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Oh! how wonderful is the creation of God that above 
all wordly things, religion is the supreme thing. With 
its corruption, the corruption and degereration of all 
things generally happen; for, it is religion that binds 
thousands in one cord of union. It is the saying of the 
sage, that religion and secular things are the twins. It 
is owing to disunion in religion, that rebellion and other 
disturbance in the country generally happen. The learn- 
ed foreigners have justly separated religion from legisla- 
tion. But the real and true management of a country 
depends upon the strength of religion. Such points of 
nicities are generally observed by those who are learned 
and experienced and who are in short, able statesmen to 
govern a country. Such benign government as this, is 
an act of kindness of the Almighty, and the management 
of such a country entirely depends upon human beings. 

rime Seen eee 


This work was originally written in Hindi prose and 
poetry. The meanings generally differed from, the rules 
of Grammar and asa matter of course, men of shallow 
intellect and understanding generally misunderstood those 
ambiguous meanings and phrases. Butsuch misunder- 
stood words and phrases were considered as words of pro- 
phecy, and hence they (the ignorant) always failed to com- 
prehend what. the original meanings are. I have tried my 
best to translate into English those words and phrases with 
clearness and accuracy. There are words in this book so 
arranged and placed under the rules of Rhetoric and Syntax 
that when they are closely read and consulted, they imply 

“1 Pe thei @ 


that some rebellion will soon happen. It is for this reason 
that the book is considered strange and uncommon even 
by the learned sometimes. All these will be evident to 
the reader when they will peruse it. 


In this book there are generally three kinds of words, 
viz. lst, the author's use of significant words of Sakhee ; 
2nd, the author’s use of such words which others could 
not comprehend, and hence the difference of opinions 
among them; 3rd, the author's use of ambiguous words 
which excite doubt and curiosity. But as far as lL can, 
I have used words that convey true and precise meaning. 
He will be the true judge of this book who will read the 
original Hindi work written in prose and poetry. ‘This 
translation will not explain the ambiguity which is in the 
original. In order to explain such ambiguity I have given 
foot notes. 


This book contains the true discription of the Seikh 
religion, and many ignorant Seikhs place their firm faith 
upon it. The Kukas especially believe it firmly. But 
many learned men do not consider it true and valid. 
They say that Gooroo Gobind Singh is not the author of | 
this work, for Gooroo did not order to publish the book nei- 
ther Gooroo Bux Singh Raindar has written it, but he has 
himself written it out of his own accord. Perhaps some 
one has written it and has given the name of Gooroo Bax 
Singh as the author of the work. Some say that the book 
contains the doctrines of a prophet and description of 
Seikh religion. 


After a deep research and careful investigation I ob- 
serve that the book in question was written in the year 
1894 Vicramaditya, corresponding to the Christian era 
1834, for there are many events and circumstances happen- 
ed in and about the above year and some years after it. 
It contains also the prophecies about some distinguished 
persons who flourished in the above year. Therein such 
names are mentioned that if any event happens, the co- 
roboration of event or events comes to pass. This will 
be proved by several tales that are written in the book. 
The description of the prophecy about Ram Singh Kuka 
is true and valid, as the pages Hindi verse says :— 

feagt aia aiziqa Fz aA AUNT ATE Ui 

Pwether the Adal contains th’ full and accurate de- 
criptions of prophecies which assist others to tell prophecy. 
In it truth and falsehood are blended together. Religi- 
ous and secular matters and topics are so described that 
it is very difficult to separate one from the other. In 
truth, religious books are thus written asin Mahamme- 
dan religion, words of God and prophet are mentioned. 
But it rests with the author to give a true color to his 
description according to his experience and knowledge. 
Learned men make those books easy and plain to under- 
starid by various commentaries and notes. Such men 
generally by the dint of their vast knowledge and ex- 
perience make the doctrines of religion valid and true 
according to their own taste and opinion. The accom- 
panying Index will show the true aspect of the book. 

Chief of Bhadour. 

The object of publishing this work and congratula- 
tion to the British nation. 

Thanks to the Almighty to whose unbounded kind- 
ness, we owe the regeneration of this country which the 
British nation has effected so successfully. The nation 
in question has created a desire among the people to cul- 
tivate learning and has directed their mind towards their 
own religion. In publishing this work, I pray fervently 
and sincerely to God, for Her Gracious Majesty the Queen 
for her disinterested kindness in governing this kingdom 
and protecting its inhabitants from oppression and misrule. 
I sincerely believe and wish that this act may be consi- 
dered as an act of sincere loyalty expressed towards Her 
Majesty and that this act of sincere loyalty is the chief 
desire of the Government. It is also the desire of this 
Government that such a book containing the true account 
of Seikh religion may be published. I will not with- 
hold myself by publishing this work only, but shall de- 
vote my life and labour to publish books containing some 
of the accounts of Seikh religion which has great affini- 
ty with the legislation of the country. Every story of 
this book contains some accounts of legislation. It is the 
true cause for the spread of Kuka religion. It is useless 
to say anything more on the subject. Every one who 
will read the work, will no doubt, acknowledge the truth 
of my statement. 

Chief of Bnadour. 


No. of No. of —__.. -- 
Page. Sakhee, 

] Mungld Charna or invocation. Preface and introduc- 
tion to Sakhee or beginning of Uthan; doctrines of 
Seikh religion, and means how to create faith upon 
it. The truths of the foretellers and the means by 
which such truths can be told. 

2 1 Bravery of the Seikhs. Birth of the Mussulmans is 
looked upon with disgrace aud the means to create 
faith upon their birth. Belief of the Seikhs upon 
their Gvordo; the Mussulman’s birth is looked upon 
by all with censure ; hatred towards the Hill tribes ; 
the autbor’s magnanimity of mind and the favour 
shown to him by God. 

6 2 To create a belief that Gooroo is the incarnation of God. 
8 3 To create a belief that Gooroo is the prophet. 

10 4 Effect of Gooroo’s sayings and benedictions upon the 
miuds of his disciples; description of his position as 
a prophet. 

12 5 Interesting tales to create a faith upon religion. 

14 6 Interesting tales to create a belief upon the mind of 
the Seikhs that Gooroo is the incarnation of God. 

16 7 Means to form congregation of the Seikhs. 

18 8 Necessary rules and actions to follow the religion of the 
Seikhs; 42 moral instructions i.e. 42 orders. Doc- 
trines of religion; means to form congregation of 
the Seikhs ; to convert Hindoos into Seikhism ; to try 
to spread Seikh religion; description of getting sal- 
vation in the next world and of the means of secur- 
ing other pure terrestrial happiness as laid down in 
other religion. 

24 9 To believe tnat Gooroois one of the first prophets ; means 
to form congregation of the Seikhs always near the 
pond of Muktswar; to declare that the Mussulmans 












are the enchanters; to believe the truth, that Sun- 
gat Singh will be born. 

Interesting tales; truths of Vedas and Shastras and 
their revisions, and to believe them according to cir- 
cumstances and time. 

Praise of singing Gooroo’s sayings which is considered as 
the best way to salvation. 

Interesting tales; to create a belief upon Gooroo; de- 

scription of the 5 classes of Seikhs. 

Description of the baptism of the Seikhs ; to create a be- 
lief that Gooroo isa prophet; to encourage Seikh 
religion; description of the victories of the Seikhs 
and their old miraculous acts. 

Old tales about the doings and manners of the Seikhs, 
and their truths ; i. e. if Seikh religion becomes weak 
and corrupted, it should be then considered that such 
was the order of Gooroo; one tale by which ignorants 
may believe the truths of Seikh religion ; the advent 
of the English and the French into this country 
spread of numerous religion and their exposition. 

Prophecy regarding 6000 years of the Kaliyuga i. e. it 
will end in the year 1900 Vicramaditya. Bad legis- 
lation of the country. Birth of Duleep Singh, Pro- 
phecied that that he will be good, great, and respect- 
able. Spread of the Englishmen throughout the 
country. Spread of Seikh religion. To know that 
Gooroo’s words are the words sent by God. Degener- 
ation of the Mussulmans. Victories of the Seikhs 
and finally their downfall. Again the birth of Gooroo 
in the A. D, 1743. Advent of the Toorks from Cabul 
into this country. Devastations prevailed through- 
out the country. Approach of the English troops 
from the East. Seikhs joined with the English troops 
as they had no misunderstanding with each other. 
Words that create mutual suspicion, and the effect 
produced by the use of such words ; Victory of Duleep 
Singh. Judicious management of the British nation 
in governing this kingdom. Birth of Ram Singh 






bod i | 









Kuka; there are many prophecies which have pro- . 
duced many dissentions in this country. 

Belief upon Seikh religion. Seikh’s examination of the 
truths and falsities of their own religion. Birth of 
the Kannaits. 

Tales of Devi’s blessings. Best means to form congre- 
gation. Means to baptize Seikhs. The bravery and 
courage of those who embrace Seikh religion. Pro- 
phecies in regard to Runjeet Singh. 

Means to form congregation. Animosity with the Hill 
tribes and the Mussulmans, and its description. 
Means to strengthen Seikh religion. 

Interesting tales of the treacherous Hill-Tribes. 

Tales to create a faith upon Gooroo by best and reason- 
able means. To meet death in battle fields ensures 
a man the enjoyment of paradise. 

Flight of Gooroo from the battle field ; this flight on his 
part was accomplished for the accomplishment of 
some higher purpose. 

An interesting tale to create a faith upon Gooroo. 

Means to form congregation and to create faith upon 
Gooroo. Prophecy regarding the forthcoming danger 
of the Seikhs. Victories of the English. To create 
a faith upon Dumdum Sahib. 

Strength of the Seikh religion and their Jeehad. Faith 
upon the religious doctrines promulgated by Gooroo. 
Description of the bad state of the Mussulmans 
after their death. 

Classfication of true Seikhs among three caste viz. Jat, 
Banjara and Rora and their respective descriptions. 

Means to form congregation and to create faith upon 
Gooroo. Plundering is by far the most laudable pro- 
fession. Means to infuse strength into Seikh religion. 

Victories of the British soldiers over the Toorks with 
superior policy. Description of Gooroo’s beauty ; 
at last the flight and retreat of the Imperial troops 
to Delhi. Depression of Aurungzeb. 













- Aurungzeb sent a letter to Gooroo to call him. Gooroo 

sent a reply through his Vakeel. Bravery im the 
battles and the Vakeel’s description of Gooroo’s posi- 
tion as a prophet. 

Interesting tales to create a faith upon Gooroo. 
Tales of honesty and praise. 
Moral instructions worth remembering. 

Seikhs converted into Mahammedanism can again be re- 
stored to their own religion under the following condi- 
tion viz.thattheyshould not approach the Mahamme- 
dans and should have a faith upon their own religion. 

Tales regarding the praise of the Mahammedan religion 
and blames and invectives against the Huindoo reli- 
gion. Gooroo’s indifference towards bad actions ; 
means to show the places of worship. 

Means to form congregation of Seikhs. 

Interesting tales as above. Means by which Seikhs can 
believe upon a prophet. Means to show miracles 
and the strength of the Seikh religion. 

Battle with the Toorks and the bravery of the Gooroo 
and the plundering of Khidrabad. 

Battle of Anandpoor and the author’s ingenious de- 
scription of the praise of Runjeet Singh in such a way 
that his (Runjeet Singh’s) blemishes and shortcom- 
ings are entirely omitted. ‘To create a faith among 
the Seikhs, and to examine their conduct. To earn 
by iearning. Prophecy for the advent of the English ~ 
and the forthcoming contest among the Seikhs, 
Mussulmans and the English. Such prophecy should 
be considered true and valid if any of the nations 
become victorious. 

Plunder of Gooroo’s treasure and his flight from the bat- 
tle field. Such plunder and flight are considered 
the best policy of Gooroo. To drill and encourage 
men fur battle. 

76 39 Treachery of the Hill Tribes, and exposition of the 

treachery of the Rajpoots. 

















Treachery of the Vizier of the Hill Tribes. Miracle. 
of Gooroo’s servants. Prophecy regarding Dalla 
Chowdry of Sabo. 

A tale regarding Gooroo becoming prophet and an am, 
bassador of God. Prophecy regarding corrupted reli - 
gion and the conquest of Kandahar. Departure of 
the English from this country and the advent of the 
Mussulmans. ‘To omit the description of those diffi- 
culties and dangers which Gooroo suffered. , 

To create a faith upon Gooroo. 
Praise for keeping Mustaches and beards. 

To show the public the miracles of Gooroo. Description 
of Gooroo expounding his own religion, 

Prophecy regarding 40 Sakhees i. e. Dalla Barar’s tales 
regarding a faith upon hunting. Description of old 

A tale regarding the old miracles to show the ignorants 
the truths of the prophecy, and the manners and 
customs of the province of Malwa. One paramount 
means to obey the orders of Gvoroo. 

To spread Seikh religion by best means possible. 

Description of Gooroo’s miracles ard his going to Chim- 
koer Sahib, and his coming dowu to Kurukshetra 
during the occurrence of the eclipse of the sun. 

A tale regarding the love of the Seikhs for their own 
» religion, and the means by which they can maintain 
themselves ; best means to make Sakhee. 

Tales regarding Goorvo becoming prophet, and the spread 
of the Seikh religion ; prophecy regarding the distur- 
bance in the country ; prophecy about Futteh Singh. 

Prophecy about Calcutta; mutual battles with the 
Mahammedans and the English ; mutiny among the 
British troops in the reign of the 20th King of the 
English nation; Victory of the English troops over 
the Mussulmans. Rise of the Hindoos and the birth 
of Ram Singh Kuka, Victory of the Hindoos over 
the English troops. Duleep Singh becomes King. 


97 52 Gooroo entered his Zenanah and the birth of his sons. 
98 53 Do. Do. Do. 

54 55, 56. As these three Sakhees contain particular des- 
cription of Gooroo’s proceedings in his Zenanah, they 
are entirely omitted here. 

98 57 Gooroo’s peace with the Hill Tribes; all Seikhs deserted 
Gooroo after having left all their claims, except 40 
Seikhs who remained with him devotedly. 

99 58 Flight of Gooroo towards Malwa, and the manifestation 
of pride and triumph of the Imperial troops for his 
precipitate flight. Battle of Ghanoula,and the flight of 
Gooroo from the field of battle ;in this battle only 
40 faithful Seikhs who had not deserted Gooroo, fought 
with the Imperial Force. Defeat of Gooroo. Again 
by the next day, Gooroo came in contact with the 
above force at Machhihara, where he, in 1700 Vicra- 
maditya after sustaining defeat, took shelter in the 
house of a Pathan, by dressing himself in blue clothes, 
and by sharing the food with him in halves. 

102 59 Precipitate flight of Gooroo from Machhihara and the 
slaughter of Gooroo’s sons at Sirhind by the Royal 
order, and the death of his mother at the same time. 
Shimir of Dhaliwal caste inhabitant of Kangur 
served Gooroo in this state of his abject retirement, pri- 
vately and remained one year with him in the jungle 
situated near Sirhind, and after the expiration of 
the above period, he took his departure for Dumdum 
Sahib, where he heard the death of Aurungzeb. 

104 60 Accession of Bahadoor Shah on the throne, and he 
makes peace with Gooroo and Gooroo’s residence in 
Delhi; before going to Delhi, he went to Pushkur 
Tirth. Tales about Gooroo becoming Prophet, and 
his miracles. Gooroo, considering Banda Batragee 
his faithful creature, sent him to Punjab to strength- 
en his own tenets aud religion, and to fight for the 
propogation of his religion. Gooroo next orders 
Banda to plunder the properties of his enemies 
which isan ho est and laudable act and lastly or- 
dered that he will be victorious, 


108 61 Agreeably to Gooroo’s order, Banda brought army from 












Dukkun and came to Pun‘ab ; plundering of Sidhou- 
ra, Loodiana, Sirhind and one of the city of Toorks 
as well as of Doab and his departure to Amritsur. 
Disunion between the Seikhs and Banda who then 
at once went down to Sindh where he killed the 
Seikhs and then became victorious. Advent of the 
English in the year 1860 and the destruction of the 
city of Delhie. Seikhs again became victorious and 
afterwards they became depressed. Mutiny in the 
year 1899 Vicramaditya and the total depression of 
Seikh’s troops. Prophecy about Moolraj’s rebellion 
at Mooltan. 

Displeasure of the four castes with Gooroo for his intro- 
ducing new religion. Preparation of weapons of 
war and their collection. Best means to form con- 
gregation. Gooroo’s expression of hatred towards the 
Brahmins. Prophecy about the names of the Seikhs. 
Curses heaped upon Sodhi castes. Strength of the 
Seikh religion. 


To create a faith upon the minds of the Seikhs for 
fighting bravely in battles ; prophecy about the vic- 
tories of the Seikhs. Descriptions of the following 
nations viz. English and Mharattas and they succes- 
sively became kings in this country. Prophecy 
about Dip Singh. Genéral opinions about the dis- 
turbance and rebellion in this country. 

Description of Kaliynga; prophecy about the Mussul- 
mans and the Hindoos; some description about 
English legislation in this country. Description of 
the Nepalese becoming king. Avatar Kalki. 

Description of Gooroo becoming Avatar; doctrines of 
Seikh religion and the moral instructions that con- 
tains it. - 

Interesting and sound discussions of the author in the 
Court of Gooroo. Description of salvation, 

Gooroo’s faith upon the Brahmins ; descriptions of Brah- 
mins’ and Seikh religion:, 


128 68 Prophecy regarding Dip Singh ; several accoun's of the 
faith of the Seikhs upon their Gooroo ; Bravery of the 
Seikhs. Prophecy regarding rebellion. Rebellion 
in Kashmeer. Prophecy about Shere Singh, Dhan 
Singh, Dhogra, Balura Singh, Dhogra that they 
will be Kings. Prophecy about Seikh religion. To 
give constant encouragement to the Seikhs for gain- 
ing victories over their enemies. Prophecied that 
Allum Singh will be born in the house of Rangra of 

130 69 Best means for the improvement of Seikh’s religion, and 
to create a faith upon the minds of the people. 
Means for Jeehad. 

132 70 Best and sound moral instructions of Seikh religion ; 
animosity of the Seikhs with the Mussulmans and 
means to form congregation. 

134 71 Gooroo gave Yoga instructions in his Zenanah. 

136 72 Interesting tales to create a faith upon the minds of 
the Seikhs. 

138 73 Prophecy about the best available means to strengthen 
and consolidate the religion of the Seikhs. To create 
bravery in congregation ; a hint from Runjeet Singh 
about many future occurrences. Description of the 
miracles of Azizuddeen Fakeer. 

140 74 Prophecy about the success and triumph of therreligion 
of the Seikhs; description of the encouragement 
given tothe Seikhs, and description of Udoy Singh. 

143. 75 Full and faithful description of Hindoo religion and its 
union with that of the Seikhs. 

146 76 To consider generally the various criticisms of Gooroo as 
signs of good and laudable actions. Means to be- 
come prophet. 

148 77 Tocreate a faith upon the minds of the Seikhs upon 
their Gooroo ; interesting tales. 

150 78 Means to spread the religion of Gooroo. To induce the 
minds of the people to have a firm faith upom their 
religion ; description of Seikh religion. 























Means to spread the religion of the Seikhs, and to induce 
men by old ways to have a firm and substantial 
faith upon religion. 

Do. Do. Do. 

Means for the improvement of Seikh religion ; descrip- 
tion of Seikh religion, and interesting tales. 

Moral instructions of the religion of the Seikhs, and 
the best available means for its improvement. 

Do. Do. Do. 

Deseription of Hindoo’s good actions and their moral 

Prophecy to create a faith in the mind of Bishumbhur 
Bania ; prophecy for suggestion to create a rebellion 
Advent of the English, and the description of the 
rebellion at Lahore; description of Sansar Chund 
and Bharatpoor. Prophecy about Dalal Singh and 
the original cause of the rebellion at Patil. 

Prophecy about Runjeet Singh’s family and his mistress, 
anda hint for the rebellion in old way. 

Description of the divine favour shown towards the au- 
thor ; interesting tales and the description of tobacco. 

Best means to spread the use of tobacco among the peo- 
ple, and means to strengthen Seikh religion. 

Prophecy about some of the present occurrences and 
old events. 

Description of Kaliyuga ; best means to ensure victories 
to the Seikhs. 

Do. Do. Do. 

Praise of Gooroo’s sayings and his words and the miracu- 
lous effects produced by them. Gooroo’s words and 
sayings are just like Tantra. Best means available 
to strengthen the tie of congregation. 

Censure of Tobacco. 

Description of leaving tobacco smoking and hatred to- 
wards it. The extension of the Mahammedan Em- 
pire and the spread of Tobacco. 


102 -95 
194 96 
196 97 
198 98 
200 99 
02 100 


Censure of Tobacco. Best instructions for the spread 
of the religion of the Seikhs, and censure to the Ma- 

Tales regarding the shaving of the heads of the Brah- 
mins. ‘To show the way for the preparation of new 
Sakhee. Best available means for the learned men 
to hoist up the standard of rebellion whenever they 
think proper and good to take possession of coun- 
tries, Means to spread the religion of the Seikhs. 

Tales of Dadoo Fakeer. Tales of the Hindoos and the 
Mussulmans. Peace with Bahadoor Shah and Gooroo 
Gobind, and ultimately Bahadoor Singh's faith upon 

Description of the death of Gooroo who died as a pro- 

phet, to believe that Gooroo was an incarnation of 

Do. Do. Do. 

Prophecy about the forthcoming rebellion, description 
of the income of Ahmud Shah Kabuli; description 
of Runjeet Singh and the miracles of the Gooroo; 
various benefits and blessings which the offsprings of 
the author derived for spreading this book throughout 
the Jength and breadth of the country. 


RAM. _ 

Se eed 

SauHiB Sincu the writer of the following pages com- 
mences his work after reseating to the protection of the 
lotus like feet of those Gooroos whose blessed names are 
below mentioned. 

(1) The blessed faced Baba Nanuk, Gooroo Angud, 
Gooroo Amer Dass, Gooroo Ram Dass, Gooroo Argun, 
Gooroo Hargobind, the 9 of good qualities, Gooroo Har 
Rai, and Gooroo Har Kishen worthy of being worshipped, 
Gooroo Teg Bhadar, the most patient, and Gooroo Gobind . 
Sing like a lion to his deer-like enemies and praised by 

Sahib Singh writes a book of the Gooroo’s words as 
heard from Goorbux Singh who was also called Ram Koar 
one of the descendants of Boodha, the servant of Gooroo 
and house of comfort who always attended to the 10th 
Gooroo? and always acted according to his orders the 
Gooroo’s* saying was that in order to teach the right 
wisdom and policy, it is necessary that the teacher and 
pupil must be riglit minded men and the way they follow 
must be right. The religion of Seikhs spread just in the 
manner as the Gooroo had predicted. All the Sungut* 
asked Goor Bux Singh about the life accounts and the 
predictions of the Gooroo and the writer being one of the 
assembly, writes as he heard at that time. The Goor 
Bux Sing recollected from his grand father Boodha what 

1 Mahammedans. 

2 Qooroo Gobind Sing. 

3 The Gooroo always denote Gooroo Gobind Sing in this book. 
* A body of the true followers of Georoo Gobind Sing. 

(2 ) 

he related at that time. The subject related at that occasion 
was easy and was such as could fulfil the desires of the 
public. This collection of Gooroo’s words is fitted to 
shower blessings on the Seikhs who may believe in it 
with love. Mathra Misir the old attendant of the Gooroo 
understanding the private wishes of the Gooroo asked vari- 
ous questions about the futurity and the Gooroo revealed 
to him in the manner. ‘The Kirshen had done to the Oodroh. 
One Ram Dass collected those sweet Sakhees just as the 
Gooroo had spoken. This book is written in singh a 
walokun style, that is a style in which a subject is more 
than once repeated in order to complete it details. 


The city of. Patna is the birth place of Gooroo Gobind 
Sing who was the 10th Gooroo. Sahib Singh writes true 
words of the Gooroo in the presence of Ram Kour as 
correctly and exactly as his abilities allow. The Gooroo 
had revealed this on Thursday 2nd Baisakh sub 1791, a 
month of the leap year. All the assembly of the Seikhs 
considered and found Sahib Sing worthy of writing Sakhee. 
Any omission or mistake that may be discovered in this 
should be corrected by none but one who may have been 
a constant attendant of the Gooroo, any other person try- 
ing to correct it will be drowned in trouble and difficulty. 

The Gooroo made a joke with Goor Bux Singh, and 
said well have you done! Four, Four, and Four, Four 
and Five, Five, is your work, these are the only per- 
son who could relate of four Beds, of four' motives of four 
yog's, and of four sources’ of creation. Of five places from 
which letters are uttered and of five sorts of letters. The 

} Four motives are Faith Wealth, Enjoyment, Salvation. 

2 The four sources of creation believed by Hindoo Philosophers are Egg, Womb, 
Sweat and Earth, “ 

( 3 ) 

hairs, all over the body and the nice big knot of hairs on 
the head is the cloak granted by Bhawanee,' to all the 

The Gooroo inculcated to his Seikhs that morning is 
the best time for worship and sacred ablutions, do not 
tremble: It is horse and elephant’s habit to bathe after 

On one occasion, all the Khalsa? said, O! Gooroo, the 
power of ‘ Moghuls” and “ Pathans” has greatly increased 
give us permission to fight and suppress it. The Gooroo 
in reply said, once god of death avowed that he would kill 
no creature, the people increased in great number, and fear 
of death vanished, the world became awfully crowded, the 
people forgot their religious worships and fell to meanness 
seeing this, gods went and complained before ‘ Brahma,” 
saying, that the Digpals* were appointed by your order as 
Governors on the eight sides of the world, the mad peo- 
ple used to give us bali.‘ They have now ceased to do it 
because the God of death has ceased to send death over 
them and has engaged himself in devotions. Brahma 
said such is the will of Almighty God, He is at liberty to 
do or not to do, He is the master. of his own will. You 
should all go to your own places. So all the gods went to 
their respective residences. In the mean while, the time 
of the vow of god of death was at end, he saw the people 
increased to an enormous crowd and was wavering like a 
heavey-laden boat, he was filled with anger and remember- 
ed Rooder’ and by the effect of this, mankind began to 
be reduced to ashes. Some were destroyed by fire, some 
by wind, and some by water. The famine appeared, the 

1 A famous Goddess in Hindoo Mythology. 

2 The whole body of Seikhs. 

3 Police officers of gods. 

4 Pieces of bread offered to gods as sacred offerings. 

5 One of the Hindoo Trinity who is believed to be the representative of the 
destroying power of God. 

( 4 ) 

remaining men fled away and took refuge in the city of . 
“ Julal” ** Gundhurb,” i. e. the city of “ Kundhar.” These 
persons began to multiply in that city. In the Maha- 
bharath-war, greater number of these were killed and few 
were saved. These remaining persons broke up their 
castes and began to intermarry without scruple. 

The Governor of that city in those days was “ Mo- 
mun Shurf,” he went one day ina Garden and enticed a- 
way the women of that nation and took them to his house. 
The women who insisted to defend their chastity by say- 
ing that they would die, were promised to be made chiefs : 
These women became at last his wives and children were 
born from them. One of them was the daughter of Vid- 
dya Dhur Pathuk” a Brahmin. From her, Potul Khan 
Pathan was born. Mogul “ Moneul Bee” was born from 
Moodguli Brahmine and Sekh Summon was born from 
the danghter of Sekhra Sukhawut, and a son was born 
from Sugatee, whom Momun Shurf asked, who she was, 
and learning she was the daughter of Shoojat Rai, his son, 
felt ashamed, Shoojit Rai was the son of Momun Shurf 
and born from one of his principal and legally married 
wives and had been previously banished from his country. 
Momun Shurf, fearing from this horrible sin, took himself 
to the refuge of Hidajut Shurf devotee and Leal to serve 
him. "When many days were passed the devotee said to 
Momun Shurf do not fear, and be content with the will of 
God, the children of this Sagatee will be called Syads and 
will assist your’chidren in the time of difficulty. Engage 
yourself in forty day’s devotions, and you will undoubtedly 
be cleared from sin. 

The Gooroo then said, O my Seikhs! these men 
had fled there from the god of death, and were at last 
killed by “ Arjun”’ and “Bheem” Pandoos. The god of 
death was enraged on that nation, We will kill the four 

1 ‘The famous heroes of Mahabharath. 

( 5 ) 

- Shaikhs! with the assistance of our followers, who increase 
as rapidly as millions of Brahama and Shiva are produced 
from the Almighty God. ‘The Seikhs then asked, O true 
King! will any one be saved or not, the Gooroo replied it 
is ordained that none will remain out of them, the Khalsa 
will kill them all, but many others who having seen them 
had left their own faith and had joined with them, will be 
saved. ‘Three days after this, the Gooroo took up his bow 
and going out in plains drew it, when a sound was heard 
from heaven, saying, “O Gooroo ! save us from Mountains 
and Forests.” The Gooroo then proceeded on the back of 
blue horse for gaming, and was met with Rajas Rulia 
Chundand Alum Chund, who with an army came upon the 
Gooroo, with the intention of fighting and wanted to show 
their power and bravery. The Gooroo made his horse run 
towards the east for there were few Seikhs with him. In 
the meanwhile the Mountaineers arrived and the Seikhs be- 
gan to fight with them. <A bloody battle ensued. The 
Seikhs looked back and saw that the Gooroo was not there. 
They thought among themselves that the Gooroo left 
them alone, and ran after him and began to cry out O! 
Gooroo save us, for we are your disciples. A forest does 
not look well without lion. The Gooroo replied, be of 
good faith and continue to read my words, you yourself will 
be lion and Forest, Divine service is the true and excel- 
lent task. Having said this, hedischarged five arrows by 
the effect of which Seikh armies appeared on all four sides, 
the battle began to rage, the Gooroo standing by ‘“ Ka- 
rounda Tree” inspected the battle. ‘The Khalsa by power 
of the Gooroo defeated the Mountaineers, who fled away. 
I (Goor Bux Singh) then trembled, 0! Sahib Singh, the 
Gooroo told me, ‘“O! Goor Bux Singh, I will leave you 
and go to heavens just as Krishna had done with Ooddhoo, 
fear not, fear not,—I then wept, the Gooroo said Khalsa 
is returning after defeating Mountaineers. In the mean- 

) The principal man of that nation, 


while Khalsa arrived, the heavenly armies vanished. The 
Gooroo looked with the eyes of kindness over them and 
said the Mountaineers are Hindoos. The Khalsa replied 
Mountaineers are our food like wild beasts. The Gooroo 
repeated 3 times, that Mountaineers are proud of their 
royal power, and do not believe in the fate ordained by 
God, who has well acted in creating the 3rd Nation, the 
Khalsa. Your sorrows will vanish away. One who has 
created has destroyed. The Khalsa upon hearing this 
were filled with pleasure and rejoiced. This Sakhee is finish- 
ed. Mahan Singh gave full account of the battle. 


One day Purmanund Wuzeer met the Gooroo in 
Court hall with great love. The hall was filled with a 
large number of wise men and every one was speaking of 
his religion. One of them Mudan Dass Bairagee said 
O! Gooroo the Karah Prashad is a special food of “‘ Hu- 
nooman” and “ Devi,” why did Baba Nanuk select it for 
himself, probably because he was an old man, and it being 
an easy smooth and delicious food suited him well. The 
Gooroo said a similar question was once put to Baba 
Nanuk by ‘Sain Dass Bairagee” and Baba Nanuk 
had replied him as follows:—It had once gone to Utra 
Khund and it was the first occasion on which I had set on 
my tour after retirement, I arrived on Himnoor Hills and, 
met several Sidh and Naths there, who accosted me (Baba 
Nanuk) by saying Ades! Ades! I said Ades to Al- 
mighty God! Sidhs requested me to give them a feast 
T told them wait, God will give you a feast and thus pro- 
mising to give them a feast I went off and left Bhai Mur- 
dana and Bhai Bala there. As I was going to the Ganges 
bank “ Vishnu” appeared to me in the shape of a Sidh 
and gave me sand, which afterwards turned into sugar, 
on proceeding further, Brahama met me likewise in the 


shape of a Sidh and gave me water which afterwards 
turned into Ghee, in the same manner I was met with 
Mahadeva in the shape of Sidh, who gave me some ash, 
which afterwards turned into wheat-flour. Many other 
Rikhs met and gave me ingredients such as black pepper, 
and Chironji'! and then disappeared from sight. I return- 
ed and ordered Bala to distribute food, which I put be- 
hind a large flat piece of stone. When I had gone to 
Ganges banks, the assembly of Sidhs thought in their 
mind that 1 had gone to procure some fruits for them and 
they in order to make a jest with me, turned themselves 
in the shape of very old men, saying to themselves, that 
they will decline to eat fruits on the pretence of their 
being very old and having no teeth and that they will 
ask for a smooth food, suitable to their age, which, I 
will be unable to give. All this they did to try me and 
tc see whether I could work miracles. I distributed “ Ka- 
rah Prasad” to them which was miraculously prepared. 
They were pleased and satisfied by eating it, and told me, 
excellent! excellent! this food is, you should also eatit. I 
also ate it and told them O! Sidhs, this my little quantity of 
food is sacred. By eating this, men will be purified and will 
become stronger and abler in applying themselves to devo- 
tion, divine meditations and fastings, and their minds will 
be pleased. Sidhs called me blessed and said for prepar- 
ing this food, ‘‘ Vishnu” had supplied you with sugar 
“Mahadeva” with wheat flour and ‘ Brahama” with Ghee 
Rikhs with fruits and “Shree Bhawanee” with cloth of 
leaves. How can we fight with one who is protected by 
God. Be kind to us, your food is worthy of being enjoy- 
ed by Devtas and any person using it with love in the 
days of Kaliyug will have a great share of sacred virtues and 
will be saved from sin. I then said that Karah mixed 
with Aniseseed will be peculiar to Hunooman and Karah 
mixed with Cocoanut will be peculiar to Devi, and Karah 

! Nuts of Chironjia Sapida, 



mixed with ingredients 7. e. pepper chironji &c., will be 
special to Gooroo (myself) but this karah must be “ Tir- 
bhawali-walla,”’ if it be otherwise, it will not be accepted 
by Gooroo. The Sidhs then disappeared. Sakhee 2nd 


At a certain time Sungut assembled to obtain the 
blessings of seeing the sacred face of the Gooroo, and were 
praising the blessings resulting from their being in Goo- 
roo’s attendance. The Gooroo appeared so magnificent as 
he was Komer,’ sitting dressed in splendid garment and 
wearing a precious shawl. The Gooroo ordered that the 
whole assembly of male and female Seikhs be prevented 
from going away to their houses. The assembly was, 
therefore, prevented for three days, after which they felt 
it very inconvenient to remain there as it was long since 
they had been absent from their respective private busi- 
nesses and now wanted to go home. They wanted to ob- 
tain a speedy permission for going, but the Gooroo being 
engaged in hearing sacred songs, no one could dare to 
ask for the permission. One of the assembly, who was a 
Seikh of Malwa country contrived a plan for getting rid 
of such prevention and played the following trick. He 
prepared a coffin after Hindoo fashion and made a living 
man to lie in it like a dead body carried it with the pro- 
cession mourning and singing this verse “ disciples true 
love is completed and come to an end,” by the way where 
the Gooroo held his durbar. By the order of the Gooroo 
a servant enquired and informed the Govroo that a Seikh 
had died. ‘The Gooroo ordered the coffin to be brought 
in, and it was done so. ‘The procession accompanying the 

1 Having sugar, ghee and wheat-flour of equal weight. 
2 The God of wealth. 


dead also came in, some of them were weeping and some 
singing songs of sorrow. The Gooroo stopped the Seikh 
women from crying. In the meantime, when four ghurees 
had passed, the Gooroo spoke to the Ardasia and said, 
O! my Seikh brother, it is very difficult to become a true 
Seikh, but there is a large number of such persons who 
appear like Seikhs in their forms. ‘The person who has 
true faith in the Gooroo is very rare, what is the advan-— 
tage of singing sacred songs and weeping with false love ? 
If it be said that weeping pleases the Gooroo then the 
whole village weep on dead corps. If it be said that 
sacred songs please God, then parrots and pigeons also 
sing sweetly. If it be said that bathing pleases God, then 
frogs always live in water. If it be said that silence 
pleases the God, then trees are always silent. If it be 
said the living of forests pleases the God then, deers &c. 
always live in forests. 

Consequently without a little of faith and true love, 
Seikhs, Pundit and Singers remain deprived. The Ar- 
dasia said, O! true King, sacred sight of the Gooroo saves 
the Seikhs from evil and the present assembly are enjoy- 
ing your sacred sight and are singing songs of sacred love. 
Therefore they will certainly be saved. The Gooroo repli- 
ed that one who is positive in his own opinion loses, and 
one, who believes in Gooroo’s words, gains. All the peo- 
ple enjoy sun’s sight, but this does not clear them from 
their sins and they consequently goto hell. In this world, 
there is no god like water, but still in bathing ina Tee- 
ruth sacred love is the principal thing. The moon, stars, 
wind, and I[ndra’s sight does not give salvation. All. men 
and women are filled with bashfulness if they have faith, 
they will certainly pass over to heaven. ‘The Gooroo 
then said to Ardasia if you wish to see the ‘‘'Tamasha”’ 
bring the burning piece of wood and put it under the 


! Fun. 


cofin. It was done so. As soon as the heat of fire 
reached the dead, he startled and throwing aside the 
shawl with which he was covered ran out of the coffin. 
All the Sungut were put to astonishment and the per- 
sons of the family of the dead felt ashamed. The Goo- 
roo told them, brethren, by your sacred love and through 
the result of your sacred songs the dead has fled to 
heavens with his body. The Seikhs bowed down and 
said QO! true king, you only know your things. The Goo- 
roo then said O my Seikhs if you would have succeeded 
in deceiving me, you should have said to your family per- 
sons in your home, that Gooroo is just like other men, 
and thus you should have lost your faith in me. The 
Gooroo then looked towards the Seikhs and said, O! my 
Seikhs, Baba Nanuk’s saying is this. Gooroo joins the 
separated persons and is able to forgive all. May He, the 
Forgiver, forgive all and, O! Nanuk, may he make us 
cross safely the ocean of the miseries and temptations of 
this world. The Gooroo then permitted the Sungut to 
goto their houses. Here ends the 3rd Sakhee. 



The Gooroo was once present in his Sungut who were 
not yet satisfied with seeing the Gooroo. A Seikh and his 
wife begged before the Gooroo and said, O! true King, by 
your favour we have a son, who has retired from family, 
and speaks roughly and lovelessly with his wife, who is the 
daughter of a respectable household, we are much m pain 
on account of his this sort of conduct, when we admonish 
hin, he says that he would leave us and going to strange 
country would become a Fukeer.'' He ordered him to be 
brought in presence and it wasdoneso. The young Seikh 
stood with folded hands before the Gooroo, who asked 

! A retired devotee. 


him, O brother, your parents say that you have retired 
from the world, how this desire of retirement is produced 
in your heart, whose disciple are you, what is your name 
and what profession you prefer, speak the truth, you ap- 
pear to be 18 years of age and the people do not wish to 
leave the enjoyments till the old age, you are very fortu- 
nate, we wished for the blessings of your Durshun (sight) 
and consequently have called you here. The young Seikh 
replied O! true King why are you joking with me. I ama 
creature of the ocean-like world and will pass over this 
ocean through the effects of your Durshun (sight) you 
knowing all secrets, still ask me, my name is Nund Singh 
and am Seikh of the Gooroo, desire of retirement has 
sprung out of Gooroo’s words, for it is said that whoever 
will resort to Gooroo’s protection, whether he be a boy or 
an old man, will be saved as when a person rides on a boat 
he crosses the river safely. O true king, my parents 
taught me Gooroo’s words, which I learnt by heart. The 
love of reading was produced in my heart and I once con- 
templated on a verse of ‘“ Anundjee,” which means ‘this : 
“All the relations, whom you seest will not go with you, 
why then do you give your heart to such.” The meanings 
of this verse are set in my heart and this has produced a 
desire of retirement. I have left my family and the world 
appears to me nothing but vanity, and dispersing like a 
cloud, you can distinguish if there is any other fault in me. 
I have forgotten eating, drinking, laughing &c. and am 
come to your protection. ‘This is the effect of your words. 
‘The Gooroo then addressed his parents and said, do not be 
superstitious, your-son is not éffected by Ghosts, do not 
bother him, I will admonish him myself, and I have grant- 
ed you another son, which will shortly be born. Leave this 
young Seikh with me, his wife will remain happy, and he 
himself will become a family-man. The parents of the 
young Seikh bowed before the Gooroo and went their way. 
The young Seikh remained with the Gooroo and made it 

(“2 9 

his constant habit to sit before the Gooroo with folded hands. 
Here ends the 4th Sakhee. 


The Gooroo one day said to the young Seikh, Nund 
Singh, O young brother I am going to relate a story be- 
fore you, listen it with attention and then you can do what- 
ever you like. ‘There was a certain devotee living in a 
Forest, who was of a contented mind and would not move 
out of his cottage. In the vicinity of this cottage there 
was a village, the inhabitants of which used to bring him 
little or more .every sorts of sweet or sour things, such as 
grain, flour, curd, vegetable, milk &c. and he used to accept 
and enjoy it as sent by God, and remained always enjoyed 
in yog' exercises, and having had a full understanding 
of the 12 sorts of Andhud sound closely shut his mind 
from wandering towards worldly objects. The name of 
the devotee as used by the villagers was “Jawala.” On 
one occasion he could get no food for seven days so he 
thought that the Almighty God was displeased with him 
for not using his limbs in procuring his livelihood, the 
purpose for which they were given him. He thought 
it proper to go to city, and to procure something by way 
of ‘ Durshun Bhiksha” the gods will be displeased to give 
me in laziness. Having thought this he prepared lim- 
self for going to the village and took with himself, his stick, 
rind of gourd, quilt of rags, small carpet of poa and string 
of beads, the marks of devotional life, for without such 
marks it is not good to go to the house of worldly-men. 
If a devotee going to the house of a citizen without marks 
may be mistreated by him, he the citizen can not be held 
guilty of such ill-treatment. It is not good for a Sadhoo 
to go for begging twice in a day and to change -his devo- 
tional marks. He should always accept ‘‘ Doodh-bhiksha,” 

1 Devotional exercises. 

( 13 ) 

viz., a thing which the giver may give of his own free will. 
For a devotee should not stop for a long time at one place 
and should not take food prepared by fire for it becomes 
unholy, if it be touched by women or children, whosoever 
eats food prepared by another is not a true devotee, for, it 
it is said that a person is deprived of his sacred love to- 
wards God, if he eats the food prepared by one of whose 
manner of living and of his spiritual guide nothing be 
known. Having considered on these things, the devotee 
went to the village. Inthe village, a rich banker had 
given a great religious feast to Brahmins and poor, and the 
people were crowded at his door, and he was engaged in 
feeding every one of them. This devotee also went and 
stood before his door till evening, but no one took notice 
of him nor gave any food to him. He was at last disap- 
pointed and went back to his house. When it was mid- 
night two angels of “‘ Vishnu” god with burning torches 
in their hands came to his houseand told him, O devotee ! 
we are sent by god to burn the house of that rich banker 
who has given a feast to-day, for he did not pay due re- 
gard to you, and let you return hungry to your house. 
He even did not pay respect to devotional marks and 
is therefore a great sinner. Come now with usand show us 
his house. The devotee accompanied them and asking a 
torch from them began to burn them with it. The angels 
fled. The devotee then said, the banker gave food to 
every one, he had no enmity with me he should have also 
given me food if God had wished it. He has no power. 
Providence is the secret agent of all and He, in fact, dis- 
tributes every thing. He is the Master of the world, we 
all are subject to His power and I pay compliments to 
him. Beware, not to do this again. Both angels then 
bowed before the devotee and presenting themselves be- 
fore Vishnu god said, O great King! that devotee is one 
who loved in true business, the Vishnu then sent heaven- 
ly chariots and called the devotee above in the heaven, 

( 14 ) 

The Gooroo after repeating this story told the Seikh youth 
Q young brother, understand the true sense of this narra- 
tive. What can the poor creatures do, if the God himself 
forget them. Hear and be wise, if you want to become 
a retired man, you should try to make yourself as strict as 
that devotee. 



