Full text of "History of the Sikhs; or, Translation of the Sikkhan de raj di vikhia, as laid down for the examination in Panjabi. Together with a short Gurmukhi grammar, and an appendix containing some useful technical words, in roman character. Translated and edited by Henry Court"

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'history of the SIKHS;

OR,

THANSLATION

Ut' THE

SIKKHAN DE raj Di VIKHIA,

AS LAii> /nnr.v Fnii tiifj examination^ in PANJABI,

AND CONTAINING

Narratives of the ten Giirijs, history of the Sikhs from the

rise of Maharaja Ranjit Singh to the occupation of the

Pan jab by the English, a short resume of the customs,

rites, sontrs, and proverbs of the Sifihs, and

twenty discourses regarding events in the

' life of Guru Ndnak, taken from the

'Janam Sakhi, or Life of Nanak.

TOGETHER WITH

A SHORT GURMUKHI GRAMMAR,

AND

An Appendix Co.iLctiniiig some useful technical word?

in Roman Character.

TRANSLATED AND EDITED

MAJOR HENRY COUR f.

Lieut.- Colonel, loth Bengal CGjj--i'-'\

Translator of the Ardish-i-Mahfil , Nasr-i-Be Nazir, and
Selections from the Kulliydt-i-Saudd.

AND

Editor of Make! in' s History of Persia, Vol, II, adapted to
^ the Persian Translation of Mirzd Hairat.

ICOPYRIGHT RESERVED.]

il a 1] 0 r t :

PKlNTKii AT THK "CIVIL AND MILITARV GAZETTK '' PRESS.

1888.

MiCROrORMED BY

PRESERVATION

SERVICES

(BY PERMISSION)
TO THE

Hon'ble Sie JAMES BROADWOOD LYALL, k.c.s.i.,

LlEUTENANT-GrOVERNOR OF THE PuNJAB,
As A MARK OP PERSONAL RESPECT AND ESTEEM.

His HUMBLE SERVANT,

THE TRANSLATOR

AND EDITOR.

TRANSLATOR'S PREFACE.

The translation of this work has l)een by no means
an easy task, as the sentences in the original, and in the
last part more particularly, are so disjointed, that it was
very difficult to render them into Englisli. I have, there-
fore, made the translation as nearly literal as possible
adding words, in brackets, to connect the meaning.

Wherever I have been able to find a translation of
the verses in Dr. Trumpp's Adi Grranth, I have given his
translation as well as my own ; for although I believe
in many instances, he has lost the point ol: the verses,
still I do not consider myself a sufficiently competent
authority to pronounce that he is wrong, and J. leave it
to others .to decide on this point, and they will, at all
events, have both versions before them, and can select
which they prefer. All I would add on the subject is
that PancZat Nihal Chand, of Lahore, by whom I have
been most materially aided in this work, and with whom
T read it most carefully through, considered mine to be
the more correct.

I am certain there are many errors, or if not errors,
at least differences of opinion, in the way of rendering a
number of the passages ; I hope that these may be fully
pointed out, and, in bringing out the second edition,
every consideration shall be paid to all suggestions made
in the way of criticism. I do not ask to be spared, for
my object is to present a really nsefid and correct
translation to the pul)lic, and this I can only hope to

iv TRANSLATOR'S PREFACE.

arrive at, by others, better acquainted with the language
than myself, kindly pointing out any errors which they
may notice.

The grammar I have added, as I believed it to be
much needed, and the Roman character was, I con-
sidered, the best form in which to present it. I do not lay
claim to any originality in this, for it is epitomized, and 1
slightl}^ changed, from an old grammar published some
years ago at the American Presbyterian Mission Press,
Ludhiana. I have often tried, but in vain, to get a
grammar, and my aim in inserting one has been simply
to supply this want.

The appendix of technical words and terms has
been chiefly taken from the Panjabi Dictionary published
at the Mission Press, Ludhiana, but I have arranged it,
for general utility and easy reference, in its present
alphabetical form, and have added a reverse index in
English to enable a word to be easily found, if .required,
in translating English into Gurmukhi.

At the commencement of the grammar, I have
given the alphabet in the Gurmukhi character, adding
its name, pronunciation, and equivalent in English. In
transcribing names, I have kept to the Gurmukhi way of
spelling, as this, whilst giving the student a good view
of the names as pronounced by the Sikhs, at the same
time enabled me to adhere to an uniform system of
transliteration.

I have been asked to bring this work out as soon
as possible, as it was much required, and I have, there-
fore, done so as quickly as I could. I have priced the
work at six rupees to subscribers, and eight rupees to
non-subscribers, so as to put it within reach of all.

TRANSLATOR'S PREFACE.

Should the demand for it be such as I have been led to
expect, I hope to bring out a second, and, with the aid
of kind criticisms, a better, edition of the work.

I must not conclude without publicly acknowledging
my best and warmest thanks to PancZat Nihal Chand, of
Lahore, with whom I carefully read through, and cor-
rected, the translation. He is well known to many offi-
cers, who have already passed in Panjabi, and to those,
who have not yet made his acquaintance, but wish for a
really good instructor in Panjabi, I would say, secure his
services, and success in passing is certain.

M. H. COURT, LiEUT.-CoL.,

Ibth Bengal Cavalry.
MussooRiE :

The SOth May 1888.

TABLE OF CONTENTS.

Translator's Preface
Table OF Contents ...
Gdrmukhi Grammar ...

Appendix of technical words and terms (Gurmukhi)
Do. DO. DO. (English)

Author's Preface ...

Ill

viii

xlix

Ixxvii

Ixxxiii

PART I.— NARRATIVES OF THE TEN GUR0S.
(,-hapter I. Account of Baba Nauak ...

Do.

II.

Do.

III.

Do.

IV.

Do.

VI.

Do.

VII.

Do.

VIII.

Do.

IX.

Do.

Guru Angad

Amardas ...

Ram Das ...
Arjaii
Hargovind
Harrai
Har Ki?!in
Teg Bahadur
Govind Siugli

Code of the Sikhs ...

J afar nama, or letter of victory

PART II.— HISTORY OF THE SIKHS.

Chapter I. The names of the twelve Misals

II. Account of the Misals

III. Rise of Maharaja Ranjit Singh

IV. Character of Ranjit Singh ...
V. Account of Maharaja Kharak Singh

VI. ,, „ Nau Nikal Singh

Do. VII. The Lahanr Campaign

1
11
15

19
21
24
26
32
35
40
41
47

60
63
66
75
77
79
82

I \

TABLE OF CONTENTS, yJi

PART III.— CASTES, RITES, SONGS AND PROVERBS.

Chapter I. Castes and rites ... ... ... ... 100

Do. II. Music and songs ... ... ... ... 116

Do. III. Proverbs 136

PART IV.

,— TWENTY

DISCOURSES ON EVENTS

THE LIFE

] OF BAB A NANAK.

Chapter I. Discourse with Gupal Pandha ...

142

Do.

II.

regarding the putting on the

Brahmiuical thread

146

Do.

III. Discourse with the physician

150

Do.

IV.

regarding the store ...

152

Do.

„ the betrothal of Nanak 157

Do.

. VI.

„ the marriage of Nanak

163

Do.

VII.

with Sama PaucZat

170

Do.

VIII.

„ Nabab Daulat Khan ...

172

Do.

IX.

,, Rai Bulbar

178

Do.

X. ,,

regarding the (idol) Salig Ram

184

Do.

XI.

,, „ Arti Sohila ...

187

Do.

XII.

feiv

in Sangla (Ceylon) with Raja
Nath

190

Do.

XIII. Discourse with Mian Miitha

193

Do.

XIV.

„ the Siddhs

201

Do.

XV.

,, worshippers of Govind ...

206

Do.

XVI.

„ the demon KauncZa

214

Do.

XVII.

„ Sultan Hamid Karun ...

217

Do.

XVIII.

„ Chattardas PancZat

225

Do.

XIX.

„ Kalu

228

Do.

XX.

,, the Paudats of Kansi

(Banaras) ... ... 237

PANJABl GRAMMAR.

•++:-o-:-t-+-

1. The Panjabij or Gurmuklii, alphabet consists of thirty"
five letters, and is hence called Painti (thirty-five) as under : —

Form. Eagl

iish equiralf

3nt. Name.

ProDonnced as

aira

a in ivoman.

•

iri

i in this.

•

ura

u in thus.

sassa

8 in son.

hah^

h in him.

kakka

k in kind.

khakha

kh in khan.

8
9

3T
^

gagga
ghagga

g in good.
gh in ghost.

10
11

^
^

ng
ch

ngungi
chachcha

ng in sing.
ch in church.

chh

chhachchha

ch aspirated.

13
14
15

jajja
jhajjM

^aiTika

j in jug.

j aspirated.

ny (y being hardly
audible).

t hard.

thsiWm

t hard aspirated.

doiddi

d hard.

^
^

dh
n

dhsiddhsi

d hard aspirated,
n hard.

tatta

t soft.

thatha

t soft aspirated.

panjAb! grammar. ix

Form. English equivalent.

Name.

Pronounced as

dadda

d soft.

dhaddha

d soft aspirated.

nanna

n soft as in nigh.

pappa

p in jyuU.

phapplia

ph in physic.

'^r

babba

b in ball.

bhabbha

b aspirated.

mamma

m in may.

TCT

yayya

y in youth.

rara

r soft.

lalla

1 in lord.

wawwa

w in 101716.

7'ara

r hard.

2. The vowels

are-

Initial form.

Medial

or final form. Equivalent. Pronounced as

a in woman.

a in far.

i in this.

ee in thee.

u in thus.

u in rule.

-V

e in they.

«f

ai in aisle.

€

»-»

o in hole.

ow in owl.

•

3. The

T 1 1

following

marks are also

used bindl tippi,

♦ adhak.

Bindi and tippi are abbreviated forms of letters,
and have the same power as, and arc substituted for, ng, ny,

panjAbI grammae.

•»a

71, u, or m ; after a vowel tLey simply stand for a nasal n.

Adbak is placed bet^voen two letters, to double the latter. i

4. The following consonants are compounded : —

>BR[ 87, "^ nil, "JJ mh, "^ rh, "^ Ih, ^ 7-h, TJ sr,-^: kr,
yj^ khr, "gj" gr, UJ ghr, ^ tr, '^^ dr, if pr, ^ br, ^ bhr.

5. The numerical figures are —

<\ 1, \ 2, ^ 3, 8 4, -M 5, ^ 6, 9 7, -c 8, Tf 9, o 0.

6. I\^.^. — If the two letters in the following, kh, gh, ng^
jh, w?/, f/i, dh, th, dh, ph, bh, are separate letters, they will be
shewn with a hyphen between them, e.g., k-h, &c. It must be
remembered that ai and au are two distinct letters, and not the
same as ai and au.

7. There are eight parts of speech: Noun, Adjective, Pro-
noun, Verb, Adverb, Conjunction, Prepositiou, and Interjection.

8. Nouns, Adjectives, Pronouns and Verb are all liable
to inflexions for gender, number, and case.

9. There are two genders. Masculine and Feminine, and
two numbers, Singular and Plural ; and seven cases, Nominative,
Instrumental, Genitive, Dative, Accusative, Vocative, and Abla-
tive.

10. The cases are distinguished from each other, partly
by inflexions, partly by the use of prepositions and other parti-
cles, and partly by connection.

11. The Instrumental answers to the Agent in Hindu-
stani and is governed by the same rules. The ne is, however,
sometimes omitted altogether, and, at others, its place supplied

by the terminations "K and"gr

12. The Genitive takes da, di, de, after it, which are governed
by the same rules as the ka, ki, ke in Hindustani, and is
inflected as under, by the word which governs it. The govern-
ing word is the following word, not the preceding one: —

Jf the governing ivord is —

Nominative, Singular, it is
Vocative, Singular, it is
Other cases, Singular, it is
Nominative, Plural, it is
Vocative, Plural, it ia
Other cases, Plural, it is

Masculine.

Feminine.

de, did

di, die

di'an

de, dio

dio

de, dian

dian

panjAbi grammar.

The terminations ra, da, and nd of pronouns are governed
by the same rules of inflexion.

13. The Dative and Accusative are followed by nun.

14. The Ablative takes a preposition.

15. The Vocative has ' he ' or ' e ' prefixed.

Nouns.

1(5. There are three declensions with two or more varia-
tions in each.

Declension I.

17. The first declension is distinguished by inflecting the
oblique cases, and the nominative plural, and comprehends all
masculines ending in aor.au, except Khudti, God, \ni-k, father^
and a f(^\v otliers. The latter, pitji, is indeclinable, and Khuda
conforms to the second declension, first variety.

18. The 'first variation, first declension, embraces those
nouns, in which the final ^ is preceded by a consonant as
muuda, a hoy, raja, a king, and is declined as follows : —

Singular. Plural.

munrfe,
muudian nai
muDfHan d;i, &c'.
muncZian niin
inunrfian nun
muniiian te
e mundio

19. The second variation embraces those nouns, in which the
final a or an is preceded by a vowel, e.g., parkhana, a tempter,
bci?nan, a shop-keeper, uskalia, a calumniator, and is declined as
under : —

munc?a

muude nai

munde da, &c,

munde mni

munde uuu

muude te

e mundia

Singular.

Plural.

Singular.

Plural.

parkhana

parkhine

banian

hanien

parkbane nai

parkhanau nai, or par-
kbanian nai

banien nai

baxian nai

parkhaue da, &c

parkhanan da, &c. or
parkhanian da, &c.

banien da &c.

bariian da &o

parkhane nun

parkhanan nun, or par-
khanian nun

ba??ieu una

banian nun

parkbane niin

parkhanan nun or par-
klianian nun

hixnien niin

baniilu nun

parkhane te

parkhanan te or par-
khanian to.

ba/iien te

banian te

e parkhane
or
parkhania

G parkhane or parkhanio

0 barifeu

or
biuaau

c biun'o

PANJABf GRAMMAR.

Declension II.

20. The second declension is distinguished, by not inflect-
ing the oblique cases (singular^) vocative excepted, or the nomi-
native plural. It includes only masculine nouns, and has two
variations.

21. The first variation embraces all masculines ending with
a consonant as putt, a son, manukkh a man, and such as end
■with the long vowels i and. u, as bhai, a brother ; pali, a herdsman,
khau, a glutton, and an?/jhu a tear, and is declined as under : —

Singular.

Plural.

Singular.

Plural.

manukkli

manukkh

pall

manukkh nai

manukkhau nai

piili nai

p^lian nai

manukkh da, &c.

manukkhan da, &c.

pali dii &c.

paliiin da, &c

manukkh mm

manukkhan mm

pall mm

palian nun

manukkh nun

manukkhan niin

pali nun

palian nun

manukkh te

manukkhan te

pall te

palian te

e manukkh
or
manukkha

e manukkho

e pdli or paliti

e palio

22. The second variation embraces masculines ending in
u and un, as piu or peu, a father, bharau or bhirau a brother,
kaun, a crow, and is declined as under : —

Singular.

N piu or peo

I piu nai

G piu da, &c.

D or Ac pin nun

Ab pin te

V e piu or pewa

Plural.

piu, pio, or peu
pewau nai
pewan da &c.
pewan nun
pewan te
e pewo or peo

Singular.

kaun
kaun nai
kaun da, &c.
kaun nun
kaun te
e kawan

Plural.

kan
kawan nai

kawan da, &c.

kawan nun

kawan te

e kawon or
kaon.

Declension III.

23. The third declension is distinguished by inflecting
the nominative plural, but not the oblique cases, singular, (voca-
tive excepted). All nouns of this declension are feminine. The
variations are three.

24. The first variation embraces all feminines ending in
a, as bala, calamity, dua a blessing, and is declined as under : —

Singular. Plural.

balain or balaiau
balaian nai
balaian da, &c.
balaian niin
balaiau te
e balaio, or balao

To this form there are some excejDtions, e.g., jaga, 'place,
makes in the plural jagan.

bala

bala nai

bala da &c.

D or Ac

bala nun

bala te

e balae

panjabI GEAMMAK. xiii

25. The second variation embraces feminines ending in
n or un, as mau, or maun, a mother, and is declined as under : —

Singular.

Plural.

maun

muwan

maun nai

mawan nai

maun da &c.,

mjiwan da &c.,

D or Ac

maun nun

mawan nun

maun te

mawan te

e maun, or mawen

e maun or mawou

Singular.

dhi

dhi nai

dhi da, &C

D or Ac

dhi nun

dhi te

e dhie

26. The third variation includes all other nouns feminine
of any other termination, as dhi, a daughter, gall, a loord, gain,
a coiv, bauh or btihan, an arm, and is declined as under : —

Plural.

dhian
dhian nai
dhiau da, &c.
dhian nun
dhian te
e dhio

27. When the final vowel of a noun is followed by a
tippi or bindi, these are always thrown forward, if, in declen-
sion, a syllable is added, so as still to occupy the final place,
e.g., gain, a cow, plural, gaian.

28. Some nouns are indeclinable an johhou, danger, taran,
manner, mala, a rosary, and mata, a mother.

29. Nouns derived from foreign sources are sometimes
declined irregularly, as basat, a thing, plural basatun.

30. The ablative is often subjected to a change in the
final letter, by which the governing preposition is dispensed
with, e.g., gharon for ghar te, from the house ; gharin for gharan
wichcli, i7i the houses ; us do hatthiu for us de hatthan nai (or te)
by his hands, i.e., by his means j us de dargahe for us di dar-
gah wichch, in his court or his 'presence ; us pasion for us pase te,
from that side.

31. There are no definite rules for determining genders
of nouns ; practice alone can teach this.

32. Compounds follow the gender of the last of the com-
ponent parts.

33. Derivatives are formed in a variety of ways, and
follow the usages of Hindi, e.g.

(i) by changing termination of infinitive into Imt, as
chilauna to scream, chilahai, screaming j ""';>'•

(m) by changing the final vowel a of the adjective into
i, as utaula, hasty, utauli, haste;

xiv panjAbI grammar.

(m) by adding ai, ii,it, or at, to the adjective as chatur,
clever, cliaturai, cleverness ; bahut, many, bahutalt, or
bahutat, abundance.

(iv) by chaiig-ing- final a of adjective into iai, or an, as
wiidii, great, wacZiai, greatness; ucliohii high, uchchau
height.

(v.) By changing final .'v oF noun into puwa, as uchakka, a
jpichpocket, uchakkpujia pickpocketing.

34. Feminines are formed from masculines by clianging
the terminations as under : —

(i) a into i as ghoni, a horse, ghorf, a mare ; i, ia, la, iya
into n, as iiskali, or uskaliya, a calumniator, uskalan,
a female calumniator.

(ii) 1 into ani, as Khattvi — Khattrawi.

(Hi) by adtling ni or Ani to the masculine as unt, a camel,
untni a she camel ; raugnl, Moghul, mugalani, a female
Moghul.

35. Feminines in i, derived from masculines in a, when
denoting things without life, have a diminutive sense as ghara,
an earthen jar, ghari, a small earthen pot.

Adjectives.

36. Adjectives are formed as follows : —

(i.) Derived from nouns, by adding \, as asraan, heaven,
asmani, heavenly.

(ii.) Derived from nouns, by adding a, as bhar, a load,
bhara, heavy.

(Hi.) Derived from verbs, as a?ijar<, i^?iora?j^, from j anna,
to know, nnpa?'/iia tmread, from pa?'/ina to read.

(iv.) By adding wala to a noun, as kappra, clothes, kappre-
wnla sanduk, clothes box, hut kapprewala is also
used as a substantive for a clothman.

37. A class of words, used botii as nouns and adjectives,
are derived from verbs by adding u to the root as khau, glutton
or gluttonous, from kha, eat.

38. Adjectives ending in a are inflected like nouns, e.g.
chitta, white.

Singular. Plurai..

Masculine. Teminine. Masculine. Feminine.
N chi^fsi chii^i chitte chi^fian

Objective cases c\\\tte chitti cMiiian chi'fMn

V chiffe, cliiifia chitti, chittie, chitte, chittlo, chi^/io

39. Masculines emling in i are declined like pali (see. 21).

PANJABr GRAMMAR.

40. Adjectives ending in a consonant are not inflected,
except the numerals, Avliicli are declined as under, e.g., das, ten : —

Masculine.

das
dasdn

Feminine.

dasan
dasan

Objective cases

N.B. — Do, two, when iDflected becomes douan or dohan.

41. Degrees of comparison are expressed as in Urdu, bj'
the help of prepositions, and an adjective pronoun denoting
" all," thus-
Positive. — This is a good ivord, ill changi gall hai.

Comparative. — Tliis is a better word, us do nal, or uste, ih
cliangi gall hai.

Superlative. — This is the hest word, ih sarlan gallan te
changi hai, or sabhnan wichchoii changi
gall ta ih hai, or sabhnan nalon ih changi
gall hai.

Pronouns.

42. Pronouns are personal or adjective.

43. The simple personal pronouns are main, / ; tun, ^/ioj<;
ub, he, she, it ; which are declined thus —

Singular. Plural.
N main asin

1 main nai asin nai

mai te, or asa te
luai then

Singular.
tun
tain nai

Plural.
tusin
tnsin nai

tnsicla, &c
tuhacZa, &c
tusa min
tahii niin
tai te, tai tusa te
thon tuhti te

tera, &c.
tai nun

Singular. Plural.

nh, oh nh, oh

nn nai, on nnhfn, hai

nai unhon nai

nsda, &c. unhan da, &c.
uLda, &c.

us nun unhan mm
nh niin

us te nnhau ta
uh te

G mera, &c. asacZa, &c.

D or Ac main nun asa nun
Ab

44. The simple adjective pronouns are divided into two
classes ; definite and indefinite,

45. The definite pronouns are ih, ah, this ; uh, that ; bar,
every one; sabh, sara, sarbatt, all, the ichole.

46. Ih, is declined like uh {see 43) ; har is indeclinable ;
sard, is declined like c\\\tt-A (see 38), sabh is used throughout the
singular, and in the nominative plural ; in the oblique cases plural
sabhnan ; it becomes in the instrumental plural, sabhnin, and
sabhnan nai.

47. The indefinite adjective pronouns are koi or kai, any ;
kuch, kujh, kuhun, some ; kai kitne, sevend ; hajn, .•■tome ;
thuhura, little, feiv ; bahut. bahuta, bathera, much, mcmy :haas,
enough ; hor, horas, more. Koi and kuchh are often used personally,
meaning someone and sovie thing.

XV i tanjAbI grammar.

48. Koi is declined thus —

Shigular. Plural.

N koi koi

I kise nai, kisi nai kise nai, kisi nai; k'.nhan nai

G kise da, &c., kisi kise da, &c., kisi da Ac, kinhan

da (fee, da, &c.

D or Ac kise nun, kisi nun kise niin, kisi nun, kinhan nuu

Ab kise te, kisi te kise te, kisi te, kinhan te

The plural, however, is very seldom used ; kdi is declined like
koi.

49. Kuchh, kujh, kuhun, bahut, bass, and horas are indeclin-
able ; boras is only used in the singular.

50. Baja, bahuta, thuhura and bathera are declined like
chi^^a {see S8).

51. Ilor is indeclinable in the singular; in the oblique cases
plural, it becomes boran and hornan ; instrumental, horin and
hornin, or boran nai, hornan nai.

52. Kai and kitne are used only in the plural, and are
declined like nouns of similar termination, thus —

Masculine. Feminine.

N kai kitne kitnian

I kaian nai or kitne nai or kitnian nai, &c. kitnian nai, &c.

Eelative Pkonouns.

53. The Relative Pronouns are jo, u7io, ivhich, that, what ;
jihra or jeh?'ci, ivhosoever, whichsoever, who, which, that ; jitna;
as much as, as many as ; jiha or jeh^, of what sort ; ]ed, jai^i,
jec?a, as large as, as long as.

54. Jo, loho, Sj-c, is declined as under —

Singular. Plural.

N jo _ _jo^

I jin nai jinin nai, jinhin nai

G jis da, &c., jih da, &c. jinan da, &c., jinhan da, &c.

D or Ac jis niin, jih nun jinan niin, jinhan nun

Ab jis te, jih te jinan te, jinhan te

55. Jihra, jitna, jiha, and jeda, are declined like chittsk
(see 38).

56. Jed and jaicZ are indeclinable.

COKRELATIVE PeONOUNS.

57. The Correlative Pronouns are so, this, that, he, she, it ;
itna, this 7nuch; utna, titna, that much; aisa, ajiha, ajeba, of such
a sort ; iha, eha of this sort, tiha, teha, of that sort ; aid, aida,
so large, so long.

58. So is declined like jo (se« 54) ; itna, utna, titna, aisa,
ajiha, iha, tiha, and aiia are declined like chifta, {see 38}.
Aid is indeclinable.

PANJABf GRAMMAE. xvii

Interrogative Pronouns.

59. The Interrogative Pronouns are kaun, loho ? which ? ;
kihra or kelira, which one ? ; ki or kia, ivhat ? ; kitna, how much ?
hoio many ? ; kai, how many ? ; kiha, keha, of what sort ? ; kald,
ke(/a or kaida, how large ? how long ?

60. Kauu is declined like jo {see 54.)

61. Kilira, kitna, kilici, and kaicM arc declined like chi^^a
(see S8). KaicZ is indeclinable ; kai is only used in plm^al, and
is indeclinable.

02. Ki or kia, what ? is used only in sinsrular and is declined
thus —

ki, kia

kas nai

kas da, &c., kali da, &c.

D or Ac

kiis mm, kah miii

kas te kith te

Eeplective Pronouns.

63. The reflective pronouns are ap, myself, thyself, &c., and
dpas, each other.

64. Ap is sometimes used respectfully as in Urdii; and is
then treated as a plural.

65. Ap is declined as under —

Singular. Plural.

ap, ap«e np

ap, apne ap

I
G

D or Ac

dp nai.

iipjia, &c.

lip uun, np?!e nun,

ap?iian nai, a2D?au

apwa, &c.

ap nun, apjiian uun,

apne ap nun
ap te, ap«e te,
cipne ap te

ap te, apman te

apma, apne

apwia

66. Apas ie used only in genitive, dative, accusative, and
ablative cases plural.

Compound Pronouns.

67. The following are the compound pronouns nsed ; jo koi,
U'/ioeve7' ; jo kuchh, whatever; jihara kuchh, ichichever ; koi na
koi, one or another ; kuchh na kuchh, something or other ;
kuchh da kuchh, something else; hor koi, another ; hor kuchh,
something else ; iha jiha, aha jaha, of this sort ; uha jiha, of that
sort ; jihd kiha, of tchat sort soever ; hor ki, what else ; sabh
koi, all; sabh da sabh, all; sabh kuchh, everything; harek
everi/ one, all ; koi ikk, any one ; bar koi, every one.

XVUl

PANJABf GRAMMAR.

()S. Jo koi, koi lui koi, iha jilid, aha, jaha, iiha jiha,
ami jilul kihaaro declinod iii both their componeut parts thus —

Masculine. Feminine.

jo koi

ihii jiha

ihi jihi

jis kisi nai

ihe jihe nai

ihi jihi nai

&c.,

&c.

G9. Hor koi, hov ki, sabh koi, sabh da sabh, har koi, only
change in the latter component, thus —

Singular. Plural.

N hoi* koi sabh da sabh sabh de sabh

I hor kisi nai sabh do sabh nai sabh de sabhniin nai

&c. &c. &o. &c.

70. In koi ikk, the first component only is inflected.

71. The rest are all indeclinable.

72. I, e, and o are sometimes added to pronouns to make
them emphatic as uho, ilio, uhi, soi, this or that very one, the
same ; sabhe, sabho, the ivhnle ; apo, one's very self. In other
cases, the particle hi gives the same emphasis.

73. Sara and jiha are also used as adjuncts of emphasis,
as bahut sara, a great deal ; thuhura jiha, very little ; and are also
attached to adjectives of size and quantity, as well as to
adjective pronouns, e.g., wa(^a sara, very large; chhoifa jiha, very
small.

74. Pronouns in the Instrumental generally follow the usage
of nouns, by taking nai ; as asa nai, tusa nai ; us nai, unhan nai,
kis nai, kinan nai, jis ne, jinlian nai, &c., but nai is often omitted.

75. In the ablative, mere te, tere te, are often substituted
for mai te and tai te.

76. In the oblique cases of uh, ih, jo, so, kaun, koi, the
termination s is sometimes changed into t ; as ut, it, jit, tit
kit, kite for us, is, &c.

77. Pronouns, like nouns and adjectives, by being repeated,
express the idea of emphasis or distribution ; thus —

(i) uh ap?2e ap7ie ghar nun gae, they went each to his
own home.

(ii) jo jo cliij^n tuhaf^e karin au?3gian, so so le jao,
take the particular things that tvill he of use to you.

(iii) kuch kuch, very little, and koi koi, very few.

78. Pronouns sometimes undergo elision in the final iettePj
or even in several letters, by being joined to nouns e^g., jiddio-
for jisdin, on tvhat day ; jichchar for jitna chir, as long a time
as ; in such cases the first consonant of the noun takes an adhak,

PANJABI GRAMMAR. xix

but such words are really adverbs, and should bo treated as
such.

79. Contractions and transpositions are sometimes used ; as
koik for koi ikk, and ikas for kisi ikk.

Veebs.

80. Verbs are active and neuter, transitive and intransitive.

81. Voices are two; active and passive.

82. There are five moods ; IndicativOj Potential, Subjunctive,
Imperative, Infinitive. The Subjunctive is formed by prefixing
je or jekar, if, to the Indicative Or Potential.

83. Tenses are twelve, viz., {i) Present, (n) Definite Pre-
sent, (m) Habitual Present, (iv) Imperfect, {v) Imperfect
Habitual, (ri) Future Probable, {vii) Future Habitual, (fu'i) Past,
{ix) Perfect, {x) Pluperfect, (wi) Future Past, {.vii) Future.

84. Every verb has four Participles and a Gerund. The
participles are Present, Past, Indefinite, and Substantive.

85. The second person singular imperative is the root ; all .
the tenses are formed, with the help of auxiliaries, either from
the root, or from the present and past participles, and the future
tense potential.

86. If the root ends in u, present participle is formed by
placing a bindi over it, and adding da, e.g., au, come; aunda, com-
ing ; seu, serve ; seunda, serving ; the past participle, by changing
u into ia or wia, e.^., aia, being come ; sew ia,, being served; the
future potential, by changing u into wan, as awau, / may come.

87. In regular verbs, if the root ends with a consonant,
the present participle is formed by adding da, the past, by adding
ia; and the future potential, by adding an, (?.^., ghalhla, sending ;
ghallia, being sent ; ghallan, I may send.

88. The indefinite pai'ticiplo is formed by adding ke to the
root; as ghall, ghall ke, having sent ; except in roots ending in u,
when u is dropped, and ko affixed to preceding vowel, e.g.,
ghallau, cause to be sent, ghallake, having caused to be sent, but i is
sometimes substituted for u, eg., au, aike, having come. Sometimes
the ke is omitted altogether.

89. The substantive participle is so called, because, while
it retains the power of the verb, from which it is derived, it often
assumes the attributes of a substantive. It is formed by adding
wala, bar, or hara to the oblique form of the infinitive, e.g.,
ghallnewala, a sender.

90. The infinitive is formed by adding ni or na to the roott

j^x pakjAbI GRA1\IMAR.

1>1. Tlio gerund liae generally the same form as the past
particii)lo.

92. The auxiliaries used are tlio defective verb han, <ivi,
and lionti, to he, and janji to (/o.

i>3. The defective substantive verb, han, / (tm, is dccliiipd
as follows : —

INDICATIVE MOOD.
PRESENT.— 7 am
Singular Plural.

Masculine. Feminine. Masculine, Feminme.

1. liaii, b;'inga hiin, liangi

2. hain, liaiuga htiiu, haiugi

3. hai, haiga hai haigi

ban, hauge han, haugian

ho, hoge ho, hogian

hau, hange, hain hau, hanglan

i\r.S.— The pronouns will not be given, but, 1, 2, .3 will be inserted throughout the con-
jup;atiou of Verbs, to show first, second, and third person.

PAST.— I was.
Masculine. Feminine.

Singular. Singular.

1. sa, saga, si, siga, san, sanga, tha, haisan

2. sa, siiga, si, siga, tha, haisi

3. Sa, saga, si, siga, tha, haisi

SI, sigi, san, sangi, thi, haisau
SI, sigi, thf, haisf
si, sigi, thi, haisi

Plural. Plural.

1. se, sege, si, sige, san, sange, the, haise

2. se, sege, si, si'ge, the, haise,

3. se, sege, si, sige, san, sange, saiu, the,

haisan

sian, sigian, san, sangian, thiau
siau, sigian, thian, haisu'in
siiin, sigian, san, sangian, saiu

9i. Hona, to he, neuter and auxilicary verb, is declined as
follows :—

Root; ho, he, exist, hecome.

Principal parts. Present participle, bunda ; past participle,
hoia ; future tense, howan.

IMPERATIVE MOOD.
PRESENT.— Be thou.
I Singular. Plural.

2. ho howe.

FUTURE.— Be tlxou (hereafter)
2. hoin hoio.

Present participle, Hund», hunda boia, heing, becoming,
declined like chiiia {see 38).

Past participle, Hoia boia, having hecome. Declined like
cbiiia {see 38).

N.B. — In the last number of the reduplicated form, the ho is often changed
into o, as hoia oia for hoia hoia.

Indefinite participle. (Indeclinable.)

Ho, hoke, boike, heing, having hecome.

PANJABf CRAMMAE.

XXI

Substantive pnrticiplo, being, one that is, or is to he, hecoming,
Honewalti, lionwalii, lioneliar, honiiar^ honelu'iva, honhara. Forms
1, 2, 5 :;nd 6 are declined like clii^^a (see 38); forms 3 and 4 like
mauukkh (see 21) in the masculine, and like gall (see 26) in the

feminine.

GERUND.— Bemr/.
SiNGi hxn. Plukal.

Masculine,
N hoia

Oblique cases hoe

Infinitive, lion, liona, to be, becoming.

Hon is indeclinable ia the singular masculine aud femi-
nine ; it is not used in the feminine plural, and becomes hone in
all the cases of the masculine plural. Hona is declined like
chitt-d (see 38).

INDICATIVE MOOD.

PRESENT TENSE.— I exist.
Singular. Plural,

Feminine.

Masculine.

Feminine.

hoi

hoe

houin

hoi

hoiiin

1.
3.

2Iasculine
huuda
huuda
hundii

Feminine.
hundi
hundi
hundi

DEFINITE PRESENT
Singular.

Masculine.
hunde
hunde
hunde

.— / am existing

Feminine.
hundian
hundian
hundian

Plural.

1.
2.

Masculine
huuda han
huuda hain
hunda hai

Feminine.
hundi han
hundi hain
hundi hai

IMPERFECT.-

Singular.

Masculine.
hunde h<4n
hunde ho
hnnde han

-/ ivas existing.

Feminine.
hundian han
hundian ho
hundian han

Plural.

1.
2.
3,

Mascxtline.
huuda s;t
hunda sa.
hunda sa

Feminine.
hundi si
huudi si
huudi si

Masculine.
hunde se
hunde se
hunde se

Feminine.
hundian sian
hundian sian
handian siiin

FUTURE PROBABLE.— I probably a

m, shall be, or may have been, existing.

Singular.

Plural.

1.
2.
3,

Masculine. Feminine.
huuda howauga huudi howdngi
huuda howeuga huudi howengi
hunda howega hundi howegi

Masculine.
hunde howan
hunde howeg
huude honge

Feminine.
ge hundian howangia
e hundian howeg ian
hundian hongian

1.
2.
2.

Masculine.

PAST.-

SlNGULAR.

Feminine.

I became.

Masculine.

Plural.

Feminine.

[ hoia

hoi

hoe

hoian

Masculine.
hoia han
hoia hain
hoia hai

PERFECT.—.

Singular.

Feminine.
hoi hau
hoi hain
hoi hai

r have become.

Masculine.
hoe han
hoe ho
hoe han

Plural.

Feminine.
hoian hau
hoian ho
Loidn haa

XXll

PANjABt GRAJIMAR.

PLUPERFECT.— J had become.

Singular. Plural.

Masculine. Feminine. Masculine, Feminine.

i. \ hoi'a
3.)

I'a si lioi SI

hoe se hofan siaa

FUTURE PAST. — / prohahly have, or shall have, become.

Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

hoe howange hofan howangfau

hoe howogo hofan howongiau

hoe ho?!ge hofan ho?igian

1. hoia howanga hof howangi

2. hoia howenga. hof howengf

3. hoia howcga hof howcgi

FUTURE.— J shall he.
Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

1. howanga howangi I howtinge howanginn
3. howeuga howengf l howoge howogian

2. howega howegf 1 ho?ige ho7igian

POTENTIAL MOOD.

PRESENT.-IwotiZd be.
Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

2. > hunda hundf

3.J

DEFINITE PRESENT.— J may he existing.

Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

hunde htmdian

hnnde hoye hundian hoye

huude howe hnndfan howe

haude how. handftin ho?;-

1. hnnda howau htiudf howan

2. handa howen hundf howeu

3. hunda howe hundf howe

IMPERFECT.— I looulcl have become.
Singular. Plural.

Masculine. Feminine. Masculine. Feminine

2. > hoia hunda hoi hundf

3.)

FUTURE PAST.— I shall have become.

Singular. Plural.

Masculine, Feminine. Masculine, Feminine.

hoe huude hoian hundian

1. hoia howau hoi howan

2. hoia howen hof hoXven

3. hoia howe hof howe

hoe hoye hofan hoye

hoe howo hofan howo

hoe h.on hofiin hon

1. howan

2. howen

3. howe

FUTURE. — I may or shall be, I may or shall become.

Singular. Plural.

hoye

howo, hoo
how

95. Irregular neuter and auxiliary verb jana, to go. Root,
jah, go.

PANJABf GRAMMAR. xsiii

Present participle, jdnda, past participle, gia, future tense,

jawaa.

IMPEEATIVE MOOD.

PKESENT.— Go thou.
Singular. Plural.

2. jah jao, jawo

FUTURE.— Go thou (hereafter).

2, jam jaio

Present participle, jauda, janda hoia. Declined like chitta.
(see 38).

Past participle, Masculine gia, gia hoia, Feminine gai, gai hoi.
Declined like chii^a (see 38).

Indefinite participle. (Indeclinable).
Ja, jake, jaike going, having gone.

Substantive participle, going, one that goes, or is to go.

Janewala, ja?i\vala, ja?ieliara, ja?ihar, janebai'a, janhar^.
Forms 1, 2, 5, and 6 are declined like chi^ia (see 38) ; forms 3
and 4 like manukkh (see 21) in the masculine, and like gall
(see 26) in the 'feminine.

GERUND.-Got«(/.

Singular.
Masculine. FLminine,

jaf, gai
ja], gai

N. • • . jayi, jaia, gaui., gia _ ^

Oblique cases... Jaye, jaiau, jaian hoian,
gae, gaiau, gianhoian

Plural.
N. ... jae, gae ^ I jaian, gaian

Oblique cases... jaian, ga-ian, giau | jaian, gaian

INFINITIVE MOOD.— To go, going.
Singular. Plural

Masculine. Feminine. Masculine. Fe>ninine,

N. ... ji'ia, jan ja)ii ^

Oblique cases jane, jan jaju, jau

INDICATIVE MOOD

jane januin

jane, jimiau janian

PRESENT.-I^o.

Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

2. ? iandii jandi

JUUt

2. Mane
3.)

jande jandian

DEFINITE PRESENT, -I am going.
Singular. Plural

Masculine. Feminine. Masculine. Feminine

1. jauda ban jandi ban

2. janda bain jandi baiu

3. jancla liai jandtbai

jande b;in jandian ban

jande bo j;indi'i'in bo

jande ban jandldn liau

XXIV

panjXbI gkammak.

PJIESENT HABITUAL.— I am in the hahit of going.

SiXGULAR.

Masculine.

1. jnnclii hunda lii'ni

2. jauda Iniiula hain

3. jaudii hnnda Imi

Fctnini7ie.

jandi hundi hiin
jiindi linndi liain
jiindi bnudi hai

Plural.

Masculine. Feininine.

jiinde hunde han, jaudian hundiiin hiin
j;nidc huudeliO jinidi'iui huudi'an ho-
jaudc haude han jaudfau hundiau han

IMPERFECT,— I ^vas going.

Singular,
Masculine. Feminine.

Plural.

l]''

'luda Sit

jandi si

Masculine.
jande se

Feminine.
jandidn sian

IMPERFECT HABITUAL.-

SlNGULAR,
Masculine. Fe^ninine.

janda hunda Ssi jandi hundi si

I %cas t?i the hahit of going.
Plural,
Masculine. Feminine.

jande hunde se jandi an huudian sian

FUTURE PROBABLE.— I am prohahhj, or shall he, going.

Masculine.

1. janda howanga

2. janda howenga

3. janda howega

SlNGULAE.

Feminine.
jandi hovrangi

Plural.

jandi howengi
jandi howegi

Masculine.

jande howonge
jande hawege
jande honge

Feminine.

jaudian howongian
jandian howegian
jandidn howgian.

FUTURE HABITUAL.
Singular.

Feminine

Masculine.

1. janda hnnda

howanga

2. janda hunda

howenga

3. janda hnndii

howega

jandf hundi
howangi

jandi hundi
howengi

jandi huudi
howegi

I am prohahly, or shall he, in the habit of going.

Plural.
Masculine.

jande hunde

howange
jande hunde

howoge
jande hande

ho?ige

Feminine.

jandian huudian

howangian
jandian hundian

howogian
jandian hundian

hojigian

PAST.— I ivent.
Singular.
Masculine. Feminine. Masculine.

Plural.

Feminine.

gia

Masculine.

1, gia han

2, gia hain

3, gia hai

gai

PERFECT.

Singular.

Feminine,

gai han
gai hain
gai hai

gae

-I have gone.

1.
2
3

■f gi'

Masculine.

Singular

PLUPERFECT,-

gia sa

Feminine.
gai si

Masculine.

gae han
gae ho
gae h.&n

-I had gone.

Masculine.
gae se

Plubal.

I^eminine.

gaian han
gaian ho
gaian han

Plural.

Feminine.
gaian sian

Px\JsrJABl GRAMMAR.

XXV

FUTURE PAST.— I probably have, or shall have, gone.

Plueal.

Feminine.

SiNGCLAR.

Masculine. Feminine.

gai howangi

gifl liowangii
sriii howeuga

gill howega

gai howegi

Masculine.

gae howango gaian howangian

gae liowoge f^aian hovvogian

gao ho«gG gaiaa hongian

FUTURE.— I shall or tvill go.
SixGCLAR. Plural.

Masculine.

Feminine.

Mascidine.

Feminine.

jawanga

jawangi

jiivvange

jtlwangian

jiiwenga

jaweugi

jiioge, jawoge

jaoguui, jawogitiu

jawega

jiiwegi

jango

jawgian

Masculine.
janda

POTENTIAL MOOD.— I tvould go.
PRESENT.
Singular. Plural,

Feminine. Masculine. Feminine,

jancli

jande

jandian

DEFINITE PRESENT.— I ivould he going.
Singular. Plural.

Masculine.
> janda hnnda

Fem,inine.
jandi hnndi

Masculine.
jande liundo

Feminine.
jandian hundian

PRESENT HABITUAL.— I ^ooidd be in the habit of going.
is the same as definite present.

FUTURE PROBABLE.— I may be going.
Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

janda liowan

jandi howan

jande hoye

jandiyan hoye

janda howen

jandi howen

jande howo

jandiyan howo

janda howe

jandi howe

jande ho?i.

jandiyan ho)i

FUTURE

HABITUAL.— Z n

lay he i7i the habit

of going.

Singular.

Plural.

Masculine.

Feminine.

Masculine.

Feminine.

janda hnnda

jandi hnndi

jande -hundo

jandian hnndian

howan

liowau

hoye

janda hnnda

jdndi hundi

jande hnnde

jandian hnndian

ho wen

howen

howo

jiiuda hnnda

jandi hnndi

jande hnnde

jandian hundian

howe

ho?i

PERFECT.— I xvould have gone.
Singular.

Plural.

Masculine.

gia hnnda

Feminine.
gai hundi

Masculine.
gao hundo

Fetninine.
gaian hnndian

XXVI

PANJABf GRAMMAR.

FUTURE PAST. -I viay have gone.

Singular.

Plural.

Masculine. Feminine. Mascidine.

Feininine.

gill howjin gai bowaii

gao lioye

gaiin hoyo

gill liowcu gaf howeu

gao howo

gaiYui howo

giii liowo gai howe

gao hon

gai'tlu hon

FUTURE.— Z may, or shall, go

Singular.

Plural.

Masculine and Feminine. Masculine

and Feminine.

1. jawan

jayc

2. jawen

jao, j4wo

3. jawe

jan

96. Eegular verb, glialbia, to send.

Root, gliall, send.

Principal parts. Present participle, ghailda. Past parli-
ciple, gliallia. Future tense, gliallan.

ACTIVE VOICE.

Imperative Mood.

PRESENT TENSE.— Send.

Singular.
2. ghall

Singular.
2. ghallin

Obi

PRESENT
Singular.
Masculine. Feminine.

gliallda, gliallda gliallcli, ghalldi
hoia hoi ^

cases, gliallde, glialldi, ghalldi
ghallde hoe hoi

ghallde, ghalldia, ghalldie,^ ghall-
ghalldia hoia die hoie

PAST
Singular.

Masculine. Feminine.

FUTURE.- Se?id (hereafter).

Participles.

Sending.

Plural.
ghallo

Plural.
ehallio

Plural.

Masculine. Feminine.

ghallde, ghallde ghalldian, ghalldian

hoe hoian

ghalldian ghall- ghalldian, ghalldian

difiu hoian hoiiin

ghalldio. ghallde ghalldio, ghalldio

hoio hoio ghalldian hoio

Having sent.

Masculine.

ghall e hoe

Plural.

Feminine.
challian hoian

ghalliiin hoion
ghallio hoie

ghallian hoian.
ghallio hoio, ghallian
hoio.

gliallia hoia ghalli hoi

Obq. cases, ghalle hoe ghalli hoi

v. ghalle hoe, ghallia hoie

ghallia hoia ghallia hoie

INDEFINITE.— Hat;in(; sent.
Ghall, ghall ke (Indeclinable).

SUBSTANTIVE. — Sending, one that sends, or is to send.
Ghallanwala, ghallnewala, ghallanhar, ghallnehar, ghallanhara, ghallwehara.

PANJABf GRAMMAR. xxvii

Forms 1, 2, 5 and 6 are declined like chitta, (see 38) ; forms
3 and 4 like manukkU (see 21) in the masculine, and like gliall
(see 26) in the feminine.

GERUND —Sending.

Singular. Plukal.

Masculi7ie. Feminine. Masculine. Feminine.

N. ghallia ghalli I ghalle ghallian

Oblique cases ghalle ghalli 1 ghallian ghalliau

INFINITIVE MOOD.— To send, sending.
Singular. Plukal.

Masculine. Feminine. Masculine. Feminine.

N. ghallna, ghallau ghalba

Obi. ghallne, ghalia?;. ghalhn', ghallan

cases.

ghallne ghallnian

ghallue, ghallnian ghalbuan

ghallde ghalldian

INDICATIVE MOOD.

PRESENT.— J send.
Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

2. i ghallda - ghalldi

3.)

DEFINITE PRESENT.—/ am sending.

Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

1. ghallda hau ghalldi ban

2. ghallda haiu ghalldi liain

3. ghallda hai ghalldi hai

PRESENT HABITUAL.— I a?n in the haUt of sending.
Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

1. ghallda hunda han ghalldi hundi

ban.

2. ghallda hunda bain ghalldi hnndi

bain.

3. ghallda hunda hai ghalldi biindi

ghallde ban ghalldian ban

ghallde ho ghalldian bo

ghallde ban ghalldian ban

hai.

ghallde bunde ban ghalldian bundian

ban
ghallde buudo bo ghalldian hundi'an

ho
ghallde hunde ba?i ghalldian bnudian

ba?i

•I

IMPERFECT.—/ xoas sending.
Singular. Plukal.

Masculine. Feminine. Masculine, I'eminine.

2. [ ghallda sa ghalldi si

ghallde se ghalldian siau

'i\

IMPERFECT HABITUAL.— / ifas in the habit of sending.
Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

ghallda bandasa ghalldi hundi si ghallde hunde se ghalldian hundian

I si'an.

XXVlll

PANJAbI GRAMSfAll.

FUTURE PROBABLE.— I am probably, or shall be, sending.

Singular. Plural.

3/oscm/i»ic. Feminize. BlaaculiDe. Femi7iine.

ghalldo howauge ghalkli'an howauguiu
gliallde liowoge ghalldian liowogiiia
ghalldo hojigo ghalldi'ou hongfan

1. ghallda howanga ghalldi liowaugi

2. ghallda howcuga ghalldi howengi

3. ghallda howegil gluiUdf howegi

FUTURE HABITUAL.— I am probahly, or shall he, in the habit of sending.

Singular. Plural.

Masculine. Feminine. Masculine, Feminine.

ghalldo hunde ghalldian hundian

howange hovvangiau

ghallde hunde ghalldiau huiidlaa

howogc. howogfan.

ghallde hunde ghalldian huudiau

honge ho?igfan

PAST.— I sent.

ghallda hunda

ghalldi hundi

howangti

howangi

ghallda hunda

ghalldi hundi

howonga

howcugi

ghallda hunda

ghalldi hundi

howega

howegi

Singular and Plural.

Masculine.

2. > ghallia, ghalle
3.)

Feminine.
ghalli, ghallian

PERFECT.— J have sent.
Singular and Plural.

Masculine.

ghallia hai, ghalle ha?^

Feminine.
ghalli hai, ghallian haw

PLUPERFECT.— I had sent.
Singular and Plural.

1.
2.
3.

3.)

Masculine.
ghallia sa, ghalle se

Feminine.
ghalli si, ghallian sian

FUTURE VAST.— I probably have, or shall have, sent.

Singular and Plural.
Masculine. Feminine.

ghallia howega, ghalle honge

ghalli howegi, ghallian hongian

N.B. — In these past tenaes, the noun or pronoun would be in the instru-
mental case.

FUTURE.-

-I shall send.

Singular

Plural.

Masculine.

Feminine.

Masculine.

Feminine.

2.
3.

ghallanga
ghallenga
ghallega

ghallangi
ghallengi
ghallegi

ghallanga

ghalloge

ghallange

ghalltingian

ghallogidn

ghalla?!giaa

PANJABf GRAJIMAR.

XXIX

Masculine.
ghalldc

Feminine.
'halldiau

POTENTIAL MOOD.
PRESENT.— I would seiid.

Singular. Plural.

Masculine. Feminine,

2. [ ghallda glialkli

3.) I

DEFINITE PRESENT.—/ ^vouhl he sending.

Singular. Plural.

Masculine. I'fminine. Masculine. Feminine

2. > ghallda liuudil ghalldi htindi
3.)

PRESENT HABITUAL.— I would he in the hahit of sending

ghalldc hunde, ghalldiah hnndiau

Is the same as the definite present.

FUTURE PROBABLE.— 7 may he sending.
Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

1. ghallda howdn ghalldi howan

2. ghallda howen ghalldi howeii

3. a:hallda howe

ffhalldi howe

ghallde ho3'e
ghallde howo
ghallde ho»

ghalldian hoge
gjialldian howo
ghalldian hon

FUTURE HABITUAL. I may he in the habit of sending.

Singular.

Masculine.

1. ghallda hunda

howan

2. ghallda hunda

howen

3. ghallda hauda

howe

Feminine.

ghalldi hundi

howan
ghalldi hnndi

howen
ghalldi hundi

howe

Plural.
Masculine. Feminine,

ghallde hunde

hoye
ghallde hunde

howo
ghallde hunde

hon.

PERFECT.— J iC'0!(7d have sent.

Singular, and Plural.

Masculine. Feminine

ghalldian hundian

hoye
ghalldian hundian

howo
ghalldian hundian

ho?i

^■1

2. \ ghalli

3.)

ia hunda, ghalle hunde

ghalli hundi, glial liau hundian

2. [ ghr
3.)

FUTURE PAST.— I may have sent.

Singular and Plural.

Masculine. Feminine.

ghallia howe, ghalle hon

ghalli howe, ghallian how

jV.B.— The noun or pronoun in these two past tenses would be in the in-
strumental case.

FUTURE. — / may or ivould send.

Singular and Plural.

Masculine and Feminine. Masculine and Feminine.

1. ghallau

2. ghalleu

3. ghalle

gh all aye

glialio

ghallau

XXX

panjAbI grammar.

Passive.

97. Tlie passive voico has neither an imperative mood nor
a gernud, and the past participle active is used with a passive

meauiug.

INFINITIVE MOOD.—

Singular.

Masculine. Feminine.

N. ... gliallia ji'ma, glialli jtini

ghallia jaft
Obq. cases gballo j:u!o, ghalle jAn,

1.
2
3

ghalle jane ghallui jawe

This form is however seldom used.

INDICATIVE MOOD.

PRESENT.— J am sent.
Singular.
Masculine, Feminine. Masculine.

To he sent, having been sent.

Plural.

Masculine, Feminine.

ghalle ja?ie ghalli janian

ghalle jtuiiaii ghalle ghalllaa janian
janian

Plural.

Feminine,

ghallia jauda

ghalli jaudi

ghalle jaude ghalhan jaudian

DEFINITE PRESENT.— I am being sent.
Singular. Plural,

Masculine. Feminine. Masciiline, Feminine.

1. ghallia janda han ghalU jandi han

2. ghallia janda hain ghalli jandi haiu

3. ghallia janda hai ghalli jandi hai

ghalle jande han ghalHan jandian han
ghalle jande ho ghallian jandian ho
ghalle jande han ghallian jandian ha»

PRESENT HABITUAL.— 7 am in the habit of being sent.

Singular.

Mascidine. Feminine.

1. ghallia janda

handa han

2. ghallia janda

handa hain

3. ghallia janda

hunda hai

ghalli jaudi
hundi han

ghalli jaudi
hundi hain

ghalli jandi
hundi hai

Masculine.

ghalle jande
huude han

ghalle jande
hunde ho

ghalle jande
hunde han

Plural.

Feminine.

ghallian jandian
hundian han

ghallian jandian
hundian ho

ghallian jandian
hundian han

IMPERFECT.— Z tms being sent.

Singular.
Masculine.

ghallia janda sa

Feminine.
ghalli jandi si

IMPERFECT HABITUAL.

Singular.

Masculine. Feminine.

Plural.

Masculine, Feminine,

ghalle jande se ghallian jandian sian

I u'as in the habit of being sent.

Plural.
Masculine. Feminine.

ghallia janda
hunda sa

ghalli jandi
hundi Bi

ghalle jande
hunde se

ghallian jandian
hundian sian

PANJAbI GRAMMAIl.

XXXI

FUTURE FROBABhE.- 1 ivill he, or prohahly

being, sent.

Singular.

Pli

'KAL-

Masculine.

Feminine.

Masculine.

Fe^ninine.

2.
3.

ghallia janda
howanga

ghallia janda
howeuga

ghallia janda
howega

ghalli jiindi

howi'mgi
ghalli j:iu(li

howcngi
ghalli jaudi

howegi

PAST.— I

ghalle jande
howauge

ghallo jaude
howoge

ghalle jandc

hOTJgO

was sent.

ghallidn jandian
howaugidn

ghallian jandian
howogian

ghallian jandian
ho?igiau

SiXGCLAR

Pli

JRAL.

1.
2.
3.

Masculine.

Feminine.

Masculine.

Feminine.

> ghallia gia

ghalli gai

ghalle gae

ghallian gaian

PERFECT.—.

I have been sent

Singular.

Plural.

Masculine.

Feminine.

Masculine.

Feminine,

1.
2.
3.

ghallia gia han
ghallia gia hain
ghallia giahai

ghalli gai han
ghalli gai hain
ghalli gai hai

ghalle gae han
glialle gae ho
ghalle gae han

ghallian gaian lian
ghallian gaian ho
ghallian gaian han

PLUPERFECT.— I had been sent.

Singular. Plural.

Masculine. Feminine. Masculine. Fem,inine.

ghallia gia 3a ghalli gai si

jhalle gae se

ghallian gaian sian

FUTURE PAST.

Masculine

I shall have been, or prohaMy teas, sent.
Singular.

Feminine.

ghallia gia, or ghallia hoia, howanga
ghallia gia, or ghallia hoia, howenga
ghallia gia, or ghallia hoia, howega

Plural

ghalle gae, or ghalle hoe, howungc
ghalle gae, or ghalle hoc, howoge
ghalle gae, or ghalle hoe, honge

FUTURE.

Singular.

ghalli gai, or ghalli hoi, howangi
ghalli gai, or ghalli hoi, howengi
ghalli gai, or ghalli hoi, howegi

ghallian gaian, orgliallian hoian, howangain
ghallian gaidu, or ghallian hoian, howogian
ghallian gaian, or ghallian hoiiin, hongian
—I shall he sent.

Plural.

Masculine.

ghallia jawanga
ghallia jawenga
ghallia jawcga

Feminine.

ghalli jawangi
ghalli jawongi
ghalli jawegi

Masculine.

ghalle jawange
ghalle jawoge
ghalle jawge

Feminine,

ghallian jawangian
ghallidn jdwogian
ghallian ja?igian

POTENTIAL MOOD.
PRESENT.— Z would be sent.
Singular.
Masculine. Feminine. Masculine.

1.
2.
3.

ghallia janda

ghalli jandi

ghalle jande

Plural,

Feminine.

ghallian jandian

xxxu

PANjABf GRAMMAll.

DEFINITE PRESENT.—/ am io he

sent.

Singular.

Plural.

Masculine.

JTeminine. Masculine.

Feminine.

} ghallia jauda
C luuuhi

ghalli j;indi
hnndi

ghalle jtindc
hundo

» ghallian jaudian
hundian

FUTURE PROBABLE.—/ may he sent.

Singular.
Masculine. Feminine. Masculine.

Plural.

Feminine.

1.
2.
3.

ghallia janda

howan
ghallia janda

howen
ghallia janda

howe

ghalli jandi

howau
ghalli jandi

howen
ghalli jaudi

howe

ghalle jande

hoye
ghalle jande

howo
ghalle jande

hon

ghallian jandiau

hoye
ghalliiln jandian

howo
ghallian jandian
hon

FUTURE

HABITUAL.— /7na!/ he in thehahit

of being sent.

Singular.

Plural.

Masculine.

Feminine. Masculine,

Feminine.

1.
2.
3.

ghalliajanda
hnuda howan

ghallia jsiudii
hnuda howen

ghallia janda
hnuda howe

ghalli jandi

hnndi howan
ghalli jandi
hnndi howen
ghalli ]andi
howe

ghalle jande
hunde hoye

ghalle jande
hnude howo

ghalle jande
hoji

ghfilliiiu jaudian
hnudian hoye

ghalliiiu jaudian
hundiau howo

ghalliiiu jaudian
hundiau hojj

PERFECT.—/ would have been sent.

1.
2.
3.

SiNC

Masculine.

ULAR.

Feminine. Masculine.
1

Plural.

Feminine. .

■ ghallia gia hnnda ghalli gai hnndi j

ghalle gae hunde

ghallian gafiin hundiau

FUTURE PAST.-

Masculine.

ghallia gia, or ghallia hoia, howan
ghallia gia, or ghallia hoia, howen
ghallia gia, or ghallia hoia, howe

ghalle gae, or ghalle hoe, hoye
ghalle gae, or ghalle hoe, howo
ghalle gae, or ghalle hoe, hon

FUTURE

Singular.

Masculine. Feminine.

ghallia jawan
ghallia jawen
ghallia jawe

ghalli jawan
ghalli jawen
ghalli jawe

/ may, or shall have been, sent.

Singular.

Feminine.

ghalli gai, or ghalli hoi, howau
ghalli gai, or ghalli hoi, howen
ghalli gai, or ghalli hoi, howe

Plural.

ghallian gaiiiu or ghallian hoian hoye
ghallian gaian or ghallian hoian howo
ghallian gaian or ghallian hoian ho?)

/ m,ay, or shall, he sent.

Plural.

Feminine,

ghallian jaye
ghallian jawo
ghallian jan,

Masculine.

ghalle jaye
ghalle jawo
ghalle jn,n

98. The following is another form of the passive voice ;
active, uiarna, to beat. — Root, mdr.

Principal parts ; present participle, marda, past participle,
mdria ; future tense, maran.

PANJABf GRAMMAR.

XXXlll

Passive Voice.
INFINITIVE MOOD.— To he beaten.

SiNGUtAK. PlURAI..

Ubq. case

Masculine.
iiiaride jane

maride janian,
maride jan

leminine.
maridfau ja?iian

mariduin jaman

Masculine. Feminine.

marida jii?!, maridi ja/ii
nian'da ianii

maride ja><., maridi jani,

mari<le jajie tnaridi jan-

INDICATIVE MOOD.

PRESENT.— I am beaten.

Singular. Plitral.

Masculine. Feminine. Masctdin''. Feminine

2. > marida

maridi

maride

m.4ridian

DEFINITE PRESENT.— I am being beaten.

Si.vGCLAK. Plural.

Masculi7ie. Feminine. Masculine. Feminine.

1. marida ban

2. mai'i'da liain

3. marida hai

maridi liau
maridf liain
niaridi liai

maride ban
maride ho
maride haw

m arid fan h^n
marfdiiin ho
maridian haii-

PRESENT HABITUAL.- r«mw thp. habit of being beaten.

Singular.

Masculine, Feminine.

1. marida huuda muridi huiidi

hau hau

2. marida hunda maridi Imndi

liain hain

3. marida hnnda maridi handi

hai hai

Plural.

Masci'line. Feminine.

maride hnnde maridian handi^n

han han

maride hande maridiiin hundian

ho ho

maride hunde maridian hundian

han ha?i

IMPERFECT.— J was being beaten.
Singular. Plural.

1.
2.
3.

Masculine.
marida sa

Feminine.
maridi si

Masculliu'.
maride se

Feminine.
maridian sian

IMPERFECT HABITUAL. -I was in the habit of being beaten.
Singular.

Masculine.
' ) marida hunda

Feminine.
maridi hundi si

Plural.
Masculine. Feminine.

maride hunde se maridian hnndian

sian

FUTURE PROBABLE.—/ shall be, or ■probabhj am being, beaten.

Singular. Plural.

Masculine. Feminine.

maride howiinge maridian howan^ian
maride howoge maridian howogian
maride honge maridian howgian

Masculine. Feminine.

1. marida howauga maridi howangi

2. marida howenga mariili howengi

3. marida howega maridi howegi

XXXIV

panjXbT grammar.

FCTURE.

—I shall he beaten.

SlNGVLAK

Plural

•

Masculine.

Feminine,

Masculine.

Feminine.

1. niariaiiga

2. marienga
;^. mariega

mai-iangi
mai'iengi
man'ogi

miiriange

marioge

mariavige

mariiinguin

miri'ogian

mCu'faiigian

This form is however seldom used.

POTENTIAL MOOD.

PRESENT.— i ivould be beaten.
Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

2.
3.

• maricia

maridi

maride

maridian

DEFINITE PRESENT.— I am to he, or could be, beaten.
Sixgular. Plural.

Masculine. Feminine. Masculine, Feminine.

maridii hnnda

maridi hundi

maride huude

maridiau hundiau

1.
2.
3.

FUTURE PROBABLE.— 1 7?!ay be beaten.
Singular. Plural.

Masculine. Feminine, Masculine, Feminine.

marida howan maridi howan maride hove maridian ho3'e

marida howen
marida howe

maridi howen
maridi howe

1.
2.
3.

howan
marida

howen
marida

howe

hnnda
hnnda

maridi hundi

howan
maridi hnndi

howen
maridi hundi

howe

Feminine.

maridian hundian

hoj-e
maridian hundian

howo
maridian hundian

hofi

maride howo maridian howo

maride ho?i maridian ho?i

FUTURE HABITUAL.— I may be habitually beaten.

Singular. Plural.

Masculine. Feminine. Masculine.

marida hunda maridi hundi maride hunde

hove
maride hunde

ho wo
maride hunde
ho?i

FUTURE.— 1 5?iaii, or will,be beaten.

Singular. Plural.

Masculine and Feminine. Masculine and Femi7iine.

1. marian mariye

2. marien marfo

3. marie mariau

This tense is seldom used.

99. The other forms of han are also often used as auxi-
liaries, although not given above. Si, instead of sa, is often used
in the masculine of past teuses,

PAXJABf GRAMMAR.

XSXV

Irregular Verbs.

100. Tlio followino- avo some of the most comirion irregular
verbs ; iu the parts not refi'rred to, tlic conjugation is regular :—

J_,

r 1

•~l

%i %*

''-1 u

'?^'5

"= IS "=

.3 « 3

fcX)

tO-r:^

6f1

bD "^ bo SX3

?f be 2

1"'

o .

m . D

f^ ^ tn

t-i

;-l

;^ !h tH

o r,

O o O

o o 2

ffi

-iS a'

M ^ «}

CO tc ^

c5 HI

ri i-i d

c3 d -H

-3

• :

•■OS

.=i

: : -^

:»a

: v:3

: : : :

-tJ

■■33

v:3

•^ 15

•^ fl

to
o

n3
a

«>

o
*3

^=3

^d cS ,^ .^ « ^

^- "S ^^ ^:= -r- ;::

a
d

^;3

2£ d^

;!<

P<<u

ent
cipl

: ^rt

; :

i ;

; :

DO ■-

<u -w

;* ;

2-1

'■"'

;

; ;

;

•

;

/— *s

fri

•a

■—>
o

a
5

1— (

° o

a.cs

^^*^

en ^

o vrt

-3 §

'■r3 ,o

ci a

_t1

•F- «

^§1

;;

<-^ ^

, t3

-c: -^

Ci rj

r^ J-

CO ^

.:<:-:/: .^^

■r-.

•r- 3

•^ '~i

Cm ;:;^

-^ ^

xxxvi PANJAb! GRAMMAE.

Casual Verbs.

101. Casual verbs are used to express Avhaf, is <]one l)y the
instnnueutality of another person, and iire formed either from
active or neuter verbs, (i) by adding an, wan, Ian, al to the
root; e.g.,

kar, do, karau or karwan, cause to do.

dekh, see, dikhlan or dekbal, cause to see, show.

[it) by changing the lastsliort vowel of the root into a long one,

e.g.,
bal, hum, bal, cause to hum, kmdle,
ukhar, he rooted vp, ukhe?', root u^i,
tur, depart, tor, send aivay.

Moods, Tenses, &c.

102. The syllable "we'' in the third person singular,
future, both indicative and potential, or such verbs as terminate
their roots in n, is often changed into e as jaega for jawega.

103. The syllable " ye " of the indefinite future potential,
is often changed into iye andio, as kariye, chalie; and the third
person future, potential and indicative admits of " wa " being
inserted before final «, as howaji for ho??.

104. The past tenses are sometimes used for the future,
e.g., Je tain ag'ge pair dhara, tan main teri jan lai, // you put
a foot fonoard, I will take your life.

105. The past and imperfect are often used interchange-
ably ; so are the present and the definite present.

106. The future potential is sometimes used for the future
indicative, e.g., Je hukam howe tan main jawan, Jf there is an
order, 1 imll go.

107. The infinitive, governed by an active verb, some-
times drops the termination ??a, na, &c. e.g.,'\^\\s\x\ achchhianchijan
de jande ho, Youhnoiv how to give good things; Tun par/i janda
hain, Do you know how to read ?

108. The ''nai " of the instrumental case being originally
a preposition meaning, " by," the infinitive is often construed
with this case, to express certainty or obligation, the verb hau
or ho??a being at the same time either expressed or understood;
thus, main aujia, I will certainly come ; us ne aur?a sa, he was
to have come ; tusin au7ia, you must come.

109. In the passive voice, ho??a is sometimes substituted for
jana, as Bahut maya kharchi hoi hai, Much wealth has been ex-
pended ; Mihnat kiti hundi hai, Lahoiir is being performed.

PANJABI GKAMMAK. XXXvii

110. Neuter verbs can, in some cases, be used in the passive
form, but witliout a passive meanings e.g., prapat hoida
acquires ; jiiida goes.

111. In some parts of the Patijab, the following peculiari-
ties prevail ; instead of the instrumental pronoun " iis ne/' the verb
takes the suflBx "os", and at the same time drops its own final
letter, as Kites, lie did, for Us ne kita ; Pindc asan, xoe are drinking^
is used for Asin pinde hange ; Main /card a aha, 1 was dcing, for
main karda sa ; uh kaisi, he iciU do, for uh karega ; nase, zuas not,
tor nahln sa.

Compound Verbs.

112. Compound verbs are formed: —

(i). by uniting a verb with a noun ; as Mull lena, to buy ;
kabiil karna, to accept, bian bona, to be explained.

(ii). by repeating a verb with some slight variation, to
give greater emphasis, as Ukharna pukharna, to be
plucJced up root and branch. Both parts are conju-
gated throughout.

(iii). by prefixing, to verbal roots, certain other verbs,
whicli enable them to express possibility, inception,
transition, completion, (tc, e.g., Wach sakna to he able
to read ; turpai?ia, to set out ; bahi jdn&, to sit down ;
kha hatna, to finish eating.

(iv). by prefixing a gerund to the verb kaina, thus de-
noting habit, as Uh par/iia karda, he is in the habit
of reading.

(v). by prefixing a participle, either past or present, to a
verb denoting action or rest, to signify the idea of
continuance, as Uh mai nun mari hi gia, he went on
beating me ; gajni unhan de hathon jandl laggi, Ghazrd
began to go gradually out of their hands; uh kanm
karda janda hai, he goes on doing the loork. If the
participle is repeated, the meaning is different, as Uh.
kanm karda karda janda hai, he does the work as he
goes.

Adverbs.

Ho. Many adverbs were originally nouns, or a combina-
tion of nouns with other parts of speech, as" uthe," there, from " us
thaun," that place ; " kichchar," how long, froui '' kitna," how iniich,
**chir," time ; they are therefore often construed with prepositions,
as if they were nouns still, as " uthe te '' or " uthon," from there,
tlience; also with adjectives, as '' bar kite," every where.

xsxvni

PANjABf GRAMMAR.

Conjunctions.

.114. The following are some of the conjunctions in most
frequent use ;

ake, ke, or.

ate, tc, and.

apar ; aipar except, hut.

athwa, or.

ar and.

magwan, magou, hut, hut even.

jc, jckar, )/.

tiiu, ilieii.

tiin bill, nevertlicless, still.

ualo, also, hoili and.

par, hut.

balak, hut, hut even.

blunvou, although.

ya, or.

115. Some of these are used as correlatives to each other
aSjjet/^ — tjin, then; bhtiv/en, although — tiin bhi, still; nale, both —
niile, and. Of those that naturally go together, the former is
sometimes understood, as Hukm howe, tan main jawan, if I have
per7nission, I ivill go ; je being understood.

Prepositions.

lUi. What has been said of the origiu of adverbs (113),
likewise applies to prepositions, and they, therefore, have the
same power to control the gender of words depending on them,
that nouns have; e.g., chaphere, on all sides, derived from char,
four, and phera, a circuit, requires the genitive particle of the
word, which it governs, to be in the masculine gender, as Us
makan de chaphere, all around that place.

117. Two prepositions are often used together as wichch
te, or wichchon. out of, from the midst of ; wichdon, through the
midst of.

118. " Dou" is never used, except in composition with other
prepositions or with adverbs.

119. " Ou" is an inseparable preposition, and is written as
part of the word which it governs as gharon, /ro??i home.

120. The following prepositions govern the genitive case: —

agge, hefore.
aggion, from hefore.
anusar, according to.
ang sang, accompanying.
andar, ^vithin.
andai'on, from ivithin.
andardou, | by the tvag of
audardiou, 3 the inside of.
rde girde, about.
ute above, on.
npar over, on.
aparoii, from above.
upardou, | by the ivay of the
npardion, ) upper aide of.

, .' toqether loith.
sauiet, ) •'

sahmne, hefore.

sahmnion, from before.

sath, ) .,,

saug, j

sababb, on account of.

heth, heloiv.

lief/iOB, from below.

hetlidou, by the ivay of the underside

hakk wichch, respecting ,

kol, by.
kolo, from.

PANJABf GRAMMAR.

XXXIX

koldou, ) , I

kolcUou, l^lo^oiy.

karan, 7 . .

kam«,]°'^«^^°«"*°-'^'

girde, arouyid.

gabhbhe, tn the midst of.

gel, with.

chhutt, ivithout.

taiu, to.

nnl, %oith.

nalon, from, in C07nparison loith,

nere ")

, .'' near.

nere, tore 3

nerion, from the vicinity of.

nerdon, through the vicinity of.

nfche, below.

nichou, from beneath,

niain, like.

pas, 3 -'

1^!^°"' Ifrom.
paaon, I •'

pichchLo, after.

piclichhou, after, from hehind.

barabbar, "i
barobar, j

barabar, > even ivith, ciual to.

babat, concerning ,
bahar, outside of.
bdharon, from without.

bahardou, "^ tiy the ivay of the

bahardiou, ) outside of.

bagal, on the side of.

haga\on, frojn the side of .

bagaldou, by the side of .

bajh, besides.

bajhou, besides.

niagar, behind.

ii\a.g!ivon, from behind, after

magardou, by the rear of.

mnhrc, before.

mulirou, from before.

lag, adjacent to.

lagon, fi-om contact tvith.

lagbliag, about.

lai, for.

lanbh, by the side of.

lanbh chanbh, about, in the viciiiity

of.
wal, toiuai-ds.

walon, from the direction of.
wiclich, i?i, among.
Aviclichou, /ram within, from amongst.
wiclidon, by the way of the inside of,

througlt.
wichchin, through.
wichale, "^

wiclikahe, > between, in the midst of.
wicliknr, J
wikhe, in, respecting.
waste, /or, on account of.
■wiiujhu, like.

121. TliG prepositions governing the dative case are Niin,
tain, to?-i, tikka, and tikur, and they all mean lo ov for.

122. The following prepositions are used with the abla-
tive ; —

Sir, on (he head of exactly at or on,

on with
pur -^

ntte > on, upon,
te )
puron, "^

parte, >fromon,qff.
uttou, )

by, of, out of.

te,
thin,
thou,
on,

karkc, tv, by means of, by the mearis
of.

NUMBERS AND NUMERALS.

123. The names of the fio;ures are: —

Ekdj 07ie, dua, tivOyi^d, ^/ire(?,chauka,/o2{r, pauja,ytve, chhakka,
six, sata, seven, dtJai, eight, naia, naian, or na-uka 7iine, bindi, cipher,

124:. The figures are also sometimes called, ikank or ikang,
du^nk or duang, &c.

panjAbI grammak.

125. The cardinal and ordinal numbers ai*e

as folio

VV3 : —

Cardinals.

Ordinals.

likk.

jiahila,

1st

2 do.

duja, dua,

2nd

3 tinu, trni.

tija, tfa,

3rd

4 char.

chantha,

4th

5 paiij.

])aujwau,

5th

6 cbhe.

cbbewan,

6th

7 satt.

sattwau,

7th

8 atth.

atthv.-iin,

8th

9 nau, ua-uu.

nanwau, ua-nwau

9th

10 das.

daswan,

10th

11 giaran, yaran.

giarnwaii, yai'wdu

11th

12 baran.

barawau,

12th

13 teran.

terawan,

13th

14 chaudan

chaudbwan,

14th

15 pandran.

pandharwan,

15th

16 sohih.

solawan,

I6th

17 sataraa.

satarawan,

17th

18 a//iaran.

a^?iarawan,

18th

19 nnni.

unmhwan,

19th

20 bi'h, wih.

bihwan,

20tb

21 ikkf.

ikkibwan,

21st

22 bai.

baiswan,

22nd

23 tei, trci.

teiswan, treiswau,

23rd

24 chanwi, cliawwi, chaubf, chabbi.

cbanbiswan, cb

awibwan,

24th

25 panji, pachchi.

pacbiswau, pan

jibwan,

25th

26 chbabbi.

chbabbiswan,

26tb

27 satai.

sataiswan,

27th

28 af/iai.

atbaiswau,

28th

29 U7iatti, nnattri.

uunatiswan,

29th

30 tib, trfh.

tiswan, tibwau,

tribwan,

30th

31 ikatti, akatt!, akattri.

iktiswAn, akattfsvvan,

31st

32 batti, battri.

battiswan,

32nd

33 teti, tetri.

tetiswan,

33rd

34 chanti, cbantri.

chantiswan,

34tb

35 painti, paintri.

paintiswan,

35th

36 chhatti, chhattri.

chhattiswan,

36th

37 saiuti, saintri.

saintiswan,

37th

38 athatti, ath&itri.

af/iatti'swan,

38th

39 nntah'.

uwtallswan,

39th

40 cbali.

chah'wan, chab'swan,

40th

41 iktali.

iktahalwau,

41st

42 baitah', batali.

biabalwan,

42nd

43 titah', taitah', tirtKli.

titahalwau,

43rd

44 chautali.

chutabalwan,

44th

45 paintali, pautali.

paintabalwan,

45th

46 cbhitah', chhatali.

cbbitabalwan,

46th

47 saintali, santali.

saiiitahahvan,

47th

48 athtdM.

athtkhalwdu,

48th

49 u?ianja, unwanja.

unanjhwan,

49th

50 pan jab.

panjabwau,

50th

51 ikwauja.

ikwanjbwan,

51st

52 bawanja.

bawanjbwan,

52nd

53 tiwanja, tirvvanjfi.

tiwanjbwan,

53rd

54 cbubanja, cbanrauja.

cbnranjhwan,

54th

55 pachwanja.

pacbwanjbwan,

55th

cbbiwanjbwan,

cbbipanjh-

56 chhiwanja, chhipanja.

wan,

56th

57 satwanja.

satwanjhwan,

57th

I'ANJABl GRAMMAK.

Xli

Cardinals.

58 a//i\vaujii.

59 nHahaf.

60 sutfh.

61 ikahai.

02 buhaf.

03 treha^ tehai.

04 chauha^.
65 paiuha^.

06 chhiiihaf.

07 satahat.

08 a(/iahat.

69 ajihattai'.

70 sattar.

71 ikhattar, akhattar.

72 bahattar.

73 tihattar.

74 chnhattar, chauhattar.

75 panjhattar.

76 chhihattar.

77 satattar.

78 a(/iattar.

79 ujiasi.

80 assi.

81 ikasi.

82 biasi.

83 tirasi, tiasi.

84 chnrasi, chaurasi.

85 pachasi.
80 chhiasi.

87 satasi.

88 af/iasi.

89 ujianwen.

90 nawwe, nabbe.

91 kanwen, ikanmen.

92 bamveu, banmen.

93 tiranwen, tiranmen.

94 churanwen, chnranmeu.

95 pachanwen, pacliauuicii.

96 chhianwen, chliiannic.

97 satanwen, satiinmeu.

98 af/iauwen, af/ianmeu.

99 nirannwen, niraunmeu.
100 sai, Baik?-a, sau.

Ordinals.

a^/ivvanjhwau,

58th

unahaiwan,

59th

safihwan,

60th

ikahaiwau,

61st

bahafwan,

62ud

trohafwan.

03r<i

chaahaiwan,

04th

painhahvan,

65th

clihiaha/wau,

66th

satcihaiwan,

67th

a</iahafwan,

68th

uuhattarwan,

09th

sattai'wau,

70th

ikliattarwaii,

71st

bahattarwan,

72n(l

tihattarwau,

73rd

chnhattar wan,

74tli

paujhattarwiin,

75th

chhihattarwan,

76th

satattarwan,

77th

af/iattarwau,

78th

unasiwau,

79th

assihwau,

80th

ikahasiwau, ikasiwau,

81st

biahiisiwan, biasiwan,

82nd

tirasiwail,

83rd

chnrasiwan,

84th

pachasiwau,

85th

chhiasiwan,

86th

satasi'wau,

87th

a<?uisiVan,

88th

ujiahauwan,

89tli

nabhbhau, nabbbhwan,

90th

ikahanwan,

91at

bahamvan,

92nd

tiranwaii, tiranhwau,

trianhwaii,

93rd

chnrahanwan,

churanh-

wan ,

94th

pachahauwaii ,

pachanh-

wau,

95th

chiahanwan, clihianhwan, 96th
satahauwau, satauhwan, 97th
a//iahauwan, af/ianhwan, 98tli
niranuwan, 99th

sa-ia, saia, sauwan, 100th

JV.B. — In the ordinals, the terminal " wan" is liable to be changed into " man."

126. Tlie aggregate numbers are ; —

1 kail or kaun, 1^ fZucZ/ia, 2 duni, 2\ dMia^ 3 tiaun or tiaun,
3^ uia, unta, or xxtho., 4 cliauka, 4i d/iauncha, dhauncha, 5 panja,
6 clihakka, 7 sata, 8 ai/ia, 9 naian, 10 daba, dabaka, dabakka, 20
korij hibra, wiba, 50 iianjali, 100 sai, saikra, sau, 1,000 bajar, sail
sar, sabansar, 1,00,000 lakkb, 10,000,000 karor, 1,000.000,000
arab, 100,000,000,000 kbarab, 10,000,000,000,000 nil,
1,000,000,000,000,000 padam, 100,000,000,000,000,000 dbajam-
10,000,000,000,030,000,000 sankb.

slii

panjAbI gkammak.

127. The folloNviug words denote proportions :

Dudlii 1^ to 1; panj duwanji 2 to 3 ; panjotri or pacliotri
5 to 100; dasotri 10 to lOO ; adlulliari 1 to 1.

128. The fractional numbers are : —

^ addli pall ; | pau, cliuthai, -^ tihai, f dudh pan, i addb,
addlia, § do tiluii, f paim, tinu pau, Ij sawa, sawai, sawaia, 1^
dadh, dedh, deiulhh, Ij paune do, 2^ sawa do, 2^ c?/iai, 2| paune
tin, 3;^ sawa tian, BA sadlio tinu, of paune char, 4i^ sawa cliar,
4^ sarfAe char, &c.

129. The following words, expressing aggregate numbers,
Lave special applications : —

Jor or jora, a iiair ; fakka, tivo pice ; ganda, four coivnes, four
pice or four rupees ; cniaia or d/iava, two and a half seers ; paser,
or baiii, five seers ; dlia?*i, ten seers ; dhaunn, twenty seers ; man,
forty seers ; mani 12 ?na?i6' ; noka?'a, 7iine pieces of cloth.

130. Words denoting "fold" are : —

Dmia,, duni, two fold; tiujia, tiguna., three fold; chauna,
chauguna four fold ; pachauna, panjau?za. Jive fold ; chhiauna
chhigu?ia six fold; satamia, satgu7ia, seve7i fold; a^/iau?ia, ath'
gu?ia, eightfold; nauna, naugu?ia, ninefold; dasauna, dasguna
tenfold.

131. One and three quarter fold is expressed pau?idu?ie ;
two and a half fold, dhagmia, dhagmia ; tico and three quarter
foldj paune tiune, &c.

132. Single, double, &c., are expressed as follows : —

Single, ikahra, or kabira ; double, doliara or dobaras ; triple
tihara or tibaras ; quadruple cbaudara, cba-uhara, cba-uliaras ;
quintuple, paujaubara or paja-uharas; sextuple, chheaur^ ;
septiiple, &c., sataura, &c.

133. Adverbs of time are : —

To-day ajj ; yesterday or to-morrow kail ; to-morroio, bbalak,
bbalke ; day before yesterday, day after to-7norrow, parason ;
fourth day (inclusive) before or after, cbautb ; fifth day (inclusive)
before or after ; panjautb ; sixth day (inclusive) before or after
chbiauth ; seventh day (inclusive) before or after, satauth ; eighth
day (inclusive) before or after, a^/iautb.

134. The days of the week are : —

Sunday aitwar ; Monday, somwar or pir ; Tuesday, mangal ;
Wednesday , hndh ; Thursday, hn, vfiv, jumerat ; i^'nrfa?/, sukkar,
juma ; Saturday bar, sanichhar, liafta.

PAN JAB I GRAMMAR.

xliii

135.

The

mouths

are : —

Chet^

from middle of

March to middle of

April,

Baisakli

))

April

May.

Je^/i

May

))

June.

Uar, Uarh

June

July.

Sauu

July

Augast.

Bhi'ulou, Bhiidrou

))

August

))

September.

Assu

September

October.

Kattak

October

November.

Magbghar

November

))

December.

Poll

December

Januaiy.

Miigli

))

J auuai-y

February.

Phagga^i

))

February

March.

136. The civil year begins with (Jhct ; the astronomical,
with Baisakh.

137. Each lunar month is divided into two parts of fifteen

days each; the first, from new to full moon, is called sudi, or the

light half, and the second, from full moon to new, badi, or the

dark half. The dates, "tith, or thith, " are as follows : —

0th
10th
11th
12th

1st ekara.

2ud diij.

3rd tij.

4tli chanth.

5th panchmi.

6th chhaih cha//i, khas^i.

7th satain, satmi.

8th at/iaiu, ai/imi, ashni, ai/iou.

138

naumi, na-umi.

dasmi.

ikadsi, kadsf.

duadsf.
13th tiradsi.
14th cliande.

loth (sudi) puunia, pnranmasi.
15th (badi) maus, amassia.

