m SIRDAR ATTAR SINGH, CHIEF OF BHADOUR. 5 ctAx/^C ~ Q- SAKHEE BOOK OR THE DESCRIPTION OF 5,/;V? V , GOOROO GOBIND SINGH'S KELIGION AND DOCTRINES, TRANSLATED FROM GOOROO MUKHI INTO flINDf, AND AFTERWARDS INTO ENGLISH. BY SIRDAR ATTAR SINGH, CHIEF OF BHADOUR BENARES : PRINTED AT THE MEDICAL HALL PRE83 1873. TRANSLATOR'S PREFACE. Oh ! how wonderful is the creation of God that above all wordly things, religion is the supreme thing. With its corruption, the corruption and degeneration 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. DESCRIPTION OF THE TRANSLATION. This work was originally written in Hindi prose and poetry. The meanings generally differed from the rules of Grammar and as a matter of course, men of shallow intellect and understanding generally misunderstood those ambiguous meanings and phrases. But such 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 e I "7 I C O I ."> VI PREFACE. 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. DESCRIPTION OF WORDS OF THIS BOOK. In this book there are generally three kinds of words, viz. 1st, 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 I 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. BOOK OF FAITH. 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 Bux Singh as the author of the woik. Some say that the book contains the doctrines of a prophet and description of Seikh religion. PKEFACE. VII TRANSLATOR'S OPINION. 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 following Hindi verse says : fisret ate 3T5THrT tf| gfr|m5T crifrT Hli II Further the book contains the 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 as in 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- stand 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. SIRDAR ATTAR SINGH, 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. SIRDAR ATTAR SINGH, Chief of Bhadour. CONTENTS OF SAKHEE. No, of No. of Page. Sakhee. 1 Mungla 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 and the means to create faith upon their birth. Belief of the Seikhs upon their Gooroo ; the Mussulman's birth is looked upon by all with censure ; hatred towards the Hill tribes ; the author's magnanimity of mind and the favour shown to him by God. 6 2 To create a bi lief 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 minds 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 intoSeikhisrn ; 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 Gooroo is one of the first prophets ; means to form congregation of the Seikhs always near the pond of Muktswar ; to declare that the Mussulmans t CONTENTS. are the enchanters ; to believe the truth, that Sun- gat Singh will be born. 26 10 Interesting tales; truths of Vedas and Shastras and their revisions, and to believe them according to cir- cumstances and time. 27 11 Praise of singing Gooroo's sayings which is considered as the best way to salvation. 27 12 Interesting tales; to create a belief uponGooroo; de- scription of the 5 classes of Seikhs. 39 13 Description of the baptism of the Seikhs ; to create a be- lief that Gooroo is a prophet ; to encourage Seikh religion ; description of the victories of the Seikhs and their old miraculous acts. 33 14 Old tales about the doings arid 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. 14 15 Prophecy regarding 6000 years of the Kaliyuga i. e. it will end in the year 1900 Vicrainaditya. 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 natioa in governing this kingdom. Birth of Ram Singh CONTENTS. XI Kuka ; there are many prophecies which have pro- duced many dissentions in this country. 39 16 Belief upon Seikh religion. Seikh's examination of the truths and falsities of their own religion. Birth of the Kannaits. 40 17 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. 45 18 Means to form congregation. Animosity with the Hill tribes and the Mussulmans, and its description. Means to strengthen Seikh religion. 46 19 Interesting tales of the treacherous Hill-Tribes. 47 20 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. 48 21 Flight of Gooroo from the battle field ; this flight on his part was accomplished for the accomplishment of some higher purpose. 49 22 An interesting tale to create a faith upon Gooroo. 50 23 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. 52 24 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. 54 25 Classfication of true Seikhs among three caste viz. Jat, Banjara and Rora and their respective descriptions, 57 26 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. 58 27 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. XH CONTENTS. 60 28 Aurungzeb sent a letter to Gooroo to call him. Gooroo sent a reply through his Vakeel. Bravery in the battles and the Vakeel's description of Gooroo's posi- tion as a prophet. 63 29 Interesting tales to create a faith upon Gooroo. 64 30 Tales of honesty and praise. 65 31 Moral instructions worth remembering. 66 32 Seikhs converted into Mohammedanism can again be re- stored to their own religion under the following condi- tion viz. thattheyshould not approach theMahamme- daas and should have a faith upon their own religion. 67 33 Tales regarding the praise of the Mahamrnedan religion and blames and invectives against the Hindoo reli- gion. Gooroo's indifference towards bad actions ; means to show the places of worship. 68 34 Means to form congregation of Seikhs. 70 35 Interesting tales as above. Means by which Seikhs can believe upon a prophet. Means to show miracles and the strength of the Seikh religion. 