The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 13

^ The *HTcr3\ is here the piece of poetry sung at the oblation of the Artl.

' It is a misquotation, the verses being ascribed iu tlie Grauth to Gniu Arjun; see Siii Rag, Sabd 4, Mah. V.

* The begging of Baba Nr.nak Is here most plainly asserted. Cf. p. x.\-ix. note 5.

' M'^HTtTT or T^JHTtTT ftrWH (/^ ''^^>^ )> according to Muslim tradition the prophet Elias. In Sindh and the lower Panjab Khavajah Kliidir is worshipped also by the Hindus as the river god Indus, under the more common name of Jinrld Plr.

It is not mentioned, what the (turn bad or was supposed to have obtained.

have you come to-day at this (early) time? you have come before the day has risen." Said5 the Gheho told him, how they had met with the Khavajah. Then the Baba uttered the Slok in the Jap [there follows one verse].' Tlie Guru Baba remained after that some days in the country of Dhanasarl; many people there became votaries of the name and began to mutter: "Guru, Guru!"

There was a cloister of Jainas there, the people of which performed much worship. When they heard that the Guru was come, they collected their disciples and came with them; they spread out their beds outside the door and sat on them. They then sent word to the Guru, that he should come out to them. When Guru Baba came out, the head Jaina asked him: " Thou, who art eating grain new and fuU, and who art eating split vetches and drinking cold and unstrained water, and callest thyself a Guru, what authority hast thou got, that thou art always killing living creatures?" The Baba recited (in answer) a Paurl of a Var in the Eag Majh [there follows a Pauri] and (two) Sloks.^

When the Guru Baba had said these Sloks, the head Jaina came and fell down at his feet; he became a votary of the name and began to mutter: "Guru, Guru!" At that time in a state of ecstasy this whole Var of the Eag Mryli was made in the country of Dhanasarl, and written down by Saido, the GhehS; the whole is to be read. In the country of Dhanasarl many became votaries of the name; there is also a ilanji there. Say: vah Guru!

Tlie Baba departed thence and wandered along. There was a Eakshasa of the Dhanasarl country, who was eating men. The Baba passed there, Saido and Siho being with him. Tho Eakshasa came up to them, having seen that the iron boiler was put on. He seized the Baba and carried him away, who seeing this laughed. Saido and Siho began to weep and said: "He will also throw our bodies into the boiler." The Baba sat down in the heated boiler and fell into a state of ecstasy. At that time the Sabd was made in the Eag Maru, Mahala I. [there follow four verses].' The Eakshasa kept on heating the boiler, but the boiler did not become hot, it became cold. Then he came and fell down at his feet and said: "Sir, effect my salvation!" Then Slh5 gave him the Pahul;* he became a votary of the name and was emancipated (saved).

The Baba went on wandering about. Further on, on the sea-shore, Makhdum Bahavadln^ was sitting on a carpet and playing. The Guru went up to him. Then Makhdum Bahavadln having seen him saluted him and said: "Peace be on thee, 0 Darvesh!" Tho Baba answered and said: " On thee be peace, 0 Makhdum Bahavadin, the Kuraishi! " Then having kissed his hand he sat down. Makhdum Bahavadin said: " 0 Darvesh Xanak, come let us make a trip on the sea." The Baba said: "Makhdum Bahavadin, hast thou seen anything in making this voyage?" Makhdum Bahavadin replied: "0 Nanak, one day a tower came into sight." The Baba said: "Go and bring information about it!" Makhdum Baliavadln replied: "I promise to do it, Sir!" Makhdum Bahavadin threw his prayer-carpet into the ocean and sporting, sporting he went out (into the sea). He saw there one tower and went there. As he went on, he saw twenty men seated there. He went to them, saluted them and shook hands with them and sat down. When night had set in, twenty dishes of food came down from heaven; the Faqlrs ate the food. Four

^ The Paiirl is in Majh Var XXV., but in the Grantli ascribed to Guru Amar Das (third Guru); the following two Sloks are in Var XXVI. and also in the Grauth attributed to Baba Nanak.

