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THE LEGENDS OF THE PANJAB.
BY
CAPTAIN E. C. TEMPLE,
BENGAL STAI^F CORPS,
FELLOW OF THE EOTAL QEO&EAPHICAL SOCIBTY, MEMBEK OP THE ROYAL ASIATIC,
PHILOLOGICAL, AHD POLKLOEE SOCIETIES, THE ANTHHOPOLOGICAL IKSTITtlTE,
THE ASIATIC SOCIETY OF BENGAL, ETC.,
COBREBPOH"DIM"a MEMBER OF THE NUMISMATIC SOCIBTY OF PHILASBLPHIA,
ASSOCIATE OF THE TICTOBIA INSTITUTE, ETC.
VOXjXJIMIE II.
BOMBAY :
Education Society's Peess,
LONDON :
Tbubnek & Co.
CONTENTS OF VOLUME II.
PAGE
XVIII.— The Legend of Eaja Gopi C hand 1
XIX. — The Stoey op Raja Chandaebhan and Rani
Ghand Kaean 78
XX. — Two Songs about Namdev 99
XXI. SaKh! SaEWAE AND jAxf 104
XXII. — The Maeeiagk of Sakhi Saewae 116
XXIII. — The B aliad op Chobab Singh 1 SS
XXIV. — Sansae Chand op Kangea and Fatteh
Paekash op Sarmoe ^. 144
- XXV. — Raja Jagat Singh OF NOepue 148
XXVI. — A Hymn TO *Abdu'l-Qadie J^LANi 153
XXVII. — Jalali, the Blacksmith's Dafghtee 163
XX VIII. — The Legend op 'Abdit'llah Shah o-p Samin.. 177
XXIX. — The Story of Raja Jagdeo 183
XXX.— Raja Nal". , ' 204
XXXI.— The Legend op Raja Dhol 276
XXXII. — Raja Rattan Sain op , Chittaue 350
XXXIII. — Three Veesions op Saewan and Faeijan ... 365
XXXIV.— PuEAN Bhagat 375
XXXV. — The Legend of Mie Ohakue 457
XXXVI. — Isma'il Khan's G-eandmothee 494
XXXVII.— The Beacelet-Makee op Jhang 499
XXXVIIL— The Maeeiage op Hik and Ranjha 507
PREFACE TO VOLUME II.
A second year of work has enabled me to add twenty-one
fresh legends to those already published, and brings to me the
task of writing a second preface.
A work of this kind grows upon its author. When I com-
menced printing I expected to have matter enough to fill some
1,200 of such pages as these volumes contain, but now that this
much has been accomplished I find that not only is the work
very far from complete, but that the lists so far do not by any
means include even all the celehratedlegenda. Matter suSicient
to fill Volume III. is already far advanced in preparation, leaving
still bulky undigested MSS. to be gone through. Even as
I write information comes in of more stories locally of much
celebrity, though hitherto unknown to literature ; and it is
becoming apparent that the comprehensive collection of the
Panjab popular legends is a question of opportunity and
patience.
Personally I am much encouraged to proceed onwards, and
to do what in me lies towards placing the traditions of the
Panjab populations before European students by the very
favourable reception that was accorded to my first attempts to
grapple with this heavy task. When the former preface was
written my other essay to bring Panjabi folktales to public
notice was yet in the press, but it has been now published
some months, and I have been gratified to find that the views
I put forward in Wide-awake Stories met with a ready accept-
ance in many places. These views the present volumes are in-
tended to emphasize. Briefly they are as follows : — The collec-
tion of folktales should be as comprehensive as possible, detailed,
accurate and systematic : the tales thus collected should be
separated into two parts — themes and incidents ; these parts
should be held to be capable of a separate analysis and treat-
VI PEEFAOE.
ment, and to have a separate history, though a temporarily joint
existence : the method of treating them should be the historical,
in order to arrive at the facts of which they are the phenomena:
and the manner of investigation should be the collection of these
phenomena under fixed heads as they appear at certain aseer-
tained and unquestionably connected eras.
Mr. Gomme in the Folklore Journal has strongly advocated
the view that Folklore should be held to be a ' science/ and the
reviewers of his statement seem to be of opinion that though the
Folklore Society may accept this the general public is not at
all likely to do so. Whether Folklore, like Religion, Language,
Mythology, and so on, is a ' science * depends entirely on the
manner of study, and that it should be studied as a ' science '
cannot, it seems to me, be too strongly insisted on by all
earnest students. The serious study of Folklore is a new
matter, and at the commencement of all such there are always
to be found a certain number of dilettanti, who will take up a
subject as long as it is light, as well as interesting, and capable
of rewarding them with an easily acquired reputation for
learning, to drop it the moment others better equipped for
the work make it deep enough to be troublesome. As long
as the result of the labours of the careful have not reached very
far the dilettante can easily keep pace with the best of them,
and is sure to make much more show ; but the force of the old
fable of the hare and the tortoise gradually becomes apparent
to him, and in time he sinks further and further out of view,
as he realizes that the race is not to the swift. Sooner or
later then it surely comes about that the student properly
so called — the man of science — is left to himself. The early
* collecting ' period is the heyday of the light-hearted and
the enthusiastic before what is most obvious has been all
recorded, and it becomes a laborious task to add fresh matter
to the pile, and before, too, it behoves the collector to be careful
as to what he puts into his store, lest critics point out that he
is accumulating rubbish. Philology had to face a long period
of this kind before it could emerge as a true science, — the
stigma of empiricism sticks to it still, — and it seems that Folk-
PEKFACE. Vll
lore is yet in the very midst of one. It should be the duty of
those who would see it take its place among the recognized
scientific pursuits to raise it to that rank, as philologists have
raised the study of tongues.
Except as a science I venture to assert that Folklore is
not worth serious study at all. Its nature is such, in the
phase of folktales and legends at any rate^ as to make its facts
largely capable of literary treatment. Such being the case,
there is no reason why it should not be made as attractive in a
literary sense as possible, provided it loses nothing thereby in
scientific precision. Studies are none the better for being
shorn of what capabilities for pleasure they may chance to
possess, but there this advantage ends. To subordinate science
to the tickling of the mental palate is to waste time. In
Folklore, for instance, can it be fairly said that, however well
told by the.raconieiir, a genuine tale of the people is likely to be
a better literary production than a story invented by a genius
like Hans Andersen ? If the objed; of a bunt in the by-ways of
rustic life is to serve up dainty. dishes for the ' general reader '
is it worth whUe ? Would not the time and talents of the hunter
be better spent in the writing of novels, which would have the
advantage of bringing more grist to the mill ?
It mnst not be thought that the adequate representation of a
series of tales is a matter to be lightly undertaken, or one tita*
can be handled with but a slender equipment for the purpose.
What ought the proper apprehension of an Indian folktale, for
instance, to involve in the case of the original collector and!
annotator ? A knowledge of the particular vernacular of the
narrator in its vulgar forms, and this be will find will sooner or
later lead him to tread the difficult ways of Indian philology.
A wide knowledge of Indian History of all kinds— political,
social, and literary, — and that, too, in its most obscure amduntrod-
den paths ; for it is quite impossible to say beforehand where a
particular tale will land him in its historical references, and the
unraveling of the tangled threads of folk-history in a single tak
often necessitates an acquaintance with widely separated por-
tions of the recorda of the past. A knowledge, too, not easily
VIU PEEPAOB.
acquiredj of the religions and social structure, the habits and
manners and hereditary customs of the people, their ethnology,
antiquities^ and philosophy. Geography also of all times and
eras will force itself on his attention. Surely a subject which
involves all this is well worthy of even thosoj whose mental
endowments are of a high order.
The wide term anthropology covers all the subjects from the
examination of which we are led to grasp the details of thait
complicated structure, the modern human being in his mental
and physical aspects. Folklore is, or at least should be, one of
these subjects. Just as physiologists are enabled by a minute
and exact examination of skulls or teeth or hair and so on to
differentiate or connect the various races of mankind, so should
Folklorists, as in time I have no doubt they will, be able to
provide reliable data towards a true explanation of the reasons
why particular peoples are mentally what they are found to be.
Folklore then as a scientific study has a specific object and
occupies a specific place. Such are the principles, so far as the
limited scope of books containing original collections has per-
mitted mOj that I have endeavoured to sustain in these volumes.
How far I have succeeded in practice in attaining my ideal it is
not for me to say.
When a writer is engaged on works of original research he
is necessarily teaching himself while he is teaching others, and
so it is no matter of wonder to find that as these volumes
proceed, the tales they contain are found, as it were, to developer
The first volume began with the adventures of ' Eaja Rasalu,'
giving a disconnected series of stories fastened on to the name
of this popular hero. Since then the stories of ' Princess Adhik
Anup Dai,' of ' Sila Dai' and of ' Puran Bhagat,' have
appeared, showing that these are really stories, or series of
stories, belonging to a cycle, and indiscriminately applied to the
Northern Salivahana and any of his immediate legendary
descendants. These tales, or at any rate some of them, are else-
where shown to be equally applied to the Southern Salivahana •
but whether the Northern and Southern Salivahanas of modern
legend were one and the same personage, or lived at the same
PllEFACE. IX
period, I do not think we are yet properly in a position to say.
In the Calcutta Revieiv for 1884 in an article on Raja Kasald
I have endeavoured to show that he really did live and who
he was, showing at the same time that the history of the tales
fastened on to him as a popular hero has no connection with
that of himself as a man. These tales, as we accumulate them
from dift'erent sources, are beginning to show so strong a
family likeness to the Sindibad cycle as to presume a
common source. It should be remembered that the Sindi-
bad series is demonstrably of Indian origin, and that we have
yet to show what has become in modern folklore of its originals
on Indian soil. If RasaKi be, as I think, the representative
of the Hindft, or perhaps Buddhist, opponents of the first Arab
invaders of India in the 8th and 9th Centuries of our era,
then he is also the hero of a vast quantity of Arabic-Persian
folk-tales which would be well worth investigation. It is to
be hoped that some one will be found to take up this phase
of the subject.
The tendency of bards is to make their st6ries run in cycles.
They love to connect all their heroes in some way or other, and
I think a little reading between the lines of the Indian clas-
sical legends shows that this was always the case. Stories are
indiscriminately told of several heroes, and if one callrf to mind
the names of the most celebrated they are sure to be found to
belong to a group all genealogically connected with each other.
If I mistake not, the Greek and Roman classics exhibit the
same phenomena. All this goes to show the truth of what
I have previously insisted on, that it must not be presumed that
hero and story, or story and incident, have any real historical
connection, until it is demonstrated that such is the case. In
this volume we find that the modern legend of ' Gopi Ohand,'
said to have been the nephew of Bhartrihari, is on practically the
same lines as a classical one of Bhartrihari himself, who there
becomes the elder brother of Vikramaditya, Gopl Chand
again has a nephew RIja Chandarbhan, about whom a legend
is told of a nature familiar to folklore students, and this Chan-
darbhan is described as giving his daughter in marriage to the
b
X PEEFAC?B.
grandson of Vikramaditya. This launches us at once into a
cycle, for Salivslbaria is closely connected with Vikramaditya
in his wars, with whom are connected by family Kasalii, PKran
Bhagat, Sirkap, Hodi and a host of others. In the tales of
Vikramaditya, Gopi Cband and ChaudarbhEi.n, and in those of
Salivahana, Easalu, Puran Bhagatj Sirkap and Hodi we have,
as it were, the stories of the chief heroes of both sides of
what must have been at one time a life and death strngglt*
between races in India. I say ' as it were' advisedly, because
it may be taken as established that historically Bhartrihari
and Vikram&ditya cannot have belonged to the same era,
nor could Hodi and Rasalu, while we may take it as
fairly certain that Rasalu is only figuratively the 'son' of
Salivahana, even if he be of the samie race. The business of
the bard being to make tales interesting, and it being obviously
to his interest to connect at least the fioble part of his
audience by descent with some one or other of the mational heroes,
the temptation to pious frauds in this direction is clearly great.
As the bard is not a model of virtue in any other respect there
is no reason to suppose that he resists this temptation, and
hence many a purely mythical geneallogy may well have arisen
from no other cause than a desire to rouse interest in the actors
in a tale* by connecting them with a great national movement
or recognized national heroes. The apparently modern tale of
' Dhol and Marwan' is attached to the very celebrated" story of
'Nala and Damayanti'by making Dhol to be the son of Nala, pro-
bably for this reason only. In the stories of the quite moderns
Panjab this tendency is strongly marked. It is not likely that
the date of Hir and Eanjha as historical personages goes back
much beyond 300 years, and the story is really a tribal one of
the abduction of a Eajput girl by a man of another race and of th©
subsequent vengeance of her tribe. But there happens to be a
tomb of some local sanctity at Jhang built to this- pair of lovers^
and in this volume are versions of their story evidently framed
so as to connect Eanjha as a wonder-working Saint with Gurii
Gorakhnath and to glorify his memory in order to add to the
revenues of the tomb. His development into a Saint of th®
PEBFAOE. XI
SakM Sarwar type is evidently a mere matter of time and oppor-
tunity. In the Janam 8akh'i, or orthodox Life of Baba Nanak,
the founder of the Sikh Religion, are long purely mythical
chapters, containing his adventures in lands he could never have
seen and his dealings ^ith such personages as Shekh Fax-id and
Bah&u'l-haqq, who, as it can be shown to demonstration, were
not his contemporaries at all and did not even live in the same
century as he did. Several tales are given herein of Sakhi
Sarwar, and in them the same tendency to make him the hero
of well 'known stories really attributable to other persons,
often as not Hindils, is strongly visible, and in the succeeding
volume will be given a series of stories of the Saints of Jalan-
dhar, an entirely local and essentially modern body, which will
be found to run in the old grooves and not infrequently to be
appropriations of portions of older and better known tales.
These hagiological legends, too, are made cyclic, i.e., every
saint is connected either by descent or adoption with a
recognized line. The development then ofthePanj&b Legends
as research proceeds takes two directions : externally into
cycles and internally into groups of details.
In this volume, as in the iirst one and for the same reason,
there has been no attempt at systematic order in recording the
tales. Among the heroic legends are XIX ' Raja Chandarbhan
and Rani Ohand Karan,' XXIX 'Rajei Jagdeo,' XXX 'Raja
Nal,' and XXXI ' Raja DhoL' To this class also belong XVIII
' Raja Gopi Chand' and XXXIV ' Puran Bhagat,'' but there is
much of the sanctified nature of pure hagiology in these last,
as also in the modern series of XXVIII ''Abdu^llah Shah of
Samin,' XXXVI 'Ismi'il Khan's Grandmother,' XXXVII
* The Bracelet-maker of Jhang' and XXXVIII 'Hir and Ranjha,'
all belonging in various ways to the Siyal tribal tale of Hir and
Rdnjha. Of pure tales of Saints are XX about 'N4mdev,' XXI
and XXII about ' Sakhi Sarwar,' XXVI about ' 'Abdu'l-Qadir
Jileini' and XXVII about an obscure Saint ' Rode- Shah.' The
others are modern ballads, vk., XXIII ' GhAhar Singh,' a Sikh
tale, XXIV and XXV tales ofHamalayan RajpAts,' XXXII of
a EEljput of Central India, XXXIII a quite modern mythical
XU PEEFAOB.
ballad concerning the murder of an Englisli Officer, and XXXV
a national ballad of the Baloches.
T have already explained my method of comparing the inci-
dents in folktales and legends in the Preface to Volume I. and
in mv Survey of the Incidents in Modern Indian Folktales
attached to Wide-awaJce Stones, and it is of no use to go over the
same ground here. Suffice it to say that an increasing know-
ledge of the folktales of India and the examination of greater and
greater numbers of them does not enable me to add much to the
heads and sub-heads gathered together in the ' Survey/ though
they bring an ever-increasing number of data upon which to
work. In this volume the fresh evidence gathered is as
follows : —
Our old friend the ogre turns up once more as a demon
merely, but with the true ogre's attributes of devouring human
beings and being slain by the hero, in the story of ' Eaja Jagdeo/
part of which is indeed but a variant of the usual ogre story
by which he eats an inhabitant of a city daily together with
something else, — in this case 12 loaves of bread. Eaj^ Jagdeo's
demon, however, knows that he is destined to be killed by a
person resembling the hero and this much is new. This same
story of Jagdeo represents another favorite feature of Indian
folktales, the substituted hero, who is here supplanted by a
mere accident and not tlirough malice as is usual. He and his
younger brother by another mother are born within a few
days of each other, but the messenger carrying the news of his
birth is outstripped by the other, and so the younger brother
is entered in the royal books as the elder and the king refuses
to alter the register. ' The hero and his companions ' is always
a point worth noting,, and we find that after Jagdeo is sup-
planted and is induced to acquiesce in the matter quietly
he starts to seek his fortune first with a horse and a servant
and afterwards when his first venture is a success with a wife,
her maid and a following. The witch pure and simple is only
found once in the tale of PQran Bhagat, where she turns an
entire company of jogis into bullocks by throwing (enchanted)
mustard seeds over them. In a priest-ridden country like
PEEFACE. XIU
India the doings of Saints and holy personages mast always
occupy a considerable place in iegends; and in tjiis volume,
as heretofore, we find them granting sons and position
in life, punishing neglect by the infliction of leprosy and
curing it again, restoring the dead to life, curing snake -bite
through the eflELcacy of their sacred fires, setting- fire miracu-
lously to the city of those that injure them, and bursting the
ropes and fetters that bind them. In one case two sons
are granted by the old expedient of making the two queens
of a king eat an (enchanted) apple. Generosity — in the
form of almsgiving to religionists — is highly extolled in all
oriental works, and accordingly we here find a semi-religious
hero giving Ms own head in alms when asked, A new point
about religious mendicants occurs in the refusal of jewels or
presents of value as alms. Stock miracles usually, but not by
any means necessarily always, attributed to certain saints as
their specialty frequently occur. Of Chese may be mentioned
of Gorakh Nath, setting fire to his opponents and burning
them to ashes ; curing a blinded and crippled hero by procur-
ing eyes for him from Indra through prayer, and making him
whole by sprinkling holy-water over him ; restoring men meta-
morphosed into bullocks by tossing his holy ashes over them
and patting them ; changing women into she-asses by the same
process, and restoring them by making them pass his standard ;
drying up all the wells in a district ; making the earth sink in
by striking it with his stafl"; making earrings by shaking
them out of his wallet :* of Namdev, raising a dead cow to life,
invulnerability to the attacks of elephants : of Puran Bhagat,
restoring life to a dried-up garden by sprinkling water over it,
restoring his mother's sight by making a companion throw a
kerchief over her, granting his step-mother a son by making
her eat miraculous grapes and rice : of Sakhi Sarwar, turning
* It is to be noted that the ottres here are on the usual lines, and that
the notion of the inexhaustible bag also occurs. Of Pftran Bhagat it
is also related here that he procured miraculous son-giving grapes and
rice out of the wallet of a companion at command ; a kind of miracle
by proxy.
XIV PREFACE.
the gold of an unfaithful follower into brass, and making hini
vomit whole the food he had digested, making his own fields
flourish without cultivation, creating a large following when
wanted, filling an empty pitcher with rice and milk, making
whole torn-up garments, bringing a horse that had been cut
up and eaten to life, making fruit to ripen out of season : of
'Abdu'l-Qadir Jilani, bringing up a boat and its drowned
inhabitants from the depths of a river : of Rode Shah, making
the dub grass green and sweet for ever in reward for furnish-
ing him with a bed of itself, non-liability to be burnt by fire
because he escapes in the smoke, destroying a girl's beauty
because she deceives him : of Khwaja Khizai", re-creating the
body of a saint after it had been cut up and eaten by fish : of
'Abdullah Shah of Samin, bringing a fair wind by making
some birds fly away that were on the shore : of Ranjha, trans-
porting a saint by holding his hand and shutting his eyes. In
the same Way a miracle is attributed to Jai Singh Sawai, the
great astronomer Raja of Jaipftr, arising very curiously out
of the memory of his scientific proclivities, by which he is
made to keep a private moon of his own; but the hero is
equal to him, for, sending for Jai Singh's ' moon-makers,' he
sets up an opposition moon ! The sanctity of the shrines and
tombs of saints is also insisted on repeatedly : to restore such
is to procure great wealth and position, and prayer at such is
blessed with a long-wished-for son. Deceased saints and
ordinary ghosts are mixed up, and hoth are said to be only able
to be abroad at midnight. One point among the actors in
tales I have previously overlooked, though it occurs once or
twice in the first of these volumes, viz., the avenging hero. Its
occurrence again more than once in this volume inclines me to
give it a separate heading in analysis. The typical form of
story is that the hero is fated to slay his parents, who take
precautions, usually by shutting him up in a pit till the danger
is past, to prevent his fulfiling his destiny. An interesting point
about fairies turns up in the tale PAran Bhagat. The heroine,
originally a fairy, is attached to the earth for ever, because
while sporting in a garden her wings have touched the (un-
PEEFACE, Xr
lucky,) aubergine or egg-plant and have become ' heavy,' so that
she cannot fly : an idea prettily varied in a well-known tale
in the Alif Laila. And lastly, the step-mother once again falls
in love with her husband's son, and when repulsed grossly ill-
treats him, by having recourse to the old-world devices of
Potiphar's wife.
Turning to the progress of the tales we find that the sup-
planted hero starts the tale by going to seek his fortunes
at random. Tricks of the usual kind also appear. The hero
wishes to stop a horseman whom he suspects to be a saint in
disguise, but the horseman drops his whip, and while the
hero stoops to pick it up he is off. The heroine pretends
that a snake has bitten her finger so that the hero her lover
may be summoned to cure it. In the old tale of Nala and
Damayanti the gods assume the form of the hero in order to
puzzle and test the heroine, and in the tale of Dhol and
Marwan the heroine's maids all assume her shape to try and deceive
the hero ; this performance being part of those tests before
marriage which so frequently take the form of impossible tasks
and impracticable riddles. In this same tale the heroine
sends messages to the hero, but her rival, his wife, plays a
series of tricks upon them to prevent the messages from
reaching their destination. A Br§,hman is sent and he is got
rid of by the favorite trick of seating him on an insecure
couch placed over the mouth of a concealed well, and then
comes a minstrel, who is frightened away by the heroine's rival
assuming a soldier's dress. The minstrel, however, eventually
turns the tables on her by making the hero's guards very drunk and
so passing them, and then by cheating the heroine's rival herself.
She always slept with her husband's clothes tied to her own
and his signet ring in her mouth : the minstrel cuts the knots
and inserts his fiddle-string key into her mouth in place of
the signet ring. In the pretty tale of Chandarbhan and
Chand Karan, the swan, who acts as go-between, compromises
the heroine with the hero by taking him to her while she is
asleep and making him exchange rings with her. Her father
then catches him by sending her a bottle of Holi powder, a red
Svi PREPAOE.
concoction which the players at this Indian carnival throw
over each other, and she, although it is the wrong season,
immediately throws this over him : he is therefore at ♦once
recognised by his red-atained clothes. This leads us to the
means of identifying the hero, so common a feature in folktales.
In 'Raja Dhol' he is identified by the lotus-mark on his leg,
in 'Paran Bhagat' by his voice, and in the tale of Nala and
Damayanti the heroine is identified by the manner in which
she cooks. Identification by marks leads by a natural tran-
sition to the signs of the coming hero, which are seldom
wanting. Here we have the hackneyed one of being able
to shoot down a brass cup from the top of seven bamboos
placed one above the other, varied as shooting down three
cups and killing a serpent. These may also be classed as
among the impossible task tests, as they are in these
instances preliminaries to marriage with the heroine. The
Biblical story of Jonah in the Whale's Belly* has made us
familiar with a tale much varied in Indian Folklore, and in
Wide-awake Stories I have shown that the extraordinary voracity
notion is a mere variant of this idea. In this volume a couple of
gods, as children, eat up at a sitting a meal meant for 250,000
people ! A variant or rather corollary of the idea of extraordinary
voracity is that of extraordinary strength. Here we have^ a
hero pushing open the gate of a city and destroying the 15 guns
and 55 soldiers behind it at one shove, and the heroine
dividing a tigress into .halves at one blow to help the hero.
As a means of helping on the progress of a tale may be
added as new the .notion of miraculous misfortunes seen in the
tale of Nala and Damayanti in the swimming away of a cooked
fish and the flying away of a roasted partridge. This unfor-
tunate couple are also entrusted with a noctlace on a peg, and
suddenly the peg swallows up the necklace and then disappears
into the wall ! Their account of this occurrence is not believed
by the owner, and really he can hardly in reason be blamed
for his want of credence ! All these three incidents occur
* As a conscious variant of this, at page 505, EanjM is made to walk
alive iato Hir's grave and be swallowed up.
PREFACE. XVll
elsewhere in Indian folktales, but have not been classified as
now.
We again see the ordinary deus ex machind of Indian folk-
tales ; the talking animal that steps in to help the actors in the
time of need. A cricket gives Raja Salwan a hair which is to
help him in trouble out of gratitude^ just as in the former
volume one was given to Raja Rasalu, his son ; a friendly crow
carries messages between hero and heroine and warns the hero
not to visit his wicked step-mother ; and a swan helps
Princess Chand Karan to meet her lover, apparently because he
himself has fallen in love with her, which is a new feature.
To imaginations that can swallow a talking animal, a talking
thing comes easily enough. In the former volume we had
mangoes and plums and plantains and pipals and the bed's
legs equal to the occasion of the hero's need, and here we have
again plum-trees and a lake telling a disconsolate wife whither
her faithless husband has gone, and a lamp, a pitcher, a neck-
lace and a conch successively advising the hero not to marry the
heroine. The idea is further developed in one case where a
sandal tree merely relates its adventures to the heroine as an
incident. Heroes and heroines, however, not only have to be
helped out of their troubles, but if a story is to be a story they
must be brought together. One common way is by the pro-
phetic dream : hero dreams of heroine and heroine of hero and
the thing is done. Here we find it used in two such very different
tales as those of JaMli L'ohari and Raja Dhol. Another favorite
device is for the hero to assume the disguise of afaqir and to
beg at the heroine's house : this is made successful in a variety
of ways, mostly tricks. A loud or miraculous cry will often
rouse up the absent when wanted, an idea varied into playing
on a miraculous flute or conch. Messengers are not infre-
quently sent directly from the heroine to the hero : these maybe
ordinary mortals, or fairies, or, as in the case of Princess Chand
Karan, a swan, and as in the case of Princess Marwan, her father's
cranes. In this connection the miraculous vehicle is necessarily
in fi'equent requisition. In the former volume we saw the most
extraordinary and unexpected articles in use. Here we find
XVIU PEE FACE.
on various occasions/a^w's taken across rivers on a grass mat and
a mat of loose reeds and again on a gourd and staff ! Eaja Dhol
is taken to Ws mistress on the more ordinary conveyance
of a talking camel. These carry us to the subject of enchant-
ments^ of which we have a curious instance in Puran Bhagat's
gardeuj where no birds can fly. Another most effectual way
of clinching a tale is the device of telling a story to explain
the situation, introduced here with much effect in the story of
> Gopi Ohand. The notion of temporary death, being widely
spread throughout Indian folklore, has so dramatic an effect in a
story that is not likely to be absent from any collection ; accord-
ingly Gopi Chand's sister dies and is duly brought to life by a
saint by the familiar device of being sprinkled with the blood of
his little finger.* Closely connected with this notion is that of
miraculous cures in general, and we now have holy earth to cure
leprosy, and a dip in water to cure blindness ; and a noteworthy
curs by proxy, in the legend of Raja Dhol. His camel breaks
its leg and the way it is cured is by firing a donkey's leg and
applying the fired limb to the camel's wound. The same
idea is found in ' Purau Bhagat,' where the hero cures his mother
of blindness by making a companion cast his kerchief over her.
A great aid towards investing the actors of folktales with
a deeper interest than they would otherwise possess is the
capacity for invisibility. This is often natural or inherent, as
in the visible and invisible crowds that follow a saint or holy
man : a favorite -notion that occurs no less than four times in
this volume. The quality of invisibility is also used distinctly
to help on the tale, as when Nala is made invisible to all but
Damayanti on his being sent to her as their messenger by the
gods, and as when a groom, and then a shepherd, miraculously
help the hero across impassable rivers, and then at once
disappear.
To turn to miscellaneous incidents in folktales. The old
* The mysterious power of Mood is cm-iously exhibited in the legend
of Pflran Bhagat, where his executioner slays a fawn instead of him
and shows its Mood as proof, but as this blood will not stain a pearl
cast into it the trick is exposed.
PSEFACB. XIX
Indian marriage by public choice of a husband occurs
according to the ancient classical ideas, in the swayamvara of
Damayanti, and so do the favorite punishments of setting
the heroine to scare crows and of casting the hero into a
well and covering the mouth with a stone, varied in the case
of P&ran Bhagat by the addition of maiming. Gambling, which
appears to be to the vulgar Indian mind the usual and proper
occupation of the great and wealthy, takes vai'ious marvellous
shapesin these pages and is actually upheld as one of Nala's virtues.
A queen gambles with a king for her brother's head ; and the
hero gambles with his younger brother for his kingdom and
wealth, and then for his body and jewels. Gambling for extra-
ordinary stakes also appears as one of the ' impossible' condi-
tions before marriage with the heroine on more than one
occasion. That common variant in India of the delicate
heroine which makes her weight only one flower, or more
commonly five flowers, is again seen in Princess Chand Karan,
who is weighed daily against flo wprs and who, when she falls away
from the paths of strict virtue, outweighs them and is so found
out. The ordeals that occur are of the usual type : plunging
the right hand into boiling oil to prove innocence, and
being drawn up out of a well by a rope of a single strand
made by an unmarried virgin* to prove holiness. Lastly we are
treated to one or two omens, though these, so very common in
every-day Indian folklore, are somewhat conspicuous by their
absence in the folktales. It is lucky, we find, to meet a
pregnant woman with her implements of trade and a horseman
riding with a bridal procession when starting on an important
errand, and unlucky for a partridge to call on the right and a
crow on the left during a journey.
Such numbers as occur are found to follow the same lines as
in all other collections. The most frequent is twelve, the old
holy number, as a measure of age and space especially, and
there are indications of the common occurrence of two, four,
eight and sixteen as parts of twelve, the last being one
* Married virgins are of course common in India, "where girls are
married from three years old and' upwards.
XX JEEFACE.
and a quarter of twelve. In the same way eighteen would
seem to be meant for one and a half of twelve. Thirty-two
is I think merely used as a double of sixteen. Three
and its multiple nine are very common, and so is the
familiar seven. Thirty-six appears to be used as a conscious
combination of three and twelve, and eighty-fov/r of seven and
twelve. Five is very common in this volume and its before-
noticed aliquot parts two and a half and one and a quarter :
the rather frequent use of three-quarters is probably due to the
native love of fractional numbers. In this connection three
and a half tarns up as (?) an aliquot part of seven. The com-
binations of three and five in fifteen and of five and twelve in
sixty are also found. Fourteen and twenty-one are probably con-
scious multiples of seven. Eleven also finds a place and the cele-
brated Indian numeral _/f/it!/-^wo. Forty-nine, possibly as seven
times seven, occurs, and for the rest the large numbers are
mere exaggerations of the familiar small ones as in one hundred
and sixty, eighty, seventy and three hundred and sixty : and
again in sixteen hundred, a favorite number for wives (!) and
seventy hundred. But ten and one hundred are themselves not
at all common. Numbers in groups are not uncommon j seventy
and seventy-two together being frequent in the tale of Hir
and Eanjha.
I have adhered to the plan of the first volume and made my
notes as short as possible, avoiding dissertations on matters
still unsettled in the world of research, and have given lin-
guistic notes only where such were unavoidable. One or. two
reviewers have said it was a pity that I have so confined
myself, but to do otherwise would be to change the character
of the wort, which merely aims at giving data for future
disquisitions when the subjects involved shall have been
more thoroughly mastered than it is at present the case. It
does not seem to me advisable to burden my pages with
footnotes on philological matters which may well be disputed,
and such a course would moreover enormously add to my
labours without any adequate benefit to the student. The
temptation to discourse upon the many — the very many I may
PEBFACE. XXI
say — interesting forms that occur in' nearly every legend is^ I
admit J great.
I have again given much prominence to the legends of
saints and holy personages, and it seems to me that my former
remarks as to the importance of this branch of popular lore
in India are confirmed by the evidence adduced now. I have
long had a favorite theory that the average villager one meets
in the Panj^b and Northern India is at heart neither a
Muhammadan, nor a Hindu, nor a Sikh, nor of any other
Religion, as such is understood by its orthodox — or to speak
more correctly authorized — exponents, but that his ' Religion'
is a confused unthinking worship of things held to be holy,
whether men or places ; in fact Hagiolatry. These legends of
saints as herein given speak to the beliefs of the peasantry
with an authority that no amount of argument can controvert,
and it seems to me that a careful reading of them forces such
a conclusion on the student. I purpose giving many more of
these saintly stories in the succeeding volume, and it will be
found that they are all framed on the same line, and are the
outcome of the same mental habits.
I have again to record with gratitude much help unselfishly
given me. In this volume my chief helper has been Mr. M.
Longworth Dames, of the Civil Service, who has placed at my
disposal such of his Baloch legends or stories as are suited to
niy pages, and has moreover performed upon them all the woi'k
necessary in translation and annotation. He has also given
me the benefit of his great linguistic learning and local know-
ledge. I owe to him now, and shall continue to owe, much
that is most valuable in my volumes. Legends procured by
Mrs, P. A. Steel, Mr. J. G. Delmerick, Mr. Denzil Ibbetson,
Mr. M. Macauliffe, Sirdar 'Atar Singh of Bhadaur, and Ghulam
Hussain Khan of Kasur also appear. Mr. A. P. Webbe, of
Baraut, in the Merath District, has, through a well known
bard, supplied me with several admirable stories to enrich the
coming volume. Ohaina Mall and his assistants have again
given me the benefit of their valuable labours,
d
XXn »- PKBFAOB.
In conclusion I may add that my official work during the
past year in no way diminished, and that the difficulties thug
unavoidably thrown in the way of producing a satisfactory
book have been as great as before.
■ • E. C. Temple.,
Amhala,, May 1885.
THE LEGENDS OF THE PANJAB.
No. XVIII.
THE tEGEND OF RAJA GOPl CHAND,
AS PLAYED AT JAGADHRl IN THE AMBALA DISTRICT.
[This wearisome agglomerate of interminable platitudes is one of the most
favorite sw&ngs or metrical plays of the Panjabls. It is valuable in so far
as it belongs to the cycle of legends that has collected round the memory
of the great Saiiskrit author, Bhartrlhari. Gopi Chaud is always described
as being his nephew (bhlkjA, sister's son), and usually goes by the name of
Gopi Chand Bhartari or Bhartalt.]
[The Legend of Gopi Chand closely follows that of Bhartrihari himself, in that
he gave up his kingdom and became a religious mendicant, it being remem-
bered that popularly Bhartrihari was the elder brother of Vikram&ditya,
in whose favour he abdicated.]
[In the Legend Gopi Chand's capital is called Dharanagar, which I take to be
Dhara, the seat of VikramSditya. The hero's country is, however, said to be
Gaur BangS.14 or Bengal, while the bards always understand Pantpat by
Dh3.ranagar.]
TEXT.
SwANG Eaja Gopi Chand.
1 Sibil ke sut gaz badan hain ! charan niwaun sis !
Pair padam Gaurapatij kirpa karo Jagdis !' ,
TRANSLATION.
The Legend of Raja Gopi Chand.
1 The son of Siva is elephant-bodied!* (At bis feet) I
bow my head !
0 Lotus-footed Lord of Gaura,t Lord of the Earth,
favor me !
* Ganesa is the god of all beginnings,
f 6iva as tie husband of Devi = Gaura, Gauri, Gaiu'ja.
VOL. n. — X
LEGENDS OF THE PANJAB.
Kirpa karo Jagdis ! Mkt merl karo kanth meii b^sa !
Chliand gyan sur karo: anke dekhei log tamasha !
5 Gopi Chand ke sang kalian ki dil ko lag rahi asa.
Eahte Shalir Ujjain Rao nit karfce bhog bil§.sa.
Gaur Bangala, des jinhori ka tyag dia biswasa.
Kahte Bansi Lai, " Mat meri, piiran kije asa !"
Muldal.
" Mat Shakumbhari, Mai,
10 Anke karo sahai !
Main murakh agyan,
Budh dijo, Maha Mai \"
Favor me. Lord of the Earth ! 0 mother,* take up thy
abode in my throat !
Give me knowledge of good verses: the people have
come to see the play !
5 I have a strong desire in my heart to relate the Legend
of Gopi Chand.
The King lived in the City of Ujjain in every comfort
and happiness.
Gaur and Bangal was the home of him who had given
up all care.
Saith Bansi Lal,t " Mother mine, fulfil my hope 1"
Befrain.
" Mother Shakumbhari,J 0 mother,
10 Come and be my help 1
I am simple and ignorant,
Give me wisdom, great mother."
* Saraswati, goddess of speecli.
t The author, see ante, Vol. 1., p. 122.
t Devi, see ante, Vol. I., p. 122.
THE LEGEND OP EAJA GOPf CHAND. 3
GopJ Chand raahilon chale, dhar Ganpat ka dhyan,
A utare ranwAs men karan lage ashnan :
15 Karan lage dshn&n Rao ne, chandan chauk bichhai !
Chamkat badan kanak jaisA, aur mukh chandar ki niyai,
Nikasa bMn gagan men Surij ki ik jot chhip chhai.
He mirg nain, ka^th koil, mukh na upma kaM jai !
Mori baithi, nain nihdri Mainawanti Mai :
20 Tap tap ansu pare dharaa par, tkamti nahiii thamai :
Bant Main&wanti.
" Adhbhut rAp nibari !
Bharosa bar ka Bihari,
Rabun cbaran lo lin !
Madan, Mohan, Girdhari !"
Gopi Ghand went into the palace and worshipped
Ganpat,*
And going into the palace he began to bathe.
15 The King began to bathe, and placed his sandal-wood
chair.
His body shone like gold and bis face as the shining of
the moon.
His glory so appeared in the heavens that the splendour
of the sun was eclipsed.
O eyes like the antelope's, throat like the cuckoo's, face
beyond praise !
At the window sat his mother Mainawanti weeping.
20 Drop drop fell her tears on the ground, and ceased
not for (all ) her trying.
Bdni Mainawanti.
" I behold his lovely form
Godjt the hope of all,
I give thee my worship, take it !
Madan, Madhan, Girdhari.''t
* Ganesa. f Krishna.
J Names for Krishna.
4 LEGENDS OP' THE PANJAB.
Raja Gopi Chand.
25 " Purwa pachhwa hai naWri; he Data, kya kin ?
Nahin gagan meri badarJ, bund pari do tin !
Bund pari do tin : bundiai kaun disa se ai ?"
Sis utLake dekhaii l&ge, na knclili dia dikhai.
Jo dekh moFi men foaithi Mainawaati Mai.
Baja Oopi Chand.
30 " Kya ranwas kisi Eani ne kboti bat snnai ?
Kbal kaihake bhus bharwa dAii j dun bhaunri girwae.
Sacbi bat bata de, Mata ; kyun raan rudan lagai ?
Main Gopi Chand Kaja,
Jagat ke sarfin kaja,
35 We Trilokinath,
Hath nn ke hai laja I"
Raja Gopi Chand.
25 " Nor eiist wind nor west r O Gfod, what bast tboa
done ?
No clouds in the sky and two of three drops felJ !
Two or three drops fell : whence have the drops fallen ? "
He lifted his head to see, and cowld see nothing,
B»t when he saw his mother Mainawanti sitting in the
window (he said) :
Raja Gopi Ohand,
30 "What \ hath any Queen of the palace said shamefull
words to thee?
I will flay her skin and fill it with chafFj I will throw
her into a pit.
Tell me the truth, mother, why is thine heart sorrowful?
I am Gopi Chand the King,
I do my duty in the world.
35 The Lord of the Three Worlds,
In his hands lies my honour I"
THE LEGEND OF RAJA GOPf CHAND. 5
Bdni Mainawanti.
" Ai betd, sun lijtye ; kahftii gyan ki bat.
Dekh tumhdre rup ko main socMn din rat.
Main sochftn din rat : putr, main tujh ko bachan suuaya.
40 Pita tere ki snndar murti jalke bogi chhaya.
Lijo jog, supbal ho jag men, amar rahegi kaya.
Yeh supna sansar jagat bai jbutba jdl banaya.
Sat karan jfleke Hari Chand phir janara nahin p§.ya.
Dhriij Pahlad, nar Gotam ka na mebin sat digaya.
Bani Mainawanti.
" My son, hear me : I speak words of wisdom.
Seeing thy beauty I ponder day and night.
I ponder day and night my son : I will tell thee some-
thing.
40 The glorious body of thy father hath been burnt and
become a shade.
Take the saintship, it will prosper thee in the world and
thy body will remain deathless.
This world is a dream, this world is a false tangle.
Living in the way of truth, Harischandra* was not
born again.
Dhruva, Prahlada, and the wife of Gotama did not lose
(sight of) the truth. t
* Allusion to the legend of Harisohandra's piety "conquering
heaven" and procuring Hm a seat there. " Not to be bom again" is
the summum honnm of a believer in metempsycliosis, as all natives
are.
f Dhruva, rewarded by being made into the pole-star, became a jogi
hke Gopi Chand. Prahlada, the son of Hiranyakasipxi, was the devoted
follower of Vishnu in spite of all his father's persecutions. He was
finally united with Vishnu. Ahalya, the wife of the Eishi Gotama,
the personification of beauty, was deceived by Indra into thinking him
to be her husband, so her adultery was no fault of hers : such is the
popular story.
> LEGENDS OF THE PANJAB.
45 Putr, ta jogi ho jl
Man le kabi hamari.
Teh kanchan isi deh,
Amar ho j^gi thari \"
Bdjd Oop'i Ohand-
" Ai MS,ta, tain sach kahi, hai jhutha janjS,!,
50 Yeh soMh sau RaniS,!!, in ka kaun ahwM ?
In ka kaan ahwal ? nahin kaniyan parnai.
Ti\ hfli nipat nadan, dayyS, tujh ko nahin ai !
Ai Mata ri, na ige putr raj kfl, thamanhara."
Aise kahke bachan nain se ansu dartl.
Eajd Go]}t Chanel-
65 " Aisa bachan kathor. Mat, ham se kah dinsl.
MSt pita sut jog kaho kis kis ne dina ?
45 My soHj become a jogi.
Hearken to my words.
Thy glorious body
Will become deathless."
Rdj& Gopi Chand.
" 0 mother, thou speakest truly, (the world) is a false
tangle.
50 (But) these sixteen hundred queens (of mine), what will
happen to them ?
What will happen to them ? Nor is my daughter
married.
Thou art very foolish, and hast no mercy !
0 mother, I should not leave a son (behind me) to
guard my kingdom."
Saying this tears fell from his eyes.
Raja Gopi Chand.
55 " Hard are the words, mother, that thou hast "said to me.
What father or mother hath ever urged a son to be a
jogt?
THE LEGEND OP RAJA GOPI CEAND.
Suno, Maiudwanti Mai,
'Aqal tain kahac ganwai ?
Ham ko deti jog 1
60 Dayya tujh ko nahih ti ! "
Eani Mainaivanti.
" Bets,, taiii jftne uahiri, Ram Nam hai amol.
Phir janam pave nahin jo Har ke an kol.
Jo Har ke an kol. Ram padh aisa piyara.
Mahman hai param pal, Nigam pave nahin para.
65 Ai beta re, jag men bai Sri Eam bol, diija nahin koi.
Kyun nahin lete jog, mukat donon gat hoi ?
Kia Bhartari jog gyan se man chit laya.
Chaurasi hui sidh, N&m Har ka gun gaya."
Hear, MainS,wanti, my mother,
Where hast left thy reason ?
Thou wouldst give me the saintship,
60 . Having no pity in thee ! "
Eani Mainaivanti.
"My son, thou dost not know that the Name of God is
beyond price.
They are not born again who approach Hari.*
That approach Hari, so lovely is the service of God !
So infinite is his glory, that the Scripture hath not
fathomed it.
65 0 my son, in this world is the name of the Holy
God taken, there is no second (to him) !
Why not take the saintship, and obtain salvation in
both worlds ?
Bhartari sought the knowledge of the saintship with
heart and soul.
Released from the eighty-four (transmigrations of souls)
he praised the Name of Hari."
* Vishnu, i.e., God.
I LEGENDS OF THE PANJAB.
Bajci Qopi Chand.
'' Ai mata yeh charaj* kya ? ham se kaha rsa jae.
70 Parde andar tfl rahe, kahiin tumhen samjhae.
Kahuii tumhen samjh&e : gy&n kis se tii Mi ?
Kaun guru tain kia ? mujh se de bhed batae.
Mujh ko yeh sandeh hai, kahiii jane na pae ?
Ath pahar din rain rahi chinta nit yahairi.
75 Tun Eajon ki sutiya, kie tain bhog bilasa ;
Kahe agam ki bat : baia yeh ajab tamasha \"
Rant Maindwanti.
" Ai beta, sun lijiye kis se paya gyan.
Hai GurA mera Gorakh jati ; sat sat karke Jan.
Sat sat karke jan ; re beta. Guru Gorakh main paya.
Bajd Gopi Ghand.
" Oh mother, what wonder is this ? I cannot say it.
70 Thou livest in secret,t I tell thee.
I tell thee; who gave thee this knowledge ?
Whom hast thou made preceptor ? Tell me the secret.
I have doubts that will not leave me.
During the eight watches day and nightj doth this
trouble ever remain with me.
76 Thou art a king's daughter, that hast dwelt in ease and
comfort,
And thou speakest unfathomable words : a truly
wondrous thing is this."
BAni Maindivantl.
" 0 my son, hear from whom I have learnt knowledge.
The holy Gorakh (Nath) is my preceptor : know this
for a very truth.
Know this for a very truth: 0 my son, I have found
Guru Gorakh (Nath).
* For acliraj. f Behind the screen.
X The livelong day.
THE LEGEND OP KAJA GOPf CHAND. 9
80 Charpat Nith mera Gur bbai, jog panth main dhyayS..
Pard§. andar baith, Kaiiwar, main Har charnan chit laya.
Antar jog kamao, beta^ sukW rahegi kayS,."
Raja Oopt Chand.
" Ai mata, ham jat haiij jogi hon faqir."
Itni kahke chal pare, nainoii dhalte nir.
85 Nainon dhalte nir, Kanwarji, chale bagh men §.e,
Jahan baithe the Nath Jalandhar, jukke sis niwae.
Rdjci, Gojpi Ghand,
" He Gur Deo ! Karo turn kirpa ! Mcita ne tumheh batae.
80 Charpat Nath* is my brother disciple : I am bent on
the doctrines of the aaintship.
Sitting in secret, my Prince, I bent my heart to the
worship of Hari.
My son, practise the real yog&f and thy body will remain
at ease."
Eajoi, Gopi Chand,
" My mother, I go to be a penniless jogr2."
Saying this he went oS", dropping tears fronp his eyes.
85 Dropping tears from his eyes, the Prince went into the
garden.
Where sat Jalandhar NathJ whom he respectfully.
saluted.
Raja Gopi Chand.
" Hail, my Lord Guru I Have mercy ! My mother sent
me to thee.
* Nothing is known of this worthy apparently.
t Yogd, the modem jog, may be best described as being the science
of abstraction from wordly affairs. It is the ' devotion ' of a ' devotee'
ijogi).
X The opponent of Gorakh Nath and Machhandar Nath, therefore,
flourished 15th century A.D.
VOL. II. — 2
10 LEGKNDS OP THE PANJAB.
Kan pharke mundra dab j pg leu ko ^e.
Natb, chela kar lijo j
90 Jog ka rasta dijo ;
Chiro mere kan ;
Aj, Gur, kirpa kijo."
Jalandhar Nath.
" Ja, landi ke, bhag ja ! kyun chirwave k4n ?
Ball 'umar nadan hai : tA kya jane gyan ?
95 Tu kya jSne gyan ? Baware, kis ne tujhe bakkaya ?
Kya kuchh tujh par bkir pari hai, jog len ko aya !
Na koi din vkj kia hai ! na koi din khaya !
Jao mahil ko, baith, Eaoji : kyun phirta bharmaya ?
Abhi jaldi se jao.
Bore toy ears, put in the ijngi's) ring : I am come to
take the saintship.
My Lordj make me a disciple.
90 Show me the way of deyotion.
Bore my ears.
Have mercy, Garfi, on me to-day."
Jalandhar Nath.
" Go, thou son of a cur I Be off!* why bore thy ears ?
Thou art young and foolish : what dost thou know of
knowledge ?
95 What dost thou know of knowledge ? Who has been
deceiving thee, thou fool ?
Hath any misfortune befallen thee, that thou hast come
to take the saintship ?
Thou hast hardly ruled yet ! thou hast hardly spent
thy days !
Go, Sir King, and sit in thy palace : why be deceived ?
Go off at once.
* Usual abuse from faqirs : see avie, Yol. I., p. 141.
THE LEGEND OP EAJA GOPi CHAND. 11
100 K^heko jog kamao ?
Chhattis bhojan chhor.
Nahin sukli is men pao ! "
Raja Gopi Chand.
" Na mujli par kuuhh bhir ; na ham hain dilgir.
Mafca ne samjhaeke laya badan men tir.
105 Laya badan men tir : yeb main mS,t& ne samjhfiya ;
' Kanchan kaya jali pita ki ! ' Yeh dishtant bataya.
Agam-nikam ka gyan sanake takbfc raj chhutwaya.
Ai Gur Deo, karo kirpa: main jog len ko aja."
Jdlandhar Nath.
" Aisi teri matS. bawari hogi nipat nadan !
110 Tujh ko jog diwauti, aur bara batave gyin !
100 Why take on the saintship ?
Leaving thy thirty-six kinds of food*
To gain no pleasure 1 "
Raja Gopi Chand,
" I have no trouble : I have no sorrow.
My mother's injunction hath pierced my body (as) an
arrow.
105 Hath pierced my body aa an arrow ; for this did she
enjoin :
' Thy father's glorious body was burnt' : this was the
end she showed me.
Teaching me the knowledge of the Scriptures she
induced me to give up my throne.
0 my Lord Guru, have mercy : I am come to take oa
the saintship."
Jalandhar Nath.
" Thus is thy mother a fool ; she is altogether foolish.
110 She giveth thee devotion and showeth it to be very
knowledge !
* The conventional term for good living.
12 LEGENDS OP THE PANJAB.
Bara batave gyan ! Ik terl bali 'umar almasta !
Jog panth yeh bara kathan hai; kyuri nahaqq men
pharista ?
Kaj karo, gliar baitho jake : baia kathan yeh rasta !
Albat jog nahin sidhne ka ; bara bikat yeh rasta ! "
Eaja Qopi Chand.
116 "Aji Nathj sun Ujo^ main bun nipat nadan.
Jog panth se na talAu, jo ho parbat saman.
Jo ho parbat saman j Nath, main albat jogi hong^.
Ai Gur Deo, kirpa karo : main charan kanwal chit dunga.
Jaun sikh batlao mujh koj wahi sikh main lunga.
120 Bhasham ramae, kanon men mundra, tumhari tahil
karflnga \"
Showeth it to be very knowledge ! Firstly, thou art
in the bloom of youth !
And the path of devotion is very rough, why be involved
in it uselessly ?
Be a king and go home : this way is very rough !
Truly thou canst not perform devotion ; very steep is
this road ! "
Edjd Gopi Chand.
115 " 0 my Lord, hear me, I am altogether unlearned.
I will not deviate from (the path of) the saintship, be it
as difficult as a mountain.
Be it as difficult as a mountain : My Lord, I will surely
be a, jogi.
0 my Lord Guru, have mercy : I will meditate at thy
lotus feet.
What thou teachest, even that will I learn.
120 Rubbing on ashes, putting the rings in my ears, will I
do thee service."
THE LEGEND OP EAJA GOPI CHAND. 13
Jalandhar Nath.
" Hai kaun 'nmar, Raja^ teri ? Kia jog ka khiyal ?
Jao, kah^n, ghar apne, chalo nit ki chal.
Chalo nit ki ch&l, R&oji : turn apne gljar jao.
Chhattia bhanjan chhor, Kanwar, kyiin jog panth
men ao ?
125 Hamra dith nahin parta hai ; ghar apne ko jao.
Eaj nit ka dhyan lagakar baithe raj kamao.^'
Eajd Qojpl Chand.
" Na janun main nit ko, lag&, jigar men gyan.
Ab gadi baithun nahin, tere charan se dhyan.
Tare charan se dhyfln, Nathji : na mujh ko bharm^o.
130 Kan chirke mundra d&.lo, jogi bhekh banao.
Ai Gur Deo, karo kirpa ; ab zarsi der na lao.
Bhasham ramake, gal man seli, yehi gyan ki pao."
Jalandhar Ndth.
" What is thy age, Raja ? Hast ever thought on devotion ?
Go home, I tell thee, and bear thyself straightly.
Bear thyself straightly, Sir King : get thee home.
Giving up the thirty-six dishes, my Prince, why enter
the saintship ?
125 I will not see thee : get thee home.
Bend thy mind to thy royal duties and be a king."
Bdja Gop'i Chand.
" I know nothing of polity, (celestial) knowledge is my
heart's (desire).
I will not now sit on the throne, I am bent on (sitting
at) thy feet.
1 am bent on (sitting at) thy feet, iny Lord; deceive
me not.
130 Bore my ears, put in the rings, turn me into a jogi.
O my Lord Guril, have mercy : delay not now at all.
Rub on the ashes, put the necklace* round my neck,
and give me of this knowledge."
* The seli is the black necklace peculiar to mendicants or devotees.
14 LEGENDS OP THE PANJAB.
Jalandhar Ndth.
" Jo turn jogi hot ho suno gy^Q ta tant.
Panchon indri bas karo, jab jan jog panth.
135 Jab jan jog panth, Rao, turn tea krodli ko maro.
Man ko m^r, gafl ko m&ro, jab jan jog sidharo.
Jog panth k^ juS. khele hai raj nit ko h§.ro.
ItnS. ki,m karo, re bachcha, jog mata jab dharo.
Baja GopTGhand,
" Ai Mantri, inhen kya kaha is jogl ne gy§.n ?
140 Hatke phir sunae de, mujhe pa;-e nahin jan.
Mujhe pare nah!n jan. Nathji, kya kuchh gyan sunaya ?
Ai Mantri, batla de mujh ko, tere samajh rnen aya ?
Jalandhar Nath.
"li thou wilt be a jogl, listen to the teachings of
knowledge.
By subduing the five passions wilt thou know the saint-
ship.
135 Thou wilt know the saintship, my king, by subduing
thy hot temper.
Destroy thy self-conceit, destroy thy pride,* then know
that thou hast encompassed the saintship.
In playing at the game of devotion thou must lose
(the game of) royal polity.
Do this much, my son, and then understand the saint-
ship."
Raja Gopi Ghand,
" 0 my minister, what saith this jogi of knowledge ?
140 Tell it me again, I did not understand.
I did not understand. My Lord, what knowledge didst
thou teach ?
0 my minister, tell me ; didst thou understand ?
* There is a play liere on the meaning of the words mdn and gait,
and the Raja is made to misunderstand them ; see below line 148.
THE LEGEND Of BAJA GOPl CHAND. 15
Mukh se bat kahi kuchh ktoti ? Mera ji larjaya !
Is jogi ki Mt karaa se mera kallja khaya."
Mantri.
145 " Ai Eaja, sun lijiye, man chit karo bichar.
Ilai yeh jogi koJ b^wara, nahin bola bachan sambhar.
Bola bachan sambhar, Raoji ; yeh jogi bharmaya.
' Man ko m&r, gau ko m^ro/ aisi bachan sunaya ?
Yeh batan to sunke, Raj^, hamra ji lalchaya.
150 Khotl b£lt kahi, khoti ne sunke main ghabaraya? "
Raja Gffp'i Chand.
" Jaise jogi aise kahe khofci mukh se bain,
Jald kuen men dal do, jabhi paregi chain !
Jabhi paregi chain hamari ! Is jogi ko mSro !
Ger kune men ! Nam na lijo 1 Upar sila utaro !
Spake he not evil words with his lips ? My heart is
beating !
The words of this jogi have pierced my heart I"
Minister,
145 " 0 Raja, hear me, ponder it in thy heart.
This jogi is a fool and speaketh not words polite.
Speaketh not words polite, Sir King; this jogi deceiveth.
' Slay thy mother, kill thy cow ! '* this is what he said.
Hearing these words. Raja, my heart grieveth.
150 Evil words spake he : evil I hear and am astonished."
Eaja Gopi Chand.
""What jogi is this that saith such evil words ?
Throw him quickly into a well and then shall I have
peace !
Then shall I have peace ! Kill this jogi !
Throw him into a well J Take not his name \ Put a stone
over it !
* The two greatest crimes an orthodox Hindis can commit ; but see
line 136.
16 LEGENDS OF THE PANJAb.
155 Kankar, pathar, reta, mitti, lid, bahot se daro !
Teh jogi kahiri jane na pave ! Teh man bich bicharo ! •
Gorakh jogi a gaya, ang babhftt ramae.
Kanipa ke samhne dere die lagae.
Gorakh kahe :
Guru Oorakh Ndth.
" SuHO, re chela, kand mol turn lao.
160 Kanipa ki gai mandali, unhin ke sang jao.
Bhaji sag banake achha, khub tarah se khao.
Pahile karo atma thandi, pichhe dhyan lagao.
Teh hai Karta ki maya.
Bahot sukh men phal paya.
155 Rocks and stones and sand and earth and filth heap
over it !
Let not this jogi escape ! Ponder this in thy mind ! "*
(GurA) Gorakh (Nath) came with ashes rubbed on his
body.
And took up his abode opposite Kanipa. t
Gorakh (Nath) said:
Guru Gorakh Nath-X
" Hear, my disciple, buy thou some herbs.
160 Kanipa's party hath gone (to cook), do thou join them.
Cook thy herbs well and eat thy fill.
First make thy mind (to be) at peace and then meditate.
This is the mystery of God.
I have enjoyed its fruit greatly.
* The story breaks off tere and is taken up again at line 224. The
intervening lines relate incidents to show how the saint's followers
came to hear of his mishap, so as to get him out of his trouble.
f A follower of Jalamdhar Nath, and therefore an opponent of
Gorakh Nath.
X To his own follower.
THE LEGEND OE EAJA GOpI CHAND. 17
165 Is jangal ke bich.
Aj jogi jan aya."
Chela.
"Yeh bhaji sab dal, Jogiji, jitni tumhare pasa.
Kutke mare angint kare badan kS, nasa !
Yet sansa man uthi, Garuji ; kaMn tumhare pasa.
1 70 Turn pure sat gur ho, Swami^ met shakal man sansa."
An Guru pe rowan lage bahot machaya sbor.
Chela.
" He, mere Gur Deo Niranjan, nahaqq kina jor.
Ham sang karen gharab ki batan^ bahot machaven slior.
Ya to us ko ap barjalo, nabin, bane aur se aur."
165 Into this forest
Hath a jogi come to-day."
Disciple.*
" Throw away all these herbs. Sir Jogi, all that thou
hast.
Be thy body destroyed by countless blows !
A doubt hath arisen in my mind. Sir Guru ; I tell it
thee.
170 If thou be a real and true teacher, my Lord, blot out
all my doubt."
He came back to Guru (Gorakh Nath) raising a great
cry.
Disciple.
" Ho, my Lord, my godliket Guru, they used force to
me without reason.
They used harsh words to me and made a great noise.
Either do thou punish, or I will devise some other
(punishment) ."
* To Kanipa.
t The extravagance of the epithet Niranjan, a specific attribute of
the deity, is noteworthy.
VOL. II.— 3
18 LEGENDS OF THE PANJAB.
Guru Goralih Ndih.
175 " Jao, re chela, is waqt men lagi surt tam^ri.
Aise bachan kaho mukli seti phute dibiya tharf.
Un ke phor, charhao apni, khub karo tarkari :
Wa dekhenge, turn kbaoge; rudan parega bhari."
Chela.
" He Qnrit, Deo bidya ke, apne chitak hi dikklai.
180 Dibiya ckMn lie hai mhan, tan men aganlagai.
Us jogi pe. Guru, hamare kachli na par basai.
Aisa kirpa karo, Nath, woh dete phireii dohai."
Guru Gorakh Nath.
" Mano, chele, bachan hamlra, na dil men ghabarao.
Phuten dibya sabhi unhon ki aisa sabd sunao.
185 Un ki phoro, aur pare bijao, apne an charhao."
Gorakh kahe :
Gnru Goralch Nath.
175 " Go, my disciple, this is the time for my meditation.
Speak such words as these with thy lips and thy bux*
will break.
Break up their (cooking vessels), put thy own on (the
fire) and cook well thy herbs :
They will understand (then) and do thou eat : and there
will be much wailing."
Disciple.
"0 Guru, Lord of knowledge, be showed me his magic.
180 He snatched away my box and set fire to my body.
I have no power, Gurfl, over this jogi.
Have mercy, my Lord, that he may cry ' mercy.' "
Guru Gorakh Nath.
"My disciple, hear my words and be not agitated.
Speak such (magic) words that all their boxes break.
185 Breaktheir (vessels), blow them awayandputonthyown."
Saith (Guru) Gorakh (Nath) :
* Of sacred ointment : a dreadful misfortune to an ascetic.
THE LEGEND OF EAJA QOVt CHAND. 19
Gruru Goralch Nath,
" SunOj re cheMj turn man bharke khao."
Hukm cli4 sabhi chelon ko Gorakh chitak dikhlai.
Kanipa ke lashkar andar gahri agan lagai.
Lagi anchj tan jalne l&ge, dete phiren dohai.
1 90 Hdha karan kareri mukh seti, tin pe pari tabahi.
Kanipa.
" Sun, re Gorakb chitki, tu hai nipat nadan.
Main khatir tumbari na karun ; apna dkarm pacbhin.
Apna dbarm pachbaa, re Gorakb j kyAn cbitak dikblave ?
Guru tumbara Sangla Dip men baitba raj kamave.
Guril OoraJch Nath.
" Hear, my disciple, eat at tby ease."
Gorakb (Natb) tbus ordered all bis disciples and sbo wed
a miracle.
Witbin tbe camp of Kanipa be ligbted a buge fire.
Tbe fire caugbt tbem, tbeir bodies burned and tbey ran
about (crying) "mercy."
190 Tbey cried out witb tbeir moutbs on wbom tbe sore
trouble came.
Kantpa,
"Hear, Gorakb (Natb) tbou magician, tbou art alto-
getber a fool !
I flatter tbee not : know tby own faitb.
Know tby own faitb, 0 Gorakb ( Natb) : wby sbowest
us magic ?
Thy Guru in Sangla Isle bath become a king.*
* i.e., Machhandar Natlh. in Ceylon is acting like a king, raising a
family, attending dances, listening to secular music, and so on : a truly
dreadful falling away from the path, of devotion and virtue !
20 LEGENDS OE THE PANJAB.
1 95 Tere hath ka jal na piun : kaisa sidh kahav© ?
Hai, nirlaj, sharra nahiii tujh ko, duniya ko bharmave."
Guril Gorafch Ndth.
"Jo tu jane, 'jagat men lia janam main jit/
Grurii tumhara kune men gire bahot din gae bit !
Bahot din gae bit kune men pare, khabar nahin pai !
200 Gopi Chand Raj^ ne dara, upar sila dalM.
Main le aun gur apne ko ie ns se karh^e,
Nahin, to kahega, ' Sidh Guru ko dena kuan girae ! '
" Sangal Dip suhauna kis bidh pahunchim jae ?"
Nath Machhandar Sidh ne chanki die bithai :
f I
195 I will not drink water from thy hand :* how canst thou
call thyself a saint ?
Shameless, thou hast no shame and deceivest the
world!"
Guru Gorahh Nath.f
" Though thou thinkest that thou hast conquered birth,t
Thy Guru§ hath been thrown into a well these many
days !
Many days hath he passed in the well and thou
knewest not!
200 Raja Gopi Chand threw him in and put a stone over it.
I should (if I were you) bring up my own Guru (out of
the well),
Lest (men) should say I had let my Saintly Guru be
thrown into a well ! "
" How shall I get to the glorious Sangla Isle ? " 1|
Machhandar Nath, the Saint, had set guards :
* i.e., I put thee out of caste, because of the wicked and uuwortliy
doings of thy teacher Machhandar Nath. ,
f This is his counterblast.
X i.e., been so holy as to have escaped the transmigration of thy soul.
S Jalandhar Nath.
fj Change of scene : Gorakh Nath now goes after Machhandar Nath..
THE LEGEND OF BAJA GOP! CHAND. 21
205 Ohauki die bithai, Nath panth gher lia sara.
Rasdharf ki cliali mandali un hi ke sang sidhara.
Hua nach, jab tabla bandhe, Gorakh Natb pukara.
Gur4 Gorakh Ndth.
" Jag, Macbbandar, Gorakh ae !"
Aisa bachan uchara.
Awaz suni, ankhan khuli, man meii kia bichar.
Maehhandar Ndth.
210 " Gorakh ae nach men ! Larza jia hamdr !
Larza jia hamar ! Re chela, praghat kyiln nahiii aya ?
He bachcha Gorakh, nir-bani kis ne tujhe sitaya ?
Ai Gorpkh, tain ake merS; rcij takht chhurwaya !
Mukh se bachan suna de sache ; kis karan tain aya ?"
205 Had set guards, and his own sect surrounded the Saint.
A company of dancers started and he went off with
them.
The dance went on and when the drums were beating
Gorakh Nath called out.
Guru Gorakh Ndth.
"Awake, Maehhandar (Nath), Gorakh (Nath) hath
come ! "
This is what he said.
(Maehhandar Nath) heard the voice, opened his eyes
and was agitated.
Maehhandar Ndth.
210 " Gorakh (Nath) come to a dance ! My heart trembles !
My heart trembles ! 0 my disciple, why didst thou not
come publicly ?
0 my son Gorakh (Nath), who hath spoken thee evil?
0 Gorakh (Nath), thy coming hath destroyed my king-
dom !
Tell me the truth with thy lips ; why hast thou come ? ''
22 LEGENDS OP THE PANJAB.
215 Bachan jab gur apne ke kia praghat rup dikhaya.
Tin ades pii-than hi kini, charnon sis niwaya.
Guru Qorakh Nath.
" Sabhi bhekh huS, wah'an ikattha, turn ko wahan balaya.
He Gur Deo, karo kirpa, main saran tumhare aya."
Maclihandar Nath.
" Gorakh bachcM, bat bamari suniye man chit lai.
220 Ah ham se jaya nahin jatSj sardi ki rut ai.
Sang hamare larke hainge, in men prit lagai :
Hem Nath aur Ehem Nath, hain yeh tere gur bhai."
Gorakh jogi sidh ne dhara Guru ka dhyan.
Gopi Chand ki man ko beg bula de an :
215 When he heard the words of his Guru he showed him-
self publicly.
First he made three salutations and bowed his head at
his feet.
Guru Gorakh Nath.
" All the mendicants are collected there* together and
call for thee.
0 my Lord Guru, have mercy, I am come to serve
thee.^t
Maclihandar Nath.
"My son Gorakh (Nath), hear my words with heart and
soul.
220 Now I cannot go : it is the cold season.
1 have sons with me that I love :
Hem Nath and Khem Nath, these are thy saintly
brethren."
Gorakh (Nath) the holy saint worshipped his Gurii.
He called the mother of Gopi Chand quickly.
* AtUjiayini.
t Observe the truly oriental delicacy of this reproof.
THE LEGEND OE BAJA GOPf CEAND. 23
225 Beg bulii de an.
Giiru Gorakh Ndth.
"Ri mata, suniye bachan hamare.
Zulm kia bete tere ne, Natb kiln men dare.
Putr tere ka jina nahm, sir par kal pukare.
Nikasat sar bhasbam kar dega."
AisS, bachan uchare.
Ram Mainawanti.
" Ai mere Gur Deoji ; snniye, Gorakh Nath ;
230 Mere putr ka jiwana haiga tumbare hatb.
Haiga tumbare bath, Nath ; main dnkh bhar-bharke ptila.
Turn bin aj jagat ke andar na koi ihamanwaM.
Ikloti ka hai ik putr, karo is ki prit pala."
225 Called her quickly.*
Gv,ru Gorakh NdiliA
" 0 mother, hear my words.
Thy son hatb been a tyrant and thrown the jog'i into a well-
Thy son will not live, for be calls death on his head.
As soon as he gets out, he will turn him into ashes."
This is what he said.
Hard Mainawanti.
" 0 my Lard Gurui ; hear me, Gorakh Nath,
230 My son's life is in thy hands.
Is in thy hands, my Lord : with many a trouble I
brought him up.
Except thee to-day there is no protector in the world.
To her of one son there is but an only son, so do thou
lovingly protect him."
* Scene changes completely, and the thread of the story is taken up
from line 156.
t His coming to the help of his opponent is curious and probably an
error. Kanipa would be the natural actor here.
24 LEGENDS OF THE PANJAB.
GopI Ohand bulae jald se jabhi charan men dala.
Guru Gorakh Ndth.
235 " M, re bachcha, amar ho ; mera yehi updes.
Chale Dhartari Akas sab, tun nahin chale, Nares.
Tun nahin chale, Nares : bachan turn ko sanijhaya.
Amar nam ab huS. jagat men, tain jas paya."
Ho rahi jai-jai-kar kuneri se blch nikala.
240 Jo kuchh hkha. kalam nahin koi metanhara !
Kard nikali Nath ne chiran Mge kan.
Dharti larzi pas ki aur larza Asman.
Larza Asman, Nath ne jab jan kard bagai.
Hasthi aur turang, brichh, sab roon, roen log lugai.
She called Gopi Chand at once and placed him at the
(Guru's) feet.
Guru Gorakh JSfaia.
235 " Go, my son, live for ever : this is my blessing.
The Earth and the Heaven will go, but thou wilt not
go, thou Lord of men.
Thou wilt not go, thou Lord of men : understand my
words.
Now is thy name immortal in the world and thou hast
won glory.'" '
There were rejoicings when (the Saint) was taken out
of the well.
240 The words written (by Fate) none can blot out !
The Saint took a knife and bored ^(Gopi Chand's) ears.
The Earth and the Heavens trembled.
The Heavens trembled when the Saint plied the knife.
The elephants and the horses and the (very) trees all
wept, and wept men and women.
THE LEGEND OP EAJA GOPf CHAND. 25
245 Sab ranwas ron laga hai, ik na Mainawanti mai.
Kan chirke mundra geri, sell gal men pai.
Ang bhashanij seli gale, di Jalandhar Natk,
Kanon mundra anke, jholi khappar hath ;
Jholi khappar hath ua ke mahilon ' alakh ' jagaya.
250 Bhichha bhejOj rang mahilon se gur ka sabd sunaya.
Motin bhikh mile mahilon se leke gur pe aya :
Hath jot-ke khara agari charnoh sis niwaya.
Jalandhar Ndth.
" He Gopi Chand baware, kyiin karta bad nam ?
Ab tak lobh na tain taja ! Jog lia kis kam ?
255 Jog lia kis katn ? Re bachcha, maya men bharmaya.
245 All the palace began weeping, except mother MainS,-
wanti.
He bored his ears, he put in the rings and threw the
necklace round his neck.
Ashes to his body and necklace to his neck gave
Jalandhar Nath.
With the rings in his ears, wallet and bowl in his hands.
Wallet and bowl in his hands he went into (his own)
palace, and cried ' dlahh.'*
250 ' Give me alms' (said he) in the palace, obeying his
Guru's orders.
He received pearls as alms from the palace and took
them to his GurA :
Standing with joined hands before him he bowed his
head at his feet.
Jalandhar Ndth.
" Hoj Gopi Ghand, thou fool, why givest us a bad name ?
Even now thou hast not put away thy avarice ! Why
didst thou take the saintship ?
255 Why didst thou take the saintship ? 0 my son, thou
art deceived by an illusion.
* The mendicant's cry when begging.
VOL, II. — 4
26 LEGENDS OF THE PANJAB.
Kankar pathar sab tyagi the, ab leke kyiin aya ?
Hatke phir mahilon men jao : bhojan kyuii nahin laya ?
'Mai' kahke bhichha lao ; gurft ne gyan bataya!"
' Alakb' jagae mahil men pbirke duji bar.
Baja Gopi Ghand.
260 " Mai, bhichha dijiye, Nath kliai-e darbar :
Nath khare darbar, an deodhi pe ' alakb ' jagaya.
' Bhik bbik ' main khara pukarM; den koi nahin aya !
Ab to asan lagl hamara ': Adh Purush ki maya.
Bina lene talne ka nahin, Gur ka dhyan lagaya."
Thou didst foreswear rocks and stones, why bring them
now ?
Go back to the palace : why didst thou not bring food ?
Call (thy wife) 'mother'* and bring alms: this thy
Guru teacheth ! "
He called ' alalch ' a second time in the palace.
Raj a Gopi Chand.
260 " Mother, give me alms, the Saint standeth at the door :
The Saint standeth at the door, calling ' alakh ' at the
gate.
' Alms, alms' do I stand and cry, and none cometh to
give.
Now have I taken up my seat here (to meditate) on the
mystery of the Primeval Being.
Without taking alms I move not, but will meditate on
my Guru."
* By calling her motlaei- she could not longer be his wife : the mean-
ing is ' separate from thy wife.' The expression runs through many
THE LEGEND OF RAJA GOPl OHAND, 27
265 Ifcni Patam Dai suni ' alakh, aiakh' bhanklr.
Basdi beg bulaeke, tan bakot bada hankar.
Tan bahot badS, hankar.
Bani Patam Dai.
" El bandi, thamtS. nahin thamaya.
Is jogi ne raj bigara bhik mangne ajk.
Dar par bahir khara deodhl ke ; zara kbauf nahin kliaya,
270 B§,nson maro, b§,hir nik&lo ; turn ko yeh farmay§,."
Sunat sar bandi uthi, tan men ghussa khae.
Maran chali faqir ko, lina bans utMe.
Lina bans uthae bandi chal deodki pe aya.
Bandi.
" Are phakandi, ja mahilon se, kyun marta bin ae ?
275 Martin banS, gira dun mandra : kya bijya tain khai ?
Patam Dai ka hukm, jogi; main maran ko ai."
265 Meanwhile Patam Dai* heard the cry of ' alalsh, alakh.'
She called her maid quickly in great wrath.
Great was her wrath.
Bani Patam Dai.
" My maid, I cannot keep down my wrath.
This jogi will ruin my kingdom with his begging.
He stands outside the door at the gate and has no fear.
270 Strike him with a cane, turn him out ; this I tell thee."
As soon as she heard this the maid was up in anger.
She went out to beat the beggar, taking up a long cane.
Taking up a long cane the maid went to the gate.
Maid.
" Thou cheat, leave the palace, why court thy death ?
275 I will beat thee with a cane, I will throw down thy
(mendicant's) earrings : what drug ha&t thou
taken ? '
By (Rani) Patam Dai's order, jogi, am I come to beat
thee."
* Kaja Gopi Chand's wife.
28 LEGENDS OF THE PANJAB.
Bdjd Gopi Ghand.
" Kyui, Bandi, dhamkauti ? kyAn karti yeh sbor ?
Karam hamare ka likha ; tera nahiii kuchh zor.
Tera naWn kuchh zor ; ri bandi, dhan dhaD yeh amar ai !
280 Ik din bandi tahil kari thir palangon sej bichhai.
Khari agari pawan kari thi : kis ne tujhe bharmai ?
Woh din, Bandi, bhM gae, yeh b^ris marne ai ? "
Bandi.
" Are jogi, sun jogan^, main puchhun hAn toe.
Kis din tera raj tha ? sach bata de moe.
285 Sach bata de moe j are jogi, kyun tu hu§, saudai ?
Kis din teri tahil kari thi ? kis din sej bichhai.?
Are phakandi, phire dolta chhalke duniya khai !
I^tam Dai ka hukm, jogana, main maran ko ai."
Eaja Gopi Ohand.
" Why threaten me, my maid ? why make this noise ?
It is written in my fate : thoa can'st do nothing !
Thou can'st do nothing : my maid, immortal is my fate !
280 There was a day when a maid served me and made my
bed:
Stood before me and fanned me: who hath deceived
thee?
Hast forgotten that day, my maid, that thou hast com©
to beat me with a cane ? "
Maid.
" Ah, jogi, hear, my would-be joge, 1 ask thee.
When didst thou rule ? tell me truly.
285 Tell me truly : jogi, where are thy senses ?
When did I serve thee ? when did I make thy bed ?
Thou cheat, thou dost wander about deceiving the
world with thy tricks !
It is (Eani) Patam Dai's order, my would-be jogi, that
I beat thee ? "
THE LEGEND OF EAJA GOPI OHAND. 29
Eaja Gopi Chand.
" Jis din raj kamaveii the hukm hazaroi kos ;
290 Us din tahil kari thi ; sun, Bandi behosh !
Sun, Bandi behosh, tu kari bhala hamara asa :
Rahne ka tujhe hukm dia tha Patam Dai ke pasa.
Jog lia, tan bhasham ramai, sabhi taja ranwasa.
Woh Gopi Chand Rao kahawan, kia khak men basa."
295 Daran dukh ab jan hua : lina rup pahchan.
Giri dharan bhu men, pari mari dehi ki man.
Mari dehi ki man ; bandi jhapat chali dharala,
Sir ki kesha phar bagai, laga jigar men bhala.,
Rudan kare tan khak ramai, chit hua behala.
Raja Gopt Chand.
" When I was the ruler over thousands of miles :
290 Then wast thou my servant : listen, thou senseless
maid.
Listen, thou senseless maid, that raisest my hopes now ;
It was I that sent thee to (Rani) Patam Dai.
I took on the saintship, rubbed on the ashes and gave
up my household.
He is called Gopi Chand the King, that dwelleth now
in the dust ! "
295 Great was her sorrow now, for she recognized him.
She fell to the earth, fell like a lifeless body :
Like a lifeless body ; quickly was the maid bewildered.
She tore off her locks, the lance (of grief) pierced her
heart.
Weeping she rubbed ashes on her body, and her hear
was very grieved.
30 LEGENDS OF THE PANJaB.
300 Patam Dai ke pas jaeke bans hath se dala.
Muktdl.
Bandi.
" Main bandi sarkari.
Hukm mujh ko hai bh^ri !
Woh Gopi Chand Rao.
Khara deorhi par mahari \"
Bdru Patam Dal.
305 " Ai bandi, kyuii roti ? kyui ho rahf behal ?
kyiiQ tan khak ramauti ? kyun phare sir bal ?
Kyiin phare sir hk\, ri bandi, dil men ghabar&e ?
Marau gai kotal jogi ko rudan karti ai !
Kya jogi ne apne mukh se khoti bat sunai ?
310 Karan kaun bata de, bandi, ? ^aqal kahan bharmai 1"
300 She went to Rani P&tam Dai and threw down the cane
from her hand.
Itefrain.
Maid.
" I am the Queen's maid,
Terrible was the order given me !
It is Gopi Chand the King
That stands at our door ! "
Rdnt Patam Bal.
305 " Why weepestj my maid ? why art distressed ?
Why hast dust upon thee ? why art tearing thy hair ?
Why art tearing thy hair, my maid, in such misery of
heart ?
Thou wentest to beat that evil jogi and thou hast come
back weeping !
Hath the jogi said any evil words to thee ?
310 What is the reason (of all this), my maid? where are
thy syises?"
THE LEGEND OF bAJA GOPi GHAND. 31
Bandi.
" Ai Ranij sun lijiye, ham se kalia na jae !
Ja dekha Mahar&j ko chit gaycl kamla^ !
Chit gaya karaMej arj, main phar bagal keshS,.
Kis ko marM ? kis se nik^Mn ? karaa lagi lauleshd.
315 Kanon mundra, gall bich sell, kar jogi ka bhesa,
Dar par thare bhik m^ngte Gropi, Chand Naresa \"
Rani Pdtam Dai.
" Ai Bandi, batan terl gai had tan chir.
Ja dekhfln Maharaj ko, kis bidh hfle faqir.
Kis bidh hue faqir ? Abhi main darshan karne jati.
320 Hire, moti, la'l, jawahir, swarran thai sajati.
BrahrAp tan upja mera."
Maid.
" 0 Queen, hearken, I can hardly say it !
I went and saw the saint and my heart is grieve(i !
My heart is grieved and I tear my hair.
Whom was I to strike ? whom was I to turn out ?
Great is my fear !
81 5 Rings in his ears, necklace round his neck, in the clothing
of a jogi.
At thy door begging alms, is Gopi Chand, the Lord of
men ! "
Sdni Pdtam Dai.
" 0 my maid, thy words pierce my flesh and bones.
I will go and see the saint, (to see) how he became a
mendicant.
How became he a mendicant ? I will go and see him at
once.
320 Bring diamonds, pearls, rubies and jewels (for me) on
a golden platter :
My heart yearns on account of separation from him."
32 LEGENDS OF THE PANJAB.
Chal deorhi pe ati.
Sab ranwas jharoke lagS, parda chhuti banati.
Saul Pdtam Dai.
" Main PEltam Dai nari :
Rup mujh ko hai bh3.ri.
325 Bhichha lo, Maharaj ;
NS/th, main khari agari \"
Raja Gopi Chand.
" Garj nahin is bhik ke, r^j hamen taj din.
Yeh pathar ham kya karen ? Sun, Rani parbin.
Sun Rani parbin, hamare kisi katn nahin aven.
330 Bhojan hai to hazir de do. Kya is men se khaveii ?
Aise bhik nahin lene kS, : sat ke bachan sunaven.
Bar bar sarajha chuka hiin, bhik de, ham javen."
She went to the gate.
And all the palace (ladies) parting the screens peeped
out from the windows.
Bami Pdtam Dai.
" I am Rani Patam Dai :
Great is my beauty.
325 Take the alms, Maharaja;*
My Lord I stand before thee."
Bdjd Gopi Ghand.
" I want not such alms } I have given up my kingdom.
What should I do with these stones? Hear, my wise
Queen.
Hear, my wise Queen ; they would be of no use to me.
330 If any food be ready give it me. What could I eat
among these ?
I cannot take such alms : it is truth that I tell thee.
Again and again have I said, give me alms (of food)
and I go."
* The form of address usual towards faqirs.
THE LEGEND OP EAJa GOPi CHAND. 33
Rani Pdtam Dai.
" KyAri, E4)l, bharmd gae ? Ham ko karat biran ?
Kaun b^t mukli se kaho ? kyun ho gae nipat ii§.d^a ?
335 Ho gae nipat n&ddn, Eaoji ? kaisi bat sunM ?
Pan kMeke sej ram li, ab kahte raukh se ' Mai' !
Khae katari jauhar karAngi, ho ja jagat hansai.
Solah sau Patam Dai Rani kaheko parnai ?
Ham soMh sau Rani.
340 Tajenge ab zindagani !
Ham ko karat biran,
Kahi mM ki mani J"
Raja Gopl Gliand.
" Ai Rani, turn se kahun ; suniyo man chit lae.
Jog lia ; jab garhist, kya lena jog kamae ?
Rani Pdtam Dai.
" 0 Raja, why hast been deceived ? Why ruin us ?
What is this thou sayest with thy lips ? Why has
become altogether foolish ?
335 Become altogether foolish, Sir King ? What is it that
thou sayest ?
Eating paw,* thou didst enjoy my bed, and now thou art
saying ' Mother ! '
I will stab myself with a dagger and become a sacrifice,
for the whole world will jeer.
Why then didst thou marry the sixteen hundred
(Queens) and Rani Patam Dai?
We sixteen hundred Ranis
340 Will now give up our lives !
He hath ruined us.
Obeying his mother's words ! "
Raja Gopl Chand.
" 0 Rani, I tell thee : hearken with heart and soul.
I have taken the saintship : if I remain married how
can my saintship prosper ?
* Figurative expression meaning the same as what follows.
VOL. II. — 5
34 LEGENDS OF THE PANJAb.
345 Lena jog kamae ? Apni mata kl kabt maDi.
Gadi baithe raj karen then jab thi apni Rant.
Jog lia mukb seti bolftn ' alakh, Makh' ki b^ni.
Ab td mata lagi dharm ki ! Gyaa di§, Gur gy^ni !"
Rani Pdtam JDcd.
" Ai piy&, ham marenge, tan bich kMe katar.
860 ' Putr' mukh se na kahi ; larza jia hamar.
Larza jia hamar, Raoji: kaisi bsit sun&i ?
Hamre sang kin^ tha bhog&, ab kyftn mat thairai ?
Bare p^p bhogo, MaharSj^ ; jog panth nahin p&i !
Yeh prachhat sir se nahin utare, Nark kund ko jae !"
Edja Gopi Ghand.
355 " Ai Mni, td anant guni ; kydn karti hanker ?
Karam rekh talte nahin ; kyftn tan khae kat§,r ?
345 How can my saintship prosper ? I obeyed my mother's
words.
When I sat on my throne and was a king^ then wast
thou my Queen.
(Now) having taken the saintship I call 'dlakh, dlakh'
with my lips.
Now thou art my sworn mother ! The wise Guru hath
given me knowledge !"
Barii Pdtam Dai.
" 0 my beloved, I die, stabbing myself with a dagger.
350 I will not call thee 'son' : my heart trembles.
My heart trembles, Sir King : what hast thou said ?
Thou wast happy with me, why hold me mother now ?
This great sin shall hold thee, Maharaja ; thou shalt not
win (the reward of) the saintship !
This sin shall ever be upon thy head, and thou wilt go
down into Hell ! "
Raja Gopi Ghand.
355 " 0 Eani of boundless excellence, why art vexed,?
The lines of fate are not (to be) blotted out: why stab
thyself with a dagger ?
THE LEGEND OP eAjA GOpJ OHAND. 35
KyAn tan khae katar, EAnJji ? KyAn man rudan lagai ?
Jo mar j&egi prS.n ghafckar» dega jagat burM.
Ab mahilon men yeb sol&h sau lageii dbarm ki maa !
360 ' Putr' kahke bhichhd Id do, asan ko phir jaen."
Rani Paiam Dat.
" Ai Raja, turn dekhiyo, idbar karo turn dhyan.
Turn to jogi bo gayS., bam ko karat biran.
Ham ko karat biran, Raoji ; turn ne kya farmae ?
Sab ranwEis jharoke laga kunjdn si kurlae !
365 Jo tum ko jogi bonS tba, kyfln sir mor bandhai ?
Solab sau sabar parega bamrS, ji tars9.i."
Raja Gopi Chand,
" Ai Rani, tu socbti : kyfln boti dilgir ?
Moban sejon see tbe, ab bee daran pir.
Wby stab tbyself witb a dagger, my Lady Queen ?
Wby grieve in tby beart ?
If tbou die destroying tby own life» tbe world will
blame tbee.
Now are all tbe sixteen bundred queens of tbe palace
my sworn motbers.
360 Call me ' son,' and give me tbe alms, and I will go back
to my seat."
Rani Pa tarn Dal.
" 0 Raja, see : pay attention to me.
Tbou hast become a jogi, ruining us.
Ruining us. Sir King : wbat bast tbou said ?
(Look) all tbe palace (women) at tbe windows are
wailing like wild geese !
365 If (tby intention) was to become a jogi, wby didst tbou
(ever) bind tby crest upon thy bead (as a king) ?
Tbe curse of tbe sixteen bundred be upon tbee tbat
hast wounded their hearts."
Raja Gopi Chand.
" 0 Queen, thou dost brood : why art sad at beart ?
I (once) slept on pleasant beds, now am I in great
trouble.
36 LEGENDS OF THE PANJAB.
Jab se derail pir, Raniji, byun dil men ghabarai ?
370 Likha karm ka nahiii mitta hai : sam^jh aoch man mahio.
Jab ham r^j karen the yeh^ri se, jab tarn ko parnai.
Ab to chhoi- dia sab dhandS. tan men bhasham ramae,
Alakh Pnrakh ki yah maya, na kini jag men pai.
Itna hi sanjog likba tha; Bidhna b^t banai"
Bani Patam Dai.
375 *' Main Eaja binti karuri gall bich pallii dar.
Honhar so ho chuki, ab man karo bichar.
Ab man karo bichar, E^oji, raj pat sab tyagi.
Solah san bilagt! chhort, kis bidh hue biragi ?
Since I am in great trouble, my Lady Queen, why art
distracted in thy heart ?
370 The lines of fate are not to be blotted out : ponder it
in thy heart.
When I was a King here, then I married thee.
Now have I given up all (wordly) affairs and rubbed
ashes on my body.
This is the mystery of the Immortal Being ; no one in
the world hath fathomed it.
So much companionship was written (in our fate) ; Fate
hath done this."
Bdni Patam Dai.
375 "I beseech thee. Raja, with my kerchief round my
neck.*
What was to be has been, but bethink thee now.
Bethink thee now. Sir King, giving up (thus) thy king-
dom and thy power.
How canst thou be a mendicant and leave thy sixteen
hundred queens ?
* In great tumility.
THE LEGEND OF EAJA GOP! CHAND. 37
Jh din dekhfti riip tumhara prem rflp men pagi.
380 Ah cliliorte kit jan, Maharaja ? teri hi sang lelgi."
Eajd Gofi 'Ghand.
" Ai E^ni, kyiln sochti ? kyiin hoti behal ?
E§,j karo, khushian karo^ sab kuchh chhora tnal.
Sab kuchh chhora m^lj mnlk men r^j karo sab nari.
Ai Pfitam Dai, ham nirbhagi, mat kar haris hamari.
385 Jis din mahara janam hua tha un men kyun nahin
bich&ri ?
Turn kSiheko man apne ko rudan karauti, piyari ? "
Rani Pdtam Sal.
" Ai Raja^ hamri bithS, suntyo man chit lae.
From the day that I saw thy beauty I have been
entranced with the love of it.
380 How can I go and leave thee now, Maharaja? I go with
thee ! »
Raja Gopi Ghand.
" 0 Eani, why art sad ? Why art miserable ?
Eule and rejoice, for I have left thee all things.
I have left thee all things; let all the women* rule
the country.
0 P^tam Dai, I am unfortunate ; make me not a laugh-
ing stock.
385 Why did they not ponder over this on the day I was
born ?t
Why art thou then grieving thus in thy heart, my
beloved?"
Rani Pdtam Dai.
" 0 Eaja, hearken to my wailing with heart and soul.
* i.e., Ms 1,600 Queens. f And destroy me and so prevent it.
38 LEGENDS OF THE PANJAB.
Ag lagun is raj ko, marun zahar bis khae.
MarAn zahar bis khae, Raoji : kal liamarS, ^ya.
390 Mainawanti apne karan tum ko jog diwaya.
Ap baithke raj karegi apna mat§. upaya.
Solah sau ka sabar paregS. : hamra ji tarsay^.-"
Raja Gopi Ohand.
" M^ta ne ham ko dia jog singasan gyan,
Jo us ko main tyag dun, hot dharm ki han.
395 Hot dharm ki h4n, hamara jiwan kaise hoi ?
Ai Patam Dai, prem 'ishq men surt di main ne daboJ.
Mohe riip ka bagh ujar^ prem bel ab boi.
Phal aur phfil raha Qismat ka -; Earn kare so hoi."
I will set this kingdom ablaze ;* I will take poison and
die,
I will take poison and die. Sir King : (the time of) my
death hath come.
390 MainS.wanti hath made thee a jogi to gain her own
ends.
She hath made a design to rule (the kingdom) herself.
The curse of (us) sixteen hundred queens will fall upon
her: she hath wounded our hearts."
Raja Qopi Chand.
"l£y mother hath given me the Highest knowledge
(that comes) of devotion.
If I foreswear that, my virtue will be ruined.
395 My virtue will be ruined, and how shall I live (in the
next world) ?
0 P^tam Dai, I am given up to the contemplation of the
love (of God).
1 have uprooted the garden of lust and pleasure and
have planted the (creeping) plant of the love (of
God).
The blossom and the fruit rest with Fate : it will be as
God wills."
* i.e., destroy it.
THE LEGEND OF RAJA GOrf CHAND. 39
Rani Pdtam Dai.
" Turn to jano ho, piya, jog panth ka gyan.
400 Hamra madh ky<in toria ? Is ka karo bikh^n.
Is ka karo bikhan, R^oji ; ham kaisi kar jiven ?
Jogan banke sang chalenge, zahar piyalet plven !
Hai karat hirda pdti hai ; ab kaisi kar seven ?
Hath bandhke khari §,g£iri ; charan tumhare neveii."
Raja, Gopi Chand.
405 " Patam Dai, sun lijo ; hamra yehi npdes.
Jo turn ko sang le chalun, kar jogan ka bhes :
Kar jogan ka bhes, piyari, turn ko sang le jaiin,
Tab td hai Psttam Dai n^ri, jog panth nahin paAn.
Rani Pdtam Dai.
" If thou know, my love, the knowledge of the way of
devotion,
400 Why hast thou torn away the bloom of my (youth) ?
Explain this.
