Sud Dulhan: Tale of Robbery, Murder and Self-Sacrifice by a Young Bride Legend of Jatheri at Gagret

By Hari K. Sud

This book is a suspense thriller of a historical event where the reader stays glued to the book to see what comes next. The happenings described in the book are real, events related are real, only a story has been tailored to make the forgoing more interesting.

It is story of 50 wealthy families who dare the odds and leave their familiar surroundings after repeated Muslim invasions of their hometown, during 1730-1760 AD period, after the collapse of the Moghul Empire in India. They migrate to the Hills of Punjab, now Himachal Pradesh in search of safety and security. They travel 130 miles to another kingdom with their bag and baggage. Secure in their new surroundings, they prosper again. Within a few years after their arrival they are wealthy but their prosperity became a thorn to the local unsavoury people. They conspired to grab some of their money. The conspiracy they hatch was to rob a returning wedding party fully laden with gold & silver and decamp with the money and jewellery.

They succeed in their conspiracy but unfortunately kill the groom in the process. Heartbroken, the bride, only 17 years of age, jumps into her husband's funeral pyre.

The book in two parts, covers both their travel while braving the elements as well as danger of wayside marauders and the growing up of a young accomplished girl during these unsettled times. Finally she is married and on her wedding day finds her husband dead, a victim of robbery.

The place where all the forgoing happened is a place of worship and pilgrimage to her descendants. The site is marked by a century old stone structure and is visited by the family to remember her supreme sacrifice.

• Language: English
• Publisher: AuthorHouse
• Release date: Apr 13, 2012
• ISBN: 9781468576719

Hari K. Sud

Hari K. Sud is a well-known writer who has been writing in newspapers & magazines for the last seven years. His work has been translated into different languages all over the world. Born in Village of Pirsaluhi, Himachal Pradesh, India, he relates a fascinating account of events happened during 1764-1771 AD "exodus" of Sud/Sood families to the hills. He resides in Canada for the last thirty seven years and have had the opportunity to work for multinationals in various management capacities. He holds a Master's Degree in Engineering and a Bachelor's Degree in Science. .

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© 2012 by Hari K. Sud. All rights reserved.

No part of this book may be reproduced, stored in a retrieval system, or transmitted by any means without the written permission of the author.

Published by AuthorHouse 04/04/2012

ISBN: 978-1-4685-7670-2 (sc)

ISBN: 978-1-4685-7669-6 (hc)

ISBN: 978-1-4685-7671-9 (e)

Library of Congress Control Number: 2012905931

Any people depicted in stock imagery provided by Thinkstock are models, and such images are being used for illustrative purposes only.

Certain stock imagery © Thinkstock.

Because of the dynamic nature of the Internet, any web addresses or links contained in this book may have changed since publication and may no longer be valid. The views expressed in this work are solely those of the author and do not necessarily reflect the views of the publisher, and the publisher hereby disclaims any responsibility for them.

Contents

Part A

Chapter 1  Exodus & Dispersal of Suds to the Hills

Chapter 2  First phase of journey—Departure from Sirhind

Chapter 3  Sud/Sood Arrival in the Hills

Chapter 4  Settling Down at Camp Gagret

Chapter 5  Kangra & other Hill States Economy Since the Medieval Times

Chapter 6  Dispersal From Gagret

Chapter 7  Chubb/Mariyas stay at Gagret

Chapter 8 Kartaro’s Family Moves to Ambota

Part B

Chapter 9  Kartaro Grows up into a Lovely Maiden

Chapter 10  Kartaro catches the Eye of the Boys

Chapter 11  Kartaro’s Wedding set for the Month Asoj

Chapter 12  Kartaro’s Wedding Bells Ring—Asoj, 24

Chapter 13  The Trail of Tears—The return of the Baraat

Epilogue  Descendants of Chubb/Mariya Suds/Soods today

END NOTES

Acknowledgements

To my wife Sushma, whose

insight and love gave me eyes to

see the world with a different

perspective

Sud Dulhan—Background

Story of Sud/Sood Dulhan martyred near Gagret, India in the

middle of eighteenth century

Background

In small villages of Pirsaluhi, Pragpur, Girli and others in Kangra district of India, a group of Sud/Sood(s) arrived from the farther plains of Punjab in about AD 1765-71. They were saving themselves from the turmoil imposed by Afghanistani ruler Ahmad Shah Abdali, who had invaded Punjab seven times earlier, in search of loot and plunder and was threatening again. It was an era when Guru Gobind Singh and Banda Bahadur had galvanized the populace into offering active resistance to tyranny. Next 50 years after Banda Bahadur’s death were tumultuous. Central authority and law and order had broken down. This had resulted in greater insecurity for the people. Some had abandoned their homes in Sirhind¹, a town midway between Ludhiana & Ambala in Punjab and sought safety in the hills. Sirhind at that time was headquarter of Eastern Punjab and was ruled by a Mogul military governor or Faujdar. As Ahmad Shah Abdali’s next invasion became apparent, Hindus, especially the wealthy merchant class, with Suds/Soods among them, decided to evacuate Sirhind.

