The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 10

If she had virtues, she would constantly enjoy her beloved.

0 Nanak, by her vices she is confounded. The Pir asked again:

What is that word, what those virtues, what that gem and charm:

What is that, I should get into my power, 0 sister, by which the beloved one may come into my power? The Baba answered with the Sl5k:

Bowing is the word, parting with the virtue, the tongue the gems and charm:

These three, 0 sister, get into thy power, by which the beloved one will como into thy power.

Who serves the beloved one, his the beloved one becomes.

Nanak (says): who gives up all her companions, with her the beloved one will be. When Niinak had given this answer, the Pir said: " Nanak, I.want one knife, give me that knife, by which man becomes slaughtered. With the common knife they slaughter animals, and when it passes over the neck of man, he will be slaughtered. Give me that knife, by which egotism becomes slaughtered." The Baba answered: "0 Pir, take it!"

The knife of truth consider altogether as true! _

Apply it to the whetstone of truth and hide it;

Who is slaughtered by tlds becomes a Shekh.

Behold, covetousuess, the blood, has flowed out.

If, being slaughtered, thou cling to truth:

Thou wilt be absorbed in the sight (of God) at the gate, (says) Nanak. When the Babii had given him this knife, the head of the Pir turned round and he said: "Well, well done! thou art the beloved of God, God has bestowed a great favour (on thee)." Then the Pir said again: "0 Nanak, let me hear one Var' of God! Our intention is this: a Var cannot be made without two and thou art saying, he is only one. Let me see, whom thou wilt make the partner of God!" The Baba said: "Mardana, play the rebeck!" Mardana played it, and the Rag Asa was sung, the Guru gave the Slok in the Var of Asa, Mahala I. [there follow three Sloks and one Pauri].' Nine Pauris were made on this topic. Then the Pir rose and stood erect. He came and kissed his hands, saying: " Nanak, thou hast obtained God, between thee and God there is no difference, but be thou merciful, that God may also come and remain with me." The

' Asa, Var I. (p. 511). The second Slok is noted down in the Granth as being of Angad, whereas it is here quoted as being made by Nanak,

Babii answered: " Shekh Briham, God will accomplish thy trip."' The Pir said: " Hiv, give me your word 1 " The Baba replied: " Go, you have my word." The Shekh rose thea and stood, and the Baba took leave of him.

The Baba also rose, and passing through Dipfdpur, KacShaupur, Kasur and Pati, he came to Goidawal and stopped there, but nobody allowed him to stay there. There was one Faqir there, to his hovel he went. That Faqir was leprous. The Baba having gone there stood and said: "0 Faqir, allow me to remain here during the night!" The Faqir said: "Animals are de- stroyed, who come near me, but it is the favour of God that a human shape has come again into my sight." He remained there. The Faqir began to lament. The Baba uttered then a Sabd, in the Bag Dhanasari, Mahala I. [there follow four verses].^ The Guru became compassionate and said: "Mardaua, play the rebeck!" He did so, and the Rag GaurT was made, the Baba recited the Sabd, Mahala I. [there follow ten verses].^ Then in consequence of the interview (with the Guru) the leprosy was removed and his body was healed. He came and fell down at (Nanak's) feet aud became a votary of the name; he began to mutter: "Guru, Guru!"

Then the Baba started thence; he came through Sultanpur, VairSwal, Jalalabad to Kiria, a Pathan town; there he made Pathan people his disciples. Those Pathan people moving along began to sound drums and said: "Courage, Shah Nanak! " Then the order was given to Mar- dana: "Play the rebeck!" He did so and the Rag Tilang was made; the Baba uttered the Sabd, Mahala I. [there follow ten verses].* Then the Pathan people becoming brave began to shout: " Courage, Shah Nanak! "

Then the Guru departed thence; he came again through Vatala and Saidpur to Sandeali. In the houses of the Pathans weddings were solemnized and with the Baba were also some Faqlrs, who were hungry and empty. Having gone there the Babii sat down, but nobody took any notice of them, though the Faqirs were sorely depressed by hunger. The Baba rose and stood, he took the Fa(jTrs and Mardana with him, went and begged,^ but no one responded to the demand. The Baba became very angry and said: " Mardana, play the rebeck! " He did so, and the Rag Tilang was made, the Baba uttering in anger the Sabd, Mahala I. [there follow four verses].'^ When the Guru had recited this Sabd a Brahman came with a basket of fruits and met with them saying: "0 kind one, may the Sabd of wrath, that has been uttered, be revoked!" The Baba answered: " Sir, now it is too late to revoke it, it is spoken; but thou, who hast come and met us, art pardoned. Twelve K5s from here is a pond, thither bring thy family, do not remain here; if thou shalt remain here, thou wilt be killed." The Brahman took his family and went away twelve Eos and sat down in a desert. When by the power (of God) it had become morning, Mir Babar, the King, marched on aud struck Saidpur' and all the villages round about, Hindus and Musalmans were promiscuously cut down, the houses sacked aud pulled down. Such a slaughter came on the Pathans by the Sabd of the Baba. It was the wrath of a great man. God minds the words of Faqirs, as he is minded by the Faqirs; God being adored by the Facprs hears their word. What-

' The sense is: God will bring' thee safely through (this life).