Explain this. Sir King : how am I to live ?
I go with thee as a jogan,* (or) I drink a cup of poison !
My heart breaks with my wailing : how shall I serve
thee now ?
With joined hands I stand before thee, bowing to thy
feet."
Raja Gopi Chand.
405 "Patam Dai, hear me ; this is my admonition.
If I take thee with me, turning thee into a jogan :
Turning thee into a jogan, my beloved, if I take thee
with me.
Then wouldst thou be Patam Dai my wife, and my
saintship would not profit me.f
* Female devotee.
t It being necessary that he should be oeUbate.
40 LEGENDS OF THE PANJAB.
Nindiya kare jagat M skrk, jita hi mar ja(in,
410 Karke sabr baith mabilon meri : bar bar samjhaAn."
Rani Pdtam Dai.
" Sabr kya man apne ? Suno^ Rao Maharaj.
Ilam ko chhor niras, ja, na sidh rahe kuchh kdj,
Ai Raja, jabhi aa sidb rahe kuchh kaj ; janam bjtha
kyftn khoya ?
Ham ko karat bilap, chain se kaise soya ?
415 Jauhar karenge mahil sarb solah sau Rani,
Jaise tarphe min pare jal bin pani.
Hirda kya kathor ? nahin pichhl^ neh jana !
Ham ko kar barbad, kaha m^ta ka mana !
Turn to ho gae aj shakal bhupan men bhS.ri !
420 Kyun hue nadan ? man lo sikh haaiari ! "
The whole, world would blame me and I should live a
living death.
410 Be patient and dwell in this palace : over and over
again do I exhort thee."
Ednl Pdtam Dai.
" What patience is there in my heart ? Hear, my Lord
Maharaja.
Leave me without hope, go and prosper in nothing.
0 RajS,, let nothing then prosper (with thee) : why
lose a life uselessly ?
Making me miserable, how shalt thou sleep at thy ease ?
415 All the sixteen hundred queens of the palace will sacri-
fice themselves.
As fish are restless out of the water.
How hard is thy heart, that hast forgotten thy old love !
Ruining me to obey the mother's whims !
(Even) to-day is thy mien mighty and majestic !
420 Why be (so) foolish ? Hearken to my admoaition ! "
THE LEGEND OF eAjA QOP! CHAND. 41
Raja Oopi Ghand.
" Ai Eani, 4naiifc guni, bolo imrat bain.
Jagat bichj sun lijo, supnd hai din rain.
He RanijI, stipna hai din rain ; nabiii rahti thir k&y^.
Chhin men hi ur j&e, jaisi brichh ki chhaysl.
426 He Ranij], raj, pat, dhan, mal gae sab raje fcyag},
Brahma se chal base gae sanyasJ biragi.
He Raniji, Dasrath se chal base, putr jin ke Bhagw^n^.
Kitni dharti gai ? Gae kitne asm3,n jah§-na ?
He Raniji, gae bahot se sidh ! gae asman ghanere !
430 Itne tare gae ? gae sassi bhan bahotere !
He Raniji, tu birhe men pari, dur kije chitrai.
Main kahta samjhae, suno tii. man chit Be."
Bdjd Oopi Ghand.
" 0 Eani, of infinite excellence, thou sayest sweet words.
Hear me : day and night is this world a dream.
O my Lady Rani, it is a dream day and night ; nor
does thy body remain here.
In a moment it flies away as the shadow of a tree.
425 0 my Lady Rani, rule and power and wealth and goods
have all kings resigned.
Mendicants and devotees have resigned Brahma.*
O my Lady Rani, Dasrath hath gone, whose son was
God.t
How many earths have gone ? How many heavens and
worlds ?
O my Lady R^ni, many saints have gone and many a
heaven !
430 Many a star, and many a sun and moon !
0 my Lady Rani, a separation hath come to thee ; put
away thy sorrow.
1 exhort thee, hear thou with heart and soul."
* i.e., worldly pleasures.
t Dasaratha, usually now-a-days Jasratt, was the father of Rama
Chandra or Ram, now-a-days God.
VOL. II.— 6
42 LEGENDS OP THE PANJIB.
JRdnl Pdfam Dal,
"■ Hamen bilakti chhorke tan mara birlie kS, tir.
Na jog suphal hoj Eaoji, ]o turn hue faqir.
435 He Rajaji, jo turn hiie faqir, chhor dini umral.
Durlab hai raj, nahifi phir milta yehan bin.
Durlab hai sansar, bari durlab hai Eani.
Durlab hai yeh sej ; tumhen man men kyd jani ?
He Rajaji, durlab hai sab jagat, aur sab durlab bhoga.
440 Turn to jogi hue, mere ko laga biroga !"
i?a/a Qo'^i Chand.
" He Rani, is jagat men, jhuthi jagat prit.
Jhuthi hain chhiplaian, jhuthi prem prit.
Rani Pdtam Dai.
" Leaving me wailing thou hast pierced my heart with
the arrow (of separation y.
May thy saintship not profit thee. Sir King, that hast
become a devotee.
435 That hast become a devotee, 0 my Lord Raja, giving
up thy nobility.
A precious thing is monarchy, you will not obtain it
again here.
(The possession of) the world is precious, and a very
precious thing is a Queen.
A precious thing is the (royal) bed : what art thinking
in thy mind.
0 my Lord RajS,, the whole world is a precious thing
and a precious thing is happiness.
440 Thou hast become a jogi and separation hath come
upon me ! "
BAja Gopi Chand,
" 0 Rani, false is earthly love in this world.
False the flatteries, false the love and affection.
THE LEGEND OF EAJA GOPI OHAND. 43
He Rdnij}, jhdthi prem prit, jaisi tarwar kl chhayL
JhAthI murnt^ mohe ; jagat supna ki raaya.
445 He EAniji, kdmrdp bhamang chhuwat hi bikh charh
jae :
Main jogJ, abdhflp j4e sau kos parae.
He Eaniji, man chahe bairag, bhog kaise kar lije ?
Deh mile mar j&e. Kaho, ab kaiai kije ?"
B&ni Patam Dai.
" He RaJEi, bintl karun, charan tamhare lag.
450 Jab lag jilngij piya, nahiil mitega d^g.
He Rajaii, nahifi mitega dag, laga hirde ke mabiii !
Kis par karun pukar ? Bith sunta koi nahin.
Kalpenge din rain rudan apne kar mahin.
Ger cbale andher, piya, ang bhasham ramae.
0 my Lady R^ni, false the love and affection as the
shadow of a tree.
False the desire and the lust : the world is the illusion
of a dream.
445 0 my Lady Mni, the poison of lust works by contami-
nation :
1 am a jogi, I must go from it a hundred miles away.
O my Lady Rani, I am bent on mendicancy, how can I
partake of pleasures t
My body is dead (to them). Say, how could I do it? "
Rani Patam Dai.
" 0 Raja, I beseech thee, falling at thy feet.
450 As long as I live, my beloved, the stain of this will
not be blotted out.
0 my Lord Raja, the stain will not be blotted out, it is
deep down in my heart !
On whom shall I call ? None heareth my wailing,
1 shall pass the days and nights in weeping.
Thou hast thrown a darkness round me, my beloved, in
rubbing (these) ashes on thy body.
44 LEGENDS OF THE PANJjiB.
455 He Rajaji, n^ age koi pntr, sabr man kaise kije f
Yet dukh saM na jae, kathan ji hampS lije !"
Raja Gopi Ohand.
" He Rani, t<\ dekh le, kar hirde men gyan,
Ab tnm ko to par gae R&m bhajan ki ban :
He R§.niji, Ram bbajan ki ban ; aur karaj nabin koi,
460 Kabhi na tyagfln jog ; param dakh ham ko hue.
He Ranijii Ganga Jamna do ulat parbat javeii ^
ChS,nd, silrij rath phire ulat Pachham ko jave j
He Ranijl, ulti pirthi hove, tale ha ja asm^na i
Silwant sat chhar kare piya ka bana ;
455 0 my Lord Rajl, I have no son, how then can I have
patience in my heart ?
This pain is not bearable, bitterness is in my heaa-t ! "
Itdja Gopi GTiand.
" Look you, 0 Rani, take knowledge into fehy heart.
Now on thee is fallen (the duty of) singing the praises
of God %
0 my Lady Rani, of singing the praises of God: there
is no other duty.
460 I will never give up the saintship > great troubles have
I suffered.
O my Lady Rani, Ganga. and JaranSk may both flow back
to the hills ;
The chariot of the sun and moGn may trasvel crookecBy
to the West ;
O my Lady Rani, the earth may turn over and the
heavens fall;
A woman that hath given up modesty and virtue may
wear the garb of a beloved (wife) ;*
* Bear bei-self as a true wife.
THE LEGEND OP BAJA GOPi CHAND. 45
465 Ai Raniji, ifcni karaj hove ; jog main kabhi na tydgftn !
Dhyan dhariln; Gur Deo paifli charnori : chit laguii."
An pita ke god men baith gai dur Ml ;
Rove putri bolti karke hk\ behal.
Raj Kanwari.
" He Babalji, karke hal behal hamen kit chhorfln jae ?
470 Kaun kare mahara piyar ? Nahin koi sang ka bhai !
He Biibalji, kaun kare mahar^ biyah ? Kaun karegsl
mahari sagai ?
Kaun hamen de bhej ? Kaun phire lega mangai ?
Khae katara marfln ; anant tumhare gall daluri !
Kabhi nS, deflngi jan, bhekh jogi kS, tarfln.*
465 0 my Lady Ranij all these may be ; but I never give
up the saintship !
I meditate : I fall at the feet of the holy Guru : I in-
cline my heart (to him)."
Coming into her father's lap and sitting down in
wretched plight.
His weeping daughter spake (to him) wailing.
The Princess.
" 0 father, why leavest thou me, making me wretched ?
470 Who will love me now ? I have no brother with me !
0 father, who will arrange my marriage ?t Also my
betrothal ?
Who will send me (to the bridegroom's house) ? Who
will call me (home) again ?J
1 will stab myself and die ; I will ever keep (my arms
round) thy neck !
I will never let thee go, I will take off thy jogi'a garb.
* For utdrim. f An absolute necessity to a Hindu girl.
X Ceremonies connected with marriages.
46 LEGENDS OF THE PANJIb.
475 Teh solah san n^r umang joban ras bhint,
Un 36 chhor pritj jog chint aman lln! I"
Rdjd, Oopi Chand.
" Ham, betij jogi hue, ang babhut ramde.
Ab tumhari mumta nahin : kin dim bharmii ?
Kyiin dini bharmai ? Panth hamra kyun ghera ?
480 Nahin mujh ko pahchan, nam nahin janun tera.
He beti ri, kyAn roe ? Kyun jhure samajh apne man
m^hin ?
Yeh Gopi Chand Eao 3,j tera babal nahin !
He beti ri, turn jano, ' mahara pita lia bisyar ne khae. !'
Main janAn ghar bich nahin kaniy^n janmai !
485 Wahi kare thara biyah ap Chandr^wal R^ni.
Wahi tumhen de bhej, wahi le beg bulae."
475 These sixteen hundred queens in the full bloom of youth
and beauty;
Eejectingtheirlove thou hast given thy heart to devotion !"
Bajd Oopi Chand.
" I have become a jogi, my daughter, rubbing ashes on
my body.
T have no love for thee now : who hath been deceiving thee ?
Why have they deceived thee ? Why have they sur-
rounded my path (with difficulties) ?
480 I remember thee not : I know not thy name.
My daughter, why weepest ? Why destroy the reason
(that is) in thy mind ?
This Rajl Gopi Chand is not thy father to-day !
My daughter consider thou that a snake hath slain thy
father ! ,
J do not know (no w ) that a girl was ever born in my house !
485 She will arrange thy marriage (thy mother) Rani Chaa-
drSwal.*
She will send thee (to the bridegroom's house) and
quickly call thee (home) again."
* TMs must be some other queen of Gopi Chand.
THE LEGENl) OE rIjA GoPi CHANt). 47
i2a/ Kanwdrl.
" He mere gyanl pita, kar hirde men gyfin.
Aug bhflkan utarke kyAn chirwae k&n ?
He Babalji, kyiin chirwae kan ? Kaho, kaise man ae ?
490 Gahne basham utar, ang kyun bhasham ramal ?
Ger chale andher bhi jate nirdhara.
Turn bin hamr^ kaun jagafc men thambanhara ?
Ball 'umar nadan man hamra kyiin tora ?
Bin dekhe nahiii rahun, chit ab kaise mfl.r& ?"
Raja Gope Chand,
495 " He betij sacM kahun : apna man samjhae.
Kyun rove man apne ? Pathar chit banae.
Pathar chit banae ; nahin rilwat banM,
The Princess.
" O my wise father, take wisdom into thy mind.
Why hast taken the jewels off thy body and bored thy
ears ?
0 father, why hast bored thy ears ? Say, what came into
thy mind ?
490 Why hast taken. ofE thy jewels and thy clothes and
rubbed on the ashes on thy body ?
Why hast cast darkness round us in the midst of the
stream (of life) ?
Except thee who is our supporter in this world ?
Why break my heart in this my early youth ?
1 will not live except I see thee, how shall my heart
turn back from thee now V
Raja Gopi Chand.
495 "0 my daughter, I tell thee truth: teach thou thy
heart :
Why weep in thy heart ? Make thy heart a stone.
Make thy heart a stone and weep not.
48 LEGENDS OF THE PANJAB.
Kabhi na meta jae karm jo ank likha}.
Kacha bartan hove, jidhar phere phir jae :
500 Ham to jogi Me ; Guru ne die pakae,"
Bdj Kanwdri.
" He Eaja, hamre pita, ty&g chale sab bbog.
Putri ka yeh bachan bai : suphal tumhara jog !
Suphal tumh§,ra jog, pitaji ! Snphal tumhhari bani !
Suphal tumhari bari tapashiya ! Suphal Nath gur gyani !
505 Lakh dafa, samjhaya turn ko : mahari sikh na mani !
Chhsir chale kalar men kaniyan yeh solah sau Rani !
' Ham man sabar karenge pita bin' ; yeh kya turn ne
theini ?
Karke jauhar, pran taj denge : ya le nischa jan| !"
The lines that fate hath written can never be blotted out.
If the platter be unbaked it can be turned (as the
potter listeth) :
500 (But) I have become a jogi; the Guru hath baked (the
platter)."
The Princess.
"0 Raja, my father, thou hast (indeed) renounced all
pleasures.
This is thy daughter's blessing : blessed be thy saint-
ship !
Blessed be thy saintship, my father ! Blessed thy words !
Blessed thy great asceticism ! Blessed the Saint, thy
wise Guru !
505 A thousand times I exhorted thee and thou wouldst
not hearken !
Thou hast left thy daughter and the sixteen hundred
queens in the desert (of despair) !
That we shall have patience in our hearts without thee !
What is it thou hast thought ?
Sacrificing ourselves we will give up our lives : know
this for certain."
THE LEGEND OF KAJA GOpI CHAND, 49
Bdja Gopi Chand.
" He beti, j§.tar kalio, main samjMun toe.
510 Mukh se 'putr' kahaeke bMk diwa de moe.
Bhik diwa de moe, r\, mukli se ' putr' kabae,
Mabil qila rabne ke cbbore ban kband surfc lagae.
Der bui, Gur bam ko mEirej ablag bbik nai.
'Putr' kabke bMk diw4 de. Jog supbal bo jai.
515 Main hAii jogi k^ cbela,
Girbist se rabun akeM.
Eaj pat dia cbbor,
Bana faqir albela."
Raj Kanwari.
" He mata, binti karln gall bicb pallu dar.
520 Honbar so bo gai, ab man karo bicbar.
Ab man karo bicbar ; pita ne taj di sab umrai.
Raja Gopi Ghand.
" 0 my daugbter, go and tell tbem, I beseecb tbee.
510 (Tell bbem to) call me ' son' and give me alms.
(To) give me alms, dear, and call me ' son. '
I bave left my palace and fort and my desire is (to go
into) tbe forests.
It is late, tbe Guru will beat me and till now tbe alms
bave not come.
Call me ' son.' and give me alms tbat my saintsbip may
prosper.
515 I am tbe Jogi's disciple,
I live apart from my family,
I bave given up rule and power.
And become a simple mendicant."
The Princess,
" 0 mother, I beseech thee with my kerchief round my
neck.
520 What was to be has been, ponder it now in thy mind.
Ponder it now in thy mind j my father hath given up
bis high station.
TOL. It,— 7
50 lEGENDS OP THE PANjAb.
Kan phai'hke mundra dali, ang babhiU ramat.
Jo un ka turn jog chhurao, dega jagat burai.
' Putr' kalike bWk dal do, jog supbal ho jai!"
Hani Patam Dai,
625 " He beti, kaisi kahun main hun sil satis ?
Mukh. ' putr' kaisi kaliun, we bain, pran patis ?
We bain prS,n patis, ri beti ; kyun sar pap cbarb^ve ?
Kaun jagat ' putr' kahe ? Ham to bhar bhar cbhiti ave !
Bhog kya jake sang soi, ab kyun pap lagave ?
530 Nark kundh ko ja, hatiyari, khoti bat sunave."
Bdj Kanwdri.
" He mata, man samjbe ; bbali karen Jagdis.
Jitni tumhare pas hain cbarbo hamare sis.
Boring his ears he hath put in the rings and rubbed
ashes on his body.
If thou take away his saintship, the world will blame
thee.
Call him ' son ' and give him alms that his saintship
prosper."
Rant Patam Dai.
525 " 0 my daughter, how shall I say it, I that am virtuous ?
How shall I say ' son ' with my lips to him that is the
lord of my life ?
He is the lord of my life, my daughter : why place this
sin upon my head ?
What (wife) saith "^son' in the world? my heart is full !
Why then did he enjoy me, that putteth this sin upon
me ?
530 Go thou to hell, thou wretch, that said such evil to me."
The Princess.
" 0 mother, think of it : The Lord* will reward thee.
Put all thy sins upon my head.
* Jagdis, tlie Lord of the world, i.e., Siva, God.
THE LEGEND OF EAJA GOPf CHAND. 51
Ciiarho hamare sis, ri mata, jitni prachhifc bliSri.
Bura bhala sab ham ko kahe^ nis din dijo gari.
635 Ab turn ko to yeh hi suphal hai jitnl ho turn nan :
Mukh se 'putr' kaho pita ko : mano bat hamari."
Putri ke mane bachan, hua chit behS,!.
Char padarath purke litt hath men thai.
Lia hath men thai.
Rmii Fdtam Dal.
" RaOj main tere samhne aJ.
640 Bhichha lijo ; kanth hamare, char padarath lai.
Yeh hi hamri asis, piyaji, suphal teri sidh ai !
Ik bar kahtij lakh bar kah duij ' tu putr, main mai !' "
Put on my headj mother, all the weight of thy sins.
Say all things good and bad to me^ call me evil names
day and night.
635 Now this will prosper thee and all of you queens,
That you call my father ' son ' with your lips : hearken
to my words,"
She obeyed the girl and was wretched in her heart.
She filled a platter with four delicacies and took it in
her hand.
She took the platter in her hand.
Rani Pdtam Dai.
" King, I am come before thee :
540 Take the alms ; my husband, I have brought thee four
delicacies.
This is my blessing, my beloved, that thy saintship
prosper !
I say it once, I say it a thousand times, ' thou art my
son and I thy mother.' "
52 IBGENDS OF THE PANJIB.
Lekar bhhichha chal pare ; bhali kari Jagdis I
Gur apne pe anke charan niwaio sis.
545 Charan niwaio sis.
Raja Gopi Chand.
" Guruji, tumhara hukm bajayS..
Solah sai mukh ' putr ' kahae jabhi bbik main laya>
Baran baras ki suta kaawarl tin sai phand chhutaya.
Ai Gar Deo, karo gat meri ; turn se dhy^a lagaya i"
Jalandhar Nath.
"Gopi Ohandj turn ye suno; bbojan jirao &ang.
550 Phir jada asan karo ; yah hi faojiri rang.
Teh hi faqiri rang : hamen se asan jada banao.
Gur ka nam japo hirde merij Har se dhy^a lagao.
He took the alms and went away : well hath the Lord
done !
He came to his Guru and bowed his head at his feet,
545 Bowed his head at his feet.
Raja Oopi Chand.
" Sir GurAj I obeyed thy order,
I made the sixteen hundred (queens) call me ' son' and
tben took the alms.
My maiden daughter of twelve years played three
hundred tricks on me.
0 my Lord Guru, prosper my work'; I meditate on
thee !"
Jalandhar Nath,
" Gopi Chand, listen to this : cook the food with me.
550 Afterwards take up thy abode apart; this is the way of
devotees.
This is the way of devotees: have a separate abode
from me.
Eepeat the name of thy Gurti in thy heart and medi-
tate upon Hari*
* Vishnu, God.
THE LEGEND OP RAJA GOPi CHAND. 53
Alakh Nam ji se na haro, Earn Nam gur gao.
Jog lie ka yeh hi maza, Baikuntli daMm ko jao/'
Rani Patam Bai.
655 " Sas hamari, jan ka tujh pe paro srap !
Putr ko jogi kia, raj karoge ap !
Eaj karoge ap : hamen dttran dukh dina !
Solah sau ka sabar j^n apne pe Una !
Jo karn^ chalio raj, nahin ham karne denge.
560 Agla-pichhla kla aj sS,ra bhar lenge.
Na bilse, na khae, nahin gat hogi teri.
Kariye Narkon bas, pir tujhe hove ghanere !"
Hard Maindwaiiti.
" Ai ri Patam Dai bahu, tum ho surgyan.
Putr main jogi kia, apna dharm pahchan.
Forget not the Imperishable Name in thy heart and
praise the name of God.
This is the fruit of devotion that thou go to Heaven."
Bdni Patam Dai.*
555 "Mother-in-law,t the curse of my life be upon thee !
Thou hast made thy son a Jogi, that thou mightest rule
thyself!
That thou mightest rule thyself thou hast brought me
to much trouble !
Thou hast taken on thyself the curse of the lives of the
sixteen hundred (queens) !
If thou wouldest rule I will not let thee.
560 I will take a full (revenge) for all thou hast done to-
day.
Nor in drinking, nor in eating shall ought prosper thee.
Go and dwell in Hell, where thy agonies shall be many ! "
Rani Mainawanti.
"0 my daughter Patam Dai, take knowledge (of the
things of Heaven).
I made my son a jogi, knowing my duty (to religion) .
* Scene changes. f E^ni Mainawanti.
54 LEGENDS OP THE PANJAB.
565 Apna dharm pahchan, kia Gopl Chand jogi.
Kaya un ki amar ant parlo man hog}.
He baliu ri nirmalj dekh sai-up karan kanchan si kajL
Nirkhat suphal so, baM, kaiiwar ko jog diway^ ?
Apna suwad bigar kia putr nistar^.
570 Kyim socho din rain, rudan karti bar bara ?
Udar pas&re pair, pir mujh ko hai bhari !
iTum kyun hot udas sath pheron ki nari V
Rani Fatam Dai.
" Sas hamari, kyuri kia putr ko yeh faqir ?
Tt sukhiya ab na rahe, ham ko daran pit- !
575 Ham ko daran pir, dhir man kaise laven ?
Mahilon par^ andher, chit kaise samjhaven ?
Joban lahar samundar dekh ji dar pe hamara :
665 Knowing my daty I made Gopi Chand a Jogi.
His body shall be immortal and his glory endless in the
world to come.
0 my pure daughter, behold his golden body.
Faultless and fruitful, I made my son a jogi, my
daughter.
Destroying my own desires I gave benefits to my son.
570 Why grieve day and night, weeping every moment?
He kicked in my womb and great was my pain !
Why then art thou sad, that art (but) a wedded wife ?"
Eani Fatam Dai.
" Mother-in-law, why didst thou thus make thy son a
devotee ?
Mayst thou know no joys that hast given me great
griefs !
575 Great is my pain, how then shall I be patient?
A darkness hath fallen on the palace, how shall I teach
my heart (not to grieve) ?
Youth sees the waves of the ocean (of life) and is afraid
at heart.
THE LEGEND 01? EAJA QOPI OPIAND. 55
Kis bidh utaren pur, katlian birhe ki dMra?
Ai sasurji, hirdiya Ma kathor : pir tujh ko nahin ai !
580 Putr kan chirae, hamen kh'^ rand bithM \"
Rdnl Maindwanti.
" Ai rl Patam Dai bahu, kyiin man ki4 ud^s ?
Bhajan karo us Ram ka, ho Surgon men bas !
He bahu r}, ho Surgon men bas, barb pi k&ran kijo.
Earn bhajan ke het apna man tan dijo.
585 He bahl^ n, karo dan aur pun, mukafc apni kar lijo.
Main kahti har bar, dharm apua mat chlujo !"
" Bitha meri sun lijo, beta Gopl Chand,
Sukh asan ko chhorke pare mohe ke phand.
How shall I cross over (plunged) in the bitter current
of separation ?
0 mother-in-law, thou hast hardened thy heart : thou
hast had no pity !
580 In that thou hast bored thy son's ears and made me a
widow ! "
BiCLni Maindwanti.
" 0 my daughter Patam Dai, why grieve in thy heart ?
Sing the praises of God and go to dwell in Heaven.
My daughter, go to dwell in Heaven, and fast for thy
love's sake.
Deliver up thy body and soul to the praise of God.
585 My daughter, do charity, and good works and earn thy
salvation.
1 tell thee never forsake thy duties ! "
" Hear my complaint, 0 my son Gopl Chand.*
Giving up thy pleasures, thou art fallen into the snares
of lust.
* Change of scene : Maindwanti is now addressing Gopi Ohand, re-
penting of her former action.
56 LEGENDS OP THE PANJAB.
He beta re, pare mote ke phand; Indar ne bad lagayS,.
690 Pawan chalat hai, dher bahot hi jal barsaya.
He beta re, atlas makbrnal sej bin kabhi nindra nahin ai.
■Ab pani par let, putr ; main kurMi.
He beta re, mah.il qila aur sukh chhorke rain katai.
Kit gaio palang niw&r, sej phulon ki chhae ?
695 He beta re, kit gai sagari nar, jinheii tu par pawan
jhulae ?
Yeh dukh rah^ bhog, kahe Maina Dai mai \"
Raja Gopi Chand.
" He mata, jangal to rahe hamre mahil atar.
Bhun men sej komal ban}, taj die palang niwar.
He mata ri, taj die palang niwar, khflk men basa lina.
600 Param sukhi ham hde, mohe sab hi taj dina.
0 my son, fallen into the snares of lust : this is the
evil doing of Indar.*
590 The winds blow and the rains fall heavily.
0 my son, thou didst never sleep but on a bed of satin
and velvet.
Now, my son, thou sleepest in the rain and I grieve.
0 my son, thou passest the night without palace and
fort and comfort.
Where has gone thy easy bed and thy couch of flowers ?
595 0 my son, where have gone all the women that fanned
thee (while asleep) ?
And this trouble is thy lot; saith thy mother Maina-
wanti ! "
Raja Gopi Chand,
" 0 mother, the forest is my lofty palace.
The soft earth is my bed, giving up my easy couch.
0 mother, giving up my easy couch, I dwell in the dust.
600 Very happy am I, giving up all desires.
* The god of the heavens.
1PHE LEGEND OP RAJA G'OPi CHAND. 57
He matia ri, raj, pat, dhan, nial, bojli main sar S6 Mra : *
Ab soun sukli chain prJtham, sab se M niyara."
Eani Mainawanti.
■" He betij sUn Ifjo mojh jaaani ki hkt.
Is dukh men, beta mere, kyuiikar kate i^t ?
605 He beta, kjAnkar k4te rat ? Bara komal tan teti.
Dekh zamin pat bas, pwtr ji, laraie mera.
He beta re» roahfal ke singar ap karo th© diitrai.
Ab kidhu saber, t Mantri yad karai.
He beta re, tyag Jog, chalo sang, baithke raj kamao.
610 Man hatn&ra kaha ; deh ko kyte tarsao ?"
Edjd GojA Chand.
"He Mats., sun lijiye ; jo prani mar |ae,
Phir khor ke bick m«n kaise parses ho j^ae ?
0 mother, I have put away rule and power and wealth
and goods and greeds
Now do I sleep at ease for the first time away from them
all."
E&nt Maindwdnli.
*' 0 my son, hear the words of thy bearing mother.
Why spend the nights ia such trouble, my son ?
605 O my son, why spend the nights (thus) f Very tender
is thy body.
Seeing thee dwell on the (bare) ground, my son, my
heart trembles.
O my son, thou didst rejoice as the ornament of the
Court :
Still there is time to call the Minister,
O my son, and give up the saintship and come to us
and sit on thy throne.
610 Hearken to my prayer ; why destroy thy body ? "
Baia Gopi Chand,
" 0 mother, hear me ; if a man's (soul) die,
How can it again enter his body ?
* For vMrd. t ■^or sawer.
voh, II. — 8
58 LEGENDS OF THE PANJAB.
Kaise parves ho jae ? Kahurij Mata, sun lije.
Nikas bhanwar ur jae, aiig phir kaise chhije ?
615 Pari rahe hai khor, nahin mamta kare koi.
Tun kyun hui hai nadan ? 'aqal tumhare kyuri khoi ?
Chhor di^ sab raj, sarb solah sau Rani.
Ab aisi mat kaho : bol mukh imrat bani !"
Bdni Mainawantt.
" Char Khunt ramte phiro, karo" des ki sair.
620 Bangala mat jaiyo, jo tu chahe khair.
Chaho turn' khair, terJ barje hai mai.
Bangala ke des mati jana, re bhM.
Dekhegi rup tera bhagwa, ji, bana,
Bahina taj degi pran ; hua kis bidh &na ?
625 Chandan rukh chhor, mati lao, ji, beri.
Bigare parlok ; kahi m&n le meri."
How can it re-enter ? I tell thee, mother, hear me.
When the soul has fled away, can the body be still alive ?
615 The dead body remains and none cares for it.
Why art thou then foolish ? Why hast parted with thy
sense ?
I have given up all rule and all my sixteen hundred
queens :
So speak not thus : say sweet words with thy lips."
Hani Mainawantl.
"Wander over the Four Quarters, wander over the
world.
620 (But) go not to Bengal as thou desirest thy welfare.
As thou desirest thy welfare, thy mother forbids thee.
Go not to Bengal, 0 my beloved.
She will see thy form and thy coloured (jogi's) dress,
And thy sister will give up her life (even) before
(enquiring) how thou earnest !
625 Do not sacrifice the sandal tree to plant the wild plum
tree :
0 thou wilt lose the life tp come : hear thou my prayer."
THE LEGEND OF RAJA GOPI OHAND. 59
Ru.jd Oopi Ghand.
" Ja din se jogi bliae karke bhagwa bhes,
Ghar solah sai nar thi, sab taj di hamesh.
Sab taj di hamesh, bahin kaisi mar jag! ?
630 Yeh hi surat ko dekh, bahot sa rudan kareg!.
He Mata ri, avenge samjhae, dhir man men dharegi.
He Mata ri, turn lijo bulae^ phir kyun rudan karegi ?"
Rdiii Maindwanti.
" Tu, beta bhola phire, main samjhaun toe.
G-har ki tiriya hai bhali, na gbar gbar dolat hoe.
635 Na ghar ghar dolat hoe, turt pran gamvave.
Ap tire kul tar jagat nam karwave.
Ab bicbharoge putr, phir kaun milave ?
Rdjd Gopi Ghand.
" Since the day that I became a jogi and put on the
coloured dress,
I gave up my house and the sixteen hundred queens
and all for ever :
All for ever ; (so) why should my sister die ?
630 When she sees my plight she will (only) weep bitterly. ■
0 my mother, she will be reasonable and have patience
in her heart.
0 my mother, send for her (here) and then why should
she grieVe ?"
Rant Maindwanti.
" Thou art a simple fool, my son, I tell thee.
An honest wife is happy, she wanders not from house to
house.
635 She wanders not from house to house and quickly she
dies.*
She gains salvation for herself and her name in all the
world.
But if a son be separated who will call him back ? t
* After her liusband by sati.
t i.e., a sister and a motlier live on after separation.
60 LEGENDS OF THE PANJIb.
Yeh chanda tasvar, mujhe phir nahiri pSye.
Baitho gha,r, r&j karo, putr piyare,.
6401 Maiii kahti kar jor, baeban man hainare."
RaJA Gopi Chand..
" Ham jogl ahdhut haiii, karen dea ki sail.
Mata chhori bilakti, kareii Graur Bangala sail.'
" Sail bameH mulk ki karnL
Kahuii kar jorke, jaDaHi.
645. Des chal bahin ke ae^
Dhyan Qavin oharan se la&.
BSgh bistar diS, lae.
Gagan men badali chhai,
Mig barsan lage bhari.
650 Bhul sidb budh gia sari.
It is a horrible picture that I meet him no more.
Come home (then.) and be king, my beloved son.
640 I say it with, joined hands ; hear my p-ayer ["
Raja Oopi Chand,
"1 am a holy^o^J and I will wander the earth.
Leaving my mother weeping I will go to Gaur and
Bengal."*
Song,
" I will wander the earth,
I tell thee my mother with joined hands/*
645 He went to his sister's country.
And fell at his Guru'sf feet.
He brought his bed into the garden.
And clouds overshadowed the heavens.
The rain fell heavily,
650 And he lost his senses (for misery).
* Gaur, the old capital o£ Bengal, f Jalandliar Natb.
THE LEGEND OP EAJA GOPI GHAND. 61
Bit rajni* gai sari.
Prabhdj tain kya bipat dari ?"
Bdjd Gopi Chand.
" Tare gin gin kadhe main aj ki rain.
Utare, ji, kar bandagi Eabb thare ke bain !
655 Eabb thare ke bain ; utho, ab dhyan lagaun.
Ab Eaja ke mahil jaeke ' alakh' jagadn."
Kha.par le lia hath, Guru ka dhyan lagay^,
Ja deorhi ke bich nath ne ' alakh' jagaya.
Rdjd Gopi Chand.
" De bhichha mohe an, der itni kyun lai ?
660 San, ban^ kamzat, der itni kyun lai V
Champa Dai Eani kahi, boli bachan sambhar.
He spent the whole nigbt thus,
(Saying) "God, what misery hast thou brought'
upon me ? "
Bdjd Gopi Chand.
" Counting the starsf have I passed the night.
O my heart, devote thyself to the service of God and He
will save tbee.
655 God will save thee ; I will up and meditate on Him,
Presently will I go to the king's palace and call ' alakh.' "
He took his bowl in his hand and meditated on his Guru.
Going to the gate the jogt called out ' alakh.'
Bdjd Gopi Chand.
" Come and give me alms, why are ye delaying ?
660 Hear, thou wicked maid, why art thou delaying ? "
Said Eani Champa Dai| using cautious words.
* Tlie nigM, f Metaptor ; with great impatience.
X Gopi Ctand's sister.
62 LEGENDS OE THE PANJAB.
Rani Champa, Dai.
" Bhichlia lekar jS.ijo, nath khare darbar.
Parti hai dhup, kbaia ang pasije.
Bhar motion ka th3.1 beg jogi ko dije.
665 Jo bkojan ki kaj take ake dwara:
Woh khave na ap us se dlje sara.
Yeh jogi ab dhup kabhi khali na jnve.
Le bhichlia de pae, der pal ki na lave."
Bhichha le bandi chali Eaja ke darbar ;
670 Deorhi pahunchi, §,ake boli bachan sambhar,
Boli bachan sambhar.
Bdndi.
" Bhik main turn se lae.
lie, jogi ke lal."
D&r se 'araz lagae.
Bam Champa Dai,
''Go to him with alms, for the saint stands at the door.
Fierce is the sunshine, the sweat stands on his body.
Go and fill a platter with pearls quickly and give it him.
665 If he has corqe to our door for food,
Give him all that we have not eaten.
This jogi in the sun will never go away empty.
Go and give him alms, delay not a moment.''
Taking the alms the maid went to the Raja.*
670 Reaching the gate she spake cautiously.
She spake cautiously :
Maid.
" I bring thee alms :
Take it, my jogi."
Standing apart she spake.
* Dressed up as Sifaqir,
THE LEGEND OE EAJA GOPi OHAND. 63
Bandi.
" He piyaraji, teri sArat ko dekli bahot man man sharm ai.
Jis ghar janamerij Nathj teri kja jive mal V
Raja Gopl Chavd.
675 " He bandij turn se kahuiij sun lijo man lae.
Tii bandi ranw§,s ki, mora jog akarat jae ;
Jog akarat jae ; tere nahin bhichha leun.
Hamen Guru ke an bhik turn se na-leiiu.
He bandi ri, bole bachan khator : hia larza nabia ter3, ? ,
680 Dbaranagar ka RaOj nam Gopi Chand mera."
Bdndi.
" KyM, jogij 'aqal gai ? bolo bachan sambhar.
Jholi luiigi chbin ab, dhakke dun do char.
Maid.
" My friendj seeing thy beauty I am much grieved.
My Lordj can the mother that bore thee be living ? "
Bdja Oopi GJiand.
675 "My maid, I say to thee^ take it to heart.
Thou art a maid of the palace and my devotion will be
fruitless.*
My devotion will be fruitless : I cannot take thy alms.
I am (a disciple) of the Guru, I cannot take alms from
thee.
My maid, thou speakest hard words :t doth not thy
heart tremble ?
680 I am the Lord of Dharanagar and my name is Gopi
Ghand."
Maid.
" Where is thy sense gone, jog'i ? speak carefully.
I will seize thy wallet now and give thee two or three
slaps.
* If I take from thee. f In askiag me.
64 LEGENDS OF THE PANJAB.
Dhakke dun do char, jog men kaisi bani bole ?
Tu jogi be-iman bila hai ghar ghar mangat dole.
685 Aise kare jawab, khara deorhi mahari boli. !
Marungi main bans tare sir dharan par doll \"
Nainon bhar bhar rote sun bandi ki b^t.
Bajd Oopi Ohand.
" Ik lie hai mol tu, rakhi ji ki sath.
Eakhi ji ki sath ; aj" main lie hi faqiri.
690 Ai bandi ri, tu mare mere bans, hui dil ki dilgiri.
Eaj pat dia chhor, taj^ main takht amiri :
Yeh samjho man bich : likhi mere karam faqiri."
I will give thee two or three slaps : what is thy saint-
ship saying ?
Thou art a scoundrel of a jogi and beg from house to
house as a pretence.
685 Saying such things (to me) standing at our gate !
I will strike thy head with a cane and throw thee in
the dust 1 "
His eyes were full of tears when he heard the maid's
words.
Raja Gopi Ohand,
" Firstly thou wert purchased and the favorite of our
hearts :
The favorite of our hearts : to-day am I a mendicant.
690 O my maid, thou hast struck me with a cane and my
heart is sad.
I have given up my rule and my power and parted with
the honour of my throne :
Understand this in thy heart ; mendicancy was written
in my fate."
THE LEGEND OF EAJA GOPi OHAND. 65
Bandi.
" Ja, jogi ke balke, jo it ohiihe khair.
Ghar ghar bkichha m^rigtS. karha dole sair ;
695 Karta dole sair, chhin le nar parai.
Yeh chhal kl bat ang men bhasham ramai.
He jogi re, kab tain lini mol ? Hamen,'bandi, b^tlaJ I
Jholi lungi chbin, kare tii bahot burai I"
Raja Gopi Chand.
" Dharanagar asthan hai, kabun tumbare pas,
700 Gangaji ka nabaa bai ; Gurd pilran kijo as !
Puran kijo as, Guruji ; yeb kumbh ka bai meltl !
Sab par war cbborkar aja sab se bbala akela.
Yeb duniyS, matlab ki garji ; nabin guru, nabin cbela !
Maid.
" Go, tbou jog'i's spawn, if tbou desire tby welfare.
Tbou wanderest from bouse to bouse begging under a
pretence :
695 Under a pretence, to steal wedded wives.
It is all for deceit tbat tbou bast rubbed asbes on tby
body.
0 mj jogi, wben didst buy me ? tell me, tby maid !
1 will snatcb away tby wallet, tbou bast put me to mucb
sbame ! "
Bdjd Gopi Chand.
" My home is Dbaranagar I tell tbee.
700 I am come to bathe in the Ganges : may the Gurfl fulfil
my hope !
Fulfil my hope, 0 Guru ! this is a grand festival !*
Leaving all my household I am come quite alone.
This world is wrapt up in its own desires :' none is
teacher, none is disciple !
* The humbh meld is a fair held every twelve years while certain
rivers are propitious. The scene shifts from time to time. AUahabad
(Ilahabad or Prag) and Hardwar have been the scenes of late of kumbh
melds.
VOL. II.— 9
66 LEGENDS 0¥ THE PANJAB.
Ab lijo hdes ham^ri, mat na karo jhamela.
705 Chhor dia sansar aj main j yeh jag- darshan melS; f
Is maya se koi bache ; hai pakke gur ka chela i"
Sftrafc sohni dekhke roi pari tat kal.
Kuk mar mukh ro pari ho gal ^lal-behaL
Ho gai hal-behal rudan karti bhari,
Bandi.
710 "Tft suniye man lae, tnjhe kah de s&ri :
' Champa Dai bahin mnjhe jo mil jke ;
Yeh kahta hM ap khar&j mujhe dije batlae/
Khappar hai hath, kan mundra dali,
Khara deorhi ke bSr, nir nainon se j§,rl."
715 Sunke band! ke bachan man men hM sandes.
Take my blessing now and be not angry.
705 I give up the world to-day : this world is (transient as)
a fair.
A few escape the illusion, the real disciples of the Guru."
Seeing his beauty she began to weep.
Crying out and weeping she became very wretched.
She became very wretched weeping violently.
Maid.
710 " Listen with heart and soul and I will tell thee all.*
(Saith he) ' I would meet my sister Champa Dai ;
I tell thee standing here, show Tier to me/
He hath a bowl in his hand and rings in his ears.
He standeth at the gate weeping."
715 Hearing the maid's words there was a doubt in her
heart.
* To RSai OHampa Dai.
THE LEGEND OF RAJA GOPf CHAND. 67
Bdni Champa Dai.
*' Ab darshan, kardn, kaisa hai darvesh ?
Kaisa woli darvesli ?"
Jab hi chalke deorh! pe ^I.
Rani Champa Dai.
" Lijo bhichM, Nath, ab kyuri itnl der lagai ?
Kaun des se bhi auna ? bam ko de batlae.
720 Main pftchhun hun, Nath : hameh ko dijo sach batlae.
Karke bhagwe kapre bhar jogi ka bhekh.
Yo jogi ka rfip hai ! aise phirei anek.
Phirte hai anek rAp dharke mohen :
Koi marhioii ke bich ap baithe soen.
725 Yeh duuiyd sans§,r phire matlab garji ?
Ky^ boli mukh ^n ? nahin chhathl larzi !
SuUj bandi kamzat; kahun tumhari tain.
De motin ka thai ; jao bhichha pai !"
Le bhichha bandi chali bhar motin ka thai.
Rani Champa Dai.
" I will see him nowj what kind of mendicant he is.
What kind of mendicant is he ?"
She went to the gate at once.
Rani Champa Dai.
*' Take the alms, my saint, why delay so long ?
Whence comest thou ? tell me.
720 I ask thee, my saint : tell me truly.
With coloured robes and the garb of a jogi,
This is a true jogVs appearance ! many such wander.
Many wander about under various forms ;
Some sleep in huts.
72S This world is ever taken up with its own desires.
What hast thou said ? doth not thy heart tremble !
Listen thou wicked maid, I tell thee.
Give him a platter of pearls : go and give him alms.
The maid took the alms and the platter of pearla.
C8 LEGENDS OF THE PANJAB.
Bandl.
730 " Bhichha lijo, Gur Nathji ; kyM ho rahe behal ?
Kyun ho rahe 'behal ? Nathji, main bhichha le ai.
Hukm dia Rani ne mujh ko, bhik den ko ai.
Kyun karte ho soch, Nathji ? kyttri man soch \sLgke ?
Lene ho, to leo, Nathji; nahiri, yehan se ramjae."
Raj a, Gopi Chand.
735 " tn motin ke bhik ke nahiii mujhe darkar.
Kankar pathar sab taje chhor aya parwar.
Sab chhora parwar, ri bandi, kahta mukh se banl,
Yk to meri bahin lagi hai jo mahilon men Eani.
Main to faqlr hua, raj taj, bag gae qalam nishani.
740 Dije darshan kar§,e bahin ka, yeh main mantar thanl."
Itni sun bandl chall, hiia chit beh£ll.
Maid.
730 " Take the alms, my Lord Gurfi, why art sad ?
Why art sad T my Lord, take the alms.
The Rani gave me the order to give the alms.
Why art grieved, my Lord ? why art sad at heart ?
It is to be taken, so take it, my Lord, or go away from
here."
Bdja Gopi Chand.
735 " I want not alms of pearls.
I have given up my household and rocks and stones.
1 have given up my household, my maid, I tell thee.
It is my sister that is the Rani of this palace.
I am a mendicant, I have given up royalty, and blotted
it out (of my life).
740 Let me see my sister, this is my desire."
Hearing this the maid went sorrowfully.
THE LEGEND OP EAJA GOPi CHAND. G9
Bdndi.
" Woh Gopi Chand Rao hai, ho raha lial bebal !
Ho raba hal beh41 ! Rao ne kanon mundra pal !
Mukh de raj-somaj, Nath ki n^ upma kabl jai !
745 ' Yob Champa Dai babin bamarl mujh ko de milai,
Nahih bhulAnga ahsan, ri BUndi ; tujh ko Ram dobai \' "
Itni sunke bat jabbi Rani pe an sunai.
Bandi.
" Is jogi ne apne mukh aisi bat sunai."
Itni san Rani chali, nabin lagai bar.
750 Jo dekhi hai anke khare N^th darbar.
Khare Nath darbar ; anke charnoh sis niwtiya.
Lina rup pahcban Rani ne, nainon. nir bharaya.
Maid*
" He is Gop'i Chand the king that is so wretched !
That is so wretched ! The king hath put the {jogi's)
rings into his ears !
Right royal his face, the saint is beyond praise !
745 (Saith he) ' Permit me to see my sister Champa Dai,
And I will never forget the obligation, my maid: I
adjure by God ! ' "
As soon as she beard it she went and told the Rani.
Maid.
"This is what theyo^7< said with his lips."
Hearing this the Rani went without any delay.
750 When she came to the door she saw the saint standing
there.
The saint was standing in the door: she went and
bowed her head at his feet.
She recognized him and the Rani's eyes filled with tears.
* A soliloquy apparently.
70 LEGENDS OP THE PANJaB,
Bdni Champa Dai.
" Kya turn ne kuchh bhir pari hai ? kydn jogi baa ay§, ?*'
Itni kabke part dbaran par, nahin bol mukh aya.
755 Hal behal nahin siiji bisiyar dang lagaya.
Rant Champa Dal.
" Kaun kare Kart§.r ^n sukh man dukh pay§. V
Raja Gopi Ghand.
" He bailing,, sun lije; man men r§.kho dMr.
Kyun man rudan lagauti ? kyiin sir pMre chir ?
Kyun sir pliare char ! rudan kya man men bhari ?
760 Rowat zar bazar, ntr nainon se jari ?
Karam likha so hua, man le 'araz hamari.
Dasrath ne taj de pran Ram banon bas sidhara.
Ai bahin^ ri, kyun hui nadan, rudan karti din rati ?
Sun sun tere bain meri bharave chhati \"
Rani Champa Dai.
" Hath any sorrow come upon thee ? why hast become
a jogi?"
Saying this she fell to the earth and spake not with her lips.
755 She lay senseless as if a snake had bitten her.
Rani Champa Dal.
" What hast thou done, 0 God, bringing sorrow in the
midst of joy ? "
Raja Gopi Chand.
" My sister, hear me : have patience in thy heart.
Why art weeping ? why art tearing thy hair ?
Why art tearing thy hair ? why art weeping so bitterly ?
760 Weeping so bitterly with tears in thy eyes ?
What fate hath written hath been, hear my saying.
Dasrath gave up his life and Ram went to live in the
forests.*
0 my sister, why art foolish, weeping day and night ?
My heart is full hearing thy words !"
* Allusion to tte well known scene in the 'E&m&yma.
tTHE LEGEND Of RAJA GOrf CHAND. 71
Rdiii Ohampa Dai.
765 " Ai bhai, sun lijiye, Mk chit, uman^,
Nahiii hosli tan ki rahl, ura rfip aur rang.
Uia rAp aur rang, biran mere, bhar-bharave chhati.
Dekh-dekhke rup tumMrS, rati tan ki sidh jati.
Wabi ghari mere hath na Eive, us din pahchatf,
770 Mujh birhan ko dukh hai bhari, dekh surb mar jati."
Raja Go;pl Chand.
" Eudan kare mat, b&wari ; kyun hui hal behal ?
Dukh sukh hai sab Karam ka, kyiin phare sir bal ?
Kyun phare sir ki bal, bahin ? kyM rudan lagae ?
Turn samjho man bich biran koi nahin.
775 Hai jhutha sansar, bana supni ki maya.
Chhori mamta prit, hath kisi ke nahin ay^.
Rdni Champa Dal.
765 " O brother, hear me ! my heart is sad.
No pleasure is left in my body, flown are joy and
delight.
Flown are joy and delight, my brother; my heart is full.
Seeing thy state, the joy of my heart hath departed.
Would that the hour had not come to me when I recog-
nized thee !
770 Heavy grief hath come upon me in seeing thee, quickly
will I die."
Raja Gop't Chand,
" Weep not, foolish one : why art sad ?
Joy and sorrow are of Fate, so why tear thy hair ?
"Why tear thy hair, sister ? why weep ?
Teach thy heart that I am no brother.
775 It is a false world, the illusion of a dream.
I have given my desire and love (for it) : it is not of
use to any one.
72 LEGENDS OE THE PANJAB.
Jo dharte Har} dhyau mukat un ki ho jai.
Yell jhuthi hai prit, naMn baliiu, nahin bhai !"
Ed 711 Ohampd Dal.
" Ai bhai, sun lije, man men karo bichar.
780 Man dhiraj kaise dhare^ roe zar baz^i- !
Roe zar bazar ? Biran mere bhara nain men pani.
Kathan jog ; sadhne k§, nahin j ky^ le nischi, jani V
Itni kahke mukh E^ai ka nikasa bhanwar silaui.
Ap gai Baiknnth dh4m ko 'Earn, Earn/ kahe bani.
Bdjd Gopi Chand.
785 Gopi Chand Eaja kahe^ jor agari hath.
Kaghaz ho jo met dun, karam na mete jat.
Karam na mete jat^ nain bhar bhar Gopi Chand roe.
^Vho meditate on Hari will obtain salvation.
It is a false love (here) : none is sister, none is brother !"
Edhi Champa, Dai.
" 0 brother, listen : ponder it in thy heart.
780 How can I have patience in my heart, weeping bitterly ?
Weeping bitterly, my brother, my eyes are full of tears.
The saintship is difficult ; thou wilt not accomplish it :
why give np thy life useles.sly ? '•*
Saying this the noble soul of the Rani took flight.
It went up to Heaven with 'Bam ! Bam .''* on her lips.
Baja Gopi Ghand.'\'
785 " Saith Eajei Gopi Chand with joined hands before thee.
Paper can be blotted out, fate cannot be blotted out.
Fate cannot be blotted out, Gopi Chand's eyes are
full of tears.
* 'God! God!' f A prayer.
THE LEGEND OP RAJA GOPi CHAND. 73
Bahin meri behal pari hai ; jag men an daboe.
Jis din se lia jog hamen nain nabin nind bhar soe !
790 Ai Prabbft, kya kari auke ? kftk mar mukh roe !"
Kan bhinak Gur ke pari, kanwar kare udas,
Cbbar gopha jogi cbale, an kbare hue p4s.
An kbare hue pas.
Jalandhar Nath.
" Kanwar, tujh ko barje tbi Mai,
Kyun tbare dilgir hue bo ? Har chabe, so bui.
795 Cbalo marbi ke p^s, ai bachcba ; ab kyun der lagai !
Yeh jhAtha sansar, jagat men nabin koi kisi ka, bhai !"
Raja Gopi Ghand.
" Turn Guru din diyal, ho, lajja tumbare bath.
My sister lies senseless ; I am destroyed in the world.
From the day I became a jogl my eyes have known no
sleep !
790 0 Lord, why hast done this ? I cry out with my lips
and I weep ! "
His cry reached the Guru's* ears, (the cry of) the
prince's prayer.
The Guru left his abode and stood beside him.
And stood beside him.
Jalandhar Nath.
" 0 Prince, thy mother dissuaded thee.
Why nurse thy sorrow ? It has been as God willed.
795 Come to my hut, my son; why delay now '(
This is a false world, none careth for any in the world,
friend ! "
Raja Gopt Chand.
"■ Thou art a compassionate Guru, my honor is in thy
hands.
* Jalandhar Nath.
VOL. II. — 10
74 LEGENDS OF THE PAN.IAB.
Yeh meri baMn jiwae do ; nahin, maruii bahin ke sith.
Maruii bahin ke sath : jog kandak kyM kina ?
800 Nek dard nabiii toe, jagat men apjas kIna ?
Meri bakin jiwae ; bachan turn se kah dina :
Ya tii at srap, nahin jag men mera jina \"
Hanske bacban sunaute an Kanwar ke pas.
Jalandhar Ndth.
" Jog jugat jane nabin; ab kyun bhae udas ?
805 Ab kyun bbae udas ? Ke bachha, ab kyfln soch lagao ?
Bhaj Alakb ka Nam, re bacha ; mat dil men ghabarao."
Bdja Gopl Chand.
" Apni ungli chir, Gurdji, hamra sat rakhao.
Bring this, my sister, to life, or I will die with my sister.
I will die with my sister : why hast disgraced my saint-
ship ?
800 Blast no pity that thou dost disgrace me in the world ?
Bring my sister to life, I beseech thee :
Or receive my curse, (for) I will not live on in the
world!"
He smiled when he heard the words and came to the
Prince.
Jalandhar Ndth.
" Thou knowest not the principles of devotion : why art
sad now ?
805 Why art sad now ? My son, why art grieving ?
Repeat the Immortal Name, my son, and grieve not in
thy heart."
Bajd Gopi Chand.
" Cut thy finger,* Sir Guru, and retrieve my honor.
* Allusion to the common notion that the blood of the little finger
will bring the dead to life again under certain circumstances.
THE LEGEND OF RAJA GOPI. CBAND. 75
ChampEl Dai ki pr§,n pliir ghat bhitar an basao."
' Ram Rdm' karke uthi donon bhiija pasar.
Bdni Ghampa Bai.
810 " A biran, mil lljiye ; ab kyftn karta bar ?
Ab kyiin karta bar, biran ? ab kar milne ki tayyari.
Ai Gopi Chand, bir hamare, nabin hiingi turn se niyari.
Gur ka darsban kia hai ake, bam ne yeh hi bichari.
Man ke mat gai soch hamari ; khushi hM nar nari."
Raja Gopi Ghand.
815 " Turn ghar raj aur pat hai ; ham jogi tere bir.
Mere ang babhflt hai, aur bigare tera chir.
Ai bahina ri, bigare tera ohir, kahan se phir mangaveh ?
Wahi kare tera piyar, wahi tujhe neot jamaveii."
Bring Champa Dai's life back into her body."
Saying ' Mam Ram' she arose and stretched out her arms.
Rani Champa Dai.
810 " My brother, come to me ; why delay now ?
Why delay now, my brother ? I am waiting to embrace
thee.
0 Gopi Ghand, my brother, I will never be separate
from thee.
1 thought thee a follower of the Guru.
(But) I have given up my anxieties : let men and
women rejoice."
Raja, Gopi Chand.
815 " Thine is rule and power: I am thy poor brother.
1 am covered with ashes and thy clothes will be spoilt
(by the embrace).
0 my sister, thy clothes will be spoilt: whence will I
obtain them again (for thee) ?
She (thy mother) will love thee, she will invite thee
(home) in due time."
76 LEGENDS OP THE PANJAB.
Bdni Champa Dai.
" Ag lago is chir ko : geruii sir se tar.
820 Phir, biran^ turn se kabhi milun aa duji bar.
Milan na duji bar, biran ? main teri siirat pe wari.
Tumheri dia updes : meri na Mainawanti mai !
Ghar solah sau nar taje haiii, rudan karen hain sari.
Nek na rakha mohe, biran; tain mujh bahinar §.j bisari."
Bdja Gopi Chand.
825 " Bin Sahib ki bandagi teri gat nahin hove.
Ab yehah se thairi nahin, phir milne nahih hove.
Milan nahin hove, bahin : mano bachan hamara.
Jan Gopi Chand mila, bahin, miliyo jag sans§.ra.
Bahin seti bhai mila hai bahot kia hit piyara."
Ban! Champa Dai.
" Fire burn these clothes : I throw them from my head ?
820 My brother, shall I never meet thee again ?
Shall I never see thee again, my brother ? I am sacrificed
to thy beauty.
She gave thee this advice : let Mainawanti be no mother
of mine !
All the sixteen hundred women tl^ju hast deserted weep
thee.
Thou didst preserve thy love (for me), brother; thou
hast destroyed even me thy sister to-day."
Bajd Gop'i Chand.
825 " Without devotion to the -Lord salvation cannot be to
thee.
I will not tarry here now, nor shall I meet thee again.
I will not meet thee again, sister : mark my words.
As thou hast met Gopi Chand again, sister, may this
whole world meet.
Sister and brother met and great love passed (between
them)."
THE LEGEND OP RAJA GOPI OHAND. 77
830 Itni kahke chale Natlijij nain nir chAe niyar4.
Ang bedhang kia sab tan ka, jab raahilon se pag dh^rS,.
Raja Gopi Ghand.
"Hath jorke kahfln, Guni, main, kar mera nastar^, \"
Jalandhar Ndth.
"A bachcha, yehan se chalen, chhor jagat se prit.
Yehan apna kol hai nahin, jhfttlil jag ki prit.
835 JhAtM jag ki prit, re bacha ; mano kahi bamari.
A, Ganga ashnan karenge : jaldi karo tayyari.
Gyan tat ki seli leke wahi tere gal dari.
Chalo bhekh ka darshan kar lo : bo kaya amar tumhari !"
830 Saying thus the Saint went away, dropping tears from
his eyes.
His body changed greatly, when he put his foot without
the palace.
Bdjd Gopi Chand.
" I say to thee with joined hands, my Gurti, grant me
salvation \"
Jalandhar Ndth.
" Come, my son, let us go from here, leaving the desire
of the world.
None is for us here, false is the love of the world.
835 False is the love of the world, my son : mark my words.
Come let us bathe in the Ganges : come make ready
quickly.
Taking the necklace of knowledge (unto salvation) I
place it round thy neck.
Come let us visit the saints, and be thy body im-
mortal \"
No. XIX.
THE STORY OF RAJA CHANDARBHAN
AND RANI CHAND KARAN.
AS SUNG BY A BARD PEOM JALANDHAR.
[According to the bards this poetical legend belongs to the same cycle as the
last and relates the loves of R^j& Chatrmnkat of Ujjayini, the grandson
of the great VikramAditya, being the son of that king's daughter, Chatrang
Dai, and Ghand Karan, the daughter of E§ja OhandarbhAn. Chandarbh&n
himself is generally described as the nephew of Gopi Chand Bhartari,
and so according to the usual legends he would belong to the same caste as
VikramSditya.]
[The legend, however, is pure folklore throughout, and for those that delight to
see Solar Myths in such things, I would point out that the translated title
of the tale would be " King Snn's-Kays and Princess Moonbeam," that
Chatrmnkat means the Glorious Throne, and that his mother's name means
the Lady of Glorious Form. The rest of the myth could be easily
worked out.]
TEXT.
Qissa Raja Chandarbhan wa Bdni Ghand Karan. .
Juii jiin chatar Ml siyani,
Mai bap ko cliinta thani :
"■' Panch mohar, naryal ka gola !
Le Bahman tere godi men dala. "
5 Tin Kunth Bahman phirae,
Chand Karan ka bar na pae.
Phir we Bahman hue udas,
Hat Raja ke ae pas.
Nain bhare-bhar Rani roi:
10 " Tere bag gal qalam na mete kol ! "
" Kyun jani thi^ hamri mai ?
Hamra bar paida na lae ! "
" Jis Karta ne rup dia tha^
Tumhara bar paid§. kia thk ! "
15 " Is Rani ki mahil banao.
THE STOEY OF EAJA CHANDAEBHAN. 79
HirS, moti abaj* lagao.
Is tapu men mahil chunao.
Bich bich murM rakhwao.
Laundi b^ndi sabhl mang^o,
20 Is Rani ki taba' karwao."
Chalat pawan, khil rahi cbambeli :
Mandar men dukh bhar rahi akeli.
PArab des se hansS, ae.
Jhuk badal barsan ko ^e.
25 Udkar hais mahil par ae.
Tab R^ni ne sangar lagae.
Bal bal moti purove.
Chatr bans dohra batlave.
Us Rani ko kah samjhave:
30 " Hai koi dharmi dharm kamave ?
Mujh bansi ko pani pilave V
Itni bat Rani sun pave :
Bhar gadwa Rani jal kk lave.
Dhanak bal nainon ka mare.
35 Ultkar bans jim-mif par ave.
Jhar jhapat chhati se lave,
" Tum ao, bans, merl moti khao.
Main chun chun kaliyan chhej bichh^im."
"Rani, chog chun tera kuchh na khaua.
40 Teri dekh sfirat uth kahin na jauii.
Aisa rdp dia Karta ne^
Urdi panchhi mar uthari.
Rani, aise rup ka garab na kariye :
Tu karanhar Karta se dariye !
45 Rani, solah baras ki 'umar tumhari ;
Kis augan men rahi kanwari V
" Syabasjf re mere haiisa gyani.
Tain mere chot jigar ki jani."
" Rani, bar laun tera Siyam salona,
* For 'ajab. f For zamin.
80 LEGENDS OP THE PANJAB.
50 KS,ya dage jaisa nirmal sona :
Hor bat kahne ki bahoteri ;
Main jauam janam ke naukar tere."
Tin baclian hansa ne lie ;
Tin baclian R§,ui ko die :
65 " Tere karan, Rani, chala samundar par.
Jiwanda raha a miluri, nahiri, Narwar* kot jawar.''
Tab hansa ne lie udari,
Dharti chhor agas sambkali.
Bhukh lagi parbat se bhari.
60 Yad kare Maharaj dulari,
" Isi waqt Ri,ni pe hota,
Hira moti sab chug khata !
Kalian gai meri birho Rani ?
CliugS.ve chog, pilave pani ! "
65 Sital ped padam ki chhaya,
Jahan hansa ne dera laya.
Jaint Shahr se phandi aya,
Ds phandi ne phand chalaya.
DanS; dhar pani dikhl&ya.
70 Bhukhe piyase hans kk dil lalchaya.
Ik chiinch pani ki pive.
Dusri chunch chogi ki khave.
Tisri chgnch bharni na pave^
Jhatak jal hans^ lie dab§,ve :
75 " Main kya janun, kapti, teri hansi ?
An pare mere gal men phansi.
Ai phandi, par mera na tute.
Hamra mul hamen se chuke."
"Main tangri toriin, pankh marorun.
80 Tujh panchhi ko kadi na chhoruh."
" Main phans gia, phandi, teri jali.
Mere bat dekh de, Chand Kanwari."
Phandi khainchi ap ko, aur hansa khainohe ap.
* Explained as the Day of Judgment, Qiydmat. f For Ujjain.
THE STOKY OP EAjA CHANDARBHAN. 81
Kaho " Kai'ta kaise bane jo din se ho gai r^t 1
85 Hai koi dharmi dharm kamave ?
Is papi se J£ln chhurwave ? "
Itni bit malan san pdve ;
Bliari Kachahrl Raja pe ave.
A Raja pe araj lagEtve :
90 " Tere Shahr men kapti chora.
Us ne satae jangal ke mora."
Itni bat Raja sun pave :
Charh ghoya ban khaijd ko lave :
A pliandi se araj lagave :
95 " Phandij ghar ghar tera bakra bandhaAn ;
Jain Shahr men hukAmat bithaftn ;
Lakli taka swarran ka leiye j
Is panchhi ko ham ko deiye."
" Raja, pill si dam pi kya dikhlave ?
100 Yeh panchhi meri kurme ka khaja."
Raj teg goh chaj-h gia bhari.
Slit talwar phandi ki mari :
Donon hath qalam kar die :
" Ur jS., re jangal ke bSse.
]05 Main kat dei tere gal ki phanai."
Itni sun haiisa ghabarae ;
Chatr Raja ko dohra sunai:
" Hor Raja sab raj karen, tu Raja sahbaj.
Panchhi ki band chhurS, de ; teri hoiyo 'umar draj !
1 10 Raj, kahiin bat tumhen lagi piyarl.
Mere mulk men aisi Rani,
Mirgane taj di ghans aur pani !"
Itni sun RS.ja dole,
Chatr hansA se mukh se bole :
115 " Hansa, meri yehan hain solah sai Rani,
Jin ki dekh sftrat jal piAn pani."
" Un Ranian hamen dikhlae,
Raj mulk sabhi chhurave."
Apne mahil men Raja hukm pahunchwave ;
120 Sabhi Ranian ko Raja bulwave.
VOL. II. — 11
82 LEGENDS OF THE PANjIb.
Koi nachej koi bhii batlave :
Chatr hansa ke man koi na bhave :
" Jaisi teri solah sai Eani
Meri Ran} ki bhase paniheiri."
125 " Hana^, apnl BAm ko hameri dikhlae :
Raja mulk mera sabhi chhuclae.*'
Chandni rat, tilak rahi tari.
"Ab le cbal, mere haiisa pyire."
Chatr bans ne pankh pasari:
1 80 Chatr-mukat ho lie sawari.
Tab hansa ne li udari,
Dharni chhor ag^s sambhali.
Tin roz urdi ko bite.
Jal aur thai nere na dise.
135 Jis waqt EajS. mahil se chhiite,
Sawa man kanch mahil men phAte.
A RS,ni ke bagh men baithe,
Urkar bans mahil par ae.
Tab Eani ne sangar lagae :
140 " A ja, re mere hansa gyani :
Kahan chhore piya, mere jani ? "
" E^ni, des mulk dhunda jag sara,
Tujh chandri k4 bar na payS,."
" Kha katar, haiiSEt, main marAngi :
145 . Dhan joban ka dher kariingi :
Us pardesi bin ghari na bachvlngi I "
" Eani, bar laya ter^ Siyam salonS,
TJs ki kaya dage jaisi nirmal sona.
Char ghari tab rain bihtlve,
150 Wahi Kanwar tere mahil on &ve.
Rani, rang rang ki banat banao ;
Apni badan thor& atar lagao :
Chatr hanse ke age ko S,o :
Tin sai sath palang mahil men bichao :
155 Patilsoz tum sabhi jalao;
Dive seti araj lagao.:
THE STORY OP RAJA OHANDARBHAN. 83
'Sun, Swarran ke Dive, sun meriard&s :
Aj milaw^ mere piya M, jallyo samag-rat ! ' "
Itni sunS, hans& chal ae ;
160 Chatr-mukat se araj lagM :
" Ch§,ndnl rat jhamak rahe tare ;
Ab le chal, tu hansi piy^re."
Chatr bans ne pankh pasari ;
Chatr-mukat ho lie sawari.
165 Tab hansa ne lie udari.
A baithe Efiim ki atari.
Chalat pawan, khil rahi chambeli,
Mandar men dukh bhar rahi akeli.
" Hansa, is Eani ki tt kare badai ?
170 Jis kaman ko nindra bhai !
Eani nahin, koi hai panhari !
Jis kaman ko nindra bhai !
Main yuiihin chhodi solah sai ES,ni !
Mere navve kanwar, mere raj-dhari ! "
175 Itni sun hansa farmaven,
Chatr-mukat EajS ko samj haven:
" He Eaja, tum mat dolo.
Is mukh se jara palla kholo :
Hiliyori hiliyoh hath lagao :
180 Eani ke hath ki chhalia nikalo."
Chatr chori hansa karwave :
Eaja ki gunthi Eani ko diwS.ve :
Eani ki chhalla Eaja ko diwave !
Baith bans par Eaja bhS.ge.
185 Bhagat bh&gat dohra banave,
Chand Eani ko kah samjhave.
" Ankhon dekha ghi bhala, khaya bhala na tel :
Chatra se ru se bhale aur bhat mukh ka mel."
Bhavvar bhai jab birhan jagi.
1 90 Le gadwa mukh dhowan lagi.
Sang ki saheli sab charnon lagih :
" Bat kahun ik abaj anothi,
Kis mard ke h&th ki gAnthi ?
84 LEGENDS dF THE PANJAB.
Le gayd chhalli, de gaya gftnthi ! "
195 Sab sakhiyon ne kar gaya jhAnti !
'^ Rani, tere se paliile, ham par soin,
Ham kya janed rat kya hoi ? "
" Hal, jawani rang li, ja tfln di gai pit,
Rang rang meik pi gaya, gahyoh rul gai pik."
200 Itni men hansa chal §,e j
A Rani se araj lagai :
" Main tujh ka man ki karftn badai.
Tujh chandri ko nindra ai.
Main tere karan mArakh kah&ya.
205 Main hira janam apna yftnhlii ganwaya.
Jo jangal men pani pauh.
Diib marun, munh na dikhlaAn."
" Hansa, ungll tarachhfir!, namak rachauh ;
Sari rat main jag rahungi ;
210 Apne chor ko pakar rahflogi.
Aprie apne chor ko sab koi dare mar :
Hamra chor ham ko mile, jo main tan man w^rftn Jan."
Itni snn hansa chal ae.
A Raja se araj lagS.i :
215 " Raja, aise chhalli turn ne kaddhi,
Rani ki hath men chire ,ai !"
" Ai hansa, us Rani ko milao :
Hamra jiAra kyun tarpao ?
Chandni rat tilak rahe tare !
220 Ab le chal, mere haiisa piyare."
Chatr hansa ne pankh pasari :
Chatr-mukat ho lie sawari.
A Riini ki chhej utari.
Hiliyon hillyoh hath lagae.
225 " Chor chor " kar Rani jagi :
" Ai chora, tum kann hai ?
Meri bad an ke hath lagao ? "
" Chor nahih, main chand hazara !
Tere karan ghar bar bisara !
THE STORY OF EAJA CHANDABBHAN. 85
230 Main Bir Bikarmanjit k^ pot^ !
Chatrang Dai U beta, Chatr-mukat hai nkm hamarEi."
Itni sun Rani ghabarai ;
Chatr hais ki jampM pai ;
" Syabas, re mere LaisS, gyani !
235 Tain meri chot jigar ki jAni."
Usi waqt khanS, pakdve :
Chatr-mukat ko khan^ khil^ve.
Ankhon ki kari kothri ; patli dl biclihM ;
Palkaii ki chik gerke ; sajan lie bithae.
240 Eaja Rani khushi karen is mahiloh ke manh.
Bhawar bahi jab mali ayS,,
Le phill Rani pe aya.
Un phulon men tolan lagi tbi,
Rani phulon se badhan lag! thi.
245 Itni sun mali chal aya :
Chandarbhan se araj lagaya:
"Ik chor tumhari ^ve haweli,
Is Rani ko kar lia akeli ! "
Itni sun RajS, ghabaraya ;
250 Us mali se araj farm^ya:
" Kaun chor ave meri haweli ?
Tumhei na marM : mujhe RS.m dohai ! "
" Rat ko ^ve, r4t ko jave :
Ik bans Raja ko le ave.
255 Raja, gair samon da Phag banAo,
Rang ke botalan* Rani pe pahunchao,
Usi chor ko pakar mangao."
Boli Rani, " sun, mere Raja,
Mere pita ne Basant man aya :
260 Gair samon ka Phag rachaya :
Rang ke botaiaii* mere pe pahunchwai.''
Itni sun Raja ghabaraya ;
* The English word ' bottle' ■ very remarkable here.
86 LEGENDS OF THE PANJAB.
Us Rani se araj lagaya :
" Mere pakarne ki hikmat laya."
265 Itni kah Raja ne mukhra inor^ ;
Us Rani ne rang Raja par dara ;
Jdr-jarkar Raja roya :
Maha maLil men rudan machaya :
'' Is waqt na koi Lamrd,
270 Apne mahil men tii kar rahi dawa."
" Raja, dhobi ko bulMn ;
Kapre dhulwaun, rat rat tere gal men pawaAn."
Le kapre dhobi ghar ko aya^
PaMr kapre dhobi bajar men aya.
275 Nassarbaj ne pakar mangaya:
Lath makka dhobi par chalaya.
Darde dhobi ne Rajd bataya.
Hath bandh Raja latkdya.
Dekhan ave nar nari :
280 Pakaranh&re ko den sab gari.
Pakar chor ko Raja pe l&e.
Us RUja ne hukm lagae.
" Is ko ham pe mat lao.
Is chor ko phansi diwS,o."
285 Jar-jarkar Raja roya.
Us hans ko dohra sunaya ;
" Kit meri solah sai Rani ? kit mera Shahr Ujjain ?
Chandar-karan, tere k&rne yMhin gaiiwdi j9.n ! "
Itni sun hansa chal ae,
290 A Rani se araj lagai :
" Tera bap yeh zulm kamave :
Us Raja ko phansi diwave."
Itni bat Rani sun pave.
W oh mahilon men rudan rachave :
295 Ho dilgir zamin par ave :
Apna sis palang se mare.
Laundi bandi Raja pe ave ;
Us Raja se araj lagave;
THE STOBY OP RAJA CHANDABBHAN. 87
" Raja, tumliari putri maran lagi hai.
300 Apni jindri khowan lagi hai."
Itni Mt Raja san pave ;
Usi chor ko tart bulwave :
" Ai chor&, turn kaun kaMo ?
Meri beti ke mahilon ao ? "
305 Itni bat Raja sun pare :
Raja Chandarbhan se faryad lagave ;
" Kit meri solah sai R&niyan ? kit mera Slialir Ujjain ?
Is Rani ke karan yfirihin ganwai Jan."
Itni sun Raj^ khush hue ; Rani li bulw4e :
310 " Raja tumhara a gaya, aur khushi hvla parwae ;
Ghar ka Bahman bulwae lo aur phere deo diwae."
Khushlan Raja kar rahe phere die diwae :
Mahilon men rahine lag gae, hukm die batae.
Raja Rani do jane kar rahe man ki bat :
315 " Ab ure se chal paro, aur chalo apne ghar bas."
Rowan lag gai bS.ndiyan aur rowan lage ranwas :
" Rani thi, ab chal pari, phir kab milne ki ks t"
Dola kaswakar chal pare lambe raste jae.
Hansa Raja chal pare Jain Shahr ko jae,
320 Tapi^ men dere lag gae. Rani kare jawS.b :
" Ure baithe kya karen ? chalo apne ghar bas,"
Itni kahkar a gae Jain Shahr ke pas :
J§, apne rang mahil men karan lage do bat.
Khushian Shahr kar raha, " a gae haroare bhartar !
325 Ghana dinon men ghar ae ; kirpa kari Kartar \"
TRANSLATION.
The Story of Rdjd Chandarhhan and Mni Chand Karan.
As beauty grew
Her father and mother became anxious ;
" These five gold pieces and the cocoanut.
Take, Brahman, in thy arms."*
* It is usual for rich or great people to send a Braliman, as described,
to arrange a marriage.
88 LEGENDS OF THJ! PANJAB.
5 To the Three Quarters the Brahman went
And found no match for Ohand Karan.
Then the Brahman sorrowfully
Came back to the R&ja.
The Rani was weeping her eyes out ;
10 " What the pen (of fate) hath written for thee canuot
be blotted out (my daughter) ! "
" Why (then) didst thou bear me, mother ?
He hath found no match for me ! "
" The Creator hath endowed thee with beauty j
He hath (surely) created thy match (also) ! "
15 (The Raja ordered), " Build the Princess a palace.
Give endless pearls and diamonds.
Build her a palace on an island,*
Put windows into it.
Give her countless maids and attendants,
20 Under the orders of the Princess."
The breezes were blowing and the jasmines blooming,
She was sitting in her palace very sorrowfully.
A swanf flew up from the Eastern Land,
And the clouds gathered for rain.
25 The swan flew to the palace.
Then the Princess adorned herself
And decked her hair with pearls.
The wily swan sang to her,
And said to the Princess:
30 " Is there any righteous one to do a good work ?
And to give me a drink of water ? "
The Princess heard these words.
And filling a pitcher the Princess brought him water.
And shot him a glance from the bow of her eyes.
35 The swan fell backwards to the earth.
* Probable reference to tKe islands in the lakes about several of the
principal Rajpftt cities on which palaces were built.
t It is usual to render hansa by swan, but in reality it is a fabulous
bird of indeterminate character.
THE STORY OF EAJA OHANDAEBHAN. 89
She took him up and clasped him to her breast :
" Come, my swan, and eat of my pearls ; *
I will pick blossoms (for thee) and make thee a bed."
" Princess, I will not eat of thy food.
40 Seeing thy beauty, I depart no more.
Such beauty has God given thee
That it casts its glamour even over a bird.
Princess, be not (too) proud of thy beauty,
But fear the Creator that made it !
45 Princess, sixteen years is thy age:
Whose fault is it that thou art not married? "
" Well done, thou wise swan of mine.
Thou hast guessed the sorrow of my heart."
" Princess, I bring thee thy match,beautifulas Krishna,
50 With body shining like untarnished gold.
To say more is to say too much ;
I am thy servant through all my life."
The swan took an oath thrice ; t
Thrice he gave an oath to the Princess :
55 "It is for thy sake. Princess, that I go across the
ocean.
If I live, I return to meet thee, else I will meet thee at
the Day of Judgment. ''J
Then the swan flew off.
And leaving the earth went up into the heavens.
A mighty hunger seized him.
60 He thought of the E^ja's darling (Princess) :
" Were I now with the Princess,
I should be eating diamonds and pearls !
Where has my Princess gone in her separation ?
I would eat food and drink water !"
65 Cool was the lotus shade of the tree,
Where the swan took up his abode.
* It is a common belief that swans live on pearls.
t See ante, Vol. I., Legend of Niwal Dai, passim.
X Note the Musalman notions here.
VOL. II. — 12
90 LEGENDS OF THE PANJAB.
There came a snarer from the City of Ujjain.
And spread his net.
He placed the food and showed the water.
70 Hungry and thirsty the swan had no control over hia
mind. *
He dipped his beak once into the water.
A second time he put his beak into the food.
The third time he could not iill his beak.
The snarer jerked the net and entrapped him :
75 " How was I to know thy tricks, thou scoundrel ?
The noose is round my neck.
0 snarer, break not my wings :
1 will settle my price myself."
" I will break thy legs, I will ruffle thy feathers.
80 Never will I release thee, my bird."
" I am caught, thou snarer, in thy net.
Look my way, 0 my Princess Chand (Karan)."
The snarer dragged towards himself and dragged the
swan to him.
Said (the swan) " What hast thou done, 0 God, that
thou hast turned day into night !
85 Is there any righteous one to do a good deed ?
And save my life from this sinner ?"
A gardener's wife heard this,
And went to Eaja as he was holding Court.
She went up to Eaja and said :
90 " There is a rascally scoundrel in thy city.
Who is worrying the peacocks* of the forest."
The Raja heard her.
He mounted his hcirse and went to the forest,
And said to the snarer.
95 " Snarer, I will order thee a goat from every house j
I will give thee authority in Ujjain City ;
Take a lakh of pieces of gold,
But give me this bird."
* These laeing saorecj.
THE STOBT OP RAJA CHANDAEBHAN. 91
" Rajftj why tempt me with golden coins ?
100 This bird is foi- the food of my household."
The Raja waxed furiously wrathful.
He struck the snarer with his drawn sword
And cut off both his hands.
" Fly, thou dweller of the forest,*
105 I have cut the noose from round thy neck."
Hearing this the swan was astonished,
And spake unto Raja Chatr(-mukat) :
" Other kings rule, but thou art a king beyond kings.f
Thou hast released the bird : may thy life be long !
110 Raja, I tell thee a pleasant thing.
In my country is a Princess so (beautiful) that
The deer have given up grazing and drinking (for love
of her) !"
Hearing this the Eaja grieved.
And said to the wily swan with his lips :
115 " Swan, I have here sixteen hundred queens.
Without gazing on whom (first) I cannot drink water."
(Said the swan), " Show me those queens,
I have no care for any rule or empire."
The Raja sent an order to the palace,
120 And called all the queens.
Some danced, some showed their charms.
But the wily swan's heart was not taken with any.
" Women, like thy sixteen hundred queens.
Are drawers of water for my Princess. "
125 " Swan, show me thy Princess,
I care no more for all my rale and empire."
Moonlit was the night and the stars were shining.
(Said he), " Take me now, my beloved swan."
The wily swan spread his wings,
130 And Chatr-mukat rode upon them.
Then the swan flew np,
* To the swan. , , ,
t Apparently a pun on the word sahhdj = shahhaz, a hawk, and aiao
ehdh bi^h as translated.
92 LEGENDS OF THE FANJAB.
And leaving tlie earth soared to the heavens.
Three days passed in flight.
The waters and the lands appeared afar.
135 (But) when the Raja left the palace
A man and a quarter* of bracelets were broken in the
palace.t
They rested in the Princess' garden.
And the swan flew up into the palace.
Then the Princess adorned herself.
140 " Come, 0 my wise swan :
Where hast left my love, my darling ? "
" Princess, I searched the countries of all the earth,
And I found no match for thy beauty."
" I will stab myself, 0 swan, and die :
145 I will put an end to my wealth of youth :
Without my stranger I will not survive an hour ! "
"Princess, I have brought thee a match, beautiful as
Krishna,
Whose body shines like unalloyed gold.
When two hoursj of the night have passed
150 The Prince will come to thy palace.
Princess, don robes of every hue :
Throw a little scent over thy body :
Come to the wily swan (when he calls) :
Have three hundred and sixty beds laid in the palace :§
155 Light up all the candles,
And pray to the (gods of the) lamps, (saying),
' Hear, Golden Lamps, hear my prayer,
To-day I meet my love, burn (then) all the night \"'
Saying this the swan went away,
160 And told Chatr-mukat: (said he:)
" Moonlit is the night, shining are stars,
Take me now, my beloved swan."
* 100 lbs. weight. f In grief.
X Lit., 4 gh'aris : i.e., 96 minutes. § To make a fine show.
THE STOEY OF RAJA CHANDARBHAN. 93
The wily swan spread his wings,
And Chatr-mukat rode upon them.
165 Then the swan took flight
And alighted in the Princess' lofty chamber.
The breezes were blowing and the jasmines were
blooming,
Only she was full of grief in the palace.
(Said the Prince), "Swan, is this the Princess thou
didst praise ?
1 70 The beauty that is sleeping !
This is no Princess, it is some water-bearer;
This beauty, that is sleeping !*
For this have I forsaken my six teen .hundred queens !
My ninety sons and my kingdom \"
175 Hearing this said the swan.
Adjuring Chatr-mukat :
"0 Raja, grieve not.
Open the veil of her face a little.
Touch her with gentle hand,
180 And draw the ring off the Princess' finger."
The swan committed a wily theft.
He gave the Prince's ring to the Princess,
And the Princess^ ring he gave to the Prince !
The Raja mounted the swan and fled.
185 As he flew (the swan) made a proverb.
And spake to Princess Chand (Karan in a dream) :
" It is better to look at butter than to eat oil :
It is better to look at the wise than to keep company
with fools."
It was morning and the lovely (Princess) awoke.
190 She took up a pitcher to wash her face.
The maiden with her fell at her feet :
"I would speak to thee of a wonderful curious thing :
What man's ring is that ?
He hath taken thy ring and given thee his ring V
* The meaning is, a true princess would be awake to receive lier
lover.
94 LEGENDS OF THE PANJAB.
195 All the maidens spake a false (charge) !
" Princess, we slept before thee,
What do we know of what passed in the night ? "
(Said she), "Alas! thou hast taken the bloom of my
youth and given me sorrow^
Thou hast destroyed my charms^ and taken away the
bloom of my beauty."
200 Meanwhile the swan returned.
And spake to the Princess :
" I pi-aised thy beauty,
And, thou fool, thou didst fall asleep.
And for thy sake was I made a fool,
205 And thus have I lost the virtue of my life.
If I find water in the forests
I will drown myself and see thee no more."
" My swan, I will cut my finger and rub in salt.
And will remain awake the whole night,
210 And I will catch the thief (of my ring) myself.
Every one beats the thief of his (goods, but)
If I meet my thief I will sacrifice my life for him."
Hearing this the swan went away.
And spake to the E&ja :
215 " Raja, thou didst so tear ofi" the ring,
That thou hast torn the Princess' finger ! "
(Said he), "0 swan, take me to the Princess :
Why (thus) make my life miserable ?
Moonlit is the night, shining are the stars !
220 Take me now, my beloved swan."
The wily swan spread his wings.
And Chatr-mukat rode upon them.
And (the swan) laid him at the Princess' bed.
Gently he touched her with his hand,
225 "Thief, thief," (said) the Princess waking,
" 0 thief, who art thou ?
That thoU touchest my body with thy hand ? "
" I am no thief, but the lord of many thousands ! .
THE STORY OF EAJA CHANDAEBHAN. 95
For thy sake have forsaken home and family !
230 I am the grandson of the warrior Vikramaditya !
The son of (his daughter) Chatrang Dai, and my name
is Chatr-mukat."
Hearing this the Princess was astonished.
And caressed the swan : (saying),
" Well done, my wise swan !
236 Thou hast fathomed the wound in my heart."
She cooked some food at once.
And gave Chatr-mukat to eat.
She made a chamber of her eyes, and opened her pupils ;
She drew down the curtain of her lashes, and seated her
love within,
240 And the Prince and Princess were happy in the palace.
In the morning the gardener came.
And brought flowers to the Princess,
And began to weigh her against them.
And the Princess outweighed the flowers.*
245 Finding this the gardener went
And spake to (Raja) Chandarbhan:
" There is a thief in thy palace.
That hath taken the Princess apart 1 "
Hearing this the Raja was confounded
250 And spake to the gardener :
" What thief hath come into my palace ?
I will not harm thee,t as God is my protector ! "
" Comes in the night, goes in the night :
It is a swan that is the (thief) Raja.
255 Raja, fix the Holi at the wrong time,
Send bottles of pigment to the Princess,
And you will catch the thief ."{ .
* Allusion to the weU-known tale of PanipMlarani or Pnncess Five-
jlowers, who weighed only five flowers as long as she was chaste, but
outweighed them at once on getting a lover. t H thou tell.
+ At the HoU festival {Fhdg) in the Spring the custom is tor Hmdus
to throw a crimson powder over each other, hence if the Pnncess were
to throw the Holi powder over the Prince at the wrong season his
clothes would betray him at once.
96 LEGENDS OP THE PANJAB.
Said the Princess, " Hear, my Eaji,
My father is worshipping the Spring :
260 He hath fixed the Holi at the wrong season.
And hath sent me bottles of pigment."
Hearing this the Prince was confounded,
And said to the Princess :
" It is a trick to catch me."
265 Saying this the Prince turned away his face,
But the Princess threw the powder over him.
Bitterly^ wept the Prince,
Eaising a cry of weeping through all the palace :
"Now is none my friend,
270 Thou art the ruler of thy own palace."
" Raja, I will call the washerman.
And have thy clothes washed, and in the night shalt
thou wear them."
The washerman took the clothes and went home.
Putting on the clothes* he went into the market.
275 The spies seized him,
And beat him with fists and clubs.
In his fear the washerman betrayed the Prince,
So they bound the Prince's hands and hanged him up
(by them).
Men and women came to see him,
280 And abused his captors.
They took the thief (Prince) to the Eaja,
And the Eaja ordered :
" Bring him not before me, (but)
Hang this thief."
285 Bitterly wept the Prince,
And spake unto the swan :
" Where are my sixteen hundred queens ? where my
City of Ujjain ?
0 Chand Karan, for thy sake is my life thus lost ! "
* Such borrowed plumes are very common in India among washermen.
THE STORY OF RAJA CHANDABBHAN'. 97
Hearing this the swan went,
290 And spake unto the Princess :
" Thy father hath done this wickedness.
That he hath hanged thy Prince."
The Princess hearing this
Raised a cry in the palace ;
295 And fell in her sorrow to the ground.
Beating her head against her couch.
The maids and attendants came to the Rajl
And spake unto the R4ja ;
" Raj4, thy daughter is dying,
300 And throwing away her life,"
When the Raja heard this
He sent for the thief at once : (saying),
" 0 thief, what art thou called ?
That camest into my daughter's palace."
305 Hearing this the Prince
Spake unto R&ja Chandarbhan :
" Where are my sixteen hundred queens ? where • my
City of Ujjain ?
For this Princess' sake have I lost my life."
When he heard this, Raja Chandarbhan was pleased and
called the Princess at once : (saying),
310 " Thy Prince hath come and thy household rejoiceth.
Send for the house priest and perform thy marriage."
With rejoicings the Prince performed the marriage,
Dwelt in the palace and began to rule.
The Prince and Princess, the pair had their hearts'
desire.
315 (Said she), "Lotus depart hence now and go to thy
home."
All the maids began to weep and all the palace wailed :
" A Princess there was that hath fled now, when shall
we meet her again ?"
Preparing a palanquin they commenced the long road.
The swan and the Raja went to Ujjain City.
320 They dwelt in an island and the Princess said :
VOL. n— 13
98 LEGENDS OP THE PANJAb.
" What shall we do dwelling here ? let us. go to thy
home."
Saying this they went to Ujjain City,
And going into the palace they began dwelling together.
All the city rejoiced, saying, " Our lord hath come :
825 Coming home in these great days : for the Lord hath
had mercy !"
No. XX.
TWO SONGS ABOUT NAMDEV,
AS SUNG BY TWO BARDS FROM AMEITSAR.
[These are two well known songs about the celebrated Bhagat and MarAtht
poet Ndmdev or N&m^. They are sung constantly in the DarbAr SA^ib or
Golden Temple at Amritsar, and are known to every Sikh.]
[N&mdev flourished in the time of the Emperor Bahlol Lodt, 1468-1512 A.D.,
and evidently vastly influenced the founder of the Sikh Religion, for we
find whole poems of his incorporated into the Adi Qranth. These parti-
cular legends are not in the Adi Qranth, but in the Qranth (as I am told)
that GurCi Gobind Singh started in opposition to it. They are therefore
very likely to be apocryphal.]
I.
TEXT.
Sat Gur Parshdd, Sabd Namd, Rag Bhairon: Ghar Do.
Sultan plichhe, " SuHj be Nama,
DekMri Ram, tumliare kanaa."
Nama Sultan ne badh la ;
"Dekhun tera Har bathila.
5 Bismal gou deo jiwae,
Na, tirA gardan mariiri thae ? "
" P^dsMh, aisi kyfin hoe ?
Bismal kia na jive koe.
MerS, kia kuchh na hoe :
10 Kare Ram hoe hai soe."
Padshah charhio hankar.
" Gaj hasti dinun chamk^r."
Rudan kare Name ki ma :
" Ohhod Ram ke, bhajan Khuda."
15 " N& hun tera pAnghra, na tA meri ma :
Pind pare to Har gun ga."
Kare Gajend sund ki chot :
100 LEGENDS OF THE PANJAB.
Nama ubre Har ka ot.
Qazi luullan kare salam :
20 " In HincHi meii maliya man.
Padshah, benti snniyo,
Nama sar bhar sona lelyo."
" Mai leun t^ Dozakh parhfin.
Din chhod duniya kon bhariiu ? "
25 Pawoti berij hathon tal ;
Nama gave gun Gopal.
" Gang Jaman jo ulti bahe,
Ta Nama ' Har Har' karda rahe."
Sfit ghari jab biti sunl :
30 Aj hfln na aio Tirbhawan Dhani.
PS. kanthan, baj bajaela,
Garur charhe Govind aeBj
Apne bhagat par kl prit-pal.
Garur charhe ae Gopal :
35 " Kahen, ta Dharan akodi karftn !
Kaherij ti. le kar upar dharuii !
Kaheh, ta mid go(i defia jiwae.
Sab koi dekhe patiyai \"
N§,ma parnave sil masail :
40 Gou dnhai, bachhra mel.
Dudh-doh jab matki bharij
Le, Padshah ke age dhari.
Padshah mahil men jae :
Aughat ki ghat l&gi ae.
45 Qazi MuUan benti farmai :
" Bakhsh, Hindu, main teri gai !
Nama kahe, " suno, Padshahe !
Eho kuchh patiya mujhe dikhai.
Is patiya rahe parwan,
50 Sach sil ch§,lo, Sultan !"
Namdev sab rahia samae.
Mil Hindfl Name pe JEie :
" Jo ab ki bar na jive gai.
Ta Namdev ka patiyS. jae."
TWO SONGS ABOUT NAMDEV. 101
S5 Name ki kirat rahe sansar,
Bhagat janan le udhare Apar.
Sagal kalis nindak bahia khed.
Name Narayan nahin bhed !
