When with the British army in the Penjáb, in 1805, I endeavoured to collect materials that would throw light upon the history, manners, and religion of the Sikhs. Though this subject had been treated by several English writers, none of them had possessed opportunities of obtaining more than very general information regarding this extraordinary race; and their narratives therefore, though meriting regard, have served more to excite than to gratify curiosity.
In addition to the information I collected while the army continued within the territories of the Sikhs, and the personal observations I was able to make, during that period, upon the customs and manners of that nation, I succeeded with difficulty in obtaining a copy of the Adí-Grant'h[1], and of some historical tracts, the most essential parts of which, when I returned to Calcutta, were explained to me by a Sikh priest of the Nirmala order, whom I found equally intelligent and communicative, and who spoke of the religion and ceremonies of his sect with less restraint than any of his brethren whom I had met with in the Penjáb. This slender stock of materials was subsequently much enriched by my friend Dr. Leyden, who has favoured me with a translation of several tracts written by Sikh authors in the Penjábí and Dúggar dialects, treating of their history and religion; which, though full of that warm imagery which marks all oriental works, and particularly those whose authors enter on the boundless field of Hindú mythology, contain the most valuable verifications of the different religious institutions of the Sikh nation.
It was my first intention to have endeavoured to add to these materials, and to have written, when I had leisure, a history of the Sikhs; but the active nature of my public duties has made it impossible to carry this plan into early execution, and I have had the choice of deferring it to a distant and uncertain period; or of giving, from what I actually possessed, a short and hasty sketch of their history, customs, and religion. The latter alternative I have adopted: for, although the information I may convey in such a sketch may be very defective, it will be useful at a moment when every information regarding the Sikhs is of importance; and it may, perhaps, stimulate and aid some person, who has more leisure and better opportunities, to accomplish that task which I once contemplated.
In composing this rapid sketch of the Sikhs, I have still had to encounter various difficulties. There is no part of oriental biography in which it is more difficult to separate truth from falsehood, than that which relates to the history of religious impostors. The account of their lives is generally recorded, either by devoted disciples and warm adherents, or by violent enemies and bigotted persecutors. The former, from enthusiastic admiration, decorate them with every quality and accomplishment that can adorn men: the latter misrepresent their characters, and detract from all their merits and pretensions. This general remark I have found to apply with peculiar force to the varying accounts given, by Sikh and Muhammedan authors, of Nánac and his successors. As it would have been an endless and unprofitable task to have entered into a disquisition concerning all the points in which these authors differ, many considerations have induced me to give a preference, on almost all occasions, to the original Sikh writers. In every research into the general history of mankind, it is of the most essential importance to hear what a nation has to say of itself; and the knowledge obtained from such sources has a value, independent of its historical utility. It aids the promotion of social intercourse, and leads to the establishment of friendship between nations. The most savage states are those who have most prejudices, and who are consequently most easily conciliated or offended: they are always pleased and flattered, when they find, that those whom they cannot but admit to possess superior intelligence, are acquainted with their history, and respect their belief and usages: and, on the contrary, they hardly ever pardon an outrage against their religion or customs, though committed by men who have every right to plead the most profound ignorance, as an excuse for the words or actions that have provoked resentment.
SKETCH OF THE HISTORY AND PRESENT STATE OF THE SIKHS; WITH OBSERVATIONS ON THEIR RELIGIOUS INSTITUTIONS, USAGES, MANNERS, AND CHARACTER.
Nánac Sháh, the founder of the sect, since distinguished by the name of Sikhs[2], was born in the year of Christ 1469, at a small village called Talwandi[3], in the district of Bhatti, in the province of Lahore. His father, whose name was Cálú[4], was of the Cshatríya cast, and Védí tribe of Hindús, and had no family except Nánac, and his sister Nánaci, who married a Hindú of the name of Jayarám, that was employed as a grain-factor by Daulet Khán Lódí, a relation of the reigning emperor of Delhi. Nánac was, agreeably to the usage of the tribe in which he was born, married to a woman of respectable family, at an early age[5], by whom he had two sons, named Sríchand and Lacshmí Dás. The former, who abandoned the vanities of the world, had a son called Dherm Chand, who founded the sect of Udásí; and his descendants are yet known by the name of Nánac Putráh, or the children of Nánac. Lacshmí Dás addicted himself to the pleasures of this world, and left neither heirs nor reputation.
