By referring to [Chapter the Eighteenth] it will be observed, that, on the 30th January, 1831, Khema Jāh and Moona Jāh were presented with khil’ats (dresses of honour) by his Majesty, who declared the former to be his heir, and both of them his sons; the latter, the Moona Jāh, now en route to prison, alone was believed to be the son of the King. It is rumoured that his Majesty disowned the boys in the hope that his lately-acquired wife, Kurchia-Mahal, as he styled her, might present him with a son, whom he might raise to the throne. Moona Jāh remained at Chunar until his death in 1846. The King’s uncle, Muhammad Ulee Shah, an old man, was placed on the masnad; and Mossem-ood-Dowla, the grandson of Ghazee-ood-Deen Hydur, and son of his daughter, was deprived of his inheritance.—(See the pedigree of the Kings of Oude, [Chapter the Eighteenth, page 186].)
CHAPTER XLVII.
RADHA KRISHNŬ—SPORTING IN ASSAM.
Festival of the Birthday of Krishnŭ—The Rās—The Rākhī—Krishnŭ or Kaniyā—Sports of the Gopīs—The Elephant—The Horse—Gopalŭ—Gopī Nat’hŭ—Radha Krishnŭ—Krishnŭ destroying the Serpent—Monotony of Life in India—The Holy Monkey—Sporting in Assam—Buffalo Shooting—Tiger Hunting on Foot—The Baghmars—The Spring-bow—An Earthquake—Risk of Life in the Bhagmar Department—The Burying-Ground at Goalparah.
1837, Aug.—The first few days in this month we were blessed with cooling and heavy rain. On the 6th, the annual festival of the Jenem, or birthday, and the sports of Krishnŭ, the Bāiza Bā’ī invited me to the camp: on my arrival I found her Highness seated under a large mango tree; from one of its boughs a swing was suspended, in which the Gaja Rājā and another lady were amusing themselves. This festival, in celebration of the sports of the most popular of the Hindoo deities, was held in all due form by the Mahrattas; it took place by torch-light, in the cool of the evening. In the forests on the banks of the Yamuna Krishnŭ passed his time, playing on the flute, swinging under the trees, dancing, and sporting with the gopīs. The young Princess was therefore amusing herself in the swing as a necessary ceremony; after which, some sixty or eighty Mahratta women came forward, and performed several dances sacred to the season, singing as they moved on the turf, in a circular dance called the rās, in imitation of the gopīs; and the “Songs of Govinda,” as addressed by Kaniyā to Radha and her companions, were rehearsed at this festival, with a scenic representation of Kaniyā and the gopīs. “The listener could not depart after once hearing the sound of the flute, and the tinkling of the gopias’ feet; nor could the birds stir a wing; while the pupils of the gopias’ eyes all turned towards Creeshna.”
Her Highness presented a rich dress of yellow silk, embroidered with gold, and a pair of Indian shawls of the same colour, to the Gaja Rājā, and to many of the ladies in attendance; yellow being the favourite and distinguishing colour of the attire of the beloved of the gopīs. On the arms of the young Mahratta Princess and another lady, the rākhī was bound at the desire of the Bāiza Bā’ī; the rākhī is also commemorative of Krishnŭ: the gift is esteemed a high honour, and the mark of the greatest favour. The value of so distinguished an honour may be better estimated by the following extract from Colonel Tod’s “Annals of Mewar.”
“The festival of the bracelet (rākhī) is in spring; and whatever its origin, it is one of the few when an intercourse of gallantry of the most delicate nature is established between the fair sex and the cavaliers of Rajast’han. Though the bracelet may be sent by maidens, it is only on occasions of urgent necessity or danger. The Rajpūt dame bestows with the rākhī the title of adopted brother; and while its acceptance secures to her all the protection of a ‘cavalière servente,’ scandal itself never suggests any other tie to his devotion. He may hazard his life in her cause, and yet never receive a smile in reward; for he cannot even see the fair object, who, as brother of her adoption, has constituted him her defender. But there is a charm in the mystery of such a connexion never endangered by close observation, and the loyal to the fair may well attach a value to the public recognition of being the Rākhī-bund Bha’e, the ‘bracelet-bound brother’ of a Princess. The intrinsic value of such a pledge is never looked to, nor is it requisite that it should be costly, though it varies with the means and rank of the donor, and may be of flock silk and spangles, or gold chains and gems. The acceptance of the pledge and its return is by the katchli or corset of simple silk or satin, or gold brocade and pearls. In shape or application there is nothing similar in Europe, and, as defending the most delicate part of the structure of the fair, it is peculiarly appropriate as an emblem of devotion.”
The rākhī is not exclusively bestowed upon men; a woman may be distinguished by the honour, and would be publicly acknowledged and considered as the “bracelet-bound sister” of the donor.
The evening closed with the performances of some Mahratta nāch girls, after which I was allowed to depart, having first partaken of some sweetmeats, which they presented to me with a jar of dahī (curdled milk); the latter was excellent, and usually presented at this festival as the favourite food of the gopīs. I returned home late at night, accompanied as usual by the horsemen and torch-bearers of the Bāiza Bā’ī.
I have many idols, images of Krishnŭ, in divers forms; a description of which, with a sketch of his life, will be the best explanation of the scenes commemorated at the festival. He has many names, Krishnŭ, Heri, Kaniyā, and is worshipped under many forms; the idols represent this popular god through many of the events of his life.