[ p. 24 ]
The Guru set about extending Paunta and beautifying it with gardens and pleasure grounds. One day as he was sitting in his garden, he received an invitation[1] from Raja Fatah Shah of Srinagar to his daughter’s marriage with the son of Raja Bhim Chand of Bilaspur. The Guru declined the invitation on the ground that Bhim Chand was at enmity with him and a disturbance might result were the two to meet. The Guru, however, promised to send his finance minister with some troops to represent him. He accordingly gave orders to Diwan Nand Chand to hold himself in readiness and at the same time to provide a necklace of the value of one lakh and a quarter of rupees as a marriage present for Raja Fatah Shah’s daughter.
Nand Chand on his departure said to the Guru, “I go in obedience to thine order, but if Raja Bhim Chand force a quarrel on me, it may be difficult for me to return.’ The Guru replied, ‘ As the immortal God will take thee thither, so will He restore thee to me. Have no anxiety on that account.’ Nand Chand set out according to order with five hundred horse for Srinagar. The Raja sent officers some distance to recelve him, and offered him suitable quarters within the city. Nand Chand urged diplomatic reasons for not accepting the accommodation provided, but his real object was to encamp outside the city, so that he and his troops might be free to escape if treacherously attacked. Accordingly a spot on the road to Paunta was at his request assigned him for his camp.
Raja Bhim Chand, Raja Kesari Chand, Raja Gopal, Raja Hari Chand, and the Rajas of Kangra, Mandi, and Suket, proceeded in great state to Srinagar. On [ p. 25 ] their way they halted on the margin of the Jamna not far from Paunta. There Raja Bhim Chand heard that the Guru with his forces was encamped at the ferry of Rajghat four miles distant, and had made preparations to obstruct his progress. Bhim Chand accordingly considered what was to be done under the circumstances. He knew the Guru to be very brave, and he also knew the enmity he bore him. If Raja Bhim Chand went straight on, he would have to contend with the Guru’s troops ; and if he went by a circuitous route to another ferry, he could not arrive in time for the wedding.
In this difficulty Raja Bhim Chand consulted his brother rajas, and recalled to their memory all the circumstances connected with his negotiations with the Guru. He had deferred making war on account of his son’s approaching marriage, but the very circumstance that he had apprehended now occurred, for the Guru was on the way to obstruct his progress and hinder his crossing the Jamna at Rajghat. Various counsels were given, which were all rejected. At last Bhim Chand decided to send his prime minister to the Guru to represent that his son’s marriage was about to be celebrated, and it was no time for a clash of arms which would turn joy into sorrow. The prime minister received instructions to present all this in the form of a respectful request to the Guru. If it failed, he was then to inform him of the names of the rajas who were with the marriage procession. It was thus hoped that, even if the Guru rejected the respectful request, he would hesitate to attack so many powerful chiefs.
When the hill rajas’ envoy reached the Guru he said, ‘O true Guru, Raja Bhim Chand with the hill rajas hath come with his son’s marriage procession, and they; request thy permission to pass. They ordered me to entreat thee with clasped hands to consider this as the marriage of thine own son.’ The Guru replied, ‘O envoy, there is no reliance to [ p. 26 ] be placed on these false hill rajas. While uttering sweet words, they harbour enmity in their hearts. Therefore tell them from me that they may come this way if they are brave ; but, if they are cowards, they may take another route, in which case I will not molest them. Raja Bhim Chand threatened to come and attack me at Anandpur. I will myself proceed thither when I have vanquished him.’
When the Guru’s determination was communicated to Raja Bhim Chand and the other hill chiefs, there ensued a long discussion as to the best course of action. It was at last decided that the bridegroom should be sent with a few high officials to request the Guru to allow him safe conduct for the purpose of his marriage, and that the rest of the marriage procession should go to Srinagar by a circuitous route. Bhim Chand vowed that after the celebration of the marriage he would take revenge on the Guru for his conduct, and bring Raja Fatah Shah to dislodge him from his position. When Raja Bhim Chand’s son with his escort _reached the Guru, he said, ‘O true Guru, thy name is cherisher of those who seek thy protection, and I dosonow. Had my father thought that thou wert likely to molest me, he would never have sent me hither. As I am his son, so I am now thine. I am altogether at thy mercy.’ The Guru compassionated the youth, and at once allowed him to proceed to Srinagar for the due performance of his marriage rites.