The Gooroo continued to speak and said O Young 
Seikh, Baba Nanuk says, ‘The nose-string of the bull 
is in the hands of his owner, who can carry him wherever 
he hikes. Likewise the good or bad acts of this man drive 
him to whatever befalls him ; man should be contended with 
his will. He himself is the slate, the pen, and the writer, 
and there is no one beside Him. This is the “truth.” 
The Gooroo then said O young brother, if you ever be- 
come a house-hold, you should behave as pigeons did in 
the following story. In a forest there was a tree of thick 
shade, on which a nest was built by a pair of pigeons 
who had also their young ones with them. Once a fow- 
ler went out with his net to kill birds. Being overtaken 
by heavy storm and shivering with cold, took refuge un- 
der that tree. He could not trace his way home and 
being reduced extremely by hunger and terror intended to 
pass the night there. The pigeon seeing that man in such 
reduced circumstances, addressed his wife, saying O my 
best half, we are house-holders and this man in such a re- 
duced condition has come to our house. Our duty is to feed 
him and to provide for his convenience. We have no hands 
but God has given us a bill. Let us try to provide for 
the convenience of this man, for everything is done with 
exertion. Wealth is obtained by exertions, as wind is 
procured by fan. Saying this he fled to a goat-farm 
and catching a burning piece of goat-dung, cast it before 
the man with the dry straw and chaff off his nest. The 

(= ) 

man seeing fire and dry straw before him, collected dry 
fuel which were plenty in that place and making a good 
fire warmed himself. The pigeon then said to his wife, 
that in order to remedy the hunger of that man, he would 
make himself his prey, and that she should take care of 
the young ones, but the female did not accept it and 
said she would die first to become a food for the guest. 
For she said she would be able to do nothing after him. 
Woman is a filthy creature and is of no use without man, 
who is the contributor of ease. The pigeon said a man 
without woman is like a wall of sand. The man is a hero 
of outward businesses and feels much difficulty in conduc- 
ting homely business. While this conversation was going 
on, the female pigeon fell in the burning fire and was roast- 
ed. The fowler finding a roasted prey before him ate it. 
After this the pigeon thought that the fowler must be 
still hungry for the quantity that a man daily consumes, 
is 3 Seers, how could this man have been satisfied with 
one pigeon’s flesh, and it is said in the ‘‘ Veda” one who 
sives his guest half the quantity of food that is necessary 
to feed him, goes to hell. Thinking this, threw himself in 
the fire. The fowler seeing this was filled with mercy and 
said alas! such a Godly being has died merely for the sake 
of the feeding me. Iam a great sinner and heavy sin is 
attached to me. I will now give up myself wholly to de- 
votion whether my life remains or not. Having said this, 
he began to weep with affection. In the meantime angels 
arrived with heavenly chariots, and took the fowler and 
all the family of pigeons to the heaven. O young brother, 
the Gooroo said, these are the two ways of leading life, 
which of these do you prefer. Besides, there are many 
ways by which Sadhs and worldly men are ruining them- 
selves. O young Seikh, the Kubeer devotee who is the 
chief of four yogs, and who was both devotee and family 
man, has said that a man should complete his life in the 
manner he has begun. Thisis more valuable than dia- 

(me 9 

mond and thousands of precious stones. The young Seikh 
said, O Gooroo [ obey you, and am your disciple and will 
be able to lead a family life, but I have, little or more, a 
desire for retirement, and my limbs are weak, but I will 
serve the body of Seikhs as much as I can. The Gooroo 
laughing said, continue to serve the Gooroo, who will take 
a portion of your burden. O young Seikh, in previous 
birth you were a servant of my horse and your name was 
Mundoo. On that occasion, in night time, I had told you 
to go and look after my horse, you falsely said, you had 
supplied my horse with plenty of grass and grain, I at 
that time told you, O Sluggish, how will you be able to 
carry on your household business; you hearing this exclaim- 
ed, “The Gooroo has killed a poor man!” I having 
heard your voice was moved with compassion and promis- 
ed to protect you. At that time in the last Kaliyug, I had 
born to defend faith by the will of God, and had then ob- 
tained the dignity of Goorooship through heavy devotions. 
Remain, your household affairs will be well fared by the 
favor of Gooroo. The young Seikh then consented to live 
with his family and began to serve the Gooroo. Here ends 
the 6th Sakhee, 



Once in the month of Bhado, the raining season, 
when it was night, the Gooroo went on the top of his house 
to sleep. There was a certain servant of the Gooroo called 
Lahoura Singh, who owed a eertain sum of money to a ban- 
ker called Malla Singh, who was now in reduced circumstan- 
ces, but was possessed of modesty, Malla Singh asked every 
day for the payment of debt due by Lahoura Singh, but 
Lahoura Singh took no notice of itand evaded him. One 
night Malla Singh was induced by his wife and being 
much vexed, went to Lahoura Singh’s house and quarrelled 
with him, Lahoura Singh said, it is not a matter of anxie- 


ty, if a Seikh has consumed another Seikh’s property. 
Gooroo has allowed every one to eat, drink, and be merry, 
and every one gets as is allotted to him by God. Hearing 
this Malla Singh said to not become violent, those who 
act falsely will be punished in the next world, and will be 
beaten before the Yama (the Judge of the deceased ones). 
They will then weep and repent. The debtor then said no 
one will call for account when the Gooroo will forgive. 
The Gooroo, as he was lying down in bed on the top of his 
house, heard this conversation (for that house of Lahoura 
Singh was closed to Gooroo’s house) and thought him- 
self that my Seikh has made himself positive on wrong 
points and has thrown his burden upon the Gooroo. He 
has learnt the verse, but has acted very little upon it.. The 
Gooroo then spoke out and gave the following three an- 
swers to Lahoura Singh’s remarks. 

1. A man eating out of his brother’s pocket should 
not become his enemy, but should remain under the com- 
mand of his brother. , 

2. The Gooroo makes a man reap according to his 
own acts. 

8. Baba Nanuk has said that another man’s due is 
like cow-flesh to Hindoos and like hog-flesh to Maham- 


Gooroo and Peer assist only to that man who does not 
procure his livelihood by unlawful means. Lahoura Singh 
hearing this, was pressed, and paid off his debt on the fol- 
lowing morning, after which he went to the Gooroo and 
having made a bow before him said, a covetous and de- 
bauched Seikh becomes separate from the Gooroo but the 
Gooroo forgives him and calls him near. The Gooroo then 
said those orders of Gooroo which are according to 
“Veda” and Dhurma’s precepts are true. Here ends the 
7th Sakhee, and the 8th relates of the duties of a Seikh. 

B 7 

( 18 ) 

QO Seikh of Gooroo, hear the salvation book of the 
Gooroo. Whoever will not act according to the precepts 
of the Gooroo, will be a false disguiser. ‘The following are 
the precepts of the Gooroo to his Seikhs :— 

1 A Seikh should not contract debt, but if he does 
he should repay it with pleasure. 

2 He should keep his wife happy and should direct 

her to good way. 
38 He should not speak a lie, nor hear it, nor love it 

4 Heshould earn the truth, should keep the true 
-company, should nourish the true love, should become a 
true merchant, a true hero, a true Pundit, a true adviser, 
a true cultivator, a man of true profession, should enter- 
tain the love of true knowledge. 

5 ie should not eat food, a part of which has been 
eaten by another. 

6 He should not be slave of money. 

” We should first distribute a share of his food to 
those who are present on that occasion, and then eat it 

8 He should not eat nor sleep bare-headed. 

9 He should repeat the name of Gooroo before he 
begins to eat. 

10 He should read jupjee' before he takes meals. 
11 He should not see naked women. 
12 He should not contemplate of women. 

13 He should not touch another man’s property and 
the ass. 

ee CE LL 
1 A sacred treatise of Seikhs, composed by Baba Nanuk which isin the begin- 
ning of “ Adigrunth.” 

14 He should keep himself far from mean fellows. 

15 He should not eat flesh of the animal or bird 
slaughtered by Mahammedans. ° 

16 He should not eat flesh of the bred! swine. 

17 He should not drink wine. 

{8 He should remain exalted in mind. 

19 He should wash his hands after making water. 

20 He should wash his hands and feet with dust and 
water, after easing himself. 

21 He should bathe with cold water as early as three 
oclock in the morning. Gooroo Gobind Singh says, that 
such a person will be saved from the punishment of Yama.’ 

92 He should keep himself aloof from the world 
though always engaged in business. } 

23 He should not wear clothes dyed with Indian 

24 He should not beautify or blacken the eyes with 
antimony in the day time. 

25 He should not become naked. 

26 After repeating the name of God he should read 
Arta’, for, by so doing the Gooroo annihilates poverty. 

27 Fe should take Pauhul' and should behave as 
directed in the *‘ Grunth.” 

98 He should serve his own religion and should not 
be led astray by the doctrines of other religions. 

99 {Te should eat in the house of fellow-Seikhs. 

30, He should marry his daughter with a Seilkh. 

1 ij, e, Village swine a8 distinct from wild-swine. 
2 The Judge of the deceased. 


4 Baptism of the Seikh religion, 

( 20 ) 

31. Heshould discharge the duties prescribed in the 
Vedas with freedom.' 

~ 32, He should keep aside his wife and son from bad 
33. He should read Gooroo’s Munter? and should 
perform the household business incessantly. 

34. He should not enjoy the money or any other 
thing offered to gods. 

35. He should eat-Karah every day, and should eat 
the leavings of food offered to Gooroo. He should also 
eat Gooroo’s Prashad, which may be given to him by the 
A rdasia.' 

36. The Ardasia’should distribute the Gooroo’s per- 
shad equally. Envious feelings towards the distribution 
of Prashad creates disunion. Whoever is covetous in ob- 
taining Pershad, i.e. tries to obtain greater portion by 
hypoerisy, theft &c., he should be Hable to Yama’s punish- 
ment. The Pershad obtained by deceit, causes destruc- 
tion, sickness, sorrow and adversity. 

37. A Seikh when taking his meals, should not stand 
nor leave his dish, butif he leaves it, he should not 
again begin to eat out of the same; whosoever obeys this 
precept, will be happy, rich, and in the protection of the 

38. Tle should save himself from a Mahammedan 
man or woman. 

39. He should not hate a Seikh. 

40. We should eat from and give food to his fellow- 
Sheik, no matter if he belongs to any of the four Hindoo 

r ‘That as considering himself free from all bonds. He should keep the cere- 
monies of Vedas for the sake of consistency in society. 

2 Verses taught by the Gooroo, 
3 A servant of Gooroo’s shrine. 

( 21 ) 
41. He should not adopt the doctrines of disguisers.' 

42. We should not eat of the food offered to Teetla 

43. He should not eat the food over which the 
words of Mahammedan Kulwa are read. 

44. Heshould consider Mahammedansas an illness. 

44, a. He should forsake a false Brahman, a false 
Seikh and a widow woman. 

44. 6. He should live with pride. 

45, He should not become a slave of a prostitute. 

46. He should prepare “Tirbhamla Kharah” with 
pure and clean hands and after he has well purified him- 
self by bathing &c., then he should offer this Karah to the 
Gooroo, but at the time of performing the ceremony of 
offerings he should not become naked. For by so doing 
he can obtain his desire. In this world his faith is proved 
and in the next he will obtain rest. 

47. Whosoever will call a Seikh with half name, that 
foolish man will be liable to fine. 

48 Whosoever will be obstinate like Mahamme- 
dans, will be made to live in hell. 

49. <A Seikh should not enjoy woman, except one 
who is married’ to him by Anund ceremony; whoever does 
not behave according to this precept, hear, O Seikh I tell 
you emphatically, he will not be my Seikh. 

50. A Seikh should not sleep at the time of sunset 
and sun rise. 

51. He should be far from unclean and impure 
things, and food of which a portion has been eaten by 

1 Js meant by various classes of Hindoo Faqueers. 
2 A special marriage-ceremony of Seikhs, which is nearly as simple as Christian 
marriage ceremony. 

( 92 ) 

another ; such a man and worthy of living with the Gooroo 
and lives in the presence of Devtas, and gods. 

52. He should not eat with loose flowing hairs and 
should tie his hairs in knot at the time of eating. 

53. He should give tenth part of his earnings for 
religious purposes and enjoy the remainder himself. 

54. He should clean his teeth with small stick cut 
out of the branches of trees and then bathe and repeat 
Gooroo’s verses early in the morning, and should pay com- 
pliments to his fellow Seikhs. 

55. He should intermarry in Seikh families, and 
should not marry a daughter of the house who are of the 
Got with his paternal or maternal families. Out of such 
marriage, the Gooroo will grant good children. 

56. He should not always weep for the deceased 
relative of a Seikh, he should prepare Karah, read the 
Anund verses and give up all mournings. Nor should 
women continue in long mournings. He should cause the 
sacred songs of Gooroo to be sung and should feed the as- 
sembly of devotees, Brahmins and Seikhs and should give 
them some cash also. At the same time he should not 
forsake the Bed ceremonies and should burn the dead and 
perform the funeral obsequies according to the sacred Book 

of Bed. 

57. One who shaves the long hairs of his head, 
which is a mark of the Gooroo, is faithless, and one who 
causes the heads of his son er brethren to be shaved, 
will suffer the pains of Yamraj and will become a wretch- 
ed Ghost. Noone should make a relation with such a 
person nor eat together with him. Whoever nourishes 
such a person, is a sinner. ‘This is a positive order of the 

Gooroo Gobind Singh. 

58. Whosoever learns Versian language for the sake 


of earning his livelihood and trusts in the friendships of a 
Mahammedan is rebellious. 

59. On the occasion of a son’s birth, marriage, or 
death, he should pay Tankhwah' and cause his irregularities 
to be forgiven. 

60. That Seikh who does not eat food of a Moua? 
is a special favorite of the Gooroo. 

61. A Seikh, whose Pouhal ceremony is performed, 
should not worship a stone nor drink water by which a 
stone 1s washed. 

62. Whoever is free from the ceremonies of Burns 
and Ashrums, is a trade Seikh in this world. 

63. There are numerous duties, such as duties to- 

wards gods, duties towards father and those towards grand- 

father, but a Seikh should care to discharge none but 
those towards the Gooroo. 

. 64. <A Seikh should not vex the following persons, 
wz., the descendants of the Gooroo, one who is a great 
man according to Vedas, a person wholly devoted to God, 
a generous man, a King or Chief or Brahman. 

The following persons feel themselves miserable and 
weep vz., one who reads Veda, but is not acquainted with 
its secrets, a sinner, one cursed by the Gooroo, one who is 
ill of a very long disease. 

Whoever has come to my house, 7. e. has accepted 
my religion, he should love the words of Gooroo, should 
hear the Gooroo’s precepts and adopt them. He should 
live clever and clean. 

I will forgive such a person and will make him get 

' A fine among Seikhs paid to the servants of Gooroo’s shrire in order to hava 
the irregularities committed in observing Seikh ceremonies, forgiven. 

2 Moua, a person not belonging to Seikh religion and not wearing long hairs or 
his head. 

( 24 ) 

over this world. I will give him my own position. This 
position cannot be measured even by Sunkra Charya, 
Dutta Treh, Ramanooj, Goorukh and Mahammed. Asa 
field flourishes by rain, so will the Dhurma!’ flourish in the 
presence of the Gooroo. The Gooroo ordered that who- 
ever will read this Mokut Nama,? and will bathe in the 
sacred reservoir of Mokutsur, will be freed from evil acts 
and after death will go to Gooroo’s house. The Gooroo, 
then said, hear O young Seikh the fruit of hearing these 
42 verses of precepts which I have related to you is, that 
a man is saved from the pains of 84 Lakhs of births, as 
easily and simply as a shut up air flies. The Gooroo then 
said, enough, blessed art thou O young Seikh live like 
a true Seikh and do not hear the world. 

Here ends the 8th Sakhee. 

————S eee 


One day, the Gooroo had just risen from his bed when 

a naked Seikh of exhausted breath came running alone 
before the Gooroo, who asked him what isthe matter? Is 
it all well? The Seikh after bending his head before the 
Gooroo, replied, O true king Iam a Bunjora? Seikh and 
have seen a very strange thing,i. e. a Mahammedan has 
egaged the affections of a Seikh woman who is enchanted in 
such a way that she always speaks in his favor, and says 
that she willno longer remain in Seikhsim. The Gooroo 
said, her husband must be a pupil of Mahammedan 
Peers’ and should have been accustomed to eat Sheernee.* 
The Seikh begged, “ forgive O’ Gooroo, she is my sister’s: 
daughter, I and my sister are believers of Seikhism from - 
2 A Treatise of Salvation i. e. this Chapter of precepts. 

3 A Got or subdivision of the caste of Seikhs. 

Mohammedan Demi-prophet. 
Sweatmeat offered to Peers. 

( 25 ) 

the very beginning, and her maternal and paternal families 
are all true Seikhs. The Gooroo said, make her bathe in the 
sacred reservoir of Mookutsur, for she will thus be saved 
from evil manners; recite “‘ Mookutnama”™! to her and read 
Jupjee' 40 times to her and writing 8 letters of the 
phrase ‘“Wah* Gooroo Jee Sahai” ona paper, bind it 
around her neck or put it in the hairs of her head on the 
ist Sunday of the new moon. By doing this, she will be- 
come better and will get rid of the effects of Ghosts. O 

brother, believe in Seikhism, this is good. Mere outward 
_ forms are not good. Gooroo loves true belief only and is 
not ambitious of money and offerings. Whosoever will 
forgive a sinner of Seikhism for the sake of money, will 
bea thief before the Gooroo. His Seikhism will not be 
accepted by the Gooroo. The Seikh then bowed his head 
and went away. The Gooroo’s order was carried out and 
the Seikh woman became amended. 

Once the Gooroo went to her house in the village of 
“Joomman Khera.” She bent her head before the Goo- 
roo and said, O Gooroo | was enchanted by a Maham- 
medan and am now repenting. The Gooroo said, O 
Seikh woman, no one becomes polluted without sexual in- 
tercourse. We should not trust ‘in the following four 
things, the names of which begin with letter M. 1st Mo- 
hainmedan, 2nd Mutrae or Step-mother, 8rd Mukhee or 
fly and 4th Mun or heart. 

The Gooroo then ordered the Seikh woman to explain 
what was her belief, and she replied that she believes in 
serving the Gooroo and his Seikhs. O Gooroo you only 
are my protection, [ will serve you with love, forgive me. 

Then the Seikh woman and her husband served the 
Gooroo and giving presents, bent their heads before him. 

! Name of 8th Sakhee. 

2 In Goormookhee, this phrase consists of 8 letters only thus, 

VU 2.2 7 | 
1234567 8 

( 26 ) 

The Gooroo was pleased and praying for her, said you 
shall now have a son, and in your seventh birth, you shall 
become the wife of my Seikh “ Sungat Singh” and will 
then obtain salvation. Here ends the 9th Sakhee. 



Once in the presence of the Gooroo some skillful 
songsters and musicians sung the comedy of Gopee 
Chund, the Gooroo, and the assembly of his attendant 
Siekhs were pleased to hear it. It was morning time. 
The harmony of tone and the sweet sound of musical 
instruments mingled with the deep interest expressed 
by the singers were excellent. In that party there was 
a songster of Seikh religion, who loved to sing nothing 
but Gooroo’s verses. He came to the Gooroo next mor- 
ning and complained saying O Gooroo, your songsters 
have become faithless for they gave up your verses and 
began to sing ‘ Gopee Chund’s” story in the morning. 
Without Gooroo’s verses other songs are imperfect, why 
did those Seikhs then begin to sing other stories than 
Gooroo’s words? The Gooroo replied, O simple brother, 
there is no difference between a Seikh and Gooroo, for, 
Seikhs, religious men, and lovers of God, do all remember 
the name of God at every breath, being disdainful towards 
the world. Seikhism is very far. O my Seikh ! well- 
deserving of praise is the King Gopee Chund, who left 
his 1400 wives, and the whole of his kingdom like a leaf 
of grass and retired from the world and applying himself 
strictly to devotion became a complete Sage. He resorted 
to the protection of Gooroo Gorukh Nath and obtained 
salvation. You all, though present before me, have your 
minds fixed in your “one-eyed”, ugly, and dirty wives, 
and are always thinking that if something be obtained 
from the Gooroo, you may take it for those wives. How 
can you become like Gopee Chund? The Gooroo is com- 

( 27 ) 

mon to all, whose feelings are devoted to religion. What- 
ever words impart, tranquillity, desire to leave the world 
and the true knowledge, are equal to Gooroo’s words. 
Useless verses, even of the Veda should be rejected and 
the words of gods, if they be useless, should be given up. 
Any thing said by a child, if it contains the essence of 
truth, should be accepted. Here ends the 10th Sakhee. 


Once, when the Gooroo was sitting in Durbar, a Seikh, » 
who loved the ways of Gooroo complained against the 
Gooroo’s sonseters and said, thatin a morning he was 
reading the sacred treaties of Sukhmunee and had only 
last section to finish, when the sons¢ters began to sing, he 
told them to stop till he had finished it, they did not hear 
him notwithstanding he warned them that he will have 
them fined by the Gooroo: ‘“ Now do justice in my case 
O true king”, the Seikh exlaimed. The Gooroo replied, 
whoever begins to talk when God’s praises are to be sung 
is greatly liable to fine. O brother Seikh, you were feed- 
ing Seikhs with parched grain, and they began to feed them 
with bread. The Gooroo is pleased with them, for in the Kali- 
yug the only true protection isthe name of God. O brother! 
whoever will sing or read the Gooroo’s words through 
love, shall be saved from world and shall be a friend of 
the Gooroo, by whose favor all the Sungat,’ if faithful, 
obtains salvation. The Veda’s saying is that a man resort- 
ing to Gooroo’s protection obtains rich enjoyments in this 
world, and salvationin that isto come. Here ends the 
11th Sakhee. 


One day a Seikh while reading ‘‘ Oonkar-Banee” ? 

1 An assembly of Seikhs. 
? A chapter of Punch-Grunthee, which is a much respected book of Seikh 

(. 28 ) 

repeated the following verse :—“Kurte kee mut Kurta 
jane ke jane Gooroo Soora,” which means, “the Creator’s 
ways are only known to the Creator ; what does the brave 
Gooroo know!” The Gooroo hearing this verse repeat- 
ed by the Seikh, ordered the reader to be beaten with a 
stick and to be brought before him. It wasdoneso. ‘The 
Gooroo made him sit afar. Other Seikhs begged, O true 
king why have you punished this Seikh? The Gooroo 
teplied, that Seikh did not read my word with correct- 
ness. The Gooroo then called the punished Seikh near 
him and ordered him to repeat the verse. He read it as 
before. The Gooroo then ordered him to read this way, 
“Kurte kee mut Kutta jane kat jane Gooroo Soora,” 
which means, ‘‘ Creator’s ways are known either to the 
Creator Himself or to the brave Gooroo. The Gooroo 
then commented that God’s ways are only to God or to 
the Gooroo, if he isa holy and intelligent man. Other 
people hear these from the Gooroo and know. MUHad this 
not been the case, it should have been dark all over. The 
Gooroo then continued to say that the fault for which the 
Seikh was punished, is that he read the word & (ke) in- 
stead of @ (kai), which reduced the meaning of the verse 
to utter nonsense. If the first meaning be true, then 
why one should go to Gooroo’s protection, which, there- 
fore, becomes useless? O Seikh brother ! one who ever will 
read my word correctly, will be happy. If it be wrong, he 
should repeat it with correctness. A man amends the 
spoiled thing of his house, why should he not then read 
Gooroo’s word exactly ?- Such persons are said to be void 
of spiritual love. The Gvoroo then repeated this verse of 
“Akal Oosut,'” “Bhawna Baheen Jug Jare-ee Marat 
hain,” which means, ‘‘ People without faith and sacred 
love die and perish in doubts.” O Seikh there are 5 sorts 
of Seikhism, viz., 

! Literally God’s praise, 

( 29 ) 

Dhunde ke. 
Dekha Dekhee. 


Bhaw ke. 

oO fF © PD He 

1. The first are those, who assume Seikhism for the 
sake of mingling in the society and to be saved from the 
censure of being called ‘ Be-goora,” or without spiritual 


2. Those who assume Seikhism for the sake of wealth, 
that is seeing that other men have risen to greatness by 
becoming a Seikh. Such persons are only fond of money 
and do not love Gooroo. 

3. Those, who assume Seikhism by imitation, that is 
seeing a large crowd following that way and not learn- 
ing about themselves, and the customs and manners of 
Seikhism and not knowing the mysteries of the Gooroo 

‘‘ Pahool.” 
4. Those, who assume Seikhism through faith. 

5. Those, who assume Seikhism through the sacred 
love, Baba Nanuk’s saying is, ‘“ Whoever has sought 
and found the true and complete Gooroo, can obtains 
his desires. Repeat the Name of God every day, O.bro- 
ther, and remember Him in breathing and eating.” Here 
ends the 12th Sakhee. 



After this the Sungat asked O Gooroo, what is the 
sacred origin of “ Pahool ?” What are the advantages of 
it? The Gooroo replied and said O brother Wicw exe 3 
sciences by which supernatural powers are exercised, viz., 

(=o } 

1 Munter, 2 Junter, 3 Tunter. So our Munter is the “Sut 
Nam” or “True Name.” Our Junter the letters of ‘‘ Wah 
Gooroo” and our Tunter is water, sugar and iron. Water 
is given by Burmah God, Sugar by Inder God and iron 
by Yama. By means of these, mindis greatly put to rest, 
desire of worldly enjoyments is quenched by sugar and 
the sight of arms encourages the heart and creates a desire 
of becoming a hero of the field. “Churn Pahool,” which 
was formerly in use, imparted faith and desire of serving 
Gooroo, but now as | was. anxious to take field against 
Mahammedans, I appointed this Pahool of sword and 
ordered the wearing of Kes and the fixing of mind on 
Devi goddess and the reading of ten “Nirban” ‘“Saw- 
ayas” with love and emotion, and the reading of Anund 
Sahib, and that of a section of ‘Jupjee” for salvation. By 
this Pahool a person will obtain ‘“ Dhurm” or religion, 
‘¢Dhun” or wealth, “Kam” or desired objects, “ Mokh” 
or salvation. A man wearing Kes without the Pahool 
ceremony is like a woman. The Gooroo then continued to 
say that his mother “Goojree” had asked a similar ques- 
tion and the same reply was given to her. ‘The Seikh further 
asked O Gooroo, should we believe in God’s power or De- 
vis power. The Gooroo replied that it is not proper to 
explain the mysteries of God, and kindness flows from 
mere pleasure. However, when a pupil of a true faith 
asks, it becomes necessary for the Gooroo to explain it. 
O brother, Unity is the principal of Gooroo’s religion. 
Man should not entertain idea of difference even by inad- 
vertence. I had in some previous age devoted myself to 
prayer and adorations in a forest of “ Bindhachul” moun- 
tain. In the same forest and at the same time, ‘ Ooma” 
had also been engaged in devotions, when at the request 
of Burmah, Devtas had taken her to heavens. The power 
of demons had in those days prevailed throughout the 
world. The Uuma or Bralhmanee fought with the demons 
for many years and tried to kill “Rukt Beej”. by whose 

( 31 ) 
blood so many demons flourished as its dreps fell on the ” 
ground. ‘These demons increased to such a great number 
as would be represented by the figure of one (1) with hun- 
dred dots after it. All these were killed by Devi. The 
blood flowed like the waters of the great flood on the earth. 
The world became vacant and was hidden like stones in a 
river. Devi’s army fled, some with and some without fight- 
ing. Devi then vanished and made herself an image of 
stone at “ Bindhachul” mountain. The demons were also 
reduced to much difficulty and pain. Two of these demons 
named Sobel and Bel went to the above-mentioned devotee 
and exclaimed, Ah! Ah! who has taken away the woman. 
The devotee said, do not prate foolishly. God’s power is 
always complete. Hearing this the wanton, stubborn and 
stupid demons ran to beat the ‘“‘Samoond” devotee with the 
shouts of kill! kill! The devotee thought that it was 
neither his nor his pupil’s business to fight, they being 
Brahmans devoted to God. The devotee had a floor of 
lion’s skin under him, which he pushed a little with 
his hand and uttered the sound Hoon! By the effect of 
this a glorious person sprung out and fought with the 
demons for 10,05,000 years. ‘The Devi was then enraged 
and came out of the image and after destroying all the 
demons spoke to the person, who: had sprung from the 
lion skin spread under the devotee and said, you have as- 
‘sisted me in the fighting, in lieu of which I promise that 
I will appear to you whenever you will call for my assis- 
tance. Jam pleased, ask whatever you desire from me. 
You will be henceforth called ‘‘ Doosht Duman.” I 
make all the persons now existing, your followers. You 
should fix your attention on my image: The devotee 
asked that I may be called by the name of “Singh” and 
be allowed to wearlong hairs, and may be allowed to 
keep my loins without thread and the glory of arms, po- 
etical genius, success of words, worldly enjoyments and 
salyation be granted to me. In addition to this I may get 

an opportunity of fighting with the enemies of Devtas. 
Devi hearing this, spoke that in the first part of 4th Yoo, 
Rooder will appear in the world and will be called by the 
name of “Shunker.” Vishnoo will come down and ap- 
pear as his sister's son. I will also at that time being 
called by you, will appear to you. You should adopt 
my dress, i. e. red cloth dress, should not beautify your 
eyes with the antimony and should not enslave yourself 
to the love of your family. Saying this, the goddess be- 
gan to lick the person and becoming extremely pleased 
with him gave a knife, a wrist-ring and Pranda' and 
said as you have sprung up from the “ Khul” or lion-skin 
of the devotee, your name will be called “ Khalsa” and 
your glory will at first be as great as that of a lion, but 
will be followed by decrease as the effect of intoxicating 
drugs. Your body will undergo troubles. Saying this 
the goddess went away and that person went to his father, 
the devotee, who told him, O my son I willbe your 
father in that world also, but will not see you fighting 
in your boyhood. You have saved me and obtained De- 
vis’ favors, goon the bank of Godaveree river and apply 
yourself to hard devotions. As you have sprung up like 
a plant of ‘‘Gobhee” (cabbage) I give you the name of 
Gobind and the degree of “Singh” (lion) has already 
been given to you by the Devi. Hearing this and pay- 
ing respects to the devotee by falling prostrate before 
him, the person went away and going on the bank of 
river, engaged himself in the devotions, and while immers- 
ed in contemplation, lo! it so happened that his spirit 
imperceptibly escaped from that body and was born as 
Gooroo Gobind Singh from the womb of “ Bhagun” the 
wife of Tegh Bahadur, who was the incarnation of that 
devotee. Gooroo Gobind Singh was yet a child when both 
his father and mother left their worldly bodies and went 

tA thing made of long silken threads, which Indian women tie at the end of 
their interwoven hairs. 

‘i  —C ne 

( 33 ) 

to heaven. I am that person, the destroyer of the wick- 
ed, called here by the name of Gobind Singh. I possess 
all the qualities of a devotee, and all my Sungat is Khal- 
sa and the power I possess is the fruit of Devi’s favors 
and my hard devotions. 

Bhai Boodha then said, write down, O writer! TI re- 
late to you what I haveheard. ‘The story of the great Goo- 
roo is such that its mysteries cannot be perceived. The 
Gooroo, then, finishing this account, went upstairs of his 
house, I followed him, the Gooroo was pleased and told 
me, O Boodha, May you live long! Your house. is 
beyond, and ours on this side of the river. This phrase 
the Gooroo repeated three times and looked at me and 
eranted me a shield, a dagger, and a knife. Here ends 
the 13th Sakhee. 

om ee” 


Once the Gooroo was sitting on the banks of a river 
and was attended by other Seikhs. He was silent and 
one Chouree-walla' named Soonak Singh was very near. 
The Gooroo began to pelt the Sungat with stones and to 
read the verse, which means, “The old men, women and 
the young persons are pressed by young demons, they 
could neither sleep nor wake nor cry out, to complain.” 
All the Sungat fled, but Choureedar remained fearless. 
Nine hours after this, the Gooroo recovered his senses and 
was addressed by the “ Surbundee”* Soonak Singh, who 
said tell me O Gooroo, how is to happen in the future. 
A. man should offer his body, mind, and wealth to the 
true Gooroo, so I have found such a Gooroo, but we are 
cultivators of Bunjéra Got, explain to us the meaning of 
the verse. The Gooroo replied O brother, Sungat ha 

1 A servant whose duty it isto wave a fly-brush over his master’s head, 
2 A native of Surbund between Loodiana and Umballa. 


( 34 ) 

become faithless, therefore such faithless will die and shalk 
be born again in the house of Seikhs and will suffer; then 
they will know that the Gooroo had told them the truth. 
© Bhai at the time of Devi’s war the demons fled to their 
spiritual guide, Bhareav Moundee, who said, do not fear | 
will secure you the kingdom through my devotions. He 
passed the whole of Dawaper Yuga in devotions, at the 
end of which demons reflourished under the name of Toor} ' 
and began to give rich feasts and to perform hard. devo- 
tional exercises. The Devtas were deprived of their vir- 
tues and being accompanied by Brahma, complained be- 
fore Vishnu, and cried out, Save us and make the de- 
mons give up their good actions, Vishnu treated the Dev- 
tas with respect and permitted them to go. Afterwards 
Vishnu descended on earth and was known as incarna- 
tion of Budh. In this body he made impure appearance, 
separate from Devtas, and dispraised the doctrines of Veda 
and the ceremonies of the world. By sweet and charm- 
ing words reduced the Toorj to his subjection, and this 
made them leave their good actions. The Toorj were thus 
weakened and the Devtas began tu beat them. ‘Their ° 
Gooroo Bhargav, fled and betook himself to the country 
of women who were panting fora man. There were two 
queens in that country, whom the refugee enjoyed and 
made pregnant. He then wanted to depart from that 
country, when the two queens told him, “how will these 
children be nourished ? Give them some name and show them 
your own country. The refugee said one born from Kes 
woman shall be called “EHesa” and the other born of 
Moos woman shall be called “‘“Moosa.” I give them every 
kind of power. I belong to Munoo country, where the 
descendants of these children will go and enjoy the life of 
aman. They will come “ Phirke” that is by round way, 
and shall hence be called “‘ Phirungee” or Englishmen and 
Phurasees or French. Here ends the 14th Sakhee. 

1 4. e, Toorks or Mahammedans. 

( 35 ) 

Before 5000 years of the Kuliyuga will pass 7. e. 
before 1899 A. D., the following things will happen. This 
account is given correctly. I explain to my Seikh accord- 
ing to Vedas. My followers may not disperse. O Arda- 
sia hear the nice word! We will conquer Patul Nager in 
the morning. The rulers of Seikhs and Englishmen will 
join. My weak Seikhs will become powerful and my 
powerful Seikhs will become weak. Some things are fore- 
told by Astrology, those you should also consider to be 
according to my belief. I have given to my Khalsa full 
glory for as long as they obey my following orders :— 

1st. They should not be entangled in the love of 
wife and son. 

2nd. They should not drive out their daughters like 
a herd of cows. 

8rd. They should not sell their daughters in mar- 
riage and again pretend to be so respectable as to sit on 
carpets to distribute justice. 

4th. ‘They shoud not read Veda’s words and give up 
the Gooroo. 

5th. They should not follow Brahman’s religion, and 
live as head-shaved devotees. 

6th. They should not bring Mahammedan women 
in their houses. , 

7th. They should not be such as enslaved to prosti- 
tute for ever. 

8th. They should not seek for Peers and leave the 
Gooroo far distant. 

The woman shall do full justice, hear, O Seikh of 
Gooroo! the force of Seikhs and martyrs will remain till 
1000 years. All the Seikh women will love their servants 

( 36 ) 

The wives of Princes will become disobedient and un- 
faithful to their husbands. Fifty-nine years of the age 
of Ganges will remain to pass at that time. I will show 
displeasure till eight years, after which one of my martyr 
Seikhs will be born on earth and will reign over the kings 
up to Calcutta. The light of his glory will spread in the 
world and assuming the appearance of a Singh and being 
accompanied with his army he, the Daleep Singh will 
drive his elephant through the world. The Englishmen 
will first reign in Loodiana and will press his glory. 
Anxiety will prevail on the minds of all kings. All will 
pray for death. The beautiful women will fly to obtain 
wealth. The Khalsa will be much in distress at that time. 
The lamp (z. e. Daleep Singh) will shine in Khalsa. Da- 
leep Singh will be the Emperor over all the kings. 1 will 
first explain to you the Bhimishut' Purb as detailed by 
Bias Rikh. A Brahmachari? of previous birth assumed 
the body of Akbar and well discharged his duties towards 
God, An Englishman had made himself servant of “ Shah- 
jahan,” the son of Jahdngeer. His power increased day 
by day and all the people felt it in their mind. At that 
time ‘“‘ Aurungzeb,” who falsely pretended to be a retired 
man, began to serve Meeran Shah with a view of raising 
himself by that means. He left this service afterwards 
and killed his brother. He did not resign throne, but 
cutting off the head of Dara Shukoh his brother damaged 
the empire. Aurungzeb then began to reign and became 
our enemy without cause. He will use his force to wound 
the Khalsa in heart and killing Hindoos would like to 
spread the Mahammedan religion. He used to fly to 
Mukka on every Friday and there prayed for being chosen 
by God. One night, a voice was heard that a powerful 
man will rise overall. In the morning the dream became 
true. He saw Mahammedans far reduced and Hindoos 

1 Book of Prophecies in Hindoo religion. 
2 A retired Brahman. 

Cm Y 

increased to millions. He then ordered that he will make 
all of one religion, having proclaimed his order he wanted 
us to show him the miracles and on that pretence be- 
gan enmities with us and did not consider what was or- 
dained by God. He will make friendship with all the 
Rajahs and will draw his forces against us. By Gooroo’s 
favor we will kill all, who have embraced Mahamme- 
danism in battle. The Mahammedans will live without 
glory and will earn their bread by labor and will no longer 
be rulers. I will leave my body at the age of 43 years. 
After that all the Seikhs will leave their bodies by and by 
and will come Kings and Chiefs in the next brith. The 
Seikhs will die while engaged in killing, and plundering. 
There shall be no end of the number of heads cut off. One 
Bheen Singh will conquer the city, the villages and the 
streets will be plundered. I will also put on a body about 
40 years after the Hindoo Sal 1800. The Mahammedans of 
Kandhar will come and return and will desolate the coun- 
try with all the villages. In the 19th year, after this, a 
King named “ Rung Tees” will flourish in city. This King 
will come from the east, beating and killing as he comes. 
The foot-army of Jesus Christ will come. Khalsa will be 
divided. ‘There will be quarrels and dissentions between 
men and wonien inall families. They will leave the arms 
and will become like Brahmins. Such things will remain 
till 33 years. My Seikhs will flourish 7 years earlier. 
The women will die in a way opposite to the virtue. No 
one of the Seikh rulers will be allowed toremain. If in that 
time a Seikh trader will arise and will go about in aston- 
ishment in the search of religion. Dissentions will arise 
in Calcutta, there will be quarrels and distress in each 
house. Nothing will be known for 12 years. Daleep 
Singh, the Master, will be born. I will then assist him 
secretly and will fight for 21 years. The Enelishmen will 
also come to the Seikhism and making friendship with the 
people will establish themselves. A Mahammedan named 

( 38 ) 

Bundan will arise, who will distress the people and destroy 
their castes. He will be tyrant for the world as lion fora 
cow. His reign will exist for 1000 years. ‘There is no 
doubt in this. In the village “ Rilpoor’* there will flour- 
ish a carpenter’s son, who will reign by force. In the Pun- 
jab country there had born a man of Sood caste, who had 
been this path of death. There will bea King of Delhie, 
reigning over the east, north and south of India. He 
shall be a man possessed of supernatural power. Some- 
thing has been revealed, but much remains unrevealed. 
The story of the creator is very extensive. 

When the Mahammedans will distress the people of 
Kashmeer, a son will be born in the house of Bishen Dutt 
Brahman. He will be an incarnation of Deity and shall 
be called “Kulgee Awtar.” He will establish good cus- 
toms in the world. He will be born in the “Sunbhul” 
village. At that time 10,000 vears of the Kuliyuga will 
pass away. He will thus be a Seikh of the Gooroo, in 
whom he shall believe and to whom he will make offer- 
ings of Karah Prashad. He will not eat Sheernee. When 
he’ will become 12 years old, he will marry a woman 
named “Trikota.” He will kill Maleches or Mahamme- 
dans and will establish a strong religion. He will live for 
55 years in the world. When they would like to snatch 
the wife of that Brahman, then he will show power. He 
will be like Parasram, who lived in “Tretayuga.” He will 
possess Brahma-glory, by the effect of which he will exe- 
cute all his works. After this, the result of the devotions 
of Vishnu Shurma' will come to light. I have related 
the story before you in detail, O my Seikh! I willalso be 
born in the house of a Brahman. Till that time my Sun- 
gat will be engaged in the service of Baital and assem- 
bly of Shaheeds or martyrs. They will take offerings 
"* The Cookas call this Rilpore by the name of Ryavéndi and this carpenter's son 

is said to be one Ram Sing the leader of the Cookas. 
1 4. ¢ Vishnoo Dutt Brahman above said. 

( 39 ) 

from the brother of ‘‘ Ravan” and will not take notice of 
Brahmans and Seikhs. I have revealed this secret about 
the future, whoever will read or hear it, will come to me. 
Sakhee 15th finished. | 

Se ee 


Once the Gooroo had dressed himself in white 
clothes and was sitting near a wall, which was being plas- 
tered by a seikh ; a drop of mud fell upon the Gooroo’s 
clothes. The Gooroo then ordered his Sungat to give 
the plastering seikh a slap. Hearing this all the Sungat 
ran and began to beat the seikh with slaps. | Gooroo felt 
that the fault has been light but the punishment heavy. 
Thinking this he said, the Sungat of the Gooroo is, of 
course, obedient, but O my seikhs this man was alsoa 
seikh of the Gooroo and you have given him a slap of | 
his “‘ Kases,”” this you have done bad. Kases are a 
sion of Seikhism, whosoever will commit fault against 
these, will be an enemy of the Gooroo. You have com- 
mitted a great sin. If you make an excuse that you 
have done this by the Gooroo’s order, the answer is that 
Gooroo has only passed order for one slap and not for 
many. ‘This Seikh is your religious brother, therefore, as 
an atonement of your fault against him, you should better 
give him your daughter in marriage. Hearing thisall the 
Sungat remained silent. The Gooroo then said a true 
Seikh is that who obeys all the orders of the Gooroo.° 
Seikhism is very far, O brothers you are all nominal Seikhs. 
In the meantime a Kundharee seikh brought his daughter 
and made her stand before the Gooroo, who blessed her 
and said, be happy ! O seikh, you have shown your true, 
faith to the Gooroo, who has guarded your Seikhism. The 
plastering seikh spoke out that this girl is to me like sister. 
I will not marry her. The girl spoke out “that my father 

( #0 } 

has given me away by the Gooroo’s order, I will now re- 
main in the presence of the Gooroo.” The Gooroo then 
said Kanaits' were born froma girl. In the territory of 
Raja Bulubh Chund people used to sell their daughters 
for they were reduced to poverty. ‘“ Nund Raj” notwith- 
standing of his being called a Maharaja had extracted all 
the money from his subjects and had buried it in the 
ground. The number of his subjects was therefore greatly 
reduced. Rajah Bulubh ordered his men to take girls 
from the subjects in heu of tax. According to this order 
all the Rajah’s servants jumped and fell over the girls, 
who all conceived. Those who were born from these girls 
were called Kanazts. The Rajah then gave these daugh- 
ters in marriage to all his servants in certain cases grant- 
ing three girls to one man and in some cases one to two. 
The old custom was broken and a new one observed. 
What does it matter, continued the Gooroo, O Bhai Kahn 
Singh, you also accept the daughter of this Seikh in mar- 
riage. From the womb of this girl you shall have five 
sons. He (the Seikh of Malwa country) then married this 
girl by ‘“‘Anund ceremony” and took her to his house, 
five villages were peopled by the descendants of the issues 
of this marriage. ) 

Bhai Boodha, then, said, this Sakhee was recited to 
me by Soojan Singh Lahouree, I have not seen this with 
my own eyes. His son Baisakha Singh still knows it. 
Tere ends the 16th Sakhee. 



Once Gooroo Gobind Singh’s mother said, to him, 
O my son, 1 am a light minded woman and my heart fails 
on account of love 1 have towards you, as I have not 

1 A family of Rajpots. 

( 41 ) 

seen your face since along time. Your father also de- 
parted early to the next world. I have to-day come 
alone to you. O my son! ! you are Gooroo of Gooroos and 
my powerful son. See in what condition I am! Nei- 
ther you speak with me nor does the intensity of my love 
towards you leave me alone. Our fellow kinsmen say 
that you had applied yourself to hard devotions in order to 
make the Devi appear before you, hence you became deaf 
and dumb. Some say you failed in that, as the Brahman, 
who directed you in your worship fled away from you, as 
he felt afraid from “ Kuliyug.” Now explain to me these 
things. The Gooroo thinking that Father and Mother are 
the real Gooroos took her aside and made her sit on a flat 
piece of stone and addressed her saying it is not good to re- 
veal the secrets of a Devta, but as you insist, I am obliged 
tosay. When I left ‘‘ Pawla” village, it came to my mind, 
to what god I should worship, in order that my religion 
be reverenced in the world, For this purpose I searched 
all the places. I then called Kesho Dass Brahman, who 
was a resident of Kanshee and was like a lamp in all the 
‘“Sarsoot” Brahmans of that age. He was in constant 
habit of worshipping the sun and always repeated his 
(sun’s) Munter. Then I went to battle in “ Kapal Mo- 
chun Tank” and was thinking day and night as long as I 
lived there. The army of Mahammedaus searching after 
me arrived. God is the protection of all. When I be- 
took toa jungle near Narainpoor and lost my senses be- 
ing fully absorbed in the sacred love of God. I then went 
to live in a small garden of mangoe trees, situated near 
Munee Majra' under which a fine canal flowed day and 
night. In that place Muthra Misser met me like Seikhs 
and looked at me as a Gooroo. He was a good poet and 
knowing me as a Gooroo, he paid reverence to me. I 
put? my hand on his head, and told him that he was lke 

1 A town in the district of Loodiana. 
2 Signs by which devotees bleas. 

( 42 ) 

Krishna to the followers of Gooroo Nanuk. I then de- 
parted from Munee Majra and crossing “ Dhunki” field 
passed by a village of Brahmans. There lived a girl, 
who made compliments to me. Seeing her faith I went 
to live in her house. I had a Koomait horse with me, to 
which the girl served very much. In lieu of this I grant- 
ed salvation to her. I had Mohur Singh and the follow- 
ing Seikhs are in my attendance in those days, viz, Nund 
Singh and Sahib Zemindars, Boodh Singh Barbour, Sud- 
da Singh Bhut,’ Muthra Brahman, Lohta Jheewur, Mul- 
wa the cooker, the son of Mumoo. Seven days after that 
I thought it in my mind that I should worship and please 
Naina Devi and thus obtain her assistance in destroying 
Mahammedans. I was induced to execute this plan by 
Dhunna Brahman. I gave leave to all my attendants to 
depart and myself accompanied with the Brahman went 
up the hill and entered in a small cave. It was Thursday 
and 11th of the lunar month, and the moon was in “ Pookh 
Nahsatter,” at that time. I determined to perform the 
strict ceremonial worship of Devi and began to Human of 
5 Pahirs or 15 hours, appointing other persons to dis- 
charge the several different duties. On the following day 
I commenced 12 Pahirs Human’ and put Devi's image be- 
fore me, I then became motionless like a wall and repeat- 
ted, “Oon* Oon, Moon Moon, Goon Goon, Roon Roon,” 
spell of 16 letters. Kishen Misser wanted some reward 
the from me. I told him that he being a Sarsoot 
swatt Brahman was like a father to me and I was to him 
like ason. He became extremely pleased and told me 
that he was only trying me and that he considered me as 
a part of his body. That he knew I was like earth in 
forbearance, and that I was a blessed person, in determin- 

1 A bard. 

2 A special form of sacrifice among the Hindoos, by which, sugar, purified 
butter and ingredients are putin the fire, verses of the praises of Devi being re- 

peated at the same time. 
3 These letters if written in Goormookhee would consist of 16 letters only. 