71 36 Battle with the Toorks and the bravery of the Gooroo and the plundering of Khidrabad. 73 37 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 learning. 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. 74 38 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 for battle. 76 39 Treachery of the Hill Tribes, and exposition of the treachery of the Rajpoots. CONTENTS. XIII 77 40 Treachery of the Vizier of the Hill Tribes. Miracle, of Gooroo's servants. Prophecy regarding Dalla Chovvdry of Sabo. 80 41 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, . 82 42 To create a faith upon Gooroo. 83 43 Praise for keeping Mustaches and beards. 85 44 To show the public the miracles of Gooroo. Description of Gooroo expounding his own religion, 86 45 Prophecy regarding 4'0 Sakhees i. e. Dalla Barar's tales regarding a faith upon bunting. Description of old miracles. 87 46 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 Gooroo. 88 47 To spread Seikh religion by best means possible. 80 48 Description of Gooroo's miracles acd his going to Chim- koer Sahib, and his coming dowu to Kurukshetra during the occurrence of the eclipse of the sun. 90 49 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. 92 50 Tales regarding Gooroo becoming prophet, and the spread of the Seikh religion ; prophecy regarding the distur- bance in the country ; prophecy about Futteh Singh. 95 51 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. XIV CONTENTS. 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 Dumdurn, 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 Bairagee his faithful creature, sent him to Punjab to strength- en his own tenets and religion, and to fight for the propogation of his religion. Gooroo next orders Banda to plunder the properties of his enemies which is an ho est and laudable act and lastly or- dered that he will bo victorious. CONTENTS. XV 108 61 Agreeably to Gooroo's order, Banda brought army from Dukkim and came to Punjab ; 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. Ill 62 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. 113 63 To create a faith upon the minds of the Seikhs for righting 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. General opinions about the dis- turbance and rebellion in this country. 115 64 Description of Kaliyuga ; prophecy about the Mussul- mans and the Hindoos; some description about English legislation in this country. Description of the Nepalese becoming king. Avatar Kalki. 118 65 Description of Gooroo becoming Avatar ; doctrines of Seikh religion and the moral instructions that con- tains it. 122 66 Interesting and sound discussions of the author In the Court of Gooroo. Description of salvation. 125 67 Gooroo's faith upon the Brahmins ; descriptions of Brah- mius' and Seikh religion., XVI CONTEXTS. 128 68 Prophecy regarding Dip Singh ; several accounts 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 Roykote. 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 hhit from Runjeet Singh about many future occurrences. Description of the miracles of Azizuddeeu Fakeer. 140 74? Prophecy about the success and triumph of the/ religion of the Seikhs ; description of the encouragement given to the 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 To create a faith upon the minds of the Seikhs upon their Gooroo ; interesting tales. }50 78 Means to spread the religion of Gooroo. To induce the minds of the people to have a firm faith upon their religion ; description of Seikh religion. CONTENTS. XVII 154 79 Means to spread the religion of the Seikhs, and to induce men by old ways to have a firm and substantial faith upon religion. 156 80 Do. Do. Do. 158 81 Means for the improvement of Seikh religion ; descrip- tion of Seikh religion, and interesting tales. J61 82 Moral instructions of the religion of the Seikhs, and the best available means for its improvement. 162 83 Do. Do. Do. 164 84 Description of Hindoo's good actions and their moral instructions. 165 85 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 Dalai Singh and the original cause of the rebellion at Patil. 170 86 Prophecy about Runjeet Singh's family and his mistress, and a hint for the rebellion in old way. 171 87 Description of the divine favour shown towards the au- thor ; interesting tales and the description of tobacco. 174 88 Best means to spread the use of tobacco among the peo- ple, and means to strengthen Seikh religion. 176 89 Prophecy about some of the present occurrences and old events. 178 90 Description of Kaliyuga ; best means to ensure victories to the Seikhs. 180 91 Do. Do. Do. 181 92 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. 189 93 Censure of Tobacco. 190 94 Description of leaving tobacco smoking and hatred to- wards it. The extension of the Mahammedan Em- pire and the spread of Tobacco. XVIII CONTENTS. 1 92 95 Censure of Tobacco. Best instructions for the spread of the religion of the Seikhs, and censure to the Ma- hammedans. 194 96 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. 196 97 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 him. 1 98 98 Description of the death of Gooroo who died as a pro- phet, to believe that Gooroo was an incarnation of God. 200 99 Do. Do. Do. 02 100 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 length and breadth of the country. Conclusion. KAM. "MUNGLA CHURN" OR PREFACE. SAHIB SINGH 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 Toorks.' Sahib Singh writes a book of the Gooroo's words as heard from Goorbux Singh who was also called Ram Kour one of the descendants of Boodha, the servant of Gooroo and house of comfort who always attended to the 10th Gooroo 2 and always acted according to his orders the Gooroo's 3 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 Mabammedana. 