There is no recorded history of the movement of Sud or Sood families from Sirhind. Whether this exodus was one bunch or multiple bunches, over a period of time, one does not know. It is recorded in the history that Ahmad Shah Abdali in his seventh and final campaign passed thru Sirhind in about 1760-61 AD. Four years later Sikh Army under Jassa Singh Ahluwalia sacked Sirhind to avenge destruction of Golden Temple at Amritsar ealier by Abdali. Although Sikhs spared the Suds/Soods, yet they devastated rest of Sirhind. Fed up with invasions and counter invasions, a group of Sud/Sood families headed towards the kingdom of Kangra and its sister kingdom of Jaswan² for safety. The temporary home of all Suds/Soods arriving in Jaswan was the town of Gagret. Among the arriving families there was a smallish clan of Chubb/Mariya(s). From Gagret, the Suds/Soods dispersed to many small villages and towns, which are still inhabited by them today.

Most of the new immigrants to Jaswan spent first few years at Gagret where an unfortunate end of life of a young bride and bridegroom, returning home after their wedding, forced them to abandon this place. They moved farther into hills to escape the terror. This final move took Chubbs to Pirsaluhi & Mariyas to Pragpur. Pragpur is the principal town of Sud/Sood residency in the hills. Before they left, they erected a memorial (Jatheri) to the two young lives lost to greed and terror. This memorial is a place of pilgrimage for all young brides of the Chubb/Mariya clan. Other clans erected their own Jatheri(s) as they settled down in the interior villages. The Jatheri commemorates a significant contribution by the women for the survival of the society.

The benevolent King of Jaswan directed the escaping Chubbs to an area known as Pirsaluhi. This is a dirt-poor place, on a hilltop besides river Beas, where the river emerges from the snowy mountains. The Rajput landowners of Pirsaluhi welcomed this mercantile community. The King handed them a perpetual land grant. Hence, Chubb-Suds decided to make this place as their new home. The year was about 1771AD and Chubb’s other clansmen, Mariyas chose Pragpur instead of Pirsaluhi. At Pragpur other Suds/Soods had already settled, aided Mariya resettlement.

A Muslim Sufi saint, Pir had already arrived at Pirsaluhi a generation or two earlier. His intent was to convert local population into Muslim faith. This, the King feared, would upset the local ethnic balance. Poverty was the main reason for easy conversion. The King wished the Chubb Suds/Soods to improve the economic lot of the people and prevent mass conversion.

Pirsaluhi is a picturesque location with mighty river Beas meandering below in the valley and the famous Jawalamukhi Temple³ just across the valley. At this new location, a clear water spring supplied potable water. The Sufi saint had selected this spot for himself. The king advised Chubbs to build homestead away from the spring on the hilltop clearing. This ridge on the hilltop, after about 500 feet climb, is about two miles long and at best 500 yards wide. This land was given to Chubbs, as theirs to keep.

The Suds/Soods are money managers & financiers and they excel in this line of work. When they left Sirhind, they had left their immovable property behind but brought with them their movable holdings of gold, silver and other valuables. With the forgoing capital money they made a head start. Local population of Rajputs, Dogras, Brahmins, sharecroppers, Muslims and other groups became their clients.

Suds/Soods and prosperity go hand in hand⁴. In next three or four decades, they became prosperous. By about AD1800, Suds were building stone houses at their settlements and fortifying them for safety. In their short existence in these areas, another bunch of plunderers appeared on the scene. This was the bunch, left over of the Khalsa Army of Guru Gobind Singh and Banda Bahadur. They were looking for money to continue their crusade to oust the Muslims from power. They found Sud/Sood villages in the hills as an easy target. Hence plundering began afresh⁵. It was the arrival of Maharaja Ranjit Singh at Lahore in 1801 that this plundering ended.