( 43) 

ing to perform the important sacrifice by which salvation 
may be obtained for the whole of my family. He then 
told me be cautious to apply myself closely to Jup,' to be 
silent, and to keep the ‘body clear and pure. Hearing 
this the Gooroo’s mother became more anxious and the 
Gooroo’s kindness increased. The Gooroo then continued 
to say, O mother, | gave up my house and rest, and began 
to eat very little. I then commenced Huma of Ghee 
and Til? and did not move my eye-lids till 5 months. I 
then saw Devi in a dream speaking to me and saying that. 
she cannot appear in shape of Devtas in this age of Kuli- 
yuga, but I will appear to you in the shape of a glorious 
woman. Nine months after this, on the 9th day of lunar 
month at 3 oclock in the evening the above said dream 
was verified. Kishen Misser had informed me previous- 
ly that Devi would appear to me shortly and would ask 
for offermgs of human body. That I should serve her 
well. The Brahman then told me that he saw this dream 
while waking. He then went to procure offerings and 
directed me to be cautious and to apply myself closely in 
the sacred contemplations of Kali, who shall appear now 
or in the following morning and that I should not fear 
at that time and keep my mind strong. In the absence 
of Kishiva Misser my heart failed a little. According to 
the Misser’s predictions at 2 o’clock in the afternoon a 
great light appeared in hills. So strong and powerful was 
this light, that in comparison to this, lightning, moon and 
sun were nothing. <A lustre descended from heavens and 
came towards the earth. My eyes were closed and I stood 
with fear. The shape of a woman glanced before my eyes 
and asked me what do you want? Your worship has been 
complete. Hearing this I was absorbed in extreme plea- 
sure and lost my senses, Devi laughed and said O my son 

1 The repetition of incantatious, the account of which is remembered with a 
string or beads. 
2 The seed of Sesamun. 

( 44) 

where are my offerings. Then saidlo! I have granted 
you the religion of Kases.' I then praised Devi, who was 
pleased and promised to appear to me whenever | call for 
her assistance. Devi then spoke to me as follows ‘‘shut 
your eyes I am going.” I reveal to you how your rell- 
gion will flourish. The Mahammedans will rule over In- 
dia till the Hindee year 1840, after which they will be des- 
troyed, your desire will be fulfilled. Believe what I say 
to be true. Take this my knife understand this to be my 
body, and stir up the sugar-mixed-water with it at the 
Pauhul occasions. Wear this knife on head. Whoever 
will take Pauhul by this ceremony willbe calleda heroin 
the battle, Saying this Devi wanted me to offer her some- 
thing. I pierced my body witha knife and gave her a 
drop of blood. Then Lunkra? then asked something from 
me and said he only wants two things, 7. ¢. a Kuchh® and 
something to eat, and if I give him these, he will assist 
me in battle and will not let the honor of Seikhism fall. 
Having said this and taken their presents Devi's atten- 
dants went away. 1 felt adesire of leaving all wordly 
concerns. The Gooroo then prohibited his mother from 
asking him further about the Devis’ sayings. The mother 
was pleased to hear so much and went away. The 
Gooroo then distributed all his property to the poor. 
The Boodha then said to Sahib Singh O brother Goo- 
roo’s works cannot be understood for the people of his 
family and village, began to say that he leaving all his 
property become mad. T'he enmity was created with 
all the hill Rajahs, who began to confuse the Gooroo’s 
power. All the Seikhs came to assist the Gooroo. In 
the morning of a certain day, Kishis Misser came to the 
Gooroo, who with folded hands told him, O Misser by 
your kindness and through the effects of your spells Devi 



2 A body-guard of Devi. 
3 Breeches reaching to the knees, 

( 45 ) 

was pleased with me and granted me the respected posi- 
tion of a Gooroo, I will give you 14 lakhs of rupees. 
Having said this the Gooroo embraced him and said O 
Misser where [ am there you shall be and 7. e. shall live 
together. All the persons of science and art will respect 
you. Hearing this Keshive wept and said, O Sir, I de- 
sired the same what you have said. ‘The Gooroo could 
not give to the Brahman what he had promised to hence 
the Brahman went away. 

One day a person named’ Hookum Singh of the 
Sodhee family and one of the constant attendents of the 
Gooroo asked, O Gooroo to what place has Musser fled. 
The Gooroo replied ‘“ O Brother he has died and born in 
another body. He shall be my Seikh in that birth and 
will be called by the name of Ram Singh. He will bea 
king and will fight with many and will reign for a long 
time. In his 8rd birth he will be born in Lahore and 
after his death will “join me.” Here ends the 17th Sakhee. 

| een SeeaeEEiSiD 


Once a body of Seikhs complained before the Gooroo 
against the Cooker, saying, that he puts forward objections 
in distributing food. The Gooroo laughing replied, the 
Cooker he has enjoyed the free wealth of the Gooroo 
and has consequently become covetous. He isa “ Mus- 
nud” and a fellow very hurgry of last birth, lo! The 
sword will belong to the Gooroo and the Deg' will belong © 
to the Wah-Gooroo there will be much taste in the Deg. 
One who will not eat food given out of the Dee will not 
be a true Seikh. O Seikh brothers prepare the food your- 
self with purity. Whosover will distribute food will be 

1 Persons who were appointed by Nanuk’s followers to collect presents for the 
Gooroo from among his Seikhs, who were scattered over in distant countries. These 
persons by obtaining rich presents and able to embezzle them had grown extremely 

( 46 ) 

blessed. Gooroo’s religion is separate from all religions. 
First you should read ‘‘ Ardass” and then distribute the 
food and then repeating the words ‘“‘Tav Prashad”*? you 
should begin to eat it. In the end you should read 
Choli,? you should always take care of horses and arms, 
you should be at enmity with Mahammedans and separate 
from and should not make friendship with hill-men. The 
Gooroo will provide for your expenses. The Khutrees 
and Saniasees will be subject to the voice of Khalsa. Who- 
ever will hide away a part of food served before him, or will 
ask for more after he has been satisfied or will look with a 
lustful eye towards the family-women of another Seikh, 
will be made to suffer the pains of millions of hells and 
will not be mine. No one should condemn the food serv- 
ed before him and whosever will give hungry to eat will 
earn the goodness fruits ofa Yoo. Here ends the 18th 


— we ee 


Once the Gooroo was told by his relatives and Seikhs 
to give up all hostile feelings towards the Hill-Rajahs and 
to be friendly with them as they wished to compromise 
with the Gooroo. The Gooroo replied we cannot trust in 
these mean fellows, let us try then and let Gooroo’s trea- 
sure be sent to Malwa. The Gooroo’s camp was all 
. armed besieged by Hill-men, who had sworn that they 
will not be, any more, hostile to the Gooroo. Having seen 
5000 bullocks laden with treasure, were moved by ambi- 
tion and began to plunder them. When they touched 
the loads they found nothing but stones, bricks and earth 
filled in the hemp bags. The Gooroo had previously de- 

1 Some verses in which the sacred names of Devi and ten Gooroos are repeated, 
generally read by Seikhs in the beginning of important commencements. 

2 This food is granted by you O’God. 

3 Verses in thanksgiving to god for giving such a food. 

Ce ) 

vised this plan in order to try the faith of Hill-men, for he 
knew all the secrets. The Hill-men were irritated. The 
Gooroo said, we should not trust enemies. Khalsa will 
revenge these hostilities. These Hill-men will not enjoy 
peace. O Seikhs fraud is very bad, it is better to killa man 
than to treat him fraudulently. The Gooroo’s relations 
also henceforth began to put their faith in him. And 
believed his words to be true, but were not fully contented. 
Here ends the 19th Sakhee. 


Once Toorks,' as requested by the Hill-Rajas, came 
to fight with Gooroo. A heavy battle ensued. One, 
Saida Bee Moghul an Officer of Toorks, deserted them 
and joining with the followers of the Gooroo fought 
against them and having conquered them presented him- 
self before the Gooroo, who exclaimed! ‘ Be of long age! 
well have you fulfilled your promise”! you are Kundhree, - 
the Gooroo continued, “and will therefore understand 
better what I meant by these words. You had in previous 
births met with Baba Nanuk, whom you had served in 
the garden. I had told you at that time that I will call 
you and see yourarms. You had been moved at that time 
to hear the effective holy songs of Baba Nanuk and had 
addressed him saying, you possess full power of miracles, 
who is it, even out of jins (spirits) that does not obey 
you.” Hearing this the Moghul’ fell upon the Gooroo’ s 
feet and said all this was true, O Gooroo, save me now. 
He then gave up his camps and property to be plundered 
‘and began to live in the presence of the Gooroo, who 
granted him arms. He killed Raja Hurree Chand with 
a sword while fencing with him. The both of them were 
well-skilled in the art of fencing, but Gooroo had secretly 

' Army of Mahbammedan’s emperor. 
2 4. €. Saldage, 

( & 

and miraculously assisted him, the Mogul. He again 
fenced with Dena Begh, who was friend of Hill-Rajahs, 
but was, this time, killed by a sword and his soul went to 
heavens by Gooroo’s favor. This was a wonderful prodi- 
gy which happened. Here ends the 20th Sakhee. 



Once the Gooroo defeated Hill-Rajahs, who fought 
vigorously. The army of all the Rajahs, were, Hundoo- 
ree, Kulooree, Chundel, Wuzeer Singh Futtahpoorea, 
Shive Surn Nahneea, amounted to 10,000 men, when Khal- 
sa amounted to only 800. The Hill soldiers were killed 
and destroyed by the following arms, viz , Swords, Tee ho,' 
spears, guns, javelins, shields and Bows. The voice Dou- 
roo? drum prevailed in the battle. The heroes were roar- 
ing in the field and the heads were being cut off. The 
sword played every where and ill-behaved princes were 
being slain. The Seikhs gained the victory and became 
fearless. The Gooroo was sitting ata distance and was 
inspecting the whole battle. A river of elephants and 
horses blood owed. Happened what happened, the Khal- 
sa was at last freed and Mountaineers defeated. The 
Gooroo, who was mounted on blue horse, saw the Khalsa 
and being filled with astonishment drew back. The Khal- 
sa heard this and followed the Gooroo. The enemies 
pursued the Khalsa. ‘The Seikh heroes made their horses 
run and were exclaiming loudly ; one of them N ouruny 
Singh exclaimed. Stop, do not go further! O Blue horse, 
1 swear vou by the name of Gooroo. The horse stood, 
notwithstanding the Gooroo stirred him and whipped him 
to move on. ‘he Gooroo then dismounted and sat down 
and addressed the horse saying, O horse you were a Mu- 

1 A kind of sword, heavier and differently shaped from common swords. 
2 A kind of tambourine. 
3 The horse on which the Gooroo was mounted. 

( 49 ) 

sund' in the last birth, and had been embezzling out of 
the offerings made to Gooroo by Seikhs. I know this 
with certainty. The horse, hearing this, trembled. The 
Gooroo then spoke out saying O Khalsa! Iam yours 
and you are mine. Beat on! and destroy the armies. 
The Khalsa then returned and began to fight. The Gooroo, 
as he was sitting, discharged seven arrows, which caused 
cries to be raised in the hill-army. The Gooroo’s army, 
overflowing with courage fell upon the enemy and return- 
ed victorious. The Gooroo was pleased and went on. It 
was all well. Here ends the 21st Sakhee. 



Once a body of Songsters sang before the Gooroo 
excellently, and with emotions of sacred love, making the 
sound of the musical instrument called Dhoonk?, the tone 
of their palate and the beating of time, all harmonious to 
each other. The Khalsa hearing this were pleased and 
exclaimed, well-done ! well done! how nicely have these 
men sung! They have made us overflow with happiness ! 
The Gooroo then uttered the following verse from his 
mouth, wiz., The .Seikhs entreated the 
Gooroo to explainthis phrase to them. The Gooroo then 
recited the following story :— 

There was a Lumberdar of a certain village, who was 
watering his field by means of a turning-well and had put 
his hoe on a bed of his field. Some one came and stole 
this hoe. The Lumberdar said to himself, if mine (who 
am chief of village) hoe is stolen, what will be the case 
with others. He calleda drummer and caused it to be pro- 
claimed by beat of drum. All the people heard it, but no 
one could procure the hoe for him. The Lumberdar be- 

' Previously explained. 
* A kind of stringed instrument of music rung by a large pin of wood. 


( 50 ) 

gan to search in each house of the village, wondered at it, 
and some of them said it is better to search the house of 
drummer also. When it was done so, the hoe was found 
in a corner of the house. The Lumberdar then in the pre- 
sence of all the people said to the drummer, O brother the 
hoe was in your house, why did you make all this noise 
abroad. You have not done well! The Lumberdar gave 
good advices to the drummer and dismissed him. 

The Gooroo returned to his subject and said, hear ! 
O Seikh brethren, these songsters are mere noise makers. 
Such is the case with all, Pundits' Padhas,? Astrologers, 
songsters, whoremongers, &c. &c. All these persons are 
apt to advise others, butdo not feel contented in them- 
selves. Hard devotions and divine worships by being per- 
formed do not impart glory. Man should follow the paths 
of virtue, notwithstanding it be troublesome, as he does not 
care to spend money in buying dear things. Those who 
continue in proceeding asking the right way from any one 
who met them at last reach at the desired height, but 
those who merely point out the way but do not move 
themselves, remain where they are ; such presons who run 
to complete and understanding are very rare. O brothers 
whoever will understand the truth will swim across the 
ocean of the world. Whoever has found the true Gooroo, 
will be forgiven. Baba Nanuk says, ‘‘ whoever succeeds in 
finding the true Gooroo, his account is cleared.” Here 
ends the 22nd Sakhee. 


Once there was a great famine in India, prices of 
grain had risen extremely and the people were filled with 
sorrow. The Gooroo seeing this began to distribute 


1 A learned Brahman, 
2 Brahman teacher. 

( 51 ) 

grain. All the Rajahs wondered at this, and the Gooroo’s 
mother, named Goojree, reduced the expenses of his 
kitchen. The seikhs informed the Gooroo that the mo- 
ther had ordered them to reduce the kitchen expenses. 
That it is not known how long this scarcity will continue. 
The Gooroo became very angry to hear these words and 
exclaimed O “ Oojnee,”' it is not proper to make reduc- 
tions when the store is well provided. Such is the will 
of God! He continued to say, O brethren, the steward- 
ship of women, Khutree,? mean fellows, new servants, 
minor girls, minor boys, and coward persons in general 
is very bad. O Seikh Brethren I know, that Mai * Gooj- 
ree was instructed by her parents, my Musands, and the 
new servants. There are few Seikhs who are acquainted 
with the secrets of my heart. O Brother Kurm‘ was 
killed by Pandavs * in Mahabharuth war at the end of 
which Koontee, the mother of Pandavs said to his son 
Yodishter, the eldest of Pandavs to perform the funeral 
rites of Kurm, as he was also she said, one of her sons 
granted to her by the Sun while she was a virgin, and 
was, therefore, the eldest of all. Yudhister hearing this 
was enraged and said, O Sinner, why did you not inform 
me of this previously ! that I should not have killed him 
and should have subjected myself to him as my eldest 
brother. Who will now be guiltly of killing him! Be- 
gone ! and do not show me your face and henceforth [ 
pray, that no women will be able to keep secrets in her 
mind, and the house where women will reign, shall be 
destroyed. The Gooroo further, said see, O brethren, by 
son’s order Durgadhun‘ was killed and Raja Dushruth’ dies 

1 Literally ruined. The name of the mother was Goojree, but the Gooroo 
enraged called her by the name Oojree (leaving ‘out G) which means ruined. 

2 A well-known caste of Hindoos. 

3 Means mother and the title by which old women are generally called. 

4 One of the famous heroes of Mahabharuth History. Here Gooroo refers to 
narrative of Mahabharuth in order to prove the foolishness of women. 

5 Five brothers heroes of Mahabharuth war. 

6 Famous character of Mahabharuth. 

7 The father of Rama, an incarnation of God according to Hindoos. 


( 52 ) 

because he obeyed what Kaikai' said. The house, over 
which there are two persons to control, does not last, but 
is annihilated by calamities. My followers will kill and 
plunder Khutrees. The Seikhs will pass the days of 
hardship in bushes of jungle. I will have skins of the 
Seikhs taken off from their body by the Mahammedans. The 
kings willbe deprived of their kingdom. Cowards will be- 
come heroes and heroes will become cowards. The men will 
become slaves to the women. The women of seikhs I 
will make over to the descendants ? of Christ. The reli- 
gion of Christ will be discussed in each house. All this 
will happen within 40 years. I canextinguish the desires 

which my mother had hundred years ago. The Seikhs, 

then, intervened and caused the mother to be forgiven by 
the Gooroo, who becoming at last pleased, said that as 

long as the affair of my Lunger (cooking room) are well 
conducted, my curse will have no effect. Butas soon 
as the lunger will stop, the curse will have full effect. The 
Gooroo turned away his face from the Seikhs and said. 
Let all the Seikhs go to Malwa, to see the Dumduma of 
the Gooroo which is a sacred place of Gooroo like the 
city of My Seikhs should serve Dum- 

duma, and whosever does so will obtain the same blessings 
as one livingin Kanshee does. ‘The house of the Gooroo 
is a place of salvation for the martyrs. Here ends the 23rd 


Once Seikhs asked the Gooroo O true king, what 
persons are called martyrs? The Gooroo laughed and 
said a mystery have you asked O Seikhs!! The Gooroo 
keeps his Sungat in his presence and protects the honor 
of his servants. The age of Kuliyoga so horrible, O 
Seikhs, Gooroo is a shepherd to reprove and to amend 

1 The younger wife of Dushruth. 
2 Meaning thereby followers of Christ, viz., Englishmen. 

( 53) 

his Seikhs. Gooroo possesses the power of controlling 
Seikhs. Whosoever is strong in faith and brave in bat- 
tle, he is saved, but one who is faithless and coward, will 
suffer the pains of innumerable births and deaths. The 
Gooroo accompanied by his attendants will wait for his 
Seikhsand assuming the body of 16 elements will protect his 
Seikhs till 10,000 years in order that the Seikhs may 
come to him. Every one who comes is included in the Khal- 
saassembly. Fifty-six Karors'of Seikhs have been made 
over to the Gooroo in the Kuliyoga. The order of God is 
that they may be purified and saved. The Gooroo waits 
for the Seikhs, and has an intercourse between the earth 
and heavens. The wishes of the Martyrs are always ful- 
filled and they rule over all the Bhoots,? Prets,? giants, 
men, animals, birds, nags,‘ yakhs,* Gundhurbs,* Apsa- 
rus,’ &c. &. The angels* of death go about with their 
permission. In the Shasters® they are called, Baitals and 
Biddiadhrs. Some of them are good and some bad. 
Their disposition are of 3 sorts, 1st Satkee (virtuous) 
2nd Rajsee (moderately good) 3rd Tamsee (vicious). They 
cause themselves to be worshipped by their own (Sungat) 
followers, and grants them their wishes for enjoyments. 
They are givers of peace and trouble. The gods have 
made over “ Bharuth khund” (the earth) to them, and 
have gone themselves to heavens. The things offered to 
the gods reach gods through them. The God has ap- 
pointed them on this work. They are of many sorts. 
They have plenty of food, clothes, carriages, &c. &e. They 


1 560,000,000. 
2 A goblin. 
3 Fiend. 
* In Hindoo Mythology, a race of serpents having human faces and inhabiting 
Patal or lower world. 
A race of demigods inhabiting heavens. 
Celestial musicians. 
Female dancers in paradise. 
In original “‘ your doot.” 
Sanskrit Books of Hindoo religion. 

no on nan 

( 54 ) 

They can walk in all Deeps! and Khunds’. They do not 
go astray about and see the fun of God’s creation, as the 
ancient king Bepushchit had done. They do not become 
entangled in births and deaths. The Gooroo is standing 
over their head and guards them likea shepherd. This 
is the position of my Shaheeds (martyrs.) The Sungat of 
Naths are “ Sidhs” and the followers of Mahammed are 
called “ Jinat.” Those who are followers of no Gooroo, 
become goblins and fiends. Here ends the 24th Sakhee. 


Once a beautiful and sweet-spoken boy came and 
paying homage to the Gooroo stood before him, at a dis- 
tance. The Gooroo having seen him asked, O boy whose 
son you are? wherefrom are you coming? and what is 
your caste and family. The boy replied, O true king 1 
am the son of Mumola, we are Gooroo’s Seikhs, I am 
made Seikh by Khunda’ Pauhool ceremony and my father 
was a Seikh of Churn‘ Pauhool ceremony. Iam a resi- 
dent of “Surhind” andama goldsmith by caste. ‘The- 
Gooroo asked him O boy, the city of Surhind is popula 
ted or has become ruined ? The goldsmith Seikh said, what 
the Gooroo’s will is, so shallit be, but when I left it, it 
was populated. The Gooroo asked him whether any of 
his relations was with him. The boy replied his father 
had lately died and his mother was with him. The Goo- 
roo said O boy you better live with your mother in my 
presence. The goldsmith hired the house of a Khutree 

1 A continent. 

2 A quarter, a religion, one of the nine sections of the world,as reckoned by 
the Hindoos, 

3 This ceremony was established by Gooroo Gobind Singh and means sword’s 
Pauhool, as it was established for military purposes and the ceremony is performed 
by the sweet water being stirred with asword or knife and then being given to 
drink and sprinkled over the head of the person who is to be made a Seikh. 

4 This ceremony was established by Baba Nanuk and is performed simply by 
drinking the water with which the feet of the Gooroo are washed, 

( 55 ) 

and began to live with his mother in the Gooroo’s pre- 
sence. After many days the Gooroo asked him, O Seikh 
are you skilled in goldsmith’s works. The boy said, yes 
Sir, by your favor I know it very well. The Gooroo or- 
dered him to prepare an ornament worth 11 gold mohurs, 
which the treasurer was ordered to give tohim. The boy 
prepared the ornament with great skill, and made it beau- 
tiful. The Gooroo was pleased to see it and ordered the 
treasurer to give whatever money the boy may want, and 
to get always ornaments prepared by him and to keep 
them in the treasury, as the Gooroo wants them. The 
Gooroo then asked the boy whether he was not habitua- 
ted to any vice. The answered, no Sir, 1 have always 
lived in the good company of holy men. The Gooroo 
said where there is great virtue or skill, there is some 
vice attended withit. Baba Nanuk has said, “ We should 
sacrifice ourselves to such a man, as will be virtuous, skill- 
ed and learned but unattended with vice.” ‘The gold- 
smith continued to prepare ornaments for the Gooroo and 
was treated with perfect confidence, no account being kept- 
of his transactions. After a long time the Gooroo told to 
his treasurer to weigh secretly whatever gold to this time 
given to the goldsmith, whom he should not inform of 
this. After this twenty-four gold mohurs were given to 
the goldsmith for preparing bangles which when they were 
brought to the Gooroo and were weighed and found to be 
only 17 gold mohurs in weight. The Gooroe then order- 
ed all the ornaments previously prepared to be weighed 
also. It was done so and all were found to be wanting. 
The Gooroo told him O boy you told us that you had al- 
ways kept good company and had no vice! Now what is 
the meaning of vice? What you also possess some sort 
of virtue as Musnuds! Were you receiving no wages 
from the Gooroo. The boy felt ashamed. The Gooroo 
then said, the “ Jut,! who uses the plough, is my true and 

1 Clown, cultivator, 

( 56 ) 

dutiful Seikh.” The Seikhs asked, O true king, people | 

of all. nations, such as Brahmans, Khutree, Lood and 
Bais, are thy Seikhs, why have you praised the J ut only ? 
The Gooroo said, ,“‘Jut, Bhut,’ Nut? and Dhunut? are 
faithful to their words and people of three castes are my 
true Seikhs, Jut, Bunjara‘ and all other Aroras*. The 
38rd part of the Seikhism I have distributed to the rest 
of the world. But O brother others have adopted Seikh- 
ism merely for the sake of bread and obtaining their 
wishes. Baba Nanuk says, ‘‘ What will be the use of 
Seikhism if there is no faith What will be the profit of 
trading if it is not carried on at large scale ; what will the 
instructions of sacred Beds do, if the coveteousness is not 
relinquished ; what be the advantage of high and respect- 
able birth, if God’s name is not remembered.” O Nanuk 
blessed and fruitful are all the acts of the person, who 
knows the name of God! O brother, the Gooroo conti- 
nued you should not trust the following all of which four 
thing have the betters in their beginning, vz., (1) Soonar 
or goldsmith, (2) Soukun or fellow-wife, (3) Supor serpent 
(4) Sher or lion. These fourdo not fail to do ill some 
time or the other. And the following four persons havy- 
ing letter K. in their beginning are always aspiring for 
pre-eminence, viz., (1) Kazee or Mahammedan lawyer, 
(2) Kulal or wine seller, (3) Kanoongo, or superinten- 
dent of village-clerks, (4) Kusbee or prostitute. And the 
following four persons, whose names begin with the letter 
B, are extremely covetous, wz., (1) Brahman,® (2) Buny- 
an,’ (3) Bukhshee,’ (4) Bunchun’ or a thief. Saying this 
Bards. “ 
The name of a tribe who are jugglers, repedancers and tumblers. 

Wealthy person. 


A low caste of Hindoos, 
Priests of Hindoos. 
Dealers in grain. 
Paymaster of the army. 
This is a Sanscrit word. 

© Ge Tas pts Te ~ 


( 57 ) 

the Gooroo went to his place and the Seikhs came away 
to the respective dwellings. Here ends the 25th Sakhee. 


Once a Seikh complained before the Gooroo saying, 
“that Musunds went to my house and were served with 
Bread and Dal, upon which they railed me and said, 
O wretch, cursed by the Gooroo, what! shall we eat Dal’ 
and bread? No, we want Karah’? Prashad. I and my 
wife fell at their feet and said that we were very poor and 
could not provide for Karah? Prashad. They insisted and > 
said Gooroo had ordered them always to eat Karah Pra- 
shad from Siekh’s house. I was then obliged to mortage 
my wite’s petticoat and to feed them with Karah Prashad 
and then gave them present for the Gooroo. O true king 
they thus put us to great inconvenience, what is your or- 
der! ‘The Gooroo ordered that Musunds should be plun- 
dered and driven out, for the Gooroo said they bite the 
Siekhs like dogs. The Gooroo who causes trouble and 
inconvenience in this world, what protection he will give 
in the next! Hearing this, Seikhs plundered and impri- 
soned the Musunds for many days, after which the Gooroo 
caused them to be released and said, ‘‘ My Seikhs should 
give only such presents as they can conveniently provide 
for, Musunds are not mine, I know them, they are as 
dreadful giants to the Seikhs. Hearing this Musunds 
bowed before the Gooroo and said O true king forgive us, 
in future we shall eat whatever Seikhs give us. Why 
are all punished for the fault of one person? The Gooroo 
said O Brother it is the age of ‘“Kuliyoga” now, and the 
Seikhism depends upon faith. There is no want of money | 
in the Gooroo’s treasury. You should not now go to 
Seikh’s house without being called. Musunds were thus 

'  Bisected corn boiled and salted generally eaten by Indians with the bread. 
2 A deiicious expensive food, explained before. 

( 58 ) 

stopped and as if it were began to die. They complained 
before the Gooroo’s mother and said the income is stop- 
ped by the Gooroo! The mother came before the Gooroo 
and said O son, how shall affairs of the world be carried 
out! How shall the Lunger (cooking room) of the Seikhs 
be provided! Hearing this the Gooroo was filled with in- 
dignation and spoke out, O daughter of ruined family, 
you have concealed the Treasure of the 2 lakhs of Rupees 
and cannot provide for the Lunger of the Seikhs. The 
treasury is only for the Mahammedan enemies. Plunder 
and eat O Seikhs. the Gooroo ordered, 1 have seen the 
faith of the Seikhs, but my relatives are uncontented. Go, 
and eat wherever you find! The Seikhs then said, save us, 
O king. The Gooroo said O Brother, Baba Nanuk’s 
saying is, that’ he will appear in the world in ten difterent 
dresses. So shall it be! The mother was silent and said, 
Oh for the good I had come, but a bad curse is obtained. 
Forgive O son I had came to you knowing that you were 
my son. The Gooroo said, O mother, go and obtain the 
good will of Khalsa, who isthe representative of my 
power. Khalsa will do well. The mother then went 
away. Here ends the 26th Sakhee. 



In the last hours of the night, in which the Gooroo’s 
mother had the conversation mentioned in the 26th Sakhee 
the Seikhs heard that Saida Khan Puthan was approach- 
ing near them with the army of 1,25,000 men. The 
Seikhs reported to the Gooroo that the Moghul and Put- 
han army was encamped at Thunesur and that they will 
attack the Seikhs to-morrow. The Gooroo said, O Khalsa 
there are five hundred Seikhs only and the forces of the 
Rajahs are on the opposite side, you may fight if you can. 
Before it was morning the armies arrived. Memo Khan 
Puthan, an offier in the Gooroo’s service having 100 men 

( we ) 

under his command spoke out, O King, I have eaten your 
salt, see my bravery to day! The Gooroo then granted 
him a bow and said, go, it is better to kill the equals. The 
battle raged in the morning between Khalsa and Ra- 
jah’s forces The Khalsa reported to the Gooroo that the 
military stores were greatly wanting. The Gooroo order- 
ed them to shut their eyes. They did so, and saw millions 
of Seikh forces around them and all the stones and sand 
appeared as gun-powder, lead gun-balls, bullets, arrows 
and quivers. The Seikhs were pleased and shone with 
valour. ‘The Gooroo sat on a small hillock and began to 
inspect the battle. The battle raged and each one of 
the Seikhs was attacked by hundreds of Mahammedans. 
The battle was fought with guns, swords, daggers and ar- 
rows. The officers of the Gooroo’s army, viz., brave Sahib 
Singh, Run Singh, Dya Singh, Dhurm Singh, Tham 
Sing and Beer Singh, fought with theres of the Ma- 
hammedan army. Saida Khan had previously heard of the 
magnificent appearance of the Gooroo and was, therefore, 

seetietly anxious to have a view of the Gooroo, to whom ~ 
he could not go openly, being afraid of the other Maham- 
medans. The Gooroo miraculously knowing of his anxi- 
ety, girdled himself and mounting on horse-back harang- 
ued Saida Khan, saying, Beware! O Khan jee, uphold 
your arms! Saida Khan made salam to the Gooroo with 
folded hands and said, ‘“‘I have seen the true God in the 
shape of man, truly and exactly the Lord of his believers” ! 
The Gooroo said O Khan jee, it is the duty of officer to 
view the battle. ‘The Khan then fell upon Gooroo’s feet, 
became a devotee and went away. No one knew where 
he had gone to, Rumzan Begh seeing this fell upon the 
Gooroo, who killed him with an arrow. The Khalsa then 
fled, fiohting as they retired. The Gooroo’s camp was 
plundered by the Mahammedans, who were outwardly 
pleased but felt afraid in their hearts. The Mahammedan 
camp then returned to Surbund on the next day, and the 


Seikhs rejoined the Gooroo and said, O king, after con- 
quering, you made us to be defeated. Give us orders 
even now. The Gooroo said, O Seikhs Iam not free in 
my will, but am subject to the will of some other person,’ 
as you are subject to the will of mine. The Gooroo then 
repeated the following verses, v7z., “Even the sun and 
moon are in fears. Notwithstanding their travelling over 
millions of miles they find no end, &c., &c., &e.” The 
Gooroo said Moghuls and Puthans will be defeated up to 
Dehlie. The Khalsa moved the next day and plundered 
the Mahammedan camp on the road to Shumsabad. The 
defeated fled and reached Dehlie. Aurungzeb heard this 
and was sorry. He sighed deeply, shook his head and 
began to repent. Here ends the 27th Sakhee. 


On the next day Aurungzeb called a counsel of all 
his chiefs, wise men, Kazees and those who were defeated 
in the last battle and asked them, what tumult has the 
flindvo caused ? What is the number of his army and what 
amount of bravery he has? Who helps him that he has 
become a guide of the human beings? The courtiers repli- 
ed that he is so generous as to spend lakh of Kupees 
in the place of one Rupee, that he is very clever and of 
young age, that he is the chief and the living Peer and 
that he is the lord of the helpless creatures. Aurungzeb 
said, “I will restore Mahammedans again to power and 
will destroy those who praise, belong to, or are well-wish- 
ers of the Hindoos. But how shall I proceed now, he is 
not my equal nor belongs to the beloved religion.” Hear- 
ing this the Kazee said, ‘‘ O Sir, let us call him amicably and 
see what sort of person he is. This opinion was approved 
of by all and “ Purwanas” were issued to the Gooroo to 

1 Meaning God. 

( 61 ) 

the effect that there is only one empire and you agree with 
us in religious sentiments, so better come here to see us. 
If you would not come I will meet you with the army . 
and your reputation asa devotee will be injured. You 
may livein my kingdomas other saints and devotees.” To 
this were added some haughty words as usual with the 
style of royal Purwanas and a sentence that he (Aurung- 
zeb) had the kingdom granted to him by the true God. 
Some ambassadors were sent with these letters tc the Goo- 
roo, who received them civilly and after giving them pre- 
sent dismissed them, sending with them two of his prin- 
cipal men, viz., Dya Singh of Lahore and Dhurm Singh 
of Agra, with the letter the contents of which were as fol- 
lows, ““O Aurungzeb Emperor, thou wishest to try devo- 
tees supernatural power. Being void of all goodness, 
what answer will you give in the presence of the Great 
God, whois the Lord ofall religions. Akber, Alexander, 
Hoomayoon and their ancestors and the lords of Bulkt 
and China, were reduced to ashes and blown away by the 
wind. All haughty and proud are at last puffed off by 
the wind. You have not made your heart pure even one 
day. The way of God is holy and fearless. You do not 
know the value and merit of purity.” The Gooroo then by 
means of his words granted his own’ courage and power to 
the above-named Seikhs, who departed and reached Au-_ 
rungzeb’s Court. Aurungzeb by means of his miraculous 
powers used to go to Mecca every day. In order to hum- 
ble his pride the Gooroo also one day girdled himself and 
miraculously arrived in Mecca. When Aurungzeb finish- 
ed his worship the Gooroo threatened him from with- 
in saying, “who are you?” Saying this the Gooroo 
drove Aurungzeb before him and taking him ona hill 
made him stand on a high platform among his courtiers, 
who were also present there. Aurungzeb being afraid 
of the Gooroo stood there. A voice was heard froma 

( 62 ) 

distance saying, ‘“O creature, be careful not to see ' 
the countenance of the Gooroo again. I am the Gooroo 
and the Gooroo is I, you are a creature do not try to be 
equal to me.” The voice further directed the Gooroo to 
let Aurungzeb go and then the Gooroo at the recom- 
mendation of courtiers allowed Aurungzeb to go. A 
little after this the Gooroo made over his quiver to 
“ Aurunezeb” and told him to keep it and to send it to 
the Gooroo whenever he asks for it. Aurungzeb then 
awaked and trembled. In the morning after ablutions 
the Emperor held his Court and sent for Dya Singh and 
Dhurm Singh, the ambassadors of the Gooroo. They 
came in, and delivering the letter, saluted the emperor 
on behalf of the Gooroo with the words, “ Futtah ? 
Wah gooroojee kee.” The Seikhs at the time of saluting 
looked towards the Gooroo’s letter, as if it were they were 
saluting the latter and not the Mahammedan emperor and 
thus proved them strong faith in Seikhism. Aurungzeb 
was silent at this, and caused the letter to be read out, 
wherein it was secretly recorded, “give me my deposit.” 
Aurungzeb then asked the ambassadors, who are you” ? 
They replied, we, are Gooroo’s Seikh,” He asked, “ where 
is the Gooroo,” ? they said “ the Gooroo is before you.” 
He asked, ‘“‘do you possess miraculous powers” ? they 
said, ‘‘Gooroo’s dogs even possess miraculous powers.” 
‘The emperor said, “give me one dog of this sort.” Dya 
Singh sent for a hound from his dwelling and made it 
stand before the Emperor. The dog uttered his voice and 
said, “If you will separate yourself from our species you 
will remain in trouble, come to me, you do not possess 
reason like men.” The Emperor understood it and was 
ashamed. He dismissed his courtiers and then said, 
what! Has Khalsa come to existence? Why have they 
flourished in my reign? Dya Singh, hearing this said, 

' i, e. Do not call him in your Court.. 
2 Salutation of the Seikhs, meaning ‘‘ Victory to the blessed Gooroo.” 

( ) 

you also have been too hasty in making one religion 
throughout the world. The Gooroo has established the 
8rd religion, viz., Seikhism, as separate from Hindoo- 
ism, and Mahammedanism, ‘he emperor then asked, 
“what is your Gooroo doing? Dya Singh said, “he is 
collecting arms, and has asked back the weapon deposited 
with you. The Emperor then ordered the quiver to be 
brought. Royal servants attended and brough the quiver. 
The Emperor then said that he considered the Gooroo as 
brother or of equal position with him, and asked Dya 
Singh, whether he had seen the Gooroo with his own 
eyes. Dya Sing replied that he had seen the Gooroo 
wearing his arms and fighting in battles, that he is a hero 
undoubtedly. The emperor said, he will make soldiers 
of all his subjects. Dya Singh said, God will send mys- 
terious armies and the 10th true king will come on the 
day of battle. The emperor then dismissed the Seikh am- 
bassadors after delivering his letter to them for the Goo- 
roo. The principal contents of the letter were this, “ I 
of course appeared humble in Mecca, but there will be 
much disgrace of Khalsa in fighting against me, I will 
not persecute my subjects, but Khalsa will be more and 
more disgraced every day.” The ambassadors then ar- 
rived and delivered the letter with the presents and the qui- 
ver. The Seikhs enquired about the quiver and the Gooroo 
ordered Dya Singh to explain it to them. Here ends the 
28th Sakhee. 

Sunni iaimmemes 


Once a Seikh came and begged before the Gooroo, 
saying, O true king, I am disgusted with the world, lead 
me to peace and deliver me from the pains of births and 
deaths. I have sought your protection, save me from 
sins. Iam noteducated. ‘The Gooroo said, blessed are 
you O Seikh brother, in whose mind hatred to the world 

( 64 ) 

is created, but a man without learning, can understand 
nothing, therefore, it is necessary to learn more or less. 
An. illiterate man walks like a blind person and cannot 
understand anything, whose words are right, he finds God. 
So you should read O brother. The Gooroo then recom. 
mended him to a learned Seikh, whom he ordered to teach 
the young Seikh with love. The teacher took the young 
Seikh with him and began to teach him. The first thing 
he read was the following verse of Anundjee :-—“ Ex- 
tremely happy, I have become O my mother, | have found 
the true Gooroo.” Having read this verse the young 
Seikh went away to his dwelling, and never came to read 
again, but continued to eat from the Gooroo’s Lunger 
now and then. The meaning of the above verse imparted 
faith in him. After six months the Gooroo asked the 
teacher whether the young Seikh had learned something. 
The teacher said he only read one verse and never came 
again toread. The Gooroo sent for him and told him, 
O Scikh, I had sent you to read! The young Seikh said 
with folded hands, O Gooroo one verse is sufficient, ‘I 
became extremely happy when I found the Gooroo.” To 
read more beyond this is the work of faithless. The Goo- 
roo was pleased and laughing said, blessed art thou O 
Seikh, thou hast been emancipated from the bondage of 
births and deaths. Here ends the 29th Sakhee. . 


Once the people mere discoursing on theological sub- 
jects, when the Gooroo put the following question, wiz., 
In whose reign did “ Kubeer” live? The old persons in 
the company spoke out to reply to this question. Some 
said, Hoomayoon was the king of that time, others said 
Puthowra. Few said Alexander and a certain number 
said Mudanpal the king of Jaines. The question was dis- 
cussed for a long time, but no truth was found out. The — 

( 65 ) 

Gooroo heard all this, and then read the following verse, 
“We cannot reach the Godly-men, they are very high, 
castes, tribes aud kingdoms are all below them.” All the 
persons became silent and the Seikhs asked O true king, 
why had you asked this question, you better answer this. 
The Gooroo replied, O Seikhs such is the excellence of 
God’s Name! The Kings who possess millions of wealth, 
are unknown, but see the greatness of God; in Kubeer’s 
age there were thousands of famous Pundits,' Astronomers 
Rich men, kings, but no one knows of them ; but through 
the glory of God’s name Kubeer is known to all, as pos- 
sessing full knowledge of God and having the power of 
miracles. Blessed is the Name of God! OSeikhs. The 
Alexander with all his pomp and glory of conquering 
India, had paid homage to the Kubeer as soon as he had 
known of his miraculous power. O Seikhs whoever will 
remember the Name of God will be the true Seikh of the 
Gooroo. The best precept is to remember God’s name and 
to serve the human beings. Here ends the 30th Sakhee. 

ee Ee, 


Once when the Gooroo was sitting-in a Hall, a Seikh 
asked him, “what is the easiest way of salvation ?” adding 
that the way pointed out by the Shasters and Pundits 
is the most difficult one. The Gooroo said, “itis very 
easy to obtain salvation. Leave the cares of the world. 
Make the mind peaceful, the truth which is hidden like 
a butterfly in her feathers will be discovered. Repeat 
the name of “Ram” (God) and remember death. The 
first will destroy your past sins and the latter will en- 
able you to abstain from committing sins, in future.” Here 
ends the 31st Sakhee. 

1 earned in Sanskrit literature. 


( 66 ) 

Once a Seikh was taken captive by Mahammedans, 
who circumcised him, made him to eat with them, forced 
him to read Kulma, shaved off the long hairs of his head 
and converted. him to Mahammedan faith according to 
ceremonies of their religion. The Seikh, however, remain- 
ed faithful to his own religion in his mind and repeated 
the name of Gooroo in his heart. The Mahammedans 
after completely turning him to their faith, dismissed him. 
In the evening when “ Rowhrass,” was being read, that 
Seikh came before the Gooroe and bending his head spoke. 
out, O true king, Iam a Seikh. I fell down senseless 
while fighting in a battle and was taken captive by Maham- 
medans, who according to the ceremonies of their religion 
converted me to Mahammedanism. Now, what shall I do? 
Restore me to Hindooism and Seikhism as you like, other- 
wise I will burn myself alive. The Gooroo said what 
ceremonies did they perform at the time of converting you ? 
The Seikh related all that had passed. ‘The Gooroo then 
asked him, whether he had enjoyed a Mahammedan wo- 
man. ‘The Seikh replied, No Sir, you saved me from 
such a sin. The Gooroo then ordered him to prepare 
Karah prashad and to distribute it to the Seikhs. You 
are a real Seikh, the Gooroo has protected you. The 
Seikhs who were present on that occasiun asked, O true 
king, how does a man become Mahammedan or is it impos- 
sible to become a Mahammedan ? The Gooroo replied no. 
one can be made Mahammedan by force, for the enemies 
always use such a force to spoil the religion; but when a 
man being filled with lust enjoys a Mahammedan woman, 
his mind is affected and thus he becomes a Mahammedan. 
Mind is the chief cause of all, no one can turn its belief by 
force. Whoever even once enjoys a Mahammedan woman, 
isnot my Seikh. A Huindoo should always abstain from 
enjoying a Mahammedan woman. One who commits 

( 67 ) 

adultery with another man’s wife and does afterwards re- 

pent and atone for it, or causes himself tobe forgiven by 

Gooroo’s Seikhs, he will be saved But one who enjoys a 

Mahammedan woman, is a complete Mahammedan and can 

never be forgiven. If any one unknowing and ignorantly 

enjoys a Mahammedan woman, but afterwards becomes a 

Seikh, he is also forgiven. The Seikhsthen asked, O true 

king, the Mahammedans enjoy the Hindoo women, so 

what a good it is if the Seikhs, to revenge them, may en- 

joy Mahammedan women. Why have the Gooroo and 
the Shasters forbidden this. The Gooroo said O Seikhs, 

I want to raise this sect higher and not to throw down. 

Mahammed is the prophet of goblins, therefore we should 
not imitate the mean fellows. It is proper for the Gooroo 
to obey the precepts of “ Shasters” with reference to castes. 
Here ends the 32nd Sakhee. 

eet es 


Once the Gooroo had celebrated the “ Holy”! festival. 
The godly and devotional Seikhs made along and won- 
derful job of it. They made many sorts of funs, such ag 
singing, music, mimicries and other merry sports of 
several kinds, to show the Gooroo, who examined the 
curious performances of the world. After the Hola ce- 
remony was over, the people of the assembly told him, O 
true king, how splendidly this festival has been celebrated ! 
But in this fair the wives of two Seikhs have eloped. The 
Gooroo said, such things always happen in fairs, the only 
good thing in it that we can see is the countenances of 
several godly persons. There are many’ persons, who 
assemble at the sacred institutions, festivals and death- 
ceremonies, but very few of them obtain the fruits of 
goodness. O Seikhs the Gooroo is always pleased alike. | 

1 Hola or Holee. 

( 68 ) 

If we are not to live in this world, why should we daub 
ourselves inmud? O Brother, if we are to die, why should 
we be proud? Those who have a taste of Heavenly 
things, do not prefer any of the worldly things. The 
Gooroo’s Durbar is like a looking-glass, which reflects the 
true features of the thing put before it and does not par- 
take of the sorrow or pleasure of the reflected object, such 
is the manner of the Gooroo. Whoever serves him with 
good intention obtains good fruits and whoever serves him 
with evil intention gets evil fruits. Looking at this point 
of view, we can say that the ancesters of Hindoos have 
established bad customs for their posterity, while Maham- 
medans have established good ones for their followers. 
For the latter weep on their sacred days and say, “we can- 
not behave as virtuously as our ancestorsdid. We are negli- 
gent O God, protect us and forgive us”! While the former 
on their festivals such as, ‘‘ Holy,” “ Lahree,” ‘‘ Dewalee,” 
&c. rejoice, become merry and mfles and females of thein 
address each other with lustful and obscene words. O 
Seikhs devotional beings are the happiest beings in 
both worlds, others being bound like beasts in the cere- 
monies of their respective religions die and are reborn 
over and over again. O Seikh brothers, no one can be 
saved without virtue and devotion. The God is not pleas- 
ed by laughings and merry jumps. The people will re- 
pent after death. The blind man will know when it falls 
on his head. O Seikhs neither the Krishn, nor Bishn, 
nor Ram saves. But when this man will understand him- 
self, then his worship and devotions will come in account. 
Here ends the 33rd Sakhee. 


