[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.