man and robber, and several of his exploits in that capacity are recorded. Once he stole some very valuable buffaloes from Sultanpur. The owners awoke and hotly pursued him as far as the village of Cholha, where he was received by a man called Adali. Adali put the stolen buffaloes into a slimy pool so that when they emerged from it they were not recognized by the owners. Bidhi Chand, glad of his escape, begged Adali to make him a disciple. Adali said he had no spiritual power himself, and recommended him to go to Guru Arjan, who would grant him peace of mind. He also advised him to restore the stolen buffaloes to their owners and implore God’s pardon. Accordingly Adali took Bidhi Chand to the Guru and informed him that he desired to become a Sikh. Guru Arjan made him a Sikh and instructed him to renounce thieving, serve the saints, and meditate on God. Bidhi Chand represented, ‘ I have contracted this habit of thieving. The world is in the power of habit, which it is difficult to overcome.’ Guru Arjan replied, * Do good to others, forswear falsehood, read and ponder on the Gurus’ hymns and associate with saints, so shall all thy evil inclinations depart.’ Upon this Bidhi Chand abandoned his village and attached himself to Guru Arjan. Adali his guide and friend then went home, pleased at having placed Bidhi Chand in the way of redemption.
One day Bidhi Chand said to Guru Arjan, ‘ I began from my childhood to commit theft. How shall I be saved hereafter ? ’ Guru Arjan told him to repeat the following hymn :—
The formless One, the Destroyer of sorrow, bringeth back what hath gone and freeth the captive.
I know not good works, I know not religion ; I am greedy and avaricious.
I am called a worshipper of God; preserve Thine own honour,
O God ; Thou art the honour of the unhonoured.
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Thou makest something out of those who are nothing ; I am a sacrifice unto Thy power.
As when a boy following his natural inclinations com- mitteth hundreds of thousands of faults,
His father adviseth him, chideth him in several ways, but at last embraceth him ;
So pardon my past offences, O God, and put me in Thy way for the future.
God the Searcher of hearts knoweth everything; then to whom shall man go to redress grievances ?
God is not pleased with the utterance of words; if it please Him, He preserveth our honour.
Other shelters all have I tried : Thy shelter alone re- maineth me.
Be merciful and compassionate, my Lord God, and hear Thou my supplication.
Cause me to meet the perfect true Guru and put an end to my mental anxieties.
God hath put His name as medicine into my mouth, and the slave Nanak abideth in happiness. 1
Guru Arjan continued—‘ Thy past sins shall be pardoned if thou seek God’s protection, and cease to commit sin for the future. Serve saints and worshippers who repeat the Name, sweep their floors, draw them water, scrub their vessels, fan them, and shampoo them, and thou shalt gain all possible advantages. Theft is a baneful habit. It is the cause of entanglements in this world. Thy service to the saints will only be profitable if thou renounce all desire to appropriate others’ property.’
Two masands, Bakht Mai and Tara Chand, had been deputed to Kabul to collect funds for the Guru. They returned with a company of Sikhs who also brought offerings for their spiritual master. They were besides bringing two horses of surpassing beauty and fleetness for the Guru, but the animals were forcibly seized by the Emperor’s officials and duly
presented to him. Guru Har Gobind, who was then in Bhai Rupa, received the Sikhs with great ceremony. Having laid their offerings before him they proceeded to inform him of the seizure of the excellent steeds they had intended for him. He bade them be of good cheer and not take the matter too much to heart.
Some of the Sikhs invited the masands to give an account of their travels, what countries they had traversed, whether they saw Amritsar on the way, and by what route they had returned ? They replied that in their anxiety to see the Guru they had first gone to Lahore where they thought he was, and had remained there some days to see the Muhammadan festival of the Baqar Id, during which an ox is slain in commemoration of the intended sacrifice of Ismail 1 by Abraham. They intended on their return journey to visit Amritsar and bathe in its sacred tank. The Sikhs hearing them mention Lahore asked them to give their impressions of it, and tell about the Emperor ShahJahan, who was there at the time. They said that Shah Jahan publicly attended the mosque on the occasion, and the people of many villages came and assisted in the service. The Emperor appeared in great state on a beautiful tall elephant adorned with gold and silver trappings and bearing a glittering canopied hauda, whose ball-fringe was set with precious stones. The masands said that they could not count the imperial army, which on that occasion descended on the parade ground like clouds.