Once the Gooroo was seated on a hillock and was 
crowded all around by the people. A Seikh woman with 
a veil before her face came several times to see the Gooroo, 

( 69 ) 

but finding him crowded returned again. The Gooroo 
observed her and sent for her. The male relations were 
already sitting there. She bent her head and stood be- 
fore the Gooroo with covered face. The Gooroo said, 
Well! O Seikh woman, say! the Gooroo knows you al- 
ready, but it is necessary to reveal it tothe Sungat. The 
Seikh woman with folded hands said, O true king, my 
parents were the residents of Raipoor. When I was a 
virgin an old devotee came to our house and my parents 
served him diligently. He lived five years in our house. 
I used to serve him and to hear the contents of the sa- 
cred Books. (Shasters and Vedas) from him. After this lL 
was married to a young Khutree of Bursana, whose wife 
Iam. My husband is also a godly man and receives 
Seikhs and devotees with hospitality. 1 prepare food for 
such persons with love and eagerness and obtain their 
good will and pleasure. There is mutual love between 
me and my husband, whom I my Lord and 
Gooroo, for I had heard from the devotee that husband 1s 
the protector of the wife. My father-in-law, husband and 
his brothers and sons and their wives used to go for ob- 
taining, “ Durshun” of the Gooroos, but I, the wretched, 
never obtained your “ Durshun,” saying to my mind, 
‘“‘who will serve the Seikh guests in my absence?” My 
relatives, however, brouyht me here though not agreeable 
to my husband’s wish. Though I am come here, but my 
attention is still fixed in my cooking duties. When I 
saw the Gooroo crowded I turned back saying to myself, 
“Tam a sinner! how can I obtain the Gooroo’s “ Durshun?” 
I should go back and attend to my cooking duties.” In 
the meanwhile Your Seikh came to me and told me O 
Seikh woman, you are called by the Gooroo. I was then 
pleased. You have been kind to me, O Gooroo, please 
order me what should I do now? The Gooroo said, bles- 
sed art thou O Seikh woman and blessed are thy parents 
and the persons of thy husband’s family, that you on 


hearing once only, have proved faithful to your husband 
and in serving devotees. I will also give some present 
to yeu when your husband will come. Go for the pre- 
sent O Devi, your desire is fulfilled, remain in the house 
and continue in serving the devotees. This is the right 
way of finding the Gooroo. Here ends the 34th Sakhee. 



On the next day the above-mentioned Seikh woman 
came to the Gooroo with her husband. The Gooroo ask- 
ed her, O Seikh woman whose wife you are? She felt 
ashamed and said, “had the Gooroo been ignorant, I 
might have told him, but the Gooroo knows all his Sun- 
gat.” The Gooroo then asked the accompanying Seikh 
whether she was his wife. The Seikh replied, I do not 
consider any thing mine, the body, mind and wealth all 
belong to the Gooroo, even our own body, which is so 
closely connected with the soul, does not remain. I am 
therefore, the dust of the feet of the Scikhs of Seikhs. 
The Gooroo said, O Seikh you do not know, but shall 
know hereafter. O Seikh in your previous birth you were 
Kubeer Bhuggut' and this Seikh woman was ‘ Lo1.”? 
You one day said her, O Loi, what have you earned in 
this life. She said she had yet an eager desire for serv- 
ing the godly men. The Kubeer said, this is not the way 
in which a wife should behave, she should always abide by 
her husband’s will. Go and be born in a Khutree’s house. 
You shall have faith in Baba Nanuk’s religion, and will 
obtain salvation through the Gooroo’s words and “ Dur- 
shuns.”* The Loi then fell upon Kubeer’s feet and beg- 
ged of him not to leave her in that birth also. Kubeer 
said O Godly woman as your desire is only to serve the 

1 Godly man. 

_* The wife of Kubeer. 
3 Seeing, look. 

( 71 ) 

holy men, I also agree to take another birth. The Goo- 
roo continued, O Seikh you have now forgotten yourself, 
for the past age was a good one, but now no one awakes 
unless the Gooroo awakens him. Saying this the Goo- 
roo gave them “ Karah Prashad” to eat. When they ate 
it their mind was supernaturally enlightened, and they 
happened to know of their previous births. They entreat- 
ed the Gooroo and solicited for his further orders. The 
Gooroo said when the precepts and poetries of the 
“Grunth Sahib!” were collected, you had appeared with- 
out body, but now you have appeared to me in human 
body ; read to'me some of the verses made by Kubeer, 
that the Seikhs may believe it. The husband of that 
Seikh woman then read the verses. The Gooroo then in- 
formed other Seikhs that Kubeer was the chief of all de- 
votees and that the Gooroo has also approved of his doc- 
trines, which are spread in all the Seikhs. The Gooroo 
wants to guard the Hindoo faith in Kuliyoga, hence he has 
established this religion. The Seikh woman and her hus- 
band, being awakened went to their house and applied 
themselves to worship and to the work of serving the 
Seikhs according to the Gooroo’s word. Here ends the 
35th Sakhee. 


ee eee 


Once Deena Begh Moghul, as induced by Rajah 
Bheem Chund, Muddenpal, Beer Singh, Juspalia and Sur- 
moria, marched against the Gooroo with 10,000 horse. 
A. dreadful battle was fought in the presence of the Sun- 
gat who were also assembled at that time. The Gooroo 
mounted on his blue horse and wearing his quiver and 
sword engaged himself in war on the banks of a rivulet, 
on the other side of which was the Mahammedan army. 

1 The famous Book of the Seikhs. 

( 72 ) 

The guns fired, swords played and the bows cracked. 
The Seikhs weighed the battle and killed many of the 
Toorks. Another force of the Mahammedans followed, 
from which a “Puthan” archer named Painde Khan 
wearing an armour and proud of his skill in arrows came 
out and harangued, saying, “we are to fight for the sake 
of religion, your Gooroo is powerful, let us fight! Hear- 
ing this the Gooroo went forward and spoke, O Khan, 
you are my old enemy, come then, make the 1st attack 
and show your hands. The Puthan said you are a pro- 
phet of the Hindoos, show your hands first, for you shall 
not be saved from my arrow. I shall reduce you to dust 
by my awful arrow. The Gooroo said one who first haran- 
gued should make the first attack. The Puthan then 
prepared and while all were eagerly looking, turned his 
horse in a circle around the Gooroo, discharged an arrow, 
which forcibly passed by one of the ears of the Gooroo. 
The Gooroo asked the “khan” to make another attack 
but he felt ashamed. However upon the Gooroo’s repeat- 
edly saying so, the Puthan said heroes only make one 
attack, but according to your word I make another. Say- 
ing this angrily disehbredl another arrow, which passed 
through the shawl bound on the Gooroo’s head. The 
Khan stood silent and the Gooroo asked the permission 
to attack him according to the turn. The Khan allow- 
ed the Gooroo to attack him twice. The Gooroo said 
heroes only make one attack. ‘Two attacks are made but 
by foolish and wicked persons. Saying this the Gooroo 
went round the Puthan and observed that no place of his 
body was unprotected but an ear, at which he therefore 
shoot with an arrow. The Puthan fell down from his 
horse, when the Gooroo drew his sword and came upon 
the head of the Puthan, who exclaimed, “Save me O 
Gooroo.” The Gooroo said, O Puthan this is not the 
time of saving, repeat your “Kulma.” Saying this the 
Gooroo cut off his head and defeated the Mahammedan 

army. Great plunder was made and the drums of victory 
sounded. The Seikhs were victorious and shouted victory ! 
victory ! The Khalsa fell upon the rest of the Mahamme- 
dan army and plundering them reached Khidrabad village. 
Here ends the 36th Sakhee. 

aS rh 


On a certain occasion many of the Seikhs were killed 
in battle. The Gooroo was besieged in the Anundpoor 
and all the Hill Rajas had leagued against him. Fifteen 
days after the seige, the Gooroo set out to fight, but all 
the Seikhs had been hungry since many days, on account 
of their having been besieged for 15 days, and the supplies 
from outside having been prevented at that time. The 
Gooroo in order to try the Khalsa’s faith ordered his 
treasures to be thrown into the Sutlej River. ‘The 
Seikhs began to starve and cried out OQ Gooroo save us ! 
The Seikhs notwithstanding their feeling the pains of 
starvation did not cease to fight, on the contrary determin- 
ed to die at the feet of the Gooroo. One day Mai Goojree 
said to the Gooroo, what! thou art called a Gooroo 
and are making arrangements to kill your Seikhs, who are 
fighting battles for you. The enemy is approaching too 
quickly, our Seikhs are starving and you are causing the 
stores to be thrown into the Sutlej river! How will these 
men fight! What sin have they committed that they are 
made to starve!! They get only about 14 chitak of gram 
to eat as their daily food. Please forgive, and be kind 
to your Seikhs. The Gooroo replied, this religion has 
been established by the order of God, I wish to increase 
and not to destroy it. Why they will eat out of the 
proceeds of religious offerings from which our Treasures 
are provided, they will begin to diminish, for, O mother, 
the food obtained from such proceeds is poisonous in its 
effects. | have created this sect for military purposes, 


they are better off while suffering from hunger and want 
of clothes. But I will not let them go to hell nor will 
deceive them. As you O my mother, cannot give me 
poison to eat, so I cannot allow these persons to eat from 
the proceeds of religious offericgs. I will now commit 
these stores as deposit to Sutlej River, which will purify 
them by course of time, as the poison reduced to ashes, 
by proper preparations, becomes a medicine and can by 
its effect cure several sorts of diseases. When in the sum- 
but 1899 Hindee, Duleep Singh my Seikh will come into 
existence, we willretake this our deposit from the Sutlej 
River. The Khalsa will then make tour towards the east. 
The wicked will hide themselves in the Hills. The silent 
Englishmen and “ Mourjee” of bad caste will join the 
Khalsa and will hold counsels together. The Khalsa will 
then break up. ‘There shall be friendship between Hin- 
doos, Mahammedans, Moulvees, Englishmen and Soonees.' 
The Khalsa will again become powerful and will then con- 
quer the English or English will conquer the Mahamme- 
dans. All the villages will be broken and the people will 
be in distress. he country shall be empty of justice. 
The Seikh women will practice as prostitutes and will be 
waiting for Mahammedan whoremongers and will become 
polluted by the Mahammedans. At sucha time the Khal- 
sa will again arise and will restore the people to their res- 
pective faiths. The mother hearing these words remain- 
ed silent and stopped the persons from throwing treasure 
into the river, saying, be ceased! O servant, the money 
is dear to my mother, she would not let the nation increase. 

Here ends the 37th Sakhee. 



Once the Gooroo fought with the Hill Rajahs. Great 
noise was caused by the sounds of kettle-drums, large 

1A Division of Mahammedans. 

( 75°) 

drums, trumpets, cornets, clarions, drums &c. &c. The 
Gooroo retreated and the worthless Hill-men plundered 
the camp horses, clothes, carriages and wealth were all 
plunderd. ‘The Seikhs began to weep and cry and said, 
“The Gooroo is put to much loss, how shall we win! The 
Gooroo’s endless wealth has been plundered, how shall we 
reach home! We feel ashamed to go to our houses, for 
we could not defend the Gooroo’s treasures.” Their cries 
rent thesky! The Gooroo ordered the Seikhs to draw 
lines on the ground with their fingers and then to rule 
them off. The Gooroo then asked whether they had been 
pleased or sorry in drawing and rubbing the lines. The 
Seikhs replied, O true king we felt neither pleased nor 
sorry. The Gooroo said likewise I do not feel pleasure 
or sorrow in seeing myself put to loss or in finding my 
income decreased or increased. This world is the place of 
sorrow. In a moment we become happy and in ano- 
ther moment sorry. Whoever awakes (z. e. remembers 
God) is in peace, but those who are in opposite condition, 
are mournful and suffering pains. Remember God’s name 
and always think upon the meanings of the Gooroo’s words. 
Those who are instructed in Gooroo’s words do not become 
sorry. If the woman who bathes very carefully and adorns 
herself with 16 sorts' of embellishments, is not loved and 
liked by her husband, all becomes useless to her and she 
gains nothing thereby but shame. One who has come 
into the world under the name of Gooroo, has no ambi- 
tion whatever. He only is the true Seikh, who submits 
to the Goordo’s will. Hearing this all the Seikhs were 
restored to peace. On the next day the Gooroo. again 
kindly ordered that whoever will fight and will not fly 
back, shall be my real Seikh. A dreadful fighting pen 
ensued. Here ends the 38th Sakhee. 

' Customary in Indian ladies. 

( 76 ) 

Once Pumma Wuzeer' of Macbur Got? was sent by 
Rajah Bheem to the Gooroo to negotiate for peace and he 
arriving at the Gooroo’s camp addressed him, saying, We 
have known it surely that you are the true and king Gooroo! 
The Gooroo replied O Pumma Wuzeer at last Bepeer,’ 
(meaning thereby that you will be faithless at last) the 
words of Brahman, without being fully understood are like 
colick. Persons of Rajpoot family are not faithful even 
to their parents and devotees. The clothes if stained with 
a drop of blood, become impure, but the blood if drunk, 
Baba Nanuk says, makes the human mind pure and holy. 
The Pumma hearing this said it is not good to reject the 
application of one, who seeks for protection. In the 
meantime all the sodhees and seikhs, who were present 
on the occasion recommended the terms of friendship, 
saying itis not proper to continue fighting every day. 
The Gooroo then spoke out saying, that, completely good 
is Rajpoot’s family in which enemies are always born. 
They kill their fathers and cut off the heads of their friend’s 
sons. Hillmen are never good. ‘Trust them very care- 
fully. When they are in difficultv, they become Fakeers 
(beggars) and deceive their father. When they are well 
provided with corn and milk, they begin to worship 
“ Devtas.” They make friendship with one, whom they 
find to be rich and with whom they have some business. 
‘They talk affectionately and pityfully, but are not so in 
mind. They pretend to be faithful to both parties at en- 
mity with each other, and prefer eating than taking, and 
keep themselves distant from a person who is in trouble. 
The Gooroo then said to his sungat, you can make friend- 
ship with these men if you like, but I would not advise it. 

! Prime Minister. 

2 Subdivision of a caste. 

3 Literally having no spiritual guide but the meaning here given is “ faithless.’’ 
* Drinking one’s own blond is to lead a rigid devotional life. 

( 77 ) 

Saying this, the Gooroo kept quiet and the Pumma began 
to live in the seikh’s Camp. Beinga wise man Pumma 
gained interest in the seikh assembly and the Gooroo him- 
self began to trust -in him. Pumma then secretly inform- 
ed his Rajah that he had succeeded in earning the Goo- 
roo’s trust and good will towards him. Now! Pumma 
began to show his faith in the Gooroo. First of all he 
caused the Gooroo’s best horses to be stolen and privately 
estimated all his treasures. No one knew thissecret except 
the Gooroo and all believed him to be a good seikh. He 
secretly invited Mahammedan armies to attack the Gooroo 
and sent for the forces of his own Rajah evidently with 
the view of assisting the Gooroo, but secretly to act 
against him. He never disclosed the secrecies of his mind 
and publicly served the Gooroo to show his faith, like a 
thief. Here ends the 39th Sakhee. 



Once the Gooroo went out for hunting, Rajpoots took 
him very far and showed him the fun of killing lions. They 
took their meals together and ate the flesh of sword slain 
animals. Many days were thus passed, when the fair of 
Rewalsur drew near. The Pumma’ asked the Gooroo to 
go to Rewalsur at the approaching fair, saying, that he 
will happen to see many Rajahs there, who might become 
his Seikhs. The Gooroo was acquainted with his evil in- 
tentions but at the recommendation of the Sungat accepted 
his proposal. At that time one Mudden Sing Chumar,° 
who was groom of Gooroo’s horse, uttered the following 
words, ‘“ Whoever will do evil, will reap the results of it. 
What harm can any one do to the Gooroo! His servants 
will at last discharge their duties and the enemy will die 

' Tronically. 
2 Well known in the previous Sakhee. 
3 A shoe-maker by caste. 

( 78 ) 

while at a distance” The seikhs hearing these words mutter- 
ed among themselves, What does this groom say! Mud- 
en Sing groom hearing this laughed and became silent. 
The Gooroo said, O Brethern this man has been a servant 
of my horse for 12 months. Serving Gooroo’s horse isas 
good as serving a cow. Whoever will serve Gooroo’s horse 
without a desire of worldly profits, will be master of the 
knowledge of Vedas and Shasters.. The Gooroo then said 
to Mudden Singh groom, serve the horse well! and digest 
what reward' you have obtained! This is Gooroo’s house, 
its protector is Sutgoor or the true God. Be silent O 
Seikh, and calmly pass the days of silence. Saying this 
the Gooroo went away. Many Hill Rajahs with their 
armies were gathered at Rewalsur, such as, Chumbal, 
Bhugial, Mudonea, Siree-Nugria, Kameurhia, Hindour, 
Kulour, Ghoomund Chund and Moodel. All the Raj- 
poot Rajahs came to see the Gooroo and were charmed 
by seeing him, for he was both beautiful in appearance and 
excellent in qualities. All the Rajahs and Queens were 
saying, “ We have found the Gooroo corresponding with 
the good fame spread abroad about him.” Some were 
saying, “ Blessed are the Rajpoot kings, who have had 
the pleasure of the interview with the Gooroo.” After 
sacred ablution, prayer and devotions, the Gooroo seated 
himself on a hillock and was seen by the virgin daughter 
of the Chumbal Rajah, who was a poetess. She asked 
the permission of her father to write to the Gooroo, as she 
always delighted in reading Gooroo’s poetries and said to 
herself that the words of Gooroo’s verses are not fine 
though the meanings are excellent and charming. She 
was, therefore, anxious to to see the Gooroo. She then 
wrote a letter to the Gooroo, in which first she praised 
him very much and at last put the following 4* ques- 
tions to him and solicited their answer. 

' Meaning the power of foresight or miraculous power. 
* In fact 3 questions. 

1 What is complete and what is incomplete 4 

9 Whois the constant attendant with the man and 
where do men and women roam ? 

3 What do we eat and with what do we sleep ? 

Boodha Sahib says, that in his presence the Gooroo 
wrote the following answers instantly, ‘‘OQ Princess, these 
are answers to your questions.” 

Ist Devta’s body is complete and man’s incomplete. 

Qnd_ Cares of the world are constant attendants with 
the man and men and women roam in the two worlds 
after death. 

3rd Men are eating or enjoying the fruits of their 
good or bad actions and at the time of universal destruc- 
tion they sleep with their sins or virtues. 

Reading these answers the Rajah’s daughter procured 
her father’s permission and went to pay her respects to the 
Gooroo, who at the time of bending her head before him, 
touched' her back with the point of her bow. ‘The Rajah’s 
daughter then asked the Gooroo, why hast thou touched 
me with a bow and not by hand? The Gooroo replied in 
last birth you were Aurungzeb’s wife and had caused an 
Inn tobe built on a River ferry, by virtue of. which, you 
have obtained this body. Now as itis prohibited fora 
seikh to touch Mahammedan woman and considering you 
late enemy, I have not toucked you but on account of the 
faith you put in me, I grant you the birth of the holy 
place ‘“ Dumduma Sahib.” You shall at the end of this 
life be born there and become the wife of “Dulla Choudree.” 
You shall in that birth serve the seikh’s males and females 
and I will grant my “ Durshun’”’ to you at that time. 

' A sign of accepting the compliments and imparting blessings, 
2 Interview. 

{ Bo 

The Gooroo bestowed this favor on her, she led a holy and 
religious life and after her death was born in “ Malwa.” 
Here ends the 40th Sakhee. 



Ata certain time the Gooroo accompained with five 
seikhs ascended on Molvhee hill, and was met there with 
a Ghundheela,'! who bowed his head before the Gooroo. 
“What have you understood of me,” said the Gooroo, 
‘that you have bowed your head before me. ‘The Gund- 
heela laughing replied” that 1 am the son of “ Reva” 
and am, therefore, called by the name of “ Reval.” At 
my mother’s advice I had devoted myself to divine medi- 
tations and in the country of Outor khund’? “spent 3 yogs* 
in such devotions. At the end of these sacred labours 
Brahma‘ appeared before me. I praised him in songs, 
whereupon he said, O son of Nag,’ ask whatever you 
desire and I will give it to you. 1 told him that 1 have 
a desire for the enjoyments of imperial grandeur. Brah- 
ma said to me “stop” and at the same instant ordered 
“ Wissokurma®” to build a city, which was named Mundup, 
I become the king of that city and reigned 63 yogs, after 
which the Yakhs’ took away the kingdom from me and I 
was slain in the battle. The place of my worship became 

“Teeruth” by the order of Brahma. I will remain 
here till the time of “ Nihkalunk® Autar,” finding you 
who are also an incarnate hero, on this Hill, I have placed 

1 A spiritual being of mean caste. 
Or Northern Division of India. 
One of the famous four eras of Hindoo mythology, 
One of the three Hindoo gods. 
A rational race of serpents in Hindoo mythology, who talk like human beings. 
Chief Engineer of Gods in Hindoo mythology. 

7 Spiritual beings of middle caste said to abound in Budree Narain Hills of 
Himalaya Range. 

8 <A sacred place of Hindoo pilgrimage. 

9 One of the incarnations of deity, who will flourish in the end, “a Kuliyog or 
modern era. 

Co ep mp WY ww 

( 81 ) 

myself- under your protection. Advise the Yakhs to 
be at good terms with me and, O Gooroo, protect me.” 
The Gooroo then drew his bow and the Hills began to 
tremble and exclaimed,—‘‘O Gooroo save us.” In the 
meanwhile a man wearing deer-skin with long matted hair 
on the head and small hair all over the body came and thus 
spoke to the Gooroo,—“ O Gooroo, your time of coming 
here has not yet arrived, be pleased to 90 now— Whenever 
your religion will spread you will come to the yakhs also. 
I am a faithful yakh—we always fight with Nags.—You 
should assist both parties and we will give you an army 
of 10,000 soldiers when at the time of spreading your 
religion you wili come to our house.” ‘The Gooroo said 
although the army of ‘Toorks' is numberless I can destroy 
them all with one arrow. But I should act according to 
the fashion of Kuliyoga. In the meanwhile Rawul spoke, 
“Q, Father, I will come to you with an army of a Karor’ 
of horrible serpents, viz. Akdlees* in the sumbut 99. 
I will then conquer “Gundhurb Des” or the country of 
Kundhar for you and establish your religion in the field 
of battle. 1 will reduce the Toorks to utter destruction. 
The light shall exist for 50 years—it will be all quiet and 
tranquility. ‘The descendants of “ Kupees* Gundhurb,” 
viz., Englishmen will occupy the country of Mahamme- 
dans. So I will drive them out and will allow your religion 
to remain. My glory will extend. I will produce two 
sons from ‘‘ Mudna” woman and will then divide the 
world by the force of fighting. ‘here shall be one king- 
dom from Kameurh, Piryag and Dehlie up to the east. 
The other will reign over Sindh territory, Ravi, Chunder, 
Bhoga, and Sutlej up to Kashmeer and will be called 
Alm. Saying this Rawal prepared himself to accom- 

A fanatie seikh soldiery. 
A heavenly being supposed to be governor of monkeys, 
Owner of the Alum or world. 


oo ff Ww WW = 


pany the Gooroo, who told him, O Brother, you go to 
Koober and tell him that after fighting battles, establish- 
ing the true religion, creating religious enmity with the 
Mahammedans and destroying Aurungzeb | will go to- 
wards the south. Rawul was pleased and told the Goo- 
roo :—*‘* You shall have a calamity of one year, when I 
will meet you. The “ Gayutree’” was displeased with 
with you on account of your establishing the ceremony of 
‘“Pahul” and thus despising her. She, therefore, cursed 
you to one years’ calamity. So be careful! I will come 
to assist you every now and then. Sakhee 41st finished. 



Once all the Sungat were gathered together and were 
offering presents to the Gooroo, Ardasia was reading 
prayers of acceptance and the treasurer was receiving the 
money. Some gave pices, some Rupees and some gold 
Mohurs. Few gave in hundreds, others in thousands 
&c. Thus a large treasure was collected, and the seikhs 
were obtaining the asked for desires from the Gooroo. 
At that time one “ Kazee” “Solar Deen” was also pre- 
sent there. He was a godly man and had no animosity 
with the Gooroo. When the crowd was away he asked, 
‘why do your seikhs pay you presents, while the Brah- 
mans say that it happens whatever God does and you 
Hindoos say that all things are ordained by the God from 
the Ist day. We Mahammedans have also a similar belief. 
Who is it that can upset God's doings! So tell me what 
is your belief, for you who are able to give the sons and 
fortune to the people, will not lie. ‘The Gooroo then told 
him hear O respected Kazee! and took off his seal-ring 
from offhis finger and sealed it on a paper, after which 

1 The principal Munter or miraculous verse of the Brahmans, here it is personi- 
fied and is meant by the goddess of that verse. 

( 88 ) 

said, O IXazee, when this man is created, his fate is engra- 
ved on his forehead but remains reverse as letters on the 
seal, and when he bends his head before the Gooroo or 
Peer, his fate becomes straight as the letters of the seal 
become straight when impressed on paper. . The Enera- 
ver' of the letters of fortune, engraved the reverse letters 
on the forehead of the man and told him O man, these 
letters will become straight when you will bend your- head 
before the Gooroo, if not these letters will remain reverse 
as they are. So, for this reason, the Gooroo continued 
_ Seikhs become purified in putting their faith in the Goo- 
roo. Hearing this the Kazee made “Salam”’ to the 
Gooroo and said O true King by your favor I have over- 
come the world. The Kazee again exclaimed Wah!? 
Wah! The true God that I have found, in the first stage, 
is the Gooroo, who has made the servant of his feet, cross 
the ocean of the world. Here ends the 42nd Sakhee. 



Once all the Sungat were assembled around the Goo- 
roo and were obtaining the desires of their heart from 
him, when the Gooroo said, Is there any such woman, 
who should have never cursed a minor or grown up man ? 
A Seikh woman out of the assembly said with her folded 
hands, O true king, | have never done so nor have I ever 
chided my own son. The Gooroo said O Seikh daughter, 
how may I and this Sungat be able to believe this? The 
fortunate girl replied and spoke thus:—‘‘O great king 
we are residents of Agra, and belong to Khutree caste. 
My father, who was the prime minister of the Emperor 

of Dehlie, died. The meaperor hearing this, attached all 

1 Meant by Brahma, who was first created by God and appointed to create the 
rest of the world. 

2 Compliments, homage. 

3 Aha! Well-done ! 

; oe 7 

our property and secured it by sealing the padlocks of the 
store-houses and appointing Police guards to watch over 
it. After this the emperor asked whether my father had 
a son and was told that he had seven daughters and that 
my mother was pregnant with the eighth child. ‘The emper- 
or ordered that the attachment will be removed if the 
pregnant woman brings forth a son. After sometime a 
son was born, bands of joy were played and the glad ti- 
dings were carried to the emperor, who immediately remov- 
ed the attachment, drew away the Police guards and fix- 
ed daily allowances in the name of the infant. I then 
told to my seven sisters, Blessed is the man’s beard! for 
the sake of which the whole family is released and by 
means of which all religious devotions and adorations are 
accepted and bring forth fruits. Beard is highly esteem- 
ed in the presence of God and in the court halls of men. 
Without the beard and Turban, there can be no distinction 
between male and female! O true king I am sure that 
they removed the attachment as soon as one male was 
born in the family and no one paid regard to the existence 
of seven females. Blessed is the true beard !! A curse! 
is pronounced at the birth of females and the words, 
“Well has it been”! are uttered at the birth of males. 
Beard is the fruit of divine services, and pleases the seer 
as much asif he had seen the sacred face of God. A 
man having no beard is like a Satan and should not be 
trusted. Hearing this the Gooroo said, Blessed is thy 
belief O girl! and then addressing the seikhs said, ‘O 
Seikhs. Kase (long hairs worn by Seikhs on head) also 
are as excellent as beard. It is improper even to look at 
the face without beard. Here ends the 43rd Sakhee. 

eee eee wae — an egunes ES ee eee eee aed 
Se eeeeeeneengeeegeen eee 

A custom prevailing in India. 

( 85 ) 

Once a certain number of Seikhs, who were in at- 
tendance of the Gooroo, said O true king, you can do as 
you like, but some money is urgently required for neces- 
sary expenses and the winter is also drawing near. They 
were saying this, when a merchant arrived and paying 
homage to the Gooroo, placed the sum of Rs. 2,000 before 
him. The Gooroo asked him, whose follower he was and 
where he lived. The merchant replied that he was a resident 
of Mooltan and was the follower of Peer' of Nagdha, that 
he had brought a large supply of merchandise, but could 
not sell it off, that he enquired if there were any true 
Gooroo’ or Peer in this country and was told of the ad- 
dressee’s name, and having succeeded in obtaining his ob- 
ject had brought the 10th part of his profits as present 
before the Gooroo. The Gooroo replied, O Seikh bro- 
ther, whose field is hzs corn shall be. Ifa stranger drives 
away a cow grazing in the field, he does not by this act 
become the owner of the field. Go and give offerings 
to the Peer, whose follower you are. The Gooroo does 
- not wish to rob persons in the way. ‘The merchant said, 
O Gooroo I have only related my past story, but be 
pleased to believe that since I have received benefit from 
the Gooroo’s house, | have become a Seikh. Please for- 
give my past sins. Hearing this the Gooroo said O Seikh 
those who belong to Hindooism are mine, but Maham- 
-medans are my enemies, [ have lifted up mv sword to 
kill them. Those who are theirs are not mine and those 
who are mine are not theirs. O brother to become a 
Seikh, to wear long hairs on the head, to give alms and 
to fight are all easy tasks, but itis difficult to remain 
faithful. Without faith it smells badly and good faith 

1 A Mahammedan Saint, whose shrine is Nagaha village about 100 miles west 
of Mooltan, 

2 The Gooroo is a Hindoo Saint or spiritual guide, and Peer a Mahammedan 
Saint or spiritual guide. 

( 86 ) 

has a sweet scent, which soothes the brain. Faithless 
persons get no rest either in this or the next world. Faith 
guards against all evils and the house of faithless is 
ruined. No one becomes the spiritual guide of the faith- 
less and such a person is, Baba Nanuk says, unguarded 
like a fenceless field. The merchant embraced Seikhism 
at the moment and continued to send heavy presents from 
time totime. The Gooroo placed full confidence in him 
and he used to come now and then to the Gooroo with a 
large Sungat. Here ends the 44th Sakhee. 


Once the Gooroo went to Malwa country, the peo- 
ple of Burar nation crowded around him and served him 
and always carried out his orders. The Gooroo wanted 
to go out for hunting. Dulla Barar always attended the 
Gooroo, who therefore first went to his house give ‘“ Dur- 
shun” to his wife, the daughter of Chumbal in previous 
birth. (See last part of Sakhee 40th.) After this the 
Gooroo went off hunting and after killing a deer, laughed. 
Dulla Burar asked for the reason of laughing and the 
Gooroo told him, O Dulla! this deer was a Seikh of the 
Gooroo in his last birth. He had spoiled and stolen 
much of the treasures of the Gooroo. O Bhai Dulla 
Barar whoever will embezzle other man’s property will 
have his flesh cut and shall be killed. All the deers 
and goats are such persons of the last birth as had em- 
bezzled their Master’s money. I had advised him very 
much but he did not listen to me. Then looking towards 
the killed deer laughed and said, did I not forbid you ? 
After this, the house being too far, the Gooroo determin- 
ed to pass the night under a “ Keeker” tree. The Seikhs 
complained of hunger, saying that they were unable to 
move. ‘The Gooroo ordered them to go up the Keeker 
tree and to shake it well. It was done so, and all sorts 

( ) 

of sweet-meat such as, “‘Julebee,” “ Phenian,” ‘“ Khoor- 
me” &c., &c., began to drop in showers from the tree. 
The Seikhs ate it and were satisfied. Some of the Seikhs 
did not eat this sweet meat, saying that they will not eat 
unless the Gooroo first eat it. When tbe eating was 
over, the Gooroo said, blessed are those who have not 
eaten, for those who have eaten are only slaves to their 
belly. Some Seikhs are slaves to their own wishes, O Bro- 
ther it is very far to become a true Seikh.: After this the 
Gooroo went to his house and taking meals went to his bed 
and rested. The might became very long. The people 
and animals were put to much inconvenience. Here ends 

the 45th Sakhee. 



The next morning Dulla said, ‘This night has been 
very long! All the villagers confirmed his word and said, 
yes, it was so. Dulla, then, accompained with the Sun- 
gat asked the Gooroo with folded hands of the reasons of 
this. The Gooroo replied, O Dulla Brother, a misunder- 
standing had arisen between the sun and other gods, last 
night. Soon one side, the sun declined to do his work 
and sat silent in a corner, and on the other side Jnder' 
was displeased and drew back from his work. Hence 
there was no rain and the night had become long. Dulla 
then said ‘‘O Gooro, how shall we be saved without rain” ! 
It is long since we have had no rain. All the Sungat also 
entreated the Gooroo with folded hands forrain. The Goo- 
roo then spoke with anger, “‘O Bhai Dulla, beat the Inder 
and believe in my word. Dulla threw up shoes seven 
times towards the heavens and railed Inder and said, 
Send rain O worthless ! you had obeyed the order, likewise 
we obey the order. The Gooroo then repeated the verses, 
which mean, “The sun or moon are afraid of him” &c., 

1 King of Gods and rains, 

( 88 ) 

up to the end. After sometime it began to rain in the 
Malwa country and there was an abundance of grain and 
other products of the field. The Gooroo then returned 
from Malwa and said, “There is much compassion in 
the Malwa country, but there is good deal of falsehood. 
It has received nourishment from the money procured by 
selling daughters in warriage, so there will be plenty of 
corn but. no satefulness. They (people of Malwa) will 
always be panting for wealth and will change their castes 
for the sake of bread. The seikhs of this country will go 
abroad to acquire sovereignty and will become independent 
Rajahs having no emperor to control over them. Here 
ends the 46th Sakhee. 



Once the whole country was suffering from the 
severe attacks of fever, when Dulla with the permission 
of the Gvoroo proclaimed that whoever wants to be 
saved from the fever should keep Kase (or long hairs) on 
the head and should read Gooroo’s word. Sungat be- 
ing terrified fled to “Dumduma Sahib and began to 
read Gooroo’s word. All, who did so were cured from 
the fever. The Gooroo then ordered them to build a 
“ Dhurmsala'” and to be engaged in the service of their 
fellow Seikhs for, he said, by so doing they will in future 
be saved from fever and will enjoy comfort and rest. 
The Sungat began to carry out the Gooroo’s order and to 
read Gooroo’s words. Those who had gone to live there 
for the sake of religion and mercy were confirmed in the 
Seikhism. Here ends the 47th Sakhee. 

! A Religious Institution where strangers are received. 

( @ ) 

One day the Gooroo was extremely pleased and said, 
-“O Duila Burar, ask something from me! [ am going to 
Roper,” Dulla bowed his head and asked for rain. The 
Gooroo was silent for some time and again said, ask some- 
thing O Burar. The Burar again wanted rain. This was 
repeated three times and on the 4th occasion the Gooroo 
said, ‘‘ No reliance can be placed on Jut’s' words,” Buk- 
kal’s? silence, Gooroo’s orders and Brahman’s relationship. 
“« Now prepare for the rain,” the Gooroo exclaimed. The 
rain began to fall in abundance and continued till three 
days and three nights incessantly. ‘The people were filled 
with terror and exclaimed, “Save us O king,” “Save us O 
king.” Dullacame and bowing before the Gooroo, requested 
thatthe rain be stopped. The Gooroo laughed and ordered 
the rain to be beaten with shoes. It was done so and the 
rain stopped. Few days after this the Gooroo left the 
place and was followed by fifty Seikhs. They reached 
Chumkaur and put up in Nibala Chowdree’s* house. All 
the people made Gooroo’s Durshun that night, and the 
Sungat began to crowd around him. Among these there 
came a Khutranee woman of Machheewara‘ and paying 
homage to the Gooroo placed a piece of cloth before him. 
The Gooroo told her to ask for what she wants, and she 
said she was unable to walk and obtain Gooroo’s Durshun 
and that she used to give presents to the Gooroo from the 
proceeds of her spinning labour, but now she had grown 
too weak even to do this. The Gooroo told her that she 
should take back her cloth for the present, and that short- 
ly afterwards he (the Gooroo) will visit her house and at 
that occasion will accept the cloth from her and will wear 

1 Clown. 

2 Corn-dealer. 

3 A Lumberdar or chief in a village. 

4 A village in the District of Loodhiana, 


[po 9 

it. The Gooroo then gave her some Prashad' to eat and 
she ate it. ‘The Gooroo, then, stopped there for few days, 
but the fair of Sun’s eclipse drawing near and a great 
crowd having assembled at that place he made preparations 
to go to Koorchetur.? Here ends the 48th Sakhee. 


One day when the Gooroo was at Koorchetur he 
happened to meet Muddun Nath Jogee,* who spoke to 
him, saying your dress is like lions, but your acts like 
devotees. ‘lhe Gooroo said, O Nathjee, the wicked Ma- 
hammedans cannot be subjected without punishment. The 
Jogee then asked him whence he had obtained superna- 
tural powers. The Gooroo replied, “that Baba Nanuk 
was a perfect saint and it was he who granted me these 
powers. My dress is like worldy men and my works are 
done by God. My attention is always fixed to do what- 
ever God wishes, whether it be good or bad.” The Goo- 
roo and Nath were mutually pleased by this conversation 
and the latter asked the Gooroo to accept some assistance 
from him. The Gooroo replied that his both arms being 
strong he required no assistance from him, and that his 
army was well up in the art of archery. The Nath then 
requested the Gooroo to show him his skill in archery and 
the Gooroo discharged an arrow, which pierced a wall of 
the Moghuls fort situated at great distance. The Nath 
was astonished to see this and said, O Gooroo, wonderful 
is thy art of archery! no one has been so skilled in it, 
except “ Arjun”‘ in “ Dwapur’® yoo.” It is sure that Ma- 
hammedans will be annihilated at your hands. I live in 

1 Something, generally sweetmeat, fruits, piece of bread &c. given by a devotee 
servant of a shrine or temple and any religious man to his followers or laity is called 
“ Prashad,” 

2 A famous place of Hindoo pilgrimage near Umballa. 

3 A sect of Hindoo Devotees. 

4 One of the famous heroes of ** Mahabharuth,”’ 

5 The 8rd Age according to Hindoo accounts, 

( 91 ) 

Kutas,' please come there necessarily to see me ; you will 
find me in Sidh’s? residence on “ Balgondai” hillock. The 
Gooroo said, “‘O Nathjee it is not God’s will that I may 
go there, but my Seikhs will visit that place. It will be 
13th century * then, and the Mahammedans will be killed. 
I will leave this body on the banks of ‘‘ Godaveree” river, 
where also many of the “Sidhs” live. Saying this they 
exchanged “prashad”‘ with each other. After this the 
Gooroo went to see the city and was met with all the Brah- 
mans of Koorchetur in the parlour of “‘ Attun Shah” which 
was situated on the banks of the sacred Tank, and in 
which the Gooroo had put up. The Gooroo granted “ gold- 
mohurs,” horses and daggers to these Brahmans. One of 
them named “Kainkree Ramdutt” constantly attended 
the Gooroo, who told him to ask for something, as there 
was nothing wanting in the Gooroo’s house. The Brah- 
man said, “‘I want nothing O Gooroo, only do not leave 
my arm and assist me whenever I need your assistance.” 
The Gooroo, then, said to the Brahman, “TI will call you 
with your family, I have now filled your house.” Saying 
this, the Gooroo caught his arm and took him aside and 
bought three horses paying off 1,000 Rs. as their price. 
After this many people came to see the Gooroo, who (next 
day) early in the’ morning went alone to “ Awul Khairee” 
station. Three hours after his arrival the Seikhs joined 
him and in the meantime an old woman recognised the 
Gooroo and laying hold of the reins of his horse stopped 
him and said, O king, eat something. The Gooroo said, 
bring whatever is ready, and the woman brought a large 
quantity of milk, which was drunk by all the Seikhs, who 
said, ‘‘ We have seen great faith in this old woman”! The 
Gooroo said, a saint will-be born from the womb of this 
woman and she shall also be born in a Zamindar’s house, 

1 A sacred place of Hindoos in Jhelum District. 
2 A perfect devotee. 

5 According to Mahammedan year. 

‘ Ee B. 

( 92 ) 

and one who shall be born from her womb shall be a Ju- ~ 
tee.' Oode Singh then asked, ““O.Gooroo, where is that 
person now.” The Gooroo after remaining silent for some 
time said that Futteh Sing will be born from her womb. 
Oode Sing then asked, O great king, why will thy son be 
born again. The Gooroo said, ‘Such is the will of 
God.” Oode Singh said, Sir, please tell me about my 
futurity also and the Gooroo said, O Oode Singh, you 
will be the chief of Seikhs for 4 times and the 5th time 
when the years of the 13th century will pass away, I will 
turn the seikhs into Tulungas’ and will destroy the Eng- 
lish by a look and the Khalsa, at last, will assist the Raj- 
poot sons thrice. Here ends the 49th Sakhee. 

eS wey 


Once the Gooroo asked water from his servant named 
Zalum Singh, saying, “O Zalum Singh, I am suffering 
from severe thirst, please give me a cup of water! The 
servant being absent at that time, a seikh boy proud of 
his great beauty spoke out, OQ Gooroo Jee, shall I bring 
the water? Saying this he stood up with great love and 
bringing a cup of water gave it in the Gooroo’s hand. 
The Gooroo took the cup of water in his hands, but looking 
at his (boy’s) hands, said, O seikh brother your hands are 
very delicate ! what is your work ? The seikh boy replied, 
“Q Gooroo, I have never worked, nor have I ever served 
my family and your seikhs. Only I have brought this 
cup of water for your to day. Hearing this the Gooroo 
threw away the cup of water, saying, ‘‘ What a great sin! 
1 have touched my hand with the hands of this unworthy 
Seikh ! The seikh was ashamed and fell upon the Gooroo’s 

serene eee 


1 One who never enjoys sexnal pleasures in his lifetime is called a Jutee, 
Just opposite to lustful. 

2 A man of N. W. Provinces, employed as a soldier in the British army is 
called a ‘ Tulunga,” 

( 93 ) 
feet, Saying O Gooroo, 1am your old pupil of Churn 

Pahool ceremony, and am a literate youth, please forgive 
me. Upon this the Gooroo said, “aman does not be- 
come Seikh by learning, but by faith and service, you have 
not served any body, how may thy hands be considered 
holy? The feetalso only then become holy when we walk 
with them to Teeruths' or to obtain the “ Durshun” of 
sages and devotees. Likewise the whole body is purified 
by serving and O Brother the water of thy unholy hands 
is like adead corpse. Hearing this the young Seikh con- 
sented to serve and caused his past sins to be forgiven. 
From that day he began to serve Brahmans, devotees and 
travellers zealously and thus earned the pleasure of the 
Gooroo and the plauses of the whole Sungat. 

After repeating this Sakhee, the eyes of the Boodha 
Sahib were closed by the effect of extreme love and in- 
terest in the Gooroo’s words. When his eyes were re- 
opened, all the writers were filled with joy and said, “What 
a yood Sakhee has this been related” ! 

The night approached, and Boodha Sahib said, “ O 
Seikh Brethren, the Gooroo only will forgive us, we will 
see to-morrow about the inaccuracies and errors of this 
story. ‘The 50th Sakhee is finished to day in the month 
of Jaith Sub 1781, Sunday. The remaining 49 Sakhees 
will be related to-morrow. © 

1 Places of Hindoo pilgrimage. 


¢ a } 



The Boodha Sahib resumed his task and began to 
relate the remaining part of Gooroo Gobind Singh’s bio- 
sraphy. He said, that once Budden Singh Khutree of 
Bairi tribe and resident of Agra came to the Gooroo, in 
his presence and after compliments said, ‘‘O Gooroo, 
I am come to see you, please tell me about Mahammedans 
what do you wish now, what is it propertodo?” The 
Gooroo replied O Dear Seikh, hear from me what will 
come to pass in the age of “‘Kuliyoga.” I relate it to you, 
the Seikhs will also be profited by it. There will -be a 
Bunya' named Dhurosa in Kulka City, which will be 
many miles in circumference. A daughter will be born 
in the house of that man and she shall be a woman de- 
voted to divine worship. She shall remain in Purdah till 
the age of 20 years after which she shall be seen by 
a King named Bissul, who will fall in love with her. 
He will send his servant to her house and will fetch 
her forcibly to his house. The Mahammedans will be 
much vexed at this. In the 20th year of the reign 
of Mown’s* queen there will be great disturbance caused 
and every one will be out of order as evil spirits are. 
The images of stones will be broken and Hindoo temples 
will be demolished. The rule of the Emperor will be over- 
thrown. ‘There shall be mutual fighting and they shall be 
destroyed. The Rajahs will be powerful. Battles shall 
be foug ht in every house and village : Horses, Elephants, 
Ruths,*? and wealth will be plundered. In the year 19th 

! A corn-chandler. 

2 Eng)jishmen. 
3 A carriage of Indian fashion. 

( 96 ) 

the heroes will- rise and Mowns will plunder the streets 
and villages. The fear will be first felt in the Malwa 
and then in other countries. ‘The Mahammedans will not 
be allowed to stay even fora moment. The Seikhs will 
devour them as the lion devours the animals. The people 
shall be trembling for 5 years, and will not be able to sit 
comfortably in houses, temples, streets and paths. After 
this, O Budden Singh, a religion as good as those of 
Sutyoga will be spread. ‘There shall be a virtuous King 
in the town of “ Dipdeepun,” who shall beat and drive 
out the Rajahs, and shall issue small coins. O Brother, there 
are many discrepancies in the said and heard accounts. 
There is no end of such accounts. The name of that King* 
will be Ram Singh and the people of mean castes will be 
afraid of him. He shall make the world alike, that is, 
one good religion spread throughout the world. He shall 
keep the officers of the Seikh army with him and by their 
council will reign and kill all his enemies. He shall not sit 
jong on his throne, but shall die soon after his accession, after 
this a great dust-storm will come, elephants and horses shall 
be released and the men will fly. ‘The thieves and rogues 
will plunder, the sons will be separated from their fathers, 
and brothers from brothers. The beggers will be found 
in possession of wealth and the people, of all four As- 
rums! will be put to trouble. The charity and the perfor- 
mance of munificent acts will fall to dust. The people 
will suffer for seven years in this manner. The 8th year 
will be better. At that time there shall remain 20 years 
of the Ganges’s age. Hill Rajahs will lose their king- 
doms. Mahammedan’s forts shall come in the possession 
of Seikhs. All the virtues, respective ceremonies of four 
castes and precepts of the “ Vedas,” which had been for- 
gotten shall be resumed. Mahammedans shall be des- 

* The Kookus think this Ramsing to be the same Carpenter’ s Son. 

1 There are four Asrums according to Hindoos viz. one Brahmchurj or school- 
life, second Ghirust or married-life, third Bansprust or Demi-retired-life, fourth 
Sumast or total retirement. 

( 97 ) 
troyed and the Khalsa will arise. The Seikhs being col- 

lected will fight near Dehlie and dressing themselves in 
nice clothes will plunder the town of Paniput.' 

