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I-nd do bf,3

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W(<

UMJiJL^

HISTORY OF THE SIKHS;

OR,

TRAXTSLATION

OF TUB

SIKKHAN DE RAJ Dl VIKHIA,

^S LAW DOWN FOR THE EXAMINATION IN PANJABh

AND CONTAINING

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

rise of Maharaja Ranjit Singh to the occupation of the

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

rites, songs, and proverbs of the Sikhs, and

twenty discourses regarding events in the

life of Guru Ndnak, taken from the

Janam Sakhi, or Life of Ndnak,

TOGETHER WITH

A SHORT GURMUKHI GRAMMAR,

AND

An Appendix containing some useful technical words,
in Roman Character.

TRANSLATED AND EDITED

MAJOR HENRY COURT,

Lieut.' Colonel f loth Bengal Cavalry,

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

AND

Editor of Malcolm's History of Persia, Vol. II, adapted to
the Persian Translation of Mirzd Hairat,

[COPYRIGHT RESERVSD.]

Eaijo re :

PRINTED AT THR " CIVIL AND MILITARY GAZKTTE ' 1>RKSS.

1888.

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-L i^cl D. o (o% .^

HARVARD

|university1

LIBRARY
APfi 16 1962

■/:"

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5e6icafe6

(BY PERMISSION)

TO THE

Hon'blb Sib JAMES BROADWOOD LYALL, k.o.8.i.,

LlEDTENANT-G-OVBBNOB 0» THE PuNJAB,
As A UABE 07 PEBSONAL BBSPBOT AND ESTEEU.

His uuhblb sebvant,

THE TRANSLATOR

AND EDITOR.

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I)
Google !

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TRANSLATOR'S PREFACE.

This translation of tKis work has been by no means
n easy task, as the sentences in the original, and in the
t part mate particularly, are so disjointed, that it wte
•y diffidtilt to render them into English. I have, there-
e, mtAdef the translation as nearly literal as possible
Hag ^ords, in brackets, to connect the meaning.

Wherever I have been able to find a translation of

» verses in Dr. Trumpp 's Adi Grranth, I have given his

4nslatioti as well as my own ; for although I believe

many^ instances, he has lost the point of the verses,

I do not consider myself a sufficiently competent

-ority to pronounce that he is wrong, and I leave it

thers to decide on this point, and they will, at all

ats, have both versions before them, and can select

Sh they prefer. All I would add on the subject is

fe Pintiat Nihil Chand, of Lahore, by whom 1 have

a most materially aided in this work, and with whom

'ad it inost carefully through, considered mine to be

ihore correct.

1 am certain there are many errors, or if not errors,
3Ast dirferences of opinion, in the way of rendering a
aber of the passages ; I hope that these may be fully
'ted out, and, in bringing out the second edition,
»y (XXisideration shall be paid to all suggestions made
be #*y of criticism. I do not ask to be spared, for
objclfet is to present a really useful and correct
.^lislatlon to the public, and this I can only hope to

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iv TBANSLATOB'S PBEPACE.

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
slightly 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, add in >^
its name, pronunciation, and equivalent in English, In
transcribing names, I have kept to the Gurmukh^ 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 thd
work at six rupees to subscribers, and eight rupees to
non-subscribers, so as to put it within reach of all.

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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 Pandat Nihal Ohand, of
Lahore, with whom I carefully read through, and cor-
rected, the translation. He is well known to many oflB-
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.,

15th Bengal Cavalry.

MussooRiE :
The 30th May 1888,

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TABLE OF CONTENTS.

Translator's Preface

Table OF Contents

QuBMU^Hi Grammar

APraKDIX OF TBCHNIOAIi WORDS AND TERMS (GuRMUKHl)

Do, DO. DO. (English)
4yTH0R'» Preface

Ill

viii

xlix

Isxvii

PART L^NARRATIVES OF THE TEN GURtTS.

Chapter I*. Aocpant of Bdba Nanak . . . I

„ Gnru Aogad ... ... ... 11

^^ „ Amard&s ... 15

„ ,, Rdm Das 19

„ y, Arjan 21

„ „ Hargovind 24

„ „ Harrdi ... 26

„ „ Har Ki?an ... ... 32

„ „ TegBahddur 35

„ „ Govind Singh 40

Code of the Sikhs 41

Jafar ndma, or letter of victory 47

Do.

11.

Do.

III.

Do.

IV.

Do.

VI.

Do.

VII.

Do. VIII.

Do.

IX.

Do.

PART II.— HISTORY OP THE SIKHS.

Chapter I. The names of the twelve Misals ... ... 60

Account of the Misals 63

Rise of Mah^r^ja Ran jit Singh ... ... 66

Character of Rnn jit Singh ... 75

Account of Mahdrdja Eharak Singh ... 77

„ „ Nau Nihdl Singh ... 79

Do. VII. The Lihaur Campaign 82

Do.

II.

Do.

III.

Do.

IV.

Do.

VI.

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TABLE OP CONTENTS. yij

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

Chapter I. Castes and rites *•• 100

Do. II. Masio and songs ' 116

Do. IJI. PfO¥#rhe 136

IT IV.

—TWENTY

DISCOURSES ON EVENTS IN^

THE I,IFE OP Bi.BA NANAK.

Pk»pie

r I. Dwowrse vith Qqp^I Ptodki Hi

Do.

11. „

regarding the patting on the

BrahmiBioal thread ... 146

Do.

ni. Discoarse with the phyaician 150

Do.

IV. „

regarding the store 152

Do.

V. „

„ the betrothal of N&nak 1 57

Do.

VI. „

„ theiDarriageofN&nak 163

Do.

VII. „

with Simi Pan(2at 170

Do.

vin. „

„ N»b«b Danl^ Kh&n ... 172

Do.

IX. „

„ mi Balh&r 178

Do.

X. „

refardiiitg the (idol) S&lig Bim (84

Do.

XI.

„ „ Arti SohilS ... 187

Do.

XII. „

in SangM (Ceylon) with B|ja

SIvNdth ... ... 190

Do.

XIII. Discoarse vitli Mi&n MUhi 193

Dd.

KIV. „

,, tbs Siddhs 201

Do.

XV. „

„ worshippers of Govind ... 20|6

Do.

XVI.

„ the demon Eaanda ... 214

Do.

XVII. „

„ Solt&n Hamid Edrdn ... 217

Do, ;

XViii. „

„ Chattardis Pantiat ... 225

Do.

XIX. „

„ EM6. 228

Do.

XX. „

„ the Pan(2at6 of E^tnsi

(Bandras) 287

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PANJABl GRAMMAR.

— — ♦4:-o-:-M—

—

1. The PanjAbf, or Gurmnklii, i
five letters, and is hence called Painti

dphabet consists of thirty-
(thirty-five) as under : —

Form.

English eqniralen

b. Name.

ProDonnoed as

a in woman.

iri

i in this.

drd

u in thus.

sassa

s in son.

hahd

h in him.

«r

kakka

k in hind.

khakha

kh in khan.

8
9

10
11

g
gh
ng
ch

gagga
ghaggd

chachcha

g in good.
gh in ghost.
ng in sing.
ch in church.

chh

chhachchha

ch aspirated.

13
14
15

ny
t

jhajjM
nysLiiya.

teAnki

j aspirated.

ny (y being hardly

audible),
t hard.

17
18

^
y

th
d

tUtthi
dadU

t hard aspirated,
d hard.

^
^

dh
n

dha,ddh&
nini

d hard aspirated,
n hard.

tattd

t soft.

thathd

t soft aspirated.

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P^JXBt GRAMMAR. Ix

Form. English equivalent.

Name.

Pronounced as

«S

daddd

d soft.

dhaddhd

d soft aspirated.

nannd

n soft as in 7iigh.

pappa

p in

pull.

phappha

ph in physic.

babbd

b in

ball

bhabbha

b aspirated.

mamma

m in

. may.

yayya

J in

youth.

rare

r soft.

laUa

lin

lord.

wawwd»

w in wine.

r&ri

r hard.

2. The vowels

are-

Initial form.

Medial

or final form. Eqniralent. Fronoonoed as

in woman.

in far.

in this.

in thee.

in thus.

in rule.

in they.

in aisle.

«-*

in hole.

O^i

' in owl.

• n

3. The following marks are also used bind! tippi,
^adhak.

Bind] and tippi are abbreviated forms of letters,
and have the same power as, and are substituted for, ng^ ny.

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panjXbI apiHMAB.

n, n, or m ; after a vowel they simply s^aud fer a nasal &.
Adhak is placed between two letters, to double the latter.

4' The following consonants are compounded : —

BH gy, 7S nh, IJ mh, ^ rh, 7S Ih, ^ rh, II sr,^ kr,
^ khr, ^ gr, u^ ghr, ^ tr, l^dr, T£ pr, -^ br, 5 bhr.

5. The numerical figures are— -

1 1, ^ 2, ^ 3, 8 4, V 5, ^ 6, 9 7, ^ 8, tf 9, o 0,

6. N.B. — If the two letters in the following, kh, gh, ny,
jh, ny, th, dh, tli, 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 ki and &u are two distinct letters, and not the
same as ai and au.

7. There are eight parts of speech : Noui^^ Adjectire, Pro?
noun. Verb, Adverb, Conjunction, Preposition, 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,
Instr^mentiJ, 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 7Z and^

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

// the governing word is—

l^ominatiYe, Singular, it is
Tocative, Singular, it is
Other cases, Singular, it is
Kominatiye, Plural, it is
Vooative, Plural, it is
Other cases, Plural, it is

Masculine.

Feminine,

da
de, dla

*.d£e

di&n

de, dio

Qb'o

de, diiin

dUm

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pakjAbI obamhab.

The terminafcions ra, d6, and 06 of pronouns are governed
by tbe same r^les of inflexion.

13. The Daiiye and Accosative are followed by n6n.

14. The Ablative takes a preposition.

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

Nouns.

16. There are three declensions with two or moiro VMria«
tions in each.

Declension I.

17. The first declension is distinguished by inflectinfi^ the
oblique cases, and the nominative plural, and ooraprehends all
masculines ending in i or 4n, except Khud&, God, pitiL, father^
and a few others. The latter, pit6, is indeclinable, and Ehud6
conforms to the second declension, first variety.

18. The first variation, first declension, embraces those
ao«Qi9, in which the final ^ is preceded by a co^sonMit as
munifkj a &oy, r&j^, a king, and is declined as follows >—

Singular. Plfbal.

N mundi munde.

I monde Dai mandi&n nai

G mnnde di, 4c, muDdidn d£, &c,

D muQde Dua xnimdi&n ntln

Ao munde nun mnndidn nun

Ab munde te mundian te

V e mundia e mundio

19. The second variation embraces those nouns, in which the
final 6 or dn is preceded by a vowel, c.^., parkhdni, a tempter j
binian, a shop-keeper ^ uskalia, a calumniator, and is decliped as
under : —

SlNflUULB.

Plcbal.

N
I

parkh&nd
parldULne nai

parkh^ne

parkhau^ nai, or par-
kbini&n nai
parkh&ne da, &c. parkhanan da, &o, or
parkhuniiln da, &c.

parkh&ndn niin, orpar-
khdniilD nun

parkb&ndn niinorpar-
kbdnian ndn

parkbanin te or par-
khinian te.

e parkh^no or parkhdnio

D parkliane nun
Ao parkbdne niln
Ab • parkbane te
V

e parkbane
or
parkbinia

Singular.

PlUfULL.

banidn
banien n4i

bdnien
b^ni^n nai

bdnien di Ac.

bani&n da &o.

biinien nnn

b&ni&n n4;i

binien nun

hiniin n^n

b&niente

bini^n te

e binien
or

e biniQ

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panjAb! geammae.

Declension IL

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

21. The first variation embraces all masculines ending with
a consonant as putt, a eon, manukkh a man, and such as end
with the long vowels i and u, as bhdi, a brother ; pdli, a herdsman,
'khi6j a gltUtonj and anyjhti a tear, and is declined as under : —

Plural.

pdli

p^lfdn nai
pilian di, Soc,
pali^n nfin
paliin ndn
p&lfan te
e palio

22. The second variation embraces masculines ending in
u and un, as piu or pen, a father, bhardu or bhirAu a brother,
k&uuj a crow, and is declined as under :^-

SlNGDLAB.

Plural.

Singular.

manukkh

pdli

manukkh nai

manukkhan nai

p&lf nai

mannkkh di, &o.

nianukkhdn dd, &c.

pdii dd &o.

manukkh ndn

mannkkhdn nun

pdlf nun

manukkh ntin

manukkh&n niin

pall niin

manukkh te

mannkkhdn te

pall te

e manukkh
or

e manukkho

e pdlf or pdlid

Singular.

N piu or peo

I piu nai

6 piu da, &c.

D or Ac piu ndn
Ab piu te

T e piu or pewa

Plural.

piu, pio, or pen
pewan nai
pewan da &o.
pewan niin
pewan te
e pewo or peo

Singular.

kdun
kdun nai
kdun da, &o.
kdun nun
kdun te
e kdwdn

Plural.

kdu^

kdwan nai
kdwdn da, &o.
kdwdn n^
kdwdn te
e kdwon or
kdon.

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
&, as bala, calamity, dud a blessing, and is declined as under : —

Singular. Plural.

N bala balafn or balaidn

I bala nai baldidn nai

G bald dd &c. baldidn dd, &c.

D or Ac bald niin baldidn nun

Ab bala te baldidn te

V e balae e baldio, or baldo

To this form there are some exceptions, e.g., j6g&, place,
makes in the plural j&g6n.

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PANJXBl GBAMMAE.

25. The second variation embraces feminines ending in
n or nn, as man, or m&un, a mother, and is declined as under : —

SiNouLAB. Plural.

N m&an mawan

I mann Dai mawdn nai

G m&un d& &c,j m&wan d4 Ao.,

D or Ac mann nun mdwan ntin

Ab mann te m&wan te

y e minn, or mawen e mann or mawon

26. The third variation includes all other nouns feminine
of any other termination^ as dhi^ a daughter, gall^ a word, gain,
a cowy b&nh or b&han, an arm^ and is declined as under :—

Singular.

Plural.

D or Ac

dhi

dhi nai
dbi di, &o.
dhi ndn
dhite
e dhie

dhi&n
dhfdnnai
dhiin di, &e
dhiin n^n
dhi4n 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.f g&in, a cow, plural, gdf&n.

28. Some nouns are indeclinable as jokhon, danger, tar&n,
manner, m41a, a rosary, and m&t&, a mother.

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

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 ghardn
wichcb, in the houses ; us de hatthin for us de hatthan ndl (or te)
by his hands, i.e., by his means ; us de dargdhe for us di dar-
gdh wichch, in his court or his presence ; us pasion for us pise 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 haf, as.
child un6 to scream ^ chilaha^, screaming ;

(ii) by changing the final vowel & of the adjective into
i, as utdula^ hasty, utauli, haste;

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tit TASSHM GBlMMAlt.

{Hi) by adding &, iAt, or it, to th^ adje<^tive ^s dlmtur,
clever^ cbaturai, clevemese ; bahot^ many, bahnt^t, ot
bahutat, abundance.

(it?) by changing final 4 of adjective into idi, or &ii^ as
Tfud£, great, vrB,di&i, greatness ; nchchA high, ucbdh&n
height.

(v.) By changing final a of noun into pund, as nchakki, a
pickpocket, uchakkpund pickpocketing,

84. Femininef) nre formed from masculines by changing
th^ teriainationd as under : —

(i) & into 1 as ghorA, a horse, ghorf, a mare ; i, ia, id, ijk
into n, as uskali^ or uskaliyd^ a calumniator, nskalan,
a female calumniator,

(ii) i into &ni, as Khattri — Khattrdni.

(Hi) by adding ni or ani to the masculine as fin^, a camel,
tintni a she camel ; mugal, Moghul, mugaldnl, a female
Moghul,

35. t^eminines in i, deriyed from niasonllnes in a^ when
denoting tilings Tvithout life, have a diminutive sense as ghmr&,
an earthen jar, ghari, a small earthen pot.

Adjectives.

36. Adjectives are formed as follows ; —

(f.) Derived from nouns, by adding i, as asmin, heaven,
asm&ni, heavenly.

(ii.) Derived from nouns, by adding &, as bhdr, a toady
bhdrd, heavy.

(Hi.) Derived from verbs, as anjdn, ignorant, frotn ]&nii&,
to know, anparAid unread, from parAna to read.

(iv.) By adding wdla to a noun, as kapprd, clothes, kapprS*-
wald sandtik, clothes box, but kapprewdld is also
used as a substantive for a clothman.

81. A class of words, used both as nouns and adjeotives^
are derived from verbs by adding u to the root as khdfi, glutton
or fluttonons, from khd, eat.

38. Adjectives ending in k are inflected like nouns» e.g.
cbil<&, ^itis.

Singular. Plural.

Masculine. Peminine. Masculine. Feminvne.
N chittk chitti chitte chittiin

Objective oasea chitte chitti chi/dan chi/fMn

V chitte, chUHickitti.ehittie, chitte, chittaio, chiuio

39. Masculines ending in ! are declined like pAlf fsee. 21).

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PAKJXBf €KltAMBfAR.

±t

40. Adjectives ending in a conflonant are not inflected^
except the numerAk, wbich are declined as under, e.g., das, ten : —

Masculine. Feminine.

N das dasftxt

Objective cases dasan das&n

N.^.—Do, fwoy when inflected becomes dou&n or doh&n.

41^ Degrees o! comparison are expressed as in Urdd^ by
the help of prepositions, and an adjective pronoun denoting
**aU," thus-
Positive. — This %8 a good word, ih changi gall hai.
Comparative. — Thie is a hetier word, us de nal, or tisie, ih
changf gall bai.

Superlative. — This is the best toord, ih sMiin gall&a te
changi hai, or sabbn^n wichchon chmn^i
gall ta ih hai, or sabhn&n n&Ion ih cbtngf
gall hai.

Pronouns.

42. Pronouns are personal or adjective.

48. The Simple personal pronoansare main, /; tuii, thou;
uh, he, tike, it ; t^hich are declined thus —

Bingular,
kaim

nai

Plural.
asm
aaln nai

D or Ac

tner6,^c. as^da, Ac.
main nun asi niin
asi te

Singular.
ton
tain nai

ter&, &c.

Plural.
tnsin
tasln nfid

tai nun

Hie simple adjective pronouns are divided into two
definite and indefinite.

Singular.

PlUTfA.

nh, oh

nh^oh

nn nai, on

nnhfn, haf

nai

anhea aai

nsdd, &c.

nnh£n da, A«.

nhda, &c.

Bsniin

anhin ain

uh nun

ns te

nnhfin te

uhte

tusida, &o.

tah&(!a, ^c.

tils4 nun

taha nun
Ab mai te, or asi te H tai te, tai tns& te

thon tnh& te
V

44.
classes

45. The definite pronouns are ih, ah, this ; uh, that ; bar,
every one] sabh, s4rd, sarbatt, all^ the whole.

46. Ih, is declined like uh {see 43) ; bar is indeclinable ;
sard is declined like ch\Uk (see 3^), sabb is used throughout the
singular^ and in the nominative plural ; in the oblique cases phiral
s&bhn&n \ it becomes in the instrumental plural, sabhnin^ and
sUbhh&n tiai.

47. The indefinite adjective pronouns are koi or k&i, 9ng \
kuch, kujh, kuhnn, some ; kai kitne, several ; h^'6, some ;
tktihutd, UttUt few ; bahut, bahnt^, bathera^ much, many ; baaB,
eruA^h ; hot, hotas, inore. Koi and kuchh are often used personally,
meaning some one and some thing.

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xvi PANjXBt GRAMMAR.

48. Koi is declined thns —

SingxUar, Plural,

N kof koi

I kise nai, kisl nai kiae nai, kisl nai; kinban nai

G kise d&, &o., kisf kise d4, &o., kisi d£ Ao., kinh&n

d& &o., di, &o.

D or Ao kise n^, kisi nun kise nun, kisf ndn, kinh&n niili

Ab kise te, kisi te kise te, kisi te, kinh&n te

The plural^ however, is very seldom nsed ; k&i is declined like
k(H.

49. Eachh^ knjh, kuhnn^ bahnt, bass^ and horas are indeclin-
able ; horas is only nsed in the singnlar.

50. B&J&, bahutaj thnhurd a|pd bather^ are declined like
ch\tt& {see S8).

51^ Hor is indeclinable in the singular; in the oblique caseB
plural^ it becomes hordn and horn&n ; instrumental, horin and
hornin, or hordn nai, horn&n nai.

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

Masculine, I^minine,

N kaf kitne kiinfan

I kaian nai or kitne nai or kitni&n nai, &c. kitiifan nai, Ao,

Relative Pbonouns.

53. The Relative Pronouns are jo, xvho, whichy that^ what ;
jihri or jehM, whosoever, whichsoever, who, which, that ; jitnd;
as much as, as many as ; jihi or jehi, of what sort ; jed, jaid,
jed&f as large as, as long as,

54. Jo, who, 8fc., is declined as under —

Singular. Plural,

N jo jo

I jin nai jinfn nai, jinbin nai

G jis dd, &c., jib da, &q. jin&n dd, &o., jinban da, &o.

D or Ao ]is ntin, jib niin jindn niiin, jinban niin
Ab jis te, jib te jindn te, jinb&n te

55. Jihra, jitna, jihfi, and jecZa are declined like chittik
(seeds).

56. Jed and jaid are indeclinable.

Correlative Pronouns.

57. The Correlative Pronouns are so, this, that, he, she, it ;
itn&, this much; utn^, titni, that much; aisi, ajih&,ajehd, of such
a sort ; ih&, ehi of this sort, tihd, tehi, of that sort ; aid, aid£,
so large, so long.

58. So is declined like jo {see 54) ; itn&, utna, titni, ais^,
ajih&, ih^, tih&, and aidi are declined like chitti, {see 88}.
Aid is indeclinable.

Digitized by VjOOQIC

PANJiBi GRAMMAB. xvii

Inteebogativb Pronouns.

59. The Interrogative Pronouns are kann^ who ? tohich ? ;
kihr& or kehra, which one ? ; ki or kia, what ? ; kitn&, how much f
how many ? ; kai^ how many ? ; kihd, kehd^ of what sort ? ; kaid,
"kedi or isAd&, how large ? how long ?

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

61. Kihr&; kitn&, kih^^ and kai(2d are declined like chitt&
Csee 88). Kaid is indeclinable ; kai is only used in plural^ and
is indeclinable.

62. El or hii, what ? is used only in singular and is declined
thns —

ki, kia .

kasnai

HsU ^

. kahdii, &o.

Dor Ao

kas \jj^

jujcahnilin

kaste e

Fte

Reflectivb PaoNorNS.

63. The reflective pronouns are ap, myself, thyself, Ac, and
&pas^ each other.

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

65. Ap is declined as under—

Si'ngular, Plural.

N ip, apne ip ^p, ipne ap

I &p nai. kpnma oai, ^pnfn

G &pna, &o. £pna, &o.

D or Ao &p niin, 6pne nfin, ap n^, apni&n ndn,

6ptie &p ndn

Ab ap te, &pne te, ip to, ipni&n te

<Cpno ip te

Y ipnili, 6pne &pnio

66. Apas is used only in genitive, dative, accusative^ and -
ablative cases plural.

Compound Peonouns.

67. The following are the compound pronouns used ; jo koi,
whoev$r ; jo kuchh, WMtever ; jihar^ kuchh^ whichever ; kof n&
kol, one or another ; kucbh n^ kuchh^ something or other ;
kxLchh da kucbh. something else; hor koi^ another ; hor kucbh^
someihina else ; in& jiha, abd jab^, of this sort ; uhd jibd, of that
8ort ; jin& kibd^ of what sort soever ; hor ki, what else ; sabb
kol^ all I sabb d^ sabh, all ; sabb kuchb, everything ; barek
every one, all ; kol ikk, any one ; bar koi^ every one.

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xviii PANJABf GRAMMAIL

68. Jo koi, kol n^ koi, ih& jihd, ah& jahd^ tih& jih&,
and ]ih& kih&are declined in both their component parts thus —

Masculine. Feminine,

N jo koi ihiL jih& ihi jihi

I jis kisi nai ihe jihe nai ihi jihi nai

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

69. Hor ko!y hor ki, sabh koi, sabh d& sabh, har koi, only
change in the latter component, thus —

Singular. Plural.

N hor koi sabh d& sabh sabh do sabh

I hor kisf nai sabh de sabh nai sabh de sabhnan nai

&c, Ac. &c, &o,

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, iho, uhi, soi, this or that very oney the
same ; sabhe, sabho, the whole ; dpo, one* a very self. In other
cases, the particle hi gives the same emphasis.

73. S4r& and jihd are also used as adjuncts of emphasis,
as bahut s&ra, a great deal ; thuhurd jiha^ very little ; and are also
attached to adjectives of size and quantity, as well as to
adjective pronouns, e.gr., wadd b&t&, very large; chho^d jih4, very
small.

74. Pronouns in the Instrumental generally follow the usage
of nouns, by taking nai ; as asd nai, tusa nai ; us nai, unhdn nai,
kis nai, kin^n nai, jis ne, jinhdn nai, &c., but nai is often omitted.

75. In the ablative, mere te, tore 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 ihe idea of emphasis or distribution ; thus —

(i) uh ^pne $pne ghar nfin gae, they tcent each to his
own home.

(ii) jo jo cliijin inh&dQ karm ^ungian, so so le j&o,
take the particular things that will be of nee to, you..
(iii) kuch kuch, very littUj and koi koi, very few. -: •.^'

78. Pronouns sometimes undergo elision itf the fijaal letjierj
or even in several letters, by being joined 'to iiouhs e.^., jidUm
for jisdin, on what day ; jichchar for jitria cWr, da'toncra tvine
M ; in such caSes the first consonant of the nbutf 'takei'dff'&dfiaSP,

Digitized by VjOOQIC

panjAbI grammar.

SIX

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

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

Verbs.

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

81. Voices are two; active and passive.

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

83. Tenses are twelve, mz., (/) Present, (u) Definite Pre-
sent, {in) Habitual Present, (it?) Imperfect, (v) Imperfect
Habitual, (in) Future Probable, {vii) Future Habitual, (riM)Past,
(ix) Perfect, {x) Pluperfect, (mi) Future Past, {xii) 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,, 4u, come\ fiundd, com"
ing ; sen, serve ; seund^, serving ', the past participle, by changing
u into i& 09 wid, e.gf., aia, being come ; sewid, being served ; the
future potential, by changing u into wan, as 6w6n, / mat/ come.

87. In regular verbs, if the root ends with a consonant,
the present participle is formed by adding dd, the past, by adding
id; and the future potential, by adding 6n, ^.^., ghalldd, sending ;
gballia, being sent ; ghalldn, I may send,

88. The indefinite participle 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 ke afiixed to preceding vowel, e.^.,
ghall&u, cause to be sent, ghalldke, having caused to be sent, but i is
sometimes substituted for u, eg., du, dike, 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
wdld, bar, or hdra to the oblique form of the infinitive, c^.,
ghallnewdla, a sender.

90. The infinitive is formed by adding n& or n& to the root,

Digitized by VjOOQIC

panjXbI obamhab.

91. The gerund has generally the same form as the past
participle.

92. The anxiliaries used are the defective verb hdn, amt
and hond, to be, and jdnd to go.

93. The defective substantive verb, h^n, 1 am, is declined
as follows : —

INDICATIVE MOOD.
PRESENT.— I am
Singular Plural.

Masculine, Feminine. Masculine, Femvn\ne.

1. hkUf hoDg& hdn, hangf

2. haiD, haiDgd ham, haingi
8. hai, baiga hai haigi

h&n, hinge hin, hangiin

ho, boge ho, hogiin

ban, bange, bain bin, baDgiin

JV.B.— The pronouns will not be given, bnt, 1,2, 8 will be inserted thronghoat the 00n>
jngation of Verbs, to show first, second, and third person.

FAST.'-Iwas,

Masculine. Femininr.

Singular, Singular,

1. aif Bagi, 81, sip, s^D, sdngi, thfi, baisani sf, sfgf, san, s&ngi, tbi, baisaxi

2. B&, saga, si, sig^, tha, baisi sf, sfgf, tbi, baisf
8. 8a, aigi, sf, sfga, tbi, baisi | si, sigi, thi, baisi

Plural, PluraU

1. Be, sege, si, si^, sin, sange, tbe, baise

2. se, sege, si, sige, tbe, baise,

8. Be, sege, si, sCge, sin, singe, sain, tbe,

baisan

sian, sigian, sin, singfin, thiin
sian, sigiin, tbiin, baisian
sian, sigian, san, sangian, Bain

94. Hon&, to ley neuter and auxiliary verb^ is declined as
follows :—

Boot^ ho, be, exist ^ become.

Principal parts. Present participle. hundA; past participle,
boi& ; future tense^ how^n.

IMPERATIVE MOOD.

PRESENT.— Be thou.

Singular. Plural.

2. bo bowe.

FUTURE.— Be th(m (hereafter)
2. boin boio.

Present participle, Hunda, hund& hoi&, being, becoming^
declined like chi^^a (see 38).

Past participle, Hoid hoia, having become. Declined like
chimed (iee 88).

2/.B.— In tbe last number of tbe redaplioated form, the bo is often obanged
into o, as boii oii for boii boii.

Indefinite participle. (Indeclinable,)

Hoy hoke, hoike, being, having become,

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PANjXfif GBAMHAB.

XXI

Substantive participle, being, one that is, or is to ie, becoming y
Honew&l&j honwAld, honeMr, honhar^ honeh^rd, hoQh&r&. Forms
1, 2j 5 and 6 are declined like clii^^a (see 38); forms 8 and 4 like
manukkh (see 21) in the masculine^ and like gall (see 26) in the

feminine.

GBRUND.— B«tnsr.
Singular. Plubal.

Masculine.
N hoia

ObHque oases hoe

Infinitive, hon, hond, to be, becoming.

Hon is indeclinable in the singular masculine and femi-
nine ; it is not used in the feminine plural, and becomes hone in
all the cases of the masculine plural. Hond is declined like
chit^ (see 38).

INDICATIVE MOOD.
PRESENT TENSE.— J exist.

Feminine.

Masculine.

Feminine.

hoi

hoe

hoOn

hoi

hoian

hoi^n

SiNOULAB.

Plural.

Masculine. Feminine.

1. hnnd4 hnndf

2. hnnda hundi

3. himdi hnndf

Masculine. Feminine.
hnndo hnndfin
hnnde hnndfin
hnnde hnndfin

DEFINITE PRESENT.— I am ewisting.

Singular.

Plural.

Masculine. Feminine.

1. hnndi hin hnndi hdn

2. hnndi hain hnndf hain
8. hnndi hai hundf hai

Masculine. Feminine,
hnnde hin hnndisn han
hnnde ho hnndfin ho
hnnde han hnndf an han

IMPERFECT.-

-J was existing.

SlNGULAR.

Plural.

Masculine. Feminine.

1. hnndi si hnndi sf

2. hnndi si hnndf sf
8. hnndi si hnndf sf

MasctUine. Feminine.
hnnde se hnndfin Biin
hnnde se hnndfdn sfan
hnnde se hnndfin sfan

FUTURE PROBABLE.— I proha:bly a

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

Singular.

Plural.

Masculine. Feminine.

1. hnndi howingi hnndf howangf

2. hnndi howengi hnndf howengf
8. hnnda howegi hnndf howegf

Masculine. Feminine.
hnnde howinge hnndf&n howangfan
hnnde howege hnndfin howegidn
hnnde honge hnndfin hongiin

PAST.-

BlNGULAR.

Masculine. Feminine.

2. hoii hof
2.,

PERFECT.—.
Singular.
Masculine. Feminine.

1. hoii hin hoi han

2. hoia hain hof hain
2. hoik hai hof hai

I became.

Plural.
Masculine. Feminine*

hoe hoiiin

r haxe become.

Plural.
Masculine. Feminine.
hoe hin hof in hin
hoe ho hoikn ho
hoe han hofin han

Digitized by VjOOQIC

xxii panjAbI grammar.

hoe se hoiin uiin.

PLUPERFECT.— J liad become.

Singular. Plceal.

Mcuculine, Feminine. Masculine. Feminine.

2. > hoia si hoi sf

8.)

FUTURE PAST.— I probably have^ or shall havcy become.

Singular. Plural.

Masculine, Feminine. Masculine. Feminine.

1. hoi& howingi hoi howangi hoe howange hof£a howingian

2. hoi& howoDga ho{ howen^i hoe howoge hofan howongiin
8. hoia howegs hoi howegi hoe honge hoidn hong^an

FUTURE.— l8ftaZZbe.
Singular. Plural.

MasctUine. Feminine. Masculine. Feminine.

1. howanga how^Dgl | how&oge howdngpf.n
8. howenga howengi howoge howogidn

2. howegi howegi I honge hongian

POTENTIAL MOOD.
PRESENT.— I xoould be.
Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

^•)

2. > himd& handi

DEFINITE PRESENT.— I lyiay be existing.

Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

hondo hondidn

hande hoye handiin hoye

hunde howe handfan howe

hande hon hnndidn hon

hoe hunde hoidn hundiAn

1. hand& how4n hnndi howdn

2. hand£ howen handi ho wen
8. hnndi howe handi howe

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

Masculine. Feminine. Masculine. Feminine.

1.) ^

2. > hoU hunda hoi hnndi

8.3

FUTURE PAST.—/ shall have become.
Singular. Plural.

Masculine, Feminine. Masculine. Feminine.

1. hoi£ howin hoi howan I hoe hoye hoi^ hoye

2. hold howen hoi howen hoe howo hoi&n howo

3. hoia howe hoi howe | hoe hon hoian hon

FUTURE. — I may or shall be, I may or shcdl become.
Singular. Plural.

1. howan

2. howen
8. howe

hoye
howoi hoo
hon

95. Irregular neuter and auxiliary verb jani, to go. Root,
jib, go.

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PANJXBf GRAMMAR. xxiii

Present participle, jdndd, past participle, giA, future tense,
j&wdu.

IMPERATIVE MOOD.
PRESENT.— Go thou.
Singular. Plural.

2. jdh i^o, j4wo

FUTURE.— Go thovk (hereafter).
2. jiiu j^io

Present participle, jandd, janda hoid. Declined like chi^^A
(seedi).

Past participle, Masculine gid, gid hoid, Feminine gai, gal hof.
Declined like chii^a {see 38).

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

Substantive participle, going^ one that goea^ or is to go.
Jdnewala, jdnwdld, janehara, jAnhdr, jdMehdra, janhari.
Forms 1, 2, 5, and 6 are declined like chi^^d (see 38) ; forms 3
and 4 like manukkh (see 21) in the masculine, and like gall
(see 26) in the feminine.

GERUND.— Gowigf.
Singular.
Masculine. ,., Fiminine,

N. ... jdy», jAia, gam,gia 3ai> gaf

Oblique cases... j&ye, jaiin, jaian hoidn, joi, gai

gae, gaiaii, gianhoian

Plural.
N. ■. jae, gae I jaian, gaian

Oblique cases.. . j&ian,ga-ian, gian | jaian, gai&n

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

MasciUine. Feminine. Masculine. Feninine.

N. ... jariajan jani I iine janian

Oblique cases j&ne, jdn j^ni, jin \ jane, janian jAmnn

INDICATIVE MOOD.

PRESENT.— J go.

Singular. Plural.

Masculine. Feminim, Masculine. Feminine.

DEFINITE PRESENT. -I aw (/amflf.
Singular. Plural.

8.)

Masculine. Feminine. Masculine. ff«^^?>«^

1. janda ban jandi han

2. jinda bain j^ndi ham

3. janddhai jdndihai

jando ban jandian ban

jande ho jdndian ho

jande ban jandfdn ban

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Jtxiv

PANJXBf OBAMMAB.

FKESENT HABITUAL.— I am in the habit of going.

Masculine,

1. Und£ hnnda hiin

2. i4ndi hnnda hain
8. ]&nd4 hnnd£ hai

Singular. Plural.

Feminine, Masculine, Feminine,

jandi hnndi h&n I j&nde hnnde han, j&ndfan hnndfan han

j&ndi hnndf hain j£nde hnnde ho jlindiAn hnndttn ho

j&ndi hnndi hai | jinde hnnde han j&ndian hund(&n han

IMPERFECT.— I was going.

Singular.

Plural.

Masculine,

Feminine.
j&ndisi

Masculine.
jdnde se

Feminine,
j&ndiinfldin

IMPERFECT HABITUAL.— i was in the habit of going.
Singular. Plural.

Masculine, Feminine, Masculine. Feminine.

2. \ ' j&nda hnnda b& jindi hnndi si
2- J

jinde hnnde

FUTURE PROBABLE.-! m

n probably, or shall be, going.

Singular.

Plural.

Masculine. Feminine.

Masculine.

Feminine,

1. janda howang^ jandi howengf

2. ]and6 howengf jandi howengi
8. jinddhowega j&ndi howegi

jande howonge andiin howongtin
jande hawege jandiin howenan
jinde honge jindiin honguin.

FUTURE HABITUAL.— lam prob

iblyt or shall be.

in the hahit of going.

Singular.

Plural.

Masculine. Feminine.

Masculine.

Feminine.

1. jindi hnndi jindf hnndi

howingi howingi

2. jinda hnndi jindi hnndi

howenga howengf
8. jinda hnnda jandi hnndf
howegi howegi

jinde hnnde
howinge

jinde hnnde
howoge

jinde hnnde
honge

jandiin hnndfin

howingfin
jandfan hnndfin

howogfin

hongiin

PAST.-

-I went.

SlNGULAR.

Plural.

Masculine, Feminine,

2.\ gii gai
3,)

Masculine,

Feminine.

gae

gafin

PERFECT.-

-I have gone.

SlNGULAR.

Plural.

Masculine, Feminine.

Masculine,

Feminine,

1. gia hin gai hin

2. gii hain gaf hain
8. gii hai gaf hai

gae hin
gae ho
gae han

gaiinhin
gafin ho
gafin han

PLUPERFECT.— I had gone.

Singular.

Plural.

Masculine,

!(giai

Feminine.
gaisf

Masculine,
gae 80

Fem^ine,
gafin afin

Digitized by

Google

PANJABf GRAMMAE.

jcitv

FUTUEK PAST.— I prohdbly have, or shall have, gone,

SiNGULAB. FlUBAL.

Masculine, Feminine. Masculine.

gai howangi | gae howdnge

ga£ howenp^ I gae howoge

ga£ howegi | gae honge

FUTUBB.— / shall or will go.

SiNGULAB. PlUBAL.

gii howanga
gii howengi
gii howegi

Feminine,
gaf&n howinMn
gaian howoffULn
gafin hongfin

Masculine,

jivringi
jiwengi
j&weg&

MasctUine,
j4ncU

Feminine.

jdw&Qgf
jaweDfff
jawegi

Masculine.

j4w&nge
Jdoge, jawoge
Jinge

Feminine,
i&wingiin
j&Og^} j&wogttn
iingiin

POTENTIAL MOOD.— I would go.
PRESENT.

SiNGULAB. PlUBAL.

Feminine. MasciUine. Feminine,

jindf

j&nde

j&ndi^

DEFINITE PRESENT.— I would he going.

SiNGULAB. PLUBAL.

Masculine. Ihminine. MasctUine. Feminine.

^•)

2. > j^da hnndi jibdf hnndi

PRESENT HABITUAL.— I would he in the hahit <
is the same as definite present.

FUTURE PROBABLE.— I may he going.

j&nde honde j&ndf&n handfan

go%ng.

SiNGULAB.

Masculine. Feminine,

1 . j&nd& how&n j4ndf how&n

2. jindi howen
8. jAndi howe

j^df howen
jandf howe

Masculine.

j&nde hoye
jdnde howo

Plubal.

Feminine.

jindijin hoye
jindij&a howo
3&ndfy4n hon

1. jiadi hnndi

howin

2. jindi hnndi

howen

8. jindi hnndi

howe

jinde hon
FUTURE HABITUAL.— I may he in the hahit of going.

SiNGULAB.

Feminine.

jindf hnndi

howan
jindi hnndi

howen

jindi hnndi
howe

Masculine.

jinde hnnde

hoye
jinde hnnde

howo
jinde hnnde

hon

Plubal.

Feminine.

jindiin hnndfia

hove
jindiin hnndfia

howo
jind^ hondfin

hon

il""

PERFECT.- 1 wotUd have gone.

SiNGULAB. Plubal.

Masculine, Feminine. Masculine. Feminine.

hnndi

gai hnndi

gae hnnde

ga£in htuidtta

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xxvi panjXbI grammab.

FUTURE PAST, —J may have gone.
Singular. Plueal.

Masculine, Feminine. Masculine, Feminine.

1. gii howin gaf bow4n

2. gii howen gaf howen
8. gii howe gaf howe

gae hoye gafin hoye

gae howo gaf&n howo

gae hon gafdn ton

FUTURE.— I may, or ahally go.

Singular. Plural.

Masculine and Feminine. Masculine and Feminine.

1. jiwan jijQ

2. jawen jAo, jfiwo

3. jAwe jin

96. Regular verb, ghallnd, to send.
Root, ghall, send.

Principal parts. Present participle, ghalldd. Past parti-
ciple^ ghallid. Futnre tense^ ghallan.

ACTIVE VOICE.
Imperative Mood.

PRESENT TENSE.-5e7K2.

Singular. Plural.

2. ghall ghallo

FUTURE.- Send (hereafter).

Singular. Plural.

2. ghallin ghallio

Pabticiples.

PRESENT. Sending.
Singular. Plural.

Masculine, Feminine. Maifculine. Feminine.

ghallde, ghallde ghalldi&n, gballdf^n

hoe hoian

ghalldUn gliall- ghalldian, ghalldi&u

diati hoian hoidn

ghalldio, ghallde ghalldio, ghalldio
hoio hoio ghalldi4n bofo

N. ghalld£, ghalldd ghalldi, ghalldi

hoii hof

Obi. cases, ghallde, ghalldi, ghalldi

ghallde hoe hoi

T. ghallde, ghalldia, gballdie, ghall-

ghalldia hoid die hoie

PAST.— Haul wy fient.
Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

N. ghallii hofi gballf hof

Obq. cases, ghalle hoe ghalli hoi

V. ghalle hoe, ghallia hoie

ghallfa hoia ghallia hoio

ghalle hoe gballian hof^n

ghallinn hoion gballian hoiin.
ghallio hoio ghallio hoio, ghallfati

hoio.

INDEFINITE.— flaiini/ sent.
Ghall, ghall ko (Indeclinable).

SUBSTANTIVE. — Sending^ one that sends^ or is to send.
GhallawwaWl, ghallnewala, ghallanhdr, ghall nehar, ghallanhara, ghallnehir£.

Digitized by VjOOQIC

panjAbI grammar.

xxvii

Forms 1, 2, 5 and 6 are declined like ohitt& (see 38) ; forms
3 and 4 like manakkh (see 21) in the masculine^ and like ghall
{$ee 26) in the feminine.

GERUND.— iSfendtwgr.
Singular. Plural.

Masculine, Feminine, Masculine, Feminine.

N. ghallia ghalK I ghalle ghaUian

Oblique cases ghalle ghalli | gballian ghallfaD

INFINITIVE MOOD.— ro send, sending.
Singular. Plural.

Masculine, Feminine.

N. ghaJlna, ghallan ghallni

Obi. ghallne, ghallan ghallnf, ghallan
cases.

Masculine,
ghallne
ghallne, ghaUniau

Feminine.

ghallnfin
ghallnfan

il'

INDICATIVE MOOD.

PRESENT.— I send.
Singular. Plural.

Masculine, Feminine. Masculine, Feminine,

2.Sghallda

ghalldi

ghallde

ghalldidn

DEFINITE PRESENT.-! am sending.

Singular. Plural.

Masculine, Feminine. Masculine. Feminine.

1. ghalldi hdn

2. ghallda hain

3. ghallddhai

ghalldi hin
ghalldi hain
ghalldi hai

ghallde hin
ghallde ho
ghallde han

ghalldidn han
ghalldian ho
ghalldi&D han

PRESENT HABITUAL.— J am in the habit of sending.
Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

1. ghallda hundi han ghalldi hundi

h4n.

2. ghallda handa hain ghalldf hnndf

hain.

ghallde hunde han ghalldiiin hundian

han
ghalldo hunde ho ghalldian hondiin

3. ghallda hundil hai ghalldi hundi ghallde hunde han ghalldian hundian
hai. I ban

rl'

IMPERPECT.~J was sending.

Singular. Plural.

Masculine, Feminine, Masculine. feminine.

2, [ ghalldi sa

ghalldf Bf

ghallde i

ghalldiin siin

IMPERFECT HABITUAL.— I t(7a« in the hahit of sending.
Singular. Plural.

Masculine. Feminine, Masculine, Feminine,

2. i ghallda handi si ghalldf hundi si

ghallde hunde so ghalldiin hundian
slin.

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itzviii

PANJXBf GRAMSTAtt.

FUTUBB PROBABLB.— I am probably, or shall b9, sending.

SlKGULAB. PLU&AL.

Masculine* Feminine, MasctUine. Feminine.

1. ghalld^ bowing& ghalldi howingi | gballde howdnge ghalldiin howingiin

2. ghalldi howeng& ghalldi howen^i
8. ghalldi howega ghalldi howeg

ghallde howoge ghalldiin hov^ogSiQ
ghallde honge ghaUdian hofigmn

FUTURE HABITUAL.—/ am probably, or shall be, in the habit of sending.

SlNOULAB.

Mascfdine. Feminine,

1. ghallda himdi

McutciUine,

Plural.

Feminine.

howingi
2. ghalldi hand&

howengi
8« ghalldi handi

howegi

ghalldi hondi

hoyringi
ghalldi hnndi

howengi
ghalldi hundi
howegi

ghallde hande ghalldiin hondfin
howinge howing£in

ghallde honde ghalldiin hondiin
howoge. howojgiin.

ghallde himde ghalldi& handftn
honge hongfio

PAST.— I sent.

SlNOULAB AMD PlURAL.

Masculine. Feminine,

ghallii, ghalle

I ghalli, ghallian

2. [ ghallii hai, ghalle han

PEEPEOT.— I have sent,

SiNaULAB AND PlUBAL.

MoMculine. F^inine.

I ghalli hai, ghalliin han

i.:

PLUPBEPEOT.— I had sent.

SlNOULAB AND PlUBAL.

MasctUine. Feminine.

I ghalli si, ghalH&n siin

2. > ghallii si) ghalle Be
8.)

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

Singular and Plubal.
Masculine. Feminine,

I.)

2. > ghallii howega, ghalle honge
8.)

N.B. — In these past tenses, the nonn or prononn would be in the insfcrn*
mental case.

I ghalli howegi, ghalliim honglin

FUTURE.— I «?uiZ{ send.

Singular,
Masculine. Feminine. MasctUine.

Plural.

1. ghaUingi

2. ghallengi
8. ghallegi

ghallangi
ghallenn
ghallegi

ghallinge

ghalloge

ghallange

Feminine.

ghallinffiin

ghalloglin

ghallangiin

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PANJABI gbammab.

xx»

POTENTIAL MOOD.

PRBSBNT.— I would send,

SiNOUtAR. Pldral.

Masculine. Feminine, MasetUine, Femininp,

ghallda

ghaUdf

ghallde

ghalldfan

DEFINITE PRESENT.— I would he sending.

Singular. Plueal.

Maeeuline, Feminine, Masculine. Feminine.

ghalld4 hnndi ghalldi hnndf

ghallde hnnde, ghalldfan hondttn

PRESENT HABITUAL.— I would he in tke hahit of sending,
1b the laine as the definite present.
FUTURE PROBABLE.—Jmay btfMfKlfn^.
SiNouLAB. Plural.

Masculine. Feminine. Masculine, Feminine,

1. ghalldi howin ghalldfhowin | ghallde hoye ghalldtin hoge

2. ghalldi howen
8. ghalldi howe

ghalldi howen
ghaUdf howe

ghallde howo ghalldfin howo
ghallde hon ghaUdiin hon

FUTURE HABITUAL. / may he in the hahit of sending.
Singular. Plural.

Masculine.

1. ghalldi hundi

howin

2, ghalldi hundi

howen
8. ghalldi hnndi
howe

Feminine,

ghalldf hnndl

howin
ghalldi hand!

howen
ghalldf hnndi

howe

Masculine,
ghallde hnnde

hoye
ghallde hnnde

howo
ghallde hnnde

hon

Feminine,

ghalldfin hnndlio

hoye
ghalldiin hnndiin

howo
ghalldiin hnndiin

hon

2. 1 ghallii

TEnFECT,"! would have sent.

Singular- and Plural.

Masculine, Feminine.

2. > ghallii hnndi, ghalle hnnde
8.

FUTURE PAST.

ghalli hnndi, ghalliin hnndiin
-J may have sent.

Singular and Plural.

f}'

Masculine,

2. > ghallii howe, ghalle hon
8.

Feminine.
ghalli howe, ghallian hon

jy.B. — The noun or pronoun in these two past tenses wonld he in the in-
strumental case.

FUTURE. — I may or would send.

Singular and Plural.

Masculine and Feminine, Masculine and Feminine.

1. ghallin j ghallaye

2. ghall^Q ghallo
8. gh^le I ghallan

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zzx

PANJABt GKAMMAR.

Passive.

97. The passive voice has neither an imperative mood nor
a gerund, and the past participle active is used with a passive
meaning.

INFINITIVE MOOD.— ro he sent^ having been $eni.

Mdsculine.
ghalle j&ne

SiNGULAB.

Masculine, Feminine,

N. ... ghallU iini.ghaXa jini

glialU& jin
Obq. caaea ghalle j4ne, ghalle jAn,

ghalle jine ghallid jane

This form is however seldom used.

INDICATIVE MOOD.

Plural.

Feminine.
«haUijin(an

ghaUe iiniin ghalle ghalliin j&nlin
janfan

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

Plural.
Masculine, Feminine,

2. [ ghalHi }&ndi

ghalU j&udi

ghalle jande ghalli&o jilndMn

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

Masculine, Feminine. MasctUine, Feminine*

1. ghallii jinda hdn ghalli j^ndi hin

2. ghallii j&ndi hain ghalli jandi hain

3. ghallU jdndi hai ghalli jdndi hai

ghalle jdnde hdn ghalli&n idndl&n bin
ghalle jande ho ghalliin J&ndfdn ho
ghalle jdnde han ghallidn jindiin hai»

PRESENT HABITUAL.— I am in the hahit of being sent.

Singular.
MasciUine. Feminine.

1. ghallid jdnda

hand4 hin

2. ghallidjdndd

honda hain

3. ghallia jandi

hunda hai

ghallf jandi
handi hdn

ghalli jdndi
hundf hain

ghalli jdndi
hundi hai

Masculine.

ghalle jdnde
hunde hdn

ghalle jdnde
hunde ho

ghalle jdnde
hunde han

Plural.

Feminine.

ghallidn jandidn
hundian hdn

ghallidn jdndida
hnndidn ho

ghallidn jandidn
hnndidn han

IMPERFECT.—/ was being sent.

Singular.
Masculine,

ghidlid jdndd sd

Feminine.
ghalli jdndi' si

Plural.
Masculine. Feminine.

ghalle jnnde 83 ghallidn jdndidn tian

IMPERFECT HABITUAL.-/ wos in the hahit of being sent.
Singular. Plural.

Masculine. Feminine. Masculine. Feminine

^OghaUid jdndd

2 .
3.)

hunda sd

ghalli jdndi
hundi 81

ghalle jdnde
hunde so

ghallidn jdndidn
hnndidn aidn

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PANJXBt GRAMMAE.

XXXI

FUTURE PROBABLE.— I «?iZi be, or probably am

beingy sent.

SiNGULAE. PlUEAL

■ Masculine. Feminine. Masculine.

Feminine.

1. ghallii iindi ghalli jdndi

howingi howangf

2. ghalU& ikndi ghallf j&ndi

howenga howengf

3. ghallU j^d4 ghallf j&ndi

howegd howegf

ghalle 1 dude
howange

ghalle j&nde
howoge

ghalle jande
honge

ghalUan jandfin
howangfdn

ghallfaniandfan
howogian

ghallf&nj&ndi&n
hongf&n

PAST.— I was sent.

Singular Plueal.

Masculine. Feminine, Masculine.

Feminine.

2. ( ghallU giA ghalli gai
8. J

ghalle gae

ghallf&n gaidn

PERFECT.— I ?iave been sent

Singular. Plueal.

Masculine. Feminine. Masculine.

Feminine.

1. ghaim gid Un ghalli gai h&n

2. ghallia gia hain ghallf gaf hain

3. ghallii gi& hai ghaUf gai hai

ghalle gae hin
ghalle gae ho
ghalle gae han

ghalli&n gsMa hin
ghallfan gaf^n ho
ghallfan gal&n han

PLUPERFECT.— I had been sent.

Singular. Plural.

Masculine. Feminine. Masculine.

Feminine,

2. [ ghalliA gia s& ghalli gaf si
8. )

ghalle gae se

ghallfan gafan sian

FUTURE PAST.- I sJkUI have been^ or probably waSy sent.
Singular.
Masculine Feminine.

1. ghaUia gia, or ghallia hoia, howangd

2. ghallii gi4, or ghallia hoi4, howengi
8. ghullid £^, or ghallii hoii, howegi

Plural

1. ghalle gae, or ghalle hoe, howiuge

2. ghalle gae, or ghalle hoe, howoge
8. ghalle gae, or ghalle hoe, honge

FUTURE.
Singular.

ghallf gaf, or ghallf hof, howangd
ghallf gaf, or ghallf hof, howengf
ghallf gaf, or ghallf hoi, howegf

ghallfan gafan, or ghallfan hofin, bowing^fn
ghallfAn gafin, or ghallfin hofan, howogfan
ghallidn gafin, or ghalliin hofin, ho7»gian
—I shall be sent.

Plural.

Masculine.

1. ghallii j&wangi

2. ghallia jiwengfi

3. ghallii jiwega

Feminine,

ghallf jiwingf
ghallf jiwengf
ghallf jiwegf

Masculine.

ghalle jawinge
ghalle jiwoge
ghalle jinge

Feminine.

ghallfin jiwiinfffin
ghallfin jiwogun
ghallfin jirigfin

Masculine.

2. [ ghallii jandi
8.)

POTENTIAL MOOD.
PRESENT.— I would be sent.
Singular.

Feminine.

Plural.

ghaUf jindf

Masculine,
ghalle jande

Feminine,
ghalh'in jindfan

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PANJABf GRAMMAE.

DEFINITE PRESENT.— I am to he sent.

SiNOULAB. PLUBAL.

Masculine.
\ himd&

I'eminine,

ghalU j&udi
handi

Masculine,

ghalle j&nde
honde

Feminine,

ghaMiiniindiin
bandit

FUTURE PROBABLE.— I may he sent.

SiNOULAB.

Masculine, Feminine,

ghallii jand4

ho If an
gballii jindi

howen
ghalli4j&ndi

howe

ghallf j4nd{

howilii
ghalli jdndi

howen
ghalH j^ndi

howe

Masculine.

ghalle j&nde

hoye
ghalle jdnde

howo
ghalle j^de

hon

Plubal.

Feminine,

ghallOn jind£an

hoye
ghalli&n j&ndlin

howo
ghalli&n iindiia

hon

FUTURE HABITUAL.— I WMiy he in thelhahit of heing sent.

SiNOULAB.

Masculine, Feminine.

Plubal.
Masculine, Feminine.

ghallfaniindf&c
hnndfan hoye

ghallf^ \indihk
hnndfan howo

ghallfdnUndfin
hnnd&n hon

ghalUi ikndi ghallf jilndi ghalle j4nde

hnndi howAn hundi how&n hnnde hoye

ghallU iindi ghalli j4nd{ ghalle j&nde

hnndi howen hnndf howen hnnde howo

ghallii jdnd& ghalH jindi ghalle jdnde

hnndi howe howe hon

PERFECT. — I would have heen sent.

SiNOULAB. Plubal.

Masculine. Feminine. Masculine. Feminine,

> ghalli& gii hnndA ghallf gaf hnndf ghalle gae hnnde ghallfin gafan hundf^n
FUTURE PAST.— I may, or shall have heen, sent.

SiNOULAB.

Masculine. Feminine.

ghallii gii, or ghalli^ hoid, howin I ghallf gaf, or ghalli hof, howin
ghallii gii, or ghallii hoi&, howen ghallf gaf, or ghallf hof, howen

ghallii gii, or ghallii hoia, howe | ghallf gaf, or ghallf hof, howe

Plubal.

ghalle gae, or ghalle hoe, hoye I ghallfin gafin or ghallfin hofin hoye

ghalle gae, or ghalle hoe, howo I ghalliin gafin or ghallfin h(Ma howo

ghalle gae, or ghalle hoe, hon | ghallfin gafin or ghallfio hofin hon

FUTURE.- 1 may, or shall, he sent,

SiNOULAB. Plubal.

MascuZine, Feminine. Masculine. Feminine»

ghallii jiwin
ghallii jiwen
ghallii jiwe

ghallf jawin
ghallf jiwen
ghallf jiwe

ghalle jiye
ghalle jiwo
ghalle jin

ghallfin jiye
ghallfin jiwo
ghallfin jin

98. The following is another form of the passive voice ;
aotivOi marn&j to beat. — Root, m&r.

Principal parts ; present participle, mardiiy past participle^
m&ri& ; future tense, m&r^n.

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panjAbI gbammab.

XZXlll

Passive Voice.
INFINITIVE MOOD.—To he beaten.

SlNOULAB. PLUBAL.

miride jiniiuy
miurfde j^n

Feminine,
miridi&a j&niin

miridi&n j&nf&n

Maseuline. Feminine, Mctsculine,

N. iniuid4 jan, m^df j&ni mirfde j&ne

miridijinii

Obq. case xn^de jin^ miLridi j&ni,

xndrfde j&ne m&rfdi j&n

INDICATIVE MOOD.
PEBSENT.— I am beaten.
Singular. Plural.

Maecvline, Feminine. Masculinr. Feminine,

1.)

3.)

DEFINITE PRESENT.— I am being beaten.

Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

1, mirid& b&n miridi h&n I m^rfde h&n m&ridiin h&n

2. xn£rid4 hain mdrfdC hain miride bo marfdl^o ho
8. miridi hai miridi hai I xnirfde ban m&ridian ban

PRESENT HABITUAL.— I aw in thehabit of being beaten.

Plural.
Masculine. Feminine,

m&rfde bande

bin
xnirfde bande

ho
marCde hnnde

ban

Singular.
Masculine, Feminine.

1. miridi bundi miridf handi

bin bin

2. mirfdi bnndi mirfdi bnndf

hain hain

3. mirfdi bnndi mirfdi bnndi

hai hai

mirfdfin hnndfin

bin
mirfdfin bundfin

ho
mirfdfin hnndfin
ban

IMPERFECT.— J was being beaten.

Singular. Plural.

Maseuline. Feminine. Masculine. Feminine,

2. > mirfdi sa

8.)

mirfdf sf

mirfde se

mirfdf&n sfin

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

Plural,
Masculine. Feminine, Masculine. Feminin$,

2;7marfdihnndi j^^^ ^^af sf | mirfde hnnde se mirfdfin hnndfim
8.3 "^ 1 attn

FUTUEB PBOBABLE.— I shall be, or probably am being, beaten.
Singular. Plural.

Maseuline. Feminine. Masculine. Feminine,

mirfde howinge mirfdfin bowinfffin
mirfde bowoge mirfdfin howogtfn
mirfde honge mirfdfin bong&n

1. mirfdi bowingi mirfdf howingf

2. miridi howengi mirfdf bowensf

3. mirfdi howegi mirfdf howegt

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XXXiv PANJXBt GRAMMAB.

FUTURE.— I shai^ he beaten.
' Singular. Plueal.

Masculine. Feminine. Masculine. Feminine.

1^ miriingk maridngi | maridnge miningHn

2. mariengd mdrion^i marfoge mariogf&n

3. mfiriega marfegi | miriange marfanglan

This form is however seldom used.

POTENTIAL MOOD.

PRESENT.— I would be beaten.
SiNGULAB. Plural.

Masculine. Feminine. Masculine. Feminine.

miridi mdrfdi

I:]

marfde mdridi&n

3.)

DEFINITE PRESENT.-I am to be, 'or could be, beaten.
Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

1.7 ^ .1

2. > mSpfda hundi maridi Imndi maride hunde miridiin hnndiin

8.) I

FUTURE PROBABLE.— f ma?/ be beaten.
Singular. Plural.

Masculine. Feminine. Masculine. Feminine.

1. marfda howan maridi howan • m&ride hoye mdridiin hove

2. mirida howen maridf howen marido howo miridiin howo

3. miridi howe mfiridi ho we I mdride hon marididu how

FUTURE HABITUAL.--I may be habitually beaten.
Singular. Plural.

Masculine, Fe^ninine. Masculine. Feminine.

marida hnndi maridi hundi mdride hunde miridiin hxmdiia

howan howdii

marida hnndd maridi hnndi

howen howen

mfiridi hnnda mdridi hnndi

howe howe

hoye hoye

mdride hnnde mdrididn hundian

howo howo

man'do hunde maridfan hundf&n
how hon

FUTURE.-/ 8hai/, or will, be beaten.
Singular. Plural.

Afasculine and Feminine. Masculine and Feminine.

1. m&rian

2. mdrien
8. mirle

mariye

mdrio

marian

This tense is seldom used.

99. The other forms of hdn are also often used as auxi-
liaries, although not given above. Si, insWad of s^, is often used
in the masculine of past tenses.

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XXtY

Irregular Verbs.

100. The following are some of the most common irregular
verbs ; in the parts not referred to, the conjugation is regular :—

1
o

.2 'a js

fj^ U U

III

o
o

w "3 1— I

!3
I

o o

OS S3 4S

111 t

S o

005. OB

^2
'5)

^08 2 b

•-3 3

;:3

£^

Ci4 &

.a
44

-.S 13.

■su

d
J3

d
d

* rO

o o o o

- 2

'ijiMM A'-X

,:*;'e'^'OtJ d ft A Pi

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zxzvi panjAbI geammab.

Casual Verbs.

101. Casual verbs are used to express what is done by the
instrumentality of another person, and are formed either from
active or neuter verbs, (i) by adding an, wan, Ifin, 41 to the
root; e,g,,

kar, do, kardn or karwan, cause to do,

dekh, see, dikhlAn or dokhal, cause to see, show,

(it) by changing the last short vowel of the root into a long one,

e.g.,
bal, burn, bal, cause to hum, kindle,
ukhar, be rooted vp, ukher, root up,
tur, depart, tor, send au-ay.

Moods, Tknses, &c.

102. The syllable '^ we '* in the third person singular,
future, both indicative and potential, of such verbs as terminate
their roots in n, is often changed into e as jaeg^ for jawegd.

103. The syllable " ye " of the indefinite future potential,
is often changed into iye audio, as kariye, chalie; and the third
person future, potential and indicative admits of ** wa " being
inserted before final n, as howa7i for hon,

104. The past tenses are sometimes used for the future,
e.g., Je tain agge pair dhdr^, tdn main teri j4n laf, // you put
a foot forward, 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 t4n main jawan. If there is an
order, I will go,

107. The infinitive, governed by an active verb, some-
times drops the termination wd, na, &c. ^.g'.,Tusin achchhldnchijin
de jdnde ho. You know how to give good things; Tun parA jdnd&
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 han
or ho7id being at the same time either expressed or understood ;
thus, main kunA, 1 will certainly come ; us ne iun^ si, he was
to have come ; tusin dund, you must come.

109. In the passive voice, bowa is sometimes substituted for
j&n&, as Bahut may a kharchi hoi hai, Much wealth has been ex*
pended ; Mihnat kiti hundi hai, Labour is being performed.

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panjAbI grammar. xxxvii

110. Neuter verbs can, in some cases, be used in the passive
form, but without a passive meaning, e.gr., prdpat hoidd
acquires ; j&!dd goes.

111. In some parts of the Panjab, the following peculiari-
ties prevail ; instead of the instrumental pronoun '* ns ne,*' the verb
takes the suflSx '' os ", and at the same time drops its own final
letter, as Kites, he did, for Us ne kitd ; Plnde asan, we are drinking j
is used for Asin pinde hange ; Main A;ardd aha, I was doing, for
main kardd sa ; uh karsi, he will do, for uh kareg^ ; nase, was not^
for nahln s&.

Compound Veebs.

112. Compound verbs are formed : —

ft), by uniting a verb with a noun ; as Mull lend, to buy ;
kabul kama, to accept, bian bona, to be explained.

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

(Hi), by prefixing, to verbal roots, certain other verbs,
which enable them to express possibility, inception,
transition, completion, &c., e.g., Wach saknd to be able
to read ; turpaina, to set out ; bahi ]dnk, to sit down ;
khd ha^na, to finii^h eating.

(iv). by prefixing a gerund to the verb kama, thus de-
noting habit, as Uh par/tia kardd, 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 mdrl hi gia, he went on
beating me ; gajni unhdn de hathon jdndi laggi, Ghaznt
began to go gradually out of their hands ; uh kanm
karda jdnda hai, he goes on doing the work. If the
participle is repeated, the meaning is different, as Uh
kanm kardd kardd jdnda hai, he does the work as he
goes.

Adverbs.

113. Many adverbs were originally nouns, or a combina-
tion of nouns with other parts of speech, as*/ uthe,'^ there, from " us
thdun,*' that place ; " kichchar,^' how long, from " kitnd," how much,
**chir," time ; they are therefore often construed with prepositions,
as if they were nouns still, as " uthe te'' or "uthon,''^w there,
thence; also with adjectives, as " har kite,'' every where.

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Xxxviu

panjAbI grammar.

Conjunctions.