^ These verses are not to be found among the Sabds of Rag Maifi.

* The Pahul (now pronounced Pahul) is the initiatory rite of the Sikhs, which is here carried back as far as the time of Baba Nanak, wliicli is by no means probable, as it is never mentioned in the Grantli. The more ancient rite of the Pabul consisted simply in the drinking of some sherbet with two other disciples and uttering: "ValiGuru!"

' Jlahau-ddln, the famous Musalrnan Saint of Mnltan.

watcliea (of the night) they worshipped God. At daybreak those twenty men went away. Makhdum Bahavadin remained that day there. When the day had risen one watch (= three hours), one boat came along, and it began also to sink. Makhdum lifted up his hands before God, that this boat should not sink whilst he stood there. The boat ceased to sink. When night had set in, those men came back and remained together during the night, but no food came down from the sky. The Faqirs went on remembering God during the night. When it became morning, those men went again away. Makhdum Bahavadln remained also that day there. When the second day had set in, that tower began to fall in. Then Makhdum joining his hands begged that the tower, whilst he was sitting there, should not fall in, and it ceased to fall. When night had set in, those men also came; they sat together during the night, but no food came down from heaven. Then those friends said: "Who is the unfortunate man, who has thrown an obstacle into the way of God's works? " They began to reflect and to inquire among themselves. Then said Makhdum Baliavadln: "I have preserved the boat and the tower." Those men asked: "0 Darvesh, what is thy name? " Makhdum Bahavadln answered: " My name is Makhdum Bahavadln, the Pir." Those men said: " 0 Darvesh, here is no place for Pirs and Kings; ' the Pirs and Kings are lustrous in the world and are the gate and foundation of the way of God; the head of Pirs and Kings is high."

Makhdum Bahavadiu having said: "Peace be on you!" took up his prayer-carpet and put it' on the sea and sat thereon. But the carpet did not go, the four watches of the day he remained silting on the ocean. When the day began to sink, those men also came. When they saw that he was sitting on the ocean, those men asked: " 0 Darvesh, why art thou sitting here? " Makhdiim Bahavadln replied: "My prayer-carpet does not go." Those disciples then said: "Write the name of the true Guru Nanak (on it), that thy carpet may go! " He wrote then (the name of) the true Guru Nanak and the carpet of Makhdum Bahavadln went along and he came back to the Baba. Having made his salutation he sat down. The Baba asked: " What hast thou seen, O Makhdum Bahavadln?" He replied: "Sir, thou knowest all; I have come back as a sacrifice to thy slaves." The Baba said: "0 Makhdum Bahavadln, works are a carcass, it is forbidden to the devotees to sit down there." Makhdum Bahfivadin came then and kissed (his, the Baba's) feet. At that time the Sabd was made in the Rag Sir! Rag, Mahala. I. [there follow eight verses].' Then Makhdum Bahavadln flung away the prayer-carpet from his hands; he was ordered, that he should go and take a Pir. Makhdum Bahavadln said: "Sir, whom shall I make my Pir?" The Baba gave the answer: " Whom Shekh Farid has made (hia Pir)." Makhdum Bahavadln made his salutation, shook hands and was dismissed by the Baba. The Baba also departed thence. He went along on the road of the ocean; ' further on Machind and Goraklinath were sitting.^ When Machind saw (him), he said: "0 Gorakhnath, who is coming here on the ocean?" Gorakhuath answered: " Sii', this is Nanak." The Baba made his appearance; having said: " Ades, ades (salutation)!" he sat down. Machind asked and said: "0 Nanak, what did the ocean of the world appear (to thee)? In which wise is the ocean crossed?" The Baba uttered a Sabd in the

' Great Faqirs are also called Kings; thus Nanak is usually called Nanak Shah by the Mubammadaus.

" These verses are not to be found anioug the Sabds of Siri Rag.

' That is to say: he went along on the sea-shore, but on the ocean.