N. utav.
S. dakkhau.
E. parab.
W. pachchham

The principal points of the compass are : —

N. E. isan kan?i.
S. E. agan kauw.
nairit kauw.

S. W.
N. W.

baib kauH.

Syktax.

Nouns and Personal Pronouns.

139. Two or more nouns comintr together, and meaning
the same thing, have a common government, e.g., Ih ta
sade piu dharani singli da mal liai, '/'his is the property of our
father, Dharm Singh.

Nominative.

14rO. The subject of a verb, except with the past tenses of
active verbs, is required to be in the Nominative, e.g., Ghora
achchha taran nal clialda hai, 2Vie horse goes ivell.

Instrumental.

141. The instrumental case is used to express the subject
of any of the past tenses of active verbs, except ki'uia to say ;
bolna to speak, liauna to bring, and all verbs compounded with
chukkna to finish.

142. lu some i arts, the sign " nai " is commonly omitted.

Xliv I'ANJABl URAMMAK.

Genitive.

143. The genitive case is construed with several parts of
speech : —

(i.) With nouns, as Sarkar da. nial, The iiwperty of the state ;

(li.) With substantive participles, used as nouns, as Bahdvan
da bhar{iu?2\vala, The teacher of the boys ;

(Hi.) With adjectives, as Is kanm de laik, Fit for this business,

(iv.) Witli ^ormids, as Uh phal de khahadian rogi hogia, He
became ill by eating fruit ;

(v.) With verbs in the infinitive mood, as Uh mere ^u?i te
akk gia, He ivas offended at my coming ;

(VI.) With prepositions (see 120), as Guachi hoi potlii mere
bharaw de kaul liai, The lost book is loith my brother' ;

(VII.) With a participle, as Uh mere aunde M margia. He died
at the moment of my coming.

144. The noun, which governs the genitive, is sometimes
omitted, as Kaja de (ghar^ ikk putt janmiji, A son was born to the
king ; usdi (gall) sun, hear him ; ghar di^n (lokan de) waujhu,
like the people of the house.

145. The preposition is not always expressed, as Main usi
jaga rahanga, 1 will stay in this very place.

146. The sign of the genitive is very often omitted, as Is lai
for Is da la-i, on this account; ikk Nanak padri aia, a ^jnes^ of
Ndnak came.

147. The genitive is usually, though not always, placed
before the noun that governs it.

148. The genitive with tain is sometimes substituted for
the dative or accusative, as Un mere tain k&chu ditta, IJe gave me
a knife ; uh mere tain ap?ie nal le gia, ho took me ivilh him.

Dative.

149. The dative preposition nun is often omitted, as Uh
ghar gia. He ivent home.

Accusative.

150. The accusative is used after an active verb, as Uh
manukkh apjie ghore nun marda hai, the man is beating his
horse.

151. The nominative form of the noun is frequently
used for the accusative, especially after verbs denoting giving,
asking, or receiving, as Uh pothi mai nun dio. Give me that book ; un
i]jk sawwal mai nun puchhia, he asked me one qiiestioyi.

panjabI grammar. xlv

Ablative.

152. Instead of taking a preposition, the ablative sometimes
adds* or e to the final syllable, e.^., Meri jabani, for Meri jabau
to, By my tongue ; phajre, in the morning (see also 30).

loo. iVouns of time and place are often repeated, and used
in the ablative without a prepositiou, to express the idea of
continued succession ; as Uh ghari ghari aia, Ue came continually ;
nagar de phiik jandi khabar ghar ghar khiiicZ rahi si^ the news of
the burning of the city spread from house to house; but they are
more properly adverbs.

Vocative.

154. The vocative is construed witb an interjection, either
expressed or understood, as Ho munf/ia, 0 boy ! niarukkha
0 man !

Adjectives, adjective 'pronouns, and participles.

155. Such must agree ir\ gender,, number, and case with
the nouns, pronouns or infinitives, which they qualil'y, e.g., Uh
oprian gaian niin rakkhda sa, lie ivas keepifzg other people's cows ;
asin ihian jihiau galh'in nahin sunian siau, we had not heard
such words as these', ih kuri wadi hassanwali hai, this girl is a
great laugher.

156. When used to qualify several nouns of different genders,
connected with each other by a conjunction, they must either
ao-ree in gender and number with the nearest, or be put in the
masculine, generally the masculine plural, in reference to them all.

Verbs.

157. A Verb must agree in gender, number, and person,
with its subject, wheneverthat subject is in thenominative case, e.g.,
Jimidar iok bhaun nun ljah;in de se. The farmers ivere ploughing
•the ground ; sariiin trimatan milke kaum karangian, all the
women united will do the ivork.

158. When a verb has two or more nominatives in the
singular number, united by a conjunction, it may be made plural,
so as to agree wdth all of tlicrn ; but if they are of difiVrent gen-
ders, the verb must be in the masculine form, e.g., Pita ar dhi
kafi/ie jande se, 2Vi,e father and daughter were going together.

159. If all the nomiiiaiives are plural, or even the one
adjacent to the verl), their pei'sons being the same, the verb
refers directly to the last only, and agrees with it in gender, and
number, e.q., Pita ar uh diaii dliifiu ka^^hian jandiau sian, The
father and his daughters were going together.

1(50. When the nominatives are of different persons, the
verb conforms to the first, rather than to tlie second, and to tho

xivi tanjAuI grammak.

second ratlier than to tbo third, e.g., Main ar tiln jawjinge, I and you
will go, tiin ar tore bliai jaogc, yoit and your brothers icill go; but
tbo tbird person, if phiral, and nearest tbe verb, may prevail
over both tlie other persons, if singular, e.g., Main ar tiin ar tero
bbiii ka/dio jange, /, and ijou, and ijour hrothers, will go together.

161. An active verb, in the past tenses, when the instru-
mental is used, agrees with its object, if used in the nominative
form of the accusative, in gender and number, e.g., Kaj nai uchchi
kandh usari, The mason Iniilt a high wall ; but if the object is in
the accusative form, the verb must be in the third person, mas-
culine, singular, e.g., Raj nai uchhi kandh nun usaria, The mason
built a hioh tcall.

1G2. When there is more than one object in the nominative
form, the verb should agree in gender and number with the
nearest.

Infinitive and gerund.

163. Verbs in the infinitive, and gerunds, are subject to
the same general rules as nouns.

164. The infinitive of an active verb, which has a noun in
the nominative form for its object, must agree Avith that noun
in gender and number, e.g., Kachichian ];tiniau hongian, There will
be. gnashing of teeth.

265. Gerunds also sometimes conform their gender to that
of the nouns they govern, e.g., Mera bharau meii jamin atte
haweli pal chahanda hai, My brother icishes to build a house on my
ground ; but not always, e.g., Asin pothian parhia karde ban, We
are in the habit of reading books.

INDEX TO GRAMMAR.

.A.

Ablative case, 14, 30.

„ ,, prepositions govoriiiiip;, 122
,, ,, rules regardiug, 152, 153.
Accusative case, 13.

,, ,, rules regarding, 150, 151.
Adjective pronoims, agreement of, 155,

156.
Adjectives, agreement of, 155, 156.
„ declension of, 38, 39, 40.

,, formation of, 36, 37.

Adverbs, 113.

„ of time, 133.
Aggregate numbers, 126, 129.
Alphabet, Gurmukhi, 1.
Ap, pronoun, used I'cspectfnlly, 64.
Astronomical year cgmmences, 136.
An.viliaries used in forming tenses, 92.
,, ban, &c., other forms of, also
used, 99.

Bindi, rules regarding position of, in
declension of nouns, 27.

Cardinal numbers, 125
Case inHu-Kions, 8.
Cases, how many, 9.

,, distinction of, 10.
Casual verbs, how formed, 101.
Changes allowed in moods and tenses,

102—106.
Civil year commences, 136.
Comparison, degrees of, 41,
Compass, principal points of, 138.
Compound nouns, &c., gender of, 32.

,, verbs, how foi'med, 112.

Conjunctions, 114, 115.
Consonants, compound, 4.

Dative case, 13.

,, prepositions governing, 121.

,, rules regarding, 149.

Days of week, 134.
Declensions how tnanj-, 16.

,, iirst, how distinguished, 17.

„ „ first variation, 18.

D. — condCt.

Declensions second variation, 19,

,, second, how distinguished, 20.
,, first variation, 21.

,, second ,, 22.

,, third, how distinguished, 23.
first variation, 24,
second ,, 25.
„ third ,, 26.
Derivatives, how formed, 33.

Feminines ending in f, meaning of, 35,
,, how formed from masculines,
34.
Figures, names of, 123, 124.

,, numerical, 5.

"Fold," words denoting, 130, 131,
Foreign nouns, declension of, 29,
Fractional numbers, 128.
Future potential, how formed, 86, 87.

Genders, 9.

,, inflexion of, 8,
,, rules for determining, 31,
Genitive case, prepositions governing,

120.
Genitive case, rules regarding, 12, 143 —

147.
Genitive case, substituted for dative or

accusative, 148.
Gerunds, 184.

,, formation of, 91.

131

Ilojia snbBtitiited for jana in passive,
109.

Indeclinable nouns, 28.

Inliuitive, how formed, 90.

Instrumental case, rules regarding, 11,
141, 142, 161, 102.

Instrumental case with infinitive, ex-
presses certainty, &c., 108.

Irregular verbs, table of, 100.

xlviii

INDEX TO GRAMMAR.

Kof, declension of, 48.

liCttors, distinction of, G.
Lunar iiiuuths, divisions and datos of,
137.

Marks nsed in writing, 3.
Months, names of, 135.
i\Ioods of verbs, 82.

Nentor verbs in passive, 110.
Nominative ease, rules regardinc^. 140.
Nouns, syntax of, 139.
Numbers, 9.

,, inliexions of, 8.
Numerals, declension of, 40.

Ordinal numbers, 125.

Participles, agreement of, with nouus,

&c., 155, 156.
Participles, indefinite how formed, 88.
,, of verbs, 84.

,, past how formed, 8G, 87.

,, present, how formed, 86, 87.

,, substantive, how formed, 89.

Parts of speech, 7.
Peculiarities in parts of Panjab, 111.
Prepositions, 116, 118, 119.

,, used together, 117.

,, governing ablative, 122.

,, ,, dative, 121.

,, ,, genitive, 120.

Pronouns, ablative of personal, I and

thou, 75.
Pronouns, compound, 67.

,, ,, declension of, 68—

71.
Pronouns, contractions in, 79.
,, correlative, 57.
,, ,, declension of, 58.

,, definite, 45.

V—concld.

Pronouns detiniio declension of, 46.

,, elision in, 78.

,, government of, in syntax, 139.

,, how made eniphatic, 72, 73, 77.

,, indefinite 47.

,, ,, declension of, 49 —

52.
Pronouns, instrumental case, rules

regarding, 74.
Pronouns, interi-ogative, 59.

,, ,, declension of

60 62.
Pronouns, kinds of, 42.

,, oblique cases of, change in, 76.

retlective, 63, 64.

,, ,, declension of, 65,60

,, relative, 53.

,, ,, declension, 54 — 56.

,, simijle adjective, 44.

,, ,, personal, 43.

Proportion, words denoting, 127.

JEl

Root of verbs, 85.

Single, double, &c., how expressed, 132.

Teuises of verbs, 83.

., ,, how formed, 85.

Tippi, rules regarding, in declension of
nouns, 27.

Yerb gbalhia (active of) declined, 96.
,, (pas.sive of) ,, 97.
han „ 98.

how a ,, 94.

jana „ 95.

marnii (passive of) „ 98.
Verbs, kinds of, 80.

,, rules regarding sj'ntax of, 157 — ■
165.
Vocative case, 15, 154.
Voices of verbs, 81.
Vowels, 2.

GLOSSARY

TECHNICAL TERMS AND WORDS.

Gurumukhi.

English.

ABDHUT

ADDIAU

ADES

ADHAllWAA'JA...

ADEIARA

AGAST

AKASBIRT
AKASDfP
AKASPAUN
AKHARA

AKK

ALAP

all!

AMBARl

The sonnd with which singex'S begin their
music.

A kiu.i of Hiudii devotee who worships Shiv,
neglects the ceremonies of religion, and
goes naked, having the body besmeared with
ashes.

Fees or presents, given to priests, musicians,
&c.

A salutation of Jogis.

Tying one end of a sheet round the naked
waist, and throwing the other end overt ho
shoukler, a common preliminary to cooking
among Hindu women.

An arrangement, by which the profits of
cultivation or cattle-rearing ai'e devoted
equally between the pe son who furnishes
the land or stock and the labour.

A thing formed of paper, somewhat like an
umbrella, and turned constant!}^ over the
head of a bridegroom, as part of the
marriage ceremony.

Living on what Providence may send from
day to day.

A lamp, wliich Hindus hang aloft on a bam-
boo, in the month Kattak ; also a beacon.

Inhaling and holding the breath, a Jogi cere-
mony.

A place for wrestling or fencing or other
sports.

A plant, contaiuiug a milky juice, which gi'ows
abundantly in sandy jungles.

Tuning the voice for singing, taking the pitch.

A gohl or silver ornament, worn on the fore-
head, commonly consisting of several pieces.

A litter or seat, with a canopj', to ride in
placed on an elephant or camel.

GLOSSARY OF TECHNICAL TERMS.

ambciiCr

AMBfR ...

AMRAT ...

ANWLA ...

ARGJA ...

ausI
ArtI

asAurI ...

AST

ASTAK ...
AUGHAR...

AUNSf ...
AUTAR ...

A — continued.

Parings of the mango, dried in the snn.

The coloured powder, thrown by Hindus on
each other duriug the Uoli.

The food of tho gods, ambrosia, nectar, im-
mortality.

The nauio of au acid fruit, which is used for
medicinal, dyeing, and other purposes.

Tho name of a perfume of a yellow colour
and composed of several scented ingre-
dients.

A gold or silver ring, with a mirror set in
it, worn on the thumb.

A ceremony, performed in adoration of the
gods, by moving burning lamps circularly
round tlie head of the image, or before it,
accompanied Aviih boisterous music and
ringing of bells.

A kind of song or musical mode.

The ashes of the dead, the bones, &c., which
remain unconsumed by the fire of a funeral
pile.

A song in honour of a tutelary saint or
deity.

A kind of Hindu fakir, who.se habits are
very filthy, and who wears brass rings in
his ears.

A kind of figure drawn on the ground, in the
form of the head of a rake, by which a
superstitious ceremony is performed, by way
of jDroguosticating the visits of friends.

Birth, incarnation.

BABAL ...

BABAt/ ...

BABRANA
BABRIAN

bach

BACHBIGAR
BADAiVA

BADPH- ...

A father, a term used by daughters, and
especially in the songs, which are sung
at weddings.

A bier for an aged person, prepared with
special expense, as a mark of resjiect.

The long, loose, dishevelled hair of a fakir.

Hair too short to be tied into a knot.

An assessment, or exaction of laboui and
produce, inade by Government, in addition to
the regular taxes.

Exaction of labour without compensation.

The name of a sweetmeat, resembling the
mulberry, made of gram, clarified butter
and sugar.

The stubble of wheat, &c., still standing in the
field.

GLOSSARY OF TECHNICAL TERMS.

BADLA

BAGHt PAUNf ...

BAGPHAEAf ...
BAGPHARAI ...

BAH

BAHf

BAHIK

BAHINDA

BAHIEA '

BAHOEA

BAB.ORE DA TEUR

BAHUTTA
BAINCHHAR ...

BllSf

BAITHAK
BAJNf

BAKAIN

BAKHUKA

BAKHALfAN ...

B — contimied.

A certificate, given to a Government servant,
stating the terms of service, &c.

To tlap the arms against the sides, at the
same time making a load tremnlons sound
with the voice, done by beggars to excite
in the spectators an almsgiving humotir.

That which is given to a groom by the buyer,
after a horse is sold.

That which is given to the sister of a bride-
groom when she leaves him, after having
led or attended him a short distance on the
weddiag journey.

Flowing in of sand and water from the bottom
of a well.

A ridged cylinder of gold or silver, worn on
the arm by women as an ornament.

A common, or oi^en ground, near a village
where cattle assemble.

The stripping and robbing by native women of
any one whom they may meet on the 1st of
Magh.

Eating stale bread and drinking water drawn
the previous day, iiractiscd as a religious
rite by Hindus, on the Tuesdays of the month
Chefc, iu worship of the goddess of small-
pox.

Gifts to the bridegroom's mother, at a wedding,
by the bride's father.

The petticoat, sheet and breast piece, given to
a bridegroom's mother, at a wedding, by the
bride's father.

An ornament worn on the upper part of the
arm.

A man remarkable for corpulence and strength,
but not for wits.

A kingdom of twenty-two states, spoken of
a hill sovereignty,

A place where people meet to sit and con-
verse.

A jjerceutage of the produce of a field sot
apart for the benefit of the poorer classes, as
barbers, blacksmiths, bards, &c.

The name of a tree, having a thick umbrella-
sLap3d top.

A place prepared by Hindus to the memory
and for tlic worship, of ancestors, consistiug
of a pit, and a pillar formed of the earth
taken out of the pit ; there are generally
thi'ce or four together.

Wheat, gram, maize, &c., boiled whole and
eaten with condiments, such as salt pepper,
oil, &c.

lii

GLOSSARY OV TECHNICAL TKRMS.

BALA J ...

BALBAKKAllA
BALBALJA-VA

BALBIIAKKU

BALBHOG

BALGUJV ...

BALL

BAM
BAM

BAK

BAi^BA.jfR
BAND

BANDH ...
BANDHA

BANDH A

BANDHA
BANDH.\

BANDHEJ

BANDI ...
BANDNA...

BANG

BANGAR...

BANGWA...
BANGRI ...

BANi

B — continued.

That which i.s given to t'urpcuters o,nd other
artisans, also to Bnihiiians, ou the first or
second days after the Diw.ili.

A goat that has been offered to a deity.

To go round and round a person, in token of
devotion to his interests.

One who cats what has been offered to a deity,
it being supposed that lie does so at his
peril.

An offering to Krishna, presented early in the
morning.

The wall, hedge, or fence, surrounding a piece
of ground.

The leatlier thong used in driving a suhaga or
drag over ploughed ground.

A medium musical mode.

A mumbling sound, made by the worshippers
of Shiv, and supposed to be pleasing to him
as " Bam, Mahadew, bam, bam."

A well, or reservoir, with steps leading down
to the water.

A person who has charge of a forest district.

A mixed feed given to cows and buffaloes to
increase their milk.

Embargo laid on an article.

An article set ajDart as a jjledge for the pay-
ment of a sum of money.

Property devoted to religious or charitable
purposes, to procure the recovery of a person
from sickness.

Any thing forbidden to be sold publicly.

A string put about the neck in connection
with a vow.

A sum, given by stipulation to certain fakirs
at weddings, to ijreveut them from giving
trouble.

The name of an ornament, worn by women on
the forehead.

The Hindu ceremony of swinging a young
child over a heap of mud on the 12th of the
first pakkh of Bhadoji.

An ornament, worn on the wrists, made of
glass, &c.

Land, watered neither from well nor river, but
dependent on the x-ain.

An ornament, worn by women ou the forehead.

A kind of bracelet worn by women ou the

Wrist.

The devotional service of the Sikhs.

GLOSSARY OF TECHNICAL TERMS.

liii

Bank

BANK

BANKPATA
BANNA CHANNA

BANSTOB

BANYAN

BAR

BARA

BAi?A

BARA

BARAGf

BARAN

BARAJJ

BARA SUHI ...

BAR AT

BARATff

EA/^fAN

BARNA

BARJVf

BaSAKN.\G

BASANT

BASANT-PANCTIMfN
rata!

B — continued.

An anklo ornament, worn by womenj nsnaU)'
made of silver.

A wooden dagger used in fencing.

A large oil or ghi vessel made of skin.

Single-stick, dagger-exercise.

Earth thrown up into a ridge to form a
boundary.

The name of a caste who work in bamboos.

A Iliudu shopkeeper.

A dirge sung for those slain in battle.

A leather well-bucket.

A sheep fold or enclosure.

Ground on which melons, etc., are planted.

A clas.s of fakirs, who are under a vow to abstain
from flesh and wine.

A caste, one of the four primary Hindu castes.

The name of a low caste, much given to
begging.

The clothing, &c., given to a bride by the bride-
groom's father on the day of the wedding.

A bridegroom's party at a wedding.

The material manifestation of the Deity, I'iz.,
the universe viewed as constituting his
bodily parts.

Dal soaked, ground, and made up into bal!«
with condiments, and dried in the sun.

To devote an article, usually money, by pass-
ing it round the head of a friend in token
cf attachment and devotion to him, after
which it is given away to the poor.

A present of clothing, jewels, etc., sent to a
bride before marriage, by the family of the
bridegroom.

Performing religious rites for a family; the
office of a household priest.

The name of the fabled snake, which is said
to be coiled ronnd the earth, to keep it from
bursting.

The spring of the year (from middle of March
to middle of Maj') according to the Shiistras,
but among the common people, from mid-
dle of February to middle of April.

The fifth day of Magh, distinguished among
the Sikhs as the anniversary of Gurii Govind
Singh's decease.

The share of produce which belongs to Got-
ernment,

liv

GLOSSARY OF TECHNICAL TERMS.

ILVTARNf

BAT ASA .
BATE 11 RI

BATLOn ...
BATxYA ...

BATT
BATTI
BACLf ...

BAURYA ...
BED

bedant ...

BEDf

BEGARt ...
BEHf

BEfN

BEL
BELJ/A ...

BEB
BET
BHABRA...

BHABUTIA
BHADDA2V
BHAI

B —continued.

. The river, over ;vliich ITiiulus Biipposo tlio
souls of the departed pass, in cnlering tho
invisible world ; also a cow offered to Brilh-
mans, when one is near dying, Avith a view
to his safe passage over.

A sweetmeat.

. Food sent by the family of a bride, of the
higher class of Hindus to the lodgings of
the groom and his family, on the first day
of the wedding ceremonies, it being con-
trary to rnle to receive them under tho
bridal roof on the first day.

. A large brass vessel, containing one or two
manuds, in which Hindus cook their food
when large quantities are required.

. A mixture of meal, oil, and some fragrant
material, which is used as a substitute for
soap, having the property of making the
skin soft and delicate.

, A boundary line between fields.

Extra allowance of food to sepoys.

. A well, in which there are steps leading down
to the water.

. A low caste, who inhabit the jungles, and live
partly by the game they catch, and partly
by thieving.

, A wooden canopy or pavilion, underneath
which Hindu marriages are performed.

. The name of a Hindii system of philosophy.

. A division of the Khattri caste, to which Guru
Nauak belonged.

, One who works under compulsion, whether
paid or not.

. The food placed before a wedding party at the
bride's house.

, An irregular stream with a clay bottom,
having the api^earance of a canal, of which
there are two in the Jalandhar Doab.

. Money given to dancing girls and others at a
wedding.

, The stick, with which the hand of a bride-
groom is struck, as a part of the marriage
ceremony.

A coarse rope made of grass, straw, etc.

. The low land bordering on a river.

, A caste of the Jaini persuasion, chiefly em-
ployed in trafiic.

A fakir who rubs himself with ashes.
The first shaving of a child's hair.
An honorarj' title amongst Sikhs.

GLOSSARY OF TECHNICAL TEEMS.

BHAjf ...

BHAJWAN
BliAN

BHAN7) ...

BHAXDAR
BHAEBEARf
BHARO ...

BHARWaI
BHAI'HIARA

BHATI ...

BHATRA

BHATT ..

BHATTA
BHATTI ...
BHATTf ...
BHaULI ...

BHA-Ux\f
BHAUI2 ...

BHET
BEITTA ...

BHOJKf ...
BHONDAN

B— continued,

A present of fruits, sweetmeati?, etc., sent by
the parents of a bride and bridegroom to
their friends, when inviting them to the
■wedding.

Salmon-colonred, reddish-yellow, coloured
with geru (fakir's clothes).

The mark made through a green field by
turning down the stalks on both sides, in
dividing it between two parties.

One who sings or I'ecites verses in abuse of
another, and with a view to injure his
character.

A fakir's cooking-place.

A sudden rise in the price of grain, etc.

A watering-place for travellers, etc., being
furnished with vessels ready filled.

Wages given to a teacher.

One who prepares victuals for travellers at an
inn.

Land bestowed on a Brahman or fakir by a
ruler, as an act of religious almsgiving.

A low caste of Brahmaus, that subsist by

A division of the Brahman caste, generally
employed in singing the praises of persons
in the hope of remuneration.

Food taken to farmers and their workmen in
the field.

Food prepared for the family of a deceased
person by a relative or friend.

Grain given by a zammdar to a blacksmith,
on having a new hoe or ploughshare made.

Paying a share of grain, etc., as rent or reve-
nue, the cutting and gathering being done
under the inspection of a servant of the
government or landlord.

The wheel on which the rope of a well-bucket

turns.
The sound made with the beating of shoes,

" as the shoes went bhaur, bhaur," spoken of

one cast in a suit.

A sacrifice, offering, or song of praise, in Jion-
our of a goddess.

The white earth, which, when ground and
mixed with water, is used by boys in learn-
ing to write.

A Brahman, who officiates and receives the
offerings at certain shrines.

Money given to the presiding Brahmans at the
close of a wedding.

Ivi

GLOSSARY OF TECHNICAL TEEMS.

BHUXRA
BHUaKA

BiAnjTtJ

BlAiJ

bichhCtA

BICHKANUa

BIDAIGI
BIDDH ...

BfJAK ...
BfN

BIND

BINDf ...
BINNC ...

bIr
bIr

BIK.VGf ...
BISAEJAX

boddT ...

BOHUL ...
BOK

BOKK.\ ...
BOB

BRAf
BUDHKA...

B — continued.

Prevalence of an epidemic or other sickness
ill a particular locality.

A place, enclosed with a thorn liodf>"o, ontside
of a village, where cattle are kept, each
zamindiir having his own.

A .suit of clothes, given to the bi-ide by the
bridegroom's father, two days after mar-
riage.

A vegetable or fruit left for seed.
A ring, worn by women on the toes, the upper
side of which is broad.

, An oi'uament worn on the central part of
the ear.

. A present given to a person on dismissing him.

. The timbers, set obliquely at the edge of a
well, to support the wheel on w-hich the
rope runs.

Invoice, or price ticket.

, A name applied to two kinds of musical in-
struments, the one a stringed, the other, a
wind, instrument.

. A_ coarse rope of grass or withs, coiled within
a kacheha well, as a support to keep the
sides from falling in.

, The name of an ornament worn by women on
the forehead.

,. A pad or mat placed on the head to support
a burden.

. Meadow or woodland reserved for the Govern-
ment.

. A boundary line between fields.

. A religious ascetic, who abandons terrestial
objects, thoughts, passions, etc.

. A mantar, repeated by Br.ahmaus, etc., at the
close of piija for the purpose of giving the
God his dismission.

. The small tuft of hair that a Hindu retains on
the crown of his head.

, A heap of grain on a threshing floor, winnowed
and ready for stoi'ing away.

,. A he-goat, especially one kept for breeding
purposes.

,. A leather-bucket used in drawing water from
a well.

,. A kind of silver or gold ornament, worn on
the feet, loins, arms, &c., made so as to
tinkle.

.. Grain given to carpentens, etc., at sowing time.

.. A boy's pigment-stand, used by school boys in
writing on their wooden tablets.

GLOSSARY OF TECHNICAL TERMS.

Ivii

BUHUi>7l ...
BUNJAHf

BURDO BURDT
BY AN A ...

B — continued.

Tlie first sale in the morning', for which tho
cash is paid down.

A division of the Khattri caste, comprising
fifty-two gots, the metnbers of which inter-
marry among themselves, bnt remain sepa-
rate from other Khattris.

Fighting cocks, &c., on the condition that the
(jwuer of the winner takes Loth.

A pledge or earnest money, a rupee generally
being placed as a depo.sit, after a bargain is
made, and before the fnll price is paid up,
to prevent either party retracting.

CHABUTARA
CHADAR.i

CHAKAR ..

CEAKK ...
CITANCAL

CHANDAtJA

CIIAUDHARI
GHARH ...

CHAT
CHATrH ...

CHAU

CHAU BACHCHA

CHAUKA
CHAUNK

An elevated place to'sit on, made of bricks or
earth.

The ceremony, among Sikhs, of marrying a
widow to a brother, or other relative, of the
deceased husband, which consists in having
a single sheet spread over the contracting
parties by the officiating Granthi.

A sharp-edged iron, or steel, discus, carried
on the head by Akalis, and used as a weapon.

A frame on which the wall of a well is built.

A low mean person, one of low caste, an
oittcast.

A coloured awning, stretched with the Granth
over a bi-ide or bridegroom, in the ceremony
of Mayan at weddings.

The headman of a village or of a trade.

A trench dug in the ground and used as a
fireplace, when large dinners are to be cook-
ed, and several pot.s are to be set on at one
time.

A mess for cattle, made of ata,, salt and water.

The ceremony of feeding Brahmans and others
on special occasions, as on the consecration
of a well or tank to expiate the gnilt sup-
posed to have been acquired by killing in-
sects in digging it.

The colter of a plough.

A reservoir of masonry, usually adjacent to a
well.

A place besmeared with a mixture of cow-dung
and mud where Hindus eat.

A square place prepared on the ground, over
which ii^a is spread at weddings, dedications,
&c.; on the Atii, marks are made by a Brah-
man or barber to obtain favourable omens
from the planets, and these marks are wor-
shipped b}^ the brifle and bridegroom, or
other parties concerned.

Iviii

GLOSSARY OF TECHNICAL TERMS.

CHAUNKf BlIARNf

CHAUNPKALf

CHAUXTiiA

CHAUPAB

CHET ...

CHHABBA

CHHAKK

CHHATTf

CHHEDNI

CHHfMBA
CHHUCHHI

CHIKA ...
CHIPPf ...

CB.ITTHA

CHOLf ...

CHOri ..

chuArI ..

CHDHARHTflA.
CHtJHRA...

CHUKAWA
CHUKANTI

CHUNGI ...

CHtJR

CHtJRMA...

CHUTKA...

CHUTKf i

C — continued.

, To sleep on the gronuil, iusfccad of ou a bod,
froui religious motives ; to fuHil a pilgrim-
ago without sleeping on a bedstead, i.e.,
wlieu a company of pilgrims stop at a
place ou tlu'ir way, those, wIjo iutend join-
ing them there from the surrounding villages,
come in, and with them many of their
friends, who keep watch thi-ough the night,
and return liome the ue.x^t morning.

, A kind of uccklaco worn by women.

, See Ghabutara.

A game played with long oblong dice.

The name of the first month in the civil year.

A small basket used for keeping bread in.

Presents given to a bride by her maternal grand-
parents.

A piece of rod silk sent to announce the death
of a person to his relatives.

A shoemaker's awl, but used in the Panjab only
to cut leather, not to bore holes, and its blade
is always flat.

A washerman.

The iiart of a gun-stock, in which the ramrod
is inserted.

A funeral pile, a bier.

An oval-shaped dish usually made of wood,
used by fakirs.

A memorandum of money paid, or wages of
servants.

A short gown, worn by women, reaching only
to the waist.

A large lock of hair on the top of the head.

A bamboo, used for raising a load to be de-
posited on the back of a beast of burden.

A well with four Persian wheels.

The name of a very low caste, whose business
is sweeping.

The rent of a village or district.

The sum agreed upon as the price of any
thing.

Tax levied on merchants by weighmen, being a
handful of whatever is weighed.

A set of bracelets, extending from the wrist
up the fore-arm.

A dish consisting of bread broken and mixed
■with ghi and sugar.

A large handful, as much as can be taken up
with the hand and fingers extended.

A small handful, a? much as can be taken up
with the thumb and fingers.

GLOSSARY OF TECHNICAL TERMS.

lix

DACHCIINA

DAIIA

DAf

DAIA

2>AKAUT

DAKHULA

DAMDAMA

DAMMANSfHf ...

DAND

PANDA ,

DANZ>AUT
DAxYPATTAR ...
DARAIN

DARBAR

DARMADARf ...
DARSAiVf

DASAUXDH ...

DASOGL\HRf ...
DASOTRA

DASTAK

DAUNDAUNKARNA

DEHRA

DIIXB

DII.illA

D7JAfDEXf

ditanasari ...

. ., A present to Rrtihmans on solemn or sacrifi-
cial occasions.

... A stick fastened to the neck of cattle, to
keep them from running away.

... The bride's attendant, who instructs her in
the performance of the ceremonies.

. . . The bridegroom's attendant, who instructs him
in the performance of the ceremonies.

... A caste of Bi-dhmans, who consider them-
selves able to bear the calamity of tho
jabbardan, and therefore do not hesitate to
receive it.

... Tho entrance of a wedding party into a city
or village.

. . . A monum^ent raised in commemoration of great
Guriis among the Sikhs.

... A ]>roportionate distribution of a bankrupt's
property among his creditors.

... An ornament worn round the arm above the
elbow.

... A fakir whose head and feet are naked.

... A Hindu salutation.

. . . A deed of conveyance for a gift.

... An inflated bnffalo-skin used as a buoy in
ferrying a stream (common in the hills.)

,.. The common appellation of the great Sikh
temple at Anmritsar.

... Adjustment of a dispute.

. .. A draft payable at sight to one bearing
certain marks, which it describes.

... A tithe or votive offering of one-tenth of the
estimated value of a person or animal, given
to a god.

... A method of sharing, by which one takes ten,
and the other eleven parts.

... Ten per cent, of revenue given to the headman
of the village.

. .. Demurrage or fine imposed and renewed daily
for delay in obeying orders.

... To publish by beat of drum.

... A sacred sepulchral monument or Guru's seat.

... An nnwalled tank or pond.

. .. The high ground which has not been over-
flown by the current of a river.

.. To sit before anyone, and obstinately i-efufe
to leave, by way of extorting compliance
with some demand.

, :. The name of a musical mode, which is only
performed after three in the afternoon.

GLOSSARY OF TECHNICAL TERMS.

DnAiJA ...

DIIARAf ...
DHARAB ..

DHARMSAL.V

DflfNGULt

DnOK ...

BHtjAN ...

DIBBIl ...

doabA ...
DOHAR ...
DOi?A
DONNA ...
DtJM

dCy

DUNGWAf
ENDWl ...

GAHA
gahaI ...

GAITRI ...

GANDA ...

GANDHILA
GANGAUTI

GARASNA

GARIST ...

U — co7itii)ued,

. Something tlll•o^vll into the opposite scale, to
balance a vessel in which, a liqnid is to be
weighed.

. Hire for taking care of articles.

. A beai? of grain, or quantity of otlier mer-
chandise, collected to be weighed.

. An inn, where poor travellers are supplied
gratuitously.

. A wcll-bnckot attached to a pole, which -vvorka
on the lever principle.

. An appointment for two litigants to meet at a
certain place to have their cause adjudicated.

, An ignited pile of chaff and rubbish, around
which people warm themselves in cold
weather.

. A species of spear grass used in sevei-al
ceremonies.

. A country between two rivers.

Ploughing a field both ways, length and cross.

An ornament worn by the bride at weddings.

The country between two small streams.

The name of a caste of Muhammadau musi-
cians and bards.

A tract of country lying between two moun-
tain ridges.

Collecting grain, harvesting.

A hoop-shajDed mat or cushion, made of cord
or cloth, and placed on the crown of the
head by those who carry burdens, especially
by those who carry vessels of water.

Seizing and holding under restraint persons or
propertj^ belonging to a debtor, in order to
compel jiayment.

Threshing or treading out corn with oxen.

The name of a mantar, a prayer repeated by
Brahmans with the rosary.

A string with knots, worn on the neck, &c.,
as a charm.

The name of a very low caste, a sort of gipsies.

A kind; of earth obtained from the Ganges
and used for marking the forehead.

To get one into trouble by pressing a claim
which cannot easily be met.

The mai'ried state or condition of a secular
(not a monk.)

GLOSSARY OF TECHNICAL TERMS.

Ixi

GAUJ^fMAR

GA-UE ...

GAUiJ ...

GA-UiZi ...

GHEULI ...
GHUNGA.VI
GIRDA ...

GIRf

GOKHBtJ

GOT KUX.'^LA
GRANTHi

GUHA ...
GUHARA
GUJJAR ..
GtJiY

GURBHAI

GURWaR...

GUTAWA..,

GUTT

HAL

HAR
HAR

RARE .
HARHAr.
HARf

HABNA

G — continued.

... A caste of peoi)]e whose women, wanderinj'
away from home, pi'etend to be widows, and
having induced persona of wealth to marry
them, watch their opportunity to seize and
carry oif valuable property.

. . . The name of a musical mode, sung at middaj-,

... The name of a caste of BraJimans that had
their oi'igiu in the couuti'v of Gaur.

... The name of a musical mode, sung towards
evening.

. , A cow that gives rich milk.

... Grain of any kind, boiled whole.

... The circle of hair round the head, when the
crown is shaven.

... A title of a class of Hindu fakirs.

... An ornament worn on the wrist, being a ring
with a ridged back.

... The eating together of persons of the same
family on the bringing home of a bride.

... One whose business it is to read and expound
the Grantli,— very few, however are able to
do the latter.

... A dried cake of cow-dang.

... A stack of dried cow-dung.

■■■ A caste of people who sell milk,

... A hair-cloth, or hemp, sack used for loading
asses, oxen, and mules.

. . A fellow-disciple of the same Guru.

... The day on which one is initiated as a disciple.

... A mess for cattle, made of cut straw, oil cake,
meal, water, &c.

. . . A women's hair, plaited and hanging down the
back.

... A state of ecstacy into which fakirs work them-
selves.

... A string of beads.

... A long succession of fields with luxuriant
crops.

... A mountain torrent.

... A Persian wheel.

... A portion of land-tax levied while the corn is
standing, before it is ripe, practised by the
Sikh government.

... To guess at the weight of a thing by lifting
it.

Ixii

GLOSSARY OF TECUNICAL TERMS.

HASLf ...

hattAl ...

UtL.V AVASfLA
UINDAKf

UOKA ...

hundAbhara.

HtJN KCtN...

U — continued.

A gold or silver collar ■worn by women and
childi'en as an ornament.

Slnittiug up all the shops in a market.

Ouo by -whose aid employment is obtained.

The character and writing in which accounts
are kept.

A public proclamation.

Coutract for transportation of goods, including
the payment of duties, without extra ex-
penses.

The ups and downs of life.

inAmI
indeI

isr

Land, &c, free from toll, &c.

An oi'gan of sense, a name given to the different
organs of action and perception; those of
action being the hand, the foot, the voice,
the organ of generation and the organ of
excretion. Those of perception being the brain
or .mind, the eye, the ear, the nose, the
tongue and the skin.

A favourite, or patron, deity.

JABHEDAR
JAGG

JAGIR ...

JAJMAN ...

JAKHMANA

JAKKH

JAMAN TAHAD
jANAilPATRI ,.

JANEU .,
J AN GAM...
3ANNT ..

JAP

A man of rank and spirit.

A great feast given to Brilhmaus and the poor
from religious motives.

Land given by Government as a reward for
service.

A person, on whose custom Brahmans, barbers,
and others have a legal claim. The heredi-
tary Brahman or barber, &c., of a village
must bo ijaid his fees, whether he be
employed, or another.

Compensation to a soldier for a wound or
the loss of a limb in battle.

A very holy man and most devoted worshipper.

Bail or security.

A horoscope in which the birth of a child,
year, lunar date and configuration of the
planets at time of birth, are detailed.

A string Avorn round the neck by Brahmans
and Khattris.

A class of Hindu fakirs, who wear matted hair,
and ring a bell.

The company, whicli attends a bridegroom at
a wedding.

Silent repetition of the Name of God.

GLOSSARY OF TECHNICAL TERMS.

Ixiii

JAP

SAT
J ATT
JHARAL ...

JHAfif ...
JHlWAR ...

JHUSMUSA
jfUJ7 BUTf

JOG

JUHAR ...
JUN

KACHCHH
KACHKOL

KADilAf ...
K AH AN I ...

KAJJAL ...

KALANDAR

KALS
KAMAJV ...

KAMARKOT
KA^GAN...

KANGAA'A

KANGHA ..
KANGiiE ...

KAN JAR ...

J — contijiued.

A devotiou -which consists in silent repetition
of the Name of God, and counting the beads
on a rosary.

Matted hair as worn by fakirs.

A caste of farmers.

An excavation by the side of a river, from
which water is drawn np for irrigation.

Long continued rain.

The name of a caste who catcli lish and birds,
and carry palkis.

The morning or evening tvvfilight.

A favourite source of gratification, a besetting
sin.

Austere devotion and intense meditation,
practised by Jogis.

A Hindii sakitation.

One of the eighty-four lakhs of births or trans-
migrations, to Avhich bad men are subject.

. Measuring land or estimating the produce.

, A dish used by devotees to collect their offer-
ings in, being half the shell of a cocoa-nut.

. Weeds, &c., cleaned out of afield.

A marriage engagement.

Lampblack, with which the eye-lids are
painted.

. A kind of monk, who deserts home and friends,
and travels about with shaven head and
beard.

. An earthen water-vessel, used in Hindu wor-
ship.

. The jugglery performed by women at the time
of mairiage, by which it is supposed the
bridegroom is affected, and ensnared in the
bride's love.

. An exterior city wall built for defence.

, An ornament worn ou the wrists by men and
women.

. A parti-colcured thread, tied round the right
wrist of a bridegroom or bride.

.. A large comb used by Sikhs.

.. The name of a game, in which boys draw lines
with charcoal on stones in two diilerent
places.

.. A class of people, who wander about manu-
facturing and selling surki mats, baskets,
&c.

Ixiv

GLOSSARY OF TECHNICAL TEllMS.

KAA^Of ...
KANTHA ...
K-CNtJNGO
KAPAL KIRYA

KARAH

KARAH PARSAD

KARBATT

KATH

KES

KHABCHU
KHADAR

KHADDA

KHAN DA

KHANNI

KHAPPAR
KHARAii

KHARAUX

KHARI

KHARJ

KHASRA

KHATT

KHATTA

KEEP

KHIDAI

KHING

KHIXTHA
KHOBHA

KHOJJI

KHOSSA

KHUCHCH
KHtJD

K — continued.

... An officer appoiuted by Government to value
a crop.

... A rosary, made of laVge beads of gold, silver,
crystal or ouyx.

. . . An officer, who keeps an account of tbc tenures
by which lauds arc held.

... A ceremony among Hindus, by which, when a
corpse is bm-nt, the nearest relative breaks
the skull, in order to allow the tenth sans
to escape, nine being supposed to have
departed at the time of death.

... Aboard used for levelling ground drawn by
men or oxen.

... A kind of sweetmeat, made of flour, sugar and
ghi.

... Self sacrifice, with a view to obtain salvation.

... A marriage engagement.

... Hair of the head.

... A left-handed man.

. . . The lowland on the margin of a river, which
is occasionally overflowed.

... Stream running through a ravine.

,., A two-edged dagger, worn on the head by
Akali's.

... An ordeal of fire taken into the hands, to prove
one's innocence.

... The alms-cup of fakirs.

... A blanket, placed on the top of a cart, for
carrying food for the bullocks.

... A Avooden sandal, fastened on with thongs.

... A creek, inlet or deep water-course.

... The bass in music.

... Ajjpraisement of a crop, and the book in
which recorded.

... A lot of presents, g-iven to a bride by her
parents.

. . . Daily account, or waste-book.

... A trip ; the goods carried in a single trip.

... Compensation for amusing a child.

... A stringed instrument, played with the
fingers.

... A patched quilt, worn by ascetics.

... Marshy ground, a bog.

... A detective or tracker of thieves.

. . . One who has no hair except on the chin.

... A thorough investigation.

... Green barley or wheat, cut for horse feed.

GLOSSARY OF TECHNICAL TERMS.

I XV

KI?mA ...
KfRNE ...
KOH

KULPAT...

KULT.\RAK

KUNDAL...

KUNGt5 ...

KUPP

KUiiAM KARAlll

K— continued.

To rain moderately, to eprinkle.

Artificial monrning and weeping at fnncrals.

A large leather vessel for drawing water
from a well.

Family reputation.

A youth, who is a credit to his family.

An iron ring on an ox's neck, by which ho is

secured against thieves.
The nam© of a very fine composition of red

colour, made of aunlii, used by women to

ornament their foreheads.

A stack of chaff.

A dish prepared to be eaten on the occasion of
the first meeting of the parents of a bride
and bridegroom, and in which other persons
are not allowed to participate.

LADDa

LADDA BA.B.VNA
LAG

LAGAN

LaGMAR

LAIPALAK

LAJJU

LALER

LALERA

LAMBARDAR ...
LAMBtJ

LAN\

LANGHAf

langhanI

LAT

LA-U

LAU

LAULASHKAR...

LAUN

L.\UN

A load or burden for a hired animal.

To carry on hire (on mules, horses, &c.)

The fees given to various functionaries at

Aveddings, &c.
A present, sent by a bride's father to the

house of the bridegroom, with the summons

to the wedding.
Withholding fees from Brahmans and others

at weddings, &c.

An adopted child.

A well-rope drawn by the hand,

A cocoanut.

An empty cocoanut shell.

The headman of a village.

A wisp of grass, &c., used in lighting a funeral

pile.
A farmer's estate, with all its appurtenances,

oxen, ploughs, &c.

Ferriage, or hire of a boat, or toll at a bridge.

A rude stile in a hedge, consisting of a forked

stick.
The current of a river.

A crop or cutting of grain or grass, &o., that
is cut more than once in the same season.

A slanderous charge.

An army including baggage, followers, &c.

A well-rope drawn by oxen.

A ceremony at Hindu weddings, in which the

bride and bridegroom make four circuits

round a fire.

Ixvi

GLOSSARY OP TECHNICAL TEHMS.

LAUPAU ...
LAUS

lavihar

MAHAL ...

mahAparsad

MAHANT
MAHASSUL

MAHITA
ilAHtJRAT

MAJABi
MALWA

MANAUTI

MAND
MANG

MANGETAR
MANHA

mAnjhA

MAT^SAT

MANTRA
MABH

mAM
MASAN

MASANDA

MAT

MAT
MA-ULl

MA-UN

••I
III

L — contimied.

Souielhinp; given instead of cash to dischargo
an obligation.

Extra pay to servants, &c., ou a journey.

, A hired reaper.

, The framowcrk of rope to which the earthen
pots of a Persian wheel are attached.

, Meat, or food presented as an offering to an
idol.

. A headman among Hindu fakiJrs.

. One appointed bj^ Government or a landlord
to superintend the harvesting of grain, etc.,
that is raised on shares.

. A title of respect applied to Brahmans and
others.

. The time supposed favourable for engaging in
any enterprise or entering upon any busi-
ness, as determined by divination.

. A Churfta who has become a Sikh.

. That which is spent on account of a village,
by the headman for the benefit of fakirs
etc., settled bj' a tax levied half-yearly.

, Agreeing to meet pecuniary obligations for
another.

, Low moist ground on the bank of a river.

. A betrothed female.

. A betrothed boy or man,

. An elevated platform in a cornfield, on which
one sits to watch.

. The central portion of the Bari Doab,

. A man's height, used in speaking of the depth

of water in a well or tank.
. An incantation or chant.

, A monument erected in memory of a deceased
Hindu.

,, A small room, erected on the roof of a house.

,, A place where corpses are burnt; also the
bones that remain after a burning.

., A Gtiru's priest, who receives offerings and
presents them to the Guru.

. , A monument erected in memory of a deceased
Hindu.

I, An abbej' or cloister of Sanniasi fakirs.

.. A wreath of thread of various colours, chiefly
saffron and white, worn by women on the
head at weddings.

., The masonry work of a well that remains
above ground.

GLOSSARY OF TECHNICAL TERMS.

Ixvii

MEDNf

MELAN
MELf
MILKH
MIKaSI

MISAL

MISSAR

MITf

MODflf

MODf
MUCHALLAKA

MUKAT

MUKHALtJ
MUKLAWA
MULHO

MUNIAR
MUSADDI

MUSALLA

NAKHAS

NAMONARAIX
NANKAR

NANT
NAT

NECHf ...

NEUNDA...

M.~- continued.

. A body of pilgrims going to visit the tomb of

a saint.
, A female guest at a weclcliug.

A male gnest at a wedding.

A family estate or patrimony.

A caste of Mnsalmaas, employed as musicians,
and bards.

A petty dependeucj' subservient to the author-
ity of a Riija.

A title of respect for Brahmans.

Day from which interest is reckoned.

The man, who stands on the edge of a well,
and handles the chaj-as, iu drawing water.

A storekeeper.

A fine, imposed in certain cases of arbitration,
upon the party refusing to abide by the deci-
sion.

Deliverance of the soul from the body and
exemption from further ti-ansmigration.

A passage by which mountains are entered.

Bringing home a wife after marriage.

A bait-bird, set near a trap, to entice others
of the same species.

A manufacturer of glass armlets.

A headman in a Raja's, or Sardar's house-
hold.

A kind of staff, T shaped, carried by fakirs,
to place the head on iu prayer.

An open market where horses cattle, &c., are
sold.

A form of salutation among Sunniasis.

An allowance in lander money, to husbandmen
and others.

A gold ear-ring worn by Hindus.

The name of a tribe of jugglers and ropo
dancers.

Food given to Brahmans daily for one year, for
the benefit of a deceased person.

An invitation to a feast.

pAnI ..

PAHILtJN

A farmer who rents and cultivates land belong-
ing to another.

A cow, or buffalo, that has given, or is about
to give, her first calf.

Ixviii

GLOSSARY OF TECHNICAL TERMS.

PAHUL ...

PAINTH

PAIBI

PAKKHULf

PALACH

palItA

PAMMA

PANCH OR PANCHAIT
PANDHA

PANJOTRA

PANJRATNA ..

PARAMHANS

PARS

PARITl

PARS AD ...
PASANG ...
PATH
PATTAN ...

PATTH" ...

PATWaM
PAULI ...
PAWITTRA

PETLA ...

PEURf ...
PHAHURA

P — continued.

. The Sikli b.nptism, or rite of initiation, which
consists iu spi-inkliug-, on the face of the
candidate, a kind of sherbeo, previously con-
secrated, and passing round what remains, to
be drunk by all the initiated, who are pre-
sent, out of the same cup.

, . An open market, or market place.

., The walk for bullocks in drawing water from a
well.

. . The large canvas sheet, spread at the bottom of
a cart.

.. Ground left for a time, nntilled and fallow.

.. A roll of candle-wick used in exorcising evil

spirits.
., A name given in ridicule to Brahmans iu the

Panjab.

.. A Committee of arbitration.

.. A school-master, or Brahman who directs the
weddings and other ceremonies of a family.

... Five i^er cent, of the revenue, given to the
headman of a village.

,. Five things put into the mouth of a deceased
Hindu, viz., gold, silver, copper, pearl and
coral.

.. An ascetic, who professes to have subdued
all his passions by meditation.

. . A sacred day, or season of religious, idolatrous
festivity.

. . One of the Brahmans, that officiates at a wed-
ding, holding a secondary place, and attend-
ing to anything that may require his
services.

.. Pood, or sweetmeats, offered to the gods.

,.. A make-weight to balance the scales.

.. Reading the sacred books as an act of devotion.

.. A landing-place, or ferry, where the shore is
smooth and hard, and the water fordable.

,.. A young goat, that has not yet begun to give
milk.

. . One who keeps the land accounts of a village.

.. A four anna piece.

... A ring, made of dabbh grass, and worn on
the fourth finger, on occasions of presenting
certain offerings.

. , A bathing place, where there is little or no
descent to the water.

.. A wafer, pasted by Hindus on the forehead.

.. A wooden scraper for removing manure from
a stable.

GLOSSARY OF TECHNICAL TERMS.

Ixix

PHAKK ..,
PHALA ,.,
PHALKA ..

PHALtJ .,.

phAnt ...

PHARAKA
PHATKA...
PINGAL ...
PI/J

POR

PUJJAT ...
PUNN
PUEAN ...

RABAB ...
RAG

RAGNf ...

EAHaU ...
RAH IT NAMA
RAHURAS

RAKKH ...

RAKKHI ...
RAxYBaS ...
RA2;GISAUDA

rapt! ...

RAR^
RASOI ...

ratab ...

RATH
RA-U

P — continued.

. A gentle shower of rain, a drizzle.

. The cotter of a plough.

. A square wooden frame, slightly loaded, drawn
by oxen in treading out corn.

. A plough-share.

, The arm of a river.

. The shining-out of the sun on a rainy day.

, A winnowing of grain.

. A treatise on prosody or versification,

. A threshing floor, or place where grain is
stacked up.

A hollow bamboo, attached to a plough per-
pendicularly, with the lower end behind ths
share, and the u]>23er having a hopper to con-
tain the seed, which is thus drilled into the
fuiTow in passing along.

That which has been paid on a sum due.

Charity given to obtain merit.

, The name of one of the eighteen Hindu Sdstras.

. A kind of violin with three strings.

, A musical mode of which there are six, named
after six Deotas.

A tune of a class distinct from the rags ;
thei'o are thirty, named after different god-
desses or devis.

, A pause, or repeat, in music.

, The name of the Sikh Code.

. A form of worship, used by Sikhs in the
evening.

Land reserved by Government, the wood, grass,
&c., on which, is not to be cut.

Wages for keeping watch.

The apartments occupied by Ranis.

Merchandise bespoken at a certain rate, [iiTes-
pective of what the market rate may turn
out to be.

A village chaukidar, who reports to Govern-
ment.

A level piece of ground.

The place where Hindus cook and eat their
food.

Daily allowance of food for horse.s, Oittle,
etc.

A four-wheeled native carriage.

, The course, or dry bed of a river.

Ixx

GLOSSARY OF TECHNICAL TERMS.

B,— continued.

... A wandcrius class, who practise bcggiug, quack-
ery, thagi, etc.

... A marshy spot in a field, or on the border of
a stx'eam.

. . Watering a field previons to plonghiug.

. . . Level ground, bare of verdure.

... The [soaking of the ground, produced by the
over-flowing of a I'ivor.

... A preparation of sugar, etc., in small cakes
covered with til-seed.

... A man who is inattentive to religious duties.

.,. A day-labourer.

... Cash, i-eady money.

. . . One who pays cash ; a cash-keeper.

. . . The red powder, used by Hindus at weddings
and at the Holi.

. . . That which is sent by a girl's father to the
bridegroom elect in the ceremony of magni,
consisting of seven dried dates, and various
other things.

. . . The course, or dry bed. of a river.

... A sponge, one who lives on others.

... Something additional asked for by a purchaser,
after a bargain is concluded.

... A torrent foi*med by rain.

RlUL ...

RAUN ...

RAUNf ...

B.AVR

REJ

REUiJi ...

KIND

ROJANDAR
ROKAR ...
ROKAKY.\
R0L.4

KOPNA ...

RUHAfi ...
RULD

RUNG A .

RUBH ...

SADH
SADHWAf

SAGAN ...

SAH.\

SAHUKaR

SAf

SALHABi

SAMADH
SAMl

SAMRAN
SANDHI ...

SANDHfX

... A religious person or saint.
... The stick put under the hinder part of a cart,
to prevent it from tilting.

... Presents, or alms, given on contracting a
marriage.

... The day appointed for a wedding, and fixed

by astrologers.

... A money-dealer or capitalist.

... A small sum given to seal a bargain.

... Damp, applied to land subject to inundations,
or that is well watered by the proxinaity of
a stream.

... A Hindu, or Sikh, tomb.

... A defendant in a law suit; also, a cultivator
of the soil.

... Mentioning the Name of God.

... A child or animal, etc., dedicated to the gods,
and to be redeemed at one-eleventh of the
value set upon it.

... Repeating mantras, and sipping water, at
sunrise, sunset, and midday, a ceremony
performed bj^ Brahmans, Chattrfs and
Vaisas.

glossary:op technical terms.

Ixxi

SANDHU
SANHSf ...
SANf ...

SANKALAP
SANKH ...
SANNIASI

SAPAEDA

SAPARDAt

SARADH

SARANG

SARANGI

SAREWAEA

SARGAM...
SARGAST

SARfNA ...

SARNll

SASTAR BASTAR

SATABa

SATi

SArrf

SAUEfl SALfTA
S AW AD H AX ...
SAWAYYA

siApA

SIDDU

SIHRa

S — continued.

The name of a family among the Jatts.

The name of a class among the J&tta.

Cnc straw, mixed with grain, oil-cako and
water, as food for cattle.

A vow, or consecrating a thing, to God.

A shell blown by Hindiia at worship.

A devotee, who professes to have abandoned
the world.

A masician, attending on singing women.

Musicians, attending dancing girls.

A Hindu ceremony, in which they worship
and feed Brahmans on some day during tho
month Assu, in commemoration of their
deceased ancestors, and for their special
benefit.

The name of a musical mode,

A musical instrument like a violin.

A Jain devotee, who wears a slip of cloth over
his month, to avoid the inhalation of
animalcute.

The seven sounds of an octave ; the gamut.

A thing, formed of paper, somewhat like an
nmbrella, and tui-ned over the head of a
bridegi'oom in the marriage ceremony.

The grain given by farmers to tho ChiSmars,
inhabiting their villages, in compensation for
the menial services occasionally exacted of
them.

An inflated skin used to carry passengers
across a i-iver.

Arms and accoutrements.

A match for firing a gun.

A woman who immolates herself on the funeral
pile of her husband.

A market where dry goods are bartered, the
]price being fixed by a go-between.

Tent, bags, bedding, &c., loaded on a camel
in travelling.

A form of benediction, used by Brahmans to
inferiors.

The name of a measui-e in poetrj-, and a mode
in mnsic.

Tho ceremony of weeping, or making lamen-
tation, for tho dead performed by women.

A fakir of great attainments, a woudeu (worker,
eighty-four of whom are generally stated to
exist.

A chaplet of flowers, or a piece of gold or
silver fringe, worn round the forehead by a
bridegroom at the time of marriage.

Ixxii

GLOSSARY OF TECHNICAL TERMS.

SIKKH .
SINGH .

sirbalA,
sirh!

SIRfR^G .

SIRNf
SlTTHNf .

SODHf .

sOdra .

SUKKH

SUNDKA
SIJTAK .

S— continued.

A disoiplo, or follower, ol" Nauak,

A Sikkh, who ia a' follower of Govincl Singh,
aud has been formally iuitiatocl by i-eceiviug
the pahul.

The attendant of a bridegroom, who rides
behind him on horseback iu the marriage
procession.

A bier, shaped like a ladder, used by Hindus.

The name of a musical mode, appropriated to
the afternoon iu winter.

Sweetmeats offered to saints.

Obscene or abusive songs, sung by women at
weddings.

A title of the Guru, who resides at Kartar-
pur, and of his followers.

The name of the lowest of the four great
Hindu castes.

A vow made to obtain some temporal bles-
sing.
A pack-saddle.

Ceremonial tmcleanness from child-birth,
lasting forty days, and extending to every
thing in the house.

2'AKA
TAKNA ...

TAKYA ...
TALLA ...
TANGAR ...
TAP

TARAf ...
TEUR BEUR

TEWA

THADDA

THAPI

THOKA SIKKH
THOSSA

riKKA

riKTIKl

A copper coin equal to two pice.

A small hatchet, carried by Sikhs to cut tooth-
brushes for themselves.

The dwelling place of a fakir.

Low ground, contiguous to a mountain.

A net, in which cut straw is carried.

A -kind of austere devotion.

A marsh, or meadow land.

A full suit of woman's clothes the teur
consisting of three pieces, the petticoat,
short gown and shawl; the bcur, of two
bodice and veil.

The record of one's birth, from which one's,
fortune is to be calculated.

A land-mark, or boundary pillar.

Dried cakes of cow-dung.

The carpenter caste among Sikhs.

The thumb presented turned down, in token
of denial.

A mark, made by Hindus, on the forehead,
&c., as a sectarian distinction.

A prop, shaped like a T, on which fakirB
lean to rest or pray.

GLOSSARY OF TECHNICAL TERMS.

Ixxiii

TIRLOK
TULSI

UDHAL ...
UJ

VACH ...

VAC SOLA

YXDDH ...

VADHAWA
YAB.N ...
VAJNf ...
VANG ...

yAra

VaRNA ...
VATAHERf
VATiVA ...

VATT
VATT

VED

VERAR.i ...
viXhtA ...
VIHRA ...

virAg! .

VIRT

T — continued.

... The three worlds ; heaven, earth, and helL

... The name of a plant, (basil), which Hindus
deem sacred, and worship.

... A woman, who leaves her hasband, and
takes up with another man.

... Accasation of an innocent person.

... A tax levied by the lambardar of a village
on those who are not zamindars.

... One who mediates between two parties, a
mediator.

... Ground from which the crop has been
removed.

... A song, sung on the birth of a child.

, . . The surface of a roughly ploughed field.

... See bajni.

... An oi-nament, worn on the wrists, made of
glass, lac, etc.

... A sheep-fold, or enclosure, with a hedge
round it.

... See barna.

... See Baiehri.

... See Baina.

.. See Ba^f.

... Moisture of ground, making it fit to plough ;

also the proper time for sowing.
... See Bed.

... Wheat and gram sown mixed together,

... A lawfully married wife.

... A yard, surrounded by buildings.

... A kind of wandering fakir, who practises
certain austerities.

... The clientship (jajm&ni) of a Brahman, Nai,
etc.

Ixxvi GLOSSARY OF TECHNICAL TERMS.

GLOSSAEY

TECHNICAL TERMS AND WORDS-

English. Gurumukhi.

ACCOUNTS {Terms with reference

to) ... ... ... ... Chittha; liiudaki ; khasrti.

APARTMENTS (Quee?!.s') ... Ranbas.

ARBITRATORS (ren)is/o)-) ... Panch ; puucbait.

BARDS {Terms for) , Bliand.

BASKETS {Kinds of ) Chhabba.

BATHING PLACES {Term for) Petla,

BEACON Akasdip.

BIRTHS {Terms referring to) ... Jauampatri ; sutak ; iewa ; vadhawa.

BOOKS {Names of) Pingal ; puran.

BURDENS (Pad /o)-camji7i<7) ... Bmnu ; EncZwi.

(Terms used with reference to) Chuari ; gun ; khara)- ; khep ; ladda ; ladda ;

babu?ia ; pakkhuli ; sadhwai ; taugar.

BURYING PLACES {Terms for) Masan, samadb.

CARRIAGES (ZincZs o/) ... Ratb.

CASTES {Different) Ba«iyan ; baran; barar ; baurya ; baustor;

bunjiihi; bedi ; bhatt ; bbabia ; bliatra ;
chauchi ; cbab7-a ; dakaut ; diim ; gai'ist ;
giristi; gnjjar; gaunimar ; gaur ; ja<( ;
jbiwar ; kanjar ; majabi ; mirasi ; nat ; raiil j
sandhu ; sanniasi ; sanhsi ; sudra.

CATTLE {Common for) ... Bahik.

{Enclosure for) ... ... Bhuara.

{Food for) Band ; bar ; cbat ; gutawa ; khud j ratab ; sani.

{Instruments for) ... ,., Dahii ; kuucJaL

CEREMONIES {Various) ... Babinda;bakhuk{i; bahira; balbaljanfijbaudua;

bi'u-na ; ch&tth ; cbannki bharnf; saudhu ;

saradb ; varna.
{Terms with reference to) ... Pawittra.

CRAFF {Stack of) , Kupp.

CHARITY (Tern /o>-)... ... Panu.

GLOSSARY OF TECHNICAL TERMS.

Ixxvii

C — continued.

CHARMS (Ends o/)

CHILD {Adopted)

CITIES (Terms nith reference to)

CLIENT (^Termsfor)

CLOTHES (Kinds of)

COOKING (Ousfoms ot)

CONTEM PT (Tenns of)

COW {Teryns relating to)

CULTIVATION (Customs re-
(ijarding)

(Terms)

Bandha ; bisarjan ; gauda ; gaitri ; gatri ;
janeu ; kantha ; mantra ; palita.

Laipiilak.

Kamarkof.

Jajman ; virt.

Choli ; teur benr.

Adhar wani/jii.

Baimchliar.

Guha ; j?nhara; glienli ; pabilun; thapi.

Adhiilra ; bajni ; batai ; braf ; bhaali.

Ball; bach; biar; bohul; bhatta; bhattf ;
bhan ; cha-u; dasogiari ; dohar ; dungwai ;
gabai ; bar; kadhai; karab : laiigbam ;
la-n ; hivihar ; nianba; phahura ; phala;

bhan; cha-u ; dasogiari ; dohar ; dungwai ;
gabai ; bar; kad/iai; karah : langham ;
la-u ; hivihar; nianha; phahura; phala;
phalki ; phatka ; phalu ; pi;- ; por ; rann ;
rauni; rej ; salhabi; vaddh ; vah?i ; vatt ;

DEATH (Bones collected after)
(Bier xised at)

(Oeremonies at)

(Dirges sxing at)

(Food used at)
(Mode of announcement of)
DEBTS (Terms with reference to)
DECOY BIRD (Term for)

DEEDS (Kinds of)

DEVOTEES (Kinds of)

(Practices of)
(Salutations of)
(Terms relating to) .

DEVOTION (Kinds of) ...
DIGNITARIES (Variom)

DISTRICTS (Names for)
DRAFTS (Name for) ...

Ast.

Baban; chikka ; sirAi.

Kapal kirya ; nechi ; panjratna , satf.

Bar ; kirne ; siaioa.

Bhatti.

Chhatti.

Damman sahi; lanpau; manauti; miti; pnjjat.

Mulho.

Danpattar.

Abdhiifc ; anghar ; baragi ; bhabutia ;
biragi, dancZa ; giri ; jakkh ; jangam; kalan-
dar ; paramhans ; sarewara ; sadh : siddh ;
viragi.

Akaspaun ; akasbirt ; hal ; jap ; jap ; jog ;
samran ; tap.

Ades ; (Zandaat ; juhar ; namonarain ; ram ram ;
samadhtiu.

Babnina; bam; bhajwan ; bhanf?ar;

cliippi ; kachkol ; khappar ; khintha ;

mahant ; ma,t ; musalld ; eaukh ; ^ikfiki •
takiya.

Jap ; jap ; path ; tap,

Chaudhari; jabhedar; lambardnr ; musaddi;
patwdri,

Manjha.

Darsani.

Ixxvi

GLOSSARY OF TECHNICAL TERMS.

EARTH (Kind of)
ESTATES {Term for)

Gaiigauii.
Milkh.

Babal.
Piiudlia.
Lima ; pahi.

FATHER (Term used for)

FAMILY PRIEST {Term for)

FARM (Terms referring to)

FEES (Given to priests, musicians,

etc.) Addian!; baliij ; bharwai 5 bhatti ; biduigi;

dachclihriii ; laus.

FERRIES (Terms applicahle to) Langhai; pattan.

FESTIVALS (Potcder used at) ••• Ambir;rola.

(Apparatus \ised at) Akasdi'p.

(Various) Basant panclimin ; jagg ; parb.

FIELDS (Bo^indaries, etc., of) ... B&ddh; balgun ; bamia;ba<<; bir; channa;

. . . Bakkalian j bariau ; churma ; ghungani ;
parsad.

... Banbajir.

... Ambchur.

. . . ^nwla ; laler ; lalera.

FOODS (Kinds of)

FORESTS (Term relating to)
FRUITS (Dried)

(Kinds of)

GAME (Kind of)

• ••

Chaupa?-.

GESTURES (Terms applicahle

to)

...

Baghi pauni.

GOAT (Sacrificial)

...

Balbakkara.

(Breeding)

...

Bok.

(Toung)

...

Patth.

GODS (Food of)

...

Amrat.

(Incarnation of) ...

...

Aufcar ; harkth.

(Songs in honour of)

...

Avti; astak.

(Terms used mth reference

to)

Balbhakkh, ise.

GUNS (Term ivith reference

to)

ClibucliLi.

GRASS (ffuuZs 0/)

...

Dibbla; lambu.

HAIR (Terms used tdth reference
to)

HANDFUL (Terms for)

HIRE (Kinds of)...

HOUSE (Roo7n above)

Babrian ; boddi ; bbaddan ; choti ; girda ;
gntt ; jat : kes ; khossa.

Chufka ; chntki.

Dharaf; khidai; rakkhf.

Mari.

INN (Terms nith reference to)
INVITATION (To a feast)
IRRIGATION (Term) ...

Bharo ; bha^Mara ; dharmsalft.

Nennda.
J haral.

GLOSSARY OF TECHNICAL TERMS.

Ixxix

LVBOUR (Terms applicable to)
LAND {Tei'tns applicahle to)

LAW (Terms)

LAMPBLACK (Term for)

.. Bach; biichbigiir ; bigari ; I'ojandar.

.. Bangar; bara ; het; bhafi; bir ; clhjiha ;
iloaba ; donna; dim; iniiiiii; jiigfr ; khadar ;
khobhn ; mantZ ; paliicli ; rakkh ; rar ; raur ;
tarAi; thuddo.; iaUii.

... Darmadrirl; dastak ; d/ioli ; galui ; juman
tahad khanni ; khojji ; khuchchh ;

lau ; missal; mnchallaka ; rapti ; sami;
uj ; vachola.

.. Kajjal.

MARKET (Terms)

MARKS (Tertnsfor)

MILITARY (Terms)

MISCELLANEOUS (Term.^) ...

MONEY (Terms ^vith reference

to) ',

MONUMENTS (Kinds of)
MOUNTAIN PASS (Term for)

MUSIC (Notes)

(Ki7ids of)

(Terms of)

(Instruments) ...
(Attendants)

NakliaS ; paini/i ; satti.

PeiD'i; fikka.

Bdtti; jakhmaua; laii laskai*; sastar bastar;
sataba.

Daun danu karna ; dhai doui ; garasna ;
haiial ; biin ; kun hila wasila ; hoka ; jiun huti ;
khabchu ; misal ; paulf ; rind ; ruld ; thosaA.

Rokar; rokarya ; sahukar; taka.

Debra : mar/i ; mat ; samadh.

Mukhalu.

A; sargam.

Asauri ; dhanasari ; ga-nr ; ga-uri ; rag ;
ragni ; sarang ; sawayya ; sirf rag.

Aliip ; bam ; kharj ; rabau.

Bin ; khing ; rabab ; sarangi.

Sapai'da; eapardaf.

OFFERINGS (Kinds of)

OMENS (Ways of iahing)

ORGANS (The)

ORNAMENTS (Kinds of)

Balbbog ; bhei ; dasaundh ; kardhparsad j
karbatt ; mabd paraad.

Aunsi; chaunk; kangre ; mahurat.

Indri.

Alli ; arsi ; babi ; babntta ; bandi ; bang ;
bangra; bangri; bank; bichkauna ; bichhua ;
bindi; bor ; chaukar ; chaunpkali ; chur;
dand ; dora ; gokhru ; bar ; hash' ; kangan ;
nant ; vang.

PERFUMES (-S'itkZso/)...

PHILOSOPHY (Hindu)

PIGMENT (Used for writing
icith)

PILGRIMS (Term /or)

Argja ; ha.tn6. ; knngir ; vatna.
Vedant.

Badhka; bhi«a,
Mednf,

Ixxx

GLOSSARY OF TECHNICAL TERMS.

PLACES {For meetino, etc.) ...

PLANTS (KiiuU of)

PLEDGES {Term used with
reference to)

PRIESTS {Termft relating to) ...

PROPERTY {Term ni^ed u-ith
reference to)

PURCHASES {Terms relating to)

RAINS (Storm at end of)

{Kinds of)

{Sun shitting after)
REPUTATION {Man of)
{Family)
REVENUE {Terms)

RIVER {Sacred)

{Ei7ids of)

{Shins for sivimming) ...

{Current of)

{Course of)
ROPE {Kind of)

P — confijnicd,

Bai^/mk ; chabtltara ; chauiitr.'i ; dlu'iiin.
Akk ; tulsi.

Biindha .
Bai'iii ; bliojki.

Bandha.
Bdgpha?ai ; byanii.

Agattb.

Jhaci ; kiuna ; phakk.

Pharaka.

Kaltarak.

Knlpat.

Cbukdna ; dasotr.a ; barf ; inami ; kachcbh ;
kanoi ; kaiii'igo ; mahassiil ; maiwa ; uaiikar ;
panjotra ; pafwaji ; sami ; sarfna ; vacb ;
vajni,

Batarni.

Bein ; bar/i ; khadcZd ; kbar{ ; phanf ; rii?7i.

Darain ; saraai.

Laf.

Ra-n ; rnbar.

Ber.

SALES {Tenns used %vith re-
ference to)

SALVATION {Term for)

SANDALS {Kind of)

SERVICE {Certificate of)

SHEEP {Enclosure for)

SHOEMAKERS {Instruments)...
SICKNESS {Term relating to) ...
SIKHS {Special terms relating to)

SINGLESTICK {Terms used at)

SNAKE {Kind of)

SPORTS {Place for)

{Term applicahle to) ...
SPRING (Fame /o?-)

Baiidb ; bandha ; bbarbhan ; bijak ; buhnui :
dharat ; harua ; rangi sauda ; rokar
I'okarya ; runga ; saf.

Mukat.

Kbaraun.

Badla.

a?*a, va?"a.

Chbedni.

Bbnara.

Bani ; bhaf ; chadara ; darbar ; granthi j
gurbbai : gnrwar ; kangba ; khanda ;
masanda ; niajabi ; pahnl ; rahatnama ;
raharas ; sikkh ; singh ; sodhi ; takua ;
thoki sikkh.

Bank ; bankpa^a.

Basaknag.

Akhara.

Burdo burdi.

Basaut.

GLOSSARY OF TECHNICAL TERMS.

Ixxxi

S — continued.

STATES (Hill, term for) ... Baisf.

STOREKEEPER {Term for) ... Modi.

SUITS (Term used u-ith refer-
ence to) ... ... ... Bhaur.

SWEETMEATS (Kinds of) ... Batdsii ; badana; reuci; sirni.

TANKS (S'mcZ o/) Dhah,

TITLES (Of respect) ... ... Mahant, mahita, missar.

(Of ridicule) ... ... Pamma,

TRADES (Term for) Mnniar.

TRANSMIGRATION (Term with

reference to) ... ... ... Jiun.

TRAVELLING (Terms used xcith

reference to) ... ... ... Sa-ur?i salita ; sundka.

TREE (Kind of) Bakain.

TWILIGHT (Morning or evening) Jhusrausa.

VESSELS (Various kinds of)
VOW (Kind of)

Bank ; bailoh ; kals
Sukkli.

W^ASHERMAN

WEAPON (Kind of) ...
WEDDINGS (Ceremonies at)

(Gifts)

(Food at) ...

(Fees given at)

Clihimba.

Khanda.

Agast ; chandana ; kaman ; laan ; sargast ;
sntthni.

Bahora ; bahore de tenr ; barasuhi ; barna ;
brahmichhakk ; hhixtt ; lagan ; ropna ; sagan.

Batehrij behi ; bbaji ; got kunala ; kuram
kai-ahi ; vateheri.

Bagpharai ; bandhej ; bel ; bbomdau ; lag,

(Different parties at, Barat ; dai ; daia; niel ; melan ; jjarita;
names of). sarbala.

(Apparatus used at) Bed ; bedx ; belna ; kangana ; ma-nli ; sihrii ;
ved.

(Terms with refer- Ddkhalii ; ga»7i ; janny; kath ; kahani ; lagmdr;
enceto). mang; mangetar ; muklawa j saha.

WEIGH TS (Terms with reference

to) ... ... ... ... Dbara, pasang.

WELLS (Kinds of ) ... ... Ban; bauli; chuharb<a; barha<,

(Terms regarding) , . . Bah ; biddh ; bind ; cbakk ; cbaubachcba ;

mausat ; nia-an ; mod^i ; pairi.

(Instruments) Bara; bhauwi; bokka; clWnguli; koh; lajjii;

laun; mahal.

Ixxxii GLOSSARY OF TECHNICAL TERMS.

W — contimied.

WOMEN {Terms applicable to).., Udhal; viahta.

WORLDS {Three) Tirlok.

WORSIIIP {Ceremonies at) ... Arti.

YARD {Surroundedhy buildings) Yahra..
YEAR {Term for) diet.

AUTHOR'S PREFACE.

How excellent is that Supremo Being, who, by Ilis Power,
having created the garden of the earth, adorned it with various
kinds of colours and shapes, and made each flower and fruit
in it so beautiful in its excellence, that, to the present day, no
wise man, by his wisdom, has been able to alter the original
form of even one single leaf in it, or to make and manifest
anything after a new fashion. Again, how very extremely
powerful is that Supi'eme Being, who does whatever He wills.
Behold ! the same man is sometimes poor, sometimes rich, no\r
a king, and now a beggar; and how exceedingly wonderful is
His Creation, for the form of one does not blend with that
of another. From hearing of those factories,^ which He has conti-
nually made and obliterated up to the present time, it is plainly
manifest that the Creator has no need of any one ; and this also
becomes known, that He has made the world in such a wonder-
ful way, that the making and effacing of it is His custom from
old. Behold ! the holy, the pious, the bad, the good, kings, and
subjects, who have come into it, they have never been tdlowed
always to remain in it. If you ask the truth, then the world
is a place of halting, and those people, who come here and live
long, and, forgetting their death, become oblivious of their
Creator, they lose their birth^ in play. If I were to write an
account of the people of the whole world, then I Avould never
come to an end, but in this book I will narrate somewhat of
the circumstances of a very small portion of the world, namely,
of the Panjab, and the people who have come into this land dur-
ing the last four centuries, and the deeds and acts which they did
before they, at last, took their original road. There are three
parts in this book. In the first part, there is a short account
of the life and deeds of the ten Gurus (spiritual teachers)
commencing with Baba Nanak, who was one of the
best amongst the holy men of this country, down to Gurii
Govind Singh, who laid the foundation of the Sikh religion.
In the second part, there is a narration of events, commencing
from the Maharajah Banjit Singh down to the arrival of the

' I.e., persons, who are Ilis -worksbops in which His doings are carried on.
' The expressions " birth and death " "coining and going," &c., are repeatedlj-
used to Bignify life.

Ixxxiv PREFACE.

English in tlic Panjab. lu tbe third part, there is an account
of the songs and stories and rites and customs of this country,
and a short enumeration of the castes, reh'gions, and beliefs.
This book I, Panciat Sardha Ram, who live in the city of
Phalour, in the district of Jalandhar, prepared agreeably to the
desire of His Honor (possessed of high virtues, most merciful,
the ocean of kindness) Mr. (Sir Donald) MacLeod, Lieutenant-
Governor of the Panjab, in the year 1922, Bir Bikrumajit, i.e.,
18C6 A.D. ; whoever shall fix his thoughts on it, and travel
through it from beginning to end, will place in his mind the
full particulars of the Panjab.

HISTORY OF THE SIKHS.

PART I.

CHAPTER I.

Account of Bdha Ndnah.

In a village, called Raibliondi Talwan(^i, which is now known
as N.'inkala, situated in the district of the Tasil of Sarakpur, and n«
the division of Lahaur, in tho house of a Khatri Vedi,^ named
Kalu, who^ at ,that time, was the Paiwari (land steward), in
the year 1526 B.B. i.e., the year 1469 A.D., on the day of the
full moon of the bright half of the month Kattak, at midnight, a
son was born. When Kalu gave information to his family priest,
then be, having" meditated according to the customs of the
Sastras, called the name of that child Nanak, and said, " O
Kalu ! this child will be of a very good and religious nature, and
many people will follow after him ; he is the beloved of God, and
will remove the perplexities of many people; and remember this
also, that this is no child but an Incarnation of the Deity; for
this reason, his name is Nanak Nirangkari (Nanak, the incorpo-
real). He will regard the one Incorporeal Lord only as true, and
will reverence no one else." On hearing this, Kalu was greatly
pleased. When he had accomplished all tho rites and customs
observed at birth, and had dismissed the priest with nmch kindness,
he said, " O Lord, I thank Thee, with all my heart and soul, for
that Thou hast caused such a wonderful son (o be born in tho
house of such a poor one as I." Now they i-elate his history
thus ; that Avhen Nanak avus nine years ohl, then, agreeably to
liis father's command, in the hot season, he went to a jungle
to graze his buffaloes, and becoming distressed from the heat, he
went to sleep under a tree ; people say that a black snake crawled

^ The B;'ib;'i Khatris (or tlic Kliatris of the line of Nanak) arc divided into
two families, the Sot?/ii and Yedi, Ijut the term Soc//n is generally applied to the
disciples of , or converts to, the Sikh reli<^ion from Gurii Govind's time, and Yedi is
applied to those who were converted by Nanak, but they are not called Siughs, for
it must be remembered that the Sikh race only took firm root and began to bo
so called from the time of the lastGnru, Goviud Singh.

•2 HISTORY OF THE S1KH8.

on to him, and, haviug spread its liood over his face, shaded him.
In the meanwhile, Raibiihir, who was the proprietor of that village,
liaving seen this his state, said to himself, " This child is some
worshipper of the Deity," and haviug come to his fatiier, began
to say to him : '' This thy son is very holy." When Nanak was
fifteen years old, then his father^ having given him twenty
rupees, and sent with him (to attend on him) a servant, named
Bhai Bald, who from old had lived in the house, said to him,
" 0 son ! do thou go and purchase some good merchandise."
Then Nanak, taking him (Bala) with himself, ii^sued forth to buy
something ; after haviug gone a little way, he saw a company
of beggars, who were destitute of food and clothes, and, having
taken compassion on them, fed them with those twenty rupees.
Balii, his servant, admonished him much, saying, " Kalu sent
you to buy some good merchandise, why do you throw away
these rupees to no purpose ? " Nanak did not heed him in the
least, but thus addressed him, " 0 BaUi, Avhat merchandise is
better than feeding the holy in the Name of God ?" and having
thus said, he returned home. When Kalu heard this, he beat
Nanak very severely, andthenews of it reached liaibular^ who, from
having seen the snake overshadowing the face of Nanak, had great
faith in him ; he, Rfiibiilar, gave the twenty rupees from his own
pocket, and thus relieved him from his beating ; but as Nanak
still used to take money from the house (of his father), and
expend it iu the name of God, at last his father sent him to the
city of Sultanpur, which is iu the district of Kaptirthala, to the
house of his sister Nanaki, and wrote a letter to this effect to
Lala Jairam, who was Nauak's brother-in-law. " Whereas Nanak
causes much loss here, I have, therefore, sent him to you ; do you
keep him with you, and teach him some business and profession,
that he may eschew the society of beggars, and become fit to
associate with the good." When Nanak arrived in Sultanpur,
then Nanaki and Jairam, on seeing him, were much pleased";
moreover, after a few days, iu the year ISiO, on the 14th of the
bright half of the mouth Magliar, they placed the lad in service
as storekeeper* to the Nawab Daulat Khan Lodi, and having
made over to him a thousand rupees in cash, said, " {) Nanak ! now
take up this business, and do not cause any loss ! if God wills,
thf^u thou Avilt obtain much profit from this occupation."' Nanak,
having taken with him that serv^ant, whose name was Bhai Bala,
and who, by caste, was a Sandhu Jatt, began to carry on the
transaction of the business : still his custom of Jiiving' food and
drink, to and bestowing clothes on, the good and holy, which he
had from old, did not depart from his heart. AVhen, in this

* A store is kept up by all small chiefs from wliicli supplies of flour, dal, &c.,
are issued to their atteudauts ; this is called the Modi Khaua or Commissariat
godown.