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

ake, ke, or,

ate, te, and>,

apar j aipar except, hut.

athwa, or,

ar and,

magwan, magon, huty hut even,

je, jekar, if.

tin, then,

tan bhi, nevertheless, stilL

ndle, also, both and,

par, hut.

balak, but, but even.

bhawen, although,

y&y or.

115. Some of these are used as correlatives to each other
as, je if — tdn, then ; bhdwen, although — t(in bhi, still ; ndle, both-^^
ndle, and. Of those that naturally go together, the former is
sometimes understood, as Hukmhowe, tan main jiwan, if I have
permission, I will go ; je being understood.

Prepositions.

116. What has been said of the origin 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 ch&r,
four, and phera, a circuit, requires the genitive particle of the
word, whicn ifc governs, to be in the masculine gender, as Us
mak&n de chaphere, all around that place.

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

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

119. " On " is an inseparable preposition, and is written as
part of the word which it governs as gharon, from home,

120. The following prepositions govern the genitive case: —

agge, before.
agg^oo, from before.
anus&r, according to.
ang sang, accompanying.
andar, toithin.
andaron, from within.
andardoD, ") by the way of
aadardioD, ) the inside of.
rde girde, about.
ate above, on,
npar over, on.
nparon, from above.
npardon, > by the way of the
npardion, > upper side of.

. J together

with.

sane
samet,

B&hmne, before.
sdhranioD, from before.

«^^^» ]with.
Bang, 3

Bababb, on account of.

heth, below.

hethon, from below.

hethdon, by the way of the underside

bakk wichch, respecting,

kol, by.

kolo, from.

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XXXIX

^l[] on account of.

girde, arotind,

gabhbhe, %n the midst of.

gel, with,

chhntt, without,

tifn, to,

nnl, with.

nilon, from, in comparison toith,

nere 7

nere,tere j"*^^**'

nerion, /row the vicinity of,

nerdon, through the vicinity of.

niche, helow.

nichon, from beneath,

ma£zi, like,

A ]"■

pason, I ''

pichchhe, after,

piohchhoQ, after, from behind.

barabbar, S

bar^bar, > even with, equal to,

barobar, j

b&bat, concerning,

b&har, outside of.

biharon, /rom toithout.

bahardoD, *) by the way of the

bahardioD, ) oulaide of,

bagal, on the side of.

bagalon, from the side of,

bagaldon, by the side of.

bdjh, besides.

bajhon, besides.

magar, behind.

magaron, fi'om behind, after

xnagardon, by the rear of,

mabre, before.

muhron, from before,

lag, adjacent to,

Idgon, from contact with.

lagbhag, about.

lai, fo}'.

Idnbh, by the side of,

lanbh cMnbh, about, in the vicinity

of
wal, towards .

walon, from the direction of.
wichch, in, among,
wichchon, from loithin, from amongst,
wichdon, by the way of the iriside oft

through.
wichchin, through,
wichdie, "^

wichk^he, > between, in the midst of.
wichkar, )
wikho, in, respecting,
w&ste, for, on account of.
wdnjhu, like.

121. The prepositions governing the dative case are N6n,
tain, tori, tikka, and tikur, and they all mean to or /or.

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

Sir, on the head of exactly at or on,

on with
pur -)

ntte > on, upon,
te )
puron, ^

parte, > from on, off,
ntton, )

te, )
on, J

out of.

karko, by, by means of, by the means
of.

123.

NUMBERS AND NUMERALS.

The names of the fi/rures are: —

Ek4, one, dua, iw;o,tia, ^fcre«, chauka, /our, panja,^t?e, chhakk^,
six, B&t&, seven, &tM, eight, ndia, naian, or na-uka nine, bindi, ciyher,

124. The figures are also sometimes called, ikank or ikdng,
diimk or dudng, &c.

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panjAbI grammar.

125. The cardinal and ordinal numbers are as follows :—

Cardinals,

Ordinals.

likk.

pahili,

iBt

2 do.

dnji, duB,

2nd

8 tinn, trai.

tija, tia,

8rd

4oh4r.

chautha,

4th

6 panj.

panjw&n,

6th

6 ohhe.

ohhewin,

6th

Tsatt.

sattwdn,

7th

SfUth,

Sktthw&n,

8th

9 nan, na*an.

naaw&ii, na-awan

9th

lOdaa.

dasw&n,

10th

11 giddln, jiiin.

giirnwdn, y4rwuu

11th

12 b6r4n.

b&rawdn,

12th

18 teran.

terawan,

13th

14 ohandan

chaudhwdn,

14th

16 pandrdn.

pandharw&n,

15th

16 Bol&h.

Bolawan,

16th

17 sat^r&D.

Bat&raw^,

17th

18 Hthirkn.

af^arawan,

18th

19 nnni.

annfhwan,

19th

20 b£h, wih.

bihwin,

20th

21 ikkf.

ikkfhwAn,

21st

22 bdi.

b&fswfiD,

22nd

23 tei, trei.

teisw&n, treisw&n,

23rd

24iohanwi, chawwi, chaubi, chabbi.

cbanbiswan, chawibwan,

24th

25 panji, pachchf.

pachiswin, panjihw&D,

25th

26 chhabbi.

ohbabbisw&D,

26th

27 BaUf.

satAiswan,

27th

28 at/iai.

athdiBw&n,

28th

29 unatti, nnattri.

anna tie w4n,

29th

80 tih, trih.

tiBW&n, tfhwan, trihwdn,

80th

81 ikatfci, akatti, akattri.

iktfswAn, akattiswan,

3l8t

32 batti, battri.

battfswan,

32nd

88 teti, tetn'.

tetlswan,

88rd

84 chauti, cbautrf.

chautiswdn,

84th

36 paintf, paintri.

paintiswan,

35th

36 chhatti, chhattri.

chhattisw£n,

36th

87 Baintf , saintri.

Baintfswdn,

87th

38 Bihatti, at/iaitn.

a*/iattiBwAn,

38th

89 nntdli.

nntdliswdn,

39th

40 chalf.

ohdliwan) cbaliswan,

40th

41 iktdlf .

iktahalwan,

4l8t

42 baitali. bat^U'.

biahdlwdn,

42nd

43tiUlf, taitali, tirtftli.

tit4halw4n,

43rd

44 chantair.

chutahalwan,

44th

46 paint&li, pant&li.

paintdhalwdn,

45th

46 chhit&li, chhatali.

chhitdhalwan,

46th

47 saintdlf, santali.

saintdhalwdn,

47th

48 af^italf.

athtihoXyrin,

48th

49 UTianjd, nnwanja.
60 panjah.

unanjhwan,

49th

panjdhwdn,

60th

61 ikwanja.

ikwanjhw4n,

6l8t

62 bawanja.

bawanjhwdn,

62nd

68 tiwanjA, tirwanji.

tiwanjhwdn,

63rd

64 chnbaDJ^, ohanranja.

churanjhwdn,

64th

65 pachwanj6.

paohwanjhwdn,

65th

chhiwanjhwan, chbipanjh-

66 ohbiwanji, ohhipanja.

wdn,

66th

67 Batwanji.

satwanjhwani

67th

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FANjXBf OKAHMAB.

xli

Cardinals.

Ordinals.

58 ai^wanj£.

a^/iwanjhw&n,

58th

59 nnihsU,

unihaiwan,

59th

eOsaOth,

BBithw&Qj

60th

eiikitha^.

. ikih&tw&iif

6lBt

62Uhat.

baliaewdn,

*62nd

68 trehae, teha^.

trehaiwan,

63rd

64 chauhai.

chaahatwdn,

64th

65 painhaf.

painhatwan,

65th

66 ohhiahae.

chhUhatwan,

66th

67 satihat.

satahatwdn,

67th

68 at/idhae.

SLthihatw&n,

68th

69 unhattar.

unhattarwdn,

69th

70 Battar.

sattarwdn,

70th

71 ikhattar, akhattar.

ikhattarwan,

7l8t

72 bahattar.

bahattarwin,

72nd

78 tihattar.

tihattarw&n,

73rd

74 ohuhattar, chanliattar.

chnhattarw^Q,

74th

75 panjhattar.

panjhattarwin,

75th

76 chhihattar.

chhihattarw&n,

76th

77 satattar.

77th

78 atfcattar.

afftattarwin,

78th

79 nnisi.

un&Biw&n,

79th

80 asBi.

assihw&n,

80th

81 ikisi.

ik&b^sfw&ii, ikasiwdo,

8lBt

82 biasi.

biabfiBiwdn, bidsfwaD,

82nd

83 tiT&sU tiasi.

tirdsiw^,

83rd

84 chnrfsf, ohaurdfii.

chnrdsfwan,

84th

85 paoWsi.

pach^wfin,
chhidsiwin,

85th

86 chhi^f.

86th

87 satAsi.

satasiwdn,

87th

88 lUhasi.

Athiaiwin,

88th

89 HTi^wen.

unahanwan,

89th

90 nawwe, nabbo.

nabhbhan, nabhbhwaD,

90th

91 kanwen, ikanmen.

ikdhanwdn.

9lBt

92 bdnwen, baomen.

babanwan,

92nd

93 tir&nwen, tiranmea.

tiranw&n, tiranhwdn,

trianhwan,

93rd

94 clmranweii, churanmen.

churabanwaD, cburdnh-

wdn,

94th

95 pachanwen, paohanmen.

pacbdhanw&D, pach&nb-

96 chhi&nwen, chhianme.

97 Batanw^en, satanmen.

98 ath&nwen, a.thknmen.

99 nirannwen, nirannmen.
100 sal, Baikr&, san.

w&n, 95th

chidhanwdn, chhidnhwan, 96th
satdhanwdn, satdnhwan, 97th
a(/»ihanwdn, a^/ianhwan, 98th
• nirannwan, 99th

sa-id, saii, saaw&n, 100th

N,B, — In the ordinals, the terminal " wdn" is liable to be changed into " man."
126. The aggregate numbers are .—

1 k&VL or kauD, 1^ dndh&y 2 ddnf, 2^ dhsia, 3 ti&un or ti&un,
3^ fi^a, unt^, or ^thik, 4 chauk^, 4^ dh&unch^, dhannch^, 5 p^nja,
6 chhakkd, 7 s^ta, 8 Ath&, 9 oaian, 10 ddhd, dah&kd, dahdkka, 20
kori, bihrd, wiha, 50 panj^h, 100 sai, saikrfi, sau, 1,000 hajdr, sah
ear, sahansar, 1,00,000 lakkh, 10,000,000 karor, 1,000,000,000
arab, 100,000,000,000 kharab, 10,000,000,000,000 nil,
1,000,000,000,000,000 padam, 100,000,000,000,000,000 dhajam;
10,000,000,000,030,000,000 sankh.

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xjji panjAbI grammak.

127. The following words denote proportions :

Dudhi li to 1; panj duwanji 2 to 3 ; panjotri op pachotri
5 to 100; dasotri 10 to 100 ; adhdhari 1 to 1.

128. The fractional numbers are : —

I addh "p&xx ; i p&u, chuthai^ ^ tihaf, | dudh p^u, ^ addh,
addhd^ I do tihdi, | paiiu, tinn p6u, 1 J sawfi, sawdi, sawdia, 1^
dndh, dedh, deudhk, IJpaune do, 2J sawd do, 2i dh&i, 2| pdune
tin, 3i sawk tinn, 3^ sidhe tinn, 3J paune chdr, 4;^ sawd cbdr,
4^ oidhe char, &c.

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

Jor or jora, a pair ; <akka, two pice ; gandd, four cowries, four
pice or four rupees ; dhdid or dAdya, two and a half seers ; paser,
or ba^^i, five seers ; dha?*!, ten seers ; dbaunn, twenty seers ; man,
forty seers; mani 12 mans ; nokara, nine pieces of cloth,

130. Words denoting " fold" are : —

Duna, duni, two fold ; tiu7id, tigun^,, three fold; chaun6,
chauguna four fold; pachau?ia, panjaund, five fold; chhiaund
chhigund six fold; sataund, satguna, seven fold; a^/muna, a^A-
gund, eightfold; nauna, naugU7id, ninefold; dasaund, dasgund
tenfold.

131. One and three quarter fold is expressed paundujie ;
two and a half fold, dAagund, rf/iaguna ; two and three quarter
foldj paune tlune, &c.

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

Single, ikahra, or kahira ; double, dohard or doharas ; triple
tihard or tiharas ; quadruple chaudara, cha-uhara, cha-uharas ;
quintuple, panjauhara or paja-uharas; sextuple, chheaurd ;
septuple, &c., sataurd, &c.

133. Adverbs of time are : —

To-day ajj ; yesterday or to-morrow kail ; to-morrow, bhalak,
bhalke ; day before yesterday, day after to-morrow, parason ;
fourth day (inclusive) before or after, chautb ; fifth day (inclusive)
before or after ; panjauth ; sixth day (inclusive) before or after
chhiauth ; seventh day (inclusive) before or after, satauth ; eighth
day (inclusive) before or after, a^Aautb.

134. The days of the week are : —

Sunday ditwar ; Monday, somwar or pir ; Tuesday, mangal ;
Wednesday, budh ; Thursday, bir, wir, jumerat ; Friday, sukkar,
jumd ; Saturday bar, sanichhar, hafta.

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111

135. The months are : —

Chet from middle of

Baisdkh

Jeth

Hir, Rirh

S&nn

BhiSdon, Bhddron

AB8U

Katfcak

Maghgbar

Poh

MAgh

Phaggan

March to middle of

April

May

Jane „

July

August „

September „

October „

November ,,

December „

January ,,

February „

April.

May.

June.

July.

August.

September.

October.

November.

December.

January.

February.

Maroh.

. .^^^: J}^ ^^^^^ y^^"" ^^S'^^^ ^^^^ ^^^^' ^^^ 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, badf or the
dark half. The dates, "tith, or thith, " are as follows •— '

Ist ekam.

2nd ddj.

ard tij.

4th chanth.

5th panchmf.

6th chhaeh chae/i, khasfi.

7th satain, satmi.

8th attain, at/imf, as^i, nihon.

138

9th

10th

11th

12th

13th

14th

15th

N. utar,
S. dakkhan.
E. pdrab.
W. pachchham.

naumi, na-umi.
dasmi.

ikadsf, kadsi.
duadsi.
tirddsi.
chaude.

(sudf) punnia, puranmasi.
(badi) maus, amassi^.
The principal points of the compass are :

N. E.
S. E.
s. w.

N. W.

isan kaun.
agan kaun.
nairit kaun.
bdib kaun.

Syntax.
Nouns and Personal Pronouns.
139. Two or more nouns comiucr together, and meaning
the same thing, have a common government, e.a. Ih tl

At-rSwT^^*' "' "". ""• ''■"" " "" ""^''y""

Nominative,
UO. The subject of a verb, except with the past tenses of
acfave verbs, is required to be iu the Nominative, e.a GhorA
aclichhd tarfin nil chaldil hai, The horse goes well

Instrumental.

e 141- The instrumental case is used to express the subiect
ofanyof the past tenses of active verbs, except Mn& to say ;
bolni to apeak, liann6 to bring, and all verbs compounded with
cookkna tojimah.

142. In some parts, the sign " nai " is commonly omitted.

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xliv PANJABf GRAMMAR.

Oenitive,

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

(i.) With nouns, as Sarkar da mdl, The property of the state ;

(tt.) With substantive participles, used as nouns, as B^lakan
da bhar^unwald. The teacher of the boys ;

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

(iv,) With gerunds, as Uli phal de kh6hadian rogi hogid, He

became ill by eating fruit ;
(v.) With verbs in the infinitive mood, as Uh mere ^un te

akk gia, He was offended at my coming ;

(VI.) With prepositions (see 120), as Guachi hoi pothi mere
bhardw ae kaul hai. The lost book is with my brother ;

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

144. The noun, which governs the genitive, is sometimes
omitted, as Raja de (ghar^ ikk putt janmid, A son was bom to the
king ; usdi (gall) sun, hear him ; ghar di^n (lokdn de) wanjhu,
like the people of the house,

145. The proposition is not always expressed, as Main usi
jfigd rahdngd, 1 will stay in this very place,

146. The sign of the genitive is very often omitted, as Is lai
for Is dd la-i, on iW« account; ikk Ndnak padri did, a priest of
Ndnak came.

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

148. The genitive with tdfn is sometimes substituted for
the dative or accusative, as Un mere tain kachu ditta, He gave me
a knife ; uh mere tain apne nal le gia, Ae took me vdth him.

Dative.

149. The dative preposition nun is often omitted, as Uh
ghar gid, He went home.

Accusative,

150. The accusative is used after an active verb, as Uh
manukkh dpne ghore niin mdrdd 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,
a^sking, or receiving, as Uh pothi mai ntin dio, Give me that book ; un
i^k sawwdl mai ndn puchhid, he asked me one question.

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panjAbI grammar. xlv

Ablative.

152. Instead of taking a preposition, the ablative sometimes
adds i or e to the final syllable, eg,, Meri jabdni, for Merl jabdn
te, By my tongue ; phajre, i/i the morning (see also 30).

158. i^Toons of time and place are often repeated, and used
in the ablative without a preposition, to express the idea of
continued succession ; as Uli ghari ghari dia, Be came contintuilly ;
nagar de phuk jandi khabar ghar ghar khind 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 with an interjection, either
expressed or understood, as He munc?ia, boy I marukkhd
man !

Adjectives, adjective pronouns, and participles,

155. Such must agree in gender, number, and case with
the nouns, pronouns or infinitives, which they qualify, e.g., Uh
oprian g^i^n nun rakkhda sa, lie was keeping other people's cows ;
asin ihian jihian galldn nahia sunian sian, we had not heard
such words as these; ih kuii wadi hassanwali hai, this girl is a
great laugher,

1 56. When used to qualify several nouns of different genders,
counected with each other by a conjunction, they must either
agree in gender and number with the nearest, or be put in the
masculine, generally the masculine plural, in reference to them all.

Ferbs.

157. A Verb must agree in gender, number, and person,
with its subject, whenever that subject is in thenominative case, e,g,,
Jimidar lok bhaun nun bahan de se. The farmers were ploughing
the ground ; sari^n trimatan milke kania karangidn, all the
women united will do the work,

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 with all of them ; but if they are of different gen-
ders, the verb must bo in the masculine form, e.g,, Piti ar dhi
ka^^Ae j6nde so. The father and daughter xoere going together,

159. If all the nominatives are plural, or even the one
adjacent to the verb, their persons being the same, the verb
refers directly to tiie last only, and agrees with it in gender, and
number, e.g,^ Pitd ar uh <Han dhfan ka^^hidn jdndidn sian, The
father and his daughters were going together,

160. When the nominatives are of different persons, the
verb conforms to the first, rather than to the second, and to the

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xlvi PANJABf GRAMMAR.

second rather than to the third, e.g.. Main ar tun jdwdng^, land you
will go, tun ar tore bhai jaoge, you and your brothers toill go ; but
the third person, if plural, and nearest the verb, may prevail
over both the other persons, if singular, e.g., Main ar tiin ar tere
bhdl kaiihe jange, 7, and you, and your brothers, 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,y Rdj nai nchchf
kandh usari. The mason built 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., Uaj naiuchhi kandh nun usaria, The mason
built a high wall,

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

Infinitive and ge^nind.

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 nonn in
the nominative form for its object, must agree with that nonn
in gender and number, e.g.^ Kachichidn Idinian hon gidn, There vfill
be gnashing of teeth,

165. Gerunds also sometimes conform their gender to that
of the nouns they govern, e.g., Mer^ bhardu meri jamin atte
haweli p4i chdhandd nai, My brother wishes to build a house on my
ground ; but not always, e.g., Asin pothian parhia karde hdn, We
are in the habit of reading books.

Digitized by VjOOQIC

INDEX TO GRAMMAR.

Ablative case, 14, 30.

„ „ prepositions governing, 122.
,, „ rales regarding, 152, 153.
Accusative case, 13.

„ „ rules regarding, 150, 151.
Adjective pronouns, 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.
Xp, pronoun, used respectfully, 64.
Astronomical year commences, 136.
Auxiliaries used in forming tenses, 92.
„ hdn, &c., other forms of, also
used, 99.

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

Cardinal numbers, 125
Case inflexions, 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, «tc., gender of, 32.

„ verbs, how formed, 112.

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

Dative case, 13.

„ prepositions governing, 121.

„ rules regarding, 149.

Days of week, 134.
Declensions how many, 16.

„ first, how distinguished, 17.

>» ,} first variation, 18.

D.—conclA.

Declensions second variation, 19.

„ second, how distinguished, 20.

>> first variation, 21.

>> second „ 22.

„ third, how distinguished, 23.

i» ,) first variation, 24.

J, „ second „ 26.

It „ third ,, 26.

Derivatives, how formed, 33.

Feminines ending in i, meaning of, 36.
„ how formed from masculines.
34. '

Figures, names of, 123^ 124.

„ numerical, 5.
" Fold," words denoting, 130, 131.
Foreign nonns, 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,

Genitive case, rules regarding, 12, 143 —

147.
Genitive case, substituted for dative or

accusative, 148.
Gerunds, 184.

„ formation of, 91.

Hona substituted for j^n^ in nassive.
109. ^

Indeclinable nouns, 28.

Infinitive, how formed, 90.

Instrumental case, rules regardincr, 11,
141, 142, 161, 162.

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

Irregular verbs, table of, 100.

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xlviii

INDEX TO GRAMMAR.

Kof, deolension of, 48.

Letters, distiDction of, 6.
Lunar months, divisions and dates of,
137.

Marks nsed in writing, 8.
Months, names of, 135.
Moods of verbs, 82.

Nenter verbs in passive, 110.
Nominative case, rules regarding, 140.
Nouns, syntax of, 139.
Numbers. 9.

„ inflexions of, 8.
Numerals, declension of, 40.

Ordinal numbers, 125.

Participles, agreement of, with nouns,

&c., 155, 166.
Participles, indefinite how formed, 88.
„ of verbs, 84.

„ past how formed, 86, 87.

„ present, how formed, 86, 87.
„ substantive, how formed, 89.
Parts of speech, 7.
Peculiarities in parts of Panjdb, 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.

Pronouns definite declension of, 46.

„ elision in, 78.

„ government of, in 8ynt€«, 139.

„ how made emphatic, 72, 73, 77.

„ indefinite 47.

„ „ declension of, 49 —

52.
Pronouns, instrumental case, rules

regarding, 74.
Pronouns, interrogative, 59.

,, „ declension of

60 62.
Pronouns, kinds of, 42.

„ oblique cases of, change in, 76.

„ reflective, 63, 64. #

„ „ declension of , 65,66

„ relative, 53.

„ „ declension, 54 — 56.

„ simple adjective, 44.

„ ,, personal, 43.

Proportion, words denoting, 127.

Root of verbs, 85.

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

Tenses of verbs, 83.

„ „ how formed, 85.

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

Verb ghallna (active of) declined, 96.
„ (passive of) „ 97.
hin „ 93.

bona „ 94.

jan& „ 95.

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

„ rules regarding syntax of, 167—
165.
Vocative case, 15, 154.
Voices of verbs, 81.
Vowels, 2.

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GLOSSARY

TECHNICAL TERMS AND WORDS.

Gururaukhi.

English.

abdhCt

ADDIAU

ADES

ADHAEWAiVJA...

ADHIAEA

AGAST

AKASBIRT

akAsdIp

AKASPAUN

akhArA

AKK

AlAp

ALLf

AMBAEf

The Bonnd with which singers begin their
music.

A kind of Hindu 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 he
shoulder, a common preliminary to cooking
among Hindu women.

An arrangement, by which the profits of
cultivation or cattle-rearing are 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 constantly over the
head of a bridegroom, as part of the
marriage ceremony.

Living on what Providence may send from
day to day.

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

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

A place for wrestling or fencing or other
sports. .

A plant, containing a milky juice, which grows
abundantly in sandy jungles.

Tuning the voice for singing, taking the pitch.

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

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

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GLOSSAEY OF TECHNICAL TEEMS.

ambchCe

AMBtB ...

AMEAT ...

ANWLA ...

AEG J A ...

XRSf
XETI

ASAUBf ...
AST

A8TAK ...
AUGHAE...

AUNSf ...
AUTAE ...

A — continued,

, Parings of the mango, dried in the sun.

. The coloured powder, thrown by Hindda on
each other daring the Hoii.

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

. The name of an acid fniit, which is used for
medicinal, dyeing, and other purposes.

. The 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 the head of the image, or before it,
accompanied with boisterous musio and
ringing of bells.

. A kind of song or musical mode.

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

, A BODg in honour of a tutelary saint or
deity.

. A kind of Hindu fakir, whose 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 prognosticating the visits of friends.

. Birth, incarnation.

BABAL ...

BABktf ...

babeAnA
bAbrIAn

BACH ...

bAchbigAe

BADAM

baddh

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 respect.

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, made 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 batter
and sugar.

The stubble of wheat, Ac, still standing in the
field.

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GLOSSARY OF TECHNICAL TEEMS.

BADLA

BAGHI PAUNf ...

BAGPHABAI ...
BXQPHARiti ...

BAH

BAHf

BAHIK

BAHINDA

BAHIBA

BAHOEA

BARORE DA TEUR

BAHUTTA
BAINCHHAR ...

BAISI

BAITHAK
BAJNl

BAKAIN ...

bakhCkA

BAKHALIAN ...

B— continued.

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

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

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
wedding 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 open 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, practised as a religious
rito by Hindus, on the Tuesdays of the month
Chet, in 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 percentage of the produce of a field set
apart for the benefit of the poorer classes, as
barbers, blacksmiths, bards, &c.

The name of a tree, having a thick umbrella-
8hap3d top.

A place prepared by Hindds to the memory
and for the worship, of ancestors, consisting
of a pit, and a pillar formed of the earth
taken out of the pit ; there are generally
three or four together.

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

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lii

GLOSSARY OF TECHNICAL TERMS.

BALA J ...

BALBAJKKARA .
BALBAUJiNJi .

BALBHAKKH

BALBHOG

BALGUW ...

BALL

BAM
BAM

BAN

BAJiTBAJlR
BAND

BANDH ...

bAndhA

BANDHA

BANDHA
BANDHA

BANDHEJ

BANDl ...
BANDNA...

BANG ...

bAngar..,

BANGNA...
BANGRi ...

BAnI

B — continued.

That which is given to carpeutcrs and other
artisans, also to Brahmans, on the first or
second days after the Diwali.

. 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 eats what has been offered to a deity,
it being supposed that he 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 leather thong used in driving a Buhilga 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, Mahddew, 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 apart as a pledge for the pay.
meut 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 fakfrs
at weddings, to prevent them from giving
trouble.

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

. The Hindd ceremony of swinging a young
child over a heap of mud on the 12th of the
first pakkh of Bh&don.

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

. Land, watered neither from well nor river, but
dependent on the rain.

An ornament, worn by women on the forehead.

, A kind of bracelet worn by women on the
wrist.

. The devotional service of the Sikhs.

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GLOSSAEY OF TECHNICAL TERMS.

liii

BANK

BlNK

BANKPATI
BANNA CHANNA

BANSTOB

BA^YAN

BAB

BArA

BAi?A

bAbA

barAgI

BARAN

BARAiJ

BARA sChI ...

BARAT

BARATH

BABIAN

bArnA

BARNA

BAR2^f

BASAKNAG

BASANT

basant-panchmIn

BATAI

B — continued,

. An ankle ornament, worn by women, nsnally
made of silver.

. A wooden dagger used in fencing.

. A large oil or ghi vessel made of skin.

. Single-stioki dagger-exercise.

Earth thrown up into a ridge to form a
boundary.

. The name of a caste who work in bamboos.

. A Hindu shopkeeper.

. A dirge s'ung for those slain in battle.

. A leather well-bucket.

. A sheep fold or enclosure.

. Ground on which melons, etc., are planted.

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

A caste, one of the four primary Hindti castes.

The name of a low caste, much g^ven 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, viz.,
the uni verso viewed as constituting bit
bodily parts.

Dal soaked, ground, and made up into balld
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
of 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 religions rites for a family; the
office of a household priest.

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

The spring of the year (from middle of March
to middle of May) according to the Sh&stras,
but among the common people, from mid-
dle of February to middle of April.

The fifth day of Magh, distinguished among
the Sikhs us the anniversary of Gur6 Govind
Singh's decease.

. The share of prodnce which belongs to Gov-
ernment.

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liv

GLOSSARY OF TECHNICAL TERMS.

BATARNi

BATXSX ..
BA'TEHRf

BATLOH ...
BATNX . ...

BA2T

BJiTTf ...
BAQLI ...

BXURYX...

BED

BEDXNT ...
BEDf

BEGXRf ...

BEHI

bbIn

BEL
BBLNX ...

BEA
BET
BHXBBA...

bhabCtiX

BHADDAy
BHXf ...

B —continued.

. The river, over which Hindiis suppose the
soals of the departed pass, in entering the
invisible worid ; also a cow offered to BriLh-
mans, when one is near dying, with 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 rule to receive them under the
bridal roof on the first day.

. A large brass vessel, containing one or two
maunds, 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 jangles, 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 Hindu system of philosophy.

. A division of the Khattrf caste, to which Gurii
Nanak 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 appearance of a canal, of whicb
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 Jainf persuasion, chiefly em-
ployed in traffic.

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

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GLOSSARY OF TECHNICAL TBBMS.

BHiUf ...

bhajwXn

BHAN ...
BHANi) ...

bhandXe

BHAEBHARI
BHAEO ...

BHABWAf
BHATfllAM

BHlTf ...

BHXTBX

BHATT ...

BHATTA
BHATTI ...
BHATTf ...
BHXULf ...

BHA-U2/f
BHAUB ...

BHET
BHITTX ...

BHOJKl ...

bhondXn

B — continued,

, A present of fmits, sweetmeats, etc., sent by
the parents of a bride and bridegroom to
thoir friends, when inviting them to the
wedding.

. Salmon-coloared, reddish-yellow, coloured
with gerd (fakir's clothes).

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

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

A fakiYs 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 Brihman or fakfr by a
ruler, as an act of religious almsgiving.

A low caste of Brdhmans, that subsist by
begging.

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 g^ven by a zamfndllr 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-budcet

turns.
The sound made with the beating of shoes,

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

one cast in a suit.

A sacrifice, offeriog, or song of praise, in hon-
our of a goddess.

The white earth, which, when ground and
mixed with water, is used by boys in leam-
iug 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.

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Ivi

GLOSSARY OF TECHNICAL TERMS.

bhuAbX

BHUAi^A

BlXHKtJ

BlXil
BICHHOX

BIOHKANUX

BIDitlGf
BIDDH ...

BfJAK ...
BfN

BIND

BINDl ...
BINNtJ ...
BfH

Bte
bibAgI ...

BISARJAN

BODDf ...
BOHUL ...
BOK

BOKK^ ...
BOR

BR^f
BUDHKA...

B — continued.

Prevalence of an epidemic or other sickneBS
in a particular locality.

A place, enclosed with a thorn hedge, outside
of a village, where cattle are kept, each
zammddr having his own.
A suit of clothes, given to the bride 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 ornament 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 which 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 grsss or withs, coiled within
a kachcha 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 BrAhmans, etc., at the
close of puja 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 storing 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 carpenters, etc., at sowing time.

. . A boy*8 pigment-stand, used by school boys in
writing on their wooden tablets.

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GLOSSARY OP TECHNICAL TEBMS.

Ivii

BUHUJTt ...

bunjAhI

BUBDO BURDI
BYXNA ...

B— -continued,

, The first sale in the morning, for which the
ca8h is paid down.

A division of the Khattri caste, comprising
fifty-two gots, the members of which inter-
marry among themselves, but remain sepa-
rate from other Khattrfs.
. Fighting cooks, Ac, on the condition that the
owner of the winner takes both.

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

chabCtarX
chXdar;^

CHAKAR ..
CHAKK ...

chandXl
chandaOA

CHADDHARf
CHARH ...

chXt

CHAITH ...

CHXU

CHAU BACHCHA

CHADKA
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 ofiiciating Granthi.

A sharp-edged iron, or steel, discus, carried
on the head by Ak&lis, 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
outcast.

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

The headman of a village or of a trade.

A trench dug in the g^nnd and used as a
fireplace, when large dinners are to be cook-
ed, and several pots are to be set on at one
time.

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

The ceremony of feeding Bdlhmans and others
on special occasions, as on the consecration
of a well or tank to expiate the gfiilt 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 pbice prepared on the ground, over
which a^a is spread at weddings, dedications,
&c.'t on the &ti, marks are made by a Br£h-
man or barber to obtain favourable omens
from the planets, and these marks are ^wor-
shipped by the bride and bridegroom, or
other parties concerned.

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Iviii

GLOSSABY OF TECHNICAL TERMS.

CHAUNKi BHARNi

CHAUNPKALf
CHAUNTM
OHAUPAB
CHBT ...

chhAbbX

CHHAKK
CHHATTf
CHHEDNl

chhTmbA
chhCchhI

CHIKA ...
CHIPPi ...

CHITTHX

CHOLl ...

CHorf ..

CHUABf ...
OHUHARHTHA..

chOhhA

chukXwX

CHUKANTf
CHUNGf ...

chCb

chCrmA

CHUTKX...

chutkI

C — continued.

... To sleep on the gronnd, insfcead of on ft bed,
from religions motives 5 to fulfil a pilgrim-
age without sleeping on a bedstead, t.0.,
-when a company of pilgrims stop at a
place on their way, those, who intend join-
ing them there from the surrounding villages,
come in, and with them many of their
friends, who keep watch through the night,
and return home the next morning.

... A kind of necklace worn by women.

... See Chabutar&.

... A game played with long oblong dioe.

. . . 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 red silk sent to announce the death

of a person to his relatives.
... A shoemaker's awl, but used in the Panji.b only

to cut leather, not to bore holes, and its blade

is always flat.

... A washerman.

... The part 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 weUjrith 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, as much as can be taken up
- with the thumb and fingers,

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GLOSSABY OF TECHNICAL TERMS.

li^

DACHOHNA ...

DAHA

DAf

dAia

-DAKAUT

DkKKVhA

DAMDAMA

DAMMANSfHf ...

DAND

DANDA

DAN/>AUT
DA.VP ATTAR ...
DARAiN

DARBXB

darmadArI ...

DARSAlrf

DASAUNDH ...

dasogiAhrI ...

DASOTRA

DASTAK

DAUNDAUNKARNA

DEHRA

DHAB

dhAhA

dhaIdenI

DHANASARf ...

... A present to Br&hmans on solemn or saorifi-
cial occasions.

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

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

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

... A caste of Brdhmans, who consider them-
selves able to bear the calamity of the
jabbarddn, and therefore do not hesitate to
receive it.

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

... A monument raised in commemoration of great
Gords among the Sikhs.

... A proportionate 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 Hindd salutation.

... A deed of conveyance for a gift.

... An inflated buffalo-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, g^ven
to a god.

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

... 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 Gurd'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 refuce
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.

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GLOSSABY OF TECHNICAL TERMS.

DHABA ...

DHAEXf ...
DHABAB ..

dhabmsAlA

DflfNGULl
2>flOK ...
DHCAN ...

DIBBH ...

doAbX ...

DOHAB ...
DORA

DONNX ...

dCm

BtN
DUNGWAf

D — contimied.

Something thrown into the opposite scale, to
balance a vessel in which a iiqoid is to be
weighed.

. Hire for taking care of articles.
A heap of g^in, or quantity of other mer-
chandise, collected to be weighed.

An inn, where poor travellers are supplied
gratuitously.

A well-bucket attached to a pole, which works
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 several
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 Muhammadan musi-
cians and bards.

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

Collecting grain, harvesting.

ENDWl ...

A hoop-8haped 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.

GAHA ...
GAHXI ..

gAitbI ...

GANDX ...

gandhIlX
gangautI

gabasnA

GABIST ...

Seizing and holding under restraint persons or
property belonging to a debtor, in order to
compel payment.

Threshing or treading out com with oxen.

The name of a man tar, a prayer repeated by
Br&hmans with the rosary.

A string with knots, worn on the neck, &<s,
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 caunot easily be met.

The married state or condition of a secular
(not a monk.)

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GLOSSARY OP TECHNICAL TEEMS.

Ixi

GAUlrfMXR

GA-UiJ ...
GAUB ...

GA'VRl ...

GHEULf ...
GHUNGAiVl
GIBDA ...

GIRf
GOKHJBC

GOT KUNJClX

GRANTHi

GUHA ...
GUHARA
GUJJAR ..

gUn

GURBHAI

gurwAr...
gutAwA...

GUTT ...

HAL

HAR
HAR

HARM

HARHAT..

HARf

HARNA

G — continited.

, A caste of people whose womciii wandering
away from home, pretend to be widows, and
having indnced persons of wealth to marry
them, watch their opportunity to seize and
carry off valaable property.

The name of a musical mode, snng at midday,

The name of a caste of Br&hmans that had
their origin in the country 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 Granth,— very few, however are able to
do the latter.

A dried cake of cow-dung.

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 Gurd.

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 com is

standing, before it is ripe, practised by the

Sikh government.

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

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ixii

GLOSSABY OF TECHKIGAL TESMS.

BASLi ...
HATTJOi ...

hIlAwasIlA .

HINDAKi

i^oKii: ...
hundAbhabA.

hCn kCn...

H — continued,

A gold or silver collar worn by women
children as an ornament.

and

Shutting up all the shops in a market.

One by whose aid employment is obtained.

The character and writing in which aoooonta
are kept.

A public proclamation.

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

The ups and downs of Ufa

IN Ami

INDBl

IST

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

An organ 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.

JABHEDAB
JAGG

JAGfB ...

JAJMAN ...

jaehmAnA

JAKKH

JAMAN TAHAD
JANAMPATBI ..

janeC ..

JANGAM...
JANNY

JAP

A man of rank and spirit.

A great feast given to Brahmans 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 Brdhman or barber, &c., of a village
must be paid 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 worn round the neck by Br&hmans
and Khattris.

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

The company, which attends a bridegroom at
a wedding.

Silent repetition of the Name of Ck>d.

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GLOSSABY OF TECHNICAL TERMS.

hdii

JAP

JAT
JATT
JHAEiQi ...

JHAi^f ...
JHfWAE ...

JHUSMUSA
jtVN bOtI

TOG

JUHAK ...

jCn

KACHCHH
EACHKOL

KADHAI ...

kahAnI ...

KAJJAL ...
EALANDA&

EAXS
KAJAAN ...

KAMABKOT
KANGAN...

KANGAJ^A

KANGHA ..
KANGBB ...

KANJAE ...

J— continued,

A devotion 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 excayation by the side of a river, from
which water is drawn np for irrigation.

Long continued rain.

The name of a caste who catch fish and birds,
and carry pdlkis.

The tnorning or evening twilight.

A favourite source of gratification, a besetting
sin.

Austere devotion and intense meditation,
practised by Jogls.

A Hindu salutation.

One of the eighty-f our lakhs of births or trans-
migrations, to which 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 a field.
. 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 Hindi! wor-
ship.

. The jugglery performed by women at the time
of marriage, 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 on the wrists by men and
women.

. A parti-coloured 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 different
places.

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

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Ixiv

GLOSSABY OF TECHNICAL TERMS.

KkNOt

KANTHA

kAnOngo

KAPJ^L KIRYA...

KARXH

KAJBAH PARSAD

K ARE ATT

KATH

KES

KHABCHO
KHADAR

KHADDA

KKANDX

KHANNI

KHAPPAR
KHARAB

KHARAUN

khAbI

KHARJ

KHASRA

KHATT

KHATTA

KHEP

KHIDAf

KHTNG

KHINTHA
KHOBHX

KHOJjf

KHOSSA

KHUCHCH
khOd

K^continued,

, An oflScer appointed by Government to value

a crop.
. A rosary, made of large beads of gold, silver,

crystal or onyx.
. An officer, who keeps an account of the tenures

by which lands are held.
. A ceremony among Hindus, by which, when a

corpse is burnt, the nearest relative breaks

the skull, in order to allow the tenth sdns

to escape, nine being supposed to have

departed at the time of death.

. A board used for levelling ground drawn by
men or oxen.

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

ghi.
. Self saci-ifice, 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
AkdUs.

. . 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 wooden sandal, fastened on with thongs.

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

.. The bass in music.

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

.. A lot of presents, given 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.

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GLOSSARY OF TECHNICAL TERMS.

Ixv

KlimX

KiRNE

KOH

KULPAT

KULTARAK ...
KUNDAL

KUNGO

KUPP

KUBAM KARXh!

K^continued.

... To rain moderately, to sprinkle.
... Artificial mourning and weeping at funerals.
... 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 he is

secured against thieves.
... The name of a very fine composition of red

colour, made of aunla, 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 BHUVNA
LAG

LAGAN

lAgmAr
laipAlak

LAJJU

LALBR

LALERA

lambardAr ...
lAmbC

lAnA

langhAI
lanqhAnI

LAT

LA-U

LAU

LAULASHKAR...
LAUN

LAUN

... A load or burden for a hired animal.

... To carry on hire (on mules, horses, Ac.)

... The fees given to various functionaries at

weddings, Ac.
... 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, Ac, 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 g;ra8S, Ac, that
is cut more than once in the same season.

... A slanderous charge.

... An army including baggage, followers, Ac.

... A well-rope drawn by oxen.

A ceremony at Ilind^i weddings, in which the

brido and bridegroom make four circuits

round a fire.

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Ixvi

GLOSSARY OP TECHNICAL TEJIMS.

LAUPAU ...
LAUS

lXvihAr

MAHAL ...

MAHAPARSAD

MAHANT
MAHASSUL

MAHITA

mahOrat

MAJABf
MALWA

MAi^AUTf

MAND
MANG
MANGETAR
MANHA

MXNJHX
MAVSAT

MANTRA
HAAff

mXbI

UABUN

MASANDA

MAT

MAT
MA-ULf

MA-tTN

L — continued.

Something given instead of cash to disohai^d
an obligation.

Extra pay to servants, &o., on a journey.

. A hired reaper.

. The framework of rope to wHich the earthen
pots of a Persian wheel are attached.

, Meat, or food presented as an offering to all

idol.
. A headman among Hindu fakirs.

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

. A title of respect applied to Brdhmans and
others.

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

. A Chur?ia who has become a Bikh.

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

Agpreeing to meet pecuniary obligations fop
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 B&ri Dodb.

, A man's height, used in speaking of the ddpilk

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

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

. An abbey or cloister of Sanninsi fakirs.

. A wi'cath 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.

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GLOSSARY OF TECHNICAL T^BMS.

livii

MSDNf

MBLAK
MELt
MILKH
MUtXSt

MISAL

MISSAB

MITf

UODEt

mod!

MUCHALLAKA

MUKAT

mukhXlO
muklXwA

MtJLHO

MUNIXR
MUSADDl

MUSALLA

NAKHAS

NAMONABAIN
NANKAB

NANT ...
NAT

NBCHi ...

NXUNDA...

M— cotih'nued.

. A body of pilgrims going to visit the tomb of

a saint.
. A female guest at a wedding.

. A male goest at a wedding.

A family estate or patrimony.

, A caste of Mnsalm&nSi employed bb mnsiciitni,
and bards.

, A petty dependency snbservient to the anther-
ity of a B^ja.

. A title of respect for BriUimans.

Day from which interest is reckoned.

The man, who stands on the edge of a w^U,
and bandies the charos, iu drawing water.

A storekeeper.

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

Deliverance of the soul from the body and
exemption from further transmigration.

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 BRJa's, or Sarddr's housa-
hold.

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

An open market where horses cattle, ^., are

sold.
A form of salutation among Sunniisis.

An allowance in lander moneyi to husbandmeti

and others.
A gold ear-ring worn by Hindi&s.

The name of a tribe of jugglers and rope
dancers.

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

An invitation to a feast.

pAhI
pahilOn

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

A cow, or buffalo, that has given, ot is about
to givO) her first calf.

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Ixviii

GLOSSARY or TECHNICAL TERMS.

PAHUL

PAINrH

fair!

PAKKHULt

PALACH

palItA

PAMMA

PANCH OE PANCHAIT
PANDHA

PANJOTRA

PANJRATNA

PARAMHANS
PARB
PARITA ...

PARSAD ...
PASANG ...
PATH
P ATT AN ...

PATTH ...

patwAe!

PAULt ...
PAWITTRA

PETLA ...

PEUBl ...
PHAHURA

P — continued.

,, The Sikh baptism, or rite of initiation, which
coQBists in sprinkling, on the face of the
candidate, a kind of sherbet, previonaly con-
secrated, and passing round what remains, to
bo druuk by all the initiated, who are pre-
sent, oat of the same cap.

.. An open market, or market place.

. , The walk for bullocks in drawing water from a

well.

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

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

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

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

Pan jab.

.. A Committee of arbitration.

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

. . . Five per 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 Brdhmans, that officiates at a wed-
ding, holding a secondary place, and attend-
ing to anything that may require his
services.

.. Food, 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 beg^un 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 Hindis on the forehead.

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

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GLOSSARY OP TECHNICAL TERMS.

kix

PHAKK ...
PHALA ...
PHALKA ...

PHAlC ...
PHXNT ...
PHARXKX
PHATKA ...
PINGAL ...

Pte

POR

PUJJAT ...
PUNN ...
PUMN ...

BABAB ...
BAG

RAGNt ...

RAHaU ...

rAhit nAma
rahurAs

RAKKH ...

RAKKH! ...
RAJ^AS ...

rangIsaudA

rapt! ...

RAB
RASOI ...

RATAB ...

RATH ...
RA-U

P — continued.

. A gcutlo shower of rain, a drizzle.
. The cotter of a plough.

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

, 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 th«
share, and the upper having a hopper to con-
tain the seed, which is thus drilled into the
furrow in passing along.

That which has been paid on a sum due*

Charity given to obtain merit.

, The name of one of the eighteen Hindd S&stras.

. A kind of violin with three strings.

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

, A tune of a class distinct from the rdgs ;
there are thirty, named after different god-
desses or devfs.

, 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 Rams.
. Merchandise bespoken at a certain rate, 'irres-
pective of what the market rate may turn
out to be.
A village chaukiddr, who reports to Govern-
ment.

. A level piece of ground.

, The place where Hindus cook and eat their
food.

, Daily allowance of food for horses, Oittle,

etc.
, A four-wheeled native carriage.
. The course, or dry bed of a river.

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bcx

GLOSSAET OF TEOHNICAL TBBM8.

RiUL ...

RAUN ...

RAUNi ...
EAUB ...
BBJ

REUBl ...

RIND

ROJANDAR
ROKAR ...
BOKABYA
EOlA ...

EOPNA ...

RUHAB ...
RULD ..,
RUNGA ..

RUBH ...

SADH ...
SADHWAI

SAGAN ...

saha ...
sahCkAr

SAf

SALEABf

SAMADH
SAMf

SAMRAN
SAKDHf ...

SANDHfA

'Ei^contintied,

... A wandering class, who practise begging, qpitf^^-
ery, f^iag^ etc.

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

a stream.
. . Watering a field previous to ploughing.
. . . Level ground, bare of verdore.
... The (soaking of the ground, prodnoed by the

over-flowing of a river.

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

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

... A day-labourer.

... Cash, ready money.

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

... The red powder, used by Hindis at weddings

and at the Holi.
... That which is sent by a g^l's father to the

bridegroom elect in the ceremony of maguf,

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 formed by rain.

... A religious person or saint.
... The stick pat under the hinder part of a carti
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 proximity of
a stream.

... A Hindu, or Bikh, 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 godSi
and to be redeemed at one-eleventh of the
value set upon it.

... Repeating mantras, and sipping water, at
sunrise, sunset, and midday, a cerenpos^y
performed by Brahmans, Chattrfs au4
Vaisas.

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aLOSSABYiOF TECHNICAL TEBM8.

Ixxi

SANDHtJ
SXNHSf ...

SXnI ...
SANKAI4AP

QAKKH ...
SANNIitel

BAPAKDA

SAPARDiU

8AR£DH

BABAKG

sAbangI

8ABBWAi2A

8ABGAM...
8ABGAST

sarIna ...

SARNAI

SASTAR BASTAR

8ATABA

SATI

BATll

BAUBH BALItA

SAWADHAN ...

8AWAYYA

SIAPA

SIDDH

SIHBA

8 — continued.

The name of a family among the Jvdta.
The name of a class among the Jatte.
Cat straw, mixed with grain, oil*cake and

water, as food for cattle.
A vow, or consecrating a thing, to God.
A shell blown by Hindds at worship.

A devotee, who professes to have abandoned
the world.

A mnsician, attending on singing women.

Musicians, attending dancing girls.

A Hindu ceremony, in which they worship
and feed Brahmans on some day during the
month Assd, 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 mouth, to avoid the inhalation of

animalculsQ.

The seven sounds of an octave ; the gamut.

A thing, formed of paper, somewhat like an
umbrella, and turned over the head of a
bridegroom in the marriage ceremony.

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

, An inflated skin used to carry passengers
across a river.

, Arms and accoutrements.

A match for firing a g^n.

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

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

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

A form of benediction, used by Brahmans to
inferiors.

. The name of a measure in poetry, and a mode
in music.

, The ceremony of weeping, or making lamen-
tation, for the dead performed by women.

. A fakir of great attainments, a wonde»fVorker,
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 r
bridegroom at the time of marriage*

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Ixxii

GLOSSAKY OF TECHNICAL TERMS.

8IKKH .
SINGH .

SIRBALA.

SlREl

sirIrAg.

SIRNt
SIITHNf .

SODHf .

StJDRA .

SDKKH .
SUNPKA .

sOtak ..

Q— continued.

A disciple, or follower, of Nanak.

A Sikkh, who is a' follower of Govind Singh,
and has been formally initiated by receiving
the pahul.

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

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

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

Sweetmeats offered to saints.

Obscene or abusive songs, song by women at
weddings.

A title of the Gar6, who resides at Kart^r-
pur, and of his followers.

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

A vow made to obtain some temporal bles-
sing.

A pack-saddle.

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

TAKA ...
TAKNA ...

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

TARXf ...
TBUR BEUR

TEWA

TflADPA

thApI

THOKA SIKKH
THOSSA

riKKA
21KTIKI

A copper coin equal to two pice.

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

The dwelling place of a fakfr.

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 j the beur, 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 fakfra
lean to rest or pray.

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GLOSSARY OF TECHNICAL TERMS.

Ixxiii

TIRLOK
TULSl

UDHAL ...

VACH ...

VAOHOLA

YA.DDH ...

VADHAWA
VAHy ...
VAJNl ...
VANG ...

VAIJA ...

VARNA ...
VATAHEBf
VATNA ...
VATT
VATT ...

VED

VERABA ...
VIAHTA ...
VIHRA ...

virAgI ..

VIRT

T — continued,
, The three worlds ; heaven, earth, and hell.

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

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

, Aocasation of an innocent person.

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

, One who mediates between two parties, a
mediator.

, Gronnd from which
removed.

the crop has been

A song, sang on the birth of a child.

The surface of a roughly ploughed field.

See bajnf.

An ornament, worn on the wrists, made of
glass, lac, etc.

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

See bama.

See Ba^ehri.

See B&tna.

See BaU.

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 Brihman, N£iy
etc.

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Ixxvi

GLOSSABY OF TECHNICAL TERMS.

GLOSSAKY

TECHNICAL TERMS AND WORDS-

English.

Gurumukhi.

ACCOUNTS {Terms with reference

to)

APARTMENTS (Queens')
ARBITRATORS (Terms for)

ChitthAi hindaki; khasra.

Ranbas.

Panch ; panchait.

Bhand.
ChhabM.

BARDS (Terms for)

BASKETS (Kinds of ) ...

BATHING PLACES (Term for) Petla.

BEACON Akasdip.

BIRTUS (Terms referring to) ... Janampatri ; stitak ; fewa ; vadh4wa.

BOOKS (Names of) Pingal j purdn.

BURDENS (Pad /or cant/in^) ... Binnii ; Endwi.

{Terms used with reference to) Chuarf ; gun ; kharar j khep ; ladda ; ladda ;

bahuna ; pakkhaH ; sadhwii ; tangar.

BURYING PLACES (Terms /or) Masdn, samddb.

Rath.

Baniydn j baran ; barar ; baurya ; binstor ;

buDJahf ; bedi j bhatt ; hhkhri j bhatra ;

chanda ; obahrd ; dakaut ; dum ; garist ;

giriatij gujjar; gaunimar; gaur; ja«;

j hi war ; kanjar ; majabf ; mirdsf ; nsJ, ; raal ;

sandhu ; sannfdsf ; B&nhsf ; stidra.

Bahik.

Bhudra.

Band ; bar ; chdt ; gatdwa; kbud ; ratab ; sini.

Daha ; kondal.

Bahindd ; bakhdkd ; bahird ; balbaljdna; bandaa;
bama ; chsXth \ channkf bharnf; eandha ;
saradb ; ydma.
Pawittrd.

Kapp.

CARRIAGES (Kinds of)
CASTES (DiSerent)

CATTLE (Common for)

{Enclosure for)
Food for)

{Instruments for) ...

CEREMONIES (Vanous)

{Terms with reference to)
CHAFF (Stack of)
CHARITY (Term /or)...

Pmm.

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GLOSSABY OP TBOHNIOAL TEEMS.

Ixxvii

CHARMS (ITinds 0/)

CHILD (Adopted)

CITIES {Terms vith reference to)

CLIENT {Terms for)

CLOTHES (Kinds of)

COOKING (Customs at)

CONTEMPT (Terms of)

COW (Terms relating to)

CULTIVATION (Customs re-
(garding)

(Terms)

C — contmued.

Bandhd ; biearjan ; ganda j giitn j gitri ;

janed ; kanthd ; mantra ; palftl.
Laipalak.
Kamarko^
Jajmdn ; virt.
Choli; tear benr.
Adhar wanj/jd.
fiaimchhar.
Gnha; pmhdrd; gbenK ; pahildn; thipf.

Adhiara ; bajnf ; bat^i ; brai j bhAali.

Ball; bach; bUr; bohulj bhattd; bhilttf;
bhan ; cha-u ; dasogidri ; dobar ; dungwdf ;
gahai; h4r; kadhU; kardh: langhi«*f.
la-u ; Ittvihar ; manhd; phahdrdj phili;
ph^lki; phatka ; phalu ; pir ; por; raun j
rauni; rej ; ealhiibfj vadd/i; vah»; vatt;
vatt; verirL

DEATH (Bones collected after)
(Bier used at)

(Ceremonies at)

(Dirges sung 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 (VaHous)

DISTRICTS (Names for)
DRAFTS (^ame for) ...

Ast.

Babdn ; cbikkd ; sir^i.

Kapilkirya; nechf; panjratna, satf.

Bdr; kirne; sidpa.

Bhatti.

Chhatti.

Dammdn s&h£; Idupdu; manantf j mitij pnjjat,

Mulbo.

Ddnpattar.

Abdhdt; anghar; bardgf j bhabutii;
biragl, dand4 ; giri ; jakkh ; jangamj kalan-
dar ; parambans ; sareward ; sadh : siddh s
vir£gi.

Akdspann; akasbirfc; hal; jap; jdp. joff.
samcauj tap.

Ades ; dandaat ; jnbAr ; namonardin j rim vim i
samadhan.

BabrAnd; bam; bhajw4nj bhanddr*

obippi; kachkol; khappar; khintha !

mahant ; mae j masalld ; eankh ; dkrtkf «
takiya.

Jap; jap; pdth; tap.

ChaiidhaH; jabhedarj lambardar; musaddf;
paiwarf.

Manjhd.

Daraanf.

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Ixxfiil

GLOSSIBT OF TXOHITIOAL TSRSS.

EABTH (Kind of)
ESTATES (Term for) ...

FATHER (Term used for)
FAMILY PRIEST (Term for)
FARM (Terms referring to)
FEES (Given topriestSf musicians,

, Qangaa^i.
Milkfa.

B&bal.
Lan&; pah{.

etc.)

FERRIES (Terms applicable to)

FESTIVALS (Powder used at) ...

(Apparatus used at)

(Various)

FIELDS (Boundaries, etc., of) ..»
FOODS (Kindibf)

FORBlSTS (Term relating to) ...
FRUITS (Dned)

(Kinds of)

QAME(Kindof)

GESTURES (Terme (^pplieahU
to)

GOAT (Sacrificial)

(Breeding)

(Toung)

GODS (Food of)

(Incarnation of)

(Songs in honour of)
(Terms ueed^ih r^^enotio)
GUNS (Term %mth reference to)
GRASS (iSTind* of)

HAIR (Terms used u)Uh reference
to)

HANDFUL (Terms for)

HIRE (Kinds qf)

HOUSE (Boom above)

Addi&n;; balll]; bharwii; hhHUit Udi^l
daohohhnii; lans.

Langh&f; pattan.

Amb^; roli.

Ak&sdfp.

Basant panchmfn ; jagg ; parb.

Badd/i} balgnn; banni ; ba<< ; bfr; ohanni;

Bakkali&n ; bar£&n ; ohnrmii ; ghoDganf;
pars&d.

Banbajir.

Ambchiir.

^nwla ; laler ; laleri.

Chaapar.

Baghf paanit
Balbakkariw
Bok.
Faith.
Amrat.

AnUurj bani^^
Xrtf; astak.
BalbhaUcht is^.
Cbhfichhf.
Dibbh; Umbii.

Babx^n i boddf ; bhaddan ; chotf j girda ;
gnfct ; jat : kes ; khosad.

gnfct ; jat : kes ; khosad.
Gha^ka i tHnntkL
DhAtdii khidiii rakkhf.
Marf.

INN {Terms with refefhnte to)
INVITATION (To a feast)
IRRIGATION (Term) ...

Bharo; bha<Ki&ra;

NenndA.

Jhar41,

dharmi^i.

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GtodiAW or TfiCSinoAL *SftMd*

Ittifc

LABOUR {TirrAsapplicdhlkio)
LAND (Terms applicable to)

LAW (Terme)

LAMPBLACK (Term for)

MARKET (Terms)
MARKS (Terms for) ...
MILITARY (Terms) ...

MISGBLLAKBOUS {Terns)

MONEY (Terms with reference

to)

MONUMENTS (Kinds of)
MOUNTAIN PASS (Term for)

MUSIC (Notes)

(Kinds of)

(Terms of)

(Instruments) ...
(Ati^dants)

Bdoh; b&chbig&r; bigdri; roj^d^.

Bingai^; b&r&; bet; bh&fi; bir ; dbdha ;
do&ba ; donna; ddn i ibfitnf) ]&g(r { fah&dfif \
khobhi ; tnand ; paUoh ; rakkh i fttf ) nxLr ;
tarif} th9ddi;tBMi.

Darmadari ; dastak i dAoh ; gafai ; jaman
t&had khannf ; khojji ; khaoh<phh ;

livL't missal; mnchallaki ; rapti; edmf;
dj; vacbold.

Kajjal.

NakhdB$patnt;i; ektii,

PeuHj «kk6.

Bitti; jakhmand; lau laskar; sastar basiar;
satabi.

Jt>aan dann karnd ; dhai den£ ; earasn^ ;
haUil ; htin ; kiin hfla wasfla ; hoka ; jian Mil ;
khabohti ; misal ; pdnlf ; rind ; mid ; thosaL

Rokar; rokaryd; salidkar; <akA.

Dehr& i mwrh ; jn»t ; samildh.

Makh&bi.

A; sarg^m.

Asdarf; dhanlisarf; ga-nrt gi^nrf^ Hq\
Hgni; sdrang ; sawayya; Birf rig.

Xlfjp ; bam ; kharj ; rah&o.

B£n ; khing ; rab&b } n&tvmgi,

S&^ardd^d&pard&f.

OFFERINGS (Kinds of)

OMENS (Ways of taking)

ORGANS (The)

ORNAMENTS (Kinds of )

,.. Balbbog; bhef; dasanHdb,' kaHChpai^^d^
karbatt) tnahd paisiLdk

... Aans(; (^nnkj k&ng^ $ iiiftii^M^

... Indrf.

... Allf( ir^i bahf; bitHvttis baikdl ; Uk)i|gr ;
bangri ; bangrf : b&nk ; bichkanni $ biobk^ ;
bindf ; bor ; onankar ; ohannpklili ; ohur ;
dan^ ; dori ; gokbrii ; h£r ; basU ; kangan }
nant; vang.

PERFUMES (irind« o/) Argji t ba/nd ; knngfr ; vatn^.

PHILOSOPHY (Uvndd) ... Vedant.

PIGMENT (Used for writing

with) Badbka ; bliiftfi.

PILGRIMS (Term /or) Mednf.

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Ixxx

GLOSSABY OP TECHNICAIi TERMS.

PLACES (For meeting, etc.) ...

PLANTS (Kinds of)

PLEDGES (Term used with
reference to)

PBIESTS (Terms relating to) ...

PROPERTY (Term used with
reference to)

PURCHASES (Terms relating to)

RAINS (Storm at end of)

(Kinds of)

(Sun shining after)
REPUTATION (Man of )
(Family)
REVENUE (Terms)

RIVER (Sacred)

(Kinds of)

(Skins for swimming)

(Current of)

(Course of)
ROPE (Kind of)

P — contintied.

Boithok ; chabutori ; chaontri ; dhd&xu
Akk; tnlsi.

Bdndh&.
Barnf ; bhojkf.

Bandha.
Bdgpharai ; byan^.

Agatth.

Jbari ; kinna ; phakk.

Pbardka.

Kultdrak.

Kulpat.

Chukdnd ; dasotri ; barf ; inamf ; kacbchb ;
kanoi ; k&ntigo ; mahassul ; malwii ; nankar ;
panjotrfi ; patwiirf j samf ; saiini ; viich ;
vajnf.

Batami.

Befn ; harft ; kbaddd ; khiri j phan^ ; rnrh,

DaraiD ; samal.

Laf.

Ba-n J mbar.

Ber.

SALES (Terms used with re-
ference to)

SALVATION (Term for)

SANDALS (Kind of)

SEBVICE (Certificate of)

SHEEP (Enclosure for)

SHOEMAKEBS (Instruments)...
SICKNESS (Term relating to) ...
SIKHS (Special terms relating to)

SINGLESTICK (Terms used at)

SNAKE (Ztnd o/)

SPOBTS (Place for)

(Term applicable to) ...
SPBING (2^am€ /or)

Bandb ; b&ndbil ; bbarbbarf ; bijak ; bnbnnf j
dharat ; b^rna ; rangf saadi ; rokar j
rokary& ; mngd ; saf.

Makat.

Kbarann.

B^U.

BUra, yM.

Chbedni.

Bhuiri.

Bird ; bbaf ; cb&dari ; darbar ; granfcbf ;
gnrbb&f : gorwdr ; kfingba ; khandi ;
masanda ; majaU ; p&bnl ; r&batn(ima ;
rabnr&s ; sikkb ; Bingb ; sodhf ; takni ;

thoki sikkb.

Bank ; bdnkpafd.
Basakuag.
Akhirk.
Burdo bnrdi.
Basant.

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GL0S8ABY OF TECHNICAL TBEMS.

Ixzxi

STAT ES (Hill, term for)

STOREKEEPER {Term for) ...

SUITS {Term used ^tnth refer-
ence to)

SWEETMEATS {Kinds of) ...

Q— continued,

Biisi.

Modi.

Bhaur.

Bat&sd; bad£n&; reari; Bimi.

TANKS (rtndo/)

TlThEQ {Of respect)

{OfridicvZe)

TRADES {Termfor^

TRANSMIGRATION {TermwUh
reference to)

TRAVELLING {Terme used ioith
reference to)

TREE {Kind of)

TWILIGHT {Morning or evening)

DhQ.h,

Mahant, mahitfi, missar.

Pamm£.

Mnniiur.

Jinn.

Sa-ar^ saliti ; sandki.

Bak&in.

J]iiuimiui&.

VESSELS {Various kinds of) ...
VOW {Kind of)

Bink ; ba^loh ; kals
Sukkh.

WASHERMAN

WEAPON (rtndo/)

WEDDINGS {Ceremonies at) ...

{Oifts)

{Food at)

{Fees given at) ...

{Different parties at,
names of),

{Apparatvsused at)

{Terms with refer-
ence to),
WEIGHTS {Terms with reference

to)

WELLS {Kinds of)

(Terms regarding)

(Instruments) ...

Chhimb^.
Khandd.

Agafit ; ohand&ni ; kiiman ; Unn ; sargast ;
eoUhni.

Bahori ; bahore de tenr ; bar&stihf ; bam^ ;
brahmfchhakk ; khatt ; lagan ; ropnl ; sagan.

Baiehrf; behf; bbaji; got knn&li; karam
kardhf; vita,heri.

Bdgphar£f ; bandhej ; bel ; bhomdin ; ]ig,

Bar&t ; d&f ; diii ; mel ; melan ; parity j
sarbali.

Bed; bedi; beln& ; kangan&; ma-nlf; 8ihr&;
ved.

D^khala ; gatth ; jannv; kafch ; kah&nf ; Ugmdr ;
mang ; mangetar ; mokUwd ; 8&h£.

Dhara, piisang.

B&n; banU; chnharh^; harhat.

Bah ; biddh ; bind ; chakk ; chanbaohcha ;
mans&t ; ma-on ; modM ; pairf.

Bar&; bbannf; bokk£; dMogTilf;koh; lajjd ;
Uun; m4hal.

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Izzxii 6L0SSABY OF TECHKICAL TERMS.

W—contwMifd.

WOMEN (Terma applicable to),,. Udh&l; yiahti.

WORLDS (27ir«e) Tirlok.

WORSHIP (Ceremoniei at) ... Xrti.

YARD (Surrounded hy huil dings) Vahrd.
YEAR (Term for) Chet.

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AUTHOR'S PREFACE.