* Machind (properly iMacliGudra) aud Guiakli are Jogis (l)otli have tlicrofore the title of nath), Gorakh- nath being tbc son of Macliendra and grandson of AdinSth, according to Price's Hindi and Hindustani Selections, vol. i. p. 141. In later times Gorakhnath was considered the founder of the Jogi sect, though without reason. At any rate Macliind and Gorakhnath were not contemporaries of Nanak, as Gorakhnath was, accord- ing to all accounts, a contemporary of Kabir. It need therefore bardly be mentioned that this wliole story is an invention of the Sikhs, who consider Macliind as a fabulous being, half-man and half-fisli.

Eag Karnkall, ilahala I. [there follow four verses with two Eahaus].' At that time the Sabd was also made [there foUow four verses].' ilachind said further: "0 2\aDak, practise the Yoga, that thou niayst become free from vacillation and cross in comfort the water of existence." The Guru recited a Sabd in the Eag Eamkall, Mahala I. [there follow four verses].- Then Gorakhnath humbly said: " 0 Guru; thy Pirship (spiritual guidance) is (my) prayer; from the beginning, from the beginning of the Tugas it has gone on." The Baba replied: "Whom wilt thou make (thy) Guru, 0 Gorakhnath?" Gorakhnath said: ""Wlio is such a Guru, that he may put his hand on thy head? that is thy Guru, who may be born from thy body." The Baba replied: " Very well." Then the Baba depai'ted and went along. The conversation with ilachind is finished, it was written by Saido of the Gheho Jat tribe. Say: vah Guru!

Then mention was made of Singhala-dipa (Ceylon). They went and stood on the bottomless ocean. The Baba said: "How shall this bottomless ocean be crossed and passed?" His disciples Saido and Siho humbly said: " iSir, by thy order the mountains wiU cross." The Baba said: " Keep on reading this Slok: the true name is the creator, the Supreme Spirit, without fear, without enmity, of timeless form, unproduced from a womb. By the favour of the holy true Guru!" Then the Baba said: "In whose disciple's mouth this Slok will be and who will continue reading it, and as many people after him will hear it, thej- will all cross the water of existence." At this the disciples fell down at his feet and said: "Sir, whom thou pleasest, him thou makest cross." Then they went across the ocean (to Ceylon). In Singhala-dlpa they went to the Eaja Siv-nabhi and took up their abode in his garden on the other side of the ocean. At that time the garden of the Eaja Siv-nabhi, which was worth nine Lakhs, was dried up; it became green again, what bore flowers, got flowers, what bore leaves, got leaves. When ilaghor, the gardener, saw that the garden, which had been dried up for years, had become green, he went and informed the Eaja Siv-nabhi of it, saying: " Sir, come out! with the sitting down in it of a Faqlr the garden has become green!" The Eaja Siv-nabhi sent slave-girls of exquisite beauty, who, having arrived there, began to dance. They sang many Eags and made many sports, but the Baba did not say anything, he remained sunk in meditation. Afterwards the Eaja Siv-nabhi came (himself). Having come he began to ask and said: "Sir, what is thy name? what is thy caste? art thou a Jogi? Be so kind as to come to my palace! " The Baba recited a Sabd in the Eag ilaru, Mahala I.' [there foUow four verses]. Then the Eaja Siv-nabhi asked: "Sir, art thou Gorakhnath?" The Baba recited then the fifth Paurl [there follows one verse]. When the Baba had concluded (this verse), the Eaja came and fell down at his feet, humbly begging and saying: "Sir, be so kind as to come to my house." The Baba replied: "I do not go on foot." Eaja Siv-nabhi said: "Sir, all is given to thee. If it be thy wish, mount a horse or an elephant! or mount also a travelling-throne! " The Baba replied: "We will ride on men." The King said: "Sir, there are also many men (at thy disposal), mount!" The Baba replied: "Your honour, if there be such a man, who is a Eaja (or) a piince, and if there be the Eaja of the city, on his back I will mount." The Eaja said: " 0 King, I am thy creature, the Eaja am I, mount! " The Baba mounted on the back of the Eaja. The people (seeing this) began to say, that the Eaja had run mad. When he (the Baba) had come, he sat down. The Earn CandUala and the Eaja Siv-nabhi joined their hands (in suppli- cation) and stood before him, humbly saying: "Do you wish to eat. Sir?" The Baba answered: "I am keeping a fast." The Eaja said: "Sir, how may we bestow any benefit (on yon)?" The Guru answered: "If there would be some flesh of man, I woidd eat it." The Eaja Siv-nabhi