CHAP. ].-ACCOUlS"T OF BABA NANAK.

manner, he had continued carrying- on, for >ome time, tlie affairs
of the business, and had rendered his accounts in full, then in
the year 1544r, on tlio 5th of the bright half of the month Maghar,
he became betrothed, in l^akhoke Randhawa, to the daughter of
Mula Kliatri, who, by family, was a Chona. When the day of
his marriage drew near, then Nanak's father, Kahl, together
with his brotherhood, setting forth from TalwancZi, came to
iSultanpur, and thence, having formed the marriage assembly,
in the year 1545, on the seventh of the bright half of the
month Bhfidon, went to Pakhokc Randhawa, and performed the
marriage of Xanak. Having completed the marriage,
Nanak went fur some days to Talwandi ; then, when some
days had passed, having come from there to Sultanpur, ho
began to carry on the business of the store Nanak, who always
remained engaged in the worship of his Lord and performance
of service to the good and holy, did not show much affection to
his wife. One day, when his sister Nanaki had admonished him
much, he cohabited with his wife. After a short time, in his
thirty-second year, a son Avas born in the house of Baba Nanak,
and his name' was called Sir! Chand. When Siri Chand was
four-and-a-half years old, then another son was conceived. This
is the occurrence of one day ; Nanak, from the desire of worship-
ping his Lord, went out and did not return home for three days ;
on this, it became reported in the city, and, in Nawab Daulat's
(mind) there arose this suspicion, that Nanak, having embezzled
the money of the store, had gone away somewhere. When the
Nawab had spoken some severe words about Nanak to Nanak's
brother-in-law, Jairam, then Nanak. having returned on the third
day, rendered his accounts in full, besides a surplus of seven
hundred and sixty rupees in the accounts to the Nawab's credit;
this sum he asked to be distributed to the good and holy, and
from that very day, having left his family and the business, he
became a free man. The Nawab and other people admonished
him much, but he would not listen to what anyone said; but, from
that day foith, ho took up his abode in the jungles and
tombs, and, seated there, commenced to give utterance to the
songs, full of the sorrow of separation, which are written in the
Granth-Sahib. Then, after three months, that child, which had
been conceived, was born, and his name was called LakhmiDas.
When Siri Chand was four and three-quarter years old, and
Lakhmi Das a baby in arms, and ]Jaba Nanak had turned devotee,
then Nanak's father-in-law kept JSiri Chand with himself, and
left Lakhmi Das, who was young, together with his mother, in
Sultanpur, in the house of Jairam, who was Nanak's brother-in-
law. In the meanwhile, news reached Nanak's father in Tal-
wanrfi, that Nanak had turned fakir. KjIIu, on hearing it,

A 1

HISTORY OF THE SIKHS.

became very auxious, and calliugf Mfirdana theDiuHj who was the
Mirasi (family bard) of the family, said to him: '*Do thou go
and brinaf news of Nanak from Sultanpur." When Mardana
came to Nanak, on seeinsj his fakir-like state, he commenced to
say : " 0 Nanak ! what disguise is this thou hast assumed ? and
what advantage is there, in leaving thy family, and becoming a
fakir?" Nanak said to him: "That house is false, but this
abode to which I have attained is true ; but come, I have, for a
long time, desired thee, do thou remain with me.'' Mardana at
first refused to remain with him, but afterwards, of his own
accord, accepting hunger and nakedness, he began to live with
him. Nanak, having called that Bhai Bala, who was his old
servant, sent him to TalwancZi, saying-, " Do thou go in place of
Mardana, and give Lala Kalu certain intelligence of Nanak
having become a fakir." Then Mardana and Nanak both began
to live together, and when Baba Nanak gave utterance to songs
in the worship of his Lord, Mardana, having set those songs to
music, used to play them on the rebec, and sing them. Seeing
his new customs and strange habits, all the neighbouring people
began to call him a wanderer from the right road. When
Mardana, a Mirasi by caste, who was weak at heart, heard him-
self called a wanderer by his brethren, he became sorrow-
ful ; on which Nanak said : " 0 Mardana ! do not thou become
wavering ; this is the custom of the world that those, who leave
their ways, and follow the road of God, them they call
mad and wanderers ; but there is nothing to fear, for we have
no regard for them, and have sold ourselves in the name of
God, who is Lord of all." Then Nanak, together with Mar-
dana, having come to Emnawad, to the bouse of Lalo the
carpenter, who was a very good holy man, lived there. When
he had determined to remain there a while, then Mardana
went to Talwanrfi for some time to visit his family. At first,
on the very hearing of the words of Bala, Mahita Kalti and his
brother Laid were much grieved about Nanak ; but when
Mardana gave them further full news of him, they became
still more distressed, and were greatly enraged at him (Mardana).^
Mardana explained much to Kalu, " 0 Mahita ! Nanak
has not become a fakir, but a banker of bankers, and a king of
kings " ; but Kalu, on hearing his words, heaved many deep
sighs of regret. In the meanwhile, Rfiibiilar, hearing of this
circumstance, that Mardana had come from Nanak, called }\im
to himself, and asked Nanak's news. When Mardtina had told

' In consequence of what lie had told them. " Gal da har houa" means to
become like the necklace roviud the neck. AVheu a person comes and bothei'S
any one and annoys him greatly, the common expression nsed is " You have
become a weight ou uic like the necklace round my neck."

CHAP. I.— ACCOUNT OF BABA NaNAK. 5

liiiu of his lioly state, tlien the Jli'}, with luucli entreaty,
said, " If thou wilt also obtain me a sight of him, I shall ever
remain under a debt of gratitude to thee." Mardana replied,
" 0 K.'ii ! I have no control o\ev the fakir, but, on my own
])art, 1 will show no remissness in taking you to him.'^ In
the meanwhile, Mardana, according to his promise, set forth
to return, and taking Bhai Bala, who had arrived before hiro,
came to the house of Lalo, the carpenter, and, rejoining
Nanak, told him the news of all being well at Talwanrfi. One
day, when they saw Nfinak seated alone, Mardana and Bala,
joining their hands, petitioned : " 0 Gurii ! Raibular is very
iinxious to obtain a sight of you, and if to-day you will go to
TalwancZi, then his desiro will be fulfilled," Nanak, having
agreed to their request, took his leave of Lalo, the carpenter,
and, departing thence, reached TalwaucZi, and, having arrived
at the well of Biihi, stopped there. Then Nanak's household,
having heard of it, came, and, immediately on seeing his fakir-
like state, storming, began to say, " 0 Nanak ! what disguise
is this tlion hast assumed ? Behold we, thy father and mother,
uncle and other relations, seeing- thee, are greatly distressed ;
does no pity arise in thee ?" Hearing this speech, Nanak gave
utterance to this song in the Maru Rag :

" Call patient endurance^ my mother, and contentment my
father ;

" Call truth my uncle, for with these my heart has con-
quered its passions.'^

" Listen Lalu, to these good qualities, but, as all people are
bound in chains,

" How can they tell what are good qualities ?

" Affection for God is my brother, and love of the True God
is vciy son :

" Patience has become my daughter, and in such I am
absorbed.

" Forbearance is my companion, and prudence is my disciple ;

''Call these my family, who always remain with me ;

" The one Supreme Being is my Lord, and He it is who
created me ;

" U Nanak left Him and became attached to some one else,
he would, be put to pain."

Hearing this, they all brought him to the Rai, and the Rai
was greatly pleased to see him. The Rai entreated him

* " Khitna" also means " pardou."

' Viz., Kam (lust) mob (worldly fascination) krodh (anger) lobh (covetoas-
ness) and hinkar (pride).

HISTORY OP THE SIKHS.

nuicli, " O Nanak ! do thou remain here, I will ^ivo theo some
land tVeo."' But Nanak would not agree to remain there. His
household also exhorted him oreatly, hut Nanak would not listeu
to what any one said, and after a few days, made preparations
to return. Nfinak's uncle, Lalu, said to liim, " If thou art deter-
mined t<i wander about over the country, then do thou take
some money, and traffic in horses; but it is not becoming for
one like thee, to wander about like a fakir." Nanak, then,
uttering this couplet, gave reply:

" I will listen to the Sastras, make them my merchandise, and,
take about (for sale) the horses of truth ;

" I will make good works my cash, and will not delay this till
to-morrow :

"I will go to God's country, for, there, I shall obtain an abode
of joy."

At last, Avhen Nanak began to depart, then the Rai said :
''Point me out some work (to do)." Nanak said nothing with
In's mouth, but by signs gave him to understand : "Do you
cause an unwalled tank ^ to be dug here." The Rai, there and
then, agreed (to do so), and Nanak, together with Bhai Bala
and Aiardana, again came and lived in the house of that same
Lalo, the carpenter. When fifteen days had passed there, then
Nanak consulted with Mardana and Bala, saying, " (Jome, let
us traverse some distant country :" upon which, he, with those
two, prepared (to do so). In short when Nanak set out from
there, he went to the country of Bangala. and, in that countrv,
visited various places of pilgrimage, and citie.«, and it is com-
monly reported, that in tliat country, by reason of being a
stranger, he underwent much fatigue in many places. Whilst
he travelled over Bangcila, he saw many other countries and
mountains also, which were in its neighbourhood ; moreover,
as he formed friendships in those lands with many people,
in some places he sang some of the songs, whicli are in
the Granth ; and at other places they visited, when ]\Iardana the
Mirasi, losing heart, became sad, Nannk used to give him
advice and show him some miracles, and thus gave him much
comfort. In short, Baba Nanak, always in company with
those two, went also to Makka and Madiua, nnd his discourses
with the shrine attendants and priests at those phices, are
written in the book of the Janam Sakhi. ^ After a time Nanak,

" Tobha is an nrmvalled tank, a walled one being called tal.

® It most be borne in mind that this work contains only selections from the
real Janam Sakhi, which is deposited in the Golden Temple at Anmritsar, and
is about five times the size of this. It has been printed and copies can be obtained
for fifteen rupees from the Government Book Depot. Lahore.

CHAP. 1— ACCOUNT UF BABA NaNAK,

making- up his mind, returned from Makka to Sultdnpur to see
liis sister Nanaki, and, liavino- remained there a while, de})arterl
fagain) to travel in the mountains, and, wandering- about there,
met witli many good and holy men ; moreover, ho there met
witli Gorakhnath Jogi, who founded the sect of tlic Kanpati
•Togis.i'^ In sliort, Baba Nanak went to many islands and harbours
of the sea, and had a great fancy for visiting other coun-
tries, and that Mardana, tlie i\rirasi, who always accompanied
him, also died in a strange land in a city called Khurmu
near Kabul. Althougli, by caste he was a Mirasi, i.e., a
IMusalman, still during his life-time he used to say, " 0 Guru !
do not bury me according to the IMusalman rites, but burn me
as a Hindu." Nanak, although in his hoart he had no leaning
towards either Hindu or Musalmaii custo]ns, still thought it right
to burn Mardana agreeably to what he had said. Then B^ba
Nanak, with Bala, went to Setband Ramesur, and there again
met Gorakhnath Jogi. When he returned from there, he came
to Achal which is near to the city of Watala ; after attending a
fair there, he again went bade to TalwancZi, which is quite close
to it ; and, oii arrival, heard that his father Kalii, and Raibular,
had died, and his uncle Lalii was alive. Nanak, on his arrival
there, did not think it proper to see any one, but taking only
a son of Mardana Miriisi, named Sajada, with him, went
to Multan. When he came to Talambha, then a Thag, who was
seated disguised as a good and holy man, taking him to his
house under the pretence of feeding him, imprisoned Sajada,
Mirasi, who had gone to wander about the city, and said:
" Give me whatever thou hast, otherwise thou shalt be killed."
Nanak, having obtained information of this, sent Bhai Bala to
that deceitful one, and got Sajatia released, and, b.aving gone to
that impostor saint, shamed him much, saying : " 0 holy
brother ! what is this you practice ? but although people,
seeing thy disguised state, regard thee as a holy man, how
will this remain hid from that Supreme Being, who knows
the inward thoughts of every one." In this way, when
he had admonished him nmch, and shamed him, that Thag,
falling at the feet of Nanak, petitioned, " 0 true Guru !
I am a great sinner, and a wretched man, but (listen to)
my repentance ! I will never do such a thing again,'" Nanak,
hearing this, placed his hand on his head, and saying '* God
forgive thy sins " departed from there. Again, wandering
about, he came to that city Khurma, and left Sajada there at
the tomb of his father, (while) he himself, with Bala, w-ent to
Kandhar. On the road, lie placed his hand on a certain spot,

'" This sect of Jogis can be distingnished by their split ears ; hence the
name kan (ear) pati (split).

8 HISTORY OP THE SIKHS.

the name of \Yhicli has therefore been called Panja Sahib ; in
short on his hand, he there also bore up a mountain. Reach-
ing Kabul, he admonished many Musalmans ;ind Hindus in the
name of God, and, afterwards mot with a Jogi. BaJoudai, on a
mountain, which was known b>' his name, i.e., called the hill of
Balgudai. Departing thence, lie again came to the house of the
carpenter Lalo. There the wife of Ha^'at Khan, Manjh Musal-
man, who formerly, seeing the goodness of Nanak, had believed
in him, gave him her young daughter (in marriage), and, from
tliat date, her name w\as called Mata Manjliot. Then Nanak,
having made her his own, (married her^, left her at Lalo's
house, and himself, taking Bala with him, went to Kulchhetr for
the fair of the eclipse of the sun. There were a great many
fakirs assembled there, who, on hearing Nanak 's name and
description, became very angry with him ; and other people
also, who were Grihasts, ^' and had gone to that fair, and
looked on Nanak as a wanderer from the right road, kept
their distance from him. Moreover, a Khatri, who was a
Munshi, having gone to King Bahiram Khan, Lodi, son of
iSikandar Khan, Lodi, reported secretly to him, "A fakir, named
Nanak, who has come to the fair, regards neither the Vedas
nor the Knran ; if you will ask him wdiat is his faith, then it
will be well." Bahiram Khan, having called Nanak, asked him,
and, becoming angry at his answers, imprisoned him in his
prison-house, and caused Nanak and Bala to grind at a mill.
When seven months had passed, at the battle of Panipat, Pabar
Ohugatta^^ overcame Bahiram Khan, Lodi, and the rule of
B^bar was established over the whole country. On the seventh
day, Bahar, hearing of Baba Nanak being imprisoned without
fault, let him go, and said, " Go, 0 Nanak ; go wherever thou
wilt." Nanak, together with Bala, came to Pakhoke-randhawa,
the village of his father-in-law, and blessing Jite randhawa,
who was by caste a Jatt, in the name of God, made him his
own disciple. Again, after some days, he sent Jite and Bdla
to the house of Lalo, the carpenter, saying, " Go and bring the
daughter of Hay at Khan Manjh :" and they both brought Mat4
Manjhot. When he was giving her a place to put up in at the
house of Jite, his first wife also, who was known as Mata Choni,
taking both her sons, named Siri ('hand and Lakh mi Das with
her, came and lived with Baba Nanak. AVhilst Nanak remained
there, many persons were blessed by hearing the name of God.
One day Nanak, having given advice in the name of God, to a
Ja^^ naiued Bura Randhawa, made him happy ; and Malo, the

•' Grihast are those who marry and have families.

'2 This is evidently Biibar Chugattai, the contemporary of Sali'm Shah of
Delhi, the builder of the fort called Salimgarh.

CHAP. I.— ACCOUNT OF BaEA NANAK.

carpenter, a Musalnuin, also received the blessina- of (learning
what true) worslii[) is from Nanak, and his friend Ubara Khan,
Pathan, was also converted to the worship of God by Nanak.
In this same way, many persons obtained (the blessing of hear-
ino) the Name of God, throng-h the kindness of Nanak. Mata
Manjiiot lived seven years with Njiiiak, and died leaving two
daughters. Again, Baba Nanak taking J^tila witli him, went
to the country of Sindh, and there met with many people, and
gave utterance to some of his songs. AVhen he returned from
there, he came to Pak Patau, whicii belongs to Sheikh Farid,
Fakir, and met a person named Bahiram, who was a very good
and holy man ; moreover, at his suggestion, Nanak gave utter-
ance to the song of Asa ^•', whicli is a very celebrated devotional
song amongst the Sikhs. Then Baba Nanak came and lived in
Pakhoke-randhawa, and Bhai BaUi, who from old bad remained
with him, having received permission from him, went to TalwancZi.
Now Bala had become a very good man through the kindness
of Nanak, and, when he was setting ofi for Talwanrfi, he asked,
" 0 Nanak ! who will 1)6 Guru in this country after you ? so
that following after him, I may obtain salvation from liis
society." Guru Nfinak said, " 0 Bala, the dignity of the
Guruship wid be given to one Lahina Khatri, who is a 7'ehuw
by family, and he will be quite like nje, and a devotee of God ;
my followers from following after him will enjoy peace (of
mind)." On hearing this Bala Avent to Talwanc/i, and Baba
Nanak remained there. Dwelling there, he converted many
people ; moreover, in that place, he also bestowed the Guruship
on Guru Angad, who is called the second king, and then,
wandering about, he left this world in the year 1596 B.B., i.e.
1539 AAJ., at a place called Kartarpur, which is now called the
Dehra (shrine) of Baba Nanak. In short, on his death, the
Hindus said ; ''This was our Guru, we must burn his body,"
and the Musalmans, calling him their spiritual guide, wished to
l)ury him. AVhilst, in this way, much disputing was going on,
his body disappeared and could not be found in the clothes
wliich had been put on his corpse. For this reason, there is
no tomb of his anywhere in the world ; but wherever there are
any of his worshippers, there either his Kharawfin,^'^ or likeness,
or else some cloth or flag, is reverently put up.

This Baba Nanak ivas not a very learned or literate man,
but, from merely associating with some holy man, the love of the
service of God was aroused in him. His belief was somewhat
different from the old S.'istras^ and books, and Mnhannnadan

'•* A transhition of ir is given in Trnnipp's Adi-Grantli, page 4-72.
'^ Kharawau are wooden sandals, which are fastened on to the feet bv
means of leather thongs, very ranch resembling clogs or pattens.

10 HISTORY OF THE SIKHS,

propliets and Hindu incarnations, for he did not hold deities
and images and places of pilgrimage in much respect; he only
regarded one God, and considered all good and evil as coming
from Him ; and from every song and word of his, his belief is
clear, viz., that no living creature has any power. God does
whatever He wills — if He wishes, He can manifest good ; and if
Me wills, He can shew forth evil.

Verse.

There is always an incessant movement ^■' in this fair.^^
The whole fair, without the worship of God, is contemptible.

'* Coming and going, i.e., being born and dying.
"' i.e.. the world.

CHAP. XL— ACCOUNT OF GURtJ ANGAD. 11

CHAPTER II.

The Circumstances of Gnru Angad.

They narrate his cii'dimstauces (life) thus ; one clay a
7ehu/i Khatii, named Laliina, went from his own village, which
was one of the villages in the jungle, together with the memhors
of his family, to obtain a sight of the goddess of Kot Kangra.
When he arrived where Baba Nauak lived, it entered his head
that as, at that place, there was a certain Nanak Nirangk^rj,
wlio was reported to be a very good and holy man, he should
go and obtain a sight of him also, and see of what kind and
of what sect he was a fakir. Having thus reflected, and found
out Nanak, he went to him and, approaching liim, obtained a
sight of him. When he had bent his head in obeisance, then
Nanak asked ; " 0 brother Sikh ! Who art thou ? and whence
art thou come! and tell me this also, what is thy name, and
whither goest thou ?"' Ho replied, " 0 holy Sir — I am by
family a Tehu?i Khatri and my name is Lahina; I have come
liere only to obtain a sight of you, and am going with my
family to Kang?'a.'* On hearing this speech, Nanak answered,
" Well, brother, go and obtain a sight of the goddess," but he
replied, " 0 Gurii, my heart now does not desire to go further,
for, from seeing thee, it has become satisfied ; now I have no
care for any god or goddess ; this is now my desire, that
I may always remain at thy feet, and may employ my hands
and feet in thy service." Nanak, on hearing this, said to liim
over and over again, " Do thou now go to thy home, and after-
wards come back again." But he would not agree to go from
there. All his relations, who were with him, seeing this his
state, became much distressed, but, at last being helpless, they
went away to their own homes. When Lahina, having remain-
ed there, with liis whole body and soul, commenced to work and
labour for Nanak, then there sprang up much affection between
them, for he (Lahina) began to regard Nanak as equal to God,
and all the other Sikhs began to speak highly of ids labour and
toil. Siri Chand and Lakhmi Das also, who were the sons of
Baba N^nak, could not perform as much service as Lahina
commenced to do. To write here in full an account of this his
obedience would bo unprofitable : but I will narrate somewhat
of it. One day, Baba Nanak and his two sons and Lahina were
going somewhere, when a metal cup fell from the hand of

12 HISTORY OF THE SIKHS.

Nanalc into some thick mud, whicli was very deep. Nnnak said
to Siri ("hand, '" Son ! pull out the cup." He replied, " 0 father,
iny clothes are very beautiful and will get besmeared with mud ;
come, let us go on, and I will send back some labourer to get it
out." Again, Nanak addre.'^sod Lakhmi Das to the same eifect,
on which he gave that same reply. Then, when he looked to-
wards that Sikh Lahina, lie, joining his hands, asked, " 0 holy
Guru, what ai'o your commands" ? Nanak rejdied, "J)ig out that
metal cup." He, immediately on hearing it, jumped in with his
clothes on, and, having dug out the metal cup from the mud,
made it over to the Guru, and from that very day he
o-rew very dear to Baba Nanak. Again, another time, when a
great crowd had assembled around Nanak, then he, becom-
ing agitated, wished to separate himself from them ; at
that time, making himself naked from his body to his head,^'''
he rubbed ashes over himself, and, assuming a very hideous
diso-uise, l)egan to eat (carrion) with the dogs ; on this, all
the people, calling hhn mnd and a vile creature, ran
away; but Lahina alone still rensained with him. Nanak
too, also, tried greatly to drive hira away, but he would not
leave him. Moreover, seeing a dead body lying in a certain
place, Nilnak, to prove his sincerity, said, " 0 brother Lahina !
if thou wishest to remain with me, then eat that dead body."
When he, at once, on hearing this order, ran towards the corpse,
then Nanak, knowing him to be a true lover of himself, kissed
his head, and said, " 0 dear one ! thy name is Lahina (to take),
and I know that thou must take something from me also." In
this way, he never turned away from any command of Nanak,
but, day by day, his increasing love waxed greater.

One day M^ta Choni asked Nanak, '' Why do you show
greater love to Lahina than to Siri Chand and Lakhmi Das"?
Then he replied, " Lahina, although he is another man's sou, still
never disobeys my orders ; but by these, who are called my
sons, my orders are never obeyed ; accordingly I love him,
who studies me with all his body and soul." One day,
Nanak pressed him to his breast before a whole assembly, and,
placing five pice and a cocoanut before him, first himself bent
his head in obeisance to him, and then said to all the assembly,
'' 0 brother Sikhs ! from to-day I have given the Guruship
to him ; whoever is a Sikh (disciple) of mine, let him,
regarding him as Gurii, bend his head in obedience to him.
He is a truly holy man. Now there will be no change in this;
God has made him His own, and he will accomplish the business
(desiresj of many." He said this also, " Before, his nanie was
Lahina, but now as I have pressed him to my body and bestowed

'' i.e. taking off his dhoti or waist cloth.

CHAP, n.— ACCOUNT OF GUR^ ANGAD. 13

on him the power of the adoration of God, therefore his name is
called Guru Angad."^^ Then the disciples petitioned : " O
Gurii ! agreeably to your orders, we will regard him as our Guru,
but what shall we regard them as, who are your sons ?" Then
Nanak replied, "God himself will take care of them; it is no
concern of yours ; do yon |.lace the worship and offerings of the
Guru before him, who has brought himself into the way of God
with all his body and soul." On hearing this, all the assembly
bowed to Gurii Angad, and whatever orders he used to give,
those they used to place on their beads {i.e., to obey) ; and
Angad also followed all the advice he had received from Baba
Nanak, and kept straight the road of religion. After Angad had
remained there some time, then he came and lived at Kahirian
de Khadur, and used to earn the means and necessaries for his
food and clothes by making rope. When all the Sikhs heard
that Baba Nanak had seated Angad on the seat of the Guru,
then they all began to come to bim ; moreover that Bhai Bala
also, who had remained Avith Nanak from old, came to get a
sight of him, and Angad heard from him all the particulars
about Nanak from his birth np ; and this Bala, after a few days,
died there. Whatever exhortations Nanak nsed to make in the
name of the AV^ah Guru (God), these Angad also continued to
make. The interpretation of this name, Wah Guru, (which
is the chief incantation in the Sikh religion), is said to be this:
In the incantation, Wah Guru, are these four letters w, h, g, r; of
these the w, refers to Wasdeo, the h, to Hari, and the third,
which is g, to Gobind, and the r to Ram, and this is the
adoration of the incarnations of the four Yogs.^^ And some
people give another meaning, that Wah is a word of praise, and
Guru is the name Gurdeo, therefore, from this the Gurn is praised ;
and others say, a great person is called Guru, and as God is greater
than all, from this name VV^ih Gurii, the Supreme Being is praised. ~°
Although the Sikhs made many offerings to Baba Angad, still he
never spent n\)y of them on himself, but, expending them all in the
Name of God, got his own livelihood entirely by I'ope making.
And these Guru-mukhi letters also, which are known throughout
the Panjab, he arranged and altered from the letters of the
Sastras ; the thirty-five devotional songs-^ also, which the
Sikhs read, were all compiled by him. He did not compose

"^These two wonla lucaii " Tcaclior body" the titlo "Guru," beiug given
him in reterenco to hin haviug bestowed on him the power of teaching otlicra the
way to God, and " body" in reference to his haWng been pressed to Kanak'sj
body (ang).

'^Yog or period, viz., golden, silver, brass, and iron ; the present is the
Kalyog or iron age.

"" This last is, I believe, nearest the truth, as set forth by Baba Nanak.

-' Each of those begin with ouc of the thirty-five letters of the Alphabet
vide Trumpp's Adi-Grauth, page 602,

14 HISTORY OF TUE SIKUS.

anythint^ cUe besides, but he converted many people ; and those
also, who were sinners, from associating with him, eschewed
their sins, and obtained inward peace and the (blessing
of the) Name of God. Then, having placed before the third
king, i.e., Guru Aniardas, live pice and acocoanut, and, having
bent his head in homage, he gave him the seat of Gurushi[)
and himself left this body (died) in the year 1609 B.B. i.e.
the year 1552 A. D.

Couplet.

Whom shall one regard as an enemy, and with whom make
friendship ?

All the world is like a dream, and an ever shifting play.

CHAP. Ili.-ACCOUNT OF GURU AMARDAS. 15

CHAPTER 111.

The (Jircuvidmicc's of Giir/'i Amardiis.

Giini Amardas, wlio is known as the third king, was a Bhala
Khiitri, of a village AVasarki, which is in the district of Aniurit.sar,
and, from his very childhood, he was of so good a disposition that,
wherever a religious assembly was collected, there he used to go
and, to the best of his power, perform the service of the good
and holy with much affection. Although his father and mother,
on seeing this his state, used even to be somewhat angry in their
hearts, still he, according to his good disposition, never withdrew
from the service of the holy. Once, Amardas went to Harduar
to bathe in the holy Ganges, and when he arrived there, it so
happened that a thirsty PancZat drank water from his hands.
When his thirst had abated, the Pandat asked liii^i, " Who mayst
thou be, and whence hast thou come ? " He replied, " 0 your
Highness, I am a Bliala Khatri, and have come from a village
named Wasarki in the country of the Panjab." Again the
Vandiit asked, " Who is thy Guru ? " He replied, " 0 holy Sir, at
present I have not adopted any Guru." On hearing this,
the Panrfat was greatly distressed, and, calling out, said, " Alas !
a great misfortune has befallen me, that I have di-unk water
at the hands of this person, who has no Guru. Alas! I am a
great sinner that, at the time of my thirst, (I did not consider) ;
how will this my sin be forgiven ?" Amardas, on hearing this,
became very much ashamed in his heart ; moreover, falling at
the feet of that PancZat, he })etitioned : "■ If your Highness
will now forgive my fault, then I, immediately on going home,
will adopt a Guru," When Amardas came home, he began to
make search for a Guru. One day, he heard i'rom some one that
close to there, in Kahirian do Khadur, Baba Angad, a perfect
Guru, was living, and whoever took his advice obtained salvation,
and those good qualities, which became a Guru, viz., patience,
contentment, forbearance, clemency, devotion, &c., were all to be
found in him. Immediately on hearing this, he went to Khadur,
and, seizing the feet of Guru Angad, said, " O holy Sir, I, having
heard your name, have come to you to obtain salvation ; do you
have compassion on me, and give me instruction ; nowhere do
1 see such a perfect Guru as you ; all people wish to make
disciples to do them service, but I have not heard of any Gui*u
but yourself, who bestows salvation on his disciples." Baba

HISTORY OF THE SIKHS.

Anoiul, on seoin<>; his devotion, Avns mncli pleased, and, givinpf
him advice in the name of the Wuh Guru, said, " 0 brother Sikh !
you must repeat this name with every breath with a true heart ; and
in the morning, having bathed, voa must meditate on the Name
of God.*' He further paid, "This bodv is a cage of bones and
tlesh, and in a very few days it will be broken and sliattered
to pieces ; that, indeed, is a moment of profit when, with this
body, one can become of service to an}'" holy, good, liungry, or
tliir.<ty person. Do thou eschew the vain thoughts of thy
mind, and always remain engaged in the worship of thy Lord,
and be contented with His will ; this is the sum total of my in-
struction and advice." Amardas, with ;dl his body and soul,
adopted this advice, and, from that day, began to act agreeably to it,
and did not again return and go to his home, but began to live
tliere, regarding the sight of his Guru and the service of his
disciples, as true gain. In shoi't, he accepted the service
of the Guru with all his heart and soul, but he would not eat any
thing, not even bread, from the Guru's cooking square. This
was his custom, that he used to carry about a bundle of salt and
go to people's houses and sell it, and whatever he obtained from
this, with it he used to pay for the expenses of his food and
clothing, and never tasted a single grain from the Guru, for he
thought thus : " It behoves me with my body and soul and
wealth to do service to my Guru ; therefore it is not becoming
for me to get my food from him." And this was the manner of
his service ; that he used always to go from Khadur to the river
near Gobindwal, which was two kos from there, to bring large
brass pots of water for his Guru to bathe with ; and there was this
great hardship in it, that, when he used to go from Khadur to fill
the pots, he went backwards to the river near Gobindwal ; when
he had filled it, (he returned) looking to his front, for he
thought that he must never turn his back towards his Guru.
Again, all who were celebrated holy disciples there, for all of them
also he used to fill and Viring water ; and whether any one asked
for it in the da}- or night, still he would go to the river and bring
it, and he never turned away his face from the command of his
Guru and the holy. This is the occurrence of one day; that when
Amardas was bringing water at night, on the road he stumbled
into a weaver's liole ~^ and fell. When the weaver asked,
" AVho is there "? then the weaver's wife, who always saw him
fetching water, gave reply, '^ Who else can have fallen in at this
time? It must be the stricken-by-calamity, and he who has no
liome, Aniru."-'^ Amardas, getting up, again went to the river,

-"- Khaddi is the hole iu the grouud iu which a weaTer jjitts his feet when
sitting at the loom.

-■* Aniru is the short for Amardas.

CHAP. III.— ACCOUNT OF GURtJ AMARDAS. 17

and in that same way, Laving drawn water^ came to the Guru.
AVhen the Guru heard from seme one, that peo])le said that be was
homeless, then^ having seen his sincerity and devotion, he em-
braced him and said, '' 0 people ! Amru is not homeless, but,
from to-day, the Supreme Being has made him the home of
the homeless, and the help of the helpless ; whoever becomes
attached to him will attain great happiness;" and that very day
he placed before him five pice and a cocoanut, and bent his
head in obeisance to him, and said to all assembled: "To-day
I have made over to Guru Amardas the throne of the Guruship ;
let all people do obeisance to him, for he is a perfect Gurii ; to-day
the Supreme Being luis taken him for His own; then whoever
follows him, will please the great Lord." After the death of
Guru Angad, the whole body of followers obeyed Guru Amardas,
and he also converted many people, and kepi, straight the road
of religion. This Guru Amardas was a very good holy man ;
they say that no one ever saw him angry in his whole life-time ;
he was of a very cool-tempered disposition, the beloved of God,
and merciful, and he never brought his heart to do any base
action, but always remained employed in good works and religion,
and always continued firm in that road, which Guru Angad had
pointed out to him. They narrate this story of his forbearance;
that when, after the death of Angad, Amardas came and lived in
Gobindwal, the Musalmans, who bore enmity towards him, began
to afflict liim much, still he never took any notice, but made this
request to God : " 0 Lord, do thou direct their liearts.^' One
day, when liis disciples, having filled some pots with water, were
bringing it tor him to cook with, then a lot of Musalman boys,
shooting at them with pellet bows, broke the pots to pieces. His
disciples came and said : " 0 Guru ! the Turks are always bi'eak-
ing our pots, what remedy shall we apply for this ?" The Guini,
with much forbearance, gave reply, " From to-day, do you bring
water in water bags, for they cannot be broken with pellet bows."
The Sikhs acted accordingly, but the Musalmans did not alter their
behaviour. When the Sikhs began to bring water in bags, they
split the bags with arrows. The Sikhs again pointed this out
to the Guru ; and the Gurii again answered, '' 0 brother Sikhs !
do you bring the water in brass pots." The Sikhs acted agree-
ably to this word, but again the Musalmans, throwing bricks,
began to smash the pots. In short, although the Musalmans
harassed Baba Amardas and his disciples much, still he never
used any harsh words toward them, but in his heart prayed for their
welfare, for he considered all grief and happiness as coming from
God. When his disciples addressed him saying, " 0 Guru ! how
long shall we bear the tyranny of the Musalmans ?" then he
answered, " Bear them all your life, for to take revenge is not

18 HISTORY OF THE SIKHS.

the relioion of the good ; moreover, remember that thoi-c is no
penance equal to patience, and tlioro is no h.-ippiness equal to for-
bearance, and no sin greater than covetousness, and no duty greater
than mere}', and no weapon better than clemency/' Ouhearingtliis,
all his disciples became quiet. Amardas also was not very learn-
ed or literate, but was entirely taken up with the worship of the
Supreme God. The Anand Bani (the song of joy), Avhich is
written in the Granth, and which all liood disciples, committing
to memor}', continuall}- sing, was composed by him, but except
it he composed no other song. The very largo baoli,"^ which
is in Gobindwal, was built by him; they say, whoever sits on
every one of its eighty-four steps and bathes at them, and shall,
at each step, repeat in full the Japji Sahib, he will be freed
from passing through the births and deaths of the eightj'-four
lakhs of living things^' and will go to heaven.

At that baoli, every year, a large fair takes place, and many
people recite the Japji Sahib in full in that way at its steps.
Amardas, having bestowed salvation on many people, at last,
in the year 1631 B.B., i.e. the year 1574 A.D., reached his full
age, and after him Guru Ram Das began to perform the
business of Guruship.

Verses.

One stretches one's feet for two days in this world,

And at last departs silently ; this world is altogether false.

*^ A baoli is a very large -vvell with steps leading clown to it.
^' The total number of living spirits is said to he 84,00,000.

CHAP. IV.— ACCOUNT OF GURU RAM DAS. 19

CHAPTEK IV.

The Circumstances of Guru Ram Das.

Ram JJas \va.s a SorZ/;.r'' Khalri, an inhabitant of the village
called Gunichakk. and in his very early yeai's came to Gobindwal,
and liv^d in tlic house of his mother's family. The

members of hi.s mother's family wore very poor, and he
used always to sell ghunogani,"'' and thus got the means for
their and his own livelihood. This is the occurrence of one
day; he was seated near the door of Baba Amardas' house
selling chunggani, when suddenly Baba Amardjis called his
priest and said, ''0 holy Sir ! my daughter is now grown up ; do
yon go and search for a good familv and a husband for her,
and pray get her betrotiied." When the priest was about to set
forth, then the wife of the Guru said, " That boy, who sells
ghunggani, is a hid of equal age with her ; do you get him for
my daughter, for my daughter is the same age." At that, time
Guru Amardas said to himself, '^ Now my daughter has become
(the wife) of this young lad, for it is the religion of the Khatiis that
the [)urpose, which first comes into the heart, that you ought to
accomplish.'' Having thus reflected, he called that lad and
asked him, " 0 dear boy! uho mayst thou be ?" He replied,
'' I am a SocZ/ti Khatri." Amardas, on hearing this, thanked the
Supreme Being, saying, " Praised art Thou, 0 Lord ! that Thou
hast had respect for my vow, for if this lad had not been a Khatri,
then my companions would have reproached me much for giving
my daughter to him." Iramediatelj', he placed the betrothal
o-ifts in the lap of that lad, and after a few days, having
married her, Ram Das took that girl to his own home in Guru-
chakk. On one occasion, that girl, together with her husband. Ram
Das, came to her father ; and as all the other disciples and attend-
ants were doing service to the Guru, she also, regarding him
as the true Gu)u, began to perform Ids service and do attendance.
One day it thus happened that, as her father was seated on a square
wooden sro(d bathing, and this girl was pouring water over his
body, a nail in the stool ran into her foot ; but she, think-
ing that if she lifted her foot, her father, seeing the blood, would
foreo-o batlnng, did not lift her foot ofl' tlie nail. When the

'* See note 3.

-■ GhuiiKgani is grain of any kind boiled whole, and tlien dipped in Halt,
pepper, oil. find other soaaonings.

H I

20 HISTORY OF THE STKTTS.

blood reached down to below tlie stool, then the Guini said,
" J)iuio-htor, whence has the blood come ?" The dan«5-htei-, who
did not think it right to tell an nntrnth, on her father en(|niring
several times, told him the whole truth. Gurii Amardas, on
bearing it, embraced his daughter, and said, " I have got nothing
else with me at this time, but go, from to-day I have bestowed
on yon the badge of Guriiship.'" The chuigliter, joining her
bands, petitioned, " 0 true Guru, 0 my father ! do you give this
badge to my husband." Tlie Gui'u, tliei'e and then, before all
the disciples, placed the five pice and a cocoanut before her
husband, ]vam Das, and, mnlnng obeisance to him, said : " To-day
I bestow the badge of Guruship on Rfim Das; let those who are
my disciples, look on him as their Gurti." Then, having given
Ram Das advice in the name of the Wah Guru, he taught him all
the rites smd customs, and b}'' his kindness set him on the road of
religion. After the death of Amardas, Guru Ram Das began
to live at his home in Guruchakk, and all the Siklis used to come
there, and all the assembly looked on Guruchakk as the abode of
the Guru. This Ram Das became a good holy man, and, having
obtained the greatness of Guruship, still even did not become
piond. His disposition was very gentle, and he used a]wa3'S,
agreeably to the custom of Baba Nanak, to place his thoughts
on the Supreme Being. Once, in a certain place, he met with
Guru Siri Chand, who was the son of Baba Kanak ; and Siri
Chand, seeing that his beard was very long, asked, " 0 Ram Das !
vfhj have you let your beard grow so long ?" Ram Das gave reply,
" I have let it grow, to wipe off the dust of your feet with." On
hearing this, ISiri Chand said, "^ Brother ! you people, having
spoken such woi'ds of love and devotion, have obtained tlie badge
of Guruship, and We, who are sons, by reason of pride, have been
deprived of it."

In short Guru Ram Das was a very good person, and having
obtained greatness, did not become proud. This very Baba Ram
Das, having discovered an old tank in Guriiehakk, called its name
Anmritsar, and in the centre built a place of chanting, and called
its name Plarmandirji (Tempje of God) ; then, on account of that
tank, the name of Guruchakk was changed to Siri Anmritsar.

This Guru Ram Das al^o composed many songs ; then, hav-
ing given over the Guruship to his own son Arjan, he marched
from the world in the year 1638 B.B. the year l^Mt A.D.

Couplet. " \^^\

This world is a dream of the night, which, immediately on your

seeing it, passes awav ;
Good and bad, —all will go, — none will escape,

CHAP. V. -ACCOUNT OF GURtJARJAN. 21

CHAPTER V.

The Circumstances of Guru Arjan.

Arjan, from his cliildlioocl, always obeyed ilie commands
of his iuther, and fixed liis thoughts on the "worship of the
Supreme Being. Seeing his goodness, his father bestowed on
him the Guruship, according to former rites, before all his dis-
ciples, and })ublicly gave him the name of Guru Arjan Sahib.
When Arjan, after his father, began to direct the road of religion,
then great assemblies began to collect. One day, all the dis-
ciples petitioned, saying, "0 Guru! from hearing the songs
that Guru Ncinak used to sing; one's heart obtains quiet, and
the desire of worship is increased; but other Sod/d~'^ (Gurus)
have also composed many songs and verses, to which they have
appended the' name of Baba Nanak ; and from reading them,
in a man's heart, a haughty spirit and intellectual pride-^ are
created ; for this reason, it behoves that some mark should be
attached to the songs of Baba Nanak, that people may be able
to distinguish them from tiie verses of others." On hearing this,
Guru Arjan collected from various places the verses of Baba
Nanak, and those of the other Gurus (Angad, &c.j) who lived
after Nanak, and other devotees also, which were not opposed
to the songs of Baba Nanak. These he collected together and
gave to the scribe Bhai Gurdas to write, so that he might tran-
scribe them all together in the Gurmnkhi character ; and for
this reason, that Angad and the other Gurus also had i)Iaced
the name of Nanak to their verses, he, tlierefore, tlionght it
would be difficult for his disciples to separate the verses of Nanak ;
he accordingly put this distinguishing mark to those verses which
were Nanak's, viz., " Mahala i)ahila, or first jMahala (or Guru) " ;
and those songs that were sung by the second Guru, those
he called " The second Mahala ;" and in this way calling them
"The third Mahala" and "The fourth Mahala'' ho separated
all the songs of the Gurus ; and those songs which he himself
also had composed, although these also were called by Baba
Nanak's name, he designated " The fifth Mahala," and separated
them from the rest. And the verses of Kabir and Ramanand
and Dhana Bhagat and Nam Deo and Raidas, &c., which he
wrote in it, to them he aifixed the names of those several devotees,

"^ This 13 tliG title of the Guru who resides at Kartarpui'.
^' Instead of humility and a low oxnaion of one's self.

22 HISTORY OF THE SIKHS.

but lie did not \vrite in it the verses of those ])eople who com-
posed verses after the Vaidant relii;ion and other creeds,
which were opposed to their worship. In tliis way, lie collected
all their soni;s and made a big book ; ami when that book was
ready, its name was calletl the " Gianth Sahili,^' and he proclaimed
to all the ►^ikhs (disci})les), '' 0 brother Sikhs ! behold, what-
ever is in this book is fit lor you to obey, and whatever songs
are not in it. although any one may give them out in the name
of Nfinak, still it behoves you not to accept them." Moreover,
he left a few pages blank in it and said, " The verses of the
ninth Gurii, who shall hereafter succeed me, shall be written in
these pages, and the songs of no Guru, except him (the 9th
Guru), shidl be entered." A son was born in the house of the
Gurii Arjan, and his name was called Hargovind. When the
child grew up, then a barber and a Brahman came and betrothed
him to a daughter of Chandii Shah, who was a servant of the
Kings of Delhi, When Chandu Shah heard from people that he,
to whom his daughter was betrothed, was of the character of
fakirs, and subsisted on offerings, then, becoming very angry
with the Brahman and the barber, he turned them out of his
house. ^'^ When Arjan heard this, that the barber and the
Brahman had suffered punishment on his account, then he wrote
thus to Chandu Sluih. " We have dissolved the betrothal of your
daughter^ do you betroth her in some other place : we will not
accept this betrothal." Ghandii Shah was much disgraced iu
the eyes of people, on account of the dissolution of his
daughter's betrothal, and from that day became very hostile
to Guru Arjan. Having brought false accusations before tlie
King, lie had Guru Arjan summoned several times to Lahaur,
and inflicted on bim much serious annoyance; but Guru Arjan
always looked on those afflictions as the decree of God, and never
became depressed ; and thinking thus, ''If such be the will of
the Supreme Being towards me (so let it be)/' he always re-
mained happy. One day, that sinner instructed the King thus,
" Do you call that fakir, who is an unbeliever in the (Shara)
Muhammadau law, and, tying him in a law hide, which is an
abomination to Hindus^ burn him." When the hide was
brought before the Guru, then the Gurii said, ''Having bathed
in the Ravi, I will be ready to die, but 1 cannot agree to die
wiihout bathing ; afterwards you may do whatever you like."
The king, on hearing this his speech of helplessness, cooled
down a little, and commanded, " Let him bathe." On this,
Arjan took a leap into the Jiavi, and disappeared iu it; people
Bearched much for his corpse, still it did not come to hand.

3fl

i.e., out of his family employment.

CHAP. V.-ACCOUNT OP GURC ARJAN. 23

When he had thus given up this life, then it became reported
among the people that the Guru li:id drowned himself in the
Ravi because he was to be burned in a raw hide. He had,
prior to this, bestowed the seat of Guruship on his young son,
Hargovind, who was very obedient, and a Avovshipper of the
Supreme Being. Afterwards, on account of the enmity of
Chandu Shah, he departed this life in the Kavi near Lahaur in
tho year lGc)3 B.B., i.e., the year 1G06 A.D.

Couplet.

Be one gi'eat, very holy, good, respectable, rich or poor.

Death overcomes all ; therefore preserve the worship of
God in your mind.

24 HISTORY OF THE SIKHS.

CHAPTER VI.

The Circimidances of Guru Eargovind.

He, from his xovy childhood, always obeyed the command ot
his father, and remained doing service and homage to him.
Lalla Pirthi Mai, who was his uncle, from the desire of getting
the seat of Guruship, nsed to bear much haired towards him in
his inmost heart. One day Guru Ai-jan said to Pirthi Mai,
" 0 brother ! for about six months I have business ; do thou go
and remain in Lahaur," Pirthi Mai, thinking that perhaps,
after he w^eut, the seat of Guruship might be given to Hargovind,
did not agree to go to Lahaur. He (Arjan) then said to
Hargovind, " Son ! do thou go and remain about six months in
Lahaur," He replied, "Sir ! very well"; and, having made
his obeisance, went to Lahaur. When he had passed six months
there, then he thus wrote to his father. ^' If it.be your command,
then I will come and see you." When that letter arrived in
Anmritsar, then Pirthi Mai did not allow it to reach the Guru, but,
having read it, kept it himself. In this way, he wrote and sent
five other letters, but Pirthi Mai did not shew them to his father ;
then, writing a seventh letter Avith much affection, he sent it,
and in it wrote thus, " 0 father ! what disobedience have I
committed, that you do not call me to see you, or send an
answer to my letters ; as I greatly desire to see you, do you
have compassion on me and call me." Those verses which were
written in that letter are called "the Hajare Sabd." That
letter, by some means, reached his father's hands. When his
father had read the aftectionate words, and had discovei'ed that,
before this, six of his letters had not reached him, then he asked
Pirthi Mai what w^as the reason of this. At first he denied
much (knowing anything about it), but afterwards he admitted,
" 0 Guru ! I did not let the letters reach you." The Guru, taking
the letters, called Hai'govind from Lahaur, and although Pirthi
Mai expostulated and said much, still he bestowed the seat of
Guruship, before all the people, according to former rites, on
Hargovind. When all the assemblage had made their obeisance
to Hargovind, then Pirthi Mai became very envious. One
day he devised this plan, vis., he would go to Chaudu Shah, who
was his father's enemy, and make him very angry walh him
(Hargovind). in the hope that he, having killed him, would take
and bestow the seat on himself. Having thus devised, he went
to Delhi and thus said to Chandii Shah, " Hargovind, the son of

CHAP. VI.—ACCOUNT OF GURtJ HAllCxOVIND. 25

Gui'u Arjaiij intends bringing an army of liis Sikli followers and
attacking you, and desires to take bis father's revenge ; what-
ever you can do, devise at once, for, afterwards, you will not
be able to do anything," Cbandu Shab, on bearing this, be-
came bitter in his bcavt, and from that day began to devise plans
for seizing him. One day, he said to the astrologers, " Do you
cause doubt to arise in the king's mind, and say to him, ' There
is some danger to thee, and these days are heavy for tbee^^ ; if
Guru Hargovind, who is of the sect of Nanak, shall come
and [)ert'orm some homage to thee, thou shalt obtain ease."
The Pau^ats went and said thus to the king, " For a month
and a quarter, it will be anxious times for thee, but if Guru
Hargovind shall come, then all thy troubles shall be removed."
The king, liaviug sent and called the Guru from Anmritsar, said
to him, " Do you sit for forty days in the prison house, and offer
up prayers for me." The Guru, on hearing this, was much dis-
tressed, but afterwards, regarding it as the decree of the Creator,
went with three >Sikhs, and reniiiined in the prison house. Some
people also say thus, that he M'as sent to the fort of Gualiar to
offer prayers-(for the king), and whatever cash and food, and
clothes the king used to send, these be used to distinbnte to the
prisoners; and whatever the three Sikhs used to In-ing from
their labours in the city, that they u^ed to eat. When the forty
days had passed, then a Sikh, named Bidbi Chand, who used to
remain with Guru Hargovind, assuming the disguise of a physi-
cian, obtained an interview with tlie king, and said, " 'J'bat
Hargovind, whom you called from tbe Panjab, and kept like a
prisoner in the jail for the sake of your obtaining ease, he is a
very good and holy man, and the beloved of the Supreme Being;
quickly give him his discharge ; those people, who delivered him
over to you, are his enemies." The king, believing what he
said, forthwith called Guru Hargovind, and petitioned, saying,
'f A great fault has been committed by me ; do you forgive me,
0 fakir!"' Hargovind said to the king, '''May God forgive
you." Hargovind had by him a large, most valuable pearl; this
he presented as an offering to tbe king. When the king saw its
splendour nnd lustre, be was greatly pleased, and said, '"0 holy sir !
if another like this could be found, then it would be a very good
thing." The Gnrti said, " There was a very valuable rosary
with one bundred and eiglit similar pearls in it, which Mxy
father. Guru Arjan, used to wear x'ousid his neck, and
it is now in the possession of your minister, Cbandu Shah ;
you can take as many pearls from it as you please." The
king, on hearing this, was astonished, and asked, " How
did Chandii Shah take them from your father?" Tbe Guru, his

^' i.e., it is an anxious time for thee.

26 HISTORY OF THK .SJKUiS.

eyes being tilled witli the water (of liis tears], and heaving a deep
sigh, related all that had occurred from the day of the breaking oif
of the betrothal, to the tinii^ that Chandu Shah gave affliction to
Guru Arjan in Lahaur, and addetl, *' AVlien my father, being
afHictod at his hands, dietl in Ldhaur, then he took th(? whole
necklace off his neck. " The king, on hearing this, became very
angry, and said, "Alas! alas! my minister has committed great
injustice towards these fakirs." When he began to ask other
people also for a confirmation of this speech, then they all said
that the infoimatioii was true, and some added this also, " That,
on the present occasion also, when he (Hargovind) was called
from the Panjjib. and made over to you on some pretence, this
also, he (Chandu Shcih) did from his old enmity.'' The King,
on hearing this, became still more angry ; moreover, there and
then, sending for Chandu Shah, he made him over to the Gurii,
saying: "Take him, he is your prisoner; take whatever revenge
you wish, and if you can get your necklace too, which is in his
possession, take it also from him."

Guru Hargovind, taking Chandu Shah with him, set out
from Dilli, and, when he ra-rived at Anmritsai% he then began to
give him punishment. In short, they used to put ropes
round his feet, and drag him daily round the bazaais of Anm-
ritsar and Lahaur ; and in the same way as he used to make
Guru Arjan sit on hot iron girdles and hot sand, and give him
affliction, so also did Hargovind afflict him (Chandu Shah). At
last, one day, he died as he was being dragged about the
bazaars. After this, many other Mnsalmans formed hatred
to Guru Hargovind, and he, being always sneered at by every
one, used to wander about quarrelling and fighting with them.

This very Hargovind founded Siri Hargovindpur, which is
situated on the banks of tho river Wiasa^-^; in short, at the
time of founding it also, the Guru had a great fight with
a certain Pathan, but at last the Gurti, getting the victory over
him, laid the foundation of that city. He always- remained
engaged in quarrels, and never composed any songs. He re-
mained very firm in the business of the Guruship, and, if any
Sikhs came to him, he used to give them advice, and direct them
on the road of religion ; he gave purification (from theii' sins)
to the people of many places ; accordingly his followers and dis-
ciples lived in Gualiar, and Agra, and Oojain, and Gujrat, and
in Bangal also. It appears from many of his words, that he
himself visited other countries also. It is said that, in Kart^rpur
also, he iiad a great fight with a Pathan. The circumstances of
that fight are thus ; a Pathan, named Painde Khan, used to live

3- The Beas.

CHAP, VI. -ACCOUNT OB' GURC HAKGOVIND. 27

ill the tent of tho Guni. One day, a certain Sikh brought and
placed a sword, a hawk, and some very handsome clothes, as an
olfeving, before tlie Guru ; as Painde Kh;in was seated near him
at tlie time, the Guru gave all those things to him, and said,
'• AV^hen you come to me, do you come, having adorned yourself;
with these things." Then he, taking these things, went to his
house, iind gave all those articles to his son-in-law. The Guru,
on receiving this information, asked him, " Why have you
given ;dl thesis things to some one else ? ' He denied it before
the Guru, saying " I h;ne them all, and have given them to no
one." The Guru forthwith sent a Sikh, and had all these things
brouL^ht from the house of his son-in-law, and said to him,
'• 0 Painde Khan I you have told an untrutli before the Guru ;
now you are not fit to remain here." On hearing this, the
Sikhs gave him a push, and, beating him well, turned him outside..
Painde Khan went to Lcihaur, and made a complaint of his
having been beaten, and bringing some of the king's array with
him, came and blockaded him in Kartarpur, As, at that time,
there was a large assembly with the Guru also, they commenced
to fiiiht with the king's armv, and uianv brave men of both
sides were killed there ; but, at last. Guru Hargovind, having
killed Painde Khan, obtained the victory in battle. Again, in
the .Same way, once, at Lahaur, there was a figlit with the Guru,
because he seized some of the king's horses in Lahaur. In short,
the Guru, in his life-time, obtained little repose from fighting and
quarrels; at last, leaA'ing his own home, he came and stopped
with his son, named Gurditta, who lived in Kiratpur, in the
house of Baba Buc?/ia, and, after sotae time, gave the badge of
Guruship to his grandson Harrai, and then in the year 1695, i.e.,
the year l<338 A.D,, he there left this body.

Verses.

Many persons have come into this world, and sounded
their drums f^
All the Avorld is a full Ijoat. no one has been able
to stop in it.^^

^' Of royalty, i. e., have been kings.

^^ That is to say, it is like a boat which, when filled, crosses over, and
the passengers all disembark; people come into this world and live their day,
and then depart out of it.

38 HISTORY OF THE SIKHR.

CHAPTER VII.

TJie Circumstances of Quril Harrdi

Gurii Hargovind had five sons ; the name of the first was
Guvdittn, -whom people tioav call Baba Gurditta, and the name of
the second wasAfall, who is now known as Baba A^allj the name
of the third was Teg Bahadur, who is reckoned Jis the ninth
Guru ; the name of the fourth was Ani Hai ; and the name of the
fifth tSurat Mai. Four of these used always to live for their own
comfort and pleasure, but the fiftli, Teg Bahadur, from his very
childhood even, was fascinated with the worship of God, and
used to take no thought for the ease or comfort of his own body.
AVhen the four grew up, they always had this thought in their
hearts, "Will my father give the seat of Guruship to me?"
Moreover, the four were not able to look at each other by reason of
the desire for that seat. Guru Hargovind also used continually
to reflect " To whom shall 1 give the Guruship ?'^ ; for the four
appeared to the Guru to be very greedy and covetous for it. All
the feikhs also, seated together, used to reflect in their heai^ts,
" Teg Bahadur, who is the rightful possessor and worthy of the
Guruship, always sits quietly apart like a madman, and
has no care for any thing ; and the other four sons of the Guru
remain fighting with each other ; let us see whom the Guru
will seat on the throne of the Guruship." This is what occurred
one day. Guru Hargovind was stopping at Kiratpur, which is
near Anandpur ; his other sous and a number of people were
also assembled there. In the meanwhile, Harrai, the son of
Baba Gurditta, who was then merely a child, playing, came and
sat on the lap of the Guru Hargovind ; on this the Guru, regard-
ing him as his grandson, began to caress him ; then Harrai,
taking off Hargovind's pagri, put it on his own head. As the
Guru, who was not well pleased with his sous, used always to be
thinking of the bestowal of the seat, he, on seeing this, was very-
much delighted, and said to himself; "This is a_ very good
opportunity which has come to hand ; well, I will give the
seat to tliis child, and it is a very good thing for this reason
also, that the mouths of the brothers will be closed ; if I had
given the seat to one, then the four brothers would have been
enemies with that one, and, fighting together, would have
been killed ; but now God has shown great kindness, in that
He has put an end to all quarrels, and has devised another

CHAP. VIT.— ACCOUNT OF GUEU UARRAr. 29

better way." Thinking- thus, the Guru, in the presence of the
assembly, placiufr a cocoanut shell and five pice (before him),
made obeisance to Harrai, and said, "0 Bhdi Sikhs! as God
Himself has placed the pag?-i of my Guriiship on this child's
head, therefore no one can raise any objection ; those, who are
my disciplf^s, will all regard Harrai as Guru, for he will be a very
perfect saint." The assembly, hearino- this, were very pleased, •
because the Gurii had effaced all quarrels, aud they all made
obeisance before Guru Darrai; and the four brothers also, who,
for the sake of gettino- the Guruship, bore enmity to each other,
seeing Ibis decree, were silenced, and no one had sufficient
power to take away the Guruship from Harrai. This Guru
Harrai was very clever, and always directed the road of religion
\vell ; this was one very good characteristic of his, that, according
as he saw a man's understanding, so he gave him advice One day,
a very foolish Sikh came to him, and the Guru, tliey say, thus
brought him to the (road of) religion, viz., he said to him, "0
Bhai Sikh ! man cannot be born again, therefore, to the best
of thy power, worship God and do service to the holy." He
leplied, "0 Guru! lama man with a family, and obtain not
repose from cherishing them, so that I might come for a time
to serve God, and do service to the holy. My only thought is
how to provide for them ; if I should employ myself in
worship, they would all die of hunger ; for I am the onl}^ one in
the house, who can earn anytliing." On hearing this, the Guru
said, " 0 simple one ! without God Ave cannot provide for
any one ; thou, in thy folly, regardest their provision as per-
taining to thyself, but if thou wert not, then He would, appoint
some one else to ])rovido for tliera ; God has created, along
with every one, the means of their existence. Behold ! birds
neither sow nor reap grain, but God never allows them to
remain hungry." That Sikh replied, "This speech is very
true, but my children are very young, and, except myself, no
one can keep them alive ; when, having worked all day, I bring
home something, then they eat it; their love to me, too, is
verj' great, and if I \\ ere hidden from them for a while ^^, they
would be agitated and die." The Guru said, " This also is your
way of thinking ; but if you considered justly, then you would
know that without any one oven (to look after them), one
does not die ; every one lives his appointed life." Wheu
that Sikh then even did ]iot believe, then the Guru, giving him
a letter, said, " Do you go and give this my letter to a certain
Sikh in a certain village." He Avent to that village, and gave
that letter ; when that Sikh had read the Guru's letter, then this

^^' Lit. A ghari or 24 minutes.

30 HIRTOHV OK TlIK SIKHS.

was what was writfon in il. '• Do yon shut and lock up the
bearov of this letter in a lioiise, and wliatovor ho requires, ^ivo
it him Avithin (the house), and until we Avrite and send to
you, till then, allow him not to come out." In that place, it
became the lot of his i'amily that when people knew that their
man (head of the house) had disappeared somewhere, each of
the neighbours sent a plate of flour to the house, and when that
flour was finished, they navo more in the same way. Again
]ieople, making pity, brought and gave his young childi-en some-
thing to do, and made over some work to his wife also; in this
wav, their means increased beyond what it was before, and, for
some days remembeinng their man (father), they afterwards for-
not him. After some months, the (juru sent and let the Sikh
out of the house, and said, '' Go, Bhai Sikh, and see your family
now." At first he said, "' 0 Guru! she, together Avith all my
children, on account of separation from me, will be dead ; whom
shall I go and see ?" but afterwards, he went to his village.
On going to his house, he beheld, that their state was even better
than formerly, and all his young children were happy, well, and
comfortable, and had no thought for him ; on seeing them so
happy in every respect, he became aware of his folly, and repented
saying ; " Alas ! I used to regard their care, as depending on
myself, but this was a great ei-ror of mine; now it has become
clearly shown to me, that what the Guru said to me was true ;
God is the giver of all (things) and no one need have any thought
for anv but Him." There and then, leavino- them all, he came
to the Guru and said " 0 Guru ! you said the truth ; in the
world, God is the provider of all ; 1 have now left them .all, and
will do the service of the holy." The Guru, having pointed out
to him the manner of worship, again sent him to his home, and
said " Go, Bhai ! there is nothing wn'ong in living in your home,
but it was very wrong of you to think that their provision lay
with you." Guru Harrai always lived at Kiiatpur with his
father Baba Gurditta, and his father died there also, and his
tomb at Ki'ratpur is a vei'y great shrine. Gurditta's brother
A^all, died in Anmritsar and his place of rest also, which is known
as the tomb of Baba Afall, is a very large and lofty erection in
Anmritsar, and many oblations are offered there, but of all things,
bread is the most offered. T^he following saying of that place is
well known in the Panjab, and people repeat it in every place,
"0 liaba A fall, give me well-cooked bread. "^'^ The resting
places of A?ii !?ai, and Surat Mai, are not so celebrated. At

^^ This is a very common provei-b in the Panjab. When a person arrives
off a journpy, if hi.s host saj^ to him." " Cook yourself some food," the usual reply
is " Baba Afall pakkian pakkaian ghall " or " give me O Baba A^all (i.e. for Baba
Avail's sake) some x'eady cooked food." Large quantities of cooked bread are
daily offered at this shrine in Anmritsar, and distributed to the poor.

CHAP. VIT.— ACCOUNT OF GURtJ HARRAI. 31

last, Guru Hari-ai, liavinc? given this seat to his youiio- son, Har
Kisan, liiniself in the year 1717 B.B. i.e. IfiGO A.D., left thishody
in Kiratpuv.

Verses.

All the gardens and orchards, which are in this world,
Ai'e profitable to the gardeners for two days ; afterwards they
dry up."''

'*'. i.e. life lasts but a short time.

32 HISTOEY OF THE SIIvlTS.

CHAPTER YIIL

The Circumstances of Guru Har Kisan.

Guni Harrai hail two sons ; the name of tlie elder was Ram
Raij and the name of tlie younger Har Kisan This younger son
was a very wise and religions person, and he, commencing from
Ids childhood, never disobeyed any order of his father, bnt,, with
liis body and soul, performed service to his father, and nsed to
occupy himself looking after the holy ; and although the other,
Kam ilai, used to occupy himself mucli in the service of God,
still his father, seeing certain qualities in him, used to be dis-
pleased with him ; for lltiin Ilai used to give himself out to people
as a Sidli and Anliya''^ ; nr.d, in every place, this was commonly
reported amongst the penpk^ that Ram Rai was a worker of mira-
cles. He, in the pride of his intellect, used to hold his assemblies
separate from the GuriVn, and entertained this proud thought,
'• I am very clever, and expert in making disciples and followers,
therefore my father will give mo the Gui uship ;" but the Guru,
liavino" heard of his miracles and shrewdness, used not to be
pleased at heart. This is the occurrence of one time; Kam Rai
had then gone to his disciples in ihe countxy of the Mian Dnab,
and the Guru, seeing the devotion and meekness of Har Kisan,
before the whole assembly, according to former rites, gave him
the Guruship, and said to all the Siklis ; '^ Although Ram Rai,
my eldest son, is very clever, and the rightful possessor of the
Guriiship, still I will give the badge of Guruship to my younger
son, Avho is a true devotee and very obedient ; from to-day, his
name is Gurii Har Kisan ; let those, who are my disciples, do
obeisance to him." When Ram Rai heard that the badge of
Guruship, after he left, had been bestowed on Har Kisan, then he
became very sad at heart. In short, at that time, Ram Rai said
before the disciples ; " At present Har Kisan is very young and
has not yet suffered from small-pox ; if he shall escape from small-
pox, then he shall obtain the Guruship." Guru Har Kisan, in
his early years even, used to give advice to his disciples. This
is what occurred one day ; the King of Dilli asked his attendants,
" Of those, who were formerly called the fakirs of Baba Nanak,
who is now the chief ?" The attendants respectfully replied, O
your Highness ! a very young lad, named Har Kisan, is said to be

A Sidh is a Hindu, and an Auliya, a Muhammadan, saint.

CHAP. TITI.— ACCOUNT OF GUKC HAR KISAN. --53

siftin,^ on tlieir (chiefs') seat, and it is said that, even in his
childhood, he is a very good and perfect fakir." The King said,
" Quickl}' call him to Dilli; I also wish to see him." A Kliatri, who
was one of the king's ministers, and was also called a disciple of
the Guru, got np and respectfully said. '• 0 true King ! I will
bring Har Kisan." Having tlius said, he took a largo cavalcade
with him, and, having come to Kiratpnr, informed the Cum of
the circumstances of the king having called him. The Guru
went with liim to Dilli, seated in a palki, with a very large
assemblage of his followers, and, on arrival there, stopped at
■the house of the minister, who was his disciple ; Avhen it
became night, then the Guru was there attacked with small-
pox ; and the small-pox came out so severely, that he had
not sufficient strength left in him to visit the king. The dis-
ciples, seeing him greatly afflicted, began to say " O Guru !
the king desired much to see you, what shall we say to him ?"
At that time, tho Guru replied : "The king does not wish to
spe me, but he has sent for me to argue with me, but I have now
no hopes of remaining in this body." Then the Guru, having
given some advice and words of religious counsel to the minister,
said, •' Tell the king these words from me ;" those said words
are written in several places in the books of the Sikhs, and
many Sikhs have committed them to memory also. When the
Guru became much afflicted, then his disciples asked him, "0
your Hi<j;hness ! whom shall we regard as the Guru after you ?''
The Guru thought to himself, " My father used to be displeased
with mv brother Ram. Rai on jiccount of his maniff-sting miracles,
and I cannot see any one fit for the post, to whom shall I make
over the badge of Guruship ?" Ho then again reflected, " Baba
Teg Bahadur, who now lives in the village called Bakala, al-
though he does not pay much heed to the affairs of the world,
still I do not see any one except him. who is fit for the Guru-
ship." Thus thinking, and placing his tlioughts on Baba Teg
Bahadur, he placed five pice and a cocoanut shell on the ground,
and, having done obeisance to him, said to his disciples, " Go ! your
Guru is in a village called Bakala near Anandpur ; he will direct
you all in the road of religion." Having thus said, he himself
left his body in the year 1721 B.B. i.e. 1664 A.D.

The circumstances of his elder brother. Ram Rai are
thus : — Inasmuch as he had a great desire for visiting countries,
wandering about, he came through the mountains to Dehra Dun ;
there a large concourse came to him to see his miracles, and he
also increased their belief in himself. Remaining there, he made
many persons, his disciples, and all those persons, who became
his disciples, them he diiected in ins new road. He was
living also in the time of Guru Govind Singh, who is called the

34 HISTORY OF THE SIKHS.

tenth Gurii ; moreover, be often quarrelled with him ; but Guru
Govind Singh never bore enmity towards him in his heart,
although ho, l\am Rai, used always to remain angry with him;
he also taught his disciples thus, " You must not do obeisance
to any one but myself," and also told them that no goddess or
god, except himself, was fit for them to worship. To the
present day his disciples, who are called Ram Raiy^s, do not
worship any one else ; moreover the Ram Raiytis do not bend
their heads at any of those tombs, which are regarded as (the
burying place of) the incarnations of the tenth Guru. Once,
Ram Rai, for the sake of one of his disciples, sat in a very deep
cave, and began to perform penance according to the rites of
the Jogabhiyas. When his life had reached the tenth door,^*
then his disciples, who wei'e near, knew that the Guru had
died ; all his disciples and followers, reflecting on the circum-
stances of his death, burnt his body according to the rites of
the Hindus, and, having erected a mausoleum there, called its
name, " The (dehra) resting place of Ram Rai " and for this
reason the name of the mountain is known as Dehra Dun.
Here, year by year, a large fair is held, and many good and
holy men are collected together.

Verses.

Whoever has come (into this world), he will go (from it) ;
this world is a dream :—

He is happy who worships his Creator in this world.

^^ The ten doors are the two eyes, two ears, two nostrils, month, the
organ of generation, the organ of excretion, and the brain ; the tenth alone is a
closed organ ; hence the sentence " his life had reached the tenth door,"
means, his life had gone above to his brain i.e. was closed ap.

CHAP. IX.— ACCOUNT OF GURtJ TEG BAHADUR. 35

CHAPTER IX.

The Circumstayices of Guru Teg Bahddur.

As Har Kisau. at the time of his death, made over the seat
of Guruship in the name of Te(j Bahadur, the assemblage came
to Bakala to pay their respects to the Guru. There, many Sof?/«is
had given themselves out as the Gui^u, but a Labana Sikb, having
found out Guru Teg Bahixdur, did obeisance to him^ and said.
" 0 Gurii ! Har Kisan has told us to follow you ; do you show
kindness, and let us see you.'' Teg Bahadur used to live aloof
like a madman, disgusted with tbe world, and in wretched
circumstances, wearing dirty clothes ; his mother explained to
him saying, " O Son ! Guru Har Kisan has ajDpointed you Gurii ;
do you now dress yourself properly, for the people have come to
pay you their respects." Teg Bahadur, who was disgusted
with the pleasures of the world, and eschewed all bodily comforts,
said, " O mother ! all this world appears false to me, and all its
joys and wealth seem to give pain ; I do not care to have
the Guruship, for to be a Guru is a thing which gives much
trouble ; knowingly to become ensnared in the net of honour
and glory is not the religion of the wise ; I cannot carry this
load; do you appoint some one else as Guru." His mother and
all the assembly, with much entreaty, besought him, saying,
" 0 true king ! do not bewilder us, for we will now follow no
one but you ; it is not good for you also to subvert the order
of Gurii Har Kisan." In short, at last Gurii Teg Bahadur sat
on the throne, and began to perform the duties of the Guru.

Departing from Bakala, the Gurii came and lived afterwards in
Makhowal, which is near Kiratpur, on the banks of the Satluj ;
at first its name was Makhowal, but afterwards, on account of
the Guru living there, its name was called Anandpur. Although
Guru Teg Bahadur sat on the throne of Guruship, still his as-
ceticism did not depart from his heart, and he always remained
disgusted with the world ; moveover the songs and couplets,
which he composed, are very full of asceticism, and whoever
shall read them with true heart, he, regarding the pleasures of
the world as conten)ptible, will undoubtedly be filled with the
love of God. All those verses are written in the Granth
Sahib, in that place where Guru Arjan, at the time of making
the Granth, left some blank pages. Although the name of

c 1

36 HISTORY OF THE SIKHS.

Ndnak is to be found (affixed) to all tliese verses, still on
account of their being the ninth Mahala, all people know that they
are the verses of Ctuvu Teg Bahadur.

Once Guru Teg Baliadur, with his wife and other relatives,
went to perform pilgrimage^ and, in their pilgrimage, came and
stopped in the city of Patna, at which time Govind Singh was
born there. The Guru remained there five or six years, and
at last on account of some quarrel with the people, he left that
place and came and lived in Anandpur. Guru Teg Bahadur
was always occupied with this thought, "When Govind Singh
is grown up, I will make over the business of Guruship to
him, and, unharassed, I will worship my Lord."

This was always his custom^ viz., to go out of the city, and
live wandering about the jungles. This is what occurred one
day ; taking two or three Sikhs with him, he went to wander about
in the jungles, and went away to Hindustan ; when he arrived
in Agra, then he went and put up in a garden, and sent his •
seal ring and a shawl, by a disciple (Sikh) to the bazaar, say-
ino", " Take them to some confectioner — and bring me some
food." The confectioner, thinking, that perhaps it was stolen
property, took it to the Kotwal. The Kotwal took that seal
ring, and came to Teg Bahadur in the garden, and began to
ask, '^ AVho are you, and whence have you come?" Teg Bahadur,
giving his name and abode, said, " I have at present come
from Anandpur to wander about." The Kotwal forthwith wrote
to Dilli to King Aurangzeb, saying, ''The priest of the Hindus
Guru Teg Bahadur, who is of the sect of Nauak, has sud-
denly fallen into my hands ; whatever you may order, I will
do." In the heart of King Aurangzeh, there was this desire,
that the whole world should accept the Musalman religion ; more-
over, in those days, he had imprisoned many Brahmans, hoping
that, if these people first turned Musalmans, then the desire for
it would of itself arise in other people's hearts. When the
king heard this, that Guru Teg Bahadur had been seized, then
he became very pleased at heart, for he, having before heard
of the sect of Nanak from various people, had been very desirous
to meet with it. He forthwith wrote and sent to Agra, saying,
" Quickly send him to Dilli." When the Guru came to Dilli,
tjhen the king disputed and argued with him much, and, having
asked him various religious questions, at last said this, " Do you
accept my religion, otherwise you shall be killed ;" — Teg Baha-
dur, who was an artless and simple fakir, and entirely taken
up witli worship, gave no answer to his words, but, seeing
his violence, laughed in his heart, for he was not Well read in
the Vedas, and did not know how to converse. The king then

CHAP. IX.-ACCOUNT OF GURtJ TEG BAHADUR, 37

asked him to sLow some miracles, but he still remained per-
fectly quiet ; at last, the king sent him, Avith his three disciples,
to prison and said, " You shall not be released, until j-ou
accept this religion." When he ^vent to jail, the king first
offered him many things to tempt him, but when he, even then,
did not agreejto become a Musalm^n, ho then began to afflict
him much. /The Gurii, having undergone much trouble, wrote
a letter to Govind Mngh at Ananclpur, to this effect : " The
Musalmans have made me very helpless," and in that letter he
also wrote this, " My power is broken, and I am bound in
chains, and can devise no means of escape ; agreeabl}^ to
Nanak's saying, now my help lies with God only ; He will help i
me as He helped the elephant "■*° The meaning of this is, that
his power was broken, and he was imprisoned, and there re-
mained no means of escape; now, agreeably to ^anak's saying,
help was to be looked for only from God, and, as Vishnu helped
the afflicted elephant, so also would He help him. Govind Singh,
having read the letter, became very, afflicted, and, as he could
not go himself on account of his helplessness, he sent a letter
in answer to it, to this effect ; " You are yourself the most
powerful of all, and can do whatsoever you wish, for God I
always is with you.'^ The Guru, regarding the afflictions, I
which he suffered at the hands of the king, as the I
decree of God, bore them patiently. Two of his disciples
(Sikhs), seeing the afflictions of that place, ran away, but one
who was a true devotee, would not separate from the Guru,
and used often to say thus, " 0 Guru ! my head is sold to
you ; whatever shall be your state, shall be my state, and I
will now never separate frojn you." When the Musalmans
had much afflicted the Gurii in tiiat place, then he thought,
" Now it is better not to live, for the king uses much force
to make me turn Musalman." After this, the Guru had a conver-
sation with the king about religious matters, in which he said,
"If God had wished to make all the world Musalmans, then why
did He leave other religions in the world ? for whatever He
wishes, that comes to pass." On hearing these words, the king
became still more angry, and began to afflict him even more
than before.

One day, Guru Teg Bahadur said to his disciple
(Sikh): — " Now this is my desire, that 1 should leave my life ;

■*" The story is that au exceedingly powerful elephant was once attacked
by a small river insect and was rendered helpless by it ; niauy elephants camo
to his assistance to try aud help him, bat could do nothing; at last the elephant
prayed to God, acknowledging its own inability to help itself, aud then God
delivered it out of its troubles.

38 UISTORY OF THE SIKHS.

SO when 1 tell you, do yon with your hand, cut off my head."
He said, " 0 Guru ! how cim this fearful thing be done by me ?
for I I'egard you as my saviour and my god. For mo to cut off
your head is out of the question; moreover i£ any one were to
disturb a single hair of your head, I would, there and then,
make a heap (of dust) of him." The Gurii said, " You have
truly said, and I know that there is no deficiency in your devo-
tion and love, but do you also consider this, that to disobey the
order of a Guru is not the custom of a disciple ; I say this to you
with much affection, that if you, according to my command,
will cut off my head, and release me from this torment, then there
will no blame attach to you in this." The Sikh, on hearing
this, trembled, and began to say in his heart, " Alas ! Alas ! now
what shall 1 do ? if 1 disobey the order, — then I will falsify
my religion, and if I cut off the Guru's head, then I shall become
a very great sinner." The Guru, having narrated to him many
proofs, at last made him agree to cut off his head. When the
morning broke, then the Gurii first bathed, and, having repeated
the Japji, placed his head on the ground to do obeisance to his
Lord ; and then gave a sign, saying "" 0 Sikh ! fulfil the command."
That Sikh gave a blow with his swovd and separated his head.
When the news reached Govind Singh in Anandpur of the death
of the Guru, then he became very afflicted ; but afterwards,
having accepted it as the decree of God, said to his sweepers,
" Do you, by some means, bring the body of the Guru here, for
if we sent any men of high birth, or one of our disciples (Sikhs),
then they would not be able to get into the royal prison ', but
you ai'e poor people, and, under the pretence of sweeping, can
go in, and accomplish this business." They at once went to
Dilli, and, having hid his body in a cart of grass, brought it to
Anandpur. Govind Singh was much pleased with them; more-
over that very day, having blessed them, he said, " From to-day,
you are the sons of the Guru, and will be called Ranghare^as." ^^
They, who, in the present day, are called Majabi Sikhs in the
Panjab, are all their descendants. The tody was burnt in
Anandpur, and, with much joy and rejoicing, a very large
huge mausoleum was erected there, and its name has become
known, as the shrine of Teg Bahadur. The head of the Guru
which had remained in Dilli, that head the Sikhs burnt there,
and the tomb, which Avas erected over it, became known by the
name of Sisgang (Head Heap), and crowds go there also to visit
it, and make their offerings. In the mind of Guru Teg Bahadur,
it h.ad always been settled to give the seat of Guruship to Govind

•*' The Rangliars, or Musalmau Rajputs, are cousidered a very brave race of
meu ; hence ranghareta implies " brave heroes."

CHAP. IX.—ACCOUNT OF GURtJ TEG BAHADUR 39

Singh, for, from his childhood, he appeard very active and
clever ; and as Teg Bahadur never cared for the business of the
Guruship, he wished, when Govind Singh grew up, that he should
make over the business of the Guruship to him, and himself
escape from the burden. At last, taking this wish in his heart,
his head was cut oft" in the year 1732 B.B., i.e. the year 1675
A.D., and the throne of the Guruship came into the possession
of Govind Singh : —

Verses.

God alone is true, all the world is false ;

Therefore do not sit in this country of dreams with your legs
stretched out {i.e. at ease).

40 UISTORY OF THE SIKUS.

CHAPTER X.

The Circumstances of Guru Govlncl Singh.

This Guru Govind Singh, from liis very cliildliood, was ex-
ceedino-ly expert, and, in Lis early years even, he learnt archery
so well, that none of his companions were able to shoot arrows
like him. It appears from many of his words, that he also knew
Persian ; and although he had no knowledge, except of Persian
and Gurumukhi, still on account of his associating with PanrZats
and maulvis and other wise people, he could talk and discourse
very uicely, and, by his arguments, he drew many people to
himself. When he sat on the seat of Guruship, and crowds
came to see him, then he thought thus to himself " The Musal-
mans have much afflicted the Gurus and holy men and other
devotees, wl)0 were before me ; I must now, with the help of
these assemblies, take their revenge from the Turks." And he
reflected thus too : '' The disposition of all these assemblies from
the tiuie of Guru Nanak has been like that of fakirs, and they
do uot know the ways of battle and war ; it behoves me to make
a new sect in my own name, and, having taught them the use of
arms and the mode of government, get them to fight with the
Tui-ks." 'J bus thinking, he departed from x\naudpur, and went
to the peak of Nainadevi, situated in the mountains about five
kos distance from there; then, having gone inside her temple,
and joining his hands before the goddess, he petitioned ; " O
Durga ! I, for the sa.ke of taking revenge on the Turks, wish to
make a sect, do you give me this power." Having thus said,
he called the PancZats, and began to perform penance according
to their directions. When he had finished his penance, the
Pandats began to make him offer burnt offerings. When a hun-
dred maunds of wheat, sugar, fruit and molasses had been placed
on the fire, and the burnt offering had been completed, then the
PancZats said : " 0 Guru, now in this instance for a sacrifice of
oblation, do you cut off the head of your son, and offer it up."
Govind Singh had four sons ; the name of one was Jorawar
Singh, of the second Fateh Singh, of the third Jujhar Singh,
and of the fourth Jit Singh. When the Guru asked the mothers
to off'er up their sons as a sacrifice, then they said : " We will
withdraw from forwarding your new sect ; to kill your sons to
create your sect is not pleasing to us." When he could not get

CHAP. X.— ACCOUNT OF GURtJ GOVIND SINGH. 4^1

a son, then lie again asked the P.incZats. " Now do you please
name some other offering." The PancZats fulfilled the sacrifice,
by oftering up some thing else. It is reported, that the goddess
appeared and said " Go ! your sect will be set going in the
world." Then Govind Singh, having come to Anandpur, and
collected all the assembly, wished to see who were really in earn-
est. The Guru, having called all the assembly, said " I require
the head of one man ; let him, who loves his Guru, give his
head to me." On. hearing this, most of the people ran away,
and the sincerity of many was shattered ; but amongst them all,
five disciples, getting up, said : " 0 true king ! our lieads are
present; cut them off when you please." Of these five, the
name of one was Dharm Singh, of the second Sukha. Singh, of
the third Daya Singh, of the fourth Himmat Singh, and of the
fifth Mukhan Singh. The Guru, having taken these five into
a room, began to say : " O beloved ! I have been much pleased
with your faith and sincerity, for you have not refused to give
your heads in the name of the Guru; come now, 1 will baptize
you in the true religion." Then, having caused these five to
bathe, he seated them together, and then, having dissolved some
sweetmeats in water, and stirred it up with a knife'^^, and
having read some verses composed by himself, which are written
in the book called Akal Ustut (or immortal praise), he gave
them some of that sharbat to drink, and put some on their heads,
and what was left, he sprinkled on their bodies, and then, pat-
ting them with his own hands, called out with a loud voice and
said, "Say 0 sect of the Wah Gurii (God), ' Victory be to the Lord
(Wiih Guru)'." Then having baptized those five, he was himself
afterwards baptized in the same way ; and then said to them
" Whoever is my disciple will always keep five things,
the first letter (of the names) of which is K ; namely kes
(hair), kangha (comb), karad (knife), kiipa;/ (talwar or sword)
and kachh^^ ; and he who shall leave off wearing any of these
things, he shall not be my disciple (Sikh)." Then, having
written what else was to be recognized as the principles, rites, and
usages of his disciples, he gave it to them ; and, at the present
time, the Sikhs call that writing their Rahit Nama or code. It
is useless to pen the whole of that code here, but the parts of it^
which it is necessary for foreigners to know, I will write here. —

The Code of the Sikhs.

Not to believe in the Vedas, Sastras, Puraus, or the Kurau.

"■"^ Khanda is the two edged poiuted weapon worn in the liead-dress of
the Akdli's.

*^ Kachh arc short breeches, reaching to the knees, worn by Sikhs.

42 HISTORY OF THE SIKHS.

Not to pay any heed to the word of PaucZats, Pandhas,
Miyaus, or Maliitas.

Not to perform any funeral obsequies (saradh)" (kliiali),'*"'
(karani kiriit) ;'*' but when performed, to do so according to the
decrees of the Grantliji.

Not to wear any janeu (Brahminical thread) Bodi (tuft of
hair) Mala (necklace) ksmthi (rosary).

Not to worship at any marl (grave) or masan (burning
place).

Not to perform Sandhia Gatri,^'' Path (reading Brahmini-
cal books), or Puja (worship) ; only to read the japji, japji, &c.

Not to give food^^ to any but disciples.

Not to regard Brahmans and Saiads as high in rank.

Never to bare the head.

Never to touch a hukka or tobacco.

Never to apply a razor to the head or beard.

Never to covet another man's wife or another man's goods.

Never to read Mantras, according to the rites of the Vedas,
at marriages, deaths, or births.

Never to be disobedient to the Guru.

Never to mix with the following five sects, namely, Dhir-
malliyas, Eamralas, Minas, Masands, and Rirgunms, and never
to consort with these five.

The Dbirmalliyas are those, who are of the offspring of
Dhirmall. The Ramraias are those, who are called the disciples of
Guru Ram Rai of Dehra Dun. The Mlnas are those, who are of
the family of Pirthi Mall, the uncle of Hargovind ; that Pirthi
Mall hid six letters, which were sent from Lahaur. The Masands
are those, who go before the Guru and collect disciples, and eat
what belongs to the offerings of the Gurus. The Sirgunms are
those, who are called atheists, Sarawagis and Jains.

If any disciple, by mistake, shall have dealings with any of
these, five sects, then he must present a rupee and a quarter's
worth of Karah Parsad,'^^ and offer it up with his knife stuck in

■*"' Saradh is the commemoration of one's deceased ancestors in the month
Assu.

*^ Khiah is the yearly remembrance of the dead on the anniversary of death.

*^ Karam kiria are the obsequies performed at a funeral.

^' Forms of Brahminical prayers.

■'^ Neanda means holy food, given as alms.

■•^ Karah Parshad or halwa is a sweatmeat, made of flour, sugar and clarified
butter.

CHAP, X.— ACCOUNT OF GURU GOVIND SINGH.

it, and, joining- his hands, ask forgiveness of his fault fi'om God.
In place of Saudliia Gatvfj to read the Kahuras, Arti Suhla'^" and
the Japji and Japji. On the occasion of a marriage, to read the
Anand (song of joy) and, at the time of a death, meditate on the
Granthji. In short, whatever is laid down to be done in the
Sastras, or is according to the customs of the country, shall be
performed according to the decrees of the Granthji ; and if the
bones of the dead can be thrown into the Ganges, it is well ;
otherwise, if they are deposited in the district of Aumritsar, this
will be equal to throwing them into the Ganges. In this way he
pointed out many other rules also, and, in a few days, thousands
of Sikhs, having been baptized, joined him. The sharbat, which
is given to drink at the time of baptism, its name they call
Anmrit (nectarj or the water of life.

History of Govind Singh — continued.