When the bridegroom and his small party informed Raja Fatah Shah of what had occurred, he felt sore grieved at the impediment placed by the Guru in the way of his daughter’s marriage. Before the hill chiefs had yet arrived, Diwan Nand Chand desired to offer the Guru’s wedding present, and then take his early departure. Raja Fatah Shah replied, ‘You may offer me the Guru’s present when all the rajas are assembled.’
[ p. 27 ]
When Raja Bhim Chand and the other hill chiefs arrived, Nand Chand was anxious to present the Guru’s wedding gift and leave Srinagar as early as possible. The herald in attendance proclaimed : ‘Guru Gobind Rai, who is seated on Guru Nanak’s throne, hath presented jewellery to the value of a lakh and a quarter of rupees as dowry to Fatah Shah’s daughter.” Raja Bhim Chand on hearing this became enraged and said, ‘ Witness all ye people. My kurm[2] is friendly to the Guru, and taketh a marriage present from him, though he is an enemy of mine. I must therefore refuse to accept Fatah Shah’s daughter for my son.’ The Raja of Kangra said to the speaker, ‘ It is not well to act in haste. Send thy minister to Raja Fatah Shah, and ask him if he will take the initiative in a war with the Guru. Ifso, he is one of us, and we will conclude the alliance with him. If, however, he refuse to attack the Guru, then we will not accept his daughter.’
On this Raja Kesari Chand and Raja Bhim Chand’s minister went to Raja Fatah Shah, told him all the circumstances, and said that if he did not go to war with the Guru, he should be considered an enemy not only of Raja Bhim Chand, but of all the hill chiefs. Raja Fatah Shah was much perplexed on receiving this message, and saw that trouble awaited him on every side. He replied, ‘ It is a great sin to fight with a man who obviously manifesteth his friendship. The Guru is my greatest friend. How shall I engage in a conflict with him without reason ? Raja Bhim Chand is at enmity with the Guru without any just cause. If one man make a request and another cannot comply, what ground of enmity is that ? Come with me, and I will make peace between the Guru and Raja Bhim Chand.’
When Raja Bhim Chand was informed of this he caused the drum of departure to be beaten. When [ p. 28 ] his horses were saddled and all preparation made he sent his minister with an ultimatum to Fatah Shah, ‘Raja Bhim Chand now breaks off his son’s marriage with thy daughter. On this account thou shalt suffer much obloquy. The Guru is here to-day and gone to-morrow. Thou hast no kinship to break with him, so why break with thine affianced relations ?’ Fatah Shah was weakly overcome by this representation, and promised to act as Raja Bhim Chand desired. Raja Bhim Chand, who was already on horseback, alighted on hearing Fatah Shah’s change of determination and went to him. Fatah Shah then renewed his promise to act according to Bhim Chand’s wishes and join him in making war on the Guru.
Meanwhile Nand Chand managed to secure his property, including the Guru’s unaccepted wedding present, and prepared for his homeward journey. On hearing this Raja Bhim Chand sent five hundred horse to intercept him and seize whatever he had in his possession. Raja Bhim Chand promised the leader of the detachment to send more troops to his assistance as soon as possible. When Nand Chand’s troops found their way obstructed, they began to reflect that they were few, while the hillmen were many, and they meditated flight or coalition with the enemy. On this a brave Sikh spoke out, “ What are you soldiers meditating ? On your departure for Srinagar the true Guru promised that as the immortal God would conduct you to your destination, so would He restore you to your homes in safety. Put faith in the Guru’s words.’ This short speech inspired the Sikhs with courage, and shouting ‘ Sat Sri Akal ! Sat Sri Akal! ’—True is the immortal God, true is the immortal God—prepared for the conflict.