The Khalsa will reign for two hundred and fifty 
years altogether. One hundred and thirty-five years of 
this will pass with the perfect tranquility, and seventy- 
nine years will pass in tumults and disturbances. At 
that time you, O Budden Singh, will be known to the 
public as the helper of my Khalsa, your name will be 
“Teja Singh,’ and Duleep Singh my Seikh will arise. 
Here ends the 51st Sakhee. 


The Boodha then said, I am going to sing the Goo- 
roo’s praise, O Sahib Singh, you write it. I tell you these 
things according to the Gooroo’s orders and have an eager 
desire for the service of the Gooroo’s feet. This Sakhee 
had been told to me by Goor Bux Singh and not by the 
Gooroo. ‘The Gooroo had three wives, viz., Mata Jeetoo, 
the well-wisher of the Khalsa; Mata Sahib Kour, who 
loved to see the Gooroo’s face; Mata Soondree, who had 
the charge of the Gooroo’s food, clothes and wealth. On 
Sunday the Gooroo went to the house of the first wife and 
at her request granted her a son named Joojjar Singh. 
On Thursday the 9th of the lunar month, the Gooroo went 
to the house of the second wife, and gave her a son named, 
Zorawur Singh. On Saturday the Gooroo went to the 
house of the third wife, and granted her a son named Futtah 
Singh. ‘These three were like the three gods’ of fire, and 
were the consumers of the forest-like Mahammedans. Here 
ends the 52nd Sakhee. 

' A city near Dehlie. 

This clause is also interpreted in the following two ways, viz.:—1. “The Seikhs 
will plunder the Railway Train of Englishmen. 2. ‘‘The Seikhs will plunder the 
ocean steamboats.” 

? In the Hindoo Mythology, there are three gods of fire. 

—— ee 

ce } 

The Gooroo went again to the house of his second 
wife, and granted her another son named Jeet Singh, 
who was skillful, and acquainted with the art of using 
weapons. All the four sons were as wise in their child- 
hood as old men, were handsome, well-wishers, and obedi- 
ent to their parents. The accounts of all the four chil- 
dren are pleasing. The Gooroo showed a great skill of 
Kok' science in enjoying his wives. There is no order to 
relate the following 3 Sakhees which give detailed accounts 
of the mutual pleasures derived by the husband (the Goo- 
roo) and wives from conjugal intercourse. The 54th, 55th 
and 56th Sakhees are therefore omitted. 


One day a battle was fought between the Gooroo 
and the Hill Rajahs. All the Seikhs and the mother of 
the Gooroo held a counsel on that occasion and said to 
themselves that without executing the treaty of peace they 
shall be put to much loss and that they should therefore 
go and advise the Gooroo to make peace with the Hill 
Rajahis on the ground that they had been fighting for 40 
days and that the enemy was assisted by the Khawaja, a 
Military Officer of the Mahammedan Emperor, who had 
undertaken to obtain victory for the Hill Rajahs, and had 
therefore marched with great army for the purpose of de- 
feating the Khalsa, who had been surrounded on one side 
by the Hill Rajahs and on the other side by the Maham- 
medans and that there were only 40 Seikhs really faithful 
to the Gooroo and that other men and the Gooroo’s rela- 
tions considered the Gooroo as mad. Having considered 
this, the Khalsa accompanied by the mother went to the 

2 A science of enjoying women, prescribing rules, methods and medicines by 
which conjugal pleasures may be best obtained. 

( 99 ) 

Gooroo and said O Gooroo, now the only way of safety 
for us, is to apply for peace, please agree to what we pro- 
pose. Hearing this the Gooroo said, Hill people are all 
worshippers of stone and their brains are consequently 
dull like stones. They are liars, perjurers and ‘ false- 
looking fellows.’ Saying this the Gooroo ordered his trea- 
sures to be loaden on bullocks and bound the treasurer 
by oath of the cow, “Shiva” and “ Thakoor” not to give 
out the secret, that rubbish was laden on the bullocks. 
The treasurer by the .order of the Gooroo loaded 5,000 
bullocks and sent them out in the night. The robber 
Hill Rajahs seized the bullocks and drove them to their 
camp and were extremely pleased. When they opened 
the loads of the booty they found nothing but rubbish. 
They felt much grief and sorrow at this, and said they 
had been repeatedly deceived. The Gooroo then said to 
the Khalsa, have ye seen the second fraud ? On the other 
side the Hill Rajahs punished their men, who had plun- 
dered the bullocks, and sent vakeels to Khalsa to settle 
the terms of peace. The Khalsa accepted it and came to 
the Gooroo with these vakeels, who having paid fines’ 
and presents to the Gooroo explained all the secrecies of 
their heart. The Gooroo said I: do not err, but I have 
consented to what my mother and the Khalsa say. They 
executed the treaty of peace which was signed by the 
Khalsa except the 40 Seikhs, who were truly faithful to 
the Gooroo. Here ends the 57th Sakhee. 



The Gooroo then accompanied by his two wives set 
out for Malwa and took 40 Seikhs with him. The rest of 
the camp followed after and had reached near the Ghu- 
nowla’ village when they were attacked by the Moghuls. 

1 For the crime of plundering bullocks. 
2 Iu the district of Amballa. 

( 100 ) 

Both armies fought with bravery and many of them were 
killed. ‘The Gooroo, who was skilful in arms heard this, 
stopped and saw that the Mahammedan army had besieg- 
ed the Seikh army and the heroes of both side were fight- 
ing. Seeing this the Gooroo lifted up his arms and op- 
posed the enemy. At that time all military Seikhs with 
folded: hands begged the Gooroo to go out from amongst 
them as there was no hope of their being saved. The 
(sooroo hearing this request repeated several times, under- 
stood that such was the will of God, and then made over 
all his military dress worn at that time to one Oode Singh 
who exactly resembled the Gooroo in features. Oode 
Singh wore that dress and by the order of the Gooroo 
began to fight. The enemies took him for the Gooroo 
and opposed him. Oode Singh pushed them off as the 
Indra had done with the demons. The soldiers of the 
Gooroo also fought in the battle of Ghunowla and after 
a long and steady fighting were killed. Many of the 
Seikh heroes were fighting even after their heads were 
cut off. The forces of the Mahammedans and Hill Rajahs 
made horrible oppression and the Seikhs fought and 
gave their lives for the sake of the Gooroo. ‘The 
Mahammadens then killed Oode Singh, underthe im- 
pression that he was the Gooroo and after killing him 
thought that they had killed the Gooroo and were pleased 
not knowing that they were deceived and that only Oode 
Singh was realy killed. The Gooroo had silently escaped 
from that battle as the “ Krishn,” had escaped from the 
Hill, which was set on fire by ‘ Jarascinde.” After the 
death of Oode Singh the Mahammedans hearing that the 
(Jooroo was still alive, proceeded to search for him and ran 
as the night runs after the sun beams and can not catch 
them. ‘They plundered the Seikh camp near Rooper, 
but the Gooroo fled and hid himself in the Forests. The 
rest of the Khalsa took refuge in the houses of Maham- 
medans, who fearing God, mercifully abstained from kil- 

( 101 ) 

ling them. The Gooroo’s wives went to live in the house 
of a Dilliwal,' who was also a Seikh of the Gooroo, and 
no one knew of this fact. On the next morning the 
Gooroo arrived in Chumkour, as Raja Ram Chand leav- 
ing his family had gone to live in forests. The Gooroo 
was separated in the night from the 40 Seikhs andno one 
knew of what God had ordained. In the Chumkour 
the Gooroo fought with 10,000 Mahammedans, the Chief 
of which named Khawaja, wanted to seize the Gooroo 
fraudulently. The people were enraged to learn this and 
prayed to God for the annihilation of the Mahammedan’s 
power. The Seikhs entreated the Gooroo to leave the 
battle, saying that if hes life will be saved, the root of the 
Seikh religion will remain firm, and thousands of Seikhs 
like them will be created. The Seikhs repeated this sup- 
plication several times in the night and the Gooroo, 
laughing, discharged an arrow, which killed 10,000 
enemies at once. The Gooroo by so doing made every 
one believe that he was all powerful, but it being the 
age of Kuliyoga he does not like to have his supernatural 
abilities known to the world. After this the Gooroo 
complying with their request escaped with the two Seikhs. 
The Kali? clapped her hands behind the Gooroo and said, 
behold! Hindoo’s prophet is flying! Seize them who 
assist the Seikhs. When the storm of the great tumult 
arose, the Gooroo fled to the Southern country and on 
that day he was obliged to travel on foot for 15 miles. 
He then halted at Machheewara, where the Toorks 
followed him beating their drums and besieged him 
in the night. The Gooroo then called “ Ghunee Khan” 
and Nubbee Khan “ Puthans” and asked them for a place, 
where he could pass the noon-time. He then put on the 
blue clothes and gave out himself as a Hajee.* The Ma- 

1 A Resident of Delhie. 

2 A goddessin Hindoo mythology, to whom human ancnitlegs are made. 
3 A Mahammedan pilgrim of Mecca. 

( 102 ) 

hammedans being suspicious of fraud gave him rice of 
Niaz' to eat, which the accompanying Seikhs avoided under 
the pretence that the Hajee was in the habit of keeping 
fasts since one year. Ghunee Khan and Nubbee Khan 
Puthans ate together with the Seikhs, who, passed the knife 
through the food and repeated the words “Tay Prashad” 
(Thy kindness). The food turned into “ Karah Prashad.” 
Having seen this, both the Puthan brothers believed the 
Gooroo to be a true Saint. ‘The Gooroo when he went out - 
of the village at the time of departure, granted a letter 
to the Puthans, the contents of which were that all the 
Seikhs of the Gooroo should pay whatever they can as pre- 
sent to these Puthans whenever they produce that paper.* 
‘The Gooroo then said to the Puthans, “1 have given you 
the reward of my service.” Here ends the 58th Sakhee. 

— =e 


The Gooroo was once walking on foot ina state of 
complete absorption in divine love and was accompanied 
by two- other Seikhs when a third Seikh came and fell 
upon his feet and recognizing the Gooroo gave him a 
horse to ride upon. The Gooroo accepted the horse and 
ordered the accompanying Seikhs to go to their respective 
houses. The following events happened in the absence 
of the Gooroo from his family. Mata Goojree, the Goo- 
roo’s mother, and two sons of the Gooroo died. It is 
difficult to relate this painful story. The Mahammedans of 
Sirhind had killed the Gooroo’s sons and had buried them 
under a wall. Hearing this the mother fell down from the 
place and expired, as was the case with Devki’in the separa- 

! z. €. rice dedicated to Mahammedan prophets or sages. 

* And the Patta which the Gooroo gave to the Puthans is known to all as an 
order or what we may say, hookoomnama and the very Puthans showing the order or 
hookoomnama to the Seikh Rajahs, take certain amount of money as reward at every 

half year. 
2 Krishn’s mother, 

( 103 ) 

tion of Krishn. The Boodha Sahib says, that the sinful 
rogues killed the poor children. ‘The firm roots of Maham- 
medans were extirpated. O brother, hear the unexplainable 
story of the Gooroo. Nothing was known of the Gooroo 
for three months. One Sumeer, resident of the Kanger ' vil- 
lage heard of the Gooroo’s arrival and went to the place where 
the Gooroo was put up. He fell upon the feet of the 
Gooroo and said, you are my spiritual guide, please ac- 
company me to my house. The Gooroo laughed and said 
Iam the enemy of Mahammedans and you are subjects 
of the Mahammedan Emperor, itis not safe for you to 
take me to your house. He agreed to meet the danger 
that may befall him, and took the Gooroo to his house. 
This man Sumeer* was a heroe of his promise. The 
Gooroo after arriving in Kanger was engaged in hunt- 
ing, killing hogs and riding on horses, &c, &e. The 
Gooroo remained there hidden like sun in the clouds. 
Sumeer, the great, always waited upon the Gooroo, who 
was pleased and ordered him to ask for anything he 
wants. He begged that he wished to be emanicipated 
from the pain of undergoing 84,00,000 sorts of birth. 
One day the Gooroo gave him the leavings of his meal 
and sad that the pains of births will be annihilated. He 
took the leavings to his house and distributed them to his 
relations. They were afraid to see the flesh of a slain hog 
and chided Sumeer, saying that the Peers and Googa? 
ruin the people. They returned the Prashad to Sumeer, 
who went next morning to the Gooroo, and being asked 
of what had passed, he related the whole story before the 
Gooroo and fell upon his feet saying “Save me O Gooroo.” 
The Gooroo ordered him to come the next morning. 
When it was night the Sumeer fell asleep and like ‘Soo- 


' In the district of Ferozepoor. 
* This Sumeer is a Dhaliwal Jat and a resident of it and his own descen. 

dents live in the Mouza Dina. 
2 A Peer worshipped by both Hindoo and prea, Who was born with 

a serpent shadowing over his head. 

( 104 ) 

khdev' Sowamee” in a dream saw himself transmigrating 
into the body of a swan, crow, animal, parrot, insect, man, 
woman and again man. He found himself born hundred 
times in the “ Malwa” country and being once hungry ate | 
some Peeloo? fruits and felt thirsty. In the mean time he 
was awakened and found a chewed Peeloo fruit entangled 
in his teeth. Being astonished he went and said to the 
Gooroo, O lord! you only know your things! The 
Gooroo replied, O my Seikh you have undergone all the 
births and now, therefore, stand emancipated from further 
trouble.. The Sumeer fell upon the Gooroo’s feet and 
said he has been very fortunate on account of the Goo- 
roo’s hiding himself in his house. I am saved by the 
Gooroo’s stay in my house. After one year the well-be- 
haved Gooroo went to ‘‘ Dumduma Sahib” and lived there 
for 3 years minus some months and days. In the mean 
time Aurungzeb died. The Gooroo read the news of his 
death and understood the whole story. Here ends the 
59th Sakhee. ; 



By the Gooroo’s favor, Khalsa’s desire was complete- 
ly obtained, viz., Bahadur Shah ascended the Delhie 
throne and Aurungzeb expired. 

The reigning Emperor began to search for a saint and 
called the Gooroo with great humility and supplications. 
The Gooroo heard his message and promised to see the 
Emperor on his way to the Dukkun.’ Shortly afterwards 
the Emperor heard of the Gooroo’s intentions to start for 
Dukkun. He went on foot to receive the Gooroo on the 
way and brought him in Delhie. The Gooroo lived in 
Delhie for five months and accomplished three different 

1 An ancient sage of Hindoos., 
2 The name of a wild fruit, 
3 The Southern part of India. 

( 105 ) 

works in that city. The Gooroo’s pupils begged the Goo- 
roo to send for his wives. ‘The Gooroo denied and ad- 
vised them to serve and to take care of his wives. The 
Gooroo then dismissed the accompanying Seikhs and told 
them that they and the two wives of the Gooroo should not 
see the Gooroo again. The Gooroo further told them 
that he was much pleased withthem. After this the Goo- 
roo built the tomb of his father “‘Tegh Bahadur” at Delhie 
and made friendship with the Emperor. The Gooroo 
_ then expressed his intention of going to Dukkun and the 
Emperor treating him with great kindness begged him to 
stay more for some time. The Gooroo said, that he was 
anxious to see the Sacred River of Godsveri and that 
he (the Emperor) should be looking after his two wives. 
The Emperor then dismissed the Gooroo with great respect 
and returning to his house highly served and took care of 
the Gooroo’s wives. Boodha Sahib said, O Brother, I was 
not with the Gooroo at that time and therefore [ am not 
an eye-witness to the above said facts which I have only 
heard from some Seikhs. O Bhai Sahib Singh, I tell you 
the truth that Mata ' Sahib had taken me with her with 
the order of the Gooroo, who also blessed me saying that 
my faith in the Gooroo will be permanent and strong. O 
Brother, when I left the Gooroo, he went to Dukkun and 
felt thirsty in the way, the water was searched for and a 
Seikh brought a cup of water and said tothe Gooroo that 
he had brought it from a Brahmani’s house who lived very 
purely. The Gooroo hearing this, threw off the water 
and said it was not pure as it was brought from a single 
woman’s house. The house in which there are many 
children is holy. O Brother, it is the faith and not out- 
ward washings which make the man pure. The water 
of the house in which there are many persons, is always 
pure and therefore the house of family-man is holy. 
Even “ Devtas” do not eat in the house where there is a 


ne a 
1 Meaning mother, here meant by Gooroo’s wife. 


( 106 ) 

single man, such a house is cursed. O Brother, a devotee 
whose mind and body is pure is better off while alone, 
but the house in which there are many persons is holy. 
The body, mind and wealth of such personsare all pure. Af- 
ter this the Gooroo arrived on “ Pohkar Teeruth” and 
gave alms to his ‘‘ Prohit’? “ Chetun” on the same Ghat,’ 
where ‘ Eaba Nanuk” was complimented by “ Sidds.” 
The Prohit asked about the caste of the Gooreo and 
was answered that he (the Gooroo) was of the 3rd caste 
‘‘Khalsa.” The people were astonished to hear this and 
considered the Gooroo either a saint, a nobleman, ora 
prince. On the other side of the Tank there was a shed 
in which there lived a Thug? but was known by the ig- 
norant public as a devotee. He used to kill travellers 
from off by an arrow. All the people told of the wicked- 
ness of that person to the Gooroo, who replied that there 
shall come a good Seikh to kill him. After this a “ Mo- 
ghul” named ‘“ Mokkubber Begh,” a resident of Delhie 
came to see the Gooroo, whom he attended for 3 months 
and accompanied to the sacred rivers Ganges and Goda- 
veri. The Gooroo at the time of departure granted him 
a sword 10 Seers in weight. On proceeding further, 
a young man_ servant of the Mahammedan Emperor 
met the Gooroo like a lion. After this the Gooroo 
observed that place on that banks of the Godaveri, 
where he had passed his days in worship in previous births. 
When the Gooroo wanted to occupy that place, a number 
of quarrelsome ‘‘ Moghuls” prevented him from doing so. 
The case went before Shah Bahadur, who decided it in 
the Gooroo’s favor. ‘The Gooroo showed the signs of his 
former worship at that place. 

The Emperor granted four square miles of land to 

1 A family priest. 

? A ferry. A place on the banks of a river or Tank, 
3 Robber. 

( 107 ) 

the Gooroo. In this land the garden' of a Bairagee’ was 
situated. That Bairagee belonged to “ Ram Kuman” 
sect and was habituated to sit on a large couch every day 
and to eat the food baked by himself. The Gooroo, as 
engaged in hunting-sport reached that garden and killed 
a deer belonging to that Bairagee and ate it. After this 
the Gooroo went and stood before his door. He was 
engaged in offering food to idols and a sheet of cloth was 
hung before the idol hall to hide it from public view. The 
Gooroo without any hesitation went and sat on the couch 
with the military dress that he was wearing round his body. 
The followers of the Bairagee prohibited the Gooroo from 
sitting there and the Bairagee himself was enraged. The 
couch from the weight of the (sooroo’s body begin to sink 
in the ground. The Gooroo said, O couch, what enmity 
have you with me that you are flying away from me and 
are sinking down in the ground.. The Bairagee in the 
meantime seeing that the couch was stopped from sinking 
downwards fell upon the Gooroo’s feet and said O true 
Gooroo, forgive, and do not regard my actions, I will do 
whatever you order, your word is full of kindness. Hear- 
ing this, the Gooroo said I want to spread my religion and 
will kill Mahammedans, by the order of Gooroo, O devotee, 
what do you think it well to do, speak the truth, I ask 
thee. The devotee replied, O Great King you are the 
Master and I am your servant, I will not hesitate to carry 
out your orders. Hearing this the Gooroo said, I have 
picked you up as the gold from sand, go in the Punjab to 
substitute me in killing my enemies. I have granted you 
the superintendence of my followers. Saying this, the 
Gooroo began to grant Jouhurdar® weapons. ‘The Seikhs 
seeing this filled their eyes with tears and began to weep 
and the hairs over their body became strength. They asked 
"| A garden of Indian fashion, i. e. a fortified garden with buildings and Halls 
- A A sect of Hindoo devotees. 
Marked with blackish beautiful marks as well temryered steel, 

( 108 ) 

the Gooroo to grant the bow to the Bairagee but not the 
sword. The Seikhs further said, “‘we have taken pro- 
tection of thy feet, do not reject us. Hearing this the 
Gooroo said, O brothers, 1 give these for my own work and 
by means of this the descendents of Khalsa will enjoy plea- 
sures. Afterthis the Bairagee said, ‘‘ How will | be able 
to manage this business alone, I can act with your assis- 
tance.” The Gooroo, hearing this, said, in your army and 
cooking room there shall be thousands and lakhs of Akalees.' 
Saying this the Gooroo asked the Bairagee to shut his eyes. 
He did so and when he opened his eyes again, he saw some 
Akdlees in the sky. Seeing this Bairagee fell upon the 
Gooroo’s feet and said, O Gooroo direct me what to do. 
The Gooroo said O brother, protect the Seikhs of the Goo- 
roo and kill the wicked Mahammedans and you should keep 
yourself pure and meet the Khalsa with Pahool ceremony. 
If you will please the Khalsa, you will obtain your desire. 
When we will occupy all the territory we shall possess 
greater glory than any one else. Saying this the Gooroo 
became silent and gave two good seikhs to Bunda Baira- 
gee as his personal guards. The Gooroo showed good way 
to those Seikhs 1. e. gave them permission to plunder the 
cities and streets and to feed themselves by these means, 
Sakhee 60th finished. 



The Bunda then took leave of the Gooroo and was 
created the General of the Seikh army which amounted 
to 8 lakhs and 7 thousands ready men. The Emperor of 
Delhie was filled with awe at that time. The Bunda 
then defeated and pursued the Mahammedan’s army and 
after this plundered the following countries turn by turn, 
viz., Jungle Koorchetur, Poadh, Sundhora of Mahamme- 

en oat yee 

1 A Seikh fanatic. 

( 109 ) 

dans, vicinities of hills, Surhund which was reduced to 
ashes. ‘hen they proceeded quickly and plundered all 
the-cities situated on Sutle} Banks. They plundered Loo- 
dhiana, Magha, and southern countries. The distressed 
people wanted to protect their property. After this he 
plundered Goordasspoor and the people fled. Baba Boodha 
or Goor Bux says, that we also arrived in the mean time. 
All the Seikhs told us that the Gooroo had adopted that 
Bairagee and had granted the superintendence of Seikhs to 
him. ‘The Bunda Bairagee then came to Amritsur and here> 
his attention was drawn to the ceremonies of Bairagees 
and he wanted Khalsa to adopt those ceremonies. 
The Khalsa being unwilling to do so adopted the oppo- 
site ceremonies i. e. began to wear blue clothes and 
to drink wine. The Bairagee wanted to have his ceremo- 
nies observed and the Khalsa wanted to follow their own 
way. This complaint of the Khalsa reached the Gooroo 
in the Dukkun. All wore the uniform dress and ex- 
claimed before the Gooroo who ordered Khalsa to go to 
Auritsur and called the Bairgagee in his presence, but 
he (Bairagee) refused to go. The Bairagee knowing that 
all the Seikhs had rebelled against him, fled to the other 
side of River Scinde in the night, taking with him such 
persons as had remained faithful to him. A merchant infor- 
med the Mahammedans that the Bairagee had fled with the 
Gooroo’s treasures and the Gooroo has taken away the 
miraculous power from him. Hearing this the Maham- 
medans took the treasure from him by force and the Bun- 
da Bairagee was killed in battle. After thisa Seikh, the 
erandson of Futteh Singh hid himself in the hills and 
the Khalsa having received arms was awakened by the 
Gooroo’s favor. Boodha Sahib said, in my presence, the 
Khalsa attacked the Mahammedan army who fled and 
lost their glory. The grandson of Futteh Singh named 
Nund Singh began to roar and the following persons, who 
paid regard to Seikhism joined him, wz., Deva Singh, 

( 110 ) 

Attar Singh the hero, Mudden Singh and Ram Singh 
the faithful, Kuppoor Singh, Goor Bux Singh, Chota 
Singh and Sujjun Singh. These men remained engaged 
fighting and killing fora long.time. After this Nadur 
Shah marched against the Moghuls of Delhie, who were 
overawed. Nadur Shah emptied the whole world and 
O brother I saw no master of the India at that time. I 
have seen this with mine own eyes and I believed all the 
words of the Gooroo to be true. O Seikhs, hear with 
pure and attentive heart what the Gooroo has said :— 
Once the Gooroo had predicted to me certain things and 
I sat silently and disinterestedly near the Gooroo. I 
questioned about the futurity and the Gooroo answered 
as follows :—‘‘ In the Kuliyoga the people will lose their 
faith.” The Gooroo on being asked by other Seikhs said, 
the Seikhs will first conquer the country of Punjab, after 
which they will conquer Jhelum, the “Bist Doab,” the 
Cis-Sutlej territories, the Malwa, the Koorchetur, and the 
territories bordering on hills. In the Sub 1860 the fol- 
lowers of Christ will conquer the east and the Seikhs at 
the same time will plunder the “ Khadur” country. Af- 
ter this the Seikhs will conquer the country between Gan- 
ges and Jumna Rivers and the Delhie territory. [n the 
mean time a person will be appointed to reign in the city 
of Delhie. They will then join and attack my followers, 
who will consequently be made to suffer and will repent 
and will say to themselves, ‘‘ what will the God do now,” 
while the Seikhs will be in such thoughts the Sub 1897 
will approach and after that in the Sub 1899 disorder 
will prevail in the countries and then a king will arise and 
protect these and will root out the other Rajahs. All the 
people will fall in difficulty and my Sungat will become 
obedient to the Christians, who becoming displeased with 
my Seikhs will dismiss them and send them away to their 
houses. After this the power of one God will be felt on 
all four sides, the warriors will remain towards the west 

( TF } 

and trans-Attock territories. After this one Hindoo 
protector named “Moola,” a Seikh of the Gooroo will 
fight and conquer the countries. Sakhee 61st finished. 


When the Gooroo resided in the “ Hasegurh” town, 
he once being filled with love and pleasure ordered that 
Nund Lal! will answer the questions that the Kha!sa wish- 
es to ask from the Gooroo. Hearing this order Nund Lal] 
. collected all the copyists. He was in the habit of calling the 
royal sects and copyists in the presence of the Gooroo, in 
order to please him (the Gooroo). The Gooroo at that 
time had been angry since one year. When the Gooroo 
had worn long hairs and had established the Pahool cere- 
mony at that time, the Seikhs of all the four castes had 
turned away from the Goorooand used to say among 
themselves, “The Gooroo has become mad, he has caused 
the Brahminical thread to be thrown away and shrubs’ 
to be worn on the head.” Once the Gooroo gave, iron, 
seeds of sesamum, oil and Manh’ in alms and ordered his 
Ardasia to distribute these te good Brahmans. Each of 
these things were hundred maunds in weight. The Ar- 
dasia said, O true king the Brahmans do not take it. 
The Gooroo said, “what do the Brahmans say?” The 
Ardasia said, O true king you know yourself, saying this, 
the Ardasia felt afraid and the Sahib Singh, who was 
sitting by, said, O true king, the Brahmans say that the 
Gooroo has broken his caste, for he being a Khutree has 
put off the Brahminical thread and your brethren of the 
‘““Sodhoo” family also say that the Gooroo has become mad. 
Hearing this the Gooroo ordered, spears, rings, ban oles and 
rosaries, to be made of iron. The Gooroo’s order was carri- 

2 Long hairs. 
* A kind of grain in India which is Loiled and caten with the bread. 

( 112 ) 

ed out and these things having been prepared out of the 
iron given in charity were brought before the Gooroo by 
Sham Singh in the evening. The Gooroo then repeated 
the following verses which mean :—“ O God you yourself 
are the giver and the enjoyer of all things, thou givest and 
thou doest, thou art the creator of all things, thou givest 
the life and retaketh it, saying this the Gooroo distributed 
two chukkers,' a chain, and five spears to each of the seikhs, 
who took these with pleasure. The Gooroo then said, Khal- 
sa 1s the Gooroo’s shape and the Gooroo is Kalsa’s shape. 
Khalsa will be the proector of the poor and refugees and 
the resting place for those who have no house. Brahmans 
are entitled to receive alms but they have now left the Goo- 
roo and the Gooroo has left them. The Gooroo further 
cursed the several sorts of Brahmans and said, the Gooroo 
will become like pieces of Bricks and “ Sanoubries” like the 
mat and the “ Kankoobja” like stone. The Seikhs will 
push them away like rubbish. The “ Prohit” seeing the 
Gooroo enraged, stood with folded hands. The Gooroo 
then said to the Prohit, the ‘“ Sarsoot” will remain with 
the Khalsa, who will consider you holy beggars no matter 
in whatever dress you remain, your descendents will 
spread and will live in “Sumbhulpoor” and your family 
will be known by the name “ Bishanjus,” and will 
protect the people. In this family the Nuihkulunk 
Awtar? will flourish who will save the people from ca- 
lamities. After this Sadhus* folded their hands before 
the Gooroo, who said, ‘‘ I am the superintendent of Seikh 
religion, whoever likes me as a Gooroo, his family will be 
increased and he will be worshipped like myself. My 
Seikhs should adopt to hve in my town. The Khutrees 
were then afraid and with folded hands fell upon the Goo- 
roo’s feet. The Gooroo said, “if you will be subject to my 

1 Jron circles worn by the Seikhs on head around the knot of hairs. 

2 Incarnation of Deity. 

3 A well known family in India to which Gooroo Gobind Singh belonged, here 
means the persons of that family. 

( 113 ) 

religion, I will consider you as my Seikhs. The Khalsa | 
has collected taxes from all the world.” The Gooroo then 
eranted the following things, viz. nobility the prime-mi- 
nistership, devotion, policy, ability of protecting wisdom, 
generosity, arts of bows and guns, political abilities to 
Oode Singh, Mohur Singh, Dhunna Singh, Dan Singh, 
Man Singh, and Churt Sing, Zemindars and then went 
away to his palace, where his wife Mata Jeeto, fell upon 
his feet and said, “O great King, what will your sons 
do, you have granted the chiefdom to other Seikhs.” 
The Gooroo laughed and replied, ‘‘ you be lords of the 
true house and then all will obey you and your family 
will enjoy eternal chiefdom. Saying this the Gooroo 
closed his eyes and immerged in religious contemplations. 
The Mata Jeeto, then bowed herself before the Gooroo 
and went away, consenting to what the Gooroo said. 
Sakhee 62nd finished. 


Baba Boodha then said, “ O Seikhs whatever is the 

Gooroo’s will, shall come to pass in the future.” 
Once the Gooroo was sitting ina Durbar and was 

surrounded by Beer Singh, Aspal, Mudden Sing Rajpoot 
and several other Rajahs. One Sham Singh asked the 
Gooroo at that time, O true King, Khalsa is little and 
his enemies, Hindoos and Mahamedans amount to a great 
number, how will then Khalsa be able to reign. The 
Gooroo replied, whoever will be liberal in eating and other 
expenses, will be dear to me, I will please those, who 
will go to fight. My Khalsa will bring all the wealth of 
the oceans. I willtake them to paradise, who will be 
steady in battle. The Khalsa will arise, who they will 
fight both hungry and satiated and will consider the battle 
as the sacred war of “ Mahabharuth,” such a person not- 
withstanding his being engaged in the worldly pleasures, 

( il4 ) 

will obtain that high celestial dignity, which devotees 
obtain by religious austerities. The Khalsa will also ob- 
tain the true knowledge and the power of divine contem- 
plations. In the Sub 1930, 1949 and 1950, the Khalsa 
having become master of the world, will be diminished. 
A fter this the Khalsa will reign over all the countries be- 
tween Khadur,' and the ocean. No Rajah of the Seikhs 
will be able to establish himself on the throne of Delhie. 
Gooroo Nanuk is able to forgive! such an age will come 
that new women will break the heads of those who have 
shaved hairs. In the Kaliyoga this war will be like 
“‘ Mahabharuth” war and the wicked will be destroyed at 
this time. In this Kuliyoga “ Pandavas” will reign for 
1000 years. Anund Rajah will reign for 1,500 years, and 
after this Souruj, Mouruj, Toor], Moghul and Puthans 
will reign for 4500 years. Again Khalsa will reign for 
50,000 years. After this there will be nv king for 575 
years. No regard shall be paid to friendship. A kiag will 
then arise in the Dukkun and northern countries* and will 
be governed by Europeans. When Duleep Singh’ willarise, 
there shall be no comfort left for the Rajahs. A way sball 
be opened through Malwa, “Koorchetur,” Jungle, Majha, 
Attuck, Kashmeer, Hansee and Mulikpoor. ‘The 
Peshawer, Jullalabad, and Kabool will come in the pos- 
session of Seikhs. The Khalsa then will hide himself 
in Scind and will wear new dress to conquer the Dehli. 
The Gooroo then said, O brother, that‘ person will be of 
my shape and complexion. Duleep Singh shall be born as 
incarnated. Aurungzeb and his essence shall be absorbed 
in my essence. I will embrace him in arms in the house. 
He will enjoy the sovereignty of Lahore and Kashmeer 
for some days and will afterwards reduce the Khalsa to 
subjection. I will assist him, and the Gooroo will be of 
2 Or Lahore territories. 

8 Deep Siig G7. cesses eee 
Referring to Duleep Singh. 


( 115 ) 

Khalsa and Khalsa will be of Gooroo. Hearing this the 
Seikhs bowed down and asked, “shall we be able to ob- 
tain the Gooroo’s Durshun. The Gooroo said, I will be 
present in the Khalsa. Sakhee 63rd finished. 



The Gooroo after giving the above stated account of 
the futurity was silent. The seikhs further begged him 
to reveal the future things in detail, and said O Gooroo, 
your followers are anxious to know about their success or 
failure in the future. The Gooroo replied as follows : — 

The age of Kuliyoga is 4,32,000 years, in which a 
devotee of good actions can get rid of the troubles of seve- 
ral yooas. I have heard the secret things explained by 
the “ Bias” in “ Bhivishut Puran.” I will explain to 
you those as mingled withthe things revealed to my 
mind, ‘To this [ will also add some of the things spoken 
of by Baba Nanuk. Out of the whole age of Kuliyoga 
2 lakhs of years will pass away in the virtuous discharge 
of duties of 4 castes, one lakh will pass in the faithful 
discharge of the duties of 4 ‘“ Asrums,” fifty thousand 
will pass in sensual pleasures, twenty-five thousand will 
pass in sins, two thousand will pass in boyhood, two 
thousand will pass in foolishness, ten thousand will pass 
in visitations, five thousand will pass in “ dust-storms” 
and the remaining thirty-eight thousand will pass in the 
rest of the worldly enjoyments, making the total four 
lakhs and thirty-two thousand years. In this age ‘ Kul- 
gee” “ Awtar” will flourish, the speeches of false disgui- 
sers will be taken astruth. Ifany person wishes to see the 
image of Kuliyoga, he should go out of the city for one 
year every day. He will then see the Kuliyoga in the 
shape of a fat man, totally naked, eating a piece of bread 
in his hands, wearing blue clothes, speaking and laughing. 

( 116 ) 

Seeing such a person, a man should bow before him and ad- 
dress him saying, O great king, my sins are destroyed by 
seeing you, and my bodily superstitions are removed. 
Whatever the Kuliyoga will speak upon this, will be found 
true upon deep consideration. The Kanvun will reign for 
10,000 yearsin Mugdh' Desh in the beginning of Kuliyoga. 
After this “Kanvun” will kill the prime minister of the 
Mugdh Desh and will take up the reins of the Kingdom 
in their own hands. Fifteen hundred years after this, 
Nund Raja will reign and will reduce all people to Shooder 
caste by force like the “ Purs Ram.” After this the 
race of a king from the womb of a Shooder woman will 
reign till five generations for five hundred years in Souruj,' 
country. For five hundred years after this Sourjee will 
reign. Jor three hundred and fifty years after this Mourjee 
will reign. for seven hundred years after this Toars 
will reign. After this Moghuls will reign for one hundred 
years. After this Puthans will reign for 12 years. 
After this again Moghuls will reign for 375 years. 
After this Toorks will reign for 575 years) When 4,025 
years of the Kuliyoga age will pass the following events 
shall come to pass, viz., a Moghul named “ Mahi” will 
flourish and will reign for five hundred years. After this 
the origin of the Seikhs will spring up, and Mahammedans 
will be vexed by them day by day. The Toorks will re- 
main as long as the “Ganges.” In the meantime the 
Kinglish worshippers of the sun will reign. After this 
the king of Nepal will reign. The Seikhs will then root 
him out. After this when the 1800 years of the Hindse 
Sub will pass the seikh’s power will increase. In the year 
1819 a season of plenty will ensue and in the year 1818 
a famine will happen. In the year 1907 the English 
power will be established, after having been sprung up in 
the year 1902. After this a great famine will come and 

! North western Provinces. 4 
? Country South East to “ Meruth.” 

( 117 ) 

the Rajahs will be destroyed. After this those Englishmen 
who will go astray shall be removed. In the year 1900 
every house will be dreary. At that time the Seikhs will 
follow the ways of Khalsa. After this Oode Singh * the 
incarnation of the Gooroo will flourish and Duleep Singh 
will be lighted like a lamp. He will crush the Hindoo 
Rajahs in the Jummoo Deep. At this time one house 
will be ruined and in the other songs will be sung. In / 
some house worship will be made and some houses will be 
decorated. Some will become like dead. Three hundred 
years after this Maleches,’ will reign and no wise man will 
be discovered up to the shores of the sea. Thus 1000 
years will pass. after this the Maleches will prevail and 
their ceremonies will be observed. The women will be- 
come powerful and the Rajahs weak. Then a great dis- 
order and tumult of the Kuliyoga will be caused. When 
38,000 years of the Kultyoga will remain to pass, the Vish- 
noo will appear in “ Kuloi Awtar.” I will come that 
day mounted ona horse back. We shall kill and be kill- 
ed. We shall be dissolved in heaps of ice as high‘as 
man’s stature. All the Khalsa will then throw off their 
bodies and shall obtain the dignity of martyrs. After 
this the Khalsa being purified shall joyfully go to God’s 
regions. ‘This will be the end of Khalsa. All this will 
pass over them like a dream. The Goor Bux Singh also 
called Ram Kour, who belongs to Ram Das’s family re- 
citing the above said words of the Gooroo became silent 
and falling in the sleep of sacred love secretly enjoyed the 
pleasures of salvation. The Kuliyoga will become a slave 
of the person, who will read, hear or write this future his- 
tory of Kuliyoga. The sins of such a person will fly and 
love of God will be produced in his heart. Sakhee 64th 


* This Oodee Sing was called by some people Bhai Oodee Sing of Kainthul. 
4 Nations against Hindooism, . 

( 118 ) 

Once when the Gooroo was sitting in contemplations 
he said, O my seikh in Kuliyoga age you should believe in 
me only, I become incarnated in every yoga to do good to 
my followers. That seikkh who behaves according to my 
admonitions is the crown of my head. Hearing this the 
seikhs asked with love, saying “tell us O Gooroo what 
are thy admonitions, how should we live and how should 
we treat others. The Gooroo replied, O Khalsa, whoever 
will be converted to seikhism by “‘ Kase Pauhul” cere- 
mony, will obtain salvation. ‘The Pauhul is of two sorts, 
(1) Sword Pauhul, which is celebrated by stirring the sweet 
water with Sword, (2) Churn Pauhul, which is celebrated 
by drinking water with which the feet of the Gooroo are 
washed. Whoever wears Kase without Pauhul ceremony 
is a fool and shall not be able to see my face; such a man 
should be driven from the community. Itis always good 
to remain in one religion, for no one can live in two. 
Whoever, being called my seikh, subjects himself to 
superstition is a sinner. ‘There are 3 sorts of seikhism, viz. 
(1) Sahjee, (2) Kurnee, and (3) Khund. A seikh who 
wears Kase, completes all the 3 kinds of seikhism. These 
my Kase wearing seikhs are of 3 sorts, (1) Sookeshee, (2) 
Oopkeshee (3) Bekeshee, who are also called ‘‘ Moonduts.” 
My seikh should strictly observe the ordained ceremonies 
and should bathe at 3 o’clock in the morning. He should 
read Goormookhee and should give up joking. He should 
obev Gooroo’s order like Veda’s words and should shun the 
precepts of other religions like illness. He should not 
read Persian and Arabic characters. He should not bow 
before a Mahammedan, no matter he serves any body. He 
should not eat while sitting near a Mahammedan. He 
should not covet friend’s wealth. He should not make 
friendship with mountaineers. He should treat with the 
people of four castes as follows :— 

( 119 ) 

Whoever being a Brahman is a simple seikh or a 
seikh of Churn pauhul ceremony, he should leave others. 
It is not good to give chanty to a nominal Brahman. 
Covetous Brahman should be rejected, and should not be 
seen by my seikh. A Sooltanee Brahman should be 
abandoned. A Brahman, whose forehead be undaubed 
with wet sandal powder, should not be looked at. Who- 
ever will give charity to such a Brahman, asis in the habit 
of backbiting the seikhs, shall die. A Seikh of Sword- 
pauhul ceremony should not give Pind,' to his ancestors 
for it will become sand. If he wants to give any thing to 
his ancestors, he should give dresses, wealth &ec. to his 
seikh brothers. A Brahman who is not my seikh should 
not be provided with food even. A similar treatment 
should be made with the Brahman, who being a seikh 
of Churn Pauhul ceremony makes himself known as that 
of sword pauhul ceremony. A Brahman who is con- 
verted to seikhism by Pauhul ceremony, but does not 
wear Kase, should be forsaken. A Brahman who wears 
Kase just for the sake of plundering my seikhs and gives. 
up the rites of ancient sages, shall be like Kate.? Brah- 
man is better than three castes and is the appearance of 
three gods. Ifhe changes his religion or worships the 
Mahammedan Demi-prophets, he deserves the punishment 
of being thrown into the well. That Brahman, who wears 
Kase is like the old Hindoo sages and one who takes 
Churn-Pauhul is half better than the former. We should 
not give even water to that Brahman, who though he 
wears Kase, is a pupil of some other Gooroo or worships 
petty gods. A person should serve my seikhs and not 
sive water to such a Brahman as above said. A Brahman 
who wears Kase for the sake of livelihood is like a Chun- 

1 An oblation to deceased ancestors asa ball or lump of meat or rice mixed 
with miJk &c. 

2 The mythological name of the descending node, represented as a headless 

dal,' and charity given to such a Brahman is wasted. A 
person who being in seikh religion, worships Seetla,*? and 
gives charity to a disguised Brahman or eats the Prashad, 
of all sorts of shrines, should never be considered 
as my seikh. [ will forsake him, who shall worship 
gods without asking me previously. My seikh should 
teed the poor when he goes to a Teeruth or when he 
wants to give charity on sacred days, he should give 
either to those who believe in the Gooroo or to those 
who are attached to Gooroo’s institutions. My seikh 
should not look for Teeruth Brahmans, when he goes 
to Teeruth, for they disguise themselves and make a 
great show. A. seikh should live alone and should not 
entangle himself in the love of others. He should always 
be thinking of me and should feed seikhs. One who does 
not wear Kase is like poison to me. A Brahman who 
sits in the company of virtuous seikhs though he does not 
wear the IXase, is like Bias,’ to me, and my seikhs should 
give charity to such a Brahman. A seikh should give his 
daughter in marriage to a seikh only and should not take 
the price of daughter from her husband. Such a seikh of 
mine will go to my regions. My seikh should not wor- 
ship Seetla, Peer,‘ Sooltan,’ Yogee,® and evil spirits, but 
should worship the Gooroo only, sucha man will go to 
Durbar. <A seikh should always read Anund,’ and Jup- 
jee,° whether little or more. He should also hear Rouh- 
rass,? Artee,'® Showla,"' and religious songs. When a 
seikh and his wife sit together, they should teach Gooroo’s 
songs to their children, sacl as the following verse, viz. 
‘‘ Remember God always over and over again.” Whena 
seikh of Khutree and Bunya caste may wish to prepare 

A professional sinner of mean appearance. 

A famous goddess of Hindoos said to be lord of dead and grave-yards. 

A well known Hindoo sage, the author of Poorans &c. &c. 

and °° Mahammedan Demi-prophets. 

A Hindoo devotee of the “ Gorukh Nath” sect. 

and & Sacred Treatise in the Grunth or Holy Book of Seikhs. 

910 and |! Sacred songs and praises in Punjabi language composed by the Gooroo. 

y OO -» WO WY 

( 121 ) 

food for the sake of making offerings to the deceased 
ancestors, he saould call a seikh Brahman only to prepare 
such food. A seikh should not give those kinds of mean 
charities, which are given with a view of throwing one’s 
own evil upon another, who receives that charity ; for the 
receiver of such charities goes to hell. A seikh should 
only confine his prospects to the Gooroo and should not 
pant after the pleasures of this or next world. He 
should always bathe and engage himself in contempla- 
tions. Ifa seikh does not observe these ceremonies he will 
be subject to sorrow and mournings. | have no relation 
with those seikhs, who are adulterers and who read Per- . 
sian forthe sake of earning their livelihood. A Seikh 
should not drink water from the house of a seikh who 
reads Persian, nor eat any thing from his hands, nor trust 
him, for he has relinquished the way of faith. That 
Brahman, who being my seikh, will maintain himself by 
marriage or Saradh' fees, will be a great sinner, for he 
deprives the poor of their right. That Brahman, who 
sells the offerings made to planets or sells his knowledge 
or the sacred verses of “ Gayitree” or sells the charity 
given to him at the time of the eclipses of the sun or 
moon, goes to hell. My seikh should bathe, worship, 
make sacrifices to fire, and give water to the deceased an- 
cestors atthe time of eclipse. When the eclipse is over, my 
seikh should give Charity and be thankful. A Brahman 
who takes Charity at the time of eclipse, is guilty of the 
offence of suicide. My scikh should throw such a Brahman 
into adeep well. That Brahman who belongs toa good 
family but being in reduced circumstances receives mean 
charity, is like a Malech and cannot goto heaven. My 
seikh should keep aloof from such a Brahman, who 
sells his daughter in marriage, takes charity at the time 
of eclipse, eats offerings made to gods. Such a Seikh 
will go to my regions. Whoever being a reader of my 


' Ceremony of giving food to the deceased ancestors. 


( 122 ) 

Grunth appropriates the presents made by the Seikhs 
or sells the books &c. copied by himself, is not my fol- 
lower but, a false backbiter. One, who does not take 
alms and does not pay regard to Hindoos and Ma- 
hammedans is my real and true Khalsa. One who does 
not touch the limbs of a “mean-charity taking Brahman,” 
is mine, I will live with him. My Seikhs should earn 
their livelihood by means of arms, for such is the custom 
of Khutrees. It is good to give alms to a contented Brah- 
man, for he will thereby maintain himself and remember 
God. 1 do not love castes and outward dresses, but faith 
and strict observance of my precepts. The true Gooroo 
has related this routine of Seikhs’ life with great atten- 
tion and love; whoever will read or hear it, will obtain 
sweet enjoyments in this world, and after his death will 
go to the Gooroo’s regions. Sakhee 65th finished. 


