Ram Rai of Dehra Dun heard of the Guru’s visit and of the construction of Paunta which was only about thirty miles distant from his residence. He apprehended that the Guru had come to punish him for his previous misdeeds, and he communicated his suspicions to his masands. Gurdas, who had accompanied Ram Rai to Dihli when sent there by Guru Har Rai, and who had remained with him ever since, urged that Guru Gobind Rai was not so vindictive and base as to take revenge. If, however, he manifested any signs of aggression, Gurdas’s brother Tara, who was a warrior and skilful archer, would be able to oppose him and protect the city of Dehra Dun. Ram Rai replied that no one could contend with the Guru in archery. Even Bhim Chand hid himself in his castle through fear of the Guru’s arrows. Should the Guru decide to take action against them, whither should they go for refuge? Gurdas rejoined, that if Ram Rai fled before there was even a semblance [ p. 18 ] of an attack, there would be several tales circulated to his discredit. The Guru subsequently hearing of his anxiety and wishing to remove it, sent Nand Chand and Daya Ram to reassure him. Ram Kai on receiving the Guru’s message was delighted, invested the envoys with dresses of honour, and decided to remain on friendly terms with the martial son of Guru Teg Bahadur.
Budhu Shah, a Saiyid, who lived in Sadhaura, went with his disciples to pay a visit to the Guru and make him offerings. Budhu Shah represented himself as a great sinner, said that he should certainly have to render an account of his transgression hereafter, and why should he not be pardoned now by the Guru’s mediation ? The Guru replied, ‘ Thou shalt not have to render an account hereafter. Guru Nanak hath procured thy pardon.’ Budhu Shah remained for some time with the Guru, who conceived a great affection for him and vouchsafed him religious instruction suitable to his circumstances.
Raja Fatah Shah of Srinagar in consultation with his ministers arrived at the conclusion that it would be. politic to be on good terms with the Guru, and accordingly decided to visit him since he had approached so near his territory. When the Guru was apprised of his intention, he prepared a magnificent entertainment for his reception. Rich carpets were spread and minstrels engaged to contribute to the Raja’s amusement and enhance his enjoyment of the feast. During the Raja’s visit the Guru sent his uncle Kripal to him to suggest that it would be well if he and the Raja of Nahan also were on good terms. The Raja at once replied that he would act in all such matters as the Guru desired. The Guru then sent for the Raja of Nahan. He came and promised to forget his former enmity to the Raja of Srinagar. The Guru brought the two Rajas together in open court, caused them to embrace and promise eternal friendship.
[ p. 19 ]g
Before the assembly was dissolved a _ hillman arrived with tidings of a fierce tiger which was destroying cattle in the neighbourhood. The messenger pressed the Guru to free the country from the pest. The Guru on the morrow took the two Rajas, together with Nand Chand and others, to where the tiger was reported to have his lair. The Guru asked the hillman who had brought the intelligence to lead the way. He guided the Guru and his party into a very dense forest. The tiger, which had been resting, awoke on hearing the tramp of the huntsmen’s feet, and sat on his haunches looking at his pursuers with tranquil curiosity.
The Guru forbade a bullet or arrow to be discharged, and called on any one who deemed himself brave to engage the tiger with sword and shield. No one came forward in response to the challenge. Raja Fatah Shah addressed the Guru: ‘ Great king, this tiger is very strong and hath been for a long time in this forest. He hath destroyed several men and cattle. If any one had been able to cope with him, would he still be alive ? But as he is strong and thou too art mighty, why not engage him thyself ? Who but thee hath prowess to contend with sword and shield ?’ Hearing this the Guru alighted from his horse and drew himself together for the attack. The Raja of Nahan interposed: ‘O true Guru, why confront such a tiger? We will shoot him with our matchlocks.’ The Guru replied, ‘See how I will deal with this tiger. I shall have no difficulty in killing him.’ Saying this he took sword and shield, advanced, and challenged the tiger. The tiger rose with a roar and sprang at the Guru. The Guru received him on his shield and striking him on the flank with his sword cut him in twain. The Rajas and the hunting-party were naturally astonished and delighted at the Guru’s strength and bravery and the result of the encounter.
The Guru took the opportunity to instruct his [ p. 20 ] friends: ‘ The tiger hath died like a hero and obtained deliverance. It is cowards who suffer transmigration. The brave enjoy celestial happiness. If a man die in battle, it should be with his face to the foe. Next morning the two Rajas, leaving the Guru in Paunta, departed to their several capitals.
On Budhu Shah’s return to his home in Sadhaura five hundred Pathans in uniform presented themselves before him one morning. They stated that they had been soldiers of the Emperor Aurangzeb, but for some trivial offence had been disbanded. No one would now receive them through fear of the Emperor. It occurred to Budhu Shah that the Guru, who had no fear of anybody, would be likely to accept their services in his army. He accordingly took them to the Guru who was delighted to enlist them. The Guru fixed a salary of five rupees per day for each officer and one rupee a day for each trooper. The officers’ names were Haiyat Khan, Kale Khan, Nijabat Khan, and Bhikan Khan, men of whom we shall hear much hereafter.