5 Gooroo Gobind Sing. 3 Tbe Gooroo always denote Gooroo Gobind Sing in this book. * A body of tbe true followers of Gooroo Gobind Sing. 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. SAKHEE FIRST. 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 1 motives of four yogs, and of four sources 2 of creation. Of five places from which letters are uttered and of five sorts of letters. The 1 Four motives are Faith Wealth, Enjoyment, Salvation. 1 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, 1 to all the Seikhs. 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 eating. On one occasion, all the Khalsa 2 said, ! 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 3 were appointed by your order as Governors on the eight sides of the world, the mad peo- ple used to give us bali. 4 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 5 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 Seikha. 3 Police officers of gods, 4 Pieces of bread offered to gods as sacred offerings. 5 One of the Hindoo Trinity nbo is believed to be the representative of the destroying power of God. ( 4 ) remaining men fled away and took refuge in the city of " JulaT " 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- rn un Shurf," he went one day in a 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. Prom her, Potul Khan Pathan was born. Mogul " Mongul Beg " 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, Shoojat 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 began 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, my Seikhs ! these men had fled there from the god of death, and were at last killed by " Arjun" 1 and "Bheem" Pandoos. The god of death was enraged on that nation. We will kill the four J The famous heroes of Mahabharath. ( 5 ) Shaikhs 1 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, true King I 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, " 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 Chund and 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 ! 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, he discharged 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, ! Sahib Singh, the Gooroo told me, " ! 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- J The principal man of that nation. ( 6 ) 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. SAKHEE SECOND. 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 ! 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 Hiinnoor 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 I 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. A s 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 ( 7 ) 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 1 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 Sidlis thought in their mind that I 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 rne and to 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 eat it. I also ate it and told them ! 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 a.nd fastings, and their minds will O ' be pleased. Sidlis called me blessed and said for prepar- ing this food, " Vishnu " had supplied you with sugar " Mahadeva" with wheat flour and " Brahatna" 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. 1 then said that Karah mixed with Anisesved will be peculiar to Hunooman and Karah mixed with Cocoanut will be peculiar to Devi, and Karah 1 Nuts of Chironjia Sapida. ( 8 ) mixed with ingredients i. e. pepper chironji &c., will be special to Gooroo (myself) but this karah must be *' Tir- bhawali- walla," 1 if it be otherwise, it will not be accepted by Gooroo. The Sidhs then disappeared. Sakliee 2nd finished. SAKHEE THIRD. 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 Gooroo 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, ! 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, ! 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 go to hell. In this world, there is no god like water, but still in bathing in a Tee- o o ruth sacred love is the principal thing. The moon, stars, wind, and indra's si^ht does nofc 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" 1 bring the burning piece of wood and put it under the 1 Fun. ( 10 ) coffin. It was done so, As soon as the lieat 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 ! true king, you only know your things. The Goo- roo then said 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, ! 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 go to their houses. Here ends the 3rd Sakhee. SAKHEE FOURTH. 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, ! true King, by your favour we have a son, who has retired from family, and speaks roughly and lovelessiy with his wife, who is the daughter of a respectable household, we are much in pain on account of his this sort of conduct, when we admonish him, he says that he would leave us and going to strange country would become a Fukeer. 1 He ordered him to be brought in presence and it was done so. The young Seikh stood with folded hands before the Gooroo, who asked 1 A retired devotee. ( 11 ) him, 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 ! true King why are you joking with me. I am a 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. 