Once the Gooroo was’a peculiar state of 
mind and a Pundit was reading the history of Mahabharuth. 
When the account of Pandavas' was recited and finished, 
a person spoke out saying, “no one has ever risen from 
the dead, what do we know what happens in the next 
world ! whether any thing after this happens or not.” 

At that time Nund Lall spoke, “Our acts are bad, 
but there shall be a good end of those who have faith in 
the Gooroo.” 

Again Sainaput said, the Gooroo’s ‘ Durshun” saves 
s man, whether his actions be good or bad, the true 
Gooroo mends them. 

Again Oode Raz said, we reap according to what we 
have sown, as the seed is so shall the tree be. 


iz, &. 

¢ igs ) 

Again Ramul Kubhee' said, the essence of our souls, 
which is similar to the spirit of God, is free from good 
and evil, and we entangle ourselves in covetousness accord- 
ing to our own will. Again Alloo said, this body is sense- 
less and five elements disperse. Our intellect and breath 
are even lifeless, that which is living within us is nothing 
but God himself, whatever ye all say is truth, the divine 
spirit neither kills nor is killed. No other person is 
like him. As fire is only like fire, coldness is like cold- 
ness, purified butter, is hke purified butter and water is 
like water, so, if we destroy the outward delusion, we 
find no other but God. Again Chund poet said, that the 
connection between God and the human soul is simi- 
lar to that between the moon and the partridge and be- 
tween the mother and her son. 

Again Bolloo Baishnav’ said, unless man hears (the 
religious books) he does not understand the similarity of 
God and the man’s soul. Again Sukha Poet said, 
“whoever bears 1,00,000 maunds of weight, he shall be 
pressed under it and those who have no weight upon them 
will laugh, likewise is the case with virtuous and sinful 

Again Eshur Dass said, this world has no real exis- 
tence in any of the three tenses and whatever appears is 
nonentity. There is no doubt in this. 

Again Sookubeea said, “as aman ina dream can 
form thousand sorts of shapes, so by divine contemplations 
the forgotten truth is re-sprung. 

Again Dhurm Singh said, “It is very good to remain 
in ones own religion, and to worship the god he has 
hitherto been worshipping. This matter is supported 
by the Veda.” - Again Dhian Singh said, “to keep one’s 


! Poet. 
2 Follower of Bishnoo, 

( 124 ) 

self aside from the wordly pleasures is the cause of leaving 
the world altogether and to contemplate upon the feet of 
the true Gooroo is the best wealth.” 

Again Mala Singh said, “we should be acquainted 
with the repetition of the name of the true Gooroo. 
There is no other business which can impart four sorts of 
blessings, viz., Dhurm', Arth, Kam, Mokh, better than 

Hearing this discource, the Gooroo said, To keep 
one’s self aloof and to look on the rest of the world with 
an eye of equality (i.e. to be equally honest and kind 
to all the creatures whether mean or honorable) is the 
best practise of Yoga science. ‘Three castes are entitled to 
read Vedas, viz., Brahman, Khutree and Bais, the fourth, 
the Sooder, is not authorized to read them or to learn the 
sacred principals of salvation. One who is always think- 
ing upon the question, “ who am I and what is this world”? 
will know himself and will obtain salvation. One who 
wishes to enjoy worldly pleasureS let him do so accor- 
ding to Vedas and at the same time abstain from heinous 
crimes. If any one has a very great desire for carnal en- 
joyments, let him indulge in them after hearing and fully un- 
derstanding the Vedas. One who cannot leave the sensual 
pleasures, is lazy to do good acts and does not worship the 
gods, but for the sake of obtaining success in worldly under- 
takings, is a fool and soweth seed in the dust. That person 
who has an eager desire to be saved, has been acquainted with 
the pains of births and deaths, and has known himself 
through the true knowledge of the Vedas, is joined with the 
Gooroo. Asthe man’s inclination is, so shall the desires 
spring up from his heart. We should recognize that 
Holy spirit from which we derive rest and comfort. One 
who has acquired perfection from a perfect Gooroo, shall 
never lose. What is poor salvation before the dignity 

1 Alldbeforeexplained, © i tti(i‘“‘séSOSO!O 

( 983, ) 

obtained from such a Gooroo. When the five sorts of 
breath, viz. Pran, Opan, Saman, Byan and Audian are 
separated, the foolish men call it death. These five sorts of 
airs rejoin; as in a dream man sees whatever be had been 
thinking of when awaking. There is no better cause of 
salvation than to annihilate one’s desires to reduce his 
mind to a state of calmness and to immerge himself in 
divine thought. Other ways of salvation, viz. complete 
subjection of the mind, complete subjection of the senses, 
abstaining from carnal pleasures, practices of yoga science, 
giving public feasts, Religious austerities, charity &c. are 
useless without good company, as the menses of a barren 
woman. All sorts of worship and religious ceremonies 
are initial steps of finding God just as all the marriage 
coremonies, viz. forming:a pompous marriage procession, 
ealling a wise Brahman for the purpose of worshiping 
gods and binding particoloured thread round the right 
wrist of the Bride and Bridegroom, making all the women 
sing marriage songs, are initials to the pleasures of being 
joined as a happy pair. One who does not recognize such 
a God, what shall his end be! Blessed is the birth, family, 
city, knowledge, arts and skill in poetry of that man, who 
has fully understood the essence of his soul and cutting 
off all his relations with the world has found the one 
true God existing everywhere. Such theological questions 
were always discussed in Gooroo’s Durbar. That Seikh 
who will hear this with great attention and will act upon 
it, shall be emancipated from the terrors of the world. 
Sakhee 66th finished. 



Once the Gooroo in order to try the Brahmans gave 
public feast. He invited Brahmans and told them that 
whoever will eat flesh, will get one gold Mohur and who- 

( 126 ) 

ever will eat Kheer' mixed with sugar will get one Rupee 
only. When the Brahmans had done with the eating the- 
Gooroo acted contrary to what he had said, viz. he gave 
one Mohur to those who had eaten Kheer mixed with sugar, 
and one Rupee to those who had eaten flesh. The Goo- 
roo afterwards explained why he had done so, saying that 
those Brahmans who have eaten flesh were covetous and 
those who have abstained from eating flesh were good 
Brahmans. ‘The Gooroo further said, hear O Seikhs one 
who eats flesh 1s nota Brahman. All the Sungat heard 
this and asked, O Gooroo what is your order for that 
Brahman who has been converted to Seikhism. The 
Gooroo said, O Alum Singh, my good son, a Brahman 
by adopting the military duties of a Khutree has ascend- 
ed the throne of Indra. His Brahmanhood consisted in 
the Khutreeism. A Seikh Brahman should adopt the 
use of sword and should neither take alms nor go to eat 
in another man’s house. Whoever gives alms to such a 
Brakman fallsin trouble. Itis for this reason that I 
have ordered the Brahmanical thread to be thrown off. 
It is the pride of a Brahman to abstain from eating and 
drinking flesh and wine. A Brahman should not kill liv- 
ing being and should not eat flesh ; one who acts against, 
it islike aChundal. That Brahman who is void of cove- 
tousness, treats every one equally well and remains enga- 
ged in talking on theological subjects, 1s a ‘‘ Dev? Rishee,” 
My order is unbreakable. That Brahman who being a 
man of family lives in forests, reads Vedas and earns his 
livelihood by gleaning, is a king of all Brahmans 2. é., is 
best of all. That Brahman who lives in the city, but 
is virtuous and abstains from envy and backbiting, is a true 
Brahman. That Brahman who uses armsis likea Khutree, 
one who keeps a shop, is like a Bunya and one who lives 

1 Milk and rice boiled together. 
_ 2° Holy sage of gods. 

( 127 ) 

as a day laborer is like a Shooder. * That Brahman who 
amakes no distinction between eatable and uneatable things, 
and does not shrink back from wine, flesh and woman other | 
than that legally married with him, is likea Chundal. My 
seikh should forsake such a Brahman. That Brahman 
who himself takes the alms but murmurs at other's taking 
it, is like a cat. ‘osucha Brahman charity should not be 
given. ‘That Brahman, who takes fees for his acting in 
the marriage ceremonies or for making worship on behalf 
of others, is a professional Brahman and is house of sins. 
One who gives charity to such a Brahman is a village of 
sins. That Brahman who learns sanskrit, remembers 
God, gives up praising and backbiting and performs all 
his duties, is worthy of being praised and of receiving 
charity. A Brahman should marry only one wife, for 
Brahmans are not allowed to marry more than one wife. 
A Brahman should not take fees for his acting in marmri- 
age ceremony and should not worship other Gods. He 
should wear Brahmnical thread according to Veda ceremo- 
ny and should read Vedas regularly. He should takealms 
according to the rules of Vedas and should treat all with 
equal kindness. He should not receive food in alms and 
should not accept mean and bad alms. One who worships 
such a Brahman is fortunate. A Brahman should not re- 
ceive the following kinds of alms. 

1. Given at time of eclipse. 

2. Grain and other things given by weighing one’s 
own body with them. 

3. The vessel full of purified butter in which one 
has seen the shadow of his own face. 

He should keep himself off from the house in which 
a death or birth may have occurred. He should read 
“Vedas” or “ Poorans” without a wish of obtaining world- 

* Here a verse is omitted in the original, 

( 128 ) 

ly*hings thereby. He, who enjoys what God has given 
him, 1sa Brahman of good understanding and is higher than 
all the world. I have obtained my glory have and acquired 
the knowledge of true God from worshiping the feet of sucha 
Brahman, I have been able to establish my religion through 
the favors of such Brahmans. I am not born for nothing. 
My seikh should not take charity nor go to eat the chari- 
ty food in another man’s house. My seikh should live 
desireless and pass the days of his life with thankfulness. 
He should maintain firm the faith taught to him by his 
“Gooroo.” He should seek the way of improving his 
faith and should do his works and make enjoyments at 
their proper time. He should give up foolishness and 
read the words of Gooroo. He should not be selfish 
and serve every body whether he be good or bad. He 
should not keep the company of mean fellows. One who 
breaks his promise all his works are false. Whoever is 
called my seikh, should take “ Pauhul” and be virtuous. 
When he comes to the Goovoo his past sins forsake him. 
He should not worship demons, evil spirits, and stones. 
lt is the custom of Kuliyoga to worship stones. The 
advantage of worshiping graves, and, ‘“dead-burning 
grounds,” is false. One who shuts his nose and makes 
use of his rosary for the sake of show, is highly impure. 
That person in whose mind the love of God is not produced 
wanders about to “Teeruths.” The stream of Ganges 
water and the sacred songs of God are equal. One who 
remembers God is saved. Sakhee 67th finished. 

Carte ae 


The Gooroo said, O seikh brothers, one Deep' Singh 
will be born and will make the false persons straight. My 
Seikhs will be everlasting, their actions are. shining. In 
the Kuliyoga, whoever out of my Seikhs will be virtuous 

P NPOUMS OMT... cscs: cnn ess oes eonaameme 

( 129 ) 

will be saved, all is useless without faith. O Seikhs once 
my followers had fought in the battle of Bhungani and 
had enjoyed rest in Anundpoor Makhowal. When the 
battle was fought at “ Nidown” mountaineers fled. At 
that time Moghul army arrived from Lahore. All the 
Hill Rajahs deserted each other and killed the chief 
of Mahammedans. The God saved me at that time and 
killed my enemies. All the battles were complete at 
“ Lukhnowtee” village. The army of the king of Delhie 
attacked and many of them were killed. The Khalsa. 
fought many battlesand conquered many. We destroyed 
all and obtained victory. We bost our heads for the sake 
of religion. The Muleches are now even too numerous, 
the Seikh heroes will kill them all. Believe these my 
instructions to be true O patients, do not forget. My 
Seikhs willincrease and every house will have his own 
king. . After this one of my Seikhs will fight for the 
sake of religion and will conquer Kussoor. He will 
be glorious and Master of his own senses. After this 
battle will be fought there shall be war among the Rajahs 
in each house. When many years will pass there shall 
bea kine in the house of those Seikhs, who shall be 
highly glorious and will assume‘ the form of Khalsa. 
After many days the Khalsa rule will be established. 
He will conquer, first, the mountaineers and then the 
Kashmeer country. ‘There shall be a mountaineer Seikh 
whom the Khalsa will treat with treachery. That Khalsa 
killing each other among themselves will be annihilated, 
asaheep of hail ismeltedin aninstant. The “ Diamond” 
will be destroyed and the “ Lamp”? will shine. No Seikh 
should try to explain this enigma, if any one knows it, he 
should keep silence within himself. The Boodha Sahib 
then said that the kings meant in the above, stated enig- 

' Meaning Heera Singh son of Dhian Singh; the prime minister of Seikh 

2 Meaning Maharajah Daleep Singh. 

( 130 ) 

ma will be Seikhs, saying this the Gooroo’s attention was 
drawn to examine arms. Four Ghurees. after this the 
Gooroo said, OQ Alum Singh, * thou art a great “ Run- 
gheer”!' Alum Singh said, O Gooroo I am your Seikh. 
The true Gooroo said, O brother, the iron cuts iron and 
the Rungheer kills Rungheer. Behold, I have put the 
Rajahs under your subjection ; you shall be born in the 
house of Rungheer, I give you half Seikkism and the 
whole kingdom. Alum Singh said, “will I be able to 
see you in that birth? Gooroo replied I have also a desire 
of visiting Ramsurin Amritsur. I shall reside there to 
guard my field, the Khalsa, 11th time. No one will be able 
to know me and the rule of Khalsa will spread widely at 
that time. The holy men will be annihilated at that time 
and the Khalsa will suffer and will remember me always. 
I will be reborn on that day when there shall be plenty of 
Seikhs. The foolish, impatient and hidden Rajahs will be 
annihilated in the wars. All the houses of “Sirhund” city 
will be demolished and my family will be ruined. As 
Krishn of ‘ Yadav” family had destroyed his family, I will 
similarly cut my family like grass. There shall arise five 
Seikh chiefs. I tell this as an enigma, no one should ask 
me to explain this. I bind you not to do so by my son’s oath, 
saying this the Gooroo stood and went to see the horses, 
after which he was pleased and enumerated them. Then he 
went to cooking-room and took his meals, and fed his Sun- 
gat. After this the Gooroo went to his bed and the Sungat 
departed to their respective houses. Sakhee 68th finished. 


The Boodha Sahib further said O Seikhs, to remem- 
ber and to repeat the name of the true Gooroo, is the best 

* And this Alum Singh in the opinion of many others, is said to have taken his 
next birth amongst the Rungheer cast and the leader of the Rungheers in Raicoot. 

! An obstinate and stuvborn nation in India, proverbial for their obstinacy and 
blind bravery. 

¢ ia ) 

gain. One day a Seikh woman came to the Gooroo and 
began to weep. The Gooroo asked her the reason of 
weeping. ‘The Seikh woman said, O true king, my hus- 
band had started from his house to obtain your “ Dur- 
shun,” but was killed in the way. What shall I do now!’ 
I live in Jullalabad. I have suffered much in this foreign 
country. Hearing this the Gooroo ordered the Sungat 
to wear arms always. The Seikhs carried out the Goo- 
roo’s order and understood that arms are the friends of the 
Sungat. After this the Gooroo hearing of and seeing the 
fighting Seikhs said, O Brother, you should always read 
‘ Bar' Bhugotee,” which has the effect of destroying 
Mahammedans. Saying this the Gooroo began to praise 
those Seikhs, who were brave and anxious to fight in bat- 
tles. The Sungat were excited against the Mahamme- 
dans. The Gooroo’s advice was that whoever kills a man 
taking revenge of his relatives death, he goes to heaven. ? 
Hearing this the people were much excited to fight and 
believed firmly in the Gooroo’s words. At that time 
Seikhs became great friends and loving to each other and 
began to kill indiscriminately. In some places rejoicings 
and in some mournings were made. ‘The people then be- 
gan to be called by their appointed ‘names and to express 
their faiths. Plenty food began to be prepared in the Goo- 
roo’s cooking room and the people used to quench their 
hunger and to increase in spirit. The Gooroo began to 
distribute the leaves of “Sal” Tree and said that it will 
heal the largest wounds. The Gooroo further said, that 
in past ages one named King Alexander had come to 
Punjab and had established an institution to teach the 
science of the different regions and of heavens and earths. 
He was of 50 years of age at that time: After this he 
began to live in the north side of “Luduk Nagur ” and 

1 A treatise composed by Gooroo Gobind Singh in the Punjabi language on the 
subject of Devi’s war with the demons. 

2 Jihad. 

passed 87 years there. He had met me at ‘“ Rewalsur” 
in those days. One year before his death he taught, me 
his sciences. Sakhee 69th finished. 



Once the Sungat addressed the Gooroo saying, O 
true king, there are two classes of people, one worship the 
images and others worship God by contemplations, which 
of these two is the best ? The Gooroo replied O Seikh bro- 
thers, all depends upon the heart, to speak truth is the 
-sion of divine love. The image is merely a copy and not 
the original. We should believe in our past actions. ‘The 
divine contemplation annihilates the fears of the Judge 
of the deceased and this is the reason why the devotees 
engage themselves In contemplations. Consider that man 
saved whose desires are extinguished, such a man is holy 
and cold. One who fixes his attention on image, that 
fool should not be trusted. That Seikh of mine is most 
human whose attention is fixed on the true God, who 
is highly engrossed in God’s name, whose speech is 
mild, whose disposition is fair, who knows ‘“ Shasters,” 
is an hero and merciful. No one is like such a man. 
There are three sorts of devotees (1) who remembers the 
Name, (2) who is engaged on contemplations and (3) who 
worships stones. One who worships the Name is called 
God’s lover, one who contemplates obtains the pleasures 
of true knowledge. One who worships stones is called 
‘“‘'Tamsee” i. e. demon-like. Out of these three our own 
way is the first one i. e. worshipping God’s name. To read 
Rohrass and to be engaged in .contemplations is the way 
followed by Baba Nanuk. The Gooroo has adopted this 
way in the Kuliyoga. The greatest virtue is worshipping 
God’s name, through which many have been saved. This 
method is full of virtue. The seikhs have adopted it. I 

( 183 ) 

have come to establish peace and to crush Mahammedans. 

O brother, understand this fully. Wewear ‘ Kase” and 

the Toorks are head-shaved ; we wear Kutch,' and the 
Toorks wear pantaloons after their own special fashions. 

The Mahammedans kill cows. We should hate and give 
up the society of such sinners. One who eats pig’s flesh 
is the Khalsa and one who kills pigs is the sekkh. That 
seikh of the Gooroo is worthy of attention who supports 
seikhism. amine, utmost cold, loving women and self- 
praise are bad. It isalso bad to keep deposit, to bein debt 
to be engrossed in much love. A man should not give out 
his secrets to every one. In this manner we should livein 
the world. We should not seek for ominous momentsand 
should not be constant friends of Physicians nor put our- 
selves under the treatment of a Physician who is our enemy. 
We should not learn much of Astrology. We should not 
ask of evil stars. We should not consult with cowards and 
women, for by their council man loses success. It is bad to 
begin any work without consulting, but a secret must not 

be unfolded. That person who is not covetous is happy with 
little. We should not make our mind, dream, and wealth 
known to others. Inthe morning we should use water and 
in the cold season bask the fire. One'who is hunery should 
eat bread. The vegetables cooked in one’s own house are 

as delicious as water of life. We should not fallin love 
with the following things, if they belong toa stranger, 

and are not our own property, viz. arms, horses, women, 

house and wealth. The best charity is to give away the 

following things, viz, land, cow, goid, horses, women, house 
and knowledye. But to give corn is even better than 
these, and to read God’s name is better than all learnings. 
Man is the best of all creatures.* O man of good under- 
standing it is said by the old sages, that cloud is the sources 
of all hopes, Khutree is the protector of all, as woman 
is the keeper of house, heaven is the friend of all. The 

' Breeches or drawers reaching to the knee, 

( 134 | 

birth and death are useless with good actions, Khutree is 
useless without arms, Brahman is useless without learning 
and arms wearing Brahman isbad. ‘That seikh of mine 
who isa Brahman is bad. The learned Bunya is worse 
than all. That Kutree and seikh who has learned Veda 
is bad. The Shooder who reads Vedas, the Sunyasee! 
who is married and faithless cannot:be trusted. It is bad 
to be busy in Munter’ and Tunter’ practices. We should 
guard ourselves from the following things, viz :— 

(1.) A woman who worships departed spirits. 
(2.) A bad boy, and. 
(3.) A hero father. 

We should not eat too much nor make much use of 
the intoxicating drugs. My seikh should believe in these 
things and behave accordingly. Sakhee 70th finished. 


Once the Gooroo went to his palace, when his wife 
“ Jeeto” begged and bowed before him repeatedly. The 
Gooroo said, O my family person, what do you wish ? 
tell me! Hearing this the wife humbly said, O Sir, are 
we not human beings? why dont we receive holy istruc- 
tions ? Is it because we are females? you are my Gooroo 
teach me something about God, I am anxious for this. 
The Gooroo said mind is the cause of all virtues, and the 
divine knowledge is obtained by converting the mind. 
From fixing the mind love is produced. A person should 
close the mouth weighing his breath and driving his at- 
tention inward and apply himself closely to holy songs. A 

' A caste of Fakeers in India. 

2 Incantations. 

3 The science of performing curious acts by means of medicines, such as men- 
tioned in “ Boy's amusement.”’ 


person doing this enjoys the rest of mind. He should 
fix his his eyes, sound, and ears to the sacred songs. Thus 
the mind being retired from all carnal pleasures obtains 
the divine peace of mind. He should shut his tongue in 
the palate and look attentively towards the end of his 
nose. Doing this he will become dear to the Gooroo. 
When the breath is confined in the navel attention be- 
comes fixed inthe end. A man should confine his at- 
tention this way for three months, in the forth month he 
becomes able to see his essence and to recognize himself. 
This is the secret way of Yogees. A man should give 
up desires as a fish moves about disinterestedly in the 
water. By such a practise mind is won. There are five 
elements, viz., earth, water, fire, air and sky. From these 
body is formed. ‘The smelling, tasting, seeing, touching 
and hearing are called delicate senses and are the root of 
good and bad actions. There are five sorts of breaths, 
viz., Pran, Apan, Sman, Byan and Oodan, and the places 
of these five are breast, feet, heart, joints and veins. Be- 
sides these there are other five sorts of airs, viz., Nag, 
Kutehup, Krikla, Devdut and Dhununjai. These airs 
are the cause of tears, sneaze, eructations and gapes, and 
live in the brain of the dead. After distingushing all 
these, a man should seperate the mind and what remains 
after this is the living soul. This is the true knowledge, 
the true Yoga and the true practice of a devotee and this 
is the Public feast, charity, pilgrimage and hard worship. 
A man should thus engage his mind in the Yoga practise 
either in the day or in the night. Before a man begins 
to exercise yoga practice, he should be in the habit of 
eating little, after this he should excercise to take his 
breath towards the brain and shut his eyes. ‘hus he’ 
obtains the view of a beautiful image i.e. God. In this 
world the comforts derived from body, wealth, women, 
sons &c. &c. are deceiving illusions, and the world itself 
isan illusion. By yoga practices a man can find out the 

true essence, which is the principal thing with the yogees. 
Saying this the Gooroo granted divine love and yoga 
science to his wife, who applied herself to yoga and after 
one year through the yoga abilities left her body. This 
fame of Mai Jeeto spread out in the world. Boodha 
Sahib said, ‘‘once the Parsram Bairagee had asked a 
similar question, in my presence, from the Gooroo, who 
then fully explained the practices of yoga science to him 
and he was able to obtain salvation by thismeans. When 
I asked the Gooroo for myself, he laughed and ordered 
me to enjoy the excellent pleasures and that we will obtain 
his Durshun in the end as_ his feet are in our heart from 
the very beginning.” Boodha Sahib further said, O 
Sahib Singh, this Sakhee has been granted to me by the 
Gooroo himself, you write it for the Seikhs. This imparts 
Salvation. Sakhee 71st finished. 




Once the Gooroo addressed his Sungat saying, Well 
worthy of praise are women, divine songs, and Kulyoga 
the king of all yogas, for the Kultyoga' has saved many 
sinners, the divine songs has saved monkeys ard the 
women are extremely merciful. In this Kuliyoga there 
is no necessity of reading six Shasters, for the person who 
has fixed his heart in the holy name of God. 

There was a fowler of Jheewer caste who one day 
kills many birds after which he killed sparrows. The 
birds began to mourn and ery horribly. The fowler then 
contemplated in his heart that many devotees are engaged 
in worship in this forest in which he has killed so many 
birds and many Rajahs leave their royal pleasures and 
engage themselves in the forest. Whata sinner I am 
that I have killed birds in such a forest. O 1 have com- 

1 i.e. God has saved many sinners in the age of Kuliyoga. 

(" we ) 

mitted a great sin. Let us goto Bikramjeet Emperor, 
the Great Generous. Thinking this he set out and met 
the Emperor who was coming with his army from. the 
opposite side. The Emperor arrested the fowler and im- 
prisoned him for five days. One of the female slaves of the 
Emperor was moved with compassion and disguising her- 
self like the fowler, put herself in the confinement and 
allowed him to escape. A month after this the Emperor 
ordered the fowler to be produced, and the female slave, 
the daughter of Bunya that was brought before him. 
She had bribed the guard not to reveal her secret to the 
Emperor. The Emperor asked her whether she was a man 
or woman and she replied, O sinner I am the guilty fowler, 
having eaten the food of yoursinner’s house, 1am turned into 
awoman. Turn me againto aman otherwise I will kill 
myself. Hearing this the Emperor sunk in deep thought 
and said to her that she need not kill herself, he would reme- 
dy her. Inthe next morning the king went out to forest 
and saw the same fowler, who was sitting there engaged 
in devotions. The Emperor complimented him but he 
made no answer. The Emperor then brought the devotee! 
to his house with great respect and made over the empire 
to him, advising his counsellors to obey him till his return 
as he was his (the Emperor’s) Gooroo, saying this the Em- 
peror departed to forest and engaged himself in devotions. 
After this the fowler devotee ordered the counsellors to 
make that female slave sit on the throne and went away 
himself to forest for devotions. The counsellors then asked 
the female slave to reign and she said that they should 
first seize Bishnoo. The counsellors then began to search 
Bisnoo, the duties of Empire totally neglected and the 
city became desolate. The counsellors as they were going 
aboutin search found an old sage in a mountain cave. They 
expressed their want before him. The sage hearing all 
their account knew that they will die in the pursuit if 

a= The fowler who had now become the devotee. 

( 138 ) 

they would not find the Bishnoo. He therefore accom- 
panied them and took them to Jugraj sage on the “ Girnar 
Hill, and explained all the matter before him. The Jug- 
raj said their king will be turned into a man. The coun- 
sellors said, O lord, he wishes to see the Bishnoo. — 

Hearing this sages brought Bikramjeet and the 
female slave, whom they turned intoa man, Thus Bikram- 
jeet was able to turn the woman into a man and was 
prevailed upon by the sages to resume the Empire. 
On that occasion Goruck Nath, Machhunder Nath 
and other sages came and turning the female slave into 
a man, made her a counsellor of the Emperor. The sages 
further said, that man’s body is the Eishnoo. Thus the 
fruit of mercy was immediately obtained 1, e. that female- 
slave was turned into aman. O Seikh brothers, it was 
on account of the Kuliyoga that the fowler by a little 
devotion, became the Emperor's Gooroo and his sins were 
forgiven, The Emperor behaved generously and the result 
of ‘this was that he obtained sage’s “Durshun.” All 
these persons went to the regions of Bishnoo. Well 
worthy of praise in the Kuliyoga, the best of the three 
yogas, for in this yoga man obtaining much reward by little 
devotion, and it grants salvation easily. Sakhee 72nd 



Once in summer days, large Sungat came to see the 
Gooroo and were much pleased. There was a great crowd 
and the Gooroo granted every one their desired objects. 
At this time a Mudaree’ beggar rushed in the crowd and 
reached the Gooroo with some flowers in his hands. He 
was naked and had become almost senseless by the trouble 

he had taken in rushing through the crowd and sweat — 

1 A caste of Mahammedan beggar. 

( 139 ) 

flowed all over his body. He presented those flowers to 
the Gooroo who told him, O servant of God, why have 
you put your body in so much trouble and have brought 
these flowers? your Durshun was a sufficient present. 
When you see all with equal eyes, then what is the neces- 
sity of presents. The beggar replied that old saying is, 
“Empty hands have darkened face,” ‘filled hands are rich,” 
“the words of Be-Peer' are fruitless,” and “the king 
who has no prime minister, is infidel and empty bodied.” 
Hearing this the Gooroo said, no soul is happy without 
God’s name; the God is the source of all independence, 
his words are the salvation of the world, one who is devo- 
ted to divine worship is acceptable. The beggar heard 
this and was pleased and said, “ Blessed is this day that 
I have obtained your “ Durshun” lke Mecca. God’s 
shape is beautiful, I have seen that today. O true king, 
before | had placed myself at your feet, I went to bathe 
ina river. When I dived in the water some one got 
hold of me and took me afar off. I considered this as 
a dream. I saw a woman in whose body insects were 
crawling. She took me toa house and treated me res- 
pectfully giving me some presents. J saw a man at that 
time around whose body serpents were wrapped. He 
called me saying O Sain,’ I told him that I do not recog- 
nize him. Hetold me, “Go to the 10th Gooroo and tell 
him that my lst wife keeps a deposit for him amounting 
to 5,55,00,000 Rs. and he had sent me 10,70,00,000 Rs. 
in his last birth, through my second wife, so 1 possess 
16,25,00,000 Rs. for him as deposit, he may take this 
with interest in each or territory worth so much. He 
may take it whenever he pleases. Hearing this the Gooroo 
laughed and said, very good O Sain. The beggar said, 
explain this secret to me also Q Gooroo. The Gooroo 
said that man was incarnated ocean, the river Sutlej and 

! Having no spiritual guide. 
2 A name of respect by which Mahammedans or Fukeers are called, 

( 140 ) 

Goddveri were his two wives, I will take account from 
him and cause this treasure to be given to my Seikh 
sons. When they will become worthy of reigning, I 
will take this through a Rajpoot’s son. The account 
is heavy, I will settle this with him. My son and his 
mother will settle it. or this reason I have told very 
well, very well, twice, O Sain this is the truth. The 
beggar said, what will be my condition? The Gooroo 
said, I will appear in an unknown! shape, at that time 
you’ will also enjoy the fruits of your labours. The beg- 
gar said, save me from the terrors of the world, the world- 
ly enjoymentsare diseases and the truth is right. The 
Gooroo said, O Sain, the proper course is to weigh accor- 
ding to the masters’ will. Such is the willof God. All 
are under His order, no one can act against it. The 
woman is below and the man above her, I have geen this 
with my own eyes. The beggar was pleased to hear this 
and went away. Sakhee 73rd finished. 



Once when the Gooroo was in Ohumkour all the 
seikhs of Kabool and Khundar assembled around him 
and with folded hands asked something from him. 
The Gooroo said, stop! I will give you something and 
will cause you to be killed. Hearing this all the seikhs 
were afraid and kept quiet. After sometime the Seikhs 
said, O Gooroo give us order to do something and be 
pleased to allow us to live in the world. The Gooroo 
said O brother the cloud thunders but the field sparrow- 
hawk do not care for water, Sandal wood has useful effects, 
but is of no use until one tree be benefited by it. The 
——— TS are 

1 Ranjeet Singh or Maharaja, 
2 Fakeer. Ageeguddeena, 

t hi 4 

River Ganges can wash away the sins, but what can it do 
if the foolish man will not bathe in it. What can the 
poor Gooroo do if the seikhs is entangled elsewhere ; sweet- 
meat is given to the child, but he still eats the dust. A 
pitcher and rope isin the hands of the owner, why does 
not well give water? How can parents relieve their son, 
if he does not tell them from what he is suffering ; if the 
sand-wall is giving way, there isno fault of one who 
white washes it ; if there is no water-pot, how can water 
be kept in the house; ifa rich man does not enjoy his 
wealth, but keeps it under the ground, it is no fault of 
the money ; furnace will not keep hot, if the fuel is not 
supplied. All the seikhs are engaged in their family 
affairs. What will the carpenter do if the timber is not 
sufficient; how can the water be drunk if the banks of 
river are not proper and well formed; how can the food 
be cooked, if there is no fire in the house; the wisdom 
cannot be acquired without time, why should we then 
insist. The heart is a potter’s wheel, from which many 
earthen vessels are formed. It is so easy to speak out 
from the mouth, why then should we not advise our 
heart. The Gooroo gives when the sungat first ask from 
him. The good or bad actions smite on the face. 1 will 
repeatedly sacrifice myself for the person who remembers 
death. O seikh brothers, I had told you “stop” by which 
I meant that you should stop your hearts or be contented 
in your hearts. I had further said, that “I will give you 
wealth and cause you to be killed,” and by this I meant 
that I will grant you the wealth of salvation and will 
annihilate the bands of your births and deaths. You 
wanted to do your household business, well! it does not 
matter, there is no haste if the worldy desires still fasten 
in your bosoms, you better amuse yourself with sacred 
. songs, I have granted you the love of God’s songs; your 
faith will save you. Be careful! I will not cross the 
Sutlej River, all my seikhs should continue to bathe in the 

(142 ) 

Amritsur Tank. When Gooroo’s city (Amritsur) -will 
measure 48 miles in circumference, then O my friends [ 
will come there, and sit upon a throne, and q Chour' will 
be moved over my head. 

All seikhs will be collected to the number of five 
lakhs with horses and elephants and will obtain my “ Dur- 
shun.” My dear seikhs will love plunder, and wealth will 
be collected in their houses. Join all the sungat no one 
will be faulty. First Oode Singh * will come and then 
the victory will be obtained. A man should commit him- 
self to the God’s will as long as he lives. Sakhee 74th 

= ge 


Once, the Gooroo had celebrated the Saradh? cere- 
mony and had consequently given a great feast to Pundits 
and all sorts of Brahmans, giving also one gold Mohur 
to each in cash. In addition to this the Gooroo had given 
a bed, a cow, a horse, ornaments of men and women &c., 
&c. On this occasion Pundit Anunt Ram said that the 
things thus given for the deceased, do not reachthem. The 
Gooroo caused the question to be discussed among the 
learned Pundits and the truth to be searched out. The 
Gooroo asked questions without the least prejudice, and 
the Pundits told him, O Gooroojee, Saradh should be 
performed at noon time and an invitation to the Brahmans 
should be sent the preceding night, but the following 
Brahmans should not be invited to be fed at a Saradh 
feast, viz. 


‘ A bunch of white hairs of the tail of a Hill-cow moved over the heads of 
Indian kings as an emblem of royalty. 

* The same Bhai Ooder Singh Raja of Kanthal. 
3 Ex. before, 


( 143°) 



Without legs. 

One who takes bad kinds of charities viz. a 

vessel filled with purified butter in which a man _ has seen 
the shadow of his face. Images of gold, silver &c., 
grain, gold, silver, salt, purified butter &c, &c., against 
which a man is weighed. | 

5 One who eats in a house unclean on account of a 
birth or death. 

6 The lover of women other than those lawfully 
married to him. 

7 A Thief. 

8 <A Cheater. | 

9 A Carrier. 

10 The Prime Minister. 

11 A Weigher. 

12 A Physician. 

13° An Astronomer. 

14. A Banker. 

15 One who takes alms given at the time of eclipses. 

16 One who takes horses and elephants given in 

17 One who takes a cow given by a man in his last 

18 One not wearing Brahminical thread. 

19 One not discharging the duty of divine. service. 

20 Unclean. - 

21 One who eats bread in every one’s house. 

22 One who has married many wives. 

23 One who takes marriage-fees. 

24 One who makes worship on behalf of another 

man and in lieu of this service takes money from him. 

(ou 4 

25 A false disguiser. 
26 One who does not perform Saradh ceremony 
_ 27 One having no wife. 
28 A libertine. 
29 A devotee of Sunyasee caste or totally retired. 
30 “Brahm Gianee” or one well versed in divine 
31 An illiterate Brahman _ all persons of other 
32 A Brahman woman. 
33 An adulterer. 
34 <A gabbler. 
35 One in the habit of using intoxicating drugs. 
36 One who being a Brahman may were blue co- 
loured dress. : 

37 One who takes alms from Muleches' and Chun- 
dals. ? 

If such persons be fed at “Saradh” the deceased 
ancestors for whose relief the Saradh feast is given go 
empty and unsatisfied, weeping and cursing ie pengon 
who celebrates the ceremony. 

Hearing this the Gooroo said O Shastree Brother, 
it is very difficult to act according to the Veda’s rules; a 
person who does act this way is very rare; however alte 
deceased ancestors are saved by that Saredl ceremony, 
which is performed at Teeruth and in which poor strang- 
ers are fed. 

At the end of this discourse the Gooroo asked the 
Brahman about Sootuk' in answer of which one Pundit 

1 ‘and ? The meanest and obscure castes in India. 
3 Uncleanness produced by the birth of a child, 

( 145 ) 

Devraj recited the Himadree Shaster to the Gooroo for 
one month. The Boodha Sahib said, O seikhs I had for- 
gotten to relate this before, but even I do not think it 
necessary todo so. The Sahib Singh then said, O Sir, 
tell us a little on this subject also, from whom will the 
seikhs ask. The Boodha Sahib said, that the Gooroo had 
related to him about what Pundit Devraj had said and 
he remembered the following things out of that, viz. A 
Brahman remain unclean for ten days on account of a 

child’s birth in his family. 

A Brahman woman for 20 days. 
A Khutree for 12 days. 

A Bais for 15 days. ; 

A. Shooder for 30 days. 

A Cow for 10 days. 

A Female buffalo for 12 days. 

The cow’s and buffalo’s milk should not be used in 
Jug Saradh or in preparing food for the gods before the 
expiring of so many days as are appointed above for their 
cleanness. If a man does so, he will be caught in worldly 
illness. Pdtuk' washes off with it the uncleanness of 
Sootuk, but Sootuk does not wash of the uncleanness of 
Pétuk. The performance of fire ceremonies washes off 
the impurity of both Sootuk and Pdtuk. One who being 
unclean on account of Sootuk or Pétuk gives charity to 
the Brahman goes to hell, and the Brahman who takes such 
a charity becomes a monkey in his next birth. A Brah- 
man should not take the following kinds of charity :— 

1 Charity given in Saradh performed at the time 
of eclipse, 

2 Charity given by a sick man in order to get rid 
from his illness. 


 Uncleanness produced by the occurrence of a death in the family. 

t ia6 4 

3 Charity given by aman, who is at the point of 

4 Charity given in funeral obsequies of a dead 

5 Charity given in Sootuk. 

One who gees to Teeruth, but does not give charity 
nor performs Saradh according to Veda’s rules, becomes 
a Chundal in his next birth and there enjoys what he had 
given in an irregular way Of charity. At the time of an 
echipse and the birth of a son all waters become as holy 
as Ganges water. At the time of marriage a man should 
perform “Nundee Mookh Saradh,” for by doing this he 
is saved from troubles and mournings. A man does not 
become unclean on account of Sootuk or Pd&tuk when he 
be in calamity or extreme pleasure or away at a distance 
or ignorant of the fact. Ifa clean Brahman does not dis- 
charge hisreligious duties, he becomes liable to all the evils. 
A covetous Brahman is a sinner. A covetous relative 
and a covetous pupil are sinners, and shall be sent to hell 
after which they will become evil spirits. This do the 
Vedas and Rishes say. The persons of all castes are my 
seikhs, hence I appoint 15 days for Sootuk. A day of 
Piturs' is equal to half of lunar month, or 15 days so I 
adopt the same i.e. I also appoint 15 days for Sootuk. 
An illiterate man and an uncovetous learned are good, but 
a learned sinner who panteth after wealth is a hellish be- 

ing. Sakhee 75th finished. 



Once when the Gooroo had returned from hunting, 
many devotees came to see him. At that time a banker of 
Dukkun Resident Ojain city also came. He wasa Vai- 

shnav? and had a wife andchildren. The Gooroo had 

! Deceased ancestors. 
? Worshippers of Vishnoo who do not eat flesh and wine. 

( 147 ) 

many deers &c. killed around him and was enjoying 
giving meat to his hawk, when the banker saw him, 
the banker seeing this felt disgusted and had his be- 
lief changed, saying in his mind, why has the Gooroo 
become so unmerciful? The Gooroo miracuously know- 
ing his secrets said, O Seikh, about 1000 years ago 
that this Hawk was a king, and the killed animal 
was a thief and had stolen the property of the Rajah. 
The Rajah arrested him but the thief denied and swore 
falsely by me, who was a devotee at that time. ‘The 
Rajah being my seikh trusted the thief’s swearing and 
left him, so it is on account of that sin, that 1 feed this 
Hawk with the animals flesh. O my seikhs, one who 
swears falsely will die and be born again and again millions 
of times and will suffer the pains of hell. That animal now 
will be relieved from his sins. O Brothers one who swears 
falsely by the Gooroo is not my seikh. It is also bad to 
swear on truth, much more on falsehood. One who swears 
on truth shall be punished, how will the one who swears 
falsely be saved ? The Gooroo has become surety, but still 
the sin will be punished. O seikhs it isa natural thing 
to be in pleasure or sorrow, but you should always abstain 
from sin, in the meantime the Gooroo’s dish was brought 
before him. The Gooroo ordered that banker of Dukkun 
to be fed with vegetable food prepared in a clean place. 
The banker was pleased to hear this as he was afraid of 
eating animal food. The banker then took his meals and 
went to his bed, as it was night. When he was lying 
down he said to himself, “I have brought 500 Rs. for 
the Gooroo, but why did my father adopt such a Gooroo, 
who eats flesh, for it is said that a devotee should abstain 
from killing, adultery, gaming and wine. It is better that 
I may leave this place in the morning and bea seikh of 
some Vishnay. My father sent 100 Rs. for the Gvoroo, 
and told me to give 500 Rs. from my pocket. But I do 
not care for the money, no matter if my father had or- 

( TS .) 

dered me to pay 1000 Rs. more, but he should have sent 
me to a virtuous Gooroo.” In these thoughts the morning 
came and arising from his bed bowed before the Gooroo, 
who ordered two bottles to be brought. At that time 
one Hurgopal a simple seikh of the Gooroo was present. 
The Gooroo said, O seikh itis mind that tastes. Some 
of the seikhs said, no king it is tongue that tastes, some 
said it isactions that tastes, some said it is soul that tastes, 
some said it is disposition that tastes, some said it is body 
that tastes, after all the banker seikh said, all depends upon 
the belief of the soul. The seikhs then told him on be- 
half of the Gooroo, ‘your father Bishumber Dass was a 
very faithful seikh of ours, you should tell him that we 
have accepted 100 Rs. sent by him. The banker said, 
O Gooroo explain me this, I am also your seikh. The 
Gooroo then laughed and said, you are Vishnav’s pupil, 
how can you become our seikh ; better look for a merci-, 
ful and virtuous Goordo; but your father will understand — 
this message of ours. The banker then fell upon the 
Gooroo’s feet and said, protect me O Gooroo, do not 
leave me, my mind is stupid, I did not know you. The 
Gooroo said, O Brother, I never becameangry or displeas- 
ed, go! I have forgiven thee, After this at the time of 
departure, the Gooroo granted Prashad' to the banker 
and ordered him to distribute it in his house. The Goo- 
roo also granted him an iron bangle and said that by 
worshipping it the Gooroo will fulfil his desires. The 
banker taking the Prashad and iron-bangle departed. 
Sakhee 76th finished. 


The abovesaid banker as he was going said to him- 
self, “I have given 600 Rs. to the Gooroo, but he has 

iE. B 

( 149 ) 

only given me some Karah Prashad and an iron-bangle, 
besides this he recited me the words of divine love and 
then allowed me to depart. Thinking this way he arrived 
in Chumkour. While he was thinking this way on his 
way, he met one Dhian Siagh, who asked him about his 
whereabouts and told him to be his (Dhian Singh’s guest) 
The banker told him that he was a native of Ojain and had 
returned after seeing the Gooroo, whom he had given 
heavy present, but was not pleased. to see his (Gooroo’s) 
habits nor had the Gooroo granted him any thing. Dhian 
Singh asked him of what the Gooroo had taught him 
and he replied that the Gooroo had only sent the “word 
of love” for his father by him. Dhian singh told him not 
to repent but as he was his religious brother he should go 
to eat and put up in his house. Saying this Dhian Singh 
took him to his house and both he and his wife served 
him very well. In the morning when he was going Dhian 
Sing told him that if he likes, he can sell the Goor3o’s 
word and take 600 Rs. from him, but that he would not 
advice him to do so, as the Gooroo’s precept was that 
his seikhs should not cheat their guests, so in the first 
place he would advise him (tke banker) to take the word to 
his house, but if he loved the money he can take the sum | 
from him, The banker said that he believed in the money 
and that he would sell the word to him, if he (Dhian 
Singh) would pay him 550 Rs. Hearing this, Dhian Sing 
arose and mortgaginy all his property, wife and children 
brought 600 Rs. with 5 Rs. extra as interest and paid the 
total 605 to the banker, who was pleased and said to him- 
self, behold! Dhian Singh the fool, have lost and I have 

won! The banker then set out to his journey. Sakhee 
77th finished. 