An envoy about this time arrived from Ram Rai. When he was allowed to approach the Guru on the morning after his arrival, he saw the Guru’s troops— some fencing, some practising archery, and others performing miscellaneous military exercises. The envoy told the Guru that Ram Kai desired to meet him, but could not go to Paunta, and did not desire the Guru to come to Dehra Dun. They could meet at some intermediate spot. Ram Kai had then a large following, and did not desire that his disciples should think he went as an inferior to the Guru, but at the same time he never hoped that the Guru would proceed to visit him. Hence his unusual request. The Guru consented to meet him on the margin of the Jamna on Sunday, the second day of the following month. The interview accordingly took place. When Ram Rai’s companions saw him touch the Guru’s feet, they said, ‘ See, Ram Rai does obeisance [ p. 21 ] to his rival,’ and they made many remarks derogatory to the rank arrogated to himself by their spiritual guide.
The Guru and Ram Rai conversed on various matters, particularly on the Guru’s relations with Raja Bhim Chand. At the end of the colloquy Ram Rai said, ‘I am fortunate to have obtained a sight of thee; I have now but a brief time to live. My masands are very proud. When I am gone, protect my family and property. Thou art the sun of our race, and hast for many reasons assumed birth. The holy Guru Nanak made the name of the one God the sole raft to ferry mortals over the world’s ocean, and by means of it men have obtained deliverance. But when in time the wind of evil passions blew, the raft striking on the rock of pride was foundered, and many souls were lost. My father Guru Har Rai used to say that some one would be born from our family who would restore and refit the vessel for the safe conveyance of souls. Accordingly thou hast come into the world for this special purpose.’
When the Guru after hearing this looked round, he saw all Ram Rai’s men standing with their backs towards him and their master. The Guru then observed, ‘Ram Rai’s Sikhs who turn their backs on us are fools. They are not pleased with the sight even of their own guru, so he will not render them assistance hereafter.’
The Guru by his occult power knew Gurdas’s boast that his brother Tara would be a match for him and protect Ram Rai’s city against any aggression he might meditate. The Guru accordingly said to Gurdas, ‘ Tell thy brother to discharge an arrow in my presence. Thou saidst that thy brother could shoot like the Guru, and that no Guru could be so powerful as he.’ Gurdas on thus being taken to task, begged the Guru’s pardon, and was duly forgiven. The Guru then returned to Paunta where he [ p. 22 ] abode for a time composing poetry in its pleasant environment and salubrious climate.
The author of the Suraj Parkash gives the method of the Guru’s composition. He used to rise early, bathe, walk along the bank of the river Jamna sufficiently far to obtain complete privacy and ensure himself against interruption. He would then sit down, and compose poetry for three hours. He first translated from Sanskrit the history of Krishan avatar.[1] The translation is generally in quatrains adorned with similes and metaphors. The Guru delighted to describe the sports of Krishan, the circular dances performed by him and the milkmaids, and his special devotion to Radhika his queen. It was further to the south, on the margin of the same river, that Krishan disported himself and performed those great feats which have secured him deification among the Hindus. The Guru in his ‘ Ras Mandal’ or description of the circular dance of Krishan made an acrostic out of the thirty-five letters of the Gurumukhi alphabet. The letters do not begin but end the verses. At intervals in his literary labour he used to watch the river rolling over its shingly bed, and admire its sparkling foam and blue wavelets.
Some time after the Guru’s visit Ram Rai fell into a trance, and in that state was cremated by the masands in defiance of the prayers and entreaties of his wife Panjab Kaur. The masands then proceeded to take possession of his property and of the offerings intended for him ; and each began to proclaim himself guru. Panjab Kaur, through the agency of Gurdas, who had remained faithful to her, sent a letter to Guru Gobind Rai to inform him of the circumstances, and to pray for his advice and assistance. She then invited all the masands to [ p. 23 ] a feast on a certain day which she had fixed on for the appointment of a successor to her husband, and promised to the deserving dresses of honour on the occasion.
When the masands arrived they each presented a claim to spiritual authority. One man would say, ‘T want to be appointed guru of a certain country.’ Another would say, ‘I want to be appointed guru of another country.’ When all the masands had arrived, Panjab Kaur sent to inform the Guru. The Guru at once ordered his troops to prepare for an expedition. On the morrow he proceeded with them to Dehra, leaving sufficient men to guard Paunta. When the masands saw the Guru, their faces grew pale and they asked one another why he had come. The Guru and Ram Rai, they said, were in opposition to each other, but perhaps the Guru had come to condole with the widow on her husband’s death. In any case the masands made certain that the Guru would only stay for a day or two, as Panjab Kaur would be unable to provide supplies for him and his army for any length of time.
Next day Panjab Kaur requested the Guru to punish the masands. Some of them suspected what was in store for them, but fate was too powerful to ~ allow of their absconding. The Guru recalled to memory all their crimes and misdemeanours. They used to go to the houses of Sikhs to take intoxicants, and frequent the society of courtesans. They used to boast that the Guru was of their own making, and, if they did not serve him, no one would even look at him. They practised oppression in every form; they embezzled offerings made to the Guru and committed many other enormities. The Guru accordingly meted out condign punishment to the guilty among them, and rewarded those who had remained faithful to Panjab Kaur. He then returned to Paunta.
Suraj Parkash, Rut Il, Chapter 4. Some learned Sikhs are of opinion that the translation was really made by one of the Guru’s bards named Sydm, whose name frequently occurs in it. ↩︎