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 effected by Ghosts, do not bother him, I will admonish him myself, and 1 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 ( 12 ) his constant habit to sit before the Gooroo with folded hands. Here ends the 4th Sakhee. SAKHEE FIFTH. The Gooroo one day said to the young Seikh, Nund Singh, 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 1 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 him- 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. H e should always accept " Doodh-bhiksha," 1 Devotional exercises. ( 13 ) viz., a thing whicli 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. In the 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 house and told him, 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 us and 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, 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 O 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. SAKHEE SIXTH. The Gooroo continued to speak and said O Young Seikh, JBaba Nanuk says, " The nose-string of the bull is in the hands of his owner, who can carry him wherever he likes. Likewise the orood or bad acts of this man drive O 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 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 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 ( 15 ) 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 gives 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. I am 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. 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. 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. This is more valuable than dia- ( 16 ) mond and thousands of precious stones. The young Seikh said, Gooroo I obey you, and am your disciple and will be able to lead a family life, but 1 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. 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, 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, SAKHEE SEVENTH. 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 certain 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 it and 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 riot become violent, those who act falsely will be punished in the next world, and will be beaten before the Yarna (the Judge of the deceased ones). They will then weep and repent. The debtor then sajd 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. 3. Baba Nanuk has said that another man's due is like cow-flesh to Hindoos and like hog-flesh to Maharn- medan. 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. JB ( 13 ) SAKHEE EIGHTH, Seikh of Gooroo, Lear 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 ^L 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. 3 He should not speak a lie, nor hear it, nor love it 4 He should 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 He should not eat food, a part of which has been eaten by another. 6 He should not be slave of money. 7 He should first distribute a share of his food to those who are present on that occasion, and then eat it himself. 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 l 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. 1 A sacred treatise of Seikhs, composed by Baba Nauuk which is in the begin- ning of " Adigrunth." ( 19 ) 14 He should keep himself far from mean fellows. 15 H e should not eat flesh of the animal or bird slaughtered by Mahamrnedans. 16 He should not eat flesh of the bred 1 swine. 17 He should not drink wine. 18 He should remain exalted in mind. 19 He should wash his hands after making \vater. 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 o'clock in the morning. Gooroo Gobind Singh says, that such a person will be saved from the punishment of Yama. 2 22 He should keep himself aloof from the world though always engaged in business. 23 He should not wear clothes dyed with Indian Saffron. 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 3 , for, by so doing the Gooroo annihilates poverty. 27 He should take Pauhul' and should behave as directed in the " Grunth.'' 28 He should serve his own religion and should not be led astray by the doctrines of other religions. 29 He should eat in the house of fellow-Seikhs. 30. He should marry his daughter with a Seikh. 1 i. e. Village swine as distinct from wild-swine. 2 The Judge of the deceased. 3 * Baptism of the Seikh religion. ( 20 ) 31. He should discharge the duties prescribed in the Vedas with freedom. 1 32. He should keep aside his wife and son from bad company. 33. He should read Gooroo's Munter 2 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 Ardasia. 3 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 hypocrisy, theft &c., he should be liable to Yama's punish- ment. The Pershad obtained by deceit, causes destruc- tion, sLekness, sorrow and adversity. 37- A Seikh when taking his meals, should not stand nor leave his dish, but if he leaves it, he should not again begin io eat out of the same ; whosoever obeys this precept, will be happy, rich, and in the protection of the Gooroo. 38. He should save himself from a Maharnmedan man or woman. 39. He should not hate a Seikh. 40. He should eat from and give food to his fellow- Sheik, no matter if he belongs to any of the four Hindoo 1 That as considering himself free from all bonds. He should keep the cere- monies ,pf Ve