As Suds/Soods multiplied in Pirsaluhi, Pragpur and other villages, by about 1816 AD they began their search to expand their businesses. At about that time the British had defeated the Gorkhas of Nepal and annexed Shymla⁶, a small picturesque clearing in the cooler Shivalik hills about 100 miles from Ambala. This place’s scenery and its climate appealed to the British. They decided to set up rest & recreation headquarters for their servicemen. This village had been named after the patron Goddess Shyamla. She still graces the town in a more majestic location as Goddess Kali, about a mile from the original location.

Shyamla or Simla or Shimla, at that time, could be reached by a dirt road on a horseback. The journey took several days. To make British servicemen stay at Shimla more relaxing, the British looked for a local mercantile community, who would keep them supplied with goods and services. They had to look no further, as in Jaswan State they had found a highly mercantile community of Suds/Soods, who were willing to relocate to Shimla. Realizing a good match, the British around 1830-40 invited Suds/Soods of Girli-Pragpur to set up shops in Shimla. Tax grants were offered as a favour. For Suds/Soods, it was a commercial dream come true.

The British completed the conquest of rest of India in next fifteen years. In 1857, India became the British colony. Shyamla or Shimla⁷ was destined for greater glory as summer capital of India. Suds/Soods were going there to be part of that new found Shimla glory.

Suds from little villages like Pirsaluhi, Pragpur, Garli, Rakkar, Amb, Kaloha, Nagrota, Dehra, Jawalamukhi, Ambota, Jaijoan arrived in Shimla in droves and set up wholesale and merchant supply businesses. With British aid, they became prosperous. This prosperity back home in Kangra/Jaswan translated into gold, silver and palatial homes. Their villages in Kangra Hills were transferred into urban landscape. Stone pathways were laid and water works built, hospital & local medical dispensaries were constructed. British rewarded Suds/Soods with honorary titles of Rai Sahib and Rai Bahadur.

In Shimla, Suds adopted the British ways. Merchants and wholesalers sent their children to British schools. They became lawyers, civil servants, judges, exporters and commission agents. The educated class moved to Delhi and Lahore. Another group sent their children to reach America, Canada and England. This author among them arrived on the shores of Americas in 1970 and has set up housekeeping in Canada. Other Suds/Soods are also here in North America. Some of them hail from the Sud/Sood villages in Kangra district.

Jatheri, the original cultural heritage, is still treated with reverence and is visited as often as possible, no matter where they live. It is this symbol, which keeps the clans together.

Hari Krishan Sud

Toronto.

Jai Jatheri Maa

Gujjar Choi, Gagret, Himachal Pradesh, India.

image002.jpg

A memorial stands at the very spot where the

Incident happened

Part A

Sud/Sood Exodus to the Jaswan &

Kangra Hills

Chapter 1

Exodus & Dispersal of Suds to the Hills

Chubb/Mariya Sud/Sood saga after Sirhind

Prelude to Exodus

Aurangzeb the tyrant Empror of India died in 1707. His throne and with it its central authority remained contested amongst his sons and heirs for the next 30 years. As per Muslim/Mogul traditions incompetent rulers were execute. In thirty years since his death, the throne changed hand four times.

Aurangzeb’s death was a signal to all powers on India’s borders to begin exerting influence. Afghans in the North West and Persians in the West had an eye on the rich Gangetic plains of India for loot and plunder. The Persian immigrants had been in India for three centuries prior. They had provided culture and civility to very rough and rugged Turks—the Moguls. The Hindus, the main inhabitants of India were barred from military service unless they accepted Islam as religion. Most rejected it hence remained barred from either military service or bearing arms. Only Rajputs of Rajasthan remained Hindus and served in the Mughal service. Their battlefield bravery was unmatched, hence, the Moguls wished to keep them on their side even if they did not convert.

Punjab has been the first land the conqueror from the western landmass encountered. It bore the burnt of all invasions. Its western parts became mostly Muslim by about 1300 AD. Lahore, the midway point between Delhi and Indus River stayed 50:50 Muslim & Hindu. The lands beyond Lahore were mostly Hindu, later partly Sikhs with a tiny minority of Muslims. The ruler in Delhi since 1192 AD had been a Muslim. They ruled from Delhi or Agra. After Aurangzeb’s death, power equation changed several times in Punjab also. It was either Afghan rule or Turkish rule. The invaders after collecting their plunder left, leaving Mogul over-lordship at Delhi intact. Majority Hindus bore the burnt of all these atrocities. They were powerless to eject the Muslim rule.

