The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 14

* The words of the original are: ^ V{TT^ sft ST^.

^ I cannot find these verses in the Rag Asa; tlicy wei'c, as it appears, not received into the collection of tlie Grauth, if they are not altogether fictitious.

(therein) discussed, but none could take it, it was (therefore) left there. By Saido the Gheho he caused it to be written, having made him wash his feet near the small shop of Gorakh.!Xear the little shop of Gorakh is a square, in that he (the Guru) began to remain separated (from the world). But the secret devotional service was not made manifest, it was given to the Eaja Siv- nabhi. The word was pronoimced (by the Guru): if one man shall como from Jambu-dlpa (India), for him it should be written.

Tlie Guru departed thence. He came to the house of a carpenter and remained there during the night. This man performed much service to him and laid out a couch for him. The Baba slept (on it) during the night; in the morning he seized with his hand the wood of the hut and smashed the couch with a side-post. When he came out, Saido the disciple humbly said: "Sir, in the whole town nobody was giving us a place, but this carpenter gave us a place. His things also have been ruined; he had one hut and a couch, this also thou hast pulled down and gone away. What is the matter concerning him? " The Baba replied: " 0 Saido, his love (to me) has been accepted. WTien that (carpenter) came to his house, those four feet (of the couch) were buried in the ground, but beneath them were four pots of money; of the hovel a palace was raised, and of the low couch fine bedsteads were made." Then Saido and Siho fell down at his feet.

The Baba went then to his house {i.e. home to Talvandl), and remained some days at home. Then he set out again and began to pass his third retired life in the northern region. In this (third) retired life he was eating the fruits and blossoms of the Akk-tree,' but in a dried state. On his feet he had a skin and on his head also, his whole body was wrapped up. On his forehead he had a Tilak of saffron. At that time were with him Hasu, the blacksmith, and Siha, the calico- printer. The Baba went to Kashmir and remained some days there; many people became votaries of the name. At that time there was in Kashmir a Pandit, Brahm-das; he heard that a Faqir had come. With him {i.e. the Pandit) went two camels (laden) with the Puranas, and on his neck he had an idol. Having come he said: "Earn, Eam! " and sat down. Having seen the garb (of the Bilba) he said: "Thou art a Sadh, why hast thou put on skins? and why hast thou twisted round ropes? why hast thou given up the (prescribed) works? and why art thou touching meat and fish? " The Baba replied with the Var in the Eag Malar, Mahala I. [there follow two Vars].- Then the Pandit Brahm-das came and fell down at his feet and said: " Sir, when this thing was not, where was then the Lord?" The Baba recited the Sabds in the Eag Maru, Mahala I. [there follow sixteen verses].' Then the Pandit Brahm-das came and fell down at his feet; he flung away the stone (idol) from his neck and became a votary of the name, he began to perform service (to it). But the desire did not leave his mind, whatever service ho perfonned, that he did naturally sighing; it came into his mind, that he was performing this service also before. The sacrifice of his egotism was (therefore) not acceptable. One day the Guru Baba said: "Go and take a Guru!" The Pandit replied: "Sir, whom shall I make my Guru?" The Guru Baba said: "Go, in the wilderness is a house, there four Faqirs are sitting, they will point him out to thee." Brahm-das started off; having gone there he made obeisance to them. Those disciples having paused for twenty-four minutes said: "Thy Guru is in that mansion." The Pandit came back and made his obeisance. A woman dressed in crimson clothes stood before him, and taking her slipper beat him badly. Weeping he went back (to those disciples). Those disciples asked him: "Hast thou met with the Guru?" He related to them the accident that had happened to him. Then said those disciples: " 0 brother, that was the Maya, whom thou

- Of these Vars the first Slok is ascribed in the Grantli to Amar Das. See Malar, Var 1, 2 (p. 1414).

wast desiring." Then he came and fell down at the feet of the Gum Baba; he drove away the two camels -with the Puranas and began to mutter: "Guru, Guru!" he became the dust of the feet of the society. (This) true story was written by Hasfi, the blacksmith, and Siha, the calico-printer.

The Baba departed thence. Having passed a Lakh and a quarter of mountains be a,scended Sumeru, where the residence of Mahadev (Shiva) was. There Mahadev, Gorakhnath, Bharthari, G5pl-cand and Carpat were sitting. The Baba went up to them, made bis salutation and sat down. The Siddhs gave him then a small round box and said to him: "0 child of the K:ili- yug, go, fill it (with water) and bring it!" The Baba went to fill the box; when he put it into the water, diamonds and pearls began to fall into it. The Guru Baba beat the box with earth, so that it broke into pieces. He joined then the pieces again together and recited the Slok:

0 Nanak, without the True one there is none other.

Then the strength of the mantras went off; he put the box into the water and got water (in it); having filled it he brought it back to the Siddhs. All the Siddhs drank of the water, but the water was not exhausted. Mahadev asked then: "Art thou a householder or a lonely man?" The Baba replied: " What are the characteristic signs of a lonely man and of a householder? " [there follows a number of verses about the state of a householder, about loneliness and Bairag (indifference to the world)]. Then said Bharthari: "0 Nanak, become thou a Jogl, who continues to live for ever!" The Baba replied: "What is the form of the Jog?" Bharthari said: "The form of the Jog is the earring, the patched quilt, the wallet, the staff (and) the horn, the sound of which is emitted in the universe." The Baba recited the Sabd in the Rag Asa, Mahala I. [there follow four verses].' Then the Siddhs said: "Nanak, go thou to the mountain (Kailasa?), there is an assembly there, a meeting of the Siddhs takes place there." The Baba replied: "How many days' journey is it to the mountain?" The Siddhs said: "The mountain is distant three days' journey; we are going there with the pace of the wind." The Baba said: "Go ye, I shall come slowly." The Siddhs started and after them the Baba too; he went there in one moment on the flight of his desire. Having come there he sat down under a Ficus Indica, afterwards the Siddhs also came; when they looked about, he was (already) sitting there. The Siddhs asked: "When has this one come?" The forerunner of the' Siddhs said: "To-day it is the third day, that this one has come." The Siddhs became astonished at this. When the time of the cup came, the flagon went round; they brought it also to the Baba, who asked: "What is this?" The Siddhs answered: "This is the cup of the Siddhs, drink thou?" The Baba said: "What does it contain?" The Siddhs answered: "It contains raw sugar and the blossoms of the Dhava-tree." The Baba recited then a Sabd in the Rag Asa, Mahala I. [there follow four verses]. = Then the Siddhs said: "Ades, udes! (salutation, salutation!)" but the Baba said: "Ades to the primeval divine male!" He started thence.