II.
TEXT.
Tuk.
" Rukhri na khaiyo, Swami mera ! Rukhri na khMyo !
Hath hamare ghirat katora, apna banta lekar jaiyo.
Daure daure jat, Swamij rot lie mukh mahin.
Tarn bhage, ham pahunch na skke, mel leiyOj Gosain !
Ghab ghat ke Prabh antar-jami !" Pal men rup bataya.
Kiikar se Thakur ban baithe : Namdev darshan pay a.
I.
TRANSLATION.
By the favor of the Soly Gwru* : The Song of Ndmd, in the
Bdg Bhairon : Part Two.f
Said the Sultan^J "Hear, O Nama,
I would see (this) Eam,§ thy servant."
The Sultan bound Rama.
Saying, " I would see Harij§ thy patron.
5 Raise this dead cow to life.
Or I will cut off thy head !"
" King, why should this be ?
None hath ever raised the dead to life.
My deed will perform nothing :
10 It is as Ram (God) wills."
The king waxed wrathful, (saying)
" I will rouse my elephant to fury."
Nama's mother began to weep :
* Gobind Singh.
t Allusion to the part of Gurli Gobind Singh's Cfranth in wMch the
text is said to be found.
J Probably Bahlol Lodi. § God according to the Hindus.
102 LEGENDS OF THE PANJAB.
(And said),* " Leave R^m's praises for God's (Khuda)."t
15 (Said he), " I am no son of thine, thou no mother to me :
If my body perish (still) will I sing of Hari."
The chief of the elephants thrust at him with his trunk,
But Nslma was safe by Hari's protection.
The Qazis and Mulla's saluted (the king, saying),
20 " This Hindu hath slighted our (Musalm^n) faith.
0 king, hear our prayer :
Take our gold and give us Nama's head."
"If I take the gold I shall go to Hell.
Who will enjoy the earth, if he give up his faith ?"
25 (He put) shackles on his feet and fetters on his feet.
But N^ma sang the praises of Gopal.J
" Ganga and Jamna may flow backwards.
But Nama still sings, ' Hari, Hari.' "
Seven hours passed away,
30 But still the Lord of the Three Worlds§ came not.
Wearing a (holy) necklace and withsongsand rejoicings,
Govindy came mounted upon Garur,T[
The protector of his own votary.
Mounted on Garur came Gopal, (and said)
35 " Say, and I will upset the world !
Say, and I will raise it on my hand !
Say, and I will raise the dead cow to life.
That all may see the miracle ! "
Kama prostrated himself
40 And made the cow suckle her calf.
He then milked and filled a pail.
And took and laid it before the king.
The king went into his palace
And his heart was very sore.
45 The Qazis and Mullas besought (Nama) :
* To her son. f God according to tie Musalmdns.
X = Kjiskaa = God. § God. || = Krishna = Godi,
^ Graruda, the miraculous bird and vehicle of Krishna.
50
TWO SONGS ABOUT NAMDBV. 103
" Hindii, forgive us; -we are thy cow's ! "*
Said Mma, " Hear, 0 King.!
Thus much miracle have I performed.
Let the miracle remain proved.
Do thou dwell in truth and virtue, 0 King ! "
Namdev's honor was greatly increased.
All the Hindis went to Nama :
(Saying), " Had he not restored her this time,
The virtue of Namdev had gone."
55 Mma's glory shall remain in the world.
God ever protecteth his saints.
May the backbiters suffer all troubles.
There is no secret (difference) betwixt Nama and
Narayan !t
II.
TRANSLATION.
Befrain.
'' Bat not dry bread, my Master ! eat not dry bread !
The plate of butter is in my hand, take thy share.
Running away, my Master, with the bread in thy
mouth.
Thou runnest, and I cannot reach thee, I would meet
thee, my Holy One !
Thou art the Lord that knowest the heart ! " In a
moment the body changed.
The dog became the Lord, and Namdev beheld him.t
* Conventional phrase : the cow being the most sacred of all things
in the Hindu's eyes, to be treated as his cows is to be well treated by
him.
t God.
J The point of this is that a dog ran away with NamdeVs food, and
instead of beating him the saint addressed him as above. Thereon the
dog turned into God and so Nimdev beheld God. The moral is
obvious.
No. XXI.
SAKHI SARWAR AND JATI,
AS RECORDED BY A MUNSHI IN THE LAHOR DISTRICT
FOR MRS. F. A. STEEL.
[This atory relates a miracle performed by SakM Sarwar for a Brfihman fol-
lower in the Gujr&nwaU District. Xhe scene is laid at EmanfibS-d near the
town of Gnirinwfilfl, and in the tale the Br&hman, PherA, the son of J5t!,
is made governor of that place in the time of Akbar (1556-1605 A.D.)]
[Eman4b&d is an old town in the district, said to have been a hunting ground
of S&livahSna. The present town was founded by one Bmana, a nurse of
the Emperor Firoz Shikh Khilji (1282-1296 A.D.) Under the MusalmAn
rulers and before the Sikh|times (say up to 1750 A.D.) it was a very import-
ant place and the headquarters of a mah&l. The legend here recorded
may possibly relate the temporary possession of power by some local
Br&hman, whose name has not been preserved in general history.]
[The prose portions of the legend being in ordinary UrdA have not been given
in the original.]
Sakhi Sarwar and Jdtl.
Sam Sachhe ! ya Bahb !
Tert dhano parja !*
Jat thai Manila tut hai !
Hahh, tero nam dhiaiye !
5 Kia hia qudrtdn thdpdd ?
Berangi Sahib jdpdd !
Sdje Dha/rtt te asman !
Bajh thamdn kald tikdie !
Bharti dd Mtd jor hai,
10 Unwaja lakh karor hai,
Athdrd bhawan bands, ji,
Babb qudrat bagh bandie !
Bhawan te hishrdmi.
Bam Chand, Eishn jawdni.
* For updrjd.
SAKHf SARWAE AND JAlf. 105
15 Nawan Budh latakda,
Phir dose autdr hhid&ie.
Bhagat pare to pare, ji !
Terd nam jape so tare,ji!
Kughrdpainda hlmgat dd,
20 Our hardidn ho viMiye !
Pir Bdi nun gdvmndd,
Nit eho Mr kamdwandd.
Ddyam dive hdlda.
Nit ghare saldm kardie.
25 Jdti kardd seo, ji J
" Sarwar, mitthd meo deo, ji !
Mitthd meo deo, ji ! "
Munh mangid dan diwaie !
Jdti de ghar jamdd,
30 Pheru, bahote harm-jaram dd ;
Sayyidpurd saloia,
Jithe Pheru paidd hoid,
Chdkar Bdi Lanj da.
Nit ghare saldm kardie. '
0 True Lord! 0 God !
Blessed be thy creation !
Thou art Lord of the land and sea !
0 God, let us meditate on thy Name !
5 What wonders hast thou performed ?
O Lord, appearing in many forms !
Thou hast ordered the Earth and Sky,
Upraising the sky* without pillars !
He hath reckoned up (all) the Earth,
10 Forty-nine Idkhs of karors (of miles in area) If
The eighteen loads of herbage
Made God into a garden of his power !
The dwellers in ease in heaven,
Bama Chandra and Krishna the youth.
* Lit., the machine. t 49 billions.
VOL. II.-I-14
106 LEGENDS OF THE PANJAB.
15 And the nine BuddJias flourished,
And then He made the ten incarnations.*
The saintship is unfathomable, Sir !t
(Only) he that worships Thy Name shall be saved, Sir !
Steep is the path of the saintship,
20 Let us become servants to our teachers.
(Jati) sang of the Saint and Ba},J
This duty did he perform.
Keeping the lamps§ ever lighted.
Ever worshipping them at home.
25 Jati did service : (saying)
" Sarwar, grant me sweet fruitH (of my prayer).
Sweet fruit grant me ! "
(Sarwar) gave him his desire in charity.
In Jati's house is bora
30 PherA, the most fortunate.
In beautiful Sayyidpura,^
Where Pherii was born,
. The servants of Bai and Lanja (Sarwar),
Worship them every hour !
When Jati was at the point of death he admonished his son
PherA, saying, " My son, you were boi-n to me solely through
the favor of Sakhi Sarwar, therefore it is incumbent on you
to ever worship at his shrine." So PherA in obedience to
his father's behest attended regularly at Sakhi Sarwar's shrine
and worshipped him, and although at one time he became
very poor he never failed in his devotion. One day he said
to himself that if Sakhi Sarwar give me the government of
Emanabad I will build him a splendid shrine, whereupon the
holy Bhairon** was ordered by Sakhi Sarwar to appear to the
Emperor Akbar in a dream and frighten him. Bhairon accord-
* The modern Brahmanical mjtliology is referred to here !
t Addressing the aiidience.
i Sarwar and his wife : see ccwfe, Yol. I., p. 96.,
§ i.e., of the shrine.
fj The invariable form of prayer for a son.
% Sayyidpura Saloni is the old name of Eman&had.
** See Yol. I., p. 75.
SAKHi SABWAE AKD JATi. 107
ingly did so and Akbar asked him what he wanted. Bhairon
replied, " Make my freind PherA governor of Emanabad to-
morrow, or I will worry you." To this Akbar agreed, and in order
to refresh his memory he made a knot in his coat. Accordingly,
next day, when sitting in his Court, the knot reminded him of
his promise, and he issued orders through his minister appoint-
ing Pherfl the Brahman governor of Eman&bad.
A horseman was therefore sent with the order and suitable
robes who arrived in due time at Emanabad and made enquiries
after PherA. But he, fearing that the man had come about
the recovery of certain debts of his father, hid himself in the
house of one Mitti, an old woman. At last, however, thinking
it over in his mind that there is no escape from the will of
gods or of kings, and that if he escaped for to-day the horse-
man would catch him to-morrow, he gave himself up. To his
astonishment the horseman (according to orders) treated him
with the greatest respect, bathed him, dressed him up in the
robes of honor- and gave him the letters patent {parwdna) in-
vesting him with the power of a governor of Emanabad. After
which the horseman went away.
35 Jo kuchh Pheru lor da ;
Lakh milid, mulh Jcaror da,
Pattd, ra'iyat, pargand :
Mur ghare saldm kardie.
Ohore charhke chalda,
40 Pheru ja Kachahri malda.
Qdhu pave hvJcm da
Fhir iksi mat dahdie-
Hakim n&l chabutre
Pheru bahke majlis laie.
45 Lashkar katak harami,
Nagqare nal nishani,
35 Whatsoever PherA desired
He obtained, a land of boundless wealth,*
Title-deeds, tenants and lands :
* Lit., worth of a billion of rupees.
108 LEGENDS OF THE PANJIB.
Going home he gave thanks (to Sarwar).
Eiding on his horse
40 Pherd went frequently to Court.
Taking the opportunity of power
He made (every one) of his faith.
With nobles in his Palace.
Pherft sat and held his Court.
45 Splendid his cavalcade and retinue
With drums and standards.
Now since Pherft was a Br&hman and Sakhi Sarwar was a
Muhammadan the people of Eman&bad were much displeased
at his following Sarwar, and once it so happened that one of
his own caste brethren refused to permit him to attend at a
marriage, because of his being Sarwar's disciple. Finding at
last that it was a question of losing the fellowship of his caste
or of .giving up Sakhl Sarwar, he deserted the latter and
joined his caste.
" Air chele ditid,
Phir chele hoe mitthid!
Quran Twdh to mukare
50 Sidh dpi dp saddiye!"
" I gave my disciple a flock.
And my disciple hath become faithless !
Denying his Saint and Teacher,
50 He hath made himself into a saint I "
( Spake Sarwar) and was very much enraged against Pherft,
for whose punishment he sent the holy Bhairoii.*
Bhairoh qamch% mdrdd,
Brahman nun jhuthidrdd !
Oh di dehi rang wit did,
Adh viahon hi laikdie !
55 Dard kalijd pharhdd
Pherii {angdn hdhwdn kharkdd.
Chhdle Ihime pai gae,
Dehi dd rang witdie :
Kul qabild tarhdd,
* See Legends about Sarwar, ante, pasiim.
SAKHi SAEWAE AND JATI. 109
^0 " Ih nun thdon cUwdofaraq da.
Jis dd sidqa thog de,
Mur use to sukhdiye."
Bang mahldnwdlid,
Phir Tcakkhdh vich sowd lid.
65 FhirjhuhgivichbahdUd,
Phir istar heih vichMie.
Piundd dudh pidlidn,
Phir pdni find sawdlidn,
Ohatti bhojan jiwandd.
70 Phir tukre nun tarsdie.
Bhairon struck him with his club,
Calling the Brahman a liar.
He changed the color of his body.*
And hanged him by his waist (to the roofj.f
55 Pain tore his heart,
Pherft (hanging) kicked about his arms and legs.
Great blotches came over his body.
And the color of his body changed.
(Said) his family trembling,
60 " Let us give him a place apart ;
Whose favor he enjoyed
Let him again relieve him."
From a gorgeous palace
They made him sleep in a hut.
65 They made him dwell in the hut,
And spread a bed of straw beneath him.
He that drank milk from (brass) cups.
Drank water from earthen cups.
The Hver on sumptuous food
70 Craved for crumbs.
When Pherft the Brahman got leprosy and his brethren gave
him a detached hut to live in, one day everybody forgot him
except an old female servant, who recollected that no one had
* i.e., made him a leper.
t i.e., severely punished him: allusion to a favorite Sikh punishment.
110 LEGENDS OF THE PANJAB.
sent him any food since the previous day^ and thinking that if
he was neglected much longer he would soon die, she made up
her mind to supply him daily with four loaves out of her own
allowance of food. That very day she went to PherA with
the bread and an ewer of water, who ate two of the loaves and
gave the remainder to the birds. Finding that he only ate two
loaves she restricted his allowance to that number and kept
the rest for herself. She went to him daily before eating any
food herself, because she was obliged to bathe after coming in
contact with a leper and also, by the custom of the Hindiis,
before breaking her fast. In this way some time passed.
Now Sakhi Sarwar had made PherA a leper in order to force
his relatives to desert him, so that when he felt the pangs of
hunger he might return to his old allegiance. But finding that
that the old woman kept him well fed, he ordered Bhairon to
prevent her. Accordingly, next day Bhairon met her on the
road to PherA's hut and asked her who she was and where she
was going. She replied " For the grace of God and out of
pity for my old master I give him daily two out of my allowance
of four loaves and I am taking them to him now." " But,''
said Bhairon, " when your master is so bad with leprosy that
none of his own relatives will go near him, why do you go ?
Suppose you got the disease : who would look after you, when
even so great a man as Pher<l is totally neglected ? If you
must look after your master take my advice and tie the bread
to the end of a bamboo and throw it to him from a distance."
Next day the woman took his advice, and when Pheru saw what
she was doing he was vexed and told her that she had served
him well enough so far, but that if she meant to treat him like
this in future she had better cease bringing him food. Being
thus rebuffed the woman stopped bringing him food.
So Pheru began to starve and in the misery of his heart he
remembered Sakhi Sarwar and said :
"Sab jag hhulanhdr : bhulidn SUdjeMdh Bdnidn, Sultana,
Bhule Bam te Lachhman Beote, Sultana.
Main tere dive hdlsdn,
Main fere nam chitdrsdn.
SAKHi SARWAB AND jM. Ill
^'^ Bahare, Sarwar AuUd,
Bukh merd dard gawumje ! "
"All the world errs: even as the Queen SM erred, O
Sultan (Sarwar),
Erred also Earn and Lachhman, 0 Saltan.*
I will light thy lamps,
I will call on thy name.
75 Come, 0 Saintly Sarwar,
Relive me of my agony and pain."
When Phera began to cry out and acknowledged his guilt
Sakhi Sarwar had pity on him. So mounting his mare and
taking Bhairon with him he went to Pherfl's hut and asked
the road to Kabul. " What do you want in Kabul ? " said
Pherii. " We are physicians from Dehli," said they, " sent to
teach the king of Kabul medicine." "If you will but treat
me," said the leper, *'I will remember you all my days." " But
if we treat you, what will you give us ? " said the physicians.
" Alas ! " said he, "I have nothing to give ! " "Something we
must have," returned the physicians, " at any rate a pound of
flour for our horses." Pherii promised anything in his power
if they would only cure him. Whereupon
Chashmdf haddh nikdlid,
Pherii Bdhman nun ghol pid lid.
" SUal jhole, Sdhibd,
80 BeM nun thand fawdiye ! "
They took out some of the holy soil.
And mixing it (in a cup of water) they gave it to Pherfi
the Brahman.
{Said Pherfl), " 0 Lord, as a breath of cool air,
80 Hast thou cooled my (burning) body ! "
As soon as Pheru had drunk up the dissolved earth he was
cured at once. The rapid cure made him doubt the real
character of the physician, and so he laid hold of Sarwar'a
* AUusion to the well known story in the Rdrndyana of Sita's dis-
obedience of Rama's instructions not to go out of the charmed circle
{kdr), while their error was in leaviag her alone.
t Sacred soU f^om MakkS, but here from Nig&hS, the shrine of Sakhi
Sarwar.
112 LEGENDS OP THE PANJAB.
mare and said, " You are concealing yourselves, your are not
physicians. Tou are Sakhi Sarwar and Bhairon, the holy."
" We are indeed physicians," replied they, " it is your will to
call us Sarwar and Bhairon. However, bring us the grain you
agreed to give us."
" I will not move a yard " replied hq, " for you may gallop
off, while I go for the grain."
At last finding that he would not leave them they dropped
their whips and asked him to pick them up, and as he stooped
to do so, they galloped off, leaving him ptaring after them, j
Changd harhe ghalid,
Pheru Bdhman gJiar nwn (ihalid.
Bahutd suJch dnand nil,
Ghar sukhi sdndi jdie.
85 Pdhildn ware muqdm, ji :
PMt niu-niu hare solum, ji :
natthin huhd Tcholke
J a andar pairi p4ie.
Boshan hue cMrdgh, ji.
90 Bdhman de wadde hhdg, ji.
Pairih paindi Lachhmi,
Man andar hhusM vfadhdie.
Having cured him they sent him away.
And PherA, the Brahman set out for home.
With great rejoicings
He reached home safe and sound.
85 First he went to the shrine, sir :
And made his lowly salutations, sir ;
Opening the door with his own hands
And prostrating himself within.
There was a lighting of the lamps, sir.
90 Yery fortunate was the Brahman, sir,
Lachhmi* fell at his feet,
Happy in her heart.
Eeturning home PherA went on to serve Sakhi Sarwar as
heretofore. After a while it occurred to him that he should
* His wife.
SAKHI SAEWAR AND JAT!. 113
go to Nigaha and be fed from the hands of the revered Bai*
and obtain some boon from Sarwar, So he went towards
Nig-aha and getting as far as the Trimmiit ferry he sat down
by the banks of the Ravi. Here Bhairoii appeared to him in.
the form of a groom and asked Pheru why he was there.
Pheru replied that he was going to Nigaha.
" But who goes to Nigaha at this season/' said the groom,
" when the river is so swollen ? It is no easy matter to cross at
this season. Better go back and come again with the regular
company of pilgrims {sang)."
" I will never go back," replied Pheru, " I have made my
vow and go I will."
On this the groom was very pleased and said, " Very well, if
you must go across, sit on this grass mat and shut your eyes."
Pheru did so and immediately found himself across the river,
but neither the mat or its owner could he see anywhere.
When he reached the Satluj, Bhairoii the holy visited him in
the form of a shepherd and told him that if he wanted to
cross he could take him over on a reed mat. Pheru sat on it
and was taken across in a moment, but the shepherd disap-
peared. Then Pheru knew that it was the same man that had
helped him over the Ravi.
At length he reached Nigaha and there Sakhi Sarwar visited
him assuming the form of an Aroia and asked him to take food
in his house, saying that there were no Brahmans in the vil-
lage. He offered him eleven gold pieces in return for
the honour. Pheru could not resist the temptation, saying to
himself that he would visit the shrine afterwards. So he
accompanied the sham Aroia to his house.
Lihi Bdi rang vitdid ;
Ear chaunkd bhdrdd imid ;
95 Kar hliojan hhaU jimdid.
Pirdn ditti dalihnd,
Ji/iih dharni saliuie.
* Sakhi Sarwar's wife. t Towards Multan.
VCL. II. — 15
114 LEGENDS OP THE PANJAE.
The Lady Bai changed her form,*
She made a cooking place amd placed the vessels,
S5 Preparing the food in plenty.
The Saint gave him his (Brahman's) fee,
As though bound by religion.
After Pher<i had been fed by Ba!, whom he supposed to be
the wife of the Arora, and had received the customary present
from the sham Arora, he returned to the shrine, buried the
remainder of the food and sat down expecting that Bai would
give him bread with her own hands and Sakhi Sarwar himself
the usual present. Knowing this SakM Sarwar appeared to the
shiine attendant, Chhatta, in a dream and told him to ask
Pherii why he was sitting there, for that what he wanted had
been accomplished. "If he says he has received nothing,
then teU him that the supposed Arora was Sakhi Sarwar, and
that the food he had eaten was prepared by Bai. If he does
not believe you then tell him to put his little finger to his chest
and the food that he. ate will come out of his mouth and the
food that he buried in golden utensils will be found to be in
brass ones, and that the gold pieces he had as a present will
be turned into brass also. So Chhatta, the shrine attendant,
went to Pheru and said, "Why don't you go home since you
have got what you came for ?" But Pheru rejoined, " I have
got nothing as yet." On this the attendant told him that the
food he had eaten had been prepared by Bai and that the
present he had received was from the hands of Sarwar himself.
But the Brahman would not believe him. So then the attend-
ant prayed that the gold pieces presented him might turn to
brass, that the golden utensils might also become brass, and
that the food he had eaten might come out of his mouth. All
this came literally to pass. On seeing this the Brahman was very
much ashamed and cried out to Sakhi Sarwar, " I cannot return
home disgraced in this wise." Then a voice called out, " Let
the vessels and gold pieces become golden," and behold ! it
was so, and the Brahman took them home.
* i.e., became an Arora's wife.
SAKHI SAKWAR and JATi. 115
Cfiangu Tearlce ghallid ;
Pheru Bdhman ghar nilh chalid,
100 Bahutd siihh dnand ndl
Ghar suhhi sandi jdie.
Majlis tamhu tdnadd,
Phir oh khushidh mdnadd.
.Tedd agge tul si, inur
105 Osi tul charhdie.
Curing hiin they sent him (home) ;
PherA the Brahman went home,
100 With great rejoicings
Reaching his home safe and sound.
They pitched his camp in the Court,
And then rejoiced.
Even as he was before, again
105 They placed him in his former state.
No. XXTI.
THE MAEEIAGE OF SAKHI SAEWAR,
AS RECORDED BY A MUNSHI OP THE LAHORE
DISTRICT FOR MRS. F. A. STEEL.
[Thia legend giveg in detail what has been already alluded to in previous
ones about Sakhi Sarwar. It is valuable as showing his thoroughly luciian
character and descent. The purely HindA cast given to all the cei-emonies
connected with the marriage is remarkable.]
[It should be noted that the governor of Multfin marries bis daughter to an
ordinary /agft-. Though there is no evidence, as far as I know, to show
that there ever was such a governor as that mentioned in this legend, such
marriages were by no means unknown in former days : e.g., the marriage
of the daughter of the Emperor Bahlol Lodt, in 1452 A.D., to Shekh Sadar
Jahan of KotU-M41er.]
[The prose parts, being in ordinary UrdA, have not been given in original.]
Jal thai ik Allah, ji !
Babb qudrat da Badshdh, jl !
Tera, Allah, Nabbi yawah, ji !
Lena nilm Rasul da,
5 Phir ummat de Sarband da.
Dhol Dhartl dhdrdd ;
Babb Ghaudah Tabaq sawarda ;
rdni pave jhaldr da ;
Ashtam tare latahde ;
10 Chdnan bale chand da.
Adam Hawi.ua paindd,
Babb duniyd sisht* wadhaindd,
Babb sir sir dhande laindd.
Jo jo hukm, Nihdlid,
15 Kara hamdo dhand da.
Sat Jug] Multdni ;
Koi Shahr bhald p'irani ;
Sliahr 'ajab sohnd ; man
SaJi'hi, 'Alam Nau Khand da.
* For sarisht, creation.
THE MAERTAGE OF SAKHI SARWAK. 117
20 Piu Zninu'l-'dbad'hi nit nam
Laiye Ichair ii-aiul tld.
Ghar Sayyiddh de jarnmidn,
Sultana, piir liaramidji,
Diwand ubhhidn lammidji.
25 Dhan jane Mai 'Aeshdii,
VVadliav-d n:aje anand da.
Sarumr, 'ajah jdwdni,
Ndl bhdi Dhodd Khdul,
Pin Zainu 'l-'dhadm, nit nam
30 Laiyo lihair wand da.
One God of the land and sea !
God is the king of power !
The Prophet (Muhammad) is thy witness, 0 God !
First call on the name of the Prophet,
5 Then on the Leader of the Sect.*
Dhavalaf supports the earth ;
God has created the. Fourteen Regions,!
Water He gives to the wells ;
The stars He hangs in the sky ; §
]0 He lights up the glory of the moon.
He produced Adam and Hawwa (Eve) ;
God gave increase to the creatures of the world;
Appointed his place unto each.
0 Nihala, II whatever be His order,
15 Do thou perform thy duty.
Mnltan belongs to the Golden Age,*[
A city blessed by the Saints,**
* i.e., Sakhi Sanvar.
t Explained to be a cow : but was there ever any such Hindu notion ?
X Musalman notion.
§ Ashtam, apparently a pure misapprehension of the word dsmdn or
ahdg.
II The composer of the poem.
^ i.e., is a very old city.
** Allusion to the descendants of Abdu'l-Qadir Jilani, Shams Tabrez
and other very celebrated saints, still found in large numbers in.
Multan.
118 LEGENDS OE THE PANJAB.
A city very beautiful ; believe
In Sakhi (Sarwar), Lord of the Nine Quarters*
20 Ever the name of his father Zainu'l'4badiaj
Full of virtue, take.
Born in the house of Sayyids,
Was Sultan (Sarwar), full of good fortune,
Lord of the East and West :
25 Happily did Mother 'Aeshanf bring forth,
When the drums of rejoicing were sounded.
Sarwar, the glorious youth.
With his brother Dhoda Khan,
And Zainu'l'-abadin ; ever their names,
30 Full of virtue, take !
Now Sakhi Sarwar while grazing goats in the pastures had
read the Qur^n from his childhood. He had four brothers, of
whom three were the sons of Rustam KhStun, J his stepmother,
viz., Sayyid D4ud, Sayyid Mahmud and Sayyid SahrS,. His
father Zainu^l'-abadin dwelt at Garh Kot§ about twelve miles
from Multan, and after Rustam Khatun's death he married
'Aeshanll there. She bore him two sons, Sayyid Ahmad (Sakhi
Sarwar) and Khan Jati or Dhoda Khan. The saint's grand-
mother's name was Sahibzadi, who had a sister married to one
Raiba of the Rihana Tribe, by whom she had five sons, viz.,
Abu, Dudha, Sahan, Makku, and Abu'l-khair. But the saint
had no maternal uncle.^
When his mother's father died his brethren came and want-
ed him to divide the land owned by the grandfather among
themselves, to which partition Sakhi Sarwar agreed, but they
took all the good land and gave him only the bad. However,
as he had paid no attention to agriculture, he was none the
wiser, and taking his share proceeded to cultivate it. So he
* Hindu belief. t Mother of Sarwar.
J Observe the Mughal form of the name.
§ SbaKkot, 12 miles from Multan according to the usual account.
I{ She was a Khokhar.
^ To perform the marriage for him. Hindu custom.
THE MAEEIAGE OF SAKH! SAEWAE, 119
sowed it with seed and prayed to Godj and by the blessing of
the Almighty his fields flourished and were ten-fold better than
his brethren's, and they, being astonished, took counsel among
themselves. So they went to him and told him there must
have been a mistake in the partition and wanted to set up the
pillars afresh. " Never mind about altering the pillars/'
said he, "you collect the whole harvest and give me my share."
So the brethren collected the harvest and winnowed the grain,
and when it was ready for distribution, they sent round to all
the beggars of the neighbourhood to beg alms of grain from
Sarwar so as to ruin him, and gave them instructions that
if he refused them in any way they were to give him a bad
name in all the villages round. Accordingly, when the division
commenced, they all crowded round Sakhi Sarwar and begged
grain of him in the name of God. Before long he had given
all his own grain and commenced distributing that of the
fields adjoining. His brethren, however, were quite pleased,
"for," said they, "now that he has given away all his grain
how will he pay the land revenue ? As soon as the tax collector
comes he will run away and we shall be rid of him and get all
the land." With these notions in their heads they suggested
his accompanying them to the Governor to pay the revenue,
and his father, too, asked him to go in his place, as he was
getting too old to walk. So all the brothers went off to
Ghanu, the Pathan,* the ruler of Multan. On the road, being
entirely innocent of such matters, the saint asked what land
revenue was and they explained it to him. "But," said he, "I
have nothing to pay with." "Tou must take your chance,"
said they, "the Governor may remit, or he may punish."
Sakhi Sarwar felt very frightened on hearing this, for who could
tell what the Governor would do to him, and so he determined
to show him a miracle.
No sooner had he determined on this, when behold he was
joined by a huge multitude which filled Multan, till there was
hardly standing space. Seeing this vast concourse the Pathan
* A name apparently not known to history.
120 LEGENDS OF THE PANJAB.
asked hi-s minister to go and enquire about them. The minis-
ter came and saw that it was a saint on a mare that had come.
So he reported that it was only a faqir and no enemy that had
■come, an-d tha,t the concourse had been created by him merely
for his own amusement. This made the Governor feel very
uneasy. But to try the saint's powers he sent him an
empty tray and a pitcher, to see if he had miraculous power
enough to fill them, and asked for food and water. The ser-
vant, who carried them, however, became afraid that if the
saint should find them empty he would think that he himself
had done it for a joke and would be wrath with him. So on
the road he prayed to God not to disgrace him in the eyes of
the saint, and God heard the prayer and filled the tray with
rice and milk and the pitcher with water. Now Sakhi Sarwar
knew by his miraculous knowledge what had happened, and said
to his friend Paqir Hussain Ghai,='= " look, the Governor wants
me to show him a miracle." So when the servant came they
both partook of some of the food and drink, but left some
an the vessels to show the Governor that food had been put
miraculously into them. When the Governor saw this, he
became sure of the miraculous power of Sakhi Sarwar and,
being afraid of what he had done, made up his mind to
apologize. But Faqir Hussain Ghai told him that there was
no need to do that, as he was justified in testing the power of
a saint, and that Sakhi Sarwar would pardon him if he would
behave himself in future J
The Governor, in his gratitude, gave Sakhi Sarwar a fine
horse, a dress of honor and a lakh and a quarterof rupeesf but
he imprisoned his five brethren for having forced him to come
to Multan. Sakhi Sarwar took his presents and went straight
to the Jail. On seeing him there the Governor of the Jail
asked him why he came there, and Sarwar replied he was
there because of his brethren, who were imprisoned. The
Governor of the Jail asked him which among the prisoners
* Ghdi, apparently a tribal name: but habitat and oritrin unknown,
t Rupees 1,25,000.
THE MAEEIAGE OP SAKHi SAEWAR. 121
were his brethren. " Every man in the Jail is my brotherj and
I have no intention of moving until they are all released,"
replied the saint. So the poor Governor went to GhanA^ the
Pathan, who had perforce to release all the prisoners.
After this Sakhi Sarwar spent his lakh and quarter of rupees
in shaving and dressing decently all the beggars in Multan,
for the large numbers of which the place has always been
famous, and then he proceeded on his way home to Garh Kot
riding on his horse in his new clothes. On the I'oad he met
360 fagirs who begged for food, as they had been stai'ving for
twelve years. So the saint, having nothing else, gave them
his horse and his clothes to buy food with in Multan. Bat no
one would buy either horse or clothes for fear of incurring
Ghanu's displeasure. The faqirs, therefore, returned disap-
pointed to Sakhi Sarwar. The saint asked them which they
really wanted, money or food. " Food is all we want," said
the faqirs. " Then slaughter the horse and eat it," said Sarwar,
" and make up the clothes into breeches and necessary clothing."
So the faqirs did accordingly.
Now the saint's brethren still nourished great enmity against
him, and when they saw this they rejoiced greatly, as they
thought that when the Governor of Multan heard of it he
would surely punish the saint. So they filled pitchers with the
blood of the horse and took them to Ghanu, the Pathan.
Khordn di pakhi wadi !
Khor ja karan faryadl ;
Khale hukan Bddshdh te :
" Kyuh nahih niy&n karandd ?"
It is always the way of the wicked !
The wicked went and complained ;
And stood crying out to the Governor :
" Why dost thou not do justice ?"
When Sakhi Sarwar's brethren showed the pitchers full of
blood and explained how the present had been treated, Ghana,
the Pathan, became furiously angry and ordered his messengers
to demand the horse and clothes from the saint. With great
YOL. II. — 16
122 LEGENDS OP THE PANJAB.
fear and trembling the order was carrieii out. The messengers
went to Garh Kot and sat down in Sakhi Sarwar's housCj but
said never a word. At last Zainu'l-'abadin asked them what they
wanted, to whom they replied that they were very perplexed ;
the order they had received was a very shameful one, but as it
was the Governor's they felt obliged to carry it out. " The
fact is," said they, " the Governor wants back the horse and
clothes he presented to Sakhi Sarwar, and has sent us for it."'
Sakhi Sarwar and his friends heard of this and said naturally,
"If the Governor be an honest man, how can he possibly want
back what he has given away ?" However, they went oif to
where the bones of the horse lay to see if God would help
them by a miracle out of their dilemma. There were the
Governor's messengers and some fifty other persons present.
On reaching the bones Sakhi Sarwar desired the messengers
to stand aside, as the miracle to be performed was one of God's
mysteries and not fit for vulgar eyes. So they went aside and
then Sarwar's friends and the faqirs present threw a sheet over
the bones and prayed —
35 Balke Sayyid karan pulcdrd ;
" Bunen, Muhammad, Chare Yard !
Kamm sawaren, Parwardigard !
Oho ghord Ave sard ! "
* 'Ihril ne dndi jindri,
40 Sdhit ghord turia.
Sarwar dhhe, " wdh, wdh, Sainid !
Ghanu Pathdn hare anididn ! "
35 Together the Sayyids prayed ;
" Hear us 0 Muhammad and the Four Companions. f
Perform our desire, 0 Cherisher of the Poor (God) !
May the horse become whole ! "
Jibrail brought him to life,
40 And the horse stood up whole.
Said Sarwar : " Hail, hail. Lord !
Ghanu the Path§,n hath done injustice ! "
* For Jibrail = Gabriel.
f These are Abu Bakr/Umar, 'Usman and 'All.
THE MAREIAGE OP SAKHI SAHWAE. 123
When the horse was restored to life and the clothes resusci-
tated Sarwar proceeded with them to the Governor. GhanH
saw him coming from his window and was much astonished
and fully convinced that Sakhi Sarwar was a great saint. It
followed that he himself was a very foolish man and a great
sinner, as he had thwarted and worried Sarwar, so he be-
came very much afraid of what he had done. Seeing that
Sarwar was fast approaching he took his minister aside, ex-
plained to him all that had happened and asked his advice.
The minister suggested that the best way out of the difficulty
was to offer the saint a daughter in marriage. To this the
Governor agreed, and when Sarwar came into the presence,
Ghanft, the Pathan, very humbly begged forgiveness for his
roughness and disbelief, and offered him his daughter as an
atonement. Sakhi Sarwar replied that it was a very wicked
act to annoj faqirs, but that as far as he himself was concern-
ed he would overlook everythina", except that he would not
now accept either the horse or the clothes. As for the girl he
himself thought he ought not to marry her, being only a poor
faqh; while her father was a great Governor, but he would be
guided by his own father's wishes entirely. And so Sakhi
Sarwar went away home.
In a few days Ghauu, the Pathan, sent a Brahman, a T>om, and
a Barber in the regular (Hindu !) fashion to Zainu'l-'abadin
with a proposal for Sakhi Sarwar's betrothal to his daughter
and many apologies for his conduct.
Bhdnd hoid Rahh da
Ghore de sahah da !
45 Blbl Bai, Ghanu di din,
Bddshdh Pirdn thin mangdd.
Glory was to God
On account of the horse !
45 The Lady Bai, Ghanu's daughter.
The Governor betrothed to the saint.
"When the three messengers told Zainu'l-'abadin what the
Governor proposed, he replied that it was not a correct thing
for a faglr to marry a Governor's daughter, but that as the
124 LEGENDS op THE PANJAB,
proposal had been made it could not be well refused. So the
proposal was accepted and Zainu'l-'abadin sent back by the
hands of the servants a magnificent present of pearls, a horse
and splendid robes to the Governor, such as he could accept.
He found no difficulty about this, as the great Saint Sakhi Sar-
war always found whatever he wanted on his praying carpet
{musalld).
Ralhe gandh'i pawande,
Pirdn nun jpir saddwande.
Ae Fir fsamaule,
60 Diivaiia, Ichush rang da.
Gandhi lehe chalia wadhawa,
Ghar Sayyiddn waje wadhaiva*
Mele awan Fir Farldd,
Here utte karam Nahhi da !
55 Plr Bannoi dien dhoi,
Pir Snnnamoh charhia.
Degt Ichane pakde
Masale ajah mahlide :
Langrian te chhanidn
60 P'n-ji thai bharanda.
Nafar hha idhdlon,
Sab hove hamm anand da.
Netih de mohardn paindidn
Zar, sond, anand da !
65 Satrah andar sawanian
Bal gdwan bib'idh rdnian :
Tdian, phuphian, mds'tdn,
Sab hove Ttamm anand da.
Sarwar Sayyid nahawanda ;
70 Awtval tahmat chauM dwandd.
(Nihdld bahdr ban gdioandd,
Kahind. kahe Basul dd.)
Kappar wal pahindd.
Dhodd Khdn nahwdlie,
* There is a pun here — wadhdwd is a hanger on, a servant, and also a
drum.
THE MARRIAGE OP SAKh! SARWAE. 125
75 Pahin, bdghdn vich hahalie.
Donoii hlid'i baithde
Sarhdld talcM huland da,
Zainu'I-'dbadhi nahdwanda ;
Kappar rang sahdwanda,
80 Bahishti jord pahm/te,
A hetidn kol hahandd.
Janj charM Suhdn di :
Kill jot zam'in aamdii di.
Zidrat hare jahdii, ji ;
85 Viydh si adaiubar rang ba-ravg da.
Bhairon Devi ndl hai,
Ndl mohar nuqdrd bamb dd.
Together they tied the marriage knotSj
Saints calling Saints.
Glorious Saints came there,
50 Careless and happy.
The servants took the marriage knotSj
And drums were beaten in the Sayyid's house.
Shekh Farid* joined the marriage party.
The blessing of the prophet is on thy (Sarwar's) head !t
55 Pir Bannoi gave thee protection.
Coming from Sunnam.J
Food was cooked in the caldrons,
With savoury spices ;
With small cups and saucers
60 The Saint filled a platter.
The servants ate it up
And were all pleased.
(The Saint) obtained the marriage presents ;
The golden coins of delight !
65 Behind the curtain were the matrons
Singing with the ladies and maidens :
* The celebrated Saint of Pakpattan.
t That such great men should be present.
X A well known Saint from Siumam, near Patiala.
126 LEGENDS OF T^E PANJAB.
Aunts and cousins
All rejoiced.
Sarwar the Sayyid was bathed ;
70 First they brought him towel and stool.
(Nihala sings it beautifully,
Giving the praise to the Prophet.)
They clothed him splendidly.
Dhoda Khan bathed (Sarwar) ;
75 Dressed and seated him in a garden ;
Both brothers were sitting
On a lofty throne.
Zainu'l-'abadin (also) bathed (Sarwar) ;
Clothes of beautiful colours
80 And heavenly raiment wearing,
He sat down beside his sons.
Sultan's (Sarwar's) marriage procession started,
And the earth and heavens were lighted up.
The whole world came to see, sir ;
85 For the marriage was a scene of beautiful
colours.
Bhairon and Devi were present
With drums beaten before them.*
A lakh and a quarter of visible and a lAkh and a quarter of
invisible faqlrs attended Sakhi Sarwar's wedding procession.
The Governor was afraid that, as he was marrying his daughter
to a faqir, the bridegroom's procession would consist of ragged
beggars, and would be a source of permanent annoyance to
him, so he sent his minister out to see what kind of procession
it really was, that he might have time, if necessary, to arrange
something suitable. Expecting to see something very mean the
minister was astonished at finding a most magnificent pro-
cession approaching, attracting enormous crowds to itself, and
so he went and reported that the procession was so large that
there would be no finding food and drink for them. When it
* These verses apparently refer to tte well known Hindu sacred song
(rdg) of tlie marriage of Siva and Parbati, in which. Bhaii'oii and
Sanichar are made to play a prominent part in this manner.
THE MAEEIAGE OF SAKhI SARWAB. 127
arrived it had to be accommodated outside the city, and when all
the tents and canopies were pitched the space covered was
found to measure twelve hos (miles) round the town.
Now the Governor had ordered the confectioners not to
charge anything for their supplies, which he engaged to pay for
on the completion of the marriage. Bhairon the Holy and
Devi, who had accompanied the procession, had a mind to view
the city. As they were wandering about they saw a confec-
tioner giving a farmer a large quantity of sweets for nothing
and asked him why he did so. He replied that it was the
Governor's orders to supply whatever the procession wanted
without payment. When they heard this they were very
pleased.
It so happened that the Governor's invitation to the marriage
feast fell on the day that was a fast both to HindAs and
Musalm^ns, so the Hindii Gods and Muhammadan Saints refused
to attend.* Consequently there was a very large quantity of
food wasted; however, as Bhairon the Holy and Hanwant
(Hanuman) the Holy were mere childrenf and not affected by
the fast, they were requested to eat some of the food. So they
began and very soon ate it all up and asked for more ! Thus
it turned out to be quite true as the minister had said, the
procession was so great that there would not be enough food
and drink for them. The Governor asked the gods to for-
give him, as it was not his fault that there was not sufficient
food. On this Bhairon the Holy and Hanwant the Holy took
their departure.
Now the Governor erected a long bamboo on the top of
which he placed six more and the top of all he put a brass
cup (katord) and asked Sakhi Sarwar to see if he could hit it
with an arrow, saying that it was a necessary ceremony in his
family, before giving away a daughter.
* The marriage feast fell on the fast of Ramzan wMcli also happen-
ed to be an ekddsM, or turn of the moon, occurring every 15 days and
is a fast with Hindds.
f A mythological point probably worth following up.
128 LEGENDS OF THE PANJAB.
Ghanu hupjpi udwdivandd,
Sultan Sayyid azmdwandd :
90 Pahld war Pathdn dd
Tir jdndd pas ghumdd.
Pher lOdr did Ptrdh dd :
Jor KakM, agmclt hhdh dd,
Pir mare tit kumdn dd ;
95 Son katori jhar pde ;
Pir pahli chot urandd.
Sayyiddh lid maiddni :
Shahr hoid nurdni :
Pir hawelt utare,
100 Pachkdrd hare anand dd.
Qdzi Ghanu saddwandd ;
Bdt Juma' di dwandd :
JBibi Pdi niln samjJidid,
Parhid ' aman to hi'llaV Ichush rang dd,
105 Qdzi parhe nikdh, ji,
Kol saddio valcil gawdh, ji :
SdbM shartdh Mtidh:
Parhid ' aman to M'llaW khush rang dd,
Zainat Khdtun holdi
110 Sanduk lakMidii de kJioldi :
PiM Bdi nun pahndwandi,
Kappar man pasand dd,
Pippal patrewdlidn,
Phul karidh te dandidh,
115 Clihalle, mundre, drsi,
Vich phumman hdzuhand dd,
Ldl samundaron did,
Hird ckaunh purdid,
Jori jare jawdhirdh,
120 Koi ldl matthe dhalkdd.
Pahin nath sohdg di,
Putreti waddhi bhdg di;
Bo moti vich Idbri
Pdsi sone tand dd.
125 Sarwar le saldmidh
Bauhre thin vndid mang dd.
THE MAEETAGE OP SAKhI SAEM'AE. 129
Niyai khair parhan jeavdn, ji,
K.hds Musalmdn, ji,
Wd^a wajje mhdlid,
130 Fir dJiaran mohdm pind dd,_
Mm 'A-eslidk pdni pkerdi,
Kitd null sas pvydr chnm dd.
Lassi wimndn pdwana,
Seurivar te Bdi Jchadwdwnd
135 Donon hturdbar IchaAde,
Kid sar pdsd panah rcmg dd,
Dmn jo 4e chalke,
Darwdzd hdhand/e malJce :
" Dan, Sarwar Sayyidd,
1-iO Pher ji asdda mang did."
Kanah jawdr ubnlde,
BAi te Lanj samhhdlde :
Ghunghanidi fhandelke
Giiudar pallu pawandde.
145 Dhddi mangmn dod, ji ;
" Piluh hare Khndd, ji."
Piluu din, Nihdlid,
Kid sawdd ik rang dd.
PJier jo did chaUce,
150 Darwdzd iahandd malke,
"Bein, Sartaar Sayyidd,
Ji asdda mang da "
" Is Jehiydl nd pdo, ji,
Jore gkore le jdo, ji."
f55 ^'- Bliarde thaili asdk di"
Jehrd laid kingdd.
Wcm hoe haridule,
Ckhadd kalidk ae bdule.
Wan tan piluh lagidh ;
YQO Chun khd paddnoit pand dd.
Qit hai ajab hhiydl dd,
Hire, mod, Idl dd.
Mere E^abb, nauidne Pdldd,
Teridn fiit jdund hai,
2g5 Terd pur na tudrdjidtdll.
vol. II.— 17
130 LE&BNDS OF THE PANJAB.
Ghanu made (him) shoot down the cup.
To test Sultan the Sayyid :
90 First (Ghami) the Path^n's
Arrow flew past it.
Next came the Saint's turn ;
Placing Kakkij* the Lord of power.
The Saint shot an arrow from his bow ;
95 The golden cup fell down ;
The Saint shot it down at the first shot.
The Sayyid won the field :
The City was lighted up :
The Saints went to his (Ghanu's) home
100 And alighted with joy.
The Qazi sent for Ghanu ;
Friday night camet
They taught the Lady BaJ,
And she repeated ' God's peace on thee'J
with joy.
105 The Qazi performed the marriage.
And summoned the representatives and witnesses:
Made all the settlements :
And they repeated : ' God's peace on thee'
with joy.
Zainat Khatun§
110 Opened the'chest of a laTch's worth (of clothes).
And put on the Lady Bai
Garments that she desired.
Earrings like 'pi'pal leaves.
Flower-like rings and earrings,
115 Rings and mirrored rings.
And tasseled armlets,
Rubies from the sea,||
Diamonds set for the hair.
Jewelled bracelets,
* His mare. f The marriage day amongst Mussalmans.
% The completion of the marriage. § Bai's mother.
II The superstition is that rubies spring from the sea.
THE MAREIAGE OF SAKhI SARWAE. 131
120
And put the red spot on the forehead.*
Pat on the nose-ring of wifehood
On the lucky girl;
And two pearls
Suspended by a golden thread (from her nose) .
1-0 Sarwar received the presents
And took leave of his father-in-law.
Having repeated the blessings the young man (Sarwar)
A true Musalman (Sir),
With music of rejoicing,
^^^ Set out for his home.
Mother Aeshan drank the water.f
The mother kissed her son's wife lovingly.
Putting the ring into milk and water,!
Both Sarwar and Bai drew the augury, §
135 Both tried together
As though they were playing at chess. |(
The bards came
And sat together at the door :
(Saying), "Give us, Sarwar Sayyid,
140 What our hearts desire."
They boiled the wheat and millet,
And gave it to Bai and Lanja (Sarwar) :
Cooling the millet
They put it into their kerchiefs, ^f
145 The bards prayed.
That God would give them pUil fruit.**
Pure pilits, 0 Nihala,
They desired immediately.
Again they came
* Hindu sign of wifeliood.
t Hindu ceremony of circling a cup of water round tlie heads of
tlie newly wedded pair and drinking it.
X Hindu custom. § Of which was to be the better in life.
II Eagerly to see which would di-aw out the ring first.
% Purely Hindu custom.
** See Vol. I., pp. 96-7. These verses explain a miracle. Sai-war is said
o hxvd mide th e pilu to fruit out of season to please liis bards.
132 LEGENDS OF THE PANJAB.
150 And sat together at the door
" Give us, Sarwar Sayyid,
What our hearts desire.'^
" Desire not thus, sirs ;
Take clothes and horses from me, airs."
155 " (No) fill up our wallets (with ■pUus),"
Said they ol>stinately.
The forest became green,
And the pUu trees blossomed.
And pUus came on to the branches',
160 And the bards picked them up and ate eagerly.
This song is truly wondrous.
Full of diamonds, pearls and rubies.
0 Jaod, the cherisher of orphans.
Thou only knowest Thyself ;
105 None can fathom Thee.
No. XXIII.
THE BALLAD OF CHUHAR SINGH,
As KNOWN TO THE SiDDHU AND BAEiK JatTS AND AS EECOEDED
IN A GuBMTJKHt MS. COMMUNICATED BY SaEDAE 'AtAE SiNGH
OF Bhadaitk.
[The V&r (or BSr), or Ballad, of Chuhar Singh is one of the most famous popu-
lar poema of the Sikh Districts of the Fanjab. It relates a well known
hiatoi-ical fact which occurred in 1V93 A.D., viz., the treacherous burning
to death of Chuhar Singh and Dal Singh, his brother, in a small iurj or
tower, into which they had been invited for the night by Sajjan, a BarSr
Jatt. Sajjan himself was soon after killed by Bir Singh and Dip Singh,
the sons of Chuhar Singh, in revenge, with the help of the PatidlS
troops under Albel Singh KSleki and Bakhshi (Commandant) Saide Khan
Dogar. See Griffin's Baj&s of the Pwnj&b, pp. 257-8.]
[The most important tribe in the PanjSb are the Jatts, and the most important
branch of these are the Siddhfts. At the present day the chief families
of these Siddhus are those called Phttlkian or descendants of Phfll, a
ChaudhrJ, or Revenue Collector, and also chief local magnate, under the
Emperor Shfihjahdn. Phiil died in 1652 A.D., and from him are descended
the Maharaja of Pati&ia, the ESjas of JinJ and N4bhfi, the Sarddrs of
Bhadaur and many minor families.]
[The BarSrs or SiddhA-Barfira broke off from the main line of the Siddhtls
apparently atoout 1350 A.D., and are represented now by the KSja of
Faridkot.]
[Chuhar Singh of Bhadaur was the great-grandson of Eamfi, the second son of
Ph(il, and the first great chief of the house of Bhadaur. Dal Singh was
his youngest brother and was the ancestor of the Kot DunnS Sikhs. The
present chief of Bhadaur is the great-grandson of ChAhar Singh through
Dip Singh, the younger of the two sons who avenged his death. ESja
Sihib Singh of PatiAla, mentioned as having helped in the vengeance
exacted for the death of Chuhar Singh, was the great-grandson of Eflja
Ala Singh, the third son of E4ma, from whose eldest son, Dunnfi, the
Sardfirs of Bhadaur are descended. The following genealogy will show
the relationship of the various actors in the tale.]
134
LEGENDS OP THE PANJAB.
Phm 06. 1052.
I
Tilokha oh. 1087, ancestor
of the R<0j5,s of Nabha
and Jind.
Efima oh. 1714.
DnnnS oh. 1726.
I
Bigha Singh oh. 1773.
I
Sabha.
I
E3ja Ala Singh of
Patiaia 06. 1765.
I
Sardfll Singh ob. 1753.
Gurdas Singh Ch-^har Singh Mohar Singh Dal Singh |
oh. 1748. ob. 1793. oh. 1826. oh. 1793, Raja Amar Singh ob. 1781.
I ancestor 1
I ^1 of the Eaja Sahib Singh oh. 1813.
Eir Singh Dtp Singh Kot Dunnft |
ob. 1823. ob. 1822, Sikhs. and hence the present
I MaharSjas of Patiaia.
Kharak Singh.
i
Sardar 'Atar Singh
of Bhadaur.
[Bararakki or the Land of the BarSrs consists of the parts about Mari, Maraj,
Mnkatsar, Mudki, Buohoii, Bhadaur, SuItSn Khfiiiand Faridkot, and
patches in Patiaia, Nabha and Malaudh, i.e., the greater part of the
Firozpur District, parts of the Lodiana District and of the Patiaia and
Nabha States and the whole of the Fartdkot State.]
TEXT.
Bar Chichar Singhji hi, jis Jco Bararaklii
men am log gate hain.
Vichch Bhadaur de Chuhar Singh Bhltn Sain sadave !
Baddhi te rali Mse de pasand mul na lave.
Likhke chitthi Dunne de Kot nun chalave :
" Tain charh anwana^ Dal Singha, rk] Bafarakki da
thiave ;
5 Ajj dian khattian bahke putt pota vichch Bhadaur de
khave.
Bigar gae rijjat* Ghanayye Baje di, ghar baithe nuii
Sajjan raj apah diwave."
* For ra'iyat.
THE BALLAD OP CnUHAR SINGH, 135
Vekhke pai-wanaii sikhar dupahre Dal Singh chaih ave.
Bhra da sadya jutti mul nan pave.
Charhde Dal Singh nun sanun ho gaia manda : ik chuh-
la lakraii da bhai'i laike darbajje nun mohre ave.
10 Ganan da gheria, takor dhaunse niin lawave.
Vichch Barnale de Dal Singh patte Chuhai- Singh nun
bulave :
" Ki mahimm pai, Chuhar Singha, tainuri ? kah di khatar
Dal Singh nun sadave ? "
Chuhai- Singh Dal Singh charh Bhadaur nun ae.
Donan bhirawan mata matake sabh phauj Ghanayye
Baje niln charhaya.
15 Pahile dera vichch Bhai-ke-Dyalpure laya ;
Panjah rupaie da karahparsad Mai Rajjide ohulhinbartaya.
Dusra dera chak ke vichch Ghanayye Baje de laya.
Bolya Sajjanan " tun kaddh layavin mattian, Eaushana
Kalala, jehrian sajdiah tund dian tund kadhaiah."
Akk fce dhatura jahar diari gandian vichch daril ke
Sajjan nen ralaian.
Iknaii ne bukkih^ iknan ne ukkin, iknan ne chakk garvmn
munh nun laiari.
20 Jinhan de piu dade daru akkhiu nan ditthi, unhan ne
chakk mattian munh nun laian.
Din chhipde nal phaujari ho gaiah khiviaii ; auro aur de
nal Sajjan neh dhoiki bajai.
Marke kambal dian jhumban bahar Bararakki di ai.
Dhoke rohi* diah khittian bar chubare di banwai.
Udon bolia Chuhar Singh^ " Sajjanan, dholki kehi
bajwai ? "
25 Kahanda, " Jatt da gainach gai dhandi ; tun paike saun
rahu, Phul ke,
Anknl ke divian, man vichch gam rakkhin nan kai ! "
Machake pathi use vele agg chubare mm lai.
Jan mach utthi murde-khani bolya Chuhar Singh, " Saj-
janan, masal kah nuii machai ? "
* BoM = bdr, the uplands, deserts.
136 LEGENDS OP THE PANJAB.
" Tun paike saun rahu, Ohuhar Singha, man vichch gam
rakkhin nan kai ! "
30 Ghora te dusala laike rijjat Bararakki di milan ai.
Jan macli uttM agg murde-kliani kuobhak dig paian
chubare dian karian; agg Chuhar Singh de bambe
dahre aur mohani gog§,r nfin ai.
Chiihar Singh bolia, " Dal Singha, upar charh chubare
de, kuchh mardangi dikhaie !
Marnan tan ab sir pur a gia, laj kul nun kah nun laxe i* "
Ap di jan dl nan bani, bharke reti di dhal Dal Singh de
pairan niln dahli.
35 Marda hoya bolya, " Dal Sihgha, jamme the baro bari>
maut katthian nun ai!
Phul Maraj da pichha sadS,, honin hatth Jattan de ai."
Bolya Ohuhar Singh, " Dal Singha, gharik di der thaa
rakkh lain, sanun der na kai."
Bolya Chuhar Singh Naina Singh Jhanjar ke nun,
" eh bela hai, mardangi dikhai."
Batherian chalaian Naina Singh Jhanjar ke nen pes
chali, nahin kai.
40 Tan bolya Sajjan, "tun phara de hathiar, Chuhar Singha,
tainuii marde nanhi."
" Ake phar lai hathiar, Sajjan§,n, nahin bhej de Pardhana
bhai."'
Mar ditti Pardhane nun Sajjan nen, ChAhar Singh de
chubare nun charh laya Pardhana; bagrake tiran di
kani Chuhar Singh nen Pardhane de mukhe nun lai.
Timi Sajjan di bharke chhannan duddh da liai :
" Alain sadke, we Chuhar Singha te Dal Singha ; mere
deuro, jandi war da duddh da chhanna hatthou merio
chhakke jam!
45 Tusin adi Barar mudhaii de dhohe, basahu karua nanhi."
Itne mar gaya Chuhar Singh : mare Chuhar Singh diaii
khabaran vichch Guru-de-Kothe aian.
Likh lai chitthi Mai Rajji neii vichch Bhadaur de aian.
Vach lai chitthian muharaii munsian: kehiiiii kahar dian
aian !
THE BALLAD OF OHUOAE SINGH. 137
Saddke Lahauri Dum niih chittiaii palle Lahauri de
aian.
50 Torke chitthiftii Patiale niin Mai Rajkur ne khoh sittian
miditiu sajdiari saj gudaiari.
Mar gae Chuhar Singh te Dal Singh jinhari dian khaba-
ran aian.
Thabbian de thabbe gahne lab vichch patare de paian.
Rondi Mai Rajkonwar Chuhar Singh nM kahke sir de
sanian.
Turian chitthian vichch Patiale de Man.
55 Vichch Patiale Saide Khan Dogar Albela Singh Kaleka,
jinhdn ne sabh nun chitthian dikhlaiah.
Charhdian phaujah Sabhar Dogar ne hataian ;
" Garmin da mahina phaujaii marangian tihaiaii."
Kaddke kalian pilian akkhah gussa khaeke Albel Singh
Kaleke nun phaujan Ghanie Baje nun charhaian.
Phaujaii Ghanie Baje nun aian.
60 Pahila dera vichch Kurarchhape, dilja dera vichch Bhai-ke-
Dyalpure, jitthe degan kunke diah bartaian.
Bolya Bir Singh Jalal ka, " mera te bairida takra, Devie,
tun karai."
Satin sawaran nal khedda sikar Sajjan, Phulkian de
dhauhsian dian takoraii sunke, ghore di bag pachh-
ahaii nun bharnai.
Uh Chuhar Singh da garaia ghora, hatth de utte baj kare
hawai.
Dekhke Phulkian dian phauj nun ghore te baj ronde,
thamdeii nanhi.
65 Bolya Sajjan, " lah lau pagrian, Barar bachyo, Sunam te
Patiale dian bolian chirian ghar baithyan nun Rabb
nen phasaian."
Kha gaya gussa Bir Singh Jalal ke nun: "deh hukam,
Raja Sahib Singha, Jatt nun jan dinda nanhi."
De ditta hukam Raja Sahib Singh neii, ghori magar Jatt
de lagai.
Ruri charhde nun mil gaya Bir Singh barchi Sajjan de lai
Balii di sang vichch dharti de rar kai.
VOL. II. — 18
138 LEGENDS OP THE PANJAB.
70 Kolon tapp gaya Lahauri Dum wadhke sir Sajjan da agg
dahri mm lai.
Mar lia Sajjan Ghaniai sunk basflga nanhi,
A gai andheri kise kahar dij Jatfcan di jan Eabb neri
bachai.
Udon da ujaria Ghania Baj^, uthe mur basia nanhi.
Muri phauj Patiale nun jandi viclicli Bhadaur de ai.
75 Sabhnaii bhaian kattha karke E3ja Sahib Singh nei
majlas bathai :
"Dhai gai hadd ajj Bararakki dij dhohi Barar tikange
nanhi.
Takre hoke raho, bhiravo, apo apni thani.
Jo bhana bartaya Guru nen, so murda nanhi, Mai.
Eh vela kise de moran da nanhi, bah chaldi nahin ai."
TRANSLATION.
The Ballad of Chuhar Singh as sung by the common
people in the Barar Country.
In Bhadaur they called Chuhar Singh Bhim Sain.*
He gave no heed to any one's opinion or advice.
He sent a letter to Kot Dunna,t
" Come along, 0 Dal Singh, and rule the land of the
Barars ;
5 That our sons and grandsons may enjoy the gains of
to-day in Bhadaur.
The people of Ghanayya BajaJ are in revolt, and Sajjan
offers the rule to us at home."
When he saw the letter Dal Singh came on at noon-day.
(On receiving) his brother's message he did not (even)
put on his shoes (in his haste).
As Dal Singh advanced an evil omen befel him : a sca-
venger carrying a head -load of wood met him at
his gate.
* That is BMma, the Pandava, the personification of strength and
power.
t In the Patiala State,
+ In the Firozplli' district, now in possession of the Bhadaur family.
THE BALLAD OP OHUHAH SINGH. 139
10 Encompassed by the messengers (of death) his death-
drum was beaten.
In Barnfila* Dal Singh exchanged compliments with
Chuhar Singh :
"What difficulty has befallen thee, 0 Chilhar Singh?
Why hast thou called Dal Singh ? "
Chilhar Singh and Dal Singh went on to Bhadaur,
And the two brothers consulting advanced their whole
force to Ghanayya Baja.
15 Their first camp was at Dyalpura of the Bhais^t
Where they distributed fifty rupees in sweets in honor
of Mai Eajji.J
The next camp was in Ghanayya Bafa.
Said Sajjan, "Do thou get out the flagons, 0 Raushan
Ka]al,§ of which (the wine) is fresh and very strong."
Sajjan mixed the poisonous seeds of the asclepias
and datura with the wine.
Some in both hands, some in one hand, and some drank
it off in cups.
20 They whose fathers and grandfathers had never set
eyes on wine, brought flagons to their lips.
At nightfall the army were drunken, and when it was
dark Sajjan beat the drums.
Making masks of their blankets the men of the Barar
country came in.
Collecting the thorns of the deserts they made a fence
round the house.
Then spake Chuhar Singh, " 0 Sajjan, why didst thou
beat the drums ? "
25 Saith he, "Some husbandman hath losthis cow; go thou
to sleep, thou son of Fhiil.
* In Patiala State.
t Dyalpura is in Patiala State. The Bhais or Bliaikian family are
SiddhO Jatts claimiag senior descent to the Phillkian families, with
whom they are intimately connected.
I Wife of Chuhar Singh.
§ The Kalals are the caste that make and 'sell spirituous liquors.
140 LEGENDS OP THE PANJAB.
O thou light of thy race, have nc fear in thy heart."
Lighting cowdung (fuel) he set fire to the house.
When the corpse-destroying Same arose said Chuhar
Singh, " 0 Sa_jjan, what torch hast thou lit ?"
" Do thou sleep, 0 Chuhar Singh, and have ho fear in
thy heart."
30 The people of the Barar country took a horse and ai
shawl and came to meet (the conqueror Sajjan).
When the corpse-devouring Qames arose some of the
beams of the roof fell down, and the fire reached
the handsome navel asnd the fine beard of Chuhar
Singh.
Said Chuhar Singh, " 0 Dal Singh, go up on to the
roof of the house and show them some spirit !
Since death hath come upon our heads, why should we
disgrace our family ?"
He cared nothing for his life, and threw his shield full
of sand on the feet of Dal Singh.*
35 Dying he said, " 0 Dal Singh, born at different times,
our death has come to us together !
Phul and Maraj are our homesf and we meet our death
at the hands of Jatts."
Said Chuhar Singh, "O Dal Singh, keep thy life a
moment, I will make no delay (in dying with thee)."
Said Chuhar Singh, "O Naina Singh, thou Jhanjar,J
this is the time to show thy spirit."
Many an effort did Naina Singh, the- Jhanjar, make,
but none availed.
40 Then said Sajjan, '^ Give up thy arms, 0 Chuhar Singh,
and we will not kill thee."
"Come and take the arms, O Sajjan, or send thy
brother Pardhana."
* To protect them.
t Phfil in the Nabha State and Maraj in the "Firozpflr district aa-e
the original homes of the PhMkiari and Maharajkian Sikhs.
X A police officer or thdndddr imder Chdha? Singh.
THE BALLAD OP CHUHAE SINGH. 1^1
Sajjan signed to Pardhana, and Pardhana went up into
the house to Chuhar Singh, and Chuhar Singh
threw a burning arrow in Pardhfina's face.
The wife of Sajjan filled a cup with milk and brought it.
"1 am your sacrifice, 0 Chiihar Singh and Dal Singh,
0 my -kinsfolk, drink this cup of milk at the time of
your death from my hands and go.
45 Ye real Barars were treacherous from the bea'innine' :
there is no trust in you."
And then Chuhar Singh died, and the news of Chuhar
Singh's death reached Guru's Kotha.*
The Lady Rajji wrote letters and sent them to Bhadaur.
The clerks and officials read the letters: and how terrible
was the news !
They sent for Lahauri the Bard and the letters t were
given to Lahauri.
oO Sending the letter to Patiala the Lady Eajkur tore the
locks that she had (but) lately dressed.
The news that Chuhar Singh and Dal Singh were dead
reached.
Heaps of jewels were taken off and put away into boxes.
Weeping the Lady Eajkohwar| called out, "0 Chuhar
Singh, 0 my Lord ! ''
The letters journeyed and reached Patiala.
55 In Patiala were Saide Khan I)ogar§ and Albela Singh
Kalekall who showed the letter to all.
Sabhar the Dogar^ kept back his force from advancing;
(saying)
" The armv will die of thirst in this month of heat."
* In the Faridkot State, f Bards -were the postmen of the old days.
J i.e., Rajji the wife of Chflhar Singh.
§ He was tte Commandant of the Patiala troops. The Dogars are
Musalmans that claim Rajpdt descent in the Fii-ozplir district.
(I Sardar Albela Singh Kaleka was the Minister of the Patiala state
under Sahib Singh and a powerful man at the timci His sister was
married to Chdhar Singh.
•|" Another Commandant of Patiala troops.
142 LEGENDS OF THE PANJAB.
With eyes black and red from anger Albel Singh KalekS
advanced his force to Ghani^ Baja.
The army reached Ghani§. Baja.
60 The first camp was at Kurarchhap^,* the second at
Dyalpura of the BhaiSj where caldrons full of sweets
were distributed.
Said Bir Singh of Jalal,t " 0 Devi^ do thou confront me
with my enemy."
Sajjan was hunting with seven horsemen, and hearing
the drums of the men of Phul, he turned his horse.
He had with hira the grey horse of Chuhar Singh and
his hawk on his hand.
Seeing the army of the men of Phul the horse and the
hawk began crying out, and ceased not.
65 Said Sajjan, ''bring me three turbans, 0 sons of Barai-.
These are but chattering birds of SunamJ and
Patiala, God hath brought them to us at our homes."
Said Bir Singh of Jalal in great wrath, " give me the
command, 0 Raja Sahib Singh, and I will not let
the Jatt go alive."
Eaja Sahib Singh gave the order and he set his mare
after the Jatt.
As he was passing the dunghill§ Bir Singh's spear
reached Sajjan,
And he struck the straight spear (through him) into the
ground.
70 And when Lahauri the bard passed by him he cut off
the head of Sajjan and set fire to his beard.
Now that Sajjan is dead, Ghania Baja cannot live in
peace.
A storm came over it in great violence, and (only) God
can spare the lives of the Jatts (now).
Ghania Baja has been deserted from that day and no
inhabitant has gone back again.
* In tte Patiala State. t The son of OMliar Singh.
J A large, ancient and well known town near Patiala itseK.
§ i.e., jiTsfc as he was entering the village.
THE BALLAD OF CHUHAE SINGH. 143
The army returned to Patiala going by way of Bhadaui-.
75 Eaj§, Sabib Singb collected all the brotherhood toge-
ther and held a council :
'' The honor of the Barar country has died to-day and
the Barars will not let go their revenge.
Have a care, O my brethren, each in his own place.
What fate the Guru (Nanak) hath ordained cannot be
avoided, 0 my Lady (Rajji).
Such a time cannot be avoided, for strength avails not."
No. XXIV.
SANSAR CHANl) OF KANGRA AND FATTER
PARKASH OF SARMOR.
AS SUNG BT TWO MIBASIS PROM JAMMUK.
[This song purports to relate a war between the famous Rajd Sausflr Chand,
the Eatoch of Kangrfi, and Kija Fatteh Parkash of Sarmor, and is interest-
ing as showing how rapidly facts become distorted into mere tradition in
India. According to the song Raja Fatteh Parkash married KajS Sansar
Chand's sister and the war between them, ending in the death of the former,
was caused by a foolish quarrel between ESjS Patteh ParkSsh and his wife.]
[SansS,r Chand died as a very old man in 1824 A.D., while Fatteh ParkSsh was
not born till 1805, and was placed on the throne of Sarmor by the British
Government in 1815, and died after a prosperous and well spent life ia
1850. According to a MS. history in Urdu I have of the Sarmor EajSs,
Fatteh Parkash's uncle, Eaji Dharm Parkish, was killed in 1793 in a,
personal encounter with Kaj^ Sansdr Chand in this way. Sansar Chand
more suo had attacked ESjS MabSii Chand of Kunhiar on the Batluj, who,
in his extremity, implored the aid of Dharm Parkash, agreeing to pay a lakh
of rupees as indemnity. Dharm Parkash, with his barons and Eaja Eam
Singh of Hindur or Nalagarh, awaited Sansdr Chand at Jarartokd, where he
was killed in the battle that ensued by Sansar Chand himself Neither
this MS., nor a similar one I have about the Katooh family, says a word
about SansSr Chand's sister. Dharm Parkilsh left no issue and was sue-
ceeded by the incompetent Karm Parkfish, his brother, and father of
Patteh ParkSsh.]
[The prjse portion of the narrative being in Urdu has not been given in
original.]
Raja Sansar Chand of Kangra and Raja Fatteh Parkash of
Sarmor, alias Nahan, were related through the sister of Raja
Sansar Chand, who had married Raja Patteh Parkash. One
day Raja Patteh Parkash went to his wife and told her to play
at chess with him, the stake to .be her brother's head. Said
he, " if you lose I will go and bring Sansar Chand's head
here." "Very well" said the Rani, "and if you lose my bro-
ther will come and fetch your head." On this the Raja became
very angry and threw the pieces in the Rani's face and said,
" How will your brother take my head ? I have a large army
SANSAR CHAND AND PATTEH PAEKASS. 145
and many allies, and your brother is but a dancing boy. How
should he wield the sword ? " " My brother's slaves are as many
as your whole army,*' said the Rani, and wrote the whole story
to her brother Raja Sansar Chand. Whereon he attacked
Sarmor and slew Raja Fatteh Parkash and took his sister back
with him to Kiangra.
Jang Raja Sansar Chand, Wali KIngka.
Achal Sansar Ohand, Bam Rdjcl, karat ashndn, ot dhydn
IJiIrd, jape Ndm Ndrdijan se dhydn lagi.
Dharoi Dhydn Singh Jai Singh ke rndii pdr, " pakar Ttdhu,
karo hdt sari."
Gendd Bhadvml jab uthd samhhdlhe japht jawdn M lagi hhdri.
Chhuti jab kard Dhydn, Singh he hdth se lagi Dhadwdl lie
ghdukdri.
5 Bhnj balUdn sapuran Eaioch ha sis son pahrd jah hesdhdri.
Eari maslihat Khushhdl Chand Sa7isdr Cliand tegh bire
dhare pdn darbdr,
Lid jah bird Fatteh Chand Mahdrdj lu' sdya Sarmor par
bdndhi tahrdr :
Baith darbdrd Bhnp Mahdrdj ne sad faiij led lid ikhtiydr.
Mili Suket, Kalihir, Kold mild, mild Goler sab kari ik inr.
10 Wid aswdr Tegh Cliaml ke cliakanre sdya Sannor ke Ml
gae dhdr.
Bhiit baitdl hid khet risen, kluire Kdlltd kalak Rdni judh
Idyd.
Bhajeii jambU, aiir garj vjhal karen, bigas Narad ran rag
gdyd.
Baje banduk aur tir tartar chalen, garj hddar baren Tndar
puhdr.
Pilid sipdh, nakib biiigdrdd, hdziri bherdd sdr sarsdr.
15 DUsri taraf Dayyd Bdm lalledrdd, moliar padmoh phireii
kareh hathiydr.
Jitd hai jang Mahdrdj, Mahdrdj Sansar Chand ne jang
ko jil bdji badhdt.
Mdrd Sarmor, aur Bdni se md kid, fauj Satlvj kojii'lhM.
Pitd Tegh Cliand sapid sujhal Be; atal Mahdrdj Bhdp
biiae !
fot. II.— 19
146 LEGENDS 01' THE tANJAB.
The Wae op Raja Sansae Chand^ Lord op Kangea.
The powerful Sansar Chand, (like) the Lord Rama, was
bathing, and was absorbed in meditation, and turn-
ed his to the worship of the name of Narayan.*
A bitter complaint (arose) against Dhyan Singh, (who
was) under the protection of Jai Singh, " seize him
so that he escape not."
Then up gat Genda the Dhadwalf and seized him in his
arms.
When DhySn Singh used his dagger he inflicted a severe
wound on the Dhadwal.
5 (Then) the whole of the strong men of the Katoches
seize the long-haired one J by his hair.§
Khushhal Chand and Sansar Chand hold a consultation
and placed the sword and the betel-leaves in the
assembly. ||
And Fatteh Ohand,T[ the great, took up the betel leaves
and girded on his sword for the land of Sarmor.
Sitting in the assembly the mighty monarch (Sansar
Chand) mustered his forces.
Suket, and Kahlftr, and Kola and Goler all joined toge-
ther and stood in a line.**
* Vishnu.
t The Kotwal of Kangra. Dhadwals are Bajpflts.
X i.e., Dhyan Singh, in allusion to his uncut hair as a Sikh.
§ These five lines have no connection with the rest of the story and
evidently refer to quite another matter, probably belonging to another
song, in 1774 Saifu'llah (or Saif 'Ali) Khah, the Muhammadan Gover-
nor, under the Dehli Emperors, of KS,ngra Fort died, and Sansar
Chand invoked the aid of Sirdar Jai Singh Kanhayya in recovering it
for himself. Jai Singh sent his son Gurbakhsh Singh who procured
the sm-render, not for Sansar Ohand, but for his father. Afterwards in
1784-5 Sansar Chand joined Mahan Singh Sukarchakia in defeating Jai
Singh at Batala and so recovered Kangra. The Dhyan Singh of the
song was probably an official sent to govern the fort for Jai Singh.
II See Vol. I., pp. 43, 479, etc.
11 Brother to Sansar Chand.
** Various hill stales in the Kangra and Simla districts.
SANSAR CHAND AND FATTEH PAEKASH. 147
10 All the followers of Tegh Chand* mounted and made
the hills of the land of Sarmor to shake.
The ghosts and devils were rampant over all the field,
and Queen Kalkaf raged furiously.
The jackals ran about and kites wheeled (overhead), and
Narada sang songs of joy. J
The guns went ofif and the arrows flew incessantly, the
. air resounded as when Indra sends down heavy
rain.
Yellow (dressed) were the soldiers and the herald was
shouting, and the men were fighting with crossed
swords.
15 On the other side was Dayya Earn taunting, the war-
riors in front were crossing swords.
The great king won the fight, the great king Sansar
Chand winning the fight finished his work (game).
Killing Sarmor and meeting the Queen, he took back
his army to the Satluj.
The dutiful son of Tegh Chand distinguished himself;
may the great king remain (ever) a monarch !
* The father of Sansar Chand.
t i.e., Durga, the goddess of death and murder.
J The Indian Orpheus, and also the " maker of strife.''
No. XXV.
RAJA JAGAT SINGH OF NURPUR,
AS RECITED BY TWO MIBASIS FROM JAMMUN.
[The facts related here are meant to be historical, and the story is valuable
as showing how the mountaineers of Kangra and the neighbouring tracts
hare kept the tradition of the doings of this illustrious leader, whose
deeds are recorded in sober history and have excited the admiration of real
historians.]
[It need hardly be said that the bards have got most of the history and all
the geography wrong. The real facts seem to have been as follows : taking
advantage of internal troubles ShShjahfia made an attempt to recover
Eaikh and Badakhsh^n and sent the famous 'Ali Mardfm KhSri to conquer
them in, 1644 A.D., but he was not as successful as the Emperor had hoped,
and so in 1645 ESjfi Jagat Singh was sent with 14,000 Kijpflts, who per-
formed great things, but did not apparently reduce the country, as that
was accomplished afterwards by 'Ali Mardfin Khth working under the
nominal guidance of the Imperial Prince Muhammad Murad Bakhsb.
The whole affair ended tamely in 1647 by the relinquishment of the
country to its original owners.J
[The story being recorded in UrdA has been given here in translation only.]
The Story of Raja Jayat Singh, Pathani, Lord of Nurpur
ill the Kilngra District.
Eaja Jagat Singh, Pathania Rajput, of Nurpftr in the Kangra
District, took service under the Emperor Akbar* of Dehli, who
had granted him territories yielding a revenue of six lakhs, f
One day Akbar laid the betel leaves and naked sword of
challengej for an expedition to Kabul, but though there were
two and twenty Rajas in the Court at the time no one would
take up the challenge. So at last the Emperor turned to Raj^
Jagat Singh who accepted the challenge. The Emperor was
* Really under Shalijahiin.
t Rs. tiOO.OOO.
+ See Vol. I., p.;,43, etc.
RAJA JAGAT STNGH 01? NrRI'UE. 149
so pleased at this that he told him to demand whatever he
pleased, and nil that the Rajsi asked for was an army. As he
had 30,000 men* of his own the Emperor doubled them, but
pressed him further as to his wants ; whereon the Rajl replied
that he, who had an army, wanted for nothing, neither in
treasure nor territory. In the end the Emperor gave him
40,000 men with whom he started for Kabul. With him were
the Nawabs 'Izzat Khan and Parzat Khan and the Diwans
Kasi Nath and Todar Mall.t
On the road to Kabul there is a fort called Shahr Shafa'
built by Nawab Shafi' Shah, J who had been harrassing the
Emperor's territory, burning down his hunting-boxes and
imprisoning his officials. Raja Jagat Singh therefore attacked
him with 30,000 men, but did no more than surround the
place. It was a habit of Nawab Shafl' Shah to leave his fort
at night and go hunting. On one of these expeditions he
was caught, and Raja Jagat Singh, putting silver fetters on his
feet, sent him to Dehli, where he was tortured to death by
being hanged at the palace gate and having nails driven into
him.
After this Raja Jagat Singh enquired of the people of Shahr
Shafa' where the other marauders were to be found, and they
showed the way to where nine lalths (900,000 !) of spears of
the Tusafzai Pathans§ were congregated. This force belonged
to Hamid Khan, || king of Khurasan, and was commanded by
Nawabs Saifu'llah Khan, Rahmatu'llah Khan, 'Abdu'llah Khan
and Ahmad Khan. A great battle ensued, lasting eight days,
during which all the commanders, except Nawab Ahmad Khan,
were killed. On the last day the Nawab and Raja Jagat Singh
met each other in battle and the Nawab managed to wound
* Really 14,000.
t Todar MaU died in 1589, so it is clear that he was not present.
Who the others are meant for I cannot say.
X Probably meant for Shah Safi, 8th Safvi king of Persia, oh. 1642,
to avoid whose tyranny 'Ali Mardan Khan, then governor of Kandahar
for Persia, seceded to Shahjahan in 1637.
§ These belong to the Peshawar valley.
II The persons, who really opposed Shahjahan's forces, were Nazar
Muhammad Khiin of Balkh and his son 'Abdul- 'aziz Khan.
150 LEGENDS OF THE PANJAB.
Jagat Singh in the face over his shield, which made Jagat
Singh so furious that he struck the Nawab with such force
as to cut him in half down through the saddle and wound the
horse under him. After this the RS,ja occupied the territory
and posted the Imperial garrisons over it.
The people then pointed out to him the fort occupied by
Nawab 'A.li Mardan Khan* still further in the territory of
Khurasan, whom the Raja found to be a most powerful man.
However the Raja proceeded onwards and sent his messenger
(vakU) to declare war. " He had better go his way," said
'AU Mardan Khan, " or I will drown him in the fords of Atak
and Nilab."t Finding him very strong the Raja resolved on
treachery. He caused 500 maimsj of poisoned sweetmeats to be
prepared, as he ascertained that such things were much valued
in those parts, and loaded them on 500 bullocks, which he
had driven past the fort a,t night with torches tied to their tails.
The Pathans in the fort at once concluded that they were being
attacked and rushed out and finding only a quantity of bullocks
laden with sweets seized them as booty. The poison, however,
soon killed them off either on the spot or in their houses. Jagat
Singh thereon attacked the remainder of 'Ali Mardan Khan's
forces and after eight days routed them. "Ali Mardan Khan
then fled for refuge to the Chief of the Bangash (Pa6haus§),
who imprisoned him.
The Chief of the Bangash sent Rahmat Khan with 18,000
men against Raja Jagat Singh, but the Raja overcame him and
entered the Bangash territories. On this the Chief collected all
his forces, 40,000 men, and faced Jagat Singh, but in 28 days
he was killed and his territories annexed.
The Raja next proceeded to Kabul, where 'Ali Mardan Khan
was king,|| and opposed him. But the Pathans had only daggers
* The whole of this is of eourse all nonsense historically.
t Both over the Indus near Atak. The hopelessness of the geogra-
phy is becoming apparent.
t Over 20 tons.
§ Near Balkh and Bukhara says the bard ! really this tribe lives in
the Kohat District of the Panjab.
II The bard is now utterly regardless of sequence, more suo.
EAJA JAGAT SINGH OP KUEP^E. 151
and Jagat Singh's men had guns, and so after many days
the king of Kabul was killed and the Imperial authority was
established.
Then the Raja went on to Khurasan and was opposed by the
Wazir Saus Khah with 1 8,000 men of his own and 40,000 men
of the king. A tremendous battle ensued in which the Raja
lost 10,000 men, but one of the Raja's men speared Saus Khan.
After which the battle lasted 76 days till the king fled and the
Raja overcame his leaderless army. Having got possession of
the kingdom, he placed his right foot on the throne and wrote
news of the victory to the Emperor at Dehli.
On his return to Dehli the Emperor Akbar rewarded him
with territories yielding two lakhs of rupees, which with his
previous income of six lakhs, gave him a total revenue of
eight lakhs.*
Kabit.
Jab dayya Tear, huldve tare jal sugar ko. Bdrad Iw dur hare ;
yeh hi tero kdr hai.
NamJion Id lajjd tu pale qaul apne ko, sangal ho niwdre; Har,
tu hi rachpdl hai.
Bhulche ho hhare, sukhe ko hare hare, dube ho tare ; teri qud-
rat dpdr hai.
Ghaudah hi taiaq men sab base jiv jete jape nam terd ik ; tu
hi nirankdr hai.
Bdjni kejde bdj, Idj nd luhde luheh ; murghi hejde bdj hot nd
ghajdehe.
Mdnni he jde madh mate matwdre phiren ; singhni he jde sher
Tnds he khilde se.
Gauh hd bachhd achhd dhore Upland hot, gadhd bU na hot
bachhd Gang he nhalde se.
Kahit Kabi Gang, " 8uno, Bindiydl, bagldna hot hans moti
ke chugde se.
* Say £80,000.
l52 LEGENDS OF THE PANjAb^
Veeses.
By thy kindness (0 Hari) we can cross the ocean. Thou art
the remover of pains : this is thy doing.
For thy name's sake thou dost perform thy word, and
relievest us of pain ; Hari, thou art our protector.
Thou dost feed the hungry, and makest green the dry
(places), and savest the drowning; unfathomable is thy power.
In the fourteen quarters of the world all the people worship
only thy name ; and thou art without form.
The falcon bears the falcon, he cannot hide his dignity if he
try ; the chick of the hen becomes not a falcon by teaching.
The son of the great wanders drunken with his pride and
glory ; the whelp of the lioness is fed with prey.
The calf of the cow is born from a fine bull, but an ass
cannot become a calf by washing with Ganges water.
Saith the poet Gang, " Hear, Gherisher of the Poor,* the
heron doth not become a swan by eating pearls." t
* The king.
t Refers to tlie common legend that tlie swan (hansa) lives on
pearls only.
No. XXVI.
A HYMN TO 'ABDU'L-QADIR JILANI,
AS SUNG BY A BARD FROM THE MONTGOMERY
DISTRICT.
{This very spirited song relates a miracle attributed to Ghausu'l-'Azam or 'Ab-
du'1-Qadir Jilani, who may be called the greatest Muhamraadan Saint in
India. But it is much more likely that the story was originally told of his
descendant Shekh Muhammad Ghaus JilSni of Uchh in the Multan district.]
fPiran-i-Pir, Pir-i-Dastagir, Ghausu'l-'A/am, Ghausa-'s-Samddn?, Mahbub-i-
Subhanl, Jlirah Muhayyu'ddtn, Sayyid (or Shekh) 'Abdu'l-Qadir Jilani,
Hasanu-'l-Hussaini, the founder of the QMiria order of mendicants, was
bom in Gildn or Jilan, but properly Kil-o-Kilfin, a western district of
Persia in A.H. 471 or A,D. 1078, and died at Baghdad in A.D. 1166, where
bis tomb is still held in great reverence. He had two sons Sayyid 'AU
Muhammad and Shekh 'Abdu'l-Wahbab. Ninth in descent from the
latter was Shekh Himid Jah&n Bakhsh, better known as Hazrat Shekh
Muhammad Grhaus Jilini, who settled at TJohh in the Maltan district about
1394 A.D. in the time of Taimiir (1336-1-405 A.D.), and is still the patron
saint of the Baudputras of the BahawalpAr State. His descendant, Pir
MusS, Pak Shahtd, a saint of great renown, was buried at ilultan in 1593
A.D., and from him are desoended the Makhdums of Multan. The
descendants of 'Abdu'l-Qadir's eldest son also settled later in the SarSi
Siddhu tahsU of the Multan district, Ihese lacts are sufficient to accouut
for the celebrity of 'Abdu'l-Qadir in the Panjab and India. Sayyid
Muhammad QAsim of DanSpur published a. work in 1855 called 'AJiXz
GhausiA in Urdd, giving full details about 'Abdu'l-Qadir. J
TEXT.
Mabah Hazrat 'Abdu'l-Qadie 'hrf Piean Pie.
Tun pir tamami piran da !
Tilh sarwar kul amiran da !
Gham diir karo dilgiraii da !
Ya Ghausu'l-'Azam Jilani !
5 Tuii dost pak Ilahi da !
Tun vich flazuri chabida !
Sai'-chhat julanda Shahi da !
VOL. n.^-20
154 LEGENDS OE THE PANJAB,
Ya Ghansu'l-'Azam Jilani ?
Tera wada bnland sitara, ji !*
10 Tujhe seven 'alam sara, ji !
Tera kul crhaukof nuqara, ji !
Ya Ghausu'l-'Azam Jilani !
Tun SMh Mardan da pota hain If
Tdn Nabbi Sahib da dohia hain I
15 Vich niir Ilahi de dhotan hain !
Ya Ghausa'l-'lzam Jilani !
TM Sayyid pafe Gilani hain !
TAn zahira qutub Eabbani hain f
Tun roshan dohen jahani hain !
20 Ya Ghausu'l-'Azam Jilani !
Jag hfte bahufc azari, ji :
Je cha parhen madah tumharij ji r
Oh di bhi turt kar dena kari, ji I
Ya Ghausu'l-'Azam Jilani !
2& Jag hue bandiwan, pira,
Oh de mushkil kare asanj pira !
Oh nun bah warh har maidan, pira !
Ya Ghausu'l-'Azam Jilani !
Ik jo budhi mai, ji,
30 Us teri yarhi chai, ji.
Tun oh di murad pahunchai, ji I
Ya Ghausu'l-'Azam Jilani.
Us budhi ghar farzand hua :
SArat wagon chand hfia ;
ZSf Oh sohani qad buland hua !
Ya Ghausu'l-'Azam Jilani I
Budhi kuram te ghar sadai, ji :
Woho s&un din takai, ji :
Woho mauli gadh pawai, ji ;
40 Ya Ghausu'l-'Azam Jilani I
* Ji, sir : addressed to the audience, left out in the translation : see
Vol. I., p. 421.
t These are mere figures of speech, but the saint was descended on
the father's side from Hasan, and the mother's from Hussain, henee his
title of Hasana'l-Hussaini,
A HYMK TO 'aBDU'l-QADIE JILANL 155
Budhi nlngar turt mangaia, ji ;
Oh de gana dast bandhaia, ji -.
Sayan mil mil khilb nahai&, ji,
Ta Ghausa'l-'Azam Jilanil
45 Oh de age thai takaia, ji :
Ohnah nanak d§,dak aia, ji :
Oh nin neudra sab ngharaiaj ji.
Ta Ghausii'l-'Azam Jilani !
Larke nfin mehndi turt lagai, ji:
50 Oh nun charha rang Ilahi, ji !
Oh de shukar kare hai mai, ji !
Ta Ghausu'l-'Azam Jilani !
Badhi ne ghori turt mangai, ji:
Oh de mukh lagam diwai, ji :
55 Sab velan dinde bhai, ji.
Ta Ghausu'l-'Azam Jilani !
Larke pair rikabe paia, ji,
Un barse nvLv sawayyS, ji.
•Jo kuchh likha hai so paia, ji.
eO Ta Ghausu'l-'Azam Jilani !
Unhin bahin jo pakare wag, ji,
De bahinan da lag, ji:
" Tainun Allah laia bhag, ji ! "
Ta Ghausu'l-'Azam Jilani 1
65 Us ditta si lichera, ji:
Us uth, ghor^, wichhera, ji:
Us gain, mahin lawera, ji.
Ta Ghausu'l-'Azam Jilani '.
Larka jandi ja namdar hua :
70 Oh bhaian nal tayyar hM :
Sab saun te shagun vichar hua !
Ta Ghausu'l-'Azam Jilani !
Ta janj pattan te ai, ji :
Un beri tart mangdi, ji:
75 Sab mal matta' bharai, ji :
Ta Ghausu'l-'Azam Jilani!
Eati ja aamdar hue:
156 LEGENDS OF THE PANJAB,
Sab saun te shagun vicliar hue I
Sab 'alam nal takrar hite I
SO Ya Ghausu'l-'Aaam Jilani I
Oh agla aha fardS,, ji;
Oh bhuka mal na zar da, ji :
Us jo kuchh ditt^ sarda, ji :
Ya Ghausu'l-'Azam Jilani r
85 Janj karti eh salahan, ji :
Wanj pakare an mallahanj ji '
Bera turke hui agahan, ji.
Yk Ghausu'l-'Azami JilSini t
Uthe gbuli minh haneri, ji :
90 Uthe bhul gai ten meri, ji :
Uthe pesh na jae dilerij ji.
Ya Ghausu'l-'Azam Jilani I
Vichon to larki bcdi, ji :
" Mainiin kah nun paia doli, ji ?
9'5 Sad shagun to meri jholi, ji .* "
Ya Ghausu'l-'Azam Jilani !
" Rabba, mainuh kah nun paida kita, ai t
Mere kanth khara chip kit&, ai !
Sas war n^ pani pita, ai ! "
100 Ya Ghausu'l-'lzam Jilani !
Uthe ghuUan te cbawaia, ji [
Dariya la/har vich aia, ji !
Us bera chak ultaia, ji !
Ya Ghausul-'Azam Jilani t
30& Bera lattha jae dughati, ji :
Janji gharq hue ja pani, ji ;
TohukmIlahiWali,ji!
Ya Ghausu'l-'Azam Jilani !
Tan budhi aisi khushi vich ai, ji i
110 ^gS^ khabar ditti ja rahi, ji,
Jo warti khol sunai, ji :
Ya Ghausu'l-'Azam Jilani !-
Oh budhi huri nit vichha dhare j
Oh nuh dekhan da chah kare i
A HYMN TO 'aBDD'l-QADIR JILANI. 157
115 Oh qadrat Oh di nftii wah kare !
Ya Ghausu'l-'Azam Jilani !
Budhi k kharl dariy§,e te ;
Jithe beii budhi so jae te :
Us badhS, lakkh do'ae se.
120 Ya GhausuVAzam Jiiad!
Budhi na kuchh pi khai, ji :
Oh dam dam pir manai, ji :
Oh din rat kurlM, ji.
Yi, Ghausu'l-'Azam Jilani !
125 Ik roz pir shikar ae :
Oh paro lang urwar ae :
" Kyiih roni hal wanjah, Mai ?"
Ya Ghausu'l-'Azam Jilani !