How excellent is that Supreme Being, who, by His 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, tliat, 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 Supreme Being, who does whatever He wills.
Behold ! the same man is sometimes poor, sometimes rich, now
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 allowed
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 1 were to write an
account of the people of the whole world, then I would 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 Panjdb, 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 Gurds (spiritual teachers)
commencing with Baba Nanak, who was one of the
best amongst the holy men of this country, down to Guru
Govind Singh, who laid the foundation of the Sikh religion.
In the second part, there is a narration of events, commencing
from the Maharajah Ranjft Singh down to the arrival of the

> J.«., person!, who are His workshops in whicli His doines are carried on.
* Tbe expressions ** birth and death " * 'coming and going,* &o., are repeatedly
VMd to sigoifj lif e.

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Ixxxiv PREFACE.

English in the Panjab. In tho third part, there is an account
of the songs and stories and rites and customs of this countrji
and a short enumeration of the castes, religions, and beliefs.
This book I, Pandat Sardh6 Ram, who live in the city of
Phalour, in the district of J^landhar, 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 Bikramajit, i.e,,
1866 A,D. ; whoever shall fix his thoughts on it, and travel
through it from beginning to end, will place in hii mind the
full particulars of the Panjab.

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HISTOKY OF THE SIKH&

PART I.

CHAPTER I.

Account of Bdba Ndnak.

Is a Tillage, called R&ibhondi TalwaDdl, which is now known
as Nankdld, situated in the district of the Tasil of Sarakpnr^ and
the division of L^baur^ in the house of a Khatri Vedl,' named
K&16> who, at that time, was the Pa^w&ri (land steward)^ in
the year 1526 B.B. t.e., the year 1469 A.D., on the day of the
fall moon of the bright half of the month Kattak, at midnight^ a
son was born. When Kdlu gave information to his family priest^
then he, having meditated according to the customs of the
S^stras, called the name of that child Ndnak, and said, '^ O
K&[6 ! this child will be of a very ^ood 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 Ndnak Nirangkdrl (Nanak, the incorpo-
real). He will regard the one Incorporeal Lord only as true, and
will reverence no one else/* On hearing this, Kald was greatly
pleased. When he had accomplished all the rites and customs
observed at birth, and had dismissed the priest with much kindness,
he said, " O Lord, I thank Thee, with all my heart and soul, for
that Thou hast caused such a wonderful son to be born in the
house of such a poor one as I/' Now they relate his history
thus ; that when Nanak was nine yearn old, then, agreeably to
his 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 Baba Khairis (or tbe Ehatns of the line of Ndnak) are divided into
two families, the Sodhi and Vedf, but the term Sodhi is generally applied to the
disciples of, or converts to, the Sikh religion from 6uri!i Govind'stime, and Yedi is
applied to those who were converted by Nanak, but they are not called Singhs, for
it most be remembered that thg.Sikh race only took firm root and began to be
■o called from the time of the la«t Guru, Qovind Singh.

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HISTORY OF THB SIK^S.

on to him, and^ having spread its hood over his face, shaded him.
In the meanwhile, Raibdl&r, who was the proprietor of that village,
having seen this his state, said to himself, '* This child is some
worshipper of the Deity ,'^ and having come to his father, began
to say to him : ** This thy son is very holy/' When Ninuk was
fifteen years old, then his father, having given him twenty
rupees, and sent with him (to attend on him) u servant, named
Bb&i B6\&, who from old had lived in the house, said to him,
" son ! do .thou go and purchase some good merchandise."
Then Nanak, taking him (B&la) with himself, issued forth to buy
something ; after having 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.
B&la, his servant, admonished him much, saying, '' Kilu sent
you to buy some good merchandise, why do you throw away
these rupees to no purpose ? " N&nak did not heed him in the
least, but thus addressed him, " Bala, what_ merchandise_ia.
better than feeding the holy in the Name of GoSV* and having
tKus said, he returned home. ^17hen ~KaIu heard this, he beat
N&nak very severely, and thenews of it reached Bilibul&r^ who, from
having seen the snake overshadowii^ the face of N&nak, had great
faitli in him ; he, Railidlar, gave the twenty rupees from his own
pocket, and thus relieved him from his beating ; but as N&nak
still used to take money from the house (of his father), and
expend it in the name of God, at last his father sent him to the
city of Sultanpur, which is in the district of Kapurthala, to the
house of his sister Nanaki, and wrote a letter to this effect to
L6\& Jairam, who was Nanak's brother-in-law. " Whereas N&nak
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." Wlien N^nak arrived in Siiltdnpur,
then N&naki and Jairfim, on seeing him, were much pleased ;
moreover, after a few days, in the year 1540, on the 14th of the
bright half of the month Maghar, they placed the lad in service
as storekeeper* to the Nawfib Daulat Khan Lodf, and having
made over to him a thousand rupees in cash, said, '^ Nanak I now
take up this business, and do not cause any loss ! if God wills,
then thou wilt obtain much profit from this occupation." N&nak,
having taken with him that servant, whose name was Bhai BaU,
and who, by caste, was a Sandhu Jattj began to carry on the
transaction of the business ; still his custom of giving food and
drink, to and bestowing clothes on, the good and holy, which he
had from old, did not depart from his heart. When, in this

* A store is kept up hj all smaU chiefs from which sapplies 6t flour, dal, Ac.,
are issued to their attendants ; this is called the Modi Kh&na or Commissariat
godown.

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CHAP. l.-ACCOUKT OP bAbJl NXNAK.

manner, be had continaed carrying on, for some time, the affairs
of the business, and had rendered his accounts in fall, then in
the year 1544, on the 5th of the bright half of the month Maghar,
he became betrothed, in Pakhoke Randhdwa, to the daughter of
Miila Kliatri, who, by family, was a Chon^. When the day of
his i parriage drew near, then N^nak^s father, Kdid, together
with his brotherhood, setting forth from Talwandi, came to
Snltdnpur, and thence, having formed the marriage assembly,
in the year 1545, ^>vn'[ie seventh of the bright half of the
month Bhddon, w^t to Pakhoke Bandbdwa, and performed the
marriage of Ndnak. Having completed the marriage,
Ntoak went for some days to Talwandi ; then, when some
days had passed, having come from there to Sultdnpur, he
began to carry on the business of the store N&oak, who alway s
r emaine d en^ged in the worship of his Lord and performance
of service tothe good and holy, did not show much affection to
bis wife. One day, when his sister Ndnaki had admonished him
much, he cohabited with his wife. After a short time, in his
thirbr-second year, a son was born in the house of Bdba Ndnak,
and his name was caTIed Siri Chand. When Siri Chand was
foar-and-a«half years old, then another son was conceived. This
is the occurrence of one day ; N&nak, from the desire of worship-
ping his Lord, went out and did not return home for three days ;
on tnis, it became reported in the city, and, in Naw&b Danlat's
(mind) there arose this suspicion, that Ndnak, having embezzled
the money of the store, had gone away somewhere. When the
Naw&b had spoken some severe words about Nanak to N&nak*s
brother-in-law, Jairdm, 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 Naw&b'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 Naw&b and other people admonished
him much, but he would not listen to what anyone said; but, from
that day forth, ho took up his abode in the jungles and
tojpbs , and, seated Ihere, commenced to give utterance to the
songs, full of the sorrow of separation, which are written in the
Granth-Sihib. Then, after three months, that child, which had
been conceived, was born, and his name was called LakhmfDds. ^
When Siri Chand was four and three-quarter years old, and iS(.y^'<^^^
Lakhrai Dds a baby in arms, and BabaNdnak had turned devotee, ; .•^ ^-^ *'**
then Ndnak's father-in-law kept Siri Chand with himself, and ^ .^^^oj.^ ^'
left Lakhml Das, who was young, together with his mother, in^^^ Ct,^^ ^
Sultanpur, in the house of Jairam, who was Nanak's brother-in- '^ ^
law. in the meanwhile, news reached N&nak's father in Tal*
wancfi, that Nanak had turned fakir. K^lti, on hearing it,

*" ' Al

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HISTOBT OP THE SIKHS.

{\ UhiL bacame very anxious^ and calling Mard&na the Dum, wko wmi the
A >vwAu£>H*^ ^^*>^ j^ij.^ (family hard) of the family, said to him : ''Do thou go
anil brin^ news of Nanak from SuMnpnr/' When Mardiaa
came to Nanak, on seeing his fakir-like state, he commenced io
say : '^ Naoak ! what disguise is this thou hast assumed ? avid
^bat adv^^tagfi is there, in le aving thy fam ily, and beQoajing a
fakir ? " Nanak said to "Llm ': "That house is false, but thS
abo^o to which I have attained is true ; but come, I have, for a
long time^ desired thee, do thou remain with me.'^ Mard^na 9i

Ifira^ refused to remain with him, but afterwards, of his own
acjQord^ accepting hunger and nakedness, he began to live vitb
hijxu N&naK, having called that Bh&i B&\&, who wa^ hid old
servant, sent him to Talwandi, saying, ^' Do thou go in place of
Mardana, and give L&la KilA certain intelligence of N4mak
having become a fakir.^' Then Mard&na and Ninak both be^an
to live together, and when Baba Nanak gave utterance to songs
iu^the worship of his Lord, MardanaJ having seT those songs to
music, used' to play them on the rebec, and sing them. Seeing
hifl new custom^ and strange habits, ajl the neighbouring;^ pepj^le
begg in tq^ call him a wanderer from the right road. When
Hard^na^ a Mir^si by caste, who was weak at heart, heard him*
S^ called a wanderer by his brethren, he became sorrow*
f u1 ; on which Nanak said : '^ Marddna ! do not tbou beooino
wavering ; this is the custom of the world that those, who leeve
i}xeiv ways, and follow the road of God, them they call
mad and wanderers ; but there is nothing to fear, for we hay^
no regard for them, and have sold ourselves in the name of
God, who is Lord of alJ." Then Nanak, together with Mar*
d^a, having come to Emn&wad^ to the house of L41o the
carpenter, wno was a very good holy man, lived there. When
he had determined to remain there a while, then Mafdana
went to Talwandf for some time to visit his family. At first,
on the very hearing of the words of Bdla, Mahiti £[&ld and his
brother L&lu were much grieved about N&nak ; but when
Mard&na gave them further full news of him, they became
still more distressed, and were greatly enraged at him (Mard&na).^
Mardana explained much to Kalu, '^ Mahit& ! Nanak
has not become a fakir, but a banker of bankers, and a king oi'
kings " ; but Kalu, on hearing his words, heaved many deep
sighs of regret. In the meanwhile, Kaibuldr, hearing of tbiB
circumstance, that Mardana had come from Ninak, called him
to himself, and asked Ncinak's news. When Marddna had told

* In consequence of what he had told them. '* Gal da har honi " means to
become like the necklace round the neck. When a person comes and bothers
any one and annoys him greatly, the common expression used i« " You have
become a weight on mo like the necklace round my neck.'*

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CHAP. I.— ACCOUNT OP BABA NANAK.

Iftim of his holy state, then the 'R&i, with much entreaty,
said, '^ If thou wilt also obtain me a sight of him, I shall ever
remain under a debt of gratitude to thee/' Mard&na replied,
" O Rai ! I have no control over the fakir, but, on my own
part, I will show no remissness in taking you to him.'^ In
the meanwhile, Mardana, according to his promise, set forth
to return, and taking Bhal Bala, who had arrived before him,
came to the house of Ldlo, the carpenter, and, rejoining
Nanak, told him the news of all being well at Talwancfi. One
day, when they saw Ndnak seated alone, Mardana and B&U,
joining their hands, petitioned : " Guru ! Riibular is very
anxious to obtain a sight of you, and if to-day you will go to
'R&lwantJi, then his desire will be fulfilled.'' Ndnak, having
agreed to their request, took his leave of Ldlo, the carpenter,
and, departing thence, reached Talwandf, and, having arrived
at the well of Bal4, stopped there. Then Ndnak's household,
having heard of it, came, and, immediately on seeing his fakir-
like state, storming, began to say, '' Ndnak I what disguise |
is this thou hast assumed ? Behold we, thy father and mother, I
uncle and other relations, seeing thee, are greatly distressed ; \
does no p^ty arise in thee ?*' Hearing this speech, N&nak gave
utterance to this song in the Marii Kag :

'^ Call patient endurance^ my mother, and contentment my
father ;

" Call truth my uncle, for with these my heart has con-
quered its passions J

'^ Listen L61d, to these good qualities, but, as all people are
bound in chains,

" How can they tell what are good qualities ?

" AJSPection for God is my brother, and love of the True God
is my 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 S upreme B ejn^ is^J^y. Lord, and He it is^ who
createSTp ie ; -. . . -

'^ If Nfinak left Him and became attached to some one else,
he would be put to pain,"

Hearing this, they all brought him to the R&i, and the R&i
was greatly pleased to see him. The H&i entreated him

• " Kbimi" alio means " pardon."

7 Fu., Kam (lost) moh (worldly fascination) krodh (anger) lobh (oovetotu-
ness) and hink4r (pride) .

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6 HISTOBY OF THE SIKHS.

I mucb^ " N&nak I do thou remain here, I will give thee some
1 land free." But N4nak would not agree to remain there. His
household also exhorted him greatly, but Nanak would not listen
to what any one said, and after a few days, made preparations
to return. N6nak's uncle, Ldl6, said to him, " If thou art deter-
mined to wander about over the country, then do thou take
some money, and tra£Sc in horses ; but it is not becoming for
one like thee^ to wander about like a fakir.'' Ndnak^ then,
uttering this couplet, gave reply :

'' I will listen to the S&stras, 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, when Ndnak began to depart, then the B&i said :
*^ Point me out some work (to do)." Nanak said nothing with
his mouth, but by signs gave him to understand : " Do you
cause an unwalled tank ^ to be dug here." The R&i, there and
then, agreed (to do so), and Nanak, together with Bh&i B&la
and Marddna, again came and lived^ in the house of that same
L41o, the carpenter. When fifteen days had passed there, then
Ndnak consulted with Mard&na and Bali, saving, ^^ Come, let
UB traverse some distant country ; " upon which, he, with those
two, prepared (to do so). In short when Ndnak set out from
:,,i^*C Tij.At^a*' there, he went to the country of Bangdia, and, in that country,
visited various places of pilgrimage, and cities, and it is com-
monly reported, that in that country, by reason of toeing a
stranger, ne underwent much fatigue m many places. Whilst
he travelled over Bang&la, 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, which are in
the Oranth ; and at other places they visited, when Mard&na the
Mirdsi, losing heart, became sad, Ndnak used to give him
advice and show him some miracles, and thus gave him much
comfort. In short, Bdba Nanak,' always in company with
those two, went a]so to Makka and Maaina, and his discourses
with the shrine attendants' and priests at those places, are
written in the book of the Janam Sakhi. ^ After a time N&nak,

* Tobhi is an nnwalled tank, a waUed one being called Ul.

* It mast be borne in mind that this work contains only selections from the
real Janam S&khi, which is deposited in the Golden Temple at Anmritsar, and
is abont fire times the size of this. It has been printed and copies can be obtained
for fifteen rupees from the Gove^rnment Book Depdt, Lahore.'

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CHAP. I.~ ACCOUNT OF BABA NANAK.

making up bis mind, retamed from Makka to Snlt&npnr to see
his sister Ndnaki^ and, having remained there a while, departed
(lagain) to travel in the mountains^ and, wandering about tbere,
met witb many good and holy men ; moreover, he tbere met
with Gorakbndth Jogi^ who founded the sect of tbe Kanpati
Jogf s.^^ In shorty B&hn N^nak went to many islands and barboara
of tbe sea, and bad a great fancy for visiting other coun-
tries, and tbat Mardan^ tbe Mirfei, who always accompanied
him, also diedL in a strange land in a city called Kburma
near Kabul. Although, by caste he was a Mirasl, t.e., a
Mnsalm du, still during bis life-time be used to say, *' Gurii 1
do not bnry me according to the Musalmdn rites, but burn me
as a Hindu.'' N^nak, although i n his hea rt he had no leaning^
t oward s eithe r Hj ii^u or Musnlmdn customs, still tTiought it right
to burn Mardana agre'eably'fo" what he had said. Then B&ba
N&nak, with BA\&, went to Setband Ramesur, and there again
met Oorakhndtb Jogi. When he returned from there, be came
to Achal which is near to the city of Watdla ; after attending a
fair tbere, he again went back to Talwandl, which is quite close
to it j and, on arrival, heard that his father Kalu, and Bdibtil&r,
bad died, and bis uncle L61(i was alive. Nanak, on his arrival
tbere, did not think it proper to see any one, but taking only
a son of Mard^na Mir&si, named Sajdda, with him, went
lo Multdn. When be came to Talambba, then a Thag, who was
seated disguised as a good and holy man, taking him to his
bouse under tbe pretence of feeding him, imprisoned Saj&da,
Mir^si, who bad gone to wander about tbe city, and said:
"Give me whatever thou hast, otherwise thou shalt be. killed.''
Ndnak, having obtained information of this, sent Bb^i Bdld to
tbat deceitful one, and got Sajdda released, and, l.aving gone to
tbat impostor saint, shamed him much, saying : " holy
brother ! what is this you practice P but although people,
seeing thy disguised state, regard thee as a holy man, 1^^
will this remain hid from that Supreme Being, who knows
tSe inward^ thoughts of every one.'' In this way, when
he 'I'aS admonished him much, and shamed him, that Thag,^ ^
falling at the feet of Ndnak, petitioned, " true Gur6 ! | t
I am a great sinner, and a wretched man, but (listen to) ' \
my repentance 1 1 will never do such a thing again." Ndnak, }
hearing this, placed his hand on his bead, and saying ''God(
forgive thy sins" departed from there. Again, wandering
about, he came to that city Khui*ma, and left Saj4da thereat
the tomb of his father, (while) he himself, with B&la, went to
Kandh^r. On tbe road, he placed his hand on a certain spot,

*® This seot of Jogis oan be distingniBhed b^ their iplit ears ; henoe the
name kin, (ear) p&ti (split).

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HISTOEY OF THE SIKHS.

ihe name of wbioh has therefore been called Panja S4hib ; in
short on his hand, he there also bore up a mountain. Beachr
ing Kabu l, he admonished many Musalmansjmd Hindus in the
name'cT God"/ and, "afterwar3s met with a Jogi, Bdlgndai, oa a
mduntaTnT^hich was known by his name, i.e., called the hill of
Balguddf. Departing thence, he again came to the house of the
carpenter Lalo. There the wife of Hayat Khdn, Manjh Mnsal*
man, who formerly, seeing the goodness of Ndnak, had believed
in him, gave him her young daughter (in marriage), and, from
r.^^^^,_^y^>^JJJM^oS'^ that date, her name was called Matd Manjhot. Then N4naky
having made her his own, (marrjfii hoL), left her at Ldlo^a
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, 6n hearing N&nak'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 Khatrf, who was a
Munshf, having gone to King Bahiram Kh^n, Lodl, son of
Sikandar Khan, Lodi, reported secretly to him, *' A fakir, named
JSjIuAk, who has come to the fair, r^ard^ neither the Vedis^
nor the Kurdn ; if you will ask him what is Eis faith, Hien it
^ win be wetT.'^ Bahiram Khan, having called Ndnak, asked him,

and, becoming angry at his answers, imprisoned him in his
prison-house, and caused Nanak and B^Ia to grind at a mill.
When seven months had passed, at the battle of Panipat, Babar
Ohngatta^ overcame Bahirdm Khdn, Lodl, and the rule of
B^bar was established over the whole country. On the seventh
day, B&bar, hearing of Baba Nanak being imprisoned withoat
fault, let him go, and said, '' Go, Ndnak ; go wherever thou
wilt.'' Ninak, together with BA\&, came to Pakhoke-randh&wi,
the village of his father-in-law, and blessing Jite randh^w&,
who was by caste a Ja^^, in the name of God, made him his
own disoiple. Again, after some days, he sent Jite and B^lk
to the house of L^lo, the carpenter, saying, *' Go and bring the
daughter of Hay&t Khdn Manjh :'' and they both brought M^ti
Manjhot. When he was giving her a place to put up in at the
bouse of Jite, his first wife also, who was known as Mdta Chonf,
taking both her sons, named Siri Chand and Lakhmi Das with
her, came and lived witli Baba Ndnak. Whilst N^nak remained
there, iQany^persons were blessed by hegxing the name of Qod.
One day Nanak, having given advice in the name of God, to a
Ja^ named Bura Uandhawa, made him happy ; and Male, the

^^ Gribaitt ar« thoae who marry and hare familiea.

^ This is •vidently Babar Cbogattai, the contdmporarj of Salim Shib of
PeUii, the bailder of tb« fort oallod Salimgarb.

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CHAP. I.— ACCOUNT OF BXBA NXNAK. 9

carpenter^ a Mnsalmin, also received the blessing of (learning
what trae) worship is from N^nak, and his friend Ub^ra Kbin^
Pathto> was also c onverte d to^the worship of Gpjd by N^nak«
In this same way, many persona oBtained (the blessing of bear-
ing) the Name of God^ through the kindness of N&nak. Mitk
Manjhot lived seven years with N&nak, and died leaving two "^
daughters. Again, Baba N&nak taking Bal& with him, went
to the country of Sindh, and there met with many people, and
gave utterance to some of his songs. When he returned from
there, he came to Pak Patau, which belongs to Sheikh Farid,
Fakir, and met a person named Bahirim, who was a very good
and holy man ; moreover, at his suggestion, Nanak gave utter-
ance to the son g of A sa A^ which is a very celebrated devotional
song amongst the fcSikhsT Then BdlJaTNahalc came and lived in
Fakhoke-4'andE£wS^ and Bhai Bdl&, who from old had remained
with him, having received permission from him, went to Talwandi.
Now B6\i had become a very good man through the kindness
of N^nak, and, when he was setting off for Talwanc21, he asked,
"0 Nanak! who will be Gurfi in this country after you? so
that following after him, I m^ obtain salvation from his
society .'' Gurd Nanak said, *' Bald, the dignity of the
GurfisJiip wi!l be given to_one Lahina Khatri, who is a 7'ehun
bjTJamily, and he will be quite like me, and a devotee of God ;
my followers from following after him will enjoy peace (of
mind).'^ On hearing this Bdld went to Talwandi, and Bdba
N&nak remained there. Dwelling there, he c^yerted many
peopl e ; moreover, in that place, he also bestowed the Gurdship
on v}ur6 Angad, who is called the second king, and then,
wandering about, he left this world in the year 1596 B.B., i.e.
1539_A.L>., at a place called Kartarpur, which is now called the
Delira (shrine) of Bdba Ndnak. In short, on his death, the
Hindds said ; *' This was our Gurd, we must bum his body,"
and the Mnsalmdns, calling him their spiritual guide, wished to
bury him. Whilst, in this way, much disputing was going on,
his body disappeared and could not be found in the clothes
which had been put on his corpse. For this reason, thjre is.
n o^tom b ofhis anywhere in the world ; Irul wherever there are
any ol his worshippers, there either his Khardw4n,^* or likeness,
or else some cloth or flag, is reverently put up.

This Bdbd Ndnak was not a^ very learned or literate man^
but, from mgrfily associating with some holy man, the^love of the
se rvice of God was aroused in him. His belief was somewhat
different from the old Sastras, and books, and Muhammadan

^' A translation of it is given in Trampp's Adi-Granth, page 472.
^* Eharawan are wooden sandals, which are fastened on to the feet bj
meant of leather thongs, very mooh reeembling clogs or pattens.

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10 HISTORY OP THE SIKHS.

prophets and Hind6 incarnations, for he did not hold deities
and images and places of pilgrimage in mnoh respect ; ]jj^ QflJx.
^ .^^\A>1^^W,.e]pl^ded one God, and co nsidere d all good and evil as cominff
^^ Him ]" ai3 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
' He wills, He can shew forth evil.

Veese.

There is always an incessant movement ^' in this fair.^'
The whole fair, without the worship of God, is contemptible.

1* Coming and going, i.e., being born and dying.
*• f.^., the world.

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CHAP, n.— ACCOUNT OP GURtJ ANGAD. H

CHAPTER II.

The Oiret*mstanees of Cfuru Angctd,

Th£T narrate his circumstances (life) thus ; one day a
7'ehun RhatrS, named Lahina^ went from his own village, which
was one of the villages in the jonfi^Ie, together with the members
of his family^ to obtain a sight of the goddess of Ko^ K^ngr&.
When he arrived where B^ba N&nak hved, it entered his head
that as, at that place, there was a certain N&nak Nirangkiri^
who 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 N&nak, he went to him and, approaching him, obtained a
sight of him. When he had bent his head in obeisance, then
N^nak asked ; " O brother Sikh I Who art thou ? and whence
art thou come ! and tell me this also, what is thy name, and
whither goest thou ?" He replied, " O holy Sir — I am by
family a 2^hun Khatri and my name is Lahina ; I have come
here only to obtain a sight of you, and am going with ray
family to Kdngra.^' On hearing this speech, Nlnak answered,
'' Well, brother^ go and obtain a sight of the goddess," but he
replied, " Gur6, 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 mv hands
and feet in thy service." IST&nak, on hearing this, said to him
over and over affain, '^ 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 his 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 N&nak as equal to Grod,
and all the other Sikhs began to speak highly of Ids labour and
toil. Siri Chand and Lakhml Dis also, who were the s6ns of
B&ba Ninak, could not perform as much service as Lahina
commenced to do. To write here in full an account of this his
obedience would be unprofitable ; but I will narrate somewhat
of it. One day, B&ba ^&nak and his two sons and Lahina were
going somewhere, when a metal cup. fell from the hand of

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12 HISTOEY OF THE SIKHS.

Ndnak into some thick mud^ wbich was very deep. N^nak said
to Sir! Chand, " Son ! pull out the cup." He replied, '* father,
my clothes are -very beautiful and will get besmeared with mad ;
come, let us go on, and I will send back some labourer to get it
out." Again, Ndnak addressed Lakhmi Dds to the same effect,
on which ho gave that same reply. Then, when he looked to-
wards that Sikh Lahina, he, joining his hands, asked, ^^ O holy
Guru, what are your commands" fNAnak replied, "Ditr out that
^etal 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 Gurd, and from that very day he
grew very dear to BAba Nanak. Again, another time, when a
great crowd had assembled around Ninak, then he, beconv-
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
disguise, began to eat (carrion) with the dogs ; on this, all
the people, calling him mnd and a vile creature, ran
away; but Lahina alono still remained with him. N^nak
too, also, tried greatly to drive him away, but he would not
leave him. Moreover, seeing a dead body lying in a certain
place, N&nak, to prove his sincerity, said, " 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 N&nak, knowing him to be a true lover of himself, kissed
his head, and said, '^ 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 Ndnak,
but, day by day, his increasing love waxed greater.

One day M&t4 Choni asked N4nak, *' Why do you show
greater love to Lahina than to Siri Chand and Lakhmi D^s"?
Then he replied, ^^ Lahina, although he is another man's son, 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 t6 all the assembly,
" brother Sikhs ! from to-day I have given the Qurfiship
to him ; whoever is a Sikh (disciple) of mine, let him,
regarding him as Guru, 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
(desires^ of many.*' He said this also, ** Before, his name was
Lahina, but now as I have pressed him to my body and bestowed

*7 i.«. taking o£E his dhoti or waist cloth.

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CHAP. U.— AOOOCTNT OF GIJBfl ANGAD. 13

QSi hxxM. the pawer of the adoration of Qod, therefore liis naniQ is

<^dled QuJcfiAngad,''^® Then the disciples petitioned: "O

GUir6 I agre^biy Eoyonr orders, we will regard nim as our Gurfi,

but what shall we regard them as/ who are yonr sons T' Then

N&aak replied, ^' God himself will take care of them ; it is no

oonoem of yours ; do you place the worship and offeriugs of the

Guru befoi'e him, who has brought himself into ihe way of God

with all his body aud soul." On hearing this, all the assembly

bowed to Guru An gad, and whatever orders he used to give,

those they used to place on their heads (i.e., to obey) ; and

Angad also followed all the advice he had reoeived from B&ba

Ndnak, and kept straight the road of religion. After Angad had

remained there some time, then he came and lived at K&hiri&n

de Khaddr, and used to earn the means and necessaries for his

food and clothes by making rope. When all the Sikhs heard

that Baba N^nak had seated Angad on the seat of the Gurd,

then they all began to come to him ; moreover that Bhdi BHi

also, who had remained with Nanak from old, came to get a

sight of him, and Angad heard from him all the particulars

about Ndnak from his birth up ; and this Bald, after a few days,

died there. Whatever exhortations Ndnak used to make in the

name of the Wah Guru (God), these Angad also continued to

make. The interpretation of this name, Wdh Guru, (which

is the chief incantation in the Sikh religion), is said to be this :

In the incantation, Wdh Gdra, 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 Rdm, 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 Guru is praised ;

and others say, a great person is called Guru, and as God is greater

than all, from this name W6h Guru, the Supreme Being is praised,*^

Although the Sikhs made many offerings to Bdba Angad, still he

never spent any of them on himself, but, expending them all in the

Name of God, got his own livelihood entirely by rope making.

And these Guru-mukhi letters also, which are known throughout

the Panj&b, he arranged and altered from the letters of the

Sastras; the thi rty -fi ve devotional songs*^ also, which the

Sikhs read, were all compiled by him. He did not compose

**The8e two words mean *' Teacher body" the title " Gurii," being given
him in reference to his having bestowed on him the power of teaching others the
way to God, and " body" in reference to his having been pressed to N&nak*8
body (ang).

*'Yog or period, vis., 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 B£ba NInak.

21 Each of these begin with one of the thirty-five letters of the Alphabet
vide Trumpp's Adi-Granth, page 602.

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1* HISTORY OF THfc SIKHS.

anythinfr else besides, bat be converted many people ; and those
also, wbo were sinners, from associating with bim, eschewed
tbeir sins, and obtained inward peace and the (blessing
of the) Name of God. Then, having placed before the third
king, i.6., Gurfi Amard&s, five pice and acocoanut, and, having
bent his head in homage, he gave him the seat of Garfiship
and himself left this body (died) in the year 1609 B.B, ix.
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.

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CHAP. III.-ACCOUNt OF GUEtJ AMABDAS. 16

CHAPTER III.

The Circumstances of Guru Amardds.

Gnrd Amardas, who is known as the third king, was a Bhala
Khatrf, of a village Wisarki, which is in the district of Anmritsar,
and, from hisyery childhood, he was of so good a disposition that,
wherever a religions assembly was collected, there he nsed to go
and, to the best of his power, perform the service of the good
and holy with mnch affection. Although his father and mother,
on seeing this his state, nsed even to be somewhat angry in their
hearts, still he, according to his good disposition, never withdrew
from the service of the holy. Once, Amardds went to Hardn&r
to bathe in the holy Ganges, and when he arrived there, it so
happened that a thirsty Pandnt drank water from his hands.
When his thirst had abated, the Pancfat asked him, " Who mayst
thou be, and whence hast thou come ? " He replied, " your
Highness, I am a BhaU Khatri, and have come from a village
named Wdsarki in the country of the Pimjiib/^ Again the
Pandat asked, " Who is thy Gurfi ? " He replied, *• holy Sir, at
present I have not adopted any Guni.'' On hearing this,
the Panclat was greatly distressed, and, calling out, said, ^' Alas I
a great misfortune has befallen me, that I have drunk water
at the hands of this person, who has no Gurti. Alas I I am a
neat sinner that, at the time of my thirst, (I did not consider) ;
how will this my sin be forgiven ?" Amardds, on hearing this,
became very much ashamed in his heart ; moreover, falling at
the feet of that Pandat, he petitioned : '^ If your Highness
will now forgive my fault, then I, immediately on going home,
will adopt a Gurd.'^ When Amardas came home, he began to
make search for a Gurd. One day, he heard from some one that
close to there, in Kahirian de Khadur, Baba Angad, a perfect
Guru, was living, and whoever took his advice obtained salvation,
and those good qualities, which became a Gurfi, idz,, patience,
contentment, forbearance, clemency, devotion, Ac, were all to be
found in him. Immediately on hearing this, he went to Khadiir,
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
I see such a perfect Gur6 as you ; all people wish to make
disciples to do them service, but I have not heard of any Guru
but yourself, who bestows salvation on his disciples. Bdba

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16 HlfiTOitT or THl SIKHS.

Angad, on seeing bis devotion, was much pleased, and, fdrv
him advice in the name of the WAh Guru, said, " brother Sikh
you must repeat this name with every breath with a true heart ; and
in the morning, having bathed, you must meditate on the Name
of God.'* He further said, " This body is a cage of bones and
flesh, and in a very few days it will be broken and shattered
to pieces ; that, indeed, is n moment of profit when, with this
body, one can become of service to any holy, good, hungry, or
thirsty person. Do thou eschew the vain thoughts of thy
mind, and always remain engaged in the worship of thy Lord,
nnd be contented with His will ; this is the sum total of my in-
struction and advice.'* Amardas, with all 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
there, regarding the sight of his Guru and the service of his
disciples, as true gain. In short, he accepted the service
of the Gurd with all his heart and soul, but he would not eat any
thing, not even bread, from the Guru's cooking square. This
wafi 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 Gurd, for he
thought thus : *' It behoves me with my body and soul and
wealth to do service to my Gurd ; 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 Ehaddr to the river
near Qobindwal, which was two kos from there, to bring large
brass pots of water for his Gurd to bathe with ; and there was this
great nardship in it, that, when he used to go from Khaddr to fill
tne pots, he went backwards to the river near Gobindwdl ; 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 bring water ; and whether any one asked
for it in the day or night, still he would go to the river and bring
it, nnd he never turned away his face from the command of his
Gurd and the holy. This is the occurrence of one day; that when
AmardAs was bringing water at niffht, on the road he stumbled
into a weaver's hole ^^ and fell. When the weaver asked^
" Who 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
home, Amrd.'' ^ Amardds, getting up, again went to the river,

^ Khuddi is the hole in the ground in which a weaver puts his feet when
sitting at the loom.

2« Amrd is the short for Amardas.

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CHAP. III.-.A000T7NT OF aUBtJ AMARDXS. 17

apd in that same way, having drawn water^ came to the Gurfi.
When the Gard heard from some one, that people said that be was
homeless, then^ having seen his sincerity and devotion^ he em^
hraoed him and said, " O people I Amrfi 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
ha placed before him five pice and a cocoanut, and bent his
he^d in obeisance to him, and said to all assembled : " To-day
I have made over to Guru Amard^s the throne of the Guruship ;
let all people do obeisance to him, for he is a perfect Gurd ; to-day
the Supreme Being has taken him for His own; then whoever
follows him, will please the great Lord." After the death of
Gur6 Angad, the whole body of followers obeyed Guru Amardda,
and he also converted many people, and kept straight the road
of religion. This Guru Amardas was a very good holy man ; _
they say that no one ever saw him angry m nis 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 Gurfi Angad had
pointed out to him. They narrate this story of his forbearance;
that when, after the deati of Angad, Amardas came and lived in
Gobindwal, the Musalmfins, who hore enmity towards him, began
to aflBiict hi?n much, still he never took any notice, but made this
request to God : " Lord, do thou direct their hearts." One
day, when his disciples, having filled some pots with water, were
bringing it for him to cook with, then a lot of Musalmdn boys,
shooting at them with pellet bows, broke the pots to pieces. His
disciples came and said : " O Guru ! the Turks are always break-
ing our pots, what remedy shall we apply for this V* The Guru,
with mucn 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 Musalmdns 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, *' brother Sikhs I
do you bring the water in brass pots." The Sikhs acted agree-
ably to this word, but again the Mnsalmdns, throwing bricks,
began to smash the pots. In short, although the Musalmdns
harassed Bdba Amardas and his disciples much, still he never
used any harsh words toward them, but in nis heart prayed for their
welfare, for he considered all grief and happiness as coming from
God. When his disciples addressed him saying, ^' O Gur6 1 how
long shall we bear the tyranny of the Musalmdns ?" then he
answered, " Bear them all your life, for to take revenge is not

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18 HISTOEY OF THE SIKHS.

the religion of the good ; moreover, remember that there is no
penance equal to patience, and there is no happiness equal to for-
bearance, and no sin greater than covetonsness, and no duty greater
than mercy, and no weapon better than clemency/' On hearing this,
all his disciples became qaiet. Amardds also was not very learn-
ed or literate, but was entirely taken up with the worship of the
Supreme God. The Anand Binf (the song of joy), which is
written in the Granth, and which all good disciples, committing
to memory, continually sing, was composed by him, but except
it he composed no other song. The very large baoli,** which
is in Gobindw&l, 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 Japii Sdhib, he will be freed
from passing through the births and deaths of the eighty-four
lakhs of living things** and will go to heaven.

At that baoll, every year, a large fair takes place, and many
people recite the Japjl 8dhib in full in that way at its steps.
Amardds, 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 Our6 Rdm D&s began to perform the
business of Gurtiship.

Verses.

One stretches one's feet for two days in this world,

And at last departs silently ; this world is altogether false.

^ A baoli it a very large well with steps leading down to it.
^ The total naxnber of liyiog spirits is said to be 84,00,000.

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CHAP. IV.-ACCOUNT OP GURO RXM DXS. 19

CHAPTER IV.

The Oircumstances of Gruru Ram Dd$.

R&m Das was a SodM^Ehairi, an inhabitant of the village
called Guriichakk, and in his very early years came to Gobindwil,
and lived in the honse of his mother's family. The
members of his mother's family were very poor, and he
nsed always to sell ghunggani,^^ 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 Bdba Amardas' house
selling chunggani, when suddenly Bdba Amardds called his
priest and said, '*0 holy Sir ! my daughter is now grown up ; do
yon go and search for a good family and a husband for her,
and pray get her betrotl^ed." When the priest was about to set
forth, then the wife of the Gurfi said, " That boy, who sells
ghongganf, is a lad 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 Khatrls that
the purpose, which first comes into the heart, that you ought to
accomplish.'' Having thus reflected, he called that lad and
asked him, '^ dear boy ! who mayst thou be ?" He replied,
" I am a Sodhl Khatri." Amardds, on hearing this, thanked the
Supreme Being, saying, " Praised art Thou, O 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." Immediately, he placed the betrothal
gifts in the lap of that lad, and after a few days, having
married her, Rdm Dds took that girl to his own home in Gurii-
chakk. On one occasion, that girl, together with her husband, R&m
b^, came to her father ; and as all the other disciples and attend-
ants were doing service to the Gurfi, she also, regarding him
as the true Gurd, began to perform his service and do attendance.
One day it thus happened that, as her father was seated on a square
wooden stool 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
forego batliing, did not lift her foot off the nail. When the

^ See note 3.

^ GhaDggani is grain of anj* kind boiled whole, and then dipped in lali,
pepper, oil, and other seasonings. ;

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20 HISTORY OF THE SIKHS.

blood reached down to below the stool, then the Guru said,
** Daughter, whence has the blood come ?" The daughter, who
did not think it right to tell an untruth, on her father enquiring
several times, told him the whole truth, Gurti Amardds^ on
hearing 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 you the badge of Guruship." The daughter, joining her
hands, petitioned, " O true Guru, O my father ! do yon give this
badge to my husband." The Guru, there and then, before all
the disciples, placed the five pice and a cocoanut before her
husband, R6m D^s, and, mnking obeisance to him, said : " To-day
I bestow the badge of Guruship on Ram Das ; let those who are
my disciples, look on him as their Guru." Then, having given
Rdm Dds advice in the name of the Wdh Guru, he taught him all
the rites imd customs, and by his kindness set him on the road of
religion. After the death of Amardas, Guru Rdm Das began
to live at his home in Guruchakk, and all the Sikhs used to come
there, and all the assembly looked on Gurdchakk as the abode of
the Guru. This Ram Dds became a good holy man, and, having
obtained the greatness of Guruship, stiTTeven did not become
proud. His disposition was very gentle, and he used always,
agreeably to the custom of Bab6 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 N^nak ; and Sirf
Chand, peeing that his beard was very long, asked, " O Rdm D^s!
why have you let your beard grow so long?'* Rdm Dds gave reply,
" I have let it grow, to wipe off the dust of your feet with." On
hearing this, JSiri Chand said, " Brother ! you people, having
spoken such words of love and devotion, have obtained the badge
of Guruship, and we, who are sons, by reason of pride, have been
deprived of it."

In short Guru Ram Dds was a very good person, and having
obtained greatness, did not become proud. This very B^ba R&m
D&s, having discovered an old tank in Gurdchakk, called its name
Anmritsar, and in the centre built a place of chanting, and called
its name Harmandirji (Temple of God) ; then, on account of that
tank, the name of Guruchakk was changed to Siri Anmritsar.

This Gurd R6m Das also 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 1571 A.D.

Couplet.

This world is a dream of the night, which, immediately on your

seeing it, passes away ;
Good and bad,— all will go, — none will escape.

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CHAP. V.^ACOOUNT OF OUEtJ ABJAN. 21

CHAPTER V.

The Circumstances of Ouru Arjan.

Arjan, from his childhood, always obeyed the commands
of his father, and fixed his thoughts on the worship of the
Supreme Being. Seeing his goodness, his fathe r b estowe d on
him the Gnrus^ip^ccording to former rites, before all his dis-
ciples, and publicly . gave him the name of Guru Arjan Sdhib.
When Arjan, after his father, began to direct the road of religion,
then great assemblies began to collect* One day, all the dis-
ciples petitioneST" saying, " Guru ! from hearing the songs
that Gurd Nanak used to sing, one's heart obtains quiet, and
the desire of worship is increased; but other Sodhi^^ (Gurus)
have also composed many songs and verses, to which they have
appended the name of Bdba Ndnak ; 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 the verses of others/' On hearing this,
Gurd Arja n co llected from various places th e verses ofBdba
NSnak, and those of the other Gurus (Angad, &c.,) who lived
afEerNanak, and other devotees also, which were not opposed
to the songs of Bdba Nanak. Th ese he_collected to gether and
gave to the scribe Bhai Gurdas to write, soTBat^TieliiigTrF tran-
scribe them all together in the Gurmukhi character; and for
this reason, that Angad and the other Gurus also had placed
the name of Nanak to their verses, he, therefore, thought 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 pahila, or first Mahala (or Guru) '^ ;
and those songs that were sung by the second Guru, those
he called " The second Mahala ; " :ind in this way calling them
''The third Mahala" and '*The fourth Mahala" he separated
all the songs of the Gurus; and those ^ songs which he himself
also had composed, although these also were called by Baba
Ninak's name, he designated ^* The fifth Mahala," and separated
them from the rest. And the verses of Kabir and Kamanand
and Dhana Bhagat and Nam Deo and Raidas, &c., which he
wrote in it, to them he affixed the names of those several devotees,

^ This is the title of the Gurd who resides at Kartdrpur.
^ Instead of hnmilitj and a low opinion of one's self.

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22 HISTORY OP THE SIKHS.

but he did not write in it the verses of those people who com-
posed verses after the Vaidant religion and other creeds,
which were opposed to their worship. In tliis way, h e collected
al l their song s and made a big book ; and when that book was
ready, its name was called the ^Mjranth i>ahib/' and he proclaimed
to all the Sikhs (disciples), " brother Sikhs ! behold, what-
ever is in this book is fit for you to obey, and whatever songs
are not in it, although any one may give them out in the name
of Nanak, still it behoves you not to accept them." Moreover,
he left a few pages blank in it and said, "The verses of the
ninth Guru, wlio shall hereafter succeed me, shall be written in
these pages, and the songs of no Guru, except him (the 9th
Guru), shfill be entered." A son was born in the house of the
Guru 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 Chandfi Shah, who was a servant of the
Elings of Delhi. When Chandd 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 suff^ered punishment on his account, then he wrote
thus to Chandu Shdh. *' We have dissolved the betrothal of your
daughter^ do you betroth her in some other place ; we will not
accept this betrothal." Chandu Shah was much disgraced in
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 the
King, lie had Gurfi Arjan summoned several times to Lahaur,
and inflicted on him much serious annoyance ; but Guru Arjan
always looked on those aflflictions 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 (Shar^)
Muhammadau law, and, tying him in a raw hide, which is an
abomination to Hindus, burn him." When the hide was
brought before the Guru, then the Guru said, ''Having bathed
in the Ravi, I will be ready to die, but I cannot agree to die
without 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 Bavi, and disappeared in it ; people
Bearched much for his corpse, still it did not come to hand.

•*• t.f ., out of hia family employment.

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CHAP, v.— ACCOUNT OF GUEtJ ABJAN. 23

When he had thus given ap this life, then it became reported
among the people that the Gnrd had drowned himself in the
Bavf because he was to be bnrned in a raw hide. He had,
prior to this, bestowe d the seat of Gurfiship oiL.his yonngson,
Har gpvindf who was very obedient, and a worshipper oi the
Supreme Being. Afterwards, on account of the enmity of
Chandd Sh^, he departed this life in the Kavi near Ldhaur in
the year 1663 B.B., %.e., the year 1606 A.D.

COUPXBT.

Be one great, very holy, good, respectable, rich or poor.

Death overcomes all ; therefore preserve the worship of
God in your mind.

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24 HISTOBlr OF ^nn SIKfiS.

CHAPTER VI.

The Circumstances of Quru Eargovind.

fle, from his very childhood, always obeyed the cobimand of
his father, and remained doing service and homage to him.
Ldlla Pirthi Mai, who was his uncle, from the desire of getting
the seat of Guruship, used to bear much haired towards him in
his inmost heart. One day Guru Arjan said to Pirthi Mai,
*' brother ! for about six months I have business ; do thou go
and remain in Ldhaur/' Pirthi Mai, thinking that perhaps,
after he went, the seat of Gurdship might be given to Hargovind,
did not agree to go to Ldhaur. He (Arjan) then said to
Hargovind, '* Son ! do thou go and remain about six months in
Ldhaur/* He replied, "Sir ! very well"; and, having made
his obeisance, went to Ldhaur. 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 with much affection, he sent it,
and in it wrote thus, " O 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 'Hhe Hajdre Sabd." That
letter, by some means, reached his father's hands. When his
father had read the affectionate words, and had discovered that,
before this, six of his letters had not reached him, then he asked
Pirtlit Mai what was the reason of this. At first he denied
much (knowing any thing about it) , but afterwards he admitted,
" O Gnrfi ! I did not let the letters reach you." The Guru, taking
the letters, called Hargovind from Ldhaur, 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, ri^., he would go to Chandfi Shdh, who
was his father's enemy, and make him very angry wilh 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

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CHAP. VI.-^ACOOtTOT Of OTTEtJ HAEGOVIND. 25

€kit6 Arjan^ intends bringing an army of his Sikh followers and
aiitaoking yon^ and desires to take his father's revenge ; what^
ever yon can do, devise at once, for, afterwards, you will not
be able to do anything," Chandti Shdh, on hearing this, be-
txime bitter in his heart, and from that day began to devise plans
for seizing him. One day, he said to the astrologers, '* Do yon
cause donbt to arise in the king's mind, and say to him, ^ There
is some danger to thee, and these days are heavy for thee'^ ; if
(5«rd Hargovind, who is of the sect of Nanak, shall come
and perform some homage to thee, thou shalt obtain ease.*' ;
The Pandats went and^aid^^'ttitis to the king, " For a month
and aqunrter, it will be anxious times for thee, but if Gur6
Hargovind shall come, then all thy troubles shall be removed."
The king, having 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 Gurii, on hearing this, was much dis-
tfreased, but afterwards, regarding it as the decree of the Creator,
went with three Sikhs, and remained in the prison house. Some
people also say thus, that he was sent to the fort of Gudli&r to
offer prayers (for the king), «nd whatever cash and food, and
clothes the king used to send, these he used to distribute to the
prisoners; and whatever the three Sikhs used to bring from
their labours in the city, that they used to eat. When the forty
days had passed, then a Sikh, named Bidhi Chand, who used to
remain with Guru Hargovind, assuming the disguise of a physi-
cian, obtained an interview with the king, and said, "That
Hargovind, whom you called from the Pan jab, 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 dischar^je ; those people, who delivered him
over to you, are his enemies." The king, believing what he
said, forthwith called Guru Hargovind, and petitioned, saying,
*^ A great fault has been committed by rae ; do you forgive me,
O 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 the king. When the king saw its
splendour and lustre, he was greatly pleased, and said, ^'0 holy sir !
if another like this could be found, then it would be a very good
thing." The Gurfi said, " There was a very valuable rosary
with one hundred and eight similar pearls in it, which my
farther, Gurfi Arjan, used to wear round his neck, and
it is now in the possession of your minister, Chandfi Shih ;

Jou can take as many pearls from it as you please." The
ing, on hearing this, was astonished, and asked, ^^ How
diA Chandii Shfih take them from your father ?" The Guru, his

'^ i.0., it is an anzioas time for thee.

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26 HISTORY Of THE SIBLHS.

eyes being filled with the water (of his tears)^ and heaving a deep
sigh^ related all that had occurred from the day of the breaking off
of the betrothal, to the time that Chandd Sh&h gave affliction to
Gur6 Arjan in L&hanr, and added, " When my father, being
afflicted at his hands, died in Ldhnur, then he took the whole
necklace off his neck. " The king, on hearing this, became very
angry, and said^ ^' Alas 1 alas I 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 information was true^ and some added this also, ^* That,
on the present occasion also, when he (Hargovind) was called
from the Panjdb, and made over to you on some pretence, this
also, he (Chand6 Sh&h) did from his old enmity." The King,
on hearing this, became still more an^rry ; moreover^ there and
then, sending for Chandd Sh&h^ he made him over to the Guru,
sayiug • " Take him, he is your prisoner; take whatever revenue
you wish, and if you can get your necklace too, which is in his
possession, take it also from him/^

Gurd Hargovind, taking Chandd Sh^h with him, set out
from Dilli, and, when he arrived at Anmritsar, he then began to
give him punishment. In short, they used to put ropes
round his feet, and drag him daily round the bazaars of Anm-
ritsar and Ldhaur ; and in the same way as he used to make
Gurd Arjan sit on hot iron girdles and hot sand, and give him
affliction, so also did Hargovind afflict him (Chandd Sh&h). At
last, one day, he died as he was being dragged about the
bazaars. After this, many other Musalmans formed hatred
to Gurd 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 Wi6,s&^; in short, at the
time of founding it also, the Gurd had a great fight with
a certain Pathdn, but at last the Gurd, 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 Gurdship, 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 their sins)
to the people of many places ; accordingly his followers and dis-
ciples lived in Gu&li&r, and Agra, and Oojain, and Gnjrilt, and
in Bangdl also. It appears from many of his words, that he
himself visited other countries also. It is said that, in Eart^rpur
also, he had a^g^s^tj^ght with a Path&n. The circumstances of
that fight are*~i£us ; aPathdn, named Painde Eh&n, used to live

"* The Beas.

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CHAP. VI.—ACCOUNT OF GURO HAHGOVIND. 27

in the tent of the Guru. One day, a certain Sikh brought and
placed a sword, a hawk, and some very handsome clothes, as an
offering, before the Gurfi ; as Painde Ehiin was seated near him
at the time, the Quru gave all those things to him, and said,
"When you come to me, do you come, having adorned yourself
with these things." Then he, taking these things, went to his
house, and gave all those articles to his son-in-law. The Guru,
on receiving this information, asked him, " Why have you
fifiven all these thipgs to some one else ? '' He denied it before
the Guru, saying '* I hnve them all, and have given them to no
one." The Guru forthwith sent a Sikh, and had all these things
broufflit from the house of his son-in-law, and said to him,
" O Painde Eh^n ! 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 Kh&n went to Lahaur, and made a complaint of his
having been beaten, and bringing some of the king's army with
him, came and blockaded him in Eartarpur. As, at that time,
there was a large assembly with the Guru also, they commenced
to fight with the king's army, and many 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 fight with the Guru,
because he seized some of the king's horses in Lahaur. In short,
t he Gur u, i n his life-tim e, obtained little repose from fighting and
q uarre ls ; at last, leaving his^ own home, he came and stoppeJ
with his son, named Gurditta, who lived in Kiratpur, in the
house of Bdba Bud/ia, and, after some time, gave the badge of
Guruship to his grandson Harrdi, and then in the year 1695, i.e.,
the year 1638 A.D., he there left this body.

Vebsbs.

Many persons have come into this world, and sounded
their drums ;^^
All the world is a full l>oat, 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 tilled, crosses over, and
the passengers aU disembark ; people come into this world and lire their day,
and then depart ont of it.

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16 HISTORY OF TAB BIKES.

CHAPTER VII.

The Circumstances of Ouru Hatrdu

Gur6 Hargovind had five sons ; the name of the first was
Gkirditta, whom people now call B&ba Gurditta, and the name of
the second was A^all, who is now known as Bdba Aiall; the name
of the third was Teg Bahadur, who is reckoned as the ninth
Our6 ; the name of the fourth was Ani HAi ; and the name of the
fifth Surat Mai. Four of these used always to live for their own
comfort and pleasure, but the fifth, 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.
When the four grew up, they always had this thought in their
hearts, " Will my father give the seat of Gurtiship to me ?"
Moreover, the four were not alile to look at each other by reason of
the desire for that seat. Guru Hargovind also used continually
to reflect " To whom shall I give the Guruship V ; for the four
appeared to the Guru to be very greedy and covetous for it. AU
the Sikhs also, seated together, used to reflect in their hearts,
** 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 Gurd
will seat on the throne of the Gurtiship." This is what occurred
one day. Guru Hargovind was stopping at Kiratpur, which is
near Anandpur ; his other sons and a number of people were
also assembled there. In the meanwhile, Harrai, the son of
Bnba 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 sons, 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 this 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

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CHAP. VII.— ACCOUNT OF GURtJ HARRAI.

better way." Thinking thus, the Gard^ in the presence of the
assembly^ placing a cocoanut shell and five pice (before him),
made obeisance to Harrdi, and said^ ^' O Bhiii Sikhs I as God
Himself has placed the pagri of my Guruship on this child's
head^ therefore no one can raise any objection ; those, who are
my disciples, will all regard Harrai as Guru, for he will be a very
perfect saint." The assembly, hearing this, were very pleased,
because the Gard had efPaced all quarrels, and they all made
obeisance before Gurfi Harrdi ; and the four brothers also, who,
for the sake of getting the Guruship, bore enmity to each other,
seeing this decree, were silenced, and no one had sufficient

S^wer to take away the Guruship from Harrdi. This Gurfi
arrai was very clever, and always directed the road of religion
well ; 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 Gurfi, they say, thus
brought him to the (road of) religion, viz,, he said to him, '*
Bh^l Sikh ! man cannot be born again; therefore, to the best
of thy power, worship God and do service to the holy." He
replied, "O Gurfi ! I am a man wilh 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
worj»hip, they would all die of hunger ; for I am the only one in
the house, wlio can earn anything." On hearing this, the Guru
said, " O simple one ! without God we 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 provide for them ; God has created, along
with every one, the means of their existence. Behold I birds ^ ; ,

neither sow nor re ap^grain^ but God never allows them to^
reSmTung^rx-" 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
very great, and if I were hidden from them for a while ^^, they
would be agitated and die." The Gurfi said, " This also is your
way of thinking ; but if you considered justly, then you would
know that without any one even (to look after them), one
does not die ; every one lives his appointed life." When
that Sikh then even did not believe, then the Gurfi, giving him
a letter, said, *' Do you go and give this my letter to a certain
Sikh in a certain village." He went to that village, and gave
that letter ; when that Sikh had read the Qurfi's letter, then this

•* Ut, A ghftri or 24 minutes.

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80 HISTORY OF THE SIKHS.

was what was written in it. " Do you shut and lock up the
bearer of this letter in a house, and whatever he requires, give
it him within (the house), and until we write and send to
vou, till then, allow him not to come out.'^ In that place, it
became the lot of his family 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 gave more in the same way. Again
people, taking |»ity, brought and gave his young children some-
thing to do, and made over some work to his wife also; in this
way, their means increased beyond what it was before, nnd, for
some days remembering their man (father), they afterwards for-
got him. After some months, the Guru sent and let the Sikh
out of the house, and said, " Go, Bhaf Sikh, and see your family
now." At first he said, *' O Gurii! she, together with 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 error 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) Jind no one need have any thought
for any but Him." There and then, leaving them all, he came
to the Gurfi and said *' O 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 Gurii, having pointed out
to him the manner of worship, again sent him to his home, and
said '* Go, Btai ! there is nothing wrong in living in your home,
but it was very wrong of you to think that their provision lay
with you." Guru Uarrtii always lived at Kfratpur with his
father Bdba Gurditta, and his father died there also, and his
tomb at Kfratpur is a very great shrine. Gurditta's brother
A<all, diedin Aninritsar and his place of rest also, which is known
as the tomb of Bal»a Atall, is a very large and lofty erection in
Anraritsar, and many oblations are offered tiiere, but of all things,
bread is the most offered. The following saying of tiiat place is
well known in the Pan jab, and people repeat it in eveiy place,
"0 Baba Aiall, give me well-cooked bread. "'*" The resting
places of Ani !^^i, and Siirat Mai, are not so celebrated. At

**"' This is a very common proverb in the Panj^b. When a person arrives
off a journey, if his host say to him." " Cook yourself some food," the usual reply
is *' B&ba AfaU pakkiAn pakkiLfin ghall " or *' give me O B&ba A^all (i.e. for B4ba
Afall's sake) some ready cooked food." Large quantities of cooked bread are
daily offered at this shrine in Anmritsar, and distributed to the poor.

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CHAP. VII.— ACCOUNT OF GURO HARRAI. 31

last Qurfi Harrdi^ having given this seat to his young son, Har
Kisan, himself in the year 1717 B.B. i.e. 1660 A.D., left this body
in Kfratpnr.

Versbs.

All the giirdens and orchards, wliich are in this world.
Are profitable to the gardeners for two days ; afterwards they
dry np.^^

^^. i.e. life lasts bnt a short time.

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82 HISTORY OP THE SIKHS.

CHAPTER VIII.

The Circumstances of Qunc Ear Kisan,

Gur6 Harrdi had two sons ; the name of the elder was B6m
Rai, and the name of the younger Har Kisan. This younger son
was a very wise and religious person, and he, commencing from
his childhood, never disobeyed any order of his father, but, with
his body and soul, performed service to his father, nnd used to
occupy himself looking after the holy ; and although the other,
Rim RAi, used to occupy himself much in the service of God,
still his father, seeing certain qualities in l»im, used to be dis-
pleased with him ; for Rnin Rai used to give himself out to people
as a Sidh and Auliya^® ; and, in every place, this was commonly
reported amongst the people, that Ram Rai was a worker of mira-
cles. He, in the pride of his intellect, used to hold his assemblies
separate from the Quru'H, and entertained this proud thought,
** I am very clever, and expert in making disciples nnd followers,
therefore my father will give mo the Guruship;" but the Guru,
having heard of his miracles and shrewdness, used not to be
pleased at heart. This is the occurrence of one time ; Rdm lUi
had then gone to his disciples in the country 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 Gurfiship, and said to all the Sikhs ; " Although Ram R6i,
my eldest son, is very clever, and the rightful possessor of the
Guruship, still I will give the badge of Guruship to my younger
son, who is a true devotee and very obedient ; from to-day, his
name is Guru Har Kisan ; let those, who are my disciples, do
obeisance to him.^' When Ram Rai heard that the badge of
Gurfiship, 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 smalU

Eox, then he shall obtain the Guriiship." Guru Har Kisan, in
is early years even, used to give advice to his disciples. This
is what occurred one day ; the King of DilH asked his attendants,
" Of those, who were formerly called the fakirs of Bdba Ndnak,
who is now the chief ?" The attendants respectfully replied, O
your Highness I a very young lad, named Har Kisan, is said to be

^ ▲ Bidh i« a Hindu, and an Anli/A, a Mohammadan, saint.

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CHAP. VIIL— ACCOUNT OF CKUICO HAB KISAN. 8S

Bitting on their (chiefs') seat, and it is said that, even in his
childhood, he is a very good and perfect fakir." The King said,
" Quickly call him to Dillf ; I also wish to see him.** A Khatri, who
was one of the king's ministers, and was also called a disciple of
the Giit6, got np and respectfully said. *' true King ! I will
bring Har Kisan." Having thus said, he took a large cavalcade
with him, and, having come to Klratpur, informed the Guru of
the circumstances of the king having called him. The Gurfi
went with him to Dilli, seated in a palkf, with a very large
assemblage of his followers, and, on arrival there, stopped at
die house of the minister, who was bis disciple ; when 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 " Guru I
the king desired much to see you, what shall we say to him ?"
At that time, the Gurfi replied : "The king does not wish to
B*»e 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 wordis
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 Highness! whom shall we regard as the Guru after you ?"
The Guru thought to himself, " My. father used to be displeased
with my brother Ram Rai on account of his manifesting miracles,
and I cannot see any one fit for the post, to whom shall I make
over the badge of Guruship ?" He then again reflected, " Baba
Teg Bahadur, who now lives in the village called Bakala, al-
though he does not pay much heed to the aflFairs of the world,
still I do not see any one except him. who is fit for the Guru-
ship.'* Thus thinking, and placing his thoughts on Bdba Teg
Bahddur, he placed five pice and a cocoanut shell on the ground,
and, having done obeisance to him, said to his disciples, '* Go ! your

Gurfi is in a village called Bakala near Auandpur ; he will direct
on all in the road of religion.^' Having thus said, he himself

eft his body in the year 1721 B.B. i.e. 1664 A.D.

The circumstances of his elder brother, Rdm R61 are
thus : — Inasmuch as he had a great desire for visiting countries,
wandering about, he came through the mountains to Dehra Dfin ;
there a large concourse cnme 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 directed in his new road. He was
living also in the time of Gurfi Govind Singh, who is called the

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34 HI6T0BY OF THS 8IKH8.

tenth Gnrd ; moreover, he often qnarrelled with him ; bnt Gnrfi
Govind Singh never bore enmity towards him in his heart,
although he^ lUm BAi, used always to remain angry with him ;
he also tanght his disoiples thus, '' Yon 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 R&m "RfAjisy do not
worship any one else; moreover the R&m lUUy&s do not bend
their heads at any of those tombs, which are regarded as (the
burying place of) the incarnations of the tenth Gurd. OncOi
Bdm Bdi, 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 Jogabhiyds. When his life had reached the tenth door,^
then his disciples, who were near, knew that the Garfi had
died ; all his disciples and followers, reflecting on the circum-
stances of his death, burnt his body according to the rites of
the Hindds, and, having erected a mausoleum there, called its
name, ^' The (dehra) resting place of Bdm R6i " and for this
reason the name of the mountain is known as Dehra D&n.
Bere, year by year, a large fair is held, and many good and
holy men are collected together.

V«ESB&

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 earn, two noetrilf , month, the
organ of (feneration, the organ of excretion, and the brain i the tenth alone it a
closed organ j hence the sentence " his life had reached the tenUi door/*
means, his life had gone above to his brain %.«. was closed np.

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CHAP. IX.— AOOOUNT OF GTJKtJ TEQ BAHXDUR.

CHAPTER IX.

The Oircumstaneea of Ouru Teg Bahadur.

As Har Kisan^ at the time of his death, made over the seat
of Gnruship in the name of Te^ Bahddar, the assemblage came
to Bak&Ia to pay their respects to the Gar6. There, many SodAf s
had given themselves out as the Gnrti, but a Lab&na Sikh, having
found out Gur6 Teg Bah&dur^ did obeisance to him^ and said,
" Guru ! Har Kisan has told us to follow you ; do you show
kindness, and let ns see you.'^ Teg Bah&dur used to live aloof
like a madman, disgusted with the worlds and in wretched
circumstances, wearing dirty clothes ; his mother explained to
him saying, " Son ! Guru Har Kisan has appointed you Gurd ;
do you now dress yourself properly, for the people have come to
pay you their respects." Teg Bahddur, who was disgusted
with the pleasures of the world, and eschewed all bodily comforts,
said, " mother ! all this world appears false to me, and all its |
joys and wealth seem to give pain ; I do not care to have i
the Guriiship, for to be a Gurfi 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 1
load ; do you appoint some one else as Gurti.^' His mother and
all the assembly, with much entreaty, besought him, saying,
" O true king ! do not bewilder us, for we will now follow no
one but you ; it is not good for yon also to subvert the order
of Gur6 Har Easan.^' In short, at last Gurd Teg Bah&dur sat
on the throne, and began to perform the duties of the Gur&.

Departing from Bak&la, the Guni came and lived afterwards in
M£khow&l, which is near Kiratpur, on the banks of the Satluj ;
at first its name was M&khow&l, but afterwards, on account of
the 6ur6 living there, its name was called Anandpur. Although
Gur6 Teg Bahldnr sat on the throne of Gur^hip, still his as-
ceticism did not depart from his heart, and he always remained
disgusted with the world ; moveover the songs and couplets,
w hich he composed, are very rullr"bf asceticism, and w hoeve r
shall read them with true heart, he, regarding tne pleasures of
theivorld'ds* contemptible, will undoubtedly be filled. 'with. thu
love of God-. All those verses are written in the Granth
SfiBiB^ln ihat place where Gur6 Arjan, at the time of making
the Granth, left some blank pages. Although the name of

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HISTOBT OF THB STEHH.

N&nak is to be found (affixed) to all these verses, still on
accountof their being the ninth Mahald, all people know that they
are the verses of Guru Teg Bahadur.