( 150 ) 

On proceeding further, the banker opend his baggage 
and saw that the Karah Prashad was turned into the 
cooked flesh ; seeing this, he felt disousted and became 
extremely displeased with his father, saying, what a flesh- 
eating Gooroo my father has adopted. “It is a sin to eat 
flesh.” On going further he bought 1,000 Rs. worth 
jewels and sold them in the city called ‘ Pallee,” making 
a profit of 2,000 Rs. on the bargain. The banker then 
arrived at his house and boasted of his bargain before his 
father, whom healso said, “I am subject to your will, 
tell me how have you belived in the Gooroo.” Saying 
this he placed before him the Gooroo’s Prashad, which 
was found quite fresh and delicious, though eaten two 
months after its preparation. The Bishumber (his father) 
then put the Karah Prashad on his head, distributed it 
in his house and ate it himself. The banker then related 
all the past wonders relating to the Karah Prashad i. e. 
the fact if its being turned into the cooked flesh &c., &e. 
The father then moved his head and said, O my son tell 
me truly, I had sent you to gain something, but it ap- 
pears that you have bought glass-beads for me, you have 
not done this well! notwithstanding you have seen Goo- 
roo’s miracles with your own eyes. An impure mind 
cannot know of the excellence of the Gooroo’s habits. 
Hearing this the banker in the presence of his father be- 
came angry with his mother and said, ‘ My true Gooroos 
are my parents.” Here my words attentively. I was not 
pleased, I sold the Gooroo's words and bought the jewels, 
so 1 have earned 3,000 Rs. which will be of some use to 
me. Of what use were the Gooroo’s words! You the 
simple persons disrespected me and did not admire my 
wisdom, which isa good one. Hearing this the father 
said O my son hear me, my Gooroo is complete but your 
wisdom is dull, do not speak ill of the Gooroo, you and 

( 151 ) 

I will be happy by touching the Gooroo’s feet. All this 
wealth is deceiving do not loveit. ‘The man is only to 
live but few days, understand fully what I say. The 
banker hearing this remained silent and the love of the 
Gooroo was not produced in his heart. Bishumber, his 
father, kept quiet and understanding that the clamity was 
coming over them wept before his wife. The banker 
opened a shop and his wealth began to increase, so that 
he became the owner of 10,000 Rs. which made him a 
very fat man. After sometime his wealth began to de- 
crease and he being reduced to poverty fell upon his 
father’s feet, whom he took together with the rest of his 
household to the Gooroo. In the way he put up with all 
his relatives in the house of Dhian Singh of “ Majra” who 
treated them very hospitably and gave them food to eat. 
In the nigit Bishumber said, O Dhian Singh, it has 
been well known that you bought the Gooroo’s word from 
my son. What shall be my condition now! Please 
recommend me to the Gooroo and asssist me as you are 
my spiritual brother. In the morning, Dhian Singh, the 
banker and all his relatives went and fell upon the feet of 
the kind and generous Gooroo, who seing them laughed 
and gave them delicious foods to eat. They lived there 
for three days. Bishumber recommended his son to the 
Gooroo and applied that his sins may be forgiven, saying, 
that O Gooroo, you are like a seed and we as the crook- 
ed branches of the tree, please make us straight. You 
are kind and we are great sinners and we of perverse under- 
standing. The Gooroo seeing* them in this condition 
laughed and said Baba Nanuk had also gone to your house 
in previous ages. At that time your name was Baba 
Nanoo, who was a man of good actions. You wanted 
to ask a question from Baba Nanuk, who laughed and 
ordered you to give the 10th part of your earnings in 
charity and told you toask this question in your future 
birth. So O dear, you are the same Baba Nanoo and 1 

( 152 ) 

am Baba Nanuk, now ask your questions. I was willing 
to see you and therefore there is no fault of your son. 
Boodha Sahib then said that Bishumber asked the nice 
question from the Gooroo in his presence. The Dhian 
Singh who had bought the Gooroo’s word found treasure 
in the earth and thus became a rich man. He offered the 
Gooroo so much of that treasure as remained after pay- 
ing off hisdebts. The Gooroo ordered him to enjoy it as 
it was the result of his true and strong faith. The Goo- 
roo further said, wherever God’s will is, there the rain 
falls and that thundering in the sky is merely a fun. You 
O Dhian Singh and the banker are equal, in the morning 
I will tell you about the desire of serving. 

On the following day the Gooroo asked the seikh, 
Bishumber, what do you want you are purified by my feet, 
there is no one like youin the South. Bishumber first 
asked for riches and? for his redemption from the cares 
of the world. The Gooroo laughed and said, when you 
will go to your house you should prepare “ Karah Pra- 
shad” and putting it covered before you, you should read 
“Anund Sahib” thrice and the whole of Jupjee one 
time. Then you should distribute a part of this to five 
seikhs and give five shares for the Gooroo, after reading 
“ Ardass” beforehand. Without “ Ardass,” what is the 
use of Munter,' repeating the sacred names &c. &e, The 
good effect is produced by “ Ardass” only O devotees 
whoever is a seikh, should make religious trade and the 
Gooroo will give him a profit. He should call his seikh 
brother and give “ Kurah prashad” to him. Hearing 
this the seikh said, O Gooroo our country is ears, i.e as 
we hear so we do. Please tell us in detail about the 
“ Ardass,” that the seikhs may obtain comfort. Hearing 
this the Gooroo said, a man should prepare ‘‘Karah Pra- 
shad” of Sugar or black Sugar, but if he could not pro- 

“1 EB. 

( 168 ) 

vide for his he should bring fruits, after making himself 
pure by bathing &c., then he should engage himself in 
worship for the whole day. Thus through the effect of 
God’s name ‘he will obtain success in his undertaking. 
By hearing the voice of “‘Ardass,” the seed of virtue 
springs up, the faith becomes fruitful, the plant of com- 
fort brings forth fruit and the heart of the seikh over- 
flows with joy. Onthe 8th of the lunar month, a man 
should give desired food and some cloth in charity and 
should divide and eat himself the same sort of food. On- 
the 10th day after this, he should feed the children and 
should please them verv much. At this time he should 
cause the ‘‘Ardass” to be read. He should not take 
meals in his own house at tha time of Sootuk or three 
days of woman’s menses. If he will do so, he will be- 
come sick, at such a time he should eat in Gooroo’s 
institution. He should read the “Ardass,”' or prayer, in 
the following way, viz., O God, join the people in happy 
sports, they may love the repetition of your name, their 
tongue may utter the name of the Gooroo, they may 
love to undergo the “Pahool” ceremony, the wicked may 
be put to flight, the seikhs may roar like a lion, the edge 
of the mond] and javelin may remain sharp, the lion (i. e. 

aseikh) may get a patient horse, the deer-like wicked 
may be attacked together, by your favor trouble may be 
put off and the rest obtained, thy orders may be received 
and acted upon, the body may be increased and the sorrow 
diminished the true Gooroo, the Chief, may reign com- 
pletely, I have offered this thing for the true Gooroo, who 
has kept my faith strong, may the love of Gooroo be com- 
plete in my heart, the thief may become blind, the Goo. 

roo may keep me engaged in the household business, may 
cause me to be acquainted witha king, may protect me 

1 Phy is aspecial prayer read at the time when an offering is made to ans 
seikh or Hindoo institutions. In this the priest generally announces *8 blessings to one 
who has brought the present. 

2 Baptism of seikhs. 


( wee ) 

himself may cause the rain to fall and may root out the 
famine; I am a transgressor of the path of comfort, please 
forgive and make me to go on good ways. May my 
deceased ancestors get rest and the lion-like heart may be 
subjected. O true Gooroo forgive! ! 

This “ Ardass” consisting of thirty prayers has been 
taught by the Gooroo, whoever will hear it attentively 
will be saved from pain and hunger and the true Gooroo 
will always keep him satisfied. Sakhee 78th finished. 

mow wee 


Hearing the above “ Ardass,” the seikh fell upon the 
feet of the Gooroo, who was pleased and said, may you 
live long with your wife. I explain vou all things fully. 
You will get rid from the trouble. All the other religions 
will be destroyed and the wicked will perish. A man will 
be saved from the effect of ghosts, the Martyrs will protect 
him. At the time of sleeping a man should read the 
34th prayer out of the following prayers :— 

34 May I get rest. 

35 May the Gooroo increase animals and every 
36 May I love the “ Ardass” and have faith in it. 

37 May the Ardass bring forth fruit and useless 
things be fruitful. 

38 May the head of my enemy be bent and the 
building of a new house be begun. 

39 May the beginners of Ardass become-strong. 

40 May the field remain safe, I will be obliged by 

41 May not the earth and heaven perish. 

( 155 ) 

42 May the true Gooroo give riches and the power 
of eight sorts of miracles. 

43 May the Gooroo protect our honor and our faith. 
44 May our private works be done. 

45 May I be known to public when I go out of my 

46 Please patronise your pupil, while entangled in 
the care of household business. 

47 You are the only person who can keep up the 
sufficiency of the income of the treasury. 

48 ‘The diseases may be cured and the enemy anni- 
hilated by the favor of the Gooroo. 

49 Join the separated, O Gooroo, I was entangled 
in a great net. The learned men know it. 

50 ‘The practice of cheating may be abolished and 
the people may rejoice. | 

51 Maythy Durbar be opened and may we obtain 
desired enjoyments. 

52 The Gooroo has granted the power of fighting 
without a stranger's help and an elephant, we understand 
all our works done and pay homage to thee. 

53 Enable us to abstain from woman’s bed, when 
she be in her monthly courses, and give us patience to 
prevent the temptation. 

54 May the “Ashonee’ Koowar” grant us the 
strength of mind. 

55 The marriage ceremonies may be begun and the 
seikh be blessed by your favor. 

56 Strike out the evil thoughts of a seikh entang: 
led in worldly cares. 


1 The Medical Professor of the gods in Hindoo mythology. - » 

( 156 ) 

' 57 May the enchanting powers of seikhs be pleasing 
to the spectator and the works of the seikhs be done. 

58 In singing sacred songs, may the name of the 
true Gooroo be repeated and may I hear the praise of the 
Gooroos’ name. 

59 May the Martyr seikhs prevent me from follow- 
ing that way which is opposite to seikhism. 

60 May the heart of mine become humble and 
meek when I visit sages and devotees and may such visits 
be fruitful for me. 

These 60 prayers are fitted to import blessings and 
rejoicings. I have taught you these O Bishumber, my 
seikh, for your love towards me is great and I have not 
seen any other person like you! Sakhee 79th finished. 


61 May the heart of mine become straight and keep 
me safe from the pit of the world. | 
62 May the heart and attention be fixed in the 
Gooroos’ feet. 
63 May I not be entangled in the love of women. 
64 May I always consider myselfas the servant and 
slave of the Gooroo. 
65 May the faith remain true and may the Gooroo 
66 May the body remain in comfort and ease. 
67 May the Gooroo make the Sugarcane sweet. 
68 May I b2 the master of the pantry of the world 
and may I be the lover of seikhs. 

69 May the faith be strong and may the attention 
be drawn to divine love. 
* The chain of prayers is extended to this Sakhee also as far as No. 75. 

¢ 1B ) 

70 May the fire and sun strengthen my body in 

71 May I remain healthy and comfortable both day 
and nicht. 

72 Rear your seikh up in palanquin and keep him 
in ease for ever. 

73 May the Gooroo annihilate our sins. 

74. May the Burn' -_— us in large quantity of 
waters. ' 

75 May we be in the habit of binding our turbans 

After reciting these prayers, the Gooroo said, O 
Bishumber, thou art my friend and pure seikh. The 
seikh is my worship. A seikh should maintain and pay 
attention to his own form. The seikh is a mine of com-. 
forts. O Bishumber hear me, keep aside five farthings 
every day for the Gooroo, and you will become wealthy. 
I have granted you wealth. Your attention will be 
drawn to luxuries and wealth, but you should try to teach 
the ignorant seikhs whether males or females about my- 
self. The words of the Gooroo are the words of the 
gods. You should be attached strictly to the routine of 
daily duties dictated by the Gooroo. You should first 
bathe for three hours, make divine worship and after that 
engage yourself in houschold business. You should 
speak as little as possible and speak the truth whenever 
and wherever youspeak. This will annihilate your trouble 
and pains. It is easy to subject the mind. We should 
first subject our body, be true in our dealings and live. 
according to the Gooroo’s precepts. A seikh should give 
up discussion should not be entangled in the love of wealth 
and sons, and make his habits and words straight. The 
Gooroo’s precept is that a seikh should shun the society 

! God of waters, 

( 158 } 

of those who are proud and _ heard-speaking, and who 
kill their daughters. A seikh should not accept the counsel 
of women and should not make himself the friend of 
boys. A seikh should not dwindle his mind in battle and 
should discharge his duties with pleasure. Saying this, 
the Gooroo was pleased to make Hurgopal, the son of 
Bishumber, a seikh by Churn' Pahool ceremony. 

Now hear what the true Gooroo has ordered bis 
seikh to do. Sakhee 80th finished. 

re ell 


Bishumberdass again asked the Gooroo saying, O 
Gooroo if we cannot get a faithful seikh, how should 
we perform the “Churn pahovl” ceremony? ‘The Goo- 
roo answered, “my seikh should on such an occasion 
believe in my words, nourish the love of my feet, may 
know the ten Gooroos as of equal position, may think 
the “ First Grunth Sahib” as the 11th Gooroo (apart 
from that Gooroo who teaches precepts) and may per- 
form the “Churn Pahool” ceremony by drinking the 
water with which the handkerchief of Grunth Sahib may 
be washed. This water should be taken from the hands 
of any Gooroo. Doing this way the seikh should make 
his belief firm and distribute ‘“Karah Prashad” to the 
people. The Gooroo then may give him name accor- 
ding to the 11th verse or according to the Grunth’s 
almanac. He should use the beautiful word “Sree” over 
and over again. He should discharge his home duties keep- 
ing his faith in the Gooroo’s house. He should marry his 
daughter with an humble seikh. The seikh of both cere- 
monies should leave the world. The seikh of “Churn 

! Ex. Before, 

( 159 ) 

pahool”' should give his daughter in marriage to the 
seikh of “ Khundapahool” and the latter should accept it. 
When a seikh of Khunda Pahool may not be found 
he may give his daughter in marriage to his equals, for 
there is no difference between lips and the teeth, or be- 
tween the father and son. Likewise there is no difference 
between the Gooroo and seikh, between two sorts of 
“ Pahools” and between the old and young. A seikh 
should take ‘“‘Pahool” from whomsoever he thinks fit, 
without any regard to the castes. Such a seikh is a nice 
man. The seikhs should love and exchange presents 
with each other. They should eat and give debts to each 
other. Once, who being a seikh will cheat another, shall 
and get no place to stand. A seikh should always love the 
name of God, should repeat the name, should devote 
himself to the name, should teach the name and should 
understand the name as the only comfort for him. The 
life of that man who is the friend of the name is blessed, 
and blessed is the man, who behaves according to the 
Gooroo’s precepts, eats only for the sake of maintaining 
his body, is disinterested in the world as a traveller in 
journey, and remains always active. O seikh hear atten- 
tively the way of departure, I and: you both will depart 
from this world. No one is saved from death. © This; 
however, is said for the sake of producing disinterested- 
ness in the world; in fact, no one ever dies or is born. 
The pure soul is from the beginning and remains in the 
end. This life is likeadream. These are the instruc- 
tions of ‘“ Yoga” science, O Brother, which I have relat- 
ed to you. Fifteen sorts of “yoga” practices are perform- 
ed for the sake of “‘Sohung? Hunsa” and the true Goo- 
roo supports all sorts of breath. The sound of Anhud? 

1 The piece of cloth in which the “Grunth Sahib ” or the sacred Book of the 
seikh is wrapped. 

2 A technicality of ‘‘ Yoga” science representing something divine, but it can- 
not be fully explained. 

3 Sound heard at the time of shutting up the holes of both. 

( 160 ) 

is heard at the time of repeating the name of true Gooroo, 

on whom we should contemplate in secret. The four 
precious things are in the hands of the Gooroo, the fifth 
one is this ‘‘ Ardass,” (the abovesaid prayer), The 6th 
completeness, the detector of cheat will satisfy our desires. 
The 7th is that the true Gooroo grants all desired objects 
to one wno seeks his protection. The Sth is that a man 
should believe in truth and turn the beads of Rosary. 
The 9th is that the Gooroo is worthy of being worship- 
ped and able to save from hell. The 10th is that a man 
should not burn himself and should be satisfied with 
little. O seikh, you should not be superstitious, your duty 
is to believe in one thing, Sutgoor' is the protector of his 
seikhs, as the habits of purity and divine love protect 
people from those who are powerful. 

15 The words of love should be obeyed, this is the 
way of the true Goordo by treating others respectfully, 
man’s soul is flourished, the relatives become peaceful, 
wisdom reaches to a great height and the family life 
becomes fruitful. This is the beautiful way of living. 

23rd = The Gooroo’s quiver, and 
24th The Gooroo’s dagger, do not fail to kill the 

25th A seikh may live with honor in the house of 
the Gooroo. 

26th A seikh may become old in living near the 

Thus the pains of 100 years pass away by means 
of these hundred prayers. ‘The Gooroo bears witness to 
this fact. When the Gooroo may put up in the seikhs 
house, he should receive the 10th part of his (Seikhs) 
earnings, and the seikh should also worship the feet of 
“ Ardassi” or one who reads prayers for him, when the 

2 Meaning the true Gooroo, 

( 161 ) 

offering is made to the Gooroo. That seikh who gives 
the 10th part of his earnings to the Gooroo with the re- 
petition of “ Ardass,” adopts the customs end manners 
of seikhism, abstains fiom the bed of a woman, who is not 
legally married with him and from coveting another man’s 
wealth, believes in the Gooroo’s feet and reads Goorow’s 
words, is saved from the pains of births and deaths.” 
Sakhee 81st finished. 



The Gooroo further continued to say, “My Seikh 
should not shave head at the death of his parents, nor 
should he mourn or weep fora deceased relative. He 
should save himself from. bad actions and lead his family 
to good ways. He should not sell fruits nor should carry 
on trade in corn, grass, fuel and leather. He should not 
lend money to Chundél and mean fellows nor should bor- 
row money from prostitutes. He should not quarrel, nor 
should inflame the anger in his bosom. He should not 
sit in the square of a street and should not use the broken 
vessels or broken couch. He should first, wash half his 
feet and then the mouth and should scour his teeth 
with the sand. He should not laugh when eating and 
should rub his hand on the body after taking meals. It 
is never good to laugh or weep before the Gooroo, for by 
so doing the wealth is destroyed and poverty comes. It 
is not good to eat bread in the way nor it is good to ease 
one’s self or to pisson the road every day. A_ seikh 
should not touch the cow and the Brahman with feet, nor 
should he speak ill of the food that has been eaten. In 
solitude he should engage himself in the religious con- 
templations and should not feel anxiety in his heart for fu- 
ture things. He should not make friendship with the bad 
women or the Policemen. He should not be waking for 

( 162 ) 

the whole night, nor should have sexual intercourse many 
times inanight. He should leave away the lazy mes- 
senger, the lewd seikh, and the raw and dry flesh. He 
should not think of defaming or backbiting and should 
bring his senses under his subjection. He should not say 
in his heart that he would not suffer any man to be proud, 
atheist or backbiter before him. He should pass his days 
in the world like a bird on the tree. He should be disin- 
terested in the wealth and riches. He should understand 
that his soul is quite separate from his body. He should 
hear the Shasters and be not proud. He should not bind 
himself in the love of any thing, but should by and by 
diminish his burden till he gets rid of the whole. He 
should teach good morals and wise precepts to the people- 
He should apply himself in the practice of purifying and 
confining his breaths. He should not be late in taking 
meals and should not praise the food of “Sootuk” and the 
beauty of another man’s wife, nor should he enjoy them. 
He should not sit in the society of foolishmen, Wrestlers 
and rope-dancers. He should bring up his son in the so- 
ciety of devotees and should not stop ina temple fora 
long time. He should inform no one of his secrecies and 
should view all equally. He should not be partial in ad- 
ministrating justice and should not be in the habit of talk- 
ing on the subject of sensual pleasures ard should not be 
panting for eating delicious foods. He should be in the 
habit of eating simple food and should be simple in his 
transactions. There remains no quarrel in the house of 
that man who behaves in this way. Sakhee 82nd finished. 


Dhian Singh after hearing these precepts from the 
Gooroo sold off all the property of his house. The Goo- 
roo then said to a seikh who was sitting near, “See this 

man’s belief.” Hearing this Dhian Singh spoke, O Goo- 

( 163 ) 

roo, when you become kind on me, my belief was confirm- 
ed; O Lord, I have been enriched and happy since the 
day I bought your word from “Hurgopal Bunya. On 
the 7th day after that I began to plough my Jand when 
suddenly I found a treasure-in the ground. My mind 
had first swollen with pleasure, but was soon after re- 
duced to its former state. Coming to my house I pre- 
pared and distributed ‘“‘Karah Prashad” for the Gooroo 
and fed all the poor Brahmans that I could find. I 
brought the rest before you on the 10th day and told you 
that it was your property how should I treat with it? 
you told me that it was the profit of my trade and that 
I had given the tenth part of it for the Gooroo. I then 
returned to my house and began to do beneficial acts with 
that money. It has been very well that this seikh Bish- 
umber, has come with his son and has presented himself 
before your feet. He is a good virtuous seikh and his 
faults have now been forgiven and his troubles and diseases 
annihilated. He has adopted you as a Gooroo in the 
place of a “ Vashnav” Gooroo and is now standing be- 
fore you as the servant of your feet. He has not been 
broken in heart nor enfeebled in spirits. He is a simple 
selkh and has been sealed by Gooroo Nanuk. He has 
accepted sword “ Pahool” ceremony to destrov Maham- 
medans ; saying this Dhian Singh called the son of Bi- 
shumber and told him, O seikh, thou art the limit of the 
faith, my love is increased towards you, I had advised your 
father Bishumber, but you have advised your mind. At 
that time the Gooroo laughed and told Dhian Singh to 
ask something from him, as he (the Gooroo) was pleased 
with his faith and considered him as a part of his body. 
Dhian Singh then, said O Gooroo, you have now granted 
the word of kindness, but how shall it happen in future, 
perhaps seikh’s faith may fade, so better grant me the 
strong faith only. The Gooroo laughed and said O Sahib 

(. 164 ) 

Singh, hear my word, the ocean, Lusnia’ Diamond and 
the Pearl will go to a low place only. My body is like 
the sun, when it shall not exist, shall be dark all over the 
world. The fire-worms will arise and will light the world 
and my seikhs shall be suppressed. I have given my 
seikhs the faith, the wealth, and the complete knowledge. 
They shall become heroes and giving up falsehood, shall 
go to be kings and being mounted on the back of adorned 
elephants they shall accept the faith granted by me. 
Sakhee 83rd finished. 


Once the Gooroo was sitting after the morning ablu- 
tions and other people, men and women were bathing 
when some of the seikhs asked, O true king, why do the 
people bathe early in the morning in the months of Katuk 
and Mavh and why do they bathe in rain sometimes ? 
The Gooroo replied, O Brother this world is a fun, what 
reason can be given for these things. When the cow 
gives milk, people understand it as the God’s favor, and 
while they are worshipping gods their minds are fixed in 
the city. The woman who brings forth sons is loved. , 
Ifa Jujman pays money tohis Brahman, the Brahman 
likes him. If the master feeds his servants well, the ser- 
vant’s heart is pleased. If the husband does not earn any 
thing the wife is disgusted in her heart. The people 
blindly follow each other. O my seikhs, the God always 
is pleased with the true love, hear from me those precepts, 
which if acted upon, give the fruit of a yoga (Public feast) 
every day and increase the faith of seikhs in the Gooroo. 
If a man bathes at 3 o’clock in the night he earns the bless- 
ings of Ahomed and Gowmed Yogas. Ifa man bathes a 
Ghuree later, he earns the blessings of worshipping fire. 

} A sort ef Diamond. 

( 165 ) 

Ifa man bathes two Ghurees later he earns the bless- 
ings of some yoga.” Ifa man bathes three Ghurees later 
he earns the blessings of giving gold in charity. Ifa man 
bathes four Ghurees latter he earns the blessings of giving 
silver in charity. Ifa man bathes five Ghurees later he 
earns the blessings of giving copper in charity. Ifa man 
bathes six Ghurees later he earns the blessings of giving 
milk in charity. Ifa man bathes at sunrise, his sins are 
forgiven. Ifa man bathes at noon, he is merely purified. 
Ifa man bathes in the afternoon his bathing is like a 
Malech’s bathing. Ifa man bathes in the evening, that 
bathing is the sign of wrath of God. If a man bathes 
in the midnight, be isasinner. Ifa man does not bathe 
at all, he is as great a sinner as slaughterer of all the living 
beings. These are the rules of bathing. A man should 
after bathing, repeat the name of “ Ram” and this will 
save him. One who is of true habits, gets ease, and the 
variety of puzzling ceremonies is a false show. The 
Argha' is a bait hook and the names a net. Ifthe true 
Gooroo be pleased, he should grant a man true habits, 
such a man remains happy in the world. O brother it 
is easy to be saved by these ways. A man should always 
apply himself to good and virtuous actions and should not 
be a slave of worldly pleasures. A man should in this 
manner pass his days in the world. The businesses of 
the world are merely amusements and give no use, such 
as, playing at chess, cards, chounper and Ram chouk is 
useless and without profit. Here ends the 84th Sakhee. 


After this the Gooroo continued to say O Seikh 
Brothers, Divine love is the chief thing! That man says 
the Veda in whose body there is a torrent of divine love, 

! A vessel with which Hindoos give water to their deceased ancestors after 

( 166 ) 

is holy and comfortable. A. man without love is like 
« Hurnakus” and “ Hurn-Kushub demons. It was for the 
sake of love that God appeared in the body of ‘“‘Nurshing' 
Awtar.” “Lahus Baboo” dewan had no love and was 
hence killed by “ Parasram.” ‘‘ Rawan” was killed be- 
cause he had no love. One who has stout body and loud 
voice should not, even by inadvertence, remember any 
other person except God. That God is within you, O 
selkhs, as butter is in the curds and electricity m the 
stone. That God shines every where, likewise. He shines 
in you, but you cannot know it unless you are freed from 
the bondage of worldly cares and absorbed in divine love, 
but one who has known him is truly happy. The God is 
truth, living and omnipresent like sky; and one who shines 
with his own light and never perishes, he is happy within 
himself and acts every day according to his own will, by 
knowing this a man obtains his desires. This world is an 
illusion and has no real existence in any of the three tenses.’ 
Tt is a mere name like the horns of a hare, son of a barren, 
flowers of the sky and the mirage. O Bishumber, my 
dear seikh, may your desires be obtained and the bounds of 
the births and deaths broken. There are eight births heavy 
over your head. Bishumber then asked, O true Gooroo, 
tell me of my future birthplace, may I live near you 
wherever I live and be your slave everywhere. Hearing 
this the Gooroo said, it is good to be virtuous, O Bishum- 
ber you should read “Bhoput Nama” or the following 
names of the Gooroos and then you will live as absorbed 
inme. The names are :— 

1 Baba Nanuk Sahib. 

2 Gooroo Augal. 

3 The glorious Gooroo Amardass. 
4 Gooroo Ramdass. 

An incarnation of Deity resembling both lion and man. 
Past, present and future, 

( 167 ) 

Gooroo Argun. 

Gooroo Hurgobind, the beautiful. 
Gooroo Hur Rai. 

Gooroo Hur Kishen. 

Gooroo Tegh Bahadur. 

10 And his son, I the Gooroo Gobind Singh whom 
you are now seeing before you. 

Oo ont eo Cr 

I will come to you to fulfil God’s will, when I will 
leave this body and appear in my next body. I and you 
will be born in the city of Gooroo Ramdass, the 3rd 
person “Goordas will youjoin us? You will be my 
counsellor and we shall devise good plans and will be born 
in Amritsur' in the Sub 1900. We shall learn the mili- 
tary science of ‘‘ Khutrees” for thirteen years. I shall 
be the only son of my mother in Aikulsut family. That 
man will be the 10th part of my essence and being born 
in the Punjab will be a happy being. When I, shall be 
sixteen years of age I will conquer the west. In the Sub 
1914 I will conquer Kabool. I will marry and will 
not show my face to anybody. I will kill my enemies 
and will sit on the throne of Delhie. There (in Delhie) 
is a Teeruth called ‘“Nigum Bodh” wherein I will 
bathe and leaving my that body will be born again in 
the Majha? country. I will then marry with great dif- 
ficulty, will join the separated persons, and will forgive 
the faults of my seikhs, I will relate to you all things in 
detail and will dispel all the doubts from vour heart. 
Goorbux Singh Ramkour shall die in Kanshee for me, in 
his second birth and shall become my prince. I will kill 
all and will make him to enjoy the pleasures of the world. 
Be careful, one who is a man of good habits in my 
religion will be saved from the pains of the regions of 
the God of death. All the chiefs will then follow me and 

1 Amritsur. 
2 Lahore and Amritsur territory. 

( 168 ) 

will fight battles by plundering people. JI will then take 
back millions of Rupees which were deposited by me 
in the water. The ocean will give this money to me 
through Mowns. At that time a mountainer my enemy 
will keep the treasures for increase then in Sub 1897. In 
Sub 1890 there shall be a famine in the country. In 
the Sub 1900, I will nourish the body of Soordass. 
At that time there shall be eighteen incarnations of the devo- 
tees, At that time I will attack Delhie, my Sungat will be 
both in trouble and ease. The Englishmen shall vex the 
people and shall according to the laws of policy suppress 
my religions. On that day I shall perform a wonder. 
A little fighting will ensue, the success will follow my incan- 
tations, the Englishmen shall be driven to middle countries, 
and my “ Bhoojungee” seikhs will roar again. Hearing 
this the seikh asked the meaning of the word “ Bhoojun- 
gee” and the kind Gooroo replied, Seikh follow Bhai Oudu 
Singh’s habits. In the house of Kesho Dass Brahman a 
beautiful woman shall become Mahammedan by force and 
the chief will enjoy Mahammedan prostitutes. In his 
house a lustful white-man shall be born and shall be called 
Bhoojungee, which word as used in Vedas is Toorungee. 
He shall be as powerful as a male. Now O Brother hear 
what shall come to pass. A seikh will enjoy an English 
woman, at that time heat of seikh’s roaring will be felt. 
Hear what good things shall come to pass. No one shall 
reach this position. In every house learned men, devotees 
and rich men shall repeat the name of God. In the cities 
of Kanshee, Delhie and Kundhar, money will be collected 
and spent. I will then appear as an incarnation of virtue, 
will enjoy the pleasures and will refresh my mind. Such 
will be my way of living. ‘There shall be no mourning and 
lustful love of women and O Brother, a rare person shall 
know me. One of my sons shall be born in “ Patul” * 
city avd another shall be born in the house of a Rajpoot, 
* Patulah. 

( 169 ) 

This second son shall be driven out of the Fort of Kangra 
and shall die on Ganges’ banks. He will then again be 
born in my religion and shall conquer kingdoms. A ser- 
vant of mine shall conquer the Khanshee city and shall be 
devoted to the worship of “Shiva.” A Rajah of Jummoo 
city shall advise my seikhs and shall take taxes from all 
countries. The Khalsa will follow him in the hills and be- 
ing spread on the surface of 3000 miles, the Khalsa will 
cause great disturbance. The seikhs will take the yellow 
fort and will protect the four castes. When it shall be Sub 
96' they shall conquer Persia and Kundhar. In the Sub 
97? the army of the east shall rise and one Sooru] of Goo- 
jur caste shall come into existence. There shall be two 
sorts of my servants, viz, Gilje and Mahammedans, Dogar 
and Englishmen. The Khutree and Brahman shall be my 
seikhs and Dya Singh will be born second time. In the 
Sub 1900 I will establish the kingdom in order and will 
reach soon in the Kulkpoori.* My birth place is Patna 
city. I shall see these things as a dream in the night. 
J will take taxes from some persons and will usurp the 
kingdoms of others. 1 will conquer all those coun tries 
which were travelled by Baba Nanuk in the dress of a 
religious mendicant. The credit of Khalsa will be increas- 
ed and no one will recognize me. They shall view me as 
Rahoo‘* who devours the sun during an eclipse. The 
most loving following seikhs, viz., Jnunda Singh, Gunda 
Singh, Sooja Singh,. Sookha Singh, Nam Singh, Dan 
Singh, Boodha Singh, Siam Sing, Loodh Singh, Sabib 
Singh and Nowrunge Singh shall be born in “ Patul® 
Nuger.” How far shall I relate the future things, which 
are pleasing to my seikhs. My servant the son of a Ma- 



2 1897 

3° Probabiy meant Calcutta. 

“4 A Star in the heavens who is supposed by Hindoos to devour the sun and 
moon during an eclipss, 

5 Patialah. Sa 


( bo ) 

hammedan will conquer the west and will follow my steps. 
One who will read the names of my abovesaid Rajahs, 
his body shall become pure and holy, no matter whether 
he reads it in the evening, morning, or night. That seikh 
who will read it in the morning, shall be saved from the 
evils of Kuliyoga. Go, O seikh, to thy residence, you 
shall beable to see both past and future, all your works 
shall be done rightly, and you shall be able to see me 
freely whenever you like. Sakhee 85th finished. 

ae ee 


Boodha Sahib said, while the following account, O 
Sahib Singh, on the next morning, the true Gooroo 
ordered me to bring water for him and to call the Oojain 
seikhs four Ghurees' after the sunrise. I did so. The 
Oojainee seikh came with his-son and presented the Goo- 
roo with 1000 Rs. of “Shah Jahen” coin and was pleased 
todoso. The females of that seikh’s family were with him 
and permission was given for them to come and worship the 
Gooroo. One of thema woman named “ Muddenwuntee 
placed her head on the Gooroo’s feet on which also fell the 
tears from her eyes. The Gooroo at that time had drawn 
back his feet but she had also proceeded further. The Goo- 
roo then laughed and told her, do not be in care, the Goo- 
roo’s house gives, but does not take. Your son will be my 
servant in his next birth, but we have given him to thee 
in his present birth. This is proved but no one knows 
it, except Garunth or yourself. The seikh woman said, 
“may it be that 1 should not be entangled in the family 
love.” The Gooroo said, be careful O Goorbux Sing’s 
wife, you will repent for the sake of a son, for thy habits 
are like males, while thy sex is female. Hearing this the 
woman laughed and was pleased. After this ‘the other 

' An Indian hour equal to twenty-four minutes of English hour. 


( 171 ) 

seikh woman called “‘ Moodnee” bowed before the Gooroo 
who moved his head and remained silent. Then all the 
seikh women bowed and took leave of the Gooroo. After 
all the women had gone away the Gooroo laughed. Seeing 
the Gooroo pleased, I asked, what is the order O king. 
The Gooroo said, “ Muddenwuntee shall be thy wife, and 
behold, I have given thee all the territory of Jawalajee to 
reign over, but your life will be of short duration. The 
Pe ax00 further addressed me, saying O young boy! why 
have you felt ashamed! What, seeing a beautiful woman 
you have become fond of her and you thought by inadver- 
tence that I had not granted the woman to you! Behold 
I have granted the woman to you! and it shall be thine 
O Goobrux Sing. The other seikh woman being in her 
courses touched my feet, hence I did not speak with her 
nor touched her. It is so ordained by God that' this 
woman shall be a Mahammedan prostitute in her next 
birth, but through the faith she have had in me, she 
shall become a concubine of “Kesho Dass” Missur 
“Runt Singh.” After that she shall be born in the 
house of a Hindoo Rajpoot and this time also I will 
grant her to my seikh Missur Keshodas in the same 
birth. The Gooroo then prevented me from asking further, 
saying that it was the time for him to be engaged in some 

other thought and I consequently kept quiet. Sakhee 
86th finished. 

Sa aay 


After this the Gooroo slept in the night. The next 
morning he collected the following Pundits and Poets, viz 
Koower, Bulabh, Goonya, Sookhia &c. &c. and asked 
_ them the following questions, saying O Brother, what is 

’ And this woman has taken her birth, as according to the opinions and gtate- 
ment of many persons, in the Mahammedan race by the name of Maron, and she was 
| akept woman to Runjeet Sing. 

T Here Runjeet Singh is to be known as Run Singh. 

( we ) 

the dream and what is the cause of it? Why do the black 
marks appear in the moon? Why do persons put their Tur- 
ban on the knee after binding it? Why do people spit after 
making water? Why do people speak when no one hears 
them? Why do the cookers break a little piece of dough 
and place it on the top of the mass? Why do people draw 
and sound the bow before they discharge an arrow? Why 
do they touch the tobacco? Why do they not read God’s 
word on twelveth of the dark and light halves of the lunar 
month. Hearing this the Koowur Poet gave the follow- 
ing answers. viz. 

1 The food we eat is digested and the price of it is 
such by the veins, which being filled push the mind into 
deep slumber, the true sense of the man is lost and the 
pictures of the imagination appear as true at that time. 

I know so much through my own impressions. You 
know the further. 

2 After this Bulabh Poet said, “The moon had 
abetted Indra in committing adultery with Gautum 
Rishe’s wife, hence his face has been scarred with black 

3 After this Goonya said, the Ganges has been 
produced from the knees of Jhunnoo Rishee, therefore the 
knee having been considered the good place, the turban 
which is the crown of the head is first put on it. 

4 The Sookhia said, to avoid the effects of sorcery, 
people spit after making water, and become senseful. 

5 The Goordass said, when a man comes to the 
protection of the Gooroo his pride is checked, but without 
your favor a man becomes so fool as to speak even when 
no one hears him. 

6 The Sainaput said, in the beginning of everything 
‘‘Gunesh” is worshipped, so a cooker also breaks 4 little 

( 173 ) 

piece of dough as present for the Gunesh in the beginning 
of his cooking work. 

7 The Sookha Sing said, by sounding the bow, we 
harangue the enemy and challenge them to fight. The 
Kulooya replied the 8th and 9th questions, saying. 

8 Itis on account of the Mahammedan reign that 
people have begun to touch the tobacco, as powers deriv- 
ed from divine worship and the effects of sacred incanta- 
tions were to be annihilated, and this annihilation is caus- 
ed by eating Jooth' which the seekers of tobacco cannot 

9 The sins once complained before the Vishnoo, say- 
ing, that his (Vishnoo’s) history annihilates them. The 
Vishnoo then told them that on the 12th day of the both 
halves of lunar month they could not be annihilated by 
his history. 

Baba Nanuk says, with whom the God is pleased, 
his sins are forgiven, as the slave’s son Bider, Soodhaman 
the poor, Ajamul the sinner, Koobja, and Bheelnee had 
their sins forgiven. 

After thisall kept silent. Then the Gooroo said, 
O Goor Bux Singh, why do you not speak. You should 
also say something. 

The Goor Bux Singh then said, ‘My mind is fixed 
on your feet, what can we do, all things depend upon you 
the creator, | remember you day and night. Please save 
me, | know but you. 

The Gooroo then laughed, hear O Sahib Singh. 
I then addressed the Coarse with folded hands and éh- 

treated him to answer those questions himself for the 

good of his Sungat. Sakhee 87th finished. 

' A thing which has become impure by another man’s first using a part or 

whole of it by mouth. 

( 174 ) 

The Gooroo then made the following replies of the 
preceeding questions. 

1 The soul being at rest in the sleep, sees those 
things which he ever seen in his previous births. 

2 The moon had committed adultery with Tara, the 
wife of Brahsputi Gooroo, hence his face has been scarred 
with black marks. TheGod has thus convinced the peo- 
ple that adultery is a great sin. 

3 Once Ram and Luchmun, two Brothers, went 
out to hunt and were separated in the forest. The night 
approached, and each of them in order to amuse the heart 
put his turban on the knee and supposing it as a second 
friend, conversed with him and thus passed the night 
easily. In the morniug when they met each other they 
blessed the method by which they had amused themselves 
last night and said that man will be saved from trouble 
by putting turban on the knee this way. 

4 The evil spirits on the ground are annihilated 
when a person makes water and the body becomes clean 
by spitting. 

5 When a man is grasped by the sin it stupifies his 
senses and he begins to talk when no one hears him. 

6 The family men pluck off a little bit of dough 
as God’s share according to Veda’s words. 

7 By sounding the bow all heroes are awakened and 
take it as a good and the Gods by doing this come on the 
right hand of the person sounding the bow in the presence 
of his enemy. 

g Ajmeer Shaw had a daughter, and that daughter 
used to bring Mandub Rishee every night per force, to 



( 175 ) 

pass the night with her. But the said Mandub Rishee 
by the influence of some “ Muntur” could secure himself 
from committing any act of criminal violation and the 
daughter of Ajmeer Shaw was totally powerless to come 
tq the same bed with the Rishee. But the Gooroo of 
Ajmeer Shaw, advised and proposed to him that there 
seems no other visible remedy to interrupt or break his 
devotions, save making him eat tobacco by the hand of a 
Brahmin ; and this proposal was made before the full Court 
of Ajmeer Shaw. And by the eating of which tobacco 
the Rishee became totally powerless of all the influencs 
of “ Muntur” and the daughter of Ajmeer Shaw joiued 
herself in the calm of night in the same bed with the 
‘“ Rishee ;” but when the Kishee came to know that he was 
deceived by tobacco, secretly administered to him by 
Ajmeer Shaw, his pure soul left his body and he curs- 
ed, that the effect of the use of tobacco would prove in. 
jurious and bad just after his death. A supernatural voice 
was heard above, that the action of Cow, drove me from 
this world, and all the existing vices in this world would 
come to him who will hear and make others hear this 
(action of the Cow). 

9 One who reads lessons on holidays becomes indi- 
gent; the days of his life are shortened, he suffers in 
both worlds. It is good to abstain from the bed of a wo- 
man who is in her courses and from the bed of a widow. 
A man should also abstain from having sexual intercourse 
with the following women viz :— 

One who is not married. 
One who dislikes veneral pleasures. 
One descended from common ancestors. 

m WwW bo e 

One who is sick of any disease. 

The remaining part of the water with which man 
cleans himself after privy, is impure. 

The hand put in the mouth is impure. Dogs, Chun- 
dals, and the leavings of meal are impure. ‘The water 
of asmall potis impure. ‘These things which are impure 
according to Vedas and Pooransare not impure, for the 
persons who are mean and of adulterated castes, Baba 
Nanuk says that these things are fatal to animals (i. e. 
foolish men) but of worthy and good men. ‘The Goo- 
roo says, [ have invented this religion for the sake of 
virtue, my seikhs should not enjoy the wealth given in 
charity and offered to gods. The covetous man who will 
not obey this order shall be made intoa hog. One who 
worships Gooroo’s feet day and night and behaves accord- 
ing to the customs of his family shall be saved from sins. 
A. seikh should read this Sakhee and recite it for the 
benefit of others. Sakhee 88th finished. 


One day the Gooroo heard of the birth of his son 
Futteh Singh and said well has it been, the ocean of com- 
fort has come into existence! after this he laughed and said, 
not this time but second time. The seikhs begged to have 
this explained to them. The Gooroo said, in his next 
birth this child shall be called by the name of Bhagwan * 
Singh and shall adopt the rules and practices of seikhism 
and shall be a ruler. In my presence he will rule and 
the Khalsa will obey his orders. I will also appear at 
that time and destroy Englishmen. One of my seikhs 
will marry an English wife. ‘he religion of Muleches 
and the family of Toorks and Mahammedans will increase. 
The seikhism will also increase, but there shall be very little 
religious virtue init. The ceremonies of Kaliyoga shall 
prevail, but no one will know it. When God granted me 
kingdom the Kuliyoga told me with folded hands, let your 

* Maharaja Sher Shingh and Maharaja Duleep Singh and Raja Rundheer Singh 
Kapvor Sing, 

( 177 ) 

reien be in my time, and I may live with your Punth. ' 
You should protect me, as Juggan Nath has done in Jug- 
gan Nath territory, the Runchar god has done in Dawar- 
ka, the Vishonath has done in Kanshee, the Dhurm god 
in Koorchetur. I will do all your work, my and your 
reign will remain together in all the world. I (the Goo- 
roo) told him what will you do? The Kuliyoga said, “1 
will glorify the name of God, I will produce quarrel 
between father and son, husband and wife. The people 
will leave their mothers and sisters and will be obedient 
to their wives. The father-in-law will have illicit inter- 
course with the son’s wife, and the mother-in-law will en- 
joy veneral pleasures with her son-in-law. The slaves 
will. enjoy the king’s wives. The Brahmas will become 
covetous. The Shooders will be fed in religious ceremo- 
nies and the Brahmans will be driven out. No one will 
feel obliged for the favours done to him. Many irregula- 
rities shall prevail. The woman,who brings forth a son 
shall be respected, and one who brings forth a daught- 
ershall be hated. The son will advise the father, and 
daughter-in-law will call her mother-in-law a har. The 
pupils will inculcate religious precepts to their spiritual 
guides and will eat food with unclean hands. They will 
give up bathing, saying it does not suit their health. The 
people will always remain unhealthy and will eat more 
than the proper quantity. There shall be little love, but 
a great show of affection will be made to earn livelihood. 
The poets will adopt the subject of sexual pleasures for 
their compositions. Every house will make new worships 
every day. The Brahmans will sell Vedas, the Khutrees 
will sell lands, Bunyan’s will sell houses and the Shooders 
will sell their children. The hungry and worthless fellows 
will become religious mendicants. Notwithstanding their 
wearing Julta,? deer’s skin and wooden shoes they will 

' The whole body of seikhs as the word “Church” denotes whole body of 
Long entagled hairs on the head of religious mendicants. 

( 178 ) 

enjoy women, and will tell the public that a fortunate 
man ‘obtains devotee’s company. They will be hellish 
beings themselves and will lead others to hell. They 
will pay no attention to virtues. They will deceive the 
people by teaching religious precepts, bringing tears in 
their eyes and moving their heads as if it were in the love 
of God. They will be cheaters inside and will look fair 
outwardly. They will cause miscarriages of the widows. 
They will make the good women barren, by -the effects of 
medicines. Where there will be much eagerness there will 
be much failure and the success will follow when it is not 
much cared for. The friends will become enemies and 
the enemies will become friends. Hearing this the Goo- 
roo said, your feats are extraordinary O Kuliyoga, thy way 
will be like a juggler. My sungat will be the worship- 
pers of the Name of God, you should assist them. 5Sa- 
khee 89th finished. 

a ee 


The true Gooroo then said tothe Kuliyoga, hear 
what I say and reply. My sungat are lovers of God and 
thy way is different. The Kuliyoga said, hear me, O 
Gooroo I tell thee from beginning, but do not reveal it. 
The' Gooroo related to me, this story O Sahib Singh 
and I now relate it to you. The Brahma knowing that 
Kuliyoga was desirous of making the. Khalsa reign in his 
time, appointed Kuliyoga to exist at the time of Khalsa’s 
reign. When Brahma found all the yogas proud, he said 
that your power will be according to the way you dis- 
tribute justice, saying this the Brahma engaged himself 
in contemplations and remembered God. Each of the 
four yogas assumed the human forms and stood before the 
Brahma, who taught the first, Sutiyoga, political science 

| This is the saying of Goor Bux Singh. 

ays | 

and asked him, how will you reign, O my son tell me here. 
The Sutiyoga said, I will bless or punish the whole country 
for one man’s virtue or fault, the people will be engaged 
in devotions, truth, public feasts, worships &c., &c. The 
Brahmans will be devoted to religious duties as myself 
am a Brahm. The seed will bring forth fruit hundred 
times, the human age will be one lakh years. The Khut- 
ree will perform his military duties and will give charity. 