" Maithe iko put vichari da :
130 Oh budh mua hatiari da :
Koi aur na augun hari da."
Ya Ghausu'l-'Azam Jilani !
Uthe do'a to mangi pir, ji :
Us nadi ka wagge nir, ji :
135 Bera kaddha tor zanjir, ji :
Ya Ghausu'l-'Azam Jilani !
" Abu Salih ke turn bans bahadar !
Jodha bara sipahan nar ! "
Mirah qudrat eh dikhai ningar doli 'am bhar!
140 Ya Ghausu'l-'Azam Jilani \
Dholak tan tamburi waj kar,
Shadi ho gai vioh shahar ;
Mirah qudrat eh dikhai, nigar doli 'am bhar !
Ya Ghausu'l-'Azam Jilani !
TRANSLATION.
A Hymn to the Holy 'ABDr'L-QiniB, known as PiEiii Pib,
Thou saint of all the saints !
Thou head of all the holy ones !
Put away the sorrows of the sorrowful !
0 Ghausu'l-'Azam of Jilan !
158 LEGENDS OF THE PANJAB.
5 Thou friend of the Holy God !
Thou beloved of the Court (of God) !
The royal canopy is waved (over thee) !
0 Ghausu'l-'Azam of Jilan.
Thy star is exalted on high !
10 The whole world follows thee !
The drums (of thy fame) are beaten in all the four
quarters (of the earth) !
0 Ghausu^l-'Azam of Jllan !
Thou art the grandson of Shah Mardan ('Ali) !
Thou art the grandson of the Holy Prophet !
1 5 Bathed in the light of God !
0 Ghausu'l-'Azam of Jilin !
Thou art the Holy Sayyid of Gilan !
ThoQ art the visible pillar of God !
Thou art the light of both worlds !
20 0 Ghausu'l-'Azam of Jilan !
Who is much afflicted in the world,
If he sing thy praises.
Thou dost relieve him early !
0 Ghausu'l-'Azam of Jilan !
25 Who hath become a prisoner, 0 Saint,
His distress dost thou relieve, 0 Saint.
To him thou dost appear in any place, 0 Saint !
0 Ghausu'l-'Azam of Jilan !
There was an old woman,
30 She vowed to observe thy feast.*
And thou didst fulfil her desire !
0 Ghausu'l-'Azam of Jilan !
In the old woman's house a son was born.
In beauty as the moon.
35 Tall and beautiful was he !
0 Ghausu'l-'Azam of Jilan !
The old woman invited her kith and kin,
* HheydrM or ydhri is the gydrviii, or chief feast in honor of Abdii'l"
Qadir Jilani, held on the 11th fgydrvinj of Rabi'u's-sani, a full des-
cription of which is to be found in Herklots' Qanoon-e-Islam, p. 155 fl .
A HYMN TO 'ABDu'l-QADIE JILANI. 159
And fixed an auspicious day,
And put on the man-iage knots.
40 0 Ghausu'l-'Azam of Jilan !
Tbe old woman sent for her son quickly,
And (wound) the marriage bracelet round his wrist.
And the matrons bathed him well.
0 Ghausu'l-'Azam of Jilan !
45 The platter (of presents) was placed before him :
His father^s and mother's kindred came.
And he received all their gifts.
0 Ghausu'l-'Azam of Jilan !
The mehndi* was quickly put on the boy,
50 The dye was put on him (in the name) of God !
And his mother gave thanks.
0 Ghausu'l-'Azam of Jilan !
The old woman at once procured a mare.
And put the bit into its mouth.
55 The kindred made the sacrifice. f
0 Ghausu'l-'Azam of Jilan !
The boy put his foot into the stirrup.
And the light (of God) was shed upon him.
And he obtained what was written in his fate.
60 0 Ghausu'l-'Azam of Jilan !
His sister held the reins.
And he gave her her dues. J
(Said she), " God grant thee fortune !
0 Ghausu'l-'Azam of Jilan !"
65 He gave her a camel ;
He (gave) a camel, a horse, and a colt;
He (gave) a cow and a milch buSalo.
0 Ghausu'l-'Azam of Jilan !
* Mehndi or hind is myrtle powder for colouring red the nails,
etc., of bride and bridegroom.
t Beldn dend, is to wave a tahd, copper coin, over the bride and bride-
groom's heads by their respective relatives as a sacrifice, and to give it
to the bards. It is a Hindfl custom.
X This present is obligatory in Hindii marriages.
160 LEGENDS OP THE PAN JAB.
The boy went to the jandi tree,*
70 And his brethren went with him,
And all the propitious omens were observed!
0 Ghausu'l-'Azam of Jilan !
Then the procession went to the ferry,
And demanded a boat at once,
75 And loaded up their goods and chattels.
0 G-hausu'l-'Azam of Jildn !
At night they reached (the bride's house).
And all the propitious omens were observed !
And all the world collected there !
80 0 Ghaush'l-'Azam of Jilan !
Her father was well-to-do,
He had no lack of goods and money,
And he gave according his wealth.
0 Ghausu'l-'Azam of Jilan !
85 The procession were enjoying themselves.
And the boatmen seized the poles.
And the boat went forward.
A
0 Ghausu'l-'Azam of Jilan !
A storm of rain came on,
90 And they could not recognize each other,
And no resource was of any avail.
0 Ghausu'l-'Azam of Jilan !
From within said the bride,
" Why didst thou put me in the doli, (0 God),
95 The marriage sheet is in my wallet, "f
0 Ghausu'l-'Azam of Jilan !
" 0 God, why was I born !
My bridegroom stands silent!
His mother has not yet waved the water J (over me) !"
* Acacia leucopMoea — Tte bridegroozQ in Hindd marriages miist cut
off a brancli MinseM.
■j- The marriage sieet is ttat by wMch. the bride and bridegroom are
tied together at the wedding and is kept by the bride as long as she is a
virgin; hence reference in the tale. The child-brides of India are of
course vii-gins for years after their marriage.
3; A ceremony, the bridegroom's mother has to wave water over the
bride's head, and then driak it.
A HYMN TO 'aBDU'l-QADIE JlLANf. 161
100 0 Ghausu'l-'Azam of Jilan !
(Then) the whirlwinds blew there,
The river broke into waves
And the boat upset.
0 Ghausu'l-'Azam of Jilan I
105 And the boat sank deeply ;
And the procession was drowned in the water :
It was the order of God !
0 Ghausu'l-'Azam of Jilan !
Meanwhile the old woman was very happy,
110 Until a stranger came and told her
And explained what had passed.
0 Ghausu'l-'Azam of Jilan !
The old woman had kept her mat spread,*
As she was very anxious to see her son's wife.
115 And she cried out at the power of God !
0 Ghausu'l-'Azam of Jilan !
The old woman came to the river:
The old woman went to where the boat had sunk,
And vowed a thousand vows !
120 0 Ghausu'l-'Azam of Jilan !
The old woman could neither eat nor drink.
And invoked the saint with every breath.
And wept and wailed day and night.
0 Ghausu'l-'Azam of Jilan !
125 One day the saint went a-hunting
And came across the river (to her) :
" Why weepest so bitterly, mother ? "
0 Ghausu'l-'Azam of Jilan !
"I am the helpless (mother) of an only son ;
130 The miserable (mother) whose (son) hath been drown-
ed.
The sinful (mother) that hath no other"
0 Ghausu'l-^Azam of Jilan !
She prayed then to the saint :
* For the bride and bridegroom to sit on when they rctm-n.
VOL. ir.— 21
162 LEGENDS OF THE PANJAb.
And the waters of the river became disturbed,
135 And the boat burst its chains !
0 Ghausu'l-'Azam of Jilan !
" Thou son of the great house of AM Salih,*
Valiant and brave warrior !"
And the saint showed his power by bringing forth
the bride and bridegroom !
140 0 Ghausu'l-'Azam of Jilan !
Sounding the drums and timbrels.
There was rejoicing in the city.
For the saint had showed his power, by bringing
forth the bride and bridegroom !
0 Ghausu'l-'Azam of Jilan !
* Said to have been tte name of 'Abdu'l-Qadii-'s father.
No. XXVII.
JALALI, THE BLACXSMITH'S DAUGHTER,
AS SUNG BY A BARD OF THE AMBALA DISTRICT.
[This is a most popular tale all over the country, and is known not only to tlie
bards, but also to the women who live entirely at home. I have, however,
been able to ascertain nothing satisfactory about it.]
[The story of Jalali is that she was a Blacksmith's daughter, (Lohiri,) seized
upon by a local king from whom Rode Shah or Soda spirited her away.
Her home is given variously as PatnA (in ii, chap-book entitled Qissa
Eodii Jalali), and somewhere in the Karnal or Multan Districts. About
Bode Shah all I have been able to gather is that there is a tomb or
shrine to him near Labor on the Amritsar Road, otherwise he is said to
come from Multan, as a follower of 'Abdu'l-Qildir JJlani, in which case
we must place him about 15th century at the earliest. All the legends
agree in saying he came from Makk4, just as this one says tho Loh/lri
was from Baghdad, but this must be sheer nonsense, as his uamo, Rode
Shah, the Shaven Mendicant, is purely Indian, just as is that of her
'caste.' The great feat and miracle attributed to Eode Sliiih is that of
making the invaluable diXi grass of India green and sweet for ever ! ]
[The language in which the legend is here given is well worth examination.]
TEXT.
LoHARi Jalali ka sake.
Lohari Jalali Shahr Baghdad men paida hiiu, aur Rode Qhah
Faqir Makka meii paida hua. Rode Shah Faqir ko Lohan
Jalali khwab men nazar pari, aur Rode Shah Faqir ko nsi waqt
'ishq paida ho gaya. Aur Lohari Jalali ko Rode Shiili Faqir
khwab men Shahr Baghdad men nazar para.
Itni d'ekh Rode Shah Faqir ne Dnldnl lie saiiwar ;
Hafch kujah, gal tasbih, baghalou bich Quran.
B'ismi'llah karke Duldul chher die : raste meii mile
Charon Yar.
Chai-oii Yiir bolde Rode Shah se, karen sawal :
164) LEGENDS OF THE PANJAB.
5 " Kaunse mulk se tiwana ? kaunsi vilayat ko jan ?"
" Makka Sharif se awana; Shahr Baghdad ko Jan."
Itne kahke chal pare, aur raste meri ho gai rain.
Rain ko dekhke Rode Sh^h hue be-chain.
Rode Shah Faqir ne jangal ki ghas ukthi kari; ghason
se kareri sawal :
10 " Sawa hathi deo bistarS,,. phakar nun parbni namaz."
Itni sunkar ghas boldi phakar se karen sawal ;
" Hamare par bistara nahin, dekho koi thaur."
Itni sun Rode Shah Faqir dil hue udas.
Gandi ghas boldi, Rode Sh9,h se karen jaw§,b :
16 " Dhai bhar,Hasrat, badh lo, bistar lo jamae."
Itni snn Rode Shah Faqir ne ghaaon se karen saw9,l :
" Aur ghas sab jal jaenge, tere se maregi khushbu.
Gawwan chugen, dudh denge, aur duniya men rahega
tera nam.
Aisa nan^i.l ho chaliye bande, jaisi uanhi dub !
20 Aur ghas sab jal jaegi, hari rahegi dub I"
Itni kahke Rode Shah Faqir chal para, aya mallah ke
pas :
" Lapke re mallah ke, sun meri ardas.
Ik beri Allah nam ki phakar ko lakha de par."
Ifcni sun mallah bolda ; " sun, phakar, meri bat ;
25 Hukm hua LohaiT Jalali ka : tumhen kaise lakhave
par ? "
Itni sun phakar bolda; " sun, mallah, meri bat :
Auron se lend^ paisha, phakar se le le do char :
Ik beri Allah nam ki phakar ko lakha de par."
" Je turn phakar aulia apon se langh jao par."
SO Itni sun Rocle Shah Faqir ke tan men lag gai ag.
Kishti ki be,i banae, soil ki bali lagao :
B'ismi'Uah karke phakac baith gae, langh gae parle par.
Apne dil men mallah sochta, " phakar nahin, koi
darvesh."
Jtikar qadam darvesh ke pakar lie, shahji se karen sawal :
35 " Main na janoiii turn aise aulia, chashmoii par lenda bithile.
Koi aisi do'd mangiyo mera bera kar jaiyo par."
JALALt, THE BLACKSMITH'S DAUGHTEE. 165
Itui sun Rode Shall bolda, mallah se karen jawab :
"Bahuta khatiyo, bahuta kamaiyo, thare khate mcii
barkat ho liyo nah ! "
Itni sun Rode Shah Paqir ki mallah hua udas.
40 Itni kah Rode Shnh chal pare Shahr Baghdad ko jan :
Lohari Jalali ko bar men deta ' alakh ' jagae.
Itni sun Lohari Jalali ne Kamali bahin lie boldi :
" Jaiye, bahin ladli, bhichha de pao."
Lekar bhichha chal parij ai phakar ke p&s :
45 "0 phakar, bhichha lo, khari Kamali tere pas."
Itni sua Rode Shah Paqir ne Kamali se kareh jawab :
"Ham ne bhichha kya karni ? Jalali kti, len didar/'
Itni sun Kamali chal paii, ai Jalali ke pas :
" Kala kala bhund sa, par raha sade khiy&l.
50 Motion ki bhichha nahih lenda lenge tera didar ! "
Itni sun Rode Shah Faqir Lohari se karen jawab :
"Kala kala kis ko batauti ? kala hai buri bulao.
Kala sir ke bal haih : yeh mardoh ke singar.
Kali ankhon ki putli, mohe kul sansar.
55 Kala Pachham ki badali, barse kul sansar.
Itne kaloh ko marke, phir phakar se kariyo jawab \"
Itni sun Jalali Kamali se kare jawab :
" Jis phakar se main darun, wahi aya sade pas ! "
Hath jor Jalali boldi, "sun, Kamali bahin, meri bat :
60 Babal mere se kah de, * yeh phakar nahih, koi bad-
ma'ash. ' "
Itni sunkar chal pari, ^i babal de pas :
Hath jor kah rahi, " sun, Babal, meri bat ;
Phakar nahih koi maskhra, mange teri beti ka didar !""
Itni sunkar chal para, aya"beti ke pas :
65 "Hukm, beti, de de, jo chahe, so hove."
" Is phakar ko nikal do, dhake do do char."
" Jaiye, phakar, hat ja : yeh hai Lohari ka farman.^'
Itni sun bolda phakar, kare sawal :
" Turtoh Makka se a gia, dekhan tera didar."
70 Itni sunkar ghussa ho gai woh chanchal si nar.
Ghar ke jallad lie bulwao, mangwae apne pas :
166 LEGENDS OP THE PANJAB.
" Is phakar ko pakar lo, mashkan deo aj.
Ya tA kali do phakar ko ' hat ja,' aur nahifij tukre kar
do chslr."
Itni sun phakar bolda, aur Loharl se kare jawab :
75 " In baton se na daruri ; liinga tera didar ! "
Itni sun Lohari Jalall ne hukm dia^ charhao :
" Jaldi maskan bandh lo, tukre kar do char.
Itni tukre banae do^ aur kambal ke bandho pind."
Itni sun jallad ne baha die talwar,
80 Phakar bhi na bold^^ hukm hua Dargah.
Char ch§,r ungal ke tukre kar die, lie samundar ko Jan.
Jakar samundar ger dia aur machhlion ne badh lia mas.
" Sara mas tum khae loj do nain deiyo chhoi-.
Mujh ko piya milan ki as." 5ukm hfla Dargah se
Khwaj Khizar darmij'an :
85 " Is phakar ki deh sampftran kar do : is ko piya milan
ki as."
Hukm hua Dargah se sampuran ho gai deh.
Jaladon se pahile chal para, aya Lohari ke bar :
"Lohari Jalali, Allah ki piyari, phakar nun deiyo didar !"
Boli Jalali, " kya kahe ? sun, Kamali, bat !
90 Kaisa phakar bolda is deodhi darmiyan ? "
Dekh Kamali ro pari, ai bahin ke pas :
" Bahin, phakar nahih, koi aulia, aur phakar bure bulae
Jis phakar nun tu maria, oh phakar khara tere darbar! "
Itni sun ghusse hui aur nain lie bhartar :
95 " Ai phakar, tu na hata, tere tukre kar duhgi char \"
" In baton se na daruh, lunga tera didar ! "
" Sunkar a gaya, Jalali, tera bap."
" Bap, tain is phakar ko mar do ; nahin, mai'un katara
khae." ■
Itni sunkar bolda jhat us ka bap :
100 " Jo kahi so karuh is ghari woh bat."
Lohe ka tandur garwa de, aur lakron ki kar di anch.
Bandh mashkan, ger de us tandur darmiyan.
Tandur jhat garwa dia aur lakron ki kar di anoh.
Surkh tandur ho gaya aur phakar se kare sawal :
JALivLi, THE blacksmith's DAUGHTER. 167
105 " Ja, be phakar, hat ja : nahirij jal bal ho jaega rakh ! "
" Dhur Makka se a gaya len tera didar."
Itni sunkar jal gai, tan man lag gai ag.
Bandh mashkan ger dia us tandur darmiyan.
Sartl shahr ro raha, Lohari se kare sawal :
110 " Ai, Lohar:, tain ky^ kara, phakar dia marwae ?"
Hukm hua Dargah se dhueii ko wat die charhae.
Kajli Ban men so rahe Rode Shah Faqir.
Lohari Jalali bolti, " Sun, Babal, meri bat ;
Is sari rakh ko samundar men deiyo bahao.
115 Ab is phakar ki chuk lie kaise lega didar ?"
Itni sun kundi sonta boldi Lohari se kie jawab :
" Tu kaisi nahih kar rahi ? phakar lega didar."
Itni sunke boldi Lohari kari jawab :
" Eakh thi baha di, ab tija diui karwae."
120 Usi waqt Lohari ne degan de charhwae.
Shahr men dhandhora de dia, aur faqir lie bulwae.
Satranjiari bichha die, faqir baithe ae.
Kundi sonta sochde rahe, na ae Rode Shah Faqir.
Hukm hua Dargah se. Rode Shah ke khul gae ankh :
125 " Turn, phakar, kya so rahe ? thara tija ho raha aj !"
Itni sun Rode Shah chal pare, ae Lohari ke pas.
Majlis lag rahi darbar men : a Rode Shah kare sawal :
" De diyo, Lohari Jalali, Allah ki piyari, phakar nun de
diddr !"
Itni sunkar Lohari Jalali kare sawal :
130 " Dekhiyo, phakar nahin, koi aulia : phakar bure bulae.
Mera singar le ja, aur phakar nun de didar."
Pahih singar Kamali nikal pari, ai phakar ke pas :
" A, phakar, didar le, khari Jalali tere pas."
Itni sunkar phakar bolda Jalali se kare sawal :
135 " Je tu Mai Jalali hai, to tere chhere par barsiyo nur :
Je tu phakar nuii thag rahi, teri ho ja ruh se be-ruh."
Hukm hiia Dargah se, ho gai ruh se be-riih.
Rondi patdi awandi, ai Jalali ke pas :
"Bhali chahiye didar de : aur nahiii, ho jaegi ruh
be-ruh."
168 LEGENDS OF THE PANJAB.
140 Dekh surat Jalali ro pari, natli bhajke a gai us phakar
ke pas:
"A, be phakar, didar le le, khari Jalali tere pas."
" Yuii to didar na leun ; yeh hai phakar ka jaw^b.
Mahil par apne charb ja, aar sir se sabi tar.
Dena didar, Bibi, aur sifat karim tera jag man."
145 Itni sunkar ro pari, kare pbakar ka sawal :
" Aisi baten mat kabo ; rakbo parda turn ap."
" In b^ton se na batun : ye pbakar ka sawal :
Cbbaje upar khari bo, dekbe kul sansar."
Itni sunkar cbarh gai wob cbatar si n&r.
150 Eode Sb4b bolda, "suno, Sbabr ke log,
Jalali cbarb gai mabil par, sir se sabi dia tar."
Duniya ke log dekbde. Rode Duldul lie singar.
Jbat sawar us Daldul par ap :
" Surat teri babut bai aur tii cbatar si nar :
155 Ham cbale Makka Sbarif ko, tii rabe abad ! "
Itni sun Lobari ne upar se mari cbbal ;
Jbatde se Duldul pakar lie, aur pbakar kare sawal :
" Ya tu mujb ko le cbal ; nabin, kbS-kar marun kalar."
Itni sun Rode Sbab Faqir Lobari se kare sawal :
160 " Ham pbakar darvesb bain, tera bamara kya satb ?"
" Cbitak, Pbakar, la cbala, ab jine ki kya as ?
Ya cbalun tere satb; nabiii, kbakar marftn katar."
Itni sun pbakar ne jbat le li apne satb.
Lekar pbakar cbal pare, pari Iambi rab,
165 Rab men pbakar jangal a gae, dere die lagae.
Is jangal ke bicb men baitbe dono a.
Jalali ke le &e Makka ke darmiyan.
TRANSLATION.
The Tale or Jalali, thb Blacksmith's Daughter.
Jalali, tbe Blacksinitb's daugbter, was born in tbe City of
Baghdad, and Rode Sbab tbe Faqir in Makka. Jalali, tbe
Blacksmith's daugbter, appeared to Rode Sbab tbe Faqir
•ulai-I, the blacksmith's daughter. 169
in a dream and Rode SMh Faqir fell in love witli her at once.
Likewise Rode SMh the Faqir appeared to Jalali, the Black-
smith's daughter, in the City of Baghdad.
Seeing this (dream) Rode Shah the Faqir mounted his
(mule) Duldul,*
His gourd in his hand, his beads round his neck, his
Quran under his arm.
Saying " Bi'smi'llah"f he spurred on Duldul: on the
road he met the Four Friends. J
Said the Four Friends to Rode Shah :
5 " From what country comest thou ? To what land goest
thou ? ■'
" I am come from the Makkil the Holy and I go to
Baghdad.^'
So saying he went on, and the night came upon him on
the road.
Seeing the night Rode Shah became miserable.
Rode Shah the Faqir took up the grass of the wilderness
and said to the grass :
10 " Make me a bed of a span in length, § for the faqir must
pray."
Hearing this the grass said to the faqir ;
" Thou canst not make thy bed on me, seek some other
place."
Hearing this Rode Shah the Faqir was grieved.
Then said the dub grass || to Rode Shah the Faqir :
15 "Take two and a half (mule) loads of me and spread
thy bed,"
* Really the name of the mule of 'Ali : here merely a fine mule.
f " In the Name of God :" the Musalman invocation on commencing
anything.
X Aba Bakar, 'Umar, 'Usman and 'Ali : the " four friends" of
Muhammad.
§ A half bed used as a penance by faqirs on account of its extreme
discomfort.
^1 KiU-a,, the cynodun dadylon or sacred grass of the Hindis : it ias
a fn.'sh sweet smell.
170 LEGENDS OF THE PANJAB.
Hearing this Rode Shah the Faqir said to the grasses :
" The other grasses shall be burnt up, but thou shalt
give forth a sweet smell :
And the cows shall eat thee and give milk and thy name
shall live in the world.
Let the servants (of God) be humble as the lowly dilb ! *
20 The other grasses shall be burnt up, but green shall
remain the dub ! "
Saying this Rode Shah the Faqir went on and came to
a boatman :
".0 son of the boatmen, hear my prayer.
See the faqlr across (the river) in a boat in the name
of God."
Hearing this said the boatman ; " Faqir, hear my words.
25 I have the orders of Jalali the Blacksmith's daughter:
I cannot see thee over."
Hearing this said the faqir; " Boatman, hear my words:
From others thou hast one paind,f take two or three
from the faqir,
And see the faqir over in a boat in the name of God."
"If thou be a (true) faqir and saint take thyself
across."
30 Hearing this Rode Shah the Faqir's body was aflame
(with wrath).
Making a boat of his gourd and an oar of his staff,
And saying " Bi'dmi'llah" the faqir sat in it and went
across.
Thought the boatman in his mind, " He is no faqlr, he
is a saint?"
He went and fell at the saint's feet and besought the
saint : %
35 " I knew not that thou wert so great a saint, or I would
have served thee well.§
* Allusion to its low spreading character.
t One-third anna or a. half penny nearly.
+ Shdliji is one of the (.'xtravagant titles assiuned hy falcirs.
§ Lit., sat thee on my eyes.
JALALI, TIIE BLACKSMrni's DAUGnTER. 171
So pray for me that my boat may safely cross over
(into the next world)."
Hearing this said Rode Shah to the boatman :
" Labour much and earn much, but let not thy labour
prosper thee 1 "
Hearing these words of Rode Shah the Faqfr the boat-
man became sorrowful.
40 Saying this Rode Shiih went on to the city of Baghdad :
And called ' alahW at the door of Jalali the Blacksmith's
daughter.
Hearing him Jalali the Blacksmith's daughter said to
her sister Kamali :
" Go, sweet sister, and give him alms."
She went with the alms to the faqir :
45 " 0 Faqir, take the alms, Kamali stands beside thee."
Hearing this said Rode Shah the Faqir to KanuMi:
" I came not for alms. I came to see Jalali.'*
Hearing this Kamali went to Jalali :
" Black, black as a beetle, hath fallen in love with thee.
50 He will not take the alms of pearls, he would see thee ! ''
Hearing this Rode Shah the Faqir shouted to the Black-
smith's daughter :
" Who is she calling black ? blackness is a deep stain.
Black is the hair of the head, the adornment of man.
Black are the pupils of the eyes, beloved . of the whole
world.
55 Black are the clouds of the West, that water the whole
earth.
Destroy these black things ere thou answer i\\e fnq'ir ! "
Hearing this Jalali said to Kamali :
"The fii<{ir I dreaded has come to us ! "
With joined hands said Jalali, " Sister Kamali, hear my
words :
60 Go and tell my father, this is no faqir, but some scoun-
drel."
* To say that heluidcome to see a p((7(W(iis/ii«r woman was, of course,
to insult her grossly.
172 LEGENDS OF THE PAN.TAB.
Hearing this slie went to her father ;
And said with joined hands ; "Father, hear my worcJs.
He is no jaqk, but some jester and would see thy
daughter ! "
Hearing this he went to his daughter :
65 "Give thy commands, my daughter: it shaR be as
thou wilt."
" Turn out this faqir, thrust him away."
" Go, thou faqlr, go away : this is the commaad of the
Blacksmith's daughter."
Hearing this said tkefagh-:
" I came walking from Makka to see ber (face)."
70 Hearing this the silly woman became angry.
She called the household executioner 1
(And said) ; " Sieze this/ag«r and bind his arms behind
Jlim at once.
Either induce the faqir to go away, or cut him ta
pieces."
Hearing this said the faqir to the Blacksmith's daughter:
75 " I fear not thy words; I will (assuredly) see thee !"
Hearing this Jalili the Blacksmith's daughter gave orders
to proceed :
" Quickly bind his arms behind him and cut him to
pieces.
Cut him into- many pieces and tie up his body in a
blanket."
Hearing this the executioner flourished his swo?d,
80 But the fagir said never a word, (as) it was an ordeF
frora the Court (of God).
He cut him into little bits and took tbem- to the
rivet,*
Going to the river he threw them in and the fishes-
divided the flesh.
(Said the faqlr) "eat up all the flesh, bat leave the two
eyes;
* HiiidiXcTistoiiw
85
90
jatAiA, the blacksitith's daughter. 173
I would meet my beloved." An order went from the
Court (of God) to Khwaja Khizar : *
" Make whole the body of this faqir, (for) he would see
his beloved."
The order went from the Court (of God) and the body
became whole.
He went on before the executioners and came to the
door of the Blacksmith's daughter :
" 0 Jalali, thou Blacksmith's daughter, beloved of God,
show thyself to the faq'ir ! "
Said Jalali, "what saith he ? KamS,li, hear my words !
What/agir is he that is talking in the doorway ? "
Kamali went to see and came weeping to her sister :
"Sister he is nofaqir, but some saint, and (that too) a
powerful saint.
Ihefaqtr that thou didst slay is the faqir (now) standing
at thy door ! "
Hearing this she was wroth and her eyes grew stern :
" 0 faqir, if thou dost not go, I will cut thee in pieces."
" I fear not these words, (but) I will see thy (face) ! "
" Hearing this, Jalali, hath thy father come."t
" Father, slay this faqir, or I will stab myself to death
with a dagger."
Hearing this her father said quickly :
100 '' I will do as thou sayest this moment."
He made an iron oven and lighted wood within it.
Binding his arms behind him he threw (the faqir) into it.
Quickly he made the oven and lighted the wood.
The oven became red-hot and the (Blacksmith's daugh-
ter) said to the faqir :
105 " Go, O Faqir, go away or be burnt to ashes !"
"I came from far Makka to see thy (face)."
Heai'ing this she tvas aflame (with wrath), and the fire
(of wrath) caught her body and soul.
* See Vol. I., p. 416, &c.
f Jalali's father says this.
95
174 LEGENDS OF THE PANJAB.
Binding his arms behind him they threw him into the oven.
All the city wept and said to the Blacksmith's daughter :
110 " 0 thou Blacksmith's daughter, what .art thou doing,
slaying this faqir ? "
It was the order of the Court (of God) and the smoke
went up in circles.*
And Rode Shah the Faqir slept in the Kajali forest.t
Said JaBli, the Blacksmith's daughter j " Father, hear
my words :
Throw all these ashes into the river. {
115 Now that we have finished this /agJr how shall he see
(my face) ? "
Hearing this his pestle and mortar§ said to the Black-
smith's daughter :
" How wilt thou deny (thy face) to the faqir ? "
Hearing this said the Blacksmith's daughter :
" The ashes have been sent afloat, now will I hold the
funeral cei-3monies."||
120 And that very moment the Blacksmith's daughter put
the cauldrons on (the fire).
She sent a cryer through the City and called all the faqirs.
She spread carpets and the/«g")'.s came and sat on them.
The pestle and mortar began to grieve because Rode
Shah Faqir came not.
It was the order of the Court (of God) and Rode Shuh
opened his eyes.
125 " Why art thou sleeping, faq'/r ? They are holding thy
funeral ceremonies to-day ! "
Hearins: this Rode Shah went to the Blacksmith's
daughter.
The company were all assembled when Rode Shah came
and said :
* Through -which Rode Shah escaped.
■f Brought in merely as a famous name : see Vol. I., p. 520.
J Hindu custom.
§ Kept hy faqirs for making hhaiig.
II Tijd or noyam, the ceremonies on the third day after death held
by JMusalmans.
JALALi, THE BLACKSMITH'S DAUGHTER. 175
" Show (thy face) , Jalali, thou Blacksmith's daughter,
beloved of God, to the faq'ir !"
Heaviug this said Jalali the Blacksmith's daughter:*
130 " Behold, this is no faqir, but some saint : and (that too)
a powerful saint.
Put on my clothes and show thyself to the faqir."
Putting on the clothes Kamali went out to the faqir :
" Come faqtr, behold me, Jalali standeth beside thee."
Hearing this the foqir said to Jalali :
135 " If thou be the Lady JaMli, then let thy face glow with
light :
But if thou art deceiving the faqh- may thy beauty
vanish."
It was the order of the Court (of God) and her beauty
vanished.
Weeping and wailing she went to Jalali :
''If thou seek thy good show thyself (to him), or thy
beauty will vanish.
140 Seeing her Jalali wept and ran quickly to ihe faqir :
" Come, Faqir, behold me, Jalali standeth by thee.''
" I will not see thee thus: this is thy faqir' s reply.
Go upon the palace roof, take the veil from off thy
head.
Show thyself'. Lady, and let the world praise thee."
145 Hearing this she wept and said to the faqir :
" Say not such words ; keep my honor !"
" I will not go back upon my words : this is the faqir's
request :
Stand on the roof and let the whole world see thee."
Hearing this the wise woman went up (on to the roof).
150 Said Rode Shah, "hear, ye people of the City,
Jalali hath gone up on to the roof of her palace, and
taken the veil from off her head."
All the world was looking (at her) while Rode (Shah)
saddled his (mule) Duldul.
* To her sister.
176 LEGENDS OP THE PANJAB.
Quickly lie mounted him :
(Said he) "great is thy beauty and thou art a wise
woman :
155 I go to Makka the Holy, do thou dwell (here) !"
Hearing this the Blacksmith's daughter leapt down
from above ;
And quickly she seized "Duldul and said to the faqir :
" Either take me with thee, or I stab myself to death
with a dagger."
Hearing this Rode Shah Faqir said to the Blacksmith's
daughter :
160 "I am a faqir and a saint, what connection can there be
twixt me and thee ?"
" Thou hast enchanted me, 0 Faqir, and how can I live
now (away from thee) ?
Either I go with thee or stab myself to death with a
dagger.''
Hearing this the faqir took her at once with him.
The faqir took her, and they went a long road.
165 On the road they arrived at a desert and made a halt.
They both settled in that desert.
And he (at last) took Jalali to Makka.
No. XXVIII.
THE LEGEND OF 'ABDU'LLaH SHaH
OF SAMIN,
As TAKEN DOWN IN THE BalOCHI LANGTJAGE FEOM THE
NAEBATivii OF GhttlIm Muhammad BALACHiNi Mazaei,
AND translated BY M. LONGWOETH DaMES, EsQ.
['Abdu'lUh Sh&li belonged to a Sayyid family living at SamiD, a Village
some miles south of DerA Ghazl Kban. He enjoyed a great reputation for
sanctity, whicli is maintained by his family, now represented by a grand-
son of the original 'Abdu'llah Shah. The story is chiefly remarkable for
the introduction of the heroes of the very favorite Panjabi tale of Hir and
Eanjhfi in the after-world. Kanjh& is represented as still following his
original occupation of a buffalo-herdsman, and as supplying milk to the
Prophet.]
[The story of Hir and RanjhS, is of world-wide celebrity in the Panjab, and
will be given in full later on in these volumes. Hir was the daughter of
Chuchak, a Sy41 of Rangpur, in the MuzaSargarh District. Efinjhfl's
true name was Didho ; he was by caste a E4ujh§, Jatt, and is known almost
exclusively by his caste name, which also takes the diminutive forms
Eanjhua, Rdnjhetu, and Ranjhetra. His father Manjd was a Chaudhri or
Revenue Collector, and local magnate at Takht HazSra, in the Gujrfinwala
District],
[The Syals are of B^jput origin, and claim higher rank than the surrounding
Jatt tribes, to whom they will not give their daughters in marriage, al-
though they may marry Jatt women. Thus, though Hir and Eanjh^ were
both Muharamadans, their love was illicit, and ended disasterously. The
pride of the Syils is illastrated by another celebrated love story, " SfihibSn
and Mirzii," which will also be given in full later on, the scene of which is
at Khiwa near Jhang. It is even now an insult to a Syfil to mention
either Hir or Sahiban, and no SySl will remain present, while either of
these stories is being recited. They are, however, celebrated in the PanjAb
as the types of constant lovers, much in the same way as Abelard and
Heloise in Modem Earope, or as Laili and Majnun in Arabic, and Farhad and
Shiriu in Persian story. Hir's tomb is about half a mile from the civil
station of Jhang, and is marked on the survey map as " Mookurba Heer,"
which stands for " Maqbara-i-Hir," or Hir's monument. It is a brick build-
ing, resembling in style the ordinary ilusalmSn tomb of the 16th century,
with the exception that instead of being covered by a dome it is open to
the sky. There are niches or windows on the four sides. That on
the west is closed, while tho other three are open, the reason assigned
VOL. II. — 23
178 LEGENDS OF THE PAN JAB.
being that the ■wind should blow on Hlr from every direction except that
of her home RangpAr, where she had been murdered. The tomb stands
close to an old bed of the Chenfib, and it is related that at the time of
HIr's death the river vi'as still iiowing in this old bed, and that Hir appeared
in a vision to a merchant who was travelling past in a boat, telling him
to build her tomb in this place, and to build it so that the rain of heaven
should always fall on it. This was done after Htr's body had been placed
in the tomb, but before it was closed Efinjha appeared, and, entering the
the tomb alive, was buried with her. This is not in accordance with the
poem, but ife the account given by Bhntt4 Tais, an old Jatt in charge of
the tomb. A melA ov fair, of some local celebrity, is held at the tomb in the
month of Mfigh (February). Htr and Ra.nib4 are commonly said to have
flourished 700 or 81)0 years ago, bat others assign them to Akbar's time
(16th century A.D.), and the architecture of the tomb is in accordance
with this supposition].
[The first poem in their honour is said to have been composed by Namodar
Patwari, of Jhang, but the most celebrated is the poem of Wdris Shdh,
a native of Takht Hazara in Gujr&nwfilS, Ednjh&'s native place. It even
now forms a favourite subject for local bards. Waris Sh^h is supposed to
have flourished 150 to 200 years ago].
[It should be remembered that the letters printed in the following text as th
and dh are pronounced in Balochi as the th respectively in ' breath' and
' breathe'].
TEXT.
'Abdu'llah SMh Saidh nishtaglia Samina. Eavari bitha hajja,
sliutho jahaza -chayitha. Ravana ravana shuthaj jahaz oshtatha
bitha. Jahaz mardah hila khutha, jahaz na bokhta.
Samundai' khargha murgh-gale . nishtagheth. Guda jahaz-
•wazha gwashta. " Banda en choshea bi, ki wasta HudhMSi
wathi sara dath, azh jahaza er-khafith, baroth, hawan murghan
bal dath ? Murgh bal girant, guda jahaza gwath man-khi,ith,
jahaz tilhith." 'Abdu'llah Shaha gwashta, ''Ma,n dean wathi
sara wasta Hudhaia." Er-khaptai azh jahaza, shutho hawan
murgh bal dathaghant, murgh bal giptaghant ; gwath man-
akhta, jahaz tilhitha.
'Abdu'llah Shah Samundar pahnadha dighara rawan bitha.
Jahe ki akhta, gindi gwameshani rand en. Zurtha-I hawan
rand, zirana zirana shutha; baroth gindi duhoiie dukhaghen,
gwameshani jhok en hamodh^. Suhr-saren zale nishtiyen.
'Abdu'llah Shah ki nazi akhta, phadh-akhto hawan zS,l, gwash-
'abdu'llah shah of samIn. 179
ta-}, "B'ismi'llah 'Abdu'llah Shah Sammewala, biyaithe ! "
Phol-khuthai ki, " Mai, tha khai e ? " Zala gwashta ki, " Man
MM Hir an ; Mian lianjha go mehian en. Makhta tho khush
bi nind, begahi, Mian Eanjha di khaith." Begaha gwamesh
akhta pha jhoka, suhr-rishen marde phedhaghen. Phol-khutha
'Abdu'llah Shaha ki, " Hawen mard kbai en ki phedhaghen
gwameshani randa ? " Mai Hira gwashta ki, " B Mian Eanjha
eh." An ki akhta 'Abdu'llah, Shah phadh-akhta. An marda
gwashta, " B'ismi'llah, 'Abdu'llah Shah, biya durr sh'akhtaghe!"
'Abdu'llah Shaha gwashta, " Mahaira, Mian Eanjha." Mian
Eanjha ch'eshiya hal gipta. 'Abdu'llah Shah wathi hal thewa-
gheh dathaghant. Mian Eanjha gwashta, " Thai hajj azh dargah^
qabul eh, man begaha shire barah phujainah ma Huzura."
Guda mati shira phur khutho sar chakha zurtho, 'Abdu'llah
Shah dasta gipt-i, gwashta-i, " Wa.thi ohhaman but." Chhamah
butthaghanti. Guda gwashta Mian Eanjha, " Ni chhamah
phat" Ni ki chhamah phatthaghanti ditha-i ki Eusulu'llah
nishtagheh wathi takht sara. Eusulu'llah salam datha-i, hajj
qabul bitha-i-.
Gindi ki ya kumbhar Samin-nindokheh, ahhi chakha chyar-
gist rupia chatia khapto bastha-ish. Guda Eusulu'llah phar-
maintha ki, " Mian Eanjha thara. hukm eh ki 'Abdu'llah Shah
wathi shahra rasain dai." Dar-khapto akhtaghant jhoka.
Mian Eanjha gwashta ki, " Do rosh nind hamedha, shira bawar
gwameshani, guda thara wathi handa rasainah." Do rosh
nishta hamodha ; saimi rosha Mian Eanjha gwashta ki, " Ni
dasta manah dai, guda chhamah but." Dast datho chham but-
thaghant-i. Guda Mian Eanjha gwashta, " Ni main dasta bil
dai, chhamah phat." Chhamah phati gindi ki man Samin
Shahr lafa oshtathaghah. Jihana ditha ki 'Abdu'llah Shah
akhta. Kumbhar akhta greana gwar 'Abdu'llah Shaha ki,
"Philah handa Drakane logh duzah bhorentha, rand artho
main logh pahnadha gwazenthaish ; 'Ni Sarkar gushith ki
chyargist rupia chati phur khan dai.' Man be-gunah ah.
Hudhai wasta manah chorain." 'Abdu'llah Shaha gwashta ki
" E chati main chorainagh neh," ki huzfir dimana thai chakha
basthiyeh. Baro phur khau dai."
180 LEGENDS OF THE PANJAB.
TRANSLATION.
'Abdu'llah Shah Sayyid lived at Ramin. He started on a
pilgrimage [to MeccaJ and went on board a ship. Going on
he proceeded, when the ship stopped. The crew exerted
themselves, but the ship did not move.
A flock of birds were sitting on the seashore. The ship's
master said : " Is there any such man here, who, for the sake of
God, will risk his life* and alight from the ship, and go and
make those birds fly away ? If the birds fly away the wind
will reach the ship, and the ship will go on." 'Abdu'llah Shah
said, " I will risk my life for God's sake." He alighted from
the ship, and went and made the birds fly away, the wind
reached the ship and the ship went on.
'Abdu'Uah Shah (left alone) on the edge of the sea started
off along the land. He came to a certain place, and there he
saw tracks of buffaloes. He took up these tracks, and follow-
ing and following them he went on and saw a smoke rising.f
There was a buffaloes' grazing station (jholc) there. A red-
headed woman was seated there. When 'Abdu'Uah Shah
approached the woman rose and said, " In the name of God,
'Abdu'Uah Shah of Samin, you are welcome ! " He asked her,
saying, "Mother, who art thou ?" The woman said, "I am Hir;
Mian Kanjha is with his buffaloes. For the present sit down
and rest. In the evening Mian Eanjhl, also will come." In
the evening the buffaloes returned to the station, and a red-
bearded man came with them. 'Abdu'llah Shah asked (of Hir)
" Who is this man that is coming in the track of the buffa-
loes?" Hir replied, " This is Mian Ranjha." When he came
'Abdu'Uah Shkh rose. The man said, " In the name of God,
'Abdu'Uah Shah, you are welcome ! " 'Abdu'Uah Shah said,
"All is well, Mian Ranjha." Ranjh^ asked him for his news.
'Abdu'Uah Shah told him all that had happened to him. Ranjha
said, " Thy pilgrimage is accepted at the (divine) threshold.
In the evening I shall take some milk, and bring you into the
presence (of the Prophet)."
* Lit., give Ms head. f Lit, a smoke smoking.
'abdu'llAh shah of samJn. 181
Then having filled an earthen pot with milk and lifted it on
to Lis head, he took 'Abdu'llah Shah by the hand, and said
"Shut your eyes." He shut his eyes. Then Eanjha said,
" Now, open your eyes." When he opened his eyes he saw the
Apostle of God sitting on his throne. The Prophet saluted
him, and his pilgrimage was accepted.
There he saw a certain Kumhar (potter), an inhabitant of
Samin, on whom (the Prophet's court) imposed a fine of eighty
rupees. After this the Prophet gave this command: "Mian
Kfinjha, thou art ordered to conduct 'Abdu'llah Shah back to
his own town." They went out and returned to the station.
Mian Ranjha said, " Stay here for two days, and drink my buf-
faloes' milk. Then I will take thee to thy own place." For
two days he stayed there : the third day Ranjha said, " Now
give me your hand and then shut your eyes." He gave him
his hand and shut his eyes. Then Ranjha said, " Now let go
my hand, and open your eyes." He opened his eyes and
found himself standing in the town of Samin. The whole
world saw how 'Abdu'llah Shah came. The Kumhar came
weeping to 'Abdu'llah Shah saying, " At such and such a place
thieves have broken into the house of a certain carpenter.
They brought the track and made it pass by the side of my
house, and now the Government says, ' Pay up a fine of eighty
rupees.' I am innocent, for God's sake get me off.'" 'Abdu-
'llah Shah said, " It is not for me to get this fine remitted, for
it was imposed upon thee in the court of the Prophet's Majesty.
Go and pay it."
No XXIX.
THE STORY OF EAJA JAGDEO,
AS TOLD BT A BARD OF THE MONTGOMERY DISTRICT.
[It is probably hopeless to find out who Eaja Jagdeo the Punw^r was in tho
flesh, as the ancient Rajput tribe of the Pramara, Pariwar or Panwar, have
so long lost all vestiges of royalty that nothing but vague tradition remains
of their former grandeur. There is not a name in the legend among the
several mentioned of Jagdeo's family that gives any clue to his identity.
Dharanagari or Dhara, his home, is meant by the bard to be PSkpattan,
but, I think, it is more probably a confused recollection of the real Dhara-
nagar of the old Pramaras in the Vindhya mountains. The scene of his
exploits with the demon is laid at DipalpAr, once an important place, bat
now an obscure village in the Montgomery District, and affords no clue to
chronology. The scene of his second exploit is laid in the modern city of
Jaipur and referred to modern times.]
[The legend is pure folklore of the ordinary sort, and what history crops up is,
of course, confused and contradictory. The story of Jagdeo's birth is
referred to the time of the Emperor Salim ShSh Siir, who flourished 1545-
1554 A.D., and one of his exploits to the days of the great Jai Singh
Sawdt, founder of JaipAr, who died in 1743 A.D.]
[I have not thought it worth while to give the prnse portion of the legend in
original, but much of the language of the verses is archaic]
The Stoet of Raja Jaodeo Panwae of Dhaeanagaei.
Tbere was once a Eaja of the Dwapar Jug* whose name was
Udadit and who was a Panwar by caste. From him. was
descended Raja Karan^ the Panwar.
Now Raja Udadit had no son^ and one day, as he was out
hunting, he chanced upon a faqir sitting in the wilds. The
Raja got off his horse and paid his respects to the ■ holy man
and made all his followers do the same. The faqir was much
pleased at this and also at the Raja's humility in standing in
his presence while he himself remained sitting, so he asked
him what he wanted, and the Raja replied that he had no son.
On this the /a g'M- stretched out his hand and gave him two
* A random statement to give an air of antiquity to tlie legend.
THE STOET OF EAJA JAGDBO, 183
apples which he told him to give his wives, who would then
bear him two sons, and the Raja did accordingly.
About iive months after this Salim, the Emperor of DehlJ,
demanded tribute to the extent of two and a half lakhs of
rupees (250,000), but as the Raja could only pay one and a
quarter Jahh he was detained in Delhi. When he had been
there four months a bard was sent to congratulate him on the
birth of Jagdeo, his eldest son, and four days after a Brahman
was started off to congratulate him on the birth of a younger
son, Randhaur. The Brahman outwalked the bard and reach-
ed Dehli first, so the news of Randhaur's birth reached before
that of Jagdeo's and Randhaur was recorded as the successor
of Udadit by the Emperor. When the true facts were ex-
plained to the Emperor he refused to alter the succession and
so it came about that Randhaur was treated as the elder son.
Now the Emperor had refused to receive the one and a
quarter lalih offered by Udadit, as it was only half his demand,
so the Raja still had this sum with him, and when he explained
to the bard why it was he was detained in Dehli the bard
explained to him that he had better spend what he had on an
entertainment in honor of the birth of his two sons and see
what would happen. Whereupon the Raja ordered an entertain-
ment to the public on a scale never before seen even in Dehli
and made all the people very happy. The Emperor and his
wife, of course, heard of it and she persuaded her husband to
forgive the Raja who had spent his all in delighting the
Emperor's subjects. Next day when the Emperor was seated
in his hall of audience he sent for Raja Udadit and he not only
remitted all the revenue due from him, but gave him a dress
of honor {khil'at) and let him go home free.
Afterwards when the boys grew up Randhaur was appointed
successor to the throne and all the people went to pay their
respects, but when Jagdeo went to the audience he thrust his
spear into the ground and went away, saying in his heart that
he himself was the lawful heir. The ministers and courtiers
.observed this and told Raja Udadit that Jagdeo was a strong
184 LEGENDS OP THE fANJAE.
man and had envy in his heart and would some day slay the!
Eaja Eandhaur. Raja Udadit informed Jagdeo of what the
people said, and Jagdeo, thereupon, resolved to leave his country
and started off to seek his fortune with his horse and one
servant.
As he wandered on he came to the country of RS.J& Kankhar
and put up at a Brahman woman's house, who lived with her
son next door to Raja Kankhar's palace. She was a widow
and the Raja paid her five gold pieces* for accommodation for
the night only.
At that place a demon (deo) had been in the habit of coming
at night and killing and eating three or four of the people,
so the Raja had built a fort of a mile square for him to live
in and into it he sent as a sop to the demon twelve loaves
and some meat from his own table and one human victim
from the city daily. This demon's name was Marha,t and his
city of Marha still stands near Dipalpur J about 30 miles from
Mungamri (Montgomery). While Raja Jagdeo was staying
with the old woman the chief constable came to her to say
that it was her son's turn to go as the victim next day, where-
on she fell to weeping and said : —
" Je mujh ho hoti sdr ohhor nagari uth jdti ;
Kisi dharm vildyat haith jd, mushqat har hMti.
Yehdh haiihan ji dahdio ;
Jarmu put sapid, nir naim bhar dio.
Ab M rat Itatdn afsos Tiardn :
Is rat kd is nagari men kijuii ralidh 1 "
" Had I my will I would leave this city.
And go to some more favored land and earn my living.
Here I bewail my life j
I have a duteous son, for whom my eyes are filled with
tears.
* Five TOoTiaj's, = 80 rupees. f la Panjabi, a corpse.
J An ancient site in the Montgomery District and in former times
an important city second only to Labor and Multan as late as tlic IGtli
Century. It is not far from Pakpattan.
THE STOEt OF EAJA JAGDBO- 185
t pass this night in sorrow :
Ah, why do I stay this night in this city ?
And while shb was still weeping the chief constable went
his way, and seeing hei' in great distress Jagdeo's heart
was moved with compassion, as he was a pure, chaste,
earnest, austere and generous-'hearted* man, and he said to
her ! —
'' Nd ro, muganhur if sts main apnd desdn.
Desdn Ndin Klvudde he, sobhd do jag men lesdn.
Tumhdrd put chhordusdn ; Bajput bat sdcM kare!
Sts desdn inain apnd, jo put tumlidrd nd mare."
" Weep not, Brahmanl : I will give my head.
I will give it in the Name of God and secure a good name
in both worlds.
1 will release thy son ; and EajpAts speak the truth !
I will give my head that thy son may not die."
Saying this he lay down to sleep and the old woman was
Content with the pledge. Meanwhile the chief constable came
and said, " Give your son, mother." When Raja Jagdeo
heard this he bethought him of his pledge and taking his sword
in his hand went up to the chief constable and asked where
the demon dwelt. The chief constable began thinking to
himself who he could be, as he did not look like a Brahman or
a servant, so he said to him :
" Kis des led dliani ? kaun hai gdun jo thdrd ?
Kis bdp led put ? haun hai ism, tumhdrd ?
Kis des turn chale ? suno ih 'araz hamdrd !
Aj Teal thdrd dise. Woh dfdt halwant hai, ji : lakh hhun
Me use."
" What lord's son art thou ? where is thy house ?
What father's son ? what is thy name ?
Whither goest thou ? Hear a word from me !
Thou hast met thy fate to-day. The monster is very
strong and has slain thousands."
* 3ati, saii, hafA, pati, sakhi.
t Mdganhdr, lit. beggar, used towards Brahman women when ad-
dressed.
VOL. II. — Si
186 LEGENDS OF THE PA^jTaB.
Keplied E&ja Jagdeo :
"Kahe Bdo Jagdeo, kul sah fctni hosi.
Maiddn para Bajput sUh de TtadM nd desi.
Kyuii hat jhuti Icaho ?"
Jagdeo kahe Kotwul ho, "tttm M lok thir M raho T"
" Saitli Eaja Jagdeo, all are mortal.
Once on the field of battle the Eajpiit never turna hiS
back.
Why dost speak terrifying (false) words V
Saith Jagdeo to the chief constable, " will you people
remain where yoti are ? " *
Said the chief constable, " 1 will take him to the demon as
he is willing to be destroyed, but as the people will accuse ine
of offering up a stranger I will take witnesses with me."
Lid sdth Jagdeo, pdnch sdt aur hulde. "
Oae Bdsakf ke pds, jd Jehuld darwdza Ide.
Bare dhani Panwdr, "Bdm Bdm" mukh se Tea'fe.
Soch pid us log ko, Bajpiit ndhin hargiz dare.
He took Jagdeo with him, calling four or five (others).
He took him to the demon and opened the door.
The brave lord, the Panwar, said adieuj with his lips.
Thought the lookers on, a Kajpiit will never fear.
Then the chief constable went to Raja Kankh^r and told him
the news.
Old pds Kankhdr kotwdl ik hat hatehdni .•
" Ik dekhd Bajput, jdn us ki thi fdni.
Us tumhdre nagar men achraj idt dekhi thi.
Is Dwdpar Jug men Bajput dekhd sakM."
Suni hdi Kankhdr dnkhoh se nir palatte.
Old has farmosh hdl pat pat saite.
Kankhdr kahe kotwdl ko, " tnmhdn hdf dge hyuh na hare ?
Bakh leo Bajput ko, jo put Brahman kd mare."
The chief constable went to Baja Kankhar and told the
story :
* i.e., will you not die too ?
f For Bdkshasa, and so all througli this legend with the allied words
Bdkas, Bdkchas, &c.
I Bdm Bdm : the usual salutation on coming and going.
THE STOEY W EAJA JAQDEOv 187
"I have seen a Rajpiit, who puts no value on Ms life.
I have seen a wondrous thing in thy city.
I have seen a (truly) generous Rajpilst in this Dwapar-
Jug."'
Hearing this Raj&. Kankhar's ©yes dropped tears,
And being disturbed in his mind he tore off his hair.
Said Rajp, Kankhar ta the chief constabJej " Why didst?
thou n.ot say this before ?'
Spare the Eajput and let the Brahntan's sou die."
Said the chief constable :.
"Ham barjo lahh war bat, us ik na. indni.
Us sMsh dm' Bahb* Nam.; mard hi yeh M nishdni..
Soldh kaldh shaput hai, chaudah bidyd nidhdn.
Surat sairat us hi, jp sundatr 'aqal jawdn."
"1 tried a thousand persuasions,, he wouhi not listeni
to one.
He gave his head in the Name of God ;• this is the siga
of a true man..
He has the sixteen (»good), qualities and knows the
fourteen sciences.
Beauteous is his form and beauteous his mind.''
And the chief constable said to the Eaja, " he was not out
of his senses and fully understood the risk he was running,
but he said he had given his pledge- in the name of God and
■would not draw back."'
Meanwhile, Raja Jagdeo was sitting inside the closed door,,
and said to himself, it was well that he had given his head itt
the name of God.
Kid soeh Jagdeo daur darwdzd dyd :
Die hath hi jkosM lor darwdzd dhdyd.
Buhar dyd kot ton jo wdhg sher bddal gajeA.
Beve fatah Khudsdwand, shabdsh log maetah sajeh.
Jagdeo thought over it and ran towards the door :■
He pushed it with hia hand and tore down the-
door.
He came out of the Fort as doth a roaring lion.,
* Observe the Muhammadatt words fdrGod all through this legend
188 LEGENDS OF THE PANJAB.
God gave him the victory, and the people bent their
heads in admiration.
And coming suddenly out of the door the Eaja awaited the
coming of the demon.
Gai ghan do rdt tM, ivoh Bdleshas dyd.
Chald dgdo ho Bdo Jagdeo huldyd :
" Fuji "pair Fahwdr Tie do huth hamre chhaken.
Lagne hath Faiiwdr Ice, tu taddh nam hamrd jajpeii."
When two watches of the night had passed the demon
came.
When he came in front of him Eaja Jagdeo called out
to him ;
" Try the strength of thy hands and feet with the
Panwfi,rj
When the hands of the Panw§.r touch thee, thou wilt
take his name."*
When the demon heard this he said ;
Bole ItdJechas, " hale shdhdsh ! Rajput pidre !
Jd, hakhsM thdri jdn ; jdo turn apne dwdre.
Aise jodhe halt, Tcyun Icafhan maiddn men gaho ?
Earn kahd ; turn samajh jd ; jo hdr hdr phir na kaho,"
Said the demon, " bravo, friend Eajpftt !
Go, save thy life ; go to thy own house.
Why should so brave a warrior face this fatal field ?
I have said it : do thou hearken ; I will not say it again
and again."
Beplied Raja Jadeo :
Bole dhani Pahwdr, mukhoh ik sakhan d Ide;
" Ik mdi ke put, ike turn goli jde ? "
Kamar bandh ran hare, oh Bd/cchas, oh Jagde;
Doveit sher jodhe lareh.
Then out spake the bold Panwar with his lips :
" Art thou thy mother's son or the child of some slave-
girl ? " t
* i.e., acknowledge his superiority.
f Tte taunt liere is in the insinuation that he is illegitimate.
THE STORY OP BAJA JAGDEO. 189
Jagdeo and the demon girded their loins and entered
the field of battle^
As two lion-like warriors fight.
And as they fought God gave the victory to Raja Ja.gdeo.
Ball jirdhu hdn sor hJiiij doheh lue.
Pakar paclihdru deo dant dharni dliar due.
Lio Nam Naranc/leur led to kini deo pukdr.
Nhu. rat pdchhe rahe to pde fatak Pamvdr.
The brave hero used the might of both his arms.
He seized the demon and dashed him to the trembling
earth.
The demon called out to him in the name of God.*
It was after midnight that the Panwar obtained the
victoiy.
When Eaja Jagdeo overthrew the demon and sat on hisbi'east,
the demon began praising the RajS, and said to him : '' I was
born in LanMf (Ceylon) and I noticed that my parents always
prayed that I should be protected from a virtuous man. I
used to laugh at them, as mankind is our food, and I could not
understand why we should fear a man. When I grew up I
left Lanka and have lived on human beings for the last fifteen
years. Even at very sight of me they die and 1 devour them
at leisure, but nevertheless my parents' fear of mankind has
never left them."
"Jo sund liai kanni, asdii ajj ankhin delchd.
Desdh tudh soghdt jo sangrdmi uthd.
JBalchsh men jdn, Jagde, Larik olihor Brij wasdwdh;
Jit Khag Ami Singh doveh teri nagar padkdwdfi."
" What I had heard with my ears I have to-day seen with
my eyes.
I will give thee presents if I escape from fighting thee.
Grant me my life, Jagdeo, and I will leave Lanka and
live in Brij, J
* To spare his life.
t The fabled home of the demons.
X A holy land of the Hindijs and, of course, the very opposite of Lanka.
190.
LEGENDS OF THE PANJAB',
And bring before thee both Jit Khag and Ami Singh."*
And the demon said that Jit Khag had been given to his
father by Sulaiman (Solomon) the Holy and that he had the
power of scaring off the seventy hundred evils. " And in ad-
dition to this I will give you Ami Singh Bir, and if you will
spare my life, I will leave Lanka and go to Phalankaf and never
come here again." But E4ja Jagdeo refused to spare his life.
Kid afat ho zer, hath shamsher uthde.
Mukh se japke Nam, tegh Rdsak ko wde.
Afat kd sir ledld, do jahdn shdbdsh lakM.
Bhdrdh dhani Pahwdr hai, Jcar halt mard Jftgdeo sahhi.
Putting the demon under him, he took his sword in his
hand.
Taking the (Holy) Name he brandished his sword over
the demon.
Cutting off the demon's head he won glory in both worlds.
The bold Panwar of Dhara, the high-spirited Jagdeo,
hath put on the garland of manhood.
When Raja Jagdeo had cut off the demon's head he deter-
mined to go back to his bed in the city, but Raja Kankhar had
placed 15 soldiers and 5 guns at each gate from which a con-
tinuous fire was kept up to keep off the demon. However Eija
Jagdeo went on.
Afat kd sir hut, xor Jagdeo dihhde.
Ida hath ke Mch dast sajje se chde.
Afat kd sir kalke jiwde dar par khard ;
" Bud khol kiwdr ha, ham ghar Bdhman ke chald."
Jagdeo showed his prowess and cut off the demon's
head.
He took it in his right hand.
He cut off the head of the demon and stood at the city
gate,
* The allusion here is to the very little understood suhjeot of the
Birs or warrior godUngs, who seem in India to correspond to the Pahil-
wdns of Persian fable. Their name is legion and they are worshipped
as gods, the cult of any particular Bir being strictly local.
, t Explained as another and a distant Lanka.
tfite StOto dF EAiA JAGbtiOi 191
'{And said) " Open the leaves of the gatej 1 WDbld go
to the BrS.hman's house."
And the RajS, said to the door-keepers i
Char chh achM naMh hoti, hdthiwdn, gdrwdn-, 0rnvdn,
darwdn. Wan kd lafs achhd naMA hotd.
Four things are evil, elephant^driver, camel-driver, cart-
driver, doorkeeper. Wan is a bad ending to a
man^s name.*
And then the Eajd said to the door-keepers i
" Ai mdnas darwdn, tumhen dar Iculuf utdi'o !
Ai mdnas darwdn, hijd hai ehdld thdro^
Eamrd hahd man le, jo yeh bhalon M rit :
Ham to Tchda Bajput haih, jo ttim se ralthwh prit"
" O friend door-beepers, open the locks of the gate<
0 friend door-keepers, what is your intention ?
Hear my words^, as good men should :
1 am a real Eajput that is your friend."
" Open the doors and I will repay you the obligation." Brt
said the door-keepers :
" Ham hyd jdneh prit ? Kaun hai mdnas handd ?
TTs te dio hhdg, ham tu Jeid mandd 1
Bhdgdh se tun BdsaJcon, nd sMsh apnd did.
Aahraj hud is Shahr men, jo turd ledm turn ne Md! "
" What know we of friendship ? Who art thou ?
Hast run away (from the demon), and done an evil thing ?
Thou hast run from the demon and not given bim thy
head.
It is astonishing to this city that fhou shoiildest dty evil ! ""
And said the door-keepers, " it is against our orders that vre
should take you in." Then thought the Eaja in his mind thaft
* This is a well-known bon-m6t thrown in for effect. The play is om
the termination hdn and ttere is properly an answer — " Hdii, miharbdn :■
Jnst so, kind sir." Miharbdn, kind sir, having also this objectionable
termination bdn (or wdn).
192 • L^EGENDS DP THE PANJaB*
he Ijad better tell them of his success, as their fear of the de-
moa was so great. So he said to them ;
" Jis dfat Ted Ichauf tumheh, hamen woh dfat mart
Us se lid Tchos sang kmhdh do dhdri.
Afat M sir kdt/ce, fo dyd dar pdr hhard.
Bud Ich'ol Jiiwdr hd, ham cjhar Bdliman lie ehaldi''
"1 have slain the demon whom ye fear.
I have taken his two-edged sword that he hadi
I have cut off the demon's head, that stand at your'
gates*
Open the leaves of the gate, I would go to the Brah-
man's house."
Said the door-teepers :
" Khole woM hiwdr jo halkdri hove i
Yd hholwdsi hiwdr, jord topdh dhove.
Afat ha sir hdtid^ to bali tardn apnd karO.
Bud hhol kiwdr hd, to hhi an andar waro.*'
" Let him open the gates that is mighty :
Or let him open the gates that hath the guns with him.
If thou hast cut off the demon's head, show now thy
strength.
Open the leaves of the gates (thyself) and enter."
Raj^ Jagdeo perceived that they were mocking him, and
being furiously angry and a man of miraculous power, he
pushed often the door and overthrew the fifteen soldiers and the
five guns together.
Bahan phor^ jo tajek so rati uthe :
Tore qufal zanjir, jo darhdne hulht.
Darwdze die tor mor, Icar phhiche dhdre^
Jitne hdns pati he pdt, utne Panwdr ke akhare.
DehJie log sarde ke, " net jdt pdt pucho hhalo :
Dhdrd dhdni Pakwdr hdi, jo Marhd jhdg Jagde chalo."
Throwing down all that were passing the night there.
He broke the bolts and bars and slew the door-keepers.
He broke open the gates and strewed about the pieces.
The Panwar's battlefields were as many as the leaves of
the bamboo.
THE STOEY OP KAJA JAGDEO. 193
The people saw and said in admiration, " ask nor clan
nor caste :
He is Jagdeo the bold Pariwar of Dhara that hath slain
the Demon."
And all the people cried out that the demon had broken
loose and burst into the city, so they took to flight. And the
news reached Raja Kankhar who collected his forces, mounted
all the guns on the Fort and entered it. But R§,ja Jagdeo
went to the Brahman's house and lay down to sleep. Mean-
while Eaja Kankhar's soldiers found the rampart of the Fort
broken down and the demon lying dead with his head severed
from the trunk and they told him of it. Admiring the bravery
of the hero who could slay such a demon the Raja returned home.
Pde fateh Pahwdr pichhdn hat dere dio.
Sum bdt Kankhd}-, ust Ico turt mangdio.
Kul amw hhaje sabhe, Kankhar kahe wazir ho, " Wahijawdn
ahhi Idio."
The Panwar gained the victory and went home.
As soon as Kankhar heard of it he sent for him.
He sent all his nobles and Kankhar said to hisjminister,
" Bring the young man here at once."
When Raja Kankhar' s officials came to Raja Jagdeo and. told
him that the king had sent for him, he angrily cried out, "1 am
not your servant. I will go to the king when it suits me, and
that is to-morrow morning. Even then I will merely make over
the demon's head and go back to my home." So then the
Raja sent his minister to Jagdeo who said :
" 'Aqil hare amir Mai Kanhhdr hulde :
'Aqil hare amir melhar hid ko Ide."
" The wise and noble Raja Kankhar calls thee :
He hath sent all the wise and noble (of his people) to-
gether (to thee)."
And then he asked him his name and home :
" Kis des led dhani? Khari hat turn hi Jcaho."
Wazvr Jcahe Jagdeo Ico, " Tumhen sher ith" raho."
" Of what land art Lord ? Tell me truly."
VOL. II. — 25
194 LEGENDS OF THE PANJAB.
Said the minister to Jagdeo, " So lion-like a man must
remain here."
So Eaja Jagdeo bathed himself, put on golden sandals, took
the demon's head in his hand and accompanied the minister to
the Raja's palace. On the way the minister asked him to ex-
plain fully who he was to the Raja. Presently they reached the
king's presence and Raja Jagdeo said to him :
" Udddit hd put huh, PirtM hd Bdjd.
PdnchoH phar hathiydr, naMn main rdti hJtdjd."
Bioh haohahri delce sab saldm majlis Ttare :
Karikhdr Jagdeo ho jo dp hdth math dhare.
" I am the son of Udadit, the Lord of the Earth.
Wearing the five arms I did not run away in the night."
As he came into the assembly all saluted him :
Even Kankhar himself put his hand to his forehead for
Jagdeo.
Then Raja .Jagdeo sat beside Raja Kankhar on the throne with
the demon's head before him.
Now Raja Kankhtir had long ago promised that whoever
should kill the demon should have half his kingdom and his
daughter Phulmade to wife, whatever his caste might be. So
the king said to his minister that, as he had made the pro-
mise, and as the person who had fulfilled the conditions was a
RajpAt of high descent, a Hindii, and pious, devout, earnest
and austere, there was nothing left to him but to carry it out
at once.
KhusM hue Kankhdr, hhvfia ik hat sundi :
" Tainuh dold dewdt't." Shitdh Edje Mn% hurmdi,
Hukm hdsil scire die. Kankhdr hahe wazir ho : " Jo nek
kdm Sdhib hie ! "
Pleased was Kankhar and said privately :
" I will give thee my daughter." Quickly the Raja
made the betrothal,
, And gave all the necessary orders. Kankhar said to his
minister : " How well hath God done ! "
So Raja Kankhar married his daughter to Raja Jagdeo.
THE STOEY OF EAJi JAaDEO. 195
About a month afterwards R^ja Jagdeo acquainted his wife
with his intention of making a journey, and on her entreating
him to take her with him he started off with her, taking also
his servants, her maid, and the necessary following.
Ik mahhie ha'd Bujd ne M aswdri,
Ih Bdni Phulmdde, ndl ghuldm pidri.
MajU majU paJiuncJihe ant de nagari bari,
Mahilie Jagdeo ne Idwdr hhol andar hare.
After a month the Raja started forth
With Rani Phulmade and a trusty servant.
At the end of each stage they came to a great city,
And Jagdeo opening the gates of a palace went
within.
At Jaipur the Raja rented a house and rested there. After
four days had passed the maid said that there was no more oil
left for the lamps, so the Raja ordered her to go and buy some
in the hazar. The maid went accordingly, but was refused at
every shop, so she had to return without any oil, and when the
Eija told her to light the lamp she said :
*' Mukm naMn is des matd hoi diwd hale.
Suni hdt Jai Singh usi Ico palear inangd le :
Ghar mldm us M hare," ghuldm hake Jagdeo ko, "jo diwd
mandar idle."
"It is against the laws of this laud that any man light
a lamp.
As soon as Jai Singh hears of it he seizes (the delin-
quent)
And sells his house," said the servant to Jagdeo, " who
lights a lamp in his house."
The fact was that Raja Jai Singh had strictly forbidden any
one to keep a light in his house and allowed no lamp except in
his own palace in all his territories. All that the people could
tell Raja Jagdeo about it was that it was the Raja's order.
So Kaja Jagdeo gave his servant five gold pieces {mohars) and
196 LEGENDS OF THE PANJAB.
told him to get some oilman to give him oil in return on the
ground that they were travellers.
Kahe Rao Jagdeo nafar Tco, " tel le do :
Jo hoi hare gumdn usi ko pakar mangdo."
Nafar hhol mihrdn dhare, nam l&ve jab tel kd, to woh
haldtn teli hare.
Said Raja Jagdeo to his servant, " bring oil ;
If any refuse, seize and bring him here."
The servant brought out the gold pieces, but when he
mentioned the name of oil the oilman spake as be-
fore.*
Being refused the oil the servant went back, and when Raja
Jagdeo demanded the oil he said, " hear what the oilman said :
Kaun terd Jagdeo, jisi ne tel mangdyd ?
Aisd hare gumdn hyuh Jai Singh te dyd ?
Is Bdjd Jai Singh he jo Idhh hhde tukrd gde !
Jdiye kaheh Jagdeo ho jo yeh haldm teli kahe."
Thori di bdt nafar ne hid pasdrd :
Teli hare haldm, " kaun Jagdeo tumhdrd ? "
Thar hatdr Jagdeo gid teli, teli mdrhe sdbhi tel Jagdeo lid.
" Who is thy Jagdeo that desires oil ?
Who is it that has come thus to mock Jai Sincfh ?
This Raja Jai Singh whose gifts thousands enjoy !
Go and tell Jagdeo what the oilman saith."
The servant magnified a small matter :
The oilman had (i-eally) said, "who is thy Jagdeo?"
Jagdeo took his dagger and went to the oilman, and
slew him and took all his oil.
When Rajl Jagdeo reached the oilman's house the latter
remarked that a short time before a stupid fool had been at
his house, and now that he had come in a rage, whereon the
Raja slew him at once with his dagger, and as his wife began
making a disturbance, he slew her too. He then took all the
oil there was in the shop and lit up his house.
Raja .Jai Singh heard in the morning that a man, calling him-
self Raja .Jagdeo, had killed an oilman and his wife and had lit
* i.e., refused to give it.
THE STORY OF BAJA JAGDEO. 197
up his house with their oil contrary to orders, but he took no
notice of it at the time.
Now Raja Jai Singh had a moon of his own* which he hung
up in the sky to give Ught to his people and, of course, when
Raja Jagdeo was in the city it was lighted up as usual, and this
made him ask about it, and he learnt that it was an artificial
moon made by Eaja Jai Singh. As soon as he learnt this he
determined to play a practical joke, and found out whei'e the
moon-makers lived, and sent his servant to fetch them in order
to make him a moon like Jai Singh's. The moon-makers had
heard of what had happened to the oilman for refusing oil, so
they were afraid to refuse also, and accompanied the servant
to Raja Jagdeo's house. When they arrived he asked them
how much they wanted for a moon. They replied, whatever
he wished to pay, so he gave them 500 golden pieces and order-
ed a moon like Jai Singh's.
Kahe Rao Jagdeo Icdrigar turt niangue,
Bind tel he chdnd Rdjd pkarnalak charhde.
SdbM Shahr ghauglid hare.
Jai Singh kahe wazir ho, " isi waqt Siirij charhe!"
Calling them quickly spake Raja Jagdeo to the moon-
makers.
And had a Moon put up in the heavens (that bui'nt) with-
out oil.
All the City cried out at it,
And Jai Singh said to his minister, " the Sun hath
risen ! "
As Boon as the moon-makers had raised up a second moon
Raja Jai Singh heard of it and asked who had done such a
thing. His officials told him that it was by the order of the man
who had killed the oilman. " Very well," said Raja Jai Singh,
"tomorrow morning we will test his strength," and he began col-
lecting his army. Meanwhile Raja Jagdeo reflected that he
was a mere traveller and had better pay his respects to Raja
* This story is a most curious reference to the astronomical procli-
Yifcies of Jai 8ingh Sawai, his scientific feats having in 150 years given
rise to such pure folklore as this !
198 LEGENDS OF THE PANJAB.
Jai Singh and depart. So next morning after bathing he put
on his golden sandals and splendid raiment and went off to
see Raja Jai Singh. It was the day of the Salona festival,* and
before Raja Jagdeo arrived at Jai Singh's palace, Kanksili, the
bard's wife,t had been to Raja Jai Singh to congratulate him
on the day and receive her customary present.,
Surij ditii chdsh lldjd ne Id Kachahn :
Pdnchon phar liathiydr Bdjd dyd hankdn.
Blch Kachahri dehe sab saldm majlis hare :
Jai Singh Bdjd Jagdeo ho jo dp hath math dhare.
When the sun rose the Raja held his Court,
Wearing his five arms bold Raja (Jagdeo) came there.
He came into the assembly and all saluted him :
Even Jai Singh put his hand to his forehead for Raja
Jagdeo.
Then Raja Jagdeo went and sat beside Raja Jai Singh on the
throne and all the nobles of the Court were silenced for awe
of him and none durst ask him who he was or whence he
came. Then up came Kankali,J the bard's wife and said.
" Jab jdgo parbhdt pirtham Thdkur he dven;
Karke mat danddwat hhat charni chit Idveh ;
GaurA kare ashndn dhydn pujd kdr rdkheii ;
Kathd bdrtd hot pat gitd gun hdcheh.
' Jithd sahat ho ddn hai,' Bed pdt Pandit parhen.
Puran svkah hab Idj ho, achal rdj jug jug M hareii."
" When ye wake at dawn first go to the God (Thakur) ;
Making the circuit, bend your hearts to prostration and
obeisance ;
Sing your hymns, bathe, meditate and worship ;
Read your religious books and sing your hymns.
'Give of your ability,' teach the Doctors from the
Scriptures,
* This account of the proceedings at the Rakhi festival of the
E&jpats is worth noting. Salona is the last day of Sawan and falls
about the 15th of August.
f Bhdtni : this is the regular custom.
J KankSili or Kankalini, means a witch or sorceress.
THE STORY OP KAJA JAGDEO. 199
It is tie prayer of the perfect poet that ye may rule for
a,a^e upon age."
Then Kankali, the bard's wife, went up to the Raja to bind on
the rdlihi* and put a veil over her face. First she raised her
right hand and put the tiled f on the forehead of Eaja Jagdeo
and then with her left hand she put it on the forehead of Raj4
Jai Singh. After this Kankali, the bard's wife, went away and
so did Raja Jagdeo.
When he had gone the nobles said to Raja Jai Singh " he
seems to be some great Raja, but we do not know who he is.
We are, however, much struck with the doings of the bard's
wife. First she acted improperly in reciting the verses veiled,
and then in putting the tika on the stranger's forehead with
her right hand and on your Majesty's with the left." "When
she comes again," said Raja Jai Singh, " we will ask her what
she meant."
In the afternoon, when the Raja again held an audience,
Kankali, the bard's wife, came again to recite verses, but the
Raja stopped her and demanded of her who it was on whose
forehead she had placed the tiki first in the morning so impro-
perly. To which she replied : —
" Bhani Dhdrdh ku dhani, des pirtM jag jane :
Dhani Dhdrdh kd dhani, des pirtM an mane.
Main KanJedU kandali, sdf bat inulch se kahdn :
Main Kankdli Icandali, dhdp sis gale Jcahdn."
" Lord of the lordly Dhara, all the earth knows him :
Lord of the lordly Dhara, all the earth acknowledges him.
I, Kankali, am true and speak truth with my lips :
I, Kankali, am true and veiled my face and spake."
The Raja then asked her why she had veiled her face and
marked the sti'anger first with the tika with her right hand
and then himself with the left. "1 veiled myself before him,"
she replied, " because in him I saw a true man." Then said
* A bracelet bound on the wrist to avert the evil-eye at this festival.
Tod, Rdjasthdn, orig. ed., Vol. I., pp. 242 and 457, gives elaborate
accounts of the ceremony.
f The mark of royalty.
200 LEGENDS OF THE PANJIB.
the nobles, " she never veiled before us, so if she veiled before
him because he is a true man she must take us all for women.''
Said -Raja Jai Singh to hex*, " what are the signs of a true
man ? " Replied she, " purity, chastity, earnestness, austerity,
generosity,* all these I saw in him." Tben said the Rajl, " yoa
say you saw generosity in him, let us then test this first. Go
and ask him for a present, and whatever you get I will give you
eleven-fold hereafter." " Swear this with an oath of the
Hindus," said she. Then said the Raja: —
" Indar hat harani bach hdton tale nichar gale!"
" By Indra I say, that if I go back on my word may I
rot in the nether world ! "
In the old days this oath was so powerful that he who fore-
swore it was annihilated in the next world. So next morning
Kankali, the bard's wife, went to Raja Jagdeo's house to beg.
Said Rani Phulmade, " he is not at home, you will find him at
the bathing place.'' Kankali went there and found Raja Jag-
deo returning from bathing with his towel in his hand and his
lotdf and telling his beads. Kankali went up to him and
said : —
" Ganpat Ganesh mangal hare 1 "
Haja lagdeo ne kahd, "hulmii, mdnffanhdr ? "
" May Ganesa, Lord of Hosts, bless thee."
Said Raja Jagdeo, "thy will, thou beggar (of alms) ? "
Said Kankali, " I am (the Angel of) Death and slay by
chance or by disease."
"Ik /chat charh mareh, ik sote nahm jagen.
Ik dg dah mareh, ik dang hhii hhajen.
Ik pdni dum inaren, ik sdun ghun ghajen.
Har liidh marnd jdio nu ; suno, Bdjd, mdtd yun kahe,
Sis kdt de hhat ko jo kirat jag men rahe."
" One dieth in his bed, one sleepeth and waketh not.
One dieth in the fire, one falleth by a serpent's bite.
* See ante, p. 185.
t A brass cup or pot used for drinking and bathing purposes by
Hindis.
THE STOEY OP RAJA JAGDEO. 201
One is drowned in the water, one dieth bold and roaring.
All must die in some wayj hear. Raja, thus saith the
mother ;
Give thy head to the bard's wife, if thou wouldst have
a good name in the world,"
Said Kankali, " R^ja, thy head is the boon I crave." Said he,
" My head is His that gave it me : thou cravest it — here it is."
Jus pwan, ajas inaran hai, jus ke Mjiye kdvi.
Kahe Baitdl, " suiu, Bikarmd* jo sufal hat hai dan."
Goodness is life, evil is death, so do good works.
Saith Baital, " hear, Bikarma, charity is the deed that
prospers."
Then said the Raja to the bard's wife, "cut off my head."
But said she, " I am no murderess that I should cut off thy head
in the bazar. Go to thy house and cover thy head with jewels
that all may know it to be a Raja's and not a goat's head.
Then take a platter in thy left hand and with thy right hand
strike off thy head into it with thy dagger and then shall I
know thee for a truly generous man. I take only freely given
alms. I am no oppressor." The Raj^ went home and told bis
wife Rani Phulmade of what the bard's wife had asked and
what he had promised. Then said Rani Phulmade : —
" Main to toi4 das huh, woh mdtd hhagwun.
Jo Teuchh mdtd pita kahe, soi gal parwdn,'"
" I am thy slave, she thy blessed mother.
What thy father and mother say is incumbent on thee."
Said the Raja, ''the head is His who gave it, not father's nor
mother's." Then the Rani covered his head with jewels weep-
ing, and when she had finished, the Raja called out to Kankall :
"Here, thou beggar-woman, come and take thy alms," and
Kankall presented herself. Whereon the Rajsl taking the platter
in his left hand and his dagger in his right struck off his head
* This is a characteristically confused allusion to the variant of this
Very legend by which Bikarma (Vikramaditya) becomes possessed of
Ujjayrni from the demon or ogre AgwA Baital. The story is told at
length in Mrs. Postans' Ctitoh, 1839, pp. 20-22, and is alluded to in Panjdb
-Notes and Queries, Vol. I., note 832.
TOi, II. — 26
202 LEGENDS OP THE PANJAB.
and his body fell to the ground. Then spake K»nkali to
PhAlmade :—
"Main KanJcdli kandali Dei Dakhan se di.
Sis deio Bahb Nam, mard k% phiri dohdi.
Main, Karikdli handali, sdf hat mukh se Tcahndh.
Turn, Rani Phulmdde, suhdg tumhdrd sufal rahdn."
" I am the true Kank&li from the Southern Land.
His giving his head in the Name of God is the deed of
a true man.
I, Kankali, am true, I speak truth with my lips.
Eani PhAlmadej thou shalt live in prosperous wedlock.''
" Now let us pray to God (Khuda), for He will mysteriously
restore thee to wedlock, and have a care that no fly touches
his body."
In the morning Kankali took the head in the platter and
went with it to Eaja Jai Singh, to his hall of audience and de-
manded eleven such heads. The head, however, was so covered
with jewels that the Eaja thought it was merely a platter of
jewels and offered her fifteen such, but Kankali took out the
head in the hall of audience and said : —
" Jas Tedran Jagdeo juh dhar jag meii dio :
Jas Icdran Sari Chand hath pur jde vihdio :
Jas kdran Bal Bain jib ltd lobh na Mno :
Jas Icdran Jagdeo sis Kankali ko dino."
" For honor came Jagdeo thus upon the earth :
For honor Hari Chand sold himself (as a slave) :
For honor Bal Bain* gave up worldly lusts :
For honor Jagdeo gave his head to Kankali."t
When he heard this, Eaja Jai Singh asked Kankali to wait
awhile and went to his nine queens and asked them for their
heads, but they refused, saying, " we came into the world to
enjoy ourselves, not to give up our heads." Then he went to
his seven sons who also refused, saying, "if this is what
* Reference to the well-known classical legends of Hariscliandra and
Bali,
f i.e., for a good name.
THE STOEY OP EAjA JAGDEO. 203
you want we will pack ourselves off at once." Then said
Ka nkali :
" Dharg hai Kdjd Jai Singh, jis dharvi wanjdio !
Dharg hai Rdjd Jai Singh, jis nam gawdio !
Dharg hai tore karan ho bich nds jab hot ! "
" Cursed be Eaja Jai Singhj that went back on his word !
Cursed be Raja Jai Singh, that lost his (good) name !
Cursed be thou to be destroyed by thy own act ! "
Saying this Kankall. returned to Eaja Jagdeo's house, where
she joined the head to the body, and then she said to Rani
Phulmade : " my daughter let us pray to God {Khudd) together,
and if it be His will that you again enjoy wedlock the Raja will
live." For she said :
" Jab Khudd lei Kachahri led veld hotd hai, jab sawuU Tee
sawdl lid veld hotd hai, aur us Kachahri men un hi
do^d mustajdt hoe."
" When it is the hour for God to hold his Court, then is
the hour for the prayer of the suppliant, for then
his prayer prevaileth in the Court (of God)."
In the morning Kankali told R§,nl Phiilmade to see if God
had heard their prayer, and when the R&ni went to awaken the
Eaja he sat up and spake. And E^ni PhMmade gave heart-felfc
thanks to God.
No. XXX.
RAJA NAL,
AS PLAYED ANNUALLY AT JAGADHRl IN THE
AMBALA DISTRICT.
[This poem is a sw&ng of the same description as those preyiously given, and is
performed or sung in precisely the same way.]
[The tale of Nala and Damayanti has been so often edited and translated from
the Sanskrit that it needs no special explanation here, except to point oat
that the present version closely follows — but in a vastly inferior fashion —
the legend as related in the Mahdihdrata up to the point where Nala and
Damayanti are driven into the forests. After this the bard wanders off in-
to other stories and ends lamely and abruptly.]
[The part played here by the gods as superior heroes under an abstract God — ■
mentioned under various names — just as ordinary mortals could be, points
to the vast difference that really exists between the popular Hinduism of
modern days and the religion of the authors of the Mah&blidrata, &o.]
[According to the bards Eangfichfir the Brihman relates the tale as Vrihadasva
does in the MaMbhdrata. 'Xhis EangAch^r has already turned up as the
narrator in previous sw&ngs.]
[There is a common modern story current in chap-books and very popular in
the PanjAb called Nal Daman, based on the Ma.hdih&rata legend. These
versions of Nal Daman are translation^ or renderings of a Persian work of
the same name, which in its turn is an adaptation of a Sanskrit variant of
the tale. An abstract of this tale will be useful here to be read with
the Sanskrit and modern bardic versions.]
[The Nal Daman story is as follows. EdjS Nal sees Daman in a dream and
falls in love with her, and a similar dream comes to Daman. Her nurse, or
duenna, attempts to disnade her from falling in love with Nal, and so does
her father the King of Badar (Vidarbha) when he hears of it. A swan
then carries the correspondence which ensues between Nal and Daman,
and at last her father, finding it useless to separate them, has them married
at his house. Nal takes her to his country and gambles away his property
to his younger brother, who turns them both out into the deserts. In the
deserts Nal loses his last covering in attempt to catch a bird for food, and
is also unsuccessfnl in attempting to catch some fish. After this he loses
Daman, and being driven mad by the bite of a serpent, wanders to the
country of Eatbaran (Eituparna of Ayodhaya). Upon this there is a
diligent search made by Brihmans, and Nal and Daman are finally united.]
EAJA NAL. 205
TEXT.
Swdng Raja Nal ha.
Jagat jot Jwalamukhlj dharte tera dhy§.n !
Kirpa apni kijiyo ; karo chhand ka gy&n !
BhaWani, man ichlia bar paM !
Karo budh pargash, simarke Nal ka swS,rig banaAi.
5 Hath jor adhin hovegij cliarnori sis niwaun.
Main tumhari adbinj Matji ; man ichha bhar p§,uri.
He Mata ri, main mfirakk h(in, mand 'aqal mujh ko hai
tbori.
Karo kirpa jag. Mat, saran main lenl tori.
TEANSLATION.
The Legend of Raja Nal.
O Jwalamukbi,* light of the Earth, let me worship thee !
Grant me thy grace ; give me knowledge of verse !
0 Bhawanit fulfil my heart's desire !
Give me the light of wisdom, that worshipping thee I may
sing the legend of Nal.
With joined hands will I honor thee, laying my head
at thy feet.
1 am thy worshipper, 0 Mother ; fulfil my heart's desire.
0 mother, I am but a fool and little wisdom have I.
Have mercy on me in the world, Mother, for I am thy
servant.
* Any fire coming from the earth, or a volcano, supposed to represent
the fire in which Sati the wife of Siva burnt herself. Here meant in a
general way for Devi and brought in because of the celebrated fihriae to
Jwalamukhi in the Kangrfi. District.
t Meant for Devi as above.
206 LEGENDS OP THE PANJAB.
Main lia hAn saraiij bhiija turn pakaro mort.
10 Kahte Balmukandj Mth tumhari hai dori !
MuMdl,
Ari Sarad Maharanij
Tft hai Char Jtg men jani,
Jis ke baithi kanth
Bahisht ki us se nishani.
Guru.
15 '' Man ki dugdh^ tyag de ; suno hamari bat.
Is chinta ko dur kar : kya.soche din rS,t ?
Dakhi main jag men dekhi SEiri.
Nal Eaja par bipat pari ; main tujh se sunaiih^ piyari ?
Hain sath ghora aur hathi, ho gai sab se tayyari.
I am thy servant, do thou lead me by the arm.
10 Saith Balmukand,* my honort is in thy hand !
Refrain.
0 Queen S§.rad,J
Known throughout the Four Ages !
To whose throat thou comest
Hath the signs of Heaven.
6rMr-42.§
15 " Put away the sorrows of thy heart ; hear my words.
Put away these griefs afar : why dost grieve day and
night ?
Throughout this world have I seen grief.
On Eajd Nal there fell great sorrow, as I will tell thee,
friend.
Horses and elephants had he and gave up all, but
* Balmukand is evidently tere the Gnrfl or spiritual adviser of Jud-
islitar and represents the sage Vrihadasva, who repeats the story of
Naia to TudMshthira to soothe his grief in the orthodox legend of the
Mahdhhdraia. f Lit., rope. .
X The Goddess of Learning: see Vol. T., p. 122.
I Balmukand, or Vrihadasva, nowaddressesthegrief-strieken monarch
Judishtar, or Tudhishthira.
bajA nal. 207
20 Tere sang to char bir, jinheii Jaraaandh se mare.
Ai Eajaji, Nal Raja Maharaj dharm ka karnehara.
Lia jfte men jit, raj se bahar nikala :
Gia banon ke bich, tyagke sab parwara.
Damwanti thi s^th, biia phir us se niy^ra ! "
Judishtar.
25 " Suno Bipr Gurdeoji, main sab lia bichar.
Kaho bat Nal Bhup ki, munh se karo bistar."
Guru.
" Suno, man ab cHt lake.
KaMn Nal Raja ki bitbS,, dukM hM ban men jftke.
Damwanti thi sang, kahdn tum ko chit lake.
20 Thou hast four brothers* that slew such men as Jar^-
sandh.t
0 Raja, the great lord Raja Nal obeyed the law.
He was beaten in a gambling match and driven from his
kingdom.
And went into the forests away from his household.
Damwanti was with him and then he wa3 separated
from her \"
Judishtar.
25 " Hear, 0 Brahman Guril, I have considered all they say.
Tell the story of King Nal, giving the details with thy
lips."
Ouru.
" Hearken with heart and soul.
1 tell the sad story of Raja Nal and the sorrow he suffered
in the forests.
Damwanti was with him as I tell thee with all my
heart.
* viz., Aritma, BMma, Nakula, and Sahadeva, who with Tudhish-
thira are the heroes of the Mahdbhdrata.
t Killed in combat by Bhima according to the well-known legend.
208 LEGENDS OF THE PANJAB.
30 KyAii socho din rkt ? kahun turn ko samjhake.
Khelo chaupur sar sat kl bflji lake.
Yeh chaupur k4 khel, dar pansa cMt Mke."
Pahili SahhL
" NikBd Des ke bicli men Bir Sen ik IbMp.
Ta ke ghar Nal putr hai kamdeo ka rAp :
35 Kamdeo ka rup biraje, adh-budh sobha p§.e.
Chaupur khel bahot se jane, rath bidhyEl charai.
Sobha kahilri kahan tak ? mu par kahi na jae.
Nal Raja sa hua, na hog§,, Tin Lok ke mahin ! "
Ai Eajaji, sau Raja ke blch mano koi chand-raje :
30 Why dost grieve day and night ? I tell thee, admonish-
ing thee.
Play at chaupur* with a pure heart.
This is the way to play chaupur, throwing the dice
with care."
First Maid.f
" In the country of NikhadJ one Bir Sen§ is king.
In his house is a son Nal as beautiful as Kamdeo :||
35 Adorned with the beauty of Kamdeo and innumerable
charmSi
Very great is his skill at chaupur^ and in the art of war.
How far shall I speak of his virtues ? They cannot be
fully told.
A Raja like Nal has never been, nor will be, in the Three
Worlds !
0 Raja, he was like a majestic moon among a hundred
Rajas :
* See Tol. I., pp. 243-245. This is advice to TudMshtliira. Both he and
Nala came by all their sorrows through inordinate gambling,
f These maids are attendants on Tudhishthira.
X i-e., Nishadha, probably the modem Bbil country.
§ Vira Sena, the father of Nala.
II i.e., Kama, the God of Love.
Tf His skill in gambling is always reckoned among Nala's virtues !
EAJA ^fAL. 209
40 Sflr-birj balwant, sher jtin ran men gaje.
Parha Bed Pur^n, sat ka pasanMra :
Raja Indai- saman SabM ke bich niMra."
Dusrl SakM.
" Kis Raja, ke bagh men ho raid 'ajab bahar ?