' These verses are not to be found among the Sabds of Rag Maru.

said: "Sir, many men also are a sacrifice for you." The Baba replied: "Your honour, if there would be such a man, a son in the house of the Raja, a prince of twelve years, his flesh I would eat." On this the Raja and the Rani became thoughtful; then the Raja said: " 0 Lord, perhaps there is a son in the house of some Eaja." The Rani said then: "How shall I give him up by thy order?" A fight ensued with her; when she was overcome, she gave her son up. The Rani said then: "Your honour, there is a son in our house, look at his janam-patrT! " When the janam-patn was examined, it was found, that he was twelve years old." The Raja said then: "0 son, thy body is required for the Guru! what is thy desii'e?" The boy replied: "0 father, what benefit is derived from this, that my body should be required for the Guru?" The Raja said: " As this one has been married seven days, his wife also should be asked." Then the Rani and the Raja went and sat down at the side of their daughter-in-law. The Raja said: " 0 daughter, the body of thy husband is required for the Guru, what is thy pleasure? " The girl replied: "0 father, this one's body is required for the Guru, and my widowhood is sacrificed to the Guru, what other benefit is derived from this? " Then the four came to the Guru and stood before him. The Eaja Siv-nabhi said: "Sir, here is the boy!" The Baba replied: "Your honour, thus he is of no use to me. The mother should seize his arms and his wife should seize his feet and thou shouldst take a knife into thy hand and slaughter him, then he will be of use to me." The Raja Siv-nabhi obeyed the order of the Guru; taking a knife into his hand he slaughtered his son. Having boiled (the flesh) he brought it and put it before him. Then the Baba said: "You three, closing the eyes and saying: ' Vah Guru! ' put (it) ' into your mouth! " The Eaja and the Eani and the Raja's daughter-in-law closed their eyes and said: "Vah Guru!" When they put it into their mouth, the four were sitting there, but when they opened their eyes, the Guru Baba was not there. The Raja became distressed and went to the wilderness; he stood on his feet bare-headed and wandered about saying: "Guru, Guru!" Then after twelve months he (the Guru) came and gave him an interview and applied him to his feet; the regeneration and dying of the Raja Siv-nabhi was cut off, he became a disciple. Saido the Jat, of the Gheho tribe, gave him the Pahul by the order (of the Guru); all the people of Singhala-dTpa became disciples, they began to mutter: "Guru, Guru!" the whole region was pardoned after the Raja Siv-nabhi.'

The evening service of the society of Singhala-dlpa.

"When night sets in, then all assemble together and sit down in the Dharmsala. Tlien one disciple goes for the food of the niglit. In the morning they all go and eat together. In whose disciple's house the meal takes place, into his kitchen twenty-one maunds of salt are brought.

At that time the secret devotional service was made manifest. By the favour of the holy true Guru is written the Pran-sangall ^ (viz.): the story of the empty palace; * meditation on the Formless one; the recital of the secret devotional service by the Baba, the consideration of the vital breath and the body. At that time the Baba was wind-eating. It was made beyond the ocean in Singhala-dTpa, in the country of the Raja Siv-nabhi; at that time the disciples Said5 and Siho were with him, when the Pran-sangali was made. First part: Ragu Asa, Mahala I. [there follow twenty-one verses].^ At that time the Pran-sangali was made, the knowledge of the soul is

' It is not stated, what they should put into tlieh- moutli, very likely, purposely.

^ The story of Raja Siv-uabhi is also contained iu the later Janam-Sakhls, but totally chauged; see Lahore edition, p. 120. It was thought too offensive, as it borders on maducss.

^ Literally: the chain of the breath. The Praii-saiigali formerly formed a part of the Sikh devotional service, but is now unknown amongst them (at least in the Panjali).