DOI Page / Citation link:
https://doi.org/10.11588/diglit.636#0180
168 The Sikh Sect.
suggestive of meekness and pacific feelings. In his own sup-
plement Govind adhered to the religious teaching of the Adi-
Granth, but he introduced precepts the direct object of which
was to rouse the martial ardour of his followers; he deliberately-
substituted war for peace as a religious duty,—exactly re-
versing the order followed in our own Holy Bible, which
advances from the sanction of war in the Old Testament to
the inculcation of universal peace in the New. Thenceforward
they were to imitate the Muhammadans—they were to
spread their religion, not by persuasion, but by fire and
sword. Nay, more, they were to live by the sword, and even
to worship the sword.
Govind was himself more of a military than a religious
leader. He was not only a brave soldier, but a daring and
resolute commander, and his fighting propensities were in-
tensified by his innate superstition and fanaticism.
It need not, therefore, be matter of astonishment that the
greater part of Govind's own life was passed in strife and
warfare. But he was no match for the Emperor Aurangzib,
who was his equal in fanatical intolerance, and greatly his
superior in ability and military resources. Forced to with-
draw from a hopeless contest, he retired to Central India and
built himself a large residence in Malwa (called Damdama).
This place is still a central point of resort for the Sikh
community. On the death of Aurangzib, Govind is said to
have gained the goodwill of his successor, Bahadur Shah, and
even to have accepted a military command in the Dekhan.
There a certain Pathan, who owed him a grudge, attempted
his assassination and wounded him severely. He is said to
have lingered some time, but eventually died of his injuries
at a town called Nader, in the valley of the Godavarl (a.d.
1708).
Perhaps the most remarkable feature of the later Sikh
system was the quasi-deification of the sacred book, or
Granth. Govind refused to appoint a successor to the Guru-
suggestive of meekness and pacific feelings. In his own sup-
plement Govind adhered to the religious teaching of the Adi-
Granth, but he introduced precepts the direct object of which
was to rouse the martial ardour of his followers; he deliberately-
substituted war for peace as a religious duty,—exactly re-
versing the order followed in our own Holy Bible, which
advances from the sanction of war in the Old Testament to
the inculcation of universal peace in the New. Thenceforward
they were to imitate the Muhammadans—they were to
spread their religion, not by persuasion, but by fire and
sword. Nay, more, they were to live by the sword, and even
to worship the sword.
Govind was himself more of a military than a religious
leader. He was not only a brave soldier, but a daring and
resolute commander, and his fighting propensities were in-
tensified by his innate superstition and fanaticism.
It need not, therefore, be matter of astonishment that the
greater part of Govind's own life was passed in strife and
warfare. But he was no match for the Emperor Aurangzib,
who was his equal in fanatical intolerance, and greatly his
superior in ability and military resources. Forced to with-
draw from a hopeless contest, he retired to Central India and
built himself a large residence in Malwa (called Damdama).
This place is still a central point of resort for the Sikh
community. On the death of Aurangzib, Govind is said to
have gained the goodwill of his successor, Bahadur Shah, and
even to have accepted a military command in the Dekhan.
There a certain Pathan, who owed him a grudge, attempted
his assassination and wounded him severely. He is said to
have lingered some time, but eventually died of his injuries
at a town called Nader, in the valley of the Godavarl (a.d.
1708).
Perhaps the most remarkable feature of the later Sikh
system was the quasi-deification of the sacred book, or
Granth. Govind refused to appoint a successor to the Guru-