Nánac is stated, by all Sikh writers, to have been, from his childhood, inclined to devotion; and the indifference which this feeling created towards all worldly concerns, appears to have been a source of continual uneasiness to his father; who endeavoured, by every effort, to divert his mind from the religious turn which it had taken. With a view to effect this object, he one day gave Nánac a sum of money, to purchase salt at one village, in order to sell it at another; in the hope of enticing him to business, by allowing him to taste the sweets of commercial profit. Nánac was pleased with the scheme, took the money, and proceeded, accompanied by a servant of the name of Bála, of the tribe of Sand'hú, towards the village where he was to make his purchase. He happened, however, on the road, to fall in with some Fakírs, (holy mendicants,) with whom he wished to commence a conversation; but they were so weak, from want of victuals, which they had not tasted for three days, that they could only reply to the observations of Nánac by bending their heads, and other civil signs of acquiescence. Nánac, affected by their situation, said to his companion, with emotion: "My father has sent me to deal in salt, with a view to profit; but the gain of this world is unstable, and profitless; my wish is to relieve these poor men, and to obtain that gain which is permanent and eternal." His companion[6] replied: "Thy resolution is good: do not delay its execution." Nánac immediately distributed his money among the hungry Fakírs; who, after they had gained strength from the refreshment which it obtained them, entered into a long discourse with him on the unity of God, with which he was much delighted. He returned next day to his father, who demanded what profit he had made? "I have fed the poor," said Nánac, "and have obtained that gain for you which will endure for ever." As the father happened to have little value for the species of wealth which the son had acquired, he was enraged at having his money so fruitlessly wasted, abused poor Nánac, and even struck him; nor could the mild representations of Nánací save her brother from the violence of parental resentment. Fortune, however, according to the Sikh narrators of this anecdote of their teacher's early life, had raised him a powerful protector, who not only rescued him from punishment, but established his fame and respectability upon grounds that at once put him above all fear of future bad usage from his low-minded and sordid father. When Nánac was quite a youth, and employed to tend cattle in the fields, he happened to repose himself one day under the shade of a tree; and, as the sun declined towards the west, its rays fell on his face, when a large black snake[7], advancing to the spot where he lay, raised itself from the ground, and interposed its spread hood between Nánac and the sun's rays. Ráy Bolar[8], the ruler of the district, was passing the road, near the place where Nánac slept, and marked, in silence, though not without reflection, this unequivocal sign of his future greatness. This chief overheard Cálú punishing his son for his kindness to the Fakírs. He immediately entered, and demanded the cause of the uproar; and, when informed of the circumstances, he severely chid Cálú for his conduct, and interdicted him from ever again lifting his hand to Nánac, before whom, to the astonishment of all present, he humbled himself with every mark of the most profound veneration. Though Cálú, from this event, was obliged to treat his son with more respect than formerly, he remained as solicitous as ever to detach him from his religious habits, and to fix him in some worldly occupation; and he prevailed upon Jayrám, his son-in-law, to admit him into partnership in his business. Nánac, obliged to acquiesce in these schemes, attended at the granary of Daulet Khán Lódí, which was in charge of Jayrám; but though his hands were employed in this work, and his kindness of manner made all the inhabitants of Sultánpúr, where the granary was established, his friends, yet his heart never strayed for one moment from its object. It was incessantly fixed on the Divinity; and one morning, as he sat in a contemplative posture, a holy Muhammedan Fakír approached, and exclaimed: "Oh Nánac! upon what are thy thoughts now employed? Quit such occupations, that thou mayest obtain the inheritance of eternal wealth." Nánac is said to have started up at this exclamation, and after looking for a moment in the face of the Fakír, he fell into a trance; from which he had no sooner recovered, than he immediately distributed every thing in the granary among the poor[9]: and, after this act, proceeded with loud shouts out of the gates of the city, and running into a pool of water, remained there three days; during which some writers assert he had an interview with the prophet Elias, termed by the Muhammedans, Khizzer, from whom he learnt all earthly sciences.
While Nánac remained in the pool, abstracted from all worldly considerations, holding converse with a prophet, poor Jayrám was put in prison by Daulet Khán Lódí, on the charge of having dissipated his property. Nánac, however, returned, and told Daulet Khán that Jayrám was faultless; that he was the object of punishment; and that, as such, he held himself ready to render the strictest account of all he had lost. The Khán accepted his proposal: Jayrám's accounts were settled; and, to the surprise of all, a balance was found in his favour; on which he was not only released, but reinstated in the employment and favour of his master. We are told, by the Sikh authors, that these wonderful actions increased the fame of Nánac in a very great degree; and that he began, from this period, to practise all the austerities of a holy man; and, by his frequent abstraction in the contemplation of the divine Being, and his abstinence and virtue, he soon acquired great celebrity through all the countries into which he travelled.
There are many extravagant accounts regarding the travels of Nánac. One author[10], who treats of the great reform which he made in the worship of the true God, which he found degraded by the idolatry of the Hindús, and the ignorance of the Muhammedans, relates his journey to all the different Hindú places of pilgrimage, and to Mecca, the holy temple of the Muhammedans.