Am, anjir, angur, sab nimbdj aeA, anar,
45 Bagh men khil rahl khftb chambeli !
Marwa mohan, Madan pMl, aur khil rahi 'ajab chambeli.
Hans roz chugne dve tahdh mil mil dara keli :
Roz bagh men sair kare Rani aur sang saheli.
Kis bagh men bans chugne ko 4e ?
50 Lie Rao ne dekh turt pakaran ko dhave.
Dene moti ger bans jab chugne lage,
Lia bans ik pakar, aur bans sab bhage."
40 A hero and a warrior, roaring as a lion in the field of
battle.
He had read the Vedas and Purdnas and -was an
encourager of virtue :
Looking like Raja Indar in the midst of his Court."*
Second Maid.
" What RSja's is the garden that blooms so beautifully ?
Mangoes, grapes, figs, limes, apples, pomegranates,
45 And jasmines are in full bloom in the garden.
Sweet marjoram and Cupid's flower and lovely jasmines
are blooming.
Swans come daily in flocks together, where
Daily the Rani wanders in it with her maids.
Whose is the garden where the swans have come to feed ?
50 The Raja has seen them and ordered their immediate
capture.
The pearls are thrown before the swans and they have
begun to feed,t
(Lo !) one swan is caught and the rest have flown away."
* Indar Sabha, or Indra's Ooui-t, is the conventional expression for
all that is beautiful and lovely. f See Vol. II., pp. 88-89.
VOL, II. — 27
210 LEGENDS OF THE PANJAF.
Hans.
" Eaja, nS, m§,riye, bans hamara nam.
Dekhafc main chhote lagen, bare sanwar le k^.
&5 Bare sanwar le kam, aur, Ji, s^ch bat batlaiin.
Damwanti ik R4ni ; kahiye, turn ko us se milkfiia,
Jaldi mujh ko chhopo, Raj% as Rani pe jlun.
Tujb bin nahin aur ko byahe', aisi bat sunafln.
Ai Rajaji, Tin Lok ke bich nahin koi aisi Rani.
60 Chale bans ki chk\ j kahe mukb imrat bani;
Mirg naini ; madh bbari ; chandar man makh. ki joti ;
Na Indrasan bich Nkg kanyan ki joti I "
Bdjd NaL
" Main tujb ko marun nahin, man men dhar le dhir.
Sun, re hansa baware > kyuri hota dilgir t
Svran.*
" 0 R&ja, slay me not, for swan is my name.
In form I am small, but I can do thee great service.
55 Great sei*vice can I do, and. Sir, I will tell thee a true
thinff.
There is a Rani Damwanti ; say, and I will join yora
together.
Quickly let me go, Retj^, that I may go to the Rani.
I will tell her to marry none but thee.
0 Raja, within the Three Worlds there is no snch Edni.
60 Her gait as a swan's, sweet words speaks she with her
lips ;
Eyes as an antelope's, her youth in its prime ; her face
bright as the moon ;
No Nag's daughter in Indra's Court bright as she ! "f
Rdjd Nal,
" I will not slay thee, take courage in thy heart.
Hear, foolish swan ; why art sad ?
* The story of Nala now begins by tie captured swan addressing
tim after being caught, as related by the maid.
f A confused allusion here to .the Apsarases or nymphs of Indra's
hearen. Indrasan = Indar-sabha : c.f. line 42 and for a note on the
Nags or Nagas see Vol. I., p. 414, &c.
EAJA NAL. ' 211
65 Kyun hota dilgir, piy&re ? Us kk bhed bata de.
Jis Eaje ka hai woh bett, us ka dai-shan dikM de.
SobM kare bari mukh set} ; us ka n^m bata de.
BbUluii nabii ahsan, bans re, jo tu mujbe mila de.
Hans re, ja piyari ke p^s, mer^ sab hU sunao.
70 Damwanti ke p^s aj bam ko le jao.
Tain sab barnan karl^ sunat jiiii-a gbabaraya.
Dijiye darshan dikhae ; tujbe yeh hi samjhaya."
Hans.
" Eaja Deo Nikadb men Bbim nam bakbiyat ;
Surbir, dharmatma, Damwanti k§, tat.
V5 Bat main kab lag kar(in bakhiyani ?
Us piyari ke badan bich men bharkar toll jawanf.
65 Why art sad, my friend ? Tell me the reason.
Show me that Raja's daughter.
Thou hast praised her greatly with thy lips ; tell me her
name.
I will not forget thy kindness, O swan, if thou bring
me to her.
O swan, go to my love and tell her of me.
70 Take me to-day to Damwanti.
Thou hast told me all, and hearing it my life has be-
come restless.
Show her to me : thus I conjure thee.*"
Swan.
" In the land of Nikadht there is a Eaja named Bhim, J
Hero and sage is he and father of Damwanti.
75 How long shall I sing her praises in words ?
In that loveling's body doth youth blaze forth.
* The inconsequence of this speech is carried on throughout the
poem and is characteristic of it ; due, no doubt, to the story being so
well known to the audience.
t Should be Vidarbha, the modem Birar.
J Bhima of Vidarbha, father of Damayanti ; not to be confounded
with Bhima the Pandava.
212 LEGENDS OF THE PANJAB.
Us ko chahe rakhe deotS., dharmr^je gyani !
Chand kiran se joti, EanI aisi rup dJwanl.
Eajaji, sundar murat, bani Wch mahilon ke soM,
80 Hans gun, mukh chand, rikM jan man ko mohi :
Deo, dait, bhupal, nahiii ghar aisi nari !
Na main kanon suni, na dAji main nihari."
Bdja Nal.
" Are bans, wahan le chalo, jahan hai sundar nar.
Urkar cLHn men ja milun, nahin pankh die Kartar !"
Bagni.
85 Hans, urke abhi jao,
Khabar piyari ke turn lao.
It is meet that some god wise as Dharmr^j* should
wed her !
The beauty of the Princess is bright as the beams of
the moon.
Sir Eaja, beautiful of form she has become the orna-
ment of the palace.
80 Qualities of the swan, face as the moon, charms to
conquer sages !
In no home of god, or Titan, or king is such a maid !
Nor have mine ears heard, nor mine eyes seen a second
to her."
Raja Nal.
" 0 swan, take me whither is this beauteous maid.
Had Godt given me wings I would fly to her in a
moment."
Song.
85 Swan, fly off at once
And bring me news of my love.
* i.e., Tama.
' t Observe tlie vast difference made here thrnughoiit between ' God'
as represented by saah. words as Kartdr, Kartd, &c., in tMs poem and
the ' gods' of mythology as represented by deo, deotd, &c., and how the
two expressions are used concurrently. This poem is a valuable lesson
in the actual religion of the every day Hindis.
EAJA NAL. 213
Zara mat der ab l&o ;
Us se jake yeh samjhao :
Woh sundar mujh se, piyarl,
90 Basar gai sudh sab m^ri.
Piyala zahar ka piun :
Bina piyari naMn jiui.
Hans.
" Us piyari ke rflp ka kab lag kareri bakhani ?
Rikhi, muni aur deota dekh digi hain dhyani !
95 Kaiiwal mukh chandar biraje;
Sab sakhion ke bich nar beti waki saje ;
Gal motion ke mal ; nak nak besar sohe ;
Sbish phM sab dekh, sab man ko mohe ;
Bbichhwe aur pazeb jano r&nbandi gakna ;
100 Dekbat sab base hue ; bane jiin mirg ke naina !"
Make no delay
And go and tell her this :
That I love her beauty
90 And have lost my wits (for her).
I will drink a cup of poison
Rather than live without my love.
Swan,
" How long shall I praise the loveling's beauty ?
Prophets, sages and gods have looked on it and lost
their (power of) devotion !
■ 95 Her lotus* face glorious as the moon :
An ornament amidst all her maids :
Garland o£ pearls round her neck ; lovely rings in each
nostril ;
Flowers on her head captivating the hearts of all who
see her ;
Anklets and toe-rings and jewels on her forehead ;
100 All who see her are ravished ; eyes as of antelopes !"
* Conventional metaphor for beauty and auspiciouaness applied
to feet, eyes, face, &c.
214 LEGENDS Of" THE PANJAB.
Mjd Nal.
" Are hanSj jao, tumhen main to di§, uiae.
Hath jor turn se kahdn, milo dar men jae.
Abhl Bedarbhain-nagar menjao:
Us piyari ke pas jaeke mera hal batao,
105 Hae-b^e-kar pr^n tajto ; nahin mat na der lagS,o.
Jo tumbara bas cbale, bans re, pas mere le ao/*
MuTttal.
Hans ne lie ndari :
Gia jaban baigi piyari.
" Na nindra, nabin bbukb,
110 Socb mujb ko bai bbari."
Sans.
" Sun, Eani, is jagat men bor na turn si nari :
Mulk mulk men bam pbiren sab dekb^ sansar.
Raja Nal.
" 0 swan, go, for I let tbee fly.
Witb joined bands I tell tbee to join tby flock.
Go now to tbe City of Bedarbbain*
And go to my love and tell ber of me.
105 My life goes out in sigbs ; make tbou no delay.
If it be in tby power, 0 swan, bring ber to me."
Eefrain.
Tbe swan flew away
And went to wbere tbe leveling was.
" Witbout sleep and without food," (said he)
110 " Great is my anxiety."
Sivan.f
" Hear, Rani, there is no maid like tbee in the world :
And I have wandered from land to land and seen all the
world.
» i.e., Vidarbha. t To Damayantl.
EAJA NAL. 215
Jagat men aur nahin Rani aisi.
Indar Lok ki nar Urbasi so nahin hai teri jaisi !
115 Chand Kiran R^ja ki sflrat na man men bhai.
Nal Rdja s£k rAp kisi se main jag men dekha nahin.
Ai Raniji, is duniya ke bich sabhi pe joban aya;
Aur kisi kS, rup mere man ko nahin bhaya.
Tera jaisa rftp aj Nal iipar chhaya :
120 Us ko le to biyahe, tumhen main yeh bar sunaya."
Rant Damwanti.
" Sun Rajl ke rflp ko dil to gia le ie ;
Bira agin ut pat hiA man mere ke m^hin,
Hans, ab sunke bachan tumhtlre.
Kaun des ka Raja Nal hai ? Sachi bat bata, re !
There is no such Rani in the world (as thou).
Not even Urbasi* in Indra's land is such as thou !
115 Raja Chand Kiran'st beauty did not please me.
But I have seen no beauty in the world like Raja Nal's.
O Rani, all have youth in this world,
But no other's beauty hath pleased my heart.
Nal's beauty is as thine,
120 So do thou marry him, I tell thee."
H&ru Damwanti.
" Hearing of the Raja's beauty my heart is ravished ;
The fire of separation (from my love) is ablaze in my
heart,
0 swan, from hearing thy words.
In what land is Raja Nal ? 0 tell me true words !
* Urrasi, a celebrated nymph at Indra's Court, here called by its
classical name of Indraloka.
t Confused allusion to tte legend of Raja Chandarblian, (see ante,
p. 78fE.) and perhaps to that of Satyabhama, wife of Krishna and mother
of Chandrabhana, who accompanied her husband to the Indraloka on
the occasion of his steaUng the pdrijdta tree.
216 LEGENDS OP THE PANJAB.
125 Tain ne aj bira ki phansl die gale men, piy^re !
Ab to der kare mat, kaaaa, Nal Raja pe ja, re !
Hans re, us Raja pe jaiye, ^araz kabiye yeh meri ;
Janam janam yeh bat kabhi bhulim nahin teri.
Yeh ht bat turn kaho pas RajS, ke j&e :
130 ' Tujhe suembar bich baregi Rani ai.' "
Hans.
" Sundar des Nikadh hai ; Bir Sen nirp nam :
Surbir bal m§.hin sab ke sare kam :
Sab ke sare Mm j putr us ka Nal RSja.
Sundar raj samaj ; bajen chhattis baja.
135 Sir par mukat birij, gale mo tin ki mala:
125 Thou hast placed the noose of separation round my neck
to-day, 0 my beloved (swan) !
Make no delay now, my swan, and oh, go to R^j4 Nal !
0 swan, go to the Raja and tell him this my say.
And I will never forget the obligation to thee through
all my births.*
Do thou go to the Raja and tell him this :
130 ' The Rani will choosef thee in the midst of her
swayamvara' "%
Siuan.
" Lovely is the land of Nikadh ; Bir Sen is the king's
name:
A warrior whose might is at the service of all :
At the service of all ; Raj^ Nal is his son.
Lovely is his kingdom where the 36 kinds of music are
played. §
135 A glorious crown on his head, a garland of pearls round
his neck :
* Allusion to the doctrine of the transmigration of souls.
"I" Lit,, wed.
J The ancient custom of public choice of a husband constantly
alluded to in legends.
§ Conventional expression : see Vol. I., p. 176.
UaSa nal. 2lf
Abhiikhan singar, sts par surkh dushala,
Kamriip autar, kahan lag upma gkdh ?
Na aisa kol bhup, fcujhe, Rani, samjhaAn.-
JRani Damwanii.
"Are hanSj jaldi jao, zara na lao der.
140 Nal RS,ja ka nam sun lie^ bira ne gher."
Bagni.
" Gher bira ne lie, piyare.
Khabar jaldi se ja la, re !
Barun Nal Rao ko, hansa :
Nahin is men kuchh sansa !
145 Suni ta'rif maiii, piyari,
Milan amblakh bai mari \"
Jewels and ornaments and red kerchief over bis head :
An incarnation of KS.m'rup* is he : how far shall I sing'
his praises ?
There is no such king (elsewhere) I tell thee. Rani."
Rant Damwanti.
" 0 swan, go qitrickly and delay not ai; all.
140 The hearing of Raja Nal's name hath surrounded me'
with (the pa,in of) separation."
Soiig.
" Separation' hath encompassed me,- Q my belov6d (swan).-
Go and tell me (of him) quickly !
I will wed ilajS. Nal, O' swan :
There is no doubt in this !
145 Hearing his praises, 0 my beloved (swan),
flath smitten me with a desire to meet him !"
* The Indian Cupid-.
Voii. ir.~2a"
21 {J LEGENDS OF THE PANJAB.
Salchi.
" Din din pili ho gea, suniyCj Rajkanwar.
Kya tere tctn soch hai ? Kaho mukh bachan acMr.
Kaho mukh bachan uchar > kaun dukh ne tu gheri ?
150 Nit nth rahe udas^ zara dharti nahln sen.
Kya upja in,an khiyal ? Hal to kah de sara.
Kah de man ki bdt: kaha yeh man hamara."
Itant Damwanti.
" Ari sakhi, main kya kahun apni ki bat ?
NS j^nun mujh se kya hua ; soch rahi din rat.
155 Sakhij meri bhflkh pi'yas ur gai sari :
Din nahin chain ; nain nahih niadra ; soch mujhe thl
bhari ;
Sukat badan ; agin tan biyapi; hos nahin ati mujh ko;
Hal be-hal hua, sajhni; main kya samjhaungi tujh ko?"
Maid.
" Day by day dost thou turn pale, Princess.
What is the care ia thy heart ? Tell me with thy lips.
Tell me with thy lips : what grief hath encompassed
thee?
150 Sorrow remaiueth erer and thou hast no ease at all.
What idea is in thy mind ? Tell me all the story.
Tell me the desire of thy heart, I say to thee.''
Ram Damwanti.
" My maid, how shall I tell thee of myself ?
I cannot tell what has befallen me ; I grieve day an(J
night.
155 My maid, hunger and thirst have left me altogether;
No joy by day ; no sleep to my eyes ; heavy is my
anxiety j
My body dries up ; fire is in my soul ; my wits come not
to me J
I am miserable, my maid ; how shall I tell it thee V
eAja nal. 219
SaMl
"Maharaj, tumhari sutya nit uth rahat udas :
160 Ham se kuchh boli nahin, rta jiwan ki as.
Bahut bebal hai Kanwari.
Pilchho us ko jae ; 'araz yeh bat hamari.
Bhojan dina tiyag, rahe nahin jal ki piy^sa.
Phir us ki, Maharaj, kaun jivvan ki asa ?"
Rrijd Blum Sen.
165 " Sun, bandi, tumhare bacban bam ne lie bicbar;
Aj suembar main racburi : Ram utare par !
Kbusbi bogi Damwanti mabari!"
Yeh hi bachan sunke bandt, sab khushi hue nar nari.
Maid*
" My Lord, thy daughter is ever in sorrow :
160 She will say nothing to me, and there is no hope of her
life.
Very miserable is the Princess.
Go and ask her why ; this is my prayer.
She hath given up her food and thirsts not for water.
So, my Lord, what hope is there of her life ?"
Rdjd BMm Sen.
165 " Hear, my maid, I have heard thy words.
To-day will I prepare for her swayariivara : Godf pros-
per it !
And my Damwanti shall be happy I"
Hearing this the maid and all the attendants were
pleased.
* Addressing BMma, Damayanti's father.
f Ri-m cannot mean Rama Chandra here in any way except as God
in the abstract, as Nala could never have looked him as 'Ood,' being
either his ancestor or his immediate descendant.
'220 LEGENDS OF THE PANJIb.
Bdjd Blum Sen.
'' Kal ko dut bliejkej sai'i kar dun abhi tayyari.
J 70 Hor kani so pxchhe hamk, kahun khushi yek hi maharl.'
" A, Charaiij jaldi jao patri lekar hath :
Sab Eajori se jaeke, yeh hi kaho turn bat.
Jaeke patri khol dikhana.
DamWanti ka racha suembar, sab se yeh kah ana.
J 75 Purab, Pachham o Dakhan, Utar, char dasa phirana.
Racha suembar sab Rajon ka kul ko yehan se ana.
Ch&ran, jaldi jana,
Zara nahin der lagana.
Sab Rajon ko sang
180 Apne leke ana."
Edjd Blum Sen.
" I will send out the njessengers* to-morrow and make
all the preparations.
1 70 Other things I wijl do later, this is my desire, I tell thee."
" 0 Gharantj go with the writing in thy hand :
Go to all the Rajas and tell them of this.
Go open the scroll and show it them.
Go and tell them all that Damwanti's swayarhvara is
being prepared.
175 Go to the Bast and West and South and North and the
four quarters.
The swayarhvara is prepared and all the Rajas must
come.
Charan, go quickly
And make no delay.
And all the Rajas
180 Bring back with thee."
* To call the guests for the swayarhvara.
f The family bard, who would, according to modern custom, carry the
Biessage.
EAJA NAIj. 221
Charan Bhat,
" Ilukm dia soi karftrij jauiia parbhut.
Char dasa ke bicli main pahunchun raton rat :
Sabhi Kajon ko jae sunailii.
Damwanti kl racha suembai- patri khol dikhaun.
18fi Pdrab, Pachbam, Dakban, Ucar, cbk* dasa phiraim.
Karke khabai' sabM Eajon ko pas tumbare aub."
Mablloii se NaT cbal pare, sune dut ke bain,
Piyari ke dekbe bina nek pare nabin chain.
ludar bafc Narad ko samjbave.
Indar.
190 " Turn ho ap dayya ke sagar, bera par langbave.
Charan, the Bard.
" Thou hast given the order and I obey, going at dawn,
I wi]l reach each of the four quarters night by night.
And tell all the Rajas.
I will show the writing, that Damwanti's sivayarhvara is
prepared.
185 East, West, South, North, in the four quarters will I
wander.
And giving the news to all the Eajas will I return to
thee."
When Eaja Nal heard the messenger's words
Happiness left him because of not seeing his love.
Then Indar said to Narad,*
Indar.
190 " Thou art the ocean of grace, make me to succeed.t
* This is one of the many confusing passages in this poem. The
scene abruptly changes, and the messenger of Bhima has now reached
Nala. In the Mahdbhdrata when the gods hear of the swayaihvara they
determine to attend as suitors, and make Nala act as their go-between
to secure Damayanti's favour for one of them. Line 189 introduces this
scene here.
t Lit., take my boat across : a convejitional phrase in this sense.
222 LEGENDS OF THE PANJAB.
Man ichha pflran ho ; meri ji yeh bhed batave.
Ai Eaja, sab kahan chale ? Man ki suna mera mitave."
Narad.
" Bidar nagar ke bich men Bhim Sen bikhat.
Bara ball woh E&o hai, Damwanti ka tat.
195 Dam want} ka tat hai, us ki saj rahi aswari.
Bare bare jodba ke ham, faujan niyari niyari.
Suno, Indar Maharaj, kahe main tumhen hisas sari :
Bir gai bSghoii ke andar, sundar sajJ sawari."
Indar.
" Damwanti ke waste sab ae yeh bhup !
200 Ab us ka barnan karo ham se adhik sarUp :
Ham se adhik sarAp karo turn barnan sare !
That the desire of my heart be fulfilled ; tell her the
meaning of this.
0 Eaja,* where are all theset going ? Remove the
doubts in my mind."
Ndrad.l
" In the land of Bidar§ is the celebrated Bhim Sen.
A powerful Eaja is he and father of Damwanti.
195 He is the father of Damwanti and this is his cavalcade.
Great warriors have come and many are following.
Hear, my Lord Indar, for I tell thee all the story :
The crowd hath gone within the garden, and beauteous
is the cavalcade."
Indar.
" All these kings come for Damwanti's sake !
200 Tell me now of her wondrous beauty :
Tell me all the tale of her wondrous beauty !
* The gods are always addressed as Baja througliout.
f i.e., the guests to the swayathvara.
J The introduction thus of Narada, the messenger and adviser of the
gods, is strictly in accordance with the classical legend.
§ i.e., Vidarbha.
EAJA NAL. ^23
Yeh suue ki bat, jeh hi abhlakh bamare-
Turn, Narad, rikhe rai, sabbi ghat ghat ki jSno :
Hath joi'kar kahiiii, bamen sab bat bakhano."
Narad.
205 " Damwanti ke rup ka hota nahiri bakhan :
Chandar kala mukh, nain mirgj raj-sutiya ko Jan.
Nahin upma ham se kahi jae.
Ds pijari ke bich suembar chalo ap hamraJ.
Na koi tere sarg-lok men aisi nar banai !
210 Ba;e bhag jag men us ke, jo us ko le biyabi !"
Indar.
" Sunkar tumhari bat ko abhi chaMn tat-kal.
Suukar tumhari bat ko ho gia hal be-hal.
Kam ab mere tan men chhaya.
Jake darsan karui jo us ke, jab sil ho kaya.
Hearing of this, this is my desire now.
Thou Narad, chief of the sages, knowest the secrets
of all :
With joined hands I say, tell me all the story."
Narad.
205 " Damwanti's beauty cannot be told :
Face as the moon, eyes as the antelope's, know her for a
king's daughter.
1 cannot tell her praises.
Go thou thyself to the loveling's swayamvara.
Not in thy heavens is there such a maid !
210 Happy his fortune in the world that weds her !"
Inda7:
" Hearing thy words I go now at once.
Hearing thy words I am become restless.
Love hath entered into my body.
I will go and see her that my body may have rest.
224 LEGENDS OF THE PANJAB.
215 DkaramrSj, Agni pe jailn, dil men uthdflri maya;
Sath Baran ko leke apni kariingS man k§. chdyi.."
" Ik kam mera karo, suno, Rao Nal Bhup.
Char deota ate ball, jog kala dhar rAp.
Rao, turn Damwanti pe jao :
220 Hamre dat bano, Maharaja, us ko ja samjhao ;
Indar, Dharuij Jal, Agni ka turn jake nam batao.
Koi deota bar le in men se, aisi jae sunao.
Rao, turn jaldi jao,
Usi Rani se kaho :
225 Apna maqsad chhor,
Dharm apne pe raho."
215 I will go to Dharmr^j and Agni and tell them what is
in my mind ;
I. will take Baran with me and fulfil the desire of my
heart."*
" Hear, 0 Raja Naljf and do me a service.
Four powerful gods are coming to the swayaiiivara,-
changing their forms by (virtue of) contemplation. J
Raja, go thou to Damwanti,
220 Become our messenger, Maharaja, and go and tell her.
And mention Indar, Dharmraj, Jal,§ and Agni (as
suitors) .
Tell her to select a husband from among the gods.
Raja, go quickly.
And tell the Princess
225 To give up her own desire
And be true to the right,"
* Dharmairaja ^Tama. The presence liere of the gods Indra, Yama,
Agni, and Varuna is in strict accord with the classical legend.
f Indra now goes to Nala to ask for help in the matter of procuring
Damayanti as his bride.
X Advertiag to the classical notions of the power of penance and
contemplation.
§, For Jalapati, Lord of the Waters, an epithet of Varunau
RAJA NAL. 225
Baja Nal.
" Ap kah, soi kardn : suno^ Indar Maharaj :
Turn ho cMron deota, karo shakl kk kaj \"
Bdgn'i.
" Turn hin Jagdis, jug dhyani,
230 Tumhari bat main m^ni.
Mahil kis tarah main jailn ?
Baran wakankaun bidh paiin?
Rakeii deorhi pe rakhwali ;
Jaen bidh kaun se, piyari ?"
Indar.
235 " Kirpa hamari se tujke koi na dekke nar n&r,
Jao mahil ke bich men, ai Nal Eajkanwar,
Mahil men na koi tumhen pahchane.
Dekhen nahin aur koi wahah se, ik Damwanti jani.
Ab na der kare, Rajaji, bachan hamara mane,
Raj a. Hal.
" Thou hast said and so will I do : hear, oh Indar
Maharaja :
Te four are gods, do ye (good) service to all ! "
Soncj.
"Thou art a Lord of the Earth, contemplative
for ever,
230 I obey thy word.
How shall I go into the palace ?
How shall I find a way of entrance there ?
There are guards upon the doorway ;
How shall I go in, my friend ?"
Indar.
235 " By my grace nor man nor woman shall see thee.
Go into the palace, 0 Prince Nal.
No one in the palace shall recognize thee.
None shall see thee then, but Damwanti shall know ihee.
Make no delay, Sir Raja, and obey my word.
VOL, n.— 29
226 LEGENDS OP THE PANJAB.
240 Char deo ham rahen Surg men charoii Bed bakhslne.'
EajSi ae mahil men Narad ke darban.
Khabar kisi ko na hfti, kirpa kari Bhagwan.
Dekhkar Damwanti jhat ai ;
Kahe Damwanti :
Rani Damwanti.
" Kaun tA haiga ? de ham ko batlae !
245 Kahan se aya ? kahan jaega ? hosh tujhe nahin ?
Mere mahil men an, diwane, nahaqq j^n ganwae \"
Bajd Nal.
" Raniji, sun lijiye, pati birta tu hai nam !
Main deoton ka ddt hiln, Nal Raja hai nam."
Bdgm.
" Nam Nal Raj hai mera,
250 Kia main mahil men phera.
240 We four gods remain in heaven studying the four
Vedas."
The Raja entered the palace as Narad's messenger.
No one knew of it by the grace of God.
Seeing him Damwanti came at once ;
And spake Damwanti :
Bdni Damwanti.
" Who art thou ? tell me !
245 Whence earnest thou ? whither goest ? Hast no sense ?
That thou comestj fool, into my palace to lose thy life
for nothing !''
Baja Nal.
" 0 Rani, hear ; thy name is virtue !
I am the messenger of the gods and Raja Nal is my
name."
Song.
" My name is Raja Nal,
250 And I have wandered over the palace.
HA J A NAL.
Dharmr&j&, Baran, Agni,
Jo chaiitha Indar hai, Ellni,
Mujlie bheja tumh&re pas.
Kahftn main bat, un manl,
255 Unhon ne jo kaha mujh ko.
Yell sunkar, cbit men dhar le :
Un bin charon ke man se
Ik to deotabarle!"
Bani Damwanti.
" Main to tumhari nar bun, tum hamri bbart§.r !
260 Mera to yehi nem bai, barwan Nal Rajkanwar !"
Bdgiii.
" Nem man man yeb bi dbari !
Tum bin pran ki piyari.
Tujbe jo tiyagke jauii, —
Bacban sat ke main samjbaAn, —
Dbarmraj, Baran, Agni,
And tbe fourtb (of tbese) Indar, 0 Rani,
Have sent me to tbee.
I tell tbee, and do tbou bear,
255 Wbat tbey said to me.
Hear tbis and ponder it in tby beart :
From out of tbese four
Do tbou wed a god !"
Bdni Damwanti.
" But I am tby wife and tbou my busband !
260 And this is my bope, to wed tbe Prince Nal I"
Song.
" Tbis is tbe bope of my beart !
Tbou art the love of my life !
If I be separated from tbee, —
And I tell tbee true words, —
227
228 LEGENDS OF THE PANJaB.
265 Naliin Indar ko barun jake.
Marilngi zahar bis khake.
Na jiiiiigi, snno, Sa5n ;
Pran chhin men tajiiii mahln."
Raja Nal.
" Sarg lok ke deota padmi Indar saman !
270 Kyiin un ko barti nabin ? tt bo gai nadan !
Tu bo gai baori, Baran sarfkba nabiii duja !
Indar samgn nabin koi Raja, sab karen un ko pujfi, !
Dbarmraj, Agni ko bar le ; cbaron deota bai bMri !
Main to nir manukb zat bun : kyuii tii bbul gai, piyari ?"
Bdni Damwanti.
275 " Patl birta jo nar bai, mane kul ki an.
Main to tumbari das bun, turn mere Bbagwan !
Tum mere Bhagw§,n, piya ; main patl birta bdn nari.
265 I will not go and wed Indar.
I will take poison and die.
I will not go, listen, my Lord ;
I will give up my life in a moment."
Bdja Nal.
" A glorious god of beaven like Indar !
270 Why will tbou not wed bim ? tbou art gone mad !
Thou art become foolish, there is no second to Baran!
There is no Raja like Indar, whom all worship !
Wed Dbarmraj or Agni ; all the four are great gods !
I am but one of mankind : why hast forgotten thyself,
my love ?"
Rani Damwanti.
275 " I am a virtuous woman and care for my family
honor.
I am thy slave and thou my God 1
Tbou art my God, my love ; and I a virtuous wife.
EAJA NAL. 229
Dharm gia, kyk rah gia ? Raja, ho jug men un ki harf.
Jab se bat kahi haiisa ne, jab se prit lagi mari,
280 Jo iiiujh ko turn nah baro, to pran tajAn chhin men
piyari."
Raja Nal.
" Woh ch§,ron hain deota, Tin Lok ke nath.
Turn un ko bar lo ; abhi mka hamari bat.
Man hamari bat, piyari ; yeh hai prem kahani.
Indar Raja biyah karwao to hogi Indrani.
285 Aisa Rao aur nahin dl5ja ; tain man man kya jane ?
Tu us ko bar le, Rani, ho jagi pat-rani."
Rani Damwanti.
" Pat-rani to ho gai ik piyS, se prem !
Pati birta jo bar hai, un ka yeh hai nem.
Un ke yeh hai nem, piyari, sat dharm main n^ harAri.
If duty go what remains ? Raja, such are ruined in the
world.
From the time the swan spake hath love conquered me.
280 If thou wed me not I will give up my love in a moment,
my love."
Raja. Nal.
" Those four are gods, lords of the Three Worlds.
Wed thou (one of) them ; hear now my words.
Hearken to my words, my love, for they be words of love,
If thou marry Indar thou wilt then be Indrani.*
285 Tbere is no Raja second to him ; what hast thou in thy
mind ?
Marry thou him. Rani, and be his chief-queen;"
Rdjii Darmvanti.
" A chief-queen am I from the love of one husband !
This is the hope of virtuous women.
This is their hope, my love, and I will not go back from
my duty.
* The name of Indra's wife ; she isj not otherwise of any importance
as a goddess.
230 LEGENDS OF THE PANJAB.
290 Bich suembar §.j tumh3,ri pliM-mal gale men darAn.
Ik bachan turn se hua mera, ab diLJh kya purakh barAn i
Jo turn tiyag jaoge mujh ko, kkae katara kj marun."
Bdja Nal.
" Surg lok ka bas ho, man men karo bichar.
Tarn man men yah soch lo, sundar Rajkanwar.
295 Sundar Rajkanwar, tumhen ho chitr sugar, sun le, ntlri.
Indar Raj se biy&h karwao, yeh hi bat mano hamari.
Sundar rup bana hai us ka, gal suha, moti mala.
Teh hi bat turn karo, piyari, piyo prem ras ka piy&la."
Rani Damwanti.
" Prem nem un ka rahe, jin ki dhur se pit.
300 Prem kahftni kathan hai, koi birla jaiie rit."
290 To-day at the swayamvara will I throw the flower-gar-
land round thy neck.*
I gave thee my word once, how can I now wed another ?
If thou desert me I will stab myself with a dagger
and die."
Bdjd Nal.
" Thou wilt become a dweller in Heaven, ponder it in
thy mind.
Think of this in thy mind, my beauteous Princess.
295 Beautiful Princess, be sagacious and wise, and hear,
my girl.
Marry Raja Indar, and hear these words of mine..
Beautiful is his form, red kerchief round his neck, and
necklace of pearls.
Do thou this, my love, and drink of the cup of love."
Edni Damwanti.
" The hope of love is their^s whose love is from the
beginning.
300 The tale of love is difficult, and few know its ways."
* In token of accepting thee as mj husband.
EAJA NAL. 231
Bagni.
" Eifc birlS, kol ]lne."
Bachan RSja nahin mane.
" Sil gun rilp main nari,
Dharm ko na tajM, piyarf.
305 Turn bin Mah^raj ho mahari !
Bachan main ne sahe thare.
Suno, main dfls hun thar!,
Ik pal na rahiiri niyari \"
Raja Nal.
" Earn, turn chatar bano, mat n^ bano nadan.
310 Char deo ko turn baro, kaha ham^ra meln.
Kaha hamara m^n, tujhe main bahut b§.r samjhae.
Mera kaha mano tum^ Rani^ achhi bat sunal.
Sun^ Rani, gyan hamari ik Sfl,majh nahln ai.
Dil ka soch dilr kar, piyari ; 'aql kah§,n ganwai ? "
Song.
" Pew know its ways."
The Raja would not listen to her words.
" I am a woman of virtue and uprightness,
And I will not give up my duty, my beloved.
305 Be thou my Lord !
I have listened to all thy words.
Hear me, I am thy slave.
And not a moment will I remain away from
thee ! "
Raja Nal.
" Rani, be wise and be not foolish.
310 Wed one of the four gods and mind my words.
Mind my words as I have often conjured thee.
Hear my words. Rani, for I have spoken well.
Hear me. Rani, my wisdom hath not entered thy under-
standing.
Put thy fears afar, my love ; where hast lost thy sense ?"
232 LEGENDS OF THE PANJAB.
Bdni Damwanti.
315 " Barun na turn bia aur ko ; maruri aj ap ghat !
Sati hun, sal rachun : chalun tumhare sath !
Chaluii tumhare sath, prau chhin men kho darftn. !
Jo ab ke yeh kaho, katart tau men miruri.
Tum hoke gunman, bat yeh kaun aunai ?
320 Main to tum bar lie, jan ke kanth gunsain."
Eajd Nal.
" Hath jor binti karun ; snno, Indar Maharaj.
Dam want] pe main gia aj ap ke kaj.
Gia ap ke kaj aj ; yeh suno hamari b&ni.
Bahut bar us ko samjhae, nahin manti Rani.
325 Wa to kahe, ' barungi Nal ho,' ho rahi 'ishq dmkni,
Samajh bichar, suno, MahS.raja, yeh tu sach jani."
Bani Damwanti.
315 " I will wed none but thee; I will die at once !
I will be satt, I will prepare my pyre (rather than not)
go with thee !
I go with thee, (or) I destroy my life at once !
If thou speakest again as now I will strike a dagger
into my body.
Being wise, how canst say such things as these ?
320 I have accepted thee as my husband, the lord and hus-
band of my life."
Bdja Nal*
" With joined hands I beseech thee ; hear, my Lord
Indar.
I went to Damwanti to-day on thy behalf.
I went on thy behalf ; hear these my ^ords.
Often did I conjure her, but the Princess would not listen.
325 Said she, 'I will wed Nal,' and remained mad with love.
Think of it and hear, my Lord, knowing this for the
truth."
* Returning to Indra.
EAJA NAL. 233
Indar,
" Sab deota, yeh hi karo : dharo Nal ka rflp.
Phir Rani kis ko bare hamra dekh sarAp ?
Hamra dekh sarAp I"
Sabhi ne yeh man bich bichare :
330 ' Chalo suembar blch jahan haigi Damwanti piy&ri,
Bahut bar Nal ne samjhae, na mani woh nari.
Us ka sat digae chalenge.' Teh hi bat man dharJ.
Jab Raja Bhim ne deni sabha lagae,
Sakhi bejhkar mahil men Damwanti lie bulae.
335 Damwanti lie bulae, lie phir phul-mal karae.
Sab dewat Nal rup dekhke, jab man men ghabarai.
Indar*
" All ye gods, do this : put on the form of Nal.
And then which of us shall the Princess wed, seeing us
all (alike) ?
Seeing us all alike \"
They all pondered this in their hearts :
330 * Let us go to the swayarhvara where is the lovely Dam-
wanti.
Often has Nal conjured her, but the maiden would not
listen.
Let us go and destroy her honor.' This they had in their
minds.
When Raja Bhim began to collect the assembly,
He sent a maid into the palace and called Damwanti.
335 He called Damwanti and made a flower garland.
When (the maiden) saw all the gods in the form of Nal
she was confused in her mind.
* To the other gods.
TOL. II.— 30
234 LEGENDS OF THE PANJAB.
Bich suembar phire dekhti : ' Malim§,n kahiri jae ?
Dekha sabha ka rang nar ne die Hari bulae.
Eani Damwanti.
"Ai, Prabbu Dinanath, ab suniye men pukar.
340 Is sanghat men sukh karo, Tin Lok Kart^r."
Edgni.
" PrabMji, sidh lijiye men,
Teri main charan ki cheri.
Deo Nal rup sab dbS^ra :
Mera sat rakb, Kartara !
345 BarAn Nal Bhup ko, Sami ;
MerS, sat rakH turn, Saiii !
Tajuii main pran mahilon men !
Mera sat sil ho piira ! "
Wandering about tbe swayamvara looking (for him she
said to herself) : 'Where has the guest gone ?'
Seeing what had passed in the assembly the maiden
called on Hari.*
Eani Damwanti.
" O God, the Lord of thy Servants, hear now my prayer.
340 Give me thy blessing in this trouble, thou Creator of the
Three Worlds."
Song.
" 0 Lord, give me relief, for
I am a worshipper at thy feet.
All the gods have put on the form of Nal.
Preserve thou my honor, 0 God !
345 I would wed the King Nal, O Lord :
Preserve thou my honor, O Lord !
I will give up my life in the palace !
Keep whole my virtue and honor !"
i.e., Vishnu = God.
EAJA NAL. 235
Dharmrdj.
" Soch kare mat, bawari, kaha hamarS, m3,n.
350 Ja, tujh ko yeh bar dia, mile bhiip surgyan.
Mile bhup surgyan, nam Nal se turn bachan ucharo.
Us Eaja ke gale bich. turn phAl-mal ab daro.
Sada sil tera rabe jag men, sat kabhi aaWn haro.
Man anand karo turn, piyari ; man men yeh hi bicHaro."
Rant Damwanti.
355 " Sunke tumhari b&t ko mala lie utb&i.
Ab dalun gal bich men Nal Eaja ke jae ! "
Bag^ii.
" Piya gal mal main darun,
Jo tan man aj sab warun \"
Gale men darke mala,
360 Khushi boke pia piyala.
DharmraJ .*
"Be not anxious, foolish (maid), and here my words.
350 Go, I have granted thee this boon, that thou find this
wise king.
Find this wise king and call out the name of Nal.
Put the flower garland on the Raja's neck.
May thy virtue retnain for ever in the world and thy
honor be never injured.
Keep thy heart happy, my lovely (maid) ; and ponder
this in thy heart."
Rani Vamwatit'i.
355 " Hearing thy words I take up the garland.
And I go and place it round the neck of Raja Nal !''
Song.
" I place the garland on my love's neck,
And I sacrifice my body and soul to him !"
Putting the garland round his neck
360 She drank of the cup of happiness.
* Some confusion here. Damayanti prays to God in the abstract,
and yet is answered by Varuna as in the classical legend.
236 LEGENDS OF THE PAK.IAB,
Lage baje jabhi bajne,
Lage ctinta sagal tajne.
" BuMo bipr, turn Eajl,
Hue man ke puran feaja/'
Baja Nal.
365 " Ham ko rukhsat dijiye, Bhim Sen Mabarstj.
Sab karan Har ne kare > rahe bamari laj I"
Rdgni.
" L§.j Har ne rakb lie mabSri !
Karen bam nagar ki tajyari.
Der kije nabln, R^ja;
370 Karo bamra yeb bi kaja."
Suembar sab bua sundar,
Bane jaban bbup ke mandar.
And tbe mnsic began to play.
And all bar sorrow to depart.
" Raja, send for the Brabman,*
For tbe desire of my beart is falfilled."
Baja Nal.i
365 " Now let us depart, O Mabaraja Bhlm Sen,
God batb done all tbere was to do J may my bonor be
preserved!''
Song.
" God batb preserved my bonor ?
Let us make ready for my city. .
Make no delay, EajS :
370 Do tbis service for me."
Beautiful was tbe swayamvara,
Held at tbe royal palace.
* To marry us, f The marriage is now over.
EAJA NAL. 237
" Bids, dijo hameii Raja ;
Kare Har ne meri kaja."
Eaja Bhlm San.
475 " KMb bat turn ne kahi, hamen kia parwan.
Ab tumhar} tayyari karuii, he nirp chitr sujan.
He nirp chitr sujan, karo turn abhi cbalan ki tayyari.
Jo kuchh bat kahi hai turn ne, man He main tharl.
Singarun fauj&ii, rath, hathi ; sang karunga tharJ.
380 Yeh rath aj singar, kia main kh3,tir siraf tumhari."
Rdni Damwantl.
" Mata, mujhe na bhfiliye, lijiye beg bulae.
Woh din kab phir hoveg^, miluri tumhen main ^e ?"
Bagiii.
" Milan merS, kaun bidh hove ?
Nain bhar bhar sakhi rove.
" Bid us farewell, E&ja,
For God hath done our desire."
R&jd, Bhlm Sen.
375 " Well hast thou spoken, I accept thy words.
I will make preparation for thee, 0 wise and intelligent
prince.
0 wise and intelligent prince, make thee ready to go at
once.
1 have obeyed all that thou hast said.
I will prepare thy cavalcade and chariots and elephants.
380 This chariot have I adorned for thee alone to-day."
Bdni Damwantl.
" Mother, forget me not and quickly call me home.*
When will the day cojpae that I meet thee again ?"
Song.
" How shall I meet thee again ?
My maidens' eyes are full of tears.
* These speeches between mother and daughter are conventional.
238
LEGENDS OF THE PANJAB.
385 Milungi phir kab, Mai ?
Lijiye beg bulwae.
Phir tumheii kahari miluii, Bahina ?
Mera jal se bharS. naina,'^
Mdtd. Rani Damioanti hi.
" Suno, Kaiiwar, meri lldli, tujhe bin mahil andher.
390 Jaldi bulwaAn tujhe, na karne ki der.
Ik 'araz main karAn, bachan mera sun lije.
Sas susar ki tahil, pati ki agya kije ;
Eakhiye kul ki laj ; tujhe yeh hi samjhaun.
Jao sas ghar, la'l, tare pe wari jaun.
395 Baitho rath ke bich, mati na der lagao.
Kushal khem son, la'l, s^s ghar apne jao."
Kiinch kia Raja chale, dinS. rath hakwae.
385 When shall I meet thee, Mother ?
Call me quickly home.
Sister, when I shall meet you ?*
My eyes are full of tears."
Damwanti's Mother.
" Hear, Princess, my darling, without thee is the palace
dark.
390 Quickly will I call thee and make no delay.
One word have I to say, hear it.
Serve thy husband's parents and obey thy husband;
Preserve the honor of thy family; thus do I conjure
thee;
Go to thy husband's house, my beauty ; I am thy sacri-
fice.
395 Sit thee in the chariot and make no delay.
With joy and delight, my beauty, go to thy husband's
house."
The Raja commenced his march and drove off in his
chariot.
* Classically Damayanti was an only daughtei-.
I5AJA NAIi.
239
Mahil Raja chale, ae nagar ke ruahiii :
Ae Dagar ke mahin ; nagar men ghar ghar pari badhai.
400 Mandar se sab ntii'i milkar saj arta le ai.
Eaja ae mahil bich men sundar sej bicbai.
Ganpat kirpa kare ; anke raj kare chit las.
Kdljug.
" Kirpa, Nath Narad, rakhiye ; kalian gae the aj ?
Sab ham se barnan karo, ai guni sand samaj.
405 Ai guni sand samaj, hamen kaho sach mukh b^ni.
Char deot&. milke turn to kahan gae the, gyani ?
Ye ichha pAchhan ki meri ; kaho, bat un mani.
Hath, joike main puchhAn huh, mukh se kaho bakhani."
Stage by stage the Raja entered his own city :
Entered his own city and congratulations came from
every house in the city,
400 All the women of the palace brought arid* for tha
bridegroom.
The Raja entered the palace and made the marriage bed.
Ganpatf was propitious; so (the Raja) ruled with joy.
Kaljug.t
" Grant me thy grace, Lord Narad ; whither wentest thou
to-day ?
0 sage of the assembly, § tell me the whole tale.
. 405 0 sage of the assembly, tell me the truth with thy lips.
Whither went all you four gods together, my wise one ?
1 ask thee the wish of my heart : tell and I will hear
thy words.
With joined hands I ask thee, tell me with thy lips."
* Tlie ceremony of carrying a tray of powdered rice to meet the
■bridegroom at the hride's house. It is introduced here as having been
performed at the bridegroom's house by poetical license.
f i.e., Ganesa, the God of all beginnings.
X Kali, as the personification of the Kali-yuga, the present wicked
age. Here Kali is employed as a god just as are Indra, Agni, &c.
There is a coinplete change of scene here, and Kali is addressing Narada
asking him what has happened at the swayamvara. The legend still
follows the classical story.
§ Narada is the Nestor of the Indian Classics, as well as the messenger
of the gods.
240 LEGENDS OP THE PANJAB.
Indar.
" Bhim Sen M^haraj ne racha saembar an :
410 Damwanti ke waste kie bare saman.
KJe bare saman, aji, ham usi dekhke ae.
Charon deo gae wahan se, tujh ko bachan sunai.
Nal Raja biyah le gae, us ko sundar bhawan banae.
Bahut d&n Raja ne dina, birham bhoj karwae."
Kdljug.
415 " Char deota chhoike purakh bara jo n§.r.
Us ko chahiye dand ; kuchh hameri liye bichar.
Hame ne liye bichar, unhen kuchh dand ki kardn fcayyari.
Khota k§.m kia nari ne, man men nahih bichari.
Bara dukh dunga main un ko, yeh ablakh hamari.
420 Nal Raja se biyah kara, jin bat na bhuji thari.-"
IndarJ^
" Bhim Sen, the Maharaja held a swayamvara :
410 And made great preparation for Damwanti's sake,
Made great preparation, sir; I have just come from
seeing it.
The four gods went there, I tell thee.
Raja Nal took her away in marriage, as beautiful was he
as a god.
Great gifts gave the Raja (Bhim Sen) and great quan-
tities of food."
Kaljug.
415 "Throwing over four gods, the woman that married a
man
Must be punished ; I have an idea.
I have an idea, and will prepare a punishment for her.
An evil thing did that woman, keeping no thought (of
grace) in her heart.
Great trouble will I bring upon her, this is my desire.
420 She has married Raja Nal, who disregarded thee."
* Answering for NSrada.
BAJA NAL. 241
Indar.
" Jab ham ne agya die, tab darl gal mal.
Din Raja dharmak haiii, bolo bachan sambhal.
Bolo bachan sambhal, unhen kuchh dand nahin dena bha?-
We Eajfir gunman bare hain, yeh tum ko main samjhai.
425 Jab as ko ham se die agya, jab Raja Nal raj bare.
Un ko dand kabhi nahin hoga ; nahin bachan hamara
biijh kare.^'
Jab Kaljug wahaii se chale, aya Dwapar pas,
Kdljucj.
" Ik kflm mera karo, yeh hi raujh se biswas.'
Yeh hi mujh se biswas ; chalo tarn Nal Raja nagari mahin.
Indar.
" When I besought her she put the garland round his
neck.
The Raja (Nal) is faithful to his duty, think over thy
words.
Think over thy words, he is not worthy of any punish-
ment.
The Raja is very virtuous, I tell thee.
425 When 1 besougit her she married Raja Nal.
She should never be punished ; she valued not my
word."
Then Kaljug went away thence and came to Dwapar.*
Kaljug.
(And said) : " Do me a favour, this is my request.
This is my request ; go thou to Raja Nal's city.
* The Dwapara-yuga is tlie Third Age of the world in which righteous-
ness is diminished by half. Dwapara is here, as in the classical
legend, personified as a god of evil like Kali.
VOL. u— 31
242 LEGENDS OF THE PANJAB.
430 Us ka nam bakahat Nal ka hai. Yeli hi bat main samjhai :
Turn Puskar ke baro pet men ; main Nal pe jaun, Bliai."
Dwapar gia pet men us ke ; na maya Prabhu ki pM !
Sil, dharm aur gyan taja nh, na Kaljug par jor par§,.
Baran ba,ras Kaljug ko ho gae, bahut apna jor kara.
435 Ik din Raja baith palang pe, dhoe pair soche nahiii.
Dau laga us din Kaljug ka, bas iidar kina jae.
Barat sar jab pet ke andar, turt Rao ki bidh hari.
Chaupur sar mangaya Rao ne; jab khelan kitayyari kari.
Bdjd Nal.
" Ai bhai Puskar, mere man men uthe bich^r.
440 Ye hi bat turn se kahiin, khelo chaupur sar.
.430 His name of Nal is well known. This is my say :
Do thnu go into Puskar* and I will go into Nal,
Brother."
Dwapar entered (Puskar's) belly ; unfathomable are
God's works !
(Nal) never forgot his honor and duty and religion, and
no chance befell Kaljug.
Twelve years passed over Kaljug, and greatly did he try.
^ 435 One day the Raja sat on his bed and forgot to wash his
feet (first). t
That day was Kaljug's opportunijiy and he entered his
belly.
As soon as he had entered into his belly the Raja forgot
his (religious) wisdom at once.
The Raja sent at once for the chaupur board and begau
to make ready to gamble.
Bdjd Nal.
" 0 brother Puskar, I have an idea.
440 This do I say to thee, play at chaupur with me.
* Pushkara, brother of Nala.
t Forgot a ceremony and thus gave Kali, as the god of evil, a chance
of entering him.
EAJA NAL. 243
Khelo cliaupur s^r, piyari ; yeh hi bat man bhal.
Jit Mr ki baji rakh do, chaupuran bichliae.
Yeh solah liain dau hamare ; tujh ko dia dikhai.
Chaupur kbel der aahiii kije, yeh hi bat samjhai."
Pusfcar.
445 " Turn to hamare bharat ho, jtouii pita satnan.
Ap bachan mujh ko kia, soi karuii parwan.
Soi karuh parwan, hath pasha* main thaya.
Lekar Guru ka nam, zamin par ap tharaya !
Satrah atharah bich jit lie baji thari 1
450 Lag baji pe dari jit ab howan har hamari I"
Raja Nal.
" Duji baji pe laga mal khizana aj.
Phir gero phansa hath se, phir laguhga raj.
Play at chaupur with me, my beloved (brother) ; this is
in my heart.
Put down the stakes and spread the chaupur-f board.
This is my throw, sixteen ; I show it thee.
Don't delay in this game of chaupur I tell thee."
Puskar.
445 " Thou art my brother and 1 hold thee as father.
As thou hast spoken, so must I obey.
So must I obey and lift up the dice in my hand.
In the name of the GuruJ I throw them on the ground !
I win the game from thee with seventeen and eighteen !
450 Winning the stake by a throw is in my fate 1"
Raja Nal.
"On the next game I stake my hoards and property.
Then I will throw the dice with my kingdom for stake.
* 'For phdnsd.
t For the teclmicalities of chaupur, see Tol. I., pp. 243 ff.
J Allusion to the now almost universal belief in the supernatural
powers of the Gurils, or mythical spiritual guides, chiefly represented
bj Gurfl GorakhnaDh.
244 LEGENDS OP THE PANJAB.
Phir lagurigS raj, khizana lagiiri mal ka, Bhai
Sab lag diiiig^ raj, piyari, der karun kuchh nahm.
455 Lag dMga tambu sab dera, yeh mere man bhai.
Jit bar yeh bi baji kbslun man chit lae.
Dekh pare satrah atharah, baji jit uthai !
Honhar ke yeh hi bas men, na kuchh p4r basai !"
Fushar,
" Jit hamari ho gai is paiisa men aj.
460 Aur nahih baqi rahi, yeh hih sakal de raj,
Yeh hin sakal de raj, piyari, kyun mujh ko samjh^ve ?
Jia ka phansa pare jit ka, so baji le jave.
Karanhar Karl;ar wahi hai phansa ji jitare.
Jis par mihar kare ughrai, so baji ko pave.
465 Yeh saiis man biah, piyari, kyuh ghabarave ?
Honhar hate na, piyari, jo kuchh '3,nkh likhave."
Then will I stake my kingdom, (now) I stake my hoards
and property. Brother.
I will stake all my kingdom, my beloved (brother), I
will make no delay.
455 I will stake my camp and tents, this is in my mind.
I am bent on losing or winning this game.
See the seventeen and eighteen, thou hast (again) won
the game !
This was in the power of fate, no power (of ours) avails !"
Fusltar.
"1 have won (again) to-day at this game.
460 Nothing is now left thee but thy kingdom.
Nothing but thy kingdom, my beloved (brother) ; why
say more to me ?
Whose dice win wins the game.
It is whom the Lord favors that wins the game.
On wham His kindness falls, will win the game.
465 Why art thus confused in thy mind, my beloved
(brother) ?
What fate hath written cannot be blotted out, my beloved
(brother)."
EAJA NAl. 245
Raja, Nal.
" Ri\j pat saru, laga is baji ke bich.
Khftb tarahjana hameii, yeh ph&hsa hai nich!"
Bag n't.
" Eaja, main dia sara f
470 Bachan mano yeh hi mahara :
Uthaiyo hath se phansa ;
Dau piira aya khasa.
Yeh hi samjhauta turn ko.
Sat harun nahin mujh ko.
475 Der kije nahin, bhai,
Jo baji jitke ai I"
Pusfcar.
" Raj, mal, faujan, sabhi tain ne die lagae;
Jit hamari ho gai aur ]ago kuchh aj.
Aur lago kuchh aj, Raoji, jita I'aj tumhara.
Raja Nal.
"All my rule and kingdom is on this game.
Well do I know that this gambling is a low thing !"
Song.
"Eaja (Puskar), I have staked it all !
470 Hear these my words ;
Take up the dice in thy hands ;
Thou shalt have full opportunity for a throw-
Thus do I tell thee,
I will not go back on my word.
475 Make no delay, brother.
To win the game \"
Puslcar.
"Thou hast staked thy kingdom, wealth and armies
and all :
And I have won them, stake something more to-day,
Stake something more to-day, Raja, for I have won thy
kingdom.
246 LEGENDS OF THE PANJAB.
480 Raj pat ki baji, R&jl, ab ke ham se hara.
Sab ki hai yeh bat jue men, tain ne nahin bichElra ?
Ab kya mahil bich men, Raj^, aj raha hai thira ? "
Baj& Nal.
" Tab tan fee bistar lage aur amiri thdth !
Baji se hata nahin, yeh hi hamen hai anth.
485 Yeh hi hamen hai ^nth, aj yeh har singar laga sara.
Na pichhe rakhna kuchh mujh ko, yeh hi nem man par
dhara.
Jo ab ki baji tum jito, hor hamen ho ja hari,
Aur bat main kya kahun tum se ? Main adhin raha
thari !"
PusJiar.
" Tere pe kuchh na raha, sab tain dia har^e.
490 Khel hamara ho chuka, kahi tujhe samjhae.
Ik baqi rahi jan tumhari.
Kuchh na raha aur ab tum pe, tum bare khilarj.
480 Kingdom and rule, Raja;, thou hast lost to-day to me.
It is always thus in gambling, hast thou not thought it ?
What has now remained to thee in the palace, Raja ? "
Raj a Nal.
" Then I stake the garments on my body and my lordly
jewels 1
Let the game be not stayed, this is my desire.
485 This is my desire, to-day I stake my necklace and jewels.
I will keep nothing back, this is the desire of my heart.
If thou win the game to-day and I lose.
What more shall I say thee ? I am at thy mercy I "
Puskar.
" Thou hast nothing left, thou hast lost thy all.
490 The game is over, I tell thee.
Nothing but thy life remains.
Nothing else remains to thee, and thou hast earned the
name of a great gambler.
EAJA NAL. 247
Yah to bat Mith. Sahib ke : jit raho, chahe hari.
Ab ki baji men, Raja, to lag Damwanti nari.
495 Ai Rajnji, sab baithe ho har, ik baqi rahi nari :
Aur duji, Maharaj, rahe yeh deh tumhari.
Niihin raj se kam ap chaupur men hara.
Ab is nagari bich nahin rah&i kuchh tumhara."
Rdjd Nal.
" Sunkar tumhan b§,t ko, tan tnen uth gal ag, bhal.
500 Khainch dudhara hath men, deiih jhat shish urM.
Deiin jhat shish urai, are, main na chhoiunga, bhai \
Tere pran chhin nieii kho dunga, aisi bat sunai.
Tain ne aj kari hai aisi samajh murakh man, bhai.
Ik din kal karha sir upar ; ya mere man, bhai."
Winning or losing is in the hands of God.*
In the present game. Raja, ptake thy wife Damwanti.
495 0 Raja, thoa hast lost all, only thy wife remains :
And, too, remains. Raja, this thy body.
Thou hast nothing to do with rule, having lost at
chawpur.
No longer canst thou remain in this city."
Baja Nal.
"Hearing thy words my body is aflame (with wrath),
brother.
500 I take the dagger in my hand to strike oS" thy head at
once.
I will strike off thy head at once, and 0 ! I will not leave
thee (alive), brother!
I will take thy life in a moment, thus do I say.
Thou hast acted to-day as a man of little sense, brother.
Death will hover over thy head some day ; this is in my
mind, brother."
* Observe the Musahnan word here.
248 LEGENDS OF THE PAXJIb.
Bdni Damwanti,
505 " Hath jor binti kariirij Nal Raja, Mabaraj.
Jo turn maroge aise tumbari hot akaj.
Tumhara hot akaj, aise mat mariyo, Raja.
Shakal bigre tera kaja "
Ragnl.
" Jagat man pat ho bhari.
510 ■'Aqal kaban gai, piya thari ?
Tumheh samjhauti ban.
Bat mano yeh hi mahari :
Jua. mat kheliye, Sain !
Zai-a lajja nahin ai,
515 Dbarm apne se na bare.
Aise mat jan se maro !"
Raja Nal.
"Tu ne kabi, so main suni, yeb papi chandal !
Main us ko ohborfin nabin, a gia us ka kal.
Rani Bamwant'i.
505 " With joined bands I pray, 0 Raja Nal, my Lord.
It will be evil for thee to strike him thus.
It will be evil for thee, strike him not thus, Raja.
All thy (good) works will be of no avail."
Song.
" It will be a sinful thing in the world.
510 Whither have thy wits gone ?
Often did I conjure thee !
Hear my words :
Play no more, my Lord !
Thou hast felt no shame :
61.5 Destroy not thy good works.
Slay him not thus ! "
Raja Nal.
" Thou bast said, I have heard, this is a wicked sinner !
I will not leave him (alive, the time of) his death bath
come.
UXSA NAL. 249
A gia us ka k&l, piyari, lakh bar samjhaya.
520 Aise bachan kathor bolta, nahia larzi hai kaya !
Nahli) kuchh is meri mera, sir par kal ghumSya.
Na jiwat clihordiiga is ko, dil men yeh hi tharaya."
Bdni Damwanti.
"Yeh to tumhara putr sam, turn us ke ho tat !
Man men soch bichariyej tumhen na chahiye bat.
525 Tumhen na chahiye yeh bat, Raoji, ap guni kul men
dana.
Got ghat karnS, nahin. Raja ; jagat yeh tana.
Jo tli us ko mdr ganwao, bahuta dukh jag men pao.
Teh hi mano, piya mere, hath mati us ke lao 1"
Rdjd Nal.
" Us ne mukh khoti kahi, gai jigar ko khae.
530 Maiii us ko chhoiun nahin, sun, Rani, chit Ide,
His death hath come, a thousand times have I besought
him.
520 Such evil words doth he say and his body trembleth not !
It is no (fault) of mine, he hath brought death on his
own head.
I will not leave him alive, this have I determined."
Itdni Damwanti.
" This is as thy son, thou art as his father.
Ponder it in thy mind, this should not come from thee.
525 This should not come from thee, thou that art the wisest
of thy race.
Slay not a kinsman, Raja, that the world jeer at thee.
If thou slay him great will be thy grief in the world.
Hearken to this, my love, lay not thy hand upon him \"
Rdjd Nal.
" His evil words have eaten into my heart.
530 I will not leave him (alive), hear, Rani, with tliy heart.
VOL. II.— 32
250 LEGENDS OF THE PANJAB.
San, Eani, chit lae tamari kasab kM, is ne bharl.
BarS, dast yek hai, ab mani, sabhi b&t kboi mahari.
Ais^ baoban kaba mukh seti, samajh nabJn ai us ko.
Maba kapat ki kban birba haij tft balak kahtl jis ko."
Rdni Damvxmti.
535 "Hatb jor binti karun, piya^ maa chit lae :
Is ka kya hai m^rn^, krodh kare mar jae ?"
Ragni.
" Dharm aur sat mat hsbro !
Matf, Eaja, is se maro ■!
Tumberi main bahut sarajhayd,
540 'Aqal teri nahin aya !
Mai aur raj ik nan.
Khusbi hoke tumheii hari !
Ki^ kyfln krodh phir^ Eaja ?
Samajhke kijiye kaja !"
Hear, Rani, with thy heart, he hath done me a great
wrong.
Very wickedis he, and hear, he hath disgraced me utterly.
Such words hath he said with his lips as thou canst not
understand.
He is a very pit of the greatest deceit, whom thou callest
a child ! "
Rani Damwanti.
635 "With joined hands I pray, my love, with all my heart.
What good is it to slay him, and die of thy anger ? "
Song,
" Destroy not thy religion and thy honor !
Slay him not Eaja !
Often do I conjure thee,
540 And sense cometh not to thee !
Wealth and kingdom and eke a wife
Hast thou lost joyfully !
Why art angry after thai, E4ja ?
Be wise and do thy duty ! "
EAJA NAL. 251
Piiskar.
545 " Raj biclp rahn^ natin, raha na tumhara katn.
Mere rk] men ab turohea khana nimak haram ;
KhanA nimak haram : are, turn dwarp^l, ab jao.
Sabti r§rj m-en abbi dandboia jaldi se patwao.
Mere r&j men mat vih rakhlyo, jaban cbahe waban jao.
550 Itna Mm karo turn j&ke, mat nk der lagao !"
Rdrd Damwanti.
" Babal mere ke \ko, sun,, re tu ratbwan.
Gbore ratb wabin le jao, kaba mera yeb m^n.
Kaba mera le man, karo jaldi se tayyari.
Ik kaniyan, ik sfit, socb mujb ko bai bbari.
565 In ko tu,m le jSo m^t meri ke tain.
Ham ko to banon bas likba karmon ke mabin.
Kabiyo shakal ahwal mat meri pe jake,
Main kabti, kar jor ^j, two. ko sbamjbake."
T'uskar.
545' " Tbou canst not stay in tbis kingdom^ tbou bast no
more business bere.
Tbou canst no longer witb rigbt stay in my kingdom ;
It is no longer rigbt to stay : go- and be a doorkeeper.
Go and be a crier tbrougbout the kingdora.
Stay not in my kingdom, go wbitber tbou wilt.
650 Go and do tbis witbout any delay ! "
'Rani Damivanti.^
"Hear, tbou cbarioteer, go to my fatber.
Bear my words„ take tbe cbariot and borses tbere.
Hear my words and be ready quickly.
I am in great anxiety for my daughter and my son.
555 Do tbou take tbem to my mother.
As for me it ia- written in, my fiite that I wander in tbe
forests.
Go and tell all the story to my mother,
I beseech thee to-day with joined bands."
* Damayanti now sends Iier children to ter parents for safety.
252 LEGENDS OF THE PANJAB.
Rathwdn..
" Ap kah§. ao hi kariiri^ mairi jsun tath-kal.
560 Ab yehai se tayydri karfliij mat nk ho be-hal.
Mat na ho be-hal^ piyari, yeh hi tujhe samjhaun.
Balak rath ke bich bitha^ main teri mata pe jaflii,
Tere tan k^ main hal teri mata ko jae sunaAri.
Man men dhir dharo tum^ Eani, sari khabardn laun."
565 Rath ko big jot3«ke kia kfmch mak&n,
Pahuncha nagar men Bhim ka, jahan Eani surgyan.
Jahan Rani surgyan, jaeke s^ri bhita sunM.
Sut kaniyaii donon wahan chhore, Nal ki b^t batai.
Suranpal 3k Rao bara th& us pe pahunche jae.
570 Rath ghore donon hin chhore Rao chale ban mMn.
Charioteer.
" As thou hast said so will I do and I will go at once.
560 I will go hence now, so be not grieved.
Be not grieved, friend, I tell thee.
I will put the children into the chariot and go to thy
mother.
And will tell thy mother what hath befallen thee.
Have patience in thy heart, Rani, and I will tell thee all
that happens."
565 Quickly preparing the chariot he went homewards.
He reached the city of (Raja) Bhim, where dwelt the
wise Rani.*
Where dwelt the wise Rani : he went and told her all the
trouble.
Leaving the boy and maid there he told the story of Nal.
He went to the great Raja Suranpal.
570 Leaving the chariot and horses the Raja went into the
forest, t
* Damwauti's mother.
t (■'') A confused reference to liifcupariia of Ayodhaya, whose sei-vice
Varshneya the charioteer entered after seeing Damwanti's children
home, according to the Mahdhhdrata story.
El J A NAL. 253
Bant Damivanti.
" Suno, piyij kya soclite, raj did sab bar ?
Chalo kisi ban khand men, bam bo gae lacbar.
Ham bo gae Mcbar, yeb bi 'araz sun lo mabari.
Socb kai se kya botd bai ? Ap karo ban ki tayyari.
575 Itne din kd r&j likha tba, so turn bbog lia, sain.
Abbi es raj bicb nabin rabna, main kahti tumbare taiii."
Edja Nal.
" Sacb bat turn ne kabi, lie yeb bi min.
Ab yeban rabna nabin, karam rekb parwan."
Eagnl,
" Nabin dukb men koi satbi,
580 'Aqal meri rabi jati !
Rant Damwant'c*
" Hear, my love, wby grieve at losing all thy kingdom ?
Let us go to some forest land, for we are helpless.
Hear my prayer, for we are become helpless.
What is the use of grieving ? Make ready for the forest
at once.
575 Thou hast enjoyed all the days of royalty written in
thy fate.
Thou canst not now remain in this kingdom, I tell
thee."
Raja Nal.
" Thou sayest truly and I obey.
We cannot now remain here, the lines of fate are
powerful."
Song.
" I have no friend in my woe,
580 And my senses leave me !
*l •■" -■■■■,.. ■ I- ■■ ,1 ■ ■■.■■■_ .III. ■■■■■I i.iim,.
* Speaking to her husband again.
254 LEGENDS OF THi: PANJAB.
Karam gat yeh hove, "Rkm,
Nahiri yeh bat main jani I
Eaj chhora ae ban men :
Bbukh byapi mere tan men,
585 Tin din ho gae chalton.
An jal na karS; ham ko \"
Rdni Bamwantir
" Is pare pe kadam ke baithi ik kaput.*
Isi mar bhachhan karo, aur upao nahiii hot.
Ai RaiS.ji, nl kachh banat up^ tarkhani an bat3.e.
590 Tan beakul ho gia., bhiikh ne pran ganw&e.
Ab hamare tan bich chalan ki taqat nahiri.
Maro yeh hi kapiit, karen bhoj,an ham khae."
Rdja Nal.
" Ranij jabhi tumhara bachan hameii kia parwan.
M§,r<in turt kapftt ko nische le jan.
This must be the work of fate, my Kani,
I did not know at all that this could be !
Leaving my kingdom and wandering in the forest
I feel the pangs .of hunger in my body.
5S5 Three days have passed in walking.
And we have had nor water nor food ! "
Efini Damwanit.
"I see a pigeon under this kadamf tree.
Let us kill and eat it, there is no other plan.
0, Raja, there is no other plan ;
590 My body has become restless, hunger is slaying me.
I have no power to walk within my body.
So kill this pigeon and let us eat it."
Rdja Nal.
" Rani, I have approved of thy words.
I will strike the pigeon and take its life.
* For TtabMar.
t Qadanl according to tte MunsMs. It is the Tcadamba,-or nauclea
cadamba, a favorite tree with, fragrant blossoms.
EAJA NAL.
255
595 Ya nische le jau, piyarij aur sistar kuchh hai nahm :
Dhoti ger usi ke lipar main pakarto us ko j^e.
Ger di&, dhoti main, lekar ur g{3. woh, piyari !
Ab soche ! Kuchh ban men nahid ata, jab tak ho hamari
hari !"
Rani Bamwant'i.
" Bipat kal bipta hamen kyun dini, Eaghu Eai ?
600 Ya to hamare pran lo, ya tum kaxo, Ji, suhai."
Eagni.
" Bipat men na koi sangi !
Piya kay&, hui nangi !
Prabhu, sidh lijo meri !
Bipat ne in ki gheri !
605 Saran ham ne He tharf 1
Chali ab jan yehan mahari !
595 Know this for certain, my love, I have no other arms ;
So I will throw my loin-cloth over it and take its life.*
I threw my loin-cloth over it and it flew away with it,
my love !
Now think ! I can get nothing in the forest, and am
undone until I do ! "f
Bdni Bamwanti.
" Why hast added trouble in a troublous time, 0 God ?J
600 Either take our lives, or save us, Lord."
Song.
" We have no companion in our misery !
My husband's body hath become naked !
Lord, help me !
Thou hast encompassed him with grief !
605 I seek thy aid !
My life will depart from me here !
* There is a hreak here and Raj& Nal has tried to catch the pigeon
before lie speaks again,
t Because he was now stark naked.
% Raghfl Rai = Rfi.m = God.
256 LEGENDS OP THE PANJAB.
Tbare bin na koi, Sami !
Karo rachhya Garui-gami*"
Raja Nal.
" E9.iii, Dagar Bidarbh kh yeh marg le jS,n.
610 Jah&n tere pitmat bain, kare ap pahchan.
Kare ap pahchan, piy§.r], yeli marg sundar kliasd.
Garjat singh, hiS, mera larze, yeh hi kahfln tumhare
pasa :
Ban k^ rahua bahut kathan, hai is men dukh, sun le,
Rani.
Kaun karam men rekh lekh hai ? N& maya Prabhft ki
jani \"
Rani Damwanti.
615 " Yeh ham ne jane piya, kis ke man aur b&p ?
Hamen chhorke ban bikhe raho akeli ap."
I have none but thee, Lord !
0 rider on Garui* help us !"
Raja Nal,
" Eani, this is the way to the city of Bidarbh. t
610 Where are thy parents, do thou recognise it.
Recognise it, my love, this beautiful road.
The lions roar and my heart trembles (for thee) and I
tell thee this :
Dwelling in the forests is hard and full of troubles,
hear thou this, R&ui.
What lines are written in our fate ? The mysteries of
the Lord are not to be known 1"
Rani Damwanti.
615 "What do I know, my love, of father and mother ?
Leave me and I will dwell alone in the forests."
* The fabulous bird Garuda and veHcle of Vishnu of whom Rdma
was an avatdra or incarnation,
t Vidarbha is, howe-ver, Bir&r, a country and not a town.
257
EAJA NAL.
Bdgni.
" Piyaji, hamen tiyag na jaJyo.
Sang hamare piya rahiyo.
Piyaji, nadan mat matari,
620 Mujhe kariyo inati niyari,
Akeli main jiiin ban men,
Pran apni tajun chhin men."
Raja Nal.
"■ Rani aisi na kaho mukh se bachan katbor.
Main tujh ko kaise tajun ? Priti cband chakor.
Ragni.
625 " Prit ab lag nabin jani,
Tajiiri kaise tujbe, Rani ?
Tu bi pranon se bai piyari,
Karun kaise tujbe niyari ?
Song.
" 0 busbandj desert me not.
Live witb me, my love.
0 busband, I am a simple woman,
620 So desert me not.
If I dwell alone in tbe forest,
1 sball give up my life in a moment."
Raja Nal.
" O Rani, say not sucli harsb words witb tby lips.
How could I leave thee ? Our love is as tbe moon's and
tbe partridge's."*
Song.
625 " My love for tbee is not yet satiated.
How could I desert thee. Rani ?
Thou art tbe love of my life.
How could I desert thee ?
* It is commonly said tliat the chakor or Indian red-legged partridge
ia violently in love with the moon.
VOL. II. — 33
258 LEGENDS OF THE PANJAB.
Tere bin kya mera jina ?
•630 Baia dukh yeh liamen dina !"
BAni Damwanti.
" Pran piya bin na bachen, par gai prem zanjir.
Bat tumhari sunat hi chale nain se nir.
Tere bin kaun saLe dukh sukh mahara?
Pi'an tajun chhin merij pitam, jo tu ho ja ham se niyari.
'635 Kand, mul, phal, phul torke main tumhare khatir lae !
Bhojan kar^ Maharaj hamare, ya tum ko chahiyej Sain !"
Bdjd Nal.
" Rani ghabarao mati, man men bandho dhir.
Sab sah^i hamari karen, sada bhajo Raghbir."
Rdgni.
" Bhajo Raghbir ko, piyari.
€40 Kabhi hove nahin hari.
How could I live without thee ?
'630 Great is the trouble given me !"
Rani Damwantl.
" I cannot live without my husband, the chain of love
hath bound me.
At thy very words the tears flow from my eyes.
Who shall bear my joys and sorrows but thee ?
I should die in a moment, love, if thou desertest me.
635 Branches and roots and flowers and fruits I bring for
thee!
Bat, my Lord, as doth beseem thee. Husband !"
Baja Nal.
" Rani, be not distressed and be patient in thy heart.
Ever call on Raghbir,* for he will always help us."
Song.
" Call on Raghbir> my love,
640 And thou shalt never be undone.
* i.e. Ram = God.
RAJA NAL. 259
Ram jag ko hai Kartara,
Dhyan un ka hameri dhara.
Bipat men sukh kare woh hi,
Aur daja nahin koJ ?"
645 Raja us ban men phire ae mitr ke pas.
Bahot adar us ne kia,j Raja bhae udas.
Dekhkar udas kia adar bhari.
Das paiich rat mahilon ke bicL guzarf.
Khunti pe har dhara Rani jae.
650 Woh nigal gai khunti, nahin maya pai !
Jab Rani gai rus pari, mahilon jae,
Raja ne an ap Rani athai.
Ram is the Lord of the world
And I have worshipped him.
He will bring joy in the midst of trouble.
And there is none other !''*
045 The Raja wandering in the forests came upon a friend.
He showed him great kindness and the Raja was sorrow-
ful.
Seeing his sorrow he showed great kindness.
Eight or ten nights passed in the (friend's) palace.
The Queen's necklace had been placed upon its peg.
650 The peg swallowed up the necklace and the mystery
was not solved.
The Queen went angrily into the friend's palace,
And the Raju (friend) came and mocked the Rani (Dam-
wanti).
* The bard, having so far followed the classical legend with fair
success, finishes of£ his legend in his own way and very tamely.
260 LEGENDS OF THE PANJAB.
Bdni.
" Tumhara yeh yar sang us ki nari,
Lina in bar, b3.t turn se bichari !"
655 Nal ne jo bat suni bar ki ake.
Raja Nal.
" Bbave ne karm-rekb kya Hkbi jake ?"
Sanke yeb bat, rab ban ke lina-
Pingal ke des gaman pbirkar kind.
Edjd Nal.
" Bipat kal bipti. bamen kya die Dina Natb ?
660 Isi dusoti bicb men na koi hamare satb."
TJie Queen.
" Tbis your friend bath a wife with him,
That bath stolen my necklace, be thou certain I"
655 When (Raja) Nal beard of the matter of the necklace,
(he said) :
Raja Nal.
" What bath Fate written in our lines V
Hearing of this he went into the forest.
And wandered into the country of Raja Pingal.*
Raja Nal.
" 0 Lord of the World, what misery is this that thou
hast added to our trouble ?
660 In the midst of our troubles there is none for us \"
* TMs story is also told of Hariscliandra and Ms wife wten in similar
trouble. For a note on Pingal see Introduction to the next legend.
EAJA NAL. 261
Rdyni.
" Bipat men na koi sath !
Taje gajpal se hath,
Hua banon has main rahna !
Hamare karm ka lahna.
665 Hamari khabar le, Sam},
Hameii bhojan ki hai hani !
Nahin tan pe basham mahare I
Raj ho taj chalan niyarJ !"
Rdni Damwanti.
" SunOj piya, turn se kahun, yeh hi bat samjhae,
670 Karam rekh mitte nahln, kije lakh upae ;
Kije lakh upae ; karam yeh likhi hai hamari.
Is dusoti bich Ram hamare rakhwali.
Song.
" In our trouble there is none for us !
I have deserted my elephant,*
And am a dweller in the woods !
It is the decree of my fate.
665 Have remembrance of me, 0 Lord,
For I have need of food !
1 have not even clothes to my body !
Leaving my kingdom I am become a lonely wan-
derer ! "
Bdni Bamwanti.
"Hear, my love, I speak to thee, this do I tell thee,
670 The lines of Fate are not to be blotted out, try thou a
thousand plans ;
Try thou a thousand plans : this was written in our fate.
God is our protector in these troubles.
* On whicli Rajas always ride.
262 LEGENDS OF THE PANJAB.
Karo gyan, sat^ sang ; jagat jhiit} hai m&ya.
Sat mat chhoro ap tumhen yeh le samjhaya.
675 Jo sat doge chhor, dharm ki ho ja hani.
Dukh sukh ik hi riip mante hain muni gyani/*
Rdjd Nal.
" Gyan dusht ?ina kathan, suno, pati nirp nar.
Kaun pap pichhe kie, jo ya bipta die dar V
Edgni.
" Bipat ham pe pa;i bhari.
680 Khabar lo an, Girdhari !
Suno, turn pran ki piyari,
Bipat ki bat hai niyari.
Kahun turn se sabhi sari.
Surt men baji hamen hari :
Have wisdom and virtue and good company : this
world is a false illusion.
Give not up thy virtue, I tell thee.
675 Give up thy virtue and thy good deeds will suffer.
The wise sages have known that pain and pleasure have
but one form."
Bajd Nal.
" Knowledge is difficult and cometh hardly, hear, my
wise and virtuous wife.
What sin can I have committed before* that I am given
this trouble ? "
Song.
" Great is the trouble upon me.
680 Have remembrance of me, 0 Girdhari If
Listen, thou beloved of my life,
The story of my sorrow is a strange one.
' I tell it thee all.
In my folly I lost the gambling match :
* i.e., in a former life. f i.e., Krishna = God.
eAja nal. 263
685 Ptir sat Indar ne lin8,.
Barkha ne dukh baya dina.
Bat kahta nahm jhftti ;
Nigal gai bar ko khuriti ;
Buni titar uri mahari :
690 Eekh talte nahin tari !"
Bani Bamwanil.
" Jo Loni so ho lie, dur karo afsos.
Likha Karam so lii bhogna, kis ko dije dosli ?
Kis ko dije dosh ; piyaji ? Uchlia Karatn hamara, saiii.
Eaj chkuta banon bas diwaya ; na maya Prabhu ki pai.
695 Kami main kuohh chuk pari hai, dukb dia balepan men-
Ik tarah mera bMg ball hai, Prabhu, donon sang rahe
ban men !
685 And then Indai' tested my virtue.*
Greatly hath his rain afflicted me.
I say nothing false;
The peg swallowed up the necklace ;
My roasted pai-tridget flew away ;
690 The lines (of Fate) move not for putting away !"
Rani Damwanti.
" What was to be has been, put away thy sorrows afar.
What Pate hath written must be endured, and who is
to be blamed ?
Who is to be blamed, my husband ? An evil fate is
ours, husband.
The Lord made us give up our rule and dwell in the
forests ; His mysteries are unfathomable.
I have forgotten some (religious) duty and He gave
me trouble in my youth.
In one way my fate is happy, 0 Lord, that we are both
together in the forest !
* Apparently by making tli(j weatlier wet.
t He must mean pigeon, see line 587 S.
695
264 LEGENDS OF THE PANJAB.
Jo turn se kabhi bichhran hota, babuta dukh phirti, s^in.
Ab merS, pati bharat-bhang nahin ; din r§.t parwan
tumliare tairi.
Chalo, piya, Msi iiagar men, chboro ban ka bas.
700 Yeban ab chit lagt^ nabin, ham nit rahen udas.
Ham nit rahen udas, bas nagari men kije.
Aisa karan karo, dharm hamara nahin chhije.
Man yeh hi updes ; kirpa kar chMo, ji, agari.
Turn hamare bhartar, chalun main sang tumhare."
Rdjd Nal.
705 " Raniji, sun lijiye, yeh Pingal kl des.
Mai raj Maharaj hai yehan ke Awadh nires.
Yehan ke Awadh nires, piyari, maha bali hai Raja.
Ath pahar din rat nagar rnen baje chhattis b§ja.
Had I been ever separated from thee, in great grief
should I have wandered, my husband.
Now is my virtue secure, as I live day and night with
thee.
Let us go, love, into some city and give up dwelling in
the forests.
700 I am no longer happy here and always in sorrow.
I am always in sorrow, so let us dwell iu the city.
Act so that our (religious) duty be not aSected.
This is the desire of my heart : be kind, love, and go on
(to the city).
Thou art my husband and I go with thee."
Baja Nal.
705 " 0 Rani, hear me, this is the land of Pingal,*
The great lord of this land and wealthy is the lord of
Awadh :
The lord of this (land of) Awadh, my love, is a mighty
Raja.
Day and night continuously the thirty-six kinds of
music are played, f
* See above line 668. t See above line 134.
EAJA NAL. 265
'Am khfi,s men lagl Kachahri, jis ka bara samaja.
710 Sab pftran partal Eao ke, clihatar mukat sir rSja."
Rani Damwanti.
" Khftb bSt turn ne kaM, hirde gai samae.
Jo bipta PrabM ne die^ so ham bhoge ae.
So bhoge ab ae, pijaji, suniyo 'araz yeh hi mabari.
Aur kam ham se Bahin baiita, yeh bipta PrabhA ne darl.
715 Turn tell ghar jae pat par baith, karo simran bhari.
Main to Sp Rao ke mahilon jae banegi panhari."
Raja tell pe raha, Rani rajdwar :
Sabhi nagar us ko kahen Raja ki panhelr.
He holds a Court in public and private (audience),
which is very grand.
710 Very glorious is this Raja, with diadem and umbrella*
over his head."
Bdni Damwanti.
" Well hast thou said, it is gone into my heart.
We have gone through all the trouble that the Lord
hath given us.
We have gone through it all, my love, hear this prayer
of mine.
No other plan have I in this trouble that the Lord hath
put'upon us.
715 Go thou into an oilman's, turn his mill (foi: him)f and
do heavy work.
I will go into the Raja's palace and become a water-
bearer."
The Raja went to the oilman, the Rani to the palace :
And all the city knew her for the Raja's water-carrier.
* The oriental sign of royalty.
t Lit., sit on the driving-rod (behind the oxen to drive them).
VOL. n. — 34
266 LEGENDS OF THE PANJAB.
RajSi ki panhar kaherij sab bat nagari men nar nari.
720 Rao pat hanke teli ke^ soch rahi man men bhari.
Tin dinan Raja ko ho gae, an khaya na jal pia.
Na tell ne puchha us ko, " kaun kam tH ne yeh ki^ ?"
Chautha din hua dali ik khal ki thake mukh pai ;
Mare lat leli raja ke, nikal b^hir mukh se ai.
Rdjd Pingal.
725 " Yeh bhojan kis ne kia, ai Rant surgyan ?
Such bata ham se abhi, gyan-rashk, gun khan :
Gyaa-rashk, gun khan, hamen yeh kaho sach mukh ban!.
Mere mahil ke bich adhik hai tu sundar, Pat Rani.
They knew her for the Raja's water-carrier ; all the men
and women in the city knew it.
720 The Raj^ drove the oilman's mill, and had heavy grief
in his heart.
Three days passed over the Raja and he nor ate corn nor
drank water.
Never asked (of him) the oilman, " what work hast thou
done ?"
The fourth day the Raja put a grain of oil-cake* to his
mouth ;
Whea the oilman kicked him and knocked'it out of his
mouth.
Raja Pingal. f
725 " Who cooked this dinner, 0 wise Queen ?
Tell me the truth now, 0 pit of wisdom and virtue :
0 pit of wisdom and virtue, tell me the truth with thy lips.
Thou art the greatest beauty of my palace, thou First-
Qoeen.
* Very coarse food, fit only for cattle.
t Cliange of scene : Damayanti has now become the water-bearer of
the palace and the Raja of it is addressing his Queen.
vlajX nal. 267
Tere hath ka yeh nahin bhojan, sua le Mshq diwaai.
730 Main pdchhdn hun bat, sach sab ham se kaho bakhanJ."
Edni.
" Mujh ko fursat ni hid, hua mahil men kar.
Yeh bhojan us ne kia, jo tumhari hai panhar.
Jo tumhari hai panhir, Raoji, suno haqiqat skA.
Us piyari ne mahil bich, bhojan ki kari tayyari.
735 Mere tan men hui mandagl, main ho gaU lachari.
Teh bhojan us kia nari ne, main yeh bat bichari."
Bdjd Pingal.
" Raj3, Nal ke mahil men hai Damwanti nar.
Us ne hamare waste bhojan kia tayy§.r.
Bhojan kia tayyar, sawad aisa ham ne wahan paya.
740 Ais§. hi bhojan is piyari ne, aisa 3.J banaya.
This dinner is not of thy cooking, hear me, thou mad
with love (of me).
730 I ask it of thee and tell me all the truth."
The Queen.
" I had no time as I had work in the palace.
And it was thy water-carrier that cooked this dinner.
It was thy water-carrier, Raja, hear the whole truth.
It was that leveling that cooked the dinner in the palace :
735 As my body was wearied and I became helpless.
The (water-carrier) woman cooked this dinner, I tell
thee."
Raja Pingal.
" There is the Lady Damwanti in the palace of Raja Nal.
(Once) she prepared a dinner for me.
She prepared a dinner for me and its taste was like this.
740 Such a dinner hath this leveling made to-day.
268 LEGENDS OF THE PANJaB.
Ya hai koi R^ja ki nS,rfj tumheii bbed ua p^ya :
Bipat k^l men hM, piyiri, tujh ko yeh hi sunaya."
" Ai sundar, tu kaun hai ? Kaho hamen sach bat.
Teh ham puchhat hain tamhen ; kann tumhari zat ?
745 Kaun tumhari zat ? hameh tu bal suna de, piyari !
Dekh turn ko raj-sutiya, tu na haigi panhari.
Apne man ki bat kholke, kaho haqiqat sari.
Teh ham se tu sach bata de ; kaun zat hai thari ?"
Hani Bamwanfi.
" Bipat kal ki bat hai, kya kahun tumhare sang ?
750 Narvvargarh ke Eao ki main hongi adharang.
Ai Eajaji, maiii hongi adharang, bat yeh suno, Ji, ham&ri.
Dia hai dusota Ram bipat ham pe yeh dari,
This is some Raja's wife, thou didst not understand :
She hath fallen into some trouble, my love, this do I
proclaim to thee."
" My beauty,* who art thou ? Tell me the truth.
This do I ask thee ; what is thy caste ?
745 What is thy caste ? Tell me thy story, my dear !
Thy appearance is of a king's daughter, thou art no
water-carrier.
Tell me the secret of thy heart, and teli me the whole
truth.
Tell me the truth ,- what is they caste ? "
B,ard Bamwanfi.
" My story is of trouble and death, how shall I tell it
thee?
750 I am the wife of the Raja of Narwargaih.f
0 Raja, I am his wife, hear my tale.
God hath thrown into this exile and trouble
* Addressing^ Damwantf .
t Narwar, now a town in the Gwalior state and mucli decayed, repre-
sents the ancient Nisliadha.
RAJA NAL. 269
Nal RSja Mabflraj, jinheri kl main hiin nM.
Pet bharan ke kaj rahi tumhari panihari !
755 Damwantl mera nam, pati sang ban men ai.
Sab bipt^ ki bat tumhen main an sunM."
Rdjd Pingal.
" Kaban turahara Rao hai ? dije sack batae.
Eaniji, Maharaj ko ham laven ab jae.
Ham Idveu ab jae, piyari, us ka bhed batdo.
760 Hameri soch ho gai bhari, zara der mat lao.
Pichhli bat hamen sab. Rani, bar bar samjhao :
Hal ahwal hamen sab. Rani, sar Ml sunELo."
Bdni Damivanti.
" Hamen ban men se Inke, yeh hi kia bichslr.
Raja teli ke rahe, main tumhari panhar.
7(35 Main tumhari panhar rahe mahilon men ^e.
Bipat kal ki bat, tumhen main an sunai.
The Lord Raja Nal, whose wife I am.
To fill my belly am I become thy water-carrier !
755 My name is Damwanti and I came into the forests with
my husband.
And now have I told thee all the tale of my sorrow."
Rdjd Pingal.
" Where is thy Raja ? Tell me the truth.
0 R3,ui, take me at once to the Maharaja.
Take me at once, my dear, tell me where he is hidden,
760 I am very anxious and so delay not at all.
The remainder of thy story, Rani, tell me by degrees :
And thus tell me. Rani, all thy tale.^'
Rdni Damtvantl.
" Coming out of the forest this is what we determined.
The Raja went to the oilman's and 1 became thy water-
carrier.
765 I became thy water-carrier and came into the palace.
1 have told thee the stoi'y of my trouble.
270 LEGENDS OF THE PANJAB.
Jo PrabhA ne dukh dia, soi ham bhongen s&rd,
Yeh Karta ka ^nkh nahlri tarfca hai taia."
Raja Pingal.
" Hath jor binti karfln, Nal Raja Mahardj,
770 Ohalo nagar ke bich men, kije shakal samaj :
Kije shakal samaj ap ke, main hun agya-kari.
Hath jor kah kardn binti chaliyo sang haraare.
Baithe raj karo gadi pe, ham hazir hain thari.
An rahe teli ke ghar men, yeh kya bat bichiri ?"
Rdjd Nal.
775 " Ai Rani, tum se kahfin bichhran sanjog.
Jo Brahma ne likh dia, soi bhogne bhog \"
Ragni.
" Likhi talti nahih tari !
Suno, Rani, 'araz hamari.
The trouble the Lord gave me, I have borne it all.
The fate of the Lord delays not for putting oif."
Rdjd Pingal.*
"With joined hands I say, my Lord Raja Nal,
770 Come into the city, make all thy preparation :
Make all thy preparation, I am thy servant.
With joined hands I beseech thee come with me.
Sit on the throne, I am thy servant. t
In coming into the oilman's house what was thy inten-
tion ?"
Raja Nal.
775 " 0 Rani (Damwanti), 1 tell thee that the separation and
communion.
Which God wrote down for us, we have borne ! "
Song.
" What is written delays not for putting away !
Rani, hear my words.
* Having gone now to Raja Nal.
t Observe the use of hdzir : see Vol. I., p. 370.
RAJA NAL. 271
Dusota par gia bhari,
780 So hi ham ne sahi sM.
Bipat Eaja koi deta,
So hi main shish par dharta.
Karen faryad kisi seti ?
Soch din rat yeh rahti ;
785 Likha jo Karam ka bharna :
Hamen phir raj kya karna ?"
Raja Pingal.
" Jo janama is jagat men dukh sukh us ke sath.
Chaudah baras ban men phire Bhave bas Eaghu Nath."
Rdgni.
" Phire ban bich Raghu Rai.
790 Dia dukh Kevaki Mai:
Bipat Raghii pe pari bhari.
Kare banon bas ki tayyari.
The hard exile that fell upon us,
780 We have borne it all.
Even had some Raja given me this trouble.
That (too) would I have borne.
With whom shall we quarrel ?
Day and night this is my thought :
785 The decree of Fate must be borne :
And what again have I to do with empire ? "
Eaja Pingal.
"Who is born into the world hath joy and pleasure
with him.
For fourteen years did Fate cause Raghu Nath* to wan-
der in the forests."
Song.
" Did Raghu Rai wander in the forests.