Oneday,Govind Singh took a fancy that he would send for the book
of the Granth Sahib, and write something more in it; but as, at that
time, that' book was in the house of the SocZMs of Kartarpur, they
would not give it to Govind Singh ; moreover, they said thus : " As
Govind Singh also calls himself the Gurii, let him, by his own
power, make another new Granthji." When the Guru heard that
they would not give the book, then, after a few days, the Guru
discovered that, from reading the original Granthji, the Sikhs
became very feeble hearted; he therefore determined himself to
compose such a Granth, that, from reading it, his disciples, having
learnt the science of government and the use of weapons, and other
kinds of expertness, should become fit for fighting. Accordingly,
from that very day, he commenced to make a very large Granth,
and when it was finished in the year 1753 B.B. on the eighth of
the light half of the month Bhadon, on a Sunday, then he called
its name " The Granth Sahib of the tenth Guru." This Granth
is very difficult, and is composed in many measures in the Hindi
dialect, and in it there are many counsels from the Sastras on
the manner of giving battle and making war, and about the wiles
of women and their arts, and about devotion and the knowledge
of God. From it, it appears that Govind Singh was very expert
in making poetry. When from all sides, crowds began to come
to him, then the talk of his new sect began to spread about in all
places ; moreover, the news was also conveyed to the king of
Dilli j (it was) also (reported) that a large army always remain-
ed with Govind Singh, and the king was continually anxious
about this matter. When his (Govind Singh's) Sikhs began to
plunder in all quarters, and to commit robberies, then the kings

5" These are the names of varioua Sikh hymua.

44 HISTOllY OF THE SIKHS.

of the hills beyond Auaiuipur also began to consult about mak-
ing war against liiui. This is what occurred one day ; tho hill
kings sent u message to Govind Singh, saying '' In your posses-
sion is a certain ele|)hant, which you must send to us." As there
were many good qualities in that elephant, and tho Guru was very
fond of it, on this account, the Guru did not agree to send it.
The hill people, being greatly displeased at this ali'air^ and taking
very many soldiers with them, came to Anandpur. The fight
lasted very severely for several days, and innumerable soldiers
of both sides were killed ; moreover, two of Govind Singh's sons
were killed in that fight at a city called Chamkaur, and a shrine
was erected there, and called Chamkaur Sahib. They say that
Govind Singh several times defeated and put to flight the hill
people, but afterwards when they attacked Anandpur with the
assistance of the king's army, then Govind f^ingh thought it
better to go away from Anandpur. Govind Singh, leaving all
his army there, and taking those his first five disciples, and his
two sons with him, came and lived in the house of a Sikh in a
city called Machhviwa?-a. Wlien the armies came after him there
also, then Govind Singh, dyeing his clothes in surma (antimony),
got oH disguised as a Musalman through the midst of the armies.
He set off with those same five Sikhs to the country of Malwa, but
his two sons remained there ; when those two lads fell into the
hands of the army, then the army seized and sent them to a city
called Sai'and. The governor of that place, by name Wazir Khan,
sent information to the king at Dilli, saying : " Two sons of
Guru Govind Singh, who has set going the Khalsa sect, have
fallen into my hands ; whatever you shall order, that shall be
done to them." As King Auraugzeb, from hearing the report
of them, had already become distressed, on receiving this (news),
he became glad at heart, and wrote and sent this answer " Do
you take the lives of these two lads." On reading the royal
command, the governor, having taken the lads, bui'ied them
under a foundation (of a building), and, having erected a wall
over it, built a house there. At that time, from observing the
orphan state of these children, the very walls even wept ; but
from seeing the crying and sobbing of these children, no pity
came to that vile governor. That day, all the people in
Sarand remained uttering " Alas I alas I" and heaving regrets,
and no one ate their food with any appetite. At the time of their
being put to death, all the attendants, who were present, from
fear of the governor, said nothing, except a Fathan of Maler
Koila, who expostulated much with the governor, saying,
" What have these oi-phan children taken belonging to you ? "
but that wretch heeded not in the least. When the news
of the killing of his sons reached Govind Singh on the road,

CHAP. X.-ACC0X7NT OF GURtJ GOVIND SINGH. 45

tlion those five Sikhs began to give vent to words of sorrow.
Govind ISingli, for the sake of removing their son^ow, having
drawn two Hnos on the ground, effaced them, and said, " O
brother Sikhs ! as, from the drawing and effacing of these lines,
yon feel no joy or sorrow, so also should you know that God has
made the whole world as lines according to His desire ; and
when it is His pleasure, He effaces them ; therefore it behoves
the wise to remain silent regarding Ris decrees." Then the Guru
went and stood at tlie gate of a fort in a village named Kotkn-
pura, which is in Malwa, on which a Ja^^, named Kapura, who was
the commander of that fort, came out from within ; then the
Guru asked him for a place to hide himself. He gave reply,
" You have come here, having killed your sons, and now you
wish to have me killed also by the king." The Guru, heaving
a sigh, said, " Very well, if God wills, then you will be hanged
also." In short, when the Guru went from there and lived
in a place called Muka^sar, which is in the district of Firozpur,
then that Jatt named Kapura, who was the commander of
Koikapiira, was hung agreeably to the orders of the
king.

Afterwards, the king and the hill chiefs received informa-
tion that Govind Singh had gonv3 and taken up his residence in
Miikaisar; but there was this thing to be considered, that, on
account of the scarcity of water in that country, the army would
suffer much hardship. Although, after reflecting over this
matter, the heart of the king hesitated much at sending an army,
still the hill chiefs, by urging- him on, had armies despatched
from Dilli and came and surrounded Muka^sar. As Guru Govind
Singh was seated there without any tliought thereof, when he saw
himself surrounded by the army, he became much perplexed.
At last, having called his Sikhs from the surrounding country,
he encouraged them to fight. In short, at that time, many
thousands Sikhs, all ready to lay down their lives, joined Govind
Singh ; when the fight commenced on both sides, then many
thousand men of the king's army were killed ; and although many
Sikhs of Govind Singh's (army) were also killed, still they did
not leave the battle field. At last, the king's army was obliged
to retreat for want of water, and Govind Singh began to live
there ; at the place at which the fight took place, Govind Singh
caused a very largo tank to be dug, and called its name Mukat-
sar ; and, by reason of the making of that tank, the name of that
place, which was before hut a small village, became renowned as
Mukafsar. Govind Singh explained to his disciples "Many
people have obtained salvation here,, so now, whoever shall per-
form ablution in this place with true love and devotion, he, too,
will obtain salvation." Now-a-days, every year on the first of

46 HISTORY OF THE SIKITS.

the month Magh (12th January to 12th February), a very large
fair is held there. AlYcrwards, when all the quarrels with the
king had conic to an end, then Govind Singh, taking a large
concourse with him, came and lived in a village of Malwa, and
for sometime enjoyed quiet there. The people of Malwa are very
simple and artless, and thousands ot" them, from associating with
him, were baptized as his disciples. The Guru made a very
beautiful place there for himself to live in, and called its name
the Damdama. Now-a-days, a very large fair is held there, and
many people go there to learn the words of wisdom, and stop
there some time ; for Guru Govind Singh, after building that
place, made it known among his disciples, that whoever should
come here and live, he, however, great a fool he might be, would
become wise ; at the present time, many disciples and holy saints,
who are very good and wise, live there ; and whoever, having
left his family, shall go there, merely for the sake of getting
wisdom, he will surely become wise ; and there is this very good
point also about this place, that as many writers of the Guru-
mukhi letters live there, and they write a very good hand, none
but their pupils can write as they do ; that place is now known
as the Damdama Sahib. After this, departing from there, the
Guru came to Sarand, where his two sons had been murdered by
being buried inider a foundation. When the Guru arrived
at that house, where his two sons were buried, then he became
very sad, but, by reason of the strength of his religious under-
standing, he did not manifest the grief of his heart. His disciples
petitioned him, saying, '^ 0 Guru ! if you command, then we will
set fire to this city of Sarand, for it is not good for such a vile
city as this, in which the sons of the Guru were murdered with-
out fault, to exist in the world I" The Guru replied : " O Bhal
Sikhs ! no fault attaches to the whole city, but the fault is merely
the king's, and God himself will take vengeance on him." Again
also, when his disciples petitioned, saying : " 0 true king ! we feel
very angry with this city ; if you will give us the command, we will
raze it to the ground and efface its foundation and site." The
Guru, seeing the obstinacy of his disciples, thought thus : " If I
were to give the order to burn and raze this city, then the anger of
the king would be aroused against me afresh. It is therefore
better that 1 should give them some other order," Having thus
thought, calling out, he said to his disciples : " Let whoever is my
disciple, when he goes from Sarand to the Ganges, take two bricks
from here, and throw them into the Jamna ; and when he returns,
then let him take two bricks and throw them into the Satluj ; who-
ever does not obey this my command, his bathing in the Ganges
will be of no account " He said this also : " From to-day, let no
one call it Sarand; its name is Gurumari (cursed) ; accordingly
to the present day, people take bricks from there and throw them

CHAP. X.-ACCOUNT OF GURtJ GOVIND SINGH. 47

into the Jamna and Sathij ; and, rising' in the morning, no Hindu
mentions the name of it.'^^ xifterwards, the disciples made a very-
large tomb there, and all Sikhs go thereto do obeisance, and offer
oblations. After this the Guru, wanderingabout, came to Anandpnr;
one day, when a large assembly had collected, then the Guriisaid :
^' The Turks, i.e., the Musalmiins, have given much trouble to the
world, and have afflicted our race for maiiy generations, and
have also robbed us of much of our property and treasure, and
have killed our children; now let all the Khalsa assemble, and
destroy them for me ! for this veiy reason, I have given you arms
and raised this sect." The assembly, joining their hands, said :
"0 true Guru ! we are at your service with our lives and pro-
perty ; but it behoves us to consider one thing, that the armies
of the Turks are uncountable, and their power is beyond bounds,
how can we, helpless, poor Sikhs, conquer them ? Therefore,
it is best that you should first write a letter to King Aurangzeb,
and send and give him advice, that he should no longer afflict
your good, pious, and poor followers. If he shall pay re-
gard to this and desist from his depravity, all well ; if not,
we will fight with him. " The Guru, regarding this advice
as good, wrote a letter in verse in the Persian language, and sent
it to the king. That letter they have styled and called the
Jafarnama (letter of victory). AHhough there is no necessity
for writing the whole of that letter here, still those parts of it,
which are fraught with good advice, I will write here, for, from
reading them, the wisdom and bravery of Govind Singh will be
manifested.

The Jafarnama {or letter of victory) .

" 0 King ! as God has seated you on the throne, would it not
be better, if you did not commit injustice towards people? Be-
hold ! what injustice you have done me, who lived on a mountain
peak, and had never molested any of your villages or towns ; you
without fault, first imprisoned my father, Guru Teg Bahadur, and
killed him, and then, joining with other rulers, you sent armies
against me ; then you killed my young children, and thousands
of my disciples ; you have slain my wives, and robbed my trea-
sury ; but remember that these injustices, which are committed in
your threshold, are not allowed at the threshold of God ; there,
justice is most truly meted out ; there, kings and worms, (i.e., poor)
are held equal. But if you have this wrong idea, that although
you are a king, you eat barley bread with the labour of your own

*i i.e., they do not mention the name of Sarand until after they have taken
their morning meal. Sikha never mention it by the name Sarand, but call it
" Gnrumari."

48 HISTORY OF THE SIKHS.

liand.*,"- tlion look at tlio liorso ; for it does a great deal of work
and always eats barley. But if you say that j-ou read (ho Kuran,
then what is the good ? for until one purifies one's liera't with
good deeds, the readinp;' the Kuran with one's lips does no
good, but tlie fire of hell is made still hotter for one. If you
have this thought, that, from doino- service to God, you will
escape from the pains of hell, then listen ; reading four verses
with your mouth is not called true service, but subduing your
appetites is real worship ; you, on the contrary^ with the in-
toxication of royalty, foster your lusts. Behold ! you, for the
pleasure of your heart, killed your own father and brothei's ;
what service do you call this ? But if you hold this wrong idea,
that the prophet will deliver 3'ou from the fire of hell, then listen;
all the prophets have said that they will deliver those who shall
obey their commands, and, leaving their bad ways, shall take to
good actions ; if you do not obey their orders, why will the prophets
deliver you ? wherefore know well, that punishment is ready for
you in the presence of God. Again if you wrongly suppose that
you hold fast the law of the prophets, because you demolish
Hindu temples and the temples of Shiva, and thus uproot
idolatry, then listen ; you have not done away with it, rather you
have increased idolatry ; for formerly, when temples existed, the
Hindus knew for certain that, when they wished, they could come
to them and do worship : but now, that you have destroyed
the temples, on this account every Hindu has placed an idol in
his home, for until they do worship, they cannot take their food.'''^
Again, if you wrongly suppose that people praise you, then
listen ; the flatterers^*^ used to praise King Phai'aoh, but, in the
end, he did not escape from the fire of hell. And if you have
this hope, that as God is merciful, He will have mercy on you and
, deliver you, then listen ; as you do not show mercy to people, but
f.are intent on giving them pain, then why should God show mercy
to you ? This can never be, for a man does not sow sprouts of
aklr^'^ and reap mangoes ; rather it thus happens, that whatever
seed one sows, its fruit one reaps."

Having written these words of advice, then he also wrote

■ some words about the ways of government, viz., " Beware ! as

you have oppressed people much, so also will the Khalsa tor-

^- It is usual for true worshippers only to eat barley-bread ; Aurnngzeb is said
never to bave tasted food purchased with mouey from the royal coffers,
but from what he obtained from the proceeds of his own handiwork. He used
to employ himself in making caps, &c. This then is as much as to say ; " Don't
imagine, that although you eat barley -bread, you are a true worshipper.

^^ Lit. " Bread and water."

^•' Lit. "Men with an object (gharaj.)"

^' Also called madar ; it is a bitter plant, which grows wild, and, from
the leaf of which, a thick milky substance exudes.

CHAP. X.— ACCOUNT OF GURO GOVIND SINGH. 49

meat you. Now the day of your retribution lias come ; God is
very angry with you. Beliold now; I will, with the help of God,
take my revenge from you, for the Khalsa has oulv lieen raised
to kill you."

History op Govind Singh — {continued).

Guru Govind Singh, having written that letter, gave it into
the hand of a Bhai, named Daya Singh, a Sikli, and said "Do
thou go to Dilii, and give this letter into the hands of king
Anrangzel) hitnself. Wiieu Daya Singh departed from Anand-
pnr and reached Dilli, thon he went and gave tliat letter to the
king. The king, on reading it, was much ashamed, and, al-
though, after reading it, the king, in his heart determined to go
and see him, ho however (did not fulfil his intention, for he) died
a few days after its perusal. In short, the king, having read
that letter, said ''The Khalsa, which has now been formed, has
been formed forty years before its proper time ; hence it is well,
for it will sutfer much affliction." The Guru, hearing of the
death of the king, was greatly pleased, and said to his disciples.
'' Behold I 'God has given much ease, otherwise many pieople in
the world would have been killed."' When, after Anrangzeb,
his son Bidiadur Shah obtained the throne, and his brother tried
to take away the kingship from him, then Bahadur Shah com-
menced a contest with his brothers. Moreover, in that war,
Guru Govind Singh also sent his army and somewhat helped
Bahadur Shah ; rather, it was chiefly owing to the Sikh army,
that Bahadur Sliah obtained the victory over his brothers, and
again sat on the throne. From that day Bahadur Shah became
very friendly with (tiuru Govind Singh, and often sent trap's of
rarities and fruits to Auandpur to the Gnrii. Once, the Gurii
wished to go and travel in the eastern countries, and, having de-
termined thus, he departed from Anandpur with those five di.s-
ciples ; ai"t?r wandering about, he arrived in the city of Agra,
and there heard that King Bahadur Shah had also come there.
The Guru, for the sake of meeting him, went and stood at the
gate of his fort : now the Gnrii always rode on horseback, and
carried a hawk (bird) on his hand, and wore a crown with a
plume on his head, and always had with him those five armed
Sikhs. When the gatekeepers saw his state, they said " Leave
)-our arms here, otherwise you will not be allowed to go into tiie
fort." The Guru gave reply ''We will not take off our arms ; do
you go and give the king news of me." The gatekeeper, having
gone inside, petitioned, saying : " A Sikh, named Govind Singh,
has come to see you, and is standing at the gate, and says : '1 will go
inside with my arms on; therefore, according as you may order, so
we will go and tell him.' " The king, immediately on hearing his

50 HISTORY OF THE SIKHS.

name, said " You liave acted very wrongly, in that yon liave hind-
oretl him from comin,uf inside ; tlierefore go quickly and bring
liim in just as ho pleases." The Gurii went iu, with the gate-
keeper and his five Sikhs, into the presence ot'th^ king, and greet-
ed him with much joy ; and, after askinji him all his news regard-
ing his plea-ure and health, they conversed together a good deal
about travelling and sport ; when some timci hud thus passed, one
of the king's ministers, a Musalraan began also to discourse on
religious niattei-s with the Guru ; afterwards a Kazi who was
seated in the Durbar, askdi this question "0 Guvii ! the Guru
has commanded that the creature has been sent into the world to
do service ; so will you please point our, what service the crea-
ture should do ? " He gave reply "The creature should do
this service, viz., that he sliouhi remain free from sin, but at the
same time regard himself as a sinner," The Kazi, on hearing
this, was satisfied and said "Yes, it is true, that the creature can
never say before his God, that he is free from sin." The Guru
remained, there some days, and the king gave him much wealth
and presents. After this, the Gurii, wandering about, came to
Anandpur; and when several of the hill kings again began
quarrelling wilh him, the Guru, taking an army of his Sikhs
with him, attacke*! them. In short, at a city called Bhiana, which
is in the bills, a very great fight took place. Then all the kings,
who had not very much power, being afraid of the Guru, at last
tied away. Afterwards Goviud Singh built a large handsome
building at that place, and, having placed in it a copy of the
Granth, called the uame of that place Dehra. After this, as the
Gurii, after having conquered the Rajas, was returning to Anand-
pur, then in one place on the road his paun^a, or foot ornament,
fell off, and the Guru, dismounting from his horse, picked it up.
On this, the residents of that place thought, '' If we build a temple
here, people will come and worship, and make offerings " :
they therefore made a temple there, and called, and made known
its name as Paun^a Sahib, and, no\v-a-days, a very lai'ge fair is
held there. After this, the Guru came to Anandpur and- rested
for some days. Large assemblies used to collect, and this is wiiat
occurred one day ; as the Guru was seated in Anandpur, some
Mctors came tlieie to act. The Sikhs, who were greatly harassed
by the raasandas, or piiests of the Guru, said to those actors
Do you act the doings of some masandas;'^ the object of the
Sikhs was this, that the Guru might hear of the depravity of his
raasandas, and give them punishment.

The actors at once commenced to act the part of a masanda,
and, from thence, set forth for the house of a Sikh ; the masanda,
taking a prostitute along with him. and, having drunk a bottle of

CHAP. X.— ACCOUNT OF GURtJ GOVIND SINGH. 51

wine, mounted a horse ; and, in company with four or five men,
came to the house of that 8ikh. When the Sikh saw that a
masanda of the Gnrii liad come to his house, then, joining his
hands, he stood up and said "^0 great king! fortunate is
my fate, that you liave visited me. Come, sir ! and sit down
here ; you are welcome." When the masanda had sat down,
then the Sikh, having sold some of his pots, brought gram and
grass for the horse, and prepared bread and dal for the masanda.
The masanda, seeing the dal and bread, hecame very angry ;
moreover, casting away tliat lu-ead on to a dung heap, he tlirew
the dal into tlie fire-place and said, ^' Why, O wrotclicd Sikh!
have you set before me dry bread as an offering, which my dog
even would not eat'? Go^ quickly depart, and get ready some
Karah Piirsad and some Maha Parsad '^ ^'' That Sikh, who was
very poor, having sold his wife's rings, prepared evei'y thing.
The masanda, liaving eaten and drunk, began to say "Now bring
j^our offerings before me/' The Sikh, having pledged his counter-
pane with some difficulty, brought him a rupee, and said " O
Guru ! 1 am a poor Sikh ; have mercy upon me, and accept this
offering'." The Guru, first having touched the rupee, fluug it to
the prostitute, and, himself throwing down that Sikli, began to kick
liim; while the Sikh was on the ground being kicked, he, joining
his hands, began to say " 0 Guru ! I am a poor creature (like a
cow), forgive me." Then Guru Govind Singh, becoming verj'
angry, asked his Sikhs, "^0 my disciples I do my masandas go to
your houses, iind act in this way?" The disciples gave reply,
" 0 true king I they give us even greater pains than, this ; " and
those actors also petitioned, saying, ^'0 Guru ! as, at this time, the
masiindas are seated before you, from fear of them, we cannot
act the part in full ; but do you know for true, that your
masandas give your disciplc:? a hundred times more pains."
When the Guru had heard these things about the masandas,
then he issued an order by beat of drum to his disciples, saying :
'' Do you proclaim to all the assembled multitude and toll them,
not to let the masandas get awa3^" The assembled multitude,
liearing the proclamation, inunediately stopped all the masandas.
The Guru, having shut ap many of them in rooms, put them to
death, and others, he killed by hunger and thirst; and others were
ti«d up and slain, and others were beaten to death : whilst others
were Seized and fried in frying pans, filled with hot oil. After
this, the Guru s^dd : " Let whoever is my disciple never associate
with the masandas ; for they are great sinners and the stricken
of God, and the cursed of the Guru." From that very day,
people have kept aloof from the masandas ; after this, on another

*•* Meat,

D 1

52 HISTORY OF THE SIKHS.

occasion, the Gnrii, taking ;i large concourse with liim, went to
\va7iclor iibont; and, after roaniin<i; about, he arrived at the banks
of a river iind amused liinisclf Avith hunting tigers in several
places; and then, proceciling on, put up at a villa^^e, called
Chanikaur situated in Ropar. When he had stopped there some
days, he then built a largo temple there, and the name of that
village is now known as Chamkaur Sahib. Once^ the Guru
wa? seated in his court, when one of his disciples brought
liis son before liiui, and said " 0 Guru ! this my son, from
hearing 3'our words, has become disgusted with the habits
of the world, and will not marry ; do you have mercy and
explain to him, that he should marry and enjoy pleasure in the
world." The Guru asked that lad, " Why have j'ou become an
ascetic from hearing my words ?" He replied, " 0 Guru ! from
heniiug the following words which are in the Anandji (song of
joy), I have become disgusted with the world; and these are
those words :

This family, which yon see, will not go with you ;

It will not go with you, therefore do not fix your thoughts

on n

Undertake not such a business, of which you may, afterwards,
altogether repent;

Listen thou to the advice of the Guru, who will alwnys be
with you ;

Bab;i Nanak has said, ' Hear, 0 dear one! nlways hold fast
the Truth (God).'

As you, 0 true King! have left off livng with your fami-
ly, then how can I devote mj^self to my family ? " Tlie Guru em-
braced him and said ''0 child I praised be tiiou, that, regarding
the words of the Gurii as true, ihou remainest indifPerent to-
wards thy family ; but listen! those who are the beloved of God,
they, although they may live with their family, do not cut t!if>m-
selves off from the love of God ; moreover, those people who live
in the married state, they can perform the service of the hungry
and thirsty ; listen! I will tell you a story, as to how those who
are married, should live, and how those who are fai^irs, should
live. In a forest, a bird and its mate lived on a tree, and,
suddenly, a traveller arrived there ; the bird said to its mate '0
dear one ! we are married, and the religion of the married state
is this, that if any hungiy or thirsty one should come to one's house,
one should do service to him.' Having thus said, the bird brought
some half-burnt, ignited goat-dung, and placed it before the

CHAP. X.— ACCOUNT OF GURtJ GOVIND SINGH. 53

traveller^ and then, knocking dowd its nest, threw it on the ignit-
ed duag. Tlie female then threw herself into the fire, and was
roasted. After thi.s, when the traveller, having eaten her up, was
not satisfied, then the male bird also threw himself into the fire;
and then the hunger of the traveller was somewhat abated. This,
O child ! is the advantage of being a married man, that, like that
bird and its mate, you can show mercy ; and those people, who
only marry for the sake of filling their stomachs, and do not help
others, it is with them that God is displeased. He is a true
married man who regulates his own food, and brings it into use,
to relieve the hunger and affliction of others. Therefore, if you
will be such a married man, then undoubted!}'' marrj^; there will
be no (cause of) fear in your doing so. Now I will tell you a
story of ,1 fakir. A fakir lived in the jungles and never asked any-
thing from any one ; once on a time, the will of God was this, that,
for eight days, he got no food from anywhere ; then the fakir
thought to himself, ' As God has given me hands and feet, I
will go into the city and beg.' When he went into the city,
then he saw a wedding taking place at a house, and went and
sat down at the door ; although many good and holy men were
being fed by the master of that house, none of them asked the
state of tlie fakir ; in the evening", becoming hopeless, he
went away from that door, and setting out for his own luit, met
two men coming along with liglited grass torches. They said to
him ' As that, marriage throng kept you seated all day, and sent
vou awav without p-ivino" vou anv thino- to eat, if you will give us
the order, we will set fire to their house with these trrass torches.'
He said, ' Ver}^ well ; but give me a torch, so that I may also do
some thing (take part).' When they had given that torch into
his hand, then he began to set them on fire. Tiiey said 'What
conduct is this that, instead (of the house), you are setting fire
to us ? ' He replied ' You are great sinners and very unjust ;
for 3'ou have given me very bad advice ; behold ! their not giv-
ing me anytliing to eat was the Will of God ; and if God had
wished them to give any thing to me, no one could have stopped
them j then it does not become me to be displeased with the Will
of God, rather it becomes me, to regard nakedness, hunger, grief
and joy as the Will of God, and always to return thanks to His
AVill.' On liearing this, those people said 'You are a perfect
saint ; may God always give firmness to your faith.' "

The Guru then said to that lad : " ii any man shall become
a fakir in the road of God, then it behoves him, like that fakir,
to keep his heart filled with mercy, religion, forbearance and
patience ; otherwise it \YOuldbe better for him to be a ^/tag than a
takir." In this same way, the Guru continued giving advice to
many people. Guru Ram liai was still living in the time of this

54 HISTORY OF THE SIKHS.

Guru, and the two, for many reasons, were at variance witlicaoli
other, and the assemblies of the two parties often wislied to
Bg\\t with each otiior, but were restrained. Guru Govind ISingh
also always bore enmity towards"''^ the Sod/iis of Kartarpur
in his inmost lieart, because of their refusing to give him the
Granth : moreover, on this very account, he wrote in liis code
that liis disciples should )iot hold intercourse with the .Dhirmal-
liyas, wliich is the name of the Kartarpuris. After this, the Guru
continued wandering about and visiting various countries and
regions. In short, in his life-time, 125,000 fSikhs embraced his
sect ; although this Guru continued to l3e styled tho representa-
tive of Ntinak, it, howevei-, appears from many of his words, that
he differed from him. His religion was not confined to any one
book or prophet or incarnation; but it would appear that he
picked out various customs and habits of tho old ])rophets and
incarnations (i.e., Muhammadan and Hindu), which were good for
giving strength to his sect, and bringing him other advantages,
and these he made current among his followers. )t

Guru Govind Singh's whole life was passed in wandering
about, and in reflection and thought; the particulars of his death
are thus related ; one dav. Govind Sino'h went to the east conn-
try to travel, and on the road, at some place, he met with a
Paf/ian, That Pa^/ian was the grandson of that PaincZe Khan,
who had a fight witli the sixth Guru, Har Govind, in Kartfirpur.
The Guru shoAved much affection towards that Pai/ian, and more-
over kept him as a servant with himself, and said, ''Come with me
and visit the east country." He began to live with the Guru,
and the Guru never even mentioned the former enmity to him ;
rather, when he used to come to him, he used to talk most affec-
tionately to him. One day, the Guru, after behaving to him in his
usual manner, began to joke and chaff with that Fatlt^n ; when
the Guru saw that he took his chaff as chaff, then he began to
tease him further, and said to him ; '' 0 such and such a Xhan !
if a certain person's father killed a certain person's grandfather,
and his son, or grandson, came and obtained his bread and water
from him ; then say, would he not be very shameless ?" He
gave answer " If any one, having remained with the enemy
of his father and grandfather, should thus get his livins
from hmi, then that man would be very shameless and a rogue.^^"
Again, the Guru said, " 0 such and such a Khan ! if a certain
Pa^/?-an should become the servant of the enemy of his father,
then what Avould you think of him ?" He said, " I should not

*' Lit. " He never forgave.

=^ Lii. " Xose cat " it being the custom iu tlic East: to punish offeuders
by cutting off tlieir uose?.

CHAP. X.- ACCOUNT OF GUllU GOVIXD SINGH. o5

consider him ;i Pa^/mii, but a \veavei*.""''' Again, the Giuii said :
*' If the enemy ot'youi- fVitliei' and grandfather were to n:ieet you
any where, and you were at that time armed with your weapons,
say, whiit would you then do V He gave reply '' 1 would never
allow him to e'scape alive." Al'terwards, that Paif/i;in began to
think to liimsclf, '■ "Why does the Guru continually question mo
in this way ?" Then, having thought, he remembered tliat Gnru
Govind iSingh was of the offspring of that Guru Har Govind, who
had fought, with his grandfather in Kartarpur. Having thus
thought, he became very ashamed in his heart; moreover, from
that day, lie determined for eeriain to himself, that if, at any time,
he .should get the opportunit}^, then he would, most assuredly,
take lii.: grandfatlier's revenge. This is the event of one day;
a certain 6ikh brought averv beautiful dagger from some foreiou
counti'y for the Guru ; the Guru, seeing its lustre and splendour
and fine edge, was greatly pleased, and always kept that dagger
by himself. One day, the Guru asked that Fa^Aan "' O such
and such a Ivhau I from how many blows of this dagger
would a man die ?' He replied, '* One blow even of it would
be am[)le.^'' Again, the Guru said: '^AVell,,if he, who killed your
father and , grandfather, were to come before you, and this
daot/er were in your hand, then say, Avhat would you do to liim V
He, from hearing this speech, became very angry in his heart,
and could make no reply. Afti-r a .short time, the Guru fell
asleep, and all the attendants retired to their respective homes.
Tiien that Pa^/tan, who had remained seated near the Guru,
having looked around him, slowly took that dagger out of tho
Gurti's hand, and said to himself, " To-day 1 will take the revenge
of my grandfather from this infidel," then, having drawn the
da^iifer Irom its sheath, he said the Bi.smillah, and plunged, the
dagger into the Guru's .stomach. Then, thinking he was quite
dead, he got up from there and ran away ; but, as the Gurii was
not then dead, on seeing the wound of the dagger, he called out
" O Bliai Sikhs 1 I am dying" ; all the di.'^ciples collected, and,
having scoured the country in all direction, they caught and
brouclst that Pa^/ian to the Guru. To be brief, the Guru, having
praised the bravery of that Pa^/ian, let him go, and said to all
those other people, who, from seeing the Guru's wound, had be-
come verv sad and thoughtful, '' 0 Bhai Sikhs! why are you
so tlioughtful ? this affair lias been brought to pass by God.
Behold ! that PatMn did not kill me ; but I, making him
ashamed, myself roused him to kill me ; do not you be sorrowful,
rather be pleased with the Will ol: God." Afterwai'ds,

•^' i.e., a cowai-d, for Pa^/ians are liravo but weaver.^ are regarded as
cowards.

56 IIISTORY OF THE SIKHS.

hearing this news, that the grandson of Painrfe Khan, Vixf/nxu, liad
stabbed the Guiii. to lako the revenge ol' his grandCather, King
Nadir Sliali of Dilli became greatly distressed ; moreover, send-
ing some of the royal pliyscians, he gave them strict injunctions
" You must do your very best to cure Govind Singh." When
the snrgc(>ns arrived near the Guru, tlien they sewed up all the
Avounds, and began to apply plastei- and ointment. In a i'ew
days, all the wound healed up, and he obtained case ; one day
the Guru fired ;ni arrow at some game, and, as he pulled the bow
Avith force, all the threads of that wound again broke, and the
blood began to flow forth ; the physicians, on seeing this his state,
were much perplexed ; they again applied many renunlies, but
he obtained no ease. The hakiras, being helpless, returned to
Dilli, and the Guru, seated in a palki, wandering about, went to
the Dak lean. \\'^hen he arrived at a city called Nade?', in the
Dakkau, then the Guru became very helpless from the pain of
that wound ; moreover, he said to his assembly " 0 Bhai Sikhs !
now I have no hope of mj^ bodv remaining to me ; it is therefore
well, that we siiould now remain in this cit3^ If my life shall
leave me here, then it; will be well, for, by reason of their being
a city here, after my death, a wooden coffin and a shroud will
be able to beqbtained." The Sikhs remained there and found it
difficult to leave him for au}^ tinae. After they had stopped there
some daA's, and no alleviation of the ])ain was obtained, then the
Guru said to his disciples " Do you now give some alms ; there is
no profit from medicines." On hearing this, the Sikhs made a very
huge feast, and, having prepared various kinds of food and
edibles, fed the Brahmans and the good and hoi}' ; and they
presented, in the way of alms, much ornaments and clothing.
Then the Guru said to his Sikhs : " Now my body wiii
qnickl}- leave me ; do you have the bier and coffin ready ■^' "." -^
Sikhs, agi-eeabJy to the Guru's orders^ got evei-y thing reauy ;
and then they all, joning thf-ir Jiands, asked '' 0 True Guru I
now that you adopted this way of proceeding, whom will you
place on the seat of Guruship for our guidance ? " Tho Gurti
said, ''T shall not do as the former nine Gurus who proceeded me,
and who, at the time of dying, appointed some other Guru to sit
on the throne. I have made you and dl any followers over to
the embrace of the Immortal one ; after my death, do all you people
regard the book of the G ranth Sahib, as your Guru ; whatever you
will ask, it will point out to you. If any of my disciples, be he
shorn, or grow long hair, let him regard the Granth Sahib as the
form of his Guru : and whatever disciple of snine has a desire to
see me, let him offer up Karah Parsad to the value of a rupee
and a quarter, or as much as he desire, and let him open the book
of the Granth Sahib, and do obeisance, and he will obtain as

CHAP. X.— ACCOUNT OF GURtJ GOVIND SINGU. 57

mucli profit as if he had seen me.'' After this, the Guru o;avc
vurious other kinds of counsels ; as, for example : " 0 Bhai
Sikhs; people of various kinds live in the world; but whoever
is my discifde will take care not to mix with them. If any one,
showiui;- forth ^^onders and miracles, should wish to break up
the r<'lioion of my disciples, thou he must not be believed ;
and althoutjh any one might extract oil out of sand^ and cause
walls to gallop as horses, and show them to you, still this is
your religion, that you should regard them as the play of Indra-
jal (juggling), .•iiid not believe them ; for people will show you
many curious sights to try and maice a fiaw in (hrea^c up) the Sikh
religion ; but do you always read and remember this verse with
affection :

' O Lord ! having given me Thy hand, do Thou keep
me from rovinn;.' "

Alter uttering these words, the Guri'i became much distress-
ed ; then the Sikhs madd a fnr.eral pyr" of sandal wood, and.
bringing all the requisites, placed them by him , and then they all
began to worship the Wah-Guru. When a little while only was
left to tlie Guru's death, then he said to his disciples : '' Do you,
having bathed me, put on a clean suit of clothes, and do you
at this time fasten on all mv arms," and he added this also :
''When mj^ life leaves me, ilien do not take off these arms
and clothes, but burn me with all my clothes and arms.''
Maving said these words, he went and sat on the funeral pyre ;
at that time, placing his thoughts on God, he gave utterance to
this quatrain witli his moutli, with much affection :

Quatrain,

Since I seized Thy feet, I have br')Ught nothing else
under (n^y) eye ;

O merciful Ram ! the Purjins and the Kuran teach \arious
systems, but I did not regard one (of tlieni) ;

The Simriti, Sastras and Vedas, all teach many
modifications, but I did not heed any one (of them) ;

0 Dispenser of Happiness I bestow mercy (on me) ;

1 havi; not ever said ' I' ; I recognized all as Thee. —

(Truni[)p"s Adi Grantl:).

Having said these words, he closed his eyes, and in the year
17t)5 B.B. i.e., the year 1708 A.l).. he departed this life. They
say that, for many generations, there was a. mark of leprosy on
the feet of the Gurus. At that time, from all (puirters, the
sound of blowing of shells arose, and flowers began to rain down.

oiS HlS'l'URY Dl-' THK SIKHS.

All the disciples and holy men. \y1io had collected froni nil parts
havino- littered the words : "Jul Jai K.-ir (victory victory).^' began
to sing beautiful sono-s ; and niany, tilling' their eyes with tears,
began to weej^ and lament at separation from tlie Gurii. In all
quarter?;, all players on the rnl)ab (a kind of harp) began lo
sound their instruments, and hundreds began to read the Granth
Sahib. A- that time, it appearetl as if there was the rejoicing
of heaven : many holy and good men, becoming ascetics, with-
drew at that time from worldly afltairs ; and many, regarding the
pleasures cf this world as vain and false, gave their Ines along
> with the Gurii. IMany people became martyrs there ; and many
houses for fakirs were erected in that place. Amidst them all, they
erected a .-^hrine over the Gurvi, and, near his burying place, they
made manv other mausoleums and dharmsalas, and deposited
Granth sahil)s in them. The name of that city, which was called
Nader, was changed to Abchalnagar. In the present day, many
Sikhs go there, and. offer their oblations with much devotion.
In that tomb, thousands of swords, shields, spears, and (juoits^
are to be found at all times; moreover the Sikhs, who go there,
all worship those arms. The Sikhs believe this, that all those
arms were formerly the property of Guru Govind Singh himself.
All Sikhs eat whatever oblations are offered there in worship :
moreover this also is a custom there, that if any one sh-di be
put to great expense in going there, then the Sikhs there write
to the Silihs of other countries in the Gurumukhi character, and
send a command to them to help them ; and religious people, on
seeing such a written command, offer whatever offerings they
can to them. They have called the name of this written command,
the Huknmama (or letter of command) ; and the seal, which is
attached to it, was, they say, the very seal of the hand of Gurii
Govind Siuoh himself; and in that seal there is written in the
Gurumukhi character " God is one ; may there always be victory
to my cauldron (offerings) and sword, and may the victory be
without delay j^*^ but victory to Nanak and Guru Govind
Singh is only from the Help o£ the Immortal One." And if any
serious quarrel break out among the Sikhs, it is also settled a-
mongst them by a Huknmama (issued) from there (Nader). Those,
who are good and true Sikhs, never disobey what is written in
a Hukmnama. Now this is a matter for reflection. Behold,
what plays are performed in the world, and how many warriors,
good, honourable, charitable, obstinate, and wealthy men have
been born, and, in the end, all have been mixed in the dust. Is
this world not a spectacle of a dream ? whoever here, forgetting

^° i.e., may neither the religious devotion, nor the martial spirit of my
followers ever decrease, but ever be crowned with success, and be on the
increase.

CHAP. X.— ACCOUNT OF GUllU GIOVIND SINGH.

his death, for an instant stretches out his feet,''^ is a great
fool. From this effacinfij and making of the workl, wLich God
has settled, man gets this warning, that he should not fix his
thoughts too highly on it, and should not, all his life long, be
filled with anxiety and thought about it ; for if any one, even
after much thought, collects together a little in the world, still
he himself will not always remain here.

®' i.e., lives in a state of carelessness and regards not God and the day of
his death.

HO HISTORY OF THE SIKHS.

PART II.

HELAl'lNG THE EVENTS FROM THE TIME OF MAUARA.IA KANjfX
SINGH TO THE ARRIVAL OF THE ENGLISH.

CHAPTER I.

The names of the twelve Misals.

It was quite necessary, tliat I slioiild, in tins place, write the
circumstances of Maharaja llanjit Singli ; but I will, not do so (at
once) as I must (first) briefly relate how the Sikhs flourished
after Guru Govind Singh, and who obtained the chiefship among
them; accordingly I will first write about the twelve Misals or
divisions ^'~ of the Sikhs. When Guru Govind Singh's body
left him, then for some days, several of his special disciples kept
the assemblies under their hands, but after some time, when the
assemblies had become tinmauageable, then, for some reason or
other, a certain Bairagi saint took the Sikh baptism. He was
exceedingly clever and wise,. so that, by his wisdom, he collected-
together all the old Sikhs and made them into one body ^ moreover
it so happened, that, as the Sikhs had collected with him in many
thousands, for this reason, they created much disturbance ; the
name of that Bairagi was formerly something else, but after-
wards in the Sikh Khalsa, his name, for some reason or other,
became known as Banda. On one occasion, that Sikh, named
Bandfi, committing violence aud robbery, arrived in the district
of Sialkof : when they reached that district, the Sikhs began to
rob the goods of the Musalmans, and then again a great quarrel
arose between them ; at last, after some fighting, that Bnndt4,
taking many Sikhs with him, went to the hills, and the hill
kings also, as they did not behave well to him, suff'ered much
distress at his hands ; but at last, one hill chief, by some strata-
gem or device, having caught him with several hundred Sikhs,
sent him to the Governor of Dilli. As the occupants of the
throne of Dilii at that time were of very hard disposition, and
were especially angry with the sect of the Sikhs, they were much
pleased at the capture of Bandri. At that time, a king,
named Farukh Siar, w:is seated on the throne of Dilli ; he caused

®" Misal really signifies " depeudencY to a chief, or pelt\- ruler, who is
under the authority of a Raja."

CHAF. I.- NAMES OF THE TWELVE MISALS. 61

Banda, with all those tSikhs, who were with him at that time, *
to be put to death, and further gave orders, that wherever any
of their sect was found, he was to be caup^ht, ami hrouoht to him,
for he wished to efface their seed from off the earth. When the
Sikhs heard that their chief, n. nied Bandti^ had been killed, and
an ordtM- had been issued by the "<-'ig to seiz(i all Sikhs and take
them to him, then, leaving their houses and families, some began
to wander about in the jungles; and others, taking their house-
holds with them, w'ent and hid in the mountains ; :ind others,
findiug huts in the deserts, went and took up their aUodein them.
In the meanwhile, Farukh Siar, having reigned but two, or two
and a half, years, died, and after hiii', his son, Jahiindar Shah,
obtained the throne. The Sikhs, after tiiis, for some years
continued wandering about liegging, and in Avretclied circum-
stances ; for this reason, in those days, their sect greatly dimi-
nished ; and wherever the Sikhs, even thus despised, livecl, there
they supported themselves secretly with much difficnlty. One
- day, a l^irak Ja^^ najned Kapur^, who had a quarrel with his own
brothers, came from a village named Singhpura, which is in the
district of Tarantaran, and put up in th^ hut of a certain Sikh ;
that Sikh, tal<iug pity on his poverty, kept him with himself
for some time. When some days had passed, then the Sikh said
to him : "It would be a very good thing if you were to be baptized."
Kap'jra, on hearing this speech, Avas baptized as a Sikh, and from
that day, his name was called KapurSmgh. When that Kapur
Singii liad remained there for some time, many Sikhs, seeing his
religious habits, collected around him, (aiul this) in such numbers
that all, who lived in the neighbouring villages and jungles,
regarding Kapur Singh as their lord, joined him. When 2,000
or 8,000 Sikhs had a.sseml)led, then Kapur Singh thought it
advisalile to lob the neighbouring villages and bring them under
his power, as there was no one to prevent him ; for in those days,
after the death of King Farukh Siar, a great dispute bad ai'isen
about the kingship, and no one had as yet been permanently
seated on the throne, and Kaf^ur Singh ]}erceived that, by reason
of the dispute, no one would pay any attention to him. Having
thus thought, he tiist came and attacked tin? village of his birth-
place, which was then known ns Fajullapur. Having killed the
Ijambardar (land steward) of that place, he brought it into his
own possession. The name of that village was formerly known
as Fajullapur from the name of Nawab FajullaBeg; when Kapur
Sinidi took it, then he called the name of that village Singhpura,
and, from the name of that village, the chiefs of one of the twelve
misals, of which I shall afterwards make mention, were
called Singhpuras. When the renown of Kapur Singh bad
somewhat increased, then many people came and were baptized

HISTORY OP THE SIKHS.

by him as Sikhs ; moreover, Sardar Jasa Siii|2^h, who was the
ancestor of the All luwaliytis, was also baptized by him. After-
wards, when Kapur Singh had baptized several people, and
gained the r.ffection ol" vast nnmhers, and had collected many
with liimscdf, then, in other placed also, other Siklis set themselves
up as Sardars (chiefs) ; their nflinos will, in due course, be found
in the misals. In short, whenever any one wished, then, having
collected a small throng, they set themselves up as chiefs.

When Kapur Singh's renown increased more and more^'^
every day, then, from seeing it, others also set themselves up
as chiefs ; accordingly, there arose twelve misals, called after
those chiefs : although I mio-ht trace the origin of these all
from Kapur Singh, still, as they got their names from some
other (chiefs), I shall therefore write about them hereafter.

The names of the twelve misals ; —

2nd
3rd
4th
5th
6th

Bhangis.

7th the

misal of the

Sahids.

llaingaris.

Sth „

Phulkias.

(Jhaui's.

9fh „

Xagri'as.

Ahliiwalias.

10th „

DahiHas.

Sakar Chakkias.

11th „

Karorias.

Fajullapui'i'as.

■ 12st ,.

Nisanwalis

Lit. Had become one and a ([narter.

CITAP. TT.— ACCOUNT OF THE MISALS. 63

CHAPTER II.

An account of the Misals, or Clans.

1, Tliis is tlie ;*cconnt-, of the Bbangls; amongst them there
were three noted chiefs, H.iri Singh, JhancZa Singh, and Ganrfa
Singh. The three were Ja^/s by caste, and inhalntants of a
village named Panjba?- ; 10,000 or 1 2,000 troopers always remained
Avith them, and Liihaur and Anmritsar and Gujrat Avere in tlieir
possessioTi. As the chiefs of this raisal took much Bhang, there-
ibre they were called Bhangis; and whatever tliey did Avas said
to be done by the Bhangis Another reason of their being called
Bhangis was tliis ; that, being very abject, they performed service
to the sect, and therefore the rest gave them the name of Bhangis.

2. They relate the circumstances of the Raino-aris as
follows; their ancestor Avas namea Jassa Singli, andAvasby caste a
carpenter, and his old home was in a village naaied Ramgar, in
the district of Anmritsar. He, by some means or otliGr, collect-
ed two, or two and a h;df, thousand troopers Avith him, and al-
Avays committed inroads, and inflicted op[)ression on the neighbour-
ing villages ; moreover, he, bj^ his wisdom, brought into his
poAver the country of Siri Har Govindpur and Kadi, Avhich is in
the district of Wa^ala, and always had the hope (desire) of increas-
ing his possessions. As this chief was formerly the resident of
Bamgar, therefore the name of the misal Avas called Kamgari.

.3. This is the true account of the Ghanis; their ancestor
was by caste a Jixtt, named Jai Singh ; as this chief was a resid-
ent of a village named Kahna, therefore the name of his misal was
called Kahniya; some also say this, that their name Avas called
Ghani lor this reason, that Sardar Jai Singh Avas of a [)leasing ap-
pearance, and Avas one day seated with a number of Sikhs, Avhen a
Sikh asked him " Bluii ! Avhcre is your home'' ? He replied " In a
village named Kahna. " Then that Sikh said " Yes Bbai, it is cor-
i-ect; as you are an inhabitant of Kahna, therefore your appear-
ance is jtleasing likf K\\^^,i.e., likcsKrisn ;" he further said " Ka?iji
is also called Ghaniaji ; therefore your name also is Ghania"; and,
t'rom that day every body l)egau to call his misal the Ghanias.
Seven or eight thousand troopers used also to remain Avith him,
and the cities of Wa^tila, Dinanagai, Kahnuwan, Sujanpur, Lohiiin
ami Fategar, Kalanaur, &c., were in his possession. Amongst
these Ghanis, the most celebrated chiefs were the following, vis. : —

64 HISTORY OF THE STKHS.

Jai Siugli, Khajaii Sin;?li, Fato Singli, Chaman Sinoh, Gurbaklis
Sing)], llakikat tSiiigli ,; all those eliioCs wcro called (Jliaiijs.

4. The account of the Ahluwalis is given as follows : tlieir
ancestor was called dassa Singh, and was l)y caste a Kalal (tlistiller) ;
and as this chief was of old. an inhabitant of a village named
Ahluwjila, therel'ove tlie name of Ins niisal was calh-d Ahluwjili.
About foui- thousand troopers always remained withhiui, and Jag-
ramau, ism, Phagwa/'A, Ka})int]iala, Fatiabad, TarantaiMu, Wairo-
Wi'il, <Vc., were subject to liim. As tiiis chieiwas very firm in the
Sikh religion, many Sikhs and chiefs were baptized by him.

5. The account of the Sukkarchakkis is reported as follows ;
the name of their ancestor was Sardar Cha?'at Singh. The Sardar
was by caste a Jai/., and by family a Sahansi ; and, from his off-
spring, Maharajah Ranjit Singh, whose account will be aftei--
wards written at full length, was ])orn. As that Sardar Cha?'at
Singh was an inhabitant of a village named Sukkarchakk, there-
fore the name of his misal was called Sukkarchakki. Ten or
eleven thousand troopers always remained witli that Charat Singh,
and the whole of the district of Sakkarchakk %vas subservient to
him.

6. The account of the Fajullapuris is as follows : the name
of their ancestor was Nawab Kapur Singh, and this was that same
Kapur Singh, who, after the death of Banda, revived afresh the
Sikh religion, ^Yhich had greatly waned, and, himself, having been
baptized, baptized thousands of Sikhs, and, having brouL>ht the
neighbouring villages under his power, set up the standard of
royalty. This chief by caste was a Jatt, and an inhabitant of the
village FajuUapur ; and, as he was an inhabitant of Fajullapur,
his misal was therefore called the Fajullapuris; about three thou- '
sand troops always remained with him.

7. The account of the Sahids is as follows : their ancestors
were Sardar Gurbakhs Singh, and Karam Singh ; about seven
or eight thousand troopers always remained with them, and the
country to the east of the Satluj was under their control. As
amongst their ancestors, several persons became niartyrs for the
sake of their religion, for this reason, the name of tlieir misal
was called Saliids (martyrs) ; and some people also Buy this, that
their two chiefs, on one occasion for the sake of their religion,
were prepared to give their heads, and for this reason the Khalsa.ji
called them Sahids; for this reason, this rank was bestowed on
them, and the name of their misal also was known as the misal
of the Sahids (or martyrs).

8. The account of the Phulkias is thus given : their ancestor
was Ala Singh, by caste a •]i\,tt. This chief was an inhabitant of

CHAP. II.-ACOOUNT OF THE MISALS. 65

Paiialuj and lie kept up an army of about six or seven thousand
strono; always with him. As the name of some ancestor of this
Ala Sinn-h was Phul (Singh), therefore the name of the misal
was called tho Phulkiwala.

9. They thus relate the circumstances of the Nagaris ; the
name of their ancestor is not known, but the misal was called
Nagaris for this reason, that their chief lived in a village named
Nagari, which is in a district of Multan, and therefore the
name of the misal is known as the Nagaris. A body of about
two, or two and a half, thousand troopers used always to remain
with him, but there is nothing known of his caste or place of
residence.

10. The account of the Dalialias is given as follows :
their ancestor was known as Sardar Tara Singh, and this Sard^r
was by caste a Kanjh Jatt, and an army of about seven thousand
troops always remained with him. As this chief was an inhabi-
tant of the village Dalli, which is on the banks of the river Ravi,
therefore the name of the misal is known as the Z?alialis.

11. The cii'cumstances of the Karoris are narrated as fol-
lows; their ancestors were Sardar Godar Singh and Baghel Singh,
who, by caste, were Ja^^s, and they always kept up an army of
about eleven thousand men. Although they were originally
inhabitants of another place, still, afterwards, they took up their
abode in the cities of Nakodar and TalwaJi. If you wish to have
the particulars of this misal in full, you must read the book called
Gulsan Panjab.

12. The account of the Nisanwalis is this : their ancestors
were Sangat Singh and Mohar Singh, who, by caste were Jaits,
and they were, of old, inhabitants of a place Saluiwad. A body of
about ten thousand troops always remained with them ; Ambal^,
Thanesur, Karndl, and the other neighbouring districts, were
subservient to them.

In this way, these twelve misals of the Sikhs, which were
respectively known in this land by the names of their chiefs,
remained bearing enmity to, and fighting with, each other. Often
one misal, having fought with another, conquered it, and took
their country into its possession ; and, afterwards, it also lost its
country, and restored it to the former owner. In short, until the
renown of Maharaja Ranjit Singh was spread, till then they
remained fighting with each other.

6fi HISTOFtY OP THE SIKHS.

CHAPTER III.

An account of the Rise of Maharaja Ranjit Singh.

When Sardiir Maha Singh conquered the fort of Rasuhiagar,
then, two years afterwards, on the 2ud of the month of November
A.D. 1780, a son was born in his house. Maha Singh, with much
joy, having summoned the PancZats and priests, called the
name of that child Ranjit Singh. When Ranjit Singh had grown
up a little, then small-pox broke out on him so severely, that no
one scarcely had any hope of his living. Although God preserv-
ed his life from the small-pox itself, still he lost one of his eyes
from it. Sardar Maha Singh, at the time of that illness, gave
much of his goods and chattels and wealth to Brahmans and
poor people, and sent various kinds of clothes and jewels to the
goddess of Jwala Mukhi and Koi Kangra. When Ranjit Singh
had grown up a little moie, then a widow, named Sada Kor, who
•was the wife of a chief, gave her daughter, named Partap Kor, in
marriage to Ranjit Singh. After a time, in the year 1792 A.D.,
Maha Singh became ill and died, aged 27 years, at a city named
Gujranwala. When Ranjit Singh had obtained leisure from his
funeral obsequies, then, during the month Chet, he succeeded to
the seat of his father. As, at that time^ he_was only twelve years
of age, for this reason, he was not fit for the~15usiness~bf govern-
ment; and although he was at that time seated on the throne of the
kingdom, still his mother did not approve of his conducting the
affairs of the kingdom. When he reached seventeen years of age,
then, by the mercy of God, every one, of their own accord, became
subservient to him. Accordingly, in the year 1796, a king, named
ShahZaman, who ascended the throne after the death of Taiinur
Shah, setting forth from Khurasan, came to the Pan jab. As no
chief opposed him, he entered Lahaur through open gates. Hav-
ing come to Lahaur, and seeing that the Paujab could not, for
many reasons, be controlled by him, he returned back. After-
wards he said to the Chief of his Ordnance, named Sahanchi : '^ Do
you efface the name and trace of the Sikhs.'' On this, he, taking
some artillery with him, attacked Ramnagar, but the Khalsa
fought well with them ; from that day moreover, the dread of the
Pai/tans was entirely removed from the hearts of the Sikhs. As,
at that time, the renown of Maharaja Hanjit Singh was daily on
the increase, many people, from seeing it, became very jealous at
heart.

CHAP. Ill,— RISE OF MAHArXJA RANJIT SINGH. 67

Ranjit Singli fought with a tribe of people, named ChatthaSf
who had set themselves up as rulers on the banks of the river
Jhauai ; their chief was Hasmat Khdn. This chief was, from the
first, the enemy of Raujit Singh, and he had this idea ahvays in
his heart, that if, by any means, Ranjit Singh should fall into his
hands, he would kill him. Once, Ranjit Singh, with a small army,
alighted in his country. That Pa^/ian, having caught Ranjit
Singh out shooting, struck at him with his sword, but Ranjit
Singh, with much dexterity, warded off the blow of the sword;
and then Ranjit Singh, becoming very angry, struck at him
with a sword, and his body was cut in two. After his death, all
that country which was in the possession of Hasmat Khan, came
into the hands of Ranjit Singh.

His second figlit was at Miani. The circumstances of it
are as follows : Ranjit Singh's mother-in-law, Sada Kor, reported
that the chiefs of the Ramga?"is gave her much trouble; and, as
she had not the power to fight with them, she wished him to
help her. Ranjit Singh, on hearing this, went to the fort of
Miani, which was the place of abode of Jassa Singh, the
Ramgarl ; but as, at that time, Ranjit Singh had not the proper
means of conquering a strong fort, therefore the fight lasted for
a long time. In the meantime, a great flood of the river Jhandi
(the Chinab) took place, and the water filled that fort ; as the
Sikhs were unable to cross it, they were obliged to go back.
Sada Kor got up this war for this reason, that Jassa Singh,
Ramgari, had killed her husband, Gurbakhs Singh, in a fight.

In the year 1855 B. B. in the month Poh, Shah Zaman again
came to Lahaur, and as no Sikh chief opposed him, he entered
L^haur without any fighting. At that time Ranjit Singh was at
Ramnagar ; although Shah Zaman remained four months at
Lahaur, Ranjit Singh used often toattack the fort, and, under cover
of the bastions, killed many of the Mughals. At last. Shah Zaman
returned to his own country ; on the way, as he was crossing the
river Jhanai (Chinab), twelve of his guns were lost in the river.
The king sent word to Ranjit Singh : "If you will get out my guns
and send them to me, then, in return for it, I will givoyoii Lahaur.'*
Ranjit Singh, after great efforts, got out eight of the guns, and
sent them to the king. The king, agreeably to his promise, gave
Lahaur to Ranjit Singh, and he immediately took possession of it.

Verses.

When the days of any one are good.
Wealth wanders around him ;
When evil days begin to come, brother !
All happiness even becomes pain-giving.

G£ HISTORY OF THE SI.KII8.

[Listen to the stovy of Maliu Singh "^^j

(He was a man of no I'epntation ;

Wliorever he showed his face'''',

lie took the coiintrv, hut sutfcrcd trouble (in doing so).

But when Rmijit Sin^li was boi-n,

'riu'n (lod Himself made him oveat ;

Without trouble, he obtained the kingship,

And, without effort, he got greatness ;

Whomever God Himself exalts,

That man, day by day, increases ;

No one will be abh- to do him harm.

If God is his protection.

Afterwards when all the chiefs of Lahaur, and many Rajfis
and Ranas of the neighbouring countries, had become subser-
vient to Ranjit Singh, then, al'ter a few days, in the year 1802
A. D., a sou was born in the house of Ranjit Singh, of his 'Queen
Raj Kor ; and, agreeably to the command of the PancZats, his name
was called Kharak Singh.

As at that time quarrels were going on between Hamayun,
Mahmud, Shah Zaman, Sahsnjaul and the other kings of Kabul,
Ranjit Singh, in the year 1804: A.D., invaded the districts on the
))anks of the river A^ak, and when he had beaten all the chiefs of
tiiose parts, and had taken tribute from the ruler of Multan,
named Mujaffar Khan, he returned to Lahaur. Afterwards, in
the vear 1805, A. D., he went to bathe in the holy Ganges, and,
after having bathed, again returned to Lahaur.

Afterwards Ranjit iSingh began to harass those chiefs, whose
countries lay between the rivers Satlnj and Jamna, ami, having
come to Ambala, gave some of this country to the chiefs of
K:iitlial and Nablia, and then, having levied a tax on Thanesur,
aoain came to Anmritsar.

Sir Charles Metcalfe, who had come on the psa't of the English
to Ranjit Singh, said to him, — " This is the desire of the English
Government, that you should fix the Satluj as the boundary of
your country." Ranjit Singh at first did not agree to this, but
afterwards, having seen somewhat of the power of the English,
he agreed ; and the English agreed to this also, that they would
also not interfere with the villages, which w^ere north of the Sat-
luj. On one occasion, when Hanjit Singh, at Anmritsar, saw a
[)arade of the English army, then he was greatly pleased ; more-
over, from that very day, he began to drill his own array also after
the English fashion.

" The father of Eanjit Singh.
*' Lit. " Forehead."

CHAP. III. -RISE OF MAHARAJA RANJIT SINGH. ^9

Again, ill tlio year 1801) A.D., in the month of May, the
army of Ranjit Singh set out for the fort of K^ngra, for a
Gorkhiya, named Amar Singh, had, at that time, surrounded the
fort at tliat place ; and for tliis reason, the king of that pkice had
asked help of Ranjit Singh ; when tliearmy of tlie Sikhs reached
Kangra, tlien the Raja Sansar C-liand would not allow them to
come into tlie fort. The Sikh«, on hearing tliis, with mucli brav-
ery, broke into the gate of the fort, and, entering, took possession
of the fortress. On hearing this, Amar >^ingh retreated to his
own country.

Again, when in the year 1810 xV.D., King Sujaul, having
been turned out by his brother Muhammad Shah, fled from the
country of Kabul, and came to Laliaur, then IMaharaja Ranjit
Singh received him in a very kind way, on the 3rd of January,
and met him in a very friendly manner. Afterwards the king
departed to Raul Pint/i, to meet his brother Shah Zaman, and
Maharaja Ranjit Singh went to Multfin to settle something
with Mujaffar Khan. Ranjit Singh demanded three lakhs ol"
rupees from hini, and he, being helpless, wrote an agreement to
"give one lakh and eighty thousand. Ranjit Singh then return-
ed to Lahaur, and, day by day, having conquered the kings
and chiefs of the neighbouring countries, confiscated their terri-
tories, and whoever op[iosed him, he took prisoner and sent to
Lahaur.

Afterwards, in the middle of the year 1818 A.D., Maharaja
Ranjit Singh married his sou, Kharak Singh, to the daughter of
Jaimul Singh, the Ghauiya, at Lahaur. That wedding was per-
formed Avith much pomp and grandeur, and the renown thereof
was spread through all the neighbouring countries.

After this, when the state of the Pa^/ians of Kabul had become
somewhat upset, then Ranjit Sinoh, having collected a veiy lar^c
arniv, went anci invaded the country on the other side of the A^ak. ,
Havinor gone there and subdued Khairabad and other forts, he en-
tered the city of Pasaur. Yar Muhammad Khan, who was the
governor of that place, was not able to oppose the army of the
Sikhs ; moreover, quietly leaving Pasaur empty, he fled away.
Maharaja Ranjit Singh, having stopped there asliort time, made
Jahandad Khfin the ruler of it, and himself marched to Lahaur.
After Ranjit Singh had returned from there, that same Yar Mu-
hammad Khdn, getting assistance from his people, again attacked
Pasaur ; as, at that time, Jahandad Khan had no army or materials
of war ready, he was unable to oppose Yar Muhamm;ul Khan,
who, having driven Jahandad Khan from Pasaur, himself again
took possession of it.

70 HISTORY OF THE SIKHS.

Verses.

The story of this world is very curious ;
Do you all give your hearts, aud listen, O men !
God has made a play,

At seeing which, all are astonished, O brothers 1
Behold the wonderful play of the world !
A tola, is turned into a masa.
Again, sometimes, that which was a masa,
It becomes turned into a tola, ; ''''
(Sometimes, the afflicted become happy.
And, sometimes, the happy become afflicted;
He can turn a gi'ain of mustard seed into a mountain,
And can place an umbrella on the head of a worm f^
All the grief and happiness, which are in it,
They never remain the same ;
♦ Kings sometimes become poor,
And the poor often become rulers of the world.

Distich.

Behold I Muhammad Yar Khan was the ruler of Pasaur,
And Jahandad Khan turned him off his throne.

Verses.

Again when it pleased God,

Jahandad Khan was turned off :

And that same Yar Muhammad Khan,

He again became ruler.

Now those persons, who are wise.

Never weep at undergoing ti'ouble.

But show firmness in their hearts,

So that should trouble come, it may be removed.

One's days will not remain the same,

And excessive trouble will not always continue ;

If God shows you trouble.

He will, of Himself, again bring you joy.

O people ! place your hopes on Him ;

He will order all your affairs aright ;

Whoever does not place reliance on Him,

That person is a fool, devoid of understanding.

^^ i.e., sometimes the rich become poor, and again he, who was jooor, be-
comes rich.

A masa is the twelfth part of a fola.

^' An umbrella was formerly a sign of royalty, and a worm being a very
insignificant thing, the meaning is, God can, if He will, place a crown on the
meanest of His creatures.

CHAP. III.— KISE OF MAHARAJA RANjfT SINGH. 71

When Muhammad Yar Khan had driven Jahandad Khan
from Pasaur, than the latter again came to Lahaur to Maharaja
Ranjit Singh ; and when Muhammad Yar Khan also saw that
perfect tranquillity was not to be had there, departing from Pasaur,
he went to Barat.

Afterwards, in the year 1819 A.D. in the month of April,
Maharaja Hanjit Singh took counsel how he might conquer
Kasmir. Having thus thought, he sent an army with Missar
Diwan Chand and despatched him to the hills ; and having placed
another army under the connnand of his son^ Kha?-ak Singh to
help the former, he sent him after Missar Diwan Chand. Those
armies went to the mountains to conquer Kasmir, but Maharaja
Ranjit Singh remained in the Panjab, to arrange about sending
them supplies, and to watch over the Panjab. When the army of
the Sikhs arrived in the hills;, then a very great fight ensued
with the Pa^/iiins, and, in the fight, about a thousand Sikhs, and
five or six chiefs also^ were killed, and of the other side, a large
numl)er also were slain. When the news of this fight reached
Ajim Khan, that many Pai/ianshad been killed^ then he, departing
from Kasmir, went and resided at Jalalawad.

Afterwards, Raniit Singh went to Pasaur, and there Muham-
mad Yiir Khan, presenting himself before him, petitioned: "If
you will give Pasaur to me, then I will continue paying tribute
to you ; moreover, whatever revenue shall come in, 1 will send it
to you to Lahaur iu full." Ranjit Singh, having accepted his
request, made over Pasaur to him, and, having- taken a written
agreement signed by his hand, returned to Lahaur.

Shortly afterwards, Ajim Khan died, and the Tathaus again
created great tumult. Maharaja Ranjit Singh himself went,
and settled that dispute, and then returned to Lahaur.

In the year 1826 A.D., the Nawab Sadik Muhammad Khsin,
who was the ruler of Bahaulpur, died, and his sou, Bahaul Khan,
ascended the throne, and ratified whatever his father and grand-
father had promised to Maharaja Ranjit Singh.

Afterwards, a person, named Saiad Mahamdi, set up a
Muhamraadan flag in the hills, and incited the Musalman by
these words ; " It behoves us to slay these mfidel Sikhs agreeably
to the orders of our prophets." When the Musalmaus began
nuiking a tumult, then the Maharaja, having sent an army across
the A^ak, severely punished Saiad Mahamdi.

When Maharaja Ranjit Singh had conquered all the hills,
then he gave the fort of Jammu to Gulab Singh and Suchet Singh.
At that time Dhiau Singh, the brother of the ruler of Jammu, waa

72 HISTORY OP THE SIKHS.

superintouJent of the threshold of Ranjit iSingh, and as Ranjit
Siu<;h loved his son, Hira Singh, very much, he therefore gave him
the rank of llajn, and llanjit Singh always wished this in his heart,
that he might marry Hira Singh to some girl of high caste. On
one occasion, Anrudh Chand, the son of R<ija Sansar Ohand,
was going to a marriage of the Ahluwalis at Kapdrthala ; ou
the road he had occasion to stop at Lahanr, and Maharaja
Ranjit Singh sent for him, and, by some means or other, got him
to write that ho would marry his two sisters agreeably to the com-
mands of Maharaja Ranjit Singh. \\' hen his grandmother heard
this, then she, taking those two girls with her, went and lived in
those hills, which were in the possession of the English. Again,
after a short time Raja Anrudh Chaud also fled, and Maharaja
Ranjit Singh took all his country into his own possession, and
drove his brother Fate Chand out of it

On one occasion, the Maharaja Ranjit Singh, having had
made a very large tent of pusmina (wool of goats' hair), sent it as
an offering to England for the king; then the king of the English
on seeing it, was greatly pleased ; moreover, in return for it, he
sent four very beautiful mares and a horse to be given to Maharaja
Ranjit Singh, The Maharaja received the agent, who brought
them, with much courtesy ; after having remained some days in
Lahaur, that gentleman, who had brought the horses from England,
Avent to the Hill of Simla to meet Mr. (Lord) William Bentinck,
who was the Governor-General of India, and told the circumstan-
ces of his arrival to the Governor-Genei-al. On this, the Gover-
nor-General wished that, by some means or other, ho also might
meet Maharaja Ranjit Singh. The Governoi'-Geueral wrote to
Captain A¥ade to, by some means, bring Ranjit Singh to
Ludihana, for him to have an interview with him. The Mahara-
ja, having sent his minister, Moti Ram and Sardar Hari Singh
and Fakir Ajij Din to the Governor-General, stated that he
would meet him at Ropar, which is ou the banks of the river
Satluj. The Governoi'-General, on the 22nd October 1831, came
to Ropar, and the Maharaja also arrived at Ropar on the 25th of
that month. At that time, there were with the Maharaja
about 10,000 troopers, and 6,000 footmen. The Governor-General,
having heard of the arrival of the Maharaja, sent his Agent and
Secretary to pay his respects to Maharaja Ranjit Singh ; and
then, Ranjit Singh, having sent his son Kharak Singh, and six or
seven chiefs of very high position to the Governor-General, said
that he would assuredly come in the morning and see him. Next
day, when the Maharaja was ready for the interview, then, before
his own departure, he despatched 3,000 regular troopers, and also
sent 800 irregular cavalry ; and after them, he despatched his
chiefs seated on elephants, and then himself set forth after them

CHAPT. III. -RISE OF MAHARIJA RANJIT SINGH. 7^

all. AVlien he liad arrived very near the tents, then they both met ;
moreover both of them, seated on their elefihants, proceeded to
the tents. The Governor-General gave many curiosities, and vari-
ous kinds of presents, to the Maharaja and his son, and the other
chiefs ; and then the Mahiiraja returned to his own tent. Next
day, the Governor-General went to the Malniraja's tent to visit
him. All the chiefs presented offerings to the Governor-General,
and the Maharaja also gave many valuable horses, with gold and
silver trappings, and other curiosities to the Governor-General.
Then there was a review of the Maharaja's, and the English,
armies, Ranjit Singh, seeing the smartness and dexterity of the
English army, was much pleased. That same evening, they met
for the last time (i.e., to say good bye), and, that very day, the
Governor-General gave the Maharjija a present of an iron bridge.
Next day, both rulers departed to their own countries.

Afterwards, when in the year 1838, A.D., the English invad-
ed Kabul, the Maharaja Ranjit Singh sent (),000 of his army to
help them, AVhen the army arrived in Kabul, but before the ex-
pedition had accomplished (its object), Maharaja Ranjit Singh,
who before ha'd been very ill, accomplished (his yeai's of life) in
the year 1839,

Couplet.

The great, who, in this world, sit with their legs stretched

out.
In the end, death seizes them, and kills them in a sliort

while.

Verses.

Those, who come into the inn of the world,
Are not allowed to stop in it for ever ;
The very great, kings, and the proud.
The wise, the skilful, and the powerful.
All live but four days,

And then the tents of all are (got ready for) the march ;
The drum of marching is always sounding.
And none can manage to stop here ;
Now this is becoming to every one.

That they should regard the pleasures of the world as false ;
For its wealth, riches, joys and pleasures are a-ll delusive ;
Its possessions, hinds, and titles, are all vain ;
Those, v/ho live hero sorrowful.
Do not hope to remain hero always.
And therefore do not get dried up with grief.
For they only are grieved, who are in love with it (the
world).

74 HISTORY OF THE SIKUS.

Who can make himself ereat ?

Verily I am happy, for grief burns mo not "^ ;

And, if for soinotimo I am happy,

(I know) in the end death will take away all my ploasure.

Couplet.

Accomplish the journey through this world well ;
It is not good for one to remain fearless iu it, therefore
draw near to God.

After the death of Ranjit Singh, many Ranis performed satti
and groat grief arose in the Fanjab, and the walls, as it were, ap-
peared to be weeping. After hiui Uaja Dliian, by his sagacity,
kept the kingdom so well in control, that one should really regard
him as the master of the kingdom. Ranjit Singh, whilst he was
alive, allowed him such immense power, that sometimes he prevent-
ed the princes Kharak Singh and Slier Singh, who were the sons
of the Maharaja Ranjit Singh, from coining into the palace ;
he also implanted the idea in the king's mind, that, as Kha?-ak
Singh was a great fool, and mad, for this reason, he was not fit for
the kingdom ; and regarding Sher Singh, he raised this doubt
in the Maharaja's mind, that he was not his own sou. As there
was no hindrance (offered to it), Dhian Singh used to go into the
female apartments, and, for this reason all the queens used to be
much afraid of him ; and as Hira Singh, the sou of this Dhian
Singh always remained with the king, from this fear, the queens
were not able to tell their griefs to the Maharaja. Up to the
time of the death of Maharaja Ranjit Singh, he had such great
power in the management of the affairs of the kingdom, that he
could do what he pleased.

When Maharaja Ranjit Singh was dying, then, having
called his son Kharak Singh, he made him over to the care of his
minister, J.Uiian Singh, saying "Dhian Singh ; you are my true
minister and the protector of the Raj ; so, in return for the kind-
ness and obligations I have conferred on you during my whole
life, do you keep this my son, Kharak Singh, happy. Never com-
mit perfidy, nor be false to your salt, nor deal badly with him,
and always regard him as in my place."

^8 Lit.-" Is just like mustard to me.

CHAP. IV.-CHARACTER OF RANJfT SINGH. T4

CHAPTER IV.

Description of the character of Ranjit Singh.

Raiijit Singh was not at all literate, yet nevei'thele.ss, he
used to sit and liiinself listen to the business pertaining to the
government, and whatever he perfectly understood, on that,
after reflection and thought, he passed his written orders ; when
the order had been written, then he used to hear it a second
time, and reflect on it ; so that he might see that the scribe
had not at all changed his order in writing it. In his very
childhood even, he was very generous, and used to give many
presents to his attendants and others. Whatever urgent matters
came into his mind in the night time, he used at once to have
them written down, so that ho might not forget them, and when
he went to slee[) at night, he used to think over all important
aflPairs, so that his kingdom might flourish ; he, by the quickness
of his understanding, and the goodness of his memory, had this
wonderful power, that, by looking at the face of a person, he used
to be able to tell his sagacity, ability and goodness ; he was a
man of very medium size, and was blind of one eye, and, as the
marks of small-pox were on his face, for this reason, his coun-
tenance was somewhat spoilt : but owing to his long beard,
which reached to his navel, it did not show so much, and his face
looked filled up and handsome. He used to laugh n great deal
with people, and talk openly to them, so that peo])le used to get
drowned in their affection for him, and, seated in his society, used
to tell him the secrets of their hearts. He was very fond of
riding on horseback, and, in his old age even, he used to ride on
horseback, after being helped on liis horse by others. He knew
many stratagems and manoeuvres of warfare and used to beat his
enemies principally by these stratagems and manoeuvres. Al-
though, in his youth he was very athletic and strong, in his old
age he became very feeble. He was of a vei'y plain simple
disposition, and, for the sake of setting off his durbars, he ordered
bis attendants, that they were all to come to his durbars dressed
in diamonds, pearls, and jewels. Some people say that he aged,
and became old and feeble, owing to his drinking so much wine.
He had a great desire to advance his religion, and was himself
most firm in the Sikh doctrines, and used for a long time together
to listen to the Grauth. Ho himself carried on a traffic in shawls

7^ UJSTOllYOF THE. SIKHS.

and saU, and used never to do any thing without first consulting
his (Brjihiuan) astronomers and (Hindu) astrologers.. At an early-
period of his life, ^Yhen he was tliirteen years old, 07i his ascend-
ing the throne, this base deed Avas done by him, namely, that he
turned out of office tl'.e minister named Laldifi, Avho had been the
minister of his father, and sent him on an expedition to Kaias,
Avlu're the unfortunate creature died. People had informed
Ixanjit 8inoh that this minister had an intrigue with his mother,
and he tlicret'orc, had poison administered to his mother, and had
her killed also.

CHAP, v.— ACGODNT OF MAHARAJA lEHAEAK SINGH. '77

CHAPTER V.

The Circitmsfances of Maharaja Kharak Singh.

'After Mahavjija Hanjifc Singli, Kharak Singh ascended tihe
throne ; as he knew well the disposition of his minister Dhia;n
Singh, he, first of all, for the sake of diminishing his power, said
to him that he was not to go into the royal female apartments ;
and he moreover said, " Do not be angry with mo for this, for I
will not allow your power and authority to he decreased any
further.'' Dhian Singh, on hearing this, took great offence at
it at heart ; moreover such a difference sprung up between those
two from that very day, that very great enmity arose between
them.

Some days after a m;in, named Chet Singh, who was a
favourite of Kha?'ak Singh's, said to Kha?-ak I^^ingh, that the
minister Dhian Singh gives out that, until ho obtains the full
powers he formerly had, he will not conduct the duties of
minister properly ; and, with many other such like reports, he
turned Kha7-ak Singh against the minister.

When Dhiiin Singh saw that Kharak Singh would give him
much trouble, then he devised this plan for his own safety ; he
gave it out everywhere, that Kharal< Singli and Chet Singh had
made an agreement with the English, and that, from fear of
them, they had agreed to pay six-sixfeenths of the revenue to
them, and, therefore, he would soon dismiss the army and all the
officers and chiefs. This report was spread throughout Lahaur,
and the Klialsa began to treat Kharak Singli with indifference.
After this, Dliian Singh ralh-d the Prince Nau Nilijil Sin;;h from
Pasaur, and Raja Gulab Singli also entered Lahaur in company
with him.

The minister, and his brother Guhib Singh, misled Nau
Nihal Singh and his mother and Kh;i7';ik Singh^ and obtained an
order to put Chet Singh to death. Prince Nau Nihal, and his
niothei', further said, " Seize Maharaja Kharak Singh, and, by
some other nieans. depose him from the governmeut."

They caused manv spurious letters, sealed with the se;d of
Kharak Sin^h to be written, and shewed them to Nau Nihal
Singh and his niolher, saving, " I>enolil. In- is wriiing these

78 HISTORY OF THE SIKHS.

lettei'S, and making terms with the Euglisli." The mother of
Nau Nih^l Sinoh, on hearing the name of the English, was
greatly terrified, and deemed it advisable to imprison her hus-
band (Kharak Singh).

When this had been fully determined on, then the minister,
Dhian Singh, and his brother, two watches before the break of
day, entered the fort and got into that room, where Maharaja
Kharak Singh used to sleep, and, having killed Chet Singh,
made Kharak Singh prisoner. When the day broke, having
imprisoned Kharak Singh in the I'ort, they seated his son Nau
Nihal Singh on the throne.

CHAP. VI.-ACCOUNT OF NAU NIHaL SINGH. 79

CHAPTER VI.

The Circumstances of Nau Nihdl Singh.

After a few days, Dliian Siugh sent some holy men,
Brahmans and astrologers to Nau Nilial Singh to gladden his
heart, and, they said thus to him^ " 0 Maharaja ; in a short
time, all from Lcih.iur to Dilli and Baniiras will be your king-
dom" ; and, in this way, Dhian Singh attached the spirit of the
prince (to himself), and i-aised suspicions in his mind regarding
Kharak Singh ; and, through his instigation, he became so irate
against Kharak Sir.gh that, if any one mentioned his name in
Durbar, then he would begin to abuse him.

Again after a few days Dhian Singh gave out that the
Maharaja Kharak Singh was very ill, and himself appointed some
wonderful physicians for him, who I'ight well cured that helpless
creature; that is to say, agreeably to the bidding of Dhian Singh,
they gave him a powder of a very deadly poison, from which he
died in the month of November A.D. 1840.

At that time, Nan Nih^l Singh, for some reason or other, was
not in Lahaur. Maharaja Kharak Singh remembered him and
said "Bring Nau Nihal Singh to me, that I may forgive him my
blood" ; from this, it appears that he believed that his son Nau
Nihal Singh had imprisoned and killed him. When Nau Nihal
Singh arrived in Lahaur after the death of his father, then he
asked, " Did my father remember me at the time of his death or
not?" Dhian Singh replied, "As he was mad at the time of his
death, therefore what issued from his mouth is not fit to be told,
for he abused you badly." Alas! alas ! that that sinner Dhian
Singh not only created such enmity between Khaj-ak Singh and
Nau Nihdl Singh, that, whilst he (Kharak Singh) was alive, they
kept aloof one from the other, but he also turned him (Nau
Nihal Singh) against his father even after his death. Nau
Nihjil Singh himself came and burned his father, and performed all
the funeral obsequies (laid down) by his religion. Having finished
all the obsequies, he came to the city; and many Sikh chiefs were
with him, the most distinginshed of whom was Udham Singh, the
eldest son of Raja Gulab Singh. These were coming along with
Nau Nihal Singh and, when they arrived at the gate of the city,the
lintel of the gateway suddenly gave way, and Udham Singh was,
by its fall, killed on the spot, and Nau Nihal Singh was placed

80 HISTORY OF THE SJKIIS.

ill a palki and brought to Dliian Singh in the fort. It is not
known why tliat palki bad been placed tliere^® ; when he had
been taken inside the fort, then the gate of the foit was closed,
and an order given that no one was to be allowed to enter.
Although Lahinji Singh, Maji</iiyc4, and other cliiefs, vvished greatly
to go in witli the palki, Dhian Singh would not let any one in.
Moreover, leaving the chiefs out of the question, his mother and
brother even, -when they came to enquire after him, were stopped
at the gate. At that time, much lamentation and crying and
weeping arose at the gate, but that sinner Dhian Singh, although
he heard all their grief, would not let any one in. After a little
while, all the chiefs, being helpless, returned to their own homes ;
tlien, when Nau Nihal Singh had died, Dhiiiu Singh furtively
came to his mother, and said ; " Your son is now dead, but if you
make this known at once, then the Sikhs will create great
havoc in the kingdom ; this, therefore, is my advice, that, at present,
you should keep this matter secret, and that you yourself should
sit on the throne, and I will make all the people obey your or-
ders. " In short, li;iving thus advised her, he went to his own
house, and, having called all the principal officers, told them the
whole circumstances, and gave them very strict instructions that,
at present, no one was to allow this news to be known.

Then, after this, Dhian Singh wrote a letter and sent it to
Maharaja Sher Singh to call him from the city Waiala ; and in
it, he wrote thus : " If you wish to be king of Lahaur, yon must
come to Lahaur within twenty-four hours." On Sher Singh's
arrival in Lahaur, the news of the death of Nau Nihal Singh was
made known throughout the city ; but, before Sher Singh arrived
ill Lahaui', they had caused this report to be spread regarding
Nau Nihal Singh, that he was very ill from a blow (received at
the gateway).

After the death of Nau Nihal Singh, when discord found its
way into the kingdom, then Dhian Singh thought thus ; '' If Chand
Kor sit on the throne, then the Sandhewalia family will degrade
me and my brothers from our rank ;" he therefore called all the
chiefs and began to devise another plan'''^ and said '' 0 Sikhs !
this does not appear good, that the sect of the Khalsa should obey
a Woman ; therefore this appears proper that yon should seat
Maharaja Sher Singh, who is the son of our lord Maharaja
lianjit Singh, on the throne of the kingdom. " Having thus said,
he took a small part of the army with him and began to devise for
placing Sher Singh on the throne. On hearing this, the Sandhe-
walia family, and Raja Gulab Singh, prepared to help the mother,

*^ By this it is meant to imply, that the whole affair was pre-aiTanged, and
■the falling in of the gateway was not an accident.

'" Lit. " He began to write something else on the wooden slate. "

CHAP. VI.-ACCOUNT OF NAU NIHAL SINGH. 81

Chand Kor ; Dliiaii Singli, seeing that he had given rise to a general
quarrel, said to Sher Singh : " Whereas, at this time, a very
gi'eat and serious tumult is about to take place, it will be a
difficult matter to ji^'we the throne to you ; therefore do you now
oo back to Wa/iila; I will make proper arrangements for
giving you the throne, and will then send for you. " On hearing
this, Sher Singh wont to W'ntala, and he (Dhiau Singh) having
left his agents and s[)ies at Lahaur, himself proceeded thence to
Jammu ; and ho also sent thit; message to his kinsmen : " Do
you got ready armies for the assistance of Sher Singh, and send me
intelligence (when they are ready).''

After a month, Dhi<4n Singh's people sent him information in
Jammii, that they had got ready an army for his assistance, and
tiiat he should bring Sher Singh along with himself and come to
Lahanr. On hearing this, Dhian Singh wrote and sent to
AV'a^ala to Sher Singh : " Do you come to the Salabagh-wala Gate
at Ijiihaur and remain ready. I, bringing an army, will join you. "
Then, Sher Singh, taking about oUO horsemen with liim,
arrived at the Salabagh Gate, Lahaur ; but not seeing Dhian
Singh, he became very sad. One of his aides-de-camp, by
name Juah'i Singh, said to him : " Do not you be sad; 1 will bring
the whole of the army from Mian Mir to your assistance. '^ At first,
the army would not agree to help Sher Singh without Dhian
Singh's order ; ])ut, at last, having been brought to reason by
Juala Singh, it turned out to assist Sher Singh. Accordingly,
next day, at daybreak, the officers of the army, having come to the
brick kiln of Jjuddhu, sahited the Maharaja Sher Singh, and said
to him ; " 0 Maharaja ! AVe are all for you. '' Having said this,
they commenced to fire a salute of guns, and all the people,
having called Sher Singh king of Lahaur, began to offer him their
congratulations.

82 HISTORY OF THE SIKHS.

CHAPTER VII.