Nand Chand also addressed cheering words to his men. He assured them that the army in front of them was weak, and his men might fearlessly advance. They obeyed, and when within gunshot discharged [ p. 29 ] a volley at the hillmen which threw their ranks into disorder. Nand Chand then shouted to the hill troops, ‘ Why waste your lives in vain? The army which was to reinforce you hath not arrived. Fly!’ On hearing this the hillmen dispersed in every direction. Their reinforcing army, which was approaching, heard the sound of the Sikhs’ muskets and feared to advance. Moreover, Raja Bhim Chand’s troops would never fight unless commanded by himself. The result was that Nand Chand and his troops safely returned to Paunta, and offered their obeisance and congratulations to the Guru. Nand Chand gave him an account of what had occurred since his departure for Srinagar, and advised him to hold himself in readiness, for the hill rajas with Fatah Shah would certainly repeat their aggression. Upon this the Guru ordered ammunition to be served out to his army. It now became a question whether the Guru would wait for the enemy near Paunta, or advance to intercept their progress. The Guru’s uncle said that the enemy would come by Bhangani between the Jamna and the Giri,[3] and it would be best to select Bhangani, which was six miles distant, for the field of battle. The Guru approved of this plan of operations.
During Nand Chand’s stay in Srinagar a merchant arrived there with one hundred horses which he had purchased in Kashmir for the Guru. Nand Chand had a difficulty in saving them from Bhim Chand’s rapacity, and succeeded in taking them to Paunta. He now informed the Guru that the horses were present and at his disposal. The gift was a very opportune one, and the Guru expressed his highest satisfaction with the merchant. He distributed the horses among selected Sikhs. There was nothing now heard but warlike preparations and conversations. The Sikhs, who in the words of the Sikh chronicler, watched for the enemy as a tiger for his [ p. 30 ] prey, enjoyed in anticipation the approaching battle, and vaunted that they would expel all the hill rajas and take possession of their territories.
Raja Bhim Chand reproached his troops for failing to arrest the departure of Nand Chand’s detachment, and asked them if they had occupied their time in feasting on honey or doing their duty. He said, however, that he would forget the past if they promised amendment in the future. He then sent word to Fatah Shah to go and do battle with the Guru according to his promise. Fatah Shah, in order to please him, served out ammunition and beat the drum of war. His soldiers buckled on their swords, and slung their guns over their shoulders. Fatah Shah propitiated the goddess of his state, and putting himself at the head of his troops advanced to the combat.
As already stated, the Guru’s army except the five hundred Pathans recently taken into his service on the recommendation of Budhu Shah, exulted in the prospect of battle. The Pathans took council with one another, and Bhikan Khan, one of their officers, said, ‘ The Guru’s main dependence is on us. The rest of his army is a miscellaneous rabble who have never seen war, and will run away when they hear the first shot fired. Then the brunt of the battle will fall on us, and we shall be responsible for defeat. Why waste our lives in vain? Let us go to the Guru and ask permission to return to our homes.’
Kale Khan, another of the Pathan officers, stoutly resisted the proposal: ‘ You are untrue to your salt. Are you not ashamed to think of running away when your employer is involved in serious warfare ? Nobody will trust you in the future; and when you die, you shall be condemned to the abode of sorrow of which our holy prophet tells. You are a disgrace to the Pathan race.’ Bhikan Khan rejoined, ‘ O Kale Khan, remain thou loyal to the Guru. If any of us [ p. 31 ] have business at home, why should he not go there ? Why should he die an untimely death ? Stay thou with the Guru and earn such advancement as he may confer on thee.’ On hearing this Kale Khan detached himself from the Pathans, and adhered to his allegiance to the Guru.
Niyabat Khan and Haiyat Khan sided with the majority under Bhikan Khan, and proceeded to the Guru to ask on behalf of themselves and their followers leave to depart to their homes. One man had a child born to him, another was to be betrothed, a third was to be married, the mother of a fourth was dead, &c., &c., and all would suffer irrevocable disgrace were they not to return to their homes at once. They accordingly requested the Guru to settle their accounts and pay the balance of their salaries due to them. The Guru replied, ‘This is not a time to ask for leave. The enemy is upon us, and yet you desire to forsake me. If any one of you wish to marry, let him first marry battle, and then proceed to his home and celebrate marriage with his betrothed. In that case I will largely reward you.’
