There is another class of followers of Síva, that is, of Sáktían, whose creed is quite different from that just before stated: they never have intercourse with the wife of another; they drink no wine. The adorers of Síva are obliged to drink wine in the Síva-ratra,[268] which is a sacred night: because it is written in their books that they ought then to fill a cup with wine and to drink it; as, according to the rule of this sect, it is not a matter of choice to drink wine; many who cannot get it, having procured a draught of syrup, mix a little of a fermented liquor with it to render it like wine, and take it for such, calling it pána.[269]
Sri Kanta, a Kachmirian, is conversant with many sciences of the Hindus; he knows the sástras, that is, the sástras of the Pandits, namely, the Smríti sastra,[270] or “the written law;” the Kavi-sástra,[271] “poetics;” the Tarka-sástra,[272] “logic and dialectics;” the Váidyá vidyá,[273] “the medical science;” the Jyótisha,[274] “astronomy;” and the Pátanjala,[275] that is, the restraining of the breath; he knows besides very well the Vedanta, or metaphysics, etc. In the year 1049 of the Hejira (1639 A. D.) the author of this book saw him in Kachmir; he is one of the saints of the Hindus. Sri Kant was invested by the inhabitant of heaven, Núr-ed-din Mahommed Jehangír Pádshah, with the dignity of a judge of the Hindus, in order that they may be tranquillised, and in every concern have nothing to demand from the Muselmans: as it has been established in the code of Akbar, that the tribes of mankind, high and low, with the existing diversity of creeds and difference of customs, which are all under the trust of a beneficent lord, ought to dwell in the shade of protection of a just king, and persevere in the performance of their worship and the exigencies of their devotion, so that, by the authority derived from the chiefs, the sons of the age may not stretch the hand of oppression over the condition of the people.
The belief of the Hindus is as follows: all the tírths,[276] that is, “places of pilgrimage,” which are in the world are in imitation of the fixed model Haratírth, which is in Kachmir; for, after having visited the holy place of Kachmir, there is no desire to see that of any other country; and they call it the great place of pilgrimage, likewise prayága,[277] which is celebrated at Máhábád; there are Shah abad ed-din púr, and Gangavara, Lárasún, and Kisâlíhazra. There are many miraculous things in Kachmir; one of them is Sandebár, and they relate: In ancient times, a holy Brahman dwelt in a cavern of the mountain, where he devoted himself to the worship of the Almighty God. Once every year, he went to the Ganges to bathe. After having passed several years in that way, Gangá said to the Brahman: “Thou measurest always such a length of road, on which thou dost set aside the worship of God: my convention with thee is this: that, when the sun reaches the constellation of the Bull, I will three times a-day come to thy resting-place.” From this time, when the great luminary throws his effulgence towards the constellation of the Bull, the water of the river springs up boiling from the basin of the fountain, which is near the place of his devotion. Sundeberari, in the cavern of the mountain, became celebrated: it is a square basin, and has on its eastern wall an open cavity, from which, as well as from several other vents and holes in the sides of the basin, the water springs up. However steadfastly one may look, the bottom cannot be discovered. And in the middle of the eastern side, there are seven holes, which the people of Kachmir call Saptarshi,[278] “the seven Rishis;” on the northern side is an issue, which they call dama bhaváni;[279] when the world-illuminating sun begins to enter the constellation of the Bull, the water appears there in the following manner: it springs up first from the large cavity, then from the Saptarshi: so the Hindus call seven rakshasas, and give their name to the constellation of the Great Bear. Further, the water comes up from the dama bhaváni, that is “the mansion of Bhaváni, the wife of Mahadéo.” When the cavity is filled, then the water, passing over the borders, runs out; the Sanyásis and other Hindus, who had come from distant places, throw themselves into it, and the people who find no room, carry water from it. Afterwards, the ebullition declines in such a manner, that there remains not the least trace of the water. In this month the water boils up three times a-day, namely, in the morning, at mid-day, and in the afternoon, at the hour of prayer. After the lapse of this month, no more water is seen, until the sun enters again into the sign of the Bull.
“Certainly, every thing announces God,
And offers the proof that there is but He.”[280]
The historians of the times know Sandeberarí among the wonders described by the ancient learned men of Kachmir. The ignorant among the Muselmans of Kachmir say, that Sandeberari is the well of Abu Ali, and believe it to be the work of shaikh Arráis; the truth is, that Hajet ul hak never came to Kachmir: as it is evident from the concurring testimony of history.
History of the illustrious Shaikh Abu Alí Hussain, the son of Abdullah Sina (God bless his grave!)[281]—The father of Abu Alí was a native of the environs of Balkh, and his mother was Sitára. Abu Alí was born in the year 333 of the Hejira (944 A. D.)[282] When he had attained his eighteenth year, he was conversant with all the liberal sciences. They relate, that Amír Nuh, the son of Manzur Sámáni,[283] in a grave malady, when the doctors knew no remedy, was restored to health by the salutary power of the songs of Abu Ali. When the Sámánían were in distress, he directed himself towards Khórasan, the king of which country, Alí, the son of Mámun Massar, received Abu Ali with perfect favour. When Abu Ali was accused before the Sultan Mahmud Sabak tegín,[284] of being opposed to the religion and creed of the ancient wise men, and when the Sultan showed a disposition to apprehend him, the Shaikh was alarmed and fled to Abyúverd; the satellites of the Sultan followed him with pictures and descriptions of his person, which were well drawn, and sent by the Sultan to all parts of the kingdom, in order that the magistrates and head men of office, by means of this picture might bring the fugitive before the Sultan. The Shaikh, informed of it, fled towards Jorjan (Georgia). By means of the remedies of the Shaikh, many sick were cured. Shamsen ul mâlí Kábús, the son of Vashamger,[285] had a nephew on his sister’s side on a sick-bed, all the remedies applied by the physicians proved useless; by order of Kabus, they brought the Shaikh to the pillow of the sick; but, in spite of all his cares and observations, the learned physician could not discover the cause of his illness. The Shaikh said to himself: “This young man may be in love, and from exceeding pudicity keep his secret unclosed.” On that account he ordered the names of all the places and towns to be written, and one after another to be read before the patient, whilst the Shaikh held his finger upon the pulse of the young man. When they pronounced the name of the abode of the beloved, the motion of the pulse of the enamoured was perceptible; the Shaikh ordered also the names of all the private houses to be read; at that of the object of his desires, the pulse of the desirous became disturbed; moreover they began to read the names of the inhabitants of the houses; when they arrived at that of his idol, the pulse of the adorer again beat higher. Mazheri of Kashmir says:
“The pulse of the loving beats higher, agitated only at the name of the beloved.”
Thus, the perfect science of Abu Alí found the true remedy: he said to one of the head men near Shams ul mâlí: “This young man is in love with such a girl, in such a house, and there is no remedy but the gratification of his desire.” After trial, the truth of these words was found.[286]
When the Umras and the ministers of state withdrew from the obedience of Kábus, whom they imprisoned, the Shaikh retired into the country. Some time after, he betook himself to Ráí.[287] Majed-dóulah Abu Táleb Rustam, the son of Fakher ed dóulah Dalímí, the Hakim (governor) of Rái,[288] showed him great regard and honor; the Shaikh restored Majed ud-dóulah from the malady of melancholy to good health.