The Lnhaiir Cam'paign.

Whon the news of Slier Singh's arrival became known,
Gulab Sini^b consulted with Cliand Kor and Khnsal Sinijli,
Janiddar and Sarddr Teja Singh, as to how it behoved them
then to act; nnd, having got together a small portion of the
army of his brother Dhian Singh, sent them off to oppose the
enemy. As the army was going off to fight, he himself went after
it and brought it back from near the Hazuri Bagh, and, with the
assistance of that army, came and took possession of the fort.
He then sent word to the Rjini (Queen) that the 60,000 troops,
which were in Mian Mir, had all joined Sher Singh, and there
were only about 2,000 men with him, and that, with these, it
would be difficult to get the better of Sher Singh. Gulab Singh
hoped, that Sher Singh would not enter the fort, till Dhian Singh,
came, but Sher Singh, contrary to his expectation, without waiting
for Dhian Singh's arrival, came with the army and commenced
to attack the fort. Gulab Singh determined to resolutely hold the
fort as long as he was able till Dhian Singh's arrival ; so that
Sher Smgh might think that he had conquered the fort with
Dhicin Singh's assistance. After this, in the evening, Gulab Singh
mounted an elephant, and went to the different gates of the city,
and, having- given much money to the watchmen, said to them,
that, should Sher Singh try to enter, they were, as long as possible,
to prevent his doing so. Then, having come into the fort, and
having sent for the officers of the army, he took oaths and vows
from them, that they would not let Sher Singh take possession of
the fort as long as any life was left in them ; and further, having
given all the army four months' pay on the behalf of Cliand Kor,
said to them that, after the war, they should obtain very great
rewards.

Next morning, when two watches remained to dawn, Sher
Singh, having come by the Dilli Gate and the Tak Sali Gate,
entered the city along with the army ; and the whole army shouting,
" Satt Siri Akal (true is the Immortal One) ; O Sect of the Wah
Guru ! victory be to the Wah Guru," went straight to the fort.
At that time, there were with them so many guns, that, even if
they had been mounted close together on all sides around the fort,
there would not liave been enough room for them to stand.

Then the guns began to be fired from all four quarters, and
a great fear arose in the fort ; but, after a short while, the cannon

CHAP. VII.— THE LAHAUR CAMPAIGN. 83

balls ceased to be fireJ, aud the noise, which had at first been
made, all subsided. Then those twelve guns, which were mounted
at the Hazuri Gate, began to be fired ; when, tlie gate of the
fort had been forced in by their fire, then two or three hundred
Akalis,^^ having made a charge, proceeded to enter the fort; but
the guns from inside were fired so well, ihat a iiundred Ak^lfs
were killed by their fire; hearing the sound of those guns from
inside, the enemy fled, and many of their guns were damaged.
Seeing this state, a small portion of the army from the fort,
without orders from (xuhib Singh, raising a hurrah, charged down
on the enemy, and drove them out from the Hazuri Bjigh ; and, in
that fight, three hundred Sikhs were killed. When Sher Singh
heard of this disturbance there, then, taking six guns with him, he
charged the Masti Gate, but the volleys, fired by the artillerymen
in the fort, caused them to retire. On this, Sher Singh began to
fire all his guns, but the people from inside fired their guns with
such precision that a great many of the artillerymen of Sher
Singh were killed, and many, leaving their guns, fled. Then the
army of Sher Singh, having made embrasures in the walls of the
streets, and in the houses, for their guns, began to fire them. As
there were no holes in the fort, there were no places for
embrasures ; the people inside therefore made holes in the
breastworks autl wished to construct embrasures in them ; but, as
the lime and brick failed, they were helpless and obliged to desist
from doing so, but made bastions, inside the fort, of earth and
wood, and threw down the walls in front. At that time, there were
1,200 Sikhs in the fort ; they formed a i-esolve to create a
disturbance in the fort, and to go and join their brothers. In this
way, after much fighting and after having suffered many hard-
ships, Maharaja Sher Singh, at last with the assistance of
Dhian Singh, obtained the throne.

When Gulab Singh, having vacated the fort, was
going to Sahdara, then the minister of Sher Singh incited
the army to pursue and kill him ; but, at the command
of Dhian Singh and tSher Singh, tho armies desisted
from it. As Dhian Singh always regarded Juala Singh as the
enemy of his life, for this reason, with much dexterity, he turned
the heart of Sher Singh against him ; and on one occasion, when
Juala Singh was taking about six thousand troops towards
Sahdara, then Dhian Singh, having said something to Sher
Singh, made him (vSher Singh) fight with Juala Singh. In that
fight, Sher Singh took Juala Singh prisoner, and he afterwards
died in confinement. This was that Juala Singh, whom Maha-
raja Sher Singh, from his great affection for him, wished to

'' Akalis are Sikhs, who dress in blue, and wear the qnoit round their turban.

P 1

8-i HISTORY OF THK SIKHS.

make his minister, but that wrotcli, Dh'ian Singh, from I'oar of
losinpj tlic ministership, himself turned the IMaliaruja so greatly
ag-ainst him, that even after his death, in speaking of him, lie
(Slier Singh) used to abuse him much.

The Kani Ohand Ivor had obtained a grant of land (jagir),
worth nine lakhs of rupees, in the territory of Jammii, for her
subsistence, and Guhib Singh was her manager ; but, out of this
jdgir, he used to give her only enough for her actual
expenses. Again, on one occ;tsion when Maharaja Sher Singh
wished to marry'^" Qneen Chand Kor and make her his own
wife, then Gulab Singh did not approve of this ; but, having
instilled many kinds of suspicions into the Queen's nn'nd, he
made her the enemy of Sher Singh ; for he thought, should she
become the wife of Sher Singh, then all her property, goods,
and iauir, would so out of his own hands into the hands of Sher
Sinefh. Altlioucrli Sher Singh once or twice again sent and
asked Chand Kor to many him, still she did not agree, but sent
some ambiguous I'ejdy that she thought the Maharaja wanted to
kill her. At last it thus happened that Sher Singh, having
promised her four female servants some estates, got them to kill
Ohand Kor. The IMahiiraja Sher Singh, on hearing of her death,
was greatly pleased; and Gulab Singh also obtained much profit
from her death, for he became possessor of all her wealth and
property.

Again after a short time, inward enmity arose between
Maharaja Sher Singh and the minister Dhian Singh ; and the
minister, Dhian Singh, having, through (the instrumentality) of
Bhai Ram Singh, invited the Sandhewalls, who had been turned
out of their estates and imprisoned, formed friendship with them,
and used often to address them thus : " Although Sher Singh
outwardly shows friendship to you, inwardly he is the enemy of
your life ; and, if it were not for me being between you, he is
prepared to act very cruell}'' towards you."

When in this way, he had turned their hearts, then they
thought there must have been some quarrel between the Maha-
raja and him. After GuUib Singh had gone to Jammii, Dhian
Singh found out that there was another son of Maluiraja Ranjit
Singh, named Dalip Singh, about 5 or 6 years old, and thought
it advisable for him by all means to turn Sher Singh off the
throne, and make Dalip Singh the king of Lahaur. From that
day, Dhian Singh, having called Dalip Singh, began to show
him much affection, and, seating him in his lap, used to make

"' Lit. " To thrown sheet over " : this is the expression used for marrying
& widow.

CHAP. Vil.-THE LAHAUR CAMPAIGN. Si>

salams and pay respect to him ; Slier fSiugli, on liearing this,
determined that be wonki, by some moans, turn out that minister,
(for lie knew that) otherwise he would give him great trouble.

On the one side, this plan had formed itself in the mind of
Sher Singh, and, on the other, in the minds of the Sandhewalis,
from hearing the words of Dhian Singh, it had become firmly
established that the Maharaja Sher Singh, on account of former
dirtercnces, still bore inward enmity against them. Afterwards
it came into their minds that as Dhian Singh bore some animosity
to the Maharaja, he therefore wished to kill him by their hands.
Having reflected in their minds over all these different motives,
the Sandhewiilis went to Sher Singh and, joining their hands,
said to him : " 0 true king ! as for a long time Ave have eaten
your s-'dt, therefore, as you have been dishonoured before us, be-
hold, we cannot bear it any longer; therefore Ave now relate to
you the conduct of your minister Dhitin Singh, Avhom you regard
as your OAvn body and life ; it is this, that Dhictn Singli has sent
us to you at this time to kill j'ou, and, in return for this, he has
promised to give us a jagir of 60,000 rupees. His intention is,
after having killed you, to place Dalip Singh on the throne,
and thus himself continue in his ministership.'' Having heard
this s]}eceh, Sher Singh ))elieved their Avords to be correct and
true, for he hiid, before this, heard of the giving of the throne
to Dalip Singli ; Slier Singh, at that time, Avith much decision
a,nd promptituile, drawing his sword from its sheath, gave it into
tile hands of Sardars Lahina Singh and Ajit Singh, Sandhewalis,
and said. " Take this, brothers ! if this is your intention, then cut
oil' my head Avith my own sword ; l)ut remember this, that he,
Avh'im you now regard as your friend, Avill afterwards sliow great
hatred towards you, for he will never let you go alive." From
liearing this, a great effect Avas ])roduced on the minds of tlie
S:indhewalis, so that they, joining tlieir hands, said: " O true
king! do you yourself consider ; if this had heon our intention,
why should we have come and told you the secret ? do you know
for certain, that Ave, regarding you as a brother of the Sikh
religion, and openly acknowledging you as our master, have
c(nue and given you this information. We have not come to
kill, rather to save, you. But do you also remember, that this
I)ase minister is not, from to-day only, desirous to take your life;
l)ut has been so for some time jiast. We, acknowledging the
obligations of our salt (i.e., our oaths), have told you this secret ;
but if that sinner had sent any one else, you Avould not have
escaped alive. ^\ e, therefore, purpose to kill that vile and
treacherous minister ; if lie shall remain alive, he Avill certainly
devise some means for killing you. " Sher Singh, on hearing thia

86 HISTORY OP THE 8IKH6.

speech, at first said nothing openly, hut afterwards spoke out
plainly "Well you know best; to kill that wretch would perhaps
be well. " The Sandhewiilis, having considered this, that, after-
wards, they might be punislied for the crime of the murder of
the minister, therefore caused Sher Singh to write in his own hand
to them: "Do you kill Dhijin Singh." Then they said thus:
" We are now going to Rajesanhsiya, which is near Anmritsar,
and, having gone there, we will collect an army for the purpose.
It therefore behoves you one day to take a muster of your army,
and do vou also call and send for us to be mustered ; we will
immediately come to be mustered, and, when you give us the
sign, we will at once surround Dhian Singh and his son Hira
Singh, and kill them. " Then they said this also : " From our
coming, you must have no anxiety on our account, for we are
amongst those subjects who are truly loyal to you."

When the Sandhewalis had thus thoi'oughly arranged every
thing, they departed ; but those base traitors, instead of going
to Rajesanhsiya, went straight to the house of Dhian Singh ; hav-
ing gone there, and taken many oaths from Uhiau Singh, they
said, " If you will not tell any one, then we will tell you some
thing of advantage to yourself." He said "I will not tell any
one." Those base Sandhewalis then placed before him that
paper, on which was attached the seal of Slier Singh, Avith orders
to kill Dhiau Singh. On seeing the paper, Dhlan Singh became
comforted, and said to them: "Brothers! you have shown great
kindness to me, in that you have told me of this ; but now do you
point out what plan I should adopt?" They gave reply "Do
not you fear, for we will kill him ; for he is hostilely inclined
towards you. " Dhian Singh, jn hearing this, became delight-
ed, and said " Do you do this, and I will give you as much re-
ward as I can. "

They then proposed that same plan to him for killing Sher
Singh, which they had fixed with Sher Singh for killing Dhian
Singh; saying: " On the day of the muster, we will accomplish
and complete this. " Then they said this also, " Do you, on that
day, send such part of the army to the king's palace as will not
spoil your business."^^ Having determined this, those knaves and
wretches went to Hajesanhsiya ; as long as they remained at Raje-
sanhsiya, the Raja Dhian Singh did not go to Durbar ; for he,
from this fear lest Sher Singh should kill him, had sent this
message to the Durbar that he was somewhat out of sorts.

4tgain, after a few days, the Sandhewalis, bringing about five
or six thousand very good picked horsemen with them, came to

'^ i.e. Men on whom you can rely.

CHAP. VII.— THE LAHAUH CAMPAIGN. 87

Ldhaur. At that time, Maliaraja Slier Singh was at a place
called Sahbalanr, at a distance of abont three kos from Lahaur, and
the Sandhewali chiefs also proceeded there, and, leaving the rest
of the army outside, went in with only alaout fifty horsemen.
At that time Sher Singh was seated on a chair with a head pillow
behind him ; Ajit Singh, Sandhewf^H, taking a double-barrel
gun in his hand, came to the Maharaja, and, laughing,
said: ''Look Maharaja! I have bought this gun for 1,400
rupees ; if any one now were to give me 3,000 for it, T would
not take it." On hearing this, the MaharJija put out his hand
to take the gun. That artful Sandhewali at once pulled the
trigger of the gun, and the two bullets, which were charged iu
each of the barrels, went into Sher Singh's breast, and he then,
staggering from the chair, fell on the ground, and died. That
wretched Sandhewali immediately cut off his head, and carried
it off in his hand ; and no one, who at that time opposed any
of the Sandhewalis, escaped alive. After this, the Sandhewalis
went to that garden where Sher Singh's eldest son was reading.
That boy's age at that time was lo or 14 years. When the lad
saw Lahina Singh comiug towards him with a naked sword,
getting up, he fell at his feet, and weeping, said : " 0 ray lord !
spare my life." Th;it sinner, Lahina Singh^ shewed no mercy,
but cut off the head of that guiltless child. Then, having settled
the business of the father and son, they returned to the city.
At that time, there were with Ajit Singh 300 horse and 200
footmen, and about 200 horse with Lahina Singh ; as these
two were going along, one behind the other, after a while, they
met with Rfija Dliian Singh. Ajit Singh said to Dhian Singh.
"Gomel why are you now going out? we have fulfilled the
promise we gave you to kill Sher Singh." Dlnan Singh, at that
time, Avas greatly afraid in his mind, lest they might kill him
also. But seeing that his army was small, he joined Ajit Singh.
When they entered the fort, then the Sandhewtilis stopped
Dhian Singh's troops at the second gate. Seeing this, Dhian
Singh became greatly alarmed in his heart. Having gone on a
little,, Ajit Singh gave a nod to one of his soldiers, who, com-
ing behind Dhian Singh with a loaded cai'bine, shot him ; and
then a second soldier came np and put another bullet into him,
and he died there; .'i Musalman soldier, who was the servant of
Dhian Singh, when he saw his master being killed, opposed
them a little, but they, having killed him also, threw his corpse,
together with that of Dhian Singh, into the ditch of the fort.

Distich.

The world is a play of four days ; no one remains always in it.
CurBcd is their life who make quarrels.

88 UISTOHY OF THE SIKUS.

Verses.

This Dili an Sin<Tb Sardfir,

(Who) Avas a wretch and a sinner and a worker oi vile

deeds,
He committed many wickednessu:«,
And many people were killed by him ;
No one has seen a deceiver like him,
For he passed all his life in great craftiness;
Behold how many he killed !

But with what stratajyem and fraud he kept him.self aloof ;
He killed Nihal Singh,

And then created bad feeling against the mother.*'
Then, becoming the friend of tSher Singh,
He cut off the head of Chet Singh ;
He, after this, for Sher Singh,
Laid many stratagems and traps ;
And all the Sandhewalis
AYere turned against him by this sinner ;
And when they killed vSher Singh,
It was all done through his advice ;
He committed many sins.
And he murdered many people ;
At last his turn came,
And he forgot all his cleverne-s :
None can escape from God,
■« He destroys the root of evei*y sinner;
AYhen his time of death came,
Then he was not able to ^^ay any thing ;
His heart's tlionglit remained in his heart, and the words

of his mouth in his mouth.
\V"hen death came and seized him by the arm :
Alas ! Alas ! that, in the world, !nan
Commits whatever violence his mind wills,
And does not fear God,

And does not keep this thought in his mind,
' No one always in this world remains stretching out his

feet.
Then why should I cause many quarrels ?
And wliy should I keep the pleasure of the world in my

heart ?
For a life of four days,
Why should I distress many peojile i*
There is a meeting for two days of all pleasure.

'''' This icfers to Lis tailing the people, that it was not good for them to hare
a Avoman to reign ovei- them.

CHAP. VII.— THE LaHALR CAMPAIGN. 89

And then all the play will become confused ; '

Now do you all listen to this !

This world docs not belong to any one ;

As one acts, so one obtains (his reward) ;

And one's father and mother cannot save one ;

The fruit of one's deeds Avill necessarily come,

And no one can remove it ;

Therefore do every thino- that is good :

Eschew evil and fear God.

They then went and sat down in the fort, and rellected thai
if Dhian Singh's son, Hira Singli, and his brother, Siichet
Singh, should hear of his death, then they would charge down on
them and kill them; and it was therefore necessary to devise
some plan (to save themselves). Those sinners then wrote a letter
from Dhian Singh to Hira. Singh and Suchet Singh to this effect,
"1 am seated in the fortwiththeSandhewalis,and am taking counsel
with them; do you also, immediately on reading this letter, come to
the fort ;" for it was the intention of the Sandhewalis, th.it when
those two came into the fort, then they, finding them alone, should
kill them. When thi.s letter reached them at the brick kiln of
Buddhii, then their advisers, seeing something curious in it, wrote
this reply : " We have not the slightest objection to conip, but we
will only come, if a letter shall reach us written hy the liand of
Dhian Singh himself." When they saw that they had understood
their letter, then they sent 7)00 horsemen to seize and bring Mira
Singh and Suchet Singh; but those troopers were not able to
catch them; and, one hour after this, the news had spread every-
where, that the Sandhewalis had killed Maharaja Slier Singh and
fhe minister Dhicin Singh. On hearing this news, Hira Singh lost
his senses, and, ut tering exclamations of regret, began to roll on the
ground. Seeing his (diildi>h crying andsobliing, lii'ii Kesri Singh
said : " What means this, that you are behaving like a. child ? what
has happened, has happened ; it behoves you to devise for the
future, for there is no knowing what dther calamities those
Sandhewalis may create." On hearing this Ids speech, ho came
to his senses, and, taking all those chiefs with him, went to the
army, so that, by its means, lie might lake his revenge on the
Sandhewfih's. Hira Si)igh, accomi>anied by all the chiefs, placed
liis sword before the whole army, and said : '• 0 Khalsaji'I behold
Maharaja Ranjit Singh, from my childhood even, honoured me
more than his own sons ; and my whole life-time 1 have enjoyed
great happiness, for I have never seen any .-ulfering ; but noAv
the Sandhewalis have done away with all my joy : behold ! ther
have killed our king Slier Singh, and my father ; if you will
help me to take my revenge for this, then 1 shall be your debtor

HISTORY OF TdE SIKHS.

my whole life loii^^ ; tliey have done this deed for this reason,
that they might bring- the English into this country, and destroy
the sect of the Khalsn ; for, when tliey lived in Hindustan, they
then promised the Kuglish that thoy would call them to the
Pan jab. They have now written and sent several letters to
Ludelijiua and I'arujpur saying ' We have now made the throne
of Lahaur empty ; let the English come and take it under their
sway' ; thercfoie bcliold 0 Kluilsaji ! 3'onr religious sect is now
in danger, and the Knglish will come and take away your arms,
and, having taken your honour from you, will make you take to
agriculture. If you do not exert yourselves and do something
now, then, no trace of the Khalsaji will be left any where.
Fifty thousand British troops will soon cross the SatUij, and come
and kill you, and then you will be able to do nothing; the Eng-
lish will give you great distress, for, besides destroying your reli-
gion, they will do away with your name and trace. Well, even if
you do not reirard the arrival of the English as any harm, still look
at my father, with what stratagem the Sandhewalis have killed
him. Hark! I will say one other thing to you; you know how
much wealth my father had, and how much treasure belonged to
the Maharaja ; so that if I were to spend for a hundred years even,
1 should nut be bankrupt; but now this is ni}^ resolution, that
1 will forsake every thing else, and foster the army. Behold !
from to-day 1 will give twelve rupees a month to a foot soldier,
and thirty a month to a horseman. If you do not believe me,
then 1 swear, and promise you, that I will sacrifice all my uncle's
and my father's wealth on you ; 1 have no other design, but I only
wish this, that I may kill the Sandhewalis and, stopping the
English at the iSatluj, keep my country in peace and quiet. If
we shall not do this, then our whole life long, there will be
disgrace to me and to you; remember this, that the Sandhewalis
are the eneuiies of your country, and of the Hindu religion and
the Sikh faith ; and if we shall not kill them, then there is no
knowing what will become of our religion."

The army, on hearing this speech, became inflamed with rage,
and, tliere and then, leaving their food and drink, and pots and
pans, prepared tc tight. The army then said to Hird, Singh, " Do
you go Avith ease of heart to your camp at the brick kiln of Buddhu ;
we will come with you and take revenge on tHose sinners in
right good style. '^ Hira Singh, in this way by his sagacit}-, got
40,000 of the army on his side; when they were thus preparing to
assault the city, then the Sandhewalis, having- given some money
to the few troops of the army, who were in the fort and city, won
them over to help them. Although, for the sake of keeping
«ecret the death of Dhian Singh, they gave out in the city that

CHAP. VII.— TEE L.lHAUH CAMPAIGN. 91

Maharaja Dallp Singh had become king, and Dhian Singh his
minister, still the death of the latter did not remain secret in the
town. At evening time Hira Singh, taking the army of the
Khalea with l-itn, set out for the city.

On hearing this, the Sandhewali's, for the sake of abating
the wrath of the Sikhs, having covered the corpse of Dhian
Singh with a shawl, and sprinkled it with rose-wat^'r, sent it to
the army, along with the corpse of that Musalman soldier, who had
died with him, and said, " Alas ! alas I this Musalman soldier has,
without our order, killed the minister, and we are greatly grieved ;
and we, there and then, killed this base traitor." However the
wrath of the Khaltja was not assuaged by these words ; rather,
with aloud voice shouting "Victory to the Wah Gurii" they entered
the city, and came and surrounded the fort. Hira Singh, having
called the gunners, said '' Do 3'ou fire and make :• breach in the
fort, so that the whole army may be able to enter the fort. '' He
moreover said to them: "" I will give you mucli money for these
your services, for it is tlie intention of my heart, that 1 will not
take my food and drink, until I see the heads of the Sandhewalis
cut off." Afterwards ho said to the army, which was looting the
city, " If you Avill cut off and bring to me the heads of my
enemies, then I will give you an order to loot the fort also." Uu
hciiring this, the army, for the sake of entering the fort, cajoled the
artillerymen much, that they, with their guns, should make a road
into the fort; the gunners, liavin;: fired the guns, at break of day
made a breach in the fort, and the army, by that road, made au
attempt to enter the fort. AVhen the army, with much fury,
charged and attacked the fort, then tlic inner army did not oppose
them in the least; and those Sil<hs of the inner arn\y, who did
oppose Hira Singh, beiug powerless, were not able to offer
much resistance. When they saw the great violence and impet-
uosity of Hira Singh's army, then Ajit Singh, Sandliewali, for the
sake of saving his life, jumped out over the wall of the fort. The
army, recognising him, seized him, and, immediately cutting off
his head, brought it to Hira Singh. Hira Singh pleased them by
bestowing on them money, jagiis and nnich wealth, and said, "],
in my life-time, am determined to efface the seed of the Saudhe-
Avali.<, and I will sacrifice my life to effect it."

Then Hira Singh lifted the head, and brought and placed it at
the feet of his mother. His mother, on seeing it, was greatly
])leased and said : " I am now pleased, and I Avill pray for blessings
on you at the threshold of God, for you have right well taken the
revenge of your father." Having .<aid the above, she prepared for
satti, and, having seated herself on the pile, said : " Do you do much
charity after my death, and always keep your thoughts oa the

92 UISTOaV OF THK STKUS.

rij^lits of tlu' dc!?evving. " Tlieu she said to the otlier Sardars
'' Place oil the head of Hira iSingh the crown of tlie kiiigdou). "
AVhcn the chiefs had placed the crown on hi» head, then his
niotlier said " Enough ! I am now sj'.tisfied ; set fire to uiy funeral
jmIo." The people then ^vt fire to it aud, at that time, thirteen
other women also did satti with her.

The following circumstance is worthy to bo narrated : that,
of those thirteen women, one, a servant Avho u<ed to do service to
the mother of Hira Singh. Avas only ten years old. When she
wished to burn herself along with the Queen, then the Queen, see-
iuf her youth, said " Do not yon do satti with me, for I have
made vou over to Hira Singh, and he will always keep you happy
in every way." On hearing this, that girl began to cry, and s;iid,
** I haN e no desire for any thing else ; take me also with you, where
you are g<Mng ; " then she said this idso " If you will not let me
do satti, then I will diein some other way." AVhen the Queen and
other ]»eople saw her firm resolve (to die), then they thought it
riwlit to let her do satti also. Then she, along with them all,
bein<£ burnt, was turned into ashes.

AVhen the fight was finished, then Hira Singh gave orders
that no more looting was to be allowed in the fort: then the search
for Lahina Singh commenced. He wns not found amongst the
wounded or in any otlier ])lace, but they obtained a clue of him
in a cellar. He had broken his leg, and, there was with liini at
that time a servant, who although fifty years old, was still very
powerful. He, :it that time, very nobly showed his loyalty ; for,
to deliver Ijahina Singh, he went ;ind stood ready for opposition
at the entrance of the cellar. AVhen the Sikhs saw him, then
they siiid " T)o you go away from here; Ave have got nothing to
do Avitli you," but he Avould not listen to Avhat they said, rather
ho re[)lied " I Avill give my bead in })lace of my master." On hear-
ing tins speech, the Sikhs became very imgi-y. When the Sikhs
wished to shoot him, then he said '* To shoot me is nothing. I)ut
1 Avill resrard him as brave, Avho Aviil draw his sword and fiolit Avitli
me." The Sikhs, on hearing this, desisted from shooting, but a
number of them,"' drawing their swor<ls, rushed on aud attacked
that single man : but bravo to his bravery ! for he died after
having with his OAvn hand killed thirteen men. At the time of
dviiiii, he said '' O Sikhs ! niv master is alreadv wounded : you
must not cut him up and kill him now. "' They did not listen t(^
what he said, but a Sikh, from behind him, fired a gun so well,
that Lahina Singh was killed by its shot.

*•'' Lit. "Ten or twelve meu.'

CHAP. YII.— THE LAHAUR CAMPAIGN. 93

Then the army ag-reed to this, thntj if Hira Singh would agree
to these their terms, then they \yoii1(1 obey him, otherwise what
God willed, that should happen.

Those terii:s were as follows : —

1st. — That no aiinovancc was to be given to Pn.saurji Sinith
aud Kasmira Singh, and they were to l)e called to Lahaur and the
army was to be called back from Sialko/.

2nd. — PauJat Jahi was to be turned out of the Dnr])ar. or to
be made over to their hands.

drd. — Missar Bell liam, who was the old treasurer, was
again to be restored to his post.

4:th. — Bliai Gurnmkli Singh was to be recalled.

5th. — That Sardar Juahar Singh, who was the uncle of
Dalip Singh, was to be released from confinement.

Agreeing to the first term, Hira Singh sent a letter to Siiilko^
directing that the army was to come back from there. Regjird-
ing the second term, lie said " Panrint Jala is my servant, and, if h©
shall commit any fault, I will punish him ; hut do you forgive him
his former offences" andheadded this also, '' Well lienceforth, he
shall not again come to the Durbar, nor shall he give any advice
about state affairs." llegarding the third term, he said "Missar
Bell Ram and Bhai Gurnmkli ,':::ingh were deposed by the advice
of the array for misbehaviour ; therefore you know best about
this."'«

Regarding the fifth, at that time it was agreed that Juahar
Singh shouhl he released from confinement, and that two thousand
rupees should he given him, and 10,000 to the army, for expenses.

As the army were very determined on Hira Singh accepting
these terms, and Suchet Singh saw that there was some difference
between the army and Hira Singh, he therefore determined at
once to come to Lahaur. When Sucliet Singh arrived in Lahaur,
then he saw another state of affairs. On this, he wrote tho
circumstance of his coming to that army, which had given him
the news of their difference, and called him from Jammu. The
army replied "Hira Singh has now agreed to all our terms; we there-
fore will not now break our word with him; it is therefore best for
you, that you should (piickly i-etnrn to Jammil ; for if you shall re-
main here, you will suffer great loss. " On hearing this, he was
greatly ashamed, and, being filled with rage, he determined to give
his life. Although Hira Singh himself also sent and told Suchet
Singh, that if he did not return to Jammii, it would be very serious

1'' I.e., You can do ns voii lilve.

9i HISTORY OF THE SIKHS.

(to himself), still even lie did not listen to any thing, but said " I
will not retrace my steps without dying and fighting. "

Then Hira Singh, taking 15,000 troops, pursued Suchet Singh
At that time Sachet Singh had alighted in a Muhanmiadan Mas-
jid, and all his attendants were then listening to the Granth Sahib.
Hira Singh's army beijan at once to fire ball, but Suchet Singh
would not give up listening io the Granth : when all the walls of
theMasjid hadbeen knockeil down by the gnns, then Suchet Singh,
taking his sword in his hand, fought very bravely. At that time,
there were with Suchet Singh about 200 men only. On this occa-
sion, Suchet Singh's small army showed great spirit and fought
very bravely, for they were all killed fighting for their master ; and
one hundred and sixty of them were killed in this fight. After the
fight, when Hira Singh came to the place of the fight, and saw that
Kai Kesri Singh was wounded, then he laughed at him greatly,
and afterwards that Kesri Singh died from thirst. But when Hira
Singh saw his uncle's body among the slain, then he began to
cry very much at seeing the corpse of his uncle. He then had
him placed in a ])cilki, and brought him to that place, where was
the tomb of Gulnb Singh's eldest son, Udham Singli, and, on
arrival there, he burned him.

Whilsthe was absent from Lahaui', Pasaura Singh and Kas-
mira Singh wandered about, lurking and prowling ; and, having
despaired of saving themselves, went and took refuge with Bhai
Bir Singh. This Bhai Bir Singh, by wandering about in the
Man] ha country, and taking offerings and gifts and presents,
had become so powerful, that 1,200 footmen and about 300
horse and two guns always remained with him. All the chiefs,
that were turned out of the durbar at Lahaur, used to go and
live with him. Hira Singh felt certain of this also, that, as
Bhai Bir Singb kept such a large army, his intention was to
take the throne of Lahaur , but Hira Singh, by reason of fear,
could never even mention the name of fighting with Bhai Bir
Singh, for the Sikhs placed so much confidence in him, that if,
through forgetfulness even, Hira Singh had mentioned the
idea of killing hira, then they would have killed him himself
that very moment. In the cook-house of Bhai Bir Singh, food
was always prepared for 1,500 men.

Hira Singh and his friend PancZat Jala formed this re-
solve that, by some means, they should kill him Avithout tl e army
obtaining information of it; and they devised this also, that the
disgrace of killing him should also not be attached to them ;
thus determiuing, it came into their thoughts that they should
first write a friendly letter to him, and theu see what was to be
done. These two wrote and sent to Bir Singh saying " 0 Mah6-

CHAP. VII.— THE LXHAUR CAMPAIGN. 95

raj I do 3^011 offer up some good prayer for us " ; and having sent
it (tlio letter) with many fine things (as a present), added this also
"If you wish it, ask (me) and 1 will appoint a jaoir for you, for
the expenses of your cook-house are very great." The object
of all this was this, that Bhai Bir Singli might have no suspicion
of liini. Then Uira Singh made Mutab Singb, Majli/iiya his
counsellor, and began to .show him much kindness and gave him
much money also ; after this, he said to Mutab Singh " News
has come to me from India, that Sardar A tar Singli, Sandhewali,
has made some agreement Avith the English to fight with the
Siklis; moreover, it is also reported that he has enlisted the chiefs
on the other side of the Satluj on his side; I therefore now
regarding you as (of) one mind with myself,'^'^ consult you as to
what should be done ; and I have hopes, that if yon will help
me in this matter, then all this business shall he accomplished
satisfactorily, Mutab Singh, being entangled in his friendship,
replied " I am at your service in every way." Hira Singh, regard-
ing him as his helper, stiid '^ Do yon fake your regiment, and go
to x\nmritsar ; and, fi'om there, write and send a letter to this
purport to A tar Singh ; ' All the army and officers are your
friends ' ; and then use your endeavours also to get him to come
without fail to Bhai Bir Singh's house, after reading that letter,
so that I may obtain an interview with him through the above
Bhai." On hearing thi.s, General Mutab Singh was pleased, and
at once went to Anmritsar. As he was leaving, he (Hira Singh),
said this also to him " I have sent for you not only for this busi-
ness, but my intention is, that if the ICnglish shall be defeated in
the fight witii Gufiliar, then I will take my whole array, and, cross-
ing the river Satluj, make a raid on the British frontier. " When
Mutab Singh, agreeably to the saying ofHir;! Singh, had written
to Atar Singh, then he came and ])ut up at the house of Bhai Bir
Singh ; Hira Singh, on hearing this, sent and said to Bhai Bir
Singh " It is notproper for you to go collecting all these Sikhs with
you; however I say nothing about the other chiefs, but you must turn
out one Atar Singh from your house. " Bir Singh sent and said '' I
am a fakir, and can put no restraints on any one coming to, or leav-
ing, my house. " Hira Singh, on hearing this, became filled with
rage, and. having sent a large army, surrounded the house of Bir
Singh, and all the Sardars in it ; having gone there, the Sikhs fired
off their cartridges, and one hall struck the leg of Bir Singh, who
died from the wound, and they threw his corpse into the river.

After this, Hira Singh began to reign in comfort and ease in
Lahaur, Again, after some time, on one occasion Hira Singh
wished to go for some reason to his own country ; but this sus-

^'' i.e., my friend.

9(3 UlSTURy (1F THE S1KU8.

picion aroso (in peoples' minds), that he wished to take away the
treasure oi'Ljiliaur and carry it off to Jaminii. The Siklis, taking
a ]ar^(> ariiiy witli them, crossed the river and went aud surrounded
him ; aiul aftei a severe fight, Juahar Singh, v/ho was tlie uncle
of Dalip ISiugli, killed lliia Singh, and the PanJat Jahi; and,
after that, Juahar Singh began to carry on the duties ol: minister.
Tliis man was very wicked and debauched, and the Siklis regarded
him in a bad light. One day, on the plain of ISIian Mir, they
suddenly killetl him, and, after that, Itaja Lai Singh became
minister. During his administration and rule, the army Lecame
very uucoutrollable, and began to plunder greatly in Liihaur.
At that time such calamities arose in Lahaur, that no one could
go to sleep in peace. Afterwards,, as there was no one to conti'ol
the arm}'^ aud they became unmanageable, then the whole army,
collecting, set out to fight with the English ; and, without any
quarrel oj- action (on the part of the English), they set fire to the
station of Ludehana. After this, the English came with great
force, and drove back the Sikhs ; then, after a great many battles,
when the Sikhs had been defeated, Gulab Singh went and got
what he could (out of them and made terms with the English.)

Whilst Guhib Singh was still there, the Queen Jinda
thought that, as the Sikhs had now become outrageous and unruly
and uncontrollable, there was no knowing but that they might
go over perhaps to the English and give her trouble ; and
as there was no one over them, if- therefore would not be
surprising, if this company of demons w^ere to make differences
between Ualip Singh and herself. Having thought over every
thing well, she determined that, for keeping the throne of Lahaur
and helping Dalip Singh, she would call the English to Lahaur ;
for, besides them, there was now no one to oppose these violent
ruffians ; for, although, from their coming outwardly there
might be harm, still, in reality, they would give her much ease.
Having thus thought, she said to her female servant, named
Manglan " Do you, taking Dalip Singh, go to the English, and
tell them from me, that since Maharaja Sher Singh died, and
went to heaven, from that time, much disturbance has taken
place in Lahaur, for there is no master of the Sikh army, and
whatever chief gives them any wealth or goods, they go with
him, and begin to kill other people ; and, behold ! they have
killed various chiefs, who were ready to give their lives to save
the throne of Lahaur, and then, after that, they killed my brother
most unjustly, and then fought with you. I am greatly afraid
of them, and there is no knowing what else they may do." These
two went to the English, and said all (they were told to say),
agreeably to the command of Jinda Kor, and added : " The Queen

CHAP. VII.— THE LlHAUR CAMPAIGN. 97

Jinda Kor lias asked yon to come to Lalianr to lielp lier." On
hearing this, the Eiigh'sh thought "Is there any other design in
this or not ?" Then, when the3Hiad fully ascerrained th:it the
Maharani was certainly much afflicted by the Sikhs, and her
calling them was really in earnest, after a little thought and reflec-
tion, they prepared to go to Lahaur. Tliere is no advantage in
writing all the circumstances of that matter, for there is much
written ahout it in ether hooks; lait this much should he known,
that, agreeably to the calling of the mother, Jinda Kor, in the
year 1902 in the month of Pliagan (February-March), the
English people came to Lahaur. Afterwards, their power gradu-
ally increased to such a degree, thiit the entire government and
revenue of Lahaur, rather of the whole Panjab, became theirs.
God, day by day, has caused their grandeur and greatness to
increase, and that of tlie Sikhs to diminish in power daily. Then,
after some time Jinda Kor made this mistake, that she tried to
create discord among the British troops, and win some of them
over to herself ;'^^ and as the Maharaja Dalip Singh and Jinda
Kor appeared to be the cause of many troubles and intrigues in
the administration of the kingdom, the English Government
therefore seized the persons of both of them, and had them sent
to their own country [i.e., England) with much care.

Couplet.

No one comes into, and always remains in, this world.
But whoever comes into it, only remains at ease two days.

Verses.

Behold the play of this world ;

People meet each other for four days :

Kings, subjects, rich, and poor,

Trees, stones, ants, and men,

Whoever has come into this world.

Has never always been allowed to stop in it ;

This is like the road of a highway ;

All people pass over it (but never stop) :

"Whatever is to-day, that

Will not be seen again always''^^

Tliose, who had numerous armies.

And those, Avho were wise, good, and holy,

7* The stor}- is that a soldier was .-ittacked by a bull, which bntted him with
its horns, on vvhich the soUhVr, who had a gun in his hand, shot it ; thi.s wae
reported to the sepoys, and Jinda Kor tried to intrigue with them, and work on
their feelings, and win them over to herself.

" Lit. " Morning and evening."

98 HISTOEY OF THE SIKHS.

He enforced his orders most resolutely ;

They all linve gone, their names have not been remem-
bered ;

Saints and prophets all have been destroyed ;

Those persons, who here remain sad,

They will enjoy happiness, and put an end to grief (here-
after).

Couplet.

He, who is small, becomes great, and he, who is great,

becomes small ;
The rich become poor, and again the poor become rich.

Veeses.

Those persons, who were formerly poor,

They afterwards have become filled with wealth,

And then again, they have become deprived of wealth ;

(For") diminishing and increase are in the power of God.

Those, who have given many orders,

And were renowned in all quarters,

Behold ! they too have become beggars j

The power of God is wonderful ;

Whom that Creator approves of.

Him no one can kill,

And, whom He wishes to kill,

How much (people) may try to save him, he cannot be

s:ived.
Behold Sardar Maha Singh^o
Was small in power,
But when Ranjit Singh was born.
He (Ranjit Singh) became mighty in a few days.

Couplet.

Much territory and wealth came into his power,
And, in a short time, God showed him many aorta of
pleasures.

Verses.

All the Panjab became subservient to him ;
Whoever obeyed him not, was destroyed ;
Various kinds of things were done by him,
And he got the kingdom into his hands.
No one saw his back.^^
His agents went to all countries ;

»" The father of Uaujit Singh.
^' Zit. " He was never defeated."

CHAP. VII.— THE LAHAUR CAMPAIGN. 99

But at Uist he also flied ;

After him, many chiefs

B^^carae very arrogant and proud.

But, like him, no otlier

Could rnlp the kingdom ;

This is a true s^tyinor, 0 Brother!

To whom God gives greatness,

No one will be like him,

And if any one become (proud), God will destroy hinl.

Couplet.

The state of God can never be known,
But, in an instnit, He can destroy what has been pre-
served for ages.®-

Verses.

All thought this for certain,

That the Sikh dynasty would never be overthrown ;

As the greatness of Kanjit Singh,

Was such, that it increased day by day,

They thought it would never be removed,

And it would certainly remain thus;

But, when 'it pleased God,

He effaced it altogether in an instant^'

So, 0 reader of this book !

Well ponder over tliis matter in thy heart ;

To increase and decrease is the way of tlie world;

Therefore place your eyes (hopes) on God (alone).

^- Lit. " For a hundred thousand years.'
^^ Lit. " In a single watch."

100 HISTORY OF THE SIKHS.

PART III.

REGARDING THE EITES AND CUSTOMS, AND SONGS AND PROVERBS
OF THE VARIOUS CASTES IN THE PANJAB.

CHAPTER I.

Rites and Customs.

Accordirif]; to tlie snying of the Sastras, eight kinds of
classes aro known in Inula; of these four, viz.— Br&hmana,
Chliattiis, Vaisas, Sudras, are called bantw or castes; and four,
namely Girists, Bralnnachars, lifinprastas, and feaiiniasas, are
called Asi am or religious orders ; from these eight have arisen
the variou? castes and sects, which are nuiltifarious in the
Panjab.

Now the account of tlie Brahnums is as follows : they are the
offspring of Brahma, and altogether there are ten kinds of
Biahniiins ; amongst them, the Snrsuts, Kfinkubajas, Gaurs,
Utkfils and Maithals, are called P;injgau?-s ; and five, the Diaba?*s,
Tailangs, Maharas/ars, Gurjais, and Karna/aks, are called the
Panjdiaba? s ; of these ten kinds, those w^ho live in the Panjab are
chiefly Sar.-ut Brahmans. Althoiigh the 8arsut Brahmans are
all one, still, on account of their different families, they do not
intermarry with each other. To write about all the families here
would be very difficult ; but it is necessary to write about one or
two, for if this should not be written, then their ways of marry-
ing and betrothal could not be known. Amongst Brahmans, those
who are called Bahris (t.e., tlie twelve), marr}^ and give in marri-
age to twelve houses only ; and those, who are c&lled Bunjahis {i.e.,
fifty-two), give and take the daughters of fifty-two houses, that is
to say, families ; and they d(» not give them to, or take them from,
anv other houses, except these. It would take a good deal of
space to write of the twelve houses of the Bahris and the fifty-two
of ihe Bunjahis ; but of one kind of Sarsut Brahmans, who are
called the A//iwans (eight families), thei-e ai-e these eiglit families;
Josis, Kurals, Sands, Pa^aks, Bharduajis, Soris, Tibaris ; these
eight families give their daughters to, and take them from, each
other, and will have nothing to do with any other families. The
.Tosis are of two kinds ; one, Maru/s, and the other, Mullammas ;
they are therefore called the At/iwans. A nai (barber) or

CHAP. I.— KITES AND CUSTOMS. 101

paroliit (priest) goes and arranges the betrothal of the (Innghters
of other BrahmMiis, hut on apconiit of the fewness of the families
(of the A </i wans) they know all the A^/iwans of the Panj^b, and
make the necesi^ary enquiries, and betroth (their children), among
themselves.

The ceremony of betrothal in the Panjab is as follows : the
father sends by the hand of his nai (or barber) seven dates and
one rupee to the house of the boy to he asked for ; when the ndi
arrives at the house of the brideffroom elect, then the liead of
the house, having sprinkled oil on both sides of the door, takes
the nai inside, and, after making enquiries after his health, the
panch (or council) of the village, and the l)rotherhood, assemble
and cause a chaunk of a^a ^\ to be made by the Pandha, (family
Brahman). When, agreeably to the rites of the Vedas, the
Pandha has caused the boy to do worship in the chaunk, the nai,
having placed those seven dates and that rupee in the lap of
the boy, presents the /ikka, and puts it on the boy's forehead
and with his month addresses this speech to the father of the boy
"Congratulations, Ognat king!'' Then the father of the boy, ac-
cording to his means, gives rupees and money to the Brahman
and nai, and sweetmeats to his brotherhood. Then all the
people, having congratulated the father of the boy, go away to
their houses; they call the name of this custom the sagan (or
betrothal). Again, when the day of marriage comes near, then
the family of the bride send a letter by the hand of their n6i, jind
give their news to the bridegroom-elect's peo[)le ; they call the
name of that letter, the sah, or (appointing the day), letter.
And th^^ brotherhood .-md panch assemble in the same wav and
place the letter on the boy's lap. From this letter, it becomes
known how many carriages, and how many persons, the twirl's
family have asked to accompany the wedding partv, and what
day the wedding will be. When seven days remain to the
wedding, then the mother and fatlier of the boy and ^irl give
va/na®' (which they also call maia) to the boy !«nd girl. Again,
when the bridegroom arrives at the house of his father in-law's
family, then they dress hnn in his best jewels and clothes, and
placH a crown of silver and gold on his head, and a fringe of
gold thread round his forehead. Afterwards, when the time of the
wedding has been fixed by the Panrfats according to the rites of
the Vedas, they make a fire, and having done service to it, cause

" A chaunk is a square place prepared on the ground over which flour ia
spread. The square is divided into divisions b}' a Brahman or barber, and the
names of the planets are then inserted in them, to obtain favourable omens.
These marks are worshipped by the bride and bridegroom.

*** A rcixture of meal, oil and some fragrant material, which is used as a
Babstitate for soap, having the property of making the skin soft and delicate.

102 HISTORY OF THE SIKHS.

the boy and giil to walk round it rour times. ^^ People call these
circunianibul.itions laman^" ; when once they have made a girl
go round the firn, then after tl)at no one can marry her a second
time.^^ Then next day, the bride's people entertain the wedding
party and feed tlieni with various kinils of sweetmeats, and sing
songs ; the name of the hospitality of this day is called mi^/idbhatt,
and the name of that which takes placw the day after this, khaiid-
hhalt. The A/Zivvans, mentioned above, perform all the business
of the marriage like other Bialimans, except tliat on the day of
mi^/iabhatt, they do not give sweets to b(^ eaten but merely spread
various kinds of fruits on a sheet, and give people bowls of milk
to drink; then, according to their means, having bestowed
clothes, jewels, and money, on the bridegroom's people, on the
fourth day they dismiss the wedding party. Again, two or
three years after this kind of wedding, the bridegroom-elect
goes to the house of his f:ither-in-law to bring his bride home ;
the name of that custom is called nuiklawa (or bringing home a
wife). At the muklawa also, they call a Pandha in that same
manner, and cause him to make a chaunk (covered with afa),
and, at the time of departing, it is the custom to give jewelry and
clothes and money to the bride according to their means. The
clothes and jewels, which are oiven to the bridegroom's people,
at the time of the marriage and the muklawa, they call these
{\<hatt) the dowry. When the bride's people send the betrothal
to any one's house, then four questions are first asked about
the hoy ; and if there is any deficiency in replying to any
of these questions, then the betrothal does not take place; those
four questions are as follows : of wlrnt got (family) is the boy ? of
what got are the relations of the boy's fatlier's mother ? of what got
are the family of the boy's mother ? and of what got are the family
of the boy's mother's mother. If. in the reply to any of
these four questions, there should be any deficiency, or if any of
the gets correspond with the got of the girl, then they cannot
form aflSniiy. But. as the A/Awans Brahnmns are very few,
they form affinity in spite of the correspondence of the gots of
the boy and girl. Afierwards, when a child is born, that same
day tlie father consults the Paiu/ats and causes his horoscope to be
written. The Brahmans regard themselves as unclean for eleven
days, commencing from the birth. Sutak is the name given to
this state of ceremonial uncleanness ; and in whosoever's
house there is sutak, for eleven dnys no one can eat or drink with
them. Again, atter fort}' days, the mother performs ablution, and

"* The ends of the sheets worn by the bride and bridegroom are tied to-
gether in a knot, and they then walk round the fire, either four, or seven, times.

*^ This is the plnral of laun, the title for one circuit of this ceremony.
•* She can be married, but not according to these rites.

CHAP. 1. -RITES AND CUSTOMS. 103

tlie people of the brotherhood call the priest, and give the child
its name ; the name of this custom is known as nam karan
(naming). Then, for five years (and sometimes for tliree jears)
they do not allow the infant's hair to be sliavetl, and when the
day fixed by las ancestor arrives, then, having gone to some
place of pilgrimage, as a hoi}' sjiot like Juahi Muklii, they
shave the hair of the child, and the name of that custom they
call bhadda?i (first shaving). Afterwards, when tlie child reaches
the age of eight years, then they shave his head, and, accord-
ing to the rites of the Sastras, having called an assembly of
Brahmacharis, they have the Bruhminical thread put on his
neck by the Gnrii,

Again, when any Brahman dies, then his son, or grandson,
according to their moans, having made a very beautiful bier,
and having placed the dead body on it, cover it with a shawl or
some other silken cloth; and although all the males of the family
shave their heads, still tlio eldest son, for the sake of performing
the funeral rites according to the rites of the Sastras, shaves his
head, and, having put on his hand a ring of kusa,^^ which they
make agreeably to the rites of the Vedas, takes three other men
with him, and tiiey lift the corpse. The otlier people of the
hou.se throw flowers, sweetmeats, pice nnd rupees on the corpse,
and, uttering this speech " Sri Ram Ram Sattliai" (the name of
Sri Ram is true) go to th« place of burning, and, having
placed the corpse a little this side of the burning ground,
make an offering of rice balls^^ and, having made a stream
of water flow around^^ on all four sides of the corpse, they
then break the earthen pot; then, when they arrive at the
burning place, they place the corpse on the burning pile,
sometimes with the shawl on, and sometimes having
taken it off.^^ Then, on the fourth d;iy, having collected his usts
I.e., his bones, they send them to the Ganges. The Brahman,
who, at this time, for eleven days, according to the rites of
the Vedas, performs tho funeral obsequies and takes alms,
him they call acharaj (an instructor, in matters of religion) or
the Maba Brahman (chief Brahman) ; and no one eats, drinks,
or associates with that achar.aj, and they all {i.e., the Acharaj),
have their own separate castes. In whosesoever's house, the
dead man dies, he for eleven days puiifies, i.e., cleanses himself,

" Or rlabbh, a species of spear prass, used ia certain social ceremonies.

*" Used by Hindus at the sradh of deceased relations.

'' The water is made to flow from the head and return there apain ; if any
water is left in the pot, it is emptied ; the pot is then dashed on tho pround
and broken to pieces. It is said that, on hearing the sound of the breaking of
the pot, the deceased becomes aware that he is dead. Tho pot is called adh-
marg, i.e., half way, because broken on the way.

"^ Tf taken off, it is given to the Brahman.

104 niSTOKY OF THE SIKES.

nnd other people do not eat and drink with him. On the eleventh
day, nf er havinf^ tjiven innch jewels, clotlies and money to the
acharaj, they perform tlio funeral obsequies ; and afterwards,
when fonr years have elapsed from the deceased's death, every
year they perform sradh^^ in his memory, and feed Brahinans
with various kinds of food.

The account of the Chhattris is as follows : those people who
are called Chhattris in the S/istras, that is really the name of the
Khattris. In the Sastras they call one who carries an umbrella
(t.e. a king), a Chhattri ; but as all the world cannot be kings,
for this reason, persons, for the sake of fretting a living, began to
follow mercantile occupations, which originally was the occupation
of Vaisas, i.e., baniyas. In the Panjah, for the sake of easy
pronunciation, Chhattris began to be called Khattris. The
rites and customs at birth, death, betrothal, bhaddau, &c., and
marriage amongst tbese Khattris, is like that of all Brahmans,
with this difference, that they observe the purification at birth and
death for thirteen days. An^ongst them also there are Bahris and
Bujahfs, and they form affinity also only amongst their (several
families). As amongst the Brahmans there are Af/iwansas, so
amongst the Khattris, there the I}/iaiyas ; and they only marry
into Dhei\j;\ families, but they do not regard it wrong to marry
girls related to them on the mother's side.

The Vaisas ; such they call ba?iiyas ; but now, contrary to
the Sastras, the Kaits, Sudras, and Bhabras, and other castes,
also style themselves Vaisas ; but if one reflects properly, they
all belong to the Sudras. The families (gots) of the ba?iiyas are
many, but they all have but two kinds of religion ; one springing
from Vaisno, and the other from SarfiUgi ; those who are Vaisno
baniyas, they observe the same rites at birth, death, putting on
the Brahminical thread, and marriage, as all other Khattris, and
Brahmans, but they differ someAvhat in the custom of mi^/iahhatt
at their marriages, and in (their ceremonies) at eating and
feasts.

The Saraugi baniyas do not regard the Vedas and Sastras,
or the gods or goddesses, and forms and ordinances, set forth in
them ; and the funeral obsequies which ought to be performed
at the time of death, these they do not perform at all. For
this re;ison, Vaisno baniyas used not to intermarry with them,
but. in the pr<^senfc day, for sometime back, some have even begun
to intermarry with them. In the same waj' as the Khattris regard

"'■ A. Hindu csremony in which they worshi]) and feed Bf^hmaup, on "some
day during the month Assu, in commeaioration of their "deceased aacd^tors
and for their speoI:U benetit. , .' '

CHAP. I.~RITES AND CUSTOMS. 105

the Sarsufc Brahmans as their family priests and give them alms
so also do these ba?nyas reverence the Gaur Brdhmans as their
family priests. Some of the Khattris eat meat and drink wine ;
but ba/iiyas regard mentioninfi; the name even of these tilings as
sin. There is one caste of btuiiya;', who are known as />/uisar3,
and although they are like the ba?iiyas in their ordinances and
rites, still other ba?iiyas will not intermarry with them. These
D/iusars principally live in Hindustan ; up to the present time,
there is not a single family of them in the Panjiib.

The Sudras ; such they call barbers, washermen, wine
distillers, potters, carpenters, and other low castes. Tlie customs,
at birth, death, and marriage, of all these people are all like those
of the three, which have been above mentioned ; but there is a
vast difference in their rites at eating and feasts, and at sutak'*
and p.atak.^^ Amongst them, the sutak and patiik last a month
and a quarter ; these people do not wear theBrahminical thread ;
for this reason Khattris and Brahmans refrain from eating
bread at their houses, in fact they will not even drink water, or
the like, froin them. Although the Ja^^s are also among the
Siidras, still all Khattris and Brahmans will drink water at their
hands; and although a jhiur (Hindu water-carrier) is also a
Sudra, still every one will drink water at his hands. The
Siidras do not regard as wrong, in the same way as Khattris,
Brahmans, and other high-bred people hold as highly improper,
the buying and selling of their daughters, and the marrying
them to relatives already connected by marriage, and the re-
marriage of widows, rather the}- shamelessly and openly do these
things ; and if they desire to marry a married woman, then,
contrary to the rites of the Vediis, having thrown the sheet (of
marriage ) over them,^^ they marry her. Amongst Siidras,
barbers, washermen, and many other castes do not worship any
one but their ancestors, who have died beloved of the Supreme
Being. Accordingly the nais (barbers) Avorship Sain Bhagat,
the washermen worship Baba Nam Deo, and do not regard any
but these as good. Although the R*ijputs of the Fanjiib in the
present time |)ursue agriculture like the Jntts, still they are not
Sudras by origin ; l)ut, on the contrary, they are pure Khattris,
for their descent is from the Khattris, who are descended from the
sun, and who are called the offspring of Sri Ram Chand. Their
customs at birth, death, and marriage, &c., are according to the

^ Parification at births.

'* Purification at deaths.

'* That is, they do not marry her according to proper rites, for widow re-
marriage is forbidden. The expression 'throw the sheet over" is applied to
marrying a widow.

106

HISTORY OB' THE SIKBTS.

I'ites laid down in the Vc-das ; these people wear the Brahminical
thread, and perforin sandhi'ii^'' and Gatri.^^

Now the account of the four Asranis is as follows :

1st, Giri>5:iti is the name of all family people, who, according
to the rites of their religion, live in the world ; in the Vedas, tliey
are called grisati.

2nd, Brahmachari was the name of a sect ; formerly, all
people in their youth, at the time of receiA'ing instruction,
used to be received into the sect of Brahmachar ; and then,
on marriage, used to cohabit with their wives'-*^ ; but now
Brahmachari is the name of a kind of relii^ions mendicantship.
These people, having shaved their heads and faces, become
medicants, and wear the Brahminical thread and tuft of hair.
The Brahmacharis are of four kinds; at the end of their names,
titles, such as Nand, Pargas <fec., are added, as Rfima Nand, Siam^
Nand, SuUh PargaM. After death, all their funeral
obsequies are performed according to the rites of the Vedas ;
and they burn the corpse on a fire, and build a Satnadh
(mausoleum) over it ; and after the death of one of their Gurus,
the cliief disciple sits on the throne.

3rd. Banparast also is the name of a kind of mendicantship ;
these people, leaving their families, go to the woods, and perform
penance, and undergo various kinds of fastings and afflictiotis.

4th. Saiiniasa is also the name of a kind of inendicantship.
which has principally spread from Suami Sankaracharj and
Dattatreya. The Sanniasis are of ten kinds, namely, na??s,
Bhartis, Aranns, Giris, Prnis, Parbats, Sarassutis, Tiraths, Sauars,
Asrams ; and these ten kinds are known as the Dasnams (ten
names.)

All the above titles are affixed at the end of the names of
the Sanniasis ; e.g., Ram Ban, Gopal Bharti, Sib[Arann, Deo Giri,
&c., are well known (names) ; and of whatever sect a Sanniasi
may be, that title is affixed to his name. These people formerly
used to reverence all the Vedas and Veihintas ; but now, except
theParamhansas, all the other Sanniasis, who are called Gusains,
have begun to acknowledge the religion of a goddess named
B^la Sundari. There is not much difference between this creed
and the Bamraarg, which they also call the Sakat Dharm ;
(in fact) there is only this much diff'erence, that the Sakatakas,

'^ Repeating mantras, i.e., prayers or charms, and sipping water at sunrise,
midday, and tsnnset.

^* The name of a mantra, repeated by Brahmans, whilst turning their
rosaries.

'" Their only desire is offspring, and if the cohabitation results in a child
being conceived, they leave their -wives and go off.

CHAP. 1.— PITES AND CUSTOMS. IW

agreeably to the rites laid down in the Sastras, read charms and
couplets, and perlbnn worship and penance, wliilst the former
road the songs and prayers composed in the dialect of this
countrv, and worship tlie goddess with tliem ; those five things
flesh, wine, falsehood, adultery, and mudras,^"'^ which the Saka-
takas eschew, those also eschew them, aud nial<e no difference
therein. jMan}- other people from associating with Gns<'iins hwo
also entered this sect, and they ca!l the name of tliis sect the
KunrZapanth. The customs of the Gu^ains are as tollows :
they do not wear the Ih-aluninical thread or tuft of hair, and,
like the Girisatis, do not ])erform any funeral rites or obsequies;
their distinguishing marks are wearing rosaries, made of seeds of
the rudrachh tree, and reddish yellow clothes, and besmearing
themselves with ashes. They do not burn their dead bodies, but
rather, having filled a large pot with salt, tliey bury the corpse
in it, and then, erecting a mansoieum over it, continiiiilly do
worship to it ; many of them ndopt a naked state ; others marry,
and others, having recnived instruction, become Paramhansas,
but they are all called Sanniasis.

In the same way as the Sanniasis are known hy ten names,
so also are there twelve orders of the Jogis : all these orders are
known by the title of Narh. The customs of the Jogis, as
laid down in the Pitanjal Siistra, are not now observed by any
of them, but the Jogis of the present time principally follow the
rules of the KuntZapanth, which have become prevalent amongst
the Gusains. These people greatly reverence Mhalron and Kali
also. Tliis is their custom that they make a hole in their
ears, and wear earrings, and carry a small musical pipe, attached
to a thread, round their neck ; when any Jogi dies, they bury
him like the Gusains. These people do not read the Vedas or
Bastras at all, but obtain pleasure from reading the verses com-
posed in the time of Gorakhnath. Amongst them, those, who
pierce their ears and wear earrings, are called darsanis (prudent),
and those, who do not pierce their ears, are called augha^-s
(indiscreet). As Gorakhnath, who was the founder of this sect,
in his commands, forbade them to marry and settle, they, there-
fore, merely take the children of some Girisati for tht^ir disciples,
and thus continue their lineage, and, at last, having given the
throne to that disciple, they die.

The account of the Bairagi's, who live in this countrv, is as
follows: HamaNand, wjiois known as Rama Nuj in the Sastras,
founded their .«ect. U'hese people wear the Brahminical thread and
tnft of liair, and observe the funeral rites and obsequies and all

"* A kind of worship with the hands joined together, the fingers being in-
tertwiated.

108 HISTORY OF THE SIKHS.

tlie other religious rites laid down in the Vedas. If any Bairagi
should die, then like the Girisatis, they tiirow him into a fire, ana,
on the fourth day, collecting his bones, send them to the Ganges.
This is their custom, that they believe iu Visnu Bhagwan
and Ram Kisan, with his other incarnations ; and, besides him,
they do not place the slightest faith in any other god or goddess.
Their distinguishing marks are to Avear a necklace of basil I'ound
their throats, to make a high-reaching mark on their forelieads,
and to wear white clothes. Until a Bairagi lias been to Duarkii
and had the mark made on his shoulder with the shell and heated
quoit, till then the other Bairagis will not let him come into
their eating square. These people do not eat bread cooked by
the hands of any one else, and are very firm in their abstinence
and purity, and regard it as wrong even to touch any one else.
These people used formerly not to marry, but now many of them
become heads of a house (i.e., marry). They also take many
disciples from amongst the Girisatis, and fix their religious
thoughts on Visnu. As the Bairagis worship Visnu, and be-
lieve in no one else but him, for this reason, the name of their
sect has been called Vaisuo Dharm. These people so greatly
detest meat, wine, and other unlawful edibles, that they do not
utter the names of these things in their dreams even.

Now the account of the Udasis is as follows : they regard
themselves as disciples of Nanak, and follow his rights and customs.
Baba 8iri Chand, who was the eldest son of Baba Nanak, founded
their sect, and began to practise customs different from former
Jogis and Sanniasis. Although they are divided into four order."*
still all of them collectively are called Udasis. This is the
custom of these people ; when they leave the Giris;it state and
become saints, then, they do not marry. Some of them wear
long hair on their heads, and some short hair; and some have a
custom of twisting the hair round the head like long ropes,
and some regard it as proper to shave their heads and faces.
These people regard all the customs at birth, death, and burial,
according to the rites of the Vedas, but they do not wear a
Brahminical thread or tuft of hair. Their distinguishing marks
are to wear clothes dyed in red brick dust, and to have a high
mark on their forehead, and to read theGranth Sahib. Although
they burn their dead bodies, still they always erect mausoh'uma
over them like the Jogis and Sanniasis. Although formerly
these people used to remain much absorbed in the woi-ship of
God only, now certain of them have become great men of the
world, and pursue agriculture, and have thrones and houses, and
quarrel about small piece:* of land ; certainly, iu some places
there are some very good saints of tlieir sect, but they do not
live in houses, and, being without avarice, beg for bread, and

CHA.P. l.-BITES AND CUSTOMS. 109

thus gain their subsistence. After the death of an Udasi also,
the seat goes to tlie eldest disciple, and no other disciple can lay
any claim to it. Some of them also are very severe on themselves,
and make a hole in their person, and put on a lock of very
heavy iron or steel, in the hope that they may escape from the
evil practices of the world. These people address one another as
Bhaiji, and, morning and evening, playing on cymbals and harps,
sing the worship and praises of their God.

There are many sects among the Nanak Panthis ; of them
one sect is called Suthra. These people formerly might have
been good, but now it consists of those men, who drink wine and
eat meat, and gamble, and becoming debauched, live extravagantly
in their homes, and then, leaving their families, go and join the
sect of the Suthra, The followers of this sect of mendicants
know no worship or service, but they are great hands at taking
charas and bhang, and in committing sin. Formerly, some
good fakir, who was their chief man, caused it to be written by one
of the latter kings, th:it if any of these fakirs Avent to a market,
the market folks Avere to give him a pice each as a present ;
accordingly, these people always beat their sticks together in the
bazaar, and beg for pice in every market, and fill up their sins
to the full. They wear round their head and neck a thread
of bbick wool, and, on their foreheads, a black mark ; and they
carry two little (castinet) sticks in their hands. Although these
people perform the customs at births, deaths and marriages
according to the rites of the Sastras, still they do no other wor-
ship or devotion. When a Suthra dies, then, having burnt him
according to the rites of the Sastras, they build a mausoleum
over him, and, having collected his bones, throw them into the
Ganges. Tiiese people arc all called Sali, and they accordingly
always affix the title Sah after their names ; as for instance,
Rawel Sah, Chabeli Sah, Sirni Sah, and Pauji Sah. These })eople
read nothing but the verses of Nanak and the praises of the
goddess (of Juala Mukhi) : and wherever there are places of
worship or mausoleums of the ten Gurus, commencing from
Nanak, tliere they go and offer oblations, and worship and do
homage. These people regard the uttering of every bad or
good word in a shameless way as truth and sincerity ; and who-
ever associates with them, becomes quite an adept in shameless-
ness and debauchery. In the Pan jab, there is no city where
there is not a house of the Suthras, and, owing to their
kindness, the children of the cities become quite depraved. Al-
though, amongst them there is the rank of Guru and disci[)le,
still there is no idea of respect and disrespect amongst them ;
the Guru, seated before his disciples, laughs with dancing girls,

no HISTORY OF THE SIKHS.

and the disciple, seated before his Guru, drinks "wine. In short,
in the Panjabi tongue, Suthra. signifies good, but these people,
contrary to this, body and soul, are bad ; there is no know-
ing what goodness the last king (before mentioned) saw in
them, that he made every one pay tribute to them; in my
o(>inion, if the market-folk were to leave off giving them monf-y,
and they were to work, or beg for flour and bread, like other
fakirs, Jind get their living in this way, then the sons of great
men would not adopt this kind of mendicancy.

In this country, that sect, who are the Diwana saints, they
also are called the disciples of Nanak. Some amongst tbem are
good fakirs, and do worship to God. These people, like other
iSikhs, wear long hair and carry a necklace of shells round their
necks, tiiitts and Churaars principally become followers of this
sect ; on their heads, they have a very long peacock feather, and
they are always repeating to themselves " Sattnam.'* Of them,
many are married, and some unmarried ; all their customs are
like those of the Sikhs and Udasis, and they reverence the Granth
Sahib.

Among the followers of Nanak, one sect is called the
Nirmalii Sadhu ; originally these people were of the sect of the
Guru Gobind iSinyh. but, on account of their ancient oi^igin, they
are also called the disciples of Nanak ; these people are very
perfect Siklis, and, with heart and soul, fii'mly believe in the
Granth of the Guru. Formerly, agreeably to the orders of
Gobind Singh, tiiey acknowledt;ed none but the Sikh religion, but
now, many of them, having read the Vedantas and Sastras, have
become Paramhansas. Formerly, it was their custom to wear
no clothes, except of a white colour, but now, agreeably to the
orders of the Vedantas, they have begun to adopt clothes of a
reddish yellow colour. These people formerly, agreeably to the
orders of Gobind Singh, lived principally at Anmritsar and
Mukatsar and other places of pilgrimage, but now, copying the
Sanniasis and Paramhansas, they have begun to live a good
deal on the banks of the Ganges and Janma, and at Bang-ras
and other places. These people regard the customs at birth and
death agreeably to the rites of the Sastras, and burn the dead
body in the fire, but at marriages, they erect a wooden canopy
under which they get married ;^^^ they do not regard it as right to
perform their marriages, according to the decrees of the Vedas.

In this country, amongst the disciples of Nanak, there has
arisen, from a short time back, a sect called the Gulabdasis, and

i"! A ved is a woodeu canopy or pavilion, under which Hindu marriage*
are performed.

CHAP. 1.— RITES AND CUSTOMS,

111

their circumstances are as follows : they do not reg'ard God as
the Creator of the world ; these people are atheists and very-
wicked ; they say that all this world was formed of itself from the
effects of the five elements, and that the account, which is given
in the Sastras, of hell and heaven, and punislanent and salvation,
is false ; for when a man dies, tlien his hody remains here, and,
afterwards having fallen into pieces, joins with its own elements,
and no one goes to heaven or hell. Although these people give
themselves out as Vedantas, still there is a great difference be-
tween them and the Vedantas; for the Vedantas hold that the
soul is separate from the body, whilst these think that there is
nothing but the body; rather they say this, that, from the influ-
ence of the five elements, something or other has become the
impeller of the body, and there is no soul. Although these
people, from fear of the world, have customs like other Hindus,
and regard caste also, still, in their inward hearts, they have no
respect for caste. These people do not acknowledge the Vedas,
Purans or other books, and fearlessly commit every evil deed,
and do exactly,a3 suits their pleasure. This is their custom, that
they regard the pleasure derived from eating food and dressing
as the very highest profi.t (in life); and, although they are very
wicked and abominable, still they call themselves saints. Baba
Gulabdas, who was formerly an Udasi fakir, founded their sect,
and he himself was a very depraved man and an atheist, and
had no fear of this world or tiie next, and lived in a village
called Chuttha in the district of Kasur, From associating with
him, the minds of thousands of men have been perverted, and they
have become atheists ; he too, for the sake of teaching his disciples,
composed many Granths of his own faith. Their customs at
births and deaths are not fixed according to any book, but at those
times, they perform whatever ceremony may suit the occasion.^""
In short, these people, by their counsels, have made the inhabitants
of this country very depraved ; and the other Sikhs of this
country, if they know that any one belongs to this sect, will
not allow him to enter their line^'^'^ for eating and drinking ; and
all other people also are very loath to associate with them, and
do not care to drink water from them. In the Sastras their sect
is called the Charbak.

Now, in this country, there are people called Sariiugis; their
account is as follows : they are called Jainis, that is to say,
they follow the religion of a most holy man called Jin. These
people pull out all the hair of their head every six months, and

102 That is, the custom is that a body should be burnt in the day and not at
night, but these people burn their dead at all hours both of the day and night, as
necessity requires.

'"' Hindus do not sit I'ound in a circle to eat their food, but in a line.

112 HISTCEY OF THE SIKHS.

always iasten a strip of white cloth ovei* their mouths.^"* They
carry with them a broom of white wool, which they, in their
languagfe, call rajohji^ui ; and whenever they wish to sit down,
they first clean the spot with the broom, so that no insect may
come under them, and be killed. These people do not possess
much goods, clothes, vessels, or money; but are very great
hermits and ascetics. They keep very severe fasts, for often
they do not bring food to their mouths for a month at a time;
when these people go to beg, then, taking into consideration
matters which are very difficult to understand/"^ they take food ;
and, although other people do not indulge in the custom of giving
them bread and w^ater (food), still the tradespeople, who are
their disciples, and know all their customs, do service to them
with very great affection. These people regard the slaying of
an insect as a very serious crime, and, from fear of killing an
insect, they will not drink uncooked water, but if, by begging,
they can anywhere get water that has been heated, or the water
left over in vessels, in which people have cooked their food, they
clear it and drink it, and satisfy themselves ; and they will not
drink it, if they have to draw it themselves from a well or river.
From fear of killing an insect, they do not wear shoes on their
feet or any cloth on their head ; and, as they have found out that
animals die in water, for this reason they bathe very little, ratiier,
on account of having to use water, they always keep their clothes
soiled and their bodies dirty. What a wonderful thing is this,
that, although these people perform such severe acts and hard-
ships, still they do not believe in God ! Their belief is this, that
all this world, from time everlasting, has gone on making and
destroying itself, and there was no creator of it; and what a
wonderful thing is this also, that they regard no creator of this
world or any giver of happiness and pain. Still according to
their religion, they do service to, and Avorship, the twenty-four
incarnations : and amongst these twenty-four, one who is called
Parasunath, and his worship they regard as very profitable.
These people, in their dialect, call these twenty-four incarna-
tions, the Tithankar. Amongst them, some make images of
those Tithankars, and w'orship them in their homes ; and some
regard the worshipping of images as wrong. There are two kinds
of these Saraugis; one, those who wear a sti'ip of cloth over their

'"■' This is done to prevent their killing any animal or insect -with their
breath even, as thej^ hold it, as the greatest sin, to kill any living thing.

•*" That is to say, they ask if a person's family has already eaten, and if the
reply is that they have, the Jainis -will partake of their food : if not, thev will
not, lest one loaf should run short, and another cooking be therefoi'e necessary,
in -which -water, &c., -would have to be used, and the lives of somo insects be
•acrificed, the sin of -which, they consider, would attach ta them.

CHAP. I.— RITES AND CUSTOMS. 113

uiouths, ami pull out the hair of tlieir lieads, and these are
called Dhundiyns, and the other are those who do not wear the
strip of cloth, and do not pull ont the hiiir of tlieir head ; and
they are called Jati's. Those, who are called Dhnndiyas, tliey
do not possess any houses or goods or money ; but tha Jatis
possess thousands of rupees and property and land, besides many
other things. Alrhough there is much difference between the
conduct and habits and customs of the two, still their faith is
one. These people do not believe in the Vedas or Purans, nor
do tliey reverence the places of [algrinvigc. or fasts, laid down in
any of the Sastras : the religious works of these people also are
not written in Sanskrit, but in Prakrit, which is a very old
language. Although the language is Prakrit, still the letters
are not so, but they write all their religious books in the letters
used in the Sastras. They do not marry, but their customs at
death, in burning the dead body, are like those of other Hindus ;
and if any married disciple becomes tlie follower of these people,
he is called a Saraugi. Although Brahmans and Khattris, from
associating with them, have begun somewhat to believe in the
Saraug religion, still Bhabras and bartiyas^'^^ chiefly follow this
persuasion. Those Bhabras and ba?nyas, who belong to this
denomination, although they wear the tuft of hair on their
heads, at the same time do not wear the Brahminical thread
round their throat. These people do not hold funeral or marriage
feasts, and do not perform any funeral obsequies, according to
the rites of the Vedas or Purans. This is the custom of these
Saraugis, that they may not undertake an}' business or traffic, in
which there can be loss of life to any animal ; hence, when they un-
dertake any traffic or sale, then they only sell such precious, or dry,
things in which no insect nor an}' animal can come; accordingly,
some of them are cloth merchants, and bankers, and some are
pedlars, and many become braziers, and get their living in this
way ; and they none of them sell any wet, greasy, or sweet things.
There is also another caste of Saraugis, who are known by the
name of Oswars, but none of them are to be met with in the
Panjab: they principally live in the land of Marwar, that is to say in
the neighbouihood of Bikaner. Jaipur, and Jodhpur. Although
all their written codes of the Saraugis, regarding religion, mercy,
patience, and continence are very good, still, as they do
not regard God as the Creator, for this reason, people regard them
as infidels and unbelievers-

Those people, who live in this country, and who are called
the Dadupantlnyas, their religion was founded by a cotton

106 -pi^Q Bhabcas are of .a Jain caste, chiefly engaged in traffic and the
buTjiyds are a Hindil caste, generally merchants.

114 HISTORY OF THE SIKHS.

cordei", called Dadu llain. These people are very very o-ood and
religious and beloved of God, and they, thoroughly believing in
the Vedas, Sastras and Purans acknowledge all its other cus-
toms, but they will not agree to wear tho Brahmiuical thread or
tuft of hair. It appears that formerly Dadu Ram used to give
them advice about religion, but, now, several of them, having
studied Sanskrit, have become Vedantas. Several amongst them
get their living by asking alms, and others, by taking service in the
army, gain a means of livelihood. None of them marry, but, by
simply adopting a disciple, thus continue their line. These
people are very good in their love and affection, and, as much as
possible, remain attached, to their Creator.

Now the account of all the Hindus, who live in this land, is
as follows : that there is very little reliance to be placed on any
single word they say ; some worship gods and goddesses and the
shrines and burying places of the dead, and others, forsaking the
religion of the Vedas and Sastras, which was the primeval religion
of the Hindus, have began to do service to Sarwar Sultan, and
demons and evil spirits ; and there are very few, who worship
God, the Creator, as their Maker and Destroyer according to the
religion which was handed down to them fi'om the beginning.
Behold the peo[de of other religions, how firm they are, for they
never forsake their own religion and adopt that of the Hindus ;
but the Hindus are so unstable that, if they even hear the praise
of a brick anywhere, they begin to rub their noses against it
for the sake of obtaining food or olfspring.^"'' Many Brahmans
also may be seen of such a nature, that they do not at all know
the value of their own religion ; but wherever they hear of the
shrine of any saint or of any old tomb, there they will begin to
burn lamps and offer flowers ; and they do not understand this,
that no one can give them happiness but God. In this way, many
Khattrls also, for the sake of pleasing Visnu, fast all day long, on
the 11th day of the light and dark half of every month, and if that
day should be a Thursday, then, for the sake of pleasing Sarwar
Sultan, who was a Musalman of the Multan district, at night
they sleep on the ground and keep vigils ^°^ ; and they do not see

1"^ That is to say, they offer tip their prayers and make their vows at the
shrines, made of brick, of deceased saints, and rub their noses against the
bricks, saying, that if they shall obtain a good cow, which shall give plenty of
milk, they will make an offering of such and snch an amount, and that if they
shall be blessed with offspring, they will offer certain thank-offerings.

los T"hey sleep on the ground, instead of on a bed, from religious motives
that is to say, in order to fulfil a pilgrimage without sleeping on a bedstead
and this is called, keeping vigils. The custom is that whenever a company of
pilgrims stop at any place on their journey, those who intend to join them
from the surrounding villages, come there, and bring many of their frienda
with them. They all keep watch through the night and do not sleep, and in the
morning, the friends of the pilgi-ims bid them farewell and return home,

CHAP. I —RITES AND CUSTOMS. 115

that, according to the orrlinances of the Sastras it is proper to
worship Visnu, and that Sarwar Sultiin, who was a Musalrnan,
is not mentioned in their books ; therefore why should they wor-
ship him? In this way, the creeds of the people of this country
are innumerable ; not one in a thousand of them believes in
his religion, and, although they are outwardly called Hindus,
still, inwardly they profess various kinds of religion, and do not
place their faith in any one single thing.

116 HISTORY OF THE SIKHS.

CHAPTER II.

Music and Songs of the Panjdh.

Now this is tlie account of the sougs of this country ; that
those six rags, or musical modes, which are known in all coun-
tries accoTxling to the rites of the Sastras, these they also use in
the Panjab. The six modes, according to the ordinances of the
fc>astrai=, are these ; the first Bhairon, the second Malkauns, the
third Hiuf/ol, the fourth Dipak, the fifth Siri, and the sixth is
known as the Megh mode ; and there are five female modes, and
eight infant modes, (modifications), of each of these modes, and
these are sung witii various variations, and they all have different
embellishments. They do not sing these six modes at all times,
but some they sing in the morning, and some in the evening ;
accordingly, they sing the Bhairon about the morning watch
(3 A.M.) and the second Malkauns at midnight ; and the HincZol,
when one watch of the day has gone ( ] 0 a.m.) ; and the Dipak exact-
ly at midday ; and the fifth which is the Siri mode, that they sing
at evening ; and the Megh mode, whenever it rains. All these
kinds are written fully about in the book called the Kagmal^,
and if any one wants to know more about them, let him look in
that book. All these six modes are sung in the seven notes, and
he who does not xinderstand the seven notes, he caunot properly
tell the forms of the male and female modes. The names of the
seven notes are as follows : the first Kharj, the second Rikhabh,
the thii'd Gandhar, the fourth Maddham ; the name of the fifth
is Pancham, the sixth is called Dhaiwat, and the seventh
Nikhad. All of these notes occur in some of the modes ; and, in
some modes, six, five, or four only come in. Those modes, which
are known in the world by the names of Rag and Ragni (male and
female modes), are made up of no other notes but these seven ;
a note is only the name of a sound ; and from the difference in
their length and shortness, and sharpness and flatness, they are
of seven kinds ; and whatever songs are sung in other countries,
besides the Panjab, they also have no other notes but these seven.
Again, whatever male or female mode may be sung, if its time
should not be correct, then wise people do not regard it as pleas-
ing. According to the rites of the Sastras, time is of twelve
kinds, but all tiiese kinds of times are not used in the present
day in this country ; those amongst them which are well known,
those singers use at the time of singing; accordingly, the three

CHAP. I1.~MUSIC AND SONGS OF THE PANJAB. 117

bar, and four time, and the Yakka thatlitha and the times called
the Sulphakata and D/aiia are now mostly used. Time is the
name given to the beats (or length) of sound, and when singers
begin to sing with their mouths, then others beat the time,
either with their hands or some instrument, according to the
measure of the mode ; and if one does not know the time and
notes, then one cannot enjo}^ pleasure from the singing of the
modes. The musici;nis have divided all the musical instruments
in the world into three-and-a-half kinds. The first kind consists
of wire instruments, amongst which are included three-stringed
guitars, guitars, fiddles, bins,^"^ &c. ; the second are wind instru-
ments, amongst which are included flutes, trumpets, and all
other such ; the third kind are skin instruments, amongst which
come tambourines, kettle drums, drums, small drums, and
timbrels, &c. Tlie half kind of musical instruments are
those ])layed only by the hand, or some other means, or by a
cracking of the fingers, by which the measure of the mode
is completed ; and these are called half instruments for this
reason, that they only give a rumbling sound, and no note is
distinguished in them, but in all the other insti'uments some
of the seven notes can be distinguished. In short when musi-
cians sing, they sing their songs according to some of these six
modes.

Although Rag and Ragni are only names of the varia-
tions of singing and the adjustment of the notes, still those
measures, which are sung in the Rngs and Ragnis, are of several
kinds ; as for example ; Dhurpad, Kabitt, Chhand, Sargam,
Khial, Tappa, Tarana, &c., and all these measures are used in
the Rags. All these measures, according as they are sung in
different Rags and Ragnis, (manifest) different pleasures and
different forms. The I3hurpad and other measures, which are
mentioned above, are not only used with songs in the Panjabi
language, but when the people of the Panjab sing, they also
sing them to Brijbhasa and Hindi words, which correspond
to the Sanscrit.

Dhurpad is the name of measures of the following kind : —

Khahio he udho, turn nai jo bija biyog, man kino maddham, birwa
laga radha keman.

Drig talau kup kino asuau jal bhar bhar ))alakan sinch sinch
tantere bhaye birha sakal ban.

'"'•• An instrument something like a Jews' harp.

118 HISTORY OF THE SIKHS.

D^iuan winlg hirde jar ptindhi rom roa panch ban rach hiyen
Kach kucli ris bhar liyen.

Laj bhare nainti.

Ras ke prabhu pritam phal pliul nag aur beg daras dijo ji
dhan man.

The meaning,^^° of the above is this, that once on a time,
the cowherdesses sent and told Krisan, by the mouth of a devotee
called Udho, of the affliction (they suffered) in their separation,
saying " 0 Udho ! do you go to him and say thus ; ' The separation
which you have sown (in our hearts), it has become a tree in the
mind of Radha, and her heart has become languid ' and then
they said this, " Our eyes, from crying, have filled the tanks and
wells with the water of our tears ; and the eyelids of all our
eyes, having irrigated (the ground) with the water of crying, have
caused trees to spring up from the pain of separation. " Then
they said '^ The smoke (of the fire) of separation from you has
entirely burnt up our hearts, and all the hairs of our wicked bodies,
having become distressed, have created great viproar, and Kam
Deo (Cupid) has struck the five arrows into our hearts. Say that
our (kach, tliat is the) hair of our heads, and our (kuch) breasts
are filled with anger, for they are filled with ris, i.e., passion ;
and as our eyes are filled with shame, we cannot tell our state
to any one." The composer of this Dhurpad, a poet named Ras,
said this on the part of the cowherdesses. '' 0 Lord of Ras,
Krisan ji ! quickly send and give us a sight of yourself ; for you
are our wealth and desire ; and you are our flower and fruit,
and you are our green shoot, and j'ou only are our (pritam)
beloved one."

Kabitt is the name of a measure of the following kind :—

Jab te padhare pran pi^re sukhdenware akkhian panare
bah rahln hai hiyara.

110 rpj^g following is the translation of the above : —

O Udho ! go and tell (Krisn) that since he sowed the seed of separation
our hearts have become listless, and (separation) has become planted like a
tree on the heart of Radha.

The water of the tears of onr eyes have filled the ponds and wells; our
eyelids, from the flow of tears (caused) by separation from him, have indeed all
become like a forest fnll of trees.

The smoke of his separation has burnt our hearts, the hairs of our wicked
bodies have all become angry, and have struck the five arrows into our hearts.

The hairs of onr heads, and our breasts, are filled with rage.

Our eyes are filled with shame.

O Lord of Ras ! thou art onr beloved, onr fruit, our flowers, our young
shoots ; do thou quickly show thyself to us, our wealth and desire.

The five arrows I'eferred to in the third line are lust, anger, covetousness
love, and pride.

CHAP. II.-MUSIC AND SONGS OF THE TANJAB. 119'

Ka so manpir dliar dhir ko sunaun ali biralion jarai haun na
hoi tan siyara.

Jo pai sudh pati to ua akkhian lagati bhul ab jo uklati
haun na bujbe prit diyara.