The Pathans again represented: “ It is incumbent on us to go to our homes in case of births, deaths, and marriages. Otherwise we could never show our faces again to our relations. We must therefore depart.’ To this the Guru replied, ‘ Be loyal to your sovereign ; leave death and life in the hands of God. Desert not your posts, abandon not your duty, and you shall be happy in this world and the next. If you die in battle, you shall obtain glory to which not even monarchs can aspire. Shame not your sires and your race. He who forsaketh his master in battle shall be dishonoured here and condemned hereafter. The vultures, knowing him to be disloyal, will not touch but spurn his flesh. He shall not go to heaven hereafter, nor obtain glory here ; abundant disgrace shall light upon his head. Be assured of this that [ p. 32 ] human birth shall be profitable to him who loseth his life with his face to the foe. For all the drops of blood that fall from his body, so many years shall he enjoy the company of his God.’[4]
The Guru offered double pay, which the Pathans refused ; then triple, then quadruple. All the Guru’s overtures were rejected. The Pathans replied, ‘ Money is a thing to be distributed among relations ; but if relations fall out, of what use is money ?’ Kripal then addressed them, ‘O fools, you are afraid to fight, and are only inventing excuses. Having eaten the Guru’s salt you are untrue to it, and are reflecting dishonour on the Pathan race. A curse on your pay and on yourselves!’ Kripal then quoted the texts from Bhai Gur Das’s Wars against ingratitude.
Finding all remonstrance useless, Kripal recommended the Guru to dismiss the wretches from his service. The Guru again addressed the mutinous men: “You appear like tigers, but you have only the spirit of jackals.’ The Pathans cast down their eyes and said in reply, ‘ O great king, say what thou pleasest. We will serve thee no longer. We are not thy prisoners. Why tauntest thou us?’ The Guru replied, ‘ Leave my presence ; the immortal God will assist me.’ When the Pathans, having received their salary from the Guru, went to their tents to make preparations for their departure, Kale Khan again advised them to serve the Guru for one year more. At the end of that time they should be wealthy men. Bhikan Khan replied, ‘ The Guru is evidently afraid of the enemy. If we want money, let us go and fight on the side of the hillmen and obtain their permission to plunder the Guru. The hillmen have not the same information regarding his treasure as we have. Accordingly, we shall be at the rear during the battle and at the front during the plunder. We [ p. 33 ] will then go straight to our homes taking with us all we can seize.’
This advice of Bhikan Khan was applauded by the Pathans. They accordingly sent five of their men to negotiate with Raja Fatah Shah, and tell him they would all serve him without pay if they were allowed to plunder the Guru. Moreover, their leaving the Guru would ruin him as they were the only fighting men he had. In fact, on their departure there would be none to fight on his side, and Fatah Shah would gain a bloodless victory. Fatah Shah was highly pleased, and at once gave the Pathans written permission to appropriate the Guru’s property. When the document was shown to the body of the Pathans, they set about saddling their horses to join Fatah Shah’s standard. Kale Khan again remonstrated and threatened the mutineers, but in vain. Some further overtures of the Guru were also rejected. The upshot was that the Guru’s soldiers, who were only waiting for his order, expelled the mutinous Pathans from his camp. Kale Khan remained with the troop of one hundred men of whom he had been originally in command.
The Guru lost no time in informing Budhu Shah of the misconduct of the mutinous Pathan soldiers whom he had introduced and recommended to him. Budhu Shah felt their behaviour a personal disgrace to himself. He sought to remove it, and also gain spiritual advantage by assisting the Guru. He accordingly placed himself, his brother, his four sons, and seven hundred disciples at the Guru’s disposal.
In former times an invitation to a marriage was made by sending a piece of red string and some sweets. ↩︎
Son’s father-in-law. There is no one word in English for this relationship. ↩︎
Not far from the city of Rajpura on the Mansiri (Mussoorie) road. ↩︎
Sukha Singh’s Gur Bilas, Chapter vi, and Suraj Parkash, Rut II, Chapter 20. ↩︎