Once Guru Teg Bahadur, 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 m Anandpur. Guru Teg Bah4dur
was always occupied with this thought, *'When Govind Sin^
is grown up, I will make over the business of Guriahip 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 iungles. 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 hiB
seal ring and a shawl, by a ^isciple (Sikh) to the bazaar, say-
ing, " Take them to some confectioner— and bring me 'some
food.*^ The confectioner, thinking, that perhaps it was stolen
property, took it to the Kotwdl. The Kotwal took that seal
ring, and came to Teg Bahddur in the garden, and began to
ask, " Who are you, and whence have you come ?" Teg Ba/hddur,
giving his name and abode, said, '* I have at present come
from Anandpur to wander about.'' The Kotwdl forthwith wrote
to Dilli to King Aurangzeb, saying, " The priest of the Hindus
Guru Teg Bahadur, who is of the sect of N6nak, has sud-
denly fallen into my hands ; whatever you may order, I will
do." In the heart qE .Kiri^ Aura^ugzeh, there was this desir^
that the whole world should accept the Musalm^religion ; more-
over, in those days, he had imprisoned many Brdhmans, hoping
that, if these people first turned Musalmdns, then the desire for
it would of itself arise in other people's hearts. When the
king heard this, that Gurd Teg Hahadur had been seized, then
he became very pleased at heart, for he, having before heard
of the sect of Ndnak fro?n various people, had been very desirous
to meet with it. He forthwith wrote and sent to Agra sayinff
'' Quickly send him to Dilli.'' When the Gurd came to Dm]
then the king disputed and argued with him much, and, having
asked him various religious questions, at last said this, "Do you
accept my leligiou, otherwise you shall be killed ;"— Teg Baha-
dur, who was an artless and simple fakir, and entirely taken
up with worship, gave no answer to his words, but, seeing
his violence, laughed in his heart, for he was not well read in
the Vedfa, and did not know how to converse. The ting then

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CHAP. IX—AGOOUBPir OT aXTRtf THQ BAHXDUR. 9"

aak gd bi m to show some miracles^ but he still remained pecH
fecHy^iet ; at last, the king~serifhim, with his three diaciplei,
to prison and said, ^'Tou shall not be released, nntil yon
accept this religion." When he went to jail, the king first
offered him many things to tempt him, bat when he, even then,
did not a^ee to become a Musalm^n, he then began to affliot
him mncn. The Gurti, having undergone much trouble, wrote
» letter to Govind >ingh at Anandpur, to this effect : *' The
Mnsalmans have made me very helplesa," 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; agreeably to
N^naJiL's saying, now my help lies with God only ; He will help
me as Be helped the elephant '^"^ The meaning of this is, that
his power was brolien, and he was imprisoned, and there re-
mained no means of escape ; now, agreeably to Nanak'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
always is with you." The Guru, regarding the afflictions,
which he suffered at the hands of the king, as the
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 Gurfi,
and used often to say thus, " Guru I my head is sold to
you ; whatever shall be your state, shall be my state, and I
will now never separate from you." When the Musalmans
had much afflicted the Guru in that 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 Musalm&ns, 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 Bahddur said to his disciple
(3ikh) :— " Now this is my desire, that I should leave my life;

^ The Btory is that an exceedingly powerful elephant was once attiMsked
by a small river insect and was rendered helpless by it ; many elephants came
to his assistance to try and help him, but could do nothing ; at last the elephant
prayed to God, acknowledging its own inability to help iMelf, and then God
delivered it oat of its troubles.

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88 HISTORY OF THB SIKHS.

80 when I tellyon, do you with your hand, out oflE my head/'
He said, " (xurfi ! how can this fearful thing be done by me ?
for I regard you as my saviour and my god. For me to cut off
your head is out of the question; moreover if any one were to
disturb a single hair of your head, I would, there and then,
make a heap (of dust) of him/' The Gurti 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 Gur6 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 1 Alas I now
what shall 1 do ? if 1 disobey the order,— then I will falsify
my religpion, and if I cut off the Qur6's head, then I shall become
a very great sinner/' The Gur6, having narrated to him many
proofs, at last made him agree to cut off his head. When the
morning broke, then the Guru first bathed, and, having repeated
the Japjf, placed his head on the ground to do obeisance to his
Lord ; and then gave a sign, saying '' Sikh ! fulfil the command."
That Sikh gave a blow with his sword 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 roval prison ; but
you are poor people, and, under the pretence of sweeping, can

S) in, and accomplish this business/' They at once went to
illi, and, having bid 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 Gurd, and will be called Ranghare^as/' *^
They, who, in the present day, are called Majabi Sikhs in the
Panjdb, are all their descendants. The body 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 Bahddur. The head of the Gurd
which had remained in Dilli, that head the Sikhs burnt there,
and the tomb, which was erected over it, became known by the
name of Sisgan^ (Head Heap), and crowds go there also to visit
it, and make their offerings. In the mind of Gurti Teg Bah^ur,
it had always been settled to give the seat of Guruship to Govind

41 The Bangharfl, or MoBalm^ lUjpdts, are conBidered aveiy brave raoe of
men s hence ranghareta implies " brave heroei."

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CHAP. EC-AOOOUKT OF GUBl) TSG BAHADITB 89

Singh^ for, from his oliildhoody he appeard very active and
clever ; and as Teg Bahddnr never cared for the business of the
Onrfiship^ he wished^ when Govind Singh grew np^ that he should
make over the business of the Gur6ship to him, and himself
escape from the burden. At last, taking this wish in his heart,
his head was cut off in the year 1732 B.B., %.e. the year 1675
A.D., and the throne of the Gnrdship came into the possession
of Gh)vind Singh : —

VXBSXS.

God alone is truei all the world is false ;

Therefore do not sit in this country of dreams with your legs
stretched out (i.«. at ease).

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40 mWOKl Of TEH SIBHA.

CHAPTER X.

The Circumstances of Guru Oovifid Singh.

This Guru Govind Singh, from his very childhood, was ex-
ceedingly expert, and, in his 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 Panciats
and maulvis and other wise people, he could talk and discourse
very nicely, 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-
m4ns have much afflicted the Gurus and holy men and other
devotees, who 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 time of Guru Ndnak has been like that of fakirs, and they
do not know the ways of battle and war ; it behoves me to make
a ne w se ct in my own name, and, having taught them the nse oT
arms and the mode of government, get them to fight with the
Turks." Thus thinking, he departed from Anaudpur, and went
to the peak of Nainadevl, 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 ; " Q

Durga ! I, for the sake of taking revenge on the Turks, wish to
inaKe a sect, do you give me this power." Having thus said,
he called the Pandats, 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
Pandats said : " Guru, now in this instance for a sacrifice of
oblation, do you cnt off the head of your son, and offer it up."
Govind Singh had four sons ; the name of one was Jordwar
Singh, of the second Fateh Singh, of the third Jujhdr Singh,
and of the fourth Jit Singh. When the Guru asked the mothers
to offer 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

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CHAP. X.— AMOimV OP &CV6 OOYfiKD SINGH. ^It

a-Bon^ tb#n he again afiked the Pandats. '^ Now do you please
name some other offering/^ The Pandats fulfilled ihe sacrifice^,
by ofiering up some thing else. It is reported, that the goddess
appeared and said *' Go I your sect will be set going in the
world.^' Then Qovind Singh, having come to Anandpur, and
collected all the assembly, wished to see who were really in earn-
est. The Gur6, having called all the assembly, said '* I require
the head of one man ; let him, who loves his Gurfi, 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,
fiva disciples, ffetting up^ said : ^^ O true king ! our heads are
present ; cut them off when you please.'' Of these five, the
name of one was Dharm Singh, of the second Sukhd Singh, of
the third Dayd Singh, of the fourth Himmat Singh, and of the
fifth Mukhan Singh. The Gurfi, having* taken these five into
a room, began to say : " beloved I 1 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, l^will baptize ^
you i n the true religion." Then, having caused these five to
bathe, Ee^seateS tfiem together, and then, having dissolved some
s wye tnaeats ia__water, and stirred it up with a tnife*^, 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 sbarba t 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 sect of the Wdh Gurii (God), * Victory be to the Lord
(W>UiGard)\" Then having baptized those five, he was himself
a£terward3 baptized in the same way ; and then said to them
** Whoever is my disciple will always keep five thingfly
the first letter (of the names) of which is K ; namely kes
(hair), kangha (comb), karad (knife), kirpa;; (talwdr or sword)
and kochh^ ; and he who shall leave off wearing any of theaai
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 NAmd 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 Siiha.

Not to believe in the Yedas, Saatraa, Purdns, or the Ejirin.

^^ Khanda is the two edged pointed weapon worn in the head-drws of
th&Akfilfs.

^'Kachli arc shoit breeoheSi reaching to the knees, worn by Sikhs.

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42 mSTOEY OF THE SIKHS.

Not to pay any heed to the word of Panclats, P&ndhas,
Miy&ns, or Mahitas.

Not to perform any f aneral obsequies (saridh)** (kMih),**
(karam kiria) ;^ but when performed^ to do so according to the
decrees of the Granthji.

Not to wear any ianeu (Brahminical thread) Bodi (tuft of
hair) Mild (necklace) kan^Ai (rosary).

Not to worship at any mari (grave) or masin (burning
place).

Not to perform Sandhi& G&tri,^^ p^^h (reading Brahmini-
cal books) , or Pfijd (worship) ; only to read the japji, jipjf, &c.

Not to give food^ to any but disciples.

Not to regard Br&hmans 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 Yedas^
at marriages^ deaths, or births.

Never to be disobedient to the Qurti.

Never to mix with the following five sects, namely, Dhir-
malliyas, B4mrdias, Minas, Masands, and Sirgxmms, and never
to consort with these five.

The Dhirmalliyas are those, who are of the oifspring of
Dhirmall. The Bamrdias are those, who are called the disciples of
Chir6 lUm Rdi of Dehra Dun. The Minas are those, who are of
the family of Pirthi Mall, the uncle of Hargovind ; that Pirthi
Mall hid six letters, which were sent from Ldhaur. The Masands
are those, who go before the Ourd and collect disciples, and eat
what belongs to the offerings of the Gur6s. The oirgunms 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 Kardh Parsdd,** and offer it up with his knife stuck in ^

** Saradh is the commemoration of one's deceased ancestors in the month
Assu.

*^ Khiih is the yearly remembrance of the dead on the anniyersary of death.

^ Karam kiria are the obsequies performed at a f aneral.

*^ Forms of Brahminical prayers.

^ Nenndi means holy food, giyen as alms.

*^ Kar&h Farsh&d or halwa is a sweatmeat, made of floor, sugar and clarified
batter.

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CHAP. X.-AOOOXJNT OP GUBtJ GOVIND SINGH. 4A

itj and, joining his hands, ask forgiveness of his fanlt from God.
In place of Sandhid Q&tri, to read the Bahnrds, Arti Snhla^ and
the Japji and J&pji. On the occasion of a marriage^ to read the
Anand (song of joy) and, at the time of a death, meditate on the
Oranthji. In short, whatever is laid down to be done in the
S&stras, 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 Anmritsar, this
will be equal to throwing them into the Ganges. In this way he
pointed ont many other rules also^ and, in a lew 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.

HisTOBT OF GoviKD SiNGH — continued.

One day, Govind Singh took a fancy that he would send for the book
of the Granth Sdhib, and write something more in it; but as, at that
time, that book was in the house of the SodMs of Kartdrpur, they
would not give it to Govind Singh ; moreover, they said thus : '* As
Govind Singh also calls himself the Gurd, let him, by his own
power, make another new Granthji." When the Gurfi 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; ne therefore determined himself Jo^
c ompose such a^Graath, 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 Grantn,
and when it was finished in the year 1753 B.B. ou the eighth of
the light half of the month Bhddon, on a Sunday, then he called
its name " The Granth Sdhib of the tenth Gurd.'' 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, aod about devotion and the knowledge
of God. Prom 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

? laces ; moreover, the news was also conveyed to the king of
)illi ; (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 c^uarters, and to commit robberies, then the kings

^ These are the names of varions Sikh hymns.

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o£ the- hiUfi beyond Anaodpar also began to consult abont mak«
mg war against him% This is what ooourred one day ; the hiil
lung^ sent a message to Govind Singh, saying ^^ In your posses-
sion is a certEun elephant^ which you must send to ns." As theve
were many good qualities in that elephant, and the Qurd. was very
fond of ifc, on this account^ the Gurd did not agree to send it^
The hill people, being greatly displeased at this afEair, and taking
rery many soldiers with them, eame to Anandpar. The fight
lasted very severely for several days, and innumerable soldiers
of both sides were killed ; moreover, two of Gt)vind Singh's sons
were killed in tliat fight at a city called Chamkanr, and a shriiM
was erected there, and called Chamkanr S&hib* They say that
Govind Singh several times defeated and put to flight tiie^hill
people, but afterwards when they attacked Anandpur with the
assistance of the king's army, then Govind iSingh thought it
better to go away from Anandpur. Govind Singh, leaving all
bis 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 M^hhdwdra. When the armies came after him there
also, then Govind Singh, dyeing his clothes in surma (antimony),

fot oS disguised as a Musalman through the midst of the armies^
[e set off with those same five Sikhs to the country of Malwa, but
his two sons remained there ; when those two laas fell into the
bands of the ^^} then the army seized and sent them to a city
called Sarand. The governor of that place, by name Wazfr Eldu^
sent information to the king at Dilll, saying : " Two sons of
Gurd Govind Singh, who has set going the Kh&lsa sect, have
fallen into ray hands ; whatever you shall order, that rfiall be
done to them/' As King Aurangzeb, 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, buried 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 vilo governor. That day, all the people in
Sarand remained uttering " Alas ! 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 FsLth^n of Malor
Eofla, who expostulated much with the governor, saying,
" W"hat have these orphan children taken belonging to yoaf
but that wretch heeded not in the least. When the news
of the killing of his sons reached Govind Singh on the road,

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CHAP. X.— AODOUNT OF GUKtJ ©WIND SINGH. '^S

Obxm those five Sikhs began to give vent to -words of sorrow,
'flovmd tiingh, for the sake of removing their sorrow, having
•drawn two lines on the ground, effaced them, and sarid, "
Inrother Sikhs ! as, from the drawing and effacing of these linee,
you feel no joy or sorrow, so also should you know that God has
made the whole world as lines according to His desire ; waA
-when it is His pleasure. He effaces them ; therefore it behoves
idbe wise to remain silent regarding Ris decrees.^' Then the ©uria
went and stood at the gate of a fort in a village named Ko^ka-
ptira, which is in Malwa, -on which a Ja^<, named Kap6rd, who wws
idle connnander of that fort, cante out from within ; then the
Ghtru 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 roe killed also by the king." The Gurfi, beavinff
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 Ja^^ named Eapidrd, who was the commander of
Ko^apdr^, was hung agreeably to the orders of the
king.

Afterwards, the king and the hill chiefs received informa-
tion that Govind Singh had gone and taken up his residence in
Mukatsar ; but there was this thing to be considered, that, on
account of the scarcity of Water in that country, tbe 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 Gurd Govind
Singh was seated there without any thought thereof, when he saw
himself surrounded by the army, he became much perplexed.
At last, having called his Sikhs from the surrounding countary,
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
l^usand men of the king's army were killed ; and although many
Sikhs of Govind Singh's (army) were also killed, still they *d
not leave the battle field. At last, the king's army was obliged
to retreat for want of water, and Govind Singh began to Kve
there ; at the place at which the fight took place, Gkxvind Singh
caused a very large tank to be dug, and called its name Mukaf-
sar ; and, bv reason of the making of that tank, the name of that
place, which was before but a small village, became renowned as
Muka^sar. 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 obtwi salviUieai." IhTow-a-days, every yeair ml tii^ fiiBt of

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46 HISTORY OP THE SIKHS.

the month Magh (12th January to 12th February), a very large
fair is held there. Afterwards, when all the quarrels with the
king had come to an end^ then Govind Singh^ taking a large
concourse with him, came and lived in a village of M&lwa, and
for sometime enjoyed quiet there. The people of M&lwa are very
simple and artless, and thousands of them, from associating with
him, were baptized as his disciples. The Gur6 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 Quru 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 Quru-
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 S&hib. After this, departing from there, the
Gur6 came to Sarand, where his two sons had been murdered by
being buried under 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, " Gur6 I if you command, then we will
set fire to this city oi Sarand, for it is not good for such a vile
city as this, in which the sons of the Gurfi were murdered with-
out fault, to exist in the world !'' The Gurfi replied : " O Bh4i
Sikhs I 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 : ^' true king I we feel
very angry with this city ; if you will give us the command, we wiU
raze it to the ground and efFace its foundation and site." The
Gurfi, seeingtheobstinacy of his disciples, thought thus : ^^If I
were to give the order to bum and raze this city, then the anger of
the king would be aroused against me afresh. It is therefore
better that I 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 briclu
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 Gurfim&rf (cursed) ; accordingly
to the present day, people take bricks from there and throw them

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CHAP. X.— ACCOUNT OP GUEtJ GOVIND SINGH. 4V

into the Jamna and Satlni ; and^ rising in the mornings no Hindti
mentions the name of it.*' Afterwards, the disciples made a very
large tomb there, and all Sikhs go there to do obeisance^ and offer
oblations. After this the Guni, wanderingabout, came to Anandpnr;
one day, when a large assembly had collected, then the Gar6 said :
'' The Tarks, i,e.j the Masalm&ns, have given much trouble to the
world, and have afflicted onr race for many generations, and
have also robbed ns of much of our property and treasure, and
have killed our children ; now let all the Kh&lsa assemble, and
destroy them for me ! for this very reason, I have given you arms
and raised this sect.'' The assembly, joining their hands, said :
" O true Gurfi ! 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 shaU 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
Jafarn&ma (letter of victory). Although there is no necessity
for writiog 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 Qovind Singh will be
manifested.

The Jafamdma {or letter of victory).

^^ O King ! as God has seated you on the throne, would it not
be better, if you did not commit injustice towards peoplef Be-
hold I 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, Gur6 Teg Bah&dur, 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 eauaL But if you have this wrong idea, that although
you are a king, you eat barley bread with the labour of your own

•1 ».«., they do not mention the name of Sarand until after they have taken
their morning meaL Sikhg never mention it by the name Sarand, but call it
♦^GmrfimirL"

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^ HfOTOTY OP THE STKHfc.

bands,** then look at the horse ; for it does a great dea;! <rf work
and always eats barley. But if yoa say that you read ther Knrin,
then what is the good ? for until one purilSes one's heart with
good deeds, the reading the Kur^n with one's lips doee no
good, but tiie fire of hell is made still hotter for one. If jcm
have this thought, that, from doing service to God, yoa wiB
escape from the pains of hell, then listen ; reading four verses
with your month is not called true service, bnt subduing yofor
appetites is real worship ; you, on the contrar)', with the in-
toxication of royalty, foster your lusts. Behold I you, for the
pleasure of your heart, killed your own father and brothers ;
what service do you call this ? But if you hold this wrong idea,
that the prophet will deliver you from the fire of hell, then listen ;
all the prophets have said that they will deliver those who sfaaU
obey their commands, apd, 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
yon hold fast the law of the prophets, because you d^noli^
Hindu temples and the temples of Shiva, and thus uproot
idolatry, then listen ; you have not done away with it, rather yon
have increased idolatry ; for formerly, when temples existed, the
Hindis knew for certain that, when they wished, they could come
to them and do worship ; but now, that you have destroyed
tbe temples, on this account every Hindu has placed an idol in
bis 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 Pharaoh, but, in the
end, he di<i 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
wdrfiver you, then listen ; as you do not show mercy to people, but
are intent on giving them pain, then why should God show mercy
to vou ? This can never be, for a man does not sow sprouts of
akh^^ and reap mangoes ; rather it thus happens, that whatever
eeed one sows, its fruit one reap^s."

Having written these words of advice, then he also wrote
fiome words about the ways of government, vie., *' Beware ! as
you have oppressed people much, so also will the Ehalsa tor-

•* It is nsnalfor true worshippers only to eat barley -bread ; Anmn^eb is t»id
never to have tasted food pnrobased with money from the royal ooffers,
bnt from what he obtained from the proceeds of his own handiwork. He Qsed
to employ himself in making caps, &c. This then is as mnoh as to ssy ; *' 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 iH a bitter plant, which grows wild, sad, ipom
the leiJ of which, a thick milky substance exudes.

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CHAP. X.— ACCOUNT OP GUEtJ GOVIND SINGH. 49

ment you. Now the day of yoar retribution has come ; God is
very angry with you. Behold now; I will, with the help of God,
take my revenge from you, for the Kh^lsa has only been raised
to kill you.''

History op Govind Singh — {continued).

Gurfi Govind Singh, having written that letter, gave it into
the hand of a Bh^, named Day4 Singh, a Sikh, and said ^'Do
thou go to Dilli, and ^ive this letter into the hands of king
Aurangzeb himself. When Dayd Singh departed from Anand-
pur and reached Dilli, then he went and gave that 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, he 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 suffer much aflBiction.'' The Gurd, hearing of the
death of the king, was greatly pleased, and said to his disciples.
" Behold 1 God has given much ease, otherwise many people in
the world would have been killed." When, after Aurangzeb.
his son Bahddur Shah obtained the throne, and his brother tried
to take away the kingship from him, then Bahddur Shdh com-
menced a contest with his brothers. Moreover, in that war,
Gur6 Govind Singh also sent his army and somewhat helped
Bahadur Shdh ; rather, it was chiefly owing to the Sikh army,
that Bah&dur Shdh obtained the victory over his brothers, and
again sat on the throne. From that day Bahddur Shdh became
very friendly with Gurfi Govind Singh, and often sent trays of
rarities and fruits to Anandpur to the Gurfi. Once, the Gurfi
wished to go and travel in the eastern countries, and, having de-
termined thus, he departed from Anandpur with those five dis-
ciples ; after wandering about, he arrived in the city of Agra^
and there heard that King Bahddur Shdh had also come there.
The Gurfi, for the sake of meeting him, went and stood at the
gate of his fort ; now the Gurfi 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
your arms here, otherwise you will not be allowed to go into the
fort.^' The Gurfi 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, sajing : '' A Sikh, named Govind Singh,
has come to see you, and is standing at the gate, and says : /I will go.
inside with my arms on; therefore, according as you may order, so
we will go and tell him.' '' The king, immediately on bearing hif

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W HIBTOEY OP THE SIKHS.

nam^, aaid " You have acted very wrongly, in that yon have hind-
©retl him from coming inside ; therefore go quickly and bring
him in just as he pleases.'^ The Guru went in, with the gate-
keeper and his five Sikhs, into the presence of the king, and greet-
ed him with much joy ; and, after asking him all his news regard-
ing his pleasure and health, they conversed together a good deal
about travelling and sport ; when some time had thus passed, one
of the king's ministers, a Mnsalmdn began also to discourse on
religious matters with the Guru ; afterwards a Kdzf who was
seated in the Dmbar, asked this question ** O Guru I the Garfi
has commanded that the creature has been sent into the world to
do service ; so will you please point out what service the crea-
ture should do?*'* He gave reply "The creature should do
this service, viz,, that he sliouM 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 tlie creature can
never say before his God, that he is free from sin." The Gurd
remainea there some davs, and the king gave him much wealth
and presents. After this, the Guru, wandering about, came to
Anandpur; and when several of the hill kings agjiin began
quarrelling with him, the Guru, taking an army of his Sikhs
with him, attacked them. In short, at a city called Bhl4iia, 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 Gur6, at last
tied away. Afterwards Govind Singh built a large handsome
building at that place, and, havin«» placed in it a copy of the
Granth, called the name of that place Dehra. After this, as the
Guru, after having conquered the Rajas, was returning to Anand-

i)ur, then in one place on the road his pdun^a, or foot ornament,
ell 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 P^un/4 Sahib, and, now-a-days, a very large fair is
hekl there. After this, the Gurd came to Anandpur and rested
for some days. Large assemblies used to collect, and this is wi>at
occurred one day ; as the (iurn was seated in Anandpur, some
actors came there to act. The Sikhs, who were greatly harassed
by the masandas, or priestu of the Guru, said to those actors
" l)o you act the doings of some masandas; '^ the object of the
Sikhs WHS this, that the Guru might hear of the depravity of his
masandas^ and give them punishment.

The actors at once commenced to act the part of a masanda^
and, hoxp. thence, set forth for the house of a Sikh ; the masanda,
taking g prostitute along with him, and, having drunk a bottle of

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CHAP. X.— ACCOUNT OP GURtJ GOVIND SINGH. 51

wine, mounted a horne ; and, in company with four or five m%n,
oame to the honse of that Sikh. When the Sikh saw that %
masanda of the Garu had come to his hoase^ thon^ joining hi«
hands, he stood up and said '^0 great king! fortunate ia
my fate, that you have 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

frass for the horse, and prepared bread and d4I for the masnnda.
he masanda, seeing the d6l and bread, became very angry ;
moreover, casting away that bread on to a dung heap, he threw
the dal into the fire-place and sai«l, " Why, wretched Sikhl
have you set before me dry bread as an offerin«i, which my dog
even would not eat? Go, quick'y depart, and get ready some
Ear&h Parsed and some M aha Parsed " ^^ That Sikh, who was
very poor, having sold his wife's rings, prepared every thing.
The masanda, having eaten and drunk, began to say "Now bring
your ofEerings before me/' 'J he Sikh, jjaving pledged his counter*
pane with some diflSenlty, brought him a rupee, and said^O
6ur6 I I am a poor ISikh ; have mercy upon me, and accept tliis
ofEering." The Gurii, first having touched the rupee, flung it to
the prostitute, and, himself throwing down that Sikh, began to kick
him; while the Sikh was on the ground being kicke»l, he, joining
hia hands, began to say *' O Guru I I am a poor creature (like a
cow), forgive me." Then Guru Govind Singh, becoming very
angry, asked his Sikhs, " my disciples ! do my masandas go to
your houses, ond act in this way ? " The disciples gave reply,
" O true king ! they give us even greater pains than this ; " and
those actors also petitioned, saying, '^ O Gurd ! as, at this time, the
masandas 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 disciples a hundred times more pains.'^
When the Gurii had heard these thingt) about the masandai,
then he issaed an order by beat of drum to his disciples, saying:
"Do you proclaim to all the assembled multitude nnd tell them,
not to let the masandas get away.^' The assembled multitude,
hearing the proclamation, immediately stopped all the masandas.
The Gurd, leaving shut up many of them in rooms, put them to
death, and others, he killed by hunger and thirst ; and others were
tied 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 Gurd said : " 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.

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52 HISTOEY OF THE SIKHS.

occasion, the Gurfi, taking a large conconrse with him, went to
wander about; and, after roaming about, he arrived at the banks
of a river and amused himself with hunting tigers in several
places ; and then, proceeding on, put up at a village, called
Chamkaur situated in Ropar. When he had stopped there some
days, be then built a large temple there, and the name of that
village is now known as Chamkaur S6hib. Once, the Qurfi
was seated in his court, when one of his disciples brought
his son before him, and said " Gurti ! this my son, from
hearing your 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 aud enjoy pleasure in the
world." The Gurd asked that lad, " Why have you become an
ascetic from hearing my words ?" He replied, " Gurd ! from
hearing 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 you see, will not go with you ;

It will not go with you, therefore do not fix your thoughts
on it;

Undertake not such a business, of which you may, afterwardsi
altogether repent;

Listen thou to the advice of the Gurti, who will always be
with you ;

Bilba N^nak has said, ' Hear, dear one I always hold fast
the Truth (God).'

As you, true King ! have left off living with your fami-
ly, then how can I devote myself to my family ? " Tlie Qur6 em-
braced him and said " child I praised be thou, that, regarding
the words of the Guru as true, thou remainest indifferent to-
wards thy family ; but listen ! those who are the beloved of God,
they, although they may live with their family, do not cut them-
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 fakirs, 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 I 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-bumt, ignited goat-dung, and placed it before the

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CHAP. X.— ACCOUNT OP GURtJ GOVIND SINGH. 53

traveller, and then, knocking down its nest, threw it on the i<2;nit-
ed duDg. The female then threw herself into the fire, and was
roasted. After this, when the traveller, having eaten her up, was
notsatisfied, 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 maU; who regulates his own food, and brings it into use,
to relieve the hunger and aflBiction of others. Therefore, if you
will be such a married man, then undoubtedly marry ; there will
be no (cause of) fear in your doing so. Now I will tell you a
story of a 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 the fakir ; in the evening, becoming hopeless, he
went away from that door, and setting out for his own hut, met
two men coming along with lighted grass torches. They said to
him ' As that marriage throng kept you seated all day, and sent
you away without giving you any thing to eat, if you will give us
the order, we will set fire to their house with these grass torches.'
He said, ' Very 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. They 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 you have given me very bad advice ; behold 1 their not giv-
ing me anything 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 ; 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
Will.' On hearing this, those people said 'You are a perfect
saint ; may God always give firmness to your faith.' "

The Guru then said to that lad : *' If 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 would be better for him to be a th&g than a
fakir." In this same way, the Gur6 continued giving advice to
many people. Guru Ram Rai was still living in the tame of this

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54 HISTORY OF THE SIKHS.

Gnrfi, and the two, for many reasons, were at variance with each
other, and the assemblies of the two parties often wished to
fight with each other, but were restrained. Giird Grovind Singh
also always bore enmity towards^^ the Sodhls of Kart^rpur
in his inmost heart, because of their refusing to give him the
Granth ; moreover, on this yt^ry account, he wrote in his code
that his disciples should not hold intercourse with the Dhirmal-
liyas, which is tliH name of the Kartarpuris. After this, the Garfi
continued wandering about and visiting various countries and
regions. In short, in his life-time, 125,000 Sikhs embraced his
sect ; although this Guru continued to be styled the representa-
tive of N4nak, it, iiowever, appears from many of his words, that
he difiered from him. His religion was not confined to any one
book or prophet or incarnation ; but it would appear that he

{)icked out various customs and habits of the old prophets and
ncamations (i.e., Muhammadan and Hindd), which were good for
giving strength to his sect, and bringing him other advantages,
and these he made current among his followers.

Guru Qovind Singh's whole life was passed in wandering
abont, and in reflection and thought ; the particulars of his death
are thus related ; one day, Govind Singh went to the east coun-
try to travel, and on the road, at some place, he met with a
FeUh&u. That Pa^/idn was the grandson of that Painde Khan,
who had a fight with the sixth Guru, Har Govind, in Kartarpur.
The Gurfi showed much affection towards that Pat/i6n, and more-
over kept him as a servant with liimself, and said, *'Come with me
and visit the east country.^' He hegan 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 P&th^n ; when
the Guru saw that be took his chaff as chaff, then he began to
tease him further, and said to him ; '^ such and such a Khan !
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 living
from him, then that man would be very shameless and a rogue.^'"
Again, the Guru said, ^' such and such a Khan ! if a certain
Pa^an should become the servant of the enemy of his father,
then what would you think of him ?" He said, ** I should not

*7 LU, " He never forgave.

*8 Lit, ** Nose cut " it being the custom in the East to punish offenders
by catting off their noses.

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CHAP. X.-A00OUNT OF GUB6 SOVIND SINGH. **

consider him a T^th&n, but a weaver/'^^ Again, the Qur6 said :
" If the enemy of your father and grandfather were to meet you
any where, and you were at that time armed with your weapons,
say, what would yon then do f" He gave reply " 1 would never
allow him to escape alive/' Afterwanis, that Pa^Aan began to
think to liiinself, ^' Why does the Quru continually question me
in this way ?" Then, having thought, he remembered that Gnrd
Govind ISingh was of the oflFsprln^ of ihat Guru Har Goviiid> who
bad fought with his grandfather in Kartdrpur. Having thus
thought, he became very ashamed in his heart ; moreover, from
that day, he determined for certain to himself, that if, at any time,
he should get the opportunity, then he would, most assuredly,
take his grandfatiier's revenge. Tin's is the e^ent of one day^
a certain iSikh brought a very beautiful dagger from some foreign
country 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 Gurti asked that Pa^Aan '^ O sucb
and such a Khan I from how many blows of this dagger
would a man die f He replied, " One blow even of it would
be ample." Again, the Guru said : **Well, if he, who killed your
father and grandfather, were to come before you, and this
dagger were in your hand, then say, what would you do to him ?*'
He, from hearing this speech, became very angry in his heart,
and could make no reply. Aft^T a short time, the Gurfi fell
asleep, and all the attendants retired to their respective liomes.
Then that Pa^Aan, who ha«l remained seated near the Gnrfi,
having looked around him, slowly took that dagger out of the
Guru's hand, and said to himself, ** To-day 1 will take the revenge
of my grandfather from this infidel," then, having drawn the
dagger from its sheath, he said the Bismillah, 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 Gurti was
not then dead, on seeing the wound of the dagger, he called oat
" O Bhdi Sikhs ! I am dying" ; all th« disciples collected, and,
having scoured the country in all direction, they caught and
brought that Pa^/ian to the Guru. To be brief, the Gur6, having
praised the bravery of that Pa^/ian, let him go, and said to aU
those other people, who, from seeing the Gurti's wound, had be-
come very sad and thoughtful, " Bhdi Sikhs ! why are you
80 thoughtful f this affair has been brought to pass by God.
Behold I that PatAdn 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 of God." Afterwards,

^«.0., a coward, for VadhinB are brave bat weavers are regarded at
cowards*

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56 HISTOBT OF THE SIKHS.

hearing this news, that the grandson of Pain<2e Kh&n, Vath&n, had
stabbed the 6ar^, to take the revenge of his grandfather, iBImg
N&dir Shah of Dilli became greatly distressed ; moreover, send-
ing some of the royal physcians, he gave them strict injunctions
" You must do your very best to cure Govind Singh." When
the surgeons arrived near the Quni, then they sewed up all the
wounds, and began to apply plaster and ointment. In a few
days, all the wound healed up, and he obtained ease ; one day
the Guru fired an arrow at some game, and, as he pulled the bow
with 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 remedies, but
he obtained no ease. The hakims, being helpless, returned to
Dilli, and the Guru, seated in a pdlkl, wandering about, went to
the Dakkan. When he arrived at a city called Nader, in the
Dakkan, then the Gnrd became very helpless from the pain of
that wound ; moreover, he said to his assembly ** Bhdi Sikhs !
now I have no hope of my body remaining to me ; it is therefore
well, that we should now remain in this city. 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 woode^ coffin and a shroud will
be able to be obtained." The Sikhs remained there and found it
difficult to leave him for any time. After they had stopped there
some days, and no alleviation of the pain was obtained, then the
Gurd said to his disciples " Do you now give some alms ; there is
no profit from medicines." On hearing this, the Sikhs made a very
huffe feast, and, having prepared various kinds of food and
edibles, fed the Brdhmans and the good and holy ; and they

Presented, in the way of alms, much ornaments and clothing,
hen the Gurd said to his Sikhs : '^ Now my body wfll
quickly leave me; do you have the bier and coffin ready'' The
Sikhs, agreeably to the Gurfi's orders, got every thing ready ;
and then they all, joning their hands, asked " True Guru !
now that you adopted this way of proceeding, whom will you
place on the seat of Qurtiship for our guidance ? '* Tho Gur6
said, "1 shall not do as the former nine Gurfis who proceeded me,
and who, at the time of dying, appointed some oth.er Guru to sit
on the throne. I have made you and all my followers over to
the embrace of the Immortal one ; a fter my de ath, do all jpu people
regard the book of the Granth §ahib,.as your Guru ; whatever you
wm^sk, 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 Gurfi ; and whatever disciple of mine has a desire to
see me, let him offer up Kar^h Parsed to the value of a rupee
and a quarter, or as much as he desire, and let him open the book
of the Granth S/ihib, and do obeisance, and he will obtain as

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CHAP. X.— ACCOUNT OP GURtJ GOYIHD SINGH. 57

mncli profit as if he had seen me." After this, the Guru gave
various other kinds of counsels ; as, for example : " BhM
Sikhs j people of various kinds live in the world; but whoever
is my disciple will take care not to mix with them. If any one,
showing forth wonders and miracles, should wish to break up
the religion of my disciples, then he must not be believed ;
and although 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 (jnggling), and not believe them ; for people will show you
many curious sights to try and make a flaw in (break up) the Sikh
religion ; but do you always read and remember this verse with
affection :

' Lord ! having given me Thy hand, do Thou keep
me from roving/ ''

After uttering these words, the Gurii became much distress-
ed; then the Sikhs made a funeral pyro 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 the Guru s death, then he sfiid to his disciples : " Do you,
having bathed me, put on a clean suit of clothes, and do you
at this time fasten on all my arms," and he added this also ;
"When my life leaves me, then do not take ofl^ these arms
and clothes, but burn me with all my clothes and arms."
Having 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 with his mouth, with much affection :

Quatrain.

Since I seized Thy feet, I have brought nothing else
under fmy) eye ;

O merciful Bdm ! the Purdns and the Kurdn teach various
systems, but I did not regard one (of them) ;

The Simriti, Sdstras and Vedas, all teach many
modifications, but I did not heed any one (of them) ;

Dispenser of Happiness ! bestow mercy (on me) ;

1 have not ever said 'T ; I recognized all as Thee. —

(Trumpp's Adi GrantL).

Having said these words, he closed his eyes, and in the year
1765 B.B. i.e., the year 1708 A.D.. 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 quarters, the
sound of blowing of shells arose, and flowers began to rain down.

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M HISTOBY OF THE SIJtHS.

All the disciples and holy men, who bad collected from all parts
having uttered the words : " Jai Jai Kdr (victory victory) " began
to sing beaatiful songs ; and many^ filling their eyes with teskTS,
began to weep and lament at separation from tbe Garu. In all
quarters, all players on the rubab (a kind of harp) began <o
sound their instruments^ and hundreds began to read the Granth
Sihib. At that time, it appeared as if there was the rejoicing
of heaven ; many holy and good men^ becoming ascetics, with-
drew at that time from worldly affairs ; and many, regarding the
pleasures of this world as vain and false, gave their lives along
with the Guru. Many people became martyrs there ; and many
houses for fakirs were erected in that place. Amidst them all, they
erected a shrine over the Guru, and, near his burying plaoe^ they
made many other mausoleums and dharmsalas, and deposited
Granth sdhibs 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.
Id that tomb, thousands of swords, shields, spears, and quoits,
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 shall be
put to great expense in going there, then the Sikhs there write
to the Sikhs 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 commano,
the Hukmn&ma (or letter of command) ; and the seal, which is
attached to it, was, they say, the very seal of the hand of Guru
Govind Singh himself ; and in that seal tbere is written in the
Gurumukhi character " God is one ; may there always be victory
to my Qauldron (offerings) and sword, and may the victory be
without delay;*' but victory to Ndnak and Guru Govind
Singh is only from the Help oE the Immortal One." And if any
serious quarrel break out among the Sikhs, it is also settled a-
mongst them by a Hukmndma (issued) from there (Nader). Those,
who are good and true Sikhs, never disobey what is written in
a Hukmnclma. 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 duet. Is
this world not a spectacle of a dream ? whoever here, forgetting

^ t.e., may neither the religious deyotion, nor the martial spirit of mj
followers ever decrease, bat erer be crowned with snccess, and be on the
increase.

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CHAP. X.— ACCOUNT OF GUltJ GOTIND SINGH. *•

his death, for an instant stretches ont his feet,^ is a great
fool. From this effacing and making of the world, which Qod
has settled, man gets this warning, that he shonld 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.

*^ t.«., liyet in a state of oarelessneM itiid regMrds not Ood and the day of
hit death.

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'60 HISTORY OF THE SIKHS.

PART II.

RELATING THE EVENTS FROM THE TIME OF MAHArAJA RANjfX
SINGH TO THE ARRIVAL OF THE ENGLISH.

CHAPTER I.

The names of the twelve Mtsals,

It was quite necessary, that I should, in this place, write the
oircnmstances of Mahardja Ran jit Singh ; but I will not do so (at
once) as I must (first) briefly relate how the Sikhs flourished
after Qurd 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 unmanageable, then, for some reason or
other, a certain Bairagi saint took the Sikh baptism. He was
exceedingly clever nnd 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 Bairdg[ was formerly something else, but after-
wards in the Sikh Kbdisa, his name, for some reason or other,
became known as Banda. On one occasion, that Sikh, named
Banda, committing violence and robbery, arrived in the district
of Sidlko^ ; when they reached that district, the Sikhs began to
rob the goods of the Musalmdns, and th**n again a great quarrel
arose between them ; at last, after some fighting, that Bandd,
taking many Sikhs with him, went to the nills, and the hill
kings also, as they did not behave well to him, c^uffered 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 Dilli 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 Banda. At that time, a king,
named Farukh Siar, was seated on the throne of Dilli ; he caused

•' Misal really signifies '* dependency to a chief, or petty mleri who ia
under the authority of a Rajd.'*

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CHAP. I.- NAMES OF THE TWELVE MISALS. 61

Bandi, ^ith all those Sikhs, 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 caught, and brought to him,
for he wished to efface their seed from off the earth. When the
Sikhs heard that their chief, named Band^, had been killed, and
an order had been issued by the king to seize 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, went and hid in the mountains ; and others,
finding huts in the deserts, went and took up their abode in them.
In the meanwhile, Farukh Siar, having reigned but two, or two
and a half, years, died, and after him, his son, Jahdndiir Sh4h,
obtained the throne. The Sikhs, after this, for some years
continued wandering about Pegging, and in wretched circum-
stances ; for this reason, in those days, their sect greatly dimi-
nished ; and wherever the Sikhs, even thus despised, lived, there
they supported themselves secretly with much difficulty. One
day, ft Birak Ja^/ named Kapur<i, who had a quarrel with his own
brothers, came from a village named Singhpura, which is in the
district of Tarantdran, and put up in the hut of a certain Sikh ;
that Sikh, taking 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'5rd, on hearing thisspeeeh, was baptized as a Sikh, and from
that day, his name was called Kapur Singh. When that Kapdr
Singh had remained there for some time, many Sikhs, seeing his
• religious habits, collected around him, (and 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 3,000 Sikhs had assembled, then Kapdr Singh thought it
advisable to rob the neigiibouring 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 had arisen
about the kingship, and no one had as yet been permanently
seated on the throne, and Kapur Singh perceived that, by reason
of the dispute, no one would pay any attention to him. Having
thus thought, he first came and attacked the village of his birth-
place, which was then known as Fajulldpur. Having killed the
Lambarddr (land steward) of that place, he brought it into his
own possession. The name of thitt village was formerly known
as Fajullapur from the name of Nawab FajulldBeg; when Kapfir
Sinj^h took it, then he called the name of that village Singhpur^,
and, from the name of that village, the chiefs of one of the twelve
misals, of which I shall afterwards make mention, were
called Singhpurds. When the renown of Eapfir Singh bad
somewhat increased, then many people came ana were baptized

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HXdTOBY OF THE BIKH0.

hy bim as Sikhs ; moreover, Sardar Jasa Sinffli, who wai iha
aooestor of the Ahlfiwaliy&s, was also baptized oy him. Af ter-
wardSf when Kaptir Singh had baptised several people, and
gained the affection of vast nnmbers, and had collected many
with himself, then, in other places also, other Sikhs set themselves
np as Sardars (chiefs) ; their names will, in dne 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 Kaptir Singh's renown increased more and more^
every day, then, from seeing it, others also set themselves up
a9 chiefs ; accordingly, there arose twelve misals, called after
those chiefs ; although I might trace the origin of these all
from Kapdr Singh, still, as they got their names from some
other (chiefs), I snail therefore write about them hereafter.

The names of the twelve misals ;—

1st the misftl of the Bhangis.

7th the misal of the

Sahids.

3nd „ ,

, DM Ramgarfs.

8th „ „ „ „

Phdlkiu.

8rd „ ,

, „ „ Ghanifl.

®^h „ „ ,t >f

NagnM.

4th „ ,

, „ „ Ahldwilias.

10th „ „ n 11

DiUlia*.

eth „ ,

, ,, „ SnkarChakklas.

11th „ tt 1} }}

Karonaa.

6th „ ,

, yf ff Fajnll&parias.

12flt „ „ „ „

NiB&nw&lia.

' Lit. Had become one and a quarter.

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CHAP. II.— ACCOUNT OF THE MI8AL8.

CHAPTER II.

A n account of the Misals, or Clans.

1. This is the account of the Bhangis; amongst them thar#
were three noted chiefs, Harl Singh, Jbanc2& 8ingh, and Gan4ft
Singh. The three were Ja^^s by caste, and inhabitants of a
village named Panjbar ; 1 0,000 or 1 2,000 troopers always remained
with them, and Lahaur and Anmritsar and Gujrdt were in their
possession. As the chiefs of this misal took much Bhang, there-
fore they were called Bhangis; and whatever they did was said
to be done by the Bhangis. Another reason of their being called
Bhangis was this; 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 B&mgaris as
follows ; their ancestor was named Jassa Singh, and was by caste a
carpenter, and his old home was in a village named Rdmgar, in
the district of Anmritsar. He, by some means or other, collect-
ed two, or two and a half, thousand troopers with him, and al-
ways committed inroads, and inflicted oppression on the neighbour-
ing villages ; moreover, he, by his wisdom, brought into his
power the country of Sirl Har Govindpur and Kddi, which is in
the district of Wa^dla, and always had the hope (desire) of increas-
ing his possessions. As this chief was formerly the resident of
R&mgar, therefore the name of the misal was called Ramgarf.

3. This is the true account of the Ghanls ; their ancestor
was by caste a Jatt, named Jai Singh ; as this chief was a resid-
ent of a village named Kdhna, therefore the name of his misal was
called Kahniyd; some also say this, that their name was called
Ghani for this reason, that Sarddr Jai Singh was of a pleasing ap-
pearance, and was one day seated with a number of Sikhs, whmi a
Sikh asked him " Bhai ! where is your home '* ? He replied " In a
village named Kdhna. '* Then that Sikh said *' Yes Bh41, it is cor-
rect ; as you are an inhabitant of Kahna, therefore your appear-
ance is pleasing like KAn, i.e., likeKrisn ;" he further said ** K^njl
is also called Ghani&jl ; therefore your name also is Ghanf4^'; and,
from that day every body began to call his misal the Ohanfas.
Seven or eight thousand troopers used also to remain with him,
and the cities of Wa^dla, Din^nagar, E&hnuw&n, Suj^npnr, Lohi&B
and Fategar, EaUnanr, &c., were in his possession. Aoaongat
Ih^te Ghanls, the most celebrated chiefs were the following, vijf. .*— »

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6* HISTOBT OP THE SIKHS.

Jai Singh, Ehajdn Sinpifh, Fate Singh, Chaman Singh, Gorbakhs
Singh, tiakikat Singh ; all these chiefs were called Ghanls.

4. The account of the Ahltiw&Ils is given as follows : their
ancestor was called Jassa Singh, and was by caste a Kaldl (distiller) ;
and as this chief was of old an inhabitant of a village named
Ahltiwdla, therefore the name of his misal was called Ahl6w411.
About four thousand troopers always remained with him, and Jag-
r&m&n, Isru, Fhagward, Kapurthala, Fatidbdd, Turantdran, Wairo-
w41, &c., were subject to him. As this chief was 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 Sard4r Charat Singh. The Sardir
was by caste a Jatt, and by family a Sdhansi ; and, from his off-
spring, Maharajah Ran jit Singh, whose account will be after-
wards written at full length, was born. As that Sarddr Charat
Singh was an inhabitant of a village named Sukkarchakk, there-
fore the name of his misal was called Sukkarchakkl. Ten or
eleven thousand troopers always remained with that Charat Singh,
and the whole of the district of Sakkarchakk was subservient to
him.

6. The account of the Fajulldpuris is as follows : the name
of their ancestor was Nawab Kaptir Singh, and this was that same
Kapdr Singh, who, after the death of Bandd, revived afresh the
Sikh religion, which had greatly waned, and, himself, having been
baptized, baptized thousands of Sikhs, and, having brou>(ht the
neighbouring villages nnder his power, set up the standard of
rovalty. This chief by caste was a Jai^, and an inhabitant of the
village FajuUdpur; and, as he was an inhabitant of Fajull&pnr,
his misal was therefore called the Fajullapfirls; 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 Sin^h ; 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 martyrs for the
sake of their religion, for this reason, the name of their misal
was called Sahids (martyrs) ; and some people also say 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 Khdlsaji
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 Ph6lkias is thus given : their ancestor
was Al4 Singh, by caste a Ja^^ This chief was an inhabitant of

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CHAP. II.-ACOOUNT OP THE MISALS. 6ft

Patidia, and he kept up an army of about six or seven thousand
strong always with him. As the name of some ancestor of this
A1& Singh was Phtil (Singh), therefore the name of the misal
was called the Phulkiwdld.

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
Nagarl^ which is in a district of Mult&n^ and therefore the
name of the misal is known as the Nagaris. A body of about
two^ or two and a ha\i, 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 Dalidlfas is given as follows:
their ancestor was knpwn as Sardar Tdr& Singh, and this Sardir
was by caste a Kanjh Ja,ttj and an army of about seven thousand
troops always remained with him. As this chief was an inhabi-
tant of the village Z>all(, which is on the banks of the river R4vi^
therefore the name of the misal is known as the DaXikliB.

11. The circumstances of the Karons are narrated as fol-
lows; their ancestors were Sarddr Godar Singh and Baghel Singh,
who, by caste, were Jatts, 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 Taiwan. If you wish to have
the particulars of this misal in full, you must read the book called
Gulsan Panj&b.

12. The account of the Nis&nw&lis is this : their anoestotfi
were Sangat Singh and Mohar Singh, who, by caste were Jalto,
and they were, of old, inhabitants of a place S4h4w&d. A body of
about ten thousand troops always remained with them ; AmbAli,
Thanesur, Eamal, 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 Mah4r&ja Ranjit Singh was spread, till then they
remained fighting with each other.

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66 HISTOBT OF THE SIKHS.

CHAPTER III.

An account of the Rise of Maharaja Ranjit Singh.

When Sarddr Mah4 Singh conquered the fort of Rasdlnagari
then, two years afterwards, on the 2nd of the month of November
A.D. 1780, a son was born in his house. Mahd Singh, with much
joy, having summoned the Pandats 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 Br^hmans and
poor people, and sent various kinds of clothes and jewels to the

foddess of Jwald Mukhl and Kot Kangr4. When Ranjit Singh
ad grown up a little more, then a widow, named Sadd Kor, who
was tlie wife of a chief, gave h^r daughter, named Part^p Kor, in
marriage to Ranjit Singh. After a time, in the year 1792 A.D.,
Mah4 Singh became ill and died, aged 27 years, at a city named
Gujr4nwala. When Ranjit Singh had obtained leisure from his
funeral obsequies, then, during the month Chet, ho 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 business of 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 be reached seventeen years of ag^e,
then, by the mercy of God, every one, of their own accord, became
subservient to him. Accordingly, in the year 1796, a king, named
Sh&h Zamnn, who ascended the throne after the death of Taimfir
Shfih, setting forth from Khurasan, came to the Panjdb. As no
chief opposed him, he entered Ldhaur through open gates. Hav-
ing come to Ldhauf, and seeing that the Panjkb could not, for
many reasons, he controlled by him, he returne«l back. After-
wards he said to the Chief of his Ordnance, named SahancM : *' Do
you efface the name and trace of the Sikhs.'' On this, he, taking
some artillery with him, attacked Rdmnagar, but the Elhdlsa
fought well with them ; from that day moreover, the dread 6f the
PaMaos was entirely remove*! from the hearts of the Sikh's. As,
at that time, the renown of Mah&raja Ranjit Singh was daily on
the increase, many people, from seeing it, became very jealous at
heart.

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CHAP. in.-BISB OF MAHXbAJA BANJIT SINGH. 07

Banjit Singh fought with a tribe of people, named Gha^^Aas,
who had set themselves np as rulers on the banks of the river
Jhan^i ; their chief was Hasmat Khdn. This chief was, from the
first, the enemy of Ranjit Singh, and he had this idea always 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 YatMuj 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 Eh&n, came
into the hands of Ranjit Singh.

His second fight was at Midni. The circumstances of it
are as follows : Ranjit Singh's mother-in-law, Sada Kor, reported
that the chiefs of the R&mgaris 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
"Mi&ni, which was the place of abode of Jassd Singh, the
B6mgari ; 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 Jhan&i
(the Chin&b) took place, and the water filled that fort ; as the
Sikhs were unable to cross it, they were obliged to go back.
Sad4 Kor got up this war for this reason, that Jassk Singhy
R&mgaff, had killed her husband, Gurbakhs Singh, in a fight.

In the year 1855 B. B. in the month Poh, Shdh Zaman again
came to L&haur, and as no Sikh chief opposed him, he entered
Liihaur without any fighting. At that time Ranjit Singh was at
B&mnagar ; although Shah Zamdn remained four months at
L4haur, Ranjit Singh used often to attack the fort, and, under cover
of the bastions, killed many of the Maghals. At last. Shah Zara&n
returned to his own country ; on the way, as he was crossing the
river Jhanai (Chin^b), twelve of his guns were lost in the river.
The king sent word to Ranjit Singh : *' If you will get out my guns
and senq them to me, then, in return for it, I will give you Lahaur.''
Ranjit Singh, after great efforts, got out eight of the guns, and
sent them to the king. The kin^, agreeably to his promise, gave
Lihaur to Ranjit Singh, and he immediately took possession of it.

Ybbsbs.

When the days of any one are good,
Wealth wanders around him ;
When evil days beg^n to come, brother !
AJl happiness even becomes pain-giving.

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08 HISTORY OP THE SIKHS.

Listen to the story of Mali& Singh •* ;

He was a man of no reputation ;

Wherever he showed his face ^,

He took the country, but suffered trouble (in doing so).

But when Ranjlt Singh was born,

Then God Himself m^e him great ;

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 abV* to do him harm.

If God is his protection.

Afterwards when all the chiefs of L4haur, and many R&j^a
and Ran&s of the neighbouring countries, had become subser-
vient t^ Ranjft Singh, then, after a few days, in the year 1802
A. D., a son was born in the house of Ranjlt Singh, of his Queen
Raj Kor ; and, agreeablv to the command of the Panc^ats, his name
was called Kharak Singh.

As at that time quarrels were going on between Ham4yiiii,
Mahm^d, Shah Zaman, Sdhsujaul and the other kings of KiLbnl,
Ranjlt Singh, in the year 1804 A.D., invaded the districts on the
banks of the river A^ak, and wht^n he had beaten all the chiefs of
those parts, and had taken tribute from the ruler of Maltto,
named Mujaffar Khan, he returned to Lahaur. Afterwards, in
the year 1805, A.D., he went to bathe in the holy Ganges, audi
f^ter having bathed, again returned to Ldhaur.

Afterwards Ranjit 8ingh began to harass those chiefs, whose
countries lay between the rivers Satin j and Jnmn&, and, having
come to Ambdld, gave some of this country to the chiefs of
Kaitlial and Nabha, and then, having levied a tax on Thanesar,
figain came to Anmritsar.

Sir Charles Metcalfe, who had come on the port of the Engflisli
to Ranjit Singh, said to him, — " This is the desire of the English
Government, that you should fix the Satluj as the boundary of
yoor country." Ranjit Singh at first did not agree to this, but
afterwards, having seen somewhat of the power of the Englieb,
h« agreed ; and the English agreed to this also, that they woaM
9igo not interfere with the villages, which were north of the Sat-
Inj. On one occasion, when Hanjlt Singh, at Anmritsar, saw a
parade of the English army, then he was greatly pleased ; more-
over, from that very day, he began to drill his own army also after
the English fashion.

•* The father of Ranjft Singh.
•* Lit. *• Forehead."

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CHAP. III.-RISE OF MAHXbXJA KANJIT SINGH. 69

Again, in the year 1809 A.D., in the month of May, the
army of Ranjit Singh set-out for the fort of K&ugrd, for a
Gorkhiyn, named Amar Singh, had, at that time, surrounded the
fort at that place ; and for this reason, the king of that place had
asked help of Ranjit Singh ; when the army of the Sikhs reached
Kangrd, then the lUja Sansar Ohnnd would not allow them to
come into the fort. The Sikh?, on hearing this, with much 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 A.D., King Sujaul, having
been turned out by his brother Muhammad Sh4h, fled from the
country of Kdbul, and came to L^haur, then Mah&rdja 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 Rdul Pin^i, to meet his brother 8hdh Zam&n, and
Mah&r4ja Ranjit Singh went to Multdn to settle something
with Mujaffar Kh&n. Ranjit Singh demanded three lakhs of
rupees from him, and he, being helpless, wrote an agreement to
give one lakh and eighty thousand. Ranjit Singh then return-
ed to Ldhaur, and, day by day, having conquered the kings
and chiefs of the neighbouring countries, confiscated their terri-
tories, and whoever opposed him, he took prisoner and sent to
Ldhaur.

Afterwards, in the middle of the year 1818 A.D., Mahar&ja
Ranjit Singh married his son, Kharak Singh, to the daughter of
Jaimul Singh, the Ghaniya, at Lahaur. That wedding was per-
formed with much pomp and grandeur, and the renown thereof
was spread through all the neighbouring countries.

After this, when the state of the Pa,thir\3 of Kdbid had become
somewhat upset, then Ranjit Singh, having collected a very large
army, went and invaded the country on the other side of the A^ak.
Having gone there and subdued Khairdbdd and other forts, he en-
tered the city of Pasaur. Yar Muhammad Khdn, 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.
Mahdrdja Ranjit Singh, having stopped there a short time, made
Jahtoddd Kh6n the ruler of it, and himself marched to Ldhaur.
After Ranjit Singh had returned from there, that same Y6r Mu-
hammad Khin, getting assistance from his people, again attacked
P^saar ; as, at that time, Jahdnddd Khdn had no army or materials
of war ready, he was unable to oppose Yar Muhammad Kh&n,
who, having driven Jah&nd&d Khdn from Pasaur, himself again
took possession of it.

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70 HISTORY OF THE SIKHS.

Tbrsbs. .

The Btory of this world is very curious ;

Do YOU all give jour hearts^ and listen, O men I

Goa has made a plaj^

At seeing which, all are astonished, brothers !

Behold the wonderful play of the world 1

A 2ol4 is turned into a m&aa,

Again, sometimes, that which was a m^,

It becomes turned into a ^old ; ^

Sometimes, the a£Blicted become happy,

And, sometimes, the happy become afflicted ;

He can turn a grain 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 Ydr Khdn was the ruler of Pasaur,
And Jah&nddd Kh&n turned him off his throne.

Vkbses.

Again when it pleased God,

Jan&nddd Khdn was turned off :

And that same Y&r Muhammad Khdn,

He again became ruler.

Now those persons, who are wise.

Never weep at undergoing trouble,

Bat 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.

people ! place your hopes on Him ;

He will order all your affairs aright ;

Whoever does not place reliance on Him,

Thnt person is a fool, devoid of understanding.

^ «.«., sometimes the rich become poor, and again he, who was poor, be*
comes rich.

A masa is the twelfth part of a to\L

^7 An nmbreUa was formerly a eign of royalty, and a worm being a very
insignificant thing, the meaning is, God oan, if He wiU, plaoe a orown on the
meanest of His creatures.

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OHAP. III.-BISB OP MAHlBJtJA RANJIT SINGH. 71

When Muhammad Yar Khdo had driven Jahdnddd Ehdn
from Pasaar^ than the latter again came to L^haar to Mah&r4ja
Banjlt Singh ; and when Muhammad Yar Khan also saw that
perfect tranquillity was not to be had there, departing from Pasanr,
he went to Barit.

Afterwards, in the year 1819 A.D. in the month of April,
Mahdrdja Ranjit Singh took counsel how he might conquer
Easmir. Having thus thought, he sent an army with Missar
Diwan Chand and despatched him to the hills ; and having placed
another army under the command of his son, Kharak Singh to
help the former, he sent him after Missar Diwan Chand. Those
armies went to the mountains to conquer Easmir, but Mahdraja
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 ensuod
with the Pa^Aans, and, in the fight, about a thousand Sikhs, and
five or six chiefs also, were killed, and of the other side, a large
number also were slain. When the news of this fight reached
Ajim Ehdn, that many Fa^thius had been killed, then he, departing
from Easmir, went and resided at Jalaldwdd.

Afterwards, Ranjit Singh went to Pasaiir, and there Muham-
mad Ydr Ehdn, 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 in fuU.'^ Ranjit Singh, having accepted hia
request, made over Pasaur to him, and, having taken a written
agreement signed by his hand, returned to Lahaur.

Shortly afterwards, Aj(m Ehdn died, and the PaiAans again
created great tumult. Mahardja Ranjit Singh himself went,
and settled that dispute^ and then returned to Lahaur.

In the year 1826 A.D., the Nawdb Sadik Muhammad Eh/in^
who was the ruler of Bahdulpur, died, and his son, Bahaul Eh&n^
ascended the throne, and ratified whatever his father and grand-
father had promised to Mahdrdja Ranjit Singh.

Afterwards, a person, named Saiad Mahamdi, set up a
Muhammadan flag in the hills, and incited the Musalmdn by
these words ; " It behoves us to slay these infidel Sikhs agreeably
to the orders of our prophets." When the Musalmdns began
making a tumult, then the Mnhardja, 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 Guldb Singh and Suchet Singh.
At that time Dhi&n Singh, the brother of the ruler of Jammfi, was

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ti HI8T0BT OF THE BIKHS.

superintendent of the threshold of Banjib Singh, and as RanjU
Singh loyed his son, Hira Singh, very much, he therefore gaTehim
the rank of B&jn, and Banjit Sin^h always wished this in his heart,
that he might marry Hira Singh to some girl of high caste. Oa
one occasion, Anrudh Chand, the son of Riija Sans&r Cband,
was going to a marriage of the Ahluw41is at Kapdrthala ; on
the road ne had occasion to stop at L&haur, and Mah&r&ja
Ranjit Singh sent for him, and, by some means or other, ^ot him
to write that he would marry his two sisters agreeably to the com-
mands of Mahdraja Ranjit Singh. \Y 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 Kdja Anrudh Chand also fled, and Mah4r&ja
iEtanjit Singh took all his country into his own possession, and
drore his brother Fate Chand out of it

On one occasion, the Mahdr^ia 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 Mah&r&ja
Ranjit Singh. The Mahdrdja received the agent, who brought
them, with much courtesy ; after having remained some days in
L&haur, that gentleman, who had brought the horses from England,
Went to the Hill of Simla to' meet Mr. (Lord) William Bentinck,
who was the Gk>vemor-6eneral of India, and told the circumstan-
ces of his arrival to the Governor-General. On this, the Gover-
nor-General wished that, by some means or other, he also might
meet MahArdja Ranjit Singh. The Governor-General wrote to
Captain Wade to, by some means, bring Ranjit Singh to
Ludihdna, for him to have an interview with him. The Mahdrfi-
ja, having sent his minister, Moti Ram and Sardar Hari Singh
and Fakir Ajij Din to the Govemor-General, stated that he
would meet him at Ropar, which is on the banks of the river
Satluj. The Governor-General, on the 22nd October 1831, came
to Ropar, and the Mahdrdja also arrived at Ropar on the 25th of
that month. At that time, there were with the Mah/ir^ja
about 10,000 troopers, and 6,000 footmen. The Governor-General,
having heard of the arrival of the Mah&r&ja, sent his Agent and
Secretary to pay his respects to Mahdrdja 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 Mahdrdja 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
chiefis seated on elephants, and then himself set forth after them

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OHAPT. IlL-WSB OF MAHXbXJA EANJIT SINGH. W

all. When he had arrived very near the tents, then they both met ;
moreover both of them^ seated on their elephants, proceeded to
the tents. The Governor-General gave many cariosities^ and vari-
oas hinds of presents^ to the Mahardja and his son, and the other
chiefs ; and then the Mahdraja returned to his own tent. Next
day, the Governor-General went to the Mahardja's tent to visit
him. All the chiefs presented oflFerings to the Governor-General,
and the Mahardja also gave many valuable horses, with gold and
silver trappings, and other curiosities to the Governor-General.
Then there was a review of the Mahdrdja's, and the English,
armies. Banjit 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
Qovemor-General gave the Mah&rdja 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 Kdbul, the Mahdrdja Banjit Singh sent 6,000 of his army to
help them. When the army arrived in Kdbul, but before the ex-
pedition had accomplished (its object), Mahdrdja Ranj(t Singh,
who before had been very ill, accomplished (his years 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 short

while.

Vebses.

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 all delusive ;
Its possessions, lands, and titles, are all vain ;
Those, who live here sorrowful.
Do not hope to remain here always.
And therefore do not get dried up with crief.
For they only are grieved, who are in love with it (the .
world)^- '

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74 HISTORY OF THE SIKHS.

Who can make himself great f

Verily I am happy, for grief burns me not •^ ;

And, if for sometime I am happy,

(I know) in the end death will take away all my pleasure.

Couplet.

Accomplish the journey through this world well ;
It is not good for one to remain fearless ia it, therefore
draw near to God.

After the death of Ranjft Singh, many R&nis performed satti
and great grief arose in the Panjdb, and the walls, as it were, ap-
peared to be weeping. After him Rajd Dhi4n, by his sagacity,
kept the kingdom so well in control, that one should really regard
him as the master of the kingdom. Baujit Singh, whilst he was
alive, allowed him such immense power, that sometimes he prevent-
ed the princes Kharak Singh and Sher Singh, who were the sons
of the Mahdrdja Ranjit Singh, from coming into the palace ;
he also implanted the idea in the king's mind, that, as Kharak
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 Mahdrdja's mind, that he was not his own son. As there
was no hindrance (offered to it), Dhidn Singh used to go into the
female apartments, and, for this reason all the queens used to be
much afraid of him ; and as Hir4 Singh, the son of this Dhi^n
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 Maliardja Ranjit Singh, he had such great
power in the management of the affairs of the kingdom, that he
could do what he pleased.

When Mahdr&ja Ranjit Singh was dying, then, having
called his son Kharak Singh, he made him over to the care of his
minister, L>hldn Singh, saying ^' Dhidn 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.''

•• Li*. -" Ib just like mustard to me. "

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CHAP. IV.^OHAEA.OTBB OP BANJIT SINGH. *•

CHAPTEE IV.

Description of the chara4:ter of Banjit Singh.

Banjit Singh was not at all literate^ yet neverthelesSi he
used to sit and nimself listen to the business pertaining to the
gOTemment) 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
timoj 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 he might not forget them, and when
he went to sleep at night, he used to think over all important
afihirs, so that his kingdom might flourish ; he, by the quickness
of his understandings and the goodness of his memory, nad 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 a great deal
with people, and talk openly to them, so that people used to get
drowned in their affection for him, and, seated m 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 his 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
a^e he became very feeble. He was of a very plain simple
disposition, and, for the sake of setting off his durb&rs, he ordered
his attendants, that they were all to come to his durbdrs 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 ^reat desire to advance his religion, and was himself
most firm m the Sikh doctrines, and used for a long time together
to listen to the G-ranth. He himself carried on a traffic in shawls

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76 HISTOBY Of THE BIKfl^.

