CHAPTER 6
Bindrabandās.
Brāhmans commit Suicide.
Tribal Feuds.
Indar Singh had popularity on his side to balance the other’s superior power, and he was briskly pushing an attack on Udaigarh, the castle of his opponent, when he was joined by Raghunath Singh, the younger son of his foeman. This youth, who had the township of Kuchor in appanage, helped himself to three more, to retain which he sided with his father’s foe. Bindraban, in order to create a diversion, sallied out to attack Kuchor; to oppose which, his son, together with his nephew, Prithi Singh of Ranoli and his retainers, withdrew from the batteries to defend it. But the attack on Kuchor had already failed, and Bindraban was on his retreat to regain Khandela when he was intercepted. The battle took place outside the city, whose gates were shut against friend and foe, to prevent a pell-mell entry. At the same time, the siege of Udaigarh was not slackened; it was defended by Govind Singh, the eldest son of Bindraban, while the batteries against it were commanded by another near kinsman, Nahar Singh of Cherana. For several days daily combats ensued, in which were to be seen father and son, uncles and nephews, and cousins within every degree of affinity, destroying each other. At length, both parties were exhausted and a compromise ensued, in which Indar Singh obtained the rights he had so manfully vindicated [403].
Attack by Najaf Kuli Khān.
The din of civil war having ended, the ministers of religion never ceased pouring into the ears of Bindraban the necessity of expiation and oblations for the murder of their brethren, and he was daily sacrificing the birthright of his children, in grants of the best lands of Khandela, to these drones of society, when Govind, the heir-apparent, remonstrated, which was followed by the abdication of Bindraban, who, appropriating five townships and the impost duties of Khandela for his support, left the cares of government to his son.[[2]]
Abdication of Bindraban: Govind Singh succeeds.
Murder of Govind Singh: Narsinghdās succeeds.
Marātha Inroads.
Such was the opening scene of the lengthened tragedy enacted in Shaikhavati, when Mahratta actors succeeded to Pathans and Moguls: heirs to their worst feelings, without one particle of their magnanimity or courtesy. But the territory of the confederacy was far too narrow a stage; even the entire plain of India appeared at one time too restricted for the hydra-headed banditti, nor is there a principality, district, or even township, from the Sutlej to the sea, where similar massacres have not been known, and but for our interposition, such scenes would have continued to the present hour.
Partāp Singh.
Devi Singh.
Quarrel between Samod and Chaumūn.
Partāp Singh secures Possession of Khandela.
These domestic broils continued, however, and occasions were perpetually recurring to bring the rivals in collision. The first was on the festival of the Ganggor;[[10]] the next on the Ranoli chief placing in durance a vassal of Partap, which produced a general gathering of the clans: both ended in an appeal to the lord-paramount, who soon merged the office of arbitrator in that of dictator.
The Sadhanis, or chieftains of northern Shaikhavati, began to feel the bad effects of these feuds of the Raesalots, and to express dissatisfaction at the progressive advances of the Jaipur court for the establishment of its supremacy. Until this period they had escaped any tributary engagements, and only recognized their connexion with Amber by marks of homage and fealty on lapses, which belonged more to kindred than political superiority. But as the armies of the court were now perpetually on the frontiers, and might soon pass over, they deemed it necessary to take measures for their safety. The township of Tui, appertaining to Nawalgarh, had already been seized, and Ranoli was battered for the restoration of the subject of Partap. These were grievances which affected all the Sadhanis, who, perceiving they could no longer preserve their neutrality, determined to abandon their internal dissensions, and form a system of general defence. Accordingly, a general assembly of the Sadhani lords, and as many of the Raesalots as chose to attend, was announced at the ancient place of rendezvous, Udaipur. To increase the solemnity of the occasion, and to banish all suspicion of treachery, as well as to extinguish ancient feuds, and reconcile chiefs who had never met but in hostility, it was unanimously agreed that the most sacred pledge of good faith, the Nundab,[[11]] or dipping the hand in the salt, should take place.
The entire body of the Sadhani lords, with all their retainers, met at the appointed time, as did nearly all the Raesalots, excepting the joint chieftains of Khandela, too deeply tainted with mutual distrust to take part in this august and national congress of all ‘the children of Shaikhji.’ It was decided in this grand council, that all internal strife should cease; and that for the future, whenever it might occur, there should [410] be no appeals to the arbitration of Jaipur; but that on all such occasions, or where the general interests were endangered, a meeting should take place at ‘the Pass of Udaipur,’ to deliberate and decide, but above all to repel by force of arms, if necessary, the further encroachments of the court. This unusual measure alarmed the court of Amber, and when oppression had generated determined resistance, it disapproved and disowned the proceedings of its lieutenant, who was superseded by Rora Ram, with orders to secure the person of his predecessor. His flight preserved him from captivity in the dungeons of Amber, but his estates, as well as those of the minister his brother, were resumed, and all their property was confiscated.
