FOOTNOTES:
[1] The sacred volume of the Sikhs. The chief, who gave me this copy, sent it at night, and with either a real or affected reluctance, after having obtained a promise that I would treat it with great respect. I understand, however, that the indefatigable research of Mr. Colebrooke has procured not only the Adí-Grant'h, but also the Dasima Pádsháh ká Grant'h; and that, consequently, he is in possession of the two most sacred books of the Sikhs.
[2] Sikh or Sicsha, is a Sanscrit word, which means a disciple, or devoted follower. In the Penjábí it is corrupted into Sikh: it is a general term, and applicable to any person that follows a particular teacher.
[3] This village, or rather town, for such it has become, is now called Ráyapúr. It is situated on the banks of the Béyah, or Hyphasis.
[4] He is called, by some authors, Kálú Védí; but Védí is a name derived from his tribe or family.
[5] Several Sikh authors have been very precise in establishing the date of the consummation of this marriage, which they fix in the month of Asárh, of the Hindú æra of Vicramáditya, 1545.
[6] Bála Sand'hú, who gave this advice, continued, through Nánac's life, to be his favourite attendant and disciple.
[7] The veneration which the Hindús have for the snake is well known; and this tradition, like many others, proves the attachment of the Sikh writers to that mythology, the errors of which they pretend to have wholly abandoned.
[8] Ráy, a title inferior to that of a Rájah, generally applied to the Hindú chief of a village, or small district.
[9] This remarkable anecdote in Nánac's life is told very differently by different Sikh authors. I have followed the narrative of Bhacta Mallí. They all agree in Nánac's having, at this period, quitted the occupations of the world, and become Fakír.
[10] Bhai Gúrú Vali, author of the Gnyána Ratnávali, a work written in the Sikh dialect of the Penjábí.
[11] Though his biographers have ascribed miracles to Nánac, we never find that he pretended to work any: on the contrary, he derided those who did, as deriving power from evil spirits.
[12] It is believed that this work of Nánac has been incorporated in the first part of the Adí-Grant'h.
[13] This interview must have taken place in 1526 or 1527; as it is stated to have been immediately after Daulet Khán Lódí had visited Paniput, in 1526; where that prince had fought, and subdued Ibrahim, emperor of Hindústan.
[14] Recluse penitents, who, by means of mental and corporeal mortifications, have acquired a command over the powers of nature.
[15] Kírtipúr Dehra, on the banks of the Rávi, or Hydraotes.
[16] He is, throughout this sketch, called Nánac. Muhammedan historians generally term him Nánac Sháh, to denote his being a Fakír, the name of Sháh being frequently given to men of celebrity in that sect. The Sikhs, in speaking of him, call him Bábá Nánac, or Gúrú Nánac, father Nánac, or Nánac the teacher; and their writers term him Nánac Nirinkar, which means Nánac the omnipresent.
[17] This fanciful etymology represents the word Angad as a compound of the Sanscrit Ang, which signifies body, and the Persian Khúd, which signifies own. This mixture of language is quite common in the jargon of the Penjáb.
[18] Angad died at Khandúr, a village about forty miles east of Lahore.
[19] Though a contrary belief is inculcated by Nánac, the Sikhs, like the Hindús, are inclined to be predestinarians, and this gives their minds a great tendency to view accidents as decrees of Providence; and it is probable that this instance of early good fortune in Rám Dás, by impressing his countrymen with an idea of his being particularly favoured of Heaven, gave rise to an impression that promoted, in no slight degree, that success which it anticipated.
[20] No dates of the events which occurred during the rule of Rám Dás are given in any of the authorities from which this sketch is drawn. One author, however, states, that he lived in the time of Akber, and was honoured with the favour of that truly tolerant and great emperor.
[21] Arjunmal, or Arjun, as he is more commonly called, according to B'hai Gúrú Dás B'halé, the author of the Gnyán Ratnávalí, was not initiated in the sacred mysteries of his father. This author says, that Arjun, though a secular man, did not suffer the office of Gúrú, or priest, to leave the Sóndi tribe. "Like a substance," he adds, "which none else could digest, the property of the family remained in the family."
[22] Grant'h means book; but, as a mark of its superiority to all others, is given to this work, as "The Book." Adí-Grant'h means, the first Grant'h, or book, and is generally given to this work to distinguish it from the Dasama Pádsháh ká Grant'h, or the book of the tenth king, composed by Gúrú Góvind.
