The Guru continued to hunt and practise arms. Companies of Sikhs used continually to visit him and make him offerings. Those who came for military service were received without reservation, and taught the profession of arms. In this way the Guru soon collected a considerable army. The masands continued their opposition and again went to complain to the Guru’s mother. They represented to her, ‘ The Guru is very young, and hath no worldly experience. He hath stirred up strife between himself and the hill Raja. He hath no ally, for the Emperor beareth him no love. He hath taken the unprecedented course of refusing on - two occasions Bhim Chand’s request for the loan of the elephant. These hill chiefs are not afraid to fight and die. Wherefore, advise thy son that it is not politic to contend with them. If war begin, how shall Sikhs come with their offerings ? And where shall we procure supplies for our public kitchen ? ’
When the Guru’s mother remonstrated with him as thus advised, he replied, ‘ Mother dear, I have been sent by the immortal God. He who worshippeth Him shall be happy ; but he who acteth dishonestly and worshippeth stones shall receive well-merited retribution. This is my commission from God. If to-day I give Raja Bhim Chand the elephant, I shall have to pay him tribute to-morrow. He essayeth to terrify me, but I only fear the immortal God and know none beside.’
Nand Chand then joined in the conference : ‘ Lady, hath a lion ever feared jackals ? Hath any one ever seen the light of the firefly in bright sunshine ? What availeth a drop of water in comparison with the ocean? The Guru is a tiger brave and splendid as the sun. Shall he fear Bhim Chand ? When the foolish hillmen who are like mosquitoes contend [ p. 12 ] with the Guru, they shall become acquainted with our strength and suffer the mortification of a late repentance.’ Bhai Kripal then interposed: ‘ Sister dear, Nand Chand understandeth the Guru’s pleasure. The Guru ended the discussion by saying, ‘Mother dear, heed not the evil advice of the masands. They have become cowards from surreptitiously eating the offerings of the Sikhs.’
The Guru, knowing Nand Chand to be brave and skilful in war, made him his finance minister. Moreover, Nand Chand’s father had done service for Guru Teg Bahadur, and the family was known to be loyal to theGurus. Pay was due to the troops, and tact and skilful management of them were necessary. Kripal accordingly highly approved of the Guru’s resolve, and accepted Nand Chand as the Guru’s finance minister. Nand Chand was invested with a robe of honour, and appointed to his high position with all due formalities.
The Guru and his troops continued to practise archery and devote themselves to the chase. When the other hill rajas heard of this and of the Guru’s difference with Bhim Chand, they began to fan the flame of enmity, thinking that they would be more secure themselves if the Guru and Bhim Chand exhausted their strength on contests with each other. Kripal, the Raja of Kangra, sent Raja Bhim Chand a message, ‘Fear not, Iam with you. The Guru is raising an army. Thou oughtest consequently to be on thy guard against him. There cannot be two kings in one state. Wherefore it is proper for thee to expel him with all expedition.’ Bhim Chand replied that peace was the best thing if it could be maintained; otherwise he would welcome his friend’s assistance and expel the Guru.
Raja Kripal then with exquisite treachery sent the following message to the Guru: ‘Great king, fortunate are we that thou hast come to dwell in this land. I have heard that thou hast some disagreement [ p. 13 ] with Bhim Chand. That fool knoweth not thy greatness. Assert thyself and bring him to reason by the sword. I will be thine ally. Directly thine order reacheth me, I shall be found fully prepared.’ To this the Guru merely replied, ‘ This is Guru Nanak’s house, where men shall be treated as they deserve.’ Raja Kripal’s envoy took note of the Guru’s intelligence, determination, and material strength, and on returning to his master informed him that the Guru would certainly not yield to Bhim Chand without a struggle.
The time for the marriage of Fatah Shah’s daughter to Bhim Chand’s son was now approaching, so Bhim Chand decided to ask the Guru again to lend him the elephant and other articles of display for the occasion. He accordingly sent his brother-in-law, Kesari Chand, Raja of Jaswal, and a Brahman, with orders to bring what he desired by all possible means. They requested the Guru to lend Bhim Chand the throne, the elephant, the Kabuli tent, and the fivefold weapon. The family priest promised that the loan should be returned with a present of 4,000 rupees. On this the Guru said, ‘ Am I a shopkeeper that I should take hire for what I lend ?’ Kesari Chand remonstrated, ‘O Guru, thou livest by offerings. Thou art not a landowner, thou hast no kingdom, no fief from which thou mayest derive income, and offerings of this description have doubtless often been made thee.’ The Guru on hearing this declined further parley and abruptly dismissed the envoys.
The masands again complained to the Guru’s mother: ‘The Guru’s action is impolitic. Bhim Chand’s army will come and plunder Anandpur. The Guru is still a boy and hath never seen real warfare, though he ever babbleth of it. At one time he saith, “ We will destroy the oppressive Turks.” Again he saith, “I will give the whole country from Lahore to Peshawar as a kingdom to my [ p. 14 ] Sikhs.” Advise thy son to cease uttering such irritating language.’ His mother duly remonstrated with him: ‘ My son, why art thou stirring up strife ? Send thy minister Nand Chand and thy uncle Kripal to make peace, otherwise an army of hillmen will attack us immediately. Whither shall we go if we are obliged to depart hence? Thy father purchased this land, and came here to live in retirement and peace.’
