Gúrú Góvind inculcated his tenets upon his followers by his preaching, his actions, and his works; among which is the Dasama Pádsháh ká Grant'h, or the book of the tenth king or ruler; Gúrú Góvind being the tenth leader of the sect from Nánac. This volume, which is not limited to religious subjects, but filled with accounts of his own battles, and written with the view of stirring up a spirit of valour and emulation among his followers, is at least as much revered, among the Sikhs, as the Adí-Grant'h of Arjunmal. Góvind is said to have first instituted the Gúrú Mata, or state council, among the Sikhs; which meets at Amritsar. The constitution and usages of this national assembly will be described hereafter: it is here only necessary to observe, that its institution adds one more proof to those already stated, of the comprehensive and able mind of this bold reformer, who gave, by its foundation, that form of a federative republic, to the commonwealth of the Sikhs, which was most calculated to rouse his followers from their indolent habits, and deep-rooted prejudices, by giving them a personal share in the government, and placing within the reach of every individual the attainment of rank and influence in the state.
It could not be expected that Gúrú Góvind could accomplish all those great schemes he had planned. He planted the tree; but it was not permitted, according to Sikh writers, that he should see it in that maturity which it was destined to reach: and this, these authors state, was foretold to him by some Bráhmens, skilled in necromancy. It would be tedious to dwell on such fables[37]; and it is time to return to the political life of Góvind, which is marked by but few events of importance. These are either related by Muhammedan authors, who detract from all the pretensions of this enemy of their faith and name; by his disciples, who exalt the slightest of his actions into the achievements of a divinity; or by himself, for he wrote an account of his own wars. This last work, however, is more calculated to inflame the courage of his followers, than to convey correct information of actual events.
Gúrú Góvind Singh, in the Vichitra Nátac, a work written by himself, and inserted in the Dasama Pádsháh ká Grant'h, traces the descent of the Cshatríya tribe of Sóndí, to which he belongs, from a race of Hindú Rájás[38], who founded the cities of Casúr and Lahore. He was born, he states, at Patán, or Patna, and brought up at Madra Dés, in the Penjáb. He went, after his father's death, to the banks of the Cálíndí, or Yamuná, and addicted himself to hunting the wild beasts of the forest, and other manly diversions: but this occupation, he adds, offended the emperor of Dehli, who ordered chiefs, of the Muhammedan race, to attack him. Gúrú Góvind describes, in this work, with great animation, his own feats, and those of his friends[39], in the first of his actions; in which, by his account, the arrows of the Sikhs were victorious over the sabres of the Muhammedans[40].
This first success appears to have greatly increased the number of Gúrú Góvind's followers, whom he established at Anandpúr, Khílór, and the towns in their vicinity; where they remained, till called to aid the Rájá of Nadón[41], Bhíma Chand, who was threatened with an invasion by the Rájá of Jammu; who had been excited to hostilities by Mía Khán, a Mogul chief, then at war with Bhíma Chand.
Gúrú Góvind gives an account of this war, which consisted of attacking and defending the narrow passes of the mountains. He describes Bhíma Chand and himself as leading on their warriors, who advanced, he says, to battle, "like a stream of flame consuming the forest." They were completely successful in this expedition; the Rájá of Jammu, and his Muhammedan allies, having been defeated, and chased with disgrace across the Satléj.
Gúrú Góvind next relates the advance of the son of Diláwer Khán against him. The object of the Muhammedan chief appears to have been, to surprise Góvind and his followers at night: but, when that project was defeated, his troops were seized with a panic, and fled from the Sikhs without a contest. The father, enraged at the disgraceful retreat of his son, collected all his followers, and sent Husain Khán, who made successful inroads upon the Sikhs, taking several of their principal forts[42]. A general action at last took place, in which the Khán, after performing prodigies of valour, was defeated, and lost his life. Gúrú Góvind was not present at this battle. "The lord of the earth," he says, "detained me from this conflict, and caused the rain of steel to descend in another quarter."
Diláwer Khán and Rustam Khán next marched against the Sikhs, who appear to have been disheartened at the loss of some of their principal chiefs, and more at the accounts they received of Aurungzéb's rage at their progress, and of his having detached his son to the district of Madra[43], in order to take measures to quell them. At the prince's approach, "every body," says Gúrú Góvind, "was struck with terror. Unable to comprehend the ways of the Eternal, several deserted me, and fled, and took refuge in the lofty mountains. These vile cowards were," he adds, "too greatly alarmed in mind to understand their own advantage; for the emperor sent troops, who burnt the habitations of those that had fled." He takes this occasion of denouncing every misery that this world can bring, and all the pains and horrors of the next, on those who desert their Gúrú, or priest. "The man who does this," he writes, "shall neither have child nor offspring. His aged parents shall die in grief and sorrow, and he shall perish like a dog, and be thrown into hell to lament." After many more curses on apostates, he concludes this anathema by stating, that the good genius of prosperity in this world, and eternal blessings in the next, shall be the certain reward of all who remain attached to their Gúrú: and, as an instance, he affirms, that not one of those faithful followers, who had adhered to him at this trying crisis, had received the least injury[44].