Abe ghan sayam mi^e birahon witha kl ghijim bina hari de
sukh pawe nanhi jlyara.^^^

The meaning of this is as follows : that, once on a time,
Radha, being distressed by the absence of Sri Krisn, began to
say " O my companions ! from the day that my heart's love and
giver of pleasure^ Sri Krisn, has departed, my eyes have begun
to flow like torrents ; alas ! alas ! O my soul ! what shall I do
now?" Then she said '' O companion ! now having comforted
my heart, how can I tell its grief to any one ? alas ! alas ! I, from
separation, am being burnt, but my body does not become cool.
If I had known that there was so much pain in love, then, from
forgetfulness even, I would not have joined my eyes in love,
and now, that I am distressed and agitated, the light of love can-
not be extingxiished in my heart ; if Ghan Siyam, i.e,, Sri
Krisn shall come, the sunshine of the pain of separation will
not be hidden, and if ho shall not come, then, without him my
life will not obtain pleasure." In this stanza, the poet has shown
this cleverness, viz., he has said that when a black cloud comes
before the sunshine, it becomes shade ; now Ghan Siyam is the
name of a black cloud, so when Sri Krisnji, who is called the
black cloud, shall come, then the sunshine of the pain of her
separation would be removed (i.e., thrown into shade).

Chhand is the name of a stanza of this kind, vis. : —

Janam jat hai brithci pia bin kanso kahun pukar
Dibaa rain kal parat na moko nain bahit jaldhar ;
Sukh ko rukli ka^ dukh boyo ab hu lehu sanbhar
Kai dukh haro miratmukh daro he puran kartar.^^-

*>' Since you left, O beloved of my life ! O giver of joy ! my eyes have
become water spouts, and (my tears) have flowed in streams ; alas, O my heart !
(what shall I do ?)

O companion ! to whom shall I, fortifying mj- heart, tell my sorrow ?
separation has so burnt me up, that my body will not cool down ;

If 1 had known the pains of love, I would not even forgetfully have fixed
my eyes on thee ; but now I am distressed, the flicker of my love mil not
extinguish.

If Ghan Si'am (Krisn) shall come, then the cloud of separation and absence
will be removed ; without Ilari's coming, my heart cannot obtain joy.

"2 My life has passed uselessly without my husband ; to whom shall I cry
out and tell my state ?

Day and night I obtain no rest, my eyes rain streams (of tears) ;

The tree of joy has been cut down, that of pain has been sown ; now even
I pray thee, take notice of my condition ;

Either remove my pain or kill mCj O Thou Perfect Creator !

120 UlSTORY OF THE SIKHS.

The meaning of this is, that a certain wife, in the absence
of her husband, is saying " My life (lit. birth) is being wasted
without my belovcil ; to whom shall I call out, and tell this my
grief r Behold ! I do not obtain vest by day or night ; the water
of my weeping eyes flows forth like a stream.'^ Then, placing
her tlioughts on her husband, she begins to say " 0 Beloved !
thou hast ui)rootetl tlie tree of my pleasure, and hast sown grief
in my heart ; for this reason I have become very helpless ; if
thou wilt remember me now, it will be well, otherv^^ise thou
will not again see me alive ! "; then, turning her soul to God,
she says " 0 Perfect Creator! by some means let me meet my
husband, and remove my grief ; otherwise grant me death, for
life with so much grief is not agreeable to me."

Sargam is the name of a stanza of this kind, viz. : —

Nis gama papa dhama paraa gagga mama dhadha, nini
dhama pama ga ;

Dhani sasa sare nini dhadha mama dhadha nini dhama
pama ga.

Dhani dhamak dhamak dhani sasa nini sa sani sirig
sar nini dhadha mama dhadha nini dhama pama
ga.

This stanza has no meaning ; sargam is merely the name
for adjusting the notes : by taking the first letter of each
the seven notes, kliarj, rikhabh, gandhar, maddham, piaicham,
dhaiwat, nikhad, which were mentioned before, the seven
letters, s r g m p dh ni, are obtained. In short, if one wishes
to take the name of any of these seven notes, then from
saying that one letter, the whole name is imderstood ; thus
from saying ]cl}, kharj, from saying r, rikliabh, from saying
g, gandhar, from saying m, maddham, from saying p, pancham,
from saying dh, dhaiwat, from saying ni, nikhad, are under-
stood ; in this way there are seven letters for the seven notes.
In the gamut of any mode, one can tell from the letter Avhich
comes first, that note is the first note of that rag ; so, in this
last verse, the letters in the gamut come in the order ni s g
m, &c. ; therefore it is known that in this rag, nikhad comes
first, then kharj, then gandhar, and then maddham; and in what-
ever rag or ragni, these letters occur first, it is called Kamach
Ragni ; and thus one can tell them all. In the Sastri language,
in place of kJi, they says; for this reason the first letter of kharj,
is written as s.

Khial is the name of a verse of this kind, viz. —

Umsid ghnvanud ghan aiori nnii

Barkha rut apni garaj garaj chahiin or baras bundan jhar
lagai,

CHAP. II.— MUSIC AND SO^^GS OF THE PUNJAB. 121

Pciban parwain badaria chamakat bhi'g bhig gai hamar ;

chunria,
Kaise kar aim ri main pia ko samajhaun.^^^

The meaning of this is ; that a wife, at a time, when it was
raining, in the absence of her husband, writes and sends this
to her mother-in-law; " 0 mother ! how can! come to your
house, for the clouds have come rolling from all four quarters, and
the rainy season, according to its will, is thundering around, and
the rain is dropping continually on all four sides, and as at this
time the east wind is blowing, and the clouds are gathering, my
sheet has been wetted in it, then, how can I come at thi:i time, and,
O mother-in-law ! then how shall I draw my husband out of his
anger, and conciliate him ? " It must be understood, that her hus-
band was angry in the house, and lier mother-in-law wrote to the
wife and said " Do you come and conciliate your husband, " and
the wife wrote and sent back this stanza in reply to her mother-
in-law.

Tappa is the name of a stanza of this kind, viz. : —

Re janewale sain di kasam pher au nai?iawale,
Aunde jande tusin dil lai jande an sajan gal lagg
sahansah matwale.^^^

In short, the stanza, called ^appa, does not occur in any
language but Panjabi, and Manjha, and Sindhi ; there are also
a few very curious /!appas, which people sing in the language of
the SuketmanJi hills. The meaning of the above (stanza) is this,
that a poet, named Sahansah, says to some Avornau "Opjissing-
by friend I Do thou^ for God's sake, come back again:" and
then he says "O beautiful-eyed one! thou, coming and going,
hast robbed my heart, and hast taken it away ; therefore now come
O drunken friend ! and embrace mo."

Tarana is the name of a verse of this kind, viz. : —

Taradim tfinadim nndani re tadani,

Udedfina diraufi tannudirana tannu dirana tana dirana,
Ta magar hamchun saba baj hajula phetu rasam,
Hasalam dosat bajuj ndlhe sabarigir na bud.

"•'Omotlier! the clouds have come witli great violeuce ; it is the raiuy
season ; of its own will it thnuders ai'onud, and the laiu drops are streaming
down ;

The wind is from the east, the lightning shines; my sheets have became
wet ;

How shall I come and tell my hnsbaud (my state r').

"■• O dcparter ! I swear by God, I pray thee come back, (3 beautiful-eyed
one !

Coming and going awaj-, you have carried off my heart ; come, friend,
and embrace me, O drunken one I (thus writes Sahansah) the composer.

Sahausah has no meaning ; it is merely brought iu to point out the composer,
AB il is usual to insert his name, at the eud of all versea.

122 HISTORY OF THE SIKHS.

In this stauza, called tarana, there is no meaning ; like
sargam, tarana is only the name of the order of the notes ; but
the singing of sargam and tarana is very difficult ; and none but
very good singers can sing them. In this, there are two lines
" t^nadim tanadim ;" and after them, some Persian verse, like that
given above, is added and mixed up along with it ; and then
the tanadim tanadim is again repeated. On hearing the tai'ana,
the musicians, who beat the drums and little drums, and give the
time for this rag, become very confused, as giving the proper
time for a sargam or tarana rag is very difficult, and none but a
firstrate musician can give the proper time ; many people
sing the sargam and tarana in such a wonderful way (!) that the
musicians' hands cease playing the instruments, and the melody
is interrupted.

Visanpada is the name of a verse of this kind, viz. :—

Govind, nam sudharas pije,

Alas tayag jag kar manas janam suphal kar lije.
(Chorus) Govind, &c.

Chhin chhin hokar andh sir^ni jatha amgha« pani,

Balubhit saman dehsukh ta maun man nahin dije.
(Chorus) Govind, &c.

Bikhayan maun bahu janam bihane nahiu ram sudh lini ;

An achanak jam nai pakaro dekhat hi sukh chhije.

{Chorus) Govind, &c.

Mat pita sut banata bandhaw nehtin bandhe dukh pawe.
Sardha sant na pawe koi bina ram ras bhije.^^^

The meaning of this is that a poet, named Sardha Ram,
according to the custom of this country, gives advice to all

1^' The name of God is like nectar, drink it ;

Leave oi? sloth, awake, and make profitable the life of (thy) manhood ;
Chorus. The name of God, &c.

Thy life will gradually pass away as water leaks through nnburnt pots.

Thy body enjoys pleasure (which is) like a wall of sand (and easily totters
away) ; therefore do not fix thy mind on it !
Chorus. The name of God, &c.

When (thy) life has been passed in folly, and thou hast had no thought
of God,

The angel of death will come suddenly and seize thee, and in an instant thy
joy will depart.
Chorus. The name of God, &c.

If mother, father, son, wife, relations or any worldly love have won thy
heart, thou wilt suffer grief.

Sardha (the composer says) "no one will obtain true life, until he becomes
absorbed in the name of God."

CHAP. II.— MUSIC AND SONGS OP THE PANJAB. 123

people, Staying " 0 people 1 drink the water of immortality of the
name of God ; eschew negligence and, waking from the sleep of
thoughtlessness, make your life fruitful. Behold the life of man
passesaway and, drop by drop, leaks like water through an unbaked
vessel, and can be seen passing away ; so also is your life passing
away day by day. Regard the pleasure of the body as a wall
of sand, which perishes quickly, and give not your soul to them !"
Again he says " O people ! much of your life has passed in sloth,
and youhavenottaken thought of your God ; but reflect, when death
.shall suddenly come and seize you, then all your pleasures will
be gone; the soul, which is bound up in the love for father,
mother, wife, son, or other relations suffers pain." The poet named
Sardha Ram says " so long as a person does not enjoy the pleasure
of God, he never obtains contentment."

Visanpadas are of various kinds ; some are about the
greatness of God, and man's servitude, and some about the sports
of Krisanji and Ramji; and others are about separation. Although
every Visanpada should be either of eight, or of four, lines,
still if any are of less or more lines than this, they do not consider
it any fault ; and the opening bar, which is at the oiDening of
every Visanpada, is, at the time of singing, brought in and sung
(as chorusj after each couplet ; some people also look on the
Visanpadas as songs (sawad) ; accordingly, in the Granth of
Nanak, all those Visanpadas, that are inserted therein, are called
songs. In the East, those people, who sing the Visanpadas, are
known as Bhajans.

All the songs that are current in the Panjab and Hindustan
are generally about love making ; some, on the part of wives,
sing about the pain of absence from their husbands, and some, on
the part of husbands, extol their wives.

In short xihe Tappa, Khial, Dhurpad, and the other tunes
which ai'e used, are all full of love ; but when a Visanpada is sung,
to whatever kind of words it be sung, still the worship of
God is necessarily related in it; and, from hearing it, the love
of people is, in a more or less degree, drawn to God.

All the respectable folk of this land use all the above kinds
of rags and raguis, but the common people, who do not understand
the science of music, their song and metres are very coarse and
quite distinct. Although all the songs, which sire sung by the com-
mon people of this country, on account of their being full of great
immodesty, cannot be wi'itten here, I will, however, just mention a
few kinds, which ai-e not outwardly so bad. All the songs, current
in this land, are full of love-making matters. Most of the people
of this country sing, in the Panjabi tongue, those songs, which
were originally written in the Persian letters from alif down to

124 HISTORY OF THE SIKHS.

ye. In these verses, which ure called chhand, there are four lines
thus : —

Alaf'^'' All piare deklii hal mei'a main tau kimj wangu kur-

laundi ban ;
Mere uai/i tarsa?i tere dekli?ie nun dine rat main kag

U(/auudi han ;
Tere rah di wal main kha/'i dekhan attlte pahir main

iiusiiin paundi ban,
Iviuli an jaui gal lagg mere tere naoi nun sada dhiaundi

The meaning of this is evident, that a wife, in the absence ol:
her husband, is uttering forth her grief.

Although their verses are of many kinds, still a verse called
dndhi is now chiefly sung in the Panjab, e.g. : —

Alaf-^ Asa nun a mil jantn kiuu main mano bhulai sudh

bisarai ;
Os ghari nun main pachhtawan jad main prit lagai hoi sudai ;
Meri jan dukhan nai gheri jad te bani judai at dukhdai ;
Main balihar au ghar mere hu?i na karin parai je la?' lai.^^'^

The meaning of this is evident, that a wife sends a message
to her engaged, saying, " Do you come and join me quickly ?"

In this country there is a song called dhola, thus —

Meri kattajii de wichch chaunk bai :
Mai nun pia de milau da saunk bai ;
Jind pai taras di dho\a}^^

"•'Come, beloved, and see my state, how I am bemoauiug like the crows;

My eyes are longiuf^ to see yon; day aud night, I am flying crows;

lam anxiously watching the road for your return, and am, all day long,
drawing lines ;

Come at least, friend, and embrace me ; I am always repeating your
name.

In the second line, there is an allusion to taking an omen from crows. If an
asti'ologer sees some crows, and any one wishes to know if a certain person will
retarn, he questions the crows : if they fly away, he will return; otherwise, he will
not.

lu the third line, another way of taking an omen is alluded to, which is thus
done ; a horizontal long line is drawn, aud under it, a number of small vertical
lines are quickly drawn ; they are then counted up; if the total number of these
vertical lines is an odd number, the person will return, if even, he will not.

"^(Alaf). O friend ! come and join me; why have you forgotten me, and why
do you take no thought of me ?

I repent that hotir when I gave j'ou my love, and became mad ;

Sorrow has enshrouded my life ; since I have been separated from yon, 1 have
been greatly distressed ;

I sacrifice myself to you, come to my home; regard me not as a stranger,
since you have taken me as a friend.

'"•My head ornament is in my spinning basket ;
I have a desire to meet my husband ;

D/iola (says) " My soitl longs for thee."

CHAP. II. -MUSIC AND SONGS OF THE PANJiB. 125

Some fZ/i olas are of such a de.scription that their meaning can-
not at all be understood, but they sound pleasing, owing to their
being sung witli a long accompaniment to the singing.

Again, in this country, a song, called Sadd is well known ;
the sons of jimindars chiefly sing it. These songs are principally
sung regarding the state of Sassi and Punnun, and Mirja and
Sdhaban, who, in that neighbourhood, were renowned as great
lovers, and gave their lives in that cause.

They call the following kind of songs Sadds, e.g. : —

Sun punnun de dukkh nun sassi ni main ape maut kabuh';

Pi sarab main kecham pahuncha meri sudh budh sabho
bhu'.i ;

Deh didar hun jhahde mai nun isak anheri jhuli ;

Main a?ijaM na bolaTi jana mai nun isak jharaia suli.^^^

The meaning of this is as follows; that a Baloch, named
Punnun, of a city called Kecham, who w^as a friend of Sassi, came
and stopped with the princess called Sassi. His (the Baloch's)
brothers, having made him senseless by intoxicating him with
drink, were taking him to the city Kecham ; when he recovered
his senses, then, weeping, he turned his thoughts to Sassi, and
began to sing the song mentioned above. At last, having come
to a place where the tomb of Sassi had been erected, he died.

The sadds about Mirja and Sahabau are of this descrip-
tion, e.g. : —

Bas be bhaio kamalio mere Mirje niin na maro,
Mirja mera hatth tnude da is da marna man nadharo;
Je ftlirje nun maran laggon tan pnhilan mai nun koho ;
RJain sain wal te bar paia mera dili suhag na khoho.^-"

The meaning of this is as follows : tliat a certain man
called Mirja, leaving his house, ran away with his female com-
panion, named Sahabau ; as he went along the road, he slept
under a jancZ tree, and Sahaban was seated near liitn ; the
brothers of Sahaban, coming up after them, wished to kill MirjA;

'" Pannun accepted death, on hearing of the grief of Sassi (who had died),

saying :—
Having drunk wine, Pnnnun went to Kecham, and forgot me altogether ;
Show thyself to me qnickly, for the storm of love has fallen on me ;
I am ignorant and can say nothing ; love has pierced me through, and

killed me.
'"'* 0 mad brothers ! do not kill my Mirja ; my Mirja is as a hand to me,

who am handless ; do not think of killing him ;
If you wish to kill my Jlirja, first kill me ;
I have obtained him as a husband from God; do not kill the husband of

my heart.

126 HISTORY OF THE SIKHS.

at that time, Stiliaban began to address these words (which people
sing as written in the above sadd) to her brother.

In this country, many people sing songs about Hlr and
Riinjha, thus : —

Ni mae ikk naukur rahinda tun tikhen tan rakkh la-iye ;
Na kanmchor na sagat jubano jo kahiye so kahiye j
Manjhin chare jdi kinare uh di minnat mul na kariye ;
Lakh faka kurban mahi pur sir saddak kar dhariye.^^^

The meaning of this is as follows : thata Jaii, named Ranj ha,
was the friend of a Jatti, named Hir, and those two wished to
always live together in one place. One day, Hir said to her
mother, " 0 mother ! a certain man wishes to live in my house
as my servant ; if you will say (yes), then I will take him on;"
then she began to praise him, saying, " That servant ia not lazy,
nor does he ever give a sharp reply to any one, rather he is so
gentle, that whatever you might wish to say, you might say, and
he would not take it amiss." Again she said, "He will go ever
so far, and feed our buffaloes, and it will not bo necessary to
entreat him like other servants ; he is a very good servant, so
that if you should sacrifice a great deal to keep him, it would be
well, for there will be no deficiency in him, and he is one, who
performs service with all his body and soul."

Most of the people of this country, whether Hindus or
Musalmans, sing various kinds of songs also in praise of a king,
who is called Lakhdata, e.g. : —

Hatth kaiora tel da; mera pir piran wichch khelda; main
waripira hai.^^^

The meaning of this is as follows ; that the people, who sing
them, compose songs by joining together metres, containing
words like " Hatth katori tel, &o., with some agreeable metres
with no meaning to them, but which from the long prolongation
of the voice, are pleasing to listen to ; but there is no actual
meaning in it.

1-1 0 mother ! a servant wishes to take service ; if yoa will give the word,

I will take him on ;
He is not lazy, nor given to using hard words ; j'ou can say what you like

to him (without fear of retort) ;
He will go of himself and graze the buffaloes ; there will be no need to

beg of him, or to cajole him (to do so) ;
Although yon may vow a lakh of fakas on that herdsman, you may do so

(for he is so good, that it will not matter).
122 There is no meaning in these lines ; the words are simply put together
for the rhythm.

CHAF. II.— MUSIC AND SONGS OF THE PANJAB, 127

111 the same way, tliey go to those places, where there are
graves of saints and holy me?!, and compose pleasing elegies, as
follows : —

Pir tere rauje pur ajab bahar hai ;

Jo koi tere mele awe uh da bera par hai ;

Pir tere rauje pur ghuggian dci jora ;

Jo koi tere mele awe tis nun kahda tora,

Pir tere rauje pur.^-^

In this country, people go to pay their respects to Juala
Mukhi and other goddesses, and the songs, which they sing in
praise of the goddess, these they call otFerings (bhei) to the
goddess, e.g. : —

Main awan charan^n pas hatth jorke karan benti sun meri

ard^s ;
Wichch paharan asan tera sant bola?i jai jai kare ;
Sabh di kareu bhauni purl bhare rahiji bhancZare ;
Main awan charanan pas gari chhuare dhaja lalera pahili

hhet charawau,
Ad kuari durge hain tun tai nun sis nimavvan.
Main awan charanan pas uangin paii-in tere akbar aia tis da

vaan gha^cii^
Hatth jorke charanin lagga sone chhatar charaia,
{Chorus). Main awan charanan pas,^-*

The meaning of this is plain ; in all those which are sung
as songs to the goddess, their opening bar is repeated at the end

'23 Although these words really have no meaning, they may be translated
aa follows : —

0 saint ! around thy grave is a wonderful elegance ;

Whoever shall come to thy grave, his boat will reach the opposite shoi-e ;

At thy shrine there are a pair of doves ;

Whoever comes to thy grave, will suffer no loss.

''^•* I have come (a petitioner) at thy feet, with joined hands; listen to

my request ;
Thy temple is in the hills ; the pilgrims, who come to it cry "Victory

Victory, (to the goddess) ;
Fulfil thou the desires of (us) all, and may thy treasuries always remain

full ;

1 have come (a petitioner) at thy feet ; I will first offer thee some gari,

(white of cocoa mit), dates, flags, and a whole cocoanut ;

0 Durga ! thou art the first origin ; I will ben<l my head to thee ;

1 have come (a petitioner) at thy feet ; with bare feet, Akbar came to thee,

when thou hadst lowered his pride ;
With joined hands, he then paid his respects, and gave thee a golden

umbrella ;
I have come (a petitioner) at thy feet.
The allusion to Akbar is as follows : he is said to have disbelieved that the
fire came forth by itself, out of Juiila Mukhi, and not understanding its volcanic
nature, he first had a largo iron plate put over its mouth to prevent the flames
issuing, and then tried to extinguish them with water ; the last line means
that he afterwards acknowledged his mistake and regarded it as a miracle,
and presented a golden umbrella to the goddess.

128 HISTORY OF THE SIKHS.

of every coupletj as in a Visanpada, e.g., ^' Main aw6n charandn
pas," which is repeated over and over ajjnin. Those songs, which
Hindus sing with much musical accompaniment befoi-e their goda,
when doing worsliip to tliem, are known by tlie name of drti
(hymns); and these peopK; sing different hymns for every god.
For example, the hymn of Gangaji is as follows : —

->^»Tai Ganga mai ;

Jo jan tera darsan pawe pap na rahisi rai

Jai Ganga mai

Tan man dhan te simaran tai nun tun jag wichch sukhd/ii

Jo jan tera dhian karat hai mi^e pap ki chhai

Jai Ganga mai

Brihamavisanmanave tai nun sankar sis iikai

Sarab jagat de pap haran nun tun dharti pur ai

Jai Ganga m^I

Hor pcip sabh dukkh niwaro man di hai'o burai

Din din teie charan kamal wichch bhagati wadhi suai

J;ii Ganga m^ii. ^-^

The meaning of this is plain ; but women generally sing the
best hymns.

Now those songs which the Jaiis sing to their flutes are as
follows ; —

^ Teri bhari juani be ranjhe^ia jinn ganiie di ponrt
Hoi teri meri be ranjheda hire lalan di jori
Main pai ut^ikan be ranjhe/ia pai prit di dov'i
Tere balbaljawe be ranjhe^ia palpal radhan gori.^^*'

'^* Victory to thee, O mother Ganges !

Whatever man obtains a sight of thee, his sins will be entirely effaced (and
will not appear even) as a mustard seed ;

Victory to thee, 0 mother Ganges !

Whoever remembers thee with all his body, sonl, and wealth, thon wilt
give him happiness in the world ;

Whatever man meditates on thee, the shadow of his sins will be removed

Victory to thee, O mother Ganges !

Brahma and Vishan reverence thee ; Shiva (Sankar) has bowed his head
to thee.

For the sake of removing all the sins of the world, thon didst come on
the earth;

Victory to thee, 0 mother Ganges !

Do away with all uiy sins and all my sorrows, and destroy the badness of
my heart ;

Every day, (lying) at thy lotus feet, may my faith ever be increased.

Victory to thee, O mother Ganges !

126 O Ranjheiia ! thy youth is full of the juice (of pleasure) like the jointi
of the sugar-cane.

O Eanjheria ! may the union between thee and me be like that of the ruby
and diamond;

O RanJlreHa ! I am longing for thee ; thy love has bound me as with a rope ;

O Eanjhefia ! the beautiful Radhan offers herself every moment as a sacri-
fice to thee.

CHAP. II.^MUSIC AND SONGS OF THE PANJAB. 129

In short, some say that this song is addressed by Hir to
Kanjhe^a, i.e., Ranjha, whilst others say, that it is addressed by
Radha to Sri Krisanji.

Another of the rags of the Jutts is as follows : —

Kachche talau diiin pakkian pauricia gacZawa bharlia pa?ii
da

Jando pakhir nai kuchh na dekhia joban lutt lia niam da^-^

Another rag of the Ja^^s, which boys sing, is as follows : —

Chhaddin chhaddm bo mahiraman lar mera

Main ta kadi n^ ciitha'a dar tera

Na main jandi na main puchhandi tain kitthon anke paia
jhera

ChhacZf^in chhacZc^in be mahiraman lar mera.^^^
Another rao- of the Ja.tts is this —

VVagdi wagdi rawi wichch ghuggian da jori

Ikk ghuggi ud gai pai gia bichhora.^-^

Another rag, which the Ja^^s sing at fairs, is this —

Mainramajau terian samajhan dardi na kunfZa kholdi

Ghari ghari awen tun pherian paw en tai mm c?ar uahin
rai

Je main akhcin aprie kaunt nun sabh bhull j^we chatarai

Main ramaj an terldu samajhan dardi na kuncZa kholdi. ^^^

The meaning of this is, that some bad man, having gone to
a woman, began to say " Open the door " ; that good woman,
understanding his signs that he wished to have union with her,
said : " I understand your signs, and therefore will not open the

'■^' He filled his waterpot at (^had union with) a kachcha tahiu with pakka
steps ;

On entering, the fakir (membrum virile) met with no opposition, and robbed
the young thing of its j'outh.

By a kachcha taluu with pakka steps is meant a young virgin well up in
the arts of love ; the last sentence means, ho deflowered her.

•-^ O friend ! let go, let go my clothes ;

I have never seen thy house ;

I do not know or recognize thee ; why arc you teasing me 'f

0 friend I let go, let go my clothes.

'^^ On the flowing Ravi there was a pair of doves ;

One dove flew away, and they were separated.

'■'"' I understand your signs, and theieforo will not undo the bolt ;

Why are yon continually coming and going ? have you not as much fear as

a grain of mustard ;
If I should tell my husband, you would soon forget all your clever dodges;

1 understand yom- signs, and therefore will not undo the bolt.

130 HISTORY OF THE 8IKHS.

door ; why ai'eyou incessantly coming and wandering about here;
what, have you no fear of anyone ? Look, to yourself if I were
to tell my husband of your goings on, then he would beat you
severely, and you would forgot all your clever ways."

Another song, which women sing, is as follows : —

Pippal dia patta be kehi kharlcha?- lai

Mei'd kannt pardeBin bekuclih khabar na ai

Main pai n^/ikau be nn khabar nti ghalli

Main bahut samajhaia be par wab Uci challi

Tda ohur awiu kauntabe main kbari udikan

Meridn dusnianau nai main niin laian likan

Be main balbal jandi tere lainaii sadakke

Ghar a jah sajja?3a tere raste takke

Be main chhej bichbaman kadi awe jani

Be main niar jjuai tere nainaii di kani

Be main dukhkliia gheri main nuu sndli na kai

Pippal dia patta be kehi kharkhar lai ^^^

The meaning of this is plain, but, in order that its sense may
be somewhat undprstood, I will write it. A woman was seated
in the ab.sence of lier husband, and the leaves of a peepul tree
were rustled by the wind ; on this she liegan to say to the leaves ;
" My heart is already in a state of inflainmation like a boil, from
sepa.iation from my husband, therefore wliy, O leaves of the
peepul, do you rustle and harass my heart more?" Again, she
says " As my hnsband is in a strange land, and no news has come
ot bim, I am ;;l\vays looking out for him, but I can obtain no
news of him ;" then she continues, " At the time of his going
away, I expostulated with him much, but he would not listen to
me. T am always siiying ' Come Jiome,' and he, your friend, who
will not let you come home, has become my enemy, and causes me
distress ; I am watching for your return, and am crying and long-
ini: to give you a kiss, do you quickly come home; I am pierced
with the glance of your eyes, therefore, spreading my bed, and

^^^ O peepnl leaves ; -what a uoise you are making ;
3VIy husband has gone abroad, and I have obtained no news of him ;
I am looking out continually for him, but he has sent me no news of him-
self ;
1 tried to dissuade him (from going), but he would not listen to me ;
O husband ! return home, for I am continually looking out for thee ;
Mv enemies are troubling me much ;

Oh I I sacrifice myself, to thee, and long to give thee a kiss ;
Come home, beloved ! I am watching for thee ;
T will spread the l)ed; come soon, O beloved !
The glance of thine eyes has entirely overcome and dazzled me :
Affliction has surrounded me, I have no sense left in me ;
0 peepul le.ives ! what a uoise you arc making.

CHAr. II.— MUSIC AND SONGS OF THE PANJAB. 131

seated thereon, I say to you, ' O beloved ! come quickly' ; " and
then she says, "O leaves of the peepul ! I already ;im overcome
■with grief, why therefore do yon increase it with your rustling. "

That song, which the women sing in the rains during the
month Sauji, is as follows : —

Chari ghaid ghaughor sama?i aia

Pauu sarake gha^a barase chamak bijli ai

Kaunt bind da>\ paman sajani nai?i nind na pai

SamaJi aid

Pinghankhdn hulare mere barasaw nain phuare,

Fid bind sabh sukh dukhidre ro ro sama bitaia

Saman di^.

Hornau sakhiaii dharf guddi mauli mainhdi bindi lai

Mai nun pharia birahun kasdi prem baddal cha?- paid

Samaii aia.^'''^

The meaning is this ; that a woman, in the absence of her
husband, looking at the clouds, began to say " Alas, 0 my lord !
although the month Sdun also has come, in which, by i-eason of
the rain, all are made lia])py, still my husband has not yet come
home, so that, seeing his face, the rainy season might be pleasing
to me. Behold ! clouds are overhead, the wind is blowing, and
the lightning flashing, then how can I be happy without my
husband ? and, therefore, I do not get a wink of sleep ; the
swings are swinging, and ray eyes, hy reason of my tears,
are raining like fountains, and all my happiness appears as grief;
all my other companions have done up their dlia?-i, (the back hair
of the head), and have tastened it with the mauli, and dyed their
hands with henna, and made the bind! n)ark on their foreheads,

'^- The clouds Iia^'e gathered with great force ; Saniart has come ;
The wind is blowing, the clouds are pouring, and the Jightning shines ;
Without my husband I am sad, 0 my companions, and my eyes obtain no

sleep ;
Samart has come ;

The swings are swinging, my eyes are jetting out torrents like fountains ;
AVithout my husband, all joys are to me sorrows ; I pass my time in weeping ;
Samaii has come ;
All my companions have plaited their hair, and have tied il with the mauli,

and have dyed their hands with henna, and made the mark of adornment

on their foreheads ;
Separation has seized me, like a butcher ; my love has become a olond

(hiding all joy from mc) ;
Sdma/i has come.
J*^.7).— Saman is the mouth Sawan, or the rainy mouth of July-August, A

mauli is a variegated ribbon with which women tie their hair.

i 1

132 niSTORY OF THE SIKHS.

and liave adorned themselves, but as for unfortunate nie, the
butcher, called absence, is slaying me, and the clouds of my love
are contiiuially drizzling their tears of grief; alas ! alas I how
can 1 live in this grief."'

Those songs, which women sing at marriages, are of various
kinds, but amongst them are three songs, which are called sitthni,
ghori, and lamaii, those I will write al>out here. The first, called
sittliJif, is sung by way of jesting before the wedding guests and
other people, and is of the following kind : —

Kurme joro jarani jarani asin nahin pnkarni pukavui
Joro kahindi knrme tdin main kita hal jatt nun sain
Tun na safZe behre ain kehi pai bagar ni bigar ni
Kunne joro jarani jarani.^-'^-'^

The meaning is this, that the women say to the betrothed
man's father, '* The wife is an adulteress, but we should not tell
it ; she is thus saying to herself, ' I have taken a JrU for my
husband ; if you now incessantly come to my house, listen, you
will be only as a bigar.' "

Those sitthuis, wiiich are sung by common people, are as
follows : —

Phulane joro chhinar sa nun chhale kara dih,
Ki dam?-i de char sa nun chhalen kara dih,
Chhale kai'a dih chhapan kara dih nal kara dih
Har sa nun chhale kara dih^^'*

In short, this is only sung in joke among the common people,
but there is no special meaning in it.

Ghoris are as under, thus :

Barasau lagara nip nbeha

Kihda tun bhai malla kilida juai kis gori da tun kauta be,

Nhai dho-i-ke ghori cha?'ia kadi na f^itha?-a darsan ajeha^'^'

133 « Q father ! the wife-elect is au adulteress, but we will uot'jjublish it ;

She is thus saying; to yoii, ' I have taken a Jaf i for my husbaud ;

Do yoa not come to my house ; you will only be a bigar ; '

O father ! the wife-elect is au adulteress, but we will not publish it."

N.B. — A bigiir is a labourer, who is not paid for his work.

'■'^ These verses may be translated as follows : -

" Such a woman is a whore, make us a ring ;

Four can be got for a damci ; make us a ring ;

Make us a ring, make us ariug, make us a necklace with it, make us a ring."

13.1 11 rjij^y beauty appears like the rain ;

0 Sir ! whose brother art thou ? whose son-in-law art thou ? and of what

beautiful woman art thou the husband ?
Washed and bathed, mounted on horseback (as thou art), I have never eeeu

any one as handsome as thee,"

CHAP. II. -MUSIC AND SONGS OF THE PANJXB. 133

The meaning is this, that wlien at tlie time of marriage, the
boy, having been washed and loathed, is mounted on a horse,
then the women sing " Yonr face has assumed such a wonderful
form, that wo cannot sufficiently praise it. 0 my lord ! whose
brother art thou ? and whose son-in-law art thou ? and tell us
this also, of what beautiful woman art tliou the husband ? for
that beauty, wliich is on thy face now that thou hast washed and
bathed, is such that we have never seen the like thereto ; in
short, the being seated on horseback becomes thee exceedingly."

Ltimans are sung according to this manner, viz. : —

Pahilari laun siri ram mariaiye

Jis de mann?2e sabh dukhkh ja;i ate phal pciiye,

Dujri laun hari biaha?i aiji

Tan man dhan sukh chau surup suaia,^^*'

In this way, seven Lamans are sung*, for the Hindus make
the bride and bridegroom go, either four or seven times, round a
fire, and those songs, which are sung at those times, are called
Lamans.

In this country, many people siug couplets, which they call
dohr^s, e.g. —

Ao mere sajjano bai//io man chit lai
Sanjh pai ghar jam?ia apo apne dai.^^'^

The meaning is this, that some good person is saying
" O my companions! giving your hearts, do you Cf^me and sit by me
and listen to me ; for, when it becomes evening time, (that is, at
the time of death j, we must all go to our home (that is the other
world) our own ways."

Again, many people in this country sing jhanjho^is.
flhanjho^i is the name of a kind of song, which they sing in the
hills ; although, originally, it was only sung in the hills
adjoining the Panjab, but now, on account of tlieir liking its
strain and melody, many Panjabis also have begun to sing it, e.g.

Kaulan de chi^//m main kin dei jab be maha?ui^
Kaulc'in de cldif////u main kin dei jnli be
7'il<kalu binddalii main tns;in kii:i deui ban hor g^la di hassi
Chitthu. de pajju main kin mill jah be sajjana tusddi surat
asan man bassi.

'^^ In the first circumamhnlation any, " Do worship to Sri Earn ;

For, from worshipping him, all sorrow depart^-, and joy is obtainod ; "

In the second circumamhnlation say "Hari has come to be married ;

Our bod)' and soul, wtalth, joy, pleasure and beauty, all are increased

(thereby)."
'^' " Come, O friends ! nud sit byrae, and give heed to me ;
At evening time, all go home of themselves."

184 HISTORY OF THE SIKUS.

[Refrain) Kaulan de clii^f/ui main kin, &c.

Tusan jo aScW/'e dilau jo tarsaude lie surat da nmn
ghanera

Mate ehhaila niijo chhntia jo \i\{ lai jia tarassada merti.
{Refrain) Kaulan de ch'xtthu, &c.^'-^

The nioaninij is tliis ; that a woman is saying to a man
" Do you iiive me a basket of lotus-flower fruit, and I will give
yon, ill exchange for them, the tikka on my tbreliead, which is
made of gold, and my forehead-ornament, and my silver throat-
ornament.

The purport is this, that as she was fascinated witli his form,
she wanted him to come to her, under pretence of bringing
the l)asket, and says. " 0 youth (i. e., man) and friend ; your
form ha-; taken up its abode in my heart, and now, whilst I
am longing for you in my mind, you are proud of your form ;
therefore, 0 beautiful lord, i.e., very handsome one ! embrace me,
for my lieart greatly desires 3^ou."

Another jhanjhoii people sing is as follows : —

Hirii Singha Sardara he ratin dere na ai^,

Dere na aia kuthun man parchaia laria kin kihan bhulaia .

{Refrain} Hira Singha Sardara be, &c.

Asan kin tusadl surat na wissare dine ratin base man main,
Tusa,!) jo asQ-dra, milna na bbawe marascin main teri lagan
main.

(Refrain) Hira Singh;! Sardara be, &c.^^^

Tlu^ meaning is plain, that the bride, i. c, wife of a chief,
nameil Hira Singh, is reproaching him, saying "Why did you
not come home at night?"

133 11 Qive me a basket of kauls O man ! Give me a basket of kauls ;

Thea 1 will give you my fikkalii and biudlu and my hassi (to wear) round

your neck.
Under pretence of ( bringing ) that basket, come and be one with me.

O friend ! for your beauty has taken up its abode in my heart ;
Give me a basket of kauls ;

Although you have no desire for me, 0 you proud of your form !
Still, O very handsome one ! come and embrace me, for my sonl longa for

you.
Give me a basket of kauls.'"

N.B. — The kaul is the fruit of the lotus flower ; fikkalu and biudld are head
ornaments made of gold or silver.

A hassi is a silver necklace with a mirror in the centre of it, in front.
139 u () Hira Singh, Sardar, why have you not returned home at nightp
Why have you noc come home ? Where are you engaged ? Why have you,

f i;rgotten your wife ?

0 HiiM Singh, Sardar, why have you not returned home at night P

1 cannot forget your form, day and night it lives in my heart ;
If 3'ou do not wish to live with me, still I greatly desire you.

O H£ra JSingh, Sardar, why have you not returned home at night ? "

CHAP. II.-MUSIC AND SONGS OF THE PANJAB. ^^5

The songs, which the common village pooplo of tin's conntry
sing are snch, that one cannot see any meaning and motre
in most of them ; and althongh the metre in <a few can be dis-
tinguished, still the metre of one does not blend with that of
another, nor can one see any meaning in them ; but one of
their intelligible songs is as follows : —

0 belia meria mahirama oe
Koi din marl lai thn.ncUiiu chhanian jnttd oe
Akhar chalhuia thir naliin rahiuahii.^^*^
The meaning of it is plain.
Another song, of which the meaning is not. to be iinderstooc!,
and the metre does not blend, is as follows : —

Nainan de wichch kajjala ni arie tere jntt bakai/ia lawe.
Tukke wanjhu binh gia inai nun tera raakhkhan kaleji-

najari awe.
l.VLtt lai oe mahirama mitara oe.^'^^

What shall I write as to the meaning of thi=«, for T believe
the poet, who composed it, did not, himself even, understand it.

Another rustic song is as follows : —

Teri meri yari hai nattha sinhan

Jagg wichch khuari hai nattha sinhan

Challu mere ghar nun dekh mtre dar ndn

Amin be tun sajjana.

Tai nun laike bhajjajia nattha sinhan.^^^

The meaning of this is plain ; many songs like this are sung
in this country.

140 <i 0 my friend and acquaintance !
Come and enjoy yourself for some days,

O Jsitt I At last 3'ou must die, you cannot always remain here."

141 «' Pqj antimony on thine eyes, O sister ! a Jatt has sown a bal^afn t'es in

my house ;
Like an arrow, he has pierced me ; to mo my lover appears like tutter ;
My friend and acquaintance has robbed me (of my heart)-"

142 << o Nattha Singh ! there is a friendship between me and thee ;
It is well known in the world, O Nattha Singh ;

Come to my house, and look in at my door,

0 friend, do you come ;

(If not) I will catch yon and ran away with yon, 0 Nattha Singh ! "

13G 1 HISTORY OF SIKHS.

CHAPTER HI.

l-'roverhs.

Now it is necessary that I should explain a few of the
proverbs, which are in vogue in varions places in this country :
as for instance,

(1). " Come, bullock, and strike me."

The meaning of it is this ; that a certain fool said to a res-
pectable man : " Do you retain me with you (as a servant)." He
replied " Brother ! he will retain you, who would say thus, come
bullock and strike me."

(2). " (With) a hundred wise men (there will be but) one
opinion ;

(With) fools, each will have his own.''

The meaning of it is this, that although a hundred wise men
might be collected, still their opinion would be one; but if you
were to collect a hundred fools, then the opinion of each of the
hundred would be different, for fools, when they do any thing,
undertake it without thought or reflection.

(3). " Every one's business becomes himself, and, if another
doit, it will be spoiled {lit. it will be struck with
the washerman's stick)."

A thief entered the house of a washerman, on which one of
his asses brayed ; as the washerman did not understand the
cause of his bi-ayiug, becoming angry, he struck it a blow with a
stick. In the same way, if a fool Ibrsakes his own business, and
begins to do that of another, no profit will accrue to him from it,
but he will obtain loss ; so, as it was the business of the dog to
make a noise on the coming of the thief, and the ass undertook
his business for him, he got no profit.

(4). " A pair of combs on the head of a bald woman."

Just as when a bald girl wears combs, it does not appear
well, so also, when a poor man assumes the status of a rich man,
he becomes the place (object) of ridicule.

CHAP. III.- PROVERBS. 137

(5). " A bald man .standiug on his head among thorns."

That is, as when a bald man plays at turning head over
heels among thorns, he thereby suffers pain, so also, if a poor man
undertakes any business beyond his means, he suffers pain.

(6). " An inexperienced calf, the guide of a herd of
calves."

If an inexperienced calf should set out a.s the guide of a
herd of calve.«, then, as he himself does not know the right road,
he will not be able to show the herd of calves the right road.
In the same way, there will bs no advantage to othf^i'.^i, from
following those who are themselves ignorant.

(7). "A bad dog gets its master abused."

If any one keeps a bad dog, then that bad dog, by interfering
with other people, gets its master abused ; so also, if a man keeps
an useless person with him, he is himself looked on by men, as an
useless man.

(8). '' He has no house or home, but is the chief of a
mahalla."

A certain Muhammadau had no home, but, one day, having
gone to another town, he began to extol himself, saying '^ I am the
master of a mahalla in such and such a place."' Afterwards some
people came, and enquired from the people of that place ; " Where
is the house of such an one?" On this, the people of that place
taking his name (in derision), ridiculed him much. In the same
way, if any one is not fit for any business, and, himself extols
his own greatness, then, at last, he becomes a laughing stock.

(9). " It' a blind man go for your hetrothal, will he look
out for himself or his brother ? "

If you send a blind man for the betrothal of a brother, then
he first looks out for a wife for himself, and does not think about
the brother. In the same way, if one sends a poor person on
any business, then he will only spoil your business, and accomplish
his own ; hence has arisen the above proverb "If you send a
blind man for your betrothal, will he look out for himself or
his brother ? "

138 HISTOllY OF THE SIKHS.

(10). " To beg from the poor is tlie business of the
accursed."

A certain man liimsdf got liis living by beggino^, and an-
other man wont to him begging and asked ahns. The beggar,
whose liouse ho caino to, cursing him, said, " Your state is like
that which a certain wise man has described : ' To beg from beggars
is the business of the accursed' " t'^'o also, if any one shall go to
a person without means, and ask him for anything, he will get
nothing from him but abuse.

(11). " She called out without being asked, ' I am the
(father's sister) aunt of the bridegroom.'"

A certain woman went to a house, where a wedding was
taking place, and began to say, " Ask some counsel from me also,
for I am the aunt of the bridegroom." The people seized her,
and turned her out of the house, and said, " This is she, about
whom that proverb has been used ' She called out, without being
asked, I am the aunt of the bridegroom ' " In this same wa}'', if
any one interferes in any way, or gives advice in the affairs
of other people, without being asked, he, at last, is put to shame.

(12). "From sleeping on a dung-heap, he dreamt of a
glass palace."

A certain man went to sleep on a dung-heap ; when he arose,
he began to say "Last night, I rested in a glass {)alace." The
hearers turned him into ridicule, saying : " Yes, it is true, brother."
In the same way when they, who are base b}'- birth, undertake
lofty deeds, people turn them into ridicule and say, " From sleep-
ing on a dung-heap, he dreamt of a glass palace."

(13). " From being a seller of coal, one's face becomes
black."

If any one deal in coal, at last his face becomes black ; so also,
if any respectable man undertake any base deed, he will obtain
no advantage in the world, but only blackening of the face (shame),
and the above proverb will be applied to him.

(14). " The cat, having eaten nine hundred mice, ha? gone
on pilgrimage."

A certain cat, which had eaten mice all its life long, deter-
mined to give up its evil ways, and, accordingly began to ad-
monish other cats. Hence people say " The cat, having eaten nine

CHAP. riL— PllOVEllBS. 139

liunclred mice, has fione on pilgrimage." Ln like manner, if any
one be a thief or u'lulterer, and admonish others, people will not
listen to him, and if he be a bad man and should even do a
good act, for the sake of getting- a name, still people will say of
him, '' The cat, having eaten nine hundred mice, has gone on
pilgrimage."'

(15). "The old woman was singing with gi'eat difficulty
andpeo[)le came to look on the spectacle.''

A certain old woman, for the sake of amusing her child was,
with great trouble and difficulty, trying to sing some thing; the
people (about), on heai-ing it, came to look on at the spectacle.
She said, ''' I am, with great difficulty, amusing my child; have
you come to see the spectacle ? " In the same way, those
people, who indulge their own fancies, and trouble their neigh-
bours, the above proverb, " The old woman was singing with
great difficulty, and people came to look on at the spectacle " is
a]iplied to them.

(16). "The poor rich man revolves in his mind many trips

(which he will undertake for the purpose of

traffic.')"

As an indigent person or a poor rich man, ponders over

in his mind the trips he will undertake for gain, so also, if

a poor man does nothing, but builds great castles in his heart,

the above proverb "The poor rich man revolves in his mind many

trips " is applied to him.

(17). " The wnsherman's dog gets food neither at home,
nor at the washing place.''

When a washerman's dog goes from home to the washing
place, the washerman, as he eats his food, thinks to himself
" It has been fed at home; I will not give it anything to eat ;"
again, when it returns home, the washerman's wife says to her-
self " It must have been fed at the washing place ; " in this way,
it (the dog) remains hungry at both places; so also, if any one
does not keep firm to one thini;, and one place, he will remain
disappointed everywhere, like the washerman's dog.

(18). " The country ass speaks Kuresani.''

A certain man, after having stayed a short while in a foreign
land, on coming home, when he talked about anything in his
native country, always used iho language of that other country ;
the people therefore became very angry with him, and invented

140 HISTORY OF THE SIKHS.

the above proverb about liim. In the same way, those people,
who, to show oif their learning, talk to the people of their own
country in the langnaoro of another country, are like the above
(donkey) .

(19). " Let the gold, which, eats away one's ear, be put
into the fire."

A certain poor man found a gold earring, but when he put
ifc in his ear, owing to its weioht, it began to rend his ear;
when he had become much distressed, then a certain wise man
said to him '' You will suffer pain, until you take it out of your ear."
He replied "Why ehould I take such a valuable thing out of my
ear?" Then the wise man addressed the above proverb to him,
and took the earring from him. So lil<e\vise, those fools, who
for a little pleasure, uudergo much hardship, and will not free
themselves therefrom, the above proverb is applied to them
'* Let the gold, which eats away one's ears, be put into the fire."

(20). " A brocaded canopy on the tomb of a prostitute.**

A certain wise man, on seeing a brocaded canopy on the
tomb of a prostitute, said to himself " This is a take in ;" so,
all people, wlio are inwardly bad, but outwardly try to appear
respectable, wise people, on seeing them, say " A brocaded
canopy on the tomb of a prostitute."

(21). "A i>omni, on forgetting the tune, looked up
above for it."

When a Z>omni begins to sing and forgets the tune, she begins
looking up above for it, but nevertheless^, it does not come to her.
In like manner, those, who set about tlieir affairs without due
reflection, afterwards become peiplexed and greatly ashamed ;
that is to s;iy, those people, who understand a thing thoroughly,
but do not do it at the right time, miss their opportunity and
are put to great shame.

(22). '' You have not a house, and yet have brought five
holy men with you (as guests)."

A houseless man was taking five holy men with him to his
own house, to entertain them ; the people, on seeing what he was
doing, began to laugh at him in their liearts; so likewise, if a
poor man ti-} to assume the condition of the great, he will be put
to great shame.

CHAP. III.— PROVERBS.

(23). "A grass liut witli an ivory water-spout."

If one slionld put an ivory water-spout on a grass hut, then
every one would laugh at hiui ; so also, if any worthless person be
dying of hunger, but, nevertheless, hasi valuable jewels made and
wear them, people will apply this proverb to him " A grass hut
with an ivory water-spout."

(2-i). " When the headman destroys the village, who will
populate it ? "

If the headman himself begins to destroy a village, then no
one will live in it. Likewise, when good people, who give advice,
do base deeds themselves, then who will be able to act properly ?

(25). " She was to blame herself, but put the fault on the
courtyard (people)."

A certain woman was verj' quarrelsome and sharp-tempered,
and, when she did. anything wrong, used to throw the blame
on the people of the courtyard, and make herself out in the
right. So also, those people who throw the blame on others, and
make themselves out in the right, to them is applied this proverb,
" She was to blame herself, but put the fault on the courtyard
^people)."

(26). " The decision of the panch (or arbitrators) is ac-
cepted, but let this drain remain here."

The pauchait (or cnmmitfee of arbitrators) of a village said
to a certain man, '' You musi not have this water-spout here, for it
causes much damage to other peopl<>." To be brief, he agreed to
what they said, and added: "True, Maharaj (sirs);" but, in the
end, did exactly what they had forbidden. So likewise, those
fools, who obtain instruction, but after hearing advice from the
wise, cannot bring their hearts to follow it, to them will be applied
the above proverb " The decision of the i)ancli is accepted, but
let this drain remain here."

142

IIISTOKV OF THE SIKHS.

PART IV.

THE JANAM SaKHIS, OR TWENTY DISCOUllSES, REGARDING THE

LIFE OF NANAK.

CHAPTER I.

Discourse with Gupdl, the Teacher.

Wlieu the holy Nanak readied the age of seven, then KaK'i
took Nanak to the teacher, and -went and said to him, *' 0
teacher ! as (the astronomers) look (on this) as an auspicious
moment, I am leaving Nanak with you ; do you instruct Nanak,"
Then Gupal, the teacher, said: " Very well, sir ! I will instruct him.
Now is a favourable time for engaging therein." Afterwards,
having had the ^ikka,^^'^ rice, betul-nut and usual fees, brought
from his house, he presented them to the teacher. After this,
the teacher wrote a copy on a wooden slate,^'** and said, "Nanak,
read it." He read for one day, and, after that, retired into silence.
Then the teacher said " N^nak wliy will you not read ?" Then
Baba Nanak replied, '•' 0 teacher ! do you know anything at all
3^ourself ! " Then the teacher replied, " O Nanak ! I know every
thiuir ; the alphabet, spelling, mensuration, and accounts, all these
I have learnt, and I know all tlie business of a pafwari," Then
the Sri Guru Baba Nanak gave vent to this verse and s'aug it in
the Siri Rag, in the Saiiat measure,

"Having burnt the love (of the world), rub ifc ana masjse^t
ink; make understanding the best paper. .. f^

Make love, the pen ; make the mind, the writer ; having asked
the Gurii, write the decision.

Write the name, write (its) praise, write that which has ho
end nor limit.

^^•* The iikka is the mark on the forehead.

'^^ In the Panjab, children use small wooden slates, painted black or red,
ou which they write with a mixture made from white chalk, and the writing
is easily oblitei-ated.

CHAP. I.-DISCOURSE WITH GUPAL, THE TEACHER. 1^3

Pause.

0 father ! kuow to write this account !

AVhere account will be asked, there will be made the true
sign (or signature)." ^^^ (Trumpp's Adi Granth, page 24).

. The meaning is, that Sri Baba Nanak said, "Listen, 0 teacher!
the praise of that Person, Who is boundless, is boundless ; well
if you understand tliis, do you read it, and teach me also to read.
Listen sir I what 1 said above is true learning, and if you do
not understand it, then listen, and learn and practise it from
me ; cut the noose of your birth, and learn His praise, Who is
boundless j^^'^ but if you understand it, then write it, read it, and
teach it ; so that, from reading it, you may escape from the
(hereaftex') account, and then, at that place where account will
be taken from you, you will have in your hand, a token of hav-
ing remembered the True God, and, after thaf, no further
account will be asked from you. The remembering of God is
a token of the true threshold^^"; so if you wish to escape at the
true threshold, then read this writing. Listen saint ! in whose
fate, this decree (of obtaining God) is written, he will obtain
profit from (remembering) His name. Listen, teacher ! God
cannot be obtained by words only, for that which is said is nothing
but words, and words are often false, and words are of no avail ;
and he only will obtain this (profit), who loves God, and he
only will get (profit from remembering) God's name." Then
again the Sri Guiii said, "Listen, GPancZat (wise man) ! to read
any thing else, but the name of God, is all wind." Then the
PancZat Gupal said, " 0 Njinak ! point me out something more to
read, from the reading- of which I may obtain freedom, Sir." Then
the Sri Guru said, " Listen, O saint ! the reading, which is of the
world, may be compared, as follows ; the ink is made from the
wick of lamps; its paper, of hemp : and its pen, of the reed ; the
mind is the writer, and, if one write witli these, what will ho write?
The troubles of the love of the world will be written, from writing
which arise all kinds of troubles ; whereas tlie true reading is after
this fashion ; having burnt tho false love for the world, from it
one nmst make one's ink ; of devotion, must be prepared one's
papef, and Avhatever love ihere is in one's heart, of that one must
make one's pen ; and one's heart must be the writer, and what
sort of writing will one then write ? One will write the name of
the Divine God, and one will write (His) beautiful praise, from
which writing all disorders will be removed, and one's body will

"■^ i.e., At the day of accounts, all other accounts or writings, will be of no
avail.

'■"' i.e., Learu this, and then you will obtain salvation, and j'ou -vvill not
require to be born or die again.

''*'' i.e., Heaven.

14-i HISTORY OF THE SIKHS.

be made happy ;^^^ but His eud can nowhere be discovered,
O Paudat! If you can understand this writing of truth, then
do you yourself read it and teach me also to read it ; and if you
cannot understand the writing of Truth, then do not read yourself,
nor teach me to read. Listen, O Paurfat I when your life leaves
you, then this reading of Trutli will be to you a token of Truth,
and death will never come near you." Then the Panc?at asked,
" O Niinak ! where have you found out these things ? but listen,
Nanak ! (tell me), those who now keep the name of God (in
reineml>rance), what advantage will they obtain?" Then Sri
Baba Nanak gave utterance to the second verse.

'' AVhere greatness will be obtained, always pleasure and
delight;

(There) from their face, marks will issue, in whose heart the
true name is.

If it does accrue by destiny, then it is obtained, not by
prattle of words." (Trumpp's Adi Qrantb, page 24.)

" The meaning of it is this, " Listen, 0 PancZat ! where your
soul goes, there you will be blessed, from having remembered
God; there, there will always be pleasures, and you will be in-
cessantly blessed witli abodes of happiness and joy ; and those
only, who have remembered Him with all their hearts, will obtain
great honour at the True Threshold. He, for whom it is designed,
will obtain tins. God is not to be won by words." The Pandat,
on hearing thif, became greatly frightened. Again, after this,
the PancZat enquired "" O Nanak ! those who take the name of
God, no one even knows ihem, and they do not get a sufficiency
of bread either ; whilst those, who are kings, live in great ease
and are not in the least afraid of the Great God; then tell (me),
what will be their state at the True Threshold ? " Then the
Guru Baba gave utterance to the third verse —

'^ Some come, some rise and go,^^^ to whom the name of
chieftain is given,

Some are born as beggars, some have great courts.

Having gone onwards (to the other world), it will be known
that without the name, there is change of form." ^^'^ (Trumpp's
Adi Granth, page 24.)

'''* I.e., He will obtain rest.

'■''' i.e., Some arc boru, and some die.

'_^" Dr. Trumpp says, change of form here implies transmigration, and he
who is not imbued in the name, will be subject to a course of transmigration.

I believe, however, that the following is a simpler and better translation ^,^
the last sentence ; "that, except the Name of God, all else is useless."

CHAP. I.— DISCOURSE WITH GUPAL, THE TEACHER. 145

The meaiiino- of it is, " Listen, Panc?at I some are comers,
some are goers ; ^"^ some are called commanders of armies, and
.some poor people get tlieir food by begging; some are kings,
and hold great courts, but those, who do not remember God, they
will obtain the same punishment, as the washerman gives clothes,
or the mill gives the grain, or the oil-[)res.scr gives the oilseed ;
and those who remember Ood here, they will obtain greatness at
the Thrcsliold of God.'' On hearing this, the Pan^^/at was fright-
ened and alarmed ; then again the l*an(/at began to say '^'L'lii.s is
some very holy person." Again, the Pan (Za tasked, '• 0 Nanak !
why do you utter words of this kind ? yoii are at present a child :
try a little the joy of having a father and mother, a wife and
family; behold (your age i-^j yet (on the increase), ^^- where
then will be the end of your words?*" 'J'hen the Sri Guru Bal)a
read the fourth verse —

'■ Out of thy fear, dread is very great ; being consumed, tlie
body becomes tattered.

Those who, had the name of Sultiiii and Khan liave been
seen becoming ashes. ^'^^

Nanak I when one has risen and departed, all false love
breaks down." (Tvumpp's Adi Granth, page, 24.)

The meaning of it is this, the Sri Guru said, ''' Listen, O
Pandat I I have such fear of that Lord, that, from fear of Him,
my body is greatly filled with fear ; those, who were called kings
aiid khfins here, ihey have died and been turned into dust ; those,
from dread of Avhoni the earth remained frightened, and those,
whose comraands used to be obeyed, they also have departed from
here. Listen, 0 Pandat ! for what, Sir, should I show such false
love ? 1 also iiiust put off these clothes ; ^■"'* (then) these miserable
clothes (of existence) shall all he turned into a hea[) of dust. I
will do service to Him, who can save my soid ; why should I show
any affection for this fickle world ?" then the Pandat made an
obeLsance, and departed, saying, "This is some very holy man."

'"' i.e., Some are born, some tlie.
'*' i.e., You are yet but a growing lad.

'*' " Dust " would be better thau " ashes,'" fur Mnli.iimnadaiis aro nr.t arnt ;
" dust," moreover, is the projier moaning of " Kholii."
'"■' i.e., I too must die.

146 HISTORY OF THE SIKHS.

CHAPTER II.

Discourse regarding the Brahminical Thread.

When the Sri Baba reached nine _years of age, then they
wished to invest him with the Brahminical thread, and the Bnih-
nians set to work to teach liim cliannka/'' sandhia, gaitri^''*' and
tarpa?i ;^^7 and, having put on him a sikha/^^ siit,^^^ waistcloth,
Brahminical thread, rosary, and tilak,^''° they began to instruct
liim regarding (the use of) these six articles. After this again,
they bathed the Sri Baba, and, then, the}'- seated him in the place
of devotion. When the Brahraans began to put on him the
Brahminical thread, then the Sri Guru Baha said " Listen, O
family priest ! from investing me with this Brahminical thread,
which yon are putting on, what religion is taught me ? " Then
the family priest said : '' Listen, 0 Nanak ! the purport of being in-
vested with this Brahminical thread is this, that it is laid down in
our religion (to be worn) by Khattris and Brahmans ; and until
one obtains the Brahminical thread, one is impure; and after that,^''^
one cannot approach any thing that is impure ; and one, who lias
obtiiiued the Brahminical thread, is no longer impure ; and with-
out washing, it is not good to go into one's cooking place ; and
when one obtains this Brahminical thread, then he becomes of the
religion of Khattris and Brahmans, andean perform gaitri, sandhia,
tarpa?i and (nse) the six articles above mentioned, and becomes
respectable; Khattris and Brahmans obtain the Brahminical thread
for this reason; and without the Brahminica! thread, the religion
of Khattris and Brahmans would not remain." On this, Baba
Nanak said, " Listen, O PancZat ! does the religion of Khattris and
Brahraans consist only in wearing the Brahminical thread ? or
does it rest on good works ? Listen, Pan^iat ! if a man gets the
Brahminical thread, and does evil deeds, will be remain a Khattri
or Brahman or will he become an outcast ? " When the Sri Guru

1^^ Channkii is the making ready a square for worsbip, and plastering it.

'^•^ Sandhia and gaitri are forms of Brahminical prayers.

15/ Tarpan is the making an oblation with water, which is taken up in both
hands, and poured forth, to the memory of one's ancestors.

15^ Sikha is the tuft of hair, worn on the top of the head.

15^ Sdt is a handkerchief, which is thrown over the left shoulder, during the
performances of worship.

1®" Tilak is the mark worn by Brahmans on the forehead,

1^1 i.e., Before putting it on, eating unclean things is not regarded as a sin,
but, afterwards, it is.

CHAP. II.-BRAHMINICAL THREAD. 147

Baba liacl said this, then all the people who were seated there,
were astonished and began to say, " 0 holy God ! he is, at pre-
sent, but a lad, but what good words does he give utterance to ! "
Then the Brahman asked, " 0 Holy Sir ! what Brahuiinical
thread is that, in the obtaining of which religion consists ? "
Then the Sri Btiha gave utterance to this stanza : —

" Mercy is the cotton ; patience, the thread ; chastity is the
knot, and truth is the twisting ;

And such is the Brahminical thread of the soul ; if you
have such a thread, })ut it on me ;

It will neither break nor soil, nor burn, nor be lost.

'Those persons' (says) Nanak, 'arc blessed, who wear a
thread like this.' '•'^«-

The meaning is this, that the Sri Guru Baba Nanak said,
"Listen, 0 Holy Panc^at ! the religion of one, who wears such a
Brahminical thread, will continue, i.e., he who shall make
mercy the cotton, patience, the thread, truth, the twist,
and chastity, its knot ; and he, who inwardly has a Brah-
minical thread of mercy and patience, he will become cleansed
and purified. O PancZat ! a Brahminical thread of this cotton
(you offer me) is of no use to me, then why have you wasted the
cotton by twisting it (into the thread) ? A thread of this cotton, if
it falls into the fire, is burnt, and, if a little mud attaches to it, it
becomes soiled, and becomes old, and then breaks ; but that
Brahminical thread, which consists of mercy, patience, chastity
and truth, it never becomes soiled or old, nor does it break nor
burn. Listen, 0 Panrfat ! happy are those persons, who have
obtained a Brahminical thread of mercy, patience, chastity and
truth. Listen, Panc^at ! all other Brahminical threads are I'alse ;
if you have this Brahminical thread, then put it on me, otherwise
do not put it on me ; the Brahminical thread, made of cotton, is of
no value." Then the Brahman said, " 0 Nanak ! I did not to-day
institute the putting on of this Brahminical thread ; what ! do you
think, I havG done so ? If the wearing of this Brahminical
thread has been settled by me, then forbid me ; but it was estab-
lished long ago."' Then the Sri Baba said, " 0 PancZat I this is
a raw Brahminical thread ; it will remain here, and will not go
afterwards with you." Then the teacher said, " 0 Nanak ! this

162 j)j. Trnmpp gives tlie following translation of these lines in his Adi
Granth, Page 646.

"(If) kindness (be) the cotton, contentment, the thread, continence the knot,
truth the twist.

(If) this be the sacred cord of the creatures, then, O Panrfat put it on. This
does not break, nor does filth stick to it nor is it burnt nor does it go off.

Blessed is that man, 0 Nanak, who departs having put on (this) on his neck."

HISTORY OF THE SIKHS.

Brahminicnl thread, of which I am speaking, all people, from the
beginning of the world to tlie present time, have worn it ; then 0
Nauak ! why Jo you forbid it (beiiitr put on you ?) " Then the
Sri Baba gave utterance^ to another stanza : —

" For four daniris (=:une pais^i) it (the ja??eu) was bouf^ht
and sitting in a chaunka it was put on.

Inbtrnction was ilelivered into the ears (of the receiver of
the cord), a Brahman had become the Guril.

This one died and that one fell off ; he went off without a
cord.

Lakhs of thefts, lakhs of fornications, lakhs of falsehoods,
lakhs of abuses.

Lakhs of deceits (and) frauds are day and night (current)
with the creatures." (Trumpp's Translation, Adi
Granth, page 646).

The meaning is. Guru Nanak said, " Listen, 0 holy PantZat !
the matter is thus ; men have settled all tliis matter ; the Brah-
minical thread, made of cottou, can be bought ; men themselves
bring the cowdung, and make the chaunka; then, afterwards,
that man himself goes and sits in that chaunka, and a Brahman
comes and sits down and admonishes him, andputs the Brahminical
thread round the neck of the disciple, and that Brahman is
regarded as a Guru ; tell me, can such an one be my Guru, who,
after having been given instruction, obt;iins the Brahminical
thread? Listen, teacher ! when that man dies, that Brahminical
thread is left behind him, and his soul goes away Avithout that,
thread ; all the tilings, which have been settled by the world,
will all be left here ; their praise will continue in this world
only, but, abovt' in the Threslioli! of God, they have no praise ;
and those things, which God has settled, they are not pleasing
to the world, but if any one shall acquire the things of God, he
will obtain praise at the Threshold of God. 0 saint ! onr business
is with God, and we have nothing to do with the world; these
worldly things, that you teach mo, they are of no use to me." All
those who heard these words, got up and said, "Bravo ! bravo ! O
Divine God ! what mercy hast thou not shown to this lad."
Then that Brahman s:iid, " 0 Nanak ! Kalu has expended all
this wealth for you to obtain this Brahminical thread, and manv
people have assembled to invest you with the Brahminical thread ;
if you will not now put on the Brahminical tliread, then all (this
sum) that has been expended on this great feast, and ail the
people who have collect:ed, will be for nothing ; but now, do you

CHAP. II.-UHAHMINICAL TliHEAD. 149

put on this thread, and afterwards you may do as it pleases your"
heart." Then the Sri I3aba read another stanza : —

'• The (sacred) thread is spun from cotton, the Brdhman
comes and t\Yists it.

A goat is killed, cooked and eaten, every one says, put it on.

\Vheu it becomes old, it is thrown away, and another is
put on again.

Nanak (says) the thread does not bi'eak, if there be strength
in the thread."

(Trumpp's Adi Granth, page 646).

The meaning of it is, that the Sri Guru Baba said, " 0 saint !
the world says, if this thread is broken, one becomes impure : 0
saint ! then give me that Braliminical thread to wear, which
wall never break ; having spun the cotton, they make a thread,
and then they make a string, and if the string should break, it
must not be worn any more ; what virtue is there in getting
such a tlirea<l, which a Brahman can again make, and whicn
one can obtain afresh ? If there is any strength in this thread,
then why does it break ? That string, which has strength, that
string the Great God has given me; you may put on as many
other strings as you like, (but they will profit nothing)." Then
they forcibly put the Brahmiuicai thread on the Sri Baba, and
afterwards the Brahman said, " 0 Baba, this your Brahminical
thread is a token for the Avorld ; but what you say is quite true.
But, sir, that kind of thread, which is strong, and never gets
dirty, and never breaks, and in the end goes to heaven, tell me
about that thread." Then the Sri Guru Baba recited another
stanza."

" He, who reverences God's name, his lionour increases ; the
praise of God is the true thread ;

It is found in the Threshold of God, that thread never
breaks, and is always pure."^''''

The meaning of it is, that, from the reverencing of the
name of the Divine Being, the honour of man increases ; and the
(loino- of service to God is the true thread ; and this is the true
Brahminical thread, at the Threshold ot God ; and the string of
this pure Brahminical thread never breaks. Then the Pandat
made an obeisance, and departed.

'"^^ Dr. Trumpp gives the following translatiou of these lines (Adi Gracth,

page G47) : —
By minding the name, honour springs up, praising (God) is the true thread ;
The tliread, that is obtained within the thiosliold (of God), doea not break

(it is) pure.

150 HISTORY OF THE SIKHS.

CHAPTER III.

Discourse icith the physician.

Guru Nanak, having got into a state of religious enthusiasm,
laid down as one helpless ; on this, the whole family of Vediyas,
being distressed, began to lament and to say "This is a great
matter of regret, that Nanak, the son of Kalu, should have
become mad.' 'I'lien the Sri Baba remained quiet, and, for three
months, lay prostrate inside (the house), eating and drinking
nothing. Then all the family of the Vediyas became very
anxious, and they all began to say to Kalu " Why do you now
remain seated, when your son is lying prostrate ? call some
physician to cure him ; then perhaps God, by your spending
a straw, may give much profit,^^^ otherwise the world will say of
you, that Kalu does not cure his son, (as he has greater) love for
his money ; listen Kalu ! you will have plenty of money, when
your son shall be cured." Then Kalu rose and got up, and called
a physician. The physician came and stood, and began to seize
the arm of the Baba ; then the Baba withdrew his arn), and
rose and sat up, and said, " 0 physician ! what are yon doing ? "
The physician replied ; " I am seeing what inward disease you
have." Then the Sri Baba recited the following verse in reply
to the physician : —

"The physician was called to cure, he .seized my arm and
began to feel (for my pulse) ;

O simple physician I do you not know, that the pain is in
my heart ;

0 physician ! go to your home, and do not receive a curse
from me ;

1 am in love with my husband (t.e. God) ; to whom will you
give medicine !

O physician I you are a very wise physician, but you should
find out the disease ;

Find (it) out, and bring that medicine by which all diseases
are cured ;

If there is sickness, then there is plenty of physic, and many
physicians will come and stand around ;

^^* This is a proverb, signifying that if one only spend a little on the
doctor the -vvill obtain much profit, from getting cured.

CHAP. III.— DISCOUKSE WITH THE PHYSICIAN. 151

The body weeps, and the soul cries out, ' Physician, give me
not medicine,

Go, physician, to your own home, for few know (what is
wrong with me) ;

' He who has created this disease, He, ' (says) Nanak ' will
cure me.' "

Then he recited another verse in the Malar Kag ;

" 0 simple physician, give me not physic ;

This heart is obtaining the punishment of its own deeds ;

I am in pain, and my body tormented ;

This physic is of no use, 0 brother !

Pain is a poison ; the name of Hari is its antidote ;

Patience is the grinding stone ; the hand for grinding it is

alms ;
Continuall}'^ take (the medicine of) His name, and then your

body will suffer no pain ;
In the end, the angel of death will destro}' you ;
0 thou rustic ! tai^e such a medicine ;
From taking which all your diseases may depart.

Pause.

Kingship, wealth and youth are all like a shadow, ^^"

The track of the car, as it moves on, is left, but does not always

remain ;
When one dies, neither a man's body remains, nor his name

nor his caste ;
There (in thefuture world) it is all day, but, here,itis all night;
Regard worldly joys as fuel, and its desires as ghi and oil (to

burn thereon).
Burn lust and anger in the fire.
But oblations, sacrifices and religious books.
Which are pleasingto God, these only are acceptable (to Him) ;
Make devotion your paper, and on it write yonr name and

signature ;
They, who have written thus, (on the paper).
They will appear wealthy, when they go to His portal;
Nanak (says) ! ' Blessed is the mother of that one, who is born

and remembers his God. ' "

When the physician had heard this stanza, then he withdrew,
and ?aid " 0 brother ! he has no disease ; do not you be at all
anxious for him."

^^'^ i.e., They do not last, but come and go, like a shadow.

152 HISTORY OF TUE SIKHS.

CHAPTER IV.

Discourse about the Store.

There were given him a thousand rupees in cash ; then

Bftla Saudhu said^ " 0 Bciba Nanak ! you have now taken over

the storCj therefore now give nie leave to go." Then Guru

Nanak said^ " 0 brother Bala ! you have formed an imperfect

affection for me ; what I will you leave me whilst I am still

alive ? '' Then Bala said, " Thou art the son of a Khattri and

doest thine own business ; why should I also not do mine ? "

Then Guru Nanak said, '' 0 brother Dala ! let things continue

for some time as they are ; this business must be done by us,

who else will do that which is our business ; do you behold the

show (play) of the (creator, and see how the Creator acts! stay

then and live with me." Then I (Bala) said '' Yes, sir! your

pleasure shall be accomplished, and what you shall say, that

will I do." Then I also began to live with the Guru, and we

began to carry on the business. AVhen two years had jiassed in

this way, carrying on the business, then Mahita Kalu came to

get information about it, and met with Guru Nanak. Then

Gurti Naiiak getting up fell at the feet of Kalu ; and Mahita Kalu

kissed his forehead, and pressed him to his neck, and began to

ask, " 0 son Nanak ! it is two years since I sent you here ; what

have you made, and what have you spent ?" Then Guru

Nanak replied, " 0 father ! I have made a good deal ; and I have

spent a good deal ; but I have not accumulated anything."

Then Mahita Kalu began to quarrel with me (Bala), and to use

hard words (to me). On this Guru Nanak made a sign to (me)

Bala, intimating, " Brother Bala, you must say nothing to

Kalu ; " on this I I'emained silent. Then Kalu began to say,

" I thought, that Nanak was now employed in the business, and

that which he had (formerly) spent of mine, he would (now)

give back to me ; " then Kalu began to talk in the same

(angry) way, as he was wont to do.

Then he (Kalu) went to see Nanaki and Jairam, and, on
meeting them, began to agk ; " What have you done? have you
ever looked after him at all ? you have neither looked after
what he was doing, nor have you done anything about his
betrothal; why have you not done so?" Then Bibi Nanaki
baid, " 0 father ! since he has been here, he has wasted nothing

CHAP. IV.— DISCOURSE ABOUT THE STORE. 153

of yours ; are you uot thankful tliat lie is employed, and engaged in
Ins work ? Some djiy, he will make Pome profit ; iiiid arrangements
are being made also for hi.s betrotLaJ, and, in a day or two, tliey
will be completed ; lie causes no loss to us ; but, 0 father ! if it
(the betrothal) is being arranged by you any where, then do you
arranoeit; although it is a matter of anxiety to us, it will be
doubly so to you."

{Bephj of K(ili'i). — " I'liild, daughter Nanaki if it could be
arranged by" me, then wliy should I ask you (to arrange it) ?
and, daughter, if you do arrange it, then you must arrange it
in a proper family, and see, that it is a good K.hattri, but it must
not be in an indifferent (family). "

(Iiephj of Nnnald). — '' We do not wish to put you to any ex-
pense ; there is one, Mula Chona, who is the land steward of
the village, Pakhoke Randliawian ; he will hctroth his daughter
without taking anything ;"^'^ I hope to make arrangements for his
betrothal there ; and what is pleasing to the Lord, that will take
place. 0 Mahita, do you remain easy in your mind, God will
arrange everything Avell." Then Kalii said, " 0 son-in-law
Jairam ! (in such matters) one's sons-in-law truly feel as much
shame as one's sons. 1 was savin <: in my heart, that as I have
seen the happiness of Bibi Nanaki, and my eyes were rejoiced
thereat, so now I wished, whilst I iived, to see the joy and desire
of Nanak fulfilled, and then my soul would be. made happy."
Then Jairam said, '' 0 IMahita! do you remain here and, I will
call (your wife), the mother (of Nanak)." Then Kalu said, " O
my son Jairam ! stopping hero is irksome to me, and I cannot
manage to stay here, as I have lots to do there (at home)."
Then Jairam said, " 0 Mahita ! you are to me as Parmanand (my
father), and you are my father." Kalu said, "Behold
Jairam ! immediately Nanak is betrothed, yon must instantly
give me information, and you must keep my son Nanak in sight,
and see that he does not waste any money or cash." Then Bibi
Nanak] said, " 0 father ! are you not thankful that he is now
happy ; you used (formerly) daily (to trouble us by saying) that
to-dav he had caused this loss, and he had wasted that. 0 father !
when he feeds the poor, then our hearts are troubled, lest the
master's money should l)cdiminished,for then we would be disgraced
before the master. But father, whenever he renders the accounts
to his master, then, there is always some profit over. This is some
nianifes1>ion of the Creator." Then Jairam said, " 0 Mahita ! this
is why we cannot say anything to him." Then again Kalii said,
" 0 my son Jairam ! if, when you shall again take the account,

^''•' i.e, Without taking any money for her. Betrothals are of two kinds j by
payment of mouey, and without.

154 HISTORY OP THE SIKHS.

any profit shall have accrued, you roust take it yourself, and then
yoii will do well ; for, in his sight, a lakh (of rupees) and a
straw are of equal value ; and do you also send for Bal^
and admonish him ; let you and I both speak fully to him
(on the subject)." Then Jairani, having sent a man, called
Bala, and Bala came ; then Jairjim said, '" 0 Bhai Bala ! you
are the special, ever present, companion of Nanak, and we
look on you in the same light as we look on Nanak ; there-
fore do you keep a look-out on Nanak, and see that he does not
waste the money." Then again Kalu added, ^''^ ''0 son Bala !
remember there will be shame (attached to you), on account
of your living with him, (if anything should go wrong)," (B^la
said) " Jairam's speech did not appear disagreeable to me, but
the speech of Kalu hurt me." '.rhen I said to Kalii. "0
Mahita ! do you think any evil (of me, Bala) in your heart, and
that because, 1, Bala, live with Nanak, I also indulge in extrava-
gance ; for, Mahita, in my sight, ghi is even a forbidden
thing, and I look on any other covetous desire as wicked ; and
in that I live with Nanak, I live with him for my own (future)
advantage, for I look on Nanak as God. Listen, Mahita Kalu !
you have a longing for money, and I have only this desire, vis.,
whatever he does, let him do it, it will be well, and I will make
no objection thereto. Do you take and collect whatever you
can lay your hands on ; I cannot do such a thing as to say any
thing to him ; but if you can do any thing, then come and do it."
Then Jairam said, "0 Mahita ji! Bhai Bala speaks the truth.
Nanak is not a man ; he appears to me to be something else ;
but be happy, Mahita ji, and set off home, and the instant Nanak
is betrothed, I will act at once ; then perhaps, he may form
affection for his family, and he will then be admonished.'^ Then
Kalu went to his home. When one month had passed, then a
certain good man came to Jairam, and told tales about Nanak,
saying, " Listen, Jairtim ! your brother-in-law is the steward
of this shop, then why do you not admonish him ? do you
not know of what description is the temper of the
Pai/ians ?" Then Jairam, on hearing it, became distressed,
and, in that state of distress, came home ; when he reached
home, he took Nanaki aside, and began to say to her,
*' Listen, 0 handmaid of God ! to-day a certain person has come
and said to me. ' Jairam, your brother-in-law, who is the
steward, is wasting the money ; why do you not admonish him?
Do you know the temper of the Pai/ians or not ? ' Therefore,
wife, what shall I do ? Whatever you shall say, that I will do."
Then Nanaki said, " Sir, whatever comes into your heart, that
do ; what shall I say ? It behoves me to act according to your

>®7 Lit. " Said in an off-hand manner."

CHAP. IV.- DISCOURSE ABOUT THE STORE. 155

directions." Then Jairdm said. " Wife, do you give me some
counsel^ and then 1 will act thereon." Nanaki said, " Sir, have
you not yet any faith in him ? You seem to think that I take
the part of my brother, :uid that whatever wealth and treasure
of the world is in liis charge, Nanak is letting it slip
through his fingers ; but Sir, if yon have any doubt in your mind,
then do you thus act ; do you now at once take the accounts
from him, and if the accounts be correct, nnd if there bene loss
or damage, then for the future, you must not be misled by the
sayings or talk of any one." IMien Jairam said. " Dear one !
I will not take the accounts ; as you have faith (in him), what
occasion is there for me to do so?" Nanaki said ! " Sir ! now 3'ou
cannot retract ; I will call my brother, Nanak". Then Bibi Nanaki
sent her maid, Tulsan, to call Nanak, with this message ; ("' Your
sister says) ' 0 brother ; do you have compassion and shew your-
self to us? ' " Then the girl Tulsan went and made her obeisance
to him. Thereupon he said, " What is it, Tulsan ? Why have you
come to-day ? " Tulsan said, "■ 0 my lord ! j'our sister said, ' Do
you go to my brother, and tell him to come and show himself to
me ;' this is why I have come." Then Guru Niinak said : " De-
part, Tulsan, 1 am coming." Then Tulsan went home, and when
she arrived, said, '' 0 my mistress, he says ' 1 am coming.' "
Afterwards, Guru Nanak said " Bhai Bala ! Why has my sister
called me ? " Then I said, '^ Sir ! she must have called you, be-
cause she wants something." Then Nanak said, " Bhai Bala ! my
heart tells me, ihat some one has told tales there about me."
Then I said. "Sir! what tales can any one have told there
about you ? What (evil) have you done?" Guru Nanak said,
''Bhai Bala! bring a pot of patasas."^^*^ Then I brought the
pot of patasas, and Guru Nanak emptied the contents into his
lai),'^*^ and whatever patasas were in the ]vjt, he carried them
all away; there were about two and a halt sirs of patasas in
the pot ; these he carried all away, and, taking them, Guru Nanak
came to Bibi Nanaki. Immediately, (on his arrival), Bibi Nanaki
arose, and got up and said, " Come, brother," and then gave
him a seat, and Nanak sat down on the seat. I, Bala, also came
with him, and the Bibi also gave me a small chair. Then
Guru Nanak asked "Bibi ! why, have you called me?" (She
replied) "' Brother ! many days have passed since we have seen
your face, and we had a desire to see you, therefore I have called
you, and I said to Tulsan, ' Go and call my brother.' " Then
Guru Nanak said, "Bibi! I have my suspicions, as to why you
called me ; do you tell me what it is ?" Then the Bibi said,

'*^ A kind of sweetmeat.

'*'■' i.e., Taking up tbo skirt of his coat.

15(j lUSTOIiV OF TIIK SIKHS.

" O brother, you know everyfcliino- : tluM-c is no orcusioii to tell
you.'' 'riicii Cuini Natiak siiiJ, " Biln, 1 know iu my lieavt, that
some one has toM talcs about iiio hero ; 1, also, tiiorefore, say,
' Take the aecouiit.s IVoni mc" " Then Bibi Nanaki began to soothe
liiiu ; on which Guru Nanak began to say, " No, Bibi ! it has come
to a matter of accounts ; here you must not allow your shame or
regard for any ono to interfere." Then Bibi Nanaki said :
'* Very well, brother."

In the year 1543 on tlie lit'th of the bright half of the month
Maughar, he gave the accounts, and settled up his books for
three months ; one hundred and thirty-five rupees remained ovei',
after paying all expenses.

Nanak said to his brother-in-law, Jairam : '' Behold
brother-in-law ! has your face now not been disgraced ? How is
it now ? Now you must make this store over to some one else. God
is my (Preserver)". Then Jairam fell at his feet, and Bibi Nanaki
began to weep and to say. '• Sir ! first kill me, and then go
wherever you like." Then Guru Nanak said, " Now has my
account been delivered in full ; but even if there had been any
deficiency, what misfortune would it liave been to you?" Then
Jairam said, " Brotlier Nanak! I only partly understood you
before, and I partly did not understand you ; but now confidence
lias come to me in every way ; do you forgive me this my fault ;
forgetting myself, I listened to tales, and did not heed what my
wife said." Then again the Bibi said, '^ Brother! hereafter,
whatever shall be short, I will give account of that, whatever it
be." Then, I, Bala, said, "0 Nanak ! you are evidently a true
))ropliet, for how else could you know about things beforehand?
Well, Nanak ! your sister and your brother-in-law both entreat
of you, so do you look to Go:l (and forgive them) ; and 0 Guru,
do you show love to me iu this matter." Then, Guru Nanak said,
" Very well, Bhai Bala ! as you have said so, I cannot turn away
from it." Then, 1, (Bala) made my obeisance. Then Bibi Nanaki
aud BhajT^a Jairam begau to say to me, " Bhai Bala! you have
to-day giveu Nanak to us afresh." Then they counted over to
Nanak one hundred and thirty-five rupees_, the profit, and also
gave over to him seventeen hundred rupees besides ; and
Nanak, taking them, went and sat in the store ; and all the
people of the establislimeut came, and began to congratulate and
praise Nanak, and Hindus and Musalmans both were pleased.

CHAP, v.— BETROTHAL OF NANAK. 157

CHAPTER V.

Conversation regarduKj tlie hetroUad of Ndnalc.