The Guru replied: ‘ The hillmen have now come to beg with the humility of goats, but when they have received what they have asked for, they will assume the bravery of tigers. On this account why should we not take measures for our own safety ? Mother dear, if we now betray fear of them, they will soon be ready to devour us. They will only respect us when we show them the sword. If thou show a stick to a barking dog, he will fear to continue his barking. We cannot remain subject to such people. If they play the part of aggressors, I will show them what the Guru can do. The immortal God hath sent me into the world to uproot evil and protect from tyranny the weak and oppressed.’ On hearing this the Guru’s mother retired in sorrow to her apartment, and the Guru proceeded to don his arms and coat of mail.
When Raja Bhim Chand’s envoys returned to their master, they repeated the Guru’s message with marginal additions of their own. Bhim Chand became very angry and addressed the Guru the following letter: ‘ If thou desire to dwell in Anandpur, send the elephant quickly. If thou agree not to this, I will take an army, plunder and assail thy disciples of both sexes, expel them from the country, and imprison thee. To save thyself, however, from all these painful consequences, thou mayest immediately depart from my state.’ The Guru on perusing this letter smiled and said to his friends, ‘ I accept the alternative of war which he offereth me.’ He [ p. 15 ] sent Bhim Chand a reply to this effect, and ordered Nand Chand to make immediate preparation for defence.
When Bhim Chand received the Guru’s letter he called his brother hill chiefs to a council of war, and informed them of his negotiations with the Guru. He was himself, he said, for open hostilities. Raja Kripal, however, counselled deliberation. He urged, ‘Thou hast now made all preparations for thy son’s marriage, and it is not time for war. Should any relation of thine be killed, thy rejoicings will be changed unto mourning. It is not well to die at a time of festivity, or sing songs of joy at a funeral.’ The other hill chiefs who were summoned to the council and also Bhim Chand’s prime minister were precisely of the same opinion. The contemplated war was consequently adjourned. Raja Kripal then suggested that, when the bridegroom’s party went to Srinagar, they should induce Raja Fatah Shah to ally himself with them and take up arms against the Guru.
Meantime the Guru himself was making all pre‘parations to meet his opponents. He caused it to be publicly known that he would be grateful to all who brought him arms and horses, and his appeal met with a ready response.
Raja Medani Parkash of Nahan at this time sent an envoy to the Guru with an invitation to pay him a visit. He was sure the Guru would be pleased to see the Dun, or valley par excellence,[1] which enjoyed a cool climate and afforded abundant sport. Ram Rai, the Guru’s relation, dwelt there, and found it a pleasant and agreeable residence. The Raja of Nahan had heard that Raja Bhim Chand was at enmity with the Guru, but Raja Bhim Chand knew not the Guru’s greatness and would afterwards repent. The Raja of Nahan also desired the Guru’s assistance, which would be useful to him in time of [ p. 16 ] need, and accordingly warmly invited him to make a lengthened sojourn in his country. The Guru requested the envoy to wait a few days for an answer.
The masands were very pleased to hear of the Raja of Nahan’s invitation and thought, if the Guru accepted it, there would be an end of the quarrel between him and Bhim Chand. They induced the Guru’s mother to persuade him to visit the Raja. She told the Guru that after some time spent in Nahan he might return to Anandpur, after which she hoped there would be peace. The Guru accepted her advice and promised to start for Nahan on the morrow. By way of precaution he decided to take the whole of his trained army with him, and ordered Nand Chand to make all necessary arrangements for the march.
On the morrow the Guru caused his drum to be beaten as a signal for departure. He set out accompanied by his minister Nand Chand, his relations, and five hundred Udasi Sikhs. For the defence of Anandpur he left Suraj Mal’s-two grandsons, Gulab Rai and Sham Das, with a suitable guard. The Guru’s first march was to Kiratpur, where he visited the shrine of his grandfather, Guru Har Gobind. After a few days’ further journey he encamped at the foot of the Nahan mountain.
The Raja duly went to greet and welcome his distinguished guest. He took him to his palace, begged him to enjoy himself with the chase, and meanwhile design and superintend the building of a fort for the protection of the state. On one of the Raja’s and the Guru’s hunting excursions the subject was again mooted. The Raja explained that Raja Fatah Shah of Srinagar, the capital of Garhwal, had often quarrelled with him over the ground on which they were then standing. He would therefore be very pleased when a fortress was constructed on the spot for protection against all enemies.
The Guru erected a tent and in company with [ p. 17 ] the Raja held a darbar. It was unanimously agreed that a fort was necessary for the protection of the country. The Raja accordingly requested the Guru to allow his army to assist in its construction, and he would send his own workmen and labourers for its speedy completion.
The Guru caused sacred food to be prepared, and praying to the Creator distributed it. He then laid the foundation stone of the fort. Such was the zeal and energy of the workmen that it was completed in twelve days. The Guru gave it the name of Paunta. He abode there, and continued to increase his army and enlist all Muhammadans as well as Hindus who presented themselves for service. All recruits as well as disciplined soldiers’ rendered willing aid in the construction of the building.
The Din lies between the Himalayas and the Siwalik range. ↩︎