^ This is again a misquotation, for in the Granth these ver.ses are ascribed to Guru Ram Das (fourth Guru); see: Gauri purbi, Karahale, I. (p. 258; Transl. p. 337)-

* Rag Tilang, Raisa, £. (p. 799). It is denied by the Sikhs, that Nanali ever begged, but the text here says plainly: rTlfS TWTW VrfS'HT- It is also e.vpressly stated, that he begged on liis second tour; see p. x,v.\iv.

ever comes into the miad of the Faqirs, that he does. But who are these Faqirs? Who are given to kindness and love, who ask little, who walk in sincerity and patience, who have subdued their body and soul and wlio do not make forethought; who are careful and tender-hearted and upright, they are Darveshes of God, they are Faqirs. This also this married servant (of God) desires to be. Who among the four castes puts on the garb of Faqlrship, be he a Hindu or Musalman, a thief, fornicator or highwayman, he ought to be served and his (former) works should not be taken into account.

The Baba and Mardana were thrown into the prison of Saidpur (at the capture of the place); then they came into the hands of Mir Khan, the Mugal. Mir Khan, the Mugal, gave the order, that these slaves should be carried away. The Baba got a bundle on his head and for Mardana a horse was seized. The Baba uttered then a Sabd, in Eag Maru, Mahala I. [there foUow four verses].' Mardana said: "Sir, what is the matter regarding these (women), who are standing on their feet and go along weeping?" The Baba replied: "Mardana, play the rebeck!" Mardana said: "Sir, in my hand is a horse." The Baba said: "Say: vah Guru! and let the horse go from thy hand." Mardana let the horse go and played the rebeck, the Eag Tilang was made, the Baba uttering the Sabd, Mahala I. [there follow twenty-two verses].' When the Baba had recited these Sabds, Mir Khan, the Mugal, came. When he looked, he saw that the bundle on the head (of Nanak) was going on supported by a hand and that the horse was walking behind (Mardana). He reported this to Sultan Babar and said: "A Faqir, who has been taken prisoner, on his head a bundle is going; with him is a Dum, behind whom a horse is walking; he is playing a rebeck and worshipping God." The King replied: "A town, in which there are such Faqirs, should not have been struck." Then the Mir said: " See to bestow favour on them! " Then having gone above two Kos the tents were pitched. There mills were put before them and they were told to grind the corn of the government. The Pathan, Khatri, and Brahman women were all seated together and mills put before them, before the Baba too a mill was put, but it turned by itself, the Bilba sat and filled in a handful (when the corn was ground). Then the King came there and the Baba recited a Sabd, in the Eag Asii, Mahala I. [there follow seven verses].' The King began then to ask miracles; at that time the Sabd was made in the Eag Tilang, Mahala I. [there follow four verses].* When the Baba had recited this Sabd, the King Babar came on and kissed his feet, saying: "In the face of this Faqir God is coming into sight."' Then all the people, Hindus as well as Musalmans, began to make salam (to Nanak). The King said, " 0 Darvesh, accept of something!" The Guru Bfiba replied: "I do not want anything, but release the pi-isoncrs of Saidpur and what has been taken from them restore to them! " King Babar gave the order that they should release the prisoners and restore their property to them. All the prisoners of Saidpur were set at liberty, but they would not go without the Babil; so the Baba returned with them on the third day to Saidpur. When he arrived there, he saw that a promiscuous slaughter had been made. The Baba said then: "0 Mardana, what has happened here!" Mardana replied: "0 King, what was thy will, that has happened." The Baba said: "Play the rebeck!" Mardauil did so, and the Eag Asa was made, the Biiba uttering the Sabd [there follow seven verses].* When

' This is a misquotation; in the Granth tliese verses are ascribed to Guru Ram Das (Mah. IV.); see Tilang, Sabd 1, Mah. IV. (p. 800).

^ This is properly an AstpadI; see Rag Asa, Astpadi XI., Mah. I. (p. 460).

* Tliese verses arc not to be found in the Rag Tilang.

' Mulisin Fani says in the Dabistiln (II., 24!)), that there was a report that Nanak had called the Mugals into the country. This is by no means countenanced by the Sikh tradition.

Babar marched away, the Baba recited the Sabd in the Rag Soi'athi, Mahala I. [there follow four verses].' When the Eaba came to Saidpur, the Hindus and the Musalmans commenced to bury and to burn the dead ones; in every house they began to weep and to beat their. breasts and to lament. The Guru fell into a trance; at that time the Sabd was made in Rag Asa [there follow ten verses].' One day ilardana said: " Sir, why has this (town) been alike destroyed and why have so many been killed?" The Guru Baba replied: "ilardana, go and sleep under that tree, when thou wilt rise, I will give thee an answer." Mardana went and slept there. One drop of grease had fallen on his breast when eating bread. As soon as he was (therefore) fallen asleep, ants came and fell on him. AVhen one ant bit the sleeper, he bruised them all with his hand and threw them away. The Baba said: " AVhat hast thou done, 0 Mardana?" Mardana answered; "For the sake of one, who has bitten me, all have been kiUed." The Baba laughed and said: "In this very wise they have been kiUed for the sake of one." Then Mardana came and fell down at his feet. Many people of Saidpur became votaries of the name.

At that time Jharu, the distiller, was in prison; he wrote (to Nanak); he was a Kharar ' of Khanpur, but by visiting the society (of the pious) he put his trust in God and became an Udasl.