790 Mother Kevaki gave him that trouble :
And heavy grief fell upon RaghA,
And he went to dwell in the forests.
i-e., Rama ; allusion to the well-known tale in the Bdmdyana.
272 LEGENDS OF THE PANJAB.
Bipat Pahlad ko hM,
Jis se janen hain sab kol.
795 Bipat sir pe pari, Eaja,
Karo yeh dur sab sansa."
Raja Nal.
" Ai Kani, turn pe kahun yeb bipta ki bain.
Bh^ve bas ban men ae, nek pari nahin chain."
Bdgn'i,
" Chain pari nahin, E^ni.
800 Ohale bipta men zindagani.
Kot Narwar taje bhari.
Ghari dukh ki sahi sari.
Bat woh hath na ati.
Bipat men kaun hai sathi ?
805 Amar jag men nahin koi.
Dia dukh main saha soi."
Trouble fell upon Pahladj
As every one knows.*
795 Trouble (too) hath fallen on thy head, Eaja;
So put away all thy sorrows afar."
Raja Nal.
" 0 E^ni, I say to thee words of sorrow.
It was Fate drove us to the forest, this joy seemeth not
well to me ! "
Song.
" E^ni, I am not at ease.
800 My life departeth in sorrow.
I have given up great Narwar Fort.
Every moment have I suffered grief.
I cannot recall my word.t
Who is a companion in sorrow ?
805 No one is immortal in the world.
The trouble given me have I borne."
* The story of Prahlada is explained in Vol. II., p. 5.
f In the gambling match to his brother Pushkara.
BAJA NAL. 273
Raja Pingal.
" Is men kis ka dosh hai ? nahaqq karo biyog.
Dukh sukh tan ke sAth haiii ; kie Karam kl bhog.
Kie Karam kl bhog, Raoji, yeh bipta sab par hoi.
810 Earn Chandar ki Sitii nari tiyag die ban men soi.
Bukh piyas ke taras se jin jae rahe Balmik rikh ke
Baithe r&j karo, MaharSj, piiran Ram kareh ksk."
Rdjd Nal.
" Man ki man man rakhiye, na kuchh chala upao ;
Bhave ne ban men ao dia tarao."
Rdgni.
815 " Kahan meri nkv Damwanti ?
Bina us bat nahin banti ;
Bipat men sang rahi mahari.
Bachan us ne nahin hari :
Raja Pingal.
" What blame is there in this ? Thou sorrowest without
cause.
Pain and grief are with all ; it is the decree of Fate.
It is the decree of Fate, Raja, all have this sorrow.
810 Sita, R4m Chandar's wife, was deserted in the forests.*
In the misery of hunger and thii-st she liyed with Balmik
the saint. t
Enjoy thy kingdom, Maharaja, and God fulfil thy hope."
Raja Nal.
" Let us keep our desires to ourselves, no plans avail ;
Fate hath given us trouble in the forests."
Song.
8] 5 " Where is my wife Damwanti ?
Without her I can do nothing,
That accompanied me in my troubles.
She disregarded not my words,
* Allusion to the tale of Sita's exile in the Rdmdyana.
t Valmiki, the author of the Rdmdyana, who received the banished
Sita at hia house at OhitrakQta.
TOL. II. — 35
274 LEGENDS OF THE FANJAB.
Pati birt nar hai meri.
820 Rahi meri charan ki cheri.
Bichbar gai pran ki piyari.
Mere se bo gai niyari :
Jagat men dbarg mera jina :
Nabin yebaii an j'al pina !"
Baja Pingal.
825 " Dam want} bai mabil men, cbalo ns ke pas.
Raj karo sukh cbain merij mat na bot udas.
Mat nl bo udi.s, R^o, main do kar jor kabun sari.
Diir karo ab socb dilon ki ; sang cbalo, Raja, mabare,
Karan-har Karta wabi bai, yeb bi bat main samjbailri.
830 Ab na dec karo, Mabaraja, sang cbalo^ main le jaun,"
Raja ae mabil men, sab kd bu§, milap.
Dekb apni nar ko Raja karat bilap.
Raja karat bilap, Rao Pingal mukb bol kabi bani.
Tbat is my virtuons wife,
820 Sbe was ever my slave.
And tbe beloved of my life is separated from me,
Sbe is parted from me :
It is useless for me to live in tbe world r
I can neither eat nor drink (more) bere I ■"
Bajd Pingal.
825 " Damwanti is in tbe palace, go tbo'o to ber.
Rule at ease and pleasmre;, a;ad! be not sorrowful.
Be not sorrowful, RSja;, I tell fiiee- all (tbe story) witb
botb bands joined.
Put away tbe sorrow of tby &©a)rt afar^ Raja, and 0006-
witb me.
The Lord is tbe Doer, this do I tell the©.
S30 Make no delay, Maharaja;,, leit m& take thee with me,"
Tbe Raja went into the palace' and met them all.
And tbe Raja shed tears to see bis wife.
Tbe Raja shed tears and R4ja Pingal spake with his- osoutls^
RAJA NAL. 275
Raja Pingal.
" Garli-mati hain nar dfli ki; yeli lejo, nischejani, —
835 Jo men ho jagi kaniyan, tumhare sut hoga. Raja,
Us sang biy^h karAn, kaniyan ka sakal karen hamart
kkjL"
Kirpa hAi Jagatamb ki, dhariln tumbara dhyan.
Jori an mila die hatke Sri Bhagwan :
Jagat men kije meri sahai.
840 Dcimwanti aur Raja Nal hain hatke die milae.
Jaiai chand chakor kiran ki prit bani chhab chahi,
Sur muni jan sun kad kane, teri maya kini na pai.
Sang sampuran karke, Mata, pichhe bhanet banai.
Kahte Bansi Lai, kul. Mat, tu Char Jugori men dohal.
Rdjd Pingal.
" Both our wives are pregnant : know this for certain :
S35 If mine be a girl and thine a prince. Raja,
I will marry her to him, and the girl shall fulfil our
desires."
Earth-mother, thou hast been gracious and I worship
thee.
The Holy God hath rejoined the pair :
Be Thou (also) my saviour in the world !
840 Damwanti and Rajsi are again joined together.
As the partridge desires the glory of the moon's rays.
So heroes and saints delight in Thee, but have not
fathomed Thy mysteries !
I finish this my lay. Mother, and then I worship thee.
Saith Bansi Lai,* Mother, thou art worshipped through-
out the Four Ages.
« The author of the poem, see Vol. I., pp. 122, 209, 366 ; YoL IL,p, 2.
No. XXXI.
THE LEGEND OF EAJA PHOL,
AS SUNG BY TWO SCAVENGERS PROM BIBITAL
VILLAGE, NEAR AMBALA.
[This legend has not, as far as I know, any foundation in the clasaics like tha
preceding one, though Dhol ig always described as the son of Nala.
Nala's sou classically was Indrasena, and Dhola is a very unlikely form to
occur in a Sanskrit work.]
[It describes the love of phol and Mdrwan, the daughter of Rilj^ Pingal of
Pingalgarh, situated in Sangaldip. Shese names do not help rs much.
Piugala is a classical name connected with the Nfigas or Serpent Bace, and
if Sangaldip is for Sfikala^dvipa (or Sfika-dvlpa), the kingdom of Pingala
is placed in the Northern Panjdb, an appropriate situation for the kingdom
of a NSga monarch. Dhol comes from Narwargarh, or Nalkot, the
modern Narwfir, as seen in the preceding legend, in the Gwalior State,
and a place always connected with the legend of Nala. The holders of
Narwar were for ages KachhwdhS Edjputs, a fact brought out in this story
hy making Dhol's wife to be Saromi Kaohhw^hl,]
[The language of this poem is much more filled with Persian words — all by
the way iu a corrupted form — than is usual in such productions.]
TEXT.
Bag Fajd Bhol beta Raja Nal M.
Simar Bhawani Sarda ; ghat men p<ire gyau
Tin sau sath suhelian le lain apne sath,
Sarwar talan nAn awandi Bani Marwan.
Chadar mauza kbolke dhar di§, sarwar t§,l :
TRANSLATION.
The Song of Raja Bhol, Son of Raja Nal.
"I worsMp Bhawani and SardI,* may they fulfil mo
knowledge in my heart \"
Taking 360 maidens with her
Princess Marwan came to the lake.
She took off her veil and clothes and placed them beside
the tank ;
• In vague imitation of the real bards. Saradfi is Saras wati, th«
Goddess of Learning, and Bhawani is Devi.
THE LEGEND OF RAJA DHOL,
277
5 Mar mar chhalan jaisi bar gai sarwar tal men :
Tard! Rani yeh phiri sarwar ke t^l men.
Bol sahelian ; kya kahen ? " Raniji Marwan,
Araz sano meri binti^ araz sun man lae.
Chhoti chhoti biyahi tere babal ke nagar men ;
10 Bart muklawa jaen.
Kya tera babal nirdbana ? kya dhan ki licbh ?"
Aisa tana mara cbubbi kalijS. phans.
Ho dilgir mahilon awati, cbal mata ke pas.
Is ne kahaj "chhoti chhoti biyahi, bari muklawa jaen.
1 5 Kya mera bap nirdhana ? kya dhan ki uchh ? "
MElta kahe, " na tera bap nirdhana, na dhan ki flchh."
Rani kahe, " kahah biyahi ? kahah mangi ? mere bar ko
deo batlae ! "
5 And springing up she entered it.
And the Princess began to swim about in it.
Said the maidens ; what said they ? "0 Princess
Marwan,
Hear our petition and harken to our prayer.
When we were little we were married in thy father's city :
10 When we grow up we shall go to our husbands.
Is thy father poor ? Is there any lack of wealth V*
Their reproaches sank into her heart.
Sorrowfully she entered the palaco and went to her
mother.
Said she, " When they were little, they were married,
and when they grow up they will go to their
husbands.
15 Is my father poor ? Is there any lack of wealth ?"
Said her mother, " Neither is thy father poor, neither is
there lack of wealth."
Said the. Princess, " Where was I married ? where was
I betrothed ? show me my husband \"
* That he hath not arranged thy marriage.
278 LEGENDS OF THE PANJAB.
M§.tEl kahe, "sat din§.n M tft thi, nau din ka Dhol :
Thall katora biyah kara, Narwargarli ke man."
20 Rani kahe, " kin gallon Dhol base ? Kyiinkar hoga mel ?"
Dhore Tarwan khari Marwan se kare jawab :
" Bat bari mukh chhota, kahti ave laj."
Ratra palang bichhake phulon sej bekhar ;
Tan dupatta so rahoii Raniji Marwan, ji.
25 Raja DIiol ko yad karon Raja ki beti Marwan.
Supne men Dhol mile Raja ki beti Marwan.
Chali mahil ko awandi Rani Marwan.
Sanj pari, din dhul gai, Raniji Marwan
Soi mahil ke man, ji.
30 Adhi rat naukandh gai, Thakurji Prabhfl.ji !
Said her mother, " Seven days old wast thou, nine days
old was Dhol :
Ye were married in a platter and a cup at Narwargarh.'^
20 Said the Princess, " In what street doth Dhol dwell ?
Where shall I meet him ?"
Tarwan* standing beside spake to Marwan :
" Great words from a little moatht bring shame to the
speaker."
Making a red bed and covering it with flowers,
And spreading shawls on it Princess Marwan lay asleep.
25 And Marwan the king's daughter remembered Rajsi
Dhol.
In her di'eams Marwan the king's daughter met with
Dhol.
Princess Marwan went into the palace. |
The evening fell and the day closed in, and the Princess
Marwan§
Slept within the palace.
80 It was dead of night at midnight, 0 my God, my Lord !
* Sister to Marwan. f TMs is a proverb.
t TMs and tlie next five lines are rather confused.
§ Ji, sir, at the end of the lines is not repeated in the rendering.
THE LEGEND OP EAJA DHOL. 279
" Supne men Dhola mile, sajan s§,jan mer^.
Mujhe mila supne ke man, ji."
Pahar rat rah gai Pingal ki beti nun :
Kunjan ne paya kharat, ji :
35 Rani ki ^nkh khul gai, ji.
Uthke baitM ho gai Marwan,
Dil se kare jawab, ji :
" Rain ka supnSk mujhe bh^ gaya, Thakurji merEi. ! "
Kunjan ne paya kharat, ji.
40 Bari fajar pahra nur ka, Thakur Thakur mera !
" Araz suno mera, binti merij mata piyari :
Meri sun dil ki bat, ji.
Rain ka supna bha gaya, meri mata piyan.
In kunjan ne paya kharat, ji.
45 In kunjan ko marwae de, meri mata piyari :
Sarwar talan ko de purwae, ji."
(Said Marwan), "Inadream I met Dhol, my love, my love,
I met him in a dream !"
A watch of the night remained to Pingal's daughter,
When the cranes* made a noise^
35 And the Princess opened her eyes.
Marwan sat up
And said in her heart :
" The dream of the night hath taken hold of me, 0 my
God \"
The cranes made a noise.
40 The light of the early morn came upon her, 0 my God,
my God ! (Said she) :
" Hear my prayer and my petition, mother dear.
Hear the desire of my heart.
The dream of the night took hold of me, my mother dear.
And the cranes made a noise.
45 Slay these cranes, my mother dear.
And fill up the lake."
* Properly wild geese ; but here I think the well bred bird Eulang
ia meant, which is a species of crane, the Ardea Sibirica.
280
LEGENDS OF THE PAN.IAB.
Boll TS,rwan, " kya kahe men bahin Marwan ?
Teh kunjan tain dusor ki, meri Marwan^
Teh janen Narwargarh ko roz^ ji."
60 In talan se sobha ghani j meri sunfci kyftri nahin b&t ?
Likhke ohitthi bhej do kunjan ke pankh par,
Jake degeh Dhol ko de, ji.
Bari fajar pahara nur ka Rani MS,rwan
Suhelian li bulae, ji.
55 Tin sau sath suhelian aur Eani Marwan
Sarwar talan ko jaeh, ji :
" Araz suno mori binti, mere kunjan piyare ! "
Sat Jug sacha pahra birt da, ji.
Kunjan karen jawab, ji :
60 " Man ke bhed bata de, rukka de likha, ji. "
Boli Marwan, kya kaheh ? " mere kunjan piyare, ji,
Meri chitthi turn lejao Raja Dhol pe, ji."
Said Tarwan, " What saith my sister Marwan ?
These cranes are strangers, my Marwan !
And they go daily to Narwargarh.
50 The lake beautifieth the place : why dost thou not hear
my words ?
Write a letter and send it on the wings of the cranes.
And they will go and give it to Dhol."
In the early morn at the hour of dawn the Princess
Marwan
Called her maids.
55 Princess Marwan with 360 maidens
Went to the lake. (Said she) :
"Hear my prayer, my beloved cranes !"
It was the Golden Age of virtue,*
And the cranes spake :
60 " Tell (him) the secrets of thy heart and write a letter."
Said Marwan, what said she ? " My beloved cranes,
Take my letter to Raja Dhol."
* Wlien animals could talk.
THE LEGEND OP RAJA PHOL. 281
Bole kunjaii, " tneri araz suno, Edni Marwan ;
Turn suno hatnari bat.
65 Likh likh chitthian sai-i ki bandh do,
Hamare pankhan ke bandh, ji."
Likk likh chitthian die pankhan ke bandh, ji.
Dharke dari lagaute kunjan pair.
Narwargarh ko aute kunjan dusore.
70 Sarwar talan bar gae kunjan piyare :
Budhi kunjan pichhe rah gai, ji ;
Baithi sarwar ke p41 par, ji.
Puchhe budhi kunj sab kunj3.n se !
" Woh Raja Dhol ko chitthi dikha die, ji."
75 Itni sunke bahir awaten kunjan piyare :
Hath jor karea binti budhi kunj se :
" Tere nau par lagte pair, ji ;
Hamari chitthi to gal gai, bahin hamari, ji !
Hamari jan bacha de ; sun, kunj, meri bat, ji !
Said the cranes, " Hear our prayer, Princess Marwan,
And hearken to our words.
65 Write thy letters and tie them.
Tie them to our wings."
She wrote the letters and tied them to their wings.
And the cranes flapped their wings and flew away :
The strange cranes flew to Narwargarh.
70 The kindly cranes entered the lake ;
But an old crane remained behind.
And sat on the banks of the lake.
Said the old crane to all the cranes :
" Show the letters to Raja Dhol."
75 Hearing this the kindly cranes came out,
And with joined hands (!) besought the old crane t
" We lay our heads nine times at the feet.
Our letters have been wetted, sister !
Save our lives ; 0 crane, hear our words I
VOL. II.— 36
282 LEGENDS OF THE PANJAB.
80 Baja ko tA apni chitthi de dikhae, ji."
Uri kunj chalke ave mahil ke mm, ji.
A munderi baithi, baithi mnnderi jae ji.
Raja Dhol wa Eani chaupur khelte ji.
Dekb kunj ko Dhol mahil men bar gia, ji.
85 Tir kuman jaise lauta Eaja Dhol, ji,
Kunj ne cMtthi de ger, ji.
Sammi Kachhwahi ne utha lie, ji.
Sarsar chitthi banchi, ji :
Rani Marwan ki likM bain aslok, ji.
90 Itni men Eaja Dhol aya, ji.
Rani ne us ko dekhke chitthi phunk de, ji.
Jalti chitthi dekhkar Rani se kare jawab, ji :
" Yeh to kya chitthi tu ne phunk de, Sammiji Kachhwa-
hi?
Yeh to de thi kunj ne ger, ji."
80 Show thy letter to the Raja."
The crane flew up and entered the palace.
And sat on the parapet, sat on the parapet.
Raja Dhol was playing chaupur with, his Queen,*
And seeing the crane Dhol entered the palace.
85 As Raja Dhol was fetching his bow and arrows
The crane dropped the letter.
Sammi, the Kachhwaha,t took it up,
And quickly read the letter, (and knew that)
Princess Marwan had written the verses.
90 Meanwhile Raja Dhol came up.
And the Princess seeing him burnt up the letter.
Seeing tbe letter burning he said to the Queen :
" What letter is this that thou art burning, 0 Sammi,
thou Kachhwaha ?
The crane let it drop."
* Ttis is evidently the sole occupation of a Raja in tlie villagers'
estimation. See below in this legend. See Vol. I., p. 242 S.
f phol's wife. The allusion is to the Kachhwahas, a well-tnown
tribe of Rajpto, who, for many centuries, held Narwargarh or Nai^war.
THE LEGEND OF bIja DHOL. 283
95 Boll Mm : ky§, kahe ? " Rajl Dhom, ji,
Us gaori men koi lagi nahiri, ji.
Likhke chittlii de die, ji, Rani Marwan ne
Bheji kunj3,ri ke hath, ji !
Kag8,n hath saneri,- chirian hath salam !"
100 Itni sunke Dhol hua man men dilgir, ji.
Rani Marwan dekhe hi bat, ji.
Ghar ka Brahman bula lia Rani Marwan, ji.
A Brahman ne die kalyan, ji :
" Teri kalyan, teri kul ki kalyan, ji !"
105 " Meri chitthi tft le jae, Dadaji Brahman :
Turn le jaiyo Dhol ke pas, ji.
Narwargarh ko turn jaiyo sajan pe, ji.
Dhol sajan ko do milae, ji."
Ranch asharfi us ko de die buddhe Brahman.
110 Chala ghar ko auta buddhaji. Brahman, ji :
95 Said the Queen, what said she ? " 0 Raja Dhol,
There is no messenger in her village,
(And so) Princess Marwan wrote a letter and gave it
To a crane !
(It is) a message by a crow, a salutation by a bird !"*
100 Hearing this Dhol became sad at heart.
The Princess Marwan waited.
The Princess Marwan sent for the household Brahman.
The Brahman came and made salutation :
" Prosperity to thee, prosperity to thy race I"
105 " Take thou my letter, Father Brahman :
Take it to Dhol.
Go thou to Narwargarh to my love.
And make a meeting with Dhol my love."
Five gold pieces gave she to the old Brahman.
110 The old Brahman went home
* A well-known proverb ; it means that such are never delivered.
284 LEGENDS OF THE PANJAB.
Pancli asharfi de die apnl Bralimaiii ko, ji :
" Turn is se karo gazara, ji."
Majilon majilon chal para buddhaji Brahman :
Woh to Narwargarh ko jae, ji.
115 Chala mahil ko i,wanda Eaja phol pe, jl :
Khaskhas ke bangalon men auta Dhol ke pas, jt.
Ake kaly3,n die Eaja Dhol ko.
" Kis desan se tera auna, Dadaji Brahman V
" Pingal des se aha Narwargarh ke man, ji."
120 Dastavez to de die Efija I>hol ko.
Sarsar us ko banchta Eaja Phol,
Apne man ineii khnshi ho jae, ji.
Brahman lekar chale apne mahil men, ji.
Thamak thamak awanda mahil men, ji j
125 Eani se karta jawab, ji :
" Pingalgarb se ana Dadaji Misar ka :
Is ka ratra palang bichha do, ji."
And gave the five gold pieces to his wife, (and said) :
" Do thou live npon these."
Stage by stage went the old Brahman^
Going to Narwargarh
115 He went to the palace of E^ja Dhol,
He went to Dhol in the thatched house.
And saluted Eaja I>hoL
" From what land art thou come. Father Brahman ?"
" I am come from Pingal to NarwargaA."
120 He gave the letter to Eaj& Dhol.
Eaja Dhol quickly read it.
And was pleased in his heart.
Taking the Brahman with him he went into the palace.
Jauntily went he into the palace
125 And spake to the Qaeen.
" Father Brahman hath come from Pingalgarh,
Make a red bed for him."
THE MaEND OF EAJA DHOL. 285
Itni kahke RajS. dial para, ji.
Kache sut lik palaug bicttba dia bhanwari ki m^n:
130 Cbitti cbadar tan de palang par, ji
Phil- usi Braliman ko bula lia Rani ne, ji:
" Meri araz suno, Maharaj, ji."
Jab Brahman a gia mahil ke man, ji,
Boli Rani, '' tnjh ko akhde, buddhe se Brahman,
135 Ao, turn jao palang par baith, ji."
Jab woh palang par baitha buddha sa Brahman,
Woh to gir para bhaiiwari ke man, ji.
Wahaii se palang utha lia Rani Sammiji Kachhvv§.hi, ji.
Ake Dhol Raja, Rani se kare jawab :
140 "Mujhe deo Brahman ko batae,.ji."
Boli Rani; kya kahe ? " Rajaji Dhola ji,
Woh bhag gia Brahman mahil se, ji."
Raja Dhol ko sunke us ka laga farak, ji.
Saying this the Raja went away,
She made him a bed of unwoven thread over the well,
130 And spread a white sheet over it.
Then the Queen called the Brahman (and said) :
" Hear my petition, Maharaj,* (and come)."
When the Brahman came into the palace.
Said the Queen, " I say to thee, old Brahman,
135 Come and sit on thy bed."
When the old Brtlhman sat on the bed
He fell into the well.
Queen Sammi, the Kachhwah^, took away the bed.
Came Raja Dhol and said to the Queen :
140 " Let me see the Brahman."
Said the Queen ; what said she ? " 0 Raj^ Dhol,
The Brahman hath fled the palace."
Hearing this Raja Dhol became sorrowful.
* Common form of address to Bralimans,
286 LEGENDS OF THE PAN JAB.
Wahan Rani Marwan Br3.1imaii ki dekh bat, ji.
145 " Khabar sar majhe na die, ji, buddbe Brahman.
Tin sau sath kos se Nal Raja kS, DliolS,.
Kaun jane Brahman mar gia ?" Mir^si lia bulae, ji.
Jai jawahir bat kare woh Mirasi k^ larka.
" Garj diw§,ni main phiruri, mere babal ka Mirasi :
150 Mere garj an piiro, ji.
Tin sau sath kos base Nal Raja ka Dhol.
Mere Phol sajan ko mila de, ji."
" Tera bhija j^unga, Pingal ki beti Marwan :
Mere larkon ka kaun ahwal, ji ?"
155 " Le ja panch asharfi, tere wari jawan, Mirasi :
De ja mirasan ke hath, ji.
Sanjam se larkon ko, sanjam se kare guzarah.^'
Leke p^nch asharfi jaio Mirasi ka larka :
Rangale datari men pauta, ji.
Princess Marwan awaited the Brahman.
145 " The old Brahman hath brought me no news.
It is 360 hos from Dhol the son of Nal :
Who knows but that the Brahman be dead ?" She sent
for her Minstrel.
The Minstrel made his salutation.
" I am in great straights, 0 Minstrel of my father ;
150 Do thou help me.
At 360 hos hence dwelleth Dhol the son of Nal.
Make me to meet with Dhol my love."
" I will go whither thou sendest 0 Marwan^ daughter of
Pingal :
But what will happen to my children ?"
155 " Take five gold pieces, as I am thy sacrifice. Minstrel,
And give them to thy wife.
That she may carefully, carefully feed her children."
The Minstrel took the five gold pieces
And put them into his painted fiddle,
THE LEGEND OP RAJA DHOL.
287
160 Sanwalia Mirasi, ji.
Woh takre tnangne gia bhul :
Tukre ka kansa marta Sanwalia Mir&si.
Chala apne ghar ko ave, ji.
Panchoii satoii larkon ko le rahe mirasan, ji.
165 Tukroi ki dekhi bat, ji.
Dur se awate ko dekkke Mirasi ko,
Us ne teori li charhae ;
Mathe men papi bal, ji :
" Kis duti ne bharma lia tukre die jo chhor ?
170 Aj ke tukre kahaii gaiiwa de, sun sajan mera ?
In larkon ka kaun abwal V
" Tukre men se tujhe kya khana, sun mirasan mera ?
Tu to nan pulao urao, ji !"
"Ukhti kamai mujhe dikha de, sun sajan mera."
175 Rangala dutari jharda, wok Mirasi ka larka :
160 Did Sanwalia, tke Minstrel.
He gave up begging
And tossed away his begging-bowl, did Sanwalia the
Minstrel.
He went to his own house.
His wife was playing with her half-dozen sons,
165 And waiting for the scraps.
She saw the Minstrel coming from afar.
She frowned heavily,
And her countenance was wrathful (and she said) :
"What witch hath charmed thee that hast given up
begging ?
170 Where hast lost to-day's scraps, my husband ?
What will become of these boys V
"What have scraps to do with thee, my wife ?"
" Do thou cook bread and stews !"
" Show me thy earnings, 0 my husband."
175 The Minstrel shook out his painted fiddle :
288 LEGENDS OF THE PANJAb.
Crhai" men ho gai dekhke mat, ji !
Apne man men sochta Mirasi ka larka, jl, mirasan se bole :
" Rani Marwan bheji hai Dhol ke pas.
Tere kya man bhauta ? Tu to mirasan haigi meri :
180 Mujlie man ke bhed batau, jt."
Jab mirasan samjhati apne khavind ko :
" Sun meri bat, ji.
Ghari men jata, pal men jaiyo, ji.
Eani Id sandesa puro, ji."
185 Man men apne soclifci, man men kare bichar;
" Ghari men kadhta pal men kadh :
Pichhe man bhauti khawan."
Jab sunke Mirasi mirasan se kare jawab :
" Sher, baghire, chite ka rasta ;
190 Woh to jaenge mujh ko khae, ji.
Apne hath oil ki do rotiah, ji.
And the household were pleased at what they saw.
Thinking in his mind the Minstrel spake to his wife and
said :
" Princess Marwan hath sent me to Dhol.
What thinkest thou ? Thou art my wife.
180 Tell me the secret (thought) of thy heart (as to
this)."
Then said his wife to her lord :
" Hear my words.
If thou hadst to go in an hour, go in a moment,
And fulfil the Princess' message."
185 She thought in her heart and pondered in her soul :
" If I had to send him in an hour I would send him in
a moment.
That I might enjoy myself to my heart's content."
When he heard his wife said the Minstrel :
" The way is of tigers and wolves and leopards ;
190 They may eat me on the way.
Give me two loaves with thy hands,
THE LEGEND OF eIjA DHOL. 289
Mujlie ziafat de jim§.e, ji."
" BhAn paka dte tujhe khichii, sun sajan sajan mera;
Tujlie jholke deun jimae."
1 95 " Khichri khickrl ky^ kahe ? Khickri bari bakhan !
Kab pakaoge ? kab bhawana ? kab jimke Narwargarh
ko jaun ?
Apne bathon kl do rotiEinj sun, mh-asan merij
Hazir ka meli jimaiye ji
Ser dli§,i ata chholari k^ laiye, ji :
200 Sawa saw&, ser ke do rot, ji.
Chutka kalar nun ka, panch char gkathe laiye, ji.
Chule se nicbe sarka deiye, ji."
Tukre torke mukh men pa lia Mirasi ke bete ne :
Gbatha lia tha dabae, ji.
205 Tukra to mukh men phul gia Mirasi ke bete ke :
Ghathe men se chhut gai ankh men chhint, ji !
And let me eat them in safety."
" I will cook thee a dish of rice and pulse^ 0 my love,
my love :
I will give thee food in plenty."
195 " Rice and milk, rice and milk, what sayest thou? Rice
and milk is lofty fare !
When will it be cooked ? when will it be put in the
oven ? when shall I eat it and go to Narwargarh ?
A couple of loaves from thy own handsjhear, my wife.
That are ready, give me to eat.
Bring two and a half sers of pulse,
200 And make me loaves of one and a quarter each.
Sprinkle a little salt on them and bring one or two
onions :
And give me a loaf from off the hearth."
The Minstrel broke off a piece and put it in bis mouth
Mixing the onions with it.
205 The bread swelled in the Minstrel's mouth.
And the onion spirted into his eyes !
voii, 11,-37
290 LEGENDS OF THE PANJAB,
Gliathe ka khana to pahile rona, ji, Thakur, Thakur mera !
Palkaii se chalta nir, ji.
Jab mirasan bolti Mirasi ke bete ko :
210 " Bliojan pave ya ro raha, sun s§,jan mera, ji ?"
" Bhojan M Bbagwan hai, sun mirS,sau meri :
Mujh ko larkon ka i gia daregh, ji.
Kunda sonta Ik de, sun mirasan meri :
Sukbe mircMn lS,e de, ji."
215 Devi Surasti mana lie MirS^si ke bete ne;
Awalan kar li yad, ji.
Dharke ragra lagd dia, ji.
Bhang lie banae, ji.
Aur dafa patla pula pive tha, ji ;
220 G^rbS, sAkba lia banae, ji.
Pancb char piyala pita Mirasi ka larka.
" Hnkka taja karke la de, mirasan meri :
To eat onions is to weep,* O my God, my God !
The water ran from his eyes.
Then said his wife to the Minstrel :
210 " Art eating or weeping, 0 my husband ?"
"Food is indeed God,t hear, my wife;
I was (sorrowful for) the separation from my sons.
Bring me pestle and mortar, hear, my wife :
And bring me some dry pepper."
215 The Minstrel called on Devi and Saraswati,t
Thinking first of them.
He began to pound.
And prepared some bhang. ^
Before he used to take it thin,
220 Now he made it thick and strong.
The Minstrel drank off four or five cups. (Said he) :
" Make ready my pipe, my wife,
* This is a proverb. f This is a proverb.
X See first line.
§ The intoxicant bhang is made by grinding hemp leaves to a fine
powder and mixing with water.
THE LEGEND OF EAJA DHOL. 291
Mujhe kone men khindra bichM de, ji."
Hukke ka pJna amal charh gi§, Mir^si ke bete ko.
225 Kone meii gia kathS, ho ji.
Panchon saton larke ko le chali mirasan us ki :
Chali bazar ki sair ko, ji.
Ghiimti gMmti M halwai ke dukan ko.
Sharfi dhar dJ halwai ki bat, ji :
230 " Changi changi shirnin mujhe dilaiye, ji."
Changi changi shirnin le lie halwai ke larke se.
Thora thoi-4 iarkon ke h^th men rakh dia, ji :
Aur sab chat li ap, ji.
Dusri pheri chalke auti bhatiare ke dAkan pe :
235 " Bhojan daAt mujh ko de de, meri nagari ki Bhatiari."
" Jo tere man bhave le le, meri Mirasan."
Asharfi rakh di us ki tandur par, ji :
" Nan pulao mujhe de de kofta, meri Bhatiari :
Zarda pulao change change de de, ji."
And let me sleep in a corner on a mat."
As he smoked the pipe the Minstrel was overcome,
226 And became insensible in the corner.
His wife took her half-dozen sons ;
And went for a walk in the market.
Wandering about she came to a confectioner's shop.
She put down a gold piece in the confectioner's shop,
230 (Saying) : " Give me the best of sweetmeats."
The confectioner gave her the best of sweetmeats ;
A few she gave into her children's hands.
And all the rest she ate up herself.
Next she came to an eating-house, (saying) :
235 " Give me of the best food, my Cook's wife of the town."
" Take to thy heart's desire, my Minstrel's wife."
She put down a gold piece at the eating-house, (saying):
" Give me bread and stew and roast, my Cook's wife :
Give me an excellent stew."
292 LEGENDS OF THE PANJAB.
240 Thora thora larkon ke h§,tli men rakh di&, ji :
Baki sab chat lia ap, ji.
GrMmti ghftmta chali gharan ko jae, ji.
Rangala charkM to ake dha lia, ji.
Ghiingat lia nikal, ji.
245 Lamba gtungat dalke dohra de sunae :
" Tera subag se main randi rabto, ji.
Katne katke kh&un, ji :
A-pnh larkon ko tu sam le, ji."
Hatb na dboe, kuli na kare, ji :
250 Mirasi man men kare bicbar, ji :
" Panchon saton larkon ko rabi sam, ji ;
Gbar ko rabi tbi sam, ji."
Kangala dutara kbunde se utar lia Mirisi ke larke ne
Cbala sbabr ko jae, ji.
255 " Eani Marwau ne mujbe bbej diS, Narwargarb ko,
Ds se kya dunga jawab, ji ? "
240 A little sbe gave into her cbildren^s bands.
And all the remainder sbe ate up berself.
Wandering along sbe returned borne.
Sbe got out ber painted spinning wbeel.
And sbe got out a veil.
245 Putting on a long veil spake sbe (to ber busband) ;
" I bad ratber be a widow tban married to tbee.
Spinning will I support myself :
And do thou support tby own sons."
He wasbed not bis bands, be rinsed not bis mouth ;
250 The Minstrel thought in bis heart :
" She always supported the half-dozen sons :
She always supported the household."
The Minstrel took his painted fiddle from off the peg.
And went to the city, (saying to himself) :
255 '' Princess Marwan sent me to Nawargarh,
What shall I answer ber now ?"
THE LEGEND OP EAJA DHOL. 293
Apne sochta Mir§,s} ke larke kS,,
Ap kahte kahe bat, ji :
" Niche kar Mil sprang! ki tar, ji :
260 Niche gaunga awaz, ji."
Bar§,h muthi ki tar charha lie, ji ;
Wahaii pe pahunchi awaz, ji.
Jab man men sochta Mirasi ka larka ;
Man men soch bichar :
265 " Do mahina to baniyon men guzar dun, Thakur PrabhA
mere !
Do mahina guzar dan Sayyidan ke.
Main do mahina guzar diin Shekhon men, ji.
Chhah mahina batit kariln, sun, Thakurji mere :
Jo Rani Marwan puchhftngi, Pingal ki beti,
270 Us se jaisa kaisel dAnga jawab, ji."
Urd bazar men ave Sanwalia Mirasi ka ;
Woh to mare prem ki tar, ji.
Thought the Minstrel to himself,
Consulting with himself:
" I will tune my fiddle low,
260 And I will sing with a low voice."
He strung a string of twelve ells.
And tuned his voice thereto.
Then thought the Minstrel to himself.
Thinking in his heart :
265 "Two months will I spend with the merchants, 0 my
God, my Lord !
Two months will I spend with the Sayyids,
And two months will I spend with the Shekhs.
Six months will I sing, hear me, 0 my God,
And when Princess Mi,rwan, Pingal's daughter, asks me
questions
270 I will give her a suitable answer."
So Sanwalia the Minstrel went into the crowded market.
And he sang a song of love.
294 LEGENDS OF THE PANJAB.
Charhi mahil flpar ke dekhtl Rani Marwan ;
Khan sukhawan kesb, ji.
275 Kkn bulel bar gai Mirasi bete kl :
Par gai kan bulel, ji.
Apni bandi ko bulakar b^ndi se kari jaw^b :
" Nau tar k§, korara t<i le dast ke bich, ji ;
Do cMr korara marke Mirasi ke bete ko.
280 Turn Mo maMl ke bich, ji."
Nau tar ka korara b^ndi ne le lie h§,th men :
Woh to jae Mirasi ke pas, ji :
" Mahilori Eani bulauti tujh ko, Mirasi ke larke !
Tujhe BAm ne kar lia ydd, ji I "
285 ChupkS. chupka ^ge ho lia chala mahil ko jae, ji ;
Karta Eani se jawahir, ji.
" BS,ven hath tere kyft para, Mii:§.si ke larke ?
Hath dahine kya para, ji ?
Mounting her palace (roof) Princess Marwan was
looking (about her),
Standing drying her hair.
275 The song of the Minstrel caught her ear ;
His song caught her ear.
She called her maid and said to her :
" Take a whip of nine thongs in thy hand,
And give the Minstrel three or four blows with it,
280 And bring him into the palace.^'
The maid took a whip of nine thongs in her hand.
And went to the Minstrel, (and said) :
" The Princess calls thee within the palace, Minstrel !
The Princess hath remembered thee !"
285 Silently and quietly he entered the palace
And saluted the Princess. (Said she) :
" What lies at thy left hand. Minstrel ?
What lies at thy right hand ?
THE LEGEND OP EAJA DHOL. 295
B&ven hath Lai Khan lakri par&, ji !
290 Dahinehath saraji!
Lai Khan lakri men pair de de, ji,
Tere pinde par phirung! sar."
" Lai Khan lakri main pair na dun, Eani Marwan.
Mere pinde par na s^r."
295 " Main to janan tha adhi tiahi pahunch gia, ji.
Tu ne meri jidri ko laya daregh, ji 1"
Bole Mirasi, "Dastavez mujhe likha de, ji.
Main to Dhol dunga dikhae, ji."
Kor^ sS. kaghaz manga lia, ji :
300 Baith chaubare ke chhMn men, ji,
Likh di dastavez, ji.
Dastdvez,
" Charhta joban yun charha, jun Sanun ki lor :
At thy left hand lie the stocks !*
290 At thy right hand a whip !
I will put thy feet into the stocks,
And flourish the whip over thy body."
" I will not let my feet into the stocks, Princess Marwan,
Nor the whip upon my body."
295 " I thought that thou hadst reached a half or a third of
the way.
Thou hast brought sorrow into my life !"
Said the Minstrel, " Write me a letter.
That I may show it to Dhol."
She sent for fair paper,
300 And sitting in the shade of the balcony,
She wrote a letter.
Letter.
" My youth was flourishing as flourish the clouds iu
July.t
* The stocks in India are always called " Ldl Khan's rods." I do
not know why.
t The wettest month of the rains in India.
296 LEGENDS OP THE PANJAB.
Charhta joban main to ghera, jun ghera mali bagh.
Dhulta joban mera Jiin, jun b§,lu ka rit.
305 Angan sftklie bS.jra, sun, ESja Dhola :
BM men sukhe jawar, ji.
Rani sukhe piu ke Dhola sajan ki nar !
Amb pakke, ras chu gai, chusanwale dur !
Sukhi gehiln kurh gal, sila batoro an !
310 ChliS,n purani ho gai, kburkan lage bans.
Hath na dhoi, kuli na kari, tere ghar men zat kuzat ;
Pet ghara, sir dalar, sangar toran jaen !
Nau tank ki padmanl Raniji Marwan :
Toll phiilan de bhar !
315 Patli patli kamni main Marwan,
Khaim dhai chanun, ji ! "
Blooming youth encompassed me as a garden encotn-
passeth the gardener.
Now my youth is declining as a wall of sand.
305 The millet is drying up in the yard ; hear, Eaja Dhol,
The millet is drying up in the earth.
The Princess is pining for her love, the wife of Dhol
her husband !
The mango is ripe, its juice drips and the gatherer is
far!
The wheat has ripened, come and take the gleanings !
310 The thatch is growing old, the bamboos creak.
She washeth not her hands, she rinseth not her mouth,
that low woman in thy house :
Belly like a pitcher, head like a basket, she gathereth
strange fruit !
(But) a peerless beauty is Princess Marwan,
Weighed beside flowers !
315 A slim and slender maid am I, thy Marwan,
Eating but two and a half (grains of) rice !"
THE LEGEND 01" RAJA DHOL. 297
Marwan ne pati likhi, " Sajan s^jan mera ! "
Woli to de de Mir^si ke hath, ji.
Agari ^gari kar lia SanwaliEi Mirasl ka ;
320 Chali shahr se jae, ji.
Chal baghori men auta Sanwalia Mirasi ka.
Woh to chal4 chala jae, ji j
Age to rail gai Eewa Mali Id.
Saun ko bicharda Sariwali^ Miraai ka.
325 Sir par kh^ri rakh di MMi ki larki :
Khari meri pa rahi tarkari.
Asa us ko lag rahi, ji.
Bhari abkoni mil gai Rewa Mali ki.
" Jekar Eewa mil gai mujh ko Mali ki,
330 Main laun Dhol ko sath, ji !"
Agari agari jaisa §,uta Sanwalia Mirasi ka ;
Marwan wrote the letter, (saying), "0 my love, my
love !"
She gave it into the Minstrel's hands,
And sent Sanwalia, the Minstrel, forward on his road ;
320 Going (back herself) from the city.
Sanwalia, the Minstrel, went into the garden.
Going on the road
He met Rewa, the Gardener's daughter.*
And Si.nwalia, the Minstrel, bethought him of the omen.
325 The Gardener's daughter had her basket on her head.
And the basket was full of garden fruits.
Then had he hope.
Eewa, the Gardener's daughter, was (also) pregnant.
(Said he) ; " Since I have meb with Eewa, the Gardener's
daughter,
330 I will bring Dhol with me !"
As Sanwalia, the Minstrel, was going onwards,
* The bard is here anticipating in the confusing way common to his
class. Eewa was the chief of Marwan's maids. See below line 1043.
VOL. II. — 38
298 LEGENDS OP THE PANJAB.
Agari to ghorewala mil giS. gliore kh sawar:
Woh to dol^ le raM s§ith, ji.
" Thakur, mujh ko ghorewala mil gia, ji :
335 Main to lauii Dhol ko sath, ji."
Majilon majilon chal parg, Sanwalia Mirasi ka ;
Narwargarli ko jae, ji.
Sawa sau kos pakke par h gia ave chauki ke pas, ji.
Bole chaukidar ; kya kahe ? " 8\m, raste ka musiifir,
340 Kalian se aya ? kalian ko chala ? Sun, r^ste kk musafir."
" Pingalgarh se a gia, sun, cbauki ke sipahi :
Main Narwargarh ko jMn, ji.
Sanwalia mera nam hai, sun chauki ke sipEihi.'^
Bole sipahi, " tujhe kya kahun ? Sftn, Ssinwalia Mirasi :
345 Hamari nagari men na bare, sun, Sanwalia Dadhi ke.
He met in the way a horseman on a horse.
Taking a bride's palanquin with him.
(Said he) : " 0 God, since I have met a horseman (thus),
335 I will bring Dhol with me !"
Stage by stage Sanwalia, the Minstrel, went on.
And went to Narwargarh.
Going 125 kos on the metalled road* he came to a
guard.
Said the guard ; what said he ? " Hear, traveller on
the road,
340 Whence comest thou ? Whither goest ? Hear, traveller
on the road."
" I am come from Pingalgarh, hear, keeper of the guard.
And I go to Narwargarh.
Sanwalia is my name, hear, keeper of the guard."
Said the guard, "What shall I tell thee? Hear, thou
Minstrel Sanwalia :
345 Enter not into our city ; hear, thou Minstrel Sanwalia,
* Observe this very modem expression.
THE LEGEND OF EAJA DHOL. 299
Nagar men na bariye mAl, ji."
Devi Sard^ mana lie Saiiwalia Mirasi ne :
Is ne abla kar li sar, ji.
Dharke ragra lag4 dia Sanwalia Mirasi ne j
350 SlkM di4 baMe, ji.
" Mardan ke, piyala pi lo, ji :
Thori thori chuskari le lo, ji."
Wok sipahi labar gote raste ke basnewale :
Bkar bhar piyala pila die Sanwalia Dadki ne.
355 Ckaras ka salfa pila dia Sanwalia Dadhi ne.
Salfa ka pina amal ho gia sipahi ko :
Nashe men ho gae chorj ji.
Chhati pe pair rakhke lakh gia Sanwalia Dadhi ne,
Narwargarh ke man, ji.
860 Narwargarh men bar gia Sanwalia Dadhi ka.
Sanj pari, din dhul gi4, dhan ka laga bhir, ji.
Go not into the city at all \"
Sanwalia, the Minstrel, called on Devi and Sarda :
This did he first.
Then ground he (the bhang), did Sanwalia, the Minstrel.
350 And he made it thick (and said) :
" My braves, drink a cup :
Take each a little sip."
The guard were stout swaggerers on the high road.
And Sanwalia, the Minstrel, gave them a full cup each.
355 Sanwalia, the Minstrel, gave them each a cup of bhang.
Drinking of the cup overcame the guard.
And they were shamefully drunk.
Putting his feet on their breasts Seinwalia, the Minstrel,
went on
Into Narwargarh.
360 Sanwalia, the Minstrel, entered Narwargarh.
It was evening as the day declined and the cattle began
to collect.
300 LEGENDS OF THE PAN JAB.
Chalke Sirya Kumliari ke bar men a gi^, ji.
" Aj ki rain bisram de, nagar ki ri KumMri :
Bhulke ko dere kunch, ji."
365 " Par ja gadh&n ki dahlez men, teri wari jawan, musafir."
Asarh Jetli ke sam§,n hui. " Meri nagar ki Kumhari,
Tale se bharsa mare, mere Thakurji ;
Upar se kbaegi kharsa, ji.
ChangJ jaga bata de, nagar ki Kumhari."
370 " Cbarb ja is pursal par^ wari jawan, mnsafir."
Charh gia pursal par Sanwalia Dadhi ka :
SaMh sanj raha so, ji.
Adhi rat garhtal baji Eaja Dhol ki ;
Chala bahir jangal ke sliiki,r, ji.
375 Eangal§. dutara sanwarta Sanwalia Dadhi ka.
Bole Mirasi ; kya kahe ?
And going on he came to the door of Sirya, the Potter's
wife, (and said) :
" Give me a night's rest, 0 Potter's wife of the city,
In the morning I make a march."
365 " Lie down in the asses' stall, I am thy sacrifice, 0
wayfarer."
It was the season of May and Jane* (and he said) : " My
Potter's wife of the city,
The smell arises from beneath, by my God !
And the heat destroys me from above.
Show me some better place, 0 Pottery's wife of the city."
870 " Come np these stairs, I am thy sacrifice, O way-
farer."
Sanwalia, the Minstrel, went up the stairs.
And slept (there) the early evening.
At midnight were sounded the gongs of Eaja Dhol,
As he went without for sport in the forests.
375 Sanwalia, the Minstrel, took out his painted fiddle.
Sang the Minstrel : what sang he ?
* The hottest time of the year.
THE LEGEND OP EAJA DHOL. 801
Eagni.
" San Govind, Govind mera !
Is Marwan ne pati likhij sun, Nal Raja ke Dhol,
Baith chaubare ki chhafln, ji.
380 Ansu geri mor si, dhar mashtak par Lath :
' Awan awan kar rahsi la die bdrali mas ! '
ChMn purani ho gai, khnrkan lage b^ns !
Kya tei'e kaghaz gal gae ? kya siy&hi ki iichh ?
Eani ko bharosa tere nam ka, tere nam ki ot !
385 Marwan maran jog, k^tan jog karir :
Bay an churi jog haiii, pahine jog sarlr !
Angan sukhe bajra : bhuin sukhe jawar !
Eani sukhe piu ke, Dhol sajan ki nar !
Hath na dhoe, kuli na kari, ji,
Song.
" Hear me, 0 my God, my God !
Marwan hath written a letter, hear me, Dhol, son of Rlj^
Nal,
Sitting in the shade of the balcony.
380 The peacock-formed shed tears and put her hand to her
head (saying) :
' He both been twelve months in coming, coming !'
The thatch hath waxed old, and bamboos are cracking !
Hath thy paper rotted ? Hast thou lack of ink ?
The Princess hath faith in thee, hath confidence in thy
name.
385 Marwan is losing her beauty, suffering as the acacia.*
Her bracelets become her arms, her body becomes the
keeper !
The millet is drying up in the yard, the millet is drying
up in the earth !
The Princess pineth for her love, the wife of Dhol her
husband !
She washeth not her hands, she rinseth not her mouth,
* THs particular tree grows in the deserts only, as a rule. See Une
632 below.
302
LEGENDS OF THE PANJAB.
390 Ghar men zit kuzat !
Moti pini, zang bal, salgar toran jam ! "
Itni bat jab sun le Rani Sammiji Kacbhw^hi,
Dil men socli bichare, ji :
" Jis Mirasi ki sifat sunon thi,
395 Prabhu, Prabhd mera, ji !
Woh to ^ gia nagar ke man, ji I "
Zanana bhes utarti Sammiji Kachbwahi,
Kar lia mardana bhes, ji.
Nau t4r ka korara lia hath ke bich :
400 Ohal Sirya Kumhari ke ave, ji,
"Eat ke chor bat^ de, jis ne raton ko pay^ khar^t :
Kunch ki suli de ddngi, ji !
Eaton paya kharat Eaja Dhol ke ankh na lage, ji !"
" Sanj ke wakt mujh ko yeh to namana dekhe ihk, ji.
390 That low woman in thy house !
Stout of belly, fat of thigh, the gatherer of wild fruit !"
When Queen Sammi the Kachhw&ha heard these words.
She thought in her heart :
" The Minstrel whose praises I had heard,
395 0 my God, my God !
Hath come into the city !"
Sammi, the Kachhwaha, put off her women's clothes,
And put on men's clothes.
She took a whip of nine thongs in her hand
400 And went to Sirya, the Potter's wife, (and said) :
" That thief of the night, who made a noise in the night,
I will have him hanged (at once) !
Owing to the noise in the night R§ja Dhol never closed
his eyes !"
(Said the Potter's wife) ; " In the evening he seemed to
me to be quiet enough.
THE LEGEND OF EAJA DHOL. 303
405 Charli j§. us pursal par nagar dalicha* lina dekh,
Kan buchke par raha Mirasi k^, ji."
Woh to sipahi ftpar charh gi^, ji :
Thokar marke utha dia sote mus^fir ko.
" Eaton th. ne shor macMjElj musafir chitra^ ji:
410 Raja Dhol ke ^nkh na lage, ji.
Kflnch kl siili tayyar kare, musifir chitra, ji :
Tu to ho le mere seitli, ji."
" Aisi taisi men gai Marwan, ji,
tJpar se gaya Raja Dhol, ji !
415 Meri jan bacha le, sipahi sajan, ji :
Mujh ko dena chhor, ji."
Jab sipahi bolta, "tu sun, musafir, bat, ji,
Mujhe ganth-gira dikha de, musafir ji :
Mojhe paisa dhela dena, de, ji."
420 Do asharfi nikalta MirS,si, ji ;
Woh de die sipahi ko, ji.
405 Go up the ladder and take a look over the city lanes,
And see where the Minstrel is squatting."
The (sham) soldier went up
And kicked up the sleeping traveller, (and said) :
" Thou didst make a noise in the night, my fine traveller,
410 And Eaja Dhol never closed his eyes.
He is getting ready a halter (for thee), my fine traveller :
Follow thou me.'^
( Said the Minstrel) : " Perdition fall on Princess Marwan,
And after her on Rija Dhol !
415 Save thou my life, friendly soldier,
And let me go."
Then said the (sham) soldier, " Traveller, hearmy words.
Show me thy pocket :
And thou must give me some cash."
420 The Minstrel took out two gold pieces
And gave them to the (sham) soldier.
* For galichd.
304 LEGENDS OP THE PANJAB.
Do asharfi le len musafir se, ]i,
Dia darwaza se nikal, ji.
Bole sipahi, " musafir, ji,
425 Tu sun bhai binti, ji,
Tehan se tu btag ja, ji :
Pichha phirke mat dekhna, mere sajan, ji."
Agari %ari chal para Miras'i_:
Devi li tM manae, ji.
430 " Mere chitra, mere sajan ho, ji :
Eangala dutara utarta, mere chitra, ji."
Woh to Eangala dutara bajae, ji :
" Aya tha asa karke is nagar men, ji ;
Ab chala nirasa ho, ji !"
435 Eaja Dhol chala ave thS,, ji.
Us ki awaz Dhol ne sun li, ji.
" Jaunsi bat th to gata ave tha, ji.
Taking two gold pieces from the traveller
He put him out of the gate.
Said the (sham) soldier, " Traveller,
425 Hear thou my words.
Eun thou away from here.
Without even looking back, my friend."
The Minstrel went onwards.
And invoked Devi.
430 (Said she) :* " My wise one, my beloved one.
Take out the painted fiddle, my wise one."
He played on his painted fiddle, (and sang) :
" With hope came I into this city.
Without hope do I leave it !"
435 Raja Dhol was passing
Aud he heard his song. ( Said he) :
" What thou wast singing on thy way
* i.e., the Goddess.
THE LEGEND OF rSJA DHOL. 305
Wahi mnjbe gake suna de, ji.
Tujhe parat kya pari^ mere chitrsi,, jl ?"
440 " Ghorewala, tujhe apne k^m se kam, jl."
" Tera dohr^ mere man basa, mujhe dohrd deiye snii9,e,
" Ay^ tha asa karke is nagar man, ji :
Chala main nivasa ho, ji."
Bahfin pakarke pichhe bithla lia, ab chala mahil ko jae, ji.
445 Dekh Mirasi ko E^ni man men sochi, ji.
Ghora bandh Raja gursal men chala mahil ko jae :
Chala mahil ko ave : chala mahil ko jae, ji.
Bole Rdja Dhol, "Meri Edni, ji,
Is ko palang dena bichhae, ji.
450 Change bhojan jimd deiyo, meri Rani ho.
Is ko kh<ib karwao ashnan, ji."
Sunke Rani ne palang toshak li bichhae, ji :
Do thou sing to me.
Why sing for another, my wise one ?"
440 " Horseman, mind thine own affairs.''
" Thy song hath sunk into my heart, do thou sing to
me."
" With hope came I into this city,
Without hope do I leave it \"
(The horseman) seized him by the arm, sat him behind
him and took him to the palace.
445 Seeing the Minstrel the Queen thought in her heart.
The Raja fastened the horse in the stable and went into
the palace :
Went into the palace : went into the palacoi
Said Raja Dhol : " My Queen,
Make a bed for him ;
450 And give him good fare, my Queen,
And bathe him well."
Hearing this the Queen prepared a bed,
vol. ii.^=-39
306 LEGENDS OF THE PANJAB.
Chandan chauki bicliha die^ ji :
Dahl phuiel mangEiy^ ho, ji.
455 Ang mal mal nahautS. woh Mirasi ;
Le Allah \k vkni, ji.
Eani Marwan ki poshak thi, ji,
Woh to pahini Mirasi ne, ji.
Dhai ser ata chhole kS, R^ni ne gniidfir lia :
460 Saw& satva ser ki do roti pakwai, ji.
ChutkS, dhar kalar nun ka, do ghathe py^z ke, ji ;
Chauke ke niche khask^ dia, ji.
Eani ne Mirasi se kare jawab, ji :
" Bhojan laim to jim le, ji."
465 Torke tukra mukh men paya, ji.
Mukh men gia phM, ji : ghathe ki par gai chhint, ji.
Ghatha khana rona : palkon se bahe nir, ji.
Sammi Kachhwahi boli, " Bhojan pave kyiin rore hai, ji f
And placed a sandal-wood stool,
And sent for curds and cosmetics.
455 The Minstrel anointed his body and bathed.
And called on God 1*
The robes that were Princess Marwan 's
The Minstrel put on.
The Queen kneaded two and a half sars of flour
460 And made loaves of one and a quarter sers each.
She sprinkled salt over them and put in two onions.
And took them out of the hearth-
Said the Queen to the Minstrel :
" I bring the food, eat it."
465 He broke a piece and put it into his mouth.
It swelled in his mouth and the onion spirted.
To eat onions is to weep : the tears flowed from his eyes.
Said Sammi the Kachhwaha, " Having got thy food
why weepest ?
* He is described as a HindA up to this, and now we have Allah ioi'
God!
THE LEGEND OF lUJA DHOL. 307
Man ke blied bata de, ji !"
470 Mirasi ka beta bole, " Rani, ji,
Bhojaii hi Bhagwan hai, meri Hani, ji.
Bhojan ko nahln rota, sun, ji ohitra meri.
Maim bo rota M^rwan ke bhag ko, ji.
Sangaldip ki padmani meri Rani, toli pbfilau ki bhar, ji.
475 Patli patli k4mni khave dhai chanwal, ji.
Barah Khan ka Raja Dhol hai, pake barah kh§.n.
Main barah khan ki sifat sunon tha, dekhi ik hi khan.
Rani Marwan se na jima jae, Thakur, Th^kur mera :
Yeh to bhojan ave jima na ja'e, ji !"
480 Panch char tukre torta Mirdsi ka,
Khesh men lie pae, ji.
Khaskhas ke bangala men autS, woh to chitra, ji :
Tell me the secrets of thy heart ?"
470 Said the Minstrel, " 0 Queen,
Pood is indeed God,* my Queen.
I weep not over my food ; hear, my wise lady,
I weep for Marwan's fate.
My Princess, the beauty of Sangaldip is weighed
against flowers.
475 A slim and slender maiden she, eating two and a half
(grains of) rice.
Raja Dhol, (the Lord) of twelve Lords, is eating twelve
(kinds of) food.
I heard the praises of these twelve kinds of food, and I
see but one.
Princess Marwan will never eat this, my Godj my God :
She will never eat this food !"
480 The Minstrel broke off four or five pieces,
And pnt them into his dress.
The wise one went into the thatched hoiise.
See above line 210.
308 LEGENDS OF THE PANJAB.
R&ja se jakar kare jawahir, ji :
Gode se goda mila di&, ji.
485 Khesli men hath pa lia Mirasi :
Woh tukre kadhke Raja ke samhne rakh die^ ji :
" SAtak ki padmani Rani Marwan, ji :
Woh to tola phulan ki bhar, ji.
Patli patli Rani Marwan meri chatar ho :
490 Woh khave dhai chanwal, ji.
Barah Khan ka Raja Dhol thaj ji ;
Pakke barah khan^ ji.
Main to sifat sunori tha, ji :
Main to dekh ik hi khan, ji !
495 Yeh bhojan Rani Marwan se, ji :
Us se jima na jae, ji !"
Dastavez de die Mirasi ke larlte ne.
Dastavez dekhke sarsar banchta, ji.
Ho dilgir mahilon ko chal para, ji.
And saluted the Raja,
And sat down beside him.
485 The Minstrel put his hand into his dress
And taking out the pieces laid them before the Raja,
(and said) :
" Princess Marwan is a peerless beauty.
Weighed against flowers.
A slim and slender (maid) is my wise Princess Marwan,
490 Eating but two and a half (grains of) rice.
Raja Dhol (is Lord) of twelve Lords,
And eats twelve kinds of food.
I heard their praises,
But I see only one !
495 This food the Princess Marwan
Will never eat \"
The Minstrel gave him the letter.
He read the letter rapidly
And being sorrowful be went into the palace.
THE LEGEND 6F BAJA DHOL. 309
500 Ave maliil ke man, ji :
Ake palang par let, ji : rata palang par let, ji.
Sammi KachhwaW bolti, " Sun Eaja Dhola, ji,
Bolta kyflii nahin hai, ji ?
Kyun til di hai pith, ji ?
505 Kyiiii nashtar khode bhint, ji ?
Kaunsi Rani tare chit basi ? Kaunsi di utar, ji ?"
" Na main deti pirhi, meri Eani ho :
Na main nashtar khod, ji.
Rani Marwan chit basi, Sammi di basar, ji."
510 Boli Sammi : kya kahe ? " Mere Raja chitra ho,
Kuen men kankar dahi, rang men dahi majit, ji !
Sej charha balam dahi, mere chitra ho ;
De de sove pith, ji."
Bole phol Raja, "Sun, Rani meri,
500 He went into the palace,
And laid him on his bed ; laid him on his bed.
Said Sammij the Kachhwaha, " Hear, Raja .Dhol,
Why speakest not ?
Why turnest thy back on me ?
505 Why makest scratches with thy nails ?*
What lady hath entered thy heart ? Whom dost thou
discharge ?"
" I am not turning my back on thee, my Queen,
And I am not scratching with my nails.
Princess Marwan hath entered my heart and Sammi do
1 discharge."
610 Said Sammi ; what said she ? "My wise Raja,
Stones are thrown into the well and madder into the
paint.
Thou dost enjoy thy bed, O my wise (husband).
Turn thy back and sleep."
Said RajS/ Dhol, " Hear, my Queen,
* To lie on an old bed and scratch the ground -with the nails is a
common Panjibi way of showing great sorrow.
310 LEGENDS OF THE PANJAB.
515 Hath na dhoe, kuli na kari, meri Sammiji Kachhwahi !
Mere ghar men hai za.t kuzab !.
Moti pini tere zang par, Sammi^ haij KackhwAhi :
Tere tak mandkeri ho jae, ji !
Nau tang ki padmani woh to Rani haigi Mdrwan :
520 Tola phfllan ke bhar, ji.
Patli patli kamni khava dhai chanwal, ji.
[Lambi badhi kya hove ? Lambi badhi khajflr, ji :
Charhe jo meve chakh le, gir jae chikna-chiir :
Panchhi chhaun na baithi, phal lagfca hain dtv.']
525 Pet garha, sir daLi,.meri'.sajan ho !
Sagar tor an }^eii, ji !"
Bari fajar pahra nur ka, ji :
Chal hathion pe ave, ji.
515 Thou dost not wash thy hands, nor rinse thy mouth, my
Samrni, thou Kachhwaha !
My wife is a low woman !
Pat is thy belly above thy thighs, 0 Sam mi, thou
Kachhwaha.
And thy stature is short !
Princess Marwan is a peerless beauty,
620 Weighed against flowers.
A slim and slender maid, eating two and a half grains of
rice.
[What is a tall thing ? A tall thing is the date palm :
Who climbs will eat the fruit, who falls will become as
dust.
Birds sit not in its shade, and its fruit is up on high.]*
525 Thy belly is a pitcher, thy head a basket, my dear !
Thou gatherest strange fruit !"
It was early morn at the hour of dawnj
When (Raja Dhol) went to his elephants.
* This is evidently some weU-kaown saying. It lias no connection
with the text and is in a different metre.
THE LEGEND OF UaJA BHOL. 311
Sat Jug sacbti para birt dk, mere Thakur, ji !
580 Tan man karen jawab, ji.
" Tin sau s§.tli kos se Pingal ke beti Marwan :
Mujhe R&ni milan ka jog, ji."
Hathi the Balkh Bukh^re ke khare r3,tab khaven.
DholS, dhaili amae, " Mujhe Rani milan kS, jog."
535 " Kas-kas bandho amb§,ri4n, Eaja Dhola, ji.
Matha bandi sandhur ke, Raja ke Dhol.
Garh kot denge tor, ji."
Bole Dhol, " Tum kyS, kaho, hathion ke mahauto ?
Langar bere in ke kat do, ji :
540 Bahir khokre bajao bans, ji :
Tavele se uu ko kadh do, ji.
In mera kahna na m3,na, ji."
It was in the days of the Golden Age, my God,
530 When body and soul could speak.
(Said he to them), " Marwan Piugal's daughter is 360
Icos hence.
Take me to the Princess."
The elephants were of Balkh and Bukhara* and were
eating their food.
Said the comely Dhol, " I long to meet the Princess."
635 (Said their driver) : " Put on the saddles, O Raja Dhol,
And the vermilion spot on their foreheads, Raja Dhol.
And we will break down thy forts."t
Said Dhol, " What are ye saying ? 0 drivers of the ele-
phants.
Take off their chains and fetters
540 And sounding hollow bamboos behind them.
Turn them out of the stable.
They have not obeyed my words."
* A vague figure of speech, meaning valuable. Elephants, of course,
do not come from these places,
f i.e., they refused to go.
S12 LEGENDS 01" THE PANJAB.
Dflsri pheri phirke kntk Nal Eajd ka beta :
Woh ave karMri ke pas, ji.
645 " Araz suno meri binti, bhai karha piyaro,
Turn khari rS,t khaeij ji.
Pingalgarh men fi&ni Marwan Eaja PIngal ki beti :
Mujhe Rani milan ka jog, ji.
Tin sau sath kos base Eani Marwan :
550 Mujhe Rani do miMe, ji."
Bole karha, " Tujhe kya kahen Nal R^jS ke Dhola ?
Kas-kas band lo pdtalan, ji.
Salita do ladae, ji.
Gin gin de do muharian chalerige sare tin kos, ji."
555 " Mori yakk^ turn kadh lo, unton ke sarwanori :
In ke baja do kokhre bans :
Than se bahir in ko kadh do, ji."
Ho dilgir chalke awanda Raja Nal ka beta :
Next the son of Raja Nal
Came to the camels.
545 " Hear my prayer, my beloved camels,
Ye spend an easy time.
In Pingalgarh is Princess Marwan, daughter of Raj4
Pingal ;
I loag to meet the Princess.
Princess Marwan dwells 360 kos hence ;
550 Take me to the Princess."
Said the camels, " What shall we say to thee, Dhol,
thou son of Nal ?
Fasten on our saddles.
And put on the saddle-cloths :
Give us two cakes each and we will go 3^ Itos."
555 " 0 camel-riders, take off their headstalls.
And beat hollow bamboos at them
And turn them out of the paddock."
Sorrowfully the son of Raja Nal went on,
313
Raste men karh§. karha tha Marwan ke ghar ka.
560 Raj3. se kare jawab, ji :
" Ghiingru kyM lie hairi hath, ji ?
Kyiiri li hathon laj ji V
" Kis gal bandhun ghftngrft, meri Bhabiili karha ?
Kis gal bandhun laj, ji V
565 " Mere gal bandho ghilngru, jl :
Mere gal bandho laj, ji."
" Tin tangon ka pungra kyunkar pahunchfln jae ?"
" Tin tangan mat janiye charon deun milae !"
Bole Dhol, " Sun, BhabAli karha, ji,
570 Nishani patta mujhe lake de dikhae, ji."
" Pahila pahra rain ka main Pingalgarh ki karun sair ;
Duja pahra rain ka char lun nagar-bel, ji :
And on the road was a camel belonging to Princess
Marwan,
560 That spake to Raja (Dhol) :
" Why hast bells in thy hand ?
Why hast thou a string V
"On whose neck shall I bind the bells, my camel
Bhabuli ?
On whose neck shall I bind the string ?"
565 " Bind the bells on my neck,
And bind the string on me."
" But how can I reach her on one that is lame on three
legs ?"
«' Hold them not to be three legs, they are as good as
four !"
Said phol, " Hear, thou camel BhabMi,
570 Go and bring me the proofs of her."
(Said the camel), "In the first watch of the night
I wander over Pingalgarh ;
In the second watch of the night I will graze on the
betel bed :
TOL. II. — 40
314 LEGENDS OF THE PANJAB.
TijSi pahra rain ka pi Wn sarwar nir, ji :
ChautM palira rain ka kar lun Narwargarh ki sair.'
575 Bole Dhol, " Bliabiili karha, ji,
Mujhe nisMni pafctS. de lae, ji."
Sunke Eaja ki bdt ko karha kare jawab :
" Bandh kaj§.we tindi lad do, ji : '•"
Bandh kajawe tindi lad de, andh^ dia bitbae.
580 Pabila pabrS, rain ka Pingalgarh kar li sair :
DAja pabra rain ka b^gbon char li n§,gar-bel.
Bole karbd, " Sun, bb§.i andbe hafiz,
Til sut le n&gar-bel, ji :
Sufc kajawe pur le, bbai andbe hafiz."
585 Tija pabra rain ka pi lia sarwar nir, ji.
In the third watch of the night I will drink of the lake:
In the fourth watch of the night I will wander over
Narwargarh."
575 Said Dhol, "Bbabuli, thou camel.
Bring me the proofs of her."
Hearing the words of the Raja, said the camel :
" Fasten on the boxes, load up the pots."*
He fastened on the boxes and loaded up the pots and
sat a blind man (on the camePs back).
580 In the first watch of the night (the camel) wandered over
Pingalgarh :
In the second watch of the night he grazed on the betel
bed.
Said the camel, " Hear, friend blind-man.
Take slips of the betel plant :
Fill the boxes with slips of the betel plant, friend blind-
man."
585 In the third watch of the night he drank of the lake.
* i.e., for the betel plants and the water he would bring to prove he
had been to Pingalgarh.
THE LEGEND OP EAJA DHOL. 315
Dharke ghota laga dia, us ko kudrat die dikMoj ji.
Jab Mfia se samjhi,uta woh Bhabflli karM :
" Tujhe kadrat di dikhae ! Dikhaya Pingal ka des!"
Bole Mfiz, kya kahe ? " Tu ne mujhe ratonkia kharab !
590 Ulte-pulte ghota marke tindari le pur^ ji \"
Hafiz waise andha ho gia, chatar ji !
Chautha pahra rain ka, Thakur Thakur mera,
A gia Narwargai-h ke man, ji.
Bari fajar pahrS. nAr ka Raja aya karM ke pas :
595 Man apne men sochta Raja Nal ka Dhola.
Jahan karhe ko chhor gi^ tha, dekha us hi thaur.
Chalke karha pas awanda Raja ka beta ;
He dipped into the water and showed his (miraculous)
power.
Then said Bhabfili the camel to the blind man.
" I show thee my power and show thee the land of
Pingal !"*
Said the blind man ; what said he ? " Thou hast spoilt
my night !
590 Dipping into the water thou hast filled the pots !"
The blind man at once went as blind as before, my
friend.f
In the fourth watch of the night, my God, my God,
He came to Narwargarh.
In the early morn at the hour of dawn came Raja
(Dhol) to the camel,
595 Thinking in his heart was Dbol the son of Nal,
He went to see the place where the camel had been
fastened.
The Raja (Dhol) went up to the camel;
* Reference to the common superstition ttat a dip in sacred water
will cure blindness,
t For his ingratitude.
316 LEGENDS OF THE PANJAB.
Ave karha ke p^s, ji.
" Nishani patta dikhae de^ mere Bhabuli karha :
600 Mujlie patta nishani de dikhae !"
Bole Bhabuli karhaj " Sun, Raja^ rneri b^t,
Hafiz andhe ko le puchh, ji."
Bole hafiz, " is ne kia mujhe ratori ko kharab,
Is Bhabuli karha ne, ji."
605 Baith nishani Raja ko dikhauta Bhabiili karha.
Nagar-bel dekh li Raja Dhola ne, aur dekh lia nir.
Bole Raja JDhol, karha se kare jawab :
" Narwargarh se Pingalgarh ki tayy&ri kar lo, ji."
Bole karh&, kya kahe, ji ? " Sun, Raja Nal ke bete,
610 Meri sun le tu bat, ji ;
Hara thaka main a gia, ji, sun RSja Dhola,
Mera har deiyo utar, ji.
Apna ilaj main ap bata dun, ji.
Went up to the camel (and said) :
" Show me the proofs, Bhabuli, my camel,
600 Show me the proofs !"
Said Bhabuli the camel, " Raja, hear my words :
Ask the blind man."
Said the blind man, " he spoilt my night,
Did this camel Bhabuli."
605 Bhabuli the camel sat down and showed the Eaja the
proofs.
Raja Dhol saw the betel plants and he saw the water.
Spake Raja Dhol to the camel :
" Get ready (to go) to Pingalgarh from Narwargarh."
Said the camel, what said he ? " Hear, son of Raja
Nal,
610 Hear my words,
Sore and tired have I come, hear me. Raja Dhol.
Take ofi my halter.
I tell the way to cure me myself.
THE LEGEND OF EAjA DHOL. 317
Haldi dudh mujlie pila diye, khand de de ghol.
615 Sarwar tal men nhala deiyo mujhe, Nal Eaja ka bete :
Mujhe nhala deiyo pandrah din, ji.
Sachi n:otion ki jMl bane, jl, mere cLitra, ji.
Mori yakka banwaiye, ji, mere sajan, jl."
Karba ki banat bana die, ji :
620 Kar die solab singar, ji.
Hire pane sakht pAnchbar ke lage, ji :
[Lalon jari kaman, ji.]
Dildb pila de, khilaven cbasni, ji.
Karha ratab khae, ji.
625 Eaai Sammi par kbabar hM, mere cbitra:
" Karba ki biii tayyari, ji.
Raja jayega Pingal des, ji."
Battis abran sarti woh to Sammiji Kacbhwabi :
Laga die solab singar, ji.
Give me turmeric and milk mixed witb sugar :
615 And batbe me in the lake, thou son of Eaja Nal.
Bathe me for fifteen days.
Make me a cloth oi real pearls, my wise one.
And a strong head-stall, my friend."
He made the camel's clothing
620 And he covered him with the 16 ornaments.*
He set diamonds and gems on his crupper.
[And the bow was set with jewels]. t
He gave him milk and the finest bread.
And the camel ate his food.
625 Queen Sammi had news, my wise one.
That the camel was being got ready.
For the Eaja to go to Pingal land.
Sammi, the Kachhwaha, decked herself in the 32 kinds
of jewels, J
And the 16 ornaments.
* See Vol. I., p. 443.
f A well-known line brought in for show merely.
318 LEGENDS OF THE PANJAB.
630 Mang bhan thi sindhiir ki, bal bal moti pawe, ji.
Salu pabine Dakbani, chali karba ke pas, ji.
'■' CbbaM men b^ndbM karer ki ; cbarM n§.gar-bel ko.'
" Nagar-bel teri aj cbarurij ji :
Mera wabi roz ka jand karer :
635 Pani piun g^ndla, ji :
Cbbikarb da karb kbaui, ji."
"Hatb jor binti karurij mere Bbabuli karba :
Tare naubar lagun pair, ji.
Jis wakt Dbol ko chabe, mere karba, ji :
640 Us wakt de de jawab, ji."
" Bacban Dbol ko main die, sun, Sammi ri Kacbbw^bi
Main to us ko le jaun satb ji."
" Hatb jor kare binti, tu to Kantb Kantb kar le :
630 Sbe put on tbe vermilion spot,* and put pearls into ber
bair.
Sbe put on Dakbani kercbief, and went to tbe camel,
(and said) :
" I will tie tbee under tbe sbade of tbe acaciat ; I will
graze tbee in tbe betel bed."
" I graze tby betel bed daily.
Daily (T stand under) tbe acacia.
635 Filtby is tbe water I get.
And refuse is my food."
" I join my bands, Bbabuli, my camel,
And lay my bead at tby feet.
Wben Dbol desiretb tbee, my camel,
640 Do tbou refuse bim."
" I gave my word to Dbol, 0 Sammi, tbou Kacbbwab^,
And I will take bim witb me."
" Witb joined bands I pray tbee, I make tbee my Lord,
my Lord :
* The sign of a married woman.
t This tree is much valued for its shade in wild tracts. The karer
or jand is the acacia leucophlma.
THE LEGEND OF eAJA DHOL. 319
Tft to de deiye jaw9,b, ji !"
645 "Jo jawab main de dun Nal Raja ke bete ko,
Wob to dega mujh ko dagh, ji."
Bole Sammi, pbir kabe^ karba se kare jawab :
" Dagbon ki nabani sulaian gbar'flngi mitbe tel."
Cbalke mabilon ko h gai Sammiji Kacbbwabi.
650 Adbi rat naukandb gai Raja Dbol ki kbul gai ankb.
Mobri yakka le li& Nal Raja ke beto ne :
Wob to 3,ve karba ke pS^s, ji.
Umbar ayS, Raja ko dekbke Bbabuli karba :
Tuk langra ban jae^ ji.
655 Bol karba ko Nal Raja ka Dbola,
Karba se kare jawS,b, ji :
" Acbbe acbbe ko cbbor gia main, Bbabuli karba."
" Gbabbarake jab main utba, ji,
Tang utar gai koli se, ji!'^
Do tbou refuse bim."
645 " If I refuse tbe son of Raja Nal,
He will put scars on me.'^
Tben said Sammi, speaking again to tbe camel ;
" Witb sweet oil will I batbe and blot oat bis trifling
scars."
Sammi, tbe Kacbbwaba, went to ber palace.
650 At midnigbt at tbe dead of nigbt Raja Dbol opened bis
eyes,
His strong bead-stall took tbe son of Raj^ Nal,
And came to tbe camel.
Seeing tbe Raja, Bbabiili tbe camel cried out.
And became a little lame.
655 Said Dhol, tbe son of Raja, Nal,
Speaking to tbe camel ;
" I left tbee quite well, tbou camel Bbabiili.
Wben I got up suddenly
Thy tbigb went out of joint!"
320
LEGENDS OP THE PANJAB.
660 Jab Mir§,si kahe Sanwalia, ji :
" Raja mere, sunta kyftn hai bat, ji ?
Do char phaliari lo mangae, ji :
GintM* bara sa lo sulgae, ji."
Dharke ginthe to lagae die, ji :
665 Us men phalian de takae, ji.
Jis wakt karha ne dekh li pa dia bahut karat.
Sammi ue jaisa sun paya, TMkur Thakur mera,
Chali karha pe jae, ji :
Chalks karh^ pe auti Sammiji Kachhwahi ;
670 Raja Dhol se kari hai jawabj ji :
"Rukka raula kyiln pawa dia, ji ?
Mujhe man ke bhed batae, ji."
" Achhe-bhachhe ko chhor gia tha main Bhabflli karha,
Chule se tut gai tang, ji !
675 Us ko main dunga dagh, ji :
660 Then said Sanwalia, the Minstrel :
" My Raja, why listen to him ?
Send for two or three irons
And heat them in a large fire."
He made a fire
665 And put the irons into it.
When the camel saw this he made a great noise.
As soon as Sammi heard it, my God, my God,
She went to the camel ;
And Sammi, the Kachhw^ha, reached the camel,
670 And spake to Raja Dhol :
" Why hast thou raised all this disturbance ?
Tell me the secret of thy heart."
" I left Bhabftli the camel sound and well.
And he has broken his leg at the thigh !
675 I am going to fire him :
* For Angithd.
THE LEGEND OP EAJA DHOL. 321
Main karhS, ko dAnga dagh, ji."
Sammi kahe, " Sun, RajS, merS, Dhola,
Meri araz suno man ISei ji.
Tin sau sath karha mere bap ke, ji :
680 Gadhe ko deiyo kumh&r ki, dagh, ji :
KarM tek lega tang ji."
Sunke Raja ne gadha manga lia, ji:
Mirasi pakarke ger dia, ji :
Dagh gadke ki tang, ji :
685 Karha tek de tang, ji.
Chalke Raja mahilon ko auta, ji.
Jab jake Rani samjhauti, ji.
Rani ne pahra di§. lagae, ji.
Din ka pahra laga dia, ji :
690 Rat ko kamar ae bS.ndh le, ji.
Din men Dhol samjh§,uta S^nwalia Dadhi ko :
" Rat ko patk^ bandhke rahi so, ji :
I will fire the camel."
Said Sammi, " Hear, my Raja Dhol,
Hear my words with thy heart.
The 360 camels are my father's (present) :
680 Fire a potter's ass^
And let the camel put his thigh on it."
Hearing this the Raja sent for a (potter's) ass ;
And the Minstrel seized it and threw it.
And they fired the ass's thigh
685 And put the camel's thigh on it.*
The Raja went into the palace,
And the Queen conjured him.
She set a watch on him.
A watch she set in the day,
690 And she tied him to her waist at night.
Next day said Dhol to Sanwalia, the Minstrel :
'• She ties me at night to her kerchief when she sleeps ;
* And so cured it !
TOL. II. — 41
322 LEGENDS OF THE PANJAB.
Adhi rat majhe jag4 dena S§.nwalia Dadhi ke,
Tayyari lenge kar, ji."
695 Sahih sham parke so raha Mirasi k^:
Bhulke ho jae sawer, ji.
Ban fajar chalke auta R§,ja Dhol^ pe.
" Sahih sham parke so raha, j\, main Mirasi ka/'
Agle roz jaisa so raha Nal Raja ka Dhola,
700 Sahih sham chalke auta Sanwalia DSidiii ka.
Jaisi Eani pari soti Nal ke bete ki,
Woh to patka rahi thi bandh, ji.
Pesh-kabz jaisa kadhta Saiwalia Dadhi ka,
Patka dia tha kat, ji.
705 Rangale dutare ki khunti kadhta, ji:
Rani ke munh se angustana nikalke khunti die, ji, pae.
Raja Dhol ko jagaeke Sanwalia Dadhi ka,
(But) wake me at midnight, thou Minstrel Sanwalia,
And make ready to go."
695 In the early evening the Minstrel laid him down to
sleep,
And when it was early morning,
In the early morn he went to R&ja Dhol.
(And said), " I the Minstrel, slept the early evening."*
Nest day as Dhol the son of Raja Nal was sleeping,
700 In the early evening went to him Sanwalia, the Minstrel.
As the Queen of the son of Nal was sleeping.
Her kerchief was bound to him.
Sanwalia the Minstrel drew his dagger
And cut the kerchief.
705 He took out the key t of his painted fiddle.
And taking the (Raja's) signet-ring from the Queen's
mouth he put in the key.
Then Sanwalia the Minstrel awakened Raja Dhol,
* But lie means apparently to say that he overslept himself,
f Screw for tightening the strings.
THE LEGEND OF RAJA DHOL. 323
Woh to chale karhe ke pas, j}.
Mohri pakki bana diS, karha BhabuK k^ :
710 Karh4 se banat bana die, ji.
Karlia par Dhol baitliS, Nal Rajl kS, beta.
Narwargarh se cbal raha Raja Dbola,
Pingalgarh ko jae, ji.
Pabila pahra rain k^, TMkur Thakur mer^,
715 Chal berian pe ave, ji.
Kachi kachi ko jbaibta Rajl kd beti,:
Pakkon ko leve kMe, ji.
Dharke karM dapta d^ Eaja Dhole ne.
Adbi rat naukandh gai Raja Dbola ko ;
720 Woh to Pingalgarh ko jae, ji.
Sarwar talan men awanda Nal Raja kd beta.
Sarwar talan mea jae, ji :
Ake pani pila dia karha ko Sarwar talan men :
P4ni dia tha pilie, ji.
And he went to the camel.
He made a strong headstall for BhabAli the camel,
710 And he made him a cloth.
Dhol the son of Nal sat upon the camel.
And Raja Dhol started from Narwargarh,
And went to Pingalgarh.
In the first watch of the night, 0 my God, my God,
715 He came to the (Queen's) plum trees.
The unripe ones he threw aside.
And he ate the ripe ones.
And then Raja Dhol spurred on his camel.
At midnight at the dead of night Raja Dhol
720 Reached Pingalgarh.
He went to the lake, did the son of Raja Nal,
He went to the lake.
And watered his camel at the lake.
He watered his camel.
324 LEGENDS OF THE PANJAB.
725 Pahar bhar rain rah g&e, sun, Th§.kur Th^kar merS,
Woh to Pingalgarh men ^e, ji.
Bari fajar pahra nftr M, Prabhii Prabhii mera ;
Woh to Pingalgarh ko ae^ ji.
Chalke baghoii men ja bare Nal R4ja ka Dhol^.
730 Nanwa Dhob] kapre dho raha Eani Marwan ke,
Bole Nanwa, to kya kahe ? " Karha ke aswar&,
KarhS, ko rokke chalao, ji.
Rani Marwan poshak siikhe, karh^ ke aswara."
Sunke RSja usi karta jawab, ji :
735 Sone ka tak^ de dia Nanwa Dhobi ko :
" Mujhe dikha de poshak, ji."
Palla uthake dikha dik Nanw^ Dhobi k^ :
Woh to palla dia dikh§.e, ji.
Bol§, RSja, " Sun, Nanwe Dhobi ke.
725 There was a watch of the night left, 0 my God, my God,
When he went into Pingalgarh.
In the early morn at the hour of dawn, 0 my God, my
God,
He went into Pingalgarh.
Dhol, the son of Raja Nal, went into the garden.
780 Nanwa the Washerman was washing the clothes of the
Princess Marwan.
Said Nanwa ; what said he ? "0 camel-rider.
Stay thy camel and go.
That I may dry the Princess Marwan's clothes, 0 camel-
rider."
Hearing this spake the Raja,
735 Giving a piece of gold to Nanwa the Washerman : —
" Show me her clothes."
Nanwa the Washerman lifted up his sheet and showed
the clothes.
He showed the clothes.
Said the Raja, " Hear, Nanwa Washerman,
THE LEGEND OP EAJA DHOL. 325
740 Mujhe Rani de de dikh&e, ji."
Bole Nanwa, to kya kahe ? " Karlifi ke aswM,
Mujhe ky§, kuckh dega inam, ji ?"
" Raul Marwau ko mila de, Dhobi ke,
Mflnh manga le le inam, ji."
745 " Apna karha tt de deiye, karha ke aswar^,
Tujke Raul ko duuga miMe, ji."
Sat Jug sacM pahra birt del, Tbakur Thakur mera,
Tan man kare jawab, ji.
Bari fajar jaisi ho gai, Thakur Thakur mera;
750 Wahan Sammi Kachhwahi ki khul gai ankheu ji.
" Ik to bairi purwa bal thi, Prabhu mere :
Ddje bairi ho gai nind, ji :
Tije bairi Dom ka Sanwalia, ji ;
Mere khiinti de gia miinh ke bar, ji."
740 Show me the Princess."
Said Nanwa ; what said he ? "0 camel-driver.
Give me some reward."
" Show me the Princess Marwan, Washerman,
And take what reward thou wilt."
745 " Give me thy camel, 0 camel-rider.
And I will bring thee to the Princess."
It was the true time of the Golden Age, 0 my God, my
God,
When body and soul could speak.
It was early morn, my God, my God,
750 When Sammi the Kachhwaha opened her eyes.
(Said she) " My first enemy was the eastern breeze,
my God,
And my second enemy was sleep :
My third enemy was Sanwalia the Minstrel,
That put the key into my mouth."
326 LEGENDS OF THE PANJaB.
755 Chalke woh auti Sammiji KachhwaM ;
Woli to ave beriari ke pS,s, ji.
" TeMn ko Eaja Dhol gia, meri berio piy^rl ?
Mujhe dijo bat§.e, ji."
" Pakke pakke kM gia Nal Raja ka betS. :
760 Woh to kachon ke la gia dber, ji !"
Sarwar talan men auti Sammiji Kadibwalii :
"YeMn ko Raja Dhol gi&, bMi sarwar talo ?"
Bole sarwar t&l, ky§, kahe ? " Sammiji Kacbliwalii,
Woh to pahunch ae Pingal des."
765 " Karha ko mar ja bijli, karha ke aswara !
Kha jae kala nag, jl !
Dil nahin lagta mera, kharl b§.ghon men doMn.
Dhol gia pardes, aj kis se bolun ?"
Roti rot! ehali knii Sammiji Kachhwahi :
770 Woh to ai mahil ke man ji..
755 Sammi the Kachhwaha went
And reached her plum trees, (and said) :
" Came RajS. Dhol hither, my beloved plums ?
Do ye tell me.'"'
" The ripe ones ate the son of Nal
760 And threw down the unripe ones into a heap \"
Sammi the Kachhwaha went to the lake (and said) :
" Came Raja Dhol hither, friendly lake ?"
Said the lake : what said it ? "0 Sammi, thou Kachh-
waha,
He hath gone to Pingal land."
765 " Lightning strike the camel and the camel-rider !
May the black snake bite them !
Unhappy is my heart, I weep in the midst of the gardens.
Dhol hath gone abroad, to whom shall I tell it to-day ?''
Weeping went Sammi tl;e Kachhwaha,
770 Going into her palace.
THE LEGEND OP RA.tA DHOL. 327
Wali§,ri pakarke karhe ko le chala Nanwa Dhobi ka,
Apne gliar ko §.uta, jj :
Lake charkhe se blndh di^ NanwS, Dhobi ne !
Dhoban kare jawab, ji :
775 " Aisa bhond^ janwar aya, sajan sajan mera,
Jis ko dekhke main dar jaun, ji."
Itni bat sunke gbusse bo gia Bhabuli karha ko :
Wok to cbarkhSi leke chal parS., ji.
Chalke b§,gliori men auta EajS, Dbole pe ;
780 Raj§, se kare jawab, ji :
Pucbbe, " Dhol, tujhe kya kaha Bhabuli karha ?
Mujhe man ke bhed batMye, ji.
Bari bari baten woh kahi Nanwe Dhobi ki.
Char-kha leke chall aya main tere p^s, ji."
785 Zinposh utarke Bhabuli karha ka,
Eaja niche lave bichhae, ji.
Taking the camel behind him Nanwa the Washerman
Went to his own housoj
And fastened it to his spinning-wheel ! did Nanwa the
Washerman.
Said his wife :
775 " Such a dreadful creature hath come, my love, my
love.
The sight of which doth frighten me."
Hearing this Bhabuli the camel became wroth.
And taking the spinning-wheel he went off.
He went into the garden to Raja Dhol
780 And said to the Raja :
What saith Bhabuli the camel ? " Phol,
Tell me the secrets of thy heart.
Dreadful words said that Washerman Nanwa,
And taking his spinning-wheel I am come to thee.'-"
785 Taking off the saddle-cloth from BhabMi the camel.
The Rajd spread it beneath him.
328 LEGENDS OF THE PANJAB.
Chalke pS,ni ko auti Eewa M&li ki,
Chali kueri pe j&e, ji.
" Kyi, tere daman ghMia ? ky§, gal g&le zanjir ?
790 DSikh lakheri chhorke khave jand karer ?"
" Dakh lakheri teri nk chardrij sun, Rewa Mali ki ;
Mer^ roz ka kha ja jand karer."
" Kalian se aya ? kahan jaeg^.^ karhe ke aswara ?
Mujhe dijiye sach bat^e ji."
795 " Narwargarh mera ^una^ sun, Rewa M^li ki ;
Mera Pingalgarli ko kwm, ji.
Raja Dhol mer& nam hai^ sun^ Rewa Mali ki."
" Yeh4n se karka nikM lun, karli4 ke aswara !
Mera bagh kia tba paemal, ji !
800 Birwa buta sarel kha Ha, ji !
Came Rewa the gardener's daughter* for water.
Coming to the well. (Said she to the camel) :
" Is thy skirt caught ? Are there chains about thy
neck ?
790 That leaving the ripe grapes, thou eatest the acacia ?"
" I eat not thy ripe grapes, hear Rewi, thou gardener's
daughter.
Daily I eat of the acacia."
(Said she), " Whence comestthou ? Whither goest, thou
camel-rider ?
Tell me the truth."
795 "I come from Narwargarh, hear, Rewa, thou gardener's
daughter.
And I go to Pingalgarh.
My name is Raja Dhol, hear^ Rewa, thou gardener's
daughter."
" I will send thy camel hence, thou camel-rider !
He hath ruined my garden !
800 He hath eaten all the shrubs and trees !
* The cHef of Marwan's maids : see above line 323.
THE LEGEND OE EAJA DHOL. 329
Bagh kia barb4d, ji !"
Bole Dhol, to kya kalie ? " Rewa Mali ki,
Mert sun lo tu bat, ji ;
Teri Mali ki zU hai, suii Rewa, Mali ki :
805 Mandi bol na bol, ji ;
Main Eaja Dhol hte; sun, Rewa MRli ki,
Teri mar utar diih khal, ji,"
Sunke Rewa kare jawab, ji:
"Hatli jo;- karun binti, karha ke aswara;
810 Teri naubar laguu pair, ji.
Ham Raja ke rakhwaliej suu, Raja Dhola,
Hamare kahno ka buia na man,ji."
Puchhe Dhol, " Sun, Rewa Mali ki,
T«. mujhe apne bhed aui" mahil bataiye, ji."
815 Apne mahil batauti woh Rewa Mali ki:
He hatli destroyed my garden !"
Said Dhol j what said he ? " Rewa, thou gardener's
daughter,
Hear my words ;
Thou art a gardener,* thou gardener's daughter, Rewa,
805 Speak not harsh words.
I am Raja Dhol ; hear, Rewa, thou gardener's daughter,
I will beat thee till thy skin is torn."
Hearing this said Rewa :
"With joined bands I beseech thee^ camel-rider j
810 I lay my head at thy feet.
I am the Raja's guard (over the garden) j hear. Raja
Dhol,
And take not my words ill."
Said Dhol, *' Hear, Rewa, thou gardener's daughter ;
Tell ine the secrets of tby palace."
815 Rewa the gardener's daughter showed all the secrets,
* i.e., low-caste compai'od toaRajpiU like Dhol.
vol. II. — 43
330 LEGENDS OF THE PANJAI?.
Die makan ki nishani batlae, ji.