' j and BsAi, and used never to do any thing without first consnlting
his (Brihman) astronomers and (Hindu) astrologers. At an early

1 i period of bis life, when he was thirteen years old, on his ascend-
ing the throne, this base deed was done by him, namely, tbat he
turned out of o£5ce the minister named Lakha, who had been the
minister of his father, and sent him on an expedition to Ka^,
where the unfortunate creature died. People had informed
Ran jit Singh that this minister had an intrigue with his mother,
and he therefore, had poison administered to his mother, and had
her killed also.

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CHAP, v.— ACOOamr op MAHXIUJA KHABAE SINGH. 77

CHAPTER V.

The Circuniiiances of Mahwraja Kharak Singh.

After Mahdrdja Ranjit Singb, Kharak Singh ascended the
throne ; as he knew well the disposition of his minister Dhi&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 me for this, for I
will not allow your power and authority to be decreased any
further." Dhi&n 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 man, named Chet Singh, who was a
favourite of Kharak Singh's, said to Kharak ^ingh, that the
minister Dhi&n Singh gives out that, until he 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 Kharak Singh aguinst the minister.

When Dhian 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 Kharak Singh and Chet Singh had
made an agreement with the English, and that, from fear of
them, they had agreed to pay six-sixteenths of the revenue to
them, and, therefore, he would soon dismiss the army and all the
ofiBcers and chiefs. This report was spread throughout L&haur,
and the Kh&Isa began to treat Kharak Singh with indifference.
After this, Dblan Singh called the Prince Nau Nihil Sin^h from
Pasanr, and Bdja Guldb Singh also entered L&haur in company
with him.

The minister, and his brother Gulab Singh, misled Nau
Nih&l Singh and his mother and Kharuk Singh, and obtained an
order to put Chet Singh to death. Prince Nau Nihdl, and his
mother, further said, " Seize Mah&r&ja Kharak Singh, and, by
some other means, depose him from the government."

They caused many spurious letters, sealed with the seal of
Kharak Singh to be written, and shewed them to Nau Nih&l
Singh and his mother, saying, ^^ Behold, he is writing these

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78 HtSTORT OP THE SIKHS.

letters, and making terms with the English/' The mother of
Nan Nihil Sin^h, on hearing the name of the English, was
greatly terrified^ and deemed it advisable to imprison her hus-
band (Elharak Singh).

When this had been fully determined on, then the minister,
Dhi&n Singh, and his brother, two watches before the break of
day, entered the fort and got into that room, where Mah&r&ja
Kbarak Singh used to sleep, and, haying killed Chet Singh,
made Eharak Singh prisoner. When the day broke, having
imprisoned Kharak Singh in the fort, they seated his son Nau
Nin&l Singh on the throne.

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CHAP, VI.-AOOOTrNT OP NAU NIHXL SINGH. 79

CHAPTER VI.

The Circumstances ofNau Nihdl Singh.

After a few daysi Dhf^n Singh sent some holy men|
Br&hmans and astrologers to Nau Nihdl Singh to gladden his
heart, and, tbey said thus to him, ^' Mah&r&ja ; in a short
time, all from Lihaar to Dilli and Bandras will be your king-
dom'' ; and, in this way, Dhian Singh attached the spirit of the
prince (to himself), and raised suspicions in his mind regarding
Kharak Singh ; and, through his instigation, he became so irate
against Kharak Singh that, if any one mentioned his name in
Durbdr, then ho would begin to abuse him.

Again after a few days Dhidn Singh gave out that the
Mahdrdja Kharak Singh was very ill, and himself appointed some
wonderful physicians for him, who right well cured that helpless
creature; tnat is to say, agreeably to the bidding of Dbfdn 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, Nau Nihil Singh, for some reason or other, was
not in Ldhaur. Mahdrdja Kharak Singh remembered him and
said " Bring Nau Nihdl Singh to me, that I may forgive him my
blood'' ; from this, it appears that he believed tbat his son Nan
Nihdl Singh had imprisoned and killed him. When Nau Nihdl
Singh arrived in Ldhaur 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 Dhidn
Singh not only created such enmity between Kharak 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
Nihdl Singh) against his father even after his death. Nan
Nihdl 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 Bdja Guldb Singh. These were coming along with
Nau Nihdl 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, kUled on the spot, and Nau Nihdl Singh was placed

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80. HISTOBT OP THE SIKHS.

in a p&Iki and brought to DMdn Singb in the fort. It is not
known why that pdlki had been placed there^ ; when he had
been taken inside the fort^ then the gate of the fort was closed^
and an order given that no one was to be allowed to enter.
Although Lahind Singh, MajitWy^, and other chiefs, wished greatly
to go in with the pdlkl, 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 Dbian 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 ;
then, when Nau NihAl Singh had died, Dhidn Singh furtively
eame to his mother, and said ; " Tour son is now dead, but if yon
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, having thus advised her, he went to nis own
house, and, having called all the principal officers, told them the
whole circumstances, and gave them very strict instructions timt,
at present, no one was to allow this news to be known.

Then, after this, Dhi&n Singh wrote a letter and sent it to
Mahfirdja Sher Singh to call him from the city Wa^ala ; and in
it, he wrote thus : " If you wish to be king of Lahaur, you must
come to L4haur within twenty-four hours." On Sher Singh's
arrival in Lahaur, the news of the death of Nau Nih41 Singh was
made known throughout the city ; but, before Sher Singh arrived
ill L&haur, they had caused this report to be spread regarding
Nau Nihil Singh, that he was very ill from a blow (received at
the gateway).

After the death of Nau Nih6l Singh, when discord found its
way into the kingdom, then Dhf an Singh thought thus ; " If Chand
Kor sit on the throne, then the Sandhew&lia family will degrade
me and my brothers from our rank ;" he therefore called all the
chiefs and began to devise another plan^^ and said ^' Sikhs !
Uiis does not appear good, that the sect of the Khdlsa should obey
a woman ; therefore this appears proper that you should seat
MahAr&ja, Sher Singh, who is the son of our lord Mahirdja
Kanjit 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-
wlUia &mily, and Baja Guldb Singh, prepared to help the mother,

^ By this it is meant to imply, that the whole affair was pre-arranged, and
iShB falling in of the gateway was not an accident.

7* M* " He began to write something else on the wooden slate. "

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CHAP. VI.-AOCOUNT OF NAU NIHIL SINGH. 81

Chand Eor ; Dhiin Singh^ seeing that he had given rise to a general
quarrel, said to Sher Singh : " Whereas, at this time, a very

Sreat and serious tamult is about to take place, it will be a
iffioult matter to give the throne to you ; therefore do you now
go back to "Wa^dld; I will make proper arrangements for
giving you the throne, and will then send for you. " On hearing
this, bher Singh went to Wa/ala, and he (Dhian Singh) having
left his agents and spies at L4haur, himself proceeded thence to
Jamm6 ; and he also sent this message to bis kinsmen : '^ Do
you get ready armies for the assistance of Sher Singh, and send me
intelligence (when they are ready). ''

After a month, Dhian Singh's people sent him information in
Jamm6, that they had got ready an army for his assistance, and
that he should bring Sher Singh along with himself and come to
Ldhaur. On hearing this, Dhidn Singh wrote and pent to
Wa^414 to Sher Singh : "Do you come to the SalAb^gh-w^la Gate
at L^haur and remain ready. I, bringing an army, wiJl join you. "
Then, Sher Singh, taking about 300 horsemen with him,
arrived at the Sdlnbdgh Sate, Lahaur ; but not seeing Dhian
Singh, he became very sad. One of his aides-de-camp, by
name Jual& Singh, said to him : " Do not you be sad ; I 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 Dhidn
Singh's order ; but, 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 6uddh6, saluted the Mahdraja Sher Singh, and said
to him ; " Mahardja I We are all for you. *' Having said this,
they commenced to fire a salute of guns, and all the people,
having called Sher i:)ingh king of Lahaur, began to offer him their
congratulations.

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S2 HISTORY OF THE SIKHS.

CHAPTER VII.

The Ldhaur Campaign.

When tho news of Sher Singh's arrival became known,
&aldb Singh consulted with Chand Kor and Khusdl Singh,
Jamaddr and Sarddr Tej& Singh, as to how it behoved them
then to act ; and, 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 bimself went after
it and brought it back from near the Hazuri Bdgh, and, with the
assistance of that army, came and took possession of the fort.
He then sent word to the Rdni (Queen) that the 60,000 troops,
which were in Midn Mir, had all joined Sher Singh, and there
were only about 2,000 men with Ijim, and that, with these, it
would be diflBcult 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 Dhidn 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 Dhidn Singh's arrival; so that
Sher Singh might think that he had conquered the fort with
Dhi4n Singh's assistance. After this, in the evening, Gulab Singh
mounted an elephant, and went to the different gates of the citv,
and, having given much money to the watchmen, said to ihem,
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 Chand 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 Sdli Gtite^
entered the city along with the army ; and the whole army shouting,
" Satt Siri Akdl (true is the Immortal One) ; Sect of the wSi
Gurfi I victory be to the W6h Gurd,'' 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 have 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

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OHAP. TH.— THB LXHAtm OAMPAIQN. 88

balls ceased to be fired, and the noise, whicb had at first been
made^ all subsided. Then those twelve guns, which were mounted
at the Hazdri Gate, began to be fired ; when, the gate of the
fort had been forced in by their fire, then two or three hundred
Akiilis,^ haying made a ohar^e, proceeded to enter the fort; but
the guns from inside were fired so well, that a hundred AkAllu
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 Guldb Singh, raising a hurrah, charged down
on the enemy, and drove them out from the Hazdri Bdgb; and, in
that fight, three hundred Sikhs were killed. When Sner Sin^h
heard of this disturbance there, then, taking six gnus with him, he
charged the Masti Gate, but the volleys, firod 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 witb
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 thd
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 and 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. A t that time, there were
1,200 Sikhs in the fort ; they formed a resolve to create a
disturbance in the fort, and to go and join their brothers. In thia
way, after much fighting and after having suffered many hard-
ships, Mah^rdja Sher Singh, at last with the assistance of
Dhidn Singh, obtained the throne.

When GuUb Singh, having vacated the fort, waa
going to S^hdara, then the minister of Sher Singh incited
the army to pursue and kill him; but, at the command
of Dhi&n Singh and Sher Singh, the armies desisted
from it. As Dhidn Singh always regarded Judla 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
Jn&Xik Sinffh was taking about six thousand troops towards
S&hdara, then Dhi&n Singh, having said something to Sher
Singh, made him (Sher Singh) fight with JudM Singh. In that
fight, Sher Singh took Judla Sinsh prisoner, and he afterwards
died in confinement. This was that Judld Singh, whom Mah^
rdja Sher Singh, from his great affection for him, wished to

V 4kilCi are Bikhf , who dress in blue, tad wear the quoit round their turban.

F ]

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84 HISTORY OP THE SIKHS.

make his minister, but that wretch, Dhidn Singh, from fear of
losing the ministership, himself turned the Mah&r&ja so greatly
against him, that even after his death, in speaking of him, he
(Sher Singh) used to abuse him much.

Tlie Rdni Chand Kor had obtained a grant of land (jigir),
worth nine lakhs of rupees, in the territory of Jammu, for her
subsistence, and Gulab Singh was her manager ; but, out of this
jagir, he used to give her only enough for her actual
expenses. Again, on one occasion when Maharaja Sher Singh
wished to marry^* Queen 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 mind, 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 jagir, would go out of his own hands into the hands of Sher
Singh. Although Sher Singh once or twice again sent and
asked Chand Kor to marry him, still she did not agree, but sent
some ambiguous reply that she thought the Mahdrdja wanted to
kill her. At last it thus happened that Sher »Singh, having
promised her four female servants some estates, got them to kill
Chand Kor. The Mah&rdja 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
Mah&r^ja Sher Singh and the minister Dhi&n Singh ; and the
minister, Dhian Singh, having, through (the instrumentality) of
Bhdf R^m Singh, invited the Sandhewdlis, 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 cruelly 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 Gul&b Singh had gone to Jammii, Dhian
Singh found out that there was another son of Mahdrdja 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 Ldhaur. From that
day, Dhian Singh, having called Dalip Singh, began to show
him much affection, and, seating him in his lap, used to make

7* Lit. ** To throw a sheet orcr " ; this is the expression nsed for marrying
ft widow.

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CHAP. tlIi~THE LAHAUR CAMPAIGN. 85

salims and pay respect to him ; Sher Singh, on hearing thisj
determined that he would, hy some means, turn out that minister,
(for he 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 Sandhewdlis>
from hearing the words of Dhi^n Singh, it had become firmly
established that the Maharaja Sher Singh, on account of former
differences, still bore inward enmity against them. Afterwards
it came into their minds that as Dhian Singh bore some animosity
to the Mabdraja, he therefore wished to kill him by their hands.
Having reflected in their minds over all these different motives,
the Sandhew&lfs went to Sher Singh and, joining their hands,
said to him : '^ trucking ! as for a long time we have eaten

Jour salt, therefore, as you have been dishonoured before us, be-
old, we cannot bear it any longer ; therefore we now relate to
you the conduct of your minister Dhidn Singh, wliom you regard
as your own body and life ; it is this, that Dhi&n Singli has sent
us to you at this time to kill you, 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 speech, Sher Singh believed their words to be correct and
true, for he had, before this, heard of the giving of the throne
to Dalip Singh ; Sher Singh, at that time, with much decision
and promptitude, drawing his sword from its sheath, gave it into
the hands of Sardars Lahina Singh and Ajit Singh, Sandhew&lfs,
and said. " Take this, brothers I if this is your intention, then cut
off my head with my own sword ; but remember this, that he,
whom you now regard as your friend, will afterwards show great
hatred towards you, for he will never let you go alive.'' Prom
hearing this, a great effect was produced on the minds of the
SandhewaKs, so that they, joining tlieir hands, said : '* O true
king ! do you yourself consider ; if this had heen our intention,
why should we have come and told you the secret ? do you know
for certain, that we, regarding you as a brother of the Sikh
religion, and openly acknowledging you as our master, have
come and given you this information. We have not come to
kill, rather to save, you. But do you also remember, that this
base minister is not, from to-day only, desirous to take your life;
but has been so for some time past. We, acknowledging the
obligations of our salt (t.e., our oaths), have told you this secret ;
but if that sinner had sent any one else, you would not have
escaped alive. We, therefore, purpose to kill that vile and
treacherous minister ; if he shall remain alive, he will certainly
devise some means for killing you. " Sher Singh, on hearing this

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04 HX8T0BT OF THB AlKBB.

^eeoli^ at first said nothing openly, bat afterwards spoke out
plainly ^' Well yon know best ; to kill that wretch would perhaps
be well. '' The Sandhew&lis, having considered this^ that, after-
wards, they might be punished for the crime of the murder of
the minister, therefore caused Sher Singh to write in his own hand
to them : '* Do you kill Dhf&n Singh." Then they said thus :
'* We are now going to R^jes^nhsiya, which is near Anmritsarj
and, having gone there, we will collect an army for the purpose.
It therefore behoves you one day to take a master of your armv,
and do you 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 Dhf^n Singh and his son Hfr&
Singh, and kill them. " Tlien they said this also : " From our
ooming, you must have no anxiety on our account, for we are
amongst those subjects who are truly loyal to you. "

When the Sandhewdlis had thus thoroughly arranged every
thing, they departed ; but those base traitors, instead of going
to Rajes&nhsiya, went straight to the house of Dhidn Singh ; hav-
ing gone there, and taken many oaths from Dhi&n 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 Snndhewdlis then placed before him that
paper, on which was attached the seal of Sher Singh, with orders
to kill Dhidn Singh. On seeing the paper, Dhi&n Singh became
oomforted, 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. " Dhi&n Singh, on 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 Dhfto
Singh; saying: " On the day of the muster, we will accomplish
and complete this. " Tlien 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 Hajes&nhsiya ; as long as they remained at R&je-
S&nhsiya, the Bdja Dhidn Singh did not go to Dnrb&r ; for he,
from this fear lest Sher Singh should kill him, had sent this
message to the Durbdr that he was somewhat out of sorts.

4igain, after a few days, the Sandhewdlis, bringing about five
or six thousand very good picked horsemen with them, came to

'^ i.«. Men on whom you can rely.

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OHAP. ini.-^BB lXhaur campaign. 87

Lihanr. At that time^ Mah&r^ja Sher Singh was at a place
called Sihhalatir^ at a distance of about three kos from Ldhanr, and
the Sandhewilf chiefs also proceeded there, and, leaving the rest
of the army oafcside, went in with only about fifty horsemen.
At that time Sher Singh was seated on a chair with a head pillow
behind him ; Ajit Singh, Sandhew&H, taking a double-barrel
gun in his hand, came to the Mah&rdja, and, laughing,
said: ''Look Maharaja! I have bought this gnn for 1,400
rupees ; if any one now were to give me 8,000 for it, T would
not take it." On hearing this, the Mahdr^ja put out his hand
to take the gun. That artful Sandhewdl| at once pulled the
trigger of the gun, and the two bullets, which were charged in
each of the barrels, went into Sher Singh's breast, and he then,
Btaggering from the chair, fell on the ground, and died. That
wretched Sandhewdli immediately cut off his head, and carried
it off in his hand ; and no one, who at that time opposed any
of the Sandhewdlis, escaped alive. After this, the Sandhew^lis
went to that garden where Sher Singh's eldest son was reading.
That boy's age at that time was 13 or 14 years. When the lad
saw Lahind Singh coming towards him with a naked sword,
getting up, he fell at his feet, and weeping, said : "0 my lord !
spare my life." That sinner, Lahind 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 Ajlt Singh 300 horse and 200
footmen, and about 200 horse with Lahind Singh ; as these
two were going along, one behind the other, after a while, they
met with Raja Dhidn Singh. Ajit Singh said to Dhidn Singh.
'' Come I why are you now going out f we have fulfilled the
promise we gave you to kill Sher Singh." Dhidn Singh, at that
time, was 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 Sandhewdlis stopped
Dhidn Singh's troops at the second gate. Seeing this,- Dhidn
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 Dhlan Singh with a loaded carbine, shot him ; and
then a second soldier came up and put another bullet into him,
and he died there ; n Musalmdn soldier, who was the servant of
Dhidn 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 Dhfdn Singh, into the ditch of the fort.

Distich.

The world is a play of four days ; no one remains always in it.
Cursed is their life who make quarrels.

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88 HISTOEY OP THE SIKHS.

Yebses.

This Dhi6n Singh Sard&r,

(Who) was a wretch and a sinner and a worker of vile

deeds,
He committed many wickednesses,
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 I

But with what stratacfem and fraud he kept himself aloof;
He killed Nihdl Singh,

And then created bad feeling against the mother.*'*
Then, becoming the friend of Shor Singh,
He cut off the head of Chet Singh ;
He, after this, for Sher Singh,
Laid many stratagems and traps ;
And all the Sandhewdlis
Were turned against him by this sinner ;
And when they killed Sher 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 cleverness ;
None can escape from God,
He destroys the root of every sinner ;
When his time of death came.
Then he was not able to say any thing ;
His heart's thought remained in his heart, and the words

of his mouth in his mouth,
When death came and seized him by the arm :
Alas ! Alas ! that, in the world, man
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 why should I keep the pleasure of the world in my

heart ?
For a life of four days,
Whv should I distress many people ?
There is a meeting for two days of all pleasure,

'** This refers to his telling the people, that it was not good for them to have
a woman to roig^ over them.

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CHAP. VII.— THE LXHAUB CAMPAIGN. 89

And then all the play will become confused ; '

Now do yon all listen to this !

This world does 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 will necessarily come,

And no one can remove it ;

Therefore do every thing that is good ;

Eschew evil and fear God.

They then went and snt down in the fort, and reflected that
if Dhi&n Singh*s son, Hir& Singh, and his brother, Suchet
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 Dhi&n Singh to Hira Singh and Suchet Singh to this effect,
*'I am seated in the fort with the Sandhew^lis, 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, that when
those two came into the fort, then they, finding them alone, should
kill them. When this letter reached them at the brick kiln of
Buddh6, then their advisers, seeing something curious in it, wrote
this reply : " We have not the slightest objection to conie, but we
will only come, if a letter shall reach us written by the hand of
Dhi&n Singh himself." When they saw that they had understood
their letter, then they sent 500 horsemen to seize and bring Hird
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 Sandhew&lishad killed Mahdraja Sher Singh and
the minister Dhi&n Singh. On hearing this news, Hir& Singh lost
his senses, and, uttering exclamations of regret, began to roll on the
ground. Seeing his childish crying and sobbing, H&i 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 uther calamities those
Sandhewdlis may create." On hearing this his speech, he came
to his senses, land, taking all those chiefs with him, went to the
army, so that, by its means, he might take his revenge on the
Sandhew&Hs. Hir& Singh, accompanied by all the chiefs, placed
his sword before the whole army, and said : '* O Khilsaji ! behold
Mah&r&ja Banjit 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 suffering ; but now
the Sandhewalis have done away with all my joy ; behold ! ther
have killed our king Sher Singh, and my father ; if you will
help me to take my revenge for this, then I shall be your debtor

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HlfitOEY OF THfi BVLM,

my whole life long ; they have done this deed for this reason,
that they might bring the English into this oonntry^ and destroy
the sect of the Khdlsa ; for^ When they lived in Hitidost^ny they
then promised the English that they wonld call them to the
Panj4b. They have now written and sent several letters to
Lndeh^na and Parojpnr saying ^ We have now made tlie throne
of Lahaur empty ; let the English come and take it under their
sway' ; therefore behold Khdlsaji ! yonr religions sedt is now
in danger, and the E)nglish will come and take away yonr 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 Kh^Isaji will be left any where.
Fifty thousand British troops will soon cross the Satlaj, and cooie
and kill you, and then you will be able to do nothing ; the Eng-
lish will give you great distress, for, besides destroying your reu-
gion, they will do away with your name and trace. Well, even if
you do not rej^ard the arrival of the English as any harm, still look
at my father, with what stratagem the Sandhew^lis 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
theMah^rdja; so that if I were to spend for a hundred years even,
I should not be bankrupt; but now this is my resolution, that
I will forsake every thing else, and foster the army. Behold I
from to-day I 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 Satluj, keep my country in peace and quiet. If
we shall not do this, then our whole life long, there will be
disj^race to me and to you; remember this, that the Sandhewalis
are the enemies 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^
»nd, there and then, leaving their food and drink, and pots and
pans, prepared to fight. The army then said to Hi rA Singh, " Do
yon go with ease of heart to your camp at the brick kiln of Buddhd ;
we will come with you and take revenge on those sinners in
right good style." Hira Singh, in this way by his sagacity, got
40,000 of the army on his side; when they were thus preparing to
assault the city, then the Sandhew&lis, having given some mon^
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
•ooret the death of Dhi&n Singh, they gave out in the city that

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OHAP. V11.--TBB LXHAUR CAMPAIGN. ^

Mufaftrftja Dalip Singh had become king, and Dhi&n Singh his
miniBier, still the death of the latter did not remain seoret in the
town. At evening time Hlr& Singh^ taking the army of the
EMha with him^ eet ont for the eifcj.

On hearing this, the SandhewdHs^ for the sake of abating
the wrath of the Sikhs, having covered the corpse of Dhfin
Singh with a shawl, and sprinkled it with rose-water, sent it to
the army^ along with the corpse of that Musalm&n soldier^ who had
died with him^ and said^ '' Alas ! alas ! this Mnsalrodn soldier haa,
withont onr order, killed the minister^ and we are greatly grieved ;
and we, there and then, killed this base traitor/' However the
wrath of the Khdlsa was not assuaged by these words ; rather,
witii a loud voice shouting "Victor}' to the Wdh Gurd" they entered
the city, and came and surrounded the fort. Hira Singh^ having
called the gunners^ said '^ Do you fire and make n breach in the
fort, BO that the whole array may be able to enter the fort. '* He
moreover said to them: " I will give you much money for these
your services^ for it is the intention of my heart, that 1 will not
take my food and drink, until I see the heads of the Sandhew&lis
cut off.'* Afterwards he said to the army, which was looting the
city, " If you will cut off and bring to me the heads of my
enemies, then I will give you an order to loot the fort also." On
hearing 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, having fired the guns, at break of day
made a breach in the fort, and the army, by that road, made an
attempt to enter the fort. When the army, with much fury,
charged and attacked the fort, then the inner army did not oppose
them in the least; and those Sikhs of the inner army, who did
oppose Hfrd Singh, being powerless, were not able to offer
niQch resistance. When they saw the great violence and impet^
uosity of Hird Singh's army, then Ajit Singh, SandliewdH, 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. Uird Singh pleased them by
bestowing on them money, j&glrs and much wealth, and said, " I,
in my life-time, am determined to efface the seed of the Sandhe-
w^is, and I will sacrifice my life to effect it."

Then Kiv& Singh lifted the head, and brought and placed it at
the feet of his mother. His mother, on seeing it, was greatly
pleased and said : ^' I am now pleased, and I will pray for blessings
on you at the threshold of God, for you have right well taken the
revenge of your father." Having said 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 on the

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92 HISTORY OP THE SIKHB.

riglits of the deserving. " Then she said to the other Sard&rs
^' Place on the head of Hir6 Singh the crown of the kingdom. "
When the chiefs had placed the crown on his head, t£en his
mother said '' Enough ! I am now satisfied ; set fire to my funeral
pile.^^ The people then set fire to it and, at that time, thirteen
other women also did satti with her.

The following circumstance is worthy to be narrated ; that^
of those thirteen women, one, a servant who used to do service to
the mother of Hird Singh, was only ten years old. When she
wished to burn herself along with the Queen, then the Queen, see-
ing her youth, said " Do not you do satti with me, for I have
made you over to Hird Singh, and he will always keep you happy
in every way.*' On hearing this, that girl began to cry, and said,
" 1 have no desire for any thing else ; take me also with you, where
you are going ; " then she said this also " If you will not let me
do satti, then I will diein some other way." When the Queen and
other people saw her firm resolve (to die), then they thought it
right to let her do satti also. Then she, along with them all,
being burnt, was turned into ashes.

When the fight was finished, then Hlrd Singh gave orders
that no more looting was to be allowed in the fort; then the search
for Labina Singh commenced. He was not found amongst the
wounded or in any other place, but they obtained a clue of him
in a cellar. He bad broken his leg, and, there was with him at
that time a servant, who although fifty years old, was still very
powerful. lie, at that time, very nobly showed his loyalty ; for,
to deliver Labina Singh, he went and stood ready for opposition
at the entrance of the cellar. When the Sikhs saw him, then
they said " Do you go away from here ; we have got nothing to
do with you," but he would not listen to what they said, i*aUier
he replied " I will give my head in place of mj' master." On hear-
ing this speech, the Sikhs became very angry. When the Sikhs
wished to shoot him, then he said " To shoot me is nothing, but
I will regard him as brave, who will draw his sword and fight with
me. " The Sikhs, on hearing this, desisted from shooting, but a
number of them,*^^ drawing their swords, rushed on and attacked
that single man ; but bravo to his bravery ! for he died after
having with his own hand killed thirteen men. At the time of
dying, he said '* O Sikhs ! my master is already wounded ; you
must not cut him up and kill him now. " They did not listen to
what he Raid, but a Sikh, from behind him, fired a gun so well,
that Lahini Singh was killed by its shot.

7' Lit, ** Ten or twelve men.'

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CHAP. VII.— THE LAHAUR CAMPAIGN. 93

Then the army agreed to this^ that^ if Hird Singh would agree
to these their terms, then they would obey him^ otherwise what
God willed^ that should happen.

Those terms were as follows : —

Ist. — That no annoyance was to be given to Pasaura Singh
and Kasm(r& Singh^ and they were to be called to Ldhaur and the
%x^j was to be called back from Sidlko^

2nd. — Pandat Jald was to be turned out of the Durbar, or to
be made over to their hands.

3rd. — Missar Bell Ram, who was the old treasurer, was
again to be restored to his post.

ith, — Bhfii Qurmukh Singh was to be recalled.

5th, — That Sarddr Juahar Singh, who was the uncle of
Dalip Singh, was to be released from confinement.

Agreeing to the first term, Hird Singh sent a letter to Sidlkoi,
directing that the army was to come back from there. Regard-
ing the second term, he said " Pandat Jala is my servant, and, if he
shall commit any fault, I will punish him ; but do you forgive him
bis former offences" and he added this also, ^^ Well henceforth, he
shall not again come to the Durbdr, nor shall he give any advice
about state affairs." Regarding the third term, he said " Missar
Beli Rdm and Bhdi Gurmukh Singh were deposed by the advice
of the army for misbehaviour ; therefore you know best about
this.'^«

Bearding the fifth, at that time it was agreed that Jndhar
Singh should be released from confinement, and that two thousand
rupees should be given him, and 10,000 to the army, for expenses.

As the army were very determined on Hir6 Singh accepting
these terms, and Suchet Singh saw that there was some difference
between the army and Hird Singh, he therefore determined at
once to come to Ldbaur. When Suchet Singh arrived in L&haur,
then he saw another state of affairs. On this, he wrote the
circumstance of his coming to that army, which had given him
the news of their difference, and called him from Jammd. The
army replied "Hira Singh has nowagreed to all our terms; we there-
fore will not now break our word with him; it is therefore best for
you, that you should quickly return to Jammd ; 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 Hird Singh himself also sent and told Suchet
Singh, that if he did not return to Jammd, it would be very serious

7^ ».«., Toa can do ag jon like.

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&i HI8T0BY OF THB 8IKHB.

(to himself), still even he did not listen to any thing, bnt laid " I
toII not retrace iny steps without dying and fighting. "

Then Hird Singh, taking 1 5,000 troops, pursued Suchet Singh
At that time Suchet Singh had alighted in a Muhammadan Maa-
lid, and all his attendants were then listening to the Granth Sihib.
Hlr& Singh's army began at once to fire ball, but Suchet Sii^gh
would not give up listening to the Granth : when all the walla o£
theMasjid hadbeen knocked 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-
aion, Suchet Singh's small army showed great spirit and fought
very bravely, for they were all killed fighting for their master ; a^
one hundred and sixty of them were killed in this fight. After the
fight, when Hir4 Singh came to tbe place of the fight, and saw that
Rdi 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 paiki, and brought him to that place, where waa
the tomb of Gulab Singh's eldest son, Udham Singh, and, ott
arrival there, he burned him.

Whilst he was absent from LAhaur, Pasaurd Singh and Kas-
mir6 Singh wandered about, lurking and prowling ; and, having
despaired of saving themselves, went and took refuge with Bhii
Bir Singh. This Bhai Bir Singh, by wandering about in tha
Maniha country, and taking ofEerings 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. Hird Singh felt certain of this also, that, as
Bhdi Bir Singh kept such a large army, his intention was to
take the throne of Ldhaur , but Hird Singh, by renson of fear,
could never even mention the name of fighting with Bhdi Bir
Singh, for the Sikhs phiced so much confidence in him, that if,
through forgetfulness even, Hir4 Singh had mentioned the
idea of killing him, then they would have killed him himself
that very moment. In the cook-house of Bhdi Bir Singh, food
was always prepared for 1,500 men.

Hiri Singh and his friend Pandat JalA formed this re-
solve that, by some means, they should kill him without the army
obtaining information of it; and they devised this also, that the
disgrace of killing him should also not be attached to them ;
thS determining, it came into their thoughts that they should
first write a friendly letter to him, and then see what was to be
done. These two wrote and sent to Bir Singh saying " Mahi-

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CHAP. Vn.— THE LAHAUR CAMPAIGN. M

T&] I do you offer np some good prayer for us ^' ; and having sent
it (the letter) with many fine things (as a present), added this also
" If you wish it, ^sk (me) and 1 will appoint a j6gir for you, for
the expenses of your cook-house are very great/' The object
of all this was this^ that Bh&i Bir Singh might have no suspicion
of him. Then Hir4 Singh made Mut&b Singh, Majith\j& hit
counsellor, and began to show him much kindness and gave him
much money also ; after this, he said to Mut4b Singh '' News
has come to me from India, that Sard^r A tar Singh, SandhewlUi,
has made some agreement with tbe English to fight with the
Sikhs ; 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 you will help
me in this matter, then all this business shall be accomplished
satisfactorily. Mut^b Singh, being entangled in his friendship,
replied " I am at your service in every way." Hira Singh, regard-
ing him as his helper, snid " Uo you take your regiment, and go
to Anmritsar ; and, from there, write and send a letter to this
purport to Atar Singh ; * All the army and officers are your
friends ' ; and then use your endeavours also to get him to come
without fail to Bhdi Bir Singh's lioase, after reading that letter,
so that I may obtain an interview with him through the above
Bh£i.'' On hearing this. General Mut&b Singh was pleased, and
at once went to Anmritsar. As he was leaving, he (Hir6 Singh),
said this also to him *' I have sent for you not only for this busi-
ness, but my intention is, thut if the English shall be defeated in
the fight with Gu^li&r, then I will take my whole army, and, cross-
ing the river Satluj, make a raid on the British frontier. " When
Mutab Singh, agreeably to the saying of HirA Singh, had written
to Atar Singh, then he came and put up at the house of Bhd^i Bir
Singh ; Hlra Singh, on hearing this, sent and said to Bh^i Bir
Singh " It is not proper for you to go collecting all these Sikhs with
you ;however 1 say nothing abouttheother chiefs, but you must turn
out one Atar Singh from your house. " Bir Singh sent and said " I
am a fakf r, and can put no restraints on any one coming to, or leav-
ing, my house. " Hir6 Singh, on hearing this, became filled with
rage, and. having sent a large army, surrounded the house of Bir
Singh, and all the Sarddrs in it ; having gone there, the Sikhs fired
off their cartridges, and one ball struck the leg of Bir Singh, who
died from the wound, and they threw his corpse into the nver.

After this, flird Singh began to reign in comfort and ease in
L&hanr. Again, after some time, on one occasion Hir& Singh
wished to go for some reason to his own country ; but this sua-

77 %,9,, mj friend.

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96 HISTOET OF THE 8IKHB.

picion arose (in peoples' minds), that he wished to take avray the
treasure of L^haur and carry it off to Jammd. The Sikhs, taking
a large army with them, crossed the river and went and sarrounded
him ; and after a severe fight, Juiihar Singh, who was the uncle
of Dalfp Singh, killed Hlra Singh, and the Pandat Jal6; and,
after that, Jo&har Singh began to carry on the duties of minister.
This man was very wicked and debauched, and the Sikhs regarded
him in a bad light. One day, on the plain of Mi^n Mir, they
suddenly killed him, and, after that, Ildja Ldl Singh became
minister. During his administration and rule, the army became
very uncontrollable, and began to plunder greatly in L&haur.
At that time such calamities arose in Lahaur, that no one could
go to sleep in peace. Afterwards, as there was no one to control
the army, and they became unmanageable, then the whole army,
collecting, set out to fieht with the English ; and, without any
quarrel or 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, ^fter a great many battles,
when the Sikhs had been defeated, Qul^b Singh went and got
what he could (out of them and made terms with the English.)

Whilst Guldb 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, it therefore would not be
surprising, if this company of demons were to make differences
between Ualip Singh and herself. Having thought over every
thing well, she determined that, for keeping the throne of Lahaur
and nelping Dalfp Singh, she would call the English to Ldhaur ;
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
Mangl&n '^ Do you, taking Dalio Singh, go to the English, and
tell them from me, that since Mahdrdja Sher Singh died, and
went to heaven, from that time, much disturbance has taken
place in Ldhaur, 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 1 thoy 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 Eor, and added : *' The Queen

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CHAP. VII.— THE LXHAUB CAMPAIGN. 9l

Jinda Kor has asked yon to come to LAhanr to help her.** On
bearing this, the Engh'sh thonglit ''Is tliere any other design in
this or not P* Then, when they had fully ascertained thnt the
Mahar&ni was certainly much afflicted l>y the Sikhs, and her
calling them was really in earnest, after a little thought and reflec-
tion^ Hiey prepared to goto LaJiaur. Tliere is no advantage in
"writing all the circumstances of that matter, for there is much
written abont it in other books ; but this much should be known,
tbat, agreeably to the calling of the mother, Jinda Kor, in the

J ear 1902 in the month of Pha^an (Febrnary-March), the
inglish people came to Lahanr. Afterwards, their power gradu-
ally increased to such a degree, that the entire government and
revenue of Ldhaur, rather of the whole Panjab, became theirs.
God^ day by day, has caused their grandeur and greatness to
increase, and that of the Sikhs to difninish 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 ; 73 and as the Maharaja Dalip Singh and Jinda
Kor appeared to be the canse of many troubles and intrigues in
the administration of the kingdom, the Enfrlish 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.
Bat 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,

Tre<'S, 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^*

Those, who had numerous armies.

And those, who wera wise, good, and holy,

7* The story is tbnt a soldier was attacked by a ball, which batted him with
its horns, on which the soldier, who had a gan in his hand, shot it ; thin was
reported to the sepoys, and Jinda Eor tried to intrigne with them, and wot^c on
tlisir feelingH, and win them over to herself.

7* Lit, *' Morning and evening."

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96^ Bidfott OP THte iiKUa,

He enforced his orders most resoiotely ;

They all Imye gone, their names hare not beM i^sQitii*

bered ;
Saints and prophets all have been destroyed ;
Those persons, who here remain sad,
They will enjoy happiness, and put an end to gci^t (htfto^

after).

Couplet.

H^ who is small, becomes great, and he, who h grw^,

becomes smnll ;
The rich become poor^ and again the poor becfome ridh.

Verses.

Those persons, who were formerly poor,

Th^ afterwards have become filled with wealth.

And then »gnin, they have become deprived of wealth ;

(For> diminishing imd increase are in the power of Gh>d^

Those, who have given many orders,

And were renowned in all quarters,

Behold ! they too have become beggars ;

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

saved
Behold Sardar Mahd Singh*^
Was small in power,
But when Ranjit Singh was bom.
He (Ranjit Singh) became mighty in a few days.

Couplet.

Much territory and wealth came into his power,
And, in a short time, Qod showed him many sorti of
pleasures.

Veesbs,

All the Pan jib became subservient to him ;
Whoever obeyed him not, was destroyed ;
Various kinds of things were done by hira,
And he got the kingdom into his hands.
No one saw his back.®^
His agents went to all countries ;

^ The father of Kanjit Sisgh.
•» Ut, *' He wa» never defeated.**

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CHAP. Vn.— THB LXHAtrit OaWPAIGN. 99

Bnt at last he also died ;

After him, many chiefs

Became very arrogant and proud.

Bnt^ like him^ no other

Could rnlf the kingdom ;

This is a true snying, Brother I

To whom God gives greatness.

No on« will be like him,

And if any one become (proud), G-od will destroy him.

Couplet.

The state of God can never be known.
But, in an instmt, 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 Kanjft 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 altogetlier in an instant**

So, reader of this book !

Well ponder over this matter in thy heart ;

To increase and decrease is the way of the world;

Therefore place your eyes (liopes) on God (alone).

•* Lit, " For a hundred thoasaxid years."
•» Lit " In a lingto watch."

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100 HISTOBY OF THE SIKHS.

PART III.

BXGAEDING THE BITES AND CUSTOMS, AND BONOS AND PBOVEBBS
OP THE VABIOUS CASTES IN THE PANJXB.

CHAPTER I.

Rites and Customs.
According to the saying of the S^tris^ eight kinds of
classes are known in India; of these four, vu.— Br&hmans^
Chhatti Is, Vaisas, Sudras, are called bamn or castes; and foar,
namely Girists^ Brahmachdrs^ Banprastas, and Satiniasas^ are
called Asrara or religious orders; from these eight have arisen
the various castes and sects, which are multifarious in the
Panjdb.

Now the account of the Brdhmans is as follows : thev are the
offspring of Brahma, and altogether there are ten kinds of
Bvahmnns ; amongst them, the Sarsuts, Kankubajas, Gaurs,
Utkalsand Maithals. are called Panjgaurs ; and five, the Drdbars,
Tailangs, Mahdrds/ars, Gurjars, and K^rna/aks, are called the
Panjdrabars ; of these ten kinds, those who hVe in the Panjab are
chiefly S^r»ut Brahmans. Although the Sarsut Hrdhmans are
all one, still, on account of their different families, they do not
intermarry with each other. To write ai)out all the families here
would be very diflBcult ; hut it is necessary to write about one or
two, for if this should not he written, then their ways of marry-
ing and betrothal could not bo known. Auiongst Brahmans, those
who are called Ti&liris(i.e.y the twelve), marry and give in marri-
age to twelve houses only ; and those, who are called jBunj&hfs (».<?.,
fifty-two), give and take the clau«ihters of fifty-two houses, that is
to say, families ; and they do not give them to, or take them from,
any 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 the Bunjahis ; but of one kind of Sarsut Brahmans, who are
called the AthyrMia (eiglit families), there are these eight families;
Josis, Kurals, Sands, Fa^nks, Bhardu^jis, Sons, 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
Josis are of two kinds ; one, Marurs, and the other, Mullammds ;
they are therefore called the At/iwans. A nil (barber) or

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CHAP. I.—BITES AND CUSTOMS. 101

parohit (priest) goes and arranges the betrothal of the daughters
of other Brdhm.ins, but on account of the fewness of the families
(of the AthwAm) they know all the A^/iwans of the Panj6b, and
make the necessary 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 noi (or barber) seven dates and
one rupee to the house of the boy to be asked for ; when the ndi
arrives at the house of the bridegroom elect, then the head 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 hrotherhood, assemble
and cause a chnunk of a^^ ®*, to l3« made by the Pandh^, (family
Brahman). When, agreeably to the rites of the Vedas, the
Pdndhd has caused the boy to do worship in the chaunk, the n^i,
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 mouth addresses this speech to the father of the boy
"Congratulations, O gJ'^'at 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 alP 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). Aguin, when the day of marriage comes near, then
the family of the bride send a letter by the hand of their n&l, find
give their news to the bridegroom-elect's people ; they call the
name of that letter, the sah, or (appointing the day), letter.
And the brotherhood nnd panch assemble in the same way and
place the letter on the boy's lap. Prom this letter, it becomes
known how many carriages, and how many persons, the j»irl*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 father of the boy and girl give
vaina®* (which they also call mal&) to the boy and girl. Again,
when the bridegroom arrives at the house of his father-in-law's
family, then they dress him in his best jewels and clothes, and
place 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 Pandats according to the rites of
the Vedas, they make a fire, and having done service to it, cause

^ A ohftonk is a square place prepared on the g^nnd over which floor is
spread. The square is divided into divisions by a fir&hman or barber, and tha
names of the planets are then inserted in them, to obtain favourable omens.
These marks are worshipped by the bride and bridegroom.

** A miztnre of meal, oil and some fragrant material, which is nsed as a
sobstitnte for soap, having the property of making the skin soft and delicate.

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lot mSTOBT 07 THE SIRH9.

nine boy and girl to walk round it four times.** People call ihete
oireumambulations Idmdn^^ ; when once they have made a ^li
go round the fire, then after that no one can marry her a seeond
time.* Then next day, the bride's people entertain the weddjag
party and feed them with various kinds of sweetmeats, aod sing
songs ; the name of the hospitalit}'^ of this day is called mi^bhatt,
and the name of that which takes place the day after this, khat^
bhntt. The A^/iwans, mentioned above, perform all the busine89
of the marriage like other Bralimans, except tliat on the day of
mi^Adbhatt, they do not give sweets to be 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 bridegi-oom'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 fnther-in-law to bring his bride bonae ;
the name of that custom is called muklawa (or bringing home a
wife). At the mokl^wa also, they call a Pandhd in that saQpi,e
manner, and cause him to make a cbaanic (covered with Ati)^
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 ^iven to the bridegroom's people,
at the time of the marriage nnd the mukl&wa, they call these
(kha^^) the dowry. When the bride's pe(»ple send the betrothfd
to any one's house, then four questions are first asked abopit
the boy ; and if tliere is any deficiency in replying to any
of these questions, then the betrothal does not take place; those
four questions are as follows : of whnt got (family) is the boy ? of
what got are the relations of the boy's father'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 question.^, there should be any deficiency, or if any of
the gots correspond with the got of the girl, then they cannot
fdrm affinity. But, as the AMw^ns BrAbmans are very few,
they form alBSnity in spite of the correspondence of the gots of
the' boy and girl. Afierwards, when a child is born, that same
day tiie father consults ^Ce^anc/ats and causes his horoscope to be
written. The Br&hmans regard themselves as unclean for ^leveii
days, commencing from the birth. Sutakisthe 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, after forty days, the mother performs ablutioUiand

** The ends of the sheets worn by the bride and bridegroom are tied to-
gether in a knot, and they then walk ronnd the fire, either fonr, or seven, ti""^
•7 This is the plural of l&on, the title for one circuit of this cerepiony.
*" She can be married, but not according to these rites.

GooqIc

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CHAP. l.-BITSS AND CUSTOMS. 108

dw people of the brotherhood call the priest^ and give the chiM
iti name ; the name of this custom is known as n&m karan
(naming). Then^ for five years (and sometimes for three years)
thej do not allow the infant's hair to be slmved, and when the
day fixed by his ancestor arrives, then, having gone to etome
place of pilgrimage, as a holy spot like Ju&ld Makhf, they
shave the hair of the child, and the name of that custom they
call bhaddan (first shaving). Afterwards, when the child reaches
the age of eight years, then they shave his head, and^ accord-
ing to the rites of the Sastras, having called anassfimbljr of
Brahmachdris, they have the Brahminical iVxe^LdTpvit on his
nectUy the Guru.

Again, when any Brdhman dies^ then his son, or ^rrandion,
according to their means, 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 the eldest son, for the sake of performing
the faneral 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 Yedas, takes three other men
with him, and they lift the corpse. The other people of the
house throw flowers, sweetmeats, pice and rupees on the corpse,
and, uttering this speech '* Sri Ram Rdm Satthai^' (the name of
Sr{ Bam is true) go to the place of burning, and, having
placed the corpse a little this side of the burning grouri<fy
make an ofiering 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 day, having collected his usts
{.6., 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 the funeral obsequies and takes alms,
him they call achdraj (an instructor, in matters of religion) or
the Mahi Brahman (chief Brahman) ; and no one eats, drinks,
or associates with that acharaj, and they all (i.6., the Acb^rnj),
have their own separate castes. In whosesoever's house, the
dead man dies, he for eleven dajs purifies, i.e., cleanses himself, 7

^ Or dabbh, a species of spear f^niSBf used in certain social ceremonies.

** Used by Hindot at the sradh of deceased relations.

'^ The water is made to flow from the head and retam there again ; if ^f
water is left in the pot, it is emptied ; the pot is then dashed on the gronnd
and broken to pieces. It is said that, on hearing the sonud of the breaVipg of
the pot, the deceased becomes aware that he is dead. The pot is caUed adh-
m&rg, i.e., half way, beoanse broken on the way.

"^ If taken off, it is giren to the Brahman.

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104 HISTOBT OP THE SIKHS.

ond other people do not eat and drink with Inin. On the eleventh
day, afer havinpf gi^ren mnch jewels, clothes and money to the
acharaj, they perform tlie funeral obsequies ; and afterwnrds,
when four years have «*ljipsed from the deceased's death, every
year they perform arddh^"^ in his memory, and feed Brahmans
T^ith various kinds of food.

The aeconnt of the Chhattris is as follows : those people who
are called Chhiittrf.s in the iSastras, that is really the name of the
Khattris. In the Siistras they call one who carries an umbrella
(t.c. a king), a Cbhattri ; hut as all the world caimot be kings^
for this reason, persons, for the sake of jietting a living, began to
follow mercantile occupations, which originally was the occupation
of Vaisas, i.e., hd/nyas. In the Pan jab, for the sake of easy
pronunciation, Chhattris began to be called Khattrfs. The
rites and customs at birth, death, betrothal, bhaddan, Ac, and
marriage amongst these Khattris, is like that of all Br^braans,
with this difference, that they observe the purification at birth and
defith for thirteen days. Amon^^st them also there are Bahris and
Buj4hfs, and they form affinity also only amongst their (several
families). As amongst tlie Brahmans there are A//iwansas, so
amongst the Khattris, there the D/iaiyas ; and they only marry
into Dh^'iyn families, but they do not regard it wrong to marry
girls related to them on the motiier's side.

The Vaisas; puch they call b^niyas ; but now, contrary to
the Sastras, the Kdits, Siidras, and Bhabras, and other castes,
also style themselves Vaisas ; but if one reflects properly, they
all belong to the Sudras. The families (gets) of the baniyas are
many, but they all have but two kinds of religion ; one springing
from Vatsno, and the other from Sardugi ; those who are Vaisno
baniyas, they observe the same rifes at birth, death, putting on
the Brahminical thread, and marriage, as all other Khattris, and
Brdhmans, but th»*y differ somewhat in the custom of mi//i£bhatt
at their marriages, and in (their ceremonies) at eating and
feasts.

The Saraugi bafnyas do not regard the Vedes 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 bdniyas used not to intermarry with them,
but in the present day, for sometiiue back, some have even began
to intermarry with them. In the same way as the Khattris regard

— — — — — ■ ■_ — ,^ i ^

*' A. Uindu oaremoDy in which they worsliip and feed BrihmaDP, on .some
day daring the month Assa, in comimeaiorati^^ o7 their' deceased anoMfa(>rt
and for their •peolul benefit. iT

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CHAP. I.-BITBS AND CUSTOMS. 105

the S&rsot Brdhmans as their family priests and give them alms^
80 also do these ba«iyds reverence the Qaiir Br^hmans as their
family priests. Some of the Kbattris eat meat and drink wine ;
but baniy^s regard mentioning the name even of these things as
gin. There is one caste of bd/nyas, who are known as i^ftiisars,
and although they are like the baniy^s in their ordinances and
rites^ still other banij^s will not intermarry with them. These
PAusars principally live in Hindustan ; up to tlie present time,
there is not a single family of them in the Panjdb.

The Sudras ; such they call barbers, washermen, wine
distillers, potters, carpenters, and other low castes. The customs,
at birth, death, ami marriage, of all these people are all like those
uf the three, which have been above mentioned ; but there is a
vast difference in their rites at eating and feasts, and at sutak**
and patak.*^ Amongst them, the sutak and patak last .a month
and a quarter ; these people do not wear theBrahminical thread;
for this reason Khattris and Brdhmans refrain from eating
bread at their houses, in fact they will not even drink water, or
the like, from them. Although the Jatts are also among the
Sudras, still all Khattris and Brahinans will drink water at their
liands; and although a jhlur (Hindu water-carrier) is also a
Sndra, still every one will drink water at his hands. The
86dras do not regard as wrong, in the same way as KhaUrfs,
Urahmans, 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 they shamelessly and openly do these
things ; and if they desire to marry a married woman, then,
contrary to the rites of the Vedus, having thrown the sheet (of
marriage ) over them,** they marry her. Amongst Sudras,
barbers, washermen, and many other castes do not worship any
one but their ancestors, who have died beloved of the Supreme
Being. Accordingly the ndis (barbers) worship 2:^ain Bhagat,
the washermen worship Bdba Nam Deo, and do not regard any
but these as good. Although the Rnjputs of the Panj&b in the
present time pursue agriculture like the Ja^^s, still they are not
S6dra8 by origin ; tint, 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 R&m Chand. Their
customs at birth, death, and marriage, &c., are according to th«f

•* Parification at births.

** Parifioation at deaths.

** That is, they do not marry her aooording to proper rites, for widow re*
tnarriaij^ is forbidden. The expression *' throw the sheet over" isi^pKedtQ
marxTing a widow.

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iO* flIB«)RT OF THK SIKHl.

ritet laid down in the Yedas ; these people wear the Brahminioal
thread, and perforin sandhi&^ and Qatii.^

Now the account of the four Asrams is as follows :

Ist, Girisati is the name of all family people, who, according

to the rites of their religion, live in the world ; in the Vedag, they

are called grisati.

2nd, fir^hmachdrl was the name of a sect ; formerly, nil
people in their youth, at the time of receiving instruction,
used to be received into the sect of Brahmdchar ; and then,
on marriage, used to cohabit with their wives*** ; but now
Brahmachdri is the name of a kind of religious mendicantship.
These people, having shaved their heads and faces, become
medicantSy 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, Pargds. &c., are added, as Kdmd Nand, 8iam4
Nand, Sukh Pargds. After death, all their funeral
obsequies are performed according to the rites of the Vedas ;
and they burn the corpse on a fire, nnd build a Samddh
(mausoleum) over it ; and after the death of one of their Gurtis,
the chief disciple sits on the throne.

8rd. 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 afflictious.

4th. Sannidsa is also the name of a kind of mendicantship,
if^hich has principally spread from Suamf Sankaracharj and
Datt^treya. The Sanniasis are of ten kinds, namely, 3ans,
Bhirtis, Aranns, Qiris, Purfs, Parbats, Sarassutis, Tiratbs, S&gara,
j$LjBrams ; and these ten kinds are known as the Dasn^ma (ten
names.)

All the above titles are affixed at the end of the names of
the Sannidsis ; e.g., Rdm Ban, Gopal Bh^rtl, Sib*Ardnn, Deo Giri,
&C., are well known (names) ; and of whatever sect a SanniM
may be, that title is uffixed to his name. These people formerly
used to reverence all the Vedas and Veddntas ; but now, exoe|^
the Paramhansas, all the other Sannidsis, who are called Gusdins,
have begun to acknowledge the religion of a goddess named
BiUt 8undari. There is not much difference between this creed
and the Bammarg, which they also call the Sakat Dharm ;
(in fact) there is only this much differeuce, that the S6katakas,

*7 Repeating mantras, i.e., prayers or charms, and sipping water at Bonrise,
middaj. and bnnset.

^ The name of a mantra, repeated bj Brahmans, whilst tnnxing their

. ^ Their only desire is offspring, and if the cohabitation reeaUs {« i^ eUU
being ooDoeived, they leave their wires and go off.

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CHAP. I.-*iUTEi Aim CU6T0HS. Mf

agnaeably to the rites laid down ia the Sastras, read charms and
oonplets, and perform worship and penance, whilst the former
read the songs and prayei*s composed in the dialect of this
oonntrj, and worship the goddess with tliem ; those five things
flesh, wine, falsehood, adnltery, and mndras,^^ which the Sakar
takas eschew, these also eschew them, and make no difference
therein. Many other people from associating with Gnsiins hiive
also entered this sect, and thej call the name of this sect the
Kanddpanth. The customs of the Gns^ins are as follows :
they do not wear the Brahminical thread or tnft of hair, and,
like the Girisatis, do not perform any funeral rites or obseqnies ;
their distinguishing marks are wearing rosuries, made of seeds of
the rndrAchn tree, and reddish yellow clothes, and besmearing
themselves with ashes. They do not barn their dead bodies, but
rather, having filled a large pot with salt, they bnry the corpse
in it, and then, erecting u mausoleum over it, continunlly do
W4>rship to it ; many of them iidopt a naked state ; others marryi
and others, having received instruction, become Paramhansas,
but they are all called Sanniasis.

In the same way as the Sanniasis are known by ten names,
so also are there twelve orders of the Jogfs : all these orders are
known by the title of Nath. The customs of the Jogis, as
laid down in the Pit^njal S^tra, are not now observed by any
of them, but the Jogis of the present time principally follow the
ndes of the Eundapanrh, which have become prevalent amongst
the Gns^ins. These people greatly reverence Bhniron and KAli
also. This 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 Gu sains. These people do not read the Vedas or
Sdstras at all, but obtain pleasure from reading the verses com-
posed in the time of Gorakhn^th. Amongst them, those, who
pieroe their ears and wear earrings, are called darsanis (prudent),
and those, who do not pierce their ears, are called nu^hars
(indisereet). As Gorakhndth, who wns the founder of this seot,
in his commands, forbade them to marry and settle, they, there-
fore, merely take the children of some Girisatl for their disciples,
and thus continue their lineage, and, at last, having given the
tlurone to that disciple, they die.

The account of the Bairdgfs, who live in this country, is as
fgllows : R^mdNand, who is known as RamA Nuj in the S&stras,
founded their sect. These people wear the Brahminical thread and
tuft of hair, and observe the funeral rites and obsequies and all

'** A kind of wonhip with the hands joined together* the fi&gan being in-

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108 HISTOBY OF THE SIKflS.

the Other religious rites laid down in the Yedas. If any BaiHiffi
should die, then like the Girisatis, they tiirow him into a fire, and,
on the fourth day, collecting his bones^ send them to the Grangefl.
This is their custom, that they believe in Yisnu Bhagwin
and Rani 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 wear a necklace of basil round
their throats, to make a high-reaching mark on their foreheads,
and to wear white clothes. Until a Bair/igi has been to Dnarki
and had the mark made on his shoulder with the shell and heated
quoit, till then the other Bair^gis will not let him come into
tneir 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 religions
thoughts on Vi«»nu. 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 Vaisno 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 Ud^sis is as follows : they regard
themselves as disciples of N4nak, and follow his rights and customs.
Baba Siri Chand, who was the eldest son of BabaNanak, founded
their sect, and began to practise customs different from former
Jogls and Sanniasis. Although they are divided into four orders
still all of them collectively are called Udasis. This is the
custom of these people ; when they leave the Giriaat 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 the Granth S&hib. Although
they bum their dead bodies, still they always erect mausoleuma
over them like the Jogls and Sanniasis. Although formerly
these people used to remain much absorbed in the worship ot
God only, now certain of them have become great men of the
world, and pursue agriculture, and have thrones and houses, and

anarrel about small pieces of land ; certainly, in some places
tiere are some very good saints of their sect, but they do not
live in honses, and, being without avarice, beg for bread, and

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CHAP. I.-BITBS AND CUSTOMS. 109

diiifl gain their sabsistenoe. After the death of an Ud&sf also^
the seat goes to the 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
Bhaijl, an(^, momiog and evening, playiog on cymbals and harps,
sing the worship and praises of their God.

There are many sects among the Ndnak Pan this ; of them
one sect is called Suthra. These people formerly might have
been good, bat 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 Suthrd. The followers of this sect of mendicants
know no worship or service, but they are great hands at taking
<$hams and bhang, and in committing sin. Formerly, some
good fakir, who was their chief man, caused it to be written hy one
of the latter kings, that if any of these f»kf rs went to a market,
the market folks were 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 black 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 <lo no other wor-
ship or devotion. When a Suthrd 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. These people are all called Sali, and they accordingly
always affix the title Sdh after their names ; as for iuiitance^
Rdwel Sah, Chabefi Sah, Sirni Sali, and Pauri »Sah. These people
read nothing but the verses of Nanak nnd the praises of the
goddess (of Judla Mukhi ) ; and wherever there are places of
worship or mausoleums of the ten Gurds, commencing from
Nanak, there 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 Gurd and disciple,
still there is no idea of respect and disrespect amongst them ;
the Gnrfi, seated before his disciples, laughs with dancing girls,

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IW ttisitohY OF *ra« si^HA.

mA the disciple, seated before his Gnrfi, AritikA t?!iie. In ihMly
in the Panj&bi tongae, Sutbri signifies good, but th^se pd6pldy
cotitrftty to this, body and soul, are bad ; there is Ao knot!**
in^ what goodness the last king (before mentioAed) saw it
theiD, that he made every one pay trilmte to them ; in my
opition, if the market-folk were to leave off giting them m^neV^
and they were to work, or beg for flour and btead, Hke other
fakirs, and get their living in this way, then the sons of gveat
men would not adopt this kind of mendicancy.

In this country, that sect, who are the Diwfin& sainte^ they
also are called the disciples of N^nak. Some amongst them ar6
good fakirs, and do worship to God. These people, like other
Bikhs, wear long hair and carry a necklace of shells round their
necks. JtUts and Cbumars principally become followers of this
sect ; on their heads, they have a very long peacock feather, and
they are always repeating to themselves '* Sattndm." Of them,
many are mnrried, and some unmarried ; all their customs are
like those of the Sikhs and Ud&sis, and they reverence the Grantk
S&hib.

Among the followers of Nanak, one sect is called the
Nirmala Sadhu ; originally these people were of the sect of the
Gurfi Gobind f^injjh; but, on account of their ancient origin, they
are also called the disciules of Nanak ; these people are very
perfect Sikhs, and, witn heart and soul, firmly believe in the
Granth of the Guru. Formerly, agreeably to the orders oC
Gobind Singh, tiiey acknowledged none but the Sikh religion, but
now, many of them, having read the Yedantas and S&stras, have
become Paramhansas. Formerly, it was their custom to weat
no clothes, except of a white colour, but now, agreeably to the
orders of the Yedantas, 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
Sanni&sfs and Paramhansas, they have begun to live a good
deal on the banks of the Ganges and Jamna, and at Baniras
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
and[er which they get married ;^^^ they ao not regard it as right to
perform their marriages, according to the decrees of the Yedas.

In this country, amongst the disciples of Ndnak, there haa
arisen, from a short time back, a sect called the Gulabd&ils, atid

1®^ A red is a wooden canopy or payilion, under whioh Hindu maniaget
are parformed.

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CHA*. I.^BrtiS ANb Ct)S*6M8. HI

iit«ir circumstances are as follows : they do not re^td QoA tIA
tke Creator of the world ; these people are atheists and v6tf
wicked ; they say that all this world was formed of iteelf froih th^
effects of the five elements, and that the account^ which is given
IB the S4stra8, of hell and heaven, and panishment and salvation,
IB false ; for when a man dies, then his body 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 Yed^ntas, still there is a great difference be^
tween them and the Yeddntas ; for the Veddntas 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 Hindis,
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 as suits their pleasure. This is their custom, that
they regard the pleasure derived from eating food and dressing
as the very highest profit (in life); and, although they are very
wicked and abominable, still they call thetnselves saints. B&ba
GhiUbd^, who was formerly an Ud&si fakir, founded their sect,
and he himself was a very depraved man and an atheist, and
had no fear of this world or the next, and lived in a village
called Cha^^Aa 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, bv 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 S&stras their sec^
iis called the Chlirbdk.

Now, in this country, there are people called Sar&ugfs; their
account is as follows : they are called Jainls, 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

^^ That is, the custom is that a body should be burnt in the day and not at
mghi^ bat these people bum their dead at aU hours both of the day and night, as
neeesaiiy reqvires.

^^ Hindds do not sit round in a circle to eat their food, bat in h line.

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lis HISTOBT OF THB BIKM.

always fasten a strip of white cloth oyer their mouths.^^ Tbej
carry with them a broom of white wool, which they, in their
language, call rajohan& ; and whenever they wish to sit down,
they first clean the spot with the broom, so that no insect may
come nnder them, and be killed. These people do not possess
mach 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 diflScult to understaiid,^^ they take food ;
and, although other people do not indulge in the custom of giving
them bread and water (food), still the tradespeoftle, 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.
Prom fear of killing an insect, they do not wear shoes on their
feet or any cloth on their head ; and, as they have found ont that
animals die in water, for this reason they batlie very little, rather,
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 I 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 ^iver of happiness and pain. Still according to
their religion, they do service to, and worship, the twenty-four
incarnations ; and amongst these twenty-four, one who is called
Farasundth, 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 worship them in their homes ; and some
regard the worshipping of images as wrong. There are two kinds
of these ISaraugls; one, those who wear a strip of cloth over their

*^ This is done to prevent their killing any animal or insect with their
hreath even, as they hold it, as the greatest sin, to kill any living thing.

>w That is to say, they ask if a person's family has already eaten, and if the
reply is that they have, the Jaiuis will partake of their food : if not, they will
not, lest one loaf should run short, and another cooking be therefore necessorr,
in which water, &o., would have to be used, and the lives of some infects be
laorifioed, the sin of which, they consider, would attach to them.

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CHAP. I.— BITES AND CUSTOMS. 118

months, and pull out the hair of their heads, and these are
called DhAndiysLQ, and the other are those who do not wear the
strip of cloth, and do not pull out the hair of their head ; and
they are called Jatfs. Those, who are called DhnndiyaQ, they
do not possess any houses or goods or money ; but the Jatfs
possess thousands of rupees and property and land, besides many
other things. Although 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 Purdns, nor
do they reverence the places of pilgrimage, 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 Hindiis ;
and if any married disciple becomes the follower of these people,
he is called a Saraugi. Although Br^hmans and Khattris, from
associating with them, have begun somewhat to believe in the
Sarang religion, still Bhabris and baniyds^^ chiefly follow this
persuasion. Those Bh&br&s and bdniyds, who belong to this
denomination, although they wear the tuft of hair on their
heads, at the same lime do not wear the Brahminical thread
round their throat. These people do not hold funeral or marriage
feastSy and do not perform any funeral obsequies, according to
the rites of the Vedas or Purans. This is the custom of these
Sar^ugfs, that they may not undertake any business or traffic, in
which there can be loss of life to any animal; hence, when they un-
dertake any traffic orsale, then they only sell such precious, or dry,
things in which no insect nor any 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 Sar^ugls, who are known by tne
nameof Oswdrs, but none of them are to be met with in the
Panjdb: they principally live in the land of Marwdr, that is to say in
the neighbourhood of Bikdner, Jaipur, and Jodhpur. Although
all their written codes of the Sardugis, regarding religion, mercy,
patience, and continence are very good, still, as they ao
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 D&dtipanthlyas, their religion was founded by a cotton

iM The Bh&br&8 are of a Jain caste, chiefly engaged in traffic and the
hkn\jiB are a Hindii caste, generally merchants.