A Faujdar or governor governed the area beyond Lahore to Delhi, who was stationed at Sirhind. Greater trouble in Punjab began when Sikh Guru Tegh Bahadur, the 9th Guru was executed on the Aurangzeb’s order in 1675 in Delhi. It was a crime against the majority Hindus. His son, Guru Gobind Singh, the tenth Guru concluded that a fight against tyranny is necessary hence it should commence immediately. When he had enough military confidence, the Guru picked up the sword and began his fight. In next twenty years Guru won some battles and lost some. In 1699 he founded the Sikh Khalsa, the warrior class in Punjab. The forgoing redeemed its lost identity but only partially. Muslim was too powerful to be dislodged from power.

Guru Gobind Singh appealed to the Emperor Aurangzeb who was camping in Aurangabad, Deccan to withdraw his tyrant governor from Sirhind in 1707. The governor had previously executed Guru’s two infant sons. Aurangzeb ignored Guru’s plea. Instead he asked the Guru to leave Punjab for Deccan. Two trained assassins sent by Governor of Sirhind, attacked the Guru on the banks of river Narbadha. The assassins did not succeed but they did manage to injure the Guru. The Guru knew that the end is near; hence he commissioned a Rajput turned saint into a warrior and asked him to return to Punjab and deal a final blow to the governor of Sirhind. Banda Bahadur was the new commander of a small band of thirty warriors who returned to Punjab at Guru’s behest. On way to Punjab, Banda Bahadur gathered a force of 10,000 soldiers and reached Sirhind on May 12,1710 and defeated and killed the tyrant governor Wazir Khan of Sirhind. The Sikh Army sacked the town. Banda stayed a virtual ruler of the town for 8 years. The Muslim plotted to grab power back and hence turmoil around Sirhind increased.

Muslim finally overpowered Banda Bahadur and executed him in 1718. His whole army became hunted subjects. More turmoil followed.

Concurrently by mid 1730s, the Persian ruler Nadir Shah of Persia saw his chance for loot & plunder and invaded Punjab and then Delhi. He carried away a huge booty, which allowed him to remit taxes in Persia for five years. Within five years of his last raid, he was dead. His general, Ahmad Shah Abdali of Afghan origin started where Nadir Shah had left. He began his own loot and plunder campaign as soon he had gathered enough Afghan soldiers. Every time Abdali came to Punjab he ransack Sirhind and surrounding areas first. The Mogul emperor in Delhi was powerless and divided. They had lost all influence over provinces following the death of Auranzeb.

Exodus

In this background the exodus of Suds/Soods to the hills began. All Suds/Soods did not leave Sirhind for hills. Some are still around in Sirhind. Others relocated away from the seat of power to areas in Jullandhar Doab. Hence, there are large Sud/Sood communities in NurMahal, Nawan Shahar, Draha, Phillor etc.

(Various authors including famous Suds like Justice Tek Chand & Jai Lal in their honest wisdom believe that Suds originally came from Rajasthan from a place called Amarkote. They rely on cultural evidence, much less on physical facts of migration from Amarkote. They even go as far back as Rig Ved era. Not disputing these claims, the author wishes only to begin at Sirhind and migration from there to the hills.

(Origin theory of Suds as Parmar Rajputs has its beginning in Shimla at the close of nineteenth century. Suds were master merchants in Shimla and were spreading their influence fast into the hill kingdoms of Shimla. Prior to this, Suds held strings of the purse in Kangra hills. Resistance to their presence was great. They were being regarded as inferior in origin and caste hence could not receive the many community services including water-drawing rights from a well or a spring. Also right of service at the temples or other religious places or right to take the wedding party thru the main roads was denied to them.

Here is how Denzil Ibbertson; in his census report of 1883 described Suds as he heard from the locals. These are unflattering remarks, hence to be taken with a grain of salt.

Reference: Glossary of Tribes and Castes of Punjab and North West Frontier—1883.

"Suds are entirely confined to lower hills and district west of Amritsar . . . They are wholly mercantile . . . though occasionally taking service as clerks and occupy a social position markedly inferior to Bania & Khatai . . . The tribe is an ancient one but no definite proof as to the origin is obtainable . . . One tradition is that Rishi Surat espoused the daughter of Chhatari Raja and founded the caste.

Sir Denzil’s attempts to make enquiry from some leading Suds of the time resulted in the assembling of a Panchayat at Lahore. It resulted in ransacking the Sanskrit classics for a proof of Kashatriya origin. It resulted in heated discussion as described in the journal of the Anjumana-I-Punjab.