It would be tedious, and foreign to the purpose of this sketch, to accompany Nánac in his travels, of which the above-mentioned author, as well as others, has given the most circumstantial accounts. He was accompanied (agreeable to them) by a celebrated musician, of the name of Merdaná, and a person named Bála Sand'hú; and it is on the tradition of the latter of these disciples, that most of the miracles[11] and wonders of his journies are related. In Bengal, the travellers had to encounter all kinds of sorcerers and magicians. Poor Merdaná, who had some of the propensities of Sancho, and preferred warm houses and good meals to deserts and starvation, was constantly in trouble, and more than once had his form changed into that of a sheep, and of several other animals. Nánac, however, always restored his humble friend to the human shape, and as constantly read him lectures on his imprudence. It is stated, in one of those accounts, that a Rájá of Sivanáb'hu endeavoured to tempt Nánac, by offering him all the luxuries of the world, to depart from his austere habits, but in vain. His presents of rich meats, splendid clothes, and fair ladies, only afforded the Sikh teacher so many opportunities of decrying the vanities of this world, and preaching to the Rájá the blessings of eternal life; and he at last succeeded in making him a convert, and resided at Sivanáb'hu two years and five months; during which period he composed the Prán Sancali[12], for the instruction of his followers. After Nánac had visited all the cities of India, and explained to all ranks the great doctrines of the unity and omnipresence of God, he went to Mecca and Medina, where his actions, his miracles, and his long disputations with the most celebrated Muhammedan saints and doctors, are most circumstantially recorded by his biographers. He is stated, on this occasion, to have maintained his own principles, without offending those of others; always professing himself the enemy of discord, and as having no object but to reconcile the two faiths of the Muhammedans and Hindús in one religion; which he endeavoured to do by recalling them to that great and original tenet, in which they both believed, the unity of God, and by reclaiming them from the numerous errors into which they had fallen. During his travels, Nánac was introduced to the emperor Báber[13], before whom he is said to have defended his doctrine with great firmness and eloquence. Báber was pleased with him, and ordered an ample maintenance to be bestowed upon him; which the Sikh priest refused; observing, that he trusted in him who provided for all men, and from whom alone a man of virtue and religion would consent to receive favour or reward. When Nánac returned from his travels, he cast off the garments of a Fakír, and wore plain clothes, but continued to give instructions to his numerous disciples; and he appears, at this period, to have experienced the most violent opposition from the Hindú zealots, who reproached him with having laid aside the habits of a Fakír, and with the impiety of the doctrines which he taught. These accusations he treated with great contempt; and an author, before cited, Bhai Gúrú Dás Vali, states, that when he visited Vatála, he enraged the Yógíswaras[14] so much, that they tried all their powers of enchantment to terrify him. "Some," says this writer, "assumed the shape of lions and tigers, others hissed like snakes, one fell in a shower of fire, and another tore the stars from the firmament;" but Nánac remained tranquil: and when required to exhibit some proof of his powers that would astonish them, he replied: "I have nothing to exhibit worthy of you to behold. A holy teacher has no defence but the purity of his doctrine: the world may change, but the Creator is unchangeable." These words, adds the author, caused the miracles and enchantments of the Yógíswaras to cease, and they all fell at the feet of the humble Nánac, who was protected by the all perfect God.
Nánac, according to the same authority, went from Vatála to Multán, where he communed with the Pírs, or holy fathers of the Muhammedan religion of that country. "I am come," said he, when he entered that province, "into a country full of Pírs, like the sacred Gangá, visiting the ocean." From Multán he went to Kírtipúr[15], where he threw off his earthly shape, and was buried near the bank of the river Rávi, which has since overflowed his tomb. Kírtipúr continues a place of religious resort and worship; and a small piece of Nánac's garment is exhibited to pilgrims, as a sacred relic, at his Dharmasálá, or temple.
It would be difficult to give the character of Nánac[16] on the authority of any account we yet possess. His writings, especially the first chapters of the Adí-Grant'h, will, if ever translated, be perhaps a criterion by which he may be fairly judged; but the great eminence which he obtained, and the success with which he combated the opposition which he met, afford ample reason to conclude that he was a man of more than common genius: and this favourable impression of his character will be confirmed by a consideration of the object of his life, and the means he took to accomplish it. Born in a province on the extreme verge of India, at the very point where the religion of Muhammed and the idolatrous worship of the Hindús appeared to touch, and at a moment when both these tribes cherished the most violent rancour and animosity towards each other, his great aim was to blend those jarring elements in peaceful union, and he only endeavoured to effect this purpose through the means of mild persuasion. His wish was to recall both Muhammedans and Hindús to an exclusive attention to that sublimest of all principles, which inculcates devotion to God, and peace towards man. He had to combat the furious bigotry of the one, and the deep-rooted superstition of the other; but he attempted to overcome all obstacles by the force of reason and humanity. And we cannot have a more convincing proof of the general character of that doctrine which he taught, and the inoffensive light in which it was viewed, than the knowledge that its success did not rouse the bigotry of the intolerant and tyrannical Muhammedan government under which he lived.
Nánac did not deem either of his sons, before mentioned, worthy of the succession to his spiritual functions, which he bequeathed to a Cshatríya of the Tréhún tribe, called Lehana, who had long been attached to him, and whom he had initiated in the sacred mysteries of his sect, clothed in the holy mantle of a Fakír, and honoured with the name of Angad[17], which, according to some commentators, means own body.
Gúrú Angad, for that is the name by which he is known by all Sikhs, was born at the village of Khandúr, on the bank of the Béyah, or Hyphasis, in the province of Lahore. His life does not appear to have been distinguished by any remarkable actions. He taught the same doctrine as Nánac, and wrote some chapters that now form part of the Grant'h. He left two sons, Vásu and Dátu, but neither of them was initiated; and he was succeeded, at his death[18]