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114 HISTOEY OF THH SlfcHS:

o6rder, called Dltdd Ram. These people are very very good abd
religious and beloved of God, and they, thoroughly believing in
the Vedas, S^strds and Parana acknowledge all its othet cusi
toms, but they will not agree to wear the Brahminical i^read ot*
ttift of hair. It appears that formerly Dddu Ram used to giVtt
them advice about religion, but, now, several of them, having
dtudied Sanskrit, have become Yeddnt^s. Several amcmgst them
g^t their living by asking alms, und others, by taking service in thei
army, gain a means of livelihood. None of them marry, but, bjr
dimply adopting a disciple, thus continue their line. Thdse
people are very good in their love and affection, and, as much its
jk>ssible, 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 V edas and Sastras, which was the primeval religion
of the Hindus, have began to do service to Sarwar Sultdn, 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 from the begpuining:
Behold the people of other religions, how firm they are, for they
never forsake their own religion and adopt that of the Hindis ;
but the Hindis 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 offspring.^^ Many Br^hmana
also may be seen of such a nature j 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
KhattHs also, for the sake of pleasing Yisnu, 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
Sult&n, who was a Musalmdn of the Multdn district, at night
they sleep on the ground and keep vigils ^°® ; and they do not see

w That is to eav, they offer up their prayers and make their vows alt the
shrineB, made of brick, of deceased saints, and mb their noses against the
bri(}k8, saying, that if they shaU obtain a good cow, which shaU give plenty' of
xznilr, they will make an offering of such and snch an amount, and that if tb6y
shall be blessed with offspring, they will offer certain thank-offerings.

}^ They sleep on the ground, instead of on a bed, from religions motives
tliAtl 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
frcmi the surrounding villages, come there, and bring many of their frtenda
with them. They aU keep watch through the night and do not sleep, and in- the
morning, the friends of the pilgrims bid them farewell and return home.

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ihatj according to tlie ordinances of the Sastras it is proper to
-worship Yisnn^ and that Sarwar Sultlin, who was a Musalm&n^
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 iQ. a. t^ou^and of them believes in
his religion^ and, although they are outwardly called Hindis,
siill, inwardly they profcQS: vorio^^ kinds, of religion, and do not
place their mith in any one singj^e^thing.

Google

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116 H-iaTOBY OF TBH SIKHS.

CHAPTER II.

Music and Songs of the Panjab.

. Now this is the accoant of the songs of this country ; that
those six r6gs, or musical modes, which are known in all coun-
tries according to the rites of the Sdstras, these they also use in
the Panjdb. The six modes, according to the ordinances of the
8&stras, are these ; the first Bhairon, the second Malkauns, the
third Hindol, the fourth Dipak, the fifth Siri, and the sixth ia
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 with 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 ^tch
(3 A.M.) and the second Malkauns at midnight ; and the Hinabl,
when one watch of the day has gone ( 1 a.m.) ; and the Dfpak 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 S^gm&li,
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 understand the seven notes, he cannot 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 third Gandhdr, the fourth Maddham ; the name of the fifth
is Pancham, the sixth is called Dhaiwat, and the seventh
Nikhdd. 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 Rdg 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 Panjdb, 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 these 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

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CHAP. II.-MUSIC AND SONGS OF THE PANJAB. H?

bar, and four time, and the Yakka tliathth& and the times called
the Sdlphdkatd and Dh&i& are now mostly used. Time is the
name given to the beats (or length) of sonod, and when singers
begin to sing with their mouths, then others beat the time,
eitiber 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 enjoy pleasure from the singing of the
modes. The musicians 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 incladed flutes, trumpets, and all
other such ; the third kind are skin instruments, amongst which
come tambourines, kettle drums, drums, small drums, and
timbrels, &c. The half kind of musical instruments are
those played 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 instruments 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 Rdgni are only names of the varia-
tions of singing and the adjustment of the notes, still those
measures, which are sung in the Bags and Ragnis, are of several
kinds; as for example ; Dhurpad, Kabitt, Chhand, Sargam,
Khidl, iflappa, Tarana, &c., and all these measures are used in
the Bligs. All these measures, according as they are sung in
different R^gs and Riignis, (manifest) dififerent pleasures and
diflferent forms. The Dhurpad and other measures, which are
mentioned above, are not only used with songs in the Panjibi
language, but when the people of the Panjdb 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, tum nai jo bijd biyog, man kino maddham, birwi
lag& r&dh4 ke man.

Drig talan kup kino asuan jal bhar bhar palakdn sinch sinoh
tantere bhaye birhd sakal ban.

100 An inatrament Bomething like a JeW harp.

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118 -^MMOt^WTrBfi^SKm.

'*Kfioh'ka& ris bbar Ifyen.

6as ke , prabhti. pritam . phal phdl n«g anr h^ darasjfi^ ji
Shsm Blan.

Tlie meaning,"^ of theabo^e'is this, tfttiit (Woemi a'iStte,
•ttfe- Wtffc^tdes&e^s^nt'aiid told' HHton;by< the* triddth' 6f a^teWrtee
'<aifl^'lIdlio,ofthe afflictfon (tTitty^ttiiBferefd) in their •fifep«^ttoii,
*i«rt*ig **0 TJcfho I do^you^go tohitaarid'Uay flltis ; "T*ef*s^ai»4tten
*w1*h you' have sown* (hi oar hearts), it has ' b^cmxe aVtree-in'ttie

iamdt)f'Ki'dhi, -arid 'li6r heart has feecottre'lanfifirid "^aiid'^ttif^n
'th^y said tMs, "Oar eyes, from drying,' have' filled the ^♦toka'tlild

trtlls 'MtW the water ^f our t^ars; aiiid the eyWMs of all o^r
'€^ye8,*havfeg irrigated (the grourid) withthe^wkter^f crj«higjliave

ci^ttsed trees to spring up ' from the pain of ■ sepai^tioo. " Then
*Vhej said ''The smoke (of the 'fir^) of sftpatatkm frotoybrrhas

• 'totitfely trarht tip (fnv hearts, arid all Mie hairs of tmr Wick^' bodies,
*Tl4Vhig' become distressed/ have erected grfeat *prdAr, arid^ffihn

• Deo (Oupid) has struck the five ai*ro^s into our' heat'ts. ^BUy^ Ifcat

• tmr^ (ktttjh; that is the) htflr of our heads;«id 6ur (fcudh) bf^aMs
'^re^ filled ^*with ^nger, for thev are filled with ris, iie./^BASwa;

and as our eyes are filled with shame, we cannot tell ourMvte
to any one." The composer of this Dhurpad, a poet named Ras,
Said fhis on the part Of the c6wherdesses. **0 'Lotd "bf Ras,
"Xrisan. ji ! quickly send and give us a sight 6f yoursdlf ; for ybu
'ire 6ur Wdklth and desire ; and you are our flower arid frtfit,
*^add you are our green shoot, and you Only are our ( jitftam)
'tbloved one/'

'SabJttis the name of admeasure of thafoUowiug kind-^^

Jab te.padh^re prAn piire sukhdenw&re akkki&n pan&re
bah rahfn h&i hiyari.

' '^^ The following is the translation of the above : —

O XJdho 1 go and teU (Erisn) that since he sowed the seed of se^iaration
our hearts have become listless, and (separation) has become planted like a
tree ' on thd heart of BMha.

The water of the tears of onr eyes have filled the ponds and wells ; our
. eyelids, from; the flow of tears (oansed) by separation from him, haiTe iiidee«tall
become like a forest full of trees .

The smoke of his separation has burnt our hearts, the h&lrs of tmr wicked
bodies have all become aogry, and have struck the five arrows into our hearts.

' The hairs of bu^ heads, and our breasts, are filled* with ra^.

Onr eyes are filled with shame.

O Lord of Ras ! thou art our beloved, our fruit, our flowers, our young
^IhenSts ; do ihou quickly show thyself tour, our wealth and desire.

The five arrows referred to in the thhrd line are lust, anger, oovetoiunen
love, and pride.

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CHAP. 1I.-M17SIC AND eO^GS.OP.THB PAKJAB. 119

,S^ spi^anpir dhar dhir ko san&dn ,4li birahon ji^&f ha^in na
hoi tan sijar&«

Jo pai sndh p&ti to na akkhidn lagdti hh€L ab jo nkl&tf
bai^n na bnjbe prit dfjard.

.4-ba gljian say&m mi^e birahon with& kf ghi&n bind h^rl ^,e
^akh pdwe ndnhi jiyara.^^^

TkB nieaning of this is as follows : that, once on a time^
B4dha^ being distressed by the absence of Sri Krisn^ began, to
»y. " O my companions I from the day that my hearths love flbnd
giyer of pleasure^ Sri Krisn, Las departed, my eyes have begun
to flow like torrents ; alas I alas ! O my soul 1 what shall f do
now?" Then she said ^^ O companion I now having comforted
my heart, how can I tell its grief to any one ? alas 1 alas ! I, from
separation, am being burnt, but my body does not become cool.
If tl had known that there was so much pain in love, then, from
forgetfulness even, I would not have joined my eyes in love,
landnow, that I am distressed and agitated, the li^bt of liove can-
not be extinguished in my heart ; if Ghan Siydm, i.e., Sri
Krisn shall come, the sunshine of the pain of separation will
not be hidden, and if he 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 Siydm 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, viz. :-^
Janam j&t hai brith^ pi& bin kdnso kahfin puk&r
Dibas rain kal parat na moko nain bahit jaldh&r ;
Sukh ko rukh kiit dukh boyo ab hu lehu sanbhdr
Kai dukh haro miratmukh daro he pdran kart&r.^^

*" Since yon left, O beloved of my life I O giver of joy ! my eyes have
bQOome water spouts, and (my tears) have flowed in streams ; alas, O my heart !
(what shall I do P)

O companion ! to whom shall I, fortifying my heart, tell my sorrow P
4seppkration has so burnt me up, that my body will not cool down ;

If I 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 will not
extinguish.

If Ghan Si&m (Krisn) shall come, then the cloud of separation and absei^ce
.ynll be removed ; without Hari's coming, my heart cannot obtain joy.

"* My Hfe has passed uselessly without my husband j to whom shaU I cry
oal and teU my state P

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 j now even
I pray thee, take notice of my condition ;

,^^her remove my pain or kiU me, O Thou Perfect Creator !

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120 ttlSTORY OF THE SIKflS.

The meiining of this is^ that a certain wife, in the absence
of her husband^ is saying '^ My life (lit. birth) is l^eing wasted
without ray belov<»d ; to whom shall I call out, and tell this my
grief ? Behold ! I do not obtain rest by day or night ; thtf water
of my weeping eyes flows forth, like a stream." Then, placing
her thoughts on her husband, she begins to say " O Beloved !
thou hast uprooted the 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, otherwise thou
will not again see me alive ! "; then, turning her soul to Grod,
she says *^ O 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 pap& dhllma pam& g^gg^ mama dhadh4, nini
dham^ pam^ ga ;

Dhani sasa sare nini dhadhd mamd dhadhd nini dham&
pamd g4,

Dhani dhamak dhamak dhdni sasd nlni s& s&ni sing
sar nini dhadhd mamd dhadhd nini dhama pam&

This stanza has no meaning ; sargam is merely the name
for adjusting the notes ; by taking the first letter of each
the seven notes, kiiarj, rikhabh, gandhar, raaddham, pAncham,
dhaiwat, nil; had, which were mentioned before, the seven
letters, s r g m p dli ni, are obtained. In short, if one wiehes
to take the name of any of these seven notes, then from
saying that one letter, the whole name is understood; thus
from saying Ich, kharj, from saying r, rikhabh, from saying
gr, 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 which
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 gandiiar, and then maddham; and in what-
ever rdg or ragnl, these letters occur first, it is called Edmdch
Rdgni ; and thus one can tell them all. In the Sdstri language,
in place of kh, they say «; for this reason the first letter of kharj,
is written as 8.

Khial is the name of a verse of this kind, viz. —
\Jmad ghamancZ ghan diorl m^l

Barkhd rut apni garaj garaj chahun or baras bnnd&n jhar
lagdf,

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OHAP. U.— MUSIC AND SONGS OF THB PUNJAB.

121

Paban parwdin badarill chamakat bhig bhig gai hamar ;
ohnnrid,

Kaise kar &&rx ri main pid ko samajhadn."*
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 ; *' mother I how can I come to yonr
bonse, for the clouds have come rolling from all four quarters, ami
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 thijj time, and,
O mother-in-law 1 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 her 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 s&f n dl kasam pher du naindw/Ue,
Aunde j&nde tusin dil lai jande Au sajan gal lagg
sahansih matwdle.^^*.

In short, the stanza, called ^appa, does not occur in any
language but Panjabi, and Manjhd, and Sindhi ; there are also
a few very curious ^appds, which people sing in the language of
the Snketmandi hills. The meaning of the above (stnnza) is this,
that a poet, named S&hansdh, says to some woman ^' Opnssing-
by friend I Do thou, for God's sake, come back again ; '* and
then he says "0 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/'

Tardni is the name of a verse of this kind, viz, : —
Taradfm tdnddim nnddni re tadani,
Udedana dirand tannudiran^ tannd dirand tdni dirand,
Td magar hamchun saba baj bajula phetu rasam,
Hiisalam dosat bajuj n&\ he sabarigir na bud.

11' O mother ! the clouds have come with great yioleuce ; it is the rainy
season ; of its own wiU it thunders around, and the rain drops are streaming
down;

The wind is from the east, the lightning shines ; my sheets have become
Wet f

How shall I come and tell my husband (my state ?) .

"* O departer ! I swear by Gk)d, I pray thee come back, beautifnl-eyed
one!

Coming and going away, you have carried off my heart ; come, friend,
and embrace me, drunken one ! (thus writes Sihansah) the composer.

Silhansah has no meaning ; it is merely brought in to point out the compoiMr«
M it if wmal to insert his name, at the end of all verses.

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180 .HiaTOftT OF T^S BJSM^.

In this gBtauza, called ta1s&^&; there ^.t^ w/e^ntpg; like
Bargain^ taring is only the name of the ord^r of. the notes ; bnt
the singing of aargaJZL and tardn& is very dijSJoiilt ; wd.sbone but
very good singers can sing them. In thia, there are twp lines
'' t&n4dim tto^im f and after them, some Persian verse^ like that

S'ven above, is padded and mixed up along with it ; and then
e t&nadim tdnadim is again repeated. On heating the tar^tf^,
the musicians^ who beat tiie drums and little drums, and give the
time for this rag, become very confused, as giving the . proper
time for a sargam or taring rag is very difficulty and none biit ,a
firstrate musician can give the proper time; ma^y people
sing the sargam and tardnll in such a wonderful way (I) t^at ^e
musicians^ hands cease playing the instruments, and the melody
is interrupted.

Yisanpada is the iiame of 41 verse of this kind^- vt^. :*^
Govind, n&m sudhfiras pije,
Alas tay^g j&g kar m&nas janam suphal kar lije.
(Chorus) Qovind, &c,

Cthhin chhin bok^r andh sirfo[ jatba congha^ p^nf,
B&lfibhit sam&n dehsukh t& maun man nahin dije.

(Chorus) (Jovind, &c.

. Bikbay an maun bahu janam bihdne nahin r£m.au,dh VaA ;

Xn achanak jam nai pakaro dekhathf sukh^ohhlye.
y {Chorus) Govind, &c.

M^t pit& sut banat& b&ndhaw nehtin b^ndhe.diU^ fAw^*

Sardh& s&nt na p&we koi bin& r&m ras bhije.^^^

The meaning of this is that a poet, named Sardb& B&m,
according to the custom of this country, gives advice to all

>^* The oaxne of Qod is like nectar, drink it ;.

Leave off sloth, awake, and make profitable the life of (thy) maohood ;
Chofv^s, The name of God, &c.

Thy Uf e wiU gradoally pass away as water leaks through nnbnmt pots,
Thy body enjoys pleasure (whioh is) like a waU of sand . (and eosUy. -totters
. Mfray) ; therefore do not fix thy mind on it !
. OhfirvS' The name of God, &c.

When (thy) life has been passed in folly, and thou hast had no thought
pfrGod,

The angel of death wiU oome suddenly and seize thee, and in an insta^itt (hy
joy wiU depart.
1 .Cho(r^8» The name of G^d, &o.

If mother, father, son, wife, relations or any worldly love have won ^j
. iMMurt, thou wilt suffer grief.

Sskrdha (the composer siQrs) "no one, will obtain trae Ufe,.$ftAtil>o.,)^^flMet
l.in the wane of God."

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CHAP. II.— aOWC Aim SO]ftlB»OF THE fakjXb. A£Mf

peopie^idsying ^' people I drink ihe waiter of immortoiKtyt of .tiie
name of God ; escbew negligence and^ waking from the «leepiief

-ihoiikgiitiessaesS; make your Ufe fmitful. Behold the life of man
passes away and, drop by drop, leaks like water throngh an nnbaked

<T6ssel, and can be seen passing away ; so also is yonr li£e passing
away day by day. Regard the pleasure of the body as a wall
of sand^ which perishes quiekly, and give not your soul to them I"
Again he says " people ! much of your life has passed in sloth,

. aadyou have not taken 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
Sardhd Ram says " so long as a person does not enjoy the pleasure
6t God, he never obtains contentment."

Yisanpad&s are of various kinds ; some are about * the
' greatness of Ood, and man's servitude, and some about ihe sports
of Krisanjl and Ramji ; and others are about separation. Although
•errery Visanpad^ 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 opening of
^ every Yisanpada, is, at the time of singing, brought in and sung
(as chorus^ after each couplet ; some people also look om 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 Visanpad&s, are
known as Bhajans.

All the songs that are current in the Panjab and Hindust&n
are generally about love making ; some, on th^ part of wives,
sing about the pain of absence from their husbands, and some, on
the part of husbands, extol their wives.

In short Ae Tapp6, Khidl, Dhurpad, and ihe other tunes

which are used, are all full of love ; but when a Visanpadi is sung,

iO' whatever kind of words it be sung^ still the worsl^p.of

• God is necessarily related in it ; and, from hearing it, the Iwe

- of people is, in a more or less degree, drawn to God.

All the respectable folk of this land use all the. above iinds
of rdgs and r^gnis, but the common people, who do not understaiid
the science of music, their song and metres are very coarse arid
quite distinct. Although all the songs, which are sung by the com-
mon people of this country, on account of their being full of ^reat
immodesty, cannot be written here, I will, however, just mention a
♦fewkinds, which are 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 sonjgs, which
were originally written in the Persian letters from aUfTidown to

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124 HISTORY OF THE SIKHS.

ye. Iq these verses, which are called chhand^ there are four lines
thai : —

Alaf ^^ An pidre dekhi h&l mera main tAn kdnj w&ngti kar-

Idnndi h&n ;
Mere nain tarsan tere dekhne nun dine rat main kig

uctdandi hdn ;
Tere r&h di wal main kharf dekhan atthe pahir main

jinsl&n pdnndf h&n^
Kadi &n j&nf gal lagg mere tere n&m nun sada dhi&andi

h&n."«

The meaning of this is evident, that a wife, in the absence of
her husband, is uttering forth her grief.

Although their verses are of many kinds, still a verse called
dndhl is now chiefly sung in the Panjab, e.g. : —

Alaf^ Asfi n6n & mil janin kinu main mano bhulai sudh

bisftr&i ;
Os ghard n6n main pachhtdwan jad main prit lagti hoi Bud4i ;
Meri j&n dukhdn nai gheri jad te bani judai at dukhdid ;
Main balihar in ghar mere hun n& karin par&i je lar l&i.^^^

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 dhol^, thus —

Meri kattani de wichch chaunk hai ;
Mai nun pi& de milan dd saunk hai ;
Jind pai taras df dAolfi.^^®

"•Come, beloved, and see my state, how I am bemoaning like the crowa ;
My eyes are longing to see you; day and 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 yoar

In the second line, there is nn allusion to taking an omen from crows. If an
astrologer sees some crows, and any one wishes to know if a certain person will
return, he questions the crows : if they fly away, he will return; otherwise, he will
not.

In the third line, another way of taking an omen is alluded to, which is tbos
done ; a horizontal long line is drawn, and under it, a number of smaU vertical
linee 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.

"7(Alaf). O friend ! come and join me; why have you forgotten me, and why

do you take no thought of me P
I repent that hour when I gave you my love, and became mad ;
Sorrow has enshrouded my life ; since I have been separated from you, I 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 ;
Dhoii (says) " My soul longs for thee."

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CHAP. II.-MUSIC AND SONGS OF THB PANJXB. 125

Some dho\6s are of snch a description that their meaDing can-
not at all be understood^ but they sound pleasing, owing to their
being sung with a long accompaniment to the singing.

Again, in this country, a song, called Sadd is well known ;
the sons of jf minders chiefly sing it. These songs are principally
sQDg regarding the state of Sassi and Punntin, and Mirjd and
86hab6n, who, in that neighbourhood, were renowned as gi:eat
lovers, and gave their lives in that cause.

They call the following kind of songs Sadds, e.g, : —

Sun punndn de dukkh nun sassi ni main ape maut kabfili;
Pi sar&b main kecham pahunch^ meri sudh budh sabho
bhdii;

Deh didar hun jhahde mai nfin isak anherl jh6H ;

Main anjdn na bolan jand mai nun isak jhar^i^ s61i.^^*

The meaning of this is as follows; that a Baloch, named
Pnnnun,of a city called Kecbam, who was a friend of Sasst, came
and stopped with the princess called Sassf. His (the BalocVs)
brothers, having made him senseless bv 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 Mirjd and Sahabdn are of this descrip-
tion, e.ff.: —

Bas be bh^io kamalio mere Mirje nun n& m&ro,
MirjA mer^ hatth ^unc2e d& is d& marnd man n&dh&ro;
Je Mirje n6n mdran laggon t6n pjihildn mai niin koho;
Main sain wal te bar pai& meri dili suhdg n& khoho.^^

The meaning of this is as follows : that a certain man
called Mirjd, leaving his house, ran away with his female com*
panion, named Sdhabdu ; as he went along the road, he slept
nnder a jand tree, and Sdhaban was seated near him ; the
brothers of Sahabdn, coming up after them, wished to kill Mirj& ;

"* Pmm^n accepted death, on hearing of the grief of Sassf (who had died),
saying : —
Having dmnk wine, Ponnun went to Kecham, and forgot me altogether;
Show thyself to me qaiokly, for the storm of love has faUen on me ;
I am ignorant and can say nothing ; love has pierced me through, and
killed me.
^^ O mad brothers ! do not kill my Mirj4 ; my Hirj& is as a hand to ni«,
who am handless ; do not think of killing him ;
If yoa wish to kill my Mirj&» first kill me ;

I have obtained him as a hnsband from God; do not kill the husband of
my heart.

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188' HISTOEY OP THE SIKHB.

atrtfaaitime, 8dhab&n began to address these words (i¥bi<^ people
sinir'^^'^^^®^ ^^ the above sadd) to her brother.

In this country^ many people sing songs about H(r and
E&hjhii, thns : —

Ni m&e ikk nankur rahinda t6n &khen tin rakkh laniye^
N& kanmohor nd sagat jnb&no jo kahiye so kahiye;
Manjhio chllre j&i kindre uh dl minnat mul na kariye ;
Ldkh tak& kurbdn mdhi pur sir saddak kar dhariye.^"

The meaning of this is as follows : thata Ja^^^ named Rdnjh^,
was the fHend of a Ja^^i^ named Hlr, and those two wished to
always live together in one place. One day^ Hir said to her
mother, '^ mother ! a certain man wishes to live in my house
as my servant ; if yon will say (yes), then I will take him on;"
then she began to praise him, saying, " That servant is 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 be 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
Mnsalm&ns, sing various kinds of songs also in praise of a king,
who is called Lakhddt^, e.g. : —

Hatth ka^ora tel d&; mer& pir pirdn wichch kheldi; main
wdripfrd hai.^**

The meaning of this is as follows ; that the people, who sing
them, compose son^s by joining together metres, contaiaui^
words like " Hatth Ka^or^ tel, &c., with some agreeable meteea
with no meaning to them, but which from the long prolongation
of th&voiee, are pleasing to listen to; but there is no actual
meaning in it.

"» O mother ! a gervant wiahea to take service ; if you wiU give the word.

I will taioe him on ;
Ba is m>t laoy, nor given to nsiiig hard words ; you can say what yoa like

to him (without fear of retort) ;
He will go of himself and graze the buffaloes ; there will b» no need to

beg of him, or to cajole him (to do so) ;
Although yon may vow a lakh of ttkhia on that herdsman, yon may do so

(for he is so good, that it will not matter).
^ ThetmiB no-meantiig in these lines ; the worda are mtupfy V^ together
for the rhythm.

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CHAP. 11.— MtttlO ANDSONdS OF TfiB PANJXB. ISST

Itttlle satfi^umy^ they go totfaose plaoesj wherd' thefHB^ &i»^

gUf €$6 of ^nts and holy metij and compose pleasing elegres, flsi
llows^ :—

Pit tere rttnje pur ajab bahfir hai ;
J6 kof tere mele &we xxh da beri p4r hai ;
Pir tere ranje pur ghuggidn d4 jor& ;
Jo koi tere mele &we tis nun kdhdi tor^,
Pir tere ranje pur,^^

In this country, people go to pay their respeotb to Ju&U
HM^ and other goddesses, and the songs, whicn they sing in
praise of the goddess^ these they call offerings (bhe^) to the
goddess, e.g. : —

Main Aw&n charanin p&s hatth jorke kar&n bend Mn meri

ardis;
Wiohch pah&rdn dsan ter& sant bolan jai jai k&re ;
Sabh df karen bh&uni ptiri bhare rahin bhand&re ;
Main iwAn charan^n pds garl chhu^re dhajfi IsHefi pahili

bhe^ charawdn.
Ad ku&ri durge hain tfin tai nun rib nim&w&n,
Main &w&n charandn p&s nangln pairin tere akbar &i& iisM

m&n gha^^ii
Hatth jorke charanfn Iagg& sone chhatar char&i&,
{Chorus). Main 6w6n charandn 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

129 Albhoagh these words reaUy haye no meaning, they may be translated

as follows : —
O saint I aronnd thy grave is a wonderful eleganoe ;
Wlioever shall oome to thy grave, his boat will reach the opposite' shofre ;
At thy shrine there are a pair of doves ;
Whoever comes to thy grave, wiU suffer no loss.
^**1 have come (a petitioner) at thy feet, with joined honds^ listen to

my request ;
Thy temple is in the hills ; the pilgrims, who Cttme to ie cry " Victory

Victory, (to the goddess) ;
Fulfil thou the desirM of (ns) all, and may thy treasnries aflwVP^^rSmain

full;
Ihavecbme (a petitioner) at thy feet; I will first offer thjs^sdnid gari,

(white of cocoanut), dates, flags, and a whole coooanut ;

Dnrga ! thou art the first origin ; I wiU bend my head- to thee j^

1 hAvd come' (a petitioner) at thy feet ; with bare feet, Akbar esui€ teihee,

when thou hadst lowered his pride ;
WflSt jbfWed hands, he then paid hie respects, and gave thee tf golden

umbrella ;
1 haf<9 come (a petitioner) at thy feet.
The allusion to Akbar is as follows : he is said to have disbelieved thalf the
iM^ettbe forVh by itself, out of JttaUi Mnkhf, and not understanding its voltouiio
nature, he first had a large''iron plate put over its mouth to prevent the flames
iOHSAgf titd then tri«d to^ extinguish them with waiter ; the laet Vrnv means
tfW fa» dfM^lMh acknowlede^ hir mistaike and^ ngm^d it a»««iitfaole,
and presented a golden umbrella to the goddess.

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128 HISTORY OP THE SIKHS.

of every couplet^ as in a Visanpad^^ e.g., ''Main kwkn oharaniui

S'ks/' which is repeated over and over a|2:ain. Those BongBj which
indds sing with mnch musical accompaniment before their ffods,
when doing worship to them^ are known by the name ot &rtl
(hymns) ; and these people sing different hymns for every god.
For example, the hymn of Gangaji is as follows : —

Jai Ganga mSA ;

Jo jan ievd darsan p^we pdp n& rahisi r&i

Jai Qangd mdi

Tan man dhan te simardn tai nfin tun ja^ wichch sukhdAf

Jo jan ter& dhi&n karat hai mi^e pdp ki chhdl

Jai Gangd mdi

Brihamd visan man^ve tai ndn sankar sfs t\kki

Sarab jagat de pdp haran nfin tdn dhartf pur df

Jai Gangd mdf

Hor pdp sabh dukkh niwdro man di haro burdi

Din din tei e charan kamal wichch bhagati wadh{ sudi

Jiii Gangd mdi.^^

The meaning of this is plain ; but women generally sing the
best hjmns.

Now those songs which the Ja^^s sing to their flutes are as
follows ; —

Terf bharl judni be ranjhedd jinu ganne di ponrf
Hoi teri meri be ranjhe^id hire.laldn di jori
Main pal udikdn be ranjhe^'a pai prit di cfori
Tore balbaljawe be ranjhe^ia palpal rddhdn gori.^^

'•• Victory to thee, O mother Ganges !

Whatever man obtains a sight of thee, his sins will be entirely efEaoed (and
will not appear even) as a mustard seed ;

Victory to thee, O mother Ganges !

Whoever remembers thee with all his body, sonl, and wealth, thoii wilt
give him happiness in the world ;

Whatever man meditates on thee, the shadow of his sins will be remored

Victory to thee, O mother Ganges !

Brihma and Visban reverence thee ; Shiva (Sankar) has bowed hit head
to thee.

For the sake of removing all the sins of the world, thou didst oome on
the earth;

Victory to thee, O mother Ganges !

Do away with all my sins and all my sorrows, and destroy the badness of
my heart ;

Every day, (lying) at thy lotns feet, may my faith ever be increased.

Victory to thee, O mother Ghinges !

>^ O Banjhetia ! thy yonth is fall of the juice (of pleasure) like the jointe
of the sugar-cane.

O Ranjhotia ! may the union between thee and me be like that of the rabj
and diamond;

O Ranjlretia 1 1 am longing for thee ; thy love has bound me as with a rope ;

O Banjheeia ! the beautiful Rlidhan offers herself every moment as a saori«
fioe to thee.

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CHAP. II.— MUSIC AND SONGS OP THE PANJAB. 129

In shorty some say that this song is addressed by Hir to
Ranjheto, i.e., Rilnjha^ whilst others say^ that it is addressed by
lUdM to Sri Erisanji.

Another of the r^gs of the Ja^^s is as follows : —

Eachche tal&u di&tx pakkidn panri&n gadawd bhi^ii p&ni

J&nde pakhfr nai kuchh n& dekhi^ joban lu^^ lia ni&ni di}^

Another r&g of the Ja^^s, which boys sing, is as follows : —

Chbsddin chbaddin be mahiram&n lar meri

Main ta kadi n& dith.r& dar ter&

N& main jandi n& main pnchh&ndl tain kitthon dnke p&ii
]her&

Chhacidin chhadtfin be mahiram&n lar mer&.^^
Another r&g of the Ja^^s is this —

Wagdi wagdf rdwi wichch ghnggidn dfi jor&

Ikk ghnggi nd gai pai gi& bichhori.^^*

Another r&g, which the Ja^^s sing at fairs, is this—

Mainramajdn teridn samajh&n dardi n& kundi kholdi

Gharl ghari dwen t6n pherfdn p&wen tai n6n dar nahin
rdi

Je main &khin dpne kaunt ntin sabh bhnll jiwe chatar&f

Main ramaj dn teridn samajhdn dardi n& kundd 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 nnion with her,
«aid : '* I understand your signs, and therefore will not open the

^^ He filled his water pot at (liad anion with) a kaohchi tal&n with pakka
steps;

On entering, the fakir {menibrum virile) met with no opposition, and robbed
the young thing of its youth.

By a kachch& talau with pakka steps is meant a young virgin well up in
the arts of love ; the last sentence means, he deflowered her.

*** O friend ! let go, let go my clothes ;

I have never seen thy house j

I do not know or recognize thee ', why are you teasing me F

friend ! 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 therefore will not undo the bolt ;

Why are you 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 olever dodget;

1 understand your signsi and therefore wiU not undo the bolt.

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180 H18T0BY OP Tfl« 8IRBt€U

door ; why are you incessantly coming and wandering about ber« ;
what, have you no fear of anyone ? Look, to yourself it I' were
to tell my husband of your goings on, then he would beftt yon
•everely, and you would forgot all your clever ways."

Another song^ which women sing, is as follows.:—*

Pippal did pattd be kehi kharkhar lai

Mera kaunt pardesin be kuclih khnbar n& di

Main pai udikdn be un khabar nh ghalli

Main bahut samajhdia be par wdh nd challi

Tuu ghar dwin kauntd be main kbari udSkdn

Merian dusmandn nai main nun Ididn llk&n

Be main balbal jdndi tore lanian sadakke

Ghar d jah sajjand tore raste takke

Be main chhej bichhamdn kadi awe jani

Be maip nidr gudi tere nainan di kdni

Be main dukhkliiu glieri main nun sudh na. kdi

Pippal did patta be kehi kharkhar Hi ^^^

The meaning of this is plain, but, in order that its sense may
be somewhat understood, I will write it. A woman was seated
in the absence of her husband, and the leaves of a peepul tree
were rustled by the wind ; on this she l»egan to say to the leaves ;
^^ My heart is already in a state of iuflaiumation like a boil, from
separation from my husband, therefore why, leaves of the
peepul, do you rustle and harass my heart more ? '* Again, she
says " As my husband is in a strange land, and no news has come
of him, I am r.lways 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, hut he would not listen to
me. I am always saying * Come home,' 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 peepul leaves ; what a noise you are making ;
My husband has gone abroad, and I have obtained no news of him ;
I am looking out continually for him, but he has sent mo no news of him-
self ;
I 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 ;
My enemies are troubling me much ;

Oh ! I sacrifice myself, to thee, and long to give thee a kiss ;
Come home, belovetl ! I am watching for thee ;
T will spread the l)ed; come soon, O beloved !
The glance of thine eyes has entirely overcome and daasled me :
Affliction ha8 surrounded me, I have no sense left in me ;
O peepul leaves ! what a noise you are making.

Google

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CHAP. II.-MU81C AND SONGS OF THE PANJAB. 131

seated thereon, I say to you, ' beloved I come quickly' ; '^ and
then she says, *' O leaves of the peepul I I already am overcome
with grief, why therefore do you increase it with your rustling. "

That song, which the women sing in the rains during the
month Sixxn, is as follows : —

Charigha^a ghanghor sdman aia

Fana sarake gha^a barase chamak bijli ai

Elaunt bind dar pam&n sajani nain nind na p&i

S6m&n6i&

Pinghdnkh&n huldre mere barasan nain phuare,

Ff a bin& sabh sukh dukhi&re ro ro sam& bitdia

S&man &i&,

Hom^n sakhfan dhari gudai maull mainhdi bindi lai

Mai nun pharill birahun kas&i prem baddal char pdia

Sdman diA.i85»

The meaning is this ; that a woman, in the absence of her
hnsband, looking at the clouds, began to say " Alas, my lord !
although the month Sdun also has come, in which, by reason of
the rain, all are made happy, still my husband has not yet come
liome, 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 my ejes, by reason of my tears,
are rainiug like founSiins, and all my happiness appears as grief;
all my other companions have done up their dhari, (the back hair
of the head), and have fastened it with the maull, and dyed their
bands with henna, and made the bindi mark on their foreheads,

132 rpiie clouds have gathered with great force ; Saman has come ;
The wind is blowing, the clouds are pouring, and the lightning shines ;
Without my husband I am sad, O my companions, and my eyes obtain no

sleep ;
Saman has come ;

The swings are swinging, my eyes are jetting out torrents like fountains ;
Without my husband, all joys are to me sorrows ; I pass my time in weeping ;
S£man has come ;
All my companions have plaited their hair, and have tied it with the manli,

and have dyed their hands with henna, and made the mark of adornment

on their foreheads ;
Separation has seised me, like a butcher ; my love has become a cloud

(hiding all joy from me) ;
S&man has come.
liT.i].— Siman is the month Sdwan, or the rainy month of July-August. A

maull is a variegated ribbon with which women tie their hair.

1 1

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182 HISTORY OF THE SIKHS.

and have adorned themselves, but as for anfortanate me, the
batcher^ called absence^ is slaying me, and the clouds of mj love
are continually drizzling their tears of grief; alas I alas I how
can I live in this grief/'

Those songs, which women sing at marriages, are of various
kinds, but amongst them are three songs, which are called sitthnf,
ghori, and lamdn, those I will write about here. The first, called
sitthnf, is sung by way of jesting before the wedding guests and
other people, and is of the following kind : —

Kurme ioro j^rani j^rani asin nahin pukdmi puk&rn!
Joro kahindi kurme tain main kitd hai ja^^ nun s^in
Tun n& s^e behre llin kehi p4i bag&r ni bigdr ni
Kurme joro jarani jdrani.^^

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 Jatt for my
husband ; if you now incessantly couje to my house, listen, yoa
will be only as a big&r.' "

Those sitthuis, which are sung by common people, are as
follows : —

Phulane joro chhinar && nun chhale kara dib,
Ki damri de chdr s^ niin chhalen kard dih,
Chhale kara dih chhap^n kar& dih nal kard dih
Hdr sa nun chhale kard d\h^^

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 :

Barasan lagard riip abeha

Kihda tun bh&i malla kihda juai kis gori da tiin kanta he,

Nhai dho-i-ke ghori charid kadi nd c2ithara darsan ajehtf **

iss tt Q father ! the wife-elect is an adulteress, bat we will not pabliih it ;

She is thas saying to you, ' I have taken a JaU for my hoHband ;

Do yon not come to my house ; you will only be a bigar ; *

O father ! the wife-elect is an adulteress, but we will not publish it/'

N.B. — A bigar 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 damri ; make us a ring ;

Make us a ring, make us a ring, make us a necklace with it, make us a ring."

lu 41 rpjjy heauty appears like the rain ;

O Sir ! whose brother art thou ? whose son-in-law art thou P and of what

beautiful woman art thou the husband P
Washed and bathed, mounted on horseback (as thou art), I hare ney^rseeD

any one as handsome as thee/*

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CHAP. II.-MUSIO AND SONGS OP THE PANJAB. 133

The meaning is this, that when at the time of marriage, the
boy, having been washed and bathed, is mounted on a horse,
then the women sing " Your face has assumed such a wonderful
form, that we cannot suflBciently praise it. my lord ! whose
brother art thou ? and whose son-in-law art thou ? and tell us
this also, of what beautiful woman art thou the husband ? for
that beauty, which 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."

L&mdns are sung according to this manner, viz. : —
Pahilarf laun siri rdm mandiye
Jis de mannne sabh dukhkh jan ate phal p<liye,
Dnjri Idun hari bi&han di^
Tan man dhan sukh chdu surtip sudid.^**

In this way, seven Ldmans 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
L&m&ns.

In this country, many people sing couplets, which they call
dohr^, 0.gr. —

Ao mere sajjano ha,itho man chit lai
Sanjh pai guar j&mnd dpo apne ddi.^^^

The meaning is this, that some good person is saying
" my companions I giving your hearts, do you come 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 jhanjhoHs.
Jhanjhod 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 Panj^b, but now, on account of tlieir liking its
strain and melody, many Panj&bls also have begun to sing it, e.g.

KauUn de chitth6. main kin dei j&h be mdhan6&
Kaul^n de c1ihi^/Au main kin del jdh be
Tikkald binddalu main tus^n kin denl h&n hor g6\& di hassi
Ghitth& de pajju main kin mill jdh be sajjand tus&2i sdrat
asan man bassi.

*** In the first circumambulation say, " Do worship to Sri BAm ;

For, from worshipping him, all sorrow departs, and joy is obtained ; "

In the second circumambulation say " Harf has come to be married ;

Our body and soul, wealth, joy, pleasure and beauty, all are increased

(thereby)."
^'7 «* Come, O friends ! and sit by me, and give heed to me ;
At evening time, all go home of themselyes."

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184 HISTORY OF THE SIKHS.

{Refrain) Kaulan de chitthn miiin kin, &c.

Tusdn jo as4c/re dilan jo tarsdnde ho surat da mdn
ghanera

Mate chhaila mijo chhatW jo Idi lai jid tarassada mer&.
{Refrain) KauWn de chitthu, &o}^^

The meanint; is this ; that a woman is saying to a man
*• Do you give me a basket of lotus-flower fruit, and I will give
you, in exchange for them, the iikka on my forehead, which is
made of gold, and my forehead-ornament, and my silver throat-
ornament.

The purport is this, that as she was fascinated with his form,
she wanted him to come to her, under pretence of bringing
the basket, and says. " youth (i. e,, man) and friend ; your
form has 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, beautiful lord, i,e,, very handsome one ! embrace me,
for my lieart greatly desires you."

Another jhanjho^i people sing is as follows : —

Hir^ Singha Sarddr^ be ratin dere nd Ai&,

Deve na aid kuthun man parchdia Idf id kin kihan bhulai^ .

(Eefrain) Hird Singhd Sarddrd be, &c.

Asdn kin tusac2i surat na wissare dine ratin base man main,
Tusdn jo asadrd milnd nd bhawe marasin main teri lagan
main.

(Refrain) Hird Singhd Sarddrd be, &c.^^^

The meaning is plain, that the bride, i. e,, wife of a oliief,
named Hird Singh, is reproaching him, saying " Why did you
not come home at night ?'*

1S8 a QiyQ jj^Q a basket of kanls O man ! Give me a basket of kanls ;

Then 1 will give you my fikkalu and bindld and my hassi (to wear) romid

your neck.
Under pretence of ( bringinp: ) that basket, come and be one with me.

friend ! for your beaaty has taken ap its abode in my heart ;
Qive me a basket of kauls ;

Although you have no desire for me, yon prond of your form !
Still, O very handsome one ! come and embrace me, for my sonl longa for

you.
Give me a basket of kanls.''

N.B. — The kanl is the fruit of the lotus flower ; dkkald and bindlu 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 « (J Hiri Singh, Sarddr, why have yon not returned home at night?
Why have yon not come home ? Where are you engaged ? Why have yon,

forgotten your wife ?

Hird Singh, Sardjir, why have yon not returned home at night P

1 cannot forget your form, day and night it lives in my heart ;
If you do not wish to live with me, still I greatly desire yon.

O H£rii Singh, Snrd^r, why have you not retnmed home at night ? "

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CHAP. II.— MUSIC AND SONGS OF THE PANJAB. 186 '

The songs, which the common village people of this country
sing are sach, that one cannot see any meaning and metre
in most of them ; and although 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 ; bat one of
their intelligible songs is as follows : —

heli& merid mahiramd oe
Koi din mdn lal th&ndi'dn chhdmdn jeUtii oe
Akhar challana thir nabin rahindhd.^^
The meaning of it is plain.
Another song, of which the meaning is r»ot to be understood,
and the metre does not blend, is as follows :■ —

Naindn de wiohch kajjald ni arie tere ja^^ bakaind lawe.
Tukke wdnjhd binh gia mai nun ter^ makhkhan kalejd

najarl dwe.
l,Vitt lai oe mahiramd mftard oe.^*^
What shall I write as to the meaning of this, for I believe
the poet, who composed it, did not, himself even, understand it.

Another rustic song is as follows : —

Terl meri ydri hai natthd sinhdn

Jagg wichch khudrf hai natthd sinhan

Challu mere ghar ntin dekh mere dar nun

Amin be ttin sajjana.

Tai niin laike bhajjana nattha sinh&n.^^

The meaning of this is plain ; many songs like this are sung
in this country.

1^ " O my friend and aoqaaintanoe !

Come and enjoy yoturself for some days,

O Ja^t ! At last yon most die, yon cannot alwajB remain here."

141 c( pii^ antimony on thine eyes, O sister ! a JaM has sown a bakain tree in

my house;
LUce an arrow, he has pierced me ; to me my lover appears like bntttr t
My friend and aoqoaintanoe has robbed me (of my heart)."
14S « o Natthi Singh ! there is a friendship between me and thee ;
It is well known in the world, O Natth& Singh ;
Gome to my honse, and look in at my door,
O^fHiBud, do yon come ;
(If not) I will eatch yon and ran away with you, O Nattha SiAgh ! "

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186 (HISTORY OP SIKHS.

CHAPTER III.

Proverbs*

Now it is necessary that I should explain a few of the
proverbs, which are in vogue in various 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)," Ho
replied *' Brother ! he will retain you, who would say thu8,"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
do it, 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 braying, becoming angry, he struck it a blow with a
stick. In the same way, if a fool forsakes 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.

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CHAP. III.- PROVBRBS. l87

(5). *' A bald man standing 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 as the guide of a
lierd of calves, 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 be no advantage to others, 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 Muhainmadan 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 ])lace ; " 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). " If a blind man go for your betrothal, 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 j hence has arisen the above proverb " If you send a
blind man for your betrothal, will he look out for himself or
his brother?''

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3B8 HISTORY OF THE SIKHS.

(10), *^ To beg from the poor is the busineas of the
accursed."

A certain man himself got his living by begging, and an*
other man -went to hitn begging and asked alms. The beggar,
whose house he came 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' " i***'© 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 wny, 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,
be began to say ^^ Last night, I rested in a glass palaoe." The
hearers turned him into ridicule, saying : *' Yes, it is true, brother."
In the same way when they, who are base by 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 mioe, faasgotDe
on pilgrimage."

A certain cat, which had eaten mice all its life loDg, '<>eteir-
tnined to give up its evil ways, and, accordingly began to *d-
monish other cats. Hence people say " The cat, having ea'tWi whie

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CHAP. m.-PROTBEBS. 189

hiiBdred mice, lias gone on pilgninage/' In like mannerr, if any
one be a thief or adulterer^ and admonish others^ people ^rvillne^i
listen to hiro, and if be be a bad man and should even do a
good act, for the sake of getting a name, still people will Bfly lof
him, " Tbe cat, having eaten nine hundred mice, bas gone on
pilgrimage."

(15). " The old woman was singing with great difficulty
and people came to look on the spectacle."

A certain old woman, for the sake of amusing her child wa«,
t^ith great trouble and difficulty, trving to sing some thing; the
people (about), on hearing it, came to loo): 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
applied 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 washerman'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 thin^, and one place, he will remain
'disappointed ever}'wheTe, like the washerman's dog.

(18). " The country ass speaks EuresAni."

A certain man, after having stayed a short while in a foreign
land, on coming home, when he talked about anything m his
native country, always used the language of that other country ;
the people therefore became very angry with him, and inveoited

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140 HISTORY OP THE SIKHS.

the above proverb about him. In the same way, those people^
who^ to show off their learning, talk to the people of their own
country in the language 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
it in his ear, owing to its weight, it began to rend his ear ;
when be 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 f lionld 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 likewise, those fools, who
for a little pleasure, undergo much hardship, and will not free
themselves theiefrom, 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, who 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 Domni, on forgetting the tune, looked up
above for it."

When a Domni begins to sing and forgets the tune, she begins
looking up above for it, hut nevertheless, it does not come to her.
In like manner, those, who set about their affairs without due
reflection, afterwards become perplexed and greatly ashamed;
that is to say, 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). ^' Tou 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 hearts ; so likewise, if a
poor man tr^r to assume the condition of the great, he will be put
to great shame,

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CHAP. III.— PROVERBS.

(23). " A grass hut with an ivory water-spout."

If one should put an ivory water-spout on a grass hut, then
every one would laugh at him ; so also, if any worthless person be
dying of hunger, but, nevertheless, has valuable jewels made and
wear them, people will apply this proverb to him '* A grass hut
with an ivory water-spout."

(24), " 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 very quarrelsome and sharp-tempered,
and, when she did an v thin ^ 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 tliem 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 panchait (or committee of arbitrators) of a village said
to a certain man, '* You must not have this water-spout here, for it
onuses much damage to other people." To be brief, he agreed to
whatthey said, and addf»d: "True, Mahdraj (sirs);" but, in the
end, did exactly what they had forbidden. So likewise, those
fools, who obtain instrnction, but after hearing advice from the
wise, cannot brin^jj their hearts to follow it, to them will be applied
the above proverb '* The decision of the panoh is accepted, but
let this drain remain here."

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142 HiSTORY OF THE SIKHS.

PART IV.

THE JANAM Si^KHlS, OR TWENTY DISCOURSES, REGARDING THE
LIFE OF NANAK.

CHAPTER I.

Discourse with Gupdl, the Teacher.

When the holy Nanak reached the age of seven , then K&Iu
took NAnak to the teacher, and went and said to him, " O
teacher 1 as (the astronomers) look (on this) as an anspicions
moment, I am leaving Nanak with you ; do you instruct Nanak/'
Then GupAl, the teacher, said : '* Very well, sir I I will instruct him.
Now is a favourable time for engaging therein." Afterwards,
having had the iikka,^''^ 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 " Ninak why will you not read ?" Then
Bdba N^nak replied, " teacher ! do you know anything at all
yourself! " Then the teacher replied, " Ndnak ! I know every
thinj? ; the alphabet, spelling, mensuration, and accounts, all these
1 have learnt, and I know all the business of a paiwdri." Then
the Sri QvltSl B&ba Ndnak gave vent to this verse and sang it in
ihe Siri Rdg, in the Saiiat measure.

** Having burnt the love (of the world), rub it and make it
ink ; make understanding the best paper.

Make love, the pen ; make the mind, the writer ; having asked
the Qur6, write the decision.

Write the name, write (its) praise, write that which has no
end nor limit.

1^ The tikka is the mark on the forehead.

"* In the Panjab, children use small wooden slates, painted black or red,
on which thej write with a mixture made from white ohalk, and the writing
is easily obliterated.

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CHAP. I.— DISCOUB«B WITH GUPJfcL, ISttE TBACHEB. 1^*9

Pause.

father ! know to write this account !
Where 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 N&nak said^ ^^ Listen, teacher!
tha praise of that Person^ Who is boundless, is boundless ; well,
if you understand this, do you read it^ and teach me also to read.
Lisl^en sir ! what I said above is true learning, and if yon do
not ond^rstand it, then listen^ and learn and practise it from
me; cut the noose of your birth, and learn His praise^ Who.iS)
boundless '}^ but if you. understand it, then write it, read it^ and
teach it ; so that, from reading it, you may escape from the
(hereafter) account, and then, at that place where account will
be taken from yoo, you will have in your hand, a token of hav-
ing remembered the True God, and, after that, no further
account will be asked from you. The remembering of God is
a token of tha true threshold^^s so if you wish to escape at: tfaS'
true threshold, then read this writing. Listen saint ! in whose
fate* this decree (of obtaining God) is written, he wiUobtain*
profit from (remembering) His name. Listen, teacher) I God»
cannot be obtained by words only, for that which is saidis 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 Guru said^ ^' Listen, Pandat (wise man) ! to read
any thing else, but the name of God, is all wind." Then the
Pandat Gup^l said, *' Ndnak I point me out something more to
read, from the reading of which I mav obtain freedom. Sir." Then
the Sri Guru said, " Listen, saint f 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 with these, what will he write ?
The troubles of the love of the world will be written, from writing
which arise all kinds of troubles ; whereas the true reading is after'
this fashion ; having burnt the false love for the world, from it
one must make one's ink ; of devotion, must be prepared one's
paper, and whatever love there is in one's heart, of that onemost
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 tbe4ay of aoooaniB, all other aooounts or writings, will b»of no
avail.

^'** i.e., Learn this, and then you will obtain salvation, and you will not
require to be bom or die again.

**' ».•„ Heaven.

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144 HISTORY OF THE SIKHS.

be made happy ;^*® but His end can nowhere be discovered,
O Pandat ! If yon can understand this writing of tmth, then
do you yourself read it and teach me also to read it ; and if yon
cannotunderstnndthe writing of Truth, then do not read yonrself,
nor teach me to read. Listen, O Pandat I when your life leaves
yon, then this reading of Tmth will be to you a token of Tmth,
and death will never come near yon." Then the Panctat asked,
*' O N&nak I where have^ you found ont these things ? bat listen,
Ndnak! (tell me), those who now keep the name of God (in
remembrance), what advantage will they obtain?" Then Sri
B&ba N&nak gave utterance to the second verse.

^' Where greatness will be obtained, always pleasure and
delight;

(There) from their face, m arks 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 Granth, page 24.)

" The meaning of it is this, ^^ Listen, Pan(2at I 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 with 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 this. God is not to be won by words." The Pandat,
on hearing thitf, became greatly frightened. Again, after this,
the Pandat enquired '* O Ndnak ! those who take the name of
God, no one even knows them, 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
Gur6 Bdba 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 ffone onwards (to the other world), it will be known
that without tne name, there is cha nge of form." ^^ (Trumpp's
Adi Granth, page 24.)

*** ».«., He will obtain rest.

'*• i.e., Some are bom, 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 coarse of transmigration.

I believe, however, that the following is a simpler and better translation Qf
the last sentence ; ** that, except the Name of God, aU else is nseless."

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CHAP. I.— DISCOURSE WITH GUPAL, THE TElCHBR. 145

The meaning of it is, " Listen, Pandlat 1 some are comers,
some are goers ; "^ some are called commanders of armies, ana
some poor people get their food by begging ; some are kings,
and hold great courts, but those, who do not remember God, they
will obtain the same panishment, as the washerman gives clothes.
or the mill gives the grain, or the oil-presser gives the oilseed I
and those who remember God here, they will obtain greatness ai
the Threshold of God." On hearing this, the Panrfat was fright-'
ened and alarmed ; then again the Panc^at began to say *^ This is
some very holy person." Again, the Panda tasked, '*ONdnak!
why do you utter words of this kind ? you are at present a child ;
try a little the joy of having a father and mother, a wife and
family; behold (your age is) yet (on the increase), ^*' where -^
then will be the end of your words ?" Then the Sri Gurfi Bdba ^
read the fourth verse — '

'^ Out of thy fear, dread is very great ; being consumed, the
body becomes tattered.

Those who had the name of Sult&n and Khan have been
seen becoming ashes.^^

Ndnak I when one has risen and departed, all false love
- breaks down." (Trumpp*s Adi Granth, page, 24.)

The meaning of it is this, the Sri Guru said, " Listen, O
Pandat 1 I have such fear of tliat Lord, that, from fear of Him,
my body is greatly filled with fear ; those, who were called kings
and khans here, they have died and been turned into dust ; those,
from dread of whom the earth remained frightened, and those,
whose commands t»sed to be obeyed, they also have departed from
here. Listen, Pandat I for what. Sir, should I show such false
love ? I also must put off these clothes ; ^^ (then) these miserable
clothes (of existence) shall all be turned into a heap of dust. I
will do service to Him, who can save my soul ; why should I show
any affection for this fickle world ?" Then the Pandat made an
obeisance, and departed, saying, '^ This is some very holy man."

'** ».«., Some are bom, some die.
**• ♦.«., You are yet but a growing lad.

!»• ** Dust " would be better than " ashes/* for MuhammadHns are not > umt j
" dust," moreover, is the proper meaning of *' Khahi."
*** %,$., I too must die.

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146 HISTORY OP THE SIKHS.

CHAPTER II.

Discourse regarding the Brahminioal Thread.

When the Sri B^ba reached nine years of age, then t};iey
wished to invest him with the Brahminical thread, and the Br&h-
ipana set to work to teach him chaunkd,^^^ sandhia, g&itri^^ and
iarpan ;^^7 and, having put on him a sikh^,^^® siit,^^' waistclotfh^
Brahminical thread, rosary, and tilak,^*^ they began to instinct
him regarding ^the nse of) these six articles. After this again,
they bathed the Sri Bdba, and, then, they seated him in the plaqe
of devotion. When the Brahmans began to put on him the
Srahminixsal thread, then the Sri Guru Baba said " Listen, O
family priest ! from investing me witli this Brahminical thread,
which you are putting on, what religion is taught me ? " Then
Ihe family priest said : '* Listen, Nanak ! the purport of bein^ in-
veBted with this Brahminical thread is this, that it is laid down in
oar reli^gion (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 has
obtained 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 Brdhmans, andean perform g^itri, sandhif,
tarpan and (use) the six articles above mentioned, and beoomes
respectable; Khattris and Brahmans obtain the Brahminical thread
for this reason ; and without the Brahminical thread, the religion
of Khattris and Br^hmnns would not remain." On this, B4ba
N'dnak said, *' Listen, PancJat I does the religion of Khattris and
Brdhmans consist only in wearing the Brahminical thread f or
does it rest on good works ? liisten, Pandat ! if a man gets tibe
l^rahminical thread, and does evil deeds, will be remain a Khatlrf
ox BrAhman jor will he become an outcast ? " When the Sri Qfim

'^ ChauDkd is the making ready a sqaare for wc^hip, and plastedijgit.

},^ ^andhii and gaitri are forms of Brahminioal prayers.

U7 Tarpan is the making an oblation with water, which is taken iy> ia^b^itti
hands, and poured forth, to the memory of one's ancestors.

'** Sikha is the tnft of hair, worn on the top of the head.

^** S fit is a handkerchief, which is thrown over the left shoulder, daring th*
performanoes of worship.

^^ Tilak is the mark worn by Br&hmans on the forehead.

^^^ t.e.. Before patting it on, eating unclean things is not regarded as a dn,
but, afterwards, it is.

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CHAP. II.-BEAHMINTCAL THBEAD. 147

B&ba had said this, then all the people who were seated therSi
were astonished and began to say, " O holy God ! he is, at pre-
sent, but a lad^ bat what good words does he give utterance to I "
Then the Brahman asked, " Holy Sir ! what Brahminical
thread is that, in the obtaining of which religion consists f '*
Then the Sri Bdha 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 yon
have such a thread, put it on me ;

It will neither break nor soil, nor burn, nor be lost.

'Those persons' (says) Ndnak, * are blessed, who wear a
thread like this.' "^^^

The meaning is this, that the Sri Gurti B&ba N^nak said^
"Listen, Holy Pandlat ! 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. Pandat I 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
bam. Listen, Panrfat ! happy are those persons, who have
obtained a Brahminical thread of mercy, patience, chastity and
truth. Listen^ Panciat I all other Brahminical threads are false ;
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 vnlue/^ Then the Brdhman said, *' N^nak I I did not to-day
institute the putting on of this Brahminical thread ; what I do you
think, I have 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 B6ba said, *' Pandat 1 this is
a raw Brahminical thread ; it will remain here, and will not go
afterwards with you." Then the teacher said, " N&nak ! this

^^^ Dr. Tminpp g^ves the followiDg traDsIation of these lines in his'Kdi
Gvtsth, Pagre 646.

"(If) kindness (be) the cotton, contentment, the thread, continence the knot,
tmtli the twist.

(If) ihis be the sacred cord of the creatures, then, O Pan^t pat it on. Tikis
d068 not' break, nor does filth stick to it nor is it bnmt nor does it go off.

Blessed is that man, O Nanak, who departs having pat on (this) on his neck.''

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148 HISTORY OF THE SIKHS.

Brahminicnl thready of which I am speaking, all people, from the
beginning of the world to the present time, have worn it; then
Nanak I why do you forbid it (beiiit; put on yon ?) " Then tha
Sri Baba gave utterance to another stanza : —

" For four damris (=one paisi) it (the janeu) was boagbt
and sitting in a chaunkd it was pnt on.

Instruction was delivered into the ears (of the receiver of
the cord), a Brdhman had become the Guru.

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) frands are day and night (current)
with the creatures." (Trumpp's Translation, Adi
Granth, page 64:^),

The meaning is, Garn Ndnak said, '* Listen, holjPandat!
the matter is thus ; men have settled all this matter ; the Brah-
minical thread, made of cotton, can be bought; men themselves
bring the cowdung, and make the chaunk^; then, afterwards,
that man himself goes and sits in that chaunkd, and a Brahman
comes and sits down and admonishes him, and puts the Brahminical
thread round the neck of the disciple, and that Brahman is
regarded as a Gurd ; tell me, can such an one be my Gurd, who,
after having been given instruction, obtains the Brahminical
thread ? Listen, teacher ! when that man dies, that Brahminical
thread is left behind him, and his soul goes away without that
thread ; all the things, which have been settled by the world,
will all be left here; their praise will continue in this world
only, but, above in the Threshold of G<»d, they have no praise ;
ana 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. saint ! onr business
is with God, and we have nothing to do with the world; these
worldly tilings, that you teach me, they are of no use to me.^' All
those who heard these words, got up and said, *' Bravo I bravo ! O
Divine God ! what mercy hast tliou not shown to this lad.*'
Then that Brahman said, *' Nanak ! Kalu has expended all
this wealth for you to obtain this Brahminical thread, and many
people have assembled to invest you with the Brahminical thread ;
if you will not now put on the Brahminical thread, then all (this
sum) that has been expended on this great feast, and all the
people who have collected, will be for nothing ; bat now, do you

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CHAP. II.— BRAHMINIOAL THREAD. 14f9

Ent on this thread, and afterwards you may do as it pleases your
eart/' Then the Sri Baba read another stanza :—

" The (sacred) thread is spun from cotton, the Brahman
comes and twists it.

A goat is killed, cooked and eaten^ every one says, put it on.

When it becomes old, it is thrown away^ and another is
put on again.

N^nak (says) the thread does not breaks if there be strength
in the thread.**

(Trumpp's Adi Granth, page 646).

The meaning of it is, that the Sri Gurd Bdba said, " saint I
the world says, if this thread is broken, one becomes impure ;
saint ! then give me that Brahminical thread to wear, which
will never break ; having spun the cotton, they make a thread,
and then they make a string, and if the string should break, it
mast not be worn any more ; what virtue is there in getting
such a thread, which a Brahman can again make, and whicn
one can obtain afresh ? If tliere 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 Brahminical thread on the Sri Baba, and
afterwards the Br&hman said, " O Baba, this your Brahminical
thread is a token for the world ; 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
abont that thread.'* Then the Sri Guru Bdba recited another
stanza."

'' He, who reverences God's name, his honour 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
doing of service to God is the true thread ; and this is the true
Brahminical thread, at the Threshold of God ; and the string of
this pure Brahminical thread never breaks. Then the Pandat
made an obeisance, and departed.

163 pr. Tmmpp giyes.tbe following traDslation of these lines (Adi Granth,

page 647) :— *
By minding the name, honour springs up, praising (God) is the tme thread ;
The thread, that is obtained within the threshold (of God), does not break

(it ia) pore.

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150 HISTOSY OF TEE SIKHS.

CHAPTER III.

Discourse with the phyaieicuu

Gard Ndnak^ having got into a state of religious enthnsiasm,
laid down as one helpless ; on this, the whole family of Vedijras,
being distressed, began to lament and to say *^ This is a great
matter of regret^ that Ndnak, the son of Edld, should haTe
become mnd.' 1 hen the Sri Bdba 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 Kdlu *' Why do you now
remain seated, when your son is lying prostrate? c«dl some
physician to cure him ; then perhaps Gk>d, by your spending
a straw, may give much profit,^** otherwise the world will say of
vou, that Kaln does not cure his son, (as he has greater) love for
nis 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 B^ba withdrew his arm, and
rose and sat up, and said, " O physician I what are you 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 ;

physician I 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 ! 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 ;

1*^ This is a proyerb, signifying that if one only spend a little on tli«
doctor the will obtain much profit, from getting cured.

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CHAP. III.— DISOOUESB WITH THE PHYSICIAN. ISl

The body weeps^ and the soul cries out, ' PhjsiciaDj 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) Ndnak * will
cnre me.*"

Then he recited another verse in the Malar U&g ;

" O simple physician, give me not physic ;

This heart is obtaining the punishment of its own d^eds ;

I am in pain, and my body tormented ;

This physic is of no use, brother !

Pain is a poison ; the name of Hari is its antidote ;

Patience is the grinding stone; the hand for grinding it is

alms ;
Continually take (the medicine of) His name, and then your

body will suflFer no pain ; ■

In the end, the angel of death will destroy yon ;
thou rustic ! take 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 j
When one dies, neither a man's body remains, nor his name

nor his caste ;
There (in the future world) it is all day, but, here, it is all ni)2:ht j
Regard worldly joys as fuel, and its desires as ghf and oil (to

burn thereon).
Bum lust and anger in the fire,
But oblations, sacrifices and religious books.
Which are pleasing to God, these only are acceptable (to Him) ;
Make devotion your paper, and on it write your name and

signature ;
They, who have written thus, (on the paper).
They will appear wealthy, when they go to His portal ;
Ndnak (says) ! ' Blessed is the mother of that one, who is bom

and remembers his God. * "

When the physician had heard this stanza, then he withdrew^'
and said ^' O brother ! he has no disease ; do not you be at alf '
anxious for him."

^*^ i,e., They do not Uust, but oome and go, like a shadow.

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152 HISTORY OF THE SIKHS.

CHAPTER IV.

Discourse about the Store.

There were given him a thousand rupees in cash ; then
'BA\& Sandhu said, " O Bdba Ndnak I you have now taken over
the store, therefore now give me leave to go." Then Garu
Ndnak said, " brother B^la ! you have formed an imperfect
affection for me ; what ! 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, ** brother Bdla I let things continue
for some time as they are ; this busia^ss 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 I stay
then and live with me." Then I (Bala) said *^ Yes, sir I year
pleasure shall be accomplished, and what yon shall say, that
will I do.*' Then I also began to live with the Guru, an4 we
began to carry on the business. When two years had passed in
this way, carrying on the business, then Maliita KAld came to
get information about it, and met with Guru N4nak. Then
Guru Nanak getting up fell at the feet of Kalu ; and Mahit^ E41d
kissed his forehead, and pressed him to his neck, and began to
ask, " son Ndnak ! it is two years since I sent you here ; what
have you made, and what have you spent ?" Then Gur6
N^nak replied, " father 1 I have made a good deal ; and I have
spent a good deal ; but I have not accumulated anything."
Then Mahitd Kalti began to quarrel with me (B41a), and to use
hard words (to me). On this Guru Nanak made a sign to (me)
Bald, intimating, '* Brother Bald, you must say nothing to
Kdlu ; " on this I remained silent. Then K6lu began to say,
** I thought, that Ndnak was now employed in the business, and
that which he had (formerly) spent of mine, he would (now)
give back to me ; " then Kdlu began to talk in the same
(angry) way, as he was wont to do.