[23] Though the original Adí-Grant'h was compiled by Arjunmal, from the writings of Nánac, Angad, Amera Dás, and Rám Dás, and enlarged and improved by his own additions and commentaries, some small portions have been subsequently added by thirteen different persons, whose numbers, however, are reduced, by the Sikh authors, to twelve and a half: the last contributor to this sacred volume being a woman, is only admitted to rank in the list as a fraction, by these ungallant writers.
[24] Several historical accounts of the Sikhs, particularly that published by Major Browne, which is, in general, drawn from authentic sources, appear to be in error with regard to the period at which this race first took arms, which the last author states to have occurred under Gúrú Góvind; but several Sikh authors, of great respectability and information, agree in ascribing to the efforts of Har Góvind, the son of Arjun, this great change in the Sikh commonwealth; and their correctness, in this point, appears to be placed beyond all question, by a passage in the Ratnávalí of B'hai Gúrú Dás B'halé; who observes, "That five phials (of divine grace) were distributed to five Pírs (holy men), but the sixth Pír was a mighty Gúrú (priest). Arjun threw off his earthly frame, and the form of Har Góvind mounted the seat of authority. The Sóndi race continued exhibiting their different forms in their turns. Har Góvind was the destroyer of armies, a martial Gúrú (priest), a great warrior, and performed great actions." The mistake of some European writers on this subject probably originated in a confusion of verbal accounts; and the similarity of the name of Har Góvind, the son of Arjunmal, and Góvínd, the last and greatest of the Sikh Gúrús, the son of Tégh Bahádur. In the Persian sketch, which Major Browne translates, the name of Har Góvind is not mentioned. The son of Arjunmal is called Gúrú Rám Ráy, which is obviously a mistake of the author of that manuscript.
[25] Nánac had forbidden hog's flesh, though a common species of food among the lower tribe of Hindús, in compliance with the prejudices of the Muhammedans, whom it was his great wish to reconcile to his faith by every concession and persuasion.
[26] It is stated, by a Sikh author named Nand, that Har Góvind, during his ministry, established the practice of invoking the three great Hindú deities, Brahmá, Vishnu, and Síva: but this is not confirmed by any other authority which I have seen.
[27] The violent contests of the Sikhs are mentioned by most of their writers; and, though they disagree in their accounts, they all represent Tégh Behádur as falling the innocent sacrifice of Muhammedan despotism and intolerance; which, from the evidence of all respectable contemporary Muhammedan authors, would appear not to be the fact. Tégh Behádur, agreeable to them, provoked his execution by a series of crimes. He joined, they state, with a Moslem Fakír, of the name of Hafiz ed Dín; and, supported by a body of armed mendicants, committed the most violent depredations on the peaceable inhabitants of the Penjáb. The author of the Seir Mutákhherin says he was, in consequence of these excesses, put to death at Gwalior, and his body cut into four quarters, one of which was hung up at each gate of the fortress.
[28] A Sikh college was founded in that city.
[29] A town on the Satléj.
[30] Gúrú Góvind is stated, by a Sikh author of respectability, B'hai Gúrú Dás B'halé, to have been fourteen years of age when his father was put to death.
[31] The object of Nánac was to abolish the distinctions of cast amongst the Hindús, and to bring them to the adoration of that Supreme Being, before whom all men, he contended, were equal. Gúrú Góvind, who adopted all the principles of his celebrated predecessor, as far as religious usages were concerned, is reported to have said, on this subject, that the four tribes of Hindús, the Bráhmen, Cshatríya, Vaisya, and Súdra, would, like pán (betle-leaf), chunám (lime), supári (betle-nut), and khat (terra japonica, or catechu), become all of one colour, when well chewed.
[32] Some men of the lowest Hindú tribe, of the occupation of sweepers, were employed to bring away the corpse of Tégh Béhadur from Dehli. Their success was rewarded by high rank and employment. Several of the same tribe, who have become Sikhs, have been remarkable for their valour, and have attained great reputation. They are distinguished, among the Sikhs, by the name of Ran-Rata Singh.
[33] That is, equal in civil rights. He wished to remove the disqualifications of birth, and do away cast. That he did not completely effect this object, and that some distinctions of their former tribes, particularly those relating to intermarriage, should still be kept up by the Sikhs, cannot be a matter of astonishment to those acquainted with the deep-rooted prejudices of the Hindús upon this point; which is as much a feeling of family pride as of religious usage.
[34] Spiritual leader.
[35] The goddess Durgá Bhavání is said, by a Sikh author, to be represented, in some images, with her hair long and dishevelled.
[36] This institution is also said to be borrowed from the Hindú mythology. Bála Rám, the elder brother of Crishna, wore blue clothes; from which he is called Nilámbar, or the clothed in dark blue; and Shitivas, or the blue clothed.