‘ Then came, led with embroidered silken ropes, the horses taken forcibly from us. Their bearing-reins were fastened to saddles studded with gems, which glittered in a manner to captivate the beholder. The horses were in superb condition and pranced as they were led along. The Emperor loved them so much that he. would not allow them to go out of his sight. They appeared beautiful, as if made by Cupid’s own hands. If the god of the firmament saw them, even 1 The Muhammadans have substituted Ismail for Isaac.
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he would be enamoured of their beauty. We heard people say that the horses would cross a river without wetting their riders. One of them was called Dil Bagh and the other Gul Bagh. They were so swift that it was difficult to tell whether they put their legs on the ground or flew in the air. During our whole lives we have never seen such horses; and, as they had been brought for the Guru, he ought certainly to possess them, so that he might in case of necessity have excellent chargers to bear him in a conflict with the enemy. What doth the Emperor want such horses for ? He cannot ride or fight like the Guru. The Guru is a man of great stature, and when mounted on such horses would appear doubly beautiful as he presented himself to his Sikhs, and would gladden their hearts as they beheld him.’
The party from Kabul returned home, except Bakht Mai and Tara Chand, who remained with the Guru at Bhai Rupa. Their conversation was ever of Dil Bagh and Gul Bagh. Bidhi Chand, notwithstanding his resolutions of amendment, began to consider how he could restore the belauded steeds. A horse destined for the Guru had once been taken away by the Emperor’s father and was duly recovered. This afforded Bidhi Chand what he deemed a suitable pretext for his intended action. The Emperor was now at war with the Guru, had inflicted great losses on the Sikhs, and caused the death of many of his bravest warriors, and it would be a disgrace to allow him to retain possession of the horses brought all the way from Kabul for the Guru. It was impossible to secure them by purchase, and being very dear to the Emperor they were well guarded. Even were war to be declared against him, possession of the horses could not be obtained, as they were kept in an impregnable fortress.
Some of the soldiers lately enlisted by the Guru said, ‘ We find on full consideration that no one
but Bidhi Chand can accomplish the enterprise of recovering the horses. He is so clever that he can do what all the world thinketh impossible. As there are no horses like Dil Bagh and Gul Bagh, so there is no one like Bidhi Chand to’secure possession of them. If Bidhi Chand by his great cleverness succeed in bringing the horses, it will be a miracle famous throughout the world. Ram Chandar, on losing his queen Sita, selected the very wise and clever Hanuman, and dispatched him to Ceylon in search of his queen. Hanuman examined the whole island, discovered Sita, killed the great demons of Rawan’s army, set fire to his city, and crossed the ocean on his victorious homeward march. There is now a similar exploit to be performed. Hanuman’s fame still liveth in the world. Bidhi Chand will accomplish it, and his fame shall be resplendent.’ Bidhi Chand on hearing himself thus praised and encouraged said, ‘ What are Gul Bagh and Dil Bagh ? I would even bring the Guru the horses of the sun’s chariot.’
Bidhi Chand then with clasped hands uttered a prayer. ‘ O Guru Arjan, I am now bent on acting in opposition to thine injunctions; pardon me for venturing to restore to thy Sikhs horses wantonly taken from them by unrighteous Moslems. Assist me in the perilous path I am about to tread.' He revived the congratulations of his companions, and as soon as preparations for his journey were completed departed for Lahore. On reaching the city gate he again considered how he was to perform the task. * I cannot break the fort wall which is very strong. The horses are well guarded and no stranger may approach them. There are several sentries at the gates. If I can only enter the stable-keeper’s service, then I may have access to the horses; but he will not take me without an introduction ; wherefore I must try some means of obtaining access to him in some other way, so that I may succeed in my object.’
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The manner in which, without the Guru’s knowledge, Bidhi Chand recovered the horses brought for him from Kabul, cannot afford edification to the strictly pious. We here, however, give a narrative current among the Sikhs partly to relieve the strain on the reader who has so far followed this serious narrative, and partly to show with what ingenuity, address, and daring Indians of former ages could succeed in transferring property.