" SidhJ gall pe aiyo, karha ke aswara,
Wahari haiga nim ka per, ji."
Sanjli pari, din dhul ^la, ji ;
820 Dhan ka laga bhir, ji.
Ohalke nagar ko auta Nal Raja ka beta.
Wahaii gali men kiinteii dhan, ji,
Dhan kunti tag neve, " Musal ki niharon.
Mujhe Rewa ki gali do batae, ji."
825 " Dhan kunti hamara tag neve, sun, karha ke aswar^.
Ham hain musal ki nihar, ji.
Nib ka per us ka mahil hai, karha ke aswara :
Tu jake lena dekh, ji.
Rahe to ridhon khichii, jae to ras bhar khir."
And the way to recognise the house : (saying),
" Go straight down the lane, camel-rider,
There is a nim tree there."
It was evening and the day declined,
820 And the crowd of cattle began.
The son of Raja Nal went into the city.
In the lane he found (women) husking rice.
They were husking the rice and bending their heads.
" 0 slaves, buskers of the pestle,"
(Said he to them), " show me Rewa's lane."
825 " Husking the rice we bend our heads, 0 camel-rider :
We are slaves of the pestle.
Her house is by the iiim tree, 0 camel-rider.
Go and see.
l^But) stay and we will give thee rice and pulse, go and
she will give thee rice and milk to thy desire."
THE LEGEND OP EAJA DHOL. 331
830 '' Bhivi gali, kho;- ghar, nahin milan ka jog."
" Nainti men ras bandh lo, jhak mareiige log."
Charh karhu ko auta Eaja Nal ka beta.
Karha ko bitliaunda Rajl Nal ka Dhola ;
Karha se niche ave, ji.
835 Nib ke pere se bandhta Bhabuli karha ko :
Woh to deve nib se baodh, ji.
Safa dalan andar kothri, ji :
Rewa ne palang dia tha bichhS,e, ji,
" Jam jam, Dhol, tum a jao, Nal Raja ke beta :
840 Tum jao palang par baith, ji."
Rewa ka Mali wahan awanda,
Woh kar rahi garam pani, ji.
Chan dan chauki bichha die us Rewa Mali ne.
Dahi phulel lia mangae, ji.
830 " Narrow is your street, dirty your houses, I have no
wish to know you."
" Then go and feast thy eyes (on her) and let the
people jeer !"
Riding his camel the son of Raja Nal went on.
Making his camel sit, Dhol the son of Raja Nal
Came from off it.
835 He fastened Bhabuli the camel to the nhn tree,
Fastened it to the nim tree.
Clean was her house and yard
And Rewa placed him a couch.
" Come, Dhol, son of Raja Nal, for thou art welcome,
welcome.
840 Come and sit upon this couch."
The gardener, Rewa's husband, came up,
And she* made him some warm water.
Rewa, the gardener's daughter, placed him a sandal-
wood stool,
And sent for curds and cosmetics,
* Promptly putting Dhol into a hiding place.
S32 LEGENDS OF THE PAWJAB.
845 Baiidhke diar flpar gerti thi Rewa Mali hi.
" Kit karwa ?. Kit bakeru, ji ?
Kit sarwar ? Kit nir, ji ?
Tu nain kahaii rahi lagae ji ?"
" It karwa ; it bakeru ;
850 It sarwar ; it nir, jl.
Baisar ulji li&r men nainon raki soljtte, ji."
Nhaya dhoya c.lial auta woii Mali ka lai-k^, ji
Lie rasoi jim, ji :
Glial bacrlion men aut^ Mali ka la ka :
855 Chalke Phol pe auti Rewa Mali ki ;
Sai'i rat chaupnr kheJti larki Mali ki.
Ho gai bliulke sawer, ji.
Boli Rewa; " Sun^ R&ja, meri bM, ji,
845 And sbe poured a stream of water over him, did Rew^
the gardener's dangbter.
(Saidlie''^), "Where is thy ewer? and where thy pitcher?
Where is the lake ? Where is thy water ?
Whither are thine eyes straying ?"
" Here is my ewer : here my pitcher :
850 Here is the lake ; here the water.
My nose-ring was entangled in my necklace and vnj
eyes turned to it."
St) the gardener bathed and washed and came.
And had his food.
Then the gardener went into his garden,
855 And Rewa the gardener's daughter went to Dhol
And played at chaupnr with him all night.
It was early morning.
And said Rewa ; " Raja, hear my words,
* Catcliing lier eyes straying towards Dkol.
THE LEGEND OP RAJA DHOL. 333
Eani Mflrwan ko laungi, tnm clmlo Nnu-lnkklio Bagli."
860 Sunke karha par charh gla Nal Eaja ka betil :
Woli chala bagh ko jae, jl.
Chal mahilou ko auti Rewa Mali ki :
Chal maliil ko jaOj ji :
Marwan se ka.re jaw&b, ji :
865 " Narwargai'h se a gia Eajtl Nal k;l Dliola :
Woh to aya Nau-lakkhe Bagh, ji.
Apui bandi ko bhej de saheli ke pas, ji."
lis ne li saheli bulae,
TiQ sau sath sahelian Marwan ki
870 Chale maliiloii ko aven, ji.
Boll Marwan, " Suno mere sang ki, ji, saheli,
Meri sunti kyun nahiu bat, ji ?
Turn karo ik rup, ik singar :
Turn karo bagh men sairi sath, ji."
I will bring the Princess Marwan, go thou to the Nine-
Idkh Garden.*"
860 Hearing this the son of Raja Nal mounted his camel
And went into the garden.
Rewa the gardener's daughter went into the palace.
She went into the palace,
And spake to Marwan !
865 " Dhol, the son of Nal, hath come from Narwargarh,
And into the Nine-M/j/t Garden.
Send thy handmaid for thy maidens."
She called her maidens.
The 360 maidens of Marwan
870 Came into the palace.
Said Marwan, " Hear, my maidens ;
Why hear ye not my words ?
Put ye on the same form and the same jewels.
And go ye and wander in the gai'dens."
* See Yol. I., p.
334 LEGENDS OF THE PANJAB.
875 Glial Mghon men auti Rani Marwan :
Woli chali bagli men jae, ji.
Boll Rewa, " Sun, karha ke aswara,
Tu sucta kyun nahiii bat, ji ?
Kin desan se tera auna, karha ke aswara ?
880 Mujhe man ke bted bataij-e, ji."
" Narwargai-h se raaiii a gia, sun, har-haraeli-vvali :
Nal Raja ka main Dhol bun, aya Marwan ke pas, ji.
Kis Raja ke bagh haiii, har-hameli-wali ?"
Boli, " Pingal Raja ka sbalir hai, Rani Marwan ka bagh,
885 Tehan karka nikal le, karha ke aswara :
Hamara bagb kia barbdd, ji.
Tere barge Dhol bahot se ae, ji ;
Sun, karha ke aswara, ji \"
" Mere barga Dhol koi nahiri aya, sun, Mali ki larki:
875 Princess Marwan went into the garden;
Went into the garden.
Said Rewa, " Heai-, 0 camel-rider,
Why hearest thou not my words ?
Whence comest thou, 0 camel-rider ?
880 Tell me the secrets of thy heart."
" I am come from Narwargarh, hear, thou wearer of
necklaces :
I am Dhol the son of Nal come for the Princess Mar-
wan.
What king's garden is this, thou wearer of necklaces ?"
Said she, " This is Raja Pingal's city and Princess
Marwan's garden.
885 Take thy camel hence, thou camel-i-ider :
He hath destroyed my garden.
Lots of Dhols like thee have come,
Hear, thou camel-rider !"
" No Dhol like me hath come, hear, thou gardener's
daughter ;
THE LEGEND OP EAJA DHOL. 335
890 Main Nalkotan ka Eaja Mi, ji."
Bole Dhol, to kya kahe ? " Sang ki ri saheli^
Ten mar ura dun khal, ji !
Ath kiliien, nau baoli, solah sau panihnr !
Beia piichhe Kao kn, kin ohhelan ki nar ?"
895 " Ath kilnen, nau baoli, sun, karM ke aswara,
Ham hai solah sau panihar, ji.
Un ohhelan ki goi'iyan, karha ke aswara,
Tere barge un ke eharvedar, ji I"
" Kahe ka tera ghara, ji ?
900 Kahe ka tera dol, ji ?
Kahe ka leju indvi, pani ke bharnewali ?
Kya, Rani, tera mol, ji V
" Sone ka mera gha;a, sun, karha ke aswara :
Rupe ka mera dol, ji.
890 I am the Raja of Nalkot"*
Said Dhol ; what said he ? "0 company of maidens,
I will beat you till your skins ci-ack !
Eight wells, nine cisterns and 1,600 water-bearers !t
The son of Raja (Nal) asks, whose wives are ye V
895 " Eight wells, nine cisterns there are, hear camel-rider,
And we are 1,600 water-bearers.
We are the loves of those, camel-rider.
Who have servants like thee."
" Of what are your pitchers ?
900 Of what your buckets ?
Of what your ropes and pads,| ye bearers of water ?
What is thy value, Lady ?"
" Golden is my pitcher, hear, camel-rider :
Silver is my bucket.
* i.e., NarwargaA.
t The badinage that follows is quite de Hgueur between the bride-
groom and the bride's companions.
+ See Vol. I., p. 542.
336 LEGENDS OF THE PANJAB.
905 Ratan jatan kl indvi, sun^ karha ke aswar^, :
Resham ki dor, ji :
Lakh take mabara mol, ji !"
" Mithi ka tumharS. garha, sun, pani bharnewali :
Sai-i chatnri ka tumhara dol, ji :
910 Glias phus ki inclvi, pani ki bharnewali.
Tbara kani kauri mol, ji \"
Sunke bat Rewa Mali ki kare jawab :
" Baweii paii- tera paencha bhijta, karha ke aswara ;
Apna paeja* lena sambhal, ji."
915 Apna paeja Raja ne lia uthae :
Sab ko gia padam to dekh, ji.
Boli Rewa kya ? " Suno, Raja, meri bat :
Sahelion men se Marwan le pahchan, ji."
Bole Dhol, " Turn suno, pani ki bharnewali ;
920 Turn sun ]o meri bat, ji.
905 Jewelled my pad, hear, camel-rider :
Silken is my rope :
A hundred thousand pieces my value \"
" Earthen is thy pitcher, hear, water-carrier :
Rotten leather thy bucket.
910 Grass thy pad, water-carrier :
A Icauri thy value !"
Hearing this said Rewa the gardener's daughter :
" Thy left leg is wet, camel-rider, ^
Look to thy di'awers."
915 The Raja pulled up his drawers
And they all saw the lotus (markf).
What said Rewa ? " Hear, my words, Raja.
Choose out Marwan from among her companions."
Said Dhol ! " Hear, thou water-bearer,
920 Hear my words.
* For 2}de-jdma.
t Evidently one of tlic " signs"' of this hero.
THE LEGEND OB" EAJA DSOL. 337
KarhS, charbke main baithfln, sun, pani bharnewali,
Mere samline ko sab lakh jao, ji.
Main Mnga, Marwan ko lunga, pabchan, jl."
Charbke karha, par karba bo gia Nal Baja ka beta.
926 Tin sau sath sabelian Mdrwan ki,
Woh lakhen karha ke par, jl.
Jab ai Rani Marwan, ai karha ke pas,
Karha ne gar die jbag, ji.
Bole Raja Dhol, " Tin sau sath sabeli, ji,
930 Turn suno meri bat, ji.
Agli se piohbli Marwan nar, ji I"
Boleh sabelian, " Sun, Rajaji, bat :
Kitne ka tera karha hai, ji ?
Kitni ki teri jan, ji ?"
935 Bole Dhol, " Turn ky& kabo, solab sau panibari ?
Main araz karun, suno man lae, ji.
Nau lakh ka yeh karhfi., suno, turn s^ri sabeli,
1 will mount my camel, hear water-bearer,
And do you all pass before me,
And I will choose, I will choose outM&rwan."
So the son of Raja Nal mounted bis camel and stood,
925 While the 360 maids of Marwan
Went past the camel.
When Princess Marwan came, came to the camel,
It bowed down.
Said Raja Dhol, "Ye 360 maidens,
930 Hear ye my words,
The maid before the last is Marwan !"
Said the maids, " Hear our words. Sir Raja,
What is thy camel worth ?
What thy life ?"
935 Said Dhol, " What are you saying, ye 1,600 water-
bearers ?
I answer you, listen carefully :
Nine lakhs for my camel, bear, all ye maids,
43
338 LEGENDS OE THE PANJaB.
Atharah lakh ki jan, ji !"
Boll sahelian, " Sun, karha ke aswarS,
940 Hamari slinta kyun nahin hht, ji V
" Do kauii ka tera karba^ sun, karhS, ke aswara,
Teri tin kauri ki jan, ji !"
" Teri Mali ki zat hai, sun, Rewa Mali ki,
TA to kai-e kare jawab, ji !"
945 Bole Eewa, " Raja, tu kya kahe ' Mali' Mali ki ?
Mere se kaise kare jawab, ji ?
Karha ko leke jaiyo Pingal ki Kachahri, ji:
Marke tir katori ko utar lo, ji :
Kachahri ko aiyo jit, ji.
950 Us Kachahi'i ko jitke Kali Baghon men jae ;
Wahah jaiyo nag ko mar, ji.
Khaskhas ke bangala men jaiyo baith, ji."
Eighteen lakhs for my life !"
Said the maids, " Hear camel-rider,
940 Why hearest thou not our words ?
Two kauris for thy camel, hear camel-rider.
Three kauris for thy life \"
" Thou art but a gardener, hear, Rewa, thou Gardener's
daughter,
And thou givest sharp answers I"
845 Said Rewa, " Raja, why say est ' Gardener' to the Gar-
dener's daughter ?
How is my answer sharp ?
Go take thy camel to Pingal's Court
And shoot down the three cups with they arrow,*
And go and win before the Court.
950 Winning before the Court go into the Black Garden,
And slay the serpent there.
And go and stay in the thatched house."
* A favorite ordeal on these occasions.
339
THE LEGEND- OF llAJA DHOL.
Charhke karM ko clial para Na! Rajd ka kaiiwar, ji :
Chala Kachahri ko jae, ji.
955 Tarkash kani nikalke, ji pare tak^le, ji :
Jorke kani katori ke dita mar, ji.
(iirke katori niche ave Kachahri ke man, ji.
Na koi doa salam kare Nal Raja ka beta ;
Ka;ha Kachahri ke bar, ji.
960 Bole Pingal, " Sun, karha ke aswara, ji,
Cherhke karha ko jaiye Kali Baghoh men.
Tere barge Dhol bahot ave, kai-h4 ke aswara,
Dhaske karha cherhta Nal Eaja ka Dhola,
Woh to Kali Baghoh men jae, ji.
965 Kali Baghon men auta Nal Raja ket beta,
Ave darwaza ke man, ji.
Wahah dera laga dia Nal RajS, ke bete ne,
Adhi i^t naukandh gai, Thakur Tbakur mera,
Nikala wahah se samp, ji.
Mounting his camel the son of Raja Nal
Went in the Court.
955 Taking an arrow out of his quiver, he took aim,
Letting fly the arrow he hit the cups.
Down fell the cups into the midst of the Court.
The son of Raja Nal would salute uo one.
Standing at the door of the Court.
960 Said Pingal, "Hear, thou camel- rider.
Spur on thy camel into the Black Garden.
Many Dhols like thee have come, thou camel-rider.
Dhol, the son of Raja Nal, spurred on his camel.
And went into the Black Garden.
965 The son of Raja Nal went into the Black Garden,
And entered the gate.
The son of Raja Nal took up his abode there.
At midnight at the dead of night, 0 my God, my God,
Out came the serpent.
340 LEGENDS OF THE PANJAB.
970 Raja Dhol ke knkh. khul gae, jj.
Khanda sutke panoL. char tukre band die, ji :
Dhal ke nichlie dabauta Nal Eaja ka Dhola.
Bari fajar pakra nur ka, sun, Gobind, Gobind mera,
Dhol chala khaskkas ke bangala ko jae, ji.
975 Khaskhas bangala ko auta Nal Eaja ka Dhola :
Woh to chala baghon men JEie.
Parke rahl, ji, see, ji.
Sham pari, din dhul giS,, Prabhu, Prabhu mera ;
Chal kuneii pe auta Nal Raja kk JDhola.
980 Nhave dhoe tilak lagave, Karte ko shish niw§,ve, ji,
Baitha palothi mar, ji.
Pahar bhar rain bit gai Nal Raja ke bete ko :
PinjrS, ki kul khol di sherban ne, ji.
Sher khaskhas ke bangalS, ko ave, ji.
985 Paidd Karta mana lia Nal Raja ke bete ne.
970 Raja Dhol opened his eyes.
Taking out his sword he cut it into four or five pieces.
And Dhol, the son of Raja Nal, hid it under his shield.
In the early morn at the hour of dawn, hear, my God,
my God,
Dhol went into the thatched house.
975 Comingoutof thethafcchedhousePholjthesonof RajaNal,
Went into the Garden.
He lay down and slept.
It was evening and the day declined, 0 my God,
my God,
And Dhol, the son of Raja Nal, went to the well,
980 Washed and bathed, put on his (sectariai) marks and
bowed his head to the Creator,
And sat him at his ease.
A watch of the night passed over the son of Raja Nal,
When the keepers opened the locks of the (tiger's) cage.
The tiger went to the thatched house.
985 He worshipped his Creator, did the son of Raja Nal ;
THE LEGEND OP BaJA DHOL. 341
PahilS. hath ]ag§,utEi Nal Rajd k§. Dhole,
Sher ke tukre kar die do, j}.
Parke woh so raha, ji, Nal Rdjd ka beta, ji.
Pahar bhar rain rah gai, Prabhd mere Thakur ;
990 Chale sherni jae, ji.
Baithl mahilori men dekhti Rani Marwau.
Boll saheli, " Raniji Marwan, ji.
Raja Dhol ko yeh ui&r de sherni khud ake :
Woh to sote ko deve mar, ji.
995 Is sherni ko de mar, ji, Rani Marwan."
Ger kamand niche utar gai Rani Marwan :
Woh to ave baghoh ke man, ji.
Siitke khanda le lia Kani Marwan :
Us ne hath men le li dhal.
1000 Paida Karta mana lia Raniji Marwan ;
Siitke khanda jaisi marti Rani Marwan,
Sherni kar die tukre do, ji.
And Dhol, the son of Raja Nal, at his first blow
Cut the tiger in two.
Then the son of Raja Nal laid him down to sleep.
A watch of the night passed, 0 my God, my God,
990 When the tigress came.
Sitting in her palace Princess Marwan saw her.
Said a maid, " 0 Princess Marwan,
This tigress will herself slay Raja Dhol ;
As he is sleeping she will slay him.
995 Do thou slay this tigress. Princess Marwan."
Throwing down a (scaling) ladder Princess Marwan
went down,
And went into the Garden.
Princess Marwan drew her sword,
And took a shield in her hand.
1000 Princess Marwan called on her Creator,
And as Princess M§,rwan struck with her sword
The tigress fell in two pieces.
342 LEGENDS OP THE PANJAB.
Paka- kamand charh gai Rani Marwan ;
Chali raahil ko jae ji.
1005 Bari fajav, pahra nur ka, ji.
Boll saheli, " Sun, Rdni Marwan,
Is piiole ko jagae mabil men laun, ji."
Chali sahelian Mgh men;
Bolen sahelian, " Nal Eaja ke Dhola,
1010 Tu sunta kyun nahih bat, ji '^
Bahot soya, uth jag, ji :
Karha apna tayyar karo, Nal Raja ke DhoM.
Raja, ehalo Kachahri ke man, ji,
Pingal Raja pe jaiyo, karo us se do bat, ji."
1015 Apna karha siugarta Nal Raja ka Dhola:
Jotish-rup* manaeke hua karha pe aswar, ji.
Charh karha ko auta Nal Raja ka kahwar, ji.
Seizing the (scaling) ladder Princess Marwan went
up it,
And entered the palace.
1005 It was early morn at the hour of dawn.
Said a maiden, " Hear, Princess Marwan,
I will awaken Dhol and bring him to the palace."
The maidens went into the Garden
And said the maidens, "Dhol, son of Raja Nal,
1010 Why hearest not our words ?
Thou hast slept much, now wake up.
And make ready thy camel, Dhol, son of Raja Nal.
Go, Raja, into the Court,
Go to Raja Pingal and speak to him."
1015 Getting ready his camel, Dhol, the son of Raj&Nal,
Called on God and mounted his camel.
Mounting his camel went the son of Raja Nal
* i.e., Siva.
THE LEGEND OF EAJA DHOL. 343
TJsi Kachahri ke man, ji.
Jai jawahir kare Raja Dhola,
1020 Bole Pingal, " Sun, Maharaja DhoB,
Kis desan se auna ? Kya hai tera nam V
" Narwargarh se a gia ; Raja Dhola mera nam.
Sangaldip ko a gia, sun, Raj& Pingal,
Mujhe Rani milan ka jog, ji-
1025 Sari chaukian sarkari, sun, Raja Pingal,
Chaukian ko kyh mar, ji.
Tera hukm sab birt raha, Raja Pingal,
Mujhe kja kuchh dega jawab^ ji."
" Apna paun ka kapi a uth^ le, Nal Raja ke bete ;
1030 Main liih nishani dekh, ji."
Apna kapra uthS. lia, Nal Raja ke bete ne :
Pair padam us ka dekhta Raja Pingal,
Ma the men ohandar man, ji.
Bole Pingalj " Raja Dhola, jao mahil ke bich, ji."
Into the Court
When Raja Dhol made his salute
1020 Said Pingal, " Hear, Raja Dhol
Whence comest thou ? What is thy name ?"
" I am come from Narwargarh ; Raja Dhol is my name.
I am come to Sangaldip, hear, Raja Pingal,
I am desirous of meeting the Princess.
1025 All thy guards, hear. Raja Pingal,
I have defeated and am come.
I have obeyed thy commands,* Raja Pingal,
Make me an answer."
" Draw up the clothes of thy leg, thou son of Raj^ Nal
1030 I will then see the signs."
He drew up his clothes, did the son of Raja Nal,
And Raja Pingal saw the lotus on his feet
And the moon on his forehead.
Said Pingal, " Raja Dhol go into the palace."
* To come here.
344 LEGENDS OP THE PANJAB.
1035 Chalke mahilori ko auta Nal Eaja ka beta ;
Karha ko dia baghou men chhor, ji !
NMve dhoe, tilak lagautS. Nal EajS, ka Dhold j
Karte ko shish niwa, ji.
Panchon lave bastar Nal Eaja ka Dhola ;
1040 Panchon lave Latliiyar, ji.
Khilwat-khana men ja bara Nal Raja ka DholS. j
Woh to khilwat-khana men jae, ji.
Barf jo thj saheli Hira Mali kx,
Us ka tM Rewa nam, ji !
1045 Battis abran sarti Rewa Mali ki :
Raja Dhol pe Marwan banke jie, ji,
Sej par jaisa baitha Nal Raja k& beta.
1035 The son of R^ja Nal went into the palace,
And left his camel standing in the garden.
He bathed and washed and put on his (sectarial) mark,
did Dhol the son of Eaja Nal,
And bowed his head to the Creator.
Putting on the five garments,* Dhol, the son of Raja
Nal,
1040 Put on the five arms.f
And Dhol, the son of Raja Nal, went into the private
apartments ;
He went into the private apartments.
The chief (of Marwan's) maidens was the daughter of
HirS., the Gardener,
Her name was Rewa.
1045 Rewa, the Gardener's daughter, put on the 32 ornaments
And went to Raja Dhol as Marwan.
The son of Raja Nal sat on the couch
* i.e., fjiU-dresB. t i.e., ftilly armed.
THE LEGEND OF RAJA DHOL. 345
Patel-soz jaisi balti Eewa Mali ki.
Chali Raja ke pas, ji,
1050 Sewa ineii 4nkar phiri as pas, ji.
Paen ko khari hove Eewa Mali ki,
Raja sirhane ko phire muiih, ji.
Hatk jor kare binti Raja se :
" Main kar rahi teri as, ji,"
1055 " Main Raja ka beta ; sun, Rewa Mali ki,
Mujhe rajaon-wali karni rifc, ji !"
Itni bat Dhol ne kahe, sun Rewa Mali ki,
Apne man men Mi udas, ji.
Chalke Marwan pe auti Rewa Mali ki,
1060 Rani se kare jawab, ji :
" Barah Khan ke yeh Dhol hai, ji :
Kisi ki nahin sunta bat, ji !"
" Battis abran sarke, larki Sunar ki,
And Rewa, the Gardener's daughter, lit the torch.
She went to the Raja
1050 And wandered about him, doing him service.
Rewa, the Gardener's daughter, stood at the foot of the
couch
And the R^ja turned his face towards the head.
With joined hands she besought the Raja:
" I remain in hopes of thee.''
1055 "I am a King's sonj hear, Rewa, thou Gardener's
daughter,
I can but love the daughters of kings ! "
Hearing these words of Dhol, Rewa, the Gardener's
daughter.
Was abashed in her heart.
Rewa, the Gardener's daughter, went to Marwan,
1060 And spake to the Princess:
" Dhol is lord of twelve lords.
And listeneth to none !"
(Said Marwan), "Thou Goldsmith's daughter, put on
the 32 jewels,
U
346 LEGENDS OE THE PANJAB.
Turn jao Dhol ke pS.s, ji."
1065 Battis abran sarke Sunar ki lark!,
Ave Dhol ke paSj ji.
Chal sejan pe ave Sunar ki larki ;
Dekh sui'at ko bolta Nal Eaj^, ka betfl :
" Bhala chahe, tii jao, turn Rani ki saLeli,
1070 Turn j^o mahil se bahir, ji."
Mare sharam 3,uti larki Suntlr ki,
Wob to ave Rani ke bar, ji.
" Beta bai Rajpftt k^ ; sun, Rdni M§,rwan,
Woh to kisi ki nabin mani bat, ji."
1075 Pabila pabra nur k^, sun, Thakur Tbakur tner^,
Wob Tarwan kare jawab, ji :
Battis abran sarke Rani Tarwan,
Ave ph61 ke pas, ji :
Boll Rani Tarwan, " Nal R^ja ke bete,
lOSO Tu sunta kyun nabin bat, ji ?
And go tbou to Dbol."
1065 The Goldsmith's daughter put on the 32 jewels
And went to Dhol.
The Goldsmith's daughter went up to bis couch.
Seeing what she was spake the son of Raja Nal :
" If thou seek thy good, go, thou maid of the Princess,
1070 Go thou without my palace."
The Goldsmith's daughter went away abashed,
And went to the Princess's door, (and said),
" This is a Rajput's son ; hear, Princess M§,rwan,
He listeneth to none."
1075 At the first hour of dawn, bear, my God, my God,
Spake Tarwan :
She put on the 32 jewels, did the Princess Tarwan,
And went to Dhol :
Spake the Princess Tarwan, " 0 son of Raja Nal,
1080 Why hearest not my words ?
THE LEGEND OF EAJA DHOL. 347
Tin da^ main k chuki, Nal Raja ke bete,
Ai tere pS,s, ji."
" Sangaldip ki padmani turn sab saheli.
Tumhari sab ki ik hi nihar, ji.
1085 Jo cliitthi mujh ko likbkar bheji thi, ji,
Us ka Ml suna de, jab main janun Marwan."
Boli Tarwan, " Sun, Raja Dtiola," —
Raja se kare jawab, ji, —
" Ham Rajputan ki beti4n, ji.
1090 Ham nahin karti parda fash, ji.
Mota chalan tore des ka, ji :
Moti dekbi cbal, ji :
Aur Rajputan ki betian, ji,
Kyun avail tere pas, ji,"
1095 " Koi dolira apna likha suna deiye, ji.
Jab main jauiin Marwan, ji !
Jab mere dil ko aye karar, ji !"
Tbree times bave I come, thou son of Raja Nal,
HaveIcometoth.ee." (Said he),
"Ye are all the maidens of the beauty of Sangaldip.
Ye all bear the same form ;
1085 The letter that was sent to me,
Who can tell it me, will I know to be Marwan."
Said Tarwan, " Hear, Raja Dhol," —
Spake she to the Raja, —
" We are Rajput's daughters,
1090 We observe the rule of seclusion.
Unmannerly are the ways of thy land,
Unmannerly is thy gait.
And other Rajput's daughters : —
Would they come to thee ?"
1095 " Sing me some verses of thine own,
And I will know thee for Marwan !
And my heart will be satisfied !"
348
LEGENDS or THE PAN.UB,
Ho dilgir chal pari R^ni Tarwan, ji.
Boll Tarwaiij " Suno, sab sahelio, ji j
] 100 Na chAke talw^r se R4ja ka beta j
Na cbuke tir se, ji ;
Woh to degk ik hi rasta kadb, ji.
Battis abran sai' le, Bahin Marwan j
Solah solab le singar, ji."
1105 Patel-soz balke Eani Marwan
Ave Raja Dhol ke p&s, ji.
Rani Marwan jun dekba jun kora kunen ke bar :
Angan sukbe bajra, bhn men sflkhe jaw^r :
Rani sukbe 'pitt ki, bare mard ki nar.
1110 Basar rati, basar die, basar, basar 1
Rani sej cbarhi dekhi, ji,
Jlin kuiieii pe dekbe panibar !
" Mujbe takma tere nam ka, rakblye nam ki tek !
Princess Tarwan went away abashed.
Spake Tarwan, " Hear, 0 ye maids :
1100 " This king's son failed not with the sword,
Nor failed with the arrow.
He will treat us all alike.*
So put on the 32 jewels, Sister M&rwan ;
Put on the 16 ornaments.''
1105 Lighting the torch, the Princess Marwan
Went up to Raja Dhol.
Princess Marwan gazed at him, like a thirsty woman
at a well.
The millet dried in the yard, the millet dried in the field ;
The Princess pined for her love, the great warrior's wife.
1110 Forgotten was she, forgotten, forgotten, forgotten !
The Princess sat on the couch, and looked
As a water-bearer looks at a well !
(Said she), "My hope is in thy name, my trust is in thy
name !
* i.e., punish us.
THE LEGEND OF EAJA DHOL. 349
Tin sau sath Dhol banke 3, gao, ji :
1115 Die bagh se nikal, j}."
Pakar kalij§, baitli gai Eaja ke pas :
Woh to gai sejan pe baitli, ji ;
Die chaupur bicbhae, ji.
Khilwat-kli§,n§, meri baitha Nal Raja ka bet^;
1120 Woh kbilwat-kban^ men jaen, ji.
Bole Dhol, " Sun, Eani, meri bat,
Narwargarh ko dial paro, suno hamari bat."
Bari fajar pahra nAr ka mata se aur sabelion se kare
jawab :
Boli mata, " Dan jabez le lo, jaiyo Dbol ke sS,th."
1125 Raja Dhol karha pe hue sawar :
Chalks ae Narwargarh ke man,
Tore nukare bajen Narwargarh ke man,
Wahan ho rahe mangalchar !
Sham Dhols 360 have come
1115 And I turned them out of my garden."
Taking him by the waist the Princess sat beside him :
Sat beside him on his couch,
And they laid the chaupur-hoarA,
Dwelling in the private apartments, the son of Eaja Nal,
1] 20 Went into the private apartments.
Said Dhol (to Marwan), " My Queen, hear my words.
Let us go to Narwargarh, hear my words."
In the early morn at the hour of dawn she spake to her
mother and her maids.
Answered her mother, " Take thy dowry and go with
Dhol."
1125 Raja Dhol mounted his camel
And went to Narwargarh.
The drums sounded in Narwargarh
And there were rejoicings !
No. XXXII.
Raja rattan sain of chittaur,
AS TOLD BY A BARD PROM THE KAPURTHALA STATE.
[This story is a very garbled version of the well known R^jp-fit legend of the
sack of Chittanr by 'Al^u'ddln Khiljl in 1303 A,D. The accepted version
is given at length by Tod, Rajasth&n, Tol. I,, pp 202 ff, in his nsual
magniloquent fashion.]
[The story shortly is this. During the reign of B^nS L^kam Sain, Chittaur
was attacked by 'AUu'ddin under the following circumstances : — Bhim
Sain, the uncle of the Ean&, had married Padmaul, the daughter of Hamlr
Singh SisodiS, of whose beauty 'Al&n'ddiu had heard, and whom he deter-
mined to possess. He accordingly entrapped Bhlm Sain into his camp
and made his release conditional on the surrender of Padmani. It was
then agreed that Padmani should be sent accompanied by her maidens,
but they were to go in their dolds or covered palanquins. Seven hundred
^olds were sent, but they contained armed men, and the bearers also
were armed men. Bhim Sain was given half an hour to bid farewell to
Padmani, of which he took advantage to escape to Chittaur, while a fierce
fight took place between the R^ jpftts under Gaura and Bddal, Padmani's re-
latives, and the troops of 'AUu'ddln, after which 'AWu'ddIn had to raise the
siege. This is said to have taken place in ] 27 5 A.D., an impossible date, as
'Alau'ddtn did not begin to reign tOl 1295 A.D., and took Chittanr in
1303,]
[This expedient of using the ^olds of a marriage procession to conceal an
armed force was successfully performed by Nawfib Mflsa KhSA Baloch of
Farrukhuagar, in recovering his principality from the ofBcials of KSj4
Banjit Singh of BharatpAr (1768-1806 A.D.) He filled the doli)i of a large ■
marriage procession with armed men and reached a fort called Sh^hjahSn-
fib^d, about 8 lios from Farrakhnagar, and full of Ranjlt Singh's trOOps.
They all came out unarmed to look on at the sham procession and were
therefore easily overpowered, and having possession of the fort, the Naw£b
recovered Farrukhnagar and held it till his death.]
[The story of Padmani, or Padm^watl as she is also called, has given rise to
much popular literature. There is a Qissa-i-Padmdwat in Persian verse
by Hussain Ghaznavi and in Hind! verse by Malik Muhammad J£ esi, and
a Tuhfatu'l-QulAl in Persian prose by Rai Gobind, dated 1652 A.D., trana-
lated into Urdii verse ia 1796 by Mir Zi&'u'ddin 'Ibrat and Ghul4m 'Ali
'Ishrat.]
RAJA EATTAN SAIN OF CHITTAUE. 351
QissA rIjA rattan sain, pisae, rIjA CHITWAN
SAIN, "WAlI CHITTAURGAEH.
Bayan k5Si gil, hai, ki Shah Ghorl ke 'ahid men R^ja Rattaa
Sain hukumran tha, chunanche mdbain donoii ke Chittaurgarh
men Ravi Nadi par jang hAi, jis menGhori Shah ne Raja Rattan
Sain ko maghldb ki§,, aur qila' Chittaurgarh par q^biz hua. Is
waqu'a ko 'arsa takhminan char sau baras ka hdL
Shimrftii Sahib apna; dhan Ad* Kaiiwari !
Orh dushaM Rattan Sain gadi ki tayyEiri,
Lakhe Shahf Diwaa ne jhuk nazar guz^ri.
" La padmawat Padmanl woh nar hamari !"
6 Itni sunke Rattan Sain tan lagi katari.
" Hat, re Baniye ! pare ho ! kare ris hamari !
Kaun kaun Baman Baniye biyah lae sab nEiri ?
Ab chalunga Sangaldip ko tujhe la dun BaniyS,ni."
Garh se niche utar gia Diwan hazari :
10 Garh niche utarke soch bichari.
Lakhe Shah Diwan Bh<ire pe aya.
Hath jor mujra kia, jhuk sis niway§,.
" Tt beta Raja Sham ka : tu bage siwaya !
Raja ghar janamke kyun lahna laya ?
15 Sangaldip ki Padmani Raja biyah kar laya.
Hor ghani se kya likhun ? Pani kyun na paysl ?"
Itni sun Bhdre ne jhat 'araz lagai :
" Ham bhai ik hain^ hamari qismat niyari :
Jo Padmawat khus len ja laj hamari."
20 Gaih se niche dia utar Diwan hazari.
Diwan ne bhagwe rang lie, kapre alfi darl.
Atak langhj Kabul gae Diwi.n hazS,ri.
* For Aditi : observe the mixture of Hindii and Musalman expres-
sions here,
t For Sah,
352 LEGENDS OF THE PANJAB.
Age baithe GhorJ Badshah Kachalirl sari :
Lakhe Shah. Diwan ne jhuk nazar guzari.
25 " Charh, jo Ghori Badshah, thari kala sawarl !"
Itni sun Ghori Shah nejhataraj* lagal :
" Kitna qiM' Chittaur ka ? kitna bastar V
" Badshah, bar^h kos men dhare niyo hissar.
Tin lakh Chittaur men bandhe talwi.r !
30 Chaudah sai charkhe qila' par kare maro mSr.
Basen mahajan, baniye, bare sahukar :
Moti, mohar, jawahir ka kareri baranj beopar."
Itni sunke Badshah dilmeh ghabarae.
" Mere Allah-din Alau'ddln,
35 Nar begane dekhke na khoo din !"
" Haih Eaja Chittaur ke bare mard shauqin :
Hamare mard ghore ko k^t ke bhar denge zin :"
Kahte Ghori Badshah mere Allah-din.
Itni sun Lakhe Shah ne jhat arajt lagai :
40 " Charh jao turn Chittaur par th§.ri kala sawai."
Itni sunke Badshah thumak bajwai.
Sat lakh charh gia Mughal sipahi :
Manzilon manziloh chalke Chittauron ae.
Jabhi to Ghori B§.dshah parwana likhwae :
45 Sharfu Q§.zi khat likhe kar 'aqal shahur.
" Tum sun, Kabul ke Badshah, kyuh ban raha hosh ?"
" Bichmeh," likhe, " Ganga jali, ilpar," likhe, " Qur^n ;
Main ata teri mulaqatj tere darshan paiin.
Mujhe Sangaldip ka bhed de, main charhkar jaiin :
60 Sangaldip ke bhup sardar ko pakarkar lauh."
Itni sunke Rattan Sain phardi mangwai :
Khat likh Rattan Sain kar 'aqal shahur.
Khat likh Rattan Sain kar 'aqal shahur :
" Tu sun, Kabul ke Badshah, kyuiikas raha behosh ?
55 Tere kanion lag rahe chughalkhor, Dilli ke dfit.
Bhale chahiye, tu Badshah, dere ko kar ja 'ktdh."
* For 'araz. t ^66 above line 26.
EAJA EATTAN SAIN OP OHITTAUR. 363
Itni sunke Badsh&h mari jhat pMk.
" Milna hai to mil ja, nahiiii dere ko kar ja kAch."
Itni sunke Rattan Sain tajau purwae,
60 Ghori Badshah ke dalan men chalkar ae.
Age baithe Ghori Badsbah, jhuk sis niwae.
Hahske bole Badsbah, lie pS,s bitbae.
Ghaupur sar mangaeke sbatranj kbilae.
Baiih pakarke le bare tambu ke mabiri.
65 Pairon men pAe beriari, gal tauq parahe.
Abhe Ram Diwan ko dbake dilwae.
Abbe Ram Diwan garb andar ae :
Mata Rattan Sain ki kiw^ron ai.
" Kit gae Raja Rattan Sain bam are, bbai ?"
70 Itni sunte Abbe Ram ne kuk macbai.
" Ham donon rokar bichare, Badshah ghar sbadi !
Tbara Raja pakara, Badshah ne naubat baji \"
Mata Rattan Sain ki kiwaron lagi.
'[ Kit Sangla ? kit Sangaldip ? kit biyahi ?
75 Awandi na sobba lia nirbhagan ai !
Ab jidhar niln teri kbushi cbabe chali jae !"
Itni sunke Padmani bhar aiisu roi.
Doll andar baitb gai jhamar girwae.
Hathon men lie papli kamaran bandhwai.
80 Manziloii manzilon chal pari Sibhji pe ai:
Sibhji ke bachan li chali dewar pe ai.
Hath jor muj'ra kia, jhuk sis niwae.
" Dewar, na godi, na ungali, mera piya dur.
Mere Raja ke band cbhura la, tu dikhe sharm huzAr !"
85 Itni sun Bbiire ne dil hue ghariir.
" Ja, bhawaj, tu cbale ja nere ya dftr.
Mere bap ka sir dia kat, cbilan ne khae.
Turn ko bhi de milun Ghori Shah ke tain."
Itni sun Mata Bhure ki Bbure pe ai.
90 " Patta teri 'umar ka likbwakar na lae.
Nau mahine rakha ndard men, jiu kar bachai :
Tainun ghuti di na zahar ki tAn bachda nahi !"
VOL. II. — 45
354 LEGENDS OP THE PANJAB.
" M^ta, woh hi ghaii kyAn gai blifil kar rand bttliai ?
Mere bap ka sir kat chilan ko pae ?
95 Mere bairl phaiis gi& daft men, tu die hai chhurW^e !"
" Bacbcliaj augun Apar gun karo, jag men bhalai."
Itni sun Bhura Mata se kake, " Sun, mai, bat.
Jehi Raja ko pakarae dun Badshah ke pas."
Itni sun Bhure ki Rani Bhure pe ai.
100 Hath jor mujra kia, jhuk sis niwae.
" Raja, tarn charkha le lo rangala, pirha le lo lal.
Charkhe mere baith jao, gharwa le nath.
Turn pahino meri churi^ii, main nAn le ao hathiyar I
Main takri hoke ja lamn Ghori Badshah ke s^th !
105 Haude se hauda bher dun, sir paren ajat juda !
Oharhna hai to oharh ja, nahih de do saf jawab !"
Itni sunke Bhftre ke tan boli khai.
Bhftre Badal ne chauk men kachahri lai :
Badni a gae Badan Singh kachahri chhae.
110 Shah* Mandan a gae sahukar sampiu-an bare bhagi.
" Mere bawan dhajaen mal ke, main sabhi tjagi !
Mere Raja ke band chhura la, sab puran lige !"
Itni sun Bhi\ra Shah Mandan pe aya.
Hath jor mujra kia, jhuk sis niwaya.
115 Bhure se Mandan kahe, "Koi hikmat kijo.
Solah sai dola lia, singar hath gupti dijo.
Dola andar deo bithae : kisi bhed na dijo.
Mani Pimi lobar ko sath le lijo.
Mana Puua bharen bhes tera chandi sona :
120 Jin ki chhaten lipar dhare anar limu se gahna :
Jin ki zuluf latakke bhare mang motiii ki lachhi."
Sol&h sai dola lia singar, sfln Sibh ki khai.
" Yehih se hat jaiyo gharan nun, jis se nar piyari !
Hamare gail so chaihe bandhi dudhari I"
125 Itni sun surme de rahe kalkar :
* For Sdh.
EAJA RATTAN SAIN OF CHITTAUB. 355
Ghorl Shah ke dalau men par gai shor pukar.
Jab hi Sharffi Q3,zt ne jhat mashlafc jori :
" Tdm diQ duniya ke Badshah chhute Khudae !
Dole men padmawat hai nahin padmani bharae !
130 Djlon ke b^ns sai-kde, kahar honkde ae !"
Itnt sunke Badshah ne araj lagai.
"Dolon ki talash de de mere tain."
Itni sunke Bhiire ne jhat araj lagae.
" Padmawat* roi doli men bhar ansft S.i.
135 Rattan Sain ko dekhti kaman mad& mai.
Rattan Sain ko bhej de dolan ke mahin."
Itni sunke Badshah Raja pe ae :
Janda tor mahil ka Raja khulwae.
R^ja chhuta mahil se jais^ chala kebri.
140 Dekh Raja dolah ko bhar ahsu rove.
" Mere jiwande dola kyftu dende ISj ganwae ?
Badla ab yeh bap ka tain lia sajae !"
Itni sunke Bhure ne jhat araj lagai :
" Manan Punan ladli teri ab Ian gori.
145 Dolan ain baithke doni,h ki jo;i-"
Itni sunke Rattan Sain dil ai hoshiyar.
Dol^ andar ja para jh^mar girwae.
M.'a.nkn PAnan lohar se bei-i katwai.
Jab hi Sharfu Qazi ik mashlat jori.
160 " Dola men thak thak ho rahi, ghan baje hathori.
Beri kati Rajpflt ki ! Ai honi tori."
Itni sunke Rattan Sain ki turt ^ gai ghoi-i.
Hanwe hath, pair rikab, jhat jabar gai ghorL
Sarsar m^ri korari daura di ghori.
155 Waj^n w^jah di rahi ta bagan mori.
Garh andar a bata Rajpiit hazari.
Itni sunke BhAre ne jhat ghoj-i pheri,
Ghori Shah ke dalan ja bagan mori.
Doloii se kiide surme deke kalk^r.
* For Padmant.
356 LEGENDS OP THE PANJAB.
160 Ghori Shah ke dalan men pai dhand ghub&r.
Goll chali karakapj paie rahe sankar, :,
Jaisi marl pawan ki kinari kahi.
Pancli hazar para khet, giuti na paij
Akela Bhura kya kare lashkai' ke darmiy^n ?
165 Lekar ghori ja paia lashkar ke darmiyan :
" Turn men nausha kaun dal ka singar V
Allahdin Alau'ddia karde do pahar :
Haude se niche die ger, deke tar-kasar.
Itni san Ghori Badshah ne pakare kuman.
170 Bharbhar marl giaslyan Arjun se ban.
Tir mara Bhure Kanwar ko langha dia par.
Ghori se niche dia ger^ kar tirkahl sar.
Raja roya Rattan Sain deko kalkar.
Faujan andar an barl deke lalkar.
175 Ghori Shah ne die bang namaz guzari !
Karor deota gla nat iko bari !
Ghori Shah ke hue fatah kachahri sari.
Itni sun Padmawat ne tan barchhl m&rl :
Nari thin, sab mar gain Chittauioh mahin !
180 Ghori Shah dekhda kol nazar na am !
" Jhutha re, Lakhe Shah Diwan ! Padmawat koi na p4i ! "
Lake janda chal pare Chittauron mahlii :
Chhat Banur men ake dere die lagae.
Badshah wahaii mar gla, makan He pae.
TRANSLATION.
THE STOBT OF BAJA EATTAN SAIN, THE SON OF EAJA CHITWAN
SAIN, LOUD OF CHITTATTBGAKH.
It is said that in the days of the Ghorl* kings Raja Rattan
Sain was an independent prince, and there was war between
them on the Ravi River at Ghittaurgath, in which the Ghori
king conquered Raja Rattan Sain, and took Chittaurgarh. This
happened abont 400 years ago.t
* For Ghori read Khilji througtouc.
t 600 would be naarer the mark.
EAJA EATTAN SAIN OP CTirrTAUR. 357
I worship my Lord and the Infinite Goddess !
Clothed in shawls Rattan Sain sat on his throne.
Lakhe Sh^h, the Minister, bowed and made his (cus-
tomary) gift, (and said) :
" I would have the beautiful Padmani to wife 1"
5 Hearing this Rattan Sain was very wrathful (and said) :
" Off, thou Merchant.* Be ofi ! Thou makest me augry.-
Shall Briihmans and Merchants marry all the women ?
I will go to Sangaldipt and get thee a Merchant's
daughter."
The great Minister went down from the fort,
10 And going down he pondered (within himself).
Lakhe Shah, the Minister, came to Bhura,J
With joined hands he prayed forgiveness§ and bowed
his head.
(Said he), " Thou art the son of Raja Sham and the best
of all.
Born in the king's house why art thou disgraced ?
15 The Raja (Rattan Sain) hath wedded Padmani of
Sangaldip !
And what shall I say of his wealth ? Why hast thou not
received thy share ?"
Hearing this spake Bhura quickly :
" We brothers are the same, but our fate is separate :
If I take away Padmani, the shame will be mine."
20 And he sent down the great Minister from the fort.
The Minister dyed his clothes of a red hue, and put on
a mendicant's dress. 11
* This means that Lakhe Shah was a Baniya, (merchant) by caste,
t See ante, p, 276. J Rattan Sain's brother.
§ For speaking : Oriental custom.
II Alfi is a sleeveless shirt worn by mendicants as a distingnishing
mark.
358 LEGENDS OF THE PANJAB.
Crossing the Atak (Indus) the great Minister went to
Kabul.
The Ghori king was holding his Court:
Lakhe Shah, the Minister, bowed and made his gift.
25 (Said he), "Start thy 'army, 0 Ghori king, (to Chit-
taurgarh)."
Hearing this said the Ghori king quickly :
" How large is Chittaur fort ? What is its population ?"
" 0 king, it is a large fort covering twelve kos.
Three lakhs* of swords are there in Chittaur.
30 And fourteen hundred guns blaze forth.
Bankers and traders and great merchants dwell there,
And deal largely in pearls and coins and jewels."
Hearing this the king was astonished in his heart.
(Said the Court), "0 AUah-diti 'Alau'ddin,t
35 Lose not thy virtue over a strange woman."
(Said he), " The Rajas of Chittaur are men of luxury,
And my men shall fill their horses' saddles."
Thus spake the Ghori king 'Alau'ddin,
And hearing said L§,khe Shah quickly :
40 " Go thou with thy army to Chittaur."
Hearing this the king had the (war) drums beaten.
Seven ldhhs% of Mughal soldiers advanced,
And stage by stage they reached Chittaur.
Then the Ghori king sent a letter,
45 And Sharfft, the Qazi, wrote the letter with discretion.
(And said) "Why be uneasy, thou King of Kabul ?"§
And he wrote, " The Ganges is between us, and above
us is the Quran j II
I have come to visit thee and see thee (only),
50 That thou mayest tell me of Sangaldip, whither I would
advance."
* i.e., 300,000 ! f Meant for 'Ala'uddin Khilji.
X i.e., 700,000 !
§ This must be a blunder of tbe bard : the " King of Kabul" ia
writing the letter. || Apparently an oath.
SAJA RATTAN SAIN OF CHITTAUR. 359
When Eattan Sain heard this he sent for paper.
And Eattan Sain wrote a letter with discretion.
Eattan Sain wrote a letter with discretion, (and said),
" Hear, thou King of Kabul, why art thou uneasy ?
55 Beside thee are the tale-bearers, the spies of Dehli,
If thou wishest thy welfare march thou back.'"
Hearing this the king forthwith exclaimed,
" If thou wilt meet me meet me, or I will march back."
Hearing this Eattan Sain got ready his mare
60 And went to the Court of the Ghori king.
The Ghori king was sitting there and he bowed his head.
Smiling spake the king and sat him down beside him.
Sending for a chaiipur board they played at chess (!)*
Then seizing (the Eaja) by the arms they took him into
the great tent.
65 They put fetters on his feet and an iron ring about hia
neck.
Abhe Earn, the Minister,t was pushed away.
And Abhe Earn, the Minister, went back into the fort.
And went to the door of Eattan Sain's mother.
(Said she), "Where went my Eaja Eattan Sain, friend V
70 Hearing this Abhe Earn raised a cry (and said) :
" We two were separated weeping while the king's
household rejoiced !
The king hath seized thy Ellja and is beating his drums
(over it) \"
The mother of Eattan Sain leant against the door, (and
said) :
" Where is the Maid of Sangal ? % where is Sangaldip ?
whence came the bride ?
75 Unfortunate§ art thou, that thy coming brought no
happiness.
* Por tlie bardic notion on such things see Yol. II., p. 282.
t Who had accompanied liiui. % i.e., Padmani.
§ This term implies a reproach.
360 LEGENDS' OP THE PANJAB.
Go now whither thou mayest desire \"
Hearing this Padmanl wept bitterly.
She sat in her covered palanquin.
She took a dagger in her hand and girded her loins.
80 Going stage by stage she reached (a temple of) Siva,
And taking an oracle from Siva she went to her hus-
band's younger brother.
With joined hands she asked forgiveness and bowed her
head (and said):
" Brother, nor chick nor child (is mine) and my husband
is afar.
Release the Rajd, for thou seemest an honourable
man I"
85 Hearing this Bhura hardened his heart (and said) :
" Go, sister, go where thou wilt.
Be cat off my father's head and the kites ate it.
I "will send thee too to the Ghori king."*
Hearing this came his mother to Bhura (and said) :
80 " I have no written prophecy as to thy length of life.
I bore thee nine months in my womb, and saved thee
alive.
Would that I had poisoned thee, that thou hadst not
lived !"
" Mother, hast thou forgotten that hour when thou wast
made a widow ?
When he cut off" my father's head and gave it to the
kites ?
95 My enemy is in trouble and thou wouldst have me save
him 1"
" My son, do good for evil, that it may be well with thee
in the world."
Hearing this said BhurS, to his mother, " Mother, hear
me,
I will let the king keep the Raja his captive."
Hearing this came Bhura's wife to Bhura j
* And so dishonour tliee.
THE LEGEND t)F EaJI DHOL. 361
1 00 With joined hands she craved his pardon and bowed her
head {and said) :
" Eaja, take my painted spinning wheel, and take my red
stool.
Sit down to my wheel and make thee a nose ring.
Take thou ray bracelets and I will take thy arms !
I will be strong and fight the Ghori king !
105 Elephant shall meet elephant and heads shall fly about!
If thou be going, go, or deny outright !"
Hearing this, her words sank into BhAra's heart.
Bhura and Badal held an assembly in the market-place.
Badni and Badan Singh attended the assembly.
110 Shah Mandan, the richest of all the merchants, also cams
(and said) :
" I give up (for thee) my 52 bags of riches !
Expend them all to release my R&ja !"
Hearing this came BhAra to Shah Mandan.
With joined hands he asked pardon, and bowed his head.
115 Said Shah Mapdan to BhAra : " Make this plan.
Take 1,600 palanquins (with you) and take secret arms
in your hands.
Seat yourselves within the palanquins and tell the secret
to none.
Take ManS. and Pikna, the iron-smiths, (as women) with
you ;*
And cover Man^ and Piina with thy vesture of silver
and gold ;
120 And put limes and pomegranates on their breasts for
ornaments:
And fill their hanging locks with coral and pearls,"
They adorned 1,600 palanquins and took an oracle from
Siva, (and said) :
" Go hence to your homes, all ye that love your wives !
* i.e., dressed up as women : observe the force of putting tie names of
these men into female forms in the text.
VOL. II,— 46
362 LEGENDS OP THE PANJAB.
Thoy that go with us must fasten on swords !"*
125 Hearing this the warriors raised a shout,
And the noise of it reached the Ghori king's Court.
Whereon Sharfii, the Qfi.zi, quickly made remark :
" God hath made thee king of the world and the faith !
They are no fair maids and girls that fill the palanquins !
130 The poles of the palanquins creak and the bearers
breathe heavily !"
Hearing this spake the king :
" Search the palanquins for me."
Hearing this spake Bhiira quickly :
" Padmani is weeping bitterly in her palanquin,
1 35 And when she sees Rattan Sain she will be filled with joy.
Send Rattan Sain into her palanquin. "
Hearing this the king came to the Raja,
And breaking open the lock of the prison took theEaja out.
The Raja came like a lion out of his prison,
140 And seeing the palanquins his eyes filled with tears, (and
he said to Bhura) :
" Why sent ye her in marriage here, whilst I was alive
to shame me ?
Thou hast taken full vengeance for thy father !"
Hearing this said Bhur^ quickly :
" I have brought Mana and Puna,t thy beautiful darlings,
145 Sit down in the palanquin and meet them."
Hearing this Rattan Sain understood.
And went into the palanquin and put down the blinds.
Mana and Puna, the iron-smiths, cut off his fetters.
Then Sharfft, the Qazi, made remark :
150 " There is a noise of hammering and clanking within the
palanquin !
The Rajput's fetters are being cut ! Thy fate hath come,
(0 king) !"
Hearing this Rattan Sain quickly came to his mare.
* As the enterprise is very dangerous,
t The names are still /emaJe in the text.
THE LEGEND OF EAJA DHOL. 363
Hand on saddle^ foot in stirrup, quickly he mounted his
mare.
Striking her quickly with his whip he gallopped off
the mare.
1S5 They shouted out to him to turn back.
The great Eajput entered his fort.
Hearing this* Bhura quickly turned his mare,
And turned on the Ghori king's camp.
The warriors leapt from the palanquins and gave a shout.
160 And there was a great slaughter in the Ghori king's
camp.
The guns thundered forth and there was a great dis-
turbance.
As when the wind blows the scum (of a pond) to the
bank.
Five thousand fell on the field beyond counting,
But what did Bhura alone in the midst of an army ?
165 He took his mare into the midst of the camp, (saying) :
" Who is the jewelf of the army among you ?"
And he cut Allahdin 'Alau'ddinJ into two halves,
And cast him down from his elephant with a stroke of
his sword.
Hearing this the Ghori king seized his bow,
170 And shot arrows forth like Arjuna.§
An arrow struck the Prince Bhura and went through him.
And the blows, arrows, and swords threw him down
from his mare.
The Raja Rattan Sain wept and cried out.
And the (king's) army entered the fort shouting ;
175 And the Ghori king made the (Muhammadan) call to
prayer ! ||
* Something probably omitted here. f Lit., bridegroom.
X The bard seems to think 'Alau'ddJn to have been a personage apart
from the " Ghori" king, whereas they were reallj the same.
§ The Paiidava; allusion to the story of the MahdbliArata.
II A dreadful thing to happen in a RajpClt fort.
364 LEGENDS OF THE PANJAB.
And all at once the millions of (guardian) goddesses fled ?
The Ghori king gained the victory over the whole Court.
Hearing this Padmani ran a spear through her body.
And all the women that were in Chittaur died !*
180 And the Ghori king could find not one (and said) :
"L§,khe Shah, the Minister, was a liar ! I have found
no Padmani 1"
Putting his lock on Chittaur he set out.
And rested at Chhat-Banur,
Where the king died and had a tomb erected to him.f
* AUusion to tte well-known Rajplit. ceremony of the sdlcd, or jauhar,
or immolation o£ tie women, before making the final sally, when it was
no longer possible to save a place from destruction. The Rajpflts claim
that a javJiar was performed on this occasion, and again at the second
sack of Chittaur by Akbar ia 1533.
t This place is probably meant for the Chach or Indus riverain tract
of the Bawal Pindi District, just as the bard has placed Chittaur on the
River Ravi. 'Alau'ddin, as a matter of fact, was buried at Dehli in
1316 AJD.
No. XXXIII.
THREE VERSIONS OF SARWAN AND FARIJAN,
AS TOLD m THE DEHLl AND KABNAL DISTRICTS.
[Sarwan and FarJjan is the nsual Dame of a well known ballad widely sung in
the Dehli, Gurgaon, Karn&l, Hiss^r and Rohtak Districts. It is specially
interesting as being a pure myth concocted within the last fifty years
for what may be called political reasons, and because it bids fair to become
a permanent legend amoDg the people.]
[Farljau, Fartdan, Farijar and Pharijan are vulgar forms of the name of Mr-
William Fraser, formerly Political Besident at the Court of the Mughal
Emperors of Dehli, who was murdered from personal spite at the instiga-
tion of Naw^b Shamsu'ddtn Khan of Loha,r(i on the 22nd March 1835.
The murder formed the subject of a judicial enquiry and the Nawfib was
executed on the evidence on 3rd October 1835. He was a man of very
dissolute character, and the people who best remembered him, were the
courtezans of Dehli that lived on his gifts. These women for some time
afterwards were in the habit of singing songs in his praise and are, no
doubt, responsible for the concoction of the purely mythical story of Mr.
Fraser's intrigue with Sarwan, a zamltiddr's or farmer's wife, at the hands
of her outraged husband. Sir William Sleeman, who, in his Rambles cmd
Recollections of an Indian Official, 1844, Vol. II., p. 310ff, gives a complete
account of the murder of Mr. Fraser, says that songs in honor of Wazir 'All
the murderer of Mr. Cherry and others at Banaras in 1798 A.D. were sung
by courtezans there twenty years after the massacre for the same reason.]
[The true story is that Mr. Fraser had practically brought up the Nawib Sham-
su'ddin KhS-n, and was so disgusted at his debauched and Ucentioua
proceedings when he grew to man's estate, that he at last refused to admit
him to his house at Dehli, of which the Nawtlb had previously had free
use. This so exasperated him that he employed Karim Kh^n and Vniyh,
an associate and an old servant, to assassinate him. The opportunity
offered on the night of the 22nd March 1835, when Mr. Fraser was returning
from a party given by the Eajd of Kishangarh, and Karim KhSn shot him
dead about eleven o'clock at night. Uniy^ got wind of attempts that
were to be made on his own life by the Nawab to destroy proofs of the affair
and with some difficulty escaped from his clatohes. He afterwards con-
fessed his share in the crime to Mr. Simon Fraser and explained the
whole of the circumstances at the trial held by Mr. Colvin, the judge. The
result was the execution of Karim KhAii and the Nawab.]
366 LEGENDS OF THE PANJAB.
[In au Urdfi work oalled Tdr'ikh Maklman Panj&b by Mufti Ghulatn Sarwar
Qureshi of Lfihor, 1877, at p. 26, the following account is given of Mr.
Fraaer's murder: — "Naw&b Shamsu'ddtn Khaii succeeded Nawab Ahmad
Bakhsh Khfin of Loh&,rft. He had two brothers, Amtnu'ddtn KhSn and
ZiJl'u'ddia Khdn, who claimed shares iu the estate under their father's will-
The case was laid before Mr. William Fraser, the Agent at Dehli, who
reported to GoTerument that according to the will all three brothers ought
to have shares in the property. In revenge for this in October 1835 Nawfib
Shamsu'ddin Kh^ii had him murdered by his people. After an enquiry,
which lasted a year, he was convicted and hanged and his estate at
FirozpAr confiscated and added to the Gurgdon District." Sir William
Sleeman, however, is of opinion that the Government proceedings as to
the partition of the estate had very little to do with the murder.]
I.
THE STORT OF THE MURDER OP MR. FARIJAR.
Man Singh, a farmer of the village of Nagdhii, in the District
of Karnal, told the following story on the 22nd February 1884.
A very handsome youth, named Ami Chand, a farmer of the
village of Ghughiana, in the Karnal District,* got into trouble
and became a convict, working on the Canals being made
through the District.t One day it so happened that Mr. Parijar
went out to examine the works and remarked Ami Chand
and said to a convict warder, J " what a pity it is that so
handsome a youth should be employed as a convict on excava-
tion works !" He was so struck with the beauty of the youth
that he mentioned it again and again§ till at last the warder
said, " his beauty is nothing to his sister's." Upon this Mr.
Farijar strongly desired to see her, and that same evening h©
sent for Ami Chand and promised to release and reward him if
he would bring his sister to him. He consented and was
released by Mr. Farijar, who supplied him with a horse and a
servant, and sent him off to his village.
When Ami Chand reached home his friends were much
surprised to see him, as they knew his time had not expired,
* It is really in the DeUi District.
t Tliey were taken in hand by Lord Hastings and completed between
1817 and 1830.
J Met qaidi was the expression used, met being the English word mate.
§ This is a purely oriental notion and quite foreign to English
habits, of coiu'se.
SARWAN AND FARfjAN. 367
but he put them ofif with a story of services he had rendered so
as to cause his premature release, and concealed the real facts.
He then went to his mother's house, but did not find his sister
at home, for she had gone to her husband's house, and so he went
there and told her that their mother was very ill, in fact dying,
and wanted to see her. Her husband, however, declined to let
her go home, and Ami Chand then told her privately that unless
she could get away somehow that very day she would never see
her mother alive again ; so it was arranged between them that
she should go to a certain well to draw water that evening,
where he should meet her, and that they should go off together.
They met accordingly and he took her up behind him on his
horse, but, instead of taking her to their mother, he took her
straight to Mr. Farijar's tent, as he was then encamped upon
the works.
As soon as her husband missed her he guessed that Ami
Chand had taken her off and went at once to his mother-in-law,
and found her quite well, and that she had seen neither her son
nor her daughter. After a while he ascertained that Ami
Chand had carried her off to Mr. Farijar.
This drove him quite wild, and going home to his village, he
collected three or four friends and went with them to Mr.
Farijar's tent, and found his wife Sarwan there, as he had
been told. He addressed a petition to Mr. Farijar about the
injustice of his acts, but got no answer and was turned out of
the camp. So he went home and, watching his opportunity,
murdered Mr. Farijar in revenge for the abduction of his wife.*
II.
THE SONG OF SAEWAN AND FAEIdAN.
From a version procured from Behll.
TEXT.
Dhur Kalkatte se chala Faridan, Panchon Pir manae.
Landa ghora budha Faridan Sarwan dhundan jae.
Panch muqam Dehli men bole, chhatta Ghiingana ganu,
* There was notliing in the language of the story as taken down to
make it worth while printing it in original.
368 LEGENDS OP THE PANJAB.
Dhaule kteen par tambu tan gae, mekben de garwae.
5 Gall gall cliupr&si dolen, Sarwan lajbdi nahtn.
Baclilire chugawanda Ami Chand pakara mushkin de
bandwae.
" Mushkin meri cbbor de, Faridan ; Sarwan diin batlae.
Bare bagar se Sarwan nikasi, clibote bagar nun jae
Sarwan bajre man."
Bajra katti Sarwan pakari, danti dhilngi mS/n.
10 Sir par pirhS,, bagbal men charkhS,, puni latakti jae :
Hath men bela, bele men kanghi dauri nain ke j&e.
" Ulti sulti mendhian gandhti, thada lewan jae.
Ao, ri bahinOj mil lOj suheli : phir mila nahin jae."
Ungali pakarke, ponchha pakara, haude li bithlae.
15 Hathi ke haude baithi, Sarwan tap tap rondi jae.
" Shahr Ghungana, jam jam basiyo ! Ami Chand basijo
nahin I"
Addhi rat pahar ka tarka tare gindi jae.
Panch Pir ka malida sukha faujon men bata jae.
"Lahnge ka pahina chhor de^ meri Sarwan, saya sina
lagae.
20 Sup ka pahina chhor, meri Sarwan, topi se naiha lag&e.
Angi ka pahina chhor de, meri Sarwan, petikot se naih§,
lagae.
Pii'hi ka, baithn^ chhor, meri Sarwan, kursi se naiha
lagae."
" Topi ka pahina chhor jae, rui ke, pagia bandban le.
Patlun ka pahina chhor jae, rui ke, dhoti ka bandhan le.
25 Kot ka pahin^ chhor jke, rM ke, mirj^e ka pahin§, le.
But ksi pahina chhor jae, rui ke, j<iti se naiha lag^e.
Git-pit boli chhor de, Faridan, sidhi boli le."
Translation.
Faridan came all the way from Kalkatta, worshipping
the Five Saints.*
Old Faridan on his bob-tailed nag was searching for
Sarwan.
* See next version.
SABWAN AND JAEfjAN. 369
Five days lie stayed at Dehli, tlie sixth at Ghungana
village.
The tents were pitched at the white well and the pegs
driven in.
5 The messengers searched in all the lanes and found not
Sarwan.
Ami Chand was seized grazing the cattle and his arms
were tied behind him.
" Loose my arms^ Paridan, and I will show thee Sarwan.
Sarwan went out of the great street through the little
street into the millet-field.''
Sarwan was caught cutting the millet with her sickle
at her side.
10 Her stool upon her headj her wheel under her arm^ and
the skein hanging down :
Her cup in her hand and her comb in her cup she ran
to the barber's wife.
" Braid up my tangled locks, the oppressor hath taken
me.
O my sisters and my companions, come and see me ; we
shall not meet again.''
He caught her hand and seized her by the waist and
sat her in the (elephant) litter.
15 Sitting in the elephant litter, Sarwan dropped tears.
" Be happy, Ghungana ! But be not happy, Ami Chand !"
All night long till dawn she counted the stars.*
The sweets that had been vowed were distributed in the
name of the Five Saints (by Faridan).
" Leave oQ wearing thy (native) skirt, my Sarwan, and
put on a (European) skirt.
20 Leave off thy (kerchief)*, my Sarwan, and wear a hat.
Leave off thy (native) petticoat, my Sarwan, and wear
a petticoat.
Leave off" sitting on a stool, my Sarwan, and sit on a
chair."
* Idiom : to be very imliappy.
voi. II.— 47
370 LEGENDS OF THE PANJAB.
" Leave off wearing thy hat, thou doomed onej and
fasten on a turban.
Leave off wearing trowsers, thou doomed one^ and wear
a loin-cloth.
25 Leave off wearing a coat, thou doomed one, and wear a
quilt.
Leave off wearing boots, thou doomed one, and wear
(native) slippers.
Leave off thy jargon, Faridan, and take to plain
speech."
III.
THE BALLAD OF SARWAN AND PHARljAN.
This version is from a beautifully written manuscript in the
Persian character sent to Mr. Delmerick in 1872 by the late
Naivdb 'Alau'ddin Ahmad Khan of Lohdru, nephew of
Nawab Shamsu'ddin Khdh. It is in his own handwriting,
with some 26 notes in English also written by him, for he
was a man of considerable literary attainments.
TEXT.
Chdma-i-Sarwan.
I.
Dhur Kalkatte se chala Pharijan, Panchon Pir manae.
Panch muqam Dehli ke bole, chhatta Gungana g§ne.
Allah jane, ri, Panchon Pir manae.
II.
Dhauli kuniii par tammu garae, mekhen di garwae.
Huqqa kita Min Chand pakaia, beri di thukwae.
Allah jane, ri, Panchon Pir manae.
III.
" Ik chiz teri, kahe, Amin Chand, dusri kahu ki nae."
" Meri ho, to de ddn, Pharijan ; dusri ki de na jae."
Allah jane, ri, Panchon Pir man&e.
IV.
" Sarwan ka jo bhed bata de, hathi diin in'am."
Ghar ke bhedi bhed bataya, " Sarwan bajra mae."
Allah jane, ri, Panchon Pir manae.
SARWAN AND PHAb!jAN. 371
V.
Dliala ghora bMr4 Pharijan bajr^ kflndt^ J£te.
B&jr^ katti Sarwan pakari, dranti dhftngi mae.
Allah jane, rl, Panchon Pir manae.
VI.
H§,tli pakarkar ghore bithla le, tis tia ansii jae.
Panch pir b^jra kata, chliatt^ na kata j^e !
Allah jane, ri, Panchon Pir man^e.
VII.
" Bap ko tere Chaudhri kar dun, bhai Thanedar."
" Chachi t&ii sab i mil len. Mm Chand milna n§,e \"
Allah jane, ri, Panchon Pir manae.
VIII.
" Milna ho, to mil le, Min Chand ; phir milne ki nae."
Hath men bilwa, bilwe men kanghi, nai ke ghar jae.
Allah jane, ri, Panchon Pir manae.
IX.
" Ulti sulti mendhi gundhe, nai ki : gundhan phir nae."
Hath pakarkar haude bitha li, hirni ki jun dakar ke,
Allah j9.ne, ri, Panchon Pir manae.
X.
Adhi rat pahar ka tarkS, tare ginte jae.
" Pirhi baithna chhor de, Sarwan ; kursi baithna sikh."
Allah jane, ri, Panchon Pir manae.
XI.
" Lahnga pharna chhor de, Sarwan, saya pharna sikh."
Age sunar ki, pichhe munihar ki, bich men Sarwan,
jae (1) Allah jane, ri, Panchon Pir manae.
XII.
" Panch mohar ka tika ghara dun ; matha damakta jae.
Assi mohar ki nath gharwa dftri, tota pharakta jae."
Allah jane, ri, Panchon Pir manae.
XIII.
" Assi gaz ka lahnga sila dun pard pharaktS, j&e."
" Panch bhai ke pag utare, phir bandhan ke neie !"
Allah jane, ri, Panchon Pir manae.
372 LEGENDS OP THE PANJAB.
XIV.
Bare bhai ne dene kahe the, chhota det& n^e.
Pancli ganu kar lie bas men, Mln Chand bas mars iiae.
Allah jane, ri, Panchon Pir man&e.
XV.
Ohhoti bagar se Sarwan nikasi bare bagar ko j4e.
Gall gall chuprasi phir gae, ghar ghar thanedar.
Allah jane, ri, Panchon Pir manae.
Dhur Kalkatte se chala Pharijan^ Panchon Pir manae.
TRANSLATION.
The Ballad ov Sabwan.
I.
Pharijan came all the way from Calcutta, worshipping
the Five Saints.*
Five days he halted in Delhi, and on the sixth he went
to Gungana village, f
God knows, dear, he worshipped the Five Saints.
II.
He pitched his tents at the white well, and drove in -the
pegs.
Min Chand was seized smoking his pipe and fetters were
fastened on him.
God knows, dear, he worshipped the Five Saints.
III.
" One thing hast thou, they say, Amin Chand, that
none else possesseth."
"If it be mine, I give it, Pharijan : another's I cannot
give."
God knows, dear, he worshipped the Five Saints.
* The Panj Pir are really any five saints the author may remember or
worship. The Nawab says that here they mean (1) Khwaja Qxitbu'ddm
Bakhtiar Kaki TJshi of Dehli, ob., 1235 A.D. ; (2) Khwajg. Mu'ainu'd-
din Ohishti, of Ajmer, oh., 1236 A.D.; (3) Shekh Nizamu'ddin Aulia, of
Dehli, oh., 1325 A.D. ; (4) Nasiru'ddin 'Abfl'l-khair Abdu'Uah Ibn 'Umar
Al-Baizavi, ob., 1286 ; and (5) Sultan Nasiru'ddin MahmQd, Emperor of
Dehli, oh., 1266. The origin of the Panj Pir is in the Five Holy Per-
sonages, viz., Muhammad, 'All, Tatima, Hasan and Husain.
t The Nawab says it is in the Sunpat sub-division of the Dehli District.
SARWAN AND PHARfJAN. 373
IV.
"Tell me where Sarwan is hid, and I give thee an
elephant in reward."
The house-spy told the secret, " Sarwan is in the millet-
field."
God knows, dear, he worshipped the Five Saints.
V.
Brown Pharijan on his white horse destroyed the millet-
field.
Sarwan he caught cutting the millet, with her sickle
by her side.
God knows, dear, he worshipped the Five Saints.
VI.
Seizing her hands he sat her on the horse, dropping
tears.
Five sheaves of millet she had cut, but could not cut the
the sixth.
God knows, dear, he worshipped the Five Saints.
VII.
"I will make thy father a Ghaudhri, thy brother a Police
Oaicer."*
"Let me go and see my aunts, Min Chand I will not see."
God knows, dear, he worshipped the Five Saints.
VIII.
" Min Chand, if thou wouldst see her, see her now :
thou shalt not see her more."
A cup was in her hand, a comb was in the cup, and she
went to the barber's house.
God knows, dear, he worshipped the Five Saints.
IX.
" Braid up my tangled locks, 0 barber's wife : thou shalt
not bind them again."
He took her hand and seated her on the (elephant)
litter, weeping like a doe.
God knows, dear, he worshipped the Five Saints.
* A Ohaudhri is a local country magnate, and tlie country Police Officer
is the embodiment of power in the villagers' ideas.
374 LEGENDS OF THE PANJAB.
X.
All night till the dawn she counted the stars.*
" Give up sitting on a stool, Sarwan, learn to sit on a chair."
God knows, dear, he worshipped the Five Saints.
XL
" Give up thy (native) skirt, Sarwan, and learn to wear
a (European) skirt."
Sarwan went off in the midst of goldsmiths' and
jewellers* maids.
God knows, dear, he worshipped the Five Saints.
XII.
"I will make thee an ornament of five gold pieces to
shine on thy forehead.
I will make thee a nose-ring of eighty gold pieces and
of glittering jewels."
God knows, dear, he worshipped the Five Saints.
XIII.
" I will make thee a skirt of eighty yards to become
thy loins."
" Thou has pulled off the turbanst of my five brethren,
not to be fastened on again !"
God knows, dear, he worshipped the Five Saints.
XIV.
The elder brothers agreed to give her up, not so the
younger. J
Five villages were in their power, but not Min Chand.
God knows, dear, he worshipped the Five Saints.
XV.
Sarwan escaped from the little street into the great street.
The messengers searched every lane and the police
every house for her.
God knows, dear, he worshipped the Five Saints.
All the way from Calcutta came Pharijan, worshipping
the Five Saints.
* Idiom, for being very uniappy. f Idiom, for utterly disgraced.
X i.e., Amin Qhand.
No. XXXIV.
PURAN BHAGAT,
AS SUNG BY SOME JATTS PROM THE PATIALA STATE.
[This forms ths first mahal or division of the legends about KasAlu, and
purports to relate the events previous to the stories told in the first
legend given in these volumes, the Adventures of TS.&ik Rasalu. It will be
seen, however, on a comparison of the two legends, that as a matter of fact
the stories told in the PanjAb about ^41iv4hanaof SiMkotandhia legendary
sons, SasAlA and Piiran Bhagat, are all mixed up together, and evidently, to
some extent, form a cycle of tales, of which any one of these worthies is
made the hero at each individual bard's pleasure. The close resemblance
of many of them to the cycle represented by the Story oj SincUb&d is again
apparent in the following poem].
[It is still probably too early to fix the date of BasSIA with anything like cer-
tainty, but yet I think it may be fairly hazarded now that he represents in
Hindu Legend the king who so successfully fought the first Muhammadau
invaders of India about 700 A.D., and is known to Muhammadan historians
as Raubal, Eeteil, Zenbil, etc. The facts bearing on this identification will
be found in my paper on Eajd Ras&lu in the Calcutta Review for 1884,
p. 390 ff.].
TEXT.
Rag Puran Bhagat da, Pisar Raja Salwdn Sakna Sidlhot.
Tillon Gorakh charhiaj chartia nadh bajae.
Bawan sai chele guptia, bawan sai ohele nal.
Batwe lie bbabutt de lainde ang ramae :
Chhah cbfttian mirganian bhawande bicb akas.
TRANSLATION.
The Song of Puran Bhagat, the son cf Raja Salwan of Sialhot.
Gorakh set out from Tilla* sounding his conch.
Fifty-two hundred invisible and fifty-two hundred
(visible) disciples were with him.
Ashes had they in their wallets for rubbing oa their
bodieSj
And their deer skins hurtled through the heavens.
* In the Gujranwala, District.
376 LEGENDS OP THE PAN JAB.
5 Sialkot Eaje Sankh da jogi bage lathe a.
Slikhe ban hariaule pani pie talao ;
Bah gae chapli manke dhimi dende lae.
Bhagti kamaunde kahir de charue dhyaa lagae.
Eaunak laga di Ram ne ditte bazar lagae :
10 Khalkat matha tekde^ kya rhjk, kya rae.
Raja mahilan se turiS,, man bich R§,m dbyae :
Hatth bandh karda binti charnon sis niwae :
" Jagat nun taran a gia, mainiin t^rke ja,
Kanne Guru sun lia, ankhan vekhan a.'^
15 Gorakh age bolia ; " tainun sachian dean sunae.
Teri aulad kothain hain aukha bikhra thaun.
5 They halted at Sialkot in the garden of Raja Sankh.*
The groves became green for them and the lakes full of
' water.
And they sat cross-legged, lighting their sacred fires.
Performing austere penance they turned to the (GurA's)
feet.
Ram (God) prospered them and made there a town for
them.
10 And all the people did homage, high and low.
The Raja set out from his palace meditating on God in
his heart.
With joined hands he spake, bowing his head at the
(Gurii's) feet :
" Thou art come to save the world, save thou me also.
I had heard of the Guru with my ears, now have I seen
him with my eyes."
]6 Then spake Gorakh: "I tell thee truth.
The way for thy offspring shall be rugged and steep.
^ * ? Meant for ^aka; according to the bards he is the father of
Salivahana. This is important.
PliRAN BHAGAT.
377
Udanagari Shahr hai Raje da Ohaudhal niun.
Us di beti Achhran laveii byahke, tan hove aulad."
Kotoii Rdja chalii, chali^ sat }m&,n.
20 Faujan bahir kadha liari, lake babe diwan.
G aw wan dan Brahmanarij sona karda dan.
Udanagari niin dhyauna ; pat rakbe Bbagwan !
Raja cbaupat mandbia roM bicb maidan :
Chaun Biran nal khelda aunda din iman.
25 Baran mange tan cbhe pie ; chhe mange tan char :
Chaun Biran se b&ji jit lie, ae Biran nfln bar.
There is a city Udanagari* and its Raja's name is
Chaudhal.
If thou marry his daughter Achhran, thou shalt have
posterity."
The Raja set out from his fort with a righteous intent.
20 He took with him his following and held an assembly.
He gave alms of cows and gold to the Brahmans.
He set out for Udanagari : God preserve his honour !
The Raja played at cliaupurf in the midst of the desert
plains :
With the Pour Saints J he played, celebrated for right-
eousness and faith.
25 When they cried twelve it fell six^ and when they cried
six it fell four.
He won the game from the Four Saints, and the Saints
lost.
* An undefined locality and a name claimed by many old cities in
the Northern Panjab.
t See Vol. I., p. 243, and Vol. II., p. 282.
J Bir is a Hindfl word, but I think it is clear that the Chdr Pir are
meant here. The Chdr Pir or Four Saints are the reputed founders of
all the sects of Musalman /agfrs. They were (l)'Ali himself ; (2) Khwija
Hasan Basri, 642-728 A.D., who is buried at Basra : (3) Khwaja Habib
'Ajami or the Persian,, who died in 738 A.D. : (4) 'Abdu'l-Wahid bin
Zaid Ktifi. 'Ali is said to have invested Khwaja Hasan Basri with the
hhildfat or deputyship to himself, and the last two were the followers
of Khwaja Hasan.
vot. II.— 48
378 LEaENDs or the panja»,
*' Nfle-t^ziwaM, nigah aSElii bal pae :
Je tft Salwan parsaw^ the, hare jandan nnn banne ISe.
Aithon sanuii rakh le, tere bhale sawaF^ge kaj.
SO Mere tabar kabile rauJ gia, ranlian nfln banne lae."
Eaje ne kire kadh lie, kadhe nadi se par.
Efije nUn kira bolia : " Suno mer^ jawab.
Je tfiii Udanagari nAn chalia mera mtlnch da le jja bal :
Jitbe bhari banoge, siumx karen y&d."
S5 Pahili chauki a gae, til ebaawal ditte khendae.
Eaje nun soch pi gae, karda kiran nM yad.
Chhia mStar men a gae, ie Eaje de pas :
" Tainfln ki ankki ban gai ? teri tort sanwSrie My
Ik ik dana til chanwal ka a gia mtisha ghatia nV
" 0 Grey-horsed vrarrior,* cast thy eyes on me.
If thou be the kindly Salwan, thou wilt sare the drown-
ing.
Save me from this and I will be of service in thy business,
SO My family is in difficulty, save the helpless."
The Eaja reseued the drowning cricket from the river.
Said the cricket to the Eaja : " Hear my say.
If thou art going to Udanagari take one of my feelers
with thee :
And when difiSoulty falls on thee remember me."
35 He came to the first post where the sesamam seed and
rice had been mixed, t
And being in trouble the Eaja remembered the crickets.
In a moment they came to the E^ja (and said) :
" What is thy difficulty f We will soon manage thy
business for thee."
All the sesamum seeds and rice were separated and not
a grain remained.
* See Vol. I., p. 43, etc. Change of scene here: the allnsion now is to
the story of the cricket. See Vol. I., p. 41.
■f Confused allusion to the matter mentioned at p. 44, Vol. I.
P&HAN BHAGAT. 379
K) R&je chaukl jitke agge darw^aa latM ji :
R^je dhag bajei lie khabar hM darb^r
Bhaje sipdhi a gae shaliron b&hirwS,r.
" Achhrin k8,man istri, sandal bhinne kesb.
Raja m4re Malikarmant* de cbbad chhad a gae des ;
45 Unban de sir badh lie, dhar ehun lie, le le pairsln de betli :
Je bhali cbahuna j4n di, j^ bar apn© des"
" Na ro, natane mundio, karo Rabb de agge ardas.
Ike mam Rani byab law^n, nahiii, rallaii tumhare satli.
Je main Rani byab lie bich tubade p&wan sas.
50 Hattb bandb karda binti, saebi dbjan sunae."
■40 Overcoming the post tbe RaJEi went on to the gate,
And tbe Raja sounded the drums and tbe Court heard
the news of his arrival,t
And the guard came outside the City.
*' Achhran is a lovely woman, with sandal-wood she
scents her hair.J
RSjis encompassed by the angel of death have left their
homes and come (for her),
45 And she cut off their heads and threw their bodies
beneath her feet ;
If thou seek safety for thy life go to thy home."
"Weep not, severed heads, § but make your prayer to
God.
Either I will marry the Princess, or be joined to you.
If I marry the Princess I will restore you to life.
50 With joined hands I pray you to tell me the truth."
* For Maliku'1-Maut, see Indian Antiquary, Vol. X., p. 289.
t See VoL I., p. U.
i Allusion now to tbe matter mentioned at p. 40, Vol. I.
§ This is S&liv&bana's reply.
380 LEGENDS OF THE PANJAB.
Pahile pahre rain de : " TAn suiij Diwe j^r ;*
Rani nahin bolna, bt liin kareii jawab.
Dftron a gae chalke, suiike tere su :
Utli dwakhi tun base, tere naAii Pilsoz."
65 " Jad main Dharti Mata si, gawwan chugdian glia :
Paire pia kunahS,r de, main tYda rakhia bahut sanwar,
Jadon Basantar Grur mile merl umar bad ho jae.
Sh§,bas kaho us kumhar nM jin ditta Gur milae.
Je tun Eaja chitr hain, na byaban Achhran nar.
60 Eajan de diwe ghi de, mainun rakhde til de nal \"
Dflje pabre rain de. " Tun sun, Gadwe yar ;
It was the first watchof the night (said Salwan) : " Hear,
friend Lampt-
The Princess speaketh not, so do thou speak.
From afar have I come hearing of thy repute^
That dwellest in the upper shelf and art called Torch."
55 " Once I was (part of) mother Earth and the cows
gi'azed upon me :
And then I fell into the potter's hands, who beautified
me.
From the day I met my Guru BasantarJ my life pros-
pered.
Hail to the potter that made me meet my Guru.
If thou art a wise Eaja thou wilt not marry the maid
Achhran.
60 Rajas give ghi^ to their lamps, I am kept on oil !"
It was the second watch of the night; (said Eaja Salw§.n) :
" Hear, friend Pitcher ;
* For ydr.
t The bard has now wandered off into part of the story of RasS,lli
and Sila Dai : See Vol. I., p. 270.
X Basandar is the sacred fire of the Hindlis, and hence its use here
in a personified form.
§ Butter boiled and clarified.
PUEAN BHAGAT. 381
R§,ni ne hai nalim bolna, tun hain kare jawab.
Eat katiye sukh di, din diarhde nuii lena mar.
Hatth bandh karda binti. Earn nun deo bulae."
65 Agge gadwa bolia^ " Dadhi karan pukar;
Suner* Parbat men basan^ maiuun kaddhi^ reta dal.
Mainun karigar gbarb lia, bflta rakhe chaukidar,
Kabbi nabin mainun manjia j Rani bari badkar.
Je tun Raja chitr bain, byaban na Acbhrari nar.
70 Hattb bandb karda binti ; mera yeh bi hai araj jawab."
Tije pabre rain de. "Tun sun, gal de Har :
Eani ne hai nabiii bolna ; tftii karen jawabir."
The Princess speaketb not, do thou speak for her.
Let us spend the night in debgbt and at sunrise let us
be slain.
With joined hands I say to thee, bring me to the
Princess."
65 Then spake the pitcher : " Great is my complaint ;
I dwelt on (the holy) Mount Meruf and was taken out
of the (golden) sand.
A workman fashioned me and placed (upon me the
figure of) a ti'ee to guard me. J
Never have I been cleaned : the Princess is a very bad
woman.
If thou be a wise Eaja thou wilt not marry the maid
Achhran.
70 With joined hands I beseech thee : this is my answer."
It was the third watch of the night ; (said Eaja Salwan) :
" Hear, thou Garland of her neck :
The Princess speaketh not, do thou salute me (for her)."
* For Sumer = Mount Meru.
t The sacred mount of the Hindlis in the centre of the Himalayas.
X It appears to mean however merely that the pitcher was chased.
382 LEGENDS OF THE PANjIb.
Har suMw4 bolia : " Dadhi karari pukar.
Solah jojan uncha bagan, jjdix dide paliElr di dh4r.
J?5 Jauhri bacha parakhde, bah kadhe ustadkar.
N& byabau Raui Aohbran, adam-khani nar."
Chautlie pabre rain de. " Tun sun, Palang jkv :
Rani ne hai nabin boln^^ tun kareri jawabir/'
" Cbandan bich samundar de banja s^hilk^r ;
80 KarigarEin ne gharh lia, buniS; pat niwar.
Gadbori mangon letdi, bb&r die man char.
Je tAn Raja sugar hai, by^han na Achhran nar."
The lovely necklace spake : " Great is my complaint.
Sixteen yojanas* have I fallen, as a waterfall of the
hills.
75 A jeweller tested and a workman made me.
Thou shouldest not marry the Princess Achhran, the
destroyer of men."
It was the fourth watch of the night; (said Raja Sal wan) :
"Hear, friend Couch.
The Princess speaketh not, do thou salute me (for her) ."
" A merchant bought the sandal-wood from across the
seasj
80 Workmen made me and the carder stretched the tapes.f
As heavy as an ass she lies (upon me) weighing four
mans.X
If thou art a wise Raja thou wilt not marry the maid
Achhran."
* i.e., 128 miles !
t The Indian bed consists of a wooden frame on legs across which
tapes are stretched.
J i.e., 328 lbs. or 234 stone !
PI^EAN BHAQAT. 388
Bahman bedS,n gadiSn, parhde gotrslcMr.
Mangal gkveii suheli§.ri batna ditt^ lie.
85 Kani Achhrdn byah lie, hoiS, shahron bahr,
" Hatth bandh karda binti ; mer^ Eabbj pahunchae as !
Hor RS.j^ murgli§,bi§,n, tAn, B.kji, sarbaz !
Sadian band dian bandhS,n chhuiaian: terl umar drkz !
Jab lag rahange jiwande tera japange nktin.
90 Hatth bdndh karde binti, s^nun Bir&n se deo chhurae."
Chai-hia Surij Deota mastag lagifi ^e ;
Eani ne nah&wan rachia Pipwale tal§,o.
Biahmans fixed the marriage posts* and sang the songs
of the clans. t
Maidens sang songs of rejoicing and the fire was lighted.
86 (Salwan) married Achhran and left the city.
"With joined hands we pray ; J may God fulfil our hope !
Other Rajas are wild fowls, thou, Eaj&, art a hawk !
Release the bonds of the bound and may thy life be long !
As long as we live will we remember thy name.
90 With joined hands we pray, save us from the Saints."§
The Sun rose in their faces,
And the Queen (Achhran) desired to bathe in Pipa's|j
tank.
* The canopy under wHci a Hindti marriage is performed is always
improvised for the occasion.
f i.e. the genealogies of the bride and bridegroom, so that the exo-
gamic law of the Rajpllts might not be infringed.
J These verses are merely thrown in for effect : compare Vol. I.,
p. 60.
§ See above, line 24.
H Pipa is a recognized bhagat. In the Bhaktamdld he is called a
disciple of Eamanand {A.B. 1,400 circa) and EAja of Garh Gangarann.
At Pipnakh in. the Gujranwfi.ia District is a legend that he was the Raja
of that place and father of Ltoan, whom SaUvahana forcibly abducted
from hun after destroying his town. Pipa is there described as a
Chamiari Rajpflt, whence probably the notion expressed here and
elsewhere that Lt^nau his daughter was a Chamm&r by caste.
384 LEGENDS OF THE PANJAB.
Jadon da surij vekbia Puran garab baitha ae.
" Mainun miliar Gurari de ho gae ; Rabb pahunchae
as !
95 Tal bharari jag motian, upar pdwan ghi.
Saddian pandit pandhiaii bandda mera ji.
Kbolen, Padha^ patri^ mera man natia bandhda
dbir !
Dason pushtak banchke ; mere ghar la;-ka jame ke
dbi ? "
Aggion Brahman bolia^ mukh se japke Ram ;
100 Patri Brabman kholda, karke Devi da dhyan :
" Tere aisa beta^ jame Anjani de Hanuman :
Aisa beta jati jame, jaise Jasrat de Ram :
Aisa beta jarmana Harncikas de Palad :
As soon as the Sun saw her Puran entered her
womb.
(Said she) : " The Guru hath been merciful to me ! God
hath fulfilled my hope !
95 I will fill a platter with pearls and over them will I spread
butter.
Send for priests and doctors that I may distribute them
among them.
Open thy book, Doctor, for my heart is impatient.
See in thy book ; shall I bear a boy or a girl ?"
Then spake the Brahman, reverencing God with his
lips:
100 The Brahman opened the book and worshipped the
Goddess (and said) :
" Such a son shall be born to thee, as was Hanum&n
to Anjani :
Such a holy son shall be born to thee, as was Ram to
Jasrat :
Such a son shall be born to thee, as was Palad to
Harnakas :
PUBAN BHAGAT. 386
AisS. beta jarmana bich Lanka de Rawan.
105 Jati sadave, jodM, bara jawan.
Chauhin Khunti phiro, rakhen dharam im^n.
