Besides the shrine at Nigâha, there are numerous other shrines of the saint, of which the most celebrated are those connected with the annual fair at Dhonkal in Gujrânwâla, the Jhanda fair at Peshâwar, and the Kadmon fair at Anârkali, near Lahore. At Dhonkal there is a magic well which was produced by the saint, the water of which is much in request. At Anârkali a class of musicians, called Dholis, take young children, who are presented at the tomb, and dance about with them. In the neighbourhood of Delhi he is not held in so much respect, but shrines in his honour are common, vows and pilgrimages to him are frequent, and Brâhmans tie threads on the wrists of their clients on a fixed day in his name. Under the name of Lâkhdâta he has become the patron deity of athletes, and especially of wrestlers.
In the central districts of the Panjâb, his shrine, an unpretending little edifice, is to be seen outside nearly every hamlet. “The shrine is a hollow plastered brick cube, eight or ten feet in each direction, covered with a dome some ten or twelve feet high and with low minarets or pillars at the four corners, and a doorway in front, opening out generally on a plastered brick platform. Facing the doorway inside are two or three niches for lamps, but otherwise the shrine is perfectly empty. The saint is especially worshipped on Thursdays, when the shrine is swept, and at night lamps are lit inside it. The guardians of the shrine are Musalmâns of the Bharai clan, who go round on Thursdays beating drums and collecting offerings. These offerings, which are generally in small change or small handfuls of grain or cotton, are mainly presented by women. Another method of pleasing the saint is by vowing a Rôt; the Rôt is made by placing dough to the extent vowed on a hot piece of earth, where a fire has been burning, and distributing it when it is baked. He is also worshipped by sleeping on the ground instead of on a bed. Wrestling matches are also held in his honour, and the offerings made to the performers go towards keeping up the shrine at Nigâha. A true worshipper of Sultân will not sell milk on Thursday; he will consume it himself or give it away.”
Sarwar is essentially a saint of the Jâts, and he is also revered by Gûjars and Jhînwars, and women even of the Khatri and Brâhman castes adore him. He has, according to the last returns, over four hundred thousand worshippers in the Panjâb, and eight thousand in the North-Western Provinces.
Gûga Pîr.
Another noted local saint is Gûga Pîr, also known as Zâhir Pîr, “the saint apparent,” or Zâhir Dîwân, “the minister apparent,” or in the Panjâb as Bâgarwâla, as his grave is near Dadrewa in Bikâner, and he is said to have reigned over the Bâgar or great prairies of Northern Râjputâna. Nothing is known for certain about him, and the tales told of him are merely a mass of wild legends. According to some he flourished somewhere about the middle of the twelfth century, when Indian hagiolatry was at its zenith. Others say that he was a Chauhân Râjput, a contemporary of Prithivî Râja of Delhi, while by another story he died with his forty-five sons and sixty nephews opposing Mahmûd of Ghazni. He is said to have been a Hindu with the title of Gûga Bîr, or “the hero”; and one account represents him to have become a convert to Islâm. “He is said to have killed his two nephews and to have been condemned by their mother to follow them below. He attempted to do so, but the earth objected that he being a Hindu, she was quite unable to receive him till he should be properly burnt. As he was anxious to revisit his wife nightly, this did not suit him, and so he became a Musalmân, and her scruples being thus removed, the earth swallowed him and his horse alive.”[61] In another and more degraded form of the legend current in Muzaffarnagar, he is said to have jumped into a pile of cow-dung, where he disappeared, a series of stories which remind us of the Curtius myth.[62]
Another elaborate legend represents Gûga to be the son of the Rânî Bâchhal, and fixes his birthplace at Sirsâwa in the Sahâranpur District. About the time of the invasion of Mahmûd of Ghazni, she married Vatsa, the Râja of Bâgardesa, or the Râjputâna desert. By the influence of that ubiquitous saint, Gorakhnâth, she conceived in spite of the intrigues of her sister, and her child was called Gûga, because the saint gave to his mother, as a preservative, a piece of gum resin known as Gûgal. His cousins attacked him and tried to rob him of his kingdom, but Gûga defeated them and cut off their heads, which he presented to his mother. She, in her anger, ordered him to go to the place where he had sent her nephews; so he requested the earth to receive him into her bosom, which she refused to do until he became a convert to Islâm. He then went to Mecca, and became a disciple of one Ratan Hâji, and on his return the earth opened and received him, with his famous black mare Javâdiyâ.[63]
The mare has, of course, a story of her own. Gûga had no children, and lamenting this to his guardian deity, he received from him two barley-corns, one of which he gave to his wife and the other to his famous mare, which gave birth to his charger, hence called Javâdiyâ or “barley-born.” We find this wonderful mare through the whole range of folk-lore, but the best parallel to her is the famous mare of Gwri of the golden hair, and Setanta in the Celtic tale.[64]
From Scotland, too, we get a parallel to the magic birth: “Here are three grains for thee that thou shalt give thy wife this very night, and three others to the dog, and these three to the mare; and these three thou shalt plant behind thy house; and in their own time thy wife will have three sons, the mare three foals, and the dog three puppies, and there will grow three trees behind thy house; and the trees will be a sign, when one of thy sons dies one of the trees will wither.”[65] It is needless to say that this is a stock incident in folk-lore.