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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.

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 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



46 47


49 50

bod i | bo




19 20





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.



68 70





30 31





- 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.





88 89







47 48





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 miracles.

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 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 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.





162 164







180 181

189 190







91 92

93 94


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 instructions.

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- hammedans.

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 him.

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

phet, to believe that Gooroo was an incarnation of God.

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.



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 Toorks..’

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 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? 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 finished.


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