By 1880 Suds were wealthy and could buy influence. With British blessings the services of Rajguru of Jubbal state in Shimla Hills were requested from the king. He readily agreed, as he was one of the many clients of wealthy Shimla Suds. Rajguru’s job was to set the record straight and convince the local landowners and Brahmins to relent on their pursuit of treating Suds as inferior. Rajguru drummed up a theory whether correctly or incorrectly that Suds were Rajputs. He created a Sud Vanshavali from the Vedic times. This link is a bit tenuous but turned out to be a blessing for local Suds. A court suit followed, which allowed the Rajguru’s version as official Sud genealogy. Sud’s rights to draw water or request religious services at the temple were restored. Mr. Justice Sir Jai Lal used that court judgment as his reference when he wrote the Sud history. He ignored a few facts that the King of Jubbal was a Sud client and Suds paid for Rajguru’s Vanshavali creation. In addition there are obvious clues, which tell us that the Rajguru’s version may be a long shot e.g. there are distinct Gotras in Sud community, some of which are Bania and others are Khatari Gotras, hence the Rajput theory is a bit of a drag. Pandas—Pundits in Haridwar who maintain family Vanshavali for the last three or four centuries, confirm the forgoing that Gotra ultimately determines whether the person is a Rajput, Vaishaya or Brahmin. All Sud and Khatri Gotras are Vaishaya Gotras. Hence it becomes difficult to subscribe to the Rajput theory. The author duly apologizes for this difference in opinion with eminent Sir Jai Lal.

Suds/Soods in Sirhind

History records a small township just outside Sirhind—Sudpura, where most of the Suds/Soods lived. This bunch is businessmen of Khatari and Baniya clan and had made this place as their home. Suds/Soods carried out the traditional grain business as well as had been village moneylenders for generations. Sirhind had been a seat of power and Suds/Soods had become influential both in the government and business.

The following is what Patiala Gazetteer records in its1992 edition which is a revision of a century old Imperial Gazetteer of 1892.

It is said that the town of Sirhind was once named as Sudpura and the Suds ruled here. They lost their rule as a result of the Muslim conquest. According to Nasir Sirhindi, a contemporary historian of Akbar’s times, the Suds formed the bulk of the population and were concentrated in the twenty mohallas which were situated north-west to the chowk-khas, in front of the mint and the royal stable. Their population was increasing so rapidly that the old city wall had to be dismantled in order to accommodate them. They were a very rich community and their material prosperity was clearly reflected in the way their 22 Chaudhris would go about in Palkis. Palkil Nashini was a mark of status and the Suds were evidently men of status. It is very surprising to note that inspite of their acknowledged financial superiority; they observed very simple marriage customs. All such rites were so silently and simply observed that even the next-door neighbour would not know as to what was happening in the neighbourhood. Nasir Sirhindi considers this as one of the causes responsible for their material prosperity.

The following is what the Sikh history records about the events in Sirhind 1762-64⁸

A more decisive battle took place on 14 January 1764 when Dal Khalsa, under Jassa Singh Ahluvalia, made another assault upon Sirhind. Zain Khan the Faujdar of Sirhind was killed in action and Sirhind was occupied and subjected to plunder and destruction. The booty was donated for the repair and reconstruction of the sacred shrines at Amritsar, demolished by Ahmad Shah in his earlier raid.

The territories of the Sirhind sarkar were divided among the leaders of the Dal Khalsa, but no one was willing to take the town of Sirhind where Guru Gobin Singh’s younger sons were subjected to a cruel fate. By a unanimous will it was made over toBudha Singh, descendant of Bhai Bhagatu, who soon after (2 August 1764) transferred possession to Sardar Ala Singh, founder of the Patiala royal family. Sirhind thereafter remained part of the Patiala territory until the state lapsed in 1948.

Suds and Gotras & Clans⁹

Sud habitation at Sirhind or its nearby locality of Sudpura has been fully established. It is the surviving local revenue records, which help the case. The Imperial Gazetteer of India of Patiala region records some details. The British based their compiling of the Gazetteer thru revenue records, oral information and actual stay of the respective civil officer in the area hence these accounts are fairly authentic.

So far we have established that Suds lived in Sirhind during the Mogul era. We have yet to figure out who the Suds were.

If you turn to the ancient texts and customs then there are references of Bania community and sub offshoot of ancient Vedic Varna of Vaishya community. Banias were trade and money managers of empires dating back to 3000BC. This profession they still carry out with delight in India today. They are called Banias in the north, Vani in Marathi, in Tamil they are called Chettiars, in Telugu they are called Komati etc. Specific to Punjab, people who deal with money lending activities were referred to as Suds/Soods. In Kangra these moneylenders are sometimes referred to as Karrars. The latter is not an exalted reference but a despised profession of people collecting interest.