Treaty between the Shaikhāwats and Jaipur.
The first article was the immediate restoration of the townships which the Haldia had seized upon, as Tui, Gwala, etc.
The second, that the court should disavow all pretensions to exact tribute beyond what they had voluntarily stipulated, and which they would remit to the capital.
Third, that on no account should the armies of the court enter the lands of the confederation, the consequences of which had been so strongly marked in the atrocities at Khandela.
Fourth, that the confederacy would furnish a contingent for the service of the court, which should be paid by the court while so employed.
The treaty being ratified through the intervention of the new commander, and having received in advance 10,000 rupees for their expenses, the chiefs with their retainers repaired to the capital, and after paying homage to their liege lord, zealously set to work to execute its orders on the Haldia faction, who were dispossessed of their [411] estates. But, as observed in the annals of the parent State, Jaipur had obtained the distinction of the jhutha darbar, or ‘lying court,’ of the justness of which epithet it afforded an illustration in its conduct to the confederated chieftains, who soon discovered the difference between promises and performance. They had done their duty, but they obtained not one of the advantages for which they agreed to serve the court; and they had the mortification to see they had merely displaced the garrisons of the Haldia for those of Rora Ram. After a short consultation, they determined to seek themselves the justice that was denied them; accordingly, they assaulted in succession the towns occupied by Rora Ram’s myrmidons, drove them out, and made them over to their original proprietors.
Treacherous Arrest of Narsingh and other Chiefs.
A simple plan was adopted to secure Partap, and he fearlessly obeyed the summons. Both parties remained in camp; the one was amused with a negotiation for [412] his liberation on the payment of a fine; the other had higher hopes; and in the indulgence of both, their vassals relaxed in vigilance. While they were at dinner, a party planted in ambuscade rushed out, and before they could seize their arms, made captive both the chiefs. They were pinioned like felons, put into a covered carriage, despatched under the guard of five hundred men to the capital, and found apartments ready for them in the state-prison of Amber. It is an axiom with these people, that the end sanctifies the means; and the prince and his minister congratulated each other on the complete success of the scheme. Khandela was declared khalisa (fiscal), and garrisoned by five hundred men from the camp, while the inferior feudatories, holding estates detached from the capital, were received on terms, and even allowed to hold their fiefs on the promise that they did not disturb the sequestrated lands.
[1]. [Nawalgarh, about 30 miles N.W. of Khandela; Khetri, about the same distance N.E.; Baswa, about 85 miles N.N.W. of Jaipur city.]
[2]. His second son, Raghunath, had Kuchor in appanage.
[3]. [The Amāvas, or last day of the month, is unlucky for all undertakings, and is kept as a day of rest by traders, shopkeepers, and craftsmen. If the last day falls on a Monday, it is specially taboo, and people bathe in a river or pool and make gifts to Brāhmans (BG, ix. Part i. 397). Pūs falls in January and February.]
[4]. [Close to the Jodhpur frontier, about 40 miles N.W. of Jaipur city.]
[5]. The ministers of religion were the only clerks amongst this race of depredators, and they were not behind the most illiterate in cupidity, and to say the truth, courage, when required; and as for skill in negotiation, a Mahratta Brahman stands alone; keen, skilful, and imperturbable, he would have baffled Machiavelli himself.
[6]. Ghus is literally ‘a bribe’; and no treaty or transaction was ever carried on without this stipulation. So sacred was the ghus held, from tyrant usage, that the Peshwa ministers, when they ruled the destinies of their nation, stipulated that the ghus should go to the privy purse!
[7]. Barwatia is ‘one expatriated,’ from 'bar' [bāhir] ‘out of,’ and watan, ‘a country,’ and it means either an exile or an outlaw, according to the measure of crime which caused his banishment from his country. [See Vol. II. p. [797].]
[8]. [About 20 miles N. of Jaipur city.]
[9]. [About 30 miles N. of Jaipur city.]
[10]. [See Vol. II. p. [665], for an account of this festival.]
[11]. Nūn or lūn, ‘salt,’ and dābnā, ‘to dip, bespatter, or sprinkle.’ [Salt, apparently from its power of checking decay, is used in magical rites, and is believed to be efficacious for scaring evil spirits.]