Then he (Kdlu) went to see N^naki and Jairdm, and, on
meeting them, began to ask ; " What have you done ? have you
ever looked after him at all f you have neither looked after
what he was doing, nor have vou done anything about his
betrothal; why have you not dfone so ? " Then Bfbi Ndnaki
said, " father I since he has been here, he has wasted nothing

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CEAP. IV.— DISCOURSE ABOUT THE STORE. 158

of yours ; are you not thankful that he is employed, and engaged in
his work ? Some day, he will make some profit ; and arrangements
are being made also for his betrothal, and, in a day or two, they
will be completed ; he causes no loss to us ; but, O father ! if it
(the betrothal) is being arranged by you any where, then do you
arrange it ; although it is a matter of anxiety to us, it will be
doubly so to you."

(Beply of Kalu). — " Child, daughter Nanaki if it could be
arranged by me, then why 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 Khattri, but it must
not be in an indifferent (family). "

(Beply of Nanaki). — *^ We do not wish to put you to any ex-
pense ; there is one, Muli Chona, who is the land steward of
the village, Pakhoke Randhdwidn ; he will betroth his daughter
without taking anything ;*^ I hope to make arrangements for his
betrothal there ; and whj<t js pleasing to the Lord, that will take
place. O Mahitd, do you remain easy in your mind, God will
arrange everything well." Then Kalii said, " O son-in-law
Jair&m I (in such matters) one's sons-in-law truly feel as much
shame as one's sons, i was sayinor 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 lived, to see the joy and desire
of Ndnak fulfilled, and then my soul would be made happy."
Then Jairdm said, " O Mahita! do you remain here and, I will
call (your wife), the mother (of Nanak)." Then Kal6 said, " O
my son Jairam ! stopping here is irksome to me, and I cannot
manage to stay here, as I have lots to do there (at home)."
Then Jairdm said, *' O Mahitd ! you are to me as Parmanand (my
father), and you are my father." Kdlii said, "Behold
Jairam ! immediately Nanak is betrothed, yon must instantly
give me information, and you must keep my son Ndnak in sight,
and see that he does not waste any money or cash." Then Bibi
NdnakS said, *^ O father ! are you not thankful that he is now
happy; you used (formerly) daily (to trouble us by saying) that
to-day he had caused this loss, and be had wasted that. father I
when he feeds the poor, then our hearts are troubled, lest the
master's money should be diminished, 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
manifestion of the Creator." Then Jairam snid, " Mahit^ I this
is why we cannot say anything to him." Then again Kald said,
*' my son Jairdm I if, when you shall again take the account,

'** {.0, Without takiog any money for her. Betrothals are of two kincU ; by
payment of money, and without.

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154 HISTORY OF THE SIKHS.

any profit shall have accrued, you must take it yourself, and then "
you wUl do well ; for, in his sight, a lakh (of rupees) and a
straw are of equal value; and do you also send for Bili
and admonish him; let you and I both speak fully to him
(on the subject)." Then Jairim, having sent a man, called
B414, and Bald came ; then Jairdm said, '^ Bhai Bald ! you
are the special, ever present, companion of Ndnak, and w6
look on you in the same light as we look on Ndnak ; there-
fore do you keep a look-out on Ndnak, and see that he does not
waste the money." Then again Kdlu added, ^^ " O son Baldl
remember there will be shame (attached to you), on account
of your living with him, (if anything should go wrong)," (Bdld
said) " Jairdm's speech did not appear disagreeable to me, but
the speech of Kald hurt me." Then I said to Kdlii. *'0
Mahita ! do you think any evil (of me, Bdld) in your heart, and
that because, I, Bdld, live with Ndnak, I also indulge in extrava-
gance ; for, Mahitd, 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 Ndnak, I live with him for my own (future)
advantage, for I look on Ndnak as God. Listen, Mahitd Edld !
you have a longing for money, and 1 have only this desire, vie.y
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 vour hands on ; I cannot do such a thing as to say anv
thing to him ; but if you can do any thing, then come and do it.
Then Jairam said, " Mahitd ji ! Bhai Bdla speaks the truth.
Ndnak is not a man ; he appears to me to be something else ;
but be happy, Mahitd ji, and set off home, and the instant Ndnak
is betrothed, I will act at once ; then perhaps, he may form
affection for his family, and he will then be admonished." Then
Edlti went to his home. When one month had passed, then a
certain good man came to Jairdm, and told tale» about Ndnak,
saying, ** Listen, Jairdm ! 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
Pa^Adns?*' Then Jairam, on hearing it, became distressed,
and, in that state of distress, came home ; when he reached
C^ home, he took Nanaki aside, and began to say to her,
" Listen, O handmaid of God ! to-day a certain person has come
and said to meT ' Jairdm, your brother-in-law, who is the
steward, is wasting the money ; why do you not admonish him?
Do you know ^e temper of the rsdhius or not ? ' Therefore,
wife, what shall I do ? Whatever you shall say, that I will do.*'
Then Ndnakl said, " Sir, whatever comes into your heart, that
do ; what shall I say ? It behoves me to act according to your

*•' Lit, " Said in an off-hand manner."

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CHAP. IV.-DI8CX)UESE ABOUT THE STOEB. ISS

direotiooB." Then Jair&m said. '^ Wife, do yon give me some'
conDflel, and then I will act thereon/^ Ndnaki said^ ^^ Sir, have
jou not yet any faith in him ? You seem to think that I take
the pajft of my brother, and that whatever wealth and treasare
of tne world is in his charge, N6nak is letting it slip
ihrongh his fingers ; but Sir, if you have any doubt in your mina,
then do you thus act ; do you now at once take the accounts
from him, and if the accounts be correct, and if there be no loss
or damage, then for the future, you must not be misled by the
sayings or talk of any one." Then 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 you
cannot retract ; I will call my brother, Ndnak". Then Bibi Nanaki
sent her maid, Tulsan, to call Nanak, with this message ; ('* Your
sister says) * O brother ; do you have compassion and shew your-
self to us? ' " Then the girl Tulsdn went and made her obeisance
to him. Thereupon he said, " What is it, Tulsdn ? Why have you
come to-day ? " Tulsdn said, '* O my lord ! your sister said, * Do
you go to my brother, and tell him to come and show himself to
me 'f this is why I have come." Then Guru N&nak said : ^* De-
part, Tulsdn, I am coming." Then Tulsdn went home, and when
she arrived, said, " my mistress, he says * I am coming.' "
Afterwards, Gurd Ndnak said ** Bhdi Bald ! Why has my sister
called me ? '' Then I said, " Sir ! she must have called you, be-
cause she wants something." Then Nanak said, " Bhdi Bald I my
heart tells me, that 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 Ndnak said,
BhAi Bdl4! bring a pot of patdsas."^^ Then I brought the
ot of patasas, and Guru N^nak emptied the contents into his
iap,^*' and whatever patasas were in the pot, he carried them
all away ; there were about two and a half sirs of patdsas in
the pot ; these he carried all away, and, taking them, Guru Ndnak
came to BibI Nanaki. Immediately, (on his arrival), Bibi Ndnakl
arose, and got up and said, " Come, brother," and then gave
him a seat, and Ndnak sat down on the seat. I, Bal&, also came
with him, and the Bibi also gave me a small chair. Then
Gurfi 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 1 said to Tulsdn, ' Go and call my brother.' " Then
Gurfi Ndnak 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.

^*' %,e»j Taking up tbe skirt of his coat.

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156 HISTORY OF THB SIKHS.

" brother, you know everything ; there is no occasion to tell
you/' Then Guru Nanak said, " BibI, 1 know in my heart, that
some one has told tales about me here ; I, also, therefore, say,
' Take the accounts from me.' " Then Bibi Ndnakf began to soothe
him ; on which Gurfi Nanak began to say, ** No, Blbi I it has come
to a matter of accounts ; here you must not allow your shame or
regard for any one to interfere." Then Bibi Nanakf said :
*' V ery well, brother."

In the year 1543 on the fifth of the bright half of the month
Maughnr, he gave the accounts, and settled up his books for
three months ; one hundred aud thirty-five rupees remained over,
after paying all expenses.

N6nak said to his brother-in-law, Jair&m : '* 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 feef, and Bibi Nanaki
began to weep and to say. '^ Sir ! first kill me, nnd 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 have been to you?" Then
Jairam said, '^Brother Nanak! I only partly understood you
before, and I partly did not understand you ; but now confidence
has come to me in every way ; do you forgive me this my fault ;
forgetting myself, 1 listened to tales, and did not heed what my
wife said." Then again the Bibi said, *' Brother I hereafter,
whatever shall be short, I will give account of that, whatever it
be." Then, I, Bald, said, "0 Nanak ! you are evidently a true
prophet, 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 God (and forgive them) ; and O Gurd,
do you show love to me in this matter." Then, Guru Ndnak said,
'* Very well, Bhdi B4ld ! as you have said so, I cannot turn away
from it." Then, I, (Bala) made my obeisance. Then BibiN&naki
and Bh&yd Jairdm began to say to me, " Bhdi Bdla ! you have
to-day given Nanak to us afresh." Then they counted over to
Ndnak one hundred and thirty-five rupees, the profit, and also
gave over to him seventeen hundred rupees besides; and
Ndnak, taking them, went and sat in the store ; and all the
people of the establishment came, and began to congratulate and
praise Nanak, and Hindus and Musalmdns both were pleased.

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CHAP, v.— BKTEOTHAL OF NXNAK. 157

CHAPTER V.

Conversation regarding the betrothal of Ndnak,

In the year 1544, on the 5th of the bright half of the month
Maughar, Nanak was betrothed in the house of MuU Chond of
Fakhoke Randhdwa. Then Jairdm and Bibi Ndnaki sent the
news and congratulations to Mahita Kalii and his (Nanak's)
mother, and sent and called them, saying, " If you 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-
ing filled it, began to say, '^ We sacrifice ourselves to your
mouth,^70 as you have brought us this news of the welfare of Ndnak.'*
At night, all the hangers-on and relations of the Vedis came and
sat down and began to sing, and to say, '' In our family, one Nanak
has been born with a good spirit, for he has-been betrothed
according to religious jitesXand not for money), and he has dig-
nified our family thereby." Then his (Nanak's) mother sent
congratulations to her parents in the Manjhd.i^i Rdmd (of the)
Jhangar (family) was that lady's father, and there were also the
maternal grandfather and grandmother of Niinak, and the
mother-in-law and father-in-law of Kalu ; 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 Bhirai came there, and the grandfather
Rama and the maternal uncle, Kisna, also ; for the three of them,
on hearing of it, were greatly pleased. Then they came to
Talwanc?! and met Kalu ; then the people of Talwandi, assembling
together, set forth ; KaM, Ldld Vedi, Amman Bibi (Nanak's mother)
and Ramd and Kisna, Jhangars, and the grandmother Bhirdf, these
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 about to s^t forth, then they went to
Rdi Bular to wish him farewell ; and Kdlii, going before the Rai
stood before him ; then the Rai said " What is it, Kdid ?" Then

r^^^ %.€., We feel ourselves deeply indebted to you.
171 xbe central 7>art of the Biri Do&b.

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168 HISTOBY OP THE SIKHS.

K41fi replied, *' Your slave NAnak hasbeeu betrothed ; the marriage
party are going to Fakhoke Randhdwa to pay the money for^ the
ndif riage preparations ; will you please give us your permssion to
go." Then the Uai said "Kald, remember what Nanak wasbe- ^
fore ! take care (not to quarrel with him). " Then ^Sld sai^^CK
KSn do not raise doubts in my heart. " Then the R6i said, '^ No.
K^Iu, 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 unpleasing to you.*' Then Kalu said, ^* No Rai ! he is the
desire of my heart, {i.e., my son) ; and O Rai I God has made you
the master here, therefore, have kindness on us and give us (your
blessing and your permission to go). " Then the R^i said, ** Go
Kdlu ! may God fulfil your desire ; this is also my hope ; but EfUfi,
)^ behoves me also to kiss the forehead of Ndnak, do you touch his
feet with (your) hands for me, and make my apologies to Jairdm; 1
go, may God protect you." Then K4lu got into the cart, and, on
the fifth day, arrived at RuMnpur. He arrived on Thursday,
and entered the house of Parmanand, and began to utter his con-
gratulations. Then Ndnak 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
Marddn^, the J9fim. Then Ndnak, immediately on hearing it, got
up and came running, and forthwith fell at the feet of K6ld.
Kdlu kissed his forehead ; then Ndnak said, " father I was the
Bdi well ? '* Then Kdlu said, " Son, he remembered you most
kindly ; the R^i told me to kiss your forehead, but I had forgotten
it. " Then Guru Nanak fell at the feet of his mother, and then
fell at the feet of his uncle Laid. L4lu pressed him to his neck,
and said, " Son ! you have dignified our family ; God knows what
will happen hereafter ; but in this world, you have dignified it. *'
Then N6nak fell at the feet of his maternal grandfather HAm&;
then his maternal grandfather, Ramii, pressed him to his neck, and
would not leave off embracing him. Then Ramd looked
around to see if there were any beggars near ; ^^* then bis
maternal grandmother Bhirdl said, *' Let him go from thy neck. "
Then Ramd said to Bhirdi, " When my desire shall be fulfiVlad, f
then I >yill let him go ; and when I shall have sacrificed
twenty rupees on the head of Ndnak, then my desire will be
fulfilled. '\ Bhirdi said, " Make the sacrifice then. " Rdmd sakl,
** How ? there is no one here to take it. " Then N6naki saM,
" Go Tulsan, and if you see any beggars, call them here."
Tulsan went and called (some). Then NAnaki said '*0 grandfather I

^^i.0., He was so pleased that he wished to gire flome ftlrat; bnt he did not
see Hny one on whom to bestow them, although, nsaally on such occasions, there
are a number of hangers-on ready to receive such.

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CHAP, v.— BETROTHAL OF NANAK. 139

will yoa have the twenty rupees in silver or coppers ? " Then
IUm& said, '^ daughter I I will do as you shall say. " Ndnaki
aaid^ ^' Send for coppers. '' Then Rdma called his son Kisna^ and
said, *' Take these twenty rupees and bring coppers. " Bhirai said,
"Bring ten rupees worth for me also. ' Kisna also gave fire
rupees^ and in all they sent for thirty-five rupees of coppers.
B4m4 offered as sacrifice twenty rupees for himself, ten rupees
for the maternal grandmother, and five rupees for the maternal
unde, Kisna.

In the year 1 544, on the full moon of the month Maughar,
on a Thursday, having carefully selected the time, they set forth
from Sult^npur ; who wen^? K41u, Laid, Rama, Kisna, Parmft-
nand, (by family a)"PaIta7Jairdin, and besides them, the servants ; •
Nidhd brdhman had been sent on to Pakhoke Randhdwa, of
which village Mula ChonA was the land steward ; when Nidhd
Brahman gave the information to Miil4 Chond, he said, " O Mahit&
M614 ! be happy ; " then the Mahita MuW said, " Congratulations
to thee, O P^ndha ! come Sir ! whence have you come ? " Then
Nidha said, " I have come from Sultanpur." Then Mfil4 said,
"P6ndha, why have you come?" Then Nidhd said, "Bh4i
Jairdm and Kalu Vedi, the father-in-law of Jairdm, have botjb
come to give the money for the preparations for the wedding; and
Jair&m 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 MuI4 got ready the requisites,
and Parmanand, Palt^, 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 Parm6nand, " Bh^iya ! do you ask for the marriage-day to he
fixed.'' Then Parmanand took Muld aside, and seated him ; and,
having seated him, told him all the circumstances in a friendly
manner, sajdng, " Behold, Mahita ji ! the lad is of age, and thie
girl also is of age ; do you therefore fix the day, for all the people
of Talwandi have come, and all the J hangars, the relations of
the mother of the youth N^nak, have also come from the ManjW."
Then Mtila thus gave answer, ** Bhaiy4 ! 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 kno^ «f
it,*' and then, being dismissed with honour and much respecit^
they came and entered Siiltdnpur. Then the congrat^^tjons
began to be made, and Blbi Ndnakf, calling her companions,
m&de them sit down and sing. On the fourth day, when they

»'' Lit. ♦' With all my heart and forehead/*

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160 HISTORY OF THE SIKHS.

were taking leave, Mardand the Dumsaid, " Ndnak, do you your-
self now give me some marriage gift." Then (ruru Ndnak said,
" Mardand, what will you take ? Have I any business with yon ?"
Then Marddnd said, *' Sir ! give me some good thing." Then
GurdNdnak said, "Mardana, do you want some good thing? bat ,
(take care, for) you will be aflFected with grief (from taking) that
good thing." Marddnd said, " Sir ! if you shall give me some good
thing, then why should I suffer pain from it ?" Then Guru
N6nak said, " Mardand, you are a Mirasf, and do not know any-
thing about the future world." Then Mardana said, " Ndnak, if
you have any good thing, then give me it." Then Guru Nanak
said, *' Mardiana ! I will give you skill on the strings, for it
will be useful tome also." Then Marddndrose and stood up, and
made an obeisance. Then Guru Nanak said, '* Marddnd, listen
to one thing I have to say." Then Marddnd said, *' Sir, com-
mand." (He said) " Mardana ! you are the 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 Guru Nanak said,
''Listen, Marddna ! the Creator takes care of all." Then again,
they all departed for their homes, after meeting each other, with
happiness and joy. Then the old state again came over Gurfi
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 Ndnakl
and Jairdm." Then Nanaki said to Jairdm, '* See to it and do not
be made doubtful bv what people say." Although Jairdm 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 Jairatn petitioned the Nawdb,
saying, " Nawdb I peace to you ; Ndnak, the storekeeper s&ys,
*It will be well, if the Nawdb takes the accounts.' " The
Nawdb replied, ''Jairdm, call the storekeeper." Then Jairdm,
sending Nidhd, the Brdhman, called Ndnak. Ndnak, taking his
account book, set forth with joy ; but the people were saying
in the ears of the Nawdb, " Nawdb, peace be to thee ! the store-
keeper is stealing your money." When N^nak, bringing his
account, came before the Nawdb and made his obeisance, then the
Nawdb said, " storekeeper ! what is vour name ?" Guru Ndnak
said, " My name is Ndnak Nirankdrl. '^7* Then the Nawdb said,
'^ Jairdm ! I do not at all understand what the storekeeper has

*7< He received this name, because he was heard to be oontinnally saying
Niraok&ri NirankAr."

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CHAP, v.— BBTEOTHAL OF NANAK. 181

■ ■ ■ ' — — ■ ■' ■

said." Then Jairdm translated it for the Nawdb into Persian.
" He says, ' I am the servant of Him, Whose epithets are the
Incomparable, the Unsimilar, the XJndoubtable, the TJnparallel-
led/ '^ Then the Naw^b lanprhed, and said, " Jairam ! has
the storekeeper been married (yet) f " Jair&m said, " No, he is not
yet married.'' The Nawdb said, *' Now, I understand that he is
married (to God), inasmuch as he gives vent to such words."
Then the Nawab said, '' Listen Nauak ! I have heard that you are
stealing my money; do you know that lam Daulat Khdn, the Lodi ?"
Then (3urd Nanak said, " Nawab, peace be to you ! do you take
your accounts, and whatever may 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, ** Jairam 1 what is the storekeeper say-
ing?" Jairdm said, " Peace be to you ! the storekeeper is trutlifal,
the storekeeper is not at fault.'' Then the Nawab said, " Call
J^o Rdi, the writer." Then Jado Rai, the writer, came, and
made his obeisance. The Nawab said, " O Jado Rai, take tJie
account from N6nak." Then they began to settle the accounts.
The accounts took five days and five nights (settling). Jddo
Rai, the writer, made many enquiries, but found that he had
not acted in any way, against God and the truth. Three
hundred and twenty-one rupees came out as surplus for Nanak;
then Jairdra was pleased, and made his salaam to the Nawdb.
The Niiwdb said, " What Jairdm ! are the accounts done?"
Jairam said, *' Nawdb, peace be to you ! call Jado Rai." Then
Jado Rai was called. When Jado R^i came, he made his salaam
to the Naw4b. The Nawab said, " Jddo Rdi ! have you
taken the accounts ?" J&do Rdi said, ^* Nawdb, peace be to you !
the account has been taken, and three hundred and twenty-one
rupees remain over to N6nak." The Nawab said, " To me or to
him?" Jddo Rdi said, *'0 Nawdb, peace be to you I they are due
from you to Ndnak." The Nawab said, " Then why did people
say, that Nanak was robbing my money?" Then Jairdm petitioned,
" O Nawdb, peace be to you I people show much enmity to him."
The Nawdb said, " Call Bhawanl Dds." The treasurer came and
made his obeisance. Then the Nawdb said, *' O Bhawdni Dds,
make over to Nanak whatever is due to him, and also give him
three thousand rupees besides." On this, Bhawdnl Das paid
up the three hundred and twenty-one rupees due, and gave
three thousand rupees besides. Then Ndnak, taking the bags,
came home ; some he took to the store, and the rest he placed
withBibl (Ndnaki). Then Jairdm was greatly pleased and re-
turned home, much rejoiced. Then Ndnaki asked, " How have
the accounts turned out. Sir?" Then Jairdm 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

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162 HISTORY OP THE SIKHS.

balance comes out to bis credit.'* Again N^nakl said, '' Sir !
what balance did there remain to-daj?" Then Jairam said,
" Three hundred and twenty-one rupees surplus remained after
paying all expenses, and (accounting for monies) given away."
Then N^naki said *' Sir, no one has gained so much profit, as
Edi Bul^r has in this." Then Jairdm said, " Listen, beloved
of God! not only has the Rdi made profit in this, but many
people will obtain profit from him." On this NAnaki was higbly
delighted.

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CHAP. VI.— MARRIAGE OP NANAK. 1^

CHAPTER VI.

The Discourse regarding the Marriage of Ndnak,

In the year 1544, on the ninth of the bright half of the month
Har, the marriage of Guru Nanak was fixed to take place. Then Bibi
Ndnaki made great rejoicings in her home, and having written a
letter, sent it by the hand of Nidhd Brdhman, after having
sprinkled it with kungti ; ^'^'^ she also sent sweetmeats and carda-
moms and five rupees in cash to Talwandf to the house of Kdlu.
Then joy and pleasure arose in the house of Kalu. Kalu sent a
man to the Manjhd to his father-in-law, and then rejoicings were
made there also, and bhdjis^^^ were sent out. Then Kdlu went to
R4i Bul^r, (who was the headman) in his own village, and hav-
ing gone there, said, " Eai ! may you be blessed !" Then the
lUi said, '' What is it, Kalu? '* Kdlii said, " The marriage day
of your slave Nanak has been fixed." Then the Rai said, '* Do
not again call N^nak my slave ; if you do, then I shall be very
angry." Then K4M said, ^' Sir, to be respectful is incumbent
on me." (The B4i asked) ''What Kalu! are other forms of
respect too few?'^ (K^lu said) *' Well, Sir ! forgive me this fault ;
I forgoijnyself." Then the Rai said, " Go, K^lti, God will for-
give you ; go, may your desire be fulfilled, and give my respects
to Ndnak." Who went on the day fixed for the marriage?
Kdl6, L41u, Parasram, Indrasain, Phiranda, Jagat Mall, L61
Chand, Jagat Bdi, 3B.tb Mall, and all the Yedis that came ; these
all got ready to go ; when the first of the month BhadJon came,
and seven days had passed, then they set forth from Talwandi
and from the Manjhd; the maternal grandfather, Bdma, also
came ; the maternal uncle, Kisna, also came ; and when
they came, they stopped at Sultdnpur ; they began the festivities
in the house of Parmdnand^P^lta, and Jairdm. When five days re-
mained to the maniage^ay, then, having had the fortunate
moment for departing settled, they set forth from Sultdnpnr, and,
departing thence, they arrived on the marriage day. Parmd-
nandj^altd, the father of Jairdm sent Nidhd Brdhman to the house
of MSIS, saying " Go, Nidhd and give information to Muld, saying,
' Do you know that the wedding party of the Vedls has comet' "

'76 The name of a very fine pure composition of a red colour, made from the
annla, a medicinal plant, and used by women to anoint their foreheads.

^7^ A present of fruits, sweetmeats, &o., sent by the parents of a bride and
bridegroom to their friends, when inviting them to the wedding.

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164 HISTORY OF THE SIKHS.

Then Nidlitt Bralinifin went and gave information to Muld Choni
and, on arriving gave him a blessing and said, " O my client ! ^^ ^
may you be happy!" Then Miila quickly replied, * O Pandb^
(accept) my salutations/* Then Nidha said, *' O my client 1 the
wedding party has arrived and put up in the garden, and they
have sent me to give you intimation. Bhdiy^ Parmdnand said to
me, 'Go and give intimation to Mahita Kalu. ' " Then Mul4
collected his brotherhood and went to Eitta Randh^wd, and,
standing before him, beiran to say, " O Master! the marriage
party of the Vedis has come, and alighted in the garden." Then
Hittd Handlifiwa said, " O my son Ajifa ! do you go with Mala,
au'l whatever Mula may ask, supply him with, and do you also
remain with them. Listen Muld! my body has become old,
otherwise, I myself would go with you." (Mula said), " my
master ! whatever are your orders, they nre (received as coming)
from yourself.*' (Ilitt^ said), " Listen, MuU! respectable people
have <*ome to your house, and you must show them proper res-
pect, an<i keep your tongue silent; this is my command. I
luive h'ard that KAlu Vedi, the land steward of Bha/d^n,
nses hard words and you also have a sharp tongue ; but
Piirnirinand is looked on as a man who shoNVs respect ; you
must also, on your part, show respect." Then Muld said,
** Very well my lord ! you are my protector ; my hope is from'^
you and from God.'' (Hitta 8ai'ij " Well Mula, go and receive
them with respect and bring them liere." Then Muld, having
ns«(»!nbled the village committee, sent a choice ba^ehri ;^^® Ajita
IJsmdhawd remained piesent with them, and treated them with
ho"our. Afterwards, at night, the we<lding party set forih and,
with much singing and music, entered the village. On the 20th
of Hhdldo:i, the marriage commenced, and, in the early morning,
when five gharis of the night were left, the four circumanibula-
tions round the marriage fire took place, with the following song
in the Suhi ling : — ^^

The first c\rcumamlmlation (is made) in the nam^ of God, to
give firmness in woildiy works; I sacrifice myself to Thee, O God.

From the words of Brahma, i.p,, the Vedas, religion obtains
strength, and sin is forgiven ; I sacrifice myself to Thee, God.

*77Jajman is a person, on whoso cnstom Br.Vn mans, barbers, Ac, hare a
lepal claim. The hereditary BrJihman, barber, Ac, of a Tillage must be paid his
f j.'M, -nhether his services be employed or not.

'"■' The food, which, according to a custom among the higher classes of
ITiii lu-^. is sent by tho family of a brido to the lodging of the bridegroom and
hi** f iinily 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.

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CHAP. VI.— liAREIAGB OF NXNAK. 165

Make yonr religion firm, and meditate on the name of God ;
the name of God is also rememhered 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 first cireumambulation, Nanak (says). "The busi-
ness (of remembering God) is commenced."

The second circnmambulation (is made) in the name of God,
and the True Guru is obtained by man ; I sacrifice myself to
Thee, God !

Then the fear in one's mind becomes fearlessness, and one's
pride is washed awny ; I sacrifice myself to Thee, 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 circnmambulation, Niinak (says), "Innumer-
able musical instruments began to be sounded."

The third circnmambulation (is made) in the name of God;
the minds of the Bhairdgis are filled with joy; 1 sacrifice my-
self to thee, God!

The holy have union with God, and he, who obtains God,
great is his fortune ; I sacrifice myself to Thee, 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 untellable tale of God ;

In the hearts of all, the thought of God arises ; that soul
only can take his name, in whose fate it is so written.

In the third circnmambulation, Ndnak (says). " The (love
of the name) of God arises in the heart of the worshippers.'^

The fourth circnmambulation (is made) in the Name of God ;
the heart is comforted when God is obtained ; I sacrifice myself
to Thee, O God ;

I found God througb the saying of the Gur6, and God, then
with ease, appeared sweet to^'* my body and soul ; I sacrifice my-
self to Thee, O God I

*7' i,e, Waa believed in by.

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166 HISTOET OF THB SIKHS.

He, to whom the Name of God is sweet, is pleasing to my
Lord, and his hopes are oontinnally fixed on Him ;

What his heart wished, of it he obtained the fruit ; O 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 circumambalation Nanak (says) " God, the Lord,
the Everlasting One, is obtained."

The wedding took place and was performed with much joy ;
then, I, Bala, said, " O Guru this is what 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, began to long for separation
(from the world). Now Guru Nanak, at the time of the circum-
ambulatioDS, hod said, (to me) " O Bd^, do thou remain with me,"
for whatever secret expenses Nanak had, were paid by me. I re-
plied, ^' Very well, Sir I I will remain with you I O Guru ! it has
been performed with much joy.'^ For three days, the wedding party
continued, aud the fourth day, they departed ; and havinc brought
(the bride) in a doli, they came to Sultinpur. Then Kalu^ Ldld,
and Jairdra 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, '^ O 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 Muld came in.
Then MuU Choua said, "If the bride and bridegroom remain
here, and are not sent to Talwandi, then the dispute will not
be continued." Then Parmanand said, *' Mulchand, this is the
first timo (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 aud 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 doUs
with Nanak and Mata Choni seated in them, to Talwandi. When
Ndnak was setting out for TalwanG^i, then he said to me. '* Bhai
Bdld ; do you carry on the business till my return." I replied, *' O
Guru ! I am a Ja^tt, 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

'^ i.e., Lot them go, ]^t the^must not stay, but return quiokly.
'•^ f .«., Representative.

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CHAP. VI.-IiiBBIAGE OF nXnAK. 167

I said, ** Very well, Guru ii ! whatever you shall tell ine to do, that
I will do." Then they au went to Talwandi. The Gurfi gave
me no information of what took place there ; I do not know what

i'ojs the Gurd experienced in Talwandf, or how he passed his time*
'hen the Gurfi, havinc^ come from Talwandf, settled in SuMnpur ;
and when he came^ he went and visited his sister N^naki^ and
Jairdm also. Then Mdta Choni also came and fell at the feet of
her sister-in-law ; on this, Blbi Ndnaki, said " Be happy," and kissed
the forehead of Matd Choni, and, having pressed her to her neck,
seated her by herself. Then next day. Guru Nanak came and
sat in the store, and M^tA Choni went to her' parents' house;
Mula came and fetched her ; then Gurfi Kaiiak came and began
to carry on the business of the store. As K&lfi had said, so
Mfil& 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^
Mat& Choni became annoyed and vexed, for the Gurfi showed no
care to please her ; and the Gurfi never spoke to her, and two
months passed without his going to his liouse. When Mfild came to
see his daughter, then the daughter said to Mfild, ^O father ! where
have you given me (in marriage) ? This man only feeds (poor) people,
and has no care for his family. '' Then Mfila went to Jair^m,
and entering into wbrds with him, said, *' You have drowned me and
my daughter/' and he said to Nanak^ "O you I wbere were yon
bom ? you were writteu in my fate, therefore I have got you (as
a son-in-law)." Then the Guru N^nak said nothing in reply, and
being greatly vexed, he (Mula) got up and went away. Then he
sent for Mdta Choni, and she. came to the house of the Gurfi ;
and they (the parents of Mata Choni) came and quarrelled with
him, and 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 weep 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 (Jair&m) explain
to the sister's brother (Nanak) ? What has come into your
hearts?" Then Bibi Nfinaki said, ^'Listen, aunt! if I ad-
monish my brother, 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

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168 HISTORY OF THE SIKHS.

to clothes, she has clothes sufficient, and as regards food^ shesuiSers
no hunger ; and I always receive her with welcome, and I never
speak to her without using the respectful title of * Bh&bbi *
(sister-in-law) ; but if you shall, unjustly and unprovoked, blame
me and the son of a Khattri, then what can we do ? Do as you
please, we will say nothing to you. You talk nonsense. " Then ^
Chandordni became silent, and departed, and could say nothing ;
and, being ashamed, went away. Then she went to her daughter
and said, '^ Listen, daughter. Sulakhni ! (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 ! do you also soften a little, and l)e quiet.' Then Sulakhni
replied, " Mother, I do not remain hungry or in want of clothes ;
as to jewels, clothes, food and drink, 1 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 Mdt^ Choni said,
^* Mother, what shall I do ? he does not love me at all, and he
does not speak kindly to me ; what shall I do ? To whom shall
I tell my tale ? " Then Chandordni again came to Bibi Nanaki,
and, on arrival, began to say, " Nanaki ! I spoke again to
your brother's wife, Sulakhni ; on which she began to say,
* O mother, 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,
" my aunt, Chandordni ! do you listen ; my sister-in-law's
manner is very hard and exacting ; and if I send^ for her,
sometimes she comes, 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 you be happy.' Well ! as she was betrothed
through 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 Ndnaki; there is no
want of anything, but you yourself must know, that the desire
of women should be fulfilled. " Then Bibi Ninaki said, " True,
my aunt ; you speak truly, and she also speats truly ;
perhaps Clod may make things turn out right ; do you comfort
your daughter, and explain (the matter) to her. O my aunt 1
you must well know wbetlier 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.

*^ X^t^. "Joining together." The signification of this sentence is, that if
two pieces of cloth are joined together, there stiU is some very small division
left between them ; bat Bibi Nanaki says, there has been no joining together
between us, for we are, and always have been, one.

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CHAP. VI.— MAERIAGE OP NANAK. 169

my sister-in-law much comfort.'' Then Ohandordni went home.
One day Gum Ndnak came to see Jair&m^ and he also saw Bibf
Nanaki. Then Bibi Ndnaki said, '^ God has been very merciful
to us to-day, in that yon have given us a sight of yourself."
Gurd Ndnak replied, ^' Bibi, I am your slave, you are my elder.'*
Then the Bibi said, " brother ! in age I am greater, but not
in actions ; brother, he is the greater, who is greater in actions.'*
The Guru replied, " Bibi, God has revealed this to you ; God
has been kind to you." Then the Bibi said *' O brother 1 I shall
regard God as being kind to me, when you will do as I say."
Then Guru Nanak, being pleased, said, " Speak, Bibi, I will do
what you say, you are my elder sister ; speak then, and whatever
you shall say with your mouth, I 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, when 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 Bnba Nanak said, *' O Bfbi !
is she in want of anything ?" She 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 this the nature of women most
certainly demands." Then the Bdba said, " 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, " 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 you desire, it will certainly be
done." Then having said this, he set off, and did as N&naki
had asked, and began to show affection to his wife.

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1^0 HISTORY OF TffE SJKHS.

CHAPTER VII.

The Discourse with Pan^at Samd,

S4m& Panrfat said, *^ Oome Mula, let us see where Ninak is ? '*
Muld said, " Sir ! he lives much in the graveyards." Mula and
S&md both came to Ndnak. N^nak was then seated in a grjive-
yard. Sdma Panciat said, *^ O Ndnak, what disguise is tKis 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 Gurii Nanak's mind
a verse in the Basant Bdg.

"The king is a child, the city is half built and is in love

with the five wicked ones.
There are two mothers, and two fathers, who are saying,

Pandat, coirsider this.
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 tlie
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 Mfild, 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 -Niinak recited another verse;

" Within there is a fire, and the forest is putting forth its

fresli 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, Sama Pandat, are the
kurm and jawaf .^®^ The light of the moon is the heart, but
the moonshine will only cast its light abroad, when a perfect
Guru is found.

18* Lit. " Eaw. "

*^ Kurm is a daughter's father, and Jawai a sou-in-law.

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CHAP. VII.-0ISCOURSB WITH PANDAT SAmA. 171

S6md Pandat said, " Nanak ! 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. Miila said, *' To-day, he has become
mad, and will not listen to the saying of any one." Then
Pandat 8^md asked, '' Will you listen to what any one will say ? "
Then Guru Ndnak 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; (Ndnak continued) ''Listen, S^ma
Pandat ! If God be merciful, then this evil tongue, evil deeds,
and evil pleasures will all be removed .'' On hearing this, the
Pan(fat Sdmd was comforted.

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172

HISTOBT or THS SIKHS.

CHAPTER VIII.

The discourse with Nawdb Daulat Khan,

Then Mala Chona, tlie father-in law of Gurd Nanalc, went
to the Nawab and coinp'ained. Nawab Daulat Khan, Lodi, said,
"0 Yar Khdu ! who is this ? and of whom does he complain ?"
Y&r Khdn asked " Mula ! who are you ? and of whom do you
complain ? " Muld replied, ** I am the father-in-law of Nanak,
the storekeeper, and I complain against Nanak." Ydr KJian
said to thp Nawab, " NawaM peace be to you ! this is the father-
in-law of Nanak, and he has a complaint against N^nak/' The
Nawab said, *' Yar Khan, bring him before me." '* Yar Klian
brought Mula before him, and the Nawab asked MuU, "Well !
what complaint have you against Nanak ?*' ** Mulii petitioned,
"Nawdb, peace be to you I the sevenhundred and sixty rupees, which
remained over surplus to Ndnak, I pray that they may be given to
N6nak's family ."^s^ The Nawab said, " O Muld ! but Ndnak says,
give them to beggars." Aqain Mula said, ** Nawab, peace be
to you ! Nanak is somewhat mad.'* Then the Nawab said, " They
certainly have a ri^ht to them ; let N^nak be made over to a
Mulla.'' Then a Mnlla went and be)»an to use his charms on
the Guru Ndnak, 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 Ndnak, 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) 1 "

Then the MtiU began to say, " Who are you ? tell me yonr
name." Then the Guru uttered these verses in the Marfi R&g ;

" Some call me an evil spirit, some say I am a devil ;

Some say, I am a man ; but I am simple Ndnak ;

But Ndnak, the insane, has become mad (only in love for)

his God.
And now he knows no one but God.

iM £y family, wife is meant.

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CHAP. VIII.- DISCOURSE WITH NAWXB DAULAT KHXN. 178

Pause.

They look on me as mad, because 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 recoornize the command of my Lord, and look on none other
but Him as wise ;

They look on me 21s mad, because my Lord has become dear
to me ;

They look on me as wicked, and all tiie rest of the world
as good."

The Mula was comforted, and began to praise him, saying,
" Nawab, peace be to you ! Nnnak is not mad ; he has met with
some saint ; he is in his senses." The Naw^b said, " Call
Jairam." Jairam came and paid his respecfc«. (The Nawab
iisked) " O Jairam ! what shall I do ? we cannot keep Ndnak^s
money, and Nanak says, * give it to begr^ars ;' In's father-in-law has
complained against him, and the Mula has said, * Nanak is in his
senses ; ' therefore as you shall say, so I shall act." Jairdm was
greatly afraid of Nanak, and therefore remained silent. The
Nawab asked, " Jairam ! why do you not give an answer?*'
He gave reply, '* Nawab, peace be to you ! you know every-
thing ; what shall I s;iy in reply ? " Then the Nawab said, " O
Jairam ! his family certainly has a jnst right to it." Jairam said,
" Nawab, peace be to you ! Nanak himself is also present,
and has not gone any dij'tance ofF." The Nawab said, " Send
for Nanak.'* Some one went to call Nanak, but Naunk would
not come. The man returned, and when he came back, said " He
will not come." The Nawab Daulat Khan, becoming angry,
snid, *' Go, seize, and bring him." Then some persons went and
told him. ** Nanak I the Nawab is yery angry." Ndnak then
rose and got up, and came and paid his respects to the Na\v6b.
The Nawab, being very angry, asked '* Ndnak ! why would
yon not come ? " Nanak saiti, *' Listen, Nawab ! when I was your
servant, then I used to come ; now I am not your servant; I am
now the servant of God.'' Then the Nawab said," If such be
your mind,. then come along with me, and say your prayers, for
it is Friday to-day." Then Nanak j*aid, " Come ahmg. Sir, what
you say is very proper " Then the Nawdb, in company with
Nanak and the Kdzi and many^®^ other respectable people,

^^ Lit. " How can thej be counted ? "

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174 • HISTORY OF THE SIKHS.

— 1 ■ ■

went and came and stood in the Juma Masjit ;^^ then 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 Jairdm, being greatly grieved, returned home. When
NinakI saw that her husband was very sad that day, she rose
and got up and said to him, " Sir ! what is the reason that you are
so sad to-day ?" Jairam said, " Hear, beloved of God ! what thy
brother Ndnak has done to-day ; he went with the Nawdb to the
juma Masjit to say his prayers, and it has been noised abroad
among all the Hindus and Muhamraadans of this city, that
Nanak has, to-day, become a Musalman ; then, why should not
I be sad ? " Then Nanaki said, "Just you get up and eat your
food, and do not have any anxiety on account of N&nak, but
remain happy at heart ; O my husband ! N^nak 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 Jairdm had
left Nidha Brdhman as a spy. Nidhd Brahman also arrived soon
after, and came and blessed Jairdm, saying, " O my client,'^^ all
is well ; you need have no anxieties." Then Jairan\ and Nanaki
both began to ask, ^' Say, O Nidhd Brdhman ! how 3id it end ? *'
Nidhd said, " Sir ! I was not inside, but I heard from the mouth
of the Musalmdns, that, when the Nawdb said his prayers,
Ndnak stood up ; then the Nawab said to Nanak * N&nak, yon
came to say prayers ; then why do you not say your prayers ? '
Then Ndnak said, 'With whom was I to say my prayers?'
Then the Naw^b said, ' You could say your prayers with me, *
Gurfi Ndnak said, • You had gone to Kandahar to buy horses ;
with whom could I say my prayers ? ' Then Daulat Khan said,
' O Ndnak, why do you say such false things, when I am stand-
ing here ? ' Ndnak said, ' Listen, Kh6n I your body was
standing here, but that, which says the prayers, had gone to Kan-
dahdr to buy horses .* Then the KAjl said, ' See, Nawdb, peace
be to you ! what lies this Hindu tells ! ' The Naw4b said, 'Kaji I
Nanak spoke true ; at the time, I was bending my head in
prayer, my mind had gone to Kandahar to buy horses.' Then the
Kiji began to whisper, saying, ' Listen, Khdn ! I had not gone any
where ; why could he not say his prayers with me ?' The Naw&b
said, 'Nanak, you could have said your prayers with the Kdii ? '
Nfeak said, ' NawAb I the Kdji 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. Bhdi, I have just heard this

^^ i.e. Mosque or Juma Maslft.

**• Jijm&n (feminine jijm&ni) is the client of a Brdhman, barber, Ac., ».«.
person on whose custom they haye a legal right and who must pay them a fee,
whether he employ them or any one else.

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CHAP, nil.— DISCOURSE WITH NAwAB DAULAT KHAN. 176

and come here. " Then Bibi Nanakf said, " Brahman ? where
have you left my brother, Nanak ? " Nidhd said, *' my
(female) client ! I left him there." Then JairAm began to
qnarrel with Nidh^, saying, " If you had remained there, N^nak
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 Ndnaki comforted
Jair&m and began to say *^ Sir ! do you not have any
anxiety about him I N6nak will come immediately.*' Just then,
Ndnak came and entered the house of Jair^m, and Tuls6n,
the maid, called out from below. " Your brother has come,
mistress I " Then Bibi Ndnaki was greatly delip;hted^^ and said,
** Sir ! did I not say that God was Nduak's Helper, and that no
one was able to look at Ndnak with an evil eye ?" Jairam was
ffreatly pleased and began to say, ''Wife 1 you indeed have great
feith in him ; " he then began to ask N^nak, saying, ** Say brother
Ndnak ! what are the circumstances of the occurrence ? we were
greatly alarmed; do you tell us your own story.'* Then N^ak
said, " O brother-in-law ! let it be ! let the past be past.'' Then,
again, Jairdm said, '* Brother Ndnak ! 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 Gurd Ndnak
said, " Brother-in-law I Daulat Rh^n began to say his prayers and
the K6ji 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, ' Ndnak ! 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 ;

(Bpt the soul of) Daulat Khdii, Pa^Adn, (had gone) to Kanda-
har to buy horses.'

The Naw^b said, * I do riot understand at all (what you mean,
when) you say, I had gone to Eandahdr to buy horses ; and with
whom should you say your prayers.' Then the Kaji said, ' See
O Khdn I what lies this Hindu tells.' Then the Kb^u said, ' EiLji,
the Hindfi speaks truth ; at that time when I bent my head, my
heart had gone to Kandahar after horses.' Then agam the K6jS
said, ^ Sir, yoa had, perhaps, gone after the horses, but I had not
gone anywhere : could he not have prayed with me f ' Then I said
to theKiji. * K^ji, thou wast in the Masjit ; in (thy) courtyard
a pit was dug ; while bowing down on the ground, (thy) spirit

^^ Lit, '* From one became four."

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176 HISTORY OF THE SIKflS.

was with (thy) colt/ Then the Naw&b said : 'Ndnak, what is this
you have said ? ' I said * O Khan ! the Edji*s liorse had brought
iorth a colt, and in his courtyard is a pit ; when the K6ji was
making bis bow, his spirit was dwelling on the colt, (thinking that)
perhaps the colt mi/zht fall into the pit and be killed ; this is
what I said, O Kh&n ! * Then Daulat Khdn laughing began to
sny, * Why K6ji ! what is N^nak saying ? Speak truly ! * The
Kaji replied, ' O Khdn, it is indeed so.' The Nawdb said * K6j£ I
Nanak is a perfect devotee, now we can say nothing to him.' Then the
Nawab said, ' Nanak, we do not wish 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 Naw^b, ' I have already told you (my wishes) ;
the rest yon can decide.' Then the Nawdb said, ' Listen, Nanak !
I will give half the money to your family, and half I will give into
year own hands to give to beggars.' Then I said, * I know nothing
about it, but you know best.' I have now come, after having
said these words. Now, brother-in-law, your hmvi may either
take it well or bad. " Then Jnirdm said, " O brother I whatever
you may have done, was ^ood." Then again Ndnaki said, "Sir !
do you not yet believe ? get up and eat your food." Then
Jairkm said, *^ 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 Ndnak, and praised be
ou also, who are his sister, and praised a little be I also, that
am married to you." Then Jairam, Nanak, and I (Bala) ate
some food. We were seated eating, when Muld arrived, and
Chandor^ni, who was the mother-in-law of Nanak, also came with
him. Before (this), Mul4 and Sdma Pandat, had been quarrel-
ling about Ndnak, but when Chandorani, the mother-in-law of
Nanak, came and saw Nanak, she flashed as the lightning flashes,
and began to say, *^ Listen, Ndnak ! did you marry for this
reason that you should have a family and leave them ? " On
this, N^nak recited a verse in the M6rd R&g. —

" When the father and mother join together, the body is
formed ;

But God decrees what is to happen to that (body) ;

He decrees its wealth, its glory, and greatness ;

But it (the body), being taken up with the love of the world,
destroys that form ;

foolish heart I why are you so filled with pride f
(Know) that you will have to depart, when it is your Lord's
Will.

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CHAP. VI1I.-DISC0URSB WITH NiWAB DAULAT KHXN. 177

Pausb.

Eschew the world's joys, and then 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 part,
If (we knew that) we should return again to the world.
Whilst in the 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, Brother I
Our sins are ns stones, which cannot swim therein ;
But make a boat of the fear (of God), and seat your soul

thereon.
N^nak says ' (God) reveals (this matter) to a few only.' ''

Then Chandor&ni went on chatting. M61S did not again <\
gi£.e up his daughter. Lakhmi Dds was at that time a baby^ in
arms, and Siri Ohand was about four years and three-quarters
old.

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178 HISTORY OF THE SIKHS.

CHAPTER IX.

The discourse with Rdi Bulhdr.

Then Gurfi Ndnak and we two (Mardanfi and B61&), setting
ont from Emn4bad, arrived in seven days at Talwancfi. Then
the R6i was informed that Bala and Mardana had brought Gurfi
N^nak ; K41u and Ldlu and the Ammdn Bibi were all three seat-
ed together. They heard that their son N&nak had come, but
(did not know) where he was. (They said) *^ He will be at the well
of Chandrabhin, Sandhd.'* ChandrabhAn was the name of the
father of B41d ; the three went there together. They went to see,
but when they looked, they were surprised at^^^ the appearance of
Guru Ndnak ; it was as follows : he had a cloth, about a yard or
two long, over his head and shoulders, and a sheet over him, and
he also had another cloth round his waist. K&ln, on seeing this
his appearance, was greatly enraged. Now Ldlu, Vedi, was clever-
er than Kdlu, although he was bis junior in years. Then L4ld
said, " Brother Kdlfi ! we are the sons of Sio lUlm, Vedf, and we
are the offspring of one and the same Bandrsi (mother) ;
therefore your shame and mine are one ; do you therefore
take him to the Hdi/' Then K&lu became silent. On this, L&ld
said, *' boy Ndnak I I am yonr uncle, an^ there is very little
difference in years between your (father) and me ; if you will not
mind my brother Kdlu, at least mind your (mother), Amman BibS,
and me : there is no difference between a father and uncle ; do.
you go home." Then Gurii N&nak 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 L41fi said, " O
son Ndnak ! you are a holy man, and mercy becomes the holy ;
well, this is your mother, and I am yonr uncle, and my brother,
K&lu,is your father ; see, my brother is my companion (in asking
ou) ; you cannot therefore now make any excuse ; moreover as
e is older than I, he is as my father." Then Guru Nanak gave
utterance to these verses in the Rdm Kdli Bag. —

"Call patient endurance my mother, and contentment ray
father ;

Call truth my uncle, for with these my heart has conquered
its passions.

"' Lit. « What wafl,"

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CHAP. IX.-DISOOUBSE WITH BAl BULHXR. 170

Listen, L6Iu, to these good qualities ; but^ as nil people are
bound in chains,

How can they toll what are good qualities ?

Affection for God is my brother, and love of the true God
is my 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.

If Ndnak left Him, and became attached to some one else,
he would be put to pain."

Then again Ldlii said, " Brother Kalu ! he will not mind
me ; do you try and take him once to the Rdi, and then you also
will have no further doubts.'* Kdlii said, " Well, son N^nak,
do you come to the Rai." Then Guru Nanak said, " Vety well,
Sir, come along.'' At that time, the Rdi was seated on a bedstead ;
although his body had become old, still as soon as the Rdi saw
Nanak, he commenced to rise ; but N^nak immediately went and
held him down to the bed, and placed his hands on the feet of
the Rdi ; then the Rai said, " Alas, O holy devotee ! you have
committed a great tyranny. I had called thee to do worship at thy
feet ; thou hast made me a great sinner." Then Gurii Nanak
said, "0 Rai ! you ^re my elder; I am your servant." Then
again the Rai said, ^^Oholy devotee; do vou forgive mo, and
ask God to forgive me." Then Guru Nanak said, " K&i I you were >
at once forgiven." Then the R&\ said, " O holy devotee ! do you ^
show some of your kindness to me." Then Guru Ndnak said, ^
" Where I ( go), there you (will go) also."^®^ Then the Rai said, '^ O
holy devotee I my desire will then be fulfilled, when you shall have
placed your feet on ray head." When the Udi had much implor-
ed (him), then Gurii Ninak came and sat on the bed, and the
R£i placed his head at his feet, and was satisfied. Then again
the Rai said, " Go, Umaidd, and call Sudhd Brdhmnn " Then
Dmaid$ called Sudhd Brdhman. Sudhd Brahman came, and,
blessing him, said, *^ Rai I may you remain happy." Then the
B6i said, " Sudhd ! bring some cooking vessels from your house,
and make a feast, and feed the holy d«votee hefore me." Then
the R&i asked, " holy devotee ! what food will you eat ? " Then
Gurd Ndnak said, "H^i, what God SHnds,that I eat " (The R4i said)

'^ I.e. We are as one.

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180 HISTORY OF THE SIKHS.

" No ! holy saint ! I asked for some other reason ; and if you will
command, then I will have a goat killed/' Then Guru Ndnak said,
" This is not the place for commanding ; whatever you shall send,
that will be well." Then the Rdi said, " Come Umai da, kill a goat
and prepare it; be quick!" Then Sudhd Brdhman brought
the. vessels, and said, "I have brought the vessels.'* Then the
R^i said, " Very well, SudhA, do you first make something sweet,
and then we will have something salted." Then Gurfi N&nak
uttered these verses in the Maru Rag : —

'^ The sweets are His secrets, the salted things, the hope of
gaining Him, and the sour food, the perfect contemplation of
Him,

And he, who eats such food, that man is holy.

Pause.

Rdi 1 food of this kind is necessary, and let everything
else go ;

Give me the fruits of enjoying true gladness, from eating
which I mny be satisfied.

The tree of the True Guru, root and branches, has brought
forth fruit, do you collect that food, and eat it ;

The 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 sight of the everlasting Form is the most perfect
(form), and he who obtains that, God remains in his heart.

N4nak says, 'He who enjoys the taste of the Incorporeal
One, will taste much joy ;

All other tastes will appear insipid to him, who is taken up
with the True Name.' "

Then again the Rdi asked, " Well Kdlfi, how is it ? " Then
Lilii said to Kdlfi, *' Brother, it is not your business to speak."
Then (his mother) Ammdn Bibi, pulling her sheet over her face,
seized the R6i's feet, and said, " Rdi, I have no other place of
complaint but to you ; Rdi ! if you tliink it best, keep Ndnak
with you." Then the Rai said, " holy devotee ! your mother
is very sorrowful ; I cannot however say anything to you." Then
Gur6 Ndnak said, " Rdi, whatever you have got to say, that say
fearlessly." Then the Rdi 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 Gurfi Ndnak spoke this
verse in the Sorath Rig;

" The mind is the ploughman, one's deeds are the husbandry ;
shame is the water, and the body is the field ;

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CHAP. IX.— DISCOURSE WITH RXI BULHXR. l8l

The taking of God's Name is the seed^ contentment is the
^drag for levelling, humility is the watchman ;

My faith is like the soil, necessary to make the seed grow^
and those people,^^ who act thus, are very fortunate ;

O foolish man ! be not fascinated with the love of this world ;

This love for the world has fascinated the world; a few only
understand its (falseness)/'

Then L61u said, " Perhaps he wishes to keep a shop; if so, let
him set up a shop. '' Then again, Ourd 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
easy at heart."

Then again Ldlu said to the Rdi, '' Bdi I if his mind is set
on travelling, then let him traffic in horses." Then again Gurti
Nanak recited a third stanza —

'' Listen to the Sdstras 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 will
get an abode of joy."

Then again KAlu snid, " Take service with some one." Then
again Guru Ndnak 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 ,

O Nanak ! do you ever remember God's Name, and your joy
will be increased four-fold."

Then again the Rai said, " holy devotee f do you command
something, which we may agree to." Then Guru Ndnak recited
a verse in the Strang Rdg;

"I will command something, which may God grant!

^•^ Lit, " houses, families."

>•■* I.e. The vessels, in which merchandise is displayed, and which are
arranged in rows.

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182 HISTOET OF THti SIKHS.

I^et me join my hands (in supplication) to Him, over Whom
none has any power ;

Bai ! He is such a Master, that the obtaining the like of
Him is not to be had ;

We should do those things, whicii are pleasing to Him ;

Wisdom and command avail nothing (before Him) ; let him,
who wishes to prove this, try it.

Saikhs, Mashdiks, 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.

Ndnuk says, * Do you behold them all, how they have
become mixed with the dust f ' "

Then again the \Hi said, *^0 holy Saint 1 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 holy beggars.*'
Then Gurfi Ndnak recited this verse in the As^ B^g—

" 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.

E4i Bnlhfir ! listen to my request, I have a petition to
make;

There is one True Creator, who has formed all created things ;
He is the Pitiful 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, ajl is^ decree d by G od;

The head of all is The One (God), and the holy and saints are
but helpless creatures ;

Ndnak says ' (From Him), all beg, and God is He who givefi
to all.'"

Then the Edi said, " holy devotee ! do whatever you wish."
When some days had passed, then Gurfi Nanak said, " O Bhii Bdla
and Marddna I let us go from here.'* Then we said, ** Gnrfi,

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CHAP. 1X.-DISC0URSB WITH RAI BULHAE. 18S

your pleasure is law to us. " In the year 1553, on the ninth of the
dark half of the month Poh on a Thursday, Guru N^uak prepar-
ed to depart from Talwandi. Then the Kai received information,
that ]Nanak, the devotee, was again about to depart, and E&Id and
L&lu went weeping to the B4i. Then the Bdi sent IJmaidd to go
and give his respects to Ndnak, the devotee, and to say, '^ Sir, give
me a sight of yourself. '* As Umaida was the servant of the K6i,
he went and said to N&nak, " holy devotee ! The Rii beffs and
earnestly beseeches you to give a sight of yourself to nim.*'
Then, on hearing the words of Umaidd, Gurfi N&nak rose and got
up, and came and blessed the Rdi. Then the Rai said, ^'O holy
devotee I forgive ray presumption." Then Gurfi Niinak said, *' O
Rai I you are forgiven in God^s Threshold." Then the Rai said,
'' holy devotee ! do you do nothing, but remain seated here, '*
Gurfi N&nnk said, " Rai ! it is not in my power to stop here;
wherever the Creator places me, there I must stop. " Then the R&i
began to make much entreaty, but Gurfi Nanak departed from
there; as the Rdi saw he was not going to stop, he again said, "
holy devotee I do you command me sometning." Now Gurfi
Ninak said, " R& ! I have only one, who will listen to my com-
mand ; do you now give me your leave to go. " Then the R4i
said, " To please you is incumbent on me. " Now Gurfi Ndnak,
when only the last watch of the night remained, and it was towards
dawn, went forth to bathe ; as ne began to look around, he
found^'^ no well at work ; then this speech issued from the
mouth of the Gurfi ; ^^ Alas ! there is no tank here either (for me
to bathe in ). " When the Rdi heard of this speech, and the men-
tion of the tank issued from the mouth of the holy devotee, (he,
the Rai said) ^'I am made happy, I will make a tank here, and
call it after the name of the holy devotee. " Then Gurfi Ninak
and I, (Bdl&,) and Mnrdand, the musician, also, we three Bh&fs
again went to the house of Ldlfi ; then Bhdi Lalfi was greatly

E leased and said, " Sons ! I am greatly pleased, in that yon ^
ave shown yourselves to me. "

>"* iiY.— " Behold ! what ahonld he see. "

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184 HtSTOBT OF THE SIKHS.

CHAPTER X.

The Discourse regarding {the idol) 8dlig Ram.

Then the Sri Qarti, after having wandered abont^ came to
Bamtirth ; many people had come there for the bathing fair of
the 14th of Chet. Then the Sri Gnrfi saw that a Br^hmanj hay-
iDg bathed^ was standing before an image of S&lig Rim, and had
made a mark of honour on its forehead^ and was doing obeisance
to it ; he had on a dho/i^ and his hair was tied in n knot on his
head ; and he had on his body the twelve marks^^^ and was
worshipping it (the idol,) and was making mach ado before the
people in his worship. When he begaA to turn his rosary, and,
shutting his eyes, to reflect on the god^ then the Sri Gurfi said,
'* holy saint and deity ! thus shutting your eyes, of whom are you
thinking ? '* He said, " Sir, I am doing service to SdUg Rdm."
He (Ndnak) again said '^ saint, this image is placed right before
you, but when you shut your eyes and reflect, of whom are you
.thinking ? " The Brdhman said, " 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 bv
you ?" Then the BrAhman saia, " Yes, Sir ! I see everything.'*
When the Br&hman uttered this, the Sri Gurii said quietly to a
Sikh, " Go and lift all the images of Sdlig Kim from before him."
Then the Sikh quietly lifted all the images of Sdlig Bam 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 Ndnak asked, "What is it, 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 1 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 ; holy devotee ! by means of
this image, I get my subsistence ; therefore, for the sake of Sri
Gobind, make whoever has taken it restore it to me." When the
Br&hman became very humble, and began to beseech imploringly,

'^ I.e. On the forehead, tips of both ears, on the temple above both ears,
throat, on the arms below the elbow, on the wrists, on the breast, and on the
back, below the nape of the neok.

"7 Le. The world, the world above, and the world below.

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CHAP. X.— DISCOURSE REGABDING THE IDOL SXLIG BXM. 185

then the Srf Qarti took compassion on him, and said to that
Br&hman, *' holy deity and saint I do you leave off telling lies,
and give up this hahit of telling lies for the sake of getting a
livelinood ; God will somehow give you food, therefore do not
tell lies ; but meditate on the name of Edm with a pure heart."
Then the Br&hman said ; " If you will have compassion on me,
then I will not tell lies ; but Sir, I cannot get my food without
telling lies." Then the Sri Guru Ndnak said, " saint I 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 Br&h-
man said, " Sir, how can I know it ? '^ Then the Sri Guru said,
*' O saint ! do you get up and dig the earth." Then the Brah-
man dug the earth, and beheld and found much wealth. Then
the Brdhman, on seeing the weiilth, was much astonished, and
came and fell in obeisance at the feet of the Sri Guru. Then
the Sri Gurii, laughing at him, spoke and gave utterance to this
verse in the Dhandsri Bag ;

" It (the idol) has no power over death, or any power over time,
nop has it any true power ;

The place (of faith) is destroyed by it, and the world is ruined
hy it, and people are by it made miserable.

In this Kali age, the name of Rdm is the onlj good thing.
, But you, who shut your eyes and hold your nose, do it to
dec§ive the world."

The meaning of this is, that Baba Nanak said, "0 saint 1
this image of stone, which you worship, has no power over
deathy or to keep you from dying ; nor, if you do not wor-
ship it, to kill you. Is there any profit in worshipping it ? but,
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 ;^^^ true salvation and pardon is that
which is obtained from remembering the name of Ram ; 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 pure heart, he will obtain
salvation ; unless we remember the Name of God, all other service
and worship, visiting the lioly places on the Ganges, and pilgrim-
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, holy saint and deity ! that

*•* I.e., Will bring its own punishment on you.

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186 HISTORY OF THE SIKHS.

whicli you worship is all falsehood and deceit ; leave it off
Then the Brdhman again petitioned, " great king ! This wealth,
which you pointed out to me behind my back, did you put ifc
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 Qurd
said, ^* Listen, saint.

Verse.

' You seize your nose with your hand, and see the three
worlds !

But you cannot see anything that is behind you ; this is
a wonderful thing.' "

The meaning is, that the lord (N&nak) said, " O saint! you
said that when you shut your eyes and meditated, you saw the
three worlds, but yon had no information of this wealth, which
was behind your back ? Why did you tell such lies ?" Then,
the Brahman said, '* Sir I if I had been truthful, then I would
have seen it ; but I am false, and my deeds are also false ; there-
fore how could I see it ?" Then the Sri Guru said, " saint! every-
thing is seen by true hearts, but nothing is seen by the false ;
listen, holy saint and deity I all the wealth, there is in th©
world, is all buried in the earth ; no one has consumed it, nor has
anyone used it up to clothe himself ; the wealth of the four ages is
all collected and buried in it. We eat food, we drink 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, holy saint and deity I All who are
the servants of God, they show kindness to others, and care not
for wealth ; and their si^jht 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 who are the true
saints of God, they can see every thing.

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CHAP. XI.— ABOUT THE XETI SOHILA. 18T

CHAPTER XI.

Conversation about the Arti Sohila}^

Now one day, the Sri Gura saw that the world had no in-
formation as to what things were being done in it, or that, at the
Threshold 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 Threshold, and that for sin, punishment is allotted, and
reward to virtne. (Then he said), *^ Bhdi Bdla I the world is en-
tirely engaged in sin." Then Sri Baba Nanak said, " great
God ! according as Thou hast given me understanding, so I
speak ; beyond that is in Thy power." Then the Sri Gurfi,
B&ba N^nak, did obeisance, and, having done his obeisance,
stood before the Creator, and began to recite this Arti song in
the Dhandsri Rdg.^oo

" The earth and sky are Thy plate ; the sun and moon are
Thy lamps ; the circle of the stars are as Thy pearls.

Sandal is Thine incense ; the wind is Thy chauri ;^^ and all
the forests are Thy flowers, God ^

fear-removing God ! What sort of hymn shall I sing ?
Thy hymn (what is it like ?)

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 ;

^•^ Xrti 18 a cere'Jiony performed in adoration of the gods, by moving burn*
ing lamps circnlarly round the head of the image, or before it, accompanied
with boisterous music and ringing of bells.

8ohil& is sing^g practised by exorcists in praise of the person exorcised.

*" The circumstanceSf 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 Nanak 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
drire off flies with. It is 'considered a badge of honour. The plate, lamps,
pearls, placed as offerings, &c., are all necessary requisites of the ceremony.
These are all placed around at the time of performance.

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188 HISTORY OP THE SIKHS.

Thousand are Thy fine feet, but yet not one of Thy feet
is devoid of fragrance.

Thousand, indeed, are Thy fragrances, and I am absorbed
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 Guru, Thy knowledge is obtained ; that
is a proper hymn, which is pleasing to Thee.

My mind desires the dust of Thy lotus-like feet, Hari !
and night and day, my heart thirsts for it, (Thy
Name) ;

Give the water of compassion to NAuak, who is Thy
Sdrang,^^ and grant that he may obtain a longing for

ThyNa

ame

>'203

The meaning is ; *' The sky and the earth, these two orbs, are
Thy plate, Lord ! and the stars are the pearls in Thy plate ;
and the sun and the moon are Thy light ; the scents of the earth
are Thine incense, O Lord ! and the wind is Thy chadri, 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 hght ; and in all the innumerable forms (in the world)

^^ This BinaU bird, also called the pappibi, is said to have a hole in its head,
through which it drinks and satisfies its thirst. It is commonly believed to cry
very loudly for the rains to commence, as it remains thirsty for ten months in
the year, and only obtains water, to alleviate its thirst, during the rains.

*' The following translation of these lines is given by Dr. Trumpp in his
Xdi Granth, page 19, but I think he has, in his translation, missed some of the
principal points. It remains with the reader to decide which is best.