Bidhi Chand went to the house of a carpenter named J iwan who had previously known him. Jiwan welcomed him as bringing a blessing on his house. Bidhi Chand in reply to Jiwan’s inquiries frankly told him the nature of his errand, and asked his advice, and all information regarding the Emperor, his horses, and their keepers. Jiwan was astonished and said,
‘ Thou hast come on a difficult errand. The Emperor resideth in the Saman Burj—octagonal tower—and the horses are kept near him. They are guarded by hundreds of men who serve their master with great fidelity. There are many sentries ever under arms at the gates. The Darogha or stable-keeper’s name is Sondha Khan. He hath many subordinates. To say nothing of taking away the horses, the stable is inaccessible. How canst thou ever reach it ? But if fortune favour thee, thou shalt accomplish a feat which is otherwise impossible. God can render what is difficult easy, can make the weak strong and the strong weak. Who but thee can reach the stables' and obtain possession of the horses ? ’
Bidhi Chand requested his host to make him a khurpa, or iron instrument for grubbing up grass, and pray that success might attend his efforts. Bidhi Chand then went to rest and slept soundly, while his friend Jiwan sat up all night making the khurpa. Next morning Bidhi Chand took it with a net to hold grass, and proceeded to the bank of the river Ravi. There he began to cut beautiful soft grass to take to the coveted horses. He already deemed
them the Guru’s, so he laboured with a will. He collected the grass with great care and put it in his net. He then took it to the market-place. Horse owners on seeing its emerald brightness hastened to negotiate for it. Bidhi Chand said that he would not sell it for less than a rupee, but no one would give him so much for a bundle of grass. He then moved on till he arrived opposite the gate of the fort. It was in the evening, and the time for the stable-keeper to go forth and breathe the fresh air on the margin of the Ravi.
Bidhi Chand, on learning that Sondha Khan, the well-dressed man he saw before him, was the stable- keeper, congratulated himself for having been so fortunate as to meet on the very day after his arrival the man whose acquaintance he had so desired to make. When the grass was brought to the stable- keeper's notice, he said that he had never seen such grass in all his life. It was fit for Dil Bagh and Gul Bagh, and he ordered his men to adjust the price and buy it for the horses. On observing Bidhi Chand he said that he appeared to be an honest man. Bidhi was ready with his reply, ‘ Thou art an appre- ciator of merit. Thou art very wise, and art therefore employed in the Emperor’s service. I greatly desire that Dil Bagh and Gul Bagh should thrive, and to this end I have made great efforts. Now that this beautiful grass hath reached its proper place my wishes are fulfilled. As long as the horses of the true King'—a title of the Guru not understood by the stable-keeper—‘ eat my grass, I will gladly sell it for whatever thou art pleased to give.’
His sweet words and civility induced Sondha Khan to take him with the grass on his head to where the horses were tethered with silken ropes. When Bidhi Chand laid down his bundle in front of them, they ate ravenously as if they had been fasting for a whole day. Before leaving the court he carefully surveyed the premises, and came to the conclusion that it
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would be very difficult to remove the horses. He went into the market-place, and changing the rupee he had received, distributed the money afe alms, saying that he would never eat anything purchased with Muhammadans’ money, lest after taking away the prize he should be deemed ungrateful.
After thus feeding the horses for six or seven days, they used to neigh welcome to him whenever he approached. He would then pat them on their backs to make them pleased with him. The stable-keeper one day inquired his name and whether he would consent to be a permanent servant. Bidhi Chand replied, ‘ The wise call me Kasera. 1 I bring thee grass daily; wherefore make me thy servant and thou shalt see me serve thee daily more and more, but I will not work for hire. As these are the true King’s horses, I will serve them for love. If ever I obtain my wishes, my service to the horses shall not go unrewarded.’ Bidhi Chand was accordingly appointed grass-cutter to the Emperor’s favourite steeds at a wage of one rupee per day. The stable- keeper on appointing him warned him to do good work and nothing should be deducted from his stipulated pay, a practice so usual in former times. Bidhi Chand replied, ‘ What shall I say ? Thou shalt see the service I will perform. Good men say little, and what they do say they fulfil in the end:’ When Bidhi Chand was not cutting or fetching grass, he was always occupied in washing and brushing the horses and attending to their comfort.
Bidhi Chand requested the stable-keeper to give orders to the porters at all the fort gates to allow him free ingress and egress at all times. The stable- keeper took him round and gave all the necessary orders. Bidhi Chand continued his incessant labour and even did the work of the permanent stable-servants, whereat they were much pleased. After some days Sondha Khan ordered that the bridling ahd the
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