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 plea- sure.' 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. More- over, Nand Chand' s father had done service for Guru Teg Bahadur, and the family was known to be loyal to the Gurus. 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, I am with you. The Guru is raising an army. Thou oughtest conse- quently 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 dis-
LIFE OF GURU GOBIND SINGH 13
agreement 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 five- fold 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 shop- keeper 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 doubt- less 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 babble th 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
Sikhs/' Advise thy son to cease uttering such irritating language.' His mother duly remon- strated 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 con- tinue 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 immor- tal 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 Anand- pur, 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 imme- diately 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
LIFE OF GURU GOBIND SINGH 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 hostili- ties. 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 contem- plated 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,^ which enjoyed a cool chmate 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
^ The Dun lies between the Himalayas and the Siwalik range.
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 accom- panied by his minister Nand Chand, his relations, and five hundred Udasi Sikhs. For the defence of Anandpur he left Suraj Mai'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
LIFE OF GURU GOBIND SINGH 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.
Chapter III
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 accom- panied 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 mani- fested 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
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 Rai 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 cer- tainly 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 con- ceived 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 ap- proached 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.
LIFE OF GURU GOBIND SINGH 19
Before the assembly was dissolved a hillman arrived with tidings of a fierce tiger which was destroying cattle in the neighbourhood. The mes- senger 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 hunts- men's feet, and sat on his haunches looking at his pursuers with tranquil curiosity.
The Guru forbade a bullet or arrow to be dis- charged, 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 thy- self ? 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 difiiculty in kilHng 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 aston- ished and dehghted at the Guru's strength and bravery and the result of the encounter.
The Guru took the opportunity to instruct his
C2
friends : ' The tiger hath died Hke a hero and ob- tained dehverance. It is cowards who suffer trans- migration. 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 Sadh^ aura five hundred Pathans in uniform presented themselves before him one morning. They stated that they had been soldiers of the Emperor Aurang- zeb, 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 Rai 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 Rai 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 follow- ing 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
LIFE OF GURU GOBIND SINGH 21
to his rival/ and they made many remarks deroga- tory 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 deliver- ance. 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. Accord- ingly 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 aggres- sion 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 Uke 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 for- given. The Guru then returned to Paunta where he
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.^ 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 milk- maids, 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.