Then there are text references of Khatri community with similar leanings. The latter could be a Punjabi references to a bunch of grain traders in Punjab. Khatri community may be connected to Kashatriya Varna (of Vedas), but this linkage is also tenuous. It could be an offshoot or mixed ethnicity as a result of inter-marriage¹⁰ with other clans. A Rajput or Dogra or Jat as a direct descendant of Kashatriyas will find it hard to accept Khatri as an equal. This fusion probably occurred over several millenniums ago hence it is difficult to establish their direct connection. Within the realms of last 400 years, Khatris had a major contribution as grain traders in undivided Punjab. Most are Hindus, a substantial number as Sikhs and a few Muslim Khatris also exist. Khatris are as numerous as Banias are. To tell one from the other is harder until you turn to the Gotra or bloodline.

Banias¹¹ are divided into several castes and Gotras, so are the Khatris. Gotra represents genealogy. This can be traced back to ancient times. People in each Gotra follow the Hindu Dharma as an overall religion and its own local customs, wherever they live. A person can be identified as member of Sud (money lender) community, but within it has a specific Gotra or bloodline. The author’s Gotra is Goel or Goyal.

It is an ancient practice to prohibit inter marriage within one bloodline or genealogy i.e. Gotra. Hence Gotra has become an important instrument of identity.

Chubb of Pirsaluhi & Mariya Suds/Soods of Pragpur have same Gotra i.e. bloodline i.e. Goel. They never intermarry. Similar principle is applicable to other Sud Gotras who earlier had inhabited the Sirhind surroundings and later migrated to Kangra hills and to other cities and towns of Punjab. Two Sud families of different Gotra will intermarry, but never within the Gotra. An additional precaution to avoid marrying too closely is followed e.g. marrying in mother’s Gotra is also disallowed.

It is the author’s educated opinion that residents of eighteenth century Sirhind-Sudpura, were both Khatris as well as Banias. They both dealt in grain trading, merchant retail and money lending. Surprisingly in modern India, Khatris and Banias mix well and do business together as they did a millennium or two back. Suds were more in money lending and Khatris in grain trade. It is this success of theirs that invited Muslim invaders to their midst.

Suds & Khatris had the financial muscle to lend money, underwrite trade instruments and influence the court of the local lord, hence Sudpura as a locality in Sirhind came into existence. Both these communities, during extreme atrocities of Afghan invaders post Guru Gobind Singh era, were nervous about their self and planned escape to the hills. Finally the destruction of Sirhind by Jassa Singh Ahluvalia, in 1764 as vengeance of earlier Afghan atrocities at Golden Temple, Amritsar, forced all Suds (remnant after ealier migration) to abandon Sirhind.

In this background Chubb Suds and Mariya Suds arrived at Gagret, in Jaswan from in about 1764-65 timeframe and made a temporary homestead there. It was a tragedy at Gagret that forced them away from Gagret, deeper into the hills.

Temporary Chubb Sud Settlements in and around Chintpurni

Author is unable to definitely establish where the Chubbs and Mariyas resided near Chintpurni/Gagret. There are no revenue records to indicate their presence there. Most of the revenue records were destroyed during British punishing raid¹² of the Town of Amb/Rajpura in 1848, where the Jaswan King had his residence. Rest of the records was transferred to Kangra administration as the British saw it fit that all traces of Jaswan rebellion be permanently wiped out. Only a few clues remain. They point to the Chubb/Mariya residence near Chintpuri/Gagret.

Clue—1

Chubb as well Mariya’s hereditary priests—Purohit-Brahmins had left Sirhind concurrent with the Sud migration. Purohit always follow their client, because client is the source of their cash income. Purohit is the ritual priest who presides over all religious functions including weddings, Yagya, and other religious activities. It is a hereditary appointment. Chubb/Mariya Purohits have been resident of a small village of Dalwarhi about two miles from Chintpurni Temple. They have been there since the middle of eighteenth century. To-date they still reside there¹³. The only reason for the Purohits to be at Dalwarhi is that their clients Chubbs/Mariyas resided nearby.

Clue—2

It is the mythology of Jatheri which provides the second clue. This legend has been passed on from generation to generation and never forgotten. According to the legend, a Chubb/Mariya wedding party in about 1770-71 timeframe had decided to rest near the Gagret town for the night. Their own village was not too far but the ritual bride’s homecoming had to be celebrated during daylight hours, hence the overnight stop. That was when the groom was waylaid and murdered for his gold and other valuables. The bride, committed suicide, hence entered the realm of legend. The forgoing is sufficient oral and traditional evidence to conclude that that the clan of Chubb/Mariya was present in the vicinity of Gagret.