In the year 1544, on tlie 5tli of tlie bright half of the month
Maughar, Nanak was l)etrothefl in the hoiisf; of Miila Chona of
Pakhoke Randhawa. Then Jairflm and Bibi Nanaki sent the
news and congratulations to Mahita Kah'i and his (Nanak's)
mother, and sent and called them, saying, " If jou will come,
then the expenses for the marriage preparations will be paid."
Then Kalu, on hearing it, was greatly pleased, and the mother
was also greatly pleased ; and they filled the mouth of her who
had taken the news with sugar with their own hands; and hav-
ino- filled it, began to say, "We >;acrifice ourselves to yonr
niouth,^'" a>s yon have brought ns this news of the welfare of Nanak."
At iiight, all the hangers-on and relations of the Vedis came and
pat down and began to sing, and io say, " In (uir family, oneNfinak
has been born with a good R]>irit. for he has been betrothed
according to religious rites (and not for money), and he has dig-
nified our family thereby." Then his (Nanak's) mother sent
congratulations to her parents in the IMfinjlui ^"^ Rama (of the)
Jhangar (family) was that lady's father, and there were also the
maternal grandfather and grandmother of Nanak, and the
mother-in-law and father-in-law of Kjilii ; then the mother sent
news to them also and said, " If you will come, then come to Sul-
tanpur, and the money for the marriage preparations will be paid. "
Then the grandmother lUiirai came there, and the grandfather
Rfimaand the maternal uncle, Kisna, also; for the three of them,
on hearing oi' it, were greatly pleased. Then they came to
Talwanc/i and met Kalu ; then the people of 'I'alwancZi, assembling
together, set forth; Kaln, LalaVedi, Amman Bibi (Nanak's mother)
and Rama and Kisna, Jhangars, and the grandmother i>hirai, theses
six people, got ready, and, with the two servants of Rama, there
were twelve persons in all ; now Rama, Jhangar, had much goods
with him; when they were al)oiit to set forth, tlien they went to
Rai Bular to wish him farewell ; and Kalii, going before the Rai,
stood before him ; tlien the Rai said '" What is it, Kalu ?" Then

''"i.e., We feel ourselves deeply indebted to yon.
171 The central part of the Bari Doab.

158 HISTORY OF THE SIKHS.

K^lu replied, " Your slave Nanak hnsbeen betrothed ; themarriage
party are going to Paklioke Jiandliawa to pay the money for the
marriage preparations ; will you please give us your permssion to
go." Then the Mai said " Kalu, remember what Nanak was be-
fore ! take care (not to quarrel with him). " Then Kalti said, "0
Rai ! do not raise doubts in my heart. " Then the Rai said, " No.
Ktilu, that is not it; I meant something else ; he is nothing more
than a holy man; (take care not to quarrel, for) perhaps he may say
something un})loasing to you. " Then Kalii said, " No Rai ! he is the
desire of my heart, (i.e., my sou) ; and 0 Rai ! God has made you
the master here, therefore, have kindness on us and give us (your
blessing and your pei'mission to go)." Then the Rai said, "Go
Kalii ! may God fulfil your desire ; this is also my hope ; but Kalu,
it behoves me also to kiss the forehead of Nanak, do you touch his
feet witli (3-our) hands for me, and make my apologies to Jairam;
go, may God protect you." Then Kalu got into the cart, and, on
the fifth day, arrived at Sultanpur. He arrived on Thursday,
and entered the house of Parmanand, and began to utter his con-
gratulations. Then Nanak received intimation that his father and
mother had come ; and that his paternal uncle, and paternal grand-
mother and grandfather, and maternal uncle had come, and also
Mardana, the Dum. Then Nanak, immediately on hearing it, got
up and came running, and forthwith fell at the feet of Kalu.
Kalu kissed his forehead ; then Nanak said, " 0 father ! was the
Rai well?" Then Kalu said, " Son, he remembered you most
kindly ; the Rai told me to kiss your forehead, but I had foi'gotten
it." Then Guru Nanak fell at the feet of his mother, and then
fell at the feet of his uncle Lalu. Lalii pressed him to his neck,
and said, " Son I you have dignitied our family ; God knows what
will happen hereafter ; but in this world, you have dignified it. "
Then Nanak fell at the feet of his maternal grandfather Kama;
then his maternal grandfather, Ram.'i, pressed him to his neck, and
would not leave off embracinc: him. Then Rama looked
ai'ound to see if there were any beggars near ; ^^^ then his
maternal grandmother Bhirai said, "Let him go from thy neck. "
Then Rama said to Bhirai, " When my desire shall be fulfilled,
then I Avill let him go ; and when I shall have sacrificed
twenty rupees on the head of Nfinak, then my desire will be
fulfilled. " Bhirai said, " Make the sacrifice then. " Rama said,
" How ? there is no one here to take it. " Then Nanaki .said,
" Go Tulsan, and if you see any beggars, call them here."
Tulsan went and called (some). Then Nanaki said "0 grandfather !

''-i.e., He was so pleased that he wished to give some alms; but he did not
see any one on whom to bestow them, although, usually on such occasions, there
are a number of hangers-on ready to receive such.

CHAP, v.— BETROTHAL OF NANAK. 159

said, " Take these twenty rupees and brino- coppers. " Bhirai said,
"Brino'ten rupees worth for me also. " Kisnu also gave five
rupees, and in all they sent for thirty-five rupees of coppers.
Rama offered as sacrifice twenty rupees for himself, ten rupees
for the maternal grandmother, and five rupees for the maternal
uncle, Kisua.

In the year 1544, on the full moon of the month Maughar,
on a Thursday, having carefully selected the time, they set forth
from Sultiinpur ; who went? Kalu, Lain, Rama, Kisna, Parma-
nand, (by family a) Palta, Jairani, and besides them, the servauts ;
Nidlia Brahman had been sent on to Pakhoke Kandbawa, of
which village Mula Choua was the land steward ; when Nidha
Brahman gave the information to Mula Chona, he said, " 0 Mahita
Mula ! be happy ; " then the Mahita Mula said, " Congratulations
to thee, 0 Pandha ! come Sir ! whence have you come ?" Then
Nidha said, " I have come from Sultanpur." Then Mula said,
'' Pandha, why have you come?" Then Nidha said, " Bhai
Jairam andKalti Vedi, the fatliei"-in-law of Jaircim, have both
come to give the money for the preparations for the wedding; and
Jairam has said, 'Go and give intimation to Mula,' and therefore
have I come. Sir.'" Then Mula said, " Come, you are welcome."^''-^
He came on Sunday, the 10th, when about a watch (three
hours of the day) had passed ; then Mula got ready the requisites,
and Parinanaud, Palta, himself undertook the wedding prepara-
tions; and the receiving of congratulations and other regular rites
and customs were performed on both sides. Then Kalu Vedi said
to Parmanand, "Bhaiya ! do you ask for the marriage-day to be
fixed." Then Parmanand took Mula aside, and seated him ; and,
having seated him, told him all the circumstances in a friendly
manner, saying, " Behold, Mahita ji ! the lad is of age, and the
girl also is of age ; do you therefore fix the day, for all the people
of Talwandi have come, and all the Jhangars, the relations of
the mother of the youth Naiiak, have also come from the Manjha."
Then Mrila thus gave answer, '' Bhaiya ! do you remain easy
in mind ; give me a little time, and then I will, after due
thought and reflection, fix you a good day, and let you know of
it," and then, being dismissed witli honour and much respect,
they came and entered Snltanpui-. Then the congratulations
began to be made, and Bibi Nanaki, calling her companions,
made them sit down and sing. On the fourth day, when they

•'* Lit. '• With all my heart and forehead."

IGO HISTORY OF TUK SIKIIS.

weretakinti; leave, Mardana tlio Oiiinsaid, " Nanak, do you your-
self now give me sonic nKUTiaiJ:(! fjcil't." Tlioii (Ini-a Nanak said,
" Mardiinu, what will you take? Have I any busineSvS with yon ?"
Then ^rai'diina said, '' Sir ! give me some good thing." Then
Guru Nanak said, " Mardana, do you want some good tiling ? but
(take care, for) you will bo affected with i;rief (from taking) that
good thing." ^Mardauci said, " Sir ! if you shall give me some good
thing, then why should 1 suffer pain from it ?" Then Guru
Nanak said, " Mardana, you are a Mirasi, and do not know any-
thing n.bout the futive world." Then JMardana said, " Nanak, if
you have any good thing, then give me it." Then Guru Nanak
said, " Mardana ! 1 will give you skill on the strings, for it
will be useful to me also." Th(^n Mardana rose and stood up, and
made an obeisance. Then Guru Nanak .*aiil, " Mardana, listen
to one thing 1 have to say." Then Mardana said, " Sir, com-
mand." (He said) "0 Mardana! you are tlie family bard
of the Vedis ; therefore you must not beg from any one else."
Then Mardana said, " Sir, I have agreed to this matter : but
Sir ! do you have a care for me." Then Gui'ii Nanak said,
''Listen, Mardana! the Creator takes care ofaU." Then again,
they all departed for their liomes, after meeting each other, with
happiness and joy. Then the old state again catne over Guru
Nanak, and whoever came, he neversent him away empty (handed).
Then people began to give rise to various reports, saying, " Nanak
is now about to go away ; (therefore), come and let us tell Nanaki
and Jairam." Then Nanaki said to Jairam, " See to it and do not
be made doubtful bv what people say." Although Jairam was in-
wardly reflecting over the matter, he did not outwardly give vent
to (his thoughts). One day, Nanak himself said, " Sir, do you
take all the accounts of the governor ; for it is a long time
since you have done so." Then Jair;iin petitioned the Nawab,
saying, "Nawab! peace to you : Nanak, the storekeeper says,
'It will be well, if the Nawab takes the accounts.' " The
Nawab replied, '"Jairam, call the storekeeper." Then Jairam,
sending Nidha, the Brahman, called N^inak. Nanak, taking his
account book, set forth witii joy ; but the people were saying
in the ears of the Nawab, " O Nawab, peace be to thee! the store-
keeper is stealing your money." When Nanak, bringing his
account, came before the Nawab and made his obeisance, then the
Nawab said, " 0 storekeeper ! what is your name ?" Guru Nanak
said, " My name is Nanak Nirankar)."^^^ Then the Nawab said,
" 0 Jairam ! I do not at all understand what the storekeeper has

*'* He received this name, because he was heard to be continually saying
Nirankar, Nirankar."

. CHAP, v.— BETROTHAL OF NANAK. 161

said." Then Jaii'am translated it for the Nawab into Persian.
" He says, ' 1 am the servant of Him, Whose epithets are the
Incomparable, the Unsimilar, the Undonbtable, the Unparallel-
led.' " Then the Nawab laughed, and said, " 0 Jairani ! lias
the storekeeper been married (yet) ? " Jairam said, " No, lie is not
yet married.'' The Nawab said. " Now, I understand that he is
married (to God), inasmuch as he gives vent to such words."
Then the Nawab said, "Listen Nanak ! I have heard that you are
stealing my money; do you know that I am Daulat Khan, the Lodi ?"
Then Guru Nanak said, " Nawab, peace be to you ! do you take
your accounts, and whatever maj' come out, as the portion of this
poor one, then, if it pleases you. give it, if not, do not give it."
Then the Nawab said, " 0 Jairam ! what is the storekeeper say-
ing?" Jairam said, " Peace be to you ! the storel<eeper is truthlul,
the storekeeper is not at fault.'' Then th« Nawab said, " Cad
Jado Hai, the writer." Then Jado Rai, the writer, came, and
made his obeisance. The Nawab said, " O Jado Ilai, take t)ie
account from Nanak." Then they began to settle the accounts.
The accounts took five days and five nights (settling). Jado
Rai, the writer, taade many enquiries, but found that he had
not acted in any way, against God and the trutli. Three
hundred and twenty-oiie rupees came out as surplus for Nfinak;
thrtu Jairam was pleased, and made his salaam to the Nawab.
The N;iwab said, " Wliat Jairam' are the accounts done?"
.lairam said, "Nawab, peace be to you ! call Jatlo l{ai." Then
Jado Rai was called. When Jado Rai Ciime, he made his salaam
to the Nawab. The Nawab said, '' O Jado Rai ! have you
taken the accounts ?" Jado Rai said, '' 0 Nawab, peace be to you !
the account has been taken, and three hundred and twenty-one
rupees remain over to Nanak." The Niwab said, "To me or to
him?" Jado Rai said, "0 Nawab, peace be to you ! they are due
from you to Nanak." The Nawab said, " Then why did people
say, that. Nanak was robbing my money?" Then Jairam petitioned,
" 0 Nawab, peace be to you I people show much enmity to him."
The Nawab said, " Call Bhawani Das." The treaf'urer came and
made his obeisance. Then the Nawab said, " O Bhawani Da's,
makeover to Nanak whatever is due to him, and also give him
three thousand rupees besides." On this, Bhawani Das paid
up the three hundred and twenty-one rujiccs due, and gave
three thousand rupees besides. Then Nanak, taking the bags,
came home ; some he took to the store, and the rest he placed
with Bibi (Nanaki). Then Jairam was greatly pleased and re-
turned home, much rejoiced. Then Nanaki asked, " How have
the accounts turned out. Sir?" Then Jairam said, " Listen, O
beloved of God ! I was greatly surprised, for Nanak is always
throwing away the money, but whenever the account is taken, a

162 HISTORY OF THE SIKHS.

balance comes out to his credit." Again Nanaki said, "Sir?
what balance did there remain to-day?" Then Jairam said,
" Three hundred and twenty-one rupees surplus remained after
paying all expenses, and (accounting for monies) given away."
Then N;inaki said " Sir, no one has gained so much profit, aa
Eai Bular has in this." Then Jainim said, " Listen, 0 beloved
of God ! not only has the Rai made profit in this, but many
people will obtain profit from him." On this Ndnaki was higlily
delighted.

CHAP, yi.— MARRIAGE OF NaNAK. IBS

CHAPTER VI.

The Discourse regarding the Marriage of Ndnak.

In the year 1544, on the ninth of the brighthalf of the month
Har, the marriage of Guru Nanak was fixed to take place. Then Bibi
Nauaki made great rejoicings in her home, and having written a
letter, sent it by the hand of Nidha Brahman, after having
sprinkled it with kungu ; ^'''^ she also sent sweetmeats and carda-
moms and five rupees in cash to TalwancZi to the house of Kalu.
Then joy and pleasure arose in the house of Kalu. Kalu sent a
mau to the Manjlia to his father-in-law, and then rejoicings were
made there also, and bhajis^^'' were sent out. Then Kalu went to
Rai BuMr, (who was the headman) in his own village, and hav-
ing gone there, said, '' 0 Rai ! may you be blessed !" Then the
lliii said, " What is it, Kalu ? " Kalu said, " The marriage day
of your slave, Nanak has been fixed." Then the Rai said, "Do
not again call Nanak my slave ; if you do, then I shall be very
angry," Then Kalu said, '' Sir, to be respectful is incumbent
on me." (The Eai asked) ''Wha^ Kalii ! are other forms of
respect too few?" (Kalu said) '' Well, Sir ! forgive me this fault ;
I forgot myself." Then the Rai said, " Go, Kalu, God will for-
give you ; go, may your desire be fulfilled, and give my respects
to Nanak." Who went on the day fixed for the mari'iage ?
Kalu, Lalu, Parasram, Indrasain, Phiranda, Jagat Mall, Lai
Chand, Jagat Rai, Jatt Mall, and all the Vedis that came ; these
all got ready to go ; when the first of the month Bhaddon came,
and seven days had passed, then they set forth from Talwancfi
and from the Manjha; the maternal grandfather, Rama, also
came ; the maternal uncle, Kisna, also came ; and when
they came, they stopped at Sultanpur ; they began the festivities
in the house of Parmanand, Palta, and Jairam. When five days re-
mained to the marriage day, then, having had the fortunate
moment for departing settled, they set forth from Sultanpur, and,
departing thence, they arrived on the marriage day. Parma-
nand, Palta, the father of Jairam sent Nidha Brahman to the house
of Mula, saying " Go, Nidha and give information to Mula, saying,
' Do you know that the wedding party of the Vedis has come ?' "

'^^ The name of a very fine pure composition of a red colour, made from the
aunla, a medicinal plant, and used by women to anoint their foreheads.

''^A present of fruits, sweetmeats, &c., sent by the parents of a bride and
bridegroom to their friends, when inviting them to the wedding.

L 1

164 HISTORY OF THE SIKHS.

Then Nidlii'i Bralinmn w(Mit and ^ave information to Mula Cliona
and, on arrivinof g'avo liim a blessino- and said, " 0 my client, ! ^^'^
may you be liappy!" Then Mula quickly replied, '0 Pandlia
(accept) my salutations." Then Nidha said, " 0 niy client ! the
■\veddiny party has arrived and put up in the fjardcn, and tliey
lia\ e sent me to <vive you intimation. Bhaiya Parmanand said to
me, 'Go and give intimation to Mahita Kalu. ' " Then Mula
collected his brotherhood and vient to Hitta Randhfuva, and,
standing before him, bejian to say, " 0 Master ! the marriage
party of the Vedis has come, and alighted in the garden." Then
Hitta Randhawa said, " O my son Ajita ! do you go with Mula,
and whatever Mula may ask, sup])ly him with, and do yoxi also
remain with them. Listen Mula! my body lias become old,
otherwise, I myself would go Avith you." (Mula said), " 0 my
master ! whatever are your orders, they are (received as coming)
from yourself." (Hitta said), "Listen, Mula! respectable people
have come to your house, and you must show them proper res-
pect, and keep your tongue silent; this is my coimnand. I
have beard that Kalu Vedi, the land steward of Bhattian,
uses hard words and you also have a sharp tongue ; but
Parmanand is looked on ^as a man who shows respect ; you
must also, on your part, sliow respect." Then Mula said,
" Very well my lord ! you are my protector ; my hope is from
you and from God." (Hitta saiii) "Well Mula, go and receive
them with respect and bring tliem here." Then Mula, having
assembled the village committee, sent a choice baiehri ;^'^^ Ajita
Randhawa remained fuesent with them, and treated them with
hoiiour. Afterwards, at night, the wedding party set forth and,
with much sinarino' and music, entered the village. On the 20th
of Bhaddon, the marriaye commenced, and, in the early morning,
when five gharis of the night were left, the four circumambula-
tions round the marriage fire took place, with the following song
m the Sdhi Rag : —

The first circLimambulation (is made) in the name of God, to
give firmness in worldly works ; I sacrifice myself to Thee, 0 God.

From the words of Brahma, i.e.) the A^edas, religion obtains
strength, and sin is forgiven ; I sacrifice myself to Thee, 0 God.

'^'Jajman is a person, on whose custom Brahmans, barbers, &c., have a
legal claim. The hereditary Brahman, barber, &c., of a village must be paid his
fees, whether his services be employed or not.

'"® The food, which, according to a custom among the higher classes of
Hindus, is sent by the family of a bride to the lodging of the bridegroom and
his family on the first day of the wedding ceremonies, as it is contrary to rule
to receive the bridegroom and his family under the bride's roof on the first
day.

CHAP. VI.— MARRIAGE OF NANAK. 165

Make your religion firm, and medifate on the name of God ;
the name of God is also remembered in the Simrits ;

Look on the True Guru as a perfect Guru, for He will efface
all impurity and anger and sin ;

The blessed obtain joy with ease, for the name of God
sounds sweet to their heart ;

At the firsc circumanibulation, Nanak (says). "The busi-
ness (of remembering God) is commenced."

The second circumanibulation (is made) in the name of God,
and the True Guru is obtained by man ; I sacrifice myself to
Thee, 0 God !

Then the fear in one's mind becomes fearlessness, and one's
pride is washed awny ; I sacrifice myself to Thee, 0 God !

One obtains the pure fear from singing the praises of God ;
God, Himself, lives in all hearts ;

God. is in the spirit of man, and God fills everything ;

Within and without, there is one God ; the worshippers of
God assemble and laud His name.

At the second circumambulation, Nanak (says), ''Innumer-
able musical instruments began to be sounded."

The third circumnmbulation (is made) in the name of God ;
the minds of the Bhairagis are filled with joy; I sacrifice my-
self to thee, 0 God !

The holy have union with God, and he, who obtains God,
great is his fortune ; I sacrifice myself to Thee, 0 God !

He, who obtains the Pure God, and sings God's praises, his
mouth always utters His words :

The holy are very fortunate, for they, who obtain God, tell
forth the uutellable tale of God ;

In the hearts of all, the thought of God arises ; that soul
only can take his name, in whoso fate it is so written.

In the third circumambulation, Nanak (says). " The (love
of the name) of God arises in the heart of the worshippers."

The fourth circumambulation (is made) in the Name of God ;
the heart is comforted Avhen God is obtained ; I sacrifice myself
to Thee, 0 God ;

I found God through the saying of the Guru, and God, then
with ease, appeared sweet to^"'' my body and soul ; I sacrifice my-
self to Thee, 0 God !

^79 i.e. Was believed in by.

166 UISTORY OF THE SIKHS.

He, to whom tbo Name of God is sweet, is pleasing to my
Lord, and his hopes are coutinually fixed on Him ;

What his heart wished, of it ho obtained the fruit ; 0 saint !

the name of God gives great joy ;
When God, the Creator and Lord, directs one's affairs, then

thanks to His name appears as wealth to the heart of

His worshippers.

In the fourth circumambulation Nanak (says) " God, the Lord,
the Everlasting One, is obtained."

The wedding took place and was performed with much joy ;
then, I, Bala, said, " 0 Guru this is Avhat I have to say ; 1 say
it, after having seen with my own eyes, and I do not say what 1
have only heard." Guru Angad, from hearing certain things,
was pleased, and from hearing others, begau to long for separation
(from the world). Now Guru Nanak, at the time of the circum-
ambulations, had said, (to me) " O BaU, do thou remain with me,"
for whatever secret expenses Nanak had, were paid by me. I re-
plied, " Very well, Sir ! I will remain with you ! 0 Guru ! it has
been performed with much joy." For three days, the wedding party
continued, and the fourth day, they departed ; and having brought
(the bride) in a doll, they came to Sult^npur. Then Kalu, Lalu,
and Jairam said, " Let the bridegroom and bride remain here,
for if not, then, afterwards, who will carry on the business of the
store ?" Then Kalu said, " 0 son Nanak ! your mother is seated
here, waiting for you ; her desire is for you to have happiness."
This contention was going on, when afterwards Mula came in.
Then Mula Chona said, " If the bride and bridegroom remain
here, and are not sent to TalwancZi, then the dispute will not
be continued." Then Parmanaud said, " 0 Mulchand, this is the
first time (they have come) since their wedding ; and this is also
the pleasure and desire of the boy's mother, that they should go
to their house, and then come back and remain here. The busi-
ness of the store is certainly here ; then how can they arrange to
live there ?^^" It must be done in this way ; let them take (the
bride in) the doli to their house." Then they took the dolis
with Nanak and Mata Choui seated in them, to Talwandi. When
Nanak was setting out for TalwancZi, then he said to me. " Bhai
Bala ; do you carry on the business till my return." I replied, '' O
Guru ! I am a Jatt, how can this business be carried on by me ?"
Then again the Guru answered, " Bhai Bala I God will carry on the
business ; do you remain as my medium.^^^ I will, certainly
return in a month ; do you till then carry on the business." Then

1^" i.e., Let them go, but they must not stay, but return quickly.
'" i.e., Representative.

CHAP. VI.-MARRIAGE OF NANAK. 167

I said, " Very well, Guru ji ! whatever you shall tell me to do, that
I will do.'^ Then they all went to Talwandi. The Guru gave
me no information of what took placo there ; I do not know what
joys the Guni experienced in Talwanrfi, or how he passed his time.
Then the Guru, having come from Talwandi, settled in Sultanpur ;
and when he came, he went and visited his sister Nanaki, and
Jairam also. Then Mata Ohoni also came and fell at the feet cf
her sister-in-law ; on this, Bibi Nanaki, said " Be happy," and kissed
the forehead of Mata Choni, and, having pressed her to her neck,
seated her by herself. Then next day, Guru Nanak came and
sat in the store, and Mata Choni went to her parents' house ;
Miila came and fetched her ; then Guru Nanak came and began
to carry on the business of the store. As Kalu had said, so
Mula found to be the case, and Nanak went on behaving just as
he used to do, and used to show little love for his wife ; on this,
Mata Choni became annoyed and vexed, for the Guru showed no
care to please her ; and the Guru never spoke to her, and two
months passed without his going to his house. When Mula came to
see his daughter, then the daughter said to Mula, ''O father ! where
have you given me (in marriage) ? This man only feeds (poor) people,
and has no care for his family. " Then Mula went to Jairam,
and entering into words with him, said, " You have drowned -me and
my daughter," and he said to Nanak, "O you ! where were yon
born ? you were written in my fate, therefore I have got you (as
a son-in-law)." Then the Guru Nauak said nothing in reply, and
being greatly vexed, he (Mula) got up and went away. Then he
sent for Mata Choni, and she came to the house of the Guru ;
aud they (the parents of Mata Choni) came and quarrelled with
him, aud always made it a habit (to do so). Chandorani was
the name of the mother-in-law of Guru Nanak ; and the daughter
used to Vvfeep much, when with her; and she (the mother-in-law)
became greatly enraged ; and being angry, began to fight with
Nanaki and to say, " What wonderful commands are these you
have begun to issue ? Have you no fear of God ? Why do you
not bring your brother to order ? Will you not look after your
sister-in-law? and will not the sister's husband (Jairam) explain
to the sister's brother (Nanak) ? What has come into j^our
hearts ? " Then Bibi Nanaki said, '' Listen, 0 aunt ! if I ad-
monish ray bi'other, what shall I say to him ? My brother is not a
thief, nor an adulterer, nor a gambler, nor does he commit evil
acts, and whatever he earns, he can do as he likes with it. You
may complain if your daughter should remain naked or hungry ;
but if, when she is well and happy, with plenty to eat and drink,
you abuse us, then you can (do so) ; you know (best). I will not
disgrace my mouth by saying any thing to you. As regards
jewels, she has jewels, as much as are required, and with regard

168 HISTORY OF THE SIKHS.

to clotlies , slie has clothes sufficient, and as regards food, she suffers
no hunger; and I always receive her with welcome, and I never
speak to lier without using the respectful title of 'Bhabbi'
(sister-in-law) ; but if you shall, unjustly and unprovoked, blame
me and the son of a Khnttri, then what can wc do ? Do as you
please, we will say nothing to you. You falk nonsense." Then
Cliandorani became silent, and departed, and could say nothing ;
and, being ashamed, went away. Then she went to her daugliier
and said, "Listen, 0 daughter. Sulaklmi ! (the name she was
called by in her mother's house was Sulakhni; your sister-in-law
has shamed me, and I could give her no answer. Behold,
daughter ! no you also soften a little, and be quiet." Then Sulakhni
replied, " Mother, I do not remain hungry or in want of clothes ;
as to jewels, clothes, food and drink, I have all I want." (Then
the mother said) " Daughter, if you have all, then why do you
blame and abuse the son of a Khattri ?" Then Mata Chonisaid,
" Mother, what shall 1 do ? he does not love me at all, and he
does not speak kimlly to me ; what shall I do ? To whom shall
I tell my tale ? " 1'hen Chandorani again came to Bibi Nanaki,
and, on arrival, began to say, " 0 Nanaki ! I spoke again to
your brother's wife, Sulakhni; on which she began to say,
* O mothf^r, I do not remain hungry or in want of clothes ; I have
lots of jewels and clothes, but he never speaks kindly to me, and he
never loves me, what shall I do ?' " Then Bibi NanakI replied,
" 0 my aunt, Chandorani ! do you listen ; my sister-in-law's
manner is very hard and exacting; and if I send for her,
sometimes she conies, and sometimes she does not come ; and
how does she come ? She comes on fire as a red hot iron ; but
then even, I do not let it come into my mind that she is younger
than I, but I say, ' May yon be happy." Well ! as she was betrothed
tlirough my instrumentality and is the daughter of a respectable
Khattri, perhaps she will gain experience; I will not put her
under any obligations ;^^^ there has been no quarreP^^ between us."
Then Chandorani said, "True, daughter Nanaki; there is no
want of anything, but you yourself must know, that the desire
of women should be fulfilled. " Then Bibi Nd,naki said, " True,
my aunt ; you speak tinily, and she also speaks truly ;
perhaps God may make things turn out right ; do you comfort
your daughter, and explain (the matter) to her. O my aunt !
you must well know whether I am taking my brother's part.
Well aunt ! do you now go home ; if God will, then I will give

^^^ i.e. By giving her advice.

^*' iit. "Joining together." The signification of this sentence is, that if
two pieces of cloth are joined together, there still is some very small division
left between them ; bnt Bi'bi Nanaki says, there has been no joining together
between us, for we are, and always have been, one.

CHAP. VI.— MARRIAGE OF NANAK. 169

my sister-in-law much comfort." Then Ohandorani went home.
One day Guru Nanak came to see Jairam, and he also saw Bibi
Nanaki. Then Bibi Nanaki said, " God has been very merciful
to us to-day, in that you have given us a sight of yourself."
Guru Nanak replied, " 0 Bibi, I am your slave, you are my elder."
Then the Bibi said, '' 0 brother ! in age lam greatei-, but not
in actions ; brother, he is the greater, who is gi'eater in actions."
The Guru replied, " 0 Bibi, God has revealed this to you ; God
has been kind to you." Then the Bibi said " 0 brother ! I shall
regard God as being kind to me, when you will do as I say."
Tlien Guru Nanak, being pleased, said, "Speak, Bibi, I will do
what 3'^ou say, you are my elder sister ; speak then, and whatever
you shall say with your mouth, 1 will do." Then Bibi Nanaki
said, " O brother ! I am made greatly ashamed, because you
never give any pleasure to my sister-in-law, and Sir, Avheu we
bring into our own family the daughter of our respectable
brotherhood, then if they are not made happy, one suffers great
shame therefrom. You are a holy man, do you reflect in your
mind, and do as I have said. " Then Baba Nanak said, " O Bibi !
is she in want of anything ?" Slie said, " Brother, why should
she be in want, when, by God's gift, she has every thing ; but the
comfort received from words is greater than every thing else ;
and even if one has nothing else, still one must receive the
comfort of kind words, and thit, the nature of women most
certainly demands." Then the Baba said, '' O Bibi ! do you take
comfort in your mind in this matter ; I will do what you say ;
and now do you leave off the mention of this, and speak of some-
thing else." Then Bibi Nanaki said, " 0 brother I this is the
matter that is in my mind, that I may behold your offspring and
carry them about in my lap. " Then Guru Nanak said,
" Very well, Bibi ! that which jon desire, it will certainly be
done." Then having said this, he set off, and did as Nanaki
had asked, and began to show affection to his wife.

170 HISTORY OF THE SIKHS.

CHAPTER VII.

The Discourse with Pandat Sdmd.

isama Pant/at said, " Come Mula, let us see where Nd,nak is ? "
Mula said, " Sir ! he lives much in the graveyards." Mula and
Sama both came to Nauak. Nanak was then seated in a grave-
yard. Sama Panc^at said^ " 0 Nanak, what disguise is this which
you have assumed ? and what foolish^^^ deeds are these you are
doing ? Come ! and set yourself to some work." It was then the
spring season (basant), and there came into Guru Nanak's mind
a verse in the Basant Rag.

"The kiuff is a child, the citv is half built and is in love

with the five wicked ones.
There are two mothers^ and two fathers, who are saying,

Panc^at, consider this.
O holy saints, give me such an understanding, by which I

may obtain my God (soul's lord)."

The meaning is; the body is a half built city, the mind is
the young king ; lust, anger, avarice, love, and pride are the
five evil things ; the two mothers are the eyes ; the two fathers
are the ears, and they even, in seeing and hearing, are longing
for worldly things."

Then again Mula, the father-in-law, said, " If this fire (of
the love of God) has been set alight in you, then why have you
given birth to children, and then, being distressed, forsaken
them?" Then Guru Isanak recited another verse;

" Within there is a fire, and the forest is putting forth its

fresh leaves ; the sea is the body ;
The sun and moon are both within the body ; but you have

not obtained this knowledge."

The meaning of it is ; the fire within one is desire, and the
forest (for keeping up the fire) are one's sons, daughters, wives,
wealth and means of subsistence. Yon, 0 Sama Panciat, are the
kurm and jawai.^^^ The light of the moon is the heart, but
the moonshine will only cast its light abroad, when a perfect
Guru is found.

is^itt. " Raw."

185 Kurm ig a daughter's father, and Jawai a son-in-law.

CHAP. VII. -DISCOURSE WITH PANDAT SAmA. 171

Sama Panciat said, " 0 Nauak ! do you live in your house,
but at the same time, both remember God and employ yourself
in (the duties of) your own vocation, for God takes care of all."
Then Nanak recited a third verse —

" Look on him as a worshipper of God, who regards all
(friends and foes) as one ;

Regard this, as His custom, that He possesses the power of
forgiveness."

The meaning of it is, that Ram takes care of all, but His
kindness is especially shown on those, who show love and patience,
and he, to whom He has given these qualities. His kindness is
particularly shown to him. Muhi said, " To-day, he has become
mad, and will not listen to the saying of any one." Then
Panrfat Sama asked, '' Will you listen to what any one will say ? "
Then Guru Nanak recited the final verse —

" (Alas that) he, who is my companion, will not listen to
me, and only desires something to eat;

Nanak, the slave of slaves says, ''Sometimes it is pleased,
sometimes angry."

The meaning of it is this, that the tongue obeys the
saying of no one ; it utters both praise and reproach ; it
(desires but) knows not what is fit to eat and what is not ;
it speaks both bitterly and sweetly, and with it, one has
continually to remain; (Nanak continued) "Listen, 0 Sama
PancZat ! If God be merciful, then this evil tongue, evil deeds,
and evil pleasures will all be removed." On hearing this, the
Pane/at Sama was comforted.

172

HISTORY OF THE SIKHS.

CHAPTER VIII.

The discourse with Nawdb Laulat Khan.

Then Mula Choua, tlio father-in law of Guru Nanak, went
to the Nawab and complained. Nawab Daulat Klian, Lodi, said,
''0 Yar Khcin ! who is this ? and of whom does he complain ?"
Yar Klian asked " Slula ! who are you ? and of whom do you
complain ?" Mulii replied, " I am the father-in-law of Nanak,
the storekeeper, and I complain against N^inak." Yar Khan
said to the Nawab, " Nawali! peace be to you ! this is tiie father-
in-law of Nanak, and he has a complaint against Nanak." The
Nawab said, " Yar Khan, bring hira before me." " Yar Kluin
brought Mula before him, and the Nawab asked Mula, "Well !
what complaint have you against Nanak ? " " Mula petitioned,
" Nawab, pence be to you ! the seven hundred and sixty rupees, which
remained over surplus to Nanak, I pray that they may be given to
Nanak's family ."i^e The Nawab said,"'' 0 Mula'l butNanak says,
give them to beggars." Ai^aiu Mula said, "Nawab, peace be
to you ! Nanak is somewhat mad." Then the Nawab said, " They
certainly have a rii^ht to them ; let Nanak be made over to a
Mulla," Then a Mulla went and began to use his charms on
the Guru Nanak, but Guru Nanak sat before him quite absorb-
ed in thought, and when he began to put the burnt roll of candle-
wick to the nose of Nanak, then the Guru said ; —

Stanza.

" He, whose field is spoilt, there is no occasion for (his hav-
ing) a threshing floor ;

Alas for their lives, who write the name of God (on paper),
and sell it (as a charm) ! "

Then the Mula began to say, " Who are you ? tell me your
name." Then the Guru uttered these verses in the Maru Rag ;

" Some call me an evil spirit, some say I am a devil ;

Some say, I am a man ; but I am simple Nanak ;

But Nanak, the insane, has become mad (only in love for)
his God.

And now he knows no one but God.

186 ^y family, wife is meant.

CHAP. VIII.-DISCOURSE WITH NAWXB DAULAT KHaN. 173

Pause.

They look on mo as mad, loecause I am mad in fear (of
Him) ;

There is only one Lord ; I do not know any other but Him.

They look on me as mad, because I am always doing the
work of That One ;

I recoo-nize tlie command of my Lord, and look on none other
but Him as wise ;

They look on me as mad, because uiy Lord has become dear
to me ;

They look on me as wicked, and all the rest of the world
as good."

The Mubi was comforted, and began to praise him, saying,
" Nawab, peace be to you ! Nanak is not mad ; he has met with
some saint ; he is in his senses." The Nawab said, '' Call
Jairam." Jairam came and paid his respects. (The Nawab
asked) " 0 Jairam ! what shall I do ? we cannot keep Nanak's
money, and Nanak says, ' give it to besfijars ;' his father-in-law has
complained against liini, and the Mula has said, ' Nanak is in his
senses ; ' therefore as you shall say, so I shall act." Jairam was
greatly afraid of Nanal<, and therefore remained silent. The
Nawab asked, " 0 Jairain ! why do you not give an answer? "
He gave reply, " 0 Nawab, peace be to yen ! you know every-
thing ; wliat shall I SJiy in reply ? " Then the Nawab said, " O
Jaii'am ! his family certainly has a just right to it." Jairam said,
'• 0 Nawab, ])eace be to you ! Nanak himself is also present,
and has not gone any distance off." The Nawab said, " Send
for Nanak." Some one went to call Nanak, but Namdc would
not come. The man returned, and when he came back, said " He
will not come." The Nawab Daulat Khan, becoming angry,
said, " Go, seizp, and bring him." Then some persons went and
told him, " 0 Nanak ! the Nawab is very angry." Nanak then
rose and got up, and came and paid his respects to the Nawab.
The Nawab, being very angry, asked " 0 Nanak ! why would
yon not come ? " Nanak said, "Listen, Nawab ! when I was your
servant, then I used to come ; now I am not your servant; 1 am
now the servant of God." Then the Nawab said, " If such be
your mind, then come along with mo, and say your pi"ayers, for
it is Friday to-day." Then Nanak said, " Come along, Sir, what
you say is very proper " Then the Nawab, in company with
Nanak and the Kazi and niany^^'' other respectable people,

'*' Lit. " How can they be counted ? "

174 HISTORY OF THE SIKHS.

went aiid camo and stood in the Jurna Masjit ;^^^ tlion all the people,
who were in the Juma Masjit, began to say, " Behold ! to-day Nanak
has joined this sect. " This was noised abroad among- all the Hin-
dus ; and Jairani, being greatly grieved, I'etuvned home. When
Nanaki saw that her husband was very sad that day, sli(3 rose
and got up and said to him, " Sir ! what is the reason that you ai'e
so sad to-day ?" Jairam said, " Hear, 0 beloved of God ! what thy
brother Nanak has done to-day ; he went with the Nawab to the
Juma Masjit to say his prayers, and it has been noised abroad
among all the Hindus and Muhammadans of this city, that
Nanak has, to-day, become a Musalman ; then, why should not
I be sad ? " Then Nanaki said, " Just yon get up and eat your
food, and do not have any anxiety on account of Nanak, but
remain happy at heart ; 0 my husband ! Nanak is my brother
and God is his keeper, and no one can look on him with an evil
eye ; therefore, do you just get up and eat your food." They
were thus conversing when a noise was heard. Now Jairam had
left Nidha Brahman as a spy. Nidiia Brahman also arrived soon
after, and came and blessed Jairam, saying, ''' O my client,^^^ all
is well ; you need have no anxieties." Then Jairam and Nanaki
both began to ask, " Say, O Nidha Brahman ! how did it end ? "
Nidha said, " Sir ! 1 was not inside, but I heard from the mouth
of the Musalmans, that, when the Nawab said his prayers,
Nanak stood up ; then the Nawab said to Nanak ' 0 Nanak, you
came to say prayers ; then why do you not say your prayers ? '
Then Nanak said, 'With whom was I to say my prayers?'
Then the Nawab said, ' You could say your prayers with me. '
Guru Nanak said, ' You had gone to Kandahar to buy horses ;
with whom could I say my prayers ? ' Then Daulat Khan said,
' O Nanak, why do you say such false things, when I am stand-
ing here ? ' Nanak said, ' Listen, O Khan ! your body was
standing here, but that, which says the prayers, had gone to Kan-
dahar to buy horses .' Then the Kaji said, ' See, Nawab, peace
be to you ! what lies this Hindu tells ! ' The Nav/ab said, * Kaji !
Nanak spoke true ; at the time, I was bending my head in
prayer, my mind had gone to Kandahar to buy horses.' Then the
K^ji began to whisper, saying, ' Listen, Khan ! I had not gone any
where ; why could he not say his prayers with me ?' The Nawab
said, 'Nanak, you could have said your prayers with the Kaji ?'
Nanak said, ' O Nawab ! the Kaji had gone to his home to look
after his colt, lest the colt should have fallen into a pit.' On
this, they both were satisfied. Bhai, I have just heard this

^^^ i.e. Mosque or Juma Masjit.

^^^ Jijman (feminine jijmani) is the client of a Brahman, barber, &c., i.e.
person on whose custom they have a legal right and who must pay them a fee,
whether he employ them or any one else.

CHAP. VIII.— DISCOURSE WITH NAWAB DAULAT KHAN. 175

I III I ■ - - - ^ ■_ ■ ■■ ■ - ,,, ,

and come here. " Then Bibl Nanaki said, " Brahman ? where
have you left my brother, Ndnak ? " Nidha said, " O my
(female) client ! I left him there. '^ Then Jairam began to
quarrel with Nidhii, saying, " If you had remained there, Nanak
would have come out, and you would have met with him."
Then Nidha said, " Sir ! he was in the Masjit ; but all the peo-
ple had departed and gone to their homes ; I did not see him,
nor do I know where he went to. " Then Nanaki comforted
Jairam and began to say " Sir ! do you not have any
anxiety about him ! Nanak will come immediately." Just then,
Nanak came and entered the house of Jairam, and Tulsan,
the maid, called out from below. " Your brother has come, 0
mistress ! " Then Bibi Nanaki was greatly delighted^^^ and said,
" Sir ! did I not say that God was Nanak's Helper, and that no
one was able to look at Nanak with an evil eye ?" Jairam was
greatly pleased and began to say, "Wife ! you indeed have great
faith in him ; " he then began to ask Nanak, saying, *' Say brother
Nanak ! what are the circumstances of the occurrence ? we were
greatly alarmed j do you tell us your own story." Then Nanak
said, " 0 brother-in-law ! let it be ! let the past be past." Then,
again, Jairam said, " Brother Nanak ! if any one shall ask me
about this, what shall I say ? there is no reliance to be placed on
what one hears from people, but what I shall hear from you,
that (I know) will be a correct account." Then Guru Nanak
said, " Brother-in-law I Daulat Khan began to say his prayers and
the Kaji also to say his ; but I remained standing on one side.
When the Nawab had finished his prayers, then he began to say
to me, ' 0 Nanak ! why (this) ! I thought you came to say your
prayers ; then why did you not say your prayers ?' I replied.

' The forehead, he knocked on the ground ; the heart he raised
to heaven ;

(But the soul of) Daulat Khan, Pai/ian, (had gone) to Kanda-
har to buy horses.'

The Nawab said, ' I do not understand at all (what you mean,
when) you say, I had gone to Kandahar to buy horses ; and with
whom should you say your prayers.' Then the Kaji said, ' See
O Khan ! what lies this Hindu tells.' Then the Khin said, ' Kaji,
the Hindu speaks truth ; at that time when I bent my head, my
heart had gone to Kandahar after horses.' Then again the Kaji
said, ' Sir, you had, perhaps, gone after the horses, but I had not
gone anywhere : could he not have prayed with me ? ' Then I said
to the Kaji. ' Kaji, thou wast in the Masjit ; in (thy) courtyard
a pit was dug ; while bowing down on the ground, (thy) spirit

^^ Lit. " From one became fonr."

176 HISTORY OF THE SIKHS.

was with (thy) colt.' Then the Nawdb said : 'Nanak, what is this
you have said ? ' I said ' 0 Khan ! the Kaji's liors'o had brought
forth a colt, and in liis courtyard is a pit ; when the Kaji was
making his bow, his spirit was dwelling on the colt, (thinking that)
perhaps the colt niiijlit fall into the pit and be killed ; this is
what I said, 0 Klian ! ' Then Daulat Khan laughing began to
say, ' Why Kaji ! what is Nanak saying ? Speak truly ! ' The
Kaji replied, * O Khan, it is indeed so.' The Nawab said ' Xvaji !
Nanak is a perfect devotee, now we can say nothing to him.' Then the
Nawab said, ' Nanak, we do not wisli to keep your money, but as
your father-in-law has complained, and requested that we should
not give it to beggars, say now, to whom shall we give the money?'
Then I said to the Nawab, ' I have already told you (my wishes) ;
the rest you can decide.' Then the Nawab said, ' Listen, Nanak!
I will give half the money to j'our family, and half I will give into
your own hands to give to beggars.' Then I said, ' I know nothing
about it, but you know best.' I have now come, after having
Eaid these words. Now, brother-in-law, your heart may either
take it well or bad." Then J.dram said, "0 brother! whatever
you may have done, was good." Then again Nanaki said, "Sir !
do you not yet believe ? get up and eat your food." Then
Jairam said, " 0 wife ! you are Nanak's sister, and therefore,
you are somewhat partial to him. I was suspicious without
cause ; Praised be God ! Praised be Guru Nanak, and praised be
you also, who are his sister, and praised a little be I also, that
I am married to you." Then Jairam, ISanak, and I (Balii) ate
some food. We were seated eating, when Mula arrived, and
Chandorani, who was the mother-in-law of Nanak, also came with
him. Before (this), I\lula and Sama Panc^at, had been quarrel-
ling about Nanak, but when Chandorani, the mother-in-law of
Nanak, came and saw Nanak, she flashed as the lightning flashes,
and began to say, "Listen, 0 Nanak ! did you marry for this
reason that you should have a family and leave them ? " Ou
this, Nanak recited a verse in the Maru Rag. —

" When the father and mother join together, the body ia
formed ;

But God decrees what is to happen to that (body) ;

He decrees its wealth, its glory, and greatness ;

But it (the body), beincj taken up with the iove of the world,
destroys that form ;

O foolish heart ! why are you so filled with pride ?

(Know) that you will have to depart, when it is your Lord's
Will.

CHAP. VIII.— DISCOUESE WITH NaWAB DAULAT KHaN. 177

Pause.

Eschew tlie world's joys, and theu you will easily obtain

true joys ;
We must all leave this house, for none can stay here.
(It would be right.) to spend part, and to save pai'fc,
If (we knew tliat) we should return again to the world.
Whilst in tlie world, we adorn our bodies, and wear silk,
And issue many commands ;
We have handsome beds and sleep peacefully;
But why do we weep, when about to die ?
This house (of the world) is a whirlpool, 0 Brother !
Our sins are as stones, which cannot swim therein ;
But make a boat of the fear (of God), and seat your ?oul

thereon.
Nanak says ' (God) reveals (this matter) to a few only.' "

Then Chandorani went on chatting. Mula did not again
give up his daughter. Lakhmi Das was at that time a baby in
I'mSj and Sir! Chand was about four years and three-quarters
■ id.

178

HISTORY OF THE SIKHS.

CHAPTER IX.

The discourse with Red Bulhdr.

Then Gum Nanak and we two (Mardanci and Btila), setting
ont from Emuabad, arriveil in seven days at Talwanc/i. Then
the Rai was informed that Bala and Mardfina had broug-ht Guru
Nanak ; Kalu and Ijahi and the Amman Bibi were all three seat-
ed together. They heard that their son Nanak had come, hut
(did not know) where he was. (They said) " He Avill be at the well
of Chandrabhan, Saudhu." Chandrablian was the name of the
father of Bala ; the three went there together, 'ibey went to see,
but when they looked, they were surprised at^°^ the appearance of
Guru Nanak ; it Avas as follows : he had a cloth, about a yard or
two long, over his head and shoulders, and a sheet over liim, and
he also had another cloth round his waist. Kalu, on seeinsT this
his appearance, was greatly enraged. Now Lalu, Vedi, was clever-
er than Kalu, although he Avas his junior in years. Then Lalu
said, " Brother Kalu ! we are the sons of Sio Ham, Vedl, and we
are the otfspring of one and the same Banarsi (mother) ;
therefore your shame and mine are one ; do you therefore
take him to the Hai." Then Kalu became silent. On this, Lalu
said, " O boy Nanak ! I am your inicle, and there is very little
difference in years between your (father) and me ; if you will not
mind my brother Kalu, at least mind your (mother), Amman Bibi,
and me : thei'e is no difference between a father and uncle ; do
you go home." Then Gurii Nanak said, " To-day I have chosen
one abode (that of God) ; and have left the many houses (of the
world);'' on this his mother fell at his feet. Then Lalu said, " O
son Nanak ! you are a holy man, and mercy becomes the holy ;
well, this is 3'our motlier, and I am yonr uncle, and my brother,
Kalu, is your father ; see, my brother is my companion (in asking
you) ; you cannot therefore now make any excuse ; moreover as
he is older than I, he is as my father." Then Gurti Nanak gave
utterance to these verses in the Eam Kali Bag. —

" Call patient endurance my mother, and contentment m}-
father ;

Call truth my uncle, for with these my heart has conquered
its passions.

»^' Lit, " What was."

CHAP. IX. -DISCOURSE WITH RaI BULHXR. 179

Listen, Lalii, to these good qualities ; but, as all people are
bound in chains,

How can they tell what are good qualities ?

Aifection for God is my brother, and love of the true God
is my son ;

Patience lias become my daughter, and in such I am
absorbed.

Forbearance is my companion, and prudence is my disciple ;

Call these my family, who always remain with me.

The one Snpremo Being is my Lord, and He it is, who
created me.

If Nanak left Him, and became attached to some one else,
he would bo put to pain."

Then again Lali'i said, " Brother Kalu ! lie will not. mind
me ; do you try and take him once to t\w liai, aiid then you also
will have no further doubts." Kalu said, '• Well, son Nanak
do you come to the Rai." Then Guru Nanak said, " Very well
Sir, come.along." At tliat time, the Kai was seated on a bedstead ;
although his body had become old, still as soon as the Rai saw
Nanak, he commenced to rise ; but Nanak immediately went and
lield him down to the bed, and placed his hands on the feet, of
the Rai ; then the Rai said, "Alas, O holy devotee ! you have
committed a great tyranny. I had called thee to do worship at thv
feet ; thou hast made me a great sinner." Then Guru Nana,k
said, " O Rfii ! you are my elder; I am your servant." Then
again the Rai said, " 0 holy devotee; do you forgive mr^, and
ask God to forgive me." Then Guru Nanak said, " Uai ! you were
at once forgiven." Then the Rai said, " O holy devotee! do you
show some of your kindness to me." Then Giuu Nanak said
" Where I 'go), there yon (will go) also."'^- Then ihe Kai said, "O
holy devotee ! my desire will then be fulfilled, when yon shall have
placed your feet on my head." When the Hai had much implor-
ed (him), then Guru Nanak came and sat on the bed, ami the
Rai placed his head at his feet, and was satisfied Then again
the Rai said, "Go, Umaida, and call Sudha Brahman" Then
Umaidd called Sudha Brahman. Sudha Brahman came, and
blessing him, said, '' Rai ! may you remain hapjiv." Then the
Rai said, " Sudha! bring some cooking vessels Irom yonr house
and n\ake a feast, and feed the holy dnvotee liefore me." Then
the Rai asked, " 0 holy devotee ! what food will you eat ? " Tiien
Guru Nanak said, " Uai, wliat God s-^ndsjthat 1 eat " (The Rai said)

''•'- I.e. We are as on«.

M 1

180 HISTORY OP TUE SIKHS.

" No I lioly saiut ! I asked for some other I'eason ; and if you ^Yill
command, then I will bave a goat killed." Then Guru Nauak said,
" This is not the place for commanding; whatever yau shall send,
that will Lo well." Then the Hai said^ " (.'omo Umaida, kill a goat
and prepare it; be quick!" Then Siulha Brahman hrouglit
the vessels, and said, " I have brought the vessels." Then the
Tliii said, " Very well, Sudhd, do you first make something sweet,
and then we will have something salted." Then Gnrii Nanak
uttered these verses in the Maru Rag : —

" The sweets are His secrets, the salted things, tlio hope of
gaining Him, and the sour food, the perfect contemplation of
Him^

And he, wlio eats such food, that man is holy.

Pause.

O Rai ! food of this kind is necessary, and let everything
else go ;

Give me the fruits of enjoying true gladness, from eating
which. I may be satisfied.

The tree of tlie True Guru, root and brauclies, lias brought
forth fruit, do you collect that food, and eat it ;

Tlie Name of God is as nectar, and the tongue is as sweet
honey, and he will drink of it, to whom God gives it ;

The siglit of the everlasting Form is the most perfect
(form), and he who obtains that, God remains in his heart.

Nauak says, 'He who enjoys the taste of the Incorporeal
One, will taste much joy ;

All otber tastes will appear insipid to him, who is taken up
with the True Name.' "

Then again the Rai asked, " Well Kalu, how is it ? " Then
Lalu said to Kalu, '' Brother, it is not your business to speak."
Then (his mother) Amman Bibi, pulling her sheet over her face,
seized the Hai's feet, and said, '' Rai, I have no other place of
complaint but to you; 0 Rai ! if you think it best, keep Nanak
with you." Then tlie Rai said, " O holy devotee ! your mother
is very sorrowful ; I cannot however say anything to you." Then
Guru Nanak said, " Rai, whatever you have got to say, that say
fearlessly.'^ Then the Rai said, ""Do you remain here, and pursue
agriculture ; I will give you some servants (to help you) and you
shall have no land-tax to pay." Then Guru Nanak spoke this
verse in the Sovath Rag;

" The mind is tbe ploughman, one's deeds are the liusbandry ;
shame is the water, and the body is the field ;

CUAP. IX.— DISCOURSE WITH RaI BULIIAR. 131

The taking of God's Name is the seed, contentment is the
drag' for levelling, humility is the -vvatchman ;

My faith is like the soil, necessary to make the seed groW;
and those people,' ^^ Avho act thus, are very fortunate ;

0 foolish man ! be not fascmated with the love of this ■world ;

This love for the world has fascinated the world; a few only
understand its (falseness).'^

Then Lalu said, '' Perhaps he wishes to keep a shop; if so, let
him set up a shop. " Then again, Guru Nanak recited this
stanza—

" Make your passing life your shop, and make the True Name
your merchandise ;

Make the reciting and the thinking of the Name of God
your row of pots/^' and put it in them ;

Traffic with the holy, take profit (from their advice), and be
easv at heart."

Then again Lalu said to the Rai, " 0 Eai ! iC his mind is set
on travelling, then let him traffic in horses." Then again Guru
Nanak recited a third stan'za —

" Listen to the Sastras and make them your merchandise,
and take about for sale the horses of Truth ;

Make good words your cash, and do not put this off till
to-morrow ;

Go to God's country (with your horses), for there you Avill
get an abode of joy."

Then again Kalii said, " Take service with some one." Then
afrain Guru Nanak recited the last stanza —

" Placing my mind on God is my service; regarding His

Name, my good works ;

Eschew evil deeds quickly, and then you will be praised ,
0 Nanak ! do you ever remember God's Name, and your joy

will be increased four-fold."

Then again the Piai said, " 0 holy devotee ! do you command
something, which wo may agree to." Then Guru Nanak recited
a verse in the Sarang Hag ;

"I will command something, whicdi may God grant!

^^^ Lit. " honses, families."

i'-* I.e. The vessels, iu which merchandise is displayed, and which are
arranged in rows.

18-2 HISTORY OF TUE SIKHS.

Lot ine joiu my liands (in supplication) to Him, over Wliom
none has any power ;

0 Ktii ! He is such a ]\Iasiei', that the obtainiug the like of
Him is not to be had ;

We should ilo those things, which are pleasing to Him ;

Wisdom and command avail nothing (before Him); let him,
who wishes to })rove this, try it.

Saikhs, Mashaiks, the holy, the saints, of all the fate is
written (by God) ;

Ten incarnations have taken place, and they have ruled (in
this world) ;

In the end, they all were laid in the dust, but obtained no-
thing,

Though they were very mighty men, warriors, and brave.

Ndnak says, ' Do yon behold them all, how they have
become mixed with the dust ? ' "

Then again the Rai said, "0 holy Saint ! do you become a
distributer of food ; I will mnke over to you (the land round)
three wells (for the expenses thereof) ; you shall have no taxes
to pay, and you shall remain seated, feeding hoi}' beggars.'*'
Then Guru Nauak recited this verse in the Asa Eag —

''There is but one kitchen, that of God, and there is none
other ;

No other kitchen will last, or remain for ever in the world.

Pause.

0 Rai Bulbar ! listen to my request, I have a petition to
make ;

There is one True Creator, who has formed all created things ;
Heis thePitiful and Bountiful, and He gives order to all things;
He is wealthy enough to give to all, and He takes care of all ;
He has given us life, soul, body, wealth, pleasures and joys :
Of one's self, one can get nothing, all is decreed by God ;

The head of all is The One (God), and the holy and saints are
but helpless creatures ;

Nanak says ' (From Him), all beg, and God is He who gives
to all.' "

Then the Rai said, " 0 holy devotee ! do whatever you wish."
When some days had passed, then Guru Nanak said, '^ 0 Bhai Bala
and Mardana ! let us go from here." Then we said, "0 Guru,

CHAP. IX.-DISCOURSE WITH RaI BULHaR. 183

your pleasure is law to us. " In the year 1553, on the ninth of the
dark halt' of the month Poh on a Thursday, Guru Ncinak prepar-
ed to depart fi'oni Talwanrfl. Then the l^ai received information,
that jSanak, the devotee, was again about to depart, and Kalu and
Lcilu went weeping to the Rai. Then the Eai sent Umaida to go
and give his respects to Nauak, the devotee, and to say, " Sir, give
me a sight of yourself. " As Umaida was the servant of the Rai,
he went and said to Niinak, " 0 holy devotee ! The Rai begs and
earnefitly beseeches you to give a sight of yourself to him, "
Then, on hearinii the words of" Umaida, Guru Nanak rose and got
up, and came and blessed the B.a\. Then the Rai said, "0 holy
devotee I forgive my presumption. " Then Guru Nanak said, '' O
Rai ! you arc forgiven in God's Threshold." Then the Rai said,
" 0 holy devotee ! do you do nothing, but remain seated here. "
Guru Nanak said, "0 Rai ! it is not in my power to stop here;
wherever the Creator places me, there 1 must stop. " Then the Rai
began to make much entreaty, but Guru Nanak departed from
there; as the Rai saw he was not going to stop, he again said, " 0
holy devotee ! do you command me something. " Now Guru
N^nak saidj " 0 Rai ! I have only one, who will listen to my com-
mand ; do you now give me your leave to go. " Then the Rai
said, " To please you is incumbent on me. " Now Guru Nanak,
when only the last watch of the night remained, and it was towards
dawn, went forth to bathe ; as he began to look around, he
found^^^ no well at Avork ; then this speech issued from the
mouth of the Guru ; '' Alas ! there is no tank here either (for me
to bathe in )." When the Rai heard of this speech, and the men-
tion of the tank issued from the mouth of the holy devotee, (he,
the Rai said) '^1 am made happy, I will make a tank here, and
call it after the name of the holy devotee. " Then Gurti Nanak
and I, (Bala,) and Mardaua, the musician, also, we three Bhais
again went to the house of Lalii ; then Bhai Lalu was greatly
pleased and said, '' Sons ! I am greatly pleased, in that you
have shown yourselves to me. "

^^^ Lit.—" Behold ! Avhat should he see. "

18i HISTORY OP THE SIKHS.

CHAPTER X.

The Discourse regarding [the idol) Sdlig Rilrn.

Then the Sri Guru, after having wandered about, came to
Hamtirth ; many people had come there for the bathing fair of
the 1.4th of Chet. Tlien the Sri Guru saw that a Brahman, hav-
ing bathed, was standing before an image of Salig R^m, and had
made a mark of honour on its forehead, and was doing obeisance
to it; he had on a dhofi, and his hair was tied in a knot on his
bead ; and he had on his body the twelve marks^'**^, and was
worshipping it (the idol,) and was making much ado before the
people in his worship. When he began to turn his rosary, and,
shutting his eyes, to reflect on the god, then the Sri Gurii said,
" 0 holy saint and deity ! thus shutting your eyes, of Avhom are you
thinking ? " He said, " Sir, I am doing service to Salig Ram."
He (Nanak) again said '' 0 saint, this image is placed right before
you, but v/hen you shut your eyes and reflect, of whom are you
thinking ?" The Brahman said, " 0 holy devotee ! in my medit-
ation, all three worlds'^'' are seen by me." He (Nanak) asked,,
" Is everything, that is taking place in the three worlds, seen by
you?" Then the Brahman said, " Yes, Sir ! I see evei'ything."
When the Brahman uttered this, the Sri Guru said quietly to a
Sikh, '' Go and lift all the images of Salig Ram from before him."
Then the Sikh quietly lifted all the images of Salig Ram from
before him. When the Brahman opened his eyes, then he be-
held that his god was not before him, and he began to weep.
Then Nanak asked, " What is it, 0 holy saint and
deity ? What is this that has happened ? Why are you
weeping?" He said, " Sir ! some one has taken my god
from before me." (Nanak said) "Listen, saint! when you were
meditating, you saw all three worlds; look and see where it is.'^
Then the Brahman told him his real true (state), and said, " Sir I
I, for the sake of my stomach, tell lies, and, using deception,
thereby get a few morsels to eat ; 0 holy devotee ! by means of
this image, I get my subsistence ; therefoi'e, for the sake of Sri
Gobind, make whoever has taken it i-estore it to me." When the
Brahman became very humble, and began to beseech imploringlvj

'^^ I.e. On tbe forehead, tips of botli ears, on the temple above both ears,
throat, on the arms below the elbow, on the wrists, en the breast, and on the
back, below the nape of the ueck.

''■'' I.e. The world, the world above, and the world below.

CHAP. X.— DISCOURSE REGAEDING THE IDOL SALIG RAM. 185

then the Sri Gui'u took compassion on him, and said to that
Brtihman. " 0 holy deity uud saint ! do you leave off telling lies,
and give up this habit of telling lies for the sake of getting a
livelihood ; God will somehow give you food, therefore do not
tell lies ; but meditate on the name of Ram with a pure heart."
Then the Brahman said ;" If you will have compassion on me,
then I Avill not tell lies ; but Sir, I cannot get my food without
telling lies." Then the Sri Guru Nanak said, " O saint ! why
do you tell lies ? You say that when you shut your eyes and
meditate, the three worlds appear manifest to you ; but have you
any information at all of the wealth and goods, which are buried
behind your back, just where you are seated ? '^ Then the Brah-
man said, " Sir, how can I know it ? " Then the Sri Guru said,
*•' 0 saint ! do you get up and dig the earth. ^' Then the Brah-
man dug the earth, and beheld and found much wealth. Then
the Brahman, on seeing the wealth, was rnucli astonished, and
came and fell in obeisance at the feet of the Sri Guru. Then
the Sri Guru, laughing at him, spoke and gave utterance to this
verse in the Dhanasri Bag ;

" It (the idol) has no power over death, or any power over time,
nor has it any true power ;

The place (of faith) is destroyed by it, and the world is ruined
by it, and people are by it made miserable.

In this Kali age, the name of Ram is the only good thing.

But you, who shut your eyes and hold your nose, do it to
deceive the world."

The meaning of this is, that Baba Nanak said, "0 saint!
this image of stone, which you worship, has no power over
death, or to keep you from dying ; nor, if you do not wor-
ship it, to kill you. Is there any profit in Avorshipping it ? but, O
saint, this, that you shut your eyes and hold your nose for the
sake of deceiving the world, is a snare and delusion, and will,
one day, seize your own throat j^'-*^ true salvation and pardon is that
which is obtained from remembering the name of R.'tm ; and in
this, the Kali age, the name of Ram is the one good thing, there-
fore remember him. Listen, saint! whatever holy man shall
meditate on the name of Ram with })uro heart, he will obtain
salvation ; unless we remember the Name of God, all other service
and worship, visiting the holy places on the Ganges, and pilfrrim-
ages, they are worthless acts, for they are only made to the temples
themselves, and are all as wind In the Kali age, whoever wishes
for salvation must meditate on the True Guru with perfect heart,
and he will then be saved. Listen, 0 holy saint and deity ! that

^'^ I.e., Will bring its OWQ punishment on you.

186 HISTORY OF THE SIKHS.

wliicli you -worsliip is all falsehood and deceit ; leave it off."
Theii tbo Brahinan again petitioned, " 0 great king ! This wealth,
which you pointed out to me behind my back, did you put it
there, or did you get any one else to put it there ? How did you
know about it ? Tell me exactly about it." Then the Sri Guru
said, *' Listen, saint.

Verse.

' You seize your nose with your hand, and see the three
worlds !

But you canjiot see anything that is behind you ; this is
a wonderful thing.' "

The meaning is, that the lord (Nanak) said, " 0 saint ! you
said that when you shut your eyes and medit;ited, you saw the
three worlds, but you had no information of this wealth, which
was behind your back ? Why did you tell such lies ?" Then
the Brahman said, " Sir ! if I had been truthful, then I would
have seen it ; but I am false, and my deeds are also false ; there-
fore bow could I see it ?" Then the Sri Guru said, " 0 saint! every-
thing is seen by true hearts, but nothing is seen by the false ;
listen, O holy saint and deity! all the wealth, there is in tbe
world, is all buried in the earth ; no one has consumed it, nor has
any one used it up to clothe himself ; the wealth of the four ages is
all collected and buried in it. We eat food, we diink water and
we wear clothes; no one eats gold, nor does any one eat silver, nor
does any one eat copper ; this custom is prevalent in the world, and
is its regular usage ; listen, 0 holy saint and deity ! All who are
the servants of God, they shoAV kindness to others, and care not
for wealth ; and their sight is like that of God, (they can see
everything) they do not see like men ; true saints can see every-
thing ; listen saint ! why do you tell a lie, and say, that when you
shut your eyes, you see the three worlds, yet cannot see the
wealth, which is placed behind you ? those wlio are the true
saints of God, they can see every thing.

CLIAI'. XL— ABOUT THE AllTI SOHILA. 1^7

CHAPTER XI.

Conversation about the Arti Sohild.^^'^

Now one day, the Sri Guru saw that the worhl had no in-
formation as to wluit things were l>eing done in it, or tliat, at the
Tlircsl'.old of the Great God, there is consideration paid to the
acts one does, and that a register is kept of good and evil deeds
in God's Threshohi, and that for sin, punishment is allotted, and
reward to virtne. (Then he said), '^ Bhai Bala I the world is en-
tirely engaged in sin." Then vSri Baba Nanak said, ''0 great
God ! according as TLon hast given me understanding, so I
speak ; beyond that is in Thy power." Then the Sri Guru,
Baba Nanak, did obeisance, and, having done his obeisance,
stood hefoi'e the Crf-ator, and began to recite this Arti song in
the Dhanasri Kag.^o"

" Tlie earth and sky are Thy plate ; the sun and moon are
Thy lamps ; the circle of the stars are as Thy pearls.

Sandal is 'JMiine incense;- the wind is Thy chauri;-°i and all
the forests are Thv flowers, 0 God '

0 feai'-removing God ! AVhat sort of hvmn shall I sine?

Thy hymn (what is it like T)

The unending sounds of Heaven are Thy musical instru-
ments ;

Thousand are Thine eyes, but yet Thou hast no eye ;

Thousand are thy forms, but yet Thou hast none ;

'"" Art! is a cere'Jiony performed in adoration of the gods, by moving burn-
ing lamps circularly r(jund the head of the image, or, before it, accompanied
with boisterous music and ringing of bells.

Sohilii is singing practised by exorcists in praise of the person exorcised.

^" The circumstances, under which this hymn was uttered, must be borne
in mind, to a due understanding thereof. A priest had begun to perform Arti
to his god, but, as Niinak had none of the requisites necessary at such a cere-
mony, he therefore gave utterance to these verses.

-"' Or brush made of hair, or the tail feathers of the peafowl generally, to
drive off flies with. It is considered a badge of honour. The plate, lamps,
pearls, placed as offerings, &c., are all necessary recinisites of the ceremony.
These are all placed around at the time of performance.

188 UISTOEY OF TUB SIKHS.

Thousand arc Thy fmc feet, but yet not one of Thy feet
is devoid of fragrauco.

Thousand, indeed, are Thy fragrances, and I am ahsorbed
in Thy wonderful works ;

The splendour, that is in every thing, that splendour is
Thine ! and from its beams, light is diffused to all.

By means of a Gurii, Thy knowledge is obtained ; that
is a proper hymn, which is pleasing to Thee.

My mind desires the dust of Thy lotus-like feet, 0 Hari !
and night and day, my heart thirsts for it, (Thy
Namej ;

Give the water of compassion to Nanak, who is Thy
Sarang,~°" and grant that he may obtain a longing for
Thy Name.'^-os

The meaning is ; '^ The sky and the earth, these two orbs, are
Thy plate, 0 Lord ! and the stars ai'c the pearls in Thy plate ;
and the sun and the moon are Thy light ; the scents of the earth
are Thine incense, 0 Lord ! and the wind is Thy chauri, and all
the forests of the earth are Thy flowers; all living creatures in
the world, that have mouths and eyes, the light, which is in
those eyes, is Thy light, and, from Thy light only, do they
obtain light ; and in all the innumerable forms (in the world)

202 This small bird, also called the paiDpiha, is said to have a hole in its head,
through which it driuks aud satisfies its thirst. It is couimouly believed to cry-
very loudly for the rains to commence, as it remains thirsty for ten mouths in
the year, and only obtains -water, to alleviate its thirst, during the rains.

203 rpjjg follo-nang translation of these lines is given by Dr. Trumpp in his
Adi Granth, page 19, but I think he has, in his translation, missed some of tlie
principal points. It remains -with the reader to decide which is best.

" The dish is made of the sky, the sun and moon are made the lamps, the
orbs of stars are, so to say, the pearls.

The -R-ind is incense-grinding, the wind swings the fly-brush, the whole
blooming wood is the flame (of the lamps).

Pause.

What an illumination is made ! In the region of existence (worhl) there is no

(such) illumination (made) to thee. The kettle-drum sounds an unbeaten

sound.
Thousands are thy eyes, and yet thou hast no eye ; thousands are thy

forms and (yet) thoa hast not one !
Thousands are thy pure feet, and (yet) not one -foot is without odour;

thousands are thy odours, thus walkest thou, O enchanting one !
In all (creatures) is light, he is the light. From his light, light is made

in all.
By the testimony of the Guru the light becomes manifest ; what is pleasing

to him, that becomes an Arti (iUumination).
My mind is longing after the ]iectar of the lutus of the foot of Hari, daily

I am thii-sting after it.
Give water of mercy to the deer Nanak, by which dwelling may be made

in Thy name."

CHAP. XI.— ABOUT THE ARTI SOHILA. 189

Th)'' form alone is present. Thousand are Thy pure feet, and
all the heavenly musicians and deities meditate only on Thy
honour ; and all the uncountable hosts of heavenly musicians,
gods, men, saints, are all fascinated Avith Thy doings ; none can
find the end of one single act of Thine, nor can any one praise
Thee ; then how, Lord can I sing Thee a hymn ? 0 Most Mighty
Lord ! the light, which is in all mankind, it is the (reflection of
the) Face of Thee, the Great God ; and the light of Thee, the
great God, is diffused in every heart ; by Thy light, everything
obtains light ; the lotus-like feet of Han, they are the lotus
flower, and the dust off them is my heart ; the dust of Thy feet,
which is called ' Makrand,' for it my heart greatly longs, lu
the same way as the bumble-bee greatly longs for the lotus
flower, so does my heart eagerly desire the lotus-like feet of the
great Lord ; and day and night, this is my desire ; but what is
that (desire) like ? In the same way, as the rainbird cries day and
night for the clouds and rain, so my heart also, thirsting after
the name of the Great Lord, cries out for Thee. 0 holy and
Great Lord ! do Thou have compassion on me, and give me to
drink the water of Thy name."

1 90 IIISTOKT OF THE SIKHS.

CHAPTER XII.

The discourse in Sancfld icith Rajd Siv Ndth.

Oni-u Nanak wont to the Lind of Sangla Dip to the city of Raja
Sfv Natb, the king of that place ; 81 v Natli liad such power, that
whoever asked for a son, to him he gave a son ; and if any one
asked for rain, then he gave rain ; he was a worker of miracles,
Imt when Guru N^iuak wont and seated himself there, then lie
lost his power of working miracles, and if any one asked any
thincr, they did not get it. Then the king was astonished, and
said to his minister, '' 0 Paras Ram ! what is this that has liap-
pened? Has any one in my city committed some sin?" Then
Paras Ram replied, " 0 King ! no one has committed a sin, but a
certain wandering devotee has arrived in your city, and he has
two disciples with him, and this is what has taken place (in con-
sequence)." The king said, "0 Paras Ram, enquire about them."
Then Paras Ram, having prepared some good food, took it and
went and placed it before Guru Nanak. Then Guru Nanak said,
" What is it, Bhai ?" Then the minister, Paras Ram, replied,
"0 holy saint ! this is some food, which the king Siv Nath has
sent you." Then Guru Nanak uttered this verse in the Maru Rag ;

''The delicacies and dainties of this food are many, but its
sweet taste is bitter poison.

Regard him only as good, on whom God shows His com-
passion."

Paras Ram took back the food, and went and said to the
king, " 0 king ! he will not eat the food." Then the king
said, " 0 Paras Ram, what thing is he a trafficker in ? ""°^ Then
Paras Ram said, '■ Sir ! I cannot tell, but if you siiall order, then
] will get some fairies, and take them to him." Then the king
said, '' 0 Paras Ram ! what you have said is just the thing."
Then Paras Ram got some fairies, and brought them, and came
and made them stand before him, (and asked) " What do you
want?" (Nnnak replied) "Paras Ram, listen to my words."
Then again Guru Kanak recited this stanza ;

" These are leaves^°^ filled with poi-^on, but they have been
placed in, and smeared with, sugar."

20^ I.e., What does he want ?

""^ Nanak compares the beautiful women to leaves, and says that although
they have been made to look sweet and ai'e well clothed and of lovelj' form,
their hearts were evil, as tlieir purpose was to win a man's heart from the love of
God, and thus to destroy his life.

CHAP. XII.— DISCOURSE WITH RaJA SIV NATH. 191

They have extremely lovely forms, but they I'nin a man.''-^"

Then again Paras Ram went to the king and said, " He will
not take the fairies also." The king said, " Paras Earn, it is the
cold season, take some fine clothes to him." Then Paras Kam
took some fine clothes, and came and placed them before Guru
Niinak. Then Guru Nanak recited a third stanza ;

" Bodily clothes are falsehood ; from seeing them, bo not
deceived,

For gold, silver, wealth and riches are the root of hell."

Then Paras 11am, the minister said, " Tell me your desire."

Then Guru Nanak recited a fourth stanza ;

" Carry on your rule, but (know) that your power of work-
ing miracles is a falsehood ;

Obey the commands of God, and then patience will spring up
in your heart."

Then Paras Ram went to thi^ king and said, "" O king ! he
speaks of something quite different; he ridicules your power of
working miracles."

The king was intelligent^"''', and went himself to Guru
Nanak and, joining his hands, stood before Guru Nanak. Then
Guru Nanak recited the last stfinza ;

" Listen, 0 Raja Siv Nath I if your understanding and senses
are right ;

Nanak says, ' Remove the veil (of ignorance) from } our heart,
and then you will become the servant of servants ! ' "-"^^

Raja Siv Nath seized tlie feet of Guru Nanak, and began to
say, " Sir ! do yon bestow salvation on me." Then Guru Nanak
wasgreat:ly pleased with the king. On hearing this circumstance.
Guru Angad became overjoyed with ecstasy ; and Guru Angad
remained in that same state for twenty-seven watches, and such
ecstasy came over him, that no one can properly describe that
state. After that, when Guru Angad opened his eyes and came
to himself, then he said, " Speak on, Bhai Bala." Then Bala
began to repeat more (as follows) for Angad to write. — Then Raja
Siv Nath took Guru Nanak to his palace, and began to ask, " Sir !
what is your name ? are you a devotee ? " Then Guru Nanak
recited this verse in the Maru Rcig;

" He is a Jogi, who is altogether joined to the spotless Name
of God for then no speck (of evil) will cling to him.

-"8 Lit. " The birth of a man.

■-"" This is brought in, to s^how whnt the verse, recited by Nanak, refers to.

^^ I.e. a devotee of God or a humble servant, who doeB service to all.

192 mSTORY OF THE SIKHS,

The Lord is his friend, and always remains with bim ; be
will escape from (all I'uturo), hirtbs and deatbs ;

O God ! wbiitis Tby namo? and wbat Tby caste?

AVbon tbo mind calls (God) inside its palace^ it asks clear
(juestions (from llirn).'"-''^

Pause.

Then ao;ain tbo kino- asked, " Sir ! are you a Brabman ?"
Guru Niinak replied witli anotber stanza j

" Ho is a Brabman, avIio meditates on tbo Supreme Being, and
ofFerSj (in place of flowers) praise to God ;

He bas only one Name, He is tbo only one God, and in tbe
tbree worlds He is tbe one Ligbt."

Tbon again tbe Raja asked, " Sir ! are you a Kbattri ?"
Guru Ncinak replied witb a tbird stanza;

" Tbis lieart is tbe scale, tbe tongue is tbe scale beam; with
them, unceasingly, weigh (utter) His name ;

Tbe shops are all one, and over them there is one shop-
keeper, and tbe traders are all of one kind ;

The true Guru saves one from both heads,^^° and he will
understand this, who bas the one hope (of God above) ;
and in his heart, there will be no doubt ;

He, who deposits His songs (in his heart), will dispel all fears,
and day and night always serve Him."

Again the Raja asked, " Sir! are you a Gaurakb ?"~^^ Then
the Guru Nanak responded witb the stanza of completion ;

" Above are the heavens, and above tbe heavens is Gaurakh,
and His unreachable form dwells there ;

From tbe words of the Guru, strangers and relatives^^^
appear all as one ; but Nanak is an Udasi (devotee)."

Then King Siv Nath became a disciple of Guru Nanak, and
began to meditate on the Incorporeal One, and caused tbe people
of bis city also to meditate on Him. In that place. Guru Nanak
composed tbe Paran Sangli and in it, he wrote one hundred and
thirteen chapters. Gurri Nanak remained with king Siv Nath for
two years and five months. When be was about to depart, then
the king said, " 0 Guru, do you remain here." Then Guru Nanak
replied, " Bhai Siv Nath ! it is imperative for me to depart." The
Raja did obeisance to bim, and Guru Nanak said, " May God
take care of you." (Before departing), be (Nanak) seated the
king on tbe throne.

2f9 This is in reference to the king having called Nanak inside his palace,
and asking him his name, &c.

"'" I.e. Being born and dying.

*'' I.e. A god, from gan (earth) and rakli (preserver).

212 Lit. " Those of the house."

CHAP. X[II.- DISCOURSE WITH MLvX MITTHA. 193

CHAPTER XIII.

The discourse loith J\luhi Mltthd.

Then proceeding' on, lie arrived at tlie village of Mian Mittl)a
and alighted in his garden ; Mian Mittlia was the disciple of
Sahi Abdul Ralim:iii. First of all, a meeting took place between
the Sri Gnrti and Abdul Rahman. Sahi Abdul Rahmfin came
and sat in the garden ; Mardjina wns already seated there,
and thev en^'aj^^ed in much conversation with each other. Tlien,
Sahi x\.bdul Ralini.'in said, " 0 Nanak ! to-daj you have made
me very happy, and you have shown great kindness to me, Sir I
you have given me a sight of yourself, and, from the sight of
you, 1 liave been much lielped." Then, after this, Sahi Abdul
Rahman returned to his house, and, as lie was going along,
met Mian Miitha, who was his disciple ; he began to say " 0 Sahi,
yon, to-day, seem highly pleased." Then Sahi Abdnl Rahman
said : "I have to-day met with one of God's beloved, ones, and,
from seeing him, 1 have been very much pileased." Then Mian
Mittha, said, '' What is his name ? Is ho a Hindu or a
Musalman ? '" Sahi Abilul Rahman replied, ''He is a Hindu, and
his name is Kanak, do you also go and get a sight of him ;
then you, also, will obtain profit (therefrom). '^ VV^hen Mian
IMittha came to visit him, at that time Mardana was singing
a verse in the Siri Rag ; and this is what was being uttered by
the mouth of Mardana ;

'' If I should become a bird, and should fly and go to a
hundred heavens,

And, in flying, should let myself bo seen b^* none, and
should neither eat nor drink anything,

Still I could not find out Thy worth ;

How far then shall 1 extol Thy name."

On hearing tliis, Mian IMittha suffered loss in his stock (of
faith) ; he had gone for profit, but he suffered loss therein.

Then the saint asked, "Mian did you see him?" He
replied, " 0 reverend saint, peace be on thee ! how could I visit
liim ? There they talk nothing but what is profane." Then
the chief said, " Speak and let me hear what profane thing
they were saying there " Then the Mian said, " They were
there uttering this verse ; —

194 HISTOUY OF THE SIKHS.

' If I should become a bird and should fly and go to a
hundred heavens,

And, in fl3'ing, should be seen by none, and should neither
eat nor drink anything,

Still, I could not find out Thy worth,

How far then shall I extol Thy name ?'

Now listen 0 saint ! in our reckoning, there are in all
fourteen heavens ; was it not great profanity, when he
talked of a hundred heavens ? Now, Sir, how can there be
a hundred heavens, when there are but fourteen heavens in all,
seven below and seven above ? " Then the saint said " You have
made a mistake : Why ? (because), although we have only in-
formation of fourteen heavens, still he knows of a hundred
heavens ; and therefore he says, ' Still I could not find out Thy
worth, and how far then shall I extol Thy name ?' Now do you
come with me and I will have your fault forgiven." Then
Sahi Abdul Rahman brought Mian Mittha to the Sri Guru, and
bame and fell at his feet ; and making him fold his hands
together, petitioned saying, " 0 Baba ! forgive the fault of
this man, for the sake of your love for God." Then the Sri
Guru said, " 0 Sahi, I have not even seen this per-son. " Then
Sahi Abdul Rahman said, " 0 Baba I he went away disappointed
in his intention ; for the Lord's sake, forgive him his fault, for
he is greatly in error." Then he (Nanak) said, " As his intention
(was), so will be the accomplishment of his work ; for as one does,
so one obtains." Then Sahi Abdul Rahman said, ^' Sir, he is still
under a curse ; for God's sake forgive him his fault ; he is
a great sinner, but he desii'es to come under your protection ;
then cast your kind glance on him," Then he again fell at the
feet of the Sri Guru Baba, on which he (Nanak) said : '' 0
Mardana, play the rebec." Then he recited this verse ; —

'^ If my years were uncountable, and 1 lived on wind and
water ;

If I lived in a cave, where I could see neither sun nor
moon, and I had not room to sleep even in my
dreams,

Still I could not find out Thy worth, how far then shall I
extol Thy name ?

The True God lives ever fixed in His Own place ;

1 have heard His word and tell it (to others), but He can,
if He will, show kindness.

CHAP. XIII.-r-DISCOURSE WITH MIaN MITTHA. 105

Pause.

"Were I to coutiniially give my body to be sawn in pieces,
and were I to give it to be ground in the mill ;

And were I to burn my body in tlie fii'e ; and were I
to be turned into ashes ;

Still I could not find out Thy worth, how far then shall
I extol Thy name ?

Were I to become a bird, and fly and go to a hundred
heavens ;

And, in flying, should be seen by none, and should neither
eat nor drink any thing.

Still, I could not find out Thy worth, how far then shall
I extol Thy name ?

Nanak says, ' Had I thousands of maunds of paper, with
Thy name written thereon, and were to read it all ;

And if my ink should never come to an end, and I could
go on writing like the wind,

Still I could not find out Th}^ worth, how far then shall
I extol Thy name ?

The True God lives ever fixed iu His own place.' "^^^

But when this verse was finished, and the wrong impres-
sions of Mian Mittha were still not eff"aced, then the Sri Guru

-'^ Dr. Trumpp in his Adi Grantli, page 22, gives the following translation of
these lines ; —

(If my) life (be) crorea, crores, if wind drinking (be my) nonriture.

If (dwelling) in a cave I do not see neither moon nor sun, (if) I have

no place for dreaming (and) sleeping.
Yet Thy value is not found out (by me), how great shall I call Thy name.

Padse.

True is the Formless in his own place.

Having heard, heard the word (one) tells it ; if it pleases (to any), he

lougs for it.
(If) I be killed and cut (in^pieces) repeatedly, if I be ground on the grinding

stone.
(If) I be burned with fire, (if) I be reduced to ashes (mixed with ashes)
Yet Thy value is not found out (by me), how great shall I call Thy

name ?
(If) having become a bird I roam about and go to a hundred heavens.
(If) I do not come into the sight of any one, nor do drink and eat any

thing.
Yet Thy valno is not found out (by me), how groat shall I call Thy name ?
O Nanak! if having read, read a paper consisting of a hundred thousand

maunds consideration, (an idea of him) be made.
(If) tlie ink do not rnn short, (if) the wind move the pen.
Yet Thy value is not found out ; how great shall I call Thy name ?