'* The dish is made of the sky, the sun and moon cure made the lamps, the
orbs of stars are, so to say, the pearls.

The wind 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 (world) there is no

(such) illumination (made) to thee. The kettle-drum sounds an unbeaten

sound.
Thousands are thy eyes, and yet thou hast no eyo ; thousands are thy

forms and (yet) thou 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 Gurii the light becomes manifest ; what is pleasing

to him, that becomes an Arti (illumination).
My mind is longing after the nectar of the lotus of the foot of Hari, daily

I am thirsting after it.
Give water of mercy to the deer N&nak, by which dwelling may be made

in Thy name."

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CHAP. XI.— ABOUT THE ARTI SOHILX. 189

Thy 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 with 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 ? Most Mighty
Lord ! the light, which is in all mankind, it is the (reflection of
the) Pace 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 Hari, they are the lotus
flower, and the dust ofE them is my heart ; the dust of Thy feet,
which is called ' Makrand,' for it my heart greatly longs. In
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. O holy and
Great Lord ! do Thou have compassion on me, and give me to
drink the water of Thy name.'^

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190 HI8T0KT OF THE SIKHS.

CHAPTER XII.

The discourse in Sangld with Raja Siv Ndth.

Gnrfi N^nak went to the land of Sangla Dfp to the city of 'R&jik
Sfv Nath, the king of that place ; Siv NAth had 8uch power, that
whoever asked for a son, to him he ^ave a son ; and if any one
asked for rain, then ho gave rain ; he was a worker of mii-acles,
but when Guru N4nak went and seated himself there, then he
lost his power of working miracles, and if any one asked any
thing, they did not get it. Then the king was astonished^ and
said to his minister, " Paras R/im ! what is this that has hap-
pened? Has any one in ray city committed some sin V* Then
Paras Ram replied, '* 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, "O Paras Ram, enquire about them."
Then Paras R^m, having prepared some good food, took it and
went and placed it before Guru Nanak. Then Guru Ndnak said,
" What is it, Bh^i ?" Then the minister. Paras Rim, replied,
"0 holy saint ! this is some food, which the king Siv Nitn has
sent you." Then Guru N/lnak uttered this verse in the M6ruR^g ;

**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 Rdm took back the food, and went and said to the
king, *'Oking! he will not eat the food." Then the king
said, " Paras Ram, what thing is he a trafficker in ? "^^ Then
Paras Ram said, ** Sir! I cannot tell, but if you shall order, then
1 will get some fairies, and take them to hiin." Then the king
said, ** Paras R^ra ! what you have said is just the thing.
Then Paras R6m got some fairies, and brought them, and came
and made them stand before him, (and asked) " What do yon
want ?" (N^nak replied) " Paras Rdm, listen to my woi^ds."
Then again Guru Nanak recited this stanza ;

" These are leaves^^ filled with poij<on, but they have been
placed in, and smeared with, sugar."

«w I.e., What does he want ?

** Ndnak compares the beautiful women to leaves, and says that although
they have been made to look sweet and are well clothed and of lovely form,
their hearts were evil, as their pnrpope was to win a man's heart from the love of
God, and thus to destroy his life.

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CHAP. XII.— DISCOURSE WITH RXJX SIV NXTH. 191

They have extremely lovely forms, bat they ruin a man."^
Then again Paras Ram went to the king and said, *' He will
not take the fairies also/' The king said, " Paras Ram, it is the
cold season, take some fine clothes to him." Then Paras Ham
took some fine clothes, and came and placed them before Gurfi
N&nak. Then Guru Ndnak recited a third stanza ;

" Bodiljr clothes are falsehood ; from seeing them, be not
deceived,

For gold, silver, wealth and riches are the root of hell.*'

Then Paras R&m, the minister said, ^* Tell me your desire/'

Then Guru N^nak 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 Rdm went to the 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
N^nak and, joining his hands, stood before Guru Ndnak. Then
Gurfi Nanak recited the last stanza ;

" Listen, Raj4 Siv Nath ! if your understanding and senses
are right ;

N&nak says, ' Remove the veil (of ignorance) from your hearty
and then you will become the servant of servants ! ' "^^

Raja Siv Nath seized the feet of Guru Nanak, and began to
say, ^' Sir ! do you bestow salvation on me." Then Guru Nanak
was greatly pleased with the king. On hearing this circumstance,
Gurti 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 propei ly describe that
state. After that, when Guru Angad opened his eyes and came
to himself, then he said, " Speak on, Bhdi Bdla/' Then BA\&
began to repeat more (as follows) for Angdd to write. — Then Raja
Siv Ndth took Guru Ndnak to his palace, and began to ask, " Sir !
what is your name ? are you a devotee ? " Then Gurfi N^nak
recited this verse in the Mini Rag;

*' He is a Jogi, who is altogether joined to the spotless Name
of God for then no speck (of evil) will cling to him.

«<*• Lit, " The birth of a man.

*^ This is broQght in, to Fhow what the verse, recited by Kdnak, refers to.

** Le, a devotee of God or a humble servant, who does service to all.

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192 HISTORY OF THE SIKHS.

The Lord is his friend, and always remains with him ; he
will escape from (all future), births and deaths ;

O God ! what is Thy name ? and what Thy caste ?

When the mind calls (God) inside its palace, it asks clear
questions (from Him)."^^®

Pause.

Then again the king asked, " Sir ! are you a Br&hman V
Guru Ndnak replied with another stanza ;

" He is a Brdhman, who meditates on the Supreme Being, and
oflFers, (in place of flowers) praise to God ;

He has only one Name, He is the only one God, and in the
three worlds He is the one Light."

Then again the Rnja asked, " Sir ! are you a Khattri V*
Guru N^nak replied with a third stanza;

"This heart is the scale, the tongue is the scale beam; with
them, unceasingly, weigh (utter) His name ;

The shops are all one, and over them there is one shop-
keeper, and the traders are all of one kind ;

The true Guru saves one from both heads,*^*^ and he will
understand this, who has 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 Rajd asked, " Sir ! are you a Gaurakh ?''^^^ Then
the Gur6 Ndnak responded with the stanza of completion ;

" Above are the heavens, and above the heavens is Gaurakh,
and His unreachable form dwells there ;

From the words of the Guru, strangers and relatives*^'
appear all as one ; but Ndnak is an Uddsi (devotee)."

Then King Slv Nath became a disciple of Guru N&nak, and
began to meditate on the Incorporeal One, and caused the people
of his city also to meditate on Him. In that place. Guru Ndnak
Composed the Pa ran Sangli and in it, he wrote one hundred and
thirteen chapters. Guru Nanak remained with king Siv Nith for
two years and five months. When he was about to depart, then
the king said, " Guru, do you remain here." Then Guru N^nak
replied, " Bhdf Siv NAth ! it is imperative for me to depart." The
R^jd did obeisance to him, and Guru Ndnak said, " May God
take care of you." (Before departing), he (Ndnak) seated the
king on the throne.

^^ This is in reference to the king having called N&nak inside his palace,
and asking him his name, &c,
^^^ I.e. Being bom and dying.

'" I.e. A god, from gau (earth) and rakh (preserver).
8« Lit. •' Those of the house."

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CHAP. XIII.- DISCOURSE WITH MIXN MITTHX. 193

CHAPTER XIII.

The discourse with Mian Mitthd.

Then proceeding on, he arrived at the village of Mian Mittha
and alighted in his garden ; Mian Mittha was the disciple of
Sahi Abdul Rahman. First of all, a meeting took place between
the Sri Garu and Abdul Rahman. Sahi Abdul Rahm/in came
and sat in the garden ; Mard^nA wns already seated there,
and they engaged in much conversation with each other. Then,
Sahi Abdul Rahman said, " Nanak I to-day you have made
me very happy, and you have shown great kindness to me, Sir !
you have given me a sight of yourself, and, from the sight of
you, 1 have been much helped." Then, after this, Sahi Abdul
Rahman returned to his house, and, as he was going along,
met Midn MitthA, who was his disciple ; he began to say '' O Sdhi,
you, to-day, seem highly pleased.'' Then Sahi Abdul Rahmdn
said : "I have to-day met with one of God's beloved ones, and,
from seeing him, 1 have been very much pleased." Then Mf4u
Mitthd, said, " What is his name ? Is he a Hindu or a
Musalman ?" Sahi Abdul Rahmdn replied, "He is a Hindu, and
bis name is Ndnak, do you also go and get a sight of him ;
then you, also, will obtain profit (therefrom ).'* When Mian
Mitthd came to visit him, at that time Mardand was singing
a verse in the Sirl Rag ; and this is what was being uttered by
the mouth of Marddnd ;

'^ If I should become a bird, and should fly and go to a
hundred heavens.

And, in flying, should let myself be seen by 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 this, Midn Mittha suffered loss in his stock (of
faith) ; he had gone for profit, but he suffered loss therein.

Then the saint asked, ''Midn did you .see him?" He
replied, " reverend saint, peace be on thee I how could I visit
him ? 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 Midn said, *' They were
there uttering this verse ; — •

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194j history of the sikhs.

* If I should become a bird and should fly and go to a
hundred heavens,

And, in flying, 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 V

Now listen O 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 V Now do you
come with me and I will have your fault forgiven." Then
Sahi Abdul Kahmte brought Mian Mitthd to the Sri Guru, and
came and fell at his feet ; and making him fold his hands
together, petitioned saying, '^ Baba ! forgive the fault of
this man, for the sake of your love for God." Then the Srf
Gurd said, " Sahi, I have not even seen this person. '* Thea
Sahi Abdul Eahman said, " Baba ! 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 dom,
so one obtains." Then Sdhi Abdul Bahmdn said, '* Sir, he is still
under a curse ; for God's sake forgive him his fault ; he is
a great sinner, but he desires to come under your protection ;
then cast your kind glance on him." Then he again fell at the
feet of the Sri Guru Bdba, on which he (Nanak) said : " O
Mardanfi, play the rebec." Then he recited this verse ; —

*^ If my years were uncountable, and I lived on wind and
water ;

If I lived in a cave, where I could see neither sun nor
moon, and 1 had not room to sleep even in my
dreams,

Still I could not find out Thy worth, how far then ahall I
extol Thy name ?

The True God lives ever fixed in His Own place;

I have heard Hia word and tell it {to others), but He oun,
if He will, show kindness.

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CHAP. XIII.— DISCOURSE WITH MIAN MITTHX. 195

Pause.
Were I to continually give my body to be sawn in pieces,

and Were I to give it to be ground in the mill ;
And were I to bum my body in the fire ; 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 ?

Ndnak 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 Thy worth, how far then shall
1 extol Thy name ?

The True God lives ever fixed in His own place.' "^^^

But when this verse was finished, and the wrong impres-
sions of Mian Mitthd were still not effaced, then the Sri Gurfi

"« Dr. Trumpp in his Adi Granth, page 22, gives the foUowing translation of
these lines ;—

(If my) Itfe (be) csrores, 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.

Pad BE.
True is the Formless in his own place.
Having heard, heard the word (one) tells it ; if it pleases (to any) he

longs for it. ^ '^

(If) I be killed and out (in^pieces) repeatedly, if I be ground on the irrindincr

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 caU Thv

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 anv

thing. '

Yet Thy value is not found out (by me), how great shaU I call Thy name P
O Nanak I if having read, read a paper consisting of a hundred thousand

maunds consideration, (an idea of him) be made.
(If) the ink do not run short, (if) the wind move the pen.
jet Thy value is not found out ; how great shall I call Thy name ?

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196 HISTORY OP THE SIKHS.

made it plain to his mind. At length one day, Mi&n Mitth^ ob-
tained light on the mntter, and then he said, " Nannk is a good
devotee, but if I shall see him again, I will squeeze him as the
juice is squeezed out of a lime." llien the Sri Gurfi also said
'' Mardana, what does Sekh Mittha say V* Then Mardina
said. '* He is thy mnsical instrument, and as you play on him,
so he sounds." Then Nanak said ** Marddn^ ; if 1 shall see
Mian Mitth&, then 1 will press him as they press sugar-cane."
Then Minn Mittha said, " Come and let us go and visit
Ndnak." 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
Mi^n Mittha also replied, ^' An answer also has come to me from
there, vijB.y ^ If I shall see Mf^n Mitthd again, then I will press
him out, as they press out sugar-cane.' " Then Mi^n Mitth4 came to
visit him, and they met. First of all Mian Mitthd 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 Bdba Nanak said,

'* Mi&n, is there not place for any one else at His door?
Surely all, who remain there, are treated alike."

Then again Sekh Mittha said,

" Can a lamp burn without oil ? "

Then the Sri Guru gave reply,

" Study the Kurdn and all books.

And place the wick of the fear of God in this heai't 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 eflfect 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 ; "
Nteak says ; * Such an one fearlessly^^^ will go to Heaven
and praise Him ;'

Well, even if you have not anything, then o£fer what
you can."

'*■• Lift Coming and going."

'** Lit " Swinging about his arms.

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CHAP. XIII.— DISCOURSE WITH MMN MITTHA. 197

Then the Sekh petitioned, ** Why should not those, who are
literate, be accepted by God ? and where are that Kurdn and
those books, Sir, from studying which, one may become perfect ?
and who are those devotees who are fit for that door ? And what
fast is that, from practising which, one's heart can be estab-
lished ? And what prayers are those, by the offering of which,
God will show himself. Sir ? '' Then the Sri Guru said, " Mar-
d6n&, play the rebec," and he recited these verses in the Mani
Kag;«i«

*' 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 Asa ;^^^

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 the
true road (tarikat) ;

Abdul ! look on conquering your heart as true knowledge,
(mdrifat) ;

Then you will obtain the truth (hakikat), and you will never
ugain die.

(3). Look upon the study 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 according 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 in mind that, in the following verses, various Muhamxnadan
technical religions terms are made use of, and Kanak explains what each really is.
2»7 A stick on which the head is placed, when praying.
^*' Muhammadan Code of Law.

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198 HISTORY OF THE SIKHS.

(5). Regard obtaining the truth as your judge, (K&ji) and
punfying your heart as your pilgrim, (Haji) ;

Make leaving off evil deeds your priest (Mulla), and the
praising of God your devotee (darvesh.)

(6). At all times, and at all seasons, remember your CrMtc^

in your heart, O MulW I
Make your rosary of remembrance, the subduing of the

ten female (organs) ;

Make humility your traditions (sunnat) ; 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, vie., 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 ns all in all, your religious
duty (madipha or wazifa) ;

And make the forsaking of your evil nature, the water pot
for ablution (kuga) 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 Azr^il 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 Hadfs j

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CHAP. Xni.—DISCOUESE WITH MIXN MITTHX. 199

And make belief in the unchangeable Form, the turban
(dast&r) for your head.

(12). They are true Musalmans, who are gentle hearted.
And who wash away th© impurities of their hearts ;
And who do not approach the desires of the world.
Such are purer and cleaner than flowers, silk and ghi.

13. And those who profess the love of God, (fchey do so) from

the kindness of His kind love ;
And that man will be truly a brave man ;
Be he a Sekh, Masdikh, 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 understands this, he will obtain release
and reach Heaven.* "

Then, on hearing these verses, Mida Mitthd said, " This one
Name, that you praise so, what is that one Name ?" Then the
Sri Gur6 said, " O Mian, who is able to set forth the glory of the
praise of that One Name ?" Then Mian Mittha said. " Sir I be
kind and explain." Then the Sri Guru, seizing Mian Mittha by
the arm, took him aside. Then the Sri Guru said, '* 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 Mitthd came and kissed his (Ndnak's) feet.
Then the Sri Guru, having passed into the house of oblivion, (i.e.,
trance), recited the following in the Tilang Kdg ;

" Thy love is 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 Thine enemies ;
Infidelity is a great sin ;
And anger is unlawful ;
Carnal desire is the devil ;

'^' It ifl Baid that Ndnak, by way of exhibiting bis miraoulotui powera,
produced an exact likeness of the Mian, and shewed it to him.

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200 HISTORY OF THE SlKHS.

And pride is infidelity ;

The unbelieving is impure ;

And the gentle at heart is pure ;

Wisdom is gentleness ;

And those, who ore without worldly desires, are saints;

Those, who have not faith, are dishonoured ;

The ungrateful is made ashamed ;

Truth is Heaven ;

Falsehood is Hell ;

Violence is Tyranny ;

And His praise is true ablution ;

The calling to prayer is His voice ;

Theft is avarice ;

Whoredom is impurity ;

Patience is humility ;

And impatience is forbidden ;

Those, who are on tl»e 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 ;
The sword is for brave men,
And justice is for kings ;

He, who weighs these thiu;;s and understands them.
Him, Nanak will call wise."

Then Pir Mittha, on hearing this, came and seized his feet,
and said, " Sir ! you are some saint of God ; before, 1 vainly
wandered about erring ; do you forgive me." Then he was
pleased with Mi&u Mittha, and all the doubts of Mian Mittha
were removed.

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CHAP. XIV.-DISCOUKSE WITH THE SIDHS, OR HlNDtJ SAINTS. 201

CHAPTER XIV.

The discourse with the Sidhs, or Hindu saints.

Then the Sri GuruNanak rose, and departed from there, and
as he looked about, he saw many SidLs seated on the road. The Sri
Guru hailed them, saying, " My respects, Sidhs !" Then Qorakh
said ** Onr respects to the first Being ! come Nanak, thou
devotee !" Then again Gorakh asked in a gentle tone, " What 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, man ? and in how many streams does
the rain fall ?" The Qur6 replied, "The heavens^*" are about
four fingers breadth, and there aro two circles of stars in the
heavens ; in the Kali Age, the gods are very many, man ! 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 this stanza ;

" If I am awake in my love to God standing, awake, sitting,
and awake, sleeping.

And remain apart from the four ages, then 1 shall be the

son of my Father, (God), and shall be safe from you."
(Then death said) ;

" If I shall make all the earth into a cauldron and spread
myself in all directions.

And if I shall turn the four ages into fuel, then where will
your body be?"

. Then the Sri Guru B^ba Nfaak replied ;

' " I will subdue my organs and be true of speech, and
reach above the earth ;

I will become wider and higher than the heavens;

*^ The heavens are compared by N^nak to the mouthj the two circles of stars to
the eyes, the rain to the body, the nine strevms being the two ears, two eyes,
tivo nostrils, mouth, the organ of cxcieticurnd the member of geneiation.

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202 HISTORY OP THE SIKHS.

My organs and tongue shall all be with the one God ;
Ndnak says, ' By these means, I will escape from death,'"
Then death, being distressed, said, " Sir I am under your
command." The Sri Garu then comforted deatb, (saymg; ;

Verses.

" What matters it, if this body should not die,

Or if it should live in doubt for hundreds of years ;

One's age may increase, but in the end, one's body most
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 ?

R&m and the Muhammadan Prophet both were subjected
to death.

Nanak I death must be accepted by you.

It will of itself come, and will, of itself, carry you ofE.

When death comes, it will carry you off as it wishes ;

If you reflect well, you will know that you must die.^^

Ndnak 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 Ndnak) " Marddn& !
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
Gurti ! meditate and tell us the truth of this ; do you meditate
on God and be happy and joyful ; first lay yourseU* waste, then
make yourself populous." Then the Srf Gurii replied *^ There is
a city, (the body) which has ten doors. Speak true Gurd, for
this is the true explanation of this ; yes, do you meditate also and
be happy, and joyful ; first lay yourself waste, and then be popul-
ous." Then the Sidhs said, *^ man ! have you also taken (to

'^^ First conquer jour otU passioDS, and then yon will be blessed with Di^ino
knowledge to interpret this.

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CHAP. XIV.— DISCOURSE WITH THE SIDH8, OR HINDfl SAINTS. 203

yourself) a Gur6 ?" Then the Sri Gnr6 replied, Do you recite some
of your verses, and I will choose him as my Gur6, from whose songs
I obtain confidence/' Then the Sidns said, " We will recite
some verses ; do you listen and whosesoever's verses give you
confidence, make him your Gurfi." Then the Sri Guru said,
*' Sirs I recite some verses/' First of all, Isur Ndth 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
an^ doing good ;

Such a girbi is pure as the water of the Ganges ;

I'shur 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 awadhfiti^ 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 awadhfiti 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 Ud^si,^^* 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 Ud&i 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 (was) Charpa^ ; he said,

" He is a Pdkhandi,^^ who washes hia body (in the Name of
God,)

And burns the heat of his body (anger) through the Name
of God,

*" A kind of fakfr — see glossary.
*2' A kind of devotee— see glossary.
^* A kind of devotee — see glossary.

*" By son and moon, anger and patience are implied, as the son is regarded
as hot. and the moon fits cold.

**• A sect of fakirs — see glossary.

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204 HISTOElf OF THE SIKHS.

Andi in his sleep even, does not give way to his lusts ;

Forsach a Pdkhandi. there is no getting old nor death.

Charpat says, that the True Form,

In the first element (God), has neither marks nor form."

Then the Sidhs said, " boy, have you also made any
verses ? " Then the Sri Gurfi replied, " If you shall command,
then I also will recite some verses.'' Then the Sidhs said, " Do
you 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 ears ?

One name only is True and Imperishable.

What other name is there, from which there remains anj'
honour ?

If you wish to make sunshine and shade*^ as one.

Then N&nak says, * Take the Name of God.'

O sons ! although you practise the six kinds of devotion,

You will neither^^® be a Sansfiri nor an Awadbnt ;

Those who keep their thoughts on the Incorporeal One,

Why 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 the
Sri Qurd Nanak said, " Bach of you, Sidhs, has six faults, and
Bharathri has nine faults." Then Bharathri was terrified and
began to weep. On this, Machhandar Nath hit him on the head
mth his deer skin, and said, " Bharathri, why are you weep-
ing ? He says that we also have each six faults." The Sidhs
said, " boy ! what six 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, 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.

328 Enumerated by N^nak a little lower down.

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CHAP. XIV.— DISCOURSE WITH SIDHS, OR HlNDtJ SAINTS. 205

Second^ when thirst afflicts you, you go forth and get water ;

Third, when the cold touches you, you go forth and wish for
sunshine ;

Fourth, when you are much vexed by the sun's rays, you
go forth and wish for shade ;

Fifth, when sleep overtakes you, then you 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 nsked, '* O Nanak, what faults has
Bharathrl ? " Then this speech was uttered by Ndnak, " Six 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.

^^ A game played with long dice.

^^ A term of respect among those fakirs.

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806 HISTORY OP THE SIKHS.

CHAPTER XV.

The discourse with the toorshippera of Oovind.

The Srf Gurfi Baba Nanak took his departure to Ajudhii,
a country in the east, and there he met with some worshippers
of Govind, who said, " Baba, Rdm, Rdin." Then the Srf
Gurfi Bdba N6nak replied, " Sntt R^m ! come, Sirs, and seat
yourselves/* Then, they, having made an obeisance, sat down.
After having rested awhile, they said, " Sri Guru ! We ofifer
ourselves as a sacrifice to you, and we have one request to make
of you.'* He replied, '^Whatever yon have in your mind^
that say out/' Then those worshippers of Govind said, " Sir I
some perform nlms 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 Gurfi repeated this song in the
Bhairon R&g ;

" Although one may make great feasts, oflFer sacrifices, do
alms, devotion, and worship, sufl^er 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 mooth
of His Guru ;

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, Bdba N&nak said, '' Man ! although one offer
sacrifices, and make great feasts, and perform pilgrimages, and
be a Jogi or Sani6s{ or a Brahmachdrf, 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

^^ The fire is placed at the four oomera of the place of worship, and the
dtrotee tits in the midst.

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CHAP. XV.— DISCOURSE WITH THE WOBSHIPPEES OP GOVIND. 207

althongh one offer long prayers, and although one purify one's
body, still unless one remembers the Name of God, he will never be
saved. He will be saved when he obtains The 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 ; and, without the remem-
brance of the Name of the Great God, man lives on naught but
poison, and he speaks nothing but poison ; and the only advan-
tage, obtained from this (poison^, evil speaking, is that man spends
his time in wandering about. Listen, brethren of God^!
these things are indeed so." Then those worshippers of Govind
said, "OSriGurfi! we SHcrifice ourselves to you 1 again we
ask, some read books, some study the Pur&ns, some perform
Sandhid at the three times, will these obtain salvation, or will
they not? " Then the Sri Guru B4ba Ndnak- said,

*' Although one read books, and study religion, and grammar^
and although one do Sandhid at the three times ;

How, man I is salvation to be got, except through the
instruction of the Gurii ; witbout the Name of God, we must be
captives in the world's snares, and die."

The meaning is, " Listen 0, brothers of God ! if one
sho uld r ead the four Vedas, and^ studj the six ISdstras7 and
peruse the nine grammars, and perform Sandhi^ at the three
times, and should read the eighteen Pur^ns, still one cannot be
saved ; one will be saved, when one obtains a true Gurfi, and,
with purity of heart, remembers the Name of God ?" Then the
worshippers of Govind again asked. *' O Sri Guru ! we have one
more reqnest ; behold Sir ! some, foregoing their state of
Grihast, become Atits, and go on pilgrimages ; will thene
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 aide."

The meaning is " Listen, brothers, worshippers of God ! al-
though one may take the devotional staff and beggar^s dish in
one's hand, and wear the tuft of hair and handkerchief, and be
clothed in a dhoti, and put the marks on one's forehead, and may
leave one's home and go on pilgrimage, and may travel all round
the world, still one cannot be saved thereby. Listen, brothers,
worshippers of God I he will be saved, who obtains a true Guru, and.

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208 HISTORY OP THE SIKHS.

with parity of heart, remembers the Name of God. *' Again the
worshippers of Govind enquired, " Baba ! some let their hair
grow very long in knots, some besmear themselves with ashes,
others remain quite naked ; will these be saved, or will they not ? "
The Sri Gum replied ;

*' Though one wear long hair on one's head, and put ashes on
one's body, and go naked and without clothes,

Still, without the Name of God, patience will not be obtained,
for such an one 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 without garments, and do worship, what then f As
long as one does not obtjn'n the true Gurii, and, with purity 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 by becoming a beggar."
Then those worshippers of Govind said, " We entirely sacri-
fice ourselves to thee I will these be saved by any means or
not? and if these are to obtain union with the great God, how is
it to be got ? pleaso tell us this matter. " Then Guru N&nak
said,

'* All the animals and insects of the water and earth and sky,
wherever they be, in all art Thou (0 God I) ;

O Guru, have mercy and do thou preserve me ; Ninak, hav-
ing shaken well Thy nectar, wishes to drink of it."

Meaning '* Listen, men ! all the animals, which live in the
waters and on the earth, the Holy name of God abides with the
life of them all, and He lives witii each animal; and He, only,
can take count of Himself, and as He lives w'th 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. O brothers ! worshippers of God I 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 silent adoration to the Guru. Then the
worshippers of Govind said, " Guru, we have come (to place
ourselves) under thy protection." Then the Guru Baba N^nak
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, " Baba ! Ham, R^m ;" and the Sri Guna
B^ba Nanak replied, " Come Sirs I Satt Rdm ! and seat yourselves.'*
When they had rested awhile, then those worshippers of Govind

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CHAP. XV.— DISCOUESE WITH THE WORSHIPPERS OP GOVIND. 209

said, ^' Srf Guru, we have a question to ask ; if you will allow
us, then we will ask it. *' Then (the Guru) said " Ask whatever
iDay come into your minds. " Then those worshippers of
Govind said, "0 Guru: that m^ya, 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 Gurfi
recited this verse in the Bil^wal Rag ;

" What one's heart says, that one does ;

From the mind, issue evil and good ;

The intoxication of worldly desire never is satisfied ;

One can only be 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 (ra^yd), that it should
do this evil, or that it should do that good, but, rising up, it acts
after its own will. 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
night, after obtaining its desires, it (mfiya) cries, ^Alas! Alas!'
none has ever satisfied majd, nor has it made 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 suflBciency thereof [i.e. the
love of God), tlien only is one saved; except the groat God, one
bas 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 said, ^* Sri Gurii ! all living creatures of the world
long eagerly for m^y6, that, by some means, they may obtain it ;
and the world says, • If I obtain maya, then T will perform some
good deeds and alms, but without m4yd, 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."

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ilO HISTORY OF THE SIKHS.

The meaning of which is ; *' Those who bear rule, they
enjoy tlie pleasures of rule, and obtain joy from worldly
desire (mayd); they collect wealth and fill great treasuries; but
neither the joys of wealth nor worldly desire will go witti
them, but their body will be turned into ashes, and their wealth
others will take possession of; then, of what use will the pleasures
of m4yd 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 him; and those sins
will afterwards seize him, and cast him into hell ; what use will
wealth, and the pleasures of wealth, and his family be to him 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 Sri Guru, when this soul undergoes transmigration, then
how does it undergo transmigration ? an*! 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 tunes, and
the beating of castanets.

The three qualities*^^ receive life in the body, and die and
are removed from it ;

Duality is folly, and the pains (of it) cannot be removed.

Tliose only, who receive, through the Gur6's mouth, the
physic of His praises, will be saved."

The meaning is, '' When one undergoes transmigration, one
undergoes it from one's own doings ; 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, dances ; 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 bom 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 physic 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 Qurd I some are

*^ Bijo, lore of rale ; tammo, coyetonsneM ; sato, patience.

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CffAP. XV.—DISCOURSi; WITH THE WOKBHIFPERS OF GOVIND. 211

called YaisDUS, some belong to the Jains^ some are Tappassfs^
some are Brahmachdrfs, some are worshippers, some are Jogis
and Sanniasis; some are wise and virtuous ; now amongst these,
who is the best ?" Then the Guru Baba replied ;

''Though one wear a clean dhoti, and the marks of honor
on the forehead, and a rosary round one's nock.

If anger be within, these marks are all those of jugglers ;
Such an one forgets God's Name, and drinks the wine of
worldly desire,

And, except by the worshippers of God, joy cannot be
obtained/*

The meaning is, '* Listen brothers, worshippers of Govind f
These are all forms of jugglery; and as, when a juggler assumes
various parts, still whatever he acts, he is still known, so also,
this wearing of a dhoti, necklace, and marks of honour is a
mimicry of Vaisno, resembling jugglery ; and if one allows
anger, 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 tl)e True
God, one is no worshipper." Then those worshippers of Govind
said, " O Sri Guru, in this present K,ali age, many people take
Gurus 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 (iurd, rather they turn away their
faces from the Guru's teachings ; what will be their state ?*' The
Sri Guru replied,

** Listen brothers, followers of God ! They are pigs, dogs,
donkeys.

Cats, fleas, vile, mean and base ; i

They, who turn their faces from their Gurii, will be transmit
grated into such forms.

And be bound with festers, when they undergo tr^nsmijyQ-__
tion/' ^

The meaning is, '' Listen brothers, followers of God ! those
who shall turn their faces from their Guru, th^^y will return and
will be transmigrated as pigs, and base creatures, and as crows
and as fleas." Then again the worshippers of Govind enquired,
" O Guru, such will indeed be the sbite of those who turn away
from their Guni, but those who are sincere to tlieir Guru, what
reward will they obtain ?" The Sri Guru replied,

" From the service of the Gurd, they obtain the best of
things to be desired,

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212 HISTORY OP THE SIKHS.

For, as they always carry in their hearts the Name of God,
they will be pure,

And at the true Door of God, there will be no qnestioning
them;

And those who obey His commands, they will be accepted
at His Door.'*

The meaning of which is that the Sri Guru 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 after-
wards obtain praise in the true reckoning house. Listen bro-
thers, followers of Earn ! they will be fully accepted at that
Threshold, who obey the commands of their God."

Again, the worshippers of Govind enquired, '' Srf Gurfi !
if one wish to know the True God, then now can one know
Him ?" The Guru Bdba replied ;

'^He will obtain the True Guru and know Him,

Who is constant in His service, and obeys His commands ;

And if one obey 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 be fully blessed in the True Place
(Heaven) and one will go and dwell in the True Threshold ; and,
by singing the praises of God, he will be delivered from transmi-
gration." Then again, tbose worshippers of Govind enquired, " O
Sri Gurfi ! those who are girhasts, if they wish to serve God
in that state of girhast, then kow can they do so ?" Then the
Sri Gurfi replied, ** Listen brothers, followers of Ram !

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 !

I^^nak speaks truly, * He will be absorbed in the Truth/ "

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CHAP. XV.— DISCOUfiSE WITH THE WORSHIPPERS OP GOVIND. 213

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 Atlt lives in any city ; for, the first day that
he comes there, he knows that he has nothing in that city, and
that one 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 he would rather die ; and if, in the
same way as that stranger A tit 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 be true worshippers in that girhast state ; and
when we thus know ourselves, 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 worsnippers
of Govind got up and commenced to fall at his feet, and said,
" Praised be thou, iioly Sir ! Take us under your feet, and give
ns instruction, holy Sir ! '* Then (Nanak) said, ^' Do you give
up yourselves entirely to remembering the Name of God, and
then the Great God will bless you." Ai'tervvards the Sri Guru
recited this verse ;

'' The true man lives in tlie True Threshold of the True God.

Nanak, the servant (of God) says, 'When one obtains the
True Guru, one will be relieved from undergoing trans-
migration, ' "

Then they all became the disciples of the JBaba.

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2l4 HISTORY OF THE SIKHS.

CHAPTER XVI.

The discourse with the Demon Kaunda.

Having seated the R^ja^** on the throne, he departed
to Asarap N^hi, where was the house of Jhancfd the carpenter,
on an island in the sea. At that tirae^ Marddnd fell into
a sulky mood ; but Gurfi Ndnak wanted him much to
accompany him (on the rebec). Mardanasaid, "I will not now
go on further, give me leave to depart." Then the Guru N^nak
replied, '' Marddn6 ! there are many demons before you on
the ro.id, do you come along with me." But Marddnd remained
firm in his refusal (to go on) Then Gurfi Nnnak said to me, " Bhai
Bala! do you speak to him, for mv speaking is of no use."
Then, I (B4I4) said to Marddnd, '^0 Marddna! the Guru N«nak
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 Guru
Ndnak. When Marddna had gone, then, afterwards, the Guru
asked me, '' Blidi Bald ! what shall we do V Then I said to the
Guru Ndnak, '^ Come, Sir, and do whatever pleases you.'' Then
Guru Ndnuk went and stayed in a forest, and would not go on.
When two watches had passed, then Guru Nanak said, " Bhai
Bdia, a demon Kas 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 would not listen to what you said ; what
can we do ? Can anything said by you turn out wrong ? Did
you not warn him that there were demons (on the road before
him), but he was determined to fall into (the hands of) those
demons?" Then Guru Nanak rose and got up and said, " Bhai
Bdldl I cannot but feel shame, as I brought him with me, and he
was of great use to me." Then, again, I asked the Guru, " Sir !
how far oflF is he?" Guru Nanak replied, *^ Bhai Bdla, he is
nine koss,^^ from here." Then I 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 arrival), Gurd Ndnak laughed (at Mardana), and,
laughing, said^ '^ What is it, Mardana ? " Marddna was ashamed.

^^ Rdja 8iv Ndth, as related at the end of a previons disconrse.
^^ A ko8B yarios from one to two miles.

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CHAP. XVI.— DISCOURSE WITH THE DEMON KAUNDA. 2lS

Then Qurfi Nanak said, '^ Bhai Bala I this frying-pan, whicli is
bein^ heated^ is bein^ heated to fry Marddna in, but come, let
us hide ourselves, (and see the fun).'* Then I said to the Gurfi
N&nak, " Sir ! then onr coming will be of no more use than if we
had not come ; if the demon shall fry and eat him, then what
profit will we get? If you are going to do anything, do it."
Then again the Sri Guru replied, "Just (wait and) behold,
Bhai Bala ! the wonders and performances of the Creator, and
see what the Creator will do." At that time, Mard^n^ was
standing up ; then the demon seized him and threw him angrily
into the frying-pan ; the frying-pan became as cold as the frost
in the month of Poh (December.) The demon was quite
astonished when the fire underneath went out. Then tiurd
Nanak presented and showed himself, and the demon said^
" ! who are you ? speak truly, for when you came, my frying-

?an became quite cold and chilled ; speak truly, who are you?"
hen 6ur6 Nanak, laughing, said, " demon Kaunda! eat
away; why do you not eat him? why have you left ofif?'' 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 was illmoi-
nated (with the knowledge of God) ;

The fetters were removed from my feet, and the Gurfi un-
fastened my hands;

Sir ! I have become free from future birth and death;
Your heated frying-pan was cooled, because my Guriihas taught

me the Name of God, and I have obtained coolness
(patience) ;

Pause.
From the time that I 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 KauncZa), 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,^^ and
God has blessed me greatly ;

My home is truth, my resting-place is truth, and 1 am
adorned with truth ;

My wealth is truth, my merchandize is truth, and I (N&nak)
have obtained these things."

'•* I have left the world.

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216 HISTORY OP THB SIKHS.

Then the demon Kaunia fell at the feet of Guru N4nak and
conld not get np, and said, " Sir ! I have committed very great
sins ; do you ask forgiveness for m**, and have me forgiven by
some means or other ?" Then Gnru Nanak said, " O demon
Kann^a ! Mardand the Mirasi, is yonr Gurd ; if yon will listen
to what he shall say, you will be saved.'^ The demon Eannda
replied, " Sir, I will accept any one whom yon name/* Then Gnrii
N^nak langhed and said, "How is it, BhaiBaU?'' Then I,
(Bdla) joined my hands before the Guru, and said. " It is all
your kmdness, and you know best what to do." Then Gurd
Mdnak said to Kaunda, *' Say, Bhai Kaun^/a, whatever you have
to say." Then Kauntfa said, *'0 Gurul if you give me the
order, then I will buy some food, and if you shall eat, (it), then
my J07 will be fulfilled." Then Guru Ndnak said, " Kauncia !
bring something for Mardand to eat; Mardana has eaten nothing
for many days." The demon Kaunda set off to (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 Ndnak said, " Come, Bhdi Marddn4, and
eat." Marddn^ said, " I have eaten all (I want) ; do you show
me kindness ; (I regret that) I did not listen to your commands."
Then Guru Nanak said, " O Mardana ! I am greatly pleased
with you ; do you make me happy and eat the fruit." Then Mar-
dand said, '* 8ir I give me whatever may be my share." Then
Guru Nanak said, *' Bhai Bdla, divide it into three portions."
I (Bala) divided it into three shares, and ga\*e one to Marddnd,
and took one myself, and I gave one to the Guru. Then (Nanak),
said to us, ^' Bhdl Bala and Mardand ! eat the food ;
and then we began to eat; but Guru Ndnak gave the share^
which was before himself, to the demon Kaunda. Kaunda made no
objection whatever, but immediately put it to his month. Im-
mediately, on the food touching his mouth, Kaundu's brain
obtained the light (of the knowledge of God), and Kaunda'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 Gurfi Nanak said, *'Bh4i Bdla,! behold
the wonders and performances of the Creator." After this I
asked the Guru ; '* Why are we so greatly astonished ?" Then
Guru Nanak said, ^' Bhai Bala, the Creator, in that he brought us
into this world, brought us for this very purpose, that we should
always watch the Creator's wonderful acts and doings." Then,
I, (Bala) said ** Guru, yes, Sir ! whatever God brings forth,
that we behold." Guru N^nak remained for seven days
with the demon Kaundu. On the seventh day, on his depar-
ture, having seated Kaunda on the throne, he wished him fare*

well-

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CHAP. XVII.-DISCOURSE WITH SULTAN HAMId KAeON. 217

CHAPTER XVII.

2'he discourse with Sultan Bamid Karun,

Then the Sri Garu said, '^ Bhai Bald, come on and let us also
show Salt&n Hamid Kdrdn the road (of religion), for he is a great
tyrant. " Then we went there and presented ourselves. Sultdn
Hamfd K&run was the king of Bdm. There was a great K&run^
who lived formerly in the time of the great Moses, the prophet ;
and thatKAriin and Hdrdn were brothers. Now this Sultdn Hamid
Karfin was agreat tynmfr, and haddevastated nil thecountry of Rfim
to its utmost bounds. Then (Ndnak) said " Bhai Bdia and
Mard&UH, let us move on, and let us visit this king." I (Bdld)
said, *' Sir„ may it be well! perhaps, from your visit, his state may
be bettered; otherwise he will be destroyed, just as the first
Kdrfin was.'' Then the Sri Gurd and Marddnd and I, (Bald)
we all three went and presented ourselves at the court of Sultan
Hamid Karfin. Now the former Kdrfin, having robbed the
whole country of Rfim, had collected forty storehouses of
treasure, but this Hamid Kdrun had amassed forty-five store-
houses of treasure- The Sri Guru and Mardaua 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 Gurfi enquired, *^ Does he administer
justice, and 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 Kdi fin." Then the Sri
Gurfi said, " O, door-keeper! how has he collected all this
wealth ? " The door-keeper replied, '' Sir ! he is such a
tyrant that wherever, 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 Kariin said to his minister, *Is there
any silver still left anywhere ? ' The minister replied, ^ There is
none left anywhere.' Then the minister said, ^ One of tlie king's
servant girls is very pretty. ' Then the king said to him, ' Take and
seat her in the Knihbd Kbdnd Bazaar, and if any one will give one
rupee for her, let him have her.^ There was a certain son of a
merchant who (heard this, and) went and told his mother that the
•king was selling his slave girl, and that if she would give him one
i-upee, then he would be able to purchase her. His mother
replied, * son ! where are there any rupees left in the kingdom

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218 flI8T0&Y OF THE SIKHS.

of Sultda Hamid Kdriin ? I know but of one rnpee, which is
baried in the month of your father.' The merchant's son went
and opened his father's grave, and took the rupee and went to the
Kaihba Kb&na and bought tbe slave-girl for one rupee.
Then the foot soldier, who was in charge, said (to the minis-
ter), 'Here is a rupee, Sir.' Then the king inquired, 'Who
bought her ? ' He replied, * Sir ! a merchant's son bought her. '
Tlien the king said, ' Seize and brin^? him ? ' '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 son re-
plied, ' !Sir, this one rupee was placed in my father's mouth, 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 tlie king's command, all the graves were opened, but no
money was found in any of them. He is a very tyrannical king. "
Then Nanak said. '' He is a great sinner ; he will receive a
veiy severe punishment at God's Threshold. Curses be on his
accumulations ; woe ! that he siiould 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 message from me to Sultan Kar&n, and
say that a devotee is standing at his gate, and requests an interview."
Then the door-keepers went and gave this message, and said,
" Sir ! O 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 camo and greeted him and said, " 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." Thea
(N&nak) said ^' Sultan Hamid Karfin ! then neither will those
forty-five storehouses of treasures^ which you have collected by
tyranny, go with you. Listen now ; there was a greater Karun than
you, who accumulated forty .storehouses of treasure by tyranny, but
he did not take them with him ; then why, have you collected all
these stores ? " Then Sultan Hamid Kardn replied, " Sir, cannot
this treasure be taken along with me by some means ? " Then
Nanak said, " O 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
coffin. Behold, there was a greater Karun than yourself ; he
collected forty storehouses of treasure through tyranny ; and

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CHAP. XVII.— DISC0DR8K WITH SULTAn HAMID KAr6N. 2l9

those storehouses were so great^ that one end reached to the
foundations of the earth : when his treasures and armies in-
creased, then he became very proud at the sight of his army and
wealth ; he regarded neither the Lord, nor did he take heed 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 from the Threshold of
God to the great Moses, * O Moses, thou prophet ! go and ad-
monish Kdriin, and say, ' Kdrun, do you give away a tenth part
of these forty storehouses, and, distribute them as alms in God's
Name.' Karlin did not obey the order, and, three times, the ad-
monition was repeated thrdugh Moses, saying, '0 Kdrun ! do you
give a little at all events as alms in God's Name;' but Karun
would not obey this command either, for Kar6n had become very
proud, for, from seeing his vast wealth and army, he paid no heed
to anyone ; and three times he turned from the command of God.
Then Moses petitioned at God's Threshold, saying, ' O Almightly
God ! 1 havo four times commanded him in Thy name, but he
will not obey. ' Then the earth was ordered, from God's Thres-
hold, to go, and seize Karun, the disobeyer, 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 he was, by his feet, and swal-
lowed him up with his treasures. Thus that K^riin was destroyed
and has departed till the judgment day. O KArun Hamid 1 the
eartli swallowed him up, because he was a great tyrant and a
miser ; and that Karun had another brotlier, called flardn, who
obeyed the command of(iod,and belonged to tlie sect of Moses ; and
Moses afterward:^, on iiis becoming firm in his belief, bestowed on
him the title of prophet. You belong to the religion of Muham-
mad, the chosen, and yet 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 tyranny, otherwise know
that tlie treasure obtained by your tyranny will not go with you ;
do you henceforth turn from this tyranny." Then Karun Hamid
replied ; " Tl»is 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 give 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 Karun in the Rag Tilang ;

1st Muhala (on Guuu;.

'• If God give thee the power, then do that which shall give
thee a good name ;

' i.e. Drag him down.

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220 HISTORY OP THE SIKHS.

Whatever you see in the earth 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 gives and distributes, then he will please God ;
If he have it (wealth), let him not store it, or spend it on

himself only ;
And do you know for certain in your heart, that one, who

so acts, will go lo Heaven;
Show humility before God, and manifest not pride,

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 th«y 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 spite 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 use ;

When you shall be asked for your 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 (vainly),

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 ;

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CHAP. XVII.— DISOOUESE WITH SULTitN HAMID KiCRON. 221

Corses will be heaped on you and on your riches,

If through treachery, you have devastated and spoiled the
world ;

Those, who drink wine and eat roast meats,

Behold ! people ! are they who will be rained ;

He, Whose servant you are, He has given you all.

But, from avarice for the world, you have forgotten your
Lord ;

You have not done Him service, nor have you kept your
faith;

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 cry out, none can obtain justice ;

You collect your uncountable riches by millions and billions,

Whilst 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 1

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 whose your family ?

After a few days you must depart, therefore listen to some
advice (from me) ;

Do not long grently for the world, thou lover of the world ;
But take care thnt yon 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 ;

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^222

HISTORY OF THE SIKHS.

Repent and be not now so tyrannical,

Otherwise, even in the grave, the fire of hell will consume
you ;

There have been Masdikhs, prophets, kings, and lords,

But not a trace of them is now to be seen in the world ;

Some have walked under the shadow of pigeons and other
animals ^^ ;

But all of them have been turned into dust, and none now
imk after their names even ;

One accumulated forty store houses, but lost his faith ;

Behold, Kariin ! how he was destroyed ;

Do you not know that this is a transitory abode ;

Behold with your own eyes and see; this world is ever mov-
ing on;

O servant I do you never forget your service ;

And do not lo!»e (your 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 the Sri Guru had finished this code of advice, then
Sultdn Hamid remained astonished, and, becoming softened in
heart, said, ^* Sir ! I have been entirely drowned in thf* (cares
of the) world ; what will be my state at the Threshold of the
^ Lord ?" (Nanak) snid, '' Repent, repent for God's sake." He
• said, '*0 Sri Bdba I from hearing your advice, I have been greatly
terrified ; what will be ray state ?'* Then N4nak said, '*0 Sult&n
Hamid Karun ! The love of God does not lie in words ; and God
is not pleased with words only ; so long as yon do not b«*come
sincere in your service to God, so long your escape will be very
diflScult ; and know this, that the friendship of the world will
be of no use to you. 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 ; be they your own family, or be they
strangers, all are friends for pleasure's sake only but none ari^
friends in trouble ; and, for this reason, the world's friendship

^7 The meaning of this it, that thej had snch power over birds
and other animals, that they obeyed their commnnds, and spread a shadow
over them.

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CHAP. XVIL— DISCOURSE WITH SULTXN HAMID KXrON. 22$

profits one nothing ; the friendship of God is far better than
the friendship of the \vorld." Then Sultin Hamid said, ^* I
cannot get man's friendship even, then how shall I acquire
the friendship of God ?" Then the Sri Gur6 Bdba recited these
Terses in the lUg Tilang ;

1st Muhala (or GtjrtJ).

" friends ! the friendship of God is sucli 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 Gurd,

And, humbling one's self, falls prostrate at the door of one's
Lord ;

His friendship will not be difficult to (obtain), if we humble
ourselves before Him.

Nfinak says, 'He, who has not understood His commands,
has spent his life uselessly.' "

When the Sri Guru Baba had recited this verse, then the
king came and fell at his 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 ; th<^n you will obtain
prosperity in both worlds. In future, show compassion on the
poor, and tlien you will obtain intelligence of the road of
God." Sultan Hamid Kanin said, *' Very well, Sir I I will do so
from love for you. " He then released all the prisoners
in his kingdom, and returned them their belongings ; and,
after that, he never oppressed any poor man. Sultan Hamid then
begnn to do service to God, and established houses for feed-
ing the poor in all his provinces, and, as far as the kingdom of
Rim extended, all dwelt happily, on account of the Sri Gurfi's
(advice). The king said, " Now, through your means, 1 have
hopes of obtaining God." And the king l)ecame his disciple.
Then again, the Guru said, ^' O Sultdn Hamid I those who have
applied themselves to God's (work) and to do His service, God
orders all their affairs well, and (:>od's love is shown on them."
Then Sultdn Hamid Kdrin said, " Sir I 1 have obtained God
through your kindness." Again (Nllnak) said *' O Sultan Hamid

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224 HISTORY OP THE SIKHS.

Kdrfin ! God's love has been very quickly manifested on joa,
otherwise you would have been destroyed like the great
Kdrdn ! but you have quickly learnt Him, and have turned to
God. " Then again Sultin Hamid said, '^ Sir ! I have found him
through your kindness/' Then the king made him seven obei-
ances, on which (Ndnak) paid, " May God prosper you ! now I
am going to depart." Then Sultdn Hamid said, *' Sir ! when
shall I see you again''? Nanak said, "You can keep me ever in
sight in your heart," and then the Sri Gurti departed thence.

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CH. XVIII.-DISOOUBSE WITH PANDAT OHATTAEDXS, BANABSI. 225

CHAPTER XVIII.

The discourse witk Pandat Ohattarddsj Banarai.

Then the Sri Garu continued his ^i^nderings, and came and
sat in the market place of Banaras. There was a Pandat of
Bandras, by name Chattardas, who had come there to bathe ; on
seeing the garb of the Sri Guru, he sat down and said,
" worshipper, you have no Salig Ram with you ; and you
have not the mark of Qopi Ohandan, 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, " Marddnd, sound the
rebec." Then Mard^nd sounded the rebec, and Ndnak recited
this stanza in the Basant Bag ;

1st Muhala (or Gueu)

** Brahman ! do worship to (God, for He is) Sdlig R£m;
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.'
Why do you irrigate barren soil, and waste your life ?

A mud wall will fall, why put plaster on it ? "

The Pandat said, '* 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 Guru recited the second stanza ;

"Make these two, lust and anger, your hoe; and with them
dig the earth (of your body) brother !

The more you dig it, the more joy you will obtain, for this
will never be useless labour/'

Again the Pandat enquired, " worshipper ! how 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).

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226 HISTORY OP THE SIKHS.

Then the Pandat said, " You are a very holy man. Sir !
My understanding is 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,
compassionate One !

N6nak, the servant of servants, seeks Thy protection ; do
Thou show pity on him, O Thou merciful One ! "

Then again the Pandafc said, " You are a worshipper of the
great God, Sir ! therefore bestow some of (your> purity on this
place, and take some benefit-^^ from it, Sir ! " Then (Ndnak)
said "What benefits has it T Then the Pandat replied, " The
benefit to be derived here is the obtaining of learning ; and from
reading here, one is much 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 Guru Baba recited another verse;

^* The king is a child, the city is half built, and is in love
with the five wicked ones ;

There are two mothers and two fathers, who are saying,
* Pandat consider this * ;

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 ;

Ndnak, the slave of slaves says ^ Sometimes it is pleased^
sometimes angry !' " 240

238 rpije bagala is said to stand on one log, so as to be ready to put down the
other at once to catch a Hsh. What is here meant is, that as the bagala is ever on
the look out for fish, so was ho over on the watch to gratify his passions.

^'t.e.** Learn some Sanskrit," as Banarasis renowned as a great plaoe for
learning Sanskrit and acqairing knowledge.

5^ These versos have already ocoorred in the seventh discourse.

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CH. XVIII.-DISOOUBSB WITH PANDAT CHATTARDAS, BANXESI. 227

ThePancZat, on hearing these verses, made an obeisance and
said, '' I teach the world, I have also learnt something myself;
Sir I pray give me some blessing also in God's Name.'* Then the
Sri Gnrfi said, " O ssiint ! what have you read ? and what is the
first lesson you teach your pupils ? " then the Sri Guni uttered
the following lines in the Bdm Eali Bdg.

" The great God (On) be praised!

The great God created Brahma ;

The great God is He who created me ;

The great God made me to travel this world ;

The great God also formed the Cfour) Vedaa ;

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 P&ndh&l and see what useless matters you write
about ;

In future, write God's Name, and learn from your Gurfi
about Qop^la.''

Then the Pandat, 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.

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228 HISTORY OP THE SIKHS.

CHAPTER XIX.

The discourse %dth Kalu.

Then the Sri Baba, becoming distressed, departed from
Sulfcanpur, and, after 12 years' (wanderings) returned to the
land of the Panjab. At first (on liis return), he came and stopped
in a desert place, abont two koss from TalwancZi. After
they had rested awhile, Mardani* made request ; '* Say, O king !
if 1 have your permission, to go and get information of
the people of my family, and see whether they are alive or
dead." Then the Sri Guru laughed and said, " Mard&nA !
if snch b-^ your desire, then go and visit them ; and go also to
Kiln's house, but return immediately ; but mind you do not
mention my name there." Then Mardana fell at liis feet, and,
after touching his feet, wrnt off to his own home ; but D^l^ and
the Guru Nanak remained seated there. Then, immediately on
Mardan^'s arrival there, a great many } eople collected and came
and seized his feet; and all began to ^.ly, '^Mardana, the Z^um,
from always remaining with Nanak, now appears a ^oodjnan.
He is far raised above (us), people of the world. ThereforaJ^t
thoge, that are come, fall at his feet." Then Mardand, having
visited his own home, ..et off to return, aiid, having come to the
house of Kdlu, 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, " O Marddna ! give us
some news as to where Nanak is." ]\Iany peoj>le collected in
the compound ; Marddna then said to them. ^* Brothers ! when
we were at Sultanpur, then wo were one ; but I can give no
after news of him." Then Mardnna, hoving 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 believo that Nanak is with him.''
Then the mother of the ISri Baba immediately rose and stood
up, and, taking some clothes and sweetmeats, followed and
caught up Mardana on the road, and began to say, '*' O Mardand !
do you, by some means, cause mo to sec Ndnak again." On
this, Marddn6 remained silent. Then the mother and Mardan^
both together went on, and, having proceeded two koss, came to
where the Sri Guru was seated. When the Sri Guru saw that
his mother was come, then he rose and fell at hor feet; and on

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CHAP. XIX.— DISCOURSE WITH KAlO. 229

this, the mother began to weep greatly. Then the mother took
the Guru into her arms, and, kissing his forehead, said, " I
give myself as a sacrifice to you, O my son ! and, whatever
places you have visited, to them also 1 sacrifice myself, my
son I you have greatly rejoiced me to-day, in that you nave shown
yourself to me. " Then the 'Sri Baba, from love for his mother,
began also to weep and lament, saying, '' Marddna ! sound the
rebec. '^

Then Mardana sounded the rebec, and Ndnak recited these
verses in the Wadahans Rdg ;

" My state (in longing for Thee, O 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 water ;

And, he, who is absorbed with his Lord, he 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 T 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).

]S(anak is Thy salesman (ba7iian) ; Thou art my capitalist
and all my stock ;

All doubts will be removed from my mind, when I shall
continually remember Thy praise."

Then, again, the mother, producing the sweetmeats and
clothes, placed them before him and said, '' my child, do you
eat these." (Nanak said), '' I am quite full." Then the mother
said, " What have you eaten to satisfy you ? " Then the Sri
Guru said, *' Mardana, sound the rebec." Then Marddna sound-
ed the rebec, and Nanak recited these verses^*- in the Siri Rag;

^^ Tho follow-intr tr. islation of these verses is given by Dr. Trumpp; see Adi
Granth, page 24;—

All juices are sweet by minding (the name), (all are) seasoned by hearing (it)*
The add (jaices) will go off by nttering (the name) with the monthi by tho

sound they are made spices.
On whom he looks in mercy, to him tbe thirty-six kinds of food are one

substance.

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idO HISTOEY OF THE SIKHS.

" All my delicacies and sweets are obeying God, and my
salted dishes are listening to His Name ;

My acids and sour relishes nre uttering His Name^ and the
subduing my passions are my spices ;

My faith in Him alone is for me the thirty-six great viands
of life, and those on whom Ha looks with kindness (obtaia
them) ;

O Mother I all other foods, though pleasing to one's self, pro-
duce pain,

And are such that those who eat them, their bodies are
troubled, and many sorrows arise in their minds.''

Then again the mother said, '^ O son ! take ofE this long
coat, and put on these new clothes.''

Then the Sri Gurfi 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 pleaenre.

By the eating of which, the body is pained and disorder mles in the mind.

(2) Bed clothing is a red heart; whitenesd (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.

Pausb.
O father ! other clothing is a poor pleaanre.
By the putting on of which the body is pained and disorder rules in the mind.

(3) To lukve a knowledge of a horse's saddle, of a golden back-strap, this
is thy way.

Quiver, arrow, bow, sword-belt are the constituent parts 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 pleasure.
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 (mer^ol)
look my family.

That is (thy) order, which will please thee, (though there be) other very
boundless talk.

O Ndnak ! 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 mles in the mind.

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CHAP. X1X.-DISC0URSE WITH KAlC. 231

O motlier 1 all other clothes, though pleasing 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 Kalii also received information and, mounting his horse,
came there ; and the Sri Guru, on seeing him, went and fell at
his father's feet, and made his obeisance to him. Then Kdlu also
began to weep, and said, " O Nanak ! do you mount this horse
and come home ? '' Then the Sri Guru said, ** O father ! this
horse is of no use to me." Then Kdlu said, " O son ! do you
give up these deeds of simpletons." Then the Sri Gurfi 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 iny caste ;

O my Lord ! any thing 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 Kdlu said, ^* JSon ! 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 ;
N&nak says, ' Thou art the True King, there is no need for

Thee to ask or seek counsel ' :
my Lord, all other sleep, though pleasing to one's §elf,

produces pain.
And is such, that those who sleep that sleep, their bodies

are troubled, and great sorrow arises in their mind."

Then again the Sri Guru Bdba said, " 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,

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282 HISTQEY OF THE SiKHS.

for my heart is sad." Then on this, the mother sa4d, " Son f
how can my mind be comforted ? for twelve years, yon have kept
me sorrowing; now that you have retnrned, why will you nofc
come to your home to-day f O, my son ! how can my mind be
made happy ? *' Then the Sri Guru said, ** O mother, when
T give my promise, your mind should be satis6ed." Then
the mother remained silent. Afterwards she said, " Listen
child I 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 much splendour, and with much music and
lunging/' Then the Sri Guru recited a verse in the Suhi
Rig;

" Listen, my respected mother and parent ! the Name of God
only pleases me ;

I wj^der 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).

Nanak 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 grpener, 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.

Ndnak says truly; ' Listen, my mother and dearest parent,
the saints possess nothing but the Name of God.'

Listen, my respected mother and parent ! this my heart
will tell these a tale ;

^ My pasBions and desires.

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CfiAP. XIX.— DISCOUaSB WITH kAl^. ^88

My Lord God often came not into my mind, and was con-
tinually forgotten tlirougli negligence ;

I have forgotten Him through negligence, mother ! because
my mind was absorbed in worldliness ;

Every living head will there 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 I

N&nak says truly, ^ Listen my respected mother and parent,

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, O mother I 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 :

N4nak says trulv ! ' Listen, my mother ! death is my
brid^room ! ' '

After this, Kdlu said ; '^ My son, I will marry you into some
ood family ; do you come along home ?" Then in reply, the
ri Gurti said, *^ 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, '^0 my son ! 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
again or not?'' Then the Sri Guru recited another verse in the
Mdr6Big;

" 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 ;
'*• Lust, anger, pride, oovetousness and worldly love.

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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 with 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 K aid spoke, saying, *^ My son I take oflF 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 B4ba said, " father dear I do you know
the meaning of praising the great God.*' E^u said, " I do not
know what you are talking of." Then the Sri Guru recited this
verse ;^*

^* Dr. Trampp, in his Xdi Granth, page 25, translates these yerses as
f oUows : —

" (1) A body (besmeared) with kungti, 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 a'bode of (all) ezoellenoes.

Pause.

Father ! other wisdom other and other. If it be practised a hundred
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 (hononr) does not fall into aoconnt (before God) aU (his)
worship is (but) a wretched thing.

(3) Those who are established by the true Gurtj, nobody can efface.
Within them is the abode of the name, by the name they wiU become

manifest,
(By whom) the name is worshipped, 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 Ndnak, the name being forgotten, what will become (of it), when haying
gone to the gate (of God)."

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CHAP. XIX.-DISCOUKSE WITH KAlO. 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 imderstanding 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 will cling persistently to his falsehood/'

Pause.

On this, Kild 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 their 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 their 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 world at the
same time ? *' Then the Sri Bdba replied ;

"Those of whom the true Gurfi has approved, them none
can dishonour ;

Inwardly, they have the treasure of His Name, and, from
takmg that Name, they obtain great fame ;

^^^ .^^™.® tl^ey worship. His Name they respect, for it never
will fail, and is always true.''

On this Kdlu again said, '^ Nanak, ! what will be the state
at God s threshold ot those who never remember His Name all
their lives, and spend all their time in doing the world's business?"
The Sri Gurfi recited the fourth stanza ;

" The base will be mixed with the dust, and their life will
be of no profit.

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^36 HISTORY OF THE SIKHS.

All their cleverness will be burnt (with their body), and,

weeping, they will depart;
Ndnak says, ^ Those who forget His Name (here), there is

no knowing what their state will be, when they go to

God's threshold.

Father dear ! those who forget His Name here, how will
they hereafter obtain admission there ? ' *'

Then Kalu said, " It is true Sir, this thing is indeed so.'*
Afterwards Kalfi again said, "You are a very holy man, and
we did not know it ; but tell me, my son I what will be our
state, for we have never remembered the Name of the great God."
Then this speech slowly issued from the Sri Qurd's mouth,
O father dear ! as shall be my state, so shall be your state.*'

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CHAP. XX.— DISCOTJRSB WITH THE PANDATS OP BANAEAS. 237

CHAPTER XX.

The discoursB with the Pandats of Bandras.

After this, the B6ba went to Kashi (Bandras), 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 Pandats came, and, setting forth there, paid
him a visft, and asked him this question, *' i^dnak ! 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 Bdba said, " The evil of your hearts is not
removed; and for this reason it takes no eflFect.'* Then the
Pandats said, " Sir ! how shall we obtain peace of mind ?"
Then the Sri Bdba recited a verse in the Siri Rdg ; ^^

Ist stanza.

Covetonsness is the dog, falsehood is the sweeper, food ob-
tained by cheating, the camon ;

The defaming (others) is tho excrement ; tale-bearing, tho
fire; wrath the chanddl.;^^

^••' The following traDslatioii of these yerses is given by Dr. Tmmpp, in
bis Xdi Gratith, p.ige 23.

(1) Covetousness is a dog, falsehood a sweeper, food obtained by cheat-
ing, carrion.

Another's defamation (is stirring op) another's dirt; taleibeudng, fire,

wrath, a Candal.
Enjoyments, praising thyself, these are my works, O Creator !

Pause.
O Father ! may (snch things) be spoken by which hononr is obtained.
Those, who do excellent works, are called excellent at the gate (of €rod),

those who do low works, sit ontside and weep.

(2) (There is) the enjoyment of gold, tho 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 palaco ; 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, hononr is obtained.

He who speaks insipid things, comes to grief ; hear, O foolish, igpM>nmt

heart!
Those, who please Him, are good, what will the others say P

(4) They have understanding, they have hononr, they have wealth in their
lap, in whose heart he (God) is contained.

What for praising them ; is any one (else) beautiful P

N&nak ! withont (his) glance they are not fond of giving, nor of the

name.
^' A chanrfAl is a low, mean person, a person of low caste, an ontoait.

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238 HISTOBY OF THE SIKHS.

Enjoying myself, praising myself, those (alas) are my works,
O Creator I

O Father, may that be said by you, by which His honour is
increased !

Those, who do good, will be deemed good at God's threshold ;
those, who do evil, will sit outside and weep.

There is the enjoyment of gold, the enjoyment of silver, the
enjoyment of a fascinating woman, and of the sceut of
sandal- wood.

There is the enjoyment of a horso, 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 8[)eaks evil, suffers pain ; hear, 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 Pandats ! 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 f 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 which 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 ;
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

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CHAP. XX.-DISCOUESB WITH THE PAJNPATS OF BANXBAS. 239

Name dwell in that body ? From speaking good, man's honour
remains, but from speaking evil, man's honour departs ; and we
should look on the word of the True 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 Gurfi
always dwell, and they are His."

Then the Pandats said ^' N^nak ! 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 Kdshi, they will go to the
city of God, and there be blessed?" Then the Bdba said, ^' Listen
Pandats! at the time of death, if one read the incantation of
Shiva, and look on it as the Name, Ram, of the True Guru, and
a voice come into the ear of that creature, then that being is
saved. Listen, Pandats I The Name of God is such, that, in
whatever place, people shall take it, they will be saved. So
when Rablr departed from Kfishi, and went and lived in Magahar,
and holy sages collected there, ho obtained salvation there also ;
and the only giver of salvation is the Name of the great King."
Then the Pandats enquired and said," Nanak ! The great King
has many Names, but what is that one particular Name of the
great King, which gives salvation ?'' Then the JSri B6ba replied,
" Listen, O Pandats ! 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 Pandats
fell at his feet, and he gave them instruction about God^s True
Name.

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