[37] One of the most popular of these fables states, that in the year of the Híjerah 1118, Gúrú Góvind, agreeably to the directions he had received from two Bráhmen necromancers, threw a number of magical compounds, given him by these Bráhmens, into a fire, near which he continued in prayers for several days. A sword of lightning at last burst from the flame of fire; but Góvind, instead of seizing this sword in an undaunted manner, as he was instructed, was dazzled by its splendour, and shrunk from it in alarm. The sword instantly flew to heaven; from whence a loud voice was heard to say, "Gúrú Góvind! thy wishes shall be fulfilled by thy posterity, and thy followers shall daily increase." The Bráhmens were in despair at this failure; but, after deep reflection, they told Góvind, there was still one mode of acquiring that honour for himself, which appeared, by the decree that had been pronounced, doomed for his posterity. If he would only allow them to take off his head, and throw it into the fire, he would be resuscitated to the enjoyment of the greatest glory. The Gúrú excused himself from trying this experiment, declaring that he was content that his descendants should enjoy the fruits of that tree which he had planted.
[38] These Rájás appear, from the same authority, to be descended in a direct line from Hindú gods.
[39] The following short extract from the translation of the Vichitra Nátac, will show that Góvind gave his friends their full meed of praise, and will also exhibit the character of his style: "Cripál rages, wielding his mace: he crushed the skull of the fierce Hyát Khán. He made the blood spurt aloft, and scattered the brains of the chief, as Crishna crushed the earthen vessel of butter. Then Nand Chand raged in dreadful ire, launching the spear, and wielding the sword. He broke his keen scimitar, and drew his dagger, to support the honour of the Sóndi race. Then my maternal uncle, Cripál, advanced in his rage, and exhibited the skilful war-feats of a true Cshatríya. The mighty warrior, though struck by an arrow, with another made a valiant Khán fall from his saddle, and Sáheb Chand, of the Cshatríya race, strove in the battle's fury, and slew a blood-thirsty Khán, a warrior of Khorásan." After recording the actions of many others, Góvind thus describes his own deeds: "The blood-drinking spectres and ghosts yelled for carnage; the fierce Vetála, the chief of the spectres, laughed for joy, and sternly prepared for his repast. The vultures hovered around, screaming for their prey. Hari Chand, (a Hindú chief in the emperor's army,) in his wrath, drawing his bow, first struck my steed with an arrow: aiming a second time, he discharged his arrow; but the Deity preserved me, and it passed me, and only grazed my ear. His third arrow struck my breast: it tore open the mail, and pierced the skin, leaving a slight scar; but the God whom I adore saved me. When I felt this hurt, my anger was kindled; I drew my bow and discharged an arrow: all my champions did the same, rushing onwards to the battle. Then I aimed at the young hero, and struck him. Hari Chand perished, and many of his host; death devoured him, who was called a Rájá among a hundred thousand Rájás. Then all the host, struck with consternation, fled, deserting the field of combat. I obtained the victory through the favour of the Most High; and, victorious in the field, we raised aloud the song of triumph. Riches fell on us like rain, and all our warriors were glad."
[40] Hyát Khán and Nejábet Khán are mentioned as two of the principal chiefs of the emperor's army that fell in this first action. Góvind, speaking of the fall of the latter, says: "When Nejábet Khán fell, the world exclaimed, Alas! but the region of Swarga (the heavens) shouted victory."
[41] A mountainous tract of country, that borders on the Penjáb. It lies to the N. W. of Srínagar, and the S. E. of Jammu. The present Rájá, Sansár Chand, is a chief of great respectability. His country has lately been overrun by the Rájá of Nepál and Gore'ha. I derived considerable information regarding this family, and their territories, from the envoy of Sansár Chand, who attended Lord Lake, in 1805, when the British army was in the Penjáb.
[42] Though the account of this war is given in a style sufficiently inflated for the wars of the demons and angels; yet, as Góvind relates, that Husain Khán returned a messenger, which one of the principal Rájás had sent him, with this message to his master; "Pay down ten thousand rupees, or destruction descends on thy head;" we may judge, both from the demand, and the amount of the contribution, of the nature of this contest, as well as its scale. It was evidently one of those petty provincial wars, which took place in every remote part of the Indian empire, when it was distracted: and, at this period, Aurungzéb was wholly engaged in the Dek'hin, and the northern provinces were consequently neglected, and their governments in a weak and unsettled state.
[43] This must have been in the year 1701, when Baháder Sháh was detached from the Dek'hin to take charge of the government of Cábul, and was probably ordered, at the same time, to settle the disturbances in the Penjáb.