His fourth retired life was passed in the west. On his feet he had shoes of leather and trousers of leather; on his neck he had a necklace of bones, on his forehead a Tilak of a dot, his clothes were blue. He played amongst children; (thus) playing he went on a Hajj. One Haji fell in with him and they remained together during the night. The Hajl asked him and said: " 0 Darvesh, thou hast no cup, no staff, no skin, no sack, art thou a Hindu or a Musalmun? " The Baba recited a Sabd, in the Rug Tilang, Mahala I. [there follow four verses]." The Haji said again: " Sir, we arc living in this world, what will bo our state? " The Baba recited the Sabd in the

' RHg Asa, Salxl 37, Mab. I. ' Asa, Sabd 38, Mah. I. ' Tilang, Sabd 2, IVIali. I.

Eag Tilang, Mahala I. [there follow four verses].' Then they went on travelling to Mekka. As they went along the road, a cloud went along with them over their heads. When the Haji saw thi?, he said: "A cloud is over me." He began to say: "No Hindu has ever gone to Mekka, do thou not go with me.' either go before or behind me!" The Baba replied: "Well, let it be so! go thou ahead!" So he went ahead. "When he looked again, there was no Baba nor a cloud. Then the Haji began to beat his hands (in grief) and said: "I have had a sight of God." But as he could no longer stop (him), he got alarmed.

The Baba entered Mekka. It had been written before in books, that one jSTanak, a Darvesh, would come, then water would be produced in the wells of Mekka. When the Baba had entered Mekka he lay down to sleep, stretching his feet towards Mekka. It was the time of evening prayer. The KazI Rukn Dm came to make his prayers; when he had beheld (Nanak) he said: " O servant of God, why dost thou stretch out thy feet in the direction of the house of God and towards the Ka'ba?" The Baba replied: "Where the house of God and the Ka'ba is not, drag my feet to that direction!" The Kazi Rukn Dm turned the feet of the Baba round, but in what- ever direction he turned the feet of the Baba, to that direction the face of the Mihrab ' was also turning. The Kazi Eukn Din became astonished and kissed his feet saying: "0 Darvesh, what is thy name?" The Baba recited the Sabd in the Eag TUang, Mahala I. [there follow four verses].' When the Baba had concluded, the Kazi Rukn Din made his salam and said: "Vah, vah (wonderful, wonderful!), to-day I have obtained a sight of a Faqlr of God." He went then to the Pir Patalla and said: " Nanak, the Darvesh, has come." The Plr Patalla came to have an interview with him; he saluted him and having shaken hands with him he sat down; they began then to speak the praises of God. Then the Kazi Rukn Din asked and said: " Sir, those who are reading the thirty letters, will they get some advantage from it or not?" The Baba said: "By the favour of the true Guru!" The conversation that was held on the subject mentioned by Rukn Din is (written) in the E'lg Tilang,* Mahala I. The speech was made by the Baba; Shekh Eukn Din was the Kazi of Mekka. The Baba said: [there follow thirty verses]. Then the Kazi Eukn Din said: "0 Darvesh Xanak, the Hindus and Musalraans, who are reading the Yeda and the book {i.e. the Kur'an), will they obtain God or not?" The Baba answered with the Sabd in the Eag Tilang, Mahala I. [there follow fom- verses].* Then the Kazi Eukn Din said: "Sir, those who are not reading these (the Veda and the Kur'an) and are practising bad works, who never keep fasts nor say their prayers, and who are drinking wine or drinking Bhang " and beer,' what will be their slate at the day of resurrection? " The Baba uttered this Slok:

His worship (= the Prophet) has said in his decision and in the book:

Dogs, who watch well at night-time are better than not-praying men.

The wretches, who do not wake and remain asleep after the call (to prayer),

In their bone is uncleanness; though men, they are like women.

Who do not obey the Sunnat and divine commandment nor the order of the book:

' Tliis is again a misquotatiou, the verses being attributed in the Graiith to G(iru.\rjiin. Tlic order of the verses also is inverted; see Tilang, Sabd 1, Mab. V.

' < jlli'* the arched uiclie in a mosque, the front of which is always directed towards Mekka.

' These verses are not to be found among tlie Sabds of Tilang.

* Nothing of this kind is found in tlie Rag Tilang.

" These verses are attributed in the Granth to Kablr! See Tilang, Kabir, I.

Bhang, an intoxicating potion, made from hemp-leaves. ' The word is Tf^, Pers. ij..-.

They are burnt in hell, like roasted meat put on a spit.

Great misery will befall them, who are drinking Bhang and wine.

A pig is interdicted from liquor and beer, nor is it Bhang-drinking.

Who walk according to the advice of their lust, they will suffer great pain:

At the day of the resurrection there will be a clamour and noise.