Though Góvind showed an invincible spirit, and performed prodigies of valour, having killed, with his own hand, Nahar Khán, and wounded Khwájeh Muhammed, the other leader of the emperor's troops, it was impossible to contend longer against such superior numbers; and he at last, taking advantage of a dark night, fled from Chamkóur, covering his face, according to the Sikh author, from shame at his own disgrace.