[44] There is a remarkable passage in this chapter, in which Gúrú Góvind appears to acknowledge the supremacy of the emperor. "God," he says, "formed both Bábá (Nánac) and Báber (the emperor of that name). Look upon Bábá as the Pádsháh (king) of religion, and Báber, the lord of the world. He who will not give Nánac a single damri, (a coin the sixteenth part of an ana,) will receive a severe punishment from Báber."
[45] Kahilúr, or Kahlóre, is situated on the Satléj, above Mák'havál. It is near the mountains through which that river flows into the Penjáb. Another place of the name of Kahilúr, or Kahlóre, is situated a short distance from Lahore, to the N. E. of that city.
[46] The Muhammedan authors blame Vízír Khán for this unnecessary and impolitic act of barbarity.
[47] Bhavání Durgá.
[48] In the Penjábi narrative of B'hai Gúrú Dás B'halé, the actions of Ajit Singh, and Ranjít Singh, sons of Góvind, are particularly described; and, from one part of the description, it would appear that the family of Góvind, proud of their descent, had not laid aside the zunár, or holy cord, to which they were, as belonging to the Cshatríya race, entitled. Speaking of these youths, the author says: "Slaughtering every Turk and Pahlan whom they saw, they adorned their sacred strings, by converting them into sword-belts. Returning from the field, they sought their father, who bestowed a hundred blessings on their scimetars."
[49] The Sikh author, though he may reject the superstitious idolatry of the Hindús, adorns his descriptions with every image its mythology can furnish; and claims for his hero the same high honours in Swarga, that a Bráhmen would expect for one of the Pándu race.
[50] Mr. Foster has followed this authority in his account of the Sikh nation: and I am inclined to believe that the part of it which relates to Gúrú Góvind's dying at Nadér, in the Dek'hin, of a wound received from a Patán, is correct; as it is written on the last page of a copy of the Adí-Grant'h, in my possession, with several other facts relative to the dates of the births and deaths of the principal high priests of the Sikhs.
[51] Both at Chamkóur, and other forts, from which the famished Sikhs attempted to escape, many of them were taken, and had their noses and ears cut off.
[52] Meaning Sikhs; whose faith, though it differs widely from the present worship of the Hindús, has been thought to have considerable analogy to the pure and simple religion originally followed by that nation.
[53] This province lies a few miles to the N. E. of Delhi, between the rivers Jumna and Ganges.
[54] They were taken in the fort of Lóhgad, which is one hundred miles to the north-east of Lahore. This fortress was completely surrounded, and the Sikhs were only starved into surrender, having been reduced to such extremes, that they were reported to have eaten, what to them must have been most horrible, the flesh of the cow.
[55] The author of the Seir Mutákherin.
[56] It is necessary, however, to state, that there is a schismatical sect of Sikhs, who are termed Bandái, or the followers of Banda, who totally deny this account of the death of Banda, and maintain that he escaped severely wounded from his last battle, and took refuge in B'habar, where he quietly ended his days, leaving two sons, Ajit Singh and Zoráwer Singh, who successfully propagated his doctrine. This sect chiefly resides in Multán, Tata, and the other cities on the banks of the Indus. They receive the Adí-Grant'h, but not the Dasama Pádsháh ká Grant'h.
[57] An account of this class of Sikhs will be hereafter given.
[58] A. D. 1746.
[59] The country between the rivers Raví and Béyah, and that river and the Satléj.
[60] A sect of non-conformist Sikhs, who believe in the Adí-Grant'h of Nánac, but do not conform to the institutions of Gúrú Góvind. They are called Khalása. This word is said, by some, to be from khális, pure or select, and to mean the purest, or the select: by others, from khalás, free, and to mean the freed or exempt, alluding to the tribe being exempt from the usages imposed on the other Sikhs.
[61] A. D. 1752.
[62] The empire of the Mahrátas had, at this proud moment, reached its zenith. The battle of Pánipat'h took place soon afterwards; since which it has rapidly declined.
[63] This is a very common usage amongst eastern conquerors. The history of Jénghíz Khán, Taimúr and Nádir Sháh, afford many examples of this mode of treating their vanquished enemies.
[64] Foster's Travels, Vol. I. p. 279.
[65] All the villages in the Penjáb are walled round; as they are in almost all the countries of India that are exposed to sudden incursions of horse, which this defence can always repel.
[66] When the British and Máhráta armies entered the Penjáb, they were both daily joined by discontented petty chiefs of the Sikhs, who offered their aid to the power that would put them in the possession of a village or a fort, from which, agreeably to their statement, they had been unjustly excluded by a father or brother. Holkár encouraged these applications, and used them to his advantage. The British commander abstained from all interference in such disputes.