Clue—3

The last clue is at Haridwar—Hinduisms holiest site. The priests, who look after Sud interests at Haridwar (Makhanji Chakhanji), surprisingly keep a genealogy record of all Sud families, including the author’s. His book bears my fathers, my grandfather’s signatures dating back one hundred years. This is a hereditary business for these priests. For money the officiating priest has a story to tell. According to them—they came to Haridwar from Jaswan at about the time of Sud migration. (The state ceased to exist at about 1848. A generation prior, the Raj Guru of Jaswan, either in dispute with the king or other reasons left Jaswan for Haridwar. Makhanji & Chakhanji records begin at that time. Any records prior to that are in possession of other Purohits, whom the author is unable to identify). They have the same story to tell about Jatheri at Gagret. Did the story come to them from an independent source or told to them by previous Sud/Chubb/Mariya visitors to Haridwar? The priest’s knowledge of the unfortunate incident at Gagret adds credence that Chubbs and Mariyas were in the area in the Chintpurni-Gagret-Amb triangle.

There are no firm records of Chubb/Mariya move further into Jaswan’s interior, but it is not hard to conclude that it happened immediately after the Jatheri incident. Revenue record at Pirsaluhi and Tehsil headquarter can verify that.

Sud/Sood Dialect

While in the interior of Jaswan and Kangra, Suds carried their dialect from Sirhind. It is a Punjabi—Doabi dialect they spoke when they arrived there. The hills spoke mostly accented Punjabi, with greater accent on the vowels. For longer than a millennium Kangra & Jaswan Hills were part of greater Punjab Trigarta Kingdom¹⁴. Although Kangra was an independent state since 400 AD and Jaswan since 1170 AD, yet its geography made it as part of the Greater Punjab, extending from Indus River to Sutlej River. Hence the dialect spoken in Kangra hills is referred to as Kangri Boli and Suds accepted it as their lingua franca.

The Suds migrating from Sirhind over a period of time gave up their spoken Punjabi in favor of accented Punjabi referred above as Kangri Boli¹⁵. Dogra literature classifies Kangari Boli as sub-dialect of Dogri spoken in Jammu, north of Kangra district, which in itself borrows heavily from Punjabi. At best Kangri Boli is an intermediary between Punjabi and local Pahari of the lower Himalayan ranges.

Today the household language of Suds in Jaswan is Kangri Boli. It has no script and people speaking Kangri Boli can switch to either Hindi or Punjabi of plains with ease.

Sud/Sood Communication Script

Sud follow the ancient Tankri script in their business dealings. This script is wide spread among Suds, Khatris and all people who rely on business for their living. Court records of Kangra Kingdom and possibly Jaswan relating to revenue collection and expenses are in Tankri. It was eclipsed by Persian after the Muslim invasion, later the British put an end to its use. Surprisingly the script is still in use in almost all business and grain trade in northern India.

The following is the basic Tankri or Takri script. The language is written as far as Delhi and the author found grain traders in Kota, Rajasthan using the same script.

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Chapter 2

First phase of journey—Departure

from Sirhind

English Calendar Year 1764 AD; Samvat 1821 Vikrami; Month—Asoj

Principles in this story:

• Kartaro — The girl whose story is being told in

these chapters

• Basanti — Kartaro’ mother

• Ramo — The big sister

• Lala Bhandhari Mull — Kartaro’ father

• Lala Bhag Mull — Leader of the group moving to the hills

• Lala Pirthi Chand — Chubb/Maria family leader

• Asa Ram — Pirthi Chand’ son and the other

principle actor of the story

• Lala Nagar Mull — Asa Ram’s big brother

• Kothiwala — Sukhamani Mull Sud/Sood, Dewan of

Kingdom of Jaswan

• Chaudhury — Community head of a specific profession

(A narrative format of how the migration to the hills took place is presented in the following pages. When a large-scale movement of people takes place, the journey is full of stress, surprises and successes. Read the following chapters and get your own flavor of the events.)

The First Phase of Journey

(English Calendar Year 1764 AD; Samvat 1821 Vikrami; Month—Asoj)

Exodus

Preparations

Kartaro, just nine years old was following the caravan, which had just left the outskirts of Sirhind for a long journey to the hills. It will take her family and fifty other families a month and half to outsmart the wayside marauders, cross-rivers, thru the cornfields and reach the foothills of Shiwalik Mountains¹⁶. This distance of only 65-70 Kos (150 miles) had its first major hurdle of crossing the mighty Sutlej River only 15 Kos away.