The Bunyas will be engaged in trading. ‘Thus all of 
the three castes will perform their respective duties. The 
Treta then said, O father, Iam a Khutree, I will change 
the ancient customs, I will serve Brahman and cause pub- 
lic feasts to be given after the accumulation of wealth. 
I will cause the sins of the people to be obliterated. I 
will engage even the natives of paradise in performing 
good or bad actions. The seeds will bring forth fruit ten | 
times. The human age will be ten thousand years. The 
people will fear from sins. I will be tenfold less than 
my elder brother, Sutiyoga, and will establish the path of 
virtue. The Dawaper then said, in my reign worship will 
be made in each house. The human age will be one thou- 
sand years. The seeds will bring forth fruit four times. 
The virtue and sins shall be cut in halves. The majority 
of Brahmans and Khutrees shall be engaged in trading 
and will not decide their cases themselves, but will apply 
for justice to the Rajahs. The Brahma then laughed and 
said, O Kuliyoga, thou art my youngest son, I love thee 
best, tell me your story as will be according to your 
will, The Kuliyoga laughed and with folded hands spoke 
humbly thus, I will bless or punish the very individuals 
for his virtues or sins. The human age will be one hun- 
dred years. The seeds will bring forth first only one time 
1. e. fields will be sown and reaped twice a year. A man 
shall have many children and his desires will be unbound- 
ed. Anything that strikes the mind will be carried out. 

( 180 ) 

The Shooders will reign. The people will consider their 
own houses as sacred forests adapted to devotions. The 
name of God will be considered as effective as the verses 
of Veda. The sinners, men, and women, Brahmans and 
Shooders, persons of mean descent and children will be 
saved through the love of God. The Toorks will be born 
from mean women and the castes will be amalgamated. 
I will punish all without the name of God. The hell and 
paradise shall be under my rule, an epitome of which [ 
will show on this earth. I will make the souls wander in 
84,00,000 sorts of births. If you will ordain it this way, 
I will consent to go upon the earth. I will obey no other 
person except you. Sakhee 90th finished. 



The Brahma then said to the Kuliyoga, O my son, you 
are obedient to me, go upon the earth and establish the 
people in their duties and virtues ; all the Munters! in your 
reign will become worthless and the Munter of the Name 
of God will only be the effective. In other yogas the 
people relied on devotions, Yogas? and worships, but in the 
Kuliyoga the repetition of the word Ram (God) will give 
success. O my son, in your reign I will prohibit all the 
gods to make interference. You will be at liberty to act 
as you like. You should be careful to maintain the bles- 
sings of God’s name. Your reign will be a good one, 
your words will be true and a little devotion will impart 
much blessings. You should remember to give up three 
things, viz, appropriating another man’s property, enjoy- 
ing the woman who is not married and neglect from 
remembering the name of God every moment. You 
should sing the songs of God, remember God, love God, 
believe in God and trust completely in God. A man should 

1 Incantations. 
2 Public feasts. 

( 181 ) 

also remember God at the point of death, for he will be saved 
' this way. If he thus worships God, he will be able to 
swim across the ocean of the world. You should fear 
a person who gives himself up to God. Thisis my 
habit, so I teach you also this. You should rely in no 
other thing except the Name of God, through the effects 
of which human soul is able to form through three worlds 
and to obtain salvation. One who enjoys his own wife 
only, speaks the truth and lives upon whatever he finds, 
is the true devotee. After this the Brahma said, Sutiyoga 
will remain in my head, the Treta in my arms, the Dawa- 
per in my legs and thou Kuliyoga will be the slave of my 
feet. Inthe Veda it is written that each man will obtain 
salvation in his own caste, this is the truth you should 
remember it. You all the yogas after enjoying your res- 
pective reigns, you should come and be absorbed in my 
limbs. All this is written in a Sanskrit Book called 
“Brahm Sungata” There are four sorts of words, viz., 
Para, Pasantee, Madbia and Baikhree, and the Narain, 
Nar, Soorustee and Byas Deva are their respective gods. 
A man should shut his breath in the Naval towards the 
right side and absorb his attention in the God. This is 
the Naval worship taught by the Gooroo to Muthra 
Missur. Saying this, O Sahib Singh, the Kuliyoga went 
away, I have related to you this Sakhee. Whoever will 
read or hear it will be happy. Sakhee 91st finished. 

— = 


Once the Gooroo was sitting with pleasure in the 
assembly of his seikhs, who asked him about the virtuous 
practices, which a man should daily perform. The Goo- 
roo laughed and the seikhs were ashamed. The Gooroo 
then repeated what Gooroo Arjun had spoken in the 
answer of a similar question and praised, “Sookhmunee” ! 
and Jupjee. ’ 

' and ? Sacred treatise of the Seikhs in the Grunth Sahib, 


( 182 ) 

Once in Gooroo Arjun’s Durbar Pindee Lall and 
Nund Lall asked a question, when one Nund Singh ad- 
dressed the Gooroo Arjun to remove all doubts, say O 
truce king, I have seen a great wonder, which was that 
an evil spirit of a demon effected a seikh in the Sarai. 
While this conversation was going on, the following per- 
sons arrived there viz., Bir} Lall Pandah, Nihal Chund, 
Man Chand, Sookhdeva Pundit, Mandass Bairagee, Mud- 
den Gir Sunyasee, Alum, Fukeer Hosian Ali Syad, 
Birkha, Sookha, Goonia, *Goonna, and other Gooroo Ar- 
jun’s friends and bowed before the Gooroo. After this 
Bhai Suddoo and Muddoo musicians began to sing sacred 
songs. At that time Gooroo Arjun replied, O Bhai 
Nund Singh, that seikh, who is effected by evil spirit in 
the Sarai, was not perhaps in the habit of reading Jupjee. 
The Seikhs then asked, whether Jupjee protects the body 
or gives the salvation. The Gooroo replied that it 
gives both salvation and protection. upon this Brij Lall 
Panda said, O true king, hear my word also. I one day 
saw Baba Nanuk in a dream and heard the praise of Jup- 
jee at that time, I repeat to you that verse. The Gooroo 
Arjun said, recite O Brother, you are the loving Pundit 
of Gooroo’s family. Pundit Bij Lall then blessed the 
Gooroo Arjun and read the following verse of Sanskrit, 
whose translation is, OQ Gooroo destroy the enemies who 
trouble me day and night in my house, and protect me 
and show me yourself in the dream, reciting this verse 
Pundit Birj Lall said that he saw Gooroo Nanuk and 
Gooroo Arjun in the dream, who taught me the follow- 
ing verse, viz., In the age of Kuliyoga a person should 
repeat the words, “Oong Sut Nam” (God the true Name) 
in the beginning of the following enterprises, viz., obtain- 
ing salvation, starting, obtaining wealth or knowledge or 
arts, performing virtuous acts, retiring from the world, 
worshiping gods, going to women, employnga servant, 
trying to obtain a son collecting wealth, in diseases, 

( 83 ) 

subjecting the mind, fighting, going to a stranger’s house 
following virtuous ways and giving heavy charity. 

Boodha Sahib then said, O Sahib Singh, the Panda 
( Bir} Lall) after reciting the above verse, asked the mean- 
ing of it from Gooroo Arjun, who replied, O Bhai Birj 
Lall this verse is on the subject of Jupjee, the ‘“ Munter' 
of the mind.” A man should read the five letters ““Oom 
Sut Nam,” for this destroys the effects of Rheumatism, 
Cough and Bile, gives salvation, destroys calamity, and if 
it be read after the meals, it exalts man’s position, digests 
the food and saves from dying. These five letters should 
be repeated ten thousand times for obtaining wealth, vir- 
tue, god’s pleasure, women, sons, success In quarrel, to get 
rid of the dismal state of mind and to charm another 
man’s heart. This should be done with full belief and 
with paying obeisance to the Gooroo. A seikh should 
give 10th part of his earnings in charity. These five 
words should also be read in walking in collecting any 
thing, in taking and giving charity, at the time when a 
man’s disposition is changed or when he has been looked 
at with evil eyes of a ghost ora witch. These are the 
meanings of the above verse which Gooroo Arjun taught 
to Birj Lall Panda in the dream. ‘After this Gooroo Go- 
bind Singh explained the meanings of the verse, and 
said that 4 person in order to obtain success in the before 
said enterprises should repeat the beginning letters of Jup- 
jee, 200 times, 25,000 times, 36,000 times, 38,000 times, 
1,00,000 times and 1,50,000 times viz., as many thou- 
sand times as he takes the letters of the beginning of Jup- 
jee. After this repetition of the verse, a man should 
make Hom? of the same verse. By doing this a man 
obtains success and his hands are broken, by the favour of 
the magnificent faced Gooroo. One who is learned in 
Veda, should repeat the verse half the number of times 

1 Incantation. 
2 Casting in the fire by reading sacred verses. 

( 184 ) 

as afoolish man. The Khutree should repeat thrice as 
much as the first and the ‘“‘Shooders” four times as much 
as the first. The Bunya should read 3} times as much 
as the first and the rest as much as written above. A 
virtuous seikh of the Gooroo should repeat the whole 
verse from the word ‘OQom” to the words “Gooroo Per- 
shad” for salvation. In order to obtain true knowledge, — 
yoga science, purification of mind, and collection of wealth, 
aman should repeat 5 words. After reading the verse 
and making Hom as above said, he should make the 
‘“‘Marjun”' with the repetition of the names of God as 
mentioned in the following verse, viz. We pay obeisance 
to the God, who is represented by the sacred word “ Oom,” 
who is the truth, the connoisseur the source of creation, 
the shape of Yaj* the creator, the Protectur, the Saviour, 
the best of all, the Golden, the sky, the One beyond 
worldly delusions, the Round, the End of the world, the 
well-praised, the Eternity, the Unborn, the Heaven, the 
Omnipresent, the Imperishable, the death, the Husband 
of Luchhmee godess, the word “Image” the Husband 
of Ruma godess, the Lord of the three worlds, the Dur- 
able, the Master of the Universe the Ficureless, the Owner 
of the house, the Beginning of letters, the Breaker, and 
the sacred word “Oonkar.” A man while readin the 
above names should cast sweetmeat in the fire with the 
repetition of the word “Swaha,” but he should recollect 
the two letters ‘““Juppa’ in his mind at the same time. 

e should then make adoration for his own comfort, 
After the words ‘“‘Goor Purshad” he should repeat 36 
letters and 50 letters and the name of 5 elements, viz., 
earth, water, fire, air and sky. He should read 8 letters 
and 5 letters in heart when he begins to write anything. 
Generally he should read 25 and 36 letters in all works 
and 38 letters at the time of beginning to learn sciences 


1 Sprinkling water on one’s own body after the hom ceremony. - 
2 Sacred ceremony of giving public feast. 

( 185 ) 

and arts After this the Gooroo said, O Bhai Bir Lall, 
you are a Brahman of excellent family, consider deeply 
the religious duties of Kuliyoga age and the sections of 
Jupjee. Whoever being a Khutree will make this Hém 
for 1,00,000 times, he shall be saved, for through the 
effect of Jupjee mind is purified, the sprinkling of water 
over which Jupjee is read, purifies the way. One who is 
in want of anything or wishes to please or to subject a 
Devta, or is travelling in a foreigin country, or 1s going to 
use a good medicine, he should read 2nd section of the 
Jupjee, viz., the words “ Ad such” and in the days of 
calamity and loss, 3rd section of the same, viz., ‘“ Gave 
Kotan Mudh” should be read. When aman wants to 
succeed in a difficult enterprise, he should pay presents to 
the Gooroo. He should read 4th section at the time of 
building a new house and learning a new science and 
repeat the word “ Jup” seven times. In short each 
section of “J upjee” should be read for special purposes as 

detailed below. 

In smart Enterprises, Bus ... 5th Sec. 
In Battle and War, a was Gel see 
For the release of Prisoner and a preg- 

nant woman ... ., 2th @nd Sem 4 
In Conspiracy, ” a, a) 
Subjecting a Devta to one’s own 

will, eee see eee oor 10th " 
In dealing in Horses and Convey- 

ances, ... i ih ... ith? 
To escape from expected evil, -. Vay \- 
To obtain “Sidhees” and success in 

Government affairs, -. a LOM | Te 
To write a “Junter” & — Path > 4 

To get rid of the effect of a ghost, 15th » 

C Pee } 

To be saved from a Dain’... pe Geh Wee. 

To geta delicious food, ... ... 17th «read 18 days. 
To acquire Knowledge quickly, ... 18th 

To be strong in Brain, —... |) 

To be married, ee ae .. 20th « 

To obtain children, . a ow Ql i 

To 7 the sagile aty dying of 
one’s children, one after ano- 
ther, ... 7 a 8 Rind 

To kill enemies, ... re. ora 
To be the friend of a wise man, 24th ~» 

To acquire beauty and honor and 
to captivate the mind, po ea. -» 

To deceive, “ os , meth » 

To acquire bodly power, ... i. Qibhh » 

To be saved from the effects of a 
heinous offence, " + Senet 

To remedy the effects of poison, ... 29th + 

To increase the milk of acow, ... 30th ~~ 

To be cured froin 3rd day fever ... 31, 32 & 33 Sec. 

To be cured from daily fever, ... 34th ~» 

Each of tiese sections should be read 40 times. 

The obtain success in any enterprize. The whole of Jupjece 
10 times. 

To obtain a wish. The whole of Jupjee 20 times. 

To obtain Kingdom. The whole of Jupjee 30 times. 

To obtain salvation. The whole of Jupjee 40 times, 

To obtain a footing in Society, ... 35th See. 
To conquer a fort,... wnt <.. SOME 
Tor bravery, 7 we: >» ome 

1 A wousaa who eats the heart of human beings. 


(. 187 ) 

To visit a devotee ora Rajah, ... 38th Sec. 

To become like an angel, ... . woe 

To become like four-handed god, 
Sn00, ~ ... ~ ~», “Ope -¢ 

If the whole of ‘‘ Jupjee” be read 4 times, be written 
4 times and fire sacrifice according to the prescribed form 
be made by reading four times, then the man so doing 
obtains everlasting life. A man should read the verses 
in which the praise of “ Jupjee” is contained and should 
love the Gooroo for the devotions of those persons, who 
have their faith in, and love to the Gooroo are acceptable 
by God. After relating so far Pundit Birj Lall said, that 
he had heard this praise of ‘‘Jupjee” from those persons 
who knew it from Gooroo Arjun and Baba Nanuk and 
that he has now related it for the benefit of the devotees. 
This, he said, should not be made known to the wicked 
and ill-minded persons, for they shall become faithless by 
hearing it and shall give up to serve the devotees and 
Brahmans. A good man should leave the following 
things altogether, viz , envy, pride and hypocricy and should 
believe in the Gooroo’s words as well as in Veda’s precepts. 
By reading “Jupjee” millions of sins are destroyed and 
giving charity every day increases the wisdom and the 
wealth of a man and produces desire of performing good 
actions, in him. ‘Tocaptivate a Devta by the effects of 

' “Munters” enables a man to obtain success, to get rid 

from his natural stupidity and to increase wealth. A wo- 
man is also saved by so doing from her evils, but it is sin 
to recite these things to a person, who does not feel inter- 
est init. If a person will read Jupjee according to the 
manner prescribed by the Gooroo, he will surely obtain 
success and all luxuries of this world. A man becomes 
‘‘Sidh” and obtains Gooroos’ pleasure by giving presents 
to the Gooroo. Baba Nanuk has most kindly revealed 


P aest ) 

this method for his followers and Gooroo Arjun has made 
its meaning known to the public. They nad these things 
told them by God inadream and | have written the 
same here tur the benefit of the seikhs. The God be- 
comes kind to him, who sees, peruses, recites, teaches or 
praises the Jupjee, for this is a collection of words which 
fiowed from the sacred mouth of Gooroo Arjun. In the 
age of Kuliyoga the people of 4 castes should be taught four 
sorts of worship, for there are four sorts of sounds, viz., 
Para, Pasantee, Madhman and Vaikhree related by the 
“Vedas.” These four sounds have four special places of their 
utterance, viz., navel, mind, throatand tongue respectively. 
It is useful to read by these four voices and this is the 
real value of reading. Through the effects of repeating 
Jupjee spiritually the well-behaved and respectable Pun- 
dit Birj Lall enjoyed ‘divine pleasures in the presence of 
Gooroo Arjun and his friends, Nund Lall, Pindee Lall, 
Khan Chund, Bidhee Chund, Alum Shah, Mandass and 
Sookh Mudden gladly accepted what Gooroo Arjun had 
told him (Pundit Bir) Lall) in a dream, when his mind 
did fly like a bird to him (Gooroo Arjun). At that time 
Gooroo Arjun had thrice told Pundit Birj Lall that J up- 
jee is a precious jewel and that he had been able to see 
Gooroo’s beautiful face through the effects of reading 
“Jupjee” and that after his death Pundit Birj Lall shall 
now obtain salvation. ‘The drinking of water over which 
the words, ‘““Oong Sutgoor Purshad Kurta Poorkh” are 
read, prolongs the life, cures all bodily diseases and is use- 
ful for charming the heart of a woman, if read at mid- 
night. ‘lhe devotee shall be able to obtain enjoyment 
and pleasure by this practice. 

These things have been related by Kesho Brahman 
by the implied orders of the Gooroo. Having heard 
these things from Gooroo Arjun, the people enjoyed the 
rest of paradise and all their troubles were removed. Now 

@ aed.) 

hear, O Brother, whoever will read “Jupjee” the grace 
of the Gooroo shall always remain with him and he shall 
go tolive in the presence of God. Whoever being a 
seikh will read this sacred treatise he shall obtain the 
dignity of a ‘ Vedantee” and God shall attend him as 
He attended Dhunna Devotee’s Cows. Sakhee 92nd 


In the Sub: 1730 the real object of “‘Jupjee” was 
known. This is straight road built for the seikhs, who if 
they will read, write or hear it with love, should obtain 
success and worldly pleasures and being escaped from all 
troubles shall be able to swim across the ocean of the 
world . This treatise should be read from Gooroo, to whom 
some present should be made and then its daily repeti- 
tion will shower blessings on the reader. The 10th Goo- 
roo has ordered that the following verse which means, 
“In the beginning is Truth, the next is Truth, O Nanuk, 
there 1s truth and shall be truth,” 1s the best of all and 
the Gooros in his last moments’ repeated these sacred 
words and exclaimed I am also repeating the “ Munter’ 
of the Gooroo. O friends the true Gooroo assumed the 
body of man and has shown us his miraculous feats 
throughout the life. On one occasion the Gooroo predict- 
ed that an age shall come when the people shall become 
fond of witchcrafts and magics ; every house shall pretend 
to know and perform several sorts of magical wonders. 
My seikhs in those days should not pay attention to these 
things, but should engag2 themselves in divine worship 
and devotions. A man can obtain strenoth and good- 
ness of conduct according to the faith he has in his Goo- 
roo, therefore, he should remember God, who can grant 
salvation to him by repeating the word, “ Wah Gooroo,” 


(m0 } 

all desires are obtained and every enterprise o° the reader 
proves successful. 

O seikhs, apply yourselves to worship with love to the 
Gooroo, for the name of God will give success to all your 
works. Once in a great battle the Gooroo’s horse stop- 
ped suddenly from proceeding further, whereupon the 
Gooroo ordered his groom, Buden Singh, to search the 
grass ; it was done so and a leaf of tobacco was found in 
it. The Gooroo cautioned the groom for future to search 
the grass before he gives it to the horse and ordered that 
none of his seikhs of “ Pahool” ceremony should ever 
smoke tobacco, which was sown by the Mahammedans 
and which destroyed the Hindooism of devotees. Those 
who are sinners do not believe in the Gooroo’s words. 
The very field in which the tobacco 1s sown is impure. 

Sakhee 93rd finished. 

er me ey 


After that, on the next day when the Gooroo was 
crowded with a large body of his followers, two Mooltanee 
seikhs came and stood before him with folded hands and 
asked him about the bad results of smoking tobacco, saying 
that they were the descendants of Sungat Khutree of Pah- 
ree caste and had left their native city, Mooltan, for the 
purpose of asking this question. The ‘Gooroo replied, O 
brothers, believe in my word, I will relate to you what 
‘“‘Shivajee” had foretold in the ‘‘ Asgundh Puran.” Once 
‘Sham Kartic” addressed Shivajee, saying O father tell 
us what is vicious in this fatal world and what sort of 
people will live in the “ Kuliyoga” age, tell us what have 
the devotees related about this. The Shevajee being 
moved with paternal love said that the repetition of ‘‘sin- 
destroying Munter” purifies the mind and the bathing 

in the river Ganges clears the body from uncleanness, but 

( 191 ) 

both these things become spoiled by touching tobacco. By 
eating it the fruit of all virtuous and devotional acts are: 
aunibilated, and by smoking, Munters become unholy. 
The land in which the tobacco is once sown becomes un- 
holy like the lands of “‘Mugdh” Desh and remains so 
till one year. ‘l’obacco had no existence in Sutyoga, Treta 
and Dawaper ages, it sprung out in the age of Kuliyoga: 
only. ‘There was a king in the descendants of Pandavs, 
named ‘Nem Nath” who treated his subjects with in- 
justice and tyranny. ‘The people being reduced to utmost 
straitness fled to a “ Peer” in the eastern country, who 
introduced them to the king o: “ Boorgan” where the 
force of unholy men prevailed. This king sent his son 
“ Ajmeer” to assist the pressed people, and to re-settle 
them in their own country. ‘This prince marched with 
the army against the tyrant king, ““ Nem Nath,” and con- 
quering him established his own rule in the country. 
After some time, Ajmeer Shah in order to see a retired 
devotee went to Pobdkur country and reached near a 
temple situated in a forest of Palm trees. Here he meta 
shepherd, who guided him to the retired devotee. Ajmeer 
Shah requested the devotee to worship the Shivajee with 
water and “ Bill” tree leaves on his behalf. The devotee 
did so and through the effect of this a supernatural per- 
son appeared and ordered Ajmeer Shah to ask something 
from him. Ajmeer Shah told him that he wished his 
kingdom to be established and rooted firm in the newly 
conquered country, for he was afraid that the Hindoos 
would not allow him to reign long in the territories once 
acquired by him by the force of arms. The person direc- 
ted him to goto another devotee stationed at a place 
little further from that situation. Ajmeer Shah proceeded 
further to that devotee, who told him that his object will 
be gained from the medicine of cow’s sacrifice. Ajmeer 
Shah asked him where he could find that medicine. The 
devotee told him that in the west there was a place, where 

cow’s sacrifice was made and the cow was not again made 
alive. The place consequently became impure and a plant 
sprung up from there, the leaves of which have the effect 
of improving the power of “Toorks” and of multiplying 
them. There once lived a king named “ Ajapal,” whose 
beautiful daughter had also succeeded in enticing away a 
devotee’s son by means of tobacca leaves, she being taught 
by Soomoond Rishee to use this plan. In that place of 
cow’s sacrifice the leaves of sin (i.e. tobacco) sprung up and 
consequently have the effect of annihilating all the fruits 
of virtue, religious devotions and pilgrimages. So Ajmeer 
Shah brought the tobacco leaves and spread them in the 
country of Hindoos. ‘This is the fruit of Koliyoga and 
is worse than even garlic plant. Since the day the seed 
of tobacco was sown, the Devtas left to descend from hea- 
vens upon earth. This story was also related by Keshiv 
Missur, who testified to its being true. O my friends, 
1 after full enquiry have given up to smoke tohacco and 
have repeated this story before you that you may also 
follow my example. This Sakhee has the effect of anni- 

hilating evil. Sakhee 94th finished. 



O seikhs, if you wish to obtain salvation, you better 
give up the smoking of tobacce altogether. It is better 
to die than to eat the leavings of another man’s food. If 
even a little of tobacco be eaten or smoked, it causes the 
angels and the deceased ancestors to fly from the person, 
who used it. The water touched by the person, who 
smokes tobacco is as bad as wine. The wine sends seven 
generations of the man who uses it, to hell, the “ Bhunge” 
consumes only the body of its user, but one who eats the 
eaving of what has been eaten by the world, hzs 100 gene- 
rations are burnt. The backbiting burns the innumer- 

( jas )) 

able generations. In the age of Kuliyoga, whoever gives 
up to smoke tobacco, obtains salvation, is accepted by God, 
his hopes are fulfilled, and his devotions become fruit- 
ful. The Shaster calls the tobacco as not worthy of eat- 
ing, the wine as not worthy of drinking and the backbiting 
as meanness and foolishness ina man. The following 
persons should be considered as descended from ass. 

1 One who being a Khutree rides on a pregnant 

2 One who being a Brahman rides on a Bull. 
One who being a ‘‘Sunyassee” rides on a horse. 


4 ‘The woman who plays in the company of men. 

5 One who being a wise man énvies anothers fortune. 

One who being a Shooder rebels against a Brah- 

7 One who being a king takes bribe. 

8 One who being a devotee does not like the praise 
and fortune of another. 

9 Qne who contracts friendship with virgin Girls. 
10 One who being an old man is debaucherous. 
11 One who sells his daughter in marriage. 

Such persons in their next birth shall become bulls, 
EKunuchs and cripples. Cursed be the life of that man, who 
loads a cow with burden, steals the clothes of another man, 
eats the leavings of another man’s food, deprives persons 
from the means of their livelihood, and causes enmity be- 
tween two friends. Such persons cannot obtain heaven at any 
time. Those who leave their faith and act against the 
Gooroo’s precepts, have innumerable sins attached to 
them. Those devotees who perform 10 sorts of virtues 
with their tongues, bodies and hearts, do not go to “ Yum’s” 
regions. ‘This my sayingis true. Baba Nanuk has se- 
cretly taught the following precepts, viz. 


( 194 ) 

‘To abstain from killing animals. 

Toabstain from coveting a stranger’s wife and proprety- 

‘'o abstain from wishing ill to others. 

To abstain from addressing otherswith obscene words. 

To abstain from thinking of women not legally married. 

To abstain from praising a bad man. 

To abstain from following the bad examples of an 

To forgive the first fault of foolish persons. 

My seikh should follow these ways and one who is 
humble in heart and strong in his faith is always jomed 
with me. All sins spring up frem desire, which upsets 
all virtues. It is not good to flatter a rich person, to be- 
come a constant flatterer, to chatter too much. A friend 
who isin the habit of joking is also bad. One who 
leaves God, but applies himself to arms, I take care not 
to let him fall. A seikh should not allow Mahammedans 
to be acquainted with the secrets of his heart and should 
not swear by the Gooroo. Sakhee 95th finished. 


Once a body of seikhs asked the Gooroo,’ whether 
the present usage of shaving and cutting short the hairs 
of the head and body as taught and preached by the de- 
votees and Brahmans of the present age was their own 
invention, for they said, the devotees and Brahmans of 
the ancient ave used to wear long hairs on their head. 
The Gooroo spoke to Nund Rai, saying that since the 
time the well known Brahinan heroe called “ Paras 
Yam” annihilated the Khutrees, the Brahmans enter- 
tained envious feelings with them and reducing them to 
subjection ordered them to keep their heads shaved as a 
punishment for them. Believe this word of mine to be 

( 195 ) 

true. The Brahmans having acquired power filled tanks 
with Khutree’s blood, caused the half head of the Maham- 
medans to be shaved and called them “ ‘Trimoondee,” 1 e. 
shavedin three places. They established their own Police 
and reduced the Shooders to poverty. They forcibly 
deprived Shooler Rajahs from their wealth and becoming 
proud forgot the true God altogether. ‘The Shooders be- 
ing afraid of oath delivered all their Books to Bhrahmans ; 
for in those days the keeping of Books for Shooders was 
as great an offence as stealing, cheating &c. and was 
_ punishable with imprisonment and death. In short those 
who being afraid submitted to them, became their fol- 
lowers ; there is no use in continuing this story any fur- 
ther. Those who apply themselves closely to devotions, 
cross the river of the- miseries of this world, and those 
who are engaged in empty talks are drowned. ‘The de- 
votions and love of God are to be praised. All men are 
sinners. All persons are sinners and there are numerous 
troubles in the religious law. As long as the material 
body exists, the religious Law can be acted upon, but 
when the spirit exists in a state of dream, what actions 
can be performed? What good actions did Brahma per- 
form that he was appointed the law giver of the angels. 
‘Che good actions inculeated by the “ Vedas” for the per- 
sons of all castes and positions are Devotions, repeating 
God's name by rosary, giving cash to Brahmans, going 
on pilgrimage, giving charity, fasting and austerities. 
The mind is known by mind, the senses by senses and 
the wisdom by wisdom. Even a foolish man can under- 
stand the difference between God and the gods, O Sahib 
Singh, believe that I have enmity with no body, be ac- 
quainted with your own beauty, this is the result of my 
“Durshun.” Hear the stories of South. Besides these 
the Gooroo related 500 Sakhees and distributed them 
according to the following order, viz. 

( 196 ) 

To Kam Kour, Goor Bux Singh, —_ .e 100 
To Kabli Mull, te . me 4 100 
To Mooltanee Seikhs, P . a 100 
To Raitee Poorbia, . en i 100 
To Soorut Singh of Agra, i Fe or 100 

The Gooroo assumed his residence in Dukkun and 
at last died there. Sakhee 96th finished. 


Once when the Gooroo was travelling, with his fol- 
lowers, to Dukkun, he arrived at the door ef Dadoo de- 
votee and with his bow saluted the house of Dadoo. 
The followers were astonished to see this and laughed 
(This Sakhee was recited to me by the Sidh of Hurria 
Husna, who had also given me a handkerchief saying, O 
Bhai, Ram Kour, this handkerchief was ziven to you by 
the Gooroo). ‘The seikhs then begged the Gooroo to 
explain this mystery to them, saying, that he always or- 
dered them not to worship the graves and the “ Mussanee” 
goddess, but that he himself has, this day, bowed his 
head before the grave of Dadoo. ‘The Gooroo smiled 
and said that he had done so in order to pay fine to the 
Khalsa, for the Khalsa is Gooroo’s and the Gooroo of 
Khalsa. Saying this the Gooroo paid 500 Rs. to the 
Khalsa and said, that he pays this as a fine to the Khalsa ; 
likewise every other seikh sinning against the Khalsa 
should pay fine to the Khalsa, but if he would not do so, 
his treasures should be reduced to ashes. Once Bahadur 
Shah, the Emperor, hearing of this fact asked the Gooroo 
about this, saying that the religion of the Hindoos is raw 
for they worship the pictures drawn by themselves on 
walls, give water and food to their deceased ancestors 
and cast the purified butter into the fire. The Gooroo 


replied that all the acts of the Hindoos are excellent, for 
by labouring and serving, the field yields fruit to the cul- 
tivator, the cow gives milk, the kings give money and the 
master pays his servant. Whatever way is followed, the 
same gives fruit to its follower. The Brahma, whose 
picture is worshipped created two sorts of men, viz. 
“Astuk” and “Nastuk” The former are the Hindoos 
and the latter Mahammedans. So the mental desire of 
you, the Mahammedans creates diseases and the Hindoos 
are healty creatures. Those who are sick, eat and drink 
idolly and the healthy Hindoos serve and eat. Whoever 
nourishes the seed gets the fruit of it. Likewise Brah- 
mans and Hindoos reap the fruit of their worship in hea- 
ven. ‘The faith of you the Mahammedans is more raw, 
for you worship graves ; do they not give you what you 
desire? Your own saying will be falsified by the answer. 
In our religion there is only one God who neither does 
nor causes to be done, but still he exists for ever and ever 
and protects him, who labors for him. Yeu being a slave 
worship your God. Have you ever heard or seen that 
God? One who has no form or sign is called “ Akall,” 
whom then doth thou pay your obeisance and salutations ? 
Why doth thou undergo the trouble of bending your 
head before Mecca. Your saying is no more than empty 
ambition. O Emperor, this my word is complete and full. 
‘The Mahammedans worship their Peers and prophets and 
the Hindoos worship three timesin a day. They both are 
wrong, therefore | have relinquished them both and have 
established my third religion, that of Khalsa. There is 
only one God, the imperishable and the Omnipresent and 
his worship is excellent for the old and young Khalsa, 
- who have given up the worship of graves and gods and 
leaving idolatory altogether have fixed their sight on the 
ultimate object. O Emperor thy father is imprisioned in 
the above regions and you have taken possession of his 
Empire ; you dont send him money for his expenses nor 

irs ) 

become sorry for him. Your father has nothing to expend 
while I have got treasures hoarded up, for me, there. 
Your father is weeping and crying in higher regions and 
is extremely poor. One who is poor, either becomes a 
slave or a thief and robber. When such things were con- 
sidered and written by the Gooroo to the Kimperor, he 
was humbled and was convinced of the miraculous powers 
of the Gooroo, whom he addressed in humble terms, say- 
ing, O Peer, accept the salutation of kissing your feet 
from me, for I have determined to be your servant. Sakhee 
97th finished. 


One day the grandson of Painde Khan Puthan came 
and saluted the Gooroo in Durbar. The Gooroo firding 
him a handsome youth without beard asked him of his 
caste, name and parentage and of the reasons of his com- 
ing there. The boy replied that he was the son of Saide 
Khan, the grandson of Painde Khan and the great grand- 
son of “‘Gool Khat” and that his mother considering the 
Gooroo as prophet had sent him there and that he was 
much pleased to see the magnificent face of the Gooroo. 
The Govroo paid 5 gold mohurs to him and ordered him 
to come every day to the Gooroo’s house and to play with 
him at chess &c. Hearing this, the boy was pleased in 
heart and paying obeisance to the Gooroo went home. 
Since that day the boy made his practice to come to the 
Gooroo every day dnd received 5 Rs. per diem. Seeing 
this, seikhs one day asked the Gooroo of the reason of his 
so much loving the Mahammedan boy, adding that it was 
contrary to his precepts; as he always used to advise the 
Khalsa to be at enmity with the Mahammedans. The 
Gooroo said there was secret concealed in this and that 
they themselves will know about it after few days. That 
he well remembered his grandfather, Painde Khan 

( me ) 

and the bloody battle that was fought with him. That he 
pitied the young boy, who appears a gvod nice youth to 
him. After this one day two seikhs of ‘ Nepal” came be- 
fore the Gooroo and presented him with two very sharp 
excellent daggers, after which they returned to their resi- 
dence. The Gooroo when playing at “dice-cloth” with 
the Mahammedan boy, used to tell him that a worthy son 
should revenge his father, no matter whether he be the 
servant of his enemy or not. The boy hal once mention- 
ed this to his mother, who had dissuaded him from ever 
venturing todo so. The Gooroo on this occasion after 
playing at Dice-cloth with the boy, laid himself down on 
bed, made the boy sit near him, gave the dagger in his 
hand and repeating the words, ‘cursed is the life of that 
man and woe to his position, who finding his fathers ene- 
my alone does rot revenge his murdered father,” allowed 
the Mahammedan youth by signs to kill him. The 
young boy inflicted three wounds upon the breast of the 
Gooroo, who then being enraged exclaimed, “the Puthans 
have attacked me.” Hearing this one “ Lukha Singh” seikh 
ran and cutting off the boy’s head attended to take care 
of the Gooroo. The Gooroo then advised his seikhs never 
to trust Mahammedans and every :‘Hindoo or Mahamme- 
dan, wlio heard this accident cursed the Puthan boy. 
Bahadur Shah, the Emperor of Dehlie hearing this, sent 
very skillful doctors to treat the Gooroo. These doctors 
cured the Gooroo’s wounds and after remaining there for 
15 days took leave of the Gooroo and returned to their 
house in Dehlie. The Gooroo then bathed after recovery, 
the bands of joy were played, the seikhs were filled with 
pleasure and the houses were illuminated. The Gooroo 
then ordered a canopy and the wall.of a tent to be pitch- 
ed up and prohibited all persons to go to that place ex- 
cept the prescribed time. One day a person with a torch 
in his hand descended from heaven and falling upon the 
Guoroo’s feet delivercd him a letter, which no one could 

( Bo f 

know in what letters and language it was written. A fter 
the Gooroo had read the letter the messenger disappeared 
like the air and returned to heaven. After that, on the 
2nd of the lunar month, two messengers of the god of 
death came to the Gooroo and delivering him two bows 
returned to their regions. The Gooroo drew those bows 
and his wounds were torn. The seikhs asked of the 
reason of this and were told that he {the Gooroo) is suf- 
fering the results of his own good or bad actions, that they 
should make preparations for his departure and that he 
had received message from heaven and was ready to leave 
the world for taking his residence there. In order to be- 
siege the Mahammedans the Gooroo recollected Baba Na- 
nuk in his heart and such was the order of Baba Nanuk in 
the letter, which was read by Sahib Sing and Dan Sing, the 
seikhs, and which the Gooroo put upon his head for 5 hours 
as asign of respect. The Gooroo then advised the seikhs 
to keep the letter without reading it and to burn it at the 
time of the arrival of the angels. The Gooroo after speak- 
ing to all, felt pain and through the yoga practises, keep- 
ing up his breath on the 3rd and 4th of the lunar month 
breathed his last on the 5th of the same. The Hindoos 
and Mahammedans began to say among themselves that 
on account of the knowledge of “ Vedant” both worlds were 
alike for the Gooroo. Sakhee 98th finished. 


In the morning the door was crowded with the seikhs 
and all the Hindoos and Mahammedans, the pacifiers of 
the Gooroo’s limbs were collected and expressed their love 
to the Gooroo. When the Gooroo was at the point of 
death, he caused ‘‘ Koosha” grass and the seeds of Sesa- 
mum to be spread under his bed and taking a sword in his 
hands sat down upon the bed and read five verses which 

( 201 ) 

meant that God’s lovers and the God are the same and 
that as a bubble rises up and again perishes in the river 
so 4 man springs up and resinks in the Godhead. Atsuch 
a time the Gooroo appeared to every one but could not be 
touched. This was astonishing to all. The Gooroo then 
girded his lions, fastened a dagger to his girdle, took up 
a knife, a javelin, a bow and arrows. Being thus well 
armed he contracted the limbs of his body and fixing has 
attention in the forehead left his body of elements as a 
serpent leaves his slough. A loud veice was raised in the 
heaven and residents of paradise cried out, Hail! Hail! 
Hail! The residents of the earth raised their cries and 
then took the holy corpse to be burnt. The funeral file 
was prepared and a large quantity of sandal wood, “Agar,” 
purified butter &c., being put therein, the corpse, which 
had been wrapped in precious magnificent clothes was 
burnt init. The ashes were afterwards searched and no- 
thing found in it except a small knife. The Brown Horse 
of the Gooroo also disappeared so the people thought 
that the Gooroo took his horse with him. 

After that all the seikhs, Sadhees and Pundits remo- 
ved to “‘Alwer Kot” and thence went on to ‘‘ Gyajee,” 
where they performed the funeral obsequies of the Gooroo, 
whose body was thus purified. 

I have heard this Sakhee five times from the mouth of 
the Seikhs. At one time an Oodassee Fakeer of Hussun 
saw me and began to call me, one year after that my 
mind was filled with doubts, when the Gooroo showed 
his blessed face to me and ordered me to commit these 
Sakhees to writing very carefully. O Sahib Singh, hear 
what I say and see my shadow in the morning. The 
Gooroo then fulfilled what he had said in dream. He had 
told me in the same dream that when Ahmad Shah shall 
come, he will call us and at that time after obtaining the 


1 The name of a sweet smelling wood in India, 


( 202 ) 

Gooroo’s Durshun, we will get the fruit of our services, 
and O Brother there is an end to every thing in this world 
Ram, Krishen, Bishen, Shunker and all the other Gods 
and the 10 Gooroos did at last leave this world. These 
99 Sakhees have been related for the Gooroo’s seikhs. 
One Sakhee has been reserved for Nainee seikh, who shall 
be our pupil in Dhurm Kot. In order to confirm his faith 
the Gooroo had given his Durshun to him. 

Whoever will read or hear these Sakhees with love 
and will contemplate upon them carefully, the Gooroo will 
grant him food and salvation and his desires shall be obtain- 
ed. The Ram, the Gooroo, the services, and those who 
read or hear these Sakhees are true. Sakhee 99th finished. 



The Boodha Sahib then said that the Gooroo in his 
presence wrote the following order to Sahib Singh : 
‘O Sahib Singh, you should write the accounts of death 
as related by Bhar Ram Kour in the presence of Nainee, 
and keep it.” At that time I was not present personally, 
but the Gooroo had told meall thisin adream. After 
this the King Ahmad Shah came from Kabool and other 
people had come with him for inspecting the country of 
India. They had put up in Dhurm Kot town, Nainee 
had seen all this with his own eyes and I hearing from 
him have written it accordingly fixing my mind in the 
feet of the Gooroo. The people of Dhurm Kot felt ter- 
rified from the invader Ahmad Shah, and their faces be- 
came red with fear. They left Dhurm Kot and in good 
time arrived at Rampoor. The Gooroo was attended at 
that time by Nainee seikh, who fell upon the Gooroo’s 
feet and said O great king fulfil my desires. The Gooroo 
was put to ease and comfort by the services of Nainee, who 
served the Gooroo zealously for one year and obtained 

( 203 ) 

what was promised to him. Nainee was once imprisoned 
at Lahore by the king of Jummoo and he at the time had 
prayed to the Gooroo and was released. The Gooroo 
remained for 2} years with him after that time and taught 
him many good ways of worship.. They both (the Goo- 
roo and Nainee) once went to see Mitha Peer, who find- 
ing that the Gooroo was true guide asked him of the 
rules and methods of worshiping God. The Gooroo at the 
time related the rules and practices, of yoga science, by the 
effect of which desires are annihilated ‘and the true know- 
ledge of God is obtained and all the superstitions of the 
mind easily vanish. At that time Nainee who was pre- 
sent there asked about the comfort-giving Sakhee of Goo- 
roo Gobind Singh, and Ram Kour told him that the king 
of Jummoo will serve Runjeeta * and his father will give 
up his life for the sake of name. He was the daughter’s son 
of the Chiefof Kuloor and had met the Gooroo at Anund- 
poor. The Gooroo having a knowledge of future success 
called him his own and he remained for seven years 
with the Gooroo, who at last granted him a sword a dag- 
ger, a javelin, a gun, Lahoree bow, and other arms; he 
having taken these fell upon the Gooroo’s feet and 
asked how he should behave in future. The Gooroo told 
him that he was well up, in arms and that he will obtain 
success in difficulties. ‘The Gooroo further addressed him 
as follows, I will give you “ Durshun,” you should pay 
respect to my arms and believe that I will shortly come 
to your family.* There is no difference between you and 
me. O Nainee you will see with your own eyes that your 
service, shall bear fruit in Jummoo. After this the King 
of Noorpoor ordered his men to kill the “Kutch” family 
when one Goordass took up his javelin and opposed them 
at the head of Kutoches, who prepared Karah Prashad 
for the Gooroo every day and uttered the words “ Wah- 

* Maharaja Ranjit Singh of Lahore. 
# Family Paharia Rajas. 

( 204 ) 

yooroo ke Futteh” from their mouths. The Rajah then 
asked one person vamed Ruttun as to how he was able 
to see the deceased Gooroo and in order to try this took 
that person to his palace. In the morning he prepared 
for worship, caused Karah Prashad to be made and gave 
it to the Rajah, who ate it with great taste and pleasure. 
The ashes were then ordered to be spread in the plains 
and Rutten repeating the name of the Gooroo, rose up 
and said to Rajah, Behold horsemen are standing out- 
side and are calling me to accompany them to the forests 
for gaming. The Rajah considering him a mad man re- 
mained silent only uttering the word Han,” but the Va- 
zeet denied to go out. After some time when they saw 
the marks of horse’s hoofs in the plains, they were aston- 
ished. Rutten Deva on that day went out to hunt and 
when returning he went to his bed, he saw the beauti- 
ful face of the Gooroo in adream and began to wor- 
ship the Gooroo from that day. This beautiful Sakhee 
was related to us by Nainee seikh himself. The re- 
maining part of this Sakhee is to be related by Narain 
Missur, whom the Gooroo appointed for the purpose 
and then making preparations for departure assumed 
silence, and fixing his attention within himself left this 
body and went to heavens. O Sahib Singh, here my 
word, Missur Narain shall meet us in Koora Mull’s house 
in Jummoo being effected by the love of the Gooroo. 
We have seen with our own eyes what he told us and 
what we had heard from our ancestors. Rutten Deva has 
seen these things with his own eyes, let us go to him and 
ask him about the Gooroo’s death. The Nainee then with 
the present of a Rupee and Narain Missur taking carda- 
mums with him met Rutten Deva. They all three were 
filled with sacred love as well as all other persons created 
by God. They remained engaged in Sacred discourses 
for one month and the place was filled with happiness as 
the “ Mydh” country with the waters of Googees. Rut- 

( 205 ) 

ten Deva said I reveal you secret things, the Gooroo took 
me in his lap and told me that a time shall come when he 
and we shall make a job together and shall see each other. 
We then took leave and came to our houses. Thus we 
also obtained this Sakhee. O Sahib Singh, write and keep 
it, this is a present for the Seikhs, who feel anxious to 
hear it. This Sakhee of the last days of the Gooroo has 
been written after full enquiry. Whoever will read or 
hear it with faith and love shall receive a great reward. 
May the Gooroo grant us the love of his feet and guard us 
in our last moments. The true Gooroo’s praise be in the 
beginning and end. He has left his body according to 
his own will. O Sahib Singh the following verse was re- 
peated by Narain Missur, who was a true servant of the 
Gooroo, viz., ‘‘ Excellent is the Gooroo and excellent is 
the faith of seikhs !” We then went to Jummoo and the 
people of Doyra nation cut the heads of the two faithful 
seikhs. We seeing this felt a desire for retirement and 
- betook ourselves to the houses of seikhs. I do not like 
Pundit or Brahman’s house. I love the Gooroo, who has 
forgiven my ancestors. The Sahib Singh wrote those 
Sakhees in Sub 1781 and the last Sakhee was written in 
Sub 1821 and the following 4 verses were repeated by 
Narain Missur, viz., I wish that in every birth, the Gooroo 
may grant me his services as he had granted a “ letter of 
order” to my ancestors, I wish to be born in that house, 
where I would be able to serve you. Even if I be born in 
a low or mean family, I may remain engaged in bringing 
straw for the devotees. O my Gooroo your religion is best, 
but it isin your hands to grant faith to the people. Protect 
my family, my wife, my children and all. It is proper to 
repeat the name of God and the word “Wah Gooroo;” do 
not feel disheartened, O devotees, for being born in high or 
low family. All the 100 Sakhees are finished. 


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