1^0 TTISTORY OF TUE SIKILS.

made it plain to his miutl. At lonoth one day, Mian Mittlia ob-
tained H<;lit on the mnttei', and then he said, "Nanak is a good
devotee, bnt if I shall see him again, I will sqncoze him as the
jnico is sqneozod out of a liino." Then the Sri Gniu also said
'' 0 Mara.'ino, what does Soldi Mittha say ?" Then Mardiina
said. '' He is thy musical instrument, and as you play on him,
so he sounds." Then Nanak said " 0 Mardiuia ; if 1 shall see
Mian ]\Iittha, then 1 will press him as they press sugar-cane."
Then Mian Mittha said, " Come and let us go and . visit
Nanak," Then his disciples petitioned " Sir, you have before this
commanded that, if you shall see Nanak again, then you will
squeeze him, as the juice is squeezed out of a lemon." Then
Mian Mittha also replied, ''An answer also has come to me from
there, viz., ' If I shall see Mmn Mittha again, then I will press
him out, as they press out sugar-cane.^ " Then Miiln IMittha came to
visit him, and they met. First of all Mian Mittha recited this stanza;

''First (in honour) is the Name of God, then that of the
prophet, His messenger ;
If Nanak shall accept the Kalima, then he will be
accepted at His Threshold."

Then the Sri Guru Baba Nanak said,

" 0 IMian, is there not place for any one else at His door?
Surely all, who remain there, are treated alike."

Then again Sekli Mittha said,

" Can a lamp burn Avithout oil ? "

Then the Sri Guru gave reph',

" Study the Kuran and all books.

And place the wick of the fear of God in this heart of
yours,

And then, without oil, your lamp will burn brightly;

Get this light, and then you will obtain your Lord.

If His words take effect on this your heart.

Then (you will look on) this world as transient ; ~^^

If you shall do Him service in this world,

Then you will obtain an abode in His Threshold ; "

Nc4nak says ; ' Such an one fearlessly^i^ will go to Heaven
and praise Him ;'

Well, even if you have not anything, then offei- what
vou can."

-'■* Lit, Coming and going. "

-'■^ Lit " Swinging aboi^t his ai-ms.

CHAP. Xlll.— DISCOURSE WITH MIaN MITTHA. 1^7

Then the Sekli petitioned, "Why should not those, who are
literate, be accepted by God ? and where aro that Kuran and
those books, Sir, from studying- Avliicli, one may become perfect ?
and Avho are those devotees wlio are fit for that door ? And what
fast is that, from })ractising which, one's heart can be estab-
lished ? And what prayers are those, bv the offering of which,
God will show himself. Sir ? " Then "the Sri Guru said, " Mar-
dcina, play the rebec," and he recited these verses in the Marii
Rag j-^iG

" 0 ye servants of God ! He is pure and beyond our reach ;

Forego the thoughts and business of the world ;

Become the dust of the feet of beggars and travellers ;

For such devotees are accepted at His door.

(1). Make truth, your prayer, and faith, your carpet for
praying on ;

Subdue your desires, and give up your A'sa ;-^^

Look on the body as your mosque, and the mind as your
priest ;

And take for your creed that God is pure and holy ;

(2). Do good, and make it your shara and shariat ; ~^^

Look on giving up the world and searching for God, as tLe
true road (tarikat) ;

O Abdul I look on conquering your heart as true knowledge,
(marifat) ;

Then you will obtain the truth (hakikat), and you will never
again die.

(3). Look upon the stud}' of God with your heart as your
Kuran and other books ;

And keep the ten (female) organs from wickedness;

Control the five male (passions) by faith.
Then your alms and patience will be accepted.

(4). Let love to mankind be your Makka, and let your
fasting be the humbling yourself in the dust ;

Let Heaven be your spiritual guide, and act accortling to its
commands ]

Look on the service of God as your Huris, light, and per-
fumes, and make the pure God, your place (of shelter).

"" It must be borne iu mind tliat, in the following versos, various Muhammadau
technical rclif,aons ternisare made use of, and Niluak explains what each really is.
-'' A stick on which the head is placed, when praying.
•'^ Muhammadau Code of Law.

198 HISTORY OF THE SIKHS.

(5). Re.card obtaining- tlie truth as your judge, (Kdji) and
purifying your heart as your pilgrim, (Haji) ;

Make leaving off evil deeds your priest (MuUa), and the
praising of God 3^our devotee (darvesh.)

(6). At all times, and at all seasons, remember your Creator
in your heart, 0 Mulla !

Make your rosary of remembrance, the subduing of the
ten female (organs) ;

Make humility your traditions (sunnut) ; this is your chief
duty.

(7). Regard all these things in your heart as things of fact ;

And regard a family, O brother, as altogether a source of
trouble ;

Saints, chiefs and nobles, all will vanish ;

One place only will remain, viz., the door of God.

(8). Let your first (or morning) prayer be His praise ; your

second, patience ;
Your third, humility ; your fourth, alms ;
Your fifth, keeping the five (male organs) in one place ;

These will be all sufficient for you at the five times (of
prayer.)

(9). Make, regarding God os all in all, your religious
duty (madipha or wazifa) ;

And make the forsaking of your evil nature, the water pot
for ablution (ktiga) of your hands ;

Know that God is one, and make this your call to prayer ;

For (those, who so do), are truly great and happy.

(10). Make what is true and lawful, your food ;

Wash away the infirmities of your heart in the river (of the
name of God) ;

He, who obeys the True saint (God), he will dwell in

paradise ;
And he will have no fear of either Azrail or hell.

(11). (Remember) the Creator of your body, and regard
faith as your wife ;

Regard belief in God as your pleasure and joy ;

Remove from yourself your impurities, and be pure, and
regard this as your Hadis ;

CHAP. XIII.— DISCOURSE WITH MIAN MITTHA. 199

And mako belief in tho nnchangeablo Form, the turban
(dastar) for your head.

(12). They are true Musalmans, who are gentle hearted,
And who wash away the impurities of their hearts ;
And who do not approach the desires of the Avorld.
Such are purer and cleaner than flowers, silk and ghi.

13. And those who profess the love of God, (they do so) from
tho kindness of His kind love ;

And that man will be truly a brave man ;

Be he a Sekh, Masaikh, or Kaji,

Or be he a servant of God, His eye is on them all.

14:. All power belongs to the All-powerful, and all things
proceed from the All-bountiful;

His praise and love are boundless, and He is the All-com-
passionate ;

Verily the true rule belongs to the True God ;

Nanak says, ' Who undei"stands thisj he will obtain release
and reach Heaven.' "

Then, on hearing these verses, MiiLn Mittha said, "TLis one
Name, that you praise so, what is that one Name?" Theii the
Sri Guru said, " 0 Mian, who is able to set forth the glory of the
praise of that Que Name ?" Then Mian Mittha said, " Sir ! be
kind and explain." Then the Sri Guru, seizing Mian Mittha by
the arm, took him aside. Then tbo Sri Guru said, " 0 Sir ! O,
Sir ! " Then after his saying this, the second'-'^^ Mian Mittha was
turned into ashes, and Sekh Mittha beheld that it was turned into
a handful of ashes. Then, again, a voice was heard, and it got
up. On this, Sekh Mittha came and kissed his (Nanak's) feet.
Then the Sri Guru, having passed into the house of oblivion, {i.e.,
trance), recited the following in the Tilang Hag ;

" Thy levels shown to those, who attend on Thee ;

And those who wait not on Thee, they remain without Thy

love ;
The faithful are Thy friends ;
The disbelieving are Thiue enemies ;
Infidelity is a great sin ;
And anger is unlawful ;
Carnal desire is the devil ;

"'^ It is said that Nanak, by way of exhibiting his miraculoua powers,
produced an exact likeness of the Miun, and shewed it to him.

200 HISTORY OF TIIK SIKHS.

And prido is infidelity ;

The iinbelievinii is impure;

And the gentle at heart is pure ;

AVisiloin is gentleness ;

Antl those, who :ire without worldly' desires, are saints;

Those, who have not faith, are dishonoured ;

The ungrateful is made ashamed ;

Truth is Heaven ;

Falsehood is Jlell ;

Violence is Tyranny ;

And His praise is true ablution ;

The calling to prayer is His voice ;

Theft is avarice ;

Whoredom is impurity ;

l*ationco is liumility ;

And impatience is forbidden ;

'J'hose, who are on tlie right road, have spiritual teachers;

And those, who are out of the road, are without a spiritual

teacher ;
The honest man is the friend of God ;
And the dishonest man is of no worth ;
Tlie sword is for brave men,
And justice is for kings;

He, who weighs these things and understands them.
Him, Nanak will call wise."

Then Pir Mitthji, on hearing this, came and seized his feet,
and said, " Sir! you are some saint of God; before, I vainly
wandered about erring ; do j'ou forgive me." Then he was
pleased with Mian Mittlia, and all the doubts of Mian Mittha
were removed.

CHAP. XIV.— DISCOURSE WITH THE SIDHS, OR HINDtJ SAINTS. -201

CHAPTER XIV.

The discourse icith the Siclhs, or Idindtl saints.

Then the Sri Guru Nanak rose^ and departed from there, and
as he looked about, he saw mauy Sidlis seated on the road. The >Sri
Guru hailed them, saying, " JMy respects, 0 Sidhs !" Then Gorakh
said " Onr respects to the first Being ! come 0 Nanak, ihou
devol.ee !'' Then again Gorakh asked in a gentle tone, " Wliat is
the cover of this earth ? and what is the key of Heaven ? how
many stars are there in the heavens ? In the Kali Age, how
many gods are there, O man ? and in how many streams does
the rain fall ?'' The Guru replied, " The heavens--^^ are about
four fingers breadth, and there are two circles of stars in the
heavens ; in the Kali Age, the gods are very many, 0 nian ! and
the rain falls in nine streams." Then, again, the Sidhs called
the angel of death, and he, death, read this verse ;

" I will kill thee standing ; I will kill thee sitting ; I will
kill thee sleeping.

In the four ages, my great net has been spread, then, son,
where will you remain ?"

Then the Sri Guru recited (his stanza ;

" If I am awake in my love to God standing, awake, sitting,
and awake, slecjjing.

And remain apart from the four ages, then I shall be the

son of my Father, (God), and shall be safe from you."
(Then death said) ;

" If I shall make all (be earth into a cauldron and spread
myself in all dii-octions.

Audit I shall turn the four ages into fuel, then where will
your body be?"

Then the Sri Guru Baba Nanak replied ;

" I will snbdue my organs and he true of speech, and
reach above the earth ;

I will become wider and higher tiian the heavens;

--" The lieavGDS arc ccmpuud by Nilijak i o tJic inonili, the tuo c)rck\s of ."-tars to
the eyes, Ihc raiu to tlie l)ody, the nine streams hemg tlie two earR, t^vo eves,
two ucbtrils. mouth, the orf.'an of i .Neitlim julI the nuuiher ef geueiatiou.

202

HISTORY OF TUE SIKUS.

My organs and tongue sliall all bo with tlic ono God;
Nauak says, ' By these means, I will escape from death.'"
Then death, being distressed, said, " Sir 1 am under your
command." The Sri Gurii then comforted, death, (sayingj ;

Verses.

" What matters it, if this body should not die,

Or if it sliould live in doubt for hundreds of years ;

One's age may increase, but in the end, one's body must
fall into the hands of death ;

When death comes, where will you go ?

In the sea, earth and air, death and God have rule.

When death comes, whereto will you flee ?

What world is it, to which you will go and flee ?

The fourteen heavens are in the power of death.

Where then will you go and flee from death ?

Ram and the Muhammadan Prophet both were subjected
to death.

0 Nanak ! death must be accepted by you.

It will of itself come, and will, of itself, carry you off.

When death comes, it will carry you off as it wishes ;

If you reflect well, you will know that you must die."~^

Nanak says, ' Wherever you look, there it (death) is
standing.'"

Then, on hearing this verse, death became satisfied, and,
being comforted, took his departure. Then the Sidhs crossed
the sea. Then these words were said (by Nannk) " O Mardaua !
let us cross the sea also." Then the Sri Guru also, having
crossed the sea, paid his respects to the Sidhs. Then the
Sidhs said, " Our respects to the first Being. " Then the
Sidhs said, •' Knowest thou a city which has ten doors ? O True
Guru ! meditate and tell us the truth of this ; do you meditate
on God and be happy and joyful ; first lay yourself waste, then
make yourself populous." Then the Sri Gurii replied " There is
a city, (the body) which has ten doors. Speak O true Guru, for
this is the true explanation of this ; yes, do you meditate also and
be happy, and joj^ful ; first lay yourself waste, and then be popul-
ous." Then the Sidhs said, " 0 man ! have you also taken (to

221 j'ij.gt conquer your evil passions, and then you wial be blessed •with Di>iae
knowledge to interpret this.

CHAP. XIV .— DISCOUKSE WITH THE SIDHS, OR HINDU SAINTS. 203

yourself) a Guru ?" Then the Sri Guru replied, Do you recite some
of your verseSj and I will choose him as my Guru, from whose songs
I obtain confidence.^' Then the Sidhs said, ''We will recite
some verses ; do you listen and whosesoevor's verses give you
confidence, make him your Guru." Then the Sri Guru said,
" Sirs ! recite some verses." First of all, Isur Nath said,

" He is a girhi--" who has his members under control, and
who performs adoration, devotion, abstinence and alms,

And who looks on his body as to be employed in charity
and doing good ;

Such a girhi is pure as the water of the Ganges ;

Tshur says that the True Form,

In the first element (God), has neither marks nor form."

The second, who spoke, was Gorakh ; he said,

" He is an awadhuti--' who purifies himself from evil deeds,

And eats the food of alms and affliction,

And who begs at the doors of his own body, (by thinking on
the Name of God) ;

Such an awadhuti will ascend to the region of Shiv (heaven).

Gorakh says, that the True Form,

In the first element (God), has neither marks nor form."

The third, who spoke was Gopi Chand ; he said,

" He is an Udasi,~~^ who remains really sad at heart.

And, who having withdrawn his thoughts from all, above
and below, lives only (with God),

And he, who can make his sun and moon--' one,

Of such an Udasi the body will never die.

Gopi Chand says, that the True Form,

In the first element (God), has neither marks nor form."

The fourth, who spoke fwas) Charpai ; he said,

" He is a Pakhandi,'"^'' who washes liia body (in the Name of
God,)

And burns the heat of his body (anger) through the Name
of God,

222 A kind of fakir — see glossary.

223 A kind of devotee — sec glossary,
22^ A kind of devotee — see glossary,

^* By snn and moon, anger and patience are implied, as tlie Bun is regarded
as bot, and the moon as cold.

226 A sect of fakirs — see glossary.

204 HISTORY OF THE SIKHS.

And, in his sleep even, does not give way to his lusts;

For such a P;ikhaudi. there is no gettin<T old nor death.

Charpai says, that the True T orm.

In the first clement (God), has neither marks nor form."

♦ Then the Sidhs said, '' 0 boy, have you also made any
verses ? " Then the Sri Guru replied, '' It' you shall command,
then 1 also will recite some verses." Then the Sidhs said, " Do
vou also recite some verses." Then the Sri Guru said,

" How shall the evil (in man) die, and how shall one
arrange one's life ?

"What (profit) does one get from piercing one's cars ?

One name ouly is True and Imperishable.

What other name is there, from which there remains any
honour ?

If you wish to make sunshine and shade-"^ as one,

Then Nanak says, ' Take the Name of God.'

O sons ! although you practise the six kinds of devotion,

You will neither"-^ be a Sansari nor an Awadhut ;

Those who keep their thoughts on the Incorporeal One,

AVhy should they go about begging ?

Nanak says, that the True Form,

In the first element (God), has neither marks nor form."

Then the Sidhs said, " O boy ! you understood what we
said, but we do not understand what you have said." Then tho
Sri Guru Nanak said, " Each of you, Sidhs, has six faults, and
Bharathri has nine faults." Then Bharathri was terrified and
began to weep. On this, IMachhandar Nath hit him on the head
with his deer skin, and said, " 0 Bharathri, why are you weep-
ing ? He says that we also have each six faults." The Sidhs
said, " 0 boy ! what sis faults have we ?" Then the Sri Guru
replied,

" He, who looks on poison and nectar as one,

His words are accepted at God's Threshold ;

I tell you, O Sidhs! you are Epicures, but are not doers of
good ;

First, you go forth to get something to eat.

And, if you get food to eat, then are you grateful ?

^-'' Anger and patience.

--^ Enumerated by Nanak a little lower down.

CHAP. XIV.— DISCOURSE WITH SIDHS, OR HINDU SAINTS. 205

Secojjd, when tliirst afflicts you, you go fortli and get water ;

Third, when the cokl touches you, you go forth and wish for
sunshine ;

Fourth, when you are inuch vexed by the sun's rays, yon
go forth and wisli for shade ;

Fifth, when sleep overtakes you, then 3'ou go forth and sleep;

Sixth, you are much given to meditation ;

But you are Epicures, and are not lovers of God. "

Then again the Sidhs risked, " 0 Nanak, what faults lias
Bharathri ? " Then this speech was uttered by Nanak, " 8ix of
the faults, common to all, you have heard, and the other three
are these ;

First that, at night, he plays on a guitar ;

Second that, in the day, he plays at chaupar,—^ and makes
useless meditation ;

Third, he drinks wine and he eats roast meats,

And does not fix his thoughts on true meditation ;

He, who is a true Nath,~'''° is free from all these things."

Then the Sidhs, having seated themselves on chariots made
of their deer skins, took their departure and crossed the sea.

229 ^ game played with lon^ dice.

-•*" A term of respect among these fakirs.

206 HISTORY OF THE SIKHS.

CHAPTER XV.

TJie discourse wltJi the loorshi'p'pers of Govind.

The Sri Guru Baba Nanak took liis departure to Ajudhia,
a couutty in the cast, and tliero lie met witli some worshippers
of Govind, wlio said, '' O ]3aba, Ram, Ram." Tlien the Sri
Guru Baba Nanak replied, " Satt Rafn ! come, Sirs, and seat
3'ourselves." Then, they, having- made an obeisance, sat down.
After having rested awhile, they said, "■ 0 Sri Guru ! We offer
ourselves as a sacrifice to you, and we have one request to make
of yon." He replied, "Whatever yon have in your mind,
that say out." Then those worshippers of Govind said, '' Sir !
some perform alms and charity ; some offer sacrifices and ob-
lations ; some perform pilgrimages, and visit tombs on the banks
of the river Ganges ; some perform devotion by standing in water ;
others pay their homage seated in fire^^^ ; and others give much
pain to their bodies ; do these things obtain salvation, or do
they not ?" Then the Sri Guru repeated this song in the
Bhairon Rag ;

"Although one may make great feasts, offer sacrifices, do
alms, devotion, and worship, suflfer bodily pain, and continually
endure hardship ;

Still none will obtain salvation, but by the Name of God ;
they obtain salvation, who learn the Name of God from the mouth
of His Gurii ;

Without the Name of God, the being born into the world is
useless ;

All else that one eats is poison ; all else that one says is
poison.

O man ! without the Name of God, the being born and dying
is altogether fruitless."

The meaning is, Baba Nanak said, " Man ! although one offer
sacrifices, and make great feasts, and perform pilgrimages, and
be a Jogl or Saniasi or a Brahma chari, and although one go
naked, and have one's head sawed, although one wander all round
the world, and although one show all worship and charity, and

■231 fjij^g gj.g jg placed at the four corners of tlie place of worship, and the
dsTotee sits in the midst.

CHAP. XV.— DISCOURSE WITH THE WORSHIPPERS OF GOVIND, 207

although one oifer long prayers, and althouo;b one purify one's
body, still unless one remembers the Name of God, lie will never be
saved. He will be saved when he obtains Tho True Guru, and,
with purity of heart, remembers His name ; then will he obtain sal-
vation. Men are born into this world that they should remember
His Name ; and if one remember His name, then one's life will be
fruitful, otherwise one's life is wasted ; aud, witliout the remem-
brance of the Name of the Great God, man lives on naught but
poison, and he sfieaks nothing but poison ; and the only advan-
tage, obtained from this ("poisonj, evil speaking, is that man spends
his time in wandering abouL Listen, O brethren of Cod !
these things are indeed so." Then those worshippers of Govind
said, " 0 Sri Guru ! we Si'crifice ourselves to you! again we
ask, some read books, some study the Purans, some perform
Sandhia at the three times, will these obtain salvation, or will
they not? " Then the Sri Guru Baba Nanak said,

" Although one read books, and study religion, and grammar,
and although one do Sandhia at the three times ;

How, 0 man ! is salvation to be got, except through the
instruction of the Guru; without the Name of God, we must be
captives in tlie world's snares, and die."

The meaning is, " Listen 0, brothers of God ! if one
should read the four Vedas, and study the six Sastras, and
peruse the nine grammars, and perform Sandhia at the three
times, and should read tho eighteen Purans, still one cannot be
saved ; one will be saved, when one obtains a true Guru, and,
with purity of heart, remembers the Name of God ?" Then the
worshippers of Govind again asked. " 0 Sri Guru ! we have one
more request ; behold Sir ! some, foregoing their state of
Grihast, become Atits, and go on pilgrimages ; will these
obtain salvation, or will they not ?" The Baba replied,

" Should one have the devotee's rod and begging dish, wear
a tuft of hair, keep a handkerchief on the shoulder, and wear a
dhoti, and go on pilgrimage and make the circuit of temples.

Without the Name of God, patience will not be obtained,
and those only, who meditate on the name of Hari, will be landed
that side."

The meaning is " Listen, 0 brothers, worshippers of God ! al-
though one may take the devotional staff and beggar's dish in
one's hand, and wear tho tuft of hair and handkerchief, and be
clothed in a dhoti, and put the marks on one's forehead, and may
leave one's homo and go on pilgrimage, and may travel all round
the world, still one cannot be saved thereby. Listen, 0 brothers,
worshippers of God ! he will be saved, who obtains a true Guru, and,

208 TTISTORY^ OF TUE SIKTIS.

Avitli purity of heart, rcmciiibers tlio N;inio of God." A^i.iii <lie
^Yorshippprs of (ioviiid oii(|uirtHl, "OJJiiha! some lot llieir luiir
grow very loii^ in knots, somo l)CSM)o:ir thcni.-selves ■vviili ashes,
others remain qnito naked ; will these be saved, or will they not ? "
'i'ho Sri Giini replied ;

" Thonoli one wear lonohair on one's head, and pnt ashes on
one's body, mid go naked and Avithout clothes,

Still, withont the Name of God, patience will not bo obtained,
tor sneh an ono only begs for the sake of gratifying his wishes."

The meaning is, " Listen men^, brothers of God ! from wearing
long hair, what good is there ? and if one besmear oneself with
ashes, what then ? and if one go naked, what has one done ? if
one remain witliout garments, and do worship, what then ? As
long as one does not obtain the true Gnn'i, and, with pnrity of
heart, does not remember the Name of God, so long one cannot
be saved. What good is there in begging for the sake of fulfil-
ing- one's desires ? God is not obtained bv becoming a beo-aar. "
Then those worshippers of Govind said, " AVe entirely sacri-
fice ourselves to thee ! will these be saved by any means or
not? and if these are to obtain nnion with the great God, how is
it to be got? please tell us this matter." Then Guru Nanak
said,

''All the animals and insects of the water and earth and sky,
wherever they be, in all art Thou (0 God \) ;

O Guru, have mercy and do thou jireserve me ; Nanak, hav-
ing shaken well Thy nectar, wishes to drink of it."

Meaning " Listen, 0 men ! all the animals, which live in tlio
waters and on the earth, the Holy name of God abides with the
life of them all, and He lives with each animal; and He, only,
can take count of Himself, and as He lives with all animals, so
He also takes care of them ; so also does He give salvation, but
only by means of a Guru ; and without a Guru none can be sav-
ed. 6 brothers ! worshijipers of God ! in my path (of religion)
this is laid down. He Himself only can take count of Himself. "
Then the worshippers of Govind got up, and fell at the feet of the
Guru, and began to do <i!ent adoration to the Guru. Then the
worshippers of Govind said, " 0 Guru, we have come (to place
ourselves) under thy protection." Then the Guru Baba Nanak
said, "Do you always remember the Name of the great God ; and
the true Guru will prosper you."

Afterwards, a discourse took place with some other worship-
pers of Govind, who said, " 0 Baha ! Ham, Bam j" and the Sri Gurii
Baba Nanak replied, " Come Sirs ! Satt Ram ! and seat yourselves."
When they had rested awhile, then those worshippers of Govind

CHAP. XV.— DISCOURSE WITH THE WORSHIPPKBS OF GOVIND. 209

said, " 0 SH Guru, we have a question to ask ; if you will allow
US, then we will ask it. " TIkmi (the Guru) said '' Ask whatever
inaj come into your minds. " Then tho.se worshippers of
Govind said, " 0 Guru : that mayti, or worldly desire, which
causes one to do evil and good, and wish for wealth, does it do so
of itself, or does any one cause it so to do ?" Then the Sri Guru
recited this verse in the Bihiwal Rag- ;

" What one's heart says, that one does ;

From the mind, issue evil and good ;

The intoxication of worldl}- desire never is satisfied ;

One can only bo satisfied and saved, when one's mind loves
the True One.

From beholding one's body, wealth and family, one becomes
proud ;

But, except the Name of God, nothing will go with us."

The meaning is, "No one says to this (maya), that it should
do this evil, or that it should do that good, but, rising up, it acts
after its own w-ill. If the mind be imbued with the wine
of worldly desire, it will never be satisfied therewith, and even
if, in a way, one's worldly desire should be satisfied, then, day and
nitiht, after obtaining its desires, it (maya) cries, 'Alas! Alas!'
none has ever satisfied maya, noi h.a.« it ma'le any one else satis-
fied; but when the love of God arises in the heart, then only will
one be saved. This salvation cannot be obtained except through
the love of God; when one obtains a sufficiency thereof [i.e. the
love of God), then only is one saved ; except the groat God, one
has no other helper; nothing ever came with us (into this world),
and nothing will go with us ; and that, which will be the companion
of our soul, will be the Name of God." Then those worshippers
of Govind Baid, " 0 Si'I Guru ! all living creatures of the world
long eagerly for maja, that, by some means, they may obtain it ;
and the world says, ' If I obtain maya, then I will perform some
good deeds and alms, hut without maya, nothing can be effected.' "
Then the Sri Guru said, " Listen, brothers ! followers of God;

'' Those who indulge in the pleasures, desires and joys of
their hearts,

Other people will take their wealth, and their bodies will be
turned into ashes ;

Dust they are, and to dust will they return, and be spread
abroad ;

And one's impurities cannot be removed, except through the
Name of God."

210 HISTORY OF THE SIKHB.

The meaning- of which is ; " Those -who bear rule, they
enjoy the pk\asures of rule, iiuJ obtain joy from worldly
desire (maya); they collect wealth and fill great treasuries; but
neither (ho joj's of wealth nor worliUy desire will go with
them, but their body will bo turned into aslios, and their wealth
others will take possession of; tlien, of what use will the pleasures
of maya and riches and family be to him ? His wealth, others
will spend after him, and those sins, which he committed for the
sake of riches, will then go along with liim; and those sins
will afterwards seize him, and cast him into heb ; what use will
wealth, and the pleasures of wealth, and his family be to iiim then?
and the pleasures of sin, of what avail will they be ? One has no
friend but the Name of the Great God, and, except through His
Name, one's impurities cannot be removed; when one acquires
(the joy of) His Name, then one's impurities will depart, and
then one will be saved."' Again, those worshippers of Govind
said, "O f^ri Guru, when this soul undergoes transmigrntion. then
how does it undergo transmigration !* :iu(i if one wish to avoid it,
then how can one avoid it ? " Then the Sri Guru replied : —

"From listening to music and song, sounds and tuties, and
the beating of castanets.

The three qualities^^^ receive life in the bod}^, and die and
are removed from it ;

Duality is folly, and the pains (of it) cannot be removed.

Tiiose only, who receive, through the Guru's mouth, tlie
physic of His praises, will be saved."

The meaning is, " When one undergoes transmigration, one
undergoes it from one's own doing-s ; when one plays the tune
and beats time, and plays the timbrel for the singer, then the
dancer, on hearing the sound of the instrument, d.-mces; so also
in transmigration, that which takes place, it thus takes place.
The soul, making anger, avarice, pride, self-affection and lust, its
musical instruments, undergoes transmigration on account of
those three qualities. Men are continually being born and die,
and the soul of man is removed from one man and goes to an-
other, and if once he is separated from his soul, then to obtain it
again is very difficult; duality separates man from his soul; it is
folly, and is a sickness that attacks man, and the only fdiysic for
this disease is God's Name; and when this body shall sing the
praises of God, then it will be freed from transmigration." Then
again those worshippers of Govind said, "0 Guru! some are

!32

Rajo, love of rule ; tammo, coTetonsness ; eato, patience.

CHAP. XV.- DISCOURSE WITH THE WORSHIPPERS OF GOVIND. 211

called Vai.snus, some belong to the Jaius, some arc Tiippassi?,
some arc Bnihrnacliaris, some ai'O AvorshippciSj some are Jogis
and Saimiasis; some are wise and virtuous ; now amongHt tlie.se,
who i.s the be.st ?" Then the Guru Baba replied ;

'' Thoucrh one wear a clean dhoti, and the marks of honoi'
on the forehead, and a rosary round one's neck.

If anger be within, these marks are all those of jugglers ;

.Such an one forgets God's Name, and drinks the wine of
world] V desire,

And, except by the worshippers of God, \os cannot be
obtained."

The meaning is, " Listen brothers, worshippers of Govind !
These are all forms of jugglery; and as, when a juggler assumes
various parts, still whatever he nets, he is still kiunvn, .so also,
tliis wearing of a dhoti, necklace, and marks ol' honour is a
mimicry of Yaisno, resembling jugglery : and it one allows
auger, avarice, pride, selfish affection, and lust, continually to
remain in one's heart, then what will result from this mimicry of
Vaisno ? And' unless one performs sincere worship to ttie True
God, one is no worshipper.'' Then those- worshippers of Govind
said, " 0 Sri Guni, in this present Kali age, many people take
Guriis to themselves, and, calling themselves Sikhs ( disciples),
adopt a Guru of their own ; but they do not walk after the
teaching and fashion of the (iuru, rather they turn away their
faces from the Gurii's teachings ; what will be their state V The
Sri (^uru replied,

" Listen brotliers, follnwers of God ! 'i'liey are pigs, dogs,
donkeys,

Cats, fleas, vile, mean and base ;

Thev, who turn their faces from their <Turii, will be transmi-
gratfd into such forms,

And bo bound with fetters, wdien they undergo transmigra-
tion."

The meaning is, '" Listen brothers, followers of Go'l ! those
who shall turn their faces from their Guru, Ih'-y will return and
will bo trausmigra,ted as j)igs. ami base creritures, and as crows
and as fleas." Tiien again the worshippers of Govind enquired,
" 0 Guru, such will indeed be the state of those who turn away
from their Guni, but tliose who are sincei-e to their (Turn, what
reward will they obtain ?" The Sri Guru replied,

" From the service of the Guni, they obtain the best of
things to be desired,

212 niSTOEY OF THE SIKHS.

For, as they always carry in their hearts the Name of God,
they will be pure,

And at the trno Door of God, there ■will be no questioning
them ;

And those who obey His corauiands, they will be accepted
at His Door."'

The meauing of which is that the Sri Gurii said, " Listen
brothers, followers of God ! they who serve their God, their
living will be most profitable. The name of God is a precious
stone, and our utmost desire, and it will fall into the hands of
such souls as these, and those who do service to God, their
hearts never remain oblivious of His Name ; and inasmuch as
God's kindness has been shown on them, no questions will be
put to them at the True Threshold, as to who they are, and where
they may be going, and such Sikhs will be received into the
True Threshold with much rejoicing ; and their souls will aftei'-
wards obtain praise in the true reckoniug house. Listen bro-
thers, followers of Eam ! they will be full}- accepted at that
Threshold, \vho obey the commands of their God."

Again, the -worshippers of Govind enquired, '' 0 Sri Guru !
if one wish to know the True God, then now can one know
Him ?" The Guru Baba replied ;

''He will obtain the True Guru and know Him,

Who is constant in His service, and obeys His commands ;

And if one obej^ His commands, then one will dwell in the
True Threshold ;

And death and second death will, through His power, all be
destroyed."

The meaning of which is that the teacher said, '' Listen
brothers, followers of Ram ! one will then know the True God,
when one obtains the True Guru, and one looks on pain and
pleasure as one ; then, one will bo fulh' blessed in the True Place
(Heaven) and one vvill go and dwell in the True Thi-eshold ; and,
by singing the praises of God, he will be delivered from transmi-
o-ration." Then again, those worshippers of Govind enquired, " 0
Sri Guru ! those who are girhasts, if they wish to serve God
in that state of girhast, then how can they do so?" Then the
Sri Guru replied, " Listen brother.?, followers of Ham !

He must be an Atit and must regard all as (done) for Him ;

He must give his body and soul to Him, Whose they are ;

Then he will not undergo transmigration !

Nanak speaks truly, ' He will be absorbed in the Truth.' "

CHAP. XV.— DISCOURSE WITH THE WORSHIPPERS OF GOVINU. 21<J

The meaning is that, the teacher said, " Listen brothers, wor-
shippers of Ram ! one should live in this state of girhast in the
same way as an idle Atit lives in any city; for, the first day that
he comes there, he knows that he has nothing in that city, and
that oao thing only is his, viz., God, and the families and people
of that place are strangers to him, and that, in that city, he is
also a stranger, and that he has no hopes except from the one
Great God, and that his hopes must all be fixed on that Great
God; and if any one shall give him a morsel to eat, for God's
sake, then he eats, otherwise ho would rather die ; and if, in the
same way as that stranger Atit knows, perfectly resigning him-
self (to God's Will,) that he has nothing in that city, and that the
Great God only is his all, we also know ourselves (to be strangers),
then we shall bo true worshippers in that girhast state ; and
when we thus know oui-selves, then we shall have nothing, except
God, and give up our minds, bodies, wealth, and every thing for
God's sake, then shall we no longer undergo transmigration,
but shall be released from that state." Then the worshippers
of Govind got up and commenced to fall at his feet, and said,
•' Praised be thou, 0 holy Sir! Take us under your feet, and give
us instruction, holy Sir ! " Then (Nanak) said, '' Do you give
up yourselves entirely to remembering the Name of God, and
then the Great God will ])less you." Afterwards the Sri Guru
recited tliis verse ;

'' Tiie true man lives in the True Threshold of the True God.

Nanak, the servant (of God) says, 'When one obtains tho
True Guru, one will be relieved from undergoing trans-
migration. ' "

Then they all became the disciples of the Baba.

214 HISTORY OF THE SIKHS.

CHAPTER XVI.

The discourse with the JJemon Kaiinda.

Having seated tlie Raja-^^ on tlic IlironO;, he departed
to Asarap Ndlii, where ^va!^ the liouse of t]han(ia, the carpenter,
on an ishind in the sea. At that time^ Mardana fell into
a sulky mood ; but Gurti Nanak Avanted him much to
accompany him (on the rebec). Mardana said, '^ I will not now
go on further, give nie leave to depart." Then the Guru Nanak
replied, " 0 Mardana ! there are many demons before you on
the roiid, do rou come along with me." But Mardana remained
firm in his refusal (to go on) Then Guru Nanak said to me, " Bhai
Bala! do you speak to him, for my speaking is of no nse."
Then, I (Bala) said to Mardana, " O Mardana ! the Guru Niinak
is an incarnation of God ; do you understand this ?'' But, as a
demon had .seized him, Mardana would not listen to anything,
although we spoke much to him, and left the Gurn
Nanak. When Mardana had gone, then, afterwards, the Gurii
asked me, " Bhai Bala ! what shall wh do ?" Then I said to the
Guru Nanak, " Come, Sir, and do whatever pleases you.'' Then
Guru Nanak Avent and stayed in a forest, and would not go on.
When two watches liad passed, then Guru Nanak said, '' Bhai
Bala, a demon has seized Mardana, and is trying him in a fry-
pan." Then I said to the Sri Guru, '' Sir ! let him fry him,
let him eat him, for he Avould not listen to what you said ; what
can we do ? Can anything said by 3'ou turn out wrong ? Did
you not wtu'n him that there were demons (on the I'oad before
him), but he was determined to fall into (the hands of) those
demons?" Then Guru Nanak rose and got up .'ind said, "Bhai
Bala! I cannot but feel shame, as 1 brouglithim with me, and he
was of great use to me." Then, again, I asked the Gurii, " Sir !
how far off is he?" Gurii Nanak replied, "Bhai Bala, he is
nine koss,-^^ from here." Then 1 said, "Sir! he will have
eaten him up, before we can get there" Then Guru Nanak seized
my hand, and although the twinkling of an eye is not much,
even that did not elapse, before we had gone from this spot
to that; (on arrivaT), Guru Nanak laughed (at Mardana), and,
laughing, said, " What is it, Mardana ? " Mardana was ashamed.

-^' Raja Siv NAth, as related at the eud of a previous discourse.
*■'■' A koss varies from oue to two miles.

Chap, xvi.— discourse with the demon kaunda. 215

Then Garu Naiiak said, " Bhai Bala! tin's frving-]i!ui, wliicli is
being lieated, is being heated to fry Mardana in, but come, let
us liide ourselves, (and see the fuu)." Then I said to the Guru
Nanalc, " Sir ! then our coming will be of no more use than if we
had not come ; if the demon shall fry and eat liim, then what
profit will we get? Jf you are going to do anything^ do it,"
Then again the Sri Guru repHed, "Just (wait and) behold,
Bhai Bala! the wonders and performances of the Cre;itor, and
see what the Creator will do." At that time, Mardana was
standing up ; then the demon seized him and threw him angrily
into the frying-pan ; the frying-f)an became as cold as the fiost
in the inonfli of Poh (Deceinber.) The demon was quite
astonished when the fire underneath went out. Then Guru
Nacak presented and showed himself, and the demon said,
" 0 ! Avho are 3'ou ? speak truly, for when you came, my frying-
pan became quite cold and chilled; speak truly, who are you?"
Then Gurii Nanak, laughing, said, " 0 demon KauncZa! eat
away; why do you not. eat him? why have you left ofi"?'^ Then
the demon said, " How do you know my name ? and whence
have you sprung ? speak truly !" Then Guru Nanak recited this
song in the Maru Rag ;

•'The egg of doubt was broken, and my mind Avas illumi-
nated (with the knowledge of God) ;

The fetters were removed from my feet, and the Guru un-
fastened my hands;

0 Sir ! I have become free from future birth and death;

Your heated frying-pan was cooled, because my Gurii has taught
me the Name of God, and I have obtained coolness
(patience) ;

Pause.

From the time that 1 entered the society of the holy, since
then the Angel of Death has no power over me ;

As He (God), who bound me, gave me release, then what
can the Police Officer, (you Kdunt^a), say ?

1 have left behind the load of evil actions, and they have
no power over me ;

I have reached the opposite shore of the Ocean, ^^' aud
God has blessed me greatly ;

My home is truth, my resting-place is tinith, and 1 am
adorned with truth ;

My wealth is truth, my merchandize is truth, and I (Nanak)
have obtained these things."

-'^ I have left the world.

216 HISTORY OF THE SIKHS.

Then the demon KauncZa fell at the feet of Guru Nauak and
could not get up, and said, " Sir ! I have committed very great
sins ; do yon ask forgiveness for me, and have me forgiven by
some moans or other ?" Then Guru Nanak said, *' O demon
Kauuf^a ! Mardami the Mirasi, is your Guru ; if you will listen
to what he shall say, you Avill be saved.'' The demon Kauuda
replied, '^ Sir, I will accept any one whom you name." Then Gurii
Nanak laughed and said, "How is it, Bhai Bala ? " Then I,
(Bala) joined my hands before the Guru, and said. '' It is all
your kindness, and you know best what to do." Then Guru
Nanak said to KauncZa, " Say, Bhai Kaun^/a, whatever yon have
to say," Then Kaunr/a said, "0 Guru! if you give me the
order, then I will buy some food, and if yoa shall eat, (it), then
my joy will be fulfilled." Then Guru I^anak said, " Kaunc^a !
bring something for Mardana to eat; Mardana has eaten nothing
for many days." The demon KauntZa set off to I he forest and
•went and brought such lovely fruits, that we all three were
pleased, and when he had brought them, he placed them before
the Guru. Then Guru Nanak said, " Come, Bhai Mardana, and
eat." Mardana said, ■' I have eaten all (I want) ; do you show
me kindness ; (I regret that) I did not listen to your commands."
Then Gui^u Nanak said, "O Mardana! I am greatly pleased
with you ; do you make me happy and eat the fruit." Then Mar-
dana said, " 0 Sir ! give me whatever may be my share." Then
Guru Nanak said, " 0 Bhai Bala, divide it into three portions."
I (Bala) divided it into three shares, and gave one to Mardana,
and took one myself, and I gave one to the Guru. Tlien (Nanak),
said to us, " Bhai Bala and Mardana ! eat the food ;
and then we began to eat; but Guru Nanak gave the share,
which was before himself, to the demon KauncZa. Kauuda made no
objection whatever, but immediately put it to his mouth. Im-
mediately, on the food touching his mouth, . Kauuc^a's brain
obtained the light (of the knowledge of God), and KauncZa's form
also became changed. When I and Mardana looked on him,
we saw that he had obtained victory at once, (without
any labour). Then Guru Nanak said, ''Bhai Bala,! behold
the wonders and performances of the Creator." After this I
asked the Guru; "Why are Ave so greatly astonished ?" Then
Garii Nanak. said, " Bhai Bala, the Creator, in that he brought us
into this world, bronght us for this very purpose, that we should
always watch the Creator's wonderful acts and doings." Then,
I, (Bala) said '• 0 Guru, yes, Sir ! whatever God brings forth,
that we behold." Guru Nanak remained for seven days
with the demon KaujicZa. On the seventh day, on his depar-
ture, having seated Kaunf?a on the throne, he Avished him fare-
well.

CHAP. XVII. -DISCOURSE WITH SULTAN HAMTd KARtJN. ^17

CHAPTER XVII.

2'/ie discourse ivith Sultan Hamid Kdrun.

Then the Sri Gurii said, " Bhal Bala, (!omo on and let us also
show Sultan Hamid Kariin the road (of religion), for he is a great
tyrant. " Then we went there and presented ourselves. Sultan
Hamid Karun was the king of Eum. There was a crreat Karun,
who lived formerly in the time of the great Moses, the prophet ;
and that Kariiu and Hanin were brothers. Now this Sultan Hamid
Karun was agi'cat tyrant, and had devastated all the country of Rum
to its utmost bounds. Then (Nanak) said " Bhai Bala and
MardaUfi, let us move on, and let us visit this king." I (Bala)
said, ''Sir, may it be well! perhaps, irom your visit, his state may
be bettered ; otherwise he will be destroyed, just as the first
Karun was." -Then the Sri Guru and Mardana and I, (Bala)
we all three went and presented ourselves at the court of Sultan
Hamid Karun. Now the former Karun, having robbed the
whole coimtry of Rum, had collected forty storehouses of
treasure, but this Hamid Karun had amassed forty-five store-
houses of treasure. The Sri Guru aud Mardana began to en-
quire where the court of the king was. The door-keepers replied,
" This is it, Sirs ; and he has collected forty-five storehouses of
treasure." Then the Sri Guru enquired, " Does he administer
justice, aud does he give any thing in alms?" Those door-
keepers replied, '^ Sirs ! he is a very great tyrannical king, and,
along with this, is a great miser, and gives nothing in alms; he
is even a greater tyrant than the first Ktiiuu." Then the Sri
Guru said, " O, door-keeper! how has he collected all this
wealth ? " The door-keeper replied, '• Sir ! he is such a
tyrant thatwlierever, in his kingdom^ he hears of there being any
silver or gold coin, he never lets it go, whether it belong to rich
or poor. One day, this Hamid Kan'm said to his minister, 'Is there
any silver still left anywhere "i ' The minister replied, 'There is
none left anywhere.' Then the minister said, ' One of the king's
servant girls is very pretty. ' Then the king said to him, * Take and
seat her in the Kaihbfi, Kluiua Bazaar, and if any one will give one
rupee for her, let him have her.' There v>-as a certain son of a
merchant who (heard this, and) went aud told his mother that the
king was selling his slave girl, and that if she would give him one
rupee, then he would be able to purchase her. His mother
replied, ' 0 son ! where are there any rupees left in the kingdom

218 HlSTOllY OF THE SIKHS.

of Sultan Hauiid Kan'm ? I know but ol' one rupee^ wliicli is
buried in thn month of your fatlior,' The merchant's son went
and opened his father'.^ w-rnvo, and took the rnpee and went to the
Kaihba Kliana and b(ni<^lit the (^hive-f^irl for one rupee.
Then the foot soldier, wlio was in charo;e, said (to the minis-
ter), 'Here is a rupee, Sir.' Then the king inquired, 'Who
bought her?' He replied, 'Sir! a merchant's .son bonght lier. '
Then the king said, 'Seize andbrio<ihim ? ' 'ihen they went and
seized and brought the merchant's son. The king said, 'Sir,
where did you get this rupee from ? ' The merchant's sou re-
plied, ' Sir, this one rupee was placed in my fiither's month, and
buried with him in his grave.' Then the king gave orders,
that wherever in his kingdom there were any graves, they were
all to be opened and looked into (for any money). ' On this, agree-
ably to the king's command, all the graves were opened, but no
money was found in any of theiu. He is a ver\ tyrannical king. "
Then Nanak said. "He is a great sinner; he will receive a
very severe jjunishment at God's Threshold. Curses be on his
nccumulations ; woe ! that he should live ! The earth was pleased
(to swallow up) the former Karun, but no place would ever agree
(to swallow up) this one." Then again he said to the door-keepers.
'' Do you go and give this messa,ge from me to Sultan Karun, and
say that a devotee is standing at his g<ite, and requests an interview."
Then the door-keepers went and gave this message, and said,
" Sir! 0 great king ! a devotee has come to your gate, and says,
* Give me an interview.' " The king, on hearing this, came out;
at that time the Sri Guru was collecting little pieces of tile. The
king came and greeted him and said, " 0 holy devotee ! what will
you do with these pieces of tile ? " Then Nanak said, " I will take
these pieces of tile to the Threshold of God." Again, the king
said " Sir ! you will not be able to take these pieces of tile there
with you, for, when you die, they will remain here." Then
(Nanak) said " 0 Sultan Hamid Karun ! then neither will those
forty-five storehouses of treasures, winch you have collected by-
tyranny, go with you. Listen now ; there was a greater Karun than
you, who accunuilated forty storehouses of treasure by tyranny, but
he did not take them with him; then why, have you collected all
these stoves ?" Then Sultan Hamid Karun replied, " Sir, cannot
this treasure be taken along with me by some means ? " Then
Nanak said, " 0 king Hamid Karun ! this wealth will only go
along with you, if you shall spend it in alms in God's Name,
otherwise it will remain here, and another will become the inheri-
tor of this treasure ; he will first seize on all your wealth and
your country, and will afterwards arrange for your grave and
cofiin. Behold, there was a greater Karun than yourself; he^
collected forty storehouses of treasure through tyranny ; and

CHAP. XVII— DIhCODRSE WITH SULTAN llAilU) KAIUJX.

219

those storehouses were so great, that one end readied lo the
foundations of the eartli : wlu.'n his treasures and armies in-
creased, then he became very proud at the si^ht of li is army and
wealth; ho reorarded neither the Lord, nor did he take lieed to
any one else, and began to proclaim himself as a Lord and God ;
he began to greatly torment the poor people, and to perpetrate such
tyrannies, that, one day, a voice came fVom the Threshold of
God to the threat Moses, ' 0 Moses, thou prophet! go and ad-
monish Karun, and say, ' 0 Kiirun, do you give away a tenth part
of those forty storehouses, and, distribute them as alms in God's
Name' Karuu did not obey the order, and, three times, the ad-
monition wjis repeated through Moses, saying, '0 Karuu ! do you
give a little at all events as alms in (jod's Name;' but Kariln
would not ob(!y this command eith(>r, for Karun had become very
proud, for, from seeing his vast wealth and army, he paid no heed
to anyone; and tiiree times he turned from tlie command of God.
Then Moses petitioned at God's Threshold, saying, ' O Almightly
God ! 1 have four times commanded him in Thy name, but lie
will not obey. ' Then the earth was ordered, from God's Thres-
hold, to go, and seize Karun, the disoheyer, by his feet/-^^ and .swal-
low him up with all his treasure. Then the earth seized Karun,
as he was asleep on his bed, just as be was, by his feet, and swal-
lowed him up with his treasures. Thus that Karun was destroyed
and has departed till the judgment day. 0 Kariin Hamid ! the
e;irtb swallowed him np, because he was a great tyrant and a
miser ; and that Karun had another brother, called Harun, Avho
obeyed the command of(Tod,and belonged to the sect of iMoses ; and
Moses afterwards, on bis becoming firm in his belief^ bestowed on
him the title of prophet. You l)elong to the religion of Muham-
mad, the chosen, and j^et you show much tyranny on the country,
and devastate it too, wherever you can find the trace of a single
pice even. Do you turn from this your tyi-anny, otherwise know
that the treasure obtained l)y your tyranny will not go with you ;
do you henceforth turn from this tyranny.'' T'hen Kariin Hamid
replied ; '' Tliis my mind was drowned in worldly desires ;
what is past is past; but do you put me on the right way for
the future. Sir ! and wive me such advice that, from hearing it,
my heart may be softened, and I may be a true (walker) on
God's road." Then the Sri Baba. recited this code of advice
for Sultan Kiirun in the Rag Tilang ;

1st Muhala (oil GuKii).

"If God give thee the power, then do that which shall give
thee a good name ;

''® t.e. Di'ag him down.

220 HISTORY OF I'ilE 8IKHB.

AVhatever you see in the eai-th will all vanish ;

Wealth will not last, although one have countless (riches) ;

Those, who possess millions, will not remain, nor will those,
who have thousands, remain ;

"Wealth is one's to spend and to use ;

If one (rives and distributes, then he will please God ;

If he have it (wealth), let him not store it, or spend it on

himself only ;
A.nd do you know for certain in your heart, that one, who

so acts, will go to Heaven;
Show humility before God, and manifest not pi'ide,

For neither will this earth endure, nor will its transactions
last ;

If one have thousands of elephants and horses and soldiers,
They will all be turned into dust, and they will last no

time ;
Those, who are taken up with worldly occupations say,

'This country is mine ';
But when death overtakes them, they say, ' It is neither,

thine nor mine :'

See how many have passed away in s]3ite of all their glory
and pomp ;

But One only will remain, the one True God;

Alone we came into this world, and alone we will depart
(from it) ;

And, at the time of our departure, none of these things will
come of lase :

"When you shall be asked for j^our account, then what
answer will you give ?

You will cry, ^ Alas ! alas!' and you will be assigned

punishment ;
(When) you exercise tyranny and violence on the earth,
You but create an uproar against your own soul ;
If you accumulate wealth and spend it (vainlyj,
And spend it on your dress and waste it foolishly,
In the end you will regret and say 'Alas ! alas !'
And when you go to God's Threshold, you will receive a

heavy punishment ;

CHAP. XVII.— DISCOURSE WITH SULTaX HAMID KARON. 221

Curses will be heaped on you and on 3-our riches,

If tlirongli treachery, j'^ou have devastated and spoiled the

world ;
Those, who drink wine and eat roast meats,
Behold ! 0 people ! are they who will be ruined ;
He, Whose servant you are, He has given you all,
But, from avarice for the world, you have forf^otten your

Lord ;
You have not done Him service, nor have you kept your

f ai til ;
And the world cries out that you have not ruled (it justly) ;
You remain seated in your palace ;

You sport with your wives and perfume yourself with scents;
You neither ask nor know what is taking place outside ;
And whether the lawless are killing your poor subjects.

You depopulate populated palaces, and do not re-populate

them ; -
And, although people cr}'- out, none can obtain justice ;
You collect your imcountable riches by millions and billions,
VYhilst your poor subjects die by thousands ;
They call you the ruler, but you do not rule justly ;
Youare mad with the world, and wander about drunk with it ;
You rob the country, and clothe and feed yourself ;
But the fire of hell will kill and burn you up ;
Do not look on with pride, O thou mad one of the world !
This (world) will not last for ever; so do not think so.
It will not be long before you will travel from this world ;
And whose then will be your wealth, and whoso your family ?

After a few da^^s you must depart, therefore listen to some
advice (from me) ;

Do not long greatly for the world, thou lover of the world ;

But take care that you be not ashamed (hereafter) and, with
this object (in view), make yourself a good name;

Beware lest you depart, wearing the garment of curses
(of your people) ;

If you shall be negligent, then you will be destroyed ;

And neither sons nor daughters will be of help ;

222 HISTORY OF THE SIKHS.

Repent and l)e not now so tyrannical,

Otherwise, even in the grave, the fire of hell will consume
you ;

There have been Masaikhs, ])rophets, kings, and lords,

But nor. a trace of them is now to be seen in the world ;

Some have walked under the shadow of pigeons and other
aninuds -•"' ;

But all of them have been turned into dust, and none now
ask after their names even :

One accumulated forty store houses, but lost his faith ;

Bebold, 0 Karun ! how he was destroyed ;

Do you not know that this is a transitory abode;

Behold with your own eyes and see ; tin's world is ever mov-
ing on;

0 servant I do 3'ou never forget your service ;

And do not lose (3'our life) in playing, and drunkenness,
and negligence ;

You have not yet repented, although you have committed
many sins :

Nanak does obeisance to thee and says ;

' May God deliver you from such a state.' '"

When rlie Sri Guru had finished this code of advice, then
Sultfin Hamid remained astonished, and, becoming softened in
heart,- said, " Sir ! I have been entirely drowned in i\u^ (cares
of the) world ; wh;it will ])e my state at the Threshold of the
Lord ?" (Nanak) s:iid. " Repent, repent for God's sake." He
said, "0 Sri Baba I from hearing your advice, I have been greatly
terrified ; what will be my state ?'' Then Nanak said, " 0 Sultan
Hamid K!arun ! The love of God does not lie in words ; and God
is not pleased with words only ; so long as you do not become
sincere in your service to God, so long your escape will be very
difficult; and know this, that the friendship of the world will
be of no use lo vou. The world is a friend for the sake of
eating and drinking only ; as long as it cm get something to
eat, so long will it be your friend, and whenever it can not get
(anything) to eat, then it will turn into your enemy ; such is the
conduct of the world ; he they your own family, oi- be they
strano-ers, all are friends for pleasure's sake only but none are
friends in trouble ; and, for this reason, the world's friendship

2'" The meaning of this is, that they had sTicli power over birds
and other animals, tliat they obeyed their comniniids, and spread a shadow
over them.

CHAP. XVII.— DISCOURSE WITH SULTAN RAMID KAR(J2s. 22S

profits one nothing; tlie tVienrlsliip of God is far better than
the friendship of the world." Then Sultau Hamid snid, '' 1
cannot get man'.<5 friendship even^ then how shall I acquire
the friendship of God?" Then the Sri Guru Baba recited these
verses in the Rag Tilang ;

1st Muhala (or Guru).

"O friends! tlie friendship of God is such a friendship that
you must love Him (above all),

And obey the commands of your Lord, and act according
to His word.

Pause.

One can only know what is the friendship (of God), when
one learns it at the foot of the Guru,

And, humbling one's self, falls prostrate at the door of one's
Lord ;

His frieirdship will not be difficult to (obtain), if we humble
ourselves before Him.

Nan ak says, 'He. who lias not understood His commands,
has spent his lii'e uselessl}^' "

When the Sri Guru Baba had recited this verse, then the
king came and fell at liis feet, and said, "Sir! as you shall com-
mand, so verily will I act." Then Nanak said " Release all
the prisoners in your kingdom, and, whatever things of theirs
you have taken, return them to them : then you will obtain
prosperity in both worlds. In future, show compassion on the
poor, and then you will obtain intelligence of the read of
God." Sultan Hamid Kariin said, ''Very well, Sir! I will do so
from love for you. " He then released all the prisoners
in his kingdom, and returned them their belonginjrs ; and,
after that, he nevei- oppressed any poor man. Sultnn Hsimid then
beg:in to do service to God, and establi>ho[l houses for feed-
ing the poor in all his provinces, and, as far as the kintrdom of
Rum extende<l, all dwelt happily, on account of the Sri Guru's
(advicej. The king said, " Now, through your means, 1 have
hopes of obtaining God." And the king became his disciple.
Then again, the Guru said, " 0 Sultan Hamid ! those who have
apjilied themselves to God's (work) and to do His service, God
orders all their atfairs well, and (jod's love is shown on them."
Then Sultan Hamid Karun .said, "Sir! 1 hr.ve obtained God
through your kindness." Again (NanakJ said " 0 Sultan Hamid

224 HISTORY OF THE SIKHS.

Kardn ! God's lovo has been very quickly manifested on joti,
otherwise you "wonld have been destroyed liUe tlie great
Karnn ! bnt you havo quickly learnt Him, and have turned to
God. " Then again SuKan Ilanilvi said, '^ Sii' ! T have found him
through your kindness,"' Then the king made him seven obci-
ances, on -which (Nanak) said, "May God prosper you! now I
am going to depart." Then Sultan Hamid saiti, " Sir ! when
shall I see you again"? Nanak said, '"'You can kee]i me ever in
sight in your heart,'' and then the Sri Guru departed thence.

CH. XYIII.-DISCOURSE WITH PANDAT CHATTAEDa,^. BANaRSI. 225

CHAPTER XVIII.

The discourse with Fandat Chattardas, Bandrsi.

Tlien the Sri Guru continued liis wanderings, and came and
sat in the market place of Banaras. Tiierc was a TancZat of
Banaras, by name Chattardas, who had come tlu-ro to bathe ; on
seeing the garb of I ho Sri Guru, lie sat down and said,
" 0 worshipper, you have no Salig Earn Avith you ; and you
have not the mark of Gopi Chandan, and you have not the neck-
lace of basil ; are you an Atit or a Bhagat ? To what religion do
you belong ? " Then the Sri Guru said, " Mardana, sound the
rebec." Then Mardana sounded the rebec, and Nfinak recited
this stanza in the Basaut Rag ;

1st Muhala (or Guru)

" 0 Brahman ! do worship to (God, for He is) Salig Ram;
and make good deeds your basil necklace ;

Fasten the chain of repetition of the Name of God on your
self, and say, '0, compassionate One ! show me compassion.'

AVhy do you irrigate barren soil, and waste your life ?
A mud wall will fall, why put plaster on it ? "

The PancZat said, '' 0 worshipper ! do you call these things
irrigating barren soil ? (then say) what are those things which
you call watering good soil ? and by which one may obtain the
great God." Then the Gurii recited the second stanza ;

"]\[ake these two, lust and anger, your hoe; and with them
dig the earth (of your body) 0 brother !

The more you dig it, the more joy you will obtain, for thia
will never be useless labour."

Again the PanrZat enquired, " 0 worshipper ! liow will the
soul bring forth without being irrigated? and how can the gar-
dener know that it (the joy of having God) is his own ? " Then
the Sri Guru recited the third stanza. ;

"Make your hand, your Persian wheel, the string of your
rosary, the buckets and rope, and yoke your mind thereto ;

Irrigate your body with the water of immortality, and fill its
beds, and then it will become the true gardener's (God's).

226 HISTORY OF THE SIKHS.

Then the PancZat saiil, " You are a very holy man, Sir !
My understandiugis impure ; it is in love, like a bagala,"''^^ with its
carnal desires." Then again the Guru recited the fourth stanza ;

" A bagala can be changed into a goose if Thou wiliest it,
0 compassionate One !

Nanak, the servant of servants, seeks Thy protection ; do
Thou show pity on him, O Thou merciful One ! "

Then again the PancZat said, " You are a worshipper of the
great God, Sir ! therefore bestow some of (your^ purity on tliis
place, and take some benefit-^^ from it, Sir ! " Then (Nanak)
said "What benefits has it?" Then the Pan(^at replied, " The
benefit to be derived here is the obtaining of learning ; and from
reading here, one is ranch blessed ; and, after that, wherever you
shall sit, there the world will respect you, and from studying
(Sanskrit) here, you will become a chief of devotees." Then the
Sri Gurii Baba recited another verse;

"• The king is a child, tlie city is half built, and is in love
with the five wicked ones ;

There are two mothers and two fathers, who are saying,
' PancZat consider this ' ;

0 holy saints, give me such an understanding, by which

1 may obtain my (God) soul's lord.

Within, there is a fire, and the forest is putting forth its fresh

leaves, the sea is the body;
The sun and moon are both within the body ; but you have

not obtained this knowledge.

Look on him as a worshipper of God, who regards all (friends
and foes) as one ;

Regard this, as His custom, that He possesses the power of
forgiveness ;

(Alas ! that) he, who is my companion, will not listen to me,
and only desires somthing to eat ;

Nanak, the slave of slaves says ' Sometimes it is pleased,
sometimes angrv !' " -^"^

'&■

238 rjij^g bagala is said to stand on one leg, so as to be ready to put down the
other at once to catch a tish. What is here meant is, that as the bagala is ever on
the look out for fish, so was he ever on the watch to gratify his passions.

-^' i.e." Learu sonf.e Sanskrit," asBanarasis renowned as a great place for
learning Sanskrit and acquiring knowledge.

"^" These verses have already occurred in the seventh/liscoarse.

CH. XVIII.— DISCOURSE WITH PANDAT CHATTAKDaS, BANARST. 227

ThePanc^at, on hearing: these verses, made an obeisance and
said, "I teach the world, I have also learnt something myself;
Sir ! pray give me some blessing also in God's Name." Then the
Sri Guru said, "0 saint! what have you read ? and what is the
first lesson you teach your pupils ?" then the Sri Guru uttered
the following; lines in the Ram Kali Rag.

" The great God (On) be praised !

The great God created Brahma ;

The great God is He who created me ;

The great God made mo to travel this world ;

The great God also formed the ("four) Yedas ;

By singing the great God's praises, one obtains salvation;

By the great God, the worshippers of God obtain deliverance;

Consider the meaning of the letters o n,

For the letters o n are the root (of happiness) in the three
worlds.

Listen FancZ/ia ! and see what useless matters you write
about ;

In future, write God's Name, and learn from your Guru
about Gopala."

Then the PancZat, on hearing it, fell at his feet, asking
for protection : and he received instruction, and was called a
Sikh, and began to meditate on the Guru.

228 TIISTORY OF THE STKHS.

CHAPTER XIX.

The discourse ivith Kalu.

Then the Sri Baba, becoming distressed, departed from

Sultanpur, and, after 12 years' (wanderings) returned to the

land ol: the Panjub. At first (on liis return), lie came and stopped

in a desert place, about two koss from TalwanfH. After

they had rested awhile, Mardana made request ; "■ Sa}^, 0 king !

if 1 have youv permission, to go and get informiitioa of

the people of my family, and see whether they are alive or

dead." Then the Sri Guru laughed and said, " 0 Mardana !

if such be your desire, then go and visit them ; and go also to

K^lu's house, but return immediately ; but mind you do not

mention my name there." Then Mardana fell at his feet, and,

after touching his feet, wont off to his own home ; but Bala and

the Guru Nanak remained seated there. Then, immediately on

Mardana's arrival there, a great many people collected and came

and seized his feet ; and all began to say, ^' Mardana, the Z^um,

from always remaining with Nanak, now appears • good man.

He is far raised above (us), people of the world. Therefore let

those, that are come, fall at his feet." Then Mardana, having

visited his own home, set off to return, and, having come to tlie

house of Kalu, went and seated himself in the courtyard. Then

the mother of the Sri Baba rose and embraced him round the neck,

and began to weep, and lament, saying, " 0 J»Jard;ina ! give us

some news as to where Nanak is." Many peojile collected in

the compound ; Mardana then said to them. '' Broihers ! when

we were at Sultanpur, then we were one ; but I can give no

after news of him." Then Mardana, having sat there awhile,

rose and departed ; on which the mother said (to the people).

"This, that Mardana departed so quickly from the courtyard,

is not devoid (of suspicion) ; I believe that Nanak is with him."

Then the mother of the Sri Baba immediately rose and stood

up, and, taking some clothes and sweetmeats, followed and

caught up Mardana on the road, and began to say, " 0 Mardana !

do you, by some means, cause me to see Nanak again." On

this, Mardana remained silent. Then the mother and Mardana

both together went on, and, having proceeded two koss, came to

where the Sri Guru was seated. When the Sri Gurii saw that

his mother was come, then he rose and fell at her feet; and on

CHAP. XIX.— DISCOURSE WITH KALtJ. 229

tliis, the mother began to weep greatly. Tlieu the mother took
the Guru into her arm.s, and, kissing his forehead, said, " I
give myself as a sacrifice to yon, O my son ! and, whatever
places you have visited, to them also 1 sacrifice myself, O my
son ! you have greatly rejoiced me to-day, in that you have shown
yourself to me. " Thou the Sri Baba, from love for his mothei-,
began also to weep and lament, saying, " 0 Mardana ! sound the
rebec/'

Theu Mardana sounded the rebec, and Nanak recited these
verses in the Wadahans Hag ;

"My state (in longing for Thee, 0 God) is that of the taker
of intoxicating drugs, when he cannot get those intoxicating
drugs, and as that of fishes when they cannot get Avater ;

And, he, who is absorbed with his Lord, ho is satisfied with
everything (and says),

' I will go and sacrifice myself, and cut myself into pieces, for
the sake of my Lord's Name.

Pause.

The Lord is that most fruitful Tree, the name of which
is Immortality ;

And he. who drinks thereof, becomes satisfied, and to Him
will I sacrifice myself;

He cannot be seen by me, although He lives with all ;

How will one's thirst be allayed, if one only put one's head
on a high wall (in the middle of the tank, out of reach of
the water).

ISanak is Thy salesman (ba?iian) ; Thou art my capitalist
and all my stock ;

All doubts will bo removed from my mind, when I shall
continually remember Tliy praise."

Then, again, the mother, producing the sweetmeats and
clothes, placed them before him and said, " O my child, do you
eat these." (Nanak said), " I am quite full." Then the mother
said, '' What have you eaten to satisfy you ? " Theu the Sri
Guru said, "Mardana, sound the rebec." Then Mardana sound-
ed the rebec, and Nanak recited these verses"'^ in the Sir! Rag;

-'■- The followiug trauslatiou of these verses is given by Dr. Trumpp; see Acli
Granth, page 24 ; —

All juices are sweet by minding (the name) , (all arc) seasoned by hearing (it) .
The acid (jnices) will go off by uttering (the name) with the mouth, by the

sound they are made spices.
On whom he looks in mercyj to him tbe thirty-six kinds of food arc ouc

substance.

230 HISTORY OF THE SIKHS.

" All my dolicacies and sweets are obeying God, and my
salted dishes aro listening to His Name ;

My acids and sonr relishes aro uttering His Name, and the
subduing my passions are my spices ;

My faith in Him alone is forme the thirty-six great viands
of life, and those on whom Ho looks Avith kindness (obtain
them) ;

0 Mother ! all other foods, though pleasing to one's self, pro-
duce pain,

And are such that those who eat them, their bodies aro
troubled, and many sorrows arise in their minds."

Then again the mother said, " 0 son ! take off this long
coat, and put on these new clothes."

Then the Sri Guru recited this second verse ;

" My red clothes are the being dyed with (His love), and my
white garments, truth and alms ;

My blue (garment) is the washing away of the blackness
(of my heart), and my coat is the always meditating on
Him ;

My waist-band, is patience; my wealth and youth are His
Name ;

Pause.

O father ! other food is a poor pleasure.

By the eating of which, the body is pained and disorder rales in the mind.

(2) Red clothing is a I'ed heart; whiteness (of clothes), truthfulness and
donation.

Blueness and blackness (of clothes), wicked actions ; putting on clothes,

meditation on the feet (of Hari).
The waistband is made of contentment, wealth and youth is thy name.

Pause.
O father ! other clothing is a poor pleasure.
By the putting on of which the body is pained and disorder rules in the mind.

(3) To have a knowledge of a horse's saddle, of a golden back-strap, this
is thy way.

Quiver, arrow, bow, sword-belt arc the constituent j^arts of virtue (with

thee).
A musical instrument, a spear, appearing publicly with honour, (this) is

thy business, O my caste !

Pause.
O father ! other mounting is a poor pleasiTre.
By which mounting, the body is pained and disorder rules in the mind.

(4) My house and mansion is the delight in (thy) name, thy (merciful)
look my family.

That is (thy) order, which will please thee, (though there be) other very
boundless talk.

O Xanak ! the true king does not ask nor deliberate.

Pause.
O father ! other sleeping is a poor pleasure.
By which sleep, the body is pained and disorder rules in the mind.

CHAP. XIX.-DISCOURSE WITH KALU. 231

O motlier ! all otlier clothes, though ploasing to one's self,
produce pain,

And are such that those who wear them, their bodies are
troubled, and great sorrow arises in their minds."'

Then Kalu also received information and, mounting his horse,
came there ; and the Sri Guru, on seeino- him, went and fell at
his lather's feet, and made his obeisance to him. Then Kalu also
began to weep, and said, " 0 Nc4nak ! do you mount this horse
and come home ? " Then the Sri Guru said, " O father ! this
horse is of no use to me." Then Kalu said, " O son ! do you
give up these deeds of simpletons." Then the Sri Guru recited
the third verse ;

" My horse, saddle, and golden trappings are to learn Thy
way ;

My quiver, arrows, bow and spear are to run and seize
Thy excellencies ;

My musical instruments and lances are the being received
with honour by Thee, and Thy mercy is my caste ;

O my Lord ! anything else one mounts, though pleasing to
one's self, produces pain.

And is such that those who mount thereon, their bodies are
troubled, and great sorrow arises in their minds."

Pause.

Then again Kalu said, "Son! do you come home for a
short while ; we have now got a (detached) house, quite apart
(from everyone) ; do you come and see (your family) at all events,
for you have returned after a long while ; your family are there;
do you come and see them, and remain a few days, and if you
wish it, then you may go away again.'' The Sri Guru recited
the fourth verse ;

"The joys of Thy name are my house, and my family are Thy

merciful looks ;
Thy commands (to my family) are those things which please

Thee ; and to say more is useless ;
Nauak says, ' Thou art the True King, there is no need for

Thee to ask or seek counsel ' :
0 my Lord, all other sleep, though pleasing to one's self,

pi'oduces pain.
And is such, that those who t?leep that sleep, their bodies

are troubled, and great sorrow arises in their mind."

Then again the Sri Guru Baba said, '' O father ! (excuse
me) from coming to you just now, but I will (certainly) come
and visit you ; but do you now listen to my request for to-day,

232 IIISTOrxY OF THE SIKUS.

for my heart is sad." Then on this, the mother said, " Son I
how can my mind be comforted ? for twelve years, yon liavo kept
me sorrowing ; now that you have returned, why will you not
come to your home to-day ? O, my son ! how can my mind be
made happy ? " Then the Sri (Turn said, " 0 mother, when
I give my promise, 3'our mind should be satistied." Then
the mother remained silent. Afterwards she said, " Listen
child ! why has your heart been made sad ? Do you tell me at
all events; if you desire it, then I will marry you a second time
with great pomp and nmcli splendour, and with much music and
singing." Then the Sri Guru recited a verse in the Suhi
Rag ;

" Listen, my respected mother and parent ! the Name of God
only pleases me ;

I wonder about sad, when the Lord God does not come into
my thoughts.

If he come not into my thoughts, I wander about sad;
God only satisfies my soul;

Listen my maid and companion"-^- is filled with love (for God),
and my young heart is full of (His) youth ;

And I cannot live without my Beloved (God) for one instant
or second, and sleep comes not to my eyes (without Him).

Nauak says truly, ' Listen, my mother ! the Name of God
only pleases me.'

Listen ! my mother and parent ! the saints possess nothing
but the Name of God ;

My soul was dark; the holy men adorned it in such a way,
that it always returns to the holy.

It returns ever to the holy; the holy have no wealth but
the Name of God ;

And the Name of God is such, that it will never diminish in
worth.

Although it may rain, it becomes no greener, and, if the
sunshine wax a hundred fold, it never dries up ;

When one departs, one's excessive youth and great loveliness
will not go with one.

Nanak says truly ; ' Listen, my mother and dearest parent,
the saints possess nothing but the Name of God.'

■ Listen, my respected mother and i^areut ! this my heart
will tell these a tale ;

-''2 My passions and desires.

CHAr. XIX.-DISCOURSE WITU kalu. 233

My Lord God often came not into my mind, and was con-
tinuidly forirotten tlirougli negligence ;

I Lave forgotten Him tbrongli negligence, 0 motlier ! beciiuse
my mind was absorbed in worldliness ;

Every living bead will tbcre have to give an account, whe-
ther he have done evil or good ;

My wedding day is fixed, and a few days only remain (to it),
but my heart is still telling its tale of God !

Nanak says truly, ' Listen my respected mother and parent,

He is forgotten by me through negligence 'I

0 my respected mother and parent I the wedding party (i.e.
death) has arrived;

1 am the bride; the angel of death is the wedding party;
and death is the bridegroom.

Death is- such a bridegroom, 0 mother ! that when one
departs, one can say nothing ;

The five attendants'^^ go to another home, and the house
remains quite empty ;

And he, who is to marry me, he is taking me away, and I
cannot stop him :

Nanak says truly ! ' Listen, my mother ! death is my
bridegroom ! ' "

After this, Kalu said ; " My son, I will marry you into some
good family ; do you come along home ?" Then in reply, the
Sri Guru said, " 0 father dear ! that Contriver and Creator of
all things is a Being who never forgets ; whatever he ordains,
that is right." Then, again, the mother spoke, '^Omysonl do
you now get up and come along with us, and leave off these
absurd ways : how can it be known whether we shall ever meet
acraiu or not?'' Then the Sri Guru recited another verse in the
Maru Rag;

•' The order for me is to take the Name of my husband
(God) in the early morning ;

The tents, umbrellas, canopies and ready yoked chariots
are all waiting ready ;

Those who meditate on Thy Name they will obtain honour ;
'-^* Lost, anyer, pride, covetouaueaa and worldly love.

234 HISTORY OF THE SIKHS.

Father ! 1 am an unfortunate and deceived creature, for
I have not discovered Thy Name ;

This my mind is blind and filled ^yith error.

The pleasure, I enjoyed, brought forth pain, and this was
written in my fate, mother !

My joys are few, my troubles are many, and my life has
been passed in sorrow ;

How can there be separation for those who are already
separate, and what meeting for those who have already
met?

It behoves us to praise that Lord, Who has manifested all
the plays (of the world).

By our good fate, we obtain (God), and these our bodies
enjoy pleasure;

By our evil destiny, those who are united, separate, and
yet Nanak says, ' This is good fortune.' "

Then again Kalu spoke, saying, " My son ! take off this
beggar's coat from off thy neck, and put on these new clothes,
and bathe, and put on the distinctive mark on thy forehead ; leave
off those ways and doings of devotees, and walk on the straight
road." Then the Sri Baba said, " 0 father dear ! do you know
the meaning of praising the great God." Kdlu said, '' I do not
know what you are talking of." Then the Sri Guru recited this

nil

verse ;-"

^** Dr. Trumpp, in liis Adi Granth, page 25, translates these verses as
follows : —

" (1) A body (besmeared) -with kungu, adorned with jewels, perfume of

aloe-wood, the breath (kept fast) in the body.
The mark of the sixty-eight Tirthas in the face, in this there is display

of little wisdom.
In that is wisdom : praising the true name, the abode of (all) excellences.

Padse.

0 Father ! other wisdom other and other. If it be practised a hundi-ed
times, it is the false effort of the false ones.

(2) He (one) may apply himself to worship, he may be called a Pir,
the whole world may flock to him.

He may make his own name famous, he may be counted amongst the Sidhs,
When his (honour) does not fall into accouut (before God) all (his)
worship is (but) a wretched thing.

(3) Those who are established by the true Guru, nobody can efface.
Within them is the abode of the name, by the name they will become

manifest,
(By whom) the name is worshiijped, the name is minded, they are always
unbroken and true.

(4) When dust is mingled with dust, what will become of the soul ?
All clevernesses are burnt with the body ; it rises and goes weeping.

O Nanak, the name being forgotten, what will become (of it), when having
gone to the gate (of God)."

CHAP. XIX.-DISCOURSE WITH KAlC. 235

" My body is made of Kungu, my tongue of jewels, the
breath of my body is of the perfume of Agar.

My forehead is marked with the sixty-eight places of
pilgrimage, inside of which the understanding dwells ;

And, after being purified, I sing the praises of Him, whose
Name is true ; He is an ocean of excellencies ;

Sir, the understanding of others may diflfer from this.

And, although it may be explained to them a hundred times,
the false man wnll cling persistently to his falsehood."

Pause.

On this, K^lii again said, " My son ! some are Sidhs, some
are Pirs, and the whole world knows such, and does worship to
them ; and their food-houses are always open, and they feed
many people, and tlieir standing in the world is respectable,
and they live comfortably. Well : will the world obtain deliver-
ance through them or not ?" Then the Sri Guru recited the
second stanza ;'

" He, to whom people do service, is called a Pir, and the
world all look on him as sincere.

And another publishes, and makes known to the world, that
he is a Sidh ;

But if theii^ honour be not held in account by God, all their
worship is useless.^'

On this Kalu again said, "■ These Sidhs and Pirs are they,
whom the world looks on as such {i.e. honourable) ; but what is
that, by which one may be delivered, and by means of which one
will be held in honour, by the Great God and by the Avorld at the
same time ? " Then the Sri Baba replied ;

" Those of whom the true Guru has approved, them none
can dishonour ;

Inwardly, they have the treasure of His Name, and, from
taking that Name, they obtain great fame ;

His Name they worship. His Name they respect, for it never
will fail, and is always true."

On this Kalu again said, "■ 0 Nanak, ! what will be the state
at God's threshold of those who never remember His Name all
their lives, and spend all their time in doing the world's business?"
The Sri Guru recited the fourth stanza j

" The base will be mixed with the dust, and their life will
be of no profit.

236 HISTORY OF TUE SIKUS.

All their cleverness will he burnt (with their body), and,
weeping, they Avill depart ;

Nanak says, 'Those who forget Ills Name (here), there is
no knowing what their state will be, when they go to
God's threshold.

0 Father dear ! those who forgot His Name here, how will
they hereafter obtain admission there ? ' "

Then Kalii said, " It is true Sir, this tiling is indeed so."
Af terw^ards Kalu again said, " You are a very holy man, and
we did not know it ; but tell me, my son ! Avhat will bo our
state, for we have never remembered the Name of the great God."
Then this speech slowly issued from the Sri Guru's mouth,
" 0 father dear ! as shall be my state, so shall be your state."

CnAP. XX —DISCOURSE WITH THE PANDATS OF BAN.tRAS. 257

CHAPTER XX.

The discourse unth the Pandats of Bandras.

After tliii?, the Btiba went to Kaslii (Banaras), and the
Pandats of that place heard that Nanak, who was talked of as a
great devotee, had come there; (so they said), "Let us go and
see him. " Then the Pan^Zats came, and, setting forth there, paid
him a visit, and asked him this question, " 0 Nanak ! how is it,
that, although we are always reading and listening to the Vedas,
our pride cannot be subdued, and we cannot obtain peace of
mind ? " Then the Bciba said, " The evil of your hearts is not
removed j and for this reason it takes no effect." Then the
Pandafs said, " Sir ! how shall we obtain peace of mind ?"
Then the Sri Baba recited a verse in the Siri Rag ; ~*5

1st stanza.

Covetousness is the dog, falsehood is the sweeper, food ob-
tained by cheating, the carrion ;

The defaming (others) is the excrement ; tale-bearing, the
fire; wrath the chandal.;"^°

j^* The followi;:>i trauslatiou of these verses is given by Dr. Trumpp, in
his Acli Graiith, page 23.

(1) Covctonsiiess is a dog, falsehood a sweeper, food obtained by cheat-
ing, carrion.

Another's defamation (is stirring up) another's dirt; tale-t)earing, fire,

^vrath, a Canrfal.
Enjoyments, praising thj'self, these are my works, O Creator !

Pause.
O Father ! ma^' (such things) be spoken by which hononr is obtained.
Those, who do excellent works, are called excellent at the gate (of God),

those who do low works, sit outside and weep.

(2) (There is) the enjoyment of gold, the enjoyment of silver, the enjoy-
ment of a fascinating woman (and) of the scent of sandal-wood.

(There is) the enjoyment of a horse, the enjoyment of a bed, the enjoyment

of a palace ; sweet is the enjoyment of meat.
So many are the enjoyments of the body ; how shall the name dwell in (this)

body? ^

(3) That speech is acceptable, by which speech, honour is obtained.

He who speaks insipid things, comes to grief ; hear, 0 foolish, ignorant

heart !
Those, wlio please Him, arc good, what will the others say ?

(4) They have understanding, they have honour, they have wealth in their
lap, in whose heart he (tied) is contained.

What for praising them ; is any one (else) beautiful ?

O Nanak ! without (his) glance they are not fond of giving, nor of tho

name.
-■** A chancMl is a low, mean person, a person of low caste, an outcast.

238

HISTORY OF THE SIKIIS.

Enjoying myself, praisiug mj'self, those (alas) are my works
0 Ch-eator ! '

0 Father, may tliat be said by yon, by which His honour is
increased !

Those, who do good, will be deemed good at God's threshold ;
those, Avho do evil, will sit outside and weep.

There is the enjoymout of gold, the enjoyment of silver, the
enjoyment of a fascinating woman, and of the scent of
sandal-wood.

There is the enjoyment of a horse, the enjoyment of a bed,
the enjoyment of a palace; there is the enjoyment of
sweetmeats.

But, when such are the enjoyments of the body, how can His
Name remain there?

That speech is acceptable, by which His honour is increased ;

He, who speaks evil, suffers pain ; hear, 0 foolish, ignorant
heart !

Those, who please Him are good ; and no one else will be
able to say anything to them :

They have understanding ; they have honour ; they have
wealth in their lap ; in whose heart, He (God) is obtained;

What need to praise them ? other praise is worth nothing.

O Nanak, (those who are) outside of His glance, they will
neither give alms, nor remember His Name."

The meaning is, " Listen, O Panc^ats ! the avarice, which is
(in one's body), is as a dog ; falsehood is a sweeper ; and getting
food by deception is like carrion, and the censuring of others is
excrement, anger is a fire, and is like a mean wretch. To eat
good and bad things, and to praise myself, this is written in my
fate ; How can God's Name then remain in my heart ? and until
I obtain a true companion, till then, how can my heart be pure ?
O Sirs ! we should only speak those things, from uttering which
His honour is established. Those who do good deeds, they will
be called good at the Threshold of goodness of God ; and those
who commit base actions, they will receive punishment and will
remain weeping. That v/hich is called the mind, it is ensnared
in the pleasures of the body, then how can it obtain the pleasure
of God's Name? Some long for gold, some long for silver, some
long for women, and others long for the smell of sandal-wood j
some long for horses, some long for fine beds, some long to make
palaces, some long to eat sweetmeats, some long to eat meats ,:
when all these longings exist in the body, then how can God's

CHAP. XX.— DISCOURSE WITH THE PANDATS OF BANARAS. 239

Name thvoil in that body ? From speaking good, man's lionour
remains, but I'rom speaking evil, man's liouour departs ; and we
should look on the -word of the '^frue Guru as sweet ; and of
such (persons), the understanding also is enlightened, and they
also have great honour ; and his Name, which is the true wealth,
is possessed by those, in whose hearts the words of the Guru
always dwell, and they are His."

Then the PaufZats said " O Nanak ! is this not true, that such
is the excellency of this city of Kashi, that it is written in the
Vedas, that whatever living things, be they sinners or saints,
shall quit their bodies in this city of Kashi, they will go to the
city of (Jod, and there be blessed?" Then the Baba said," Listen
PancZats ! at the time of death, if une read the incantation of
Shiva, and look on it as the Name, Piam, of the True Guru, and
a voice come into the ear of that creature, then tliat being is
saved. Listen, 0 Panrfats ! The Name of God is such, that, in
whatever place, people shall take it, they will be saved. So
when Kabir departed from Kashi, and went and lived in Magahar,
and holy sages collected there, he obtained salvation there also ;
and the onlygiver of salvation is the Name of the great King."
Then the Panc/ats enquired and said," 0 Nanak ! The great King
has many Names, but what is that one particular Name of the
great King, which gives salvation ?" Then the !Sri Baba replied,
" Listen, O Pan(/ats ! there are various kinds of boats on rivers, to
convey them to the opposite shore, but one only requires one
boat by which to cross over. So also, all the Names of the great
King can give salvation, but whatever Name of God, one's spiri-
tual teacher teaches one about, that Name is sufficient to give
him happiness." Then, on hearing these words, all the Panrfats
fell at his feet, and he gave them instruction about God's True
Name.

485

P3R293

1888

Ram, Sardha

History of the Sikhs

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Full text of "History of the Sikhs; or, Translation of the Sikkhan de raj di vikhia, as laid down for the examination in Panjabi. Together with a short Gurmukhi grammar, and an appendix containing some useful technical words, in roman character. Translated and edited by Henry Court"

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