Departure of so many people from the now devastated Sirhind would not go unnoticed. For protection, during their getaway, they had enlisted the support of the local Sikh Jatha. The latter had been protecting Sikh pilgrims heading towards the holy shrines at Amritsar, Anandpur and Fatehgarh for the last 30 years. The local Sikh Jatha had a few Suds/Soods in their midst. They had converted to Sikhism to confront the Muslim marauders. This Jatha would be at hand if trouble visited them. History records that when warrior Sikh leader Jassa Singh Ahluwalia destroyed Sirhind in battle fought on January 14, 1764, he spared the Suds/Soods¹⁷. He destroyed rest of Sirhind in retaliation for the destruction of Amritsar Darbar Sahib by Ahmed Shah Abdali in 1763. He had no quarrel with Suds/Soods except that they were now homeless and destitute. Being entrepreneurial they began to look for greener pastures elsewhere.

Other Sud/Sood families in the last 10 years had been quietly leaving Sirhind. They had headed in different direction in Punjab to settle down and build a new life for themselves. This large group of 50 families including Kartaro’s family was heading to the hills. Kartaro’s family was a closely-knit five family group. It was the dawn of the seventh day of the Samavt 1821, Vikrami in the month of Asoj (September 21, 1764) that the first group began heading towards Ludhiana, then a small town in Punjab. In all twenty-seven people with three bullock carts, three cows, one horse and four mules made up the first mini-caravan. Two days later two similar groups left Sirhind. By staggering departure they avoided suspicion, which would otherwise alert the mischief mongers in the area. Instructions to all fifty families were, to quietly assemble on the banks of the river Sutlej near Ludhiana at a designated spot and then proceed from there. It was planned that after crossing the river, a main caravan of all the 50 families will be formed that would proceed to the hills.

It would take about 15 days for all the fifty families, in a group of two or three at a time, to reach the pre-arranged meeting point on the Sutlej River’s banks. Food for the journey including possible delays had been packed. There was no need to pack water as water sources were in abundance along the way. This distance of 15 Kos¹⁸ to the banks of river had to be completed in three days. Everyday, the morning hours were used to make first two Kos of the journey. Then the families rested; cooked food; exchanged news and then started all over again in the afternoon. Everyday they sent a runner on horseback back to Sirhind to inform the elders about the progress of the mini-caravans. If danger was seen then that information was also relayed back.

The first mini caravan had Kartaro’s family of eight including four siblings and her grandfather, her uncle Sada Shiv, his wife and two children and wife’s two brothers, one of whom was married. Others included Kartaro’s father’s two other cousins. Almost all of them were residents of Sud Mohalla at Sirhind. One curious inclusion in the caravan was the family "Purohit" who wished not to be left behind. He and his wife and two young sons also accompanied the caravan. He formed the sixth member of the mini caravan family grouping. Families depended upon him for his spiritual guidance. He was well versed in Sanskrit to perform Pujas. Almost all family Purohits living in Sirhind had decided to leave with them. They variously attached themselves with many mini caravans, which were leaving. Kartaro’s family was "Chimroo. Her immediate neighbors were Mehdoods and Bantas". The latter two were coming in the mini caravans leaving two days later. Other Sud/Sood families who had elected to leave had also grouped themselves for departure.

Sirhind as compared to Ludhiana¹⁹ was the Mogul government headquarters in eastern Punjab. At Sirhind, the Mogul governor resided. This made this city a target for all invading Afghans and Turks who came looking for money and booty. This booty mostly gold and silver and young girls were taken to Kabul, Kandhar and onwards to the markets of Basra and Baghdad in Mesopotamia. Afghan or Turk march towards Punjab as far away as Lahore was un-welcomed news. People usually fled the town. It was left to the Sikh warriors to confront them and save the young lives.

¹⁹

First Leg of the Journey

Kartaro kept on pestering her mother Basanti with one question after another. She did not wish to leave the familiar surroundings of Sirhind.

Mom, where are we going? Kartaro asked clutching the side her mother’s "Lehenga".

Have you packed my toys?

What about my marbles?

"What happened to my nice dress which I wore at Chachaji’s wedding?"

When Kartaro got no answer, she turned to her father—Lala Bhandhari Mull who was walking four steps ahead and talking to the bullock cart driver. In the bullock cart grandfather, Lala Boota Mull was comfortably resting. He could not walk fast enough to keep up with the pace, hence was riding the bullock cart.

First four hours of the getaway morning were key to their getaway. They had to be at least two Kos away before other residents of the town discovered their departure. Their departure was a well-choreographed operation. They all assembled at one house a night before. All belongings and food was stacked