Jamde nflri bhaunri pa deo, dai deo nal.
Nahin, tan ap maroga .- nahiii, mat pat leo mar."j
Pilran paida ho gia^ murde bagan nal.
110 Naubat-khane baj gia, shadi hoi Darbar.
Gawwai pun Brahmanan pindan de karda dan :
Khalkat badhaian de rahe Raja Salwan.
Such a son shall be born to thee, as was Rawan in
Lanka.*
105 He shall be called holy, and a warrior and a great hero.
He shall wander through the Four Quarters (of the
Earth) and keep his faith holy.
As soon as he is born put him into a pit and give him
a nurse :
Else will he die himself : else will he slay father and
mothert."
Puran was born as the cattle were returning (in^ iihe
evening) .
1 10 The drums were sounded and happy was the Court.
BrElhmans were given cows and villages as alms ;
And the people congratulated R&ja Salwan.
* These are classical allusions. Hanuman, the Monkey God, was
the aUy of Rama Chandra ia the war the latter waged to recorer
Sita from her abductor Ravana : he was the son of Vayu, the God ot
the "Wind, by AnjanS. Rama Chandra was the son of Dasaratha.
Prahlada was the son of Hiranyakasipu and his story is alluded to at
p. 5, Vol. II. Ravana, the abductor of E&ma Chandra's wife Sita and
his opponent, was king of Lanka. All the above are celebrated heroes,
either as saints or warriors.
t This is mixing up the stories of Eas&lft and Pdran.
vol. 11. — 49
386 LEGENDS OE THE PANJAB.
" Prichhat EajS. bali si khedan gia shikar.
Mile sarp nfln cliakke tapasie de gal dal.
115 Astik Eikhi de bachan te, Eaja, tainM Ua sarp ne inS.r,
Hattk bandh karda binti, yeli bai mera jawSiir.
Jalmeja jag rajhia thara* cbMna ditti gal.
Ik Tacbbak rah gia, lia Damwantar mar.
Bagh laga de Puran Bhagat da • mushk Surg nun jae :
120 Jag rambhi, Baja, kol bhuka Brahman deo srap."
Pflran bhawaron kadhia khabaran hoi sans&r.
" Raja Prichhat was a hero and went a hunting, t
He found a dead serpent and placed it on the neck of a
]15 The curse of Astik the sagej caused the serpent to
slay the E^ja.
With joined hands, this is my say :
Jalmejamade a sacrifice (of serpents), destroying eighteen
armies.
Tachhak§ escaped and slew Damwantar.
Make a garden for PAran Bhagat, that its odour may
reach to heaven :
120 If thou give a feast to (all) the world, Eaja, some hungry
Brahman may curse thee." ||
Pllran was taken out of the pit and all the world knew
of it.
* For aihdrd.
t TMs speech is apparently said by Pipa. The wtole story of Parik-
sliit, and tte otliers mentioned below will be found in tbe legend of
Niwal Dai, Vol. I., pp. 418jeE.
J Tbe story of Astika is also to be found in the Adiparva of the
Mahdhhdrata.
§ This is all most confused and is probably insei-ted simply because
the verses are well known. Taohhak stands for Takshaka.
{I Being by accident iminvited.
PURAN BHAGAT. 387
Naubat-khane baj gia, bajiai hub de nal !
Megb adambar barsiS,^ Pdran kare ashnan.
Tothl Devi Jalpa, khusM hoi^ Bhagwan.
125 Panje lao kapra, monde eabz kuman :
Ghor& Ido pirke, sane kathi lagam.
Gia Kachahri bap di neftke kare salam.
Lakkh rupae bandde, karde pindan de dan.
" Ki hairi parij parista* ? ki bain mabari balae ?
180 Adhi rat nh.n kukaii mardi ; kin niin dukb dindi hain
sunae ?
Kis Raja da kaiiwar hai ? kis bbarta di nar ?
Eh bagh hai Pftran Bhagat da, aria pakherii na jana pae.
And all the drums were beaten with a will !
And the rain fell when Puran bathed :
Jalpi. Devit was propitious and God was pleased.
125 He had on the five garments J, and green bow on his
shoulder :
He had his horse saddled and bridled.
He went to his father's Court and bowed his head and
saluted.
Lakhs of rupees were distributed and villages were
given in alms (to Brahmans).
'' Art thou a fairy ? Art thou a great horror ?§
130 Crying out at midnight : to whom art thou making thy
complaints ?
What king's daughter art thou ? what husband's wife.
This is Pdran Bhagat's garden, into which birds
cannot fly.
* For farishta.
t i.e. JwaMmukhi : See Vol. II., p. 205.
J He was fully clothed.
§ The whole scene suddenly changes. PipS. is now addressing
Lto&n whom he finds in his garden. The poem begins ia earnest now,
388 LEGENDS OF THE PANJAb.
Sachian bat6n das de, main le chalai tainAn n^l.
Man de blied das de^ terfi, dekh dukli niwar."
] 35 " Na main pari parista : nS, main mahan balae.
Indar Eaj4 di main pacHliran, Lona mera na6n,
Ik din parian nahWan a gian Pipe de tal§,o.
Dliarmi bagh liwa lia, papi baigan ditta la ;
Mera lar baigan nun chhu gia, dehi phar gai bhar.
140 Sab parian ur gaian mere se ura na jke.
PipSi, potri bana le dharm di^ le chal apne nal.
Mere se ubgia ho gai, mer^ rakh len dharm iman."
Agge Pipa bolda; "saohi dean sunae.
Mere ghar kalihari istri, haigi buri balae.
145 Potri da sak na j§,ndi, saukan lio banae.
Tell me the truth and I will take thee with me.
Tell me the secrets of thy heart and I will relieve they
pain."
135 "I am no fairy, nor am I a great horror.
I am a maid of Raj^ Indar* and my name is Lona.
One day we fairies came to bathe in Pipa's lake.
The holy planted the garden, but the wicked put an
egg-plant in it ;
My clothes touched the egg-plant and my body became
heavy. t
140 All the fairies flew away, but I could not fly.
0 Pipa, make me thy foster-daughter and take me with
thee.
1 have committed a fault, and preserve thou my
honour."
Then spake Pip^ : " I tell thee truth :
I have a jealous wife at home that is very wicked.
145 She will not know thee for a daughter, but will make
thee into a wife.
* Indra's Coxii-t is tte abode of beauty according to Indian notions,
t It is often thouglit to be unlucky to eat the baingan or egg-plant
(^aubergine) -. hence its introduction here.
pfjEAN BHAGAT. 389
Je bhala ch^he apul jiu da, pichhS, murke rah."
Agge Niin^ boli : " tainiin dewan sunae,
NM di parish ur galM., mere se ur^ na jae."
Pipe ndn taras & gaij leke tur pia nal.
150 Oh de ghar si do Ohamarian sau sau kaddhan gal.
" Pipa, Pipa baj gia, terS; kinne na p&ia bhed !
Rakhi kardS, bagh di, karda bhajan hamesh.
Dhyan lagani darb d^, mare jinhan de lekh.
Khabar ho ja Raja Salwan nun, bhanda deoga chhek.
155 Jidhar laia kadhke, chhadia us des :
Nahiri, rakh lakuke, nahin khalkat lio dekh."
Pipe chadar tani charen palle chhap :
" Eh potri hai dharm di, main lagda is dS, bap :
If thou wishest well of thy life, go thou back again."
Then spake Nuna : "I tell thee,
The fairies with me flew away and I cannot fly."
Then came pity unto Pipa, and he took her with him.
150 Tbere were two Ohammar women in his house, who
abused him a hundred times.
"Pipa, Pipa art thou called and none hath fathomed
thy secrets !
Thou guardest this garden and art ever singing hymns.
Thou castest thine eyes on the goods of them that are
unfortunate.
When the news reaches Raja Salwan, he will discharge
thee forthwith.
155 Take her back to the place whence tbou broughtest
her :
Or hide her so that the people see her not."
Pipa spread out a sheet at the four ends,* (and said) :
" This is my adopted daughter, I am her father :
* The ceremony of adopting a daughter is to seat the girl under a
coloured sheet spread over her and then to announce that henceforth
she is adopted.
390 LEGENDS OF THE PANJAb.
Mandi nigah jo dekhi&n chikar nun lage ag.
160 Hatth bandh karda binti, mer^ dharm bich bhang na
pae."
Pipe ne mandar pawa lie Niina de nafln.
Kali mandaran bich rahindi, chit ohi da lagda nan,
" NS, koi itthe pind hai^ kuchh shahar, gran :
Na koi mahari bhain hai, na koi mahari man."
165 Chaudan ghar Chamar de, nit uth karda kam.
" Indarpuri tain ohhad li kone laga an ?
Mushk mai& kong.n te auta chire kache cham.
Kah, Ohandanan, kaisi bani ? kyuiikar bhule Bhagwan ?
Main tainun puchhdi, Chandandn, kidhar pai& dhyan ?
170 Indarpiiri tu chhadke an basiS, gadn V
If I look on her with lascivious eye may fire burn the
dust.*
160 With joined hands I pray thee injure not my righteous-
ness."
And Pipa built a house for Nuna.
Alone she dwelt in her house and her heart was sad.
(Said she), " There is here no villagej nor city, nor town :
I have no sister here, nor mother."
165 In the Ghamm^r's house was a sandal tree by which
they always worked.
(Said she to the tree) " Why didst thou leave Indar-
purif to stand by the tanner's vat ?
From the tanner's vat comes the foul smell of hides.
Say, Sandal tree, how art thou faring ? Why hast for-
gotten God ?
I ask thee. Sandal tree, what is thy intent ?
170 Leaving Indarpuri that hast come to dwell in this
village 'i"
* i.e., my Isody f Or Indravati, the city of Indra.
PUEAN BHAGAT. 391
Chandan aggon bolda ; " tainun dean sunae :
Lagi Kachahri Raja Indar dl. Sab deot^ baithe de.
Pipa het mere mala pharda mainuri lia bharmae :
' Mere ghar men Gang^ bagdi, tainftn uthe cbhoriiri lae/
1 75 Khabar na kare Chamaran niin, badbke phalori lie banae.
Dekhen kbabar kardi, parda na sefci gae.
Teri sadi adalat kai'o ap Khudae.
Asi ki Rabb dk pirhia latthe nich de ae 1"
Nilna pani niin nikall, 4i khflb de b&r.
180 Panchon pahine kapre^ pancbon lae hathiar,
Koton Raja tui' pia, khelan cliarM sbikar.
Khachran ladi&n daulatian kbuh te baithe an.
" Ginman laj lagaundie, jtman tere bir :
Said the Sandal tree : " I tell thee.
Raja Indar held his Court and all the gods sat in it.
Pipa told his beads beneath me and deceived me, say-
ing :
' The Ganges floweth through my honse, I would take
thee there.'
175 Let not the Chammars (tanners) hear of this or they
will make vats of me.
Let them not hear and keep my secret.
God himself will judge for me and thee.
What harm have we done to God that he hath sent us
to (dwell with) the low ?"
Nuna went to fetch water from the well.
180 Wearing the five garments and armed with the five
arms.
Came Raja (Salwan) from the fort, going a hunting.
With the mules laden with riches he came and sat at
the wall (and said :)
" 0 thou that lightly droppest thy rope (into the
well), long may thy brothers live :
392 LEGENDS OF THE PANJAB.
Asi piase jal de, bharke pila de nir."
185 " Nile tazi-waliaj nile da aswar;
TarkasTi jaria motiari, hire jari kuman ;
Main chamkotan di betri, nicb bai sadi z^t,
Ohhattis dharm gawaunS. apne kul niin launa laj."
Agge woh Kaja bolia : " sun le meri siin,
] 90 Kancban boe kicb men^ bbikmafc amrit bo,
Bidiya nari niob pe ; tinne lie kbo.
Duron a gae cbalke, sunke teri st :
Akbe mere lag ja, Raja di Rani bo.
Raj kamHwiii babke^ tare tiil n^ ko.
195 SubS, sumbbal senven sabba gawai budb ;
I am atbirstj give me water to drink."
185 " 0 grey-borsed warrior^ riding the grey horse,
With thy quiver set with pearls and the bow with
diamonds.
I am a daughter of the tanners and lowly is my caste,
It will lose thee thy thirty- six (races) and disgrace thy
family.'^*
Then spake the RajS. : " Hear my say,
190 Gold from the earth, nectar from the poison,
A wise woman from the low -, these three things should
be taken. f
I have come from afar bearing of thy praises :
Do thou take me and be a Raja's Queen.
Thou shalt enjoy royalty and there shall be none equal
to thee.
195 Thou bast cherished the red cotton flower J and lost all
thy sense ;
* If I give thee water to drink. Allusion here to the 36 " royal races"
of the Rajpdts.
t This is a provei-b.
X The cotton-tree or swmbhal has nothing valuable about it but its
red flower.
PUEAN BHAOAT* 393
Ptul nto vekLke ram raha, phal di iia le sudh."
" Indar AkMre di pachhiari, tainfin hai nahin budh !
Asiii jo a gai bhulke dube Charon Jug.
Ankheii dittM ghi bliaM, na pilae tel,
200 Tujhe bagani kya bani ? Ithon ghore nfta chhor I"
" Ki Dhol di Marwau ? Ki Earn gawai Si ?
Ki hain beti Janak di ? Kis Raja di dM ?"
" Na Dhol di Marwan : na Earn gawai Si !
Na main beti Janak di ; na Eaja di dhi !
205 Zat Chameli suni di, Pipe Bhagafc di dhi.
Indar Akhare bick main rahan, jikar Rawan de Si."
" Raja a gae chalke, dian de rakhe man.
Thou hast been taken witk the flower and thought
nothing of the fruit."
" I am a maid from Indar's Court, and thou kaowesfc
me not !
I came kere by mistake and am ruined for the Four
Ages.*
Thou dost show butter to the eyes and givest but oil to
drink.
200 Why dost meddle with others' affairs ? Spur thy horse
hence {"
" Art thou- Dhol's Marwan ? Art thou Ram's lost Sita ?
Art thou Janak'a daughter ?t What Raja's daughter art
thou ?"
" I am not Dhol's Marwan ; I am not Ram's lost Sita ;
I am not Janak's daughter : I am not a Raja's ckild.
205 I am told I am a Chammar and daughter of Pipa Bhagat.
I dwelt in Indar's Court, as Sita in Rawan's (house)."
" The Raja hath come to thee,J honour then thy guest.
* i.e., for ever.
f i.e., Sita. Ttese names are brought in as those of well known
legendary heroines. The story of Dhol and Marwan is given at length
at p. 276 ff, ante.
J S&livahana's messengers to Pipd.
394 LEGENDS OF THE fANJSB.
Ae mill kahiye baithnS, rnanja die dah.
Pofcri da dola chakde mange Raja Salwan."
210 " Potrt da dola na dean, hove tanoii tan/'
Raje purza likh lia, skia Pipe p&s.
Pipe purza vekhia, vekbke sitta ptSr.
" Paujan Men charhke, topan le aen s^th,
Je tan jang hai karna karke mere nal."
216 Pipe aran kathiah kitian, kitiS.n kae hazar.
" Potri da dola na dean, hove taaon tan."
Agge NAnan boldi ; " Sun lie merk jawah.
Kah niin kaddhda taddian ? Kah nAn hota khwar ?
Dola mera de Raje Salwan nun ; nahin, koi by^hke lo
ja Cham§,r."
220 Agge Pipa bolia : " Beti, ape ho gai tayyar \"
Pipe Bahman saddia bedan lio gadae.
Ask thy guest to sit and give him a couch.
Raja Salwan asketh thy daughter in marriage."
210 " I will not give my daughter in marriage, do what ye
may."
The Raja wrote a letter and it came to Pipa.
Pipa saw the letter and tore it up. (Said he) :
"Bring thy armies and bring thy guns (!) with thee,
If thou have a mind to fight with me."
216 Pipa collected many thousand of his (tanning) needles,
(saying) :
" I will not give my daughter in marriage, do what ye
may."
Then said Nun&n : " Hear my say :
"Why art offering battle ? why art ti'oubled ?
Give me in marriage to Raja Salwan, else some Cham-
mar will marry me.''
220 Then said Pipa: '' What, art ready thyself, my daugh-
ter ?"
And Pipa called the Br§.hmans and fixed the marriage
posts (and said):
PURAN BHAQAT. 395
" Saddo Ra,ja Salwlia nM, phera dio diw^e."
Pipa beddn gadian, RAjk lio bulae j
Bahmaa BedAn parhde, ditte got ralae.
225 Raja ne Rani byah lie, lie rafcte dola pae.
Kurian mangal gaunian, pbera de de char.
Raja bydhke dola le gia, pai gia apne Shabar di r&h.
Pipa ne j^ada dola vekbke, mM sabar di dab.
Raja gia bich ujar de, fauj^n hoiAn sath.
230 Ganja p^li bolda dadi karda pukai- ;
Sajje tiliar bolia, kubbhe kala k^im :
" Jet aAu le chala by&bke rakhonga clihitti-Jin de than.
" Call Raja Salwan, for I will give her in marriage."
Pipa fixed the marriage posts and called the R4ja.
Brahmans read the Vedas and mingled their families,*
225 The Raja married the Rani, and put her into a red
palanquin.
Girls sang songs of rejoicing and they went four times
round (the fire).t
The Raja married and took her away in the palanquin
to his own City.
And when Pipa saw the palanquin going, he cried out
impatiently.
The Raja went along the wilds with his cavalcade.
230 Ganja the neatherd cried and made a loud complaint :
On the right a partridge called and on the left a black
crow: J
" Whom thou art taking in marriage will treat thee as
a shoe.
* See a"boTe, line 83.
t Final ceremony of the marriage ; should be sevea timea,
X Bad omens.
396 LEGENDS OF THE PANJAb.
J^d main mail de odar tlia, kbusre naclie b&he bS,r.
Latton laughan tari raba, sir n^ jame bal.
235 Je main sabit jamdS, sukh ni basta sanslr t
Jiiihon le chala byahke, ose pa J£l rab."
Nuna bandl nim boldl : " Tftn jbabdi Shahar nfin ja ;
Mere barga admi tilln ebbeti bbalke la.
RajS, Salwan bnddbl bai, mere kam da ua."
240 Hira bandi tav pie, bari Shabar meii a ;
Jab mukh Puran da vekbi§. diggi si gbasb kbae.
Cbhetl uthon utbke ai Nunan de pae.
" Puran taitbon bbi sohana, jori bandi tere nS.1 ;
P&t hai teri saukan da, siirat aprapal."
When I was in my rootber's womb eranucbs danced at
the door,*
And so I am lame and bave no hair on mj bead !
235 Had I been born wbole the world would not bays
dwelt in ease '.
Whom tbOK hast taken in marriage take back again."
Said Nuna to her Maid :t " 6o qnickly to the City,
And bring me quickly a man fit for me.
Eaja Salwan is old and of no ase to me."
240 Hira the maid went off into the City,
And when she saw Paran she fell down in a swoon.
Rising quickly thence she went to Nuna, (and said) :
" Piiran is more beautiful than thou and a fit pair for
thee :
He is the son of thy co-wifej and very beautiful,"
* It 13 customary for the class of eunuch meBdicants to sing songs,
&e., at births for fees.
t She has now reached her new home.
X i.e., of Achhraij and so Ltoan's stepson.
pftEAN BHAGAT. 397
245 Athoii bele pai rahi, mahil andhera p§,e.
'' Ki a gai sun^uiii Pipe Bhagat de ? Kaun margin bir
bharau ?
Kis ne manda bolia ? Kis ne kaddhi gal ?
Jis ne kit! ungali, ungali dewan katwae.
Jis ne manda bolia phae dewaii charlida.
250 Dil de bedil das de, sachi akh sunae."
Nuna Eaja nfln boldi : " Saclii dean sun^e.
Acbhran lande byahke^ ratti dola pae.
Main Ri,ui dharil liaii kaddlil mahilan se bdr !
Puraa sabbndn mxji mattbatek gi^, main ditti man o bisar !
255 Mattba teke to bacliungi ; naliin, marun katari khae."
Eaja Nunan nun akbda, " Tun utbke surat sambhal !
Palang bicbhaen rangala, phulan di sej kbandae.
245 She lay down in the evening and the palace became
dark.*
(Said Salwan) : "What hast heard about PipS, Bhagat ?
Which of thy brethren is dead ?
Hath any one spoken harshly to thee ? Hath any one
abused thee ?
If any finger hath been laid on thee I will cut it off.
Who bath spoken thee evil I will have him hanged.
250 Tell me the sorrow of thy heart and speak the truth."
Spake Nutian to the Rajl : " I tell thee truth.
Thou didst marry Achhran putting her into the red
palanquin.
I am but a mean woman turned out of the palace !
Puran hath made his obeisance to all, but hath neglected
me !
255 Let him make his obeisance to me and I am saved, else
will I stab myself with a dagger."
Said the Eaja to Nunah : " Get up and be at thy ease.
Lay the painted bed and spread the flowers on it.
* Signs of sorrow. Natives do not usually go to bed in the evening,
and liei-e also tlie sense is, she did not light up the palace.
398 LEGENDS OP THE PANJAB.
Rat kat;?ye sukh di, banke bharta n&r.
Pichhon KachabrJ karunga, jad Puvan ndii leun bul^e.
260 Din cba.-hde nun mattha tekoga tainiin bauake dharam
1 man.
Raja l&gi bhejke Pfiran lie mangw&e.
" Unche dhaular teri mitie de jake sis niwae."
Mat& nun mattha tekda, piu nun kahe 'jagdis.'
" Unche dhaular matS, Nunan de jake niwS,nwan sis."
265 " Nau darwaza Shahar de, dasven mul na ja.
Dasven dhaular Nunan matie de, tere nal rakhdi khar.
Change bhale nun dekhke, chanak sitde mar.
Kal le ande byahke, maili nahin hoi r4h.
Kesh mali, mal nhauti, sara kapra la :
270 Indar Akhare di pachhran, haigi buri balae-
Let us pass the night in delight as husband and wife.
Then will I hold my Court and send for Puran.
260 At daybreak shall he salute thee as his fostei'-mother."
The Raja sent messengers and called Puran, (and said) :
''Go to the lofty palace of the stepmother and bow thy
head to her."
He bowed his head to his mother and called his father
'lord.'
" I go to the lofty palace of mother Nunan to bow my
head."*
265 " There are nine gates to the City, go not to the tenth.
The tenth is the palace of thy stepmother, Nunan, who
hath enmity with thee.
When she sees thy beauty she will at once slay thee.
It was but ye.<<terday he married and brought her here,
the very road has not becoiae dirty yet.
She decks her hair and bathes and wears many gar-
ments :
270 She is a maid of Indra's Court and a great horror,
* Ptlran to his mother Acbhrah.
P&EAN BHAGAT. 399
PAfc da sak nahSfi jaudi, tainuh bharta Ho banae.
Mftnas deb durlamb, hot na bafio-bar."
J^nde Piii-aa Bhagat nflu uanna mul na pae.
" Je mam& daina hondian len na piitari nun khde.
275 Je man ave khdn ni^ii agge dean sis niwae.
M&ma kol putrdn jandian sbaram na ^ve k4e.
Tiin meri Mata janam di^ NAnan lagi dharam di MS,d.
Hatth bandh karda binti, mata kol jande nun mor4 na
pae."
Jande Piiran Bhagat nfln dekhke boliEl kala kdg.
280 " Akhen meri, lag ja agge na dhareh paun.
Oh gal chit vich rakhe jehri kahindi si Achhraii man.
Marid^ mar jaeg^, tera kinni nahin karn^ niwaftn."
She will not know thee for a son and will make thee
into a husband.
The body of a man is a precious thing, and comes not
again and again."*
Puran Bhagat would not be dissuaded at all from going,
"If a mother be a witch she will not destroy her son.
275 If my mother desire to destroy me, even then I will
bow my head.
There is no shame in a son going to visit his owa
mother.
Thou art my Mother by the body, Niinan is my Mother
by faith.
With joined hands I pray stay me not from going to
my mother."
Seeing Puran Bhagat going spake a black crow to him 3
280 " Harken to my say and put not thy foot forward.
Let the words of thy mother Achhran sink into thy heart j
(Or) thou wilt be slain and none will do thee justice."
* Allusion to the doctrine of the transmigration of souls. Don't
risk your man's body now, as you may not get one in the next life :
some believe that a man's body comes but once to a being.
400 LEGENDS OP THE PANJAB.
" Kaga kali dliar da, mere sir par tur na pher.
Tujhe bagani ki pie ? Apni kp niber.
285 M§,ta tie neunda deke sadd lia, cbaliS. rasoi jimen.
Hatth bandhke karaii binti ; tiin kyiin bolia, kala kaAn ? "
Puran Slklie,- ' Ram Ram/ mukh so kahe jawahir :
" Hatth banh karda binti, meri Puran df ardas.
'Mata^ na kahe, haaoii han pahch^n.
290 Neki badi ashikan bahke sejan man.
Sej bichhawan rangali, bahute phul khandae.
Deke kashishan man le, tilli chai-hi kuman."
Bolia Puran, " Sej te charhe, jal maran jalke bhashm ho
jaen.
Pia ne landi byahke, tu lagi meri dharam di man.
" 0 crow of the black hills circle not round my head.
What hast thou to do with others ? Mind thine own
affairs.
285 My mother hath invited me and I go to feast with her.
With joined hands I beseech thee ; why speakest thou,
thou black crow ?"
Puran made his salute,* and spake his greeting with
his lips, (saying) :
" Hear the prayer I Puran make with joined hands.
Say not ' Mother' to me, know us for a well-matched
pair.
290 Let us know the joys and grief of lovers sitting on this
couch,
I will lay the coloured bed and cover it with many
flowers.
Enjoy thyself, for the bow is ready for use."
Said Puran, "If I mount thy bed I shall be burnt,
burnt to ashes.
My father hath brought thee in marriage and thou art
my mother by faith.
* See Vol. I., p. 2. '^
pftlUN BHAGAT. 401
295 Achliran mdta pap di, tun liain dharam di man.
Mata patran noh lagi, dharti nigar ^L"
" Kad main tainfln kokh napania ? Kad M god ktilae ?
Battis dMran na tain cliungiari, kis bidh sadd^ ' man' ?
Tun bharta, main istri j donon ik hi ban.
300 Jholi adh khari dar tere hainj sare khair pa."
" Pap da garw4 dohal de^ garwa dbaram men nhao.
Chaprian de mudh tobi, pindan de mudh gran:
Shah baj pat nahin, GurA baj gat nahin, putran baj
nahin rahinde nan.
Hatth banh karda binti^ mere bich bhang na pae."
305 " Bhali hoi tun a gia ; jdge sade bhag.
Ghi de diwe much gae, jad tun mahilon bavia ae :
295 Achhraii is my mother by sin^* thou art my mother by
faith.
If mother and son commit sin the earth will sink be-
neath me."
" When did I bear thee in my womb ? when did I feed
thee in my lap ?
Thou didst never take thy 32 teeth (full of milk from
me) and how canst thou call me ' mother' ?
Thou art husband^ I wife j we are a pair.
300 I stand suppliant at thy door, give me of thy alms."
" Throw aside the river of sin, and bathe from the
river of faith.
Ponds are near lakes, villages near towns :
There is no honor without a king, no salvation without
a Guru, no name without a son.t
With joined hands I pray thee, do no wrong to my
virtue.'''
305 " Well was it that thou earnest; propitious is my fate.
Lamps of gluX have been lighted, since thou didst enter
the palace :
* i.e., my carnal motlier.
t Two well-known lines thrown in for effect.
X See above, line 60.
VOL. n.— 51
402 LEGENDS OV THE PANjAB.
Jaisi lat tandftr di rahi, bujhia na bujhS,e.
Je dar rakhd& Salwan Ak, dine charhde nAix sittiii m&r.
MolirS. de dun tere b&p niin, dewan jan ganwae.
810 Jinne pattan ante beri&n, tere daman chhaddan l^e.
Chhoti umar dia Puran^ii, thore sis niwae ;
Sej bichhaun rangali, bahle phul khandae.
Kyun na sej kabiildS/, ho j& Surg tayyar.
Hatth banh kardi binti, meri jori bhang na pae/'
315 " Mata, kyftii jar patdi dharam di ? Ilathin pap na bij.
Jat jattian de rahin de, tainun kujh nahin chij."
" Jat jattian nahin chhadne, karke bhaja patij."
" Jadan jat Pdraji da tut jtio, sukh jao Ganga m^nda nir.
Jat Puran da tut jao, duniya ghatkej^o bhir.
Like as the blaze of the (public) oven, which cannot be
pat out.
If thou dost fear Salwan I will have him slain in the
morning.
I will give thy father poison and destroy his life.
310 I will put all the boats at the ferries under thy
power.
My youthful Puran, bow not thy head so low :
I will lay thee the painted bed and cover it with flowers.
"Why not agree to my bed and be in Heaven ?
"With joined hands I pray thee destroy not the match
(made for me)."
315 " Mother, why destroy the roots of faith ? The seeds of
sin prosper not.
Let the virtue of the virtuous remain, it concerns not
thee.''
" I will not let the virtue of the virtuous remain : be
certain of this."
" When the virtue of Puran is destroyed, the water
of Ganges shall be dried up.
"When the virtue of PAran is destroyed, the earth shall
perish.
PUBAN BHAQAT. 403
320 Main chelli Gorakh Nath da, jamda s^dh fakir,
Maimln tere jande nda dQbdi, meri jat nftn lawandi lik.
Hatth banh karda biati, Mata, eh santan d^ rit."
" Neunda deke saddia, mahilen baria ^g.
Je mere mahilen a gia, chhij aute charh ja ap.
325 Iko jedian mildian bich Darge hai nahin pap.
Nahln tan chhij kabul le ; nahin, kar \kh tera nas."
" Mata, neunda deke sadd lia, main bhi rakhia dhy^n.
Na ruwan, na dhd^h, kithe hai nahin rasoi da than.
Kithe gai jaga rasol-w&,li ? kithe pakan pakw^n ?
330 Saaian mandian marian mainM deodiah barbar khsben.
Arson paindiad golian kidhar nahin dendian Jan.
Jehyi gall Achhran bachan bol, oh de bak na bharte Jan."
" Paireh pawwe pake bara mahilen ae.
Main Indar Raja di pachhrari, hahgi buri balae.
320 I am a disciple of Gorakh Nath, and a saint from my
birth.
Thou wouldst destroy me with thyself, casting a stain on
my virlue.
With joined hands I pray thee, mother, this is the way
of saints."
" I did invite thee and thou earnest to my palace.
As thou hast come to my palace do thou mount my bed.
325 In the meeting of match (with match) there is no sin
before the Court (of God).
Either agree to my bed, or I will destroy thee."
" Mother, thou didst invite me, I obeyed thee.
I see nor fire, nor smoke, nor any place for a feast.
Where is the feasting place ? where is the feast ?
330 Seeing the palace and hall thus empty I am afraid.
Thunderbolts from the heavens spare not life.
What Achhran spake hath come very true."
" Thou earnest into my palace with shoes on thy feet.
I am a maid of Raj& Indar and a great horror.
404 LEGENDS OF THE PANJAB.
335 Hatth pair tere bandhke dewan khub sittae.
Kyun nahin kahna manda ? dewan jSiii ganwae."
•' Hatth banh karda, M^ta, binti ; tainiln sachian dean
sunae.
Rawan nal kihan guzrian, ditte sone di Lanka lutae ?
Singh Rikhji gher lie bich ban was de, ditti babh6t
bhulae.
310 Shams Tabrez mara bich Multau de, khal ditti bhuns
bharae.
Ki khua ? ki jal ghare ? ki tobha ? ki ban ?
Sabh d& pani ik hai ; tain dharia chit kuth^n.
335 I will bind thy hands and feet and throw thee into a well.
Why hearest not my prayer ? I will destroy thy life."
" With joined hands I beseech. Mother ; and I tell thee
truth.
What trouble did Rawan suffer when his gold Lanka
was destroyed ?*
Singh, the Sage^f was encompassed (by fair women) in
the wilds and forgot his saintship.
840 Shams TabrezJ was slain in Multan and his skin filled
with chaff.
What is the well ? what is the water-pot ? the pond ?
the pit ?
The water in all is the same ; thon hast misplaced thy
heart.
* By R&ma Chandra for the abduction of his wife, Sita. The allnsion
ia to the story in the Bdmdyana.
t Probably meant for Visvamitra in allusion to the story of his
seduction by the nymph Menaka : the Sanskrit form is orihga.
J This carries us into Muhammadan legend. Shamsu'd-dtn Muham-
mad Tabrezi, better known as Shams Tabrez, was the celebrated SMi
master of Maulana Jalalu'ddin RQmi, founder of the Sflfi durveshes
of Qunia (Iconinm), His son, 'Alau'ddin Mahmfld, killed Shams
Tabrez by throwing him down a well at Qunia in 1247 A.D. There
is a story that he was also flayed alive, and wandered about for four
days afterwards with his skin in his hand. His descendants, a Shi'a
family of Multan, in 1787 A.D. raised a tomb to him there. This
explains the allusion in the tezt.
PUEAN BHAGAT, 405
GaA te gadha charhde, bicli Parge na milo than.
Donoii par mil jaenge, Dharti te Asmln."
345 " Ttii sada bulaia Bahiri bolda, bhajke kabin bal jaeh ?
Bhaje nun j^n na dungi, bbanwarke leun mangae.
Tere barge ghabru ditte TpAv khapae.
Akhen mere lag ja, nabin badhke dewan tangae."
Puran daban marian, mukb se japke R^m :
350 " Mata, cbalna Kacbahri Rabb di, otlie doban mamla pan.
Sacbilih jhfl.te Sm-g de^ jbAte kumbhe Narak nun j&en.
Kamna di gur istrij lobbl de gur dam^
Kabir de gur sant hain, santan de gur Ram.
Mata, hattbbaiib karda binti, mera rabin de sidak Iman."
By mounting the ass on the cow thou wilt gain no
place in the Court (of God).
Both spheres will meet, the Heaven and the Earth."
345 " Thou dost not listen to my say, and whither wilt thou
flee ?
I will not let thee flee, I will have thee brought and
bound.
I have destroyed many youths like thee.
Agree to my say, or I will cut off (thy head) and hang
it up."
Pdran cried out and called on God with his lips :
350 "Mother, we must go to God's Court, and there be
judged for our deeds.
The true will enjoy themselves* in Heaven, and the
false go to Hell.
The teacher of the lustful is woman, the teacher of the
greedy is gain,
The teacher of Kabir a saint, and the teacher of the
saints is God.t
Mother, with joined bands I pray thee, let me keep
my honor and faith."
* Lit., swing in.
t An aphorism of Kabir, the religious reformer of 15tli century, drag-
ged in for effect.
406 LEGENDS OF THE PA.NJAB.
355 "■ Ufchiri, Hira bandi, jandi de ctarhae.
Sare darwaje m&rke, kithe Puran na jana pae.
Sir Puran da badhna^ kisi bhanwar den& sittae.
Kahna nahin eh manda, jiunda chhadna nae."
Pflran Earn dbyake cliarliia pauriari jae.
360 PAran chlial&n marian pairon pawwa le gae khaskae.
Kampia singasan Indar ka, bich pilnan pie hakae.
pigda Puran dekhia, ap Rabb ne ditt^ kambh arae.
Takhte zamin de rakhia, jdii malan deve phul takae.
Pat Piiran di rakh li, rakhi ap Khud^e.
365 Mata Acbbran boldi : " Tu kyiin maada Iambi db^h ?
Kia ne mandd boli4 ? kis ne kaddhi gM ?
355 " Up, Hira, my maid,* and lock all the doors.
Close all the gates that Pflran escape not.
Cut off" Puran's head and throw it into a well.
He would not listen to my say and I will not let him
live."
Puran praying to God went to the stairs.
360 When Puran leapt his shoes slipped from his feet.
Indar's throne trembled and a cry arose through the
cities (of heaven).
God himself delivered PAran as he leapt (from the
palace),
And placed him upon the earth as a gardener layeth
down a flower.
God himself preserved the honor of Pdran.
365 Said his mother Achhran : " Why weepest thou soloudly ?
Who spake harshly to thee ? who hath abused thee ?
* Lto&h is speaking.
PDBAN BHAGAT. 407
Tdn beta Raje Salwan da^ jeda Chahuh Pase raj :
Jis ne taindn mariS, phansi dean cha;hae."
" Mata NAnan ne laian siliau khole Mr singar.
370 Kamar katara kholia, jeia main balia le lak de nal.
Dhaka deke mahilan se sittia, mainun rakbia Parbatgar.*
Ae mere pita nfln Mata NAnan ne dina sikhal."
" Bacha, tainftn le dungi siliaii topian, hor le dun bar
singbar :
Kamar kataran le dean, baiib le lak de nal.
375 Cbandri de mahilen kyun gia ? aian jan bacbae.
N&nari matie teri lagdi, ade dio pae."
Salwan NAnan nfln boldaj " San len mera jabab :
Mandi sbaguni main tur ake : bag! kokbi ba.
Tdii Indar Raje di pachbran, Eani, sabbnan di sardar.
Thou art the son of Raja Salwan, who rules in the Four
Quarters :
If any one hath beaten thee I will have him hanged."
" Mother Nunan hath taken my necklace and my jewels.
370 She hath taken the dagger from my waist, that was upon
my waist.
She thrust me out of the palace and God preserved me.
And Mother Nunan wiU deceive my father, when he
comes to her."
" My son, I will give thee necklace and cap and jewels :
I will fasten another dagger round thy waist.
375 Why wentest thou into the harlot's palace ? Thou hast
but saved thy life.
Thy step-mother Nun^n will yet do thee an injury."
Spake Salwan to NAn^n : " Hear my say :
Evil omens came to me on the way : a violent wind was
blowing.
Thou art a maid of Raja Indar, my Queen, the chief of all.
* For Parwardigdr.
408 LEGENDS OF THE PANJAB.
f
380 Tei'e mahilen ake Raniaii sabknan ditti basar.
Ki Kit liad kisi chor ne ? kidhroh pai gaidh^r ?
Sachian batafi das de, ki gnzre tere nal V
"Ithon bakhat* dbudhol d^ Piiran meren mabilen bbaraid.
Main tere bhulave bbul gai, rakhi chhij biohhae.
385 PAran ne pairan se jora kholi^, charbia chbij par ae.
Karkar bbanne gia badian, mas burkiaii kbae.
Sib de mobre bakrij jiun bbave tiun kbae.
Main pali hoi gau di makhan di, main rakbi hai jan
bacbae.
Kurti pbar giS,, began} tukre kar dia cb&r.
390 Dukban kanaii di balian, dukbde sir de bal.
Tera bohal sonsl da lut lia, baki kujb obbora nan."
Akbe ; " Piiran nun m§,r de; nabin^ main mar jaun katare
kbae."
Eaja Salwan Nunaii nun akbda; "Eb gall boi nabin
kisi jug.
880 I bave deserted all tbe Queens to come to thy palace.
Hath any thief robbed thee ? Hath any entered in ?
Tell me truth, what bath happened to thee ?"
" It was dusk when Pfiran entered my palace.
I mistook him for thee and laid thy bed.
385 Pftran took off bis shoes and mounted thy bed.
My bones crackled and my flesh was crushed under him.
If a goat be before a lion, he can eat her when he please.
I have been bred on cow's butter and I but saved my life.
He tore the coat from ray breast into four pieces.
890 My earrings pain me and so doth the hair of my bead.
Thy golden farm bath been robbed and nothing re-
mains of it."
Said she, " Slay Puran, or I will stab myself with a dag-
ger and die."
Said Raja Salwan to Nftnan : " Such a thing could not
be in any age.
* For waqt. ■
PUEAN BITAGAT. 409
Tfln Indar Rdje di padmani Mri suni di dhaj,
395 Jat PAran dd ratin de^ na Ino jati de pag.
Pdraa mera jati laai ; kydri launa chikar nftn ag ?
Tain chab le til chauli, tere hoten rahinde lag.
PAran di surat vekhke bhul gai^ kar din hain bhere
sabab.'"
" R^ja, Dharti da mandal Mengala, parja da mandal
bhup,
400 Ghar da mandal istrij kul dd mandal put.
Ag lage tere mandat, marien balke digan satut !
Tere muhli dahri, sir pag ; kyflri balid sirak-sAt ?
Le aian naainun ap biyabke, cliLijan mane PAran put !"
Akhe ; " P4i'an nun mar de ; nahin, main dere kar
jlftn kAch."
Thou art a beauty of Rajd Indar's (Court) and high
is thy repute.
395 Preserve the honor of Pilran, put no stain on his virtue.
My Purau is honest : why dost thou put fire to the
mud ?*
Thou hast eaten sesamum and ricOj* for they are on thy
lips.
Seeing PAran's beauty, thou art captivated and doest
this evil."
" Raja, the ornament of the Earth is HeaveUj the orna-
ment of the nation is the king.
400 The ornament of the house is a wife, the ornament of
the family is a son.f
Fire burn thy house, and may the rafters fall !
There is a beard on thy face, and a turban on thy head,
and why didst thou bind it on ?
Thou (^idst bring me here in marriage and POran thy
son hath enjoyed my bed."
Said she: " Slay thou Puran or I will go home."
* Both idioms : to tell a lie.
f This is a proverbial saying,
vol. II. — 52
410 LEGENDS OF THE PANJAB.
405 Rajl CMhia saddia, M Kachahri mangte :
" Hatthen kardaa pharo, s&rdi leo san charMe.
Sir Puran d& badhio, kisi khilh bich &io p&e.
Apni mata de chhijan m^n gla, kul niin \k gia laj."
Wazir da larka Raje nun bolda ; " Araz snne man Isie ;
410 Khaman baraii nfin hot hai, chhotM nun utpat.
Naran zahar dian gandlan, rakhiye sanwar sanwsir :
Je bich sati'^n de rakbie, to kbedan bich nj&r,
Mandi changa nk dekhdian, dekhen piu dad4 dl na laj.
Akhe NunS;n de lagdaii : ki karda kul da n^s ?"
415 Aggion Rani boldi : " Sun, Raja, meri bat :
Jhutian gallan Wazlr akhda ; eh hai Puran di jundi da yar.'
" Sunioj lagio badh5oj leo dam ginae.
405 The Raja sent for the Scavenger* from his Court, (and
said to him) :
" Take thy knives and have them sharpened on the
whetstone.
Strike oS. PAran's head and throw it into a well.
He hath enjoyed his mother's bed and shamed his
family."
Then spake the Minister to the RajS. : " Hear my petition ;
410 Elders should pardon the faults of the young.
Women are poisonous pests, however carefully they be
kept :
Keep them in seclusion and they will play in the wilds.
They regard not right and wrong, they regard not the
honour of their families.
The words of Nuna are approved of thee ; why dost de-
stroy thy race V
415 Then spake the Rani (Nftnan) : " Raja, hear my words :
Falsely saith the Minister ; he is the friend of Piiran'a
party."
(Said the Raja) : "Hear, ye slaves and minions, take
your wages and count them.
* The common, scavenger is always the executioner in Hind(!t India.
rUBAN BHAOAT. 411
Pftran de bahen rassi pa, leo karare bat charhsle.
Sir Pflran da badhke, sohane karo kabab.
420 Putr apn4 main mdrna, phir koi na pawe is rah."
" Rhat pie teri naukari, mahine apne aisi taiai bich p4e I
Pilran bargi suratan koi balri jave nar.
Jis kAndh Piiran ja raho baitho i-aj diwae.
Naukari teri chhadange sathe, PAran na in§,ra jie."
425 "Bhaje H, gae, Piiran, tare bap de, kar lian piA ne y^d.
Jal bich nhaut^, Parana, ho ja jal se bahar.
Jal bich nhanda ki bane, man bich rahinde pap ?
Tere gal m&la rudhras* di baitha Ram dhyae.
Din nAn mala phirda, rat nun mare pa;-.
430 sail gaddi tere bap ne, sidlia hoke siili jhak."
Fasten Puran's arms with ropea : bind them tightly
with cords.
Cut off Puran's head and make a fine roast of it.
420 I slay my son that none may follow his ways."
( Said the Scavengers) : " A carse on thy service, and
may thy wages go as they will !
It is a rare woman that bears the like of Puran.
Wherever Puran may go there will he rule.
We had rather leave thy service than slay Puran."
425 " Puran, tthy father hath sent us for he hath remem-
bered thee. J
Thou art bathing in the waters, Puran, come out of them .
What boots it to bathe in the waters, when the heart is
evil ?
With thy beads around thy neck thou dost worship Ram.
By day thou dost tell thy beads, by night thou breakesfc
into houses.
430 Thy father hath erected the gallows, bear the gallows
courageously."
* For riidrdksha, mendioant's beads, t The executioners to Pftran,'
J i.e., found thee out and will punish thee.
412 LEGENDS OE THE PANJAb.
PAran CMhran nAn pftehHda: "Mere se kere bigar ga®
kaj ?
Dohi tainM Rabb di, mainM le cbalo pita de p^s."
" Dandle ghat mangwa lia, pitaji^ main a gia tare p^s.
Karen niyau mora sodhte, dien dukh niwar.
435 Akbe na Nflnan de lagen, mera dahi na kbarcb karae.
Chand-putr nabin tbyauna, kab nun gbate ralawanda
lal V
" Bacba^ jatiah bicbon jat gia, tapian bichori tap.
Jad naun lia tere biyah da doben kane dhar gia battb.
Sbabren kbabarari bo gaidri, bicb desan de pai gai satb,
440 Kal Mnan de mabilen jake ki dban Ma kbat ? "
Said Puran to tbe Scavengers : " What evil bave I
done ?
In tbe name of God* take me to my fatber."^
" Tbou bast sent for tbe executioners, fatber, and I
bave come to tbee.
Do me justice according to my desert and relieve my
pain.
435 Listen not to tbe words of Nflnan and destroy not my
body.
Sons are not (always) begotten^ so wby tbrow thy ruby
in tbe dust V
" My son, virtue batb left tbe virtuous, and rigbteous-
ness tbe rigbteous.
Wben I mentioned marriage to tbee tbou didst stop
botb tby ears.
It is noised abroad in tbe City, it batb gone into all
tbe land.
440 Yesterday tbou wentest into Nunan's palace and wbat
didst tbou gain 1"
* Obstrve tlie use of Babh here by a Hindu Shagat 1
PUSAN BHAGAT. 413
" Pit^ji, akk di nh khaiye kakri ; sap da nk kh%e mas ;
Istri nh kariye ladli, jad kad kare binas.
Anhe nun ck^nan ki kare, diwe balan pachas ?
Bole nAn kkai-ka na sune, tamak baje pas.
445 Gradhe niin mahila ki kare^ rflii jis da bas ?
Nar&n Bhoj pur prabal ko galarij nak bich pawan nath :
Ade mar nachaundian mare mard nari de bas.
Jat sat mera dekhke^ tan sitten bhanven mar."
" Puran, Puran dkhie, terS, kinne na paia bhed.
450 Kal do pabre kit gian, sfina dekhke khet.
Harian belan muchh gik, khake kar gia dker.
" Father, eat not the fruit of the dk;* eat not the flesh
of snakes;
Make not thy wife a darling, or some day she will ruin
thee.
What will the brightness benefit the blind, if thou
light a hundred lamps ?
The deaf hears no sound, though thon sound a drum
beside him.
445 What will a palace benefit the ass that dwelleth on the
dunghill ?
Women have conquered (Raja) Bhojf and put a ring
in his nose.
And spurring him the women make the conquered man
dance.
Test my virtue ere thou dost destroy me."
" Puran, Puran we call thee, but none hath fathomed
thy secret (heart).
460 Yesterday at noon didst thou rob it, seeing my field
unguarded.
My tender creepers were destroyed and thrown into a
heap when eaten.
* Asclepias gigantea, a poisonous plant.
t Probably this merely means a great king : Bhoja-deva of Dhara,
Ob. circa 1002 A.D., is a name of household fame in India.
414 LEGENDS OF THE PANJAB.
Budhe pile baj rahe, r^kha nahin suchet.
Kal laia Ndnan nith biyahke ; meri dhauli kani dekh.
Tain An mulk baliotera kh§,ne ute, basda sara des :
455 Kara biga.a bap da, sona rala gia ret.
Mandir Niinan de lut lie, kita a gia tere pesh."
" Pita, ankhen vekbke sacb kareri, kanne sunke na mar.
Charb karaha tel da, kbundan di ag macbae.
Jadou kaiab& tap jao, mera sajja dast dubao,
460 Chichi ungali je sare, phahen die charhae.
Mere sir par ara rakhke bichalen sitti chirwao.
Sftrat vekhke bhul gai, main mukh kahinda rahi
' Man' ! "
Nunan karaha charh dia, ditti ag jalae.
Jadon tel karaha tap gia, Puran lia mangwae.
The old man sowed the field and the keeper was not
alert.
Yesterday I married Nunan, and, see, my hair is grey.
Many lands are thine to take, for thou hast all the
country :
455 But thou hast spoilt thy father's work and mixed gold
with the sand.
Thou hast robbed Nunan's house and now (the con-
sequences of) thy deeds are before thee."
" Father, see the truth with thine eyes, slay not for
what thy ears have heard.
Light a fire of logs and place a caldron of oil thereon.
When the oil is hot plunge in my right hand.
460 If my little . finger (even) be burnt hang thou me
up there.
Put a saw to my head and have it sawn into halves.
She saw my beauty and forgot herself, but I only called
her 'Mother' !"
Nunah lit the firo and put on the caldron.
When the oil was hot she sent for Pdran.
PURAN BHAGAT. 415
465 Jad te ne jhalaii chhadi^ri Puran ditta karahe pae.
Un seven Devi Jalpa, Goi-akh nun lia dhyde.
Sawa pahar kar&he bich raha, phir dhOke kaddhfi, bahar.
Jaii sat Piiran da kaim sij na lagi tatti bal.
Aggion Raja bolia : " Suno, ChuhrOj jawab :
470 LM litta lake, Nunan nun chhabana tii4n de nal."
" Pita karaha banh lia, put ne bandhS. tel.
Main pari thi Bare Bahisht di, bich parian kardi sel :
Puran apna rakh lia, karke akal da kbel.
Aisi sundar istri phir kadhi nahin bona mel.
475 Bhulbhiilekhi main bhul gai, mere akal thikana nae.
NAnan sach boldi, Piiran sacha nae."
465 When the oil bubbled up Puran was put into tha
caldron.
He worshipped the Goddess Jalpd,* and meditated on
Gorakh.
A watch and a quarter he remained in the oil and was
taken out by force.
Pilran's virtue was proved, not a hair of him was
injured.
Then said the Raja : " My Scavengers, hear me :
470 Strip tlie clothes off Nunan and pierce her with arrows."
"The father stayed the caldron and the son stayed the
oil (by magic).
I was a fairy in the Great Heaven, wandering amidst
the fairies,
And Puran hath proved himself by a skilful trick.
Never again shalt thou meet so beautiful a woman.
475 I have been deceived by impositions and my (poor)
skill availed me not.
Niinan saith truth that Puran is not true."
# See above, line 124.
416 LEGENDS OF THE PANJAB.
" J^ke PAran nftri raario, jithe an pani bht n&e.
Aise putr da marna, mere rS-j nun awandi han."
Agge Ohilhra bolia, ronda daMn m^r :
480 " Mere hatth nahiii Puran par nahin bagde^ hatthen
apne mar.
Sade sir ulte manje rakhde shahron de ujar :
Ithon kuli patke, hor te pawEinge jS.e.
Bhagat Pdran nAh m&rke, Nfinaii, kere sanwdregi kaj ?
Mere cMron bete marke Puran nun lien bacbS.e."
485 Ndnan Raje ntiii akhdi : " Itni der na lae ;
Ckoran yaran nal dosti kadhi bhi bantJ nae.
Eh da marna bakk hai, eh dt nitar lien kadhae.
Hatth pair is de banhke, sittan khuh de bar."
" Purana, tere hatth bandhke sankonian^ chale godan
de bhar.
" Go and slay Piiran,* where is nor water nor corn.
Such a son should be slain, that hath ruined my kingdom.''
Then spake the Scavenger weeping aloud :
480 " My hands rise not against Puran, slay him with thine
own hands.
I will put my bed on my head and leave the city. ]
I will pull down my hut and raise it up elsewhere.
What dost thou gain, N<\n§,nj by slaying Pdran, the
Bhagat ?
Better slay my son and save Pftran."
485 Said Nunan to the Eaja: "Delay not thus ;
It is useless to be friends with a thief.
He should be slain that hath destroyed (the apple of)
thine eyes.
Bind him hand and foot and throw him into a well."
(Said Lunan) : " Puran, thy hands are bound behind thee
and thou goest upon thy knees.
* Salwan says this, giving into Ltaan,
PURAN BHAGAT. 417
A
490 Ajan bhl kaha maa le, hun le &wAn chhurae.
Jeri badi tainflu lag gai hor pase dinan tU.
Eh gall meri man le, ban ja bharta, main teri nar."
" Mdt&, chhiji teri agg bali, maithon charh^ na jae.
Heth Dharti Mkth dekhdi, utte Parbatgdr *
495 Dohari se chori main karan, paran Nark men jae.
Hatth banh karda bintt, t6 lagi dharm di man."
" Suniye, tuii Khiddft CMliri, sun le mera jawib.
Hatth le aiyo Piiran de badhke rakhan sirhaue nal.
Netri le ain kaddhke, surman lawan banae I
500 Us di rat le ani kaddhke lawan har singar !
Je Piiran jiunda rakhia, terd dean kabila gal.
In kahna mei-a nahin mdniA; sittiyo khAh de bar."
490 Hear my say to-day and even now will I release thee.
What evil hath been chai'ged against thee will I pass
on to another.
Only hear my say that thou be my husband and I thy
wife."
" Mother, fire burns thy bed, I cannot ascend it.
Beneath Mother Earth is looking on and above is God :
495 If I steal from both I shall go into Hell.
With joined hands I beseech tbee, be my mother
by faith."
" Heart thou Scavenger Khiddu, hear my say.
Cut off Pfiran's hands and place them beneath my pillow.
Take out his eyes that I may make eye-salve of them !
500 Bring me his blood, that I may pat it to my jewels and
clothes !
If thou let Puran live I will .destroy thy family.
He listened not to my words ; throw him into a well."
* For Parwardigdr see above, line 371.
t liHa&h says this.
VOL. II. — S3
418 LEGENDS OP THE PANJIb.
" Satia di bhali jliOTnprij bhut kosti da gMn.
Ag lage pita, teri mandat, m&riefl bich hai nahin Har
da naiin !
505 Eaj nM bijli mS,r ja ! NAnan nfln lar jk kala n&g !
Tera shahr gbarak ho jae, gawwan na chugdian ghS, !
Be-gunah maria, m'era kus nahin kit^ niwaun.
Hatth banb kardS, binti, mill n& Achhran man."
" Sadhfi tainun bolda ; suniye, PAran, jabab.
510 Picbhle janam bich asm donon si sake bhrao :
Tun jamia ghar E§,je de, main lie phakiri pae.
Tun meri gadi par baith ja, main mardan tere than."
Pftran aggion S,khd&: "Tainun dean sunie :
Honi biti pagambaran, main kih da panihar ?
" Better the hut of the virtuous than the village of the
sinful.
Fire burn thy palace, father, wherein God's name is not
feared !
505 Lightning destroy thy kingdom ! May the black serpent
destroy Nunan !
May thy city sink and cows not graze thy grass !
Slaying me without fault thou hast dono me no justice !
With joined hands I pray thee : I have not (even) met
my mother Achhran."
" The holy man telleth ;* Piiran, hear his say.
510 In the last birth we were own brothers ;
And now thou art born in a E^ja's house and 1 have
become B.faqir.
Sit thou in my place and let me die for thee."
Then said Puran : " I say to thee :
Fate hath happened to the prophets ; I am but a water-
bearer, t
* PHran ia now consoled by a saint.
t i.e., a humble person compared to them.
PUEAN BHAGAT. 419
615 Bhali hoi mape tnarde, mere prS.u Surg nAn jan.
Ik achhnaba ho gia, Mata Achhran ho biran."
Ohdhra hirnS. dS. bak marifij rat li channe bich pae.
Donon nitar mirg de kaddhke banat banae :
" Je Nflnaii kahS, man gaij tan Puran nun deange bachae.
620 Je honi Puran di jag pie, tan muike deange mar."
Hirni dahan mari^j kiti Rabb agge farySd :
" Hirni main saman thar di, charhke ae utar,
Dardi chher, bhagilieri, chition, ditta bak uj§,r !
Na merian sakhan chungian ; na chugia haria gba ;
625 Na chhalan marian ; na turia mere sath ;
Na than chunge rajke, mera pat hamame jae.
Be-badosi da bak maria, na lagi duniya di ba !
Jih de khatir maria, so Pftran bhi mara jae I"
515 It is well that my parents slay me, for I go to Heaven.
But there is one evil, that my mother Achhran is ruined."
The Scavenger slew a fawn and put its blood into a cup :
Both eyes of the fawn he took out, and made a plan :
"If Nunan listen to me, then will I save Pdran.
520 But if Pdran's fate be awake* I will come back and
slay him."
The doe cried out and complained to God (and said) :
" I was a doe on the lower grounds and climbed up hither.
For fear the lion, the wolf, and the leopard, and I have
(now) lost my fawn.
It sucked not my teats ; it ate not the green grass ;
525 It bounded not ; nor wandered beside me ;
It sucked not my teats to surfeit, for they are full to
bursting ;
My harmless fawn hath been slain, ere yet it hath
breathed the air of this world !
May Pdran for whose sake it hath died be also slain !"
* Be against him.
420 LEGENDS OP THE PAHJAB.
Oliillii-a aklida : " Pflran nftn main Iai& rair.
530 Eh le, Nunait, rat Pflran di la le Mr singar."
" Utliiye, Hira bdndi, moti kaddhke rat bich pao :
Je rat Puran di ho, tan moti milange ns di nU."
Moti chhtinne sitt ditte, jftn rati nahin laga nal.
" Dade inugi,ane Chfiihria, ki laiEln banat banae?
535 Main nahih Jatti Panjab dr, jinhori lawen bharmae.
Jithe Puran maria, woh dikhave thae."
Chfthia akbda : " Dada hage khasam da, jia mahilen
bare chhad !
Tare andar di ag tan bhnje, teri tapri pawe b&zar I"
" Ki karaii Raje Salw&n nun, chhade kamin bigar ?
Said the Scavenger (to Luiian) : "I have slain Piiran.
630 Take this blood of Puran, Niinan ; take it to the jewels
and clothes."
" Up, roj maid Hira, and put a pearl into the blood :
If the blood be Puran's the pearl will be stained
by it."
The pearl was thrown into the cnp and blood stained
it not.
" Thou accursed Scavenger, what trick hast thon play-
ed me ?
535 I am do Jatt's wife of the Panjab, that thou canst
deceive me.
Show me the place where thou hast slain Piiran."
Said tlie Scavenger : " Cursed be thy husband, that let
thee enter the palace !
The lust within thee will only be appeased, when thon
hast raised thy hut in the market !"*
" Wbat shall I do to Raja Salwan for spoiling his
menials ?
* i.e., by becoming a prostitute.
PUfiAN BHAGAT. 421
540 Je bas pai jan merOj tain fin Iambi ghallan bagtlr :
Tainftn bagari ghallke tere tabbar dean ujar.
Samhna sanftn bolda, taimln ptae dean jan.^'
" S§,nun changi bagar, bagar hai sade kar.
D3,ne aven bagar de tabbar kare baMr.
S45 Je tftn iskh kamdunaii kanjri banke ja :
Tapri p§,o bazar bich, bahke ishk kamao.
Puran barge gabrft bhaleh is bazar.
Je bas pai jan Cbdhrian donori khakan sitte phar !"
Nunan uthon mur pie, mahilon bare ai :
550 " Lago Kachahri Raje Salwan di, tainfin bahhke leo
mangwae."
Chfthra darda bhaj gi^, gia PAran de pas :
" Honi ne ghera pa lia, tere bachan n(!in nahin chhada
I'ah.
640 If I have the chance I will send thee on a far service ?
And when thou art gone on service I will destroy thy
family.
Thou that speakest against me, I will have thee
hanged."
" Service is well for me, service is my duty.
On the fruits of service doth my family rejoice.
545 If thou wouldst indulge thy lusts go and be a prostitute.
Pitch thy hut in the market and indulge thy passions.
Meet some gallant like Pflran in the market :
And if thou fall under the power of the Scavenger he
will slit both thy lips ! "
Nflnan went back into her palace (saying) :
550 " I will go into the Court of Eaja Salw&n and have thee
brought there bound."
Fear entered the Scavenger and he went to Puran (and
said) :
" Thy fate hath encompassed thee and there is no way
to save thee.
422 LEGENDS OF THE PANJAB.
Hatth pair mainfln tadh len de, le jawan Hkje de pas.
Maria tainftn tere bap ne^ sade kujh Dahin chaldi ghari-
ban di wah."
555 PAran i.khda ; " Chuh.ri6, suno mera jabab.
Bhaje a gae ho bap de, k gae mere paa.
Hatth pair mere badhke kam banaio ras.
Godian te lattan badh lo, askdn kolon hath.
Nitar deke nahanian kadh lo donghe deke chak,
560 Utte gilj§.n jhurmut tnalia, bahindiaii ghera pae ;
Gidar chElngaii marian mangde mera mas :
Sheran bhubhan marian, koi hai nahin Puran de pas !
Loth meri nun chak leo, le chalo khAh de pas.
Ik anhera khfth da, diija kali rat !
665 Jake kah do meri man nun : ' roke nain na leo ganwae;
Dil nun deve sabar dian takian, chit na kare udas.'
Let me cut off thy hands and feet to take to the Raj4.
It is thy father that slays thee ; I, a poor man, have no
power."
555 Said Piiran : " Scavenger, hear me.
Sent by my father have ye come to me.
Cut off my hands and feet and do your duty.
Cut off my legs from below the knees and my arms from
below the elbows.
With nail-parers take out both my eyes.
560 Above the kites ai-e gathered and circle round me :
And jackals howl for my flesh :
And lions roar and none is near (me) PAran !
Cut off my hands and take my body to the well.*
Dark is the well and dark is the dark night I
565 Go and tell my mother not to lose her eyes for weeping :
To close the doors of patience on her heart and to
sorrow not in her mind.
* See Vol. I., p. 2.
PUBAN BHAGATr 423
Bdran baras te a milftn, mere ure n4 rakhe as.
Hattli banh kard& binti, merl mat^ age ardds."
Jake Raja d4 ChuHra, kukda Achhran di Ur :
570 "Ratti pirhi baithie, sun le niera jawcib.
Nak te besar khot de ; chilrian bhunne mahilan de nal !
Putr jinhan de mar gae, unban de man vich kaise chae ?
Pflran tera maria, maria NAnan kamzat !
Hatth baddhke sankonian, ankhen lian kaddbw&e !
575 Bharke chhannflri rat da NAnan lave harsingar.
Akhen chalke vekb le, sittia khuh di bS,r !"
AcLhran pitte nikali hoke bahut hiran.
" Bhaian baz ni jorian, putran baj nahin rahindi nan.
In twelve years will I meet her, there is no hope before
that.
With joined hands I pray, (take) my petition to my
mother."
The Raja's Scavenger went and cried out at Achhr^n's
door :
570 "0 sitter on the red couch, hear my say.
Take off thy nose-ring, break thy bracelets against the
palace (walls) !
How shall they have ease of mind whose sons are dead?
Puran thy son is dead, slain by the shameful Nflnan !
His hands and feet have been cut off and his eyes taken
out !
575 Filling a cup with his blood Nunan hath put it to her
jewels and clothes.
Go and see with your own eyes that he is thrown into
a well \"
Achhran weeping went out aghast (and said) :
" There is no pair without a brother, there is no name
to live without a son.
424 LEGENDS OF THE PANJAB.
Dakhen biUS. main pS,1ia, chulien pS,ni p^e :
580 Jad chbaii hoi jhulmi, bagi kahir di bal.
Maut jawanan niin kabir, jifln daryS,n di dliai.
Teri maut ne gallian millari, Honi ne rokke rah.
Jis din kaliman likhiS,ri je main hondi pas,
Arjan kardi dadhi Rabb di, tere kalam likhawandJ ras I"
585 Jitthe Puran maria, cbalke woh vekhi^ we thaSn.
" PAran mera mar gia, main marn^ oh de nS.1.
Amba di buti barhdaa, akkari nun kardan b^r.
Putraii de khatir mS,pe khuhen te tobe paunde jal.
Sade battian tali ik phal, so bhi sittian tdii mir.
590 Tainun chand-putr nahin thiauna ; na jammun duji war \"
With care I cherished the tree and watered it with my
hands ;
580 And when its shade grew thick a violent wind hath
overturned it.
Death taketh youth as a river-flood.
Death met Mm in the sti'eet and Fate stopped the way
(for fligbt.)
When thy fate was written had I been by,
I would have made a great cry to God and had it
written favorably !"
585 She went and saw the place where Pflran was wounded
(and said) :
'' My PAran hath been slain and I will die witb him.
They have destroyed the mango (Piiran) and sheltered
the dk (Lfln^n).*
For the sake of sons parents cast nets into the wells and
ponds.f
Among my thirty-two trees but one bore fruit and that
thou hast destroyed.
590 Thou shalt have no son : a second shall not be born
to thee !"
* See above, line 441.
t Allusion to the habit of native women of worshipping at wells and
ponds in the hope of obtaining sons.
pGran bhagat. 425
" Sunio, lagio badhSo, dhakke de do char :
Kachahri te eh nAn kaddh deo, kaddh deo sh»hr di bar.
Hatth vich de do sot4, kag urati jae.
Murke mahilan na bare, koi P6ran barge na jive katnzafc,
£95 Bikhat pai gae Rajian, siren utha le bh3,r.
Bbat jhukhedian Raaian, dhakke den ganwar,"
Achhran khdb nun tur pie, kardi kAk puk4r ;
" Mawan putran de mele kadhi karo ap Khudae ?"
Kab di : " Bacha, tare sir pe naubat baj rahi, man af
bhog.
600 Je tain naubat bhogni, teri lagaii kaya n&n rog.
Main jake agge Gorakh de kukdi, ' Bal jae teri jog !'
Kaun saumbhe tere mal khizana ? kaun karo raj di
bbog?^'
(Said Sal wan) : "Hear, ye slaves and minions, give
(Achhran) three or four blows,
And turn her out of the palace and oat of the city.
Put a stick into her hands to drive away the crows.*
Let her not enter the palace again that no more wretches
like Pflran be born.
595 Heavy troubles have Mjas suffered, carrying burdens
on their heads :
And Rinis have fed the oven, pushed about by churls."
Achhran went to the well and cried out :
" Will God be even pleased to let mother and son meet
again ?"
Said she : " My son, thy turn (for sorrow ) hath come
upon thy head, suffer it with (a brave) heart.
600 And as thou bearest thy trouble thy body will be af-
flicted.
7. will go to Gorakh and cry, ' Cursed be thy saintship !'
Who will guard thy treasures ? Who will enjoy thy
royalty 1"
~^ " * See Vol. I., p. 292.
VOL, H, — 54
426 LEGENDS OF THE PANJAB.
Piiran khfih vich bolda, mukh se japke Ram :
"HatMn mere chhad de matEi, Kajali Baa men jan,
605 Mere ghore tavele khol do : ghas tur tur khaeri.
Baz sikre chhad deo, kisi raj-dwS,r nun jaen.
Kuttian diari rassian baddhdeo, kutfcemangde tukre khan,
Rone-bhone kbizane luta deo, kar deo pun te d^n.
Jiunde rahe> tan milange ; Gorakb rakhe iman.
610 Hatth baiih kardS, binti Rabb rakhe tera iman."
Larke dahan marian, khuh de utte ae :
" Asin munde haiii teri fauj de, tft sada sardar.
Kallel karke mari^; je asi honde tere nal,
Tan m^rde Raoi Nunan nun, nahin, mar jande ap."
615 " Hanso khelo, munde Shahr dio j Rabb agge faryad.
Said Pflran from within the well, worshipping God with
his lips :
" Jjet loose my elephant, mother, to go to the KajalS
Forest.*
605 Let loose my horse from the stable to grasse the grass
at will.
Let loose my falcons and hawks to go to some palace.
Let loose my dogs' ropes and let them beg their food.
Let my treasures be thrown away and given away as alms.
If I live I will meet thee again; Gorakh will keep my
faith.
610 With joined hands I pray to God to keep my faith."
His playmates cried, coming to the well ;
" We boys were of thy foUowingand thou wast our leader.
Thou wast alone when they slew thee > had we been
with, thee,
We would have slain Rani Niinan, or died ourselves."
615 "Laugh and play, my boys of the City : my complaint
is before God.
. 1 .
* See Vol. I., p. 520.
PURAN BHAflAT.
427
Bhali hoi mape m^rde, sans Surg niin jae.
Mas^ ghate d4 tal badhe, jAn likhe Kai'tar.
Raji hoke bliicharo ; bane Puran de n41."
Rani khuh de tur pie, pie pind di rah,
620 " Chanda, teri chandni soti si chhej bichhae.
Chare ptiwe palang de rowlngi gal lae.
Putr nun vidyS, kar chali, ki vekhian man ghar jae ?
Bera kale nag dh, lahren de de khae.
Akhaii te anhi ho gai, mainun kanan se sunda nae.
625 Achhran mahilM se kaddh dittij phirdi bich bazar.
Ik bichhora put da, duji bhukh kaleje nflfi khae.
My parents did well to slay mo, for my life goes now to
Heaven.
What the Creator hath written changeth not at all.
Part with Puran without murmur j sufifering is for
Pikran."
The Rani (Achhran) left the well and went towards the
village.
620 (Said she) ; " O moon, I have slept on my bed in thy
light.
I embrace the feet of my bed (now) and weep.
Bidding adieu to her son what will a mother find in her
house ?
It is the boat of the black snake,*the waves frighten me.
Mine eyes are blind and I hear not with my ears.
625 I, Achhran, have been turned out of the palace to wander
in the streets.
Firstly, I am separated from my son ; and, secondly,
hunger eateth into my heart.
* Metaphor ; a verj unhappy home.
428 LEGENDS OF THE PANJAE.
Kal baui hoi thi pat-ran5, ajj bhati jhonkdi ie !"
Un Rabb par rakbdi dori ; kyftnkay umar bhae ?
Indar diai parian u liaii khftb bicb lattbari ae.
630 Baran barsan Pibran nftn guzrian, dharam ne pahr^ l\&
p^e.
Mukh te parian boliaii : " Tainiiri die sunae :
TM ki hai parist^ ? Dahiri, maLa balae ?"
Pliran agge bolia leke Gorakb da uihh ;
" Na main pari parista; n§. main maha balae.
685 Bet^ Eaj^ Salwan da ; PAran meri. nauii.
Je tusln parian sach dian jdke kukiyo Gorakh de p^s :
' CheM tera mari^ badhke sitt^ kMh de bar :
Je tfin GurA hai sat dk, de duniy^ de baL' "
Yesterday was I a chief queen, to-day do I serve the
oven !
Her hope was in God, but how was her life to pass ?
Indar's fairies came flying into the well.*
630 Twelve years had passed over Pilran in the performance
of religious duties.
Said the fairies with their lips : " We speak to thee :
Art thou a fairy ? or art thou a great horror ?"
Then said Pdran, taking Gorakh's name :
" I am no fairy: I am no great horror.
635 I am the son of Raja Salwan ; Pflran is my name.
If ye are true fairies go to Gorakh and cry out to
him (and say) :
' Thy disciple is wounded and thrown into a well :
If thou be a true Gurfi let him breathe the air of the
world.' "
* The poem breaks off here ; Piiran has now been twelve years in
the well.
pCran bhagat. 429
Kh6h fce pari^u urian Gorakh latthad jae.
640 Gurfi baith§,n asan l^ke sohani samadh lagae.
" Chele tere di araz hai, tfln sune man chit lake.
Oh baddhke khAh bich sittia, PAran us da nafln."
Gorakh nadh bajl lia man bich Alakh dhyae.
Jinne chele Nath de sabhi lie bulae :
645 " Mere PAran par bhari pai gal, us nM leo chhur^e."
Tillon JogJ charh pie Sialkot latthe ae.
Aggion Gorakh bolda : " Suno, Jogio, bat :
It the Puran Bhagat hai kisi khAh de bar.
Oh nM sar-bhar tolna, kaddhna khAh se b^r.
650 Us nAii baran baras guzre, bahuti pai sazae."
Jogi N^r Singh bolda : " Guruji, meri sun le araj man lae,
Jogi tihaian jal de, koi khui, deo batae."
The fairies flew from the well and went to Gorakh.
640 The Guru was sitting at his seat in a beautiful reverie.
(Said the fairies :) " Thy disciples speak, hear them with
heart and soul.
He is maimed and thrown into awell that is named Piiran."
Gorakh sounded his conch and thought on the Invisible
in his heart.
He called together all his followers (and said) :
645 " My Pilran is in trouble, do ye release him."
The Jogis* came from Tilla to Sialkot.
Then spake Gorakh : " Hear ye my words, ye Jogia :
Puran Bhagat is here in a well.
Search him out and take him out of the well.
650 He hath passed twelve years (there), and great hath
been his trouble."
Then spake the Jogi Nar Singhf : " Sir Guru, listen to
my words with thy heart.
The Jogis are athirst for water, show them a well."
* His disciples.
t I suspect Nar Singh or Nahar Siagh, tlie Jogi, is meant for tlie
Narasinha, Man-lion, avatdra of Vishnfl. He is also called A nar
Singh, and Nar Singh, and is frequently invoked in mantrat and charms.
See Indian Antiquary, Vol. XII., p. 39.
430 LEGENDS OP THE PANJaB.
Gorakh Jogi&n nftri boldei : " Tuba nftn sachian deaa
sunae :
Nagari hai RSja Salw^n, kua haiga bich ujar.
655 Uttoii jal bhar lo, bachon, suno kiik pukar."
Jogi utthon tur pie, khuh par painde ae.
Naun leke Gorakh Nath da tumbe ditte khflh bich
phir^e.
Jadon pani kharakda, sunia Pflran, Gorakh lia dhjke.
Tundan aal tumbe phar lie ; Jogi nath gae bhau khae.
660 Jake Gorakh nun ^khde, gae Gorakh de pas :
"Tumbe sade kho lie; kue bich hai mahah balae.
Akhen chalke vekh le, tumbe rahe khuih de bar."
Derion Gorakh chalia, man bich Alakh dhyae ;
Utte khuh de ake bah gae i,san lae.
Said Gorakh to the Jogis : " I tell you the truth :
The city is Raja Salwan's and the well is in the wilds.
655 Take water thence, my children, and hear if (P&ran)
cry out."
The JogiS went thence toward the well.
Taking the name of Gorakh Nath they cast their bow
into the well.
When the water resounded Puran heard it and meditated
on Gorakh.
He seized the bowls with the stumps (of his arms) and
the Jogis became afraid.
660 And they went and said to Gorakh :
" Our bowls have been lost; there is a great horror in
the well.
Go and see with thine own eyes, our bowls have
remained in the well."
Gorakh went from his place, meditating on the Invisi-
ble in his heart ;
He went to the well and took his seat there.
PUBAN BHAGAT, 431
665 Bul&wand^ : "Baclia, ki bain pari parista ? ki Lain
mahan balae ?
Maraii pawa gajab d^^ khAh nijfi sittari bich Fatal !
Je bhali cbahuna jan dij bo j4 khub te babr.
Maiu cbelS, Machbandar Natb d^, siddb ban bar^
parkslr."
Agion Piiraii boli^ : " Guruji, araj kar^n^ sun lae.
670 Na si main pari parista ; na si maban balae j
Beta Raja Salwan da ; Acbbr^n bai meri man ;
Cbela banna bai main Gorakb Natb da ; Puran mer^
nauri.
Lekbe di likbe na mite, baddhke kbflb bicb ditta pae.
Je tun Gurft bai sacb. da mainun de duniya de bae."
675 Gorakb. nun Jogi akbde : " Tuii cbbeti na been diyal.
665 He called out : " My son^ art tbou a fairy ? Art tbou
a great borror ?
I will strike the well witb my (magic) sandals and sink
tbe well into Hell !
If tbou desirest tby life, come out of tbe well.
I am a disciple of Macbbandar Nath and a mighty
saint."
Then said Puran : " Sir Guru, I speak, hear me,
670 I was no fairy : I was no great borror.
I was tbe son of Raja Salwan, Acbhran was my
mother.
I would be a disciple of Gorakb Nath ; Piiran is my
name.
The lines of fate are not to be blotted out, they wounded
and threw me into the well.
If tbou be a true Guru let me breathe the air of the
world.''
675 Spake a Jogi to Gorakb : " Be not over-quick to pity
him.
432 LEGENDS OF THE PANJAB.
Je Piiran Bhagat hai tan kaddhe kache tage nal."
Gorakh Jogi boldii, : " Tusin ctheti thga, le ao :
Le alyo kuari kanyan dk, byabi hoi nan."
Jogi nthon ur pie, Kftru des tathe j&e.
680 Tayyan kuri&n da vekhke taga mangia j^e.
Sau baras di bndhia boldi : " Tuh^ niin sachian dein
sun&e.
Sat Jug charkha gharia ; Trete batti m§,l ;
Dwapar tand khichia ; tand charh gi& akas !
Je ho chele kisi Nath de, tun tand nun leo utar !"
685 Aggion Jogi bolde man bich ghusse khae :
" Sat Jug GurA sade Kishn tha, laiia Kansh de nal ;
If he be Puran Bhagat he will be drawn out by a single
thread of yarn."*
Said Gorakh to the Jogi : " Go quickly and get me a
thread :
And get it from an unmarried virgin."
The Jogis flew thence and went straight to the land of
KarA.t
680 Seeing the virgins spinning they demanded a thread.
Spake a beldame of a hundred years : " I tell you truth.
The spinning wheel was made in the Golden Age ; the
skein and ropes in the Silver Age ;
The thread was drawn in the Third Age and went up
into heaven !
If ye be the disciples of a Saint, bring down the thread !"
685 Then were the Jogis angered in their hearts (and said) :
" In the Golden Age our Gurft was Krishna that fought
with Kansa ;J
* Compare Vol. I., p. 39. This would be a sheer impossibility,
t ? Malwa.
X The story of the destruction of Kansa, the king of Mathura, by
Kfishna, is well known, and is told in the Bhdgavata Purdna.
PUEAN BHAGAT. 433
Lai-ia Kansh de n^lj Kansh lia mar :
Phir Gui'ft Ram Chand hai, Rawaa kaddhi^ Lauka so
bahr :
Hun Gurd sada Gorakh N§.thj hai utaria bich ujar.
690 Bhali cli§,hn} t^ga rakh de ; nahin, nagar! deaiige gal."
Dardi tagd de dia, Jogiari de charne lagi an.
Uthon Jogi tur pie, Gora.kh pe latthe i,n.
Gorakh ta,ga sittia, leke Machhandar da navln ;
" Je tera jat sac k9,im, charhia kaohe tange nal."
695 Pftran da jat sat kaim hai, si nikaR khuh de bar !
Gharne Gorakh de lag gia ; " MainAn de ba."
Gorakh mani chaukri, gia bich Dargi,h :
That fought with Kansa and slew him :
Then our Gurii was Eama Chandra that turned Ravana
out of Lanka :*
Now our Guru is Gorakh Nath, who is dwelling in the
wilds.
690 If thou desirest thy good give the thread, else will we
destroy thy city."
Being afraid she gave the thread and fell at the Jogis'
feet.
The Jogis went thence and came back to Gorakh.
Gorakh threw down the thread in the name of Mach-
handar (and said) :
" If thy virtue be steadfast come np by this single
thread."
695 Puran's virtue had been steadfast and he came out of
the well !
He fell at the feet of Gorakh (and said) : " Give me air."
Gorakh sitting cross-legged went to the Court (of God).
* See above, line 104.
VOL. 11. — 55
434 LEGENDS OP TEE PANJAB.
Jake Indar mth kiikda charne sis niwae :
" Asiii Piiran nun sabit karna, santo nitar de phaiae,"
700 Gorakh nitar le lie, aia Puran de pae.
Chitti amrit phalde de, lie sabit ditta banae.
Piiran sabit ho gi^, Gorakb de cbarnon laga a.
Jogi jhande pat lie, man bich Alakh jagae.
Ohale KarA des nM karke sabM salah ;
705 Jogi bolde : " Piirana, tun ithe atak ja/'
Piiran kahna manian, ditta chankii lae :
" Je Guru bakhshe thangri, mainunthangri hai parwan.
Main kahna nahin Guran dk morda, lage dharam di ban."
Pftran nun raste chhad gae, Karfi des lattbe jae.
Going to Indar he cried ont, bowing his head at his
feet:
" I would make Puran whole, give me his eyes."
700 Gorakh took the eyes and came to Puran.
He sprinkled pure amrita* over him and made him
whole.
Puran being (now) whole fell at Gorakh's feet.
The Jogis raised the standard and meditated on the
Invisible in their hearts.
They all made a plan to go to the land of Karu ;
705 And the Jogis said : " 0 Puran, do thou stay here."
Puran obeyed their command and sat him down cross-
legged (and said) :
"If the Gurii will grant me a (Jogi's) hut I shall be
content.
I will never disobey the Gurfi's word, lest my virtue be
injured/'t
Leaving Pfiran on the road they went to the land of
Karu,
* i.e., holy water.
t !From here to line 773 the poem breaks of£ into a story about the
doings of Gorakh Nath in Karft Des.
PUEAN BHAQAT.
435
710 Jhande gade Jogitiii, dittian dhuniaii lae :
Bhagfc kam(iunde, Nath dl sau samadh lagae.
Jad bakliat bhandari da ho gia Jogi nagari barde jae,
Dudh bMnda da chak lia, 11 chiplari vich p4e.
Nagari vich dh^i pai gai, " Kanphate kidharon latthe ae ?"
715 Sftkhi aurab boldi, sabhnari suhelian nun liti bulae ;
" Aise Jogi a gae kadhi blii ditthe nae ;
Kane ehnan di mundran ; jodhe bare jawan ;
Bin pudbMi dudh le gia, sMa kus nahin rakhia man !"
SAkhi sarsori palajke marde leke apne Guran da nauh.
720 Jitne the chele Nath de sabhnan de ditte akal bhulae.
Jogiaii de dhande ban gae, singi rassi ditti pae.
Apo apne gharan nfth le gian, bhanne khorlian j^e.
710 The Jogis set up their standards and lit their fives.
And did penance meditating on (Gorakh) Nath.
When it was time for food the Jogis went into the city,
And taking the milk for their food (by force) put it
into their bowls.
And a cry arose in the city : " Whence ha-ve these
Jogis come f"*
715 Spake the woman Sukhi calling all her companions:
" Such Jogis have come as have never been seen;
Earrings have they in their ears and are stout warriors.
They take their milk without asking and care nothing
for me \"
SAkhi charmed some mustard seed and threw it over
{the Jogis) in the name of her Gurd.
720 All the disciples of (Gorakh) Nath lost their senses.
The Jogis were changed into bullocks and were fastened
with stout ropes !
Bach man took them to his stalls and put them in his
mangers.
* The KanpJiatds, or Ear-bored Jogis, are the followers of the Naths,
as these were.
486 LEGENDS OF THE PANJAB.
Ik Jogi Gorakh nftn akhda, " Gurftjl, snn le jabab.
Shambhft Nath Jogi le gia sambhan ndn nal.
725 Karii des vich jaeke unhen ditti dhum macMe.
Tano-tam dudh chakke kisi niin puchhia nae.
KarA des di tivian ne sS.re lie bald banae !
Je, Guru, agia tuhade ho jave, tan unhS,n lie chhndae \"
Gorakh tumba jhaiiaj man bich Alakh dhyae;
730 Batw& lia bbabflt da, mantarke ditta akas charhae.
Jitne cbele the Nath de a gae bald Gorakh de pas.
Jad Gorakh thapi ditt^, sab admi lie bauae !
Gorakh hoiS, kahirman, man bich ghussa kh&e:
Jitne khuh Kanl deS de sahi ditto sukhae.
736 Jera khuh Gorakh de mudh si sab pani lia oh de bich
p^e!
Spake a Jogi to Gorakh, " Sir Guru, hear me.
Shambhfi Nath,* the Jogi, took the-disciples with him.
725 Going into the land of Karu bhey created a disturbance.
They took their milk by force without asking any one
(for it).
The women of the land of Karu have turned them all
into bullocks !
If it be thy will, Guru, they can be released !"
Gorakh emptied, his bowl, meditating on the Invisible
in his heart ;
730 And taking his wallet of ashes he charmed them and
tossed them in the air.
All the disciple-bullocks of Gorakh Nath came to him.
Then Gorakh patted them and turned them into men !
Gorakh was wroth and there was anger in his heart :
And he dried up all the wells in the land of Karu.
735 Gorakh drew all the water there was in them into the
well beside him !
* One of tile nine Naths of the KanpTiata Jogis. Tlie name is a title
ako of Gorakli Nath himself.
PUEAN BHAGAT. 437
Satia Gorakli di ho gai, Nath tha baifi parkar.
Oh tiviaii pani nftii ti, gai^ aian Gorakh de pas :
"Guruji, pani sanAii bhar lain de, pani bahuti bhali lagl
pias."
Gorakh tivian nftn akhda : " Chhotiaii badiaii sabhi nfiu
jaiyo ae :
740 Phir ptmi nahiii is khuh bich rahna, tusin bhar lo ik
bar."
Karft des dhandora phir gla, sab ranaii hoi tayyar.
Chhotiaii, badian, budhian, sab gaiau Gorakh de pas.
Jadoii pani bharan lag gaian, ditto garwe pharae.
Ik bhardiaii, ik aundiaii, ik khuh par khariun ae.
745 Gorakh ghusse hoke, chikki dhuih di suhia ;
Leko nauii Machhandar da khuh par dinda khandfie.
Ranaii te gadhiaii ban gaiaii, koi muike tie nae !
And Gorakh Nath by his virtue worked a great miracle.
The women came to Gorakh for water, (and said) :
" Sir Gurft, let us draw water, for we are greatly athirst
for water."
Said Gorakh to the women : " Come ye all, great and
small :
740 For there will no more be water in this well, do ye
draw at once."
There went out a cry through the land of Ivarft and all
the women came.
Great and small and old, all came to Gorakh.
Then they threw in their pitchers to draw the water.
Some were drawing, some were coming, and some were
standing by the well.
745 Gorakh was angry and took up some of the ashes from
the (Jogi's sacred) fire.
And taking the name of Machhandar (Nath) threw them
on the well.
The women were changed into asses and none of them
returned home !
438 LEGENDS OF THE PANJAB.
Kan lambe, khur bnthle, ruriaii chugdian jae !
Hal bahunde Jatt a gae, jande lage war !
750 Sune ghar rah gae tiviS,n di, kol nahiii dinda khabar
sar !
Sau baras di buddhi akhdi : " Sachi de4n sunae.
Jere bald kal bah lie Jogi the bade parkar ;
Oi Jogi unhaii nuu le gae, dittian gadhiaii banae !
Charne Gorakh de lagiyo, tuhade deve bahe basae.
755 Nagarl Karu des di a gai Gorakh de pus :
" Garuji, hatth banh karde binti, tere charne dhyan
lagae ;
Je tuii Gorakh hoia miharwan, sade buhe basae.
Ehnaii landian tiviaii da piria sanuri bakhsh gunahe."
Long ears, small hoofs (had they, and) grazed on the
dung heaps !
When the Jatts returned from their ploughing all the
doors were locked !
750 The houses were empty of women and there was none
to give them news !
Spake an old beldam of 100 years : " I tell you truth.
All the bullocks of yesterday were powerful Jogis ;
And they have taken away (your women) and turned
them into asses !
Fall ye at the feet of Gorakh, that he may people your
houses again."
765 The whole city of the land of Karil came to Gorakh, (and
said) :
" Sir Guru, with joined hands we pray thee, falling at
thy feet ;
If thou, Gorakh, wilt be merciful, our homes will be
peopled again.
xlorgive the sin of these our misei-able women."
PUEAN BnAGAT. 439
Gorakli hoia, miharwan, Gorakh hoia dial.
760 Gadia jhanda Nath ne, karke Dargah wal nigahe :
" Jitniaii tuhadiaii budliiaii jhande de mudh deo laoghae."
Satia barti Nath di gadhiaii te ranan ditti banae !
Sab &po apni leke pai gae Karu do rah.
Ik gadhi khari rah gai chardi bich kapah.
765 Nodha jodha kiikde Gurft Gorakh de pas :
" Sabhnad tiviaii thia gaiari, sadi Sukhi thiawandi naii.
Marpat di biy^h karwaia si^ sanuii koi nahiii jhal da
than !
Guruji, sadi tiviii tur de, sada jag vich rah ja naun.-"
Gorakh unh&h nun akhia : "Bha lo jae kap&e. "
770 Kapa bich gadhi thia gaf, lawande Gorakh de pas.
Gadhi te tivih ban gai ; ditti Rabb ne unhah de as
pahunchae.
Gorakh was mercifu], Gorakh was compassionate.
760 The Nath fixed his standard and gazed at the Court
(of God, and said) :
" Send all your old women past the standard."
The virtue of the Nath prevailed and the asses were
turned into women !
And each took his woman towards the land of Karu.
Bat one she-ass remaiaed grazing among the cotton.
765 NodhS,, the warrior^ came crying out to Guru Gorakh :
" All the women have been restored, but not my Siikhi,
With much pains I married her, and now 1 have no
place to go to !
Sir Gur A, let go my wife, that thy name may go through
all the world."
Said Gorakh to him : " Go and catch her in the cotton."
770 He caught the ass in the cotton and brought her to
Gorakh.
The ass was turned into a woman ; and God granted
him his desires.
440 LEGENDS OP THE PANJAB.
Karu desGorakh ne jit lia, sab lik se-wan banae !
Gorakh jhanda patia patia ' Alakh' jagae.
Kanipa cliela Nahar Singh turde Gorakh de nal.
775 Majilon majilon chalde baharen koheri latthe ae.
Bahe gae asan laeke barmi kare pukar.
Gorakh Nath akhda : " Is barmJ bich kl hai bulae ?
Barmi mm patke vekh lo, dharti nun kar do saf."
Aggion Piiran bolda, dade kare pukar :
780 " Maithon Pfiran Bhagat han, mainunrakhle charne la."
Gorakh chelaia nuii akhda: " Puran kaddho barmi te
bar.
Eh nud chhattis baras guzar gae, bahuti pai sazae !
Thus Gorakh conquered the land of Karfl and made
them all his followers !
Gorakh struck the standard and called ^Alahh.'*
Kanipaf his disciple and Nahar Singh J went with Gorakh ;
775 Stage by stage thy went twelve Jcos^ and halted.
They were sitting on their seats when a cry came from a
hole.
Said Gorakh Nath : " What is this sound from this
hole ?
Open the hole and see and clear away the earth (round
it)."
Then spake Pftran (from the hole||) making a loud cry ;
780 " I am Piiran Bhagatj let me fall at thy feet."
Said Gorakh to the disciples : " Take Puran out of the
hole.
Six and thirty years he has spent iu it and suffered
much pain !
* See Vol. I., p. 32. .
t See Vol. II., p. 16, where he is the opponent of Gorakh Nath.
J See ante, line 651.
§ A kos is about 2 miles.
11 He had been doing penance in it.
P&BAN BHAQAT. 441
Eh di jhabde p§,o mundran, Jogi leo banae.
CheM kar do Gorakh Nelth da, siddh bara parktir."
785 Jad Jogi banawan lag pie Thlkar Nath ne kitJ phunk^r :
" Gurflji, ik mer} garib di araj hai, eh di ajan nS.
mundra p^o.
Sangaldip vich Eani Sundraii utte PAran te biohhia lo
mangle.
Bichhia Sundr&n se le ave, Jogi leo banae."
Gorakh PAran nun akhda : " Bacha, tun Sundran da
mahilan ji,e :
790 Bichhia le aven mangke, Jogian nun bhandar^ banSe.
Bichhia le aen Sandr§,n de hatth de> hor kisi bandi da
hatth de laiyo nae.
Phir tainun chela bana lun, kisi Jogi di man An nae."
Put the rings into his ears at once and make a Jogi of
him.
Make him a follower of Gorakh, for he is a great saint."
785 When they commenced to make him a Jogi, Thikar
Nath cried out :
" Sir GurA, hear my humble petition, put not in the
earrings without trial.
In Sangaldip* is Rani Sundrari,t (send) Puran to beg
alms from her.
When he returns with alms from Sundran make him
into a Jogi."
Said Gorakh to PAran : "My son, go to Sundran's palace,
790 And ask alms, that the Jogis may cook their food.
Take the alms from Sundran's hand, not from any of
her slaves.
Then will I make thee a disciple and listen to none of
the Jogis."
* See Vol. II., p. 276. f Vol. I., p. 3.
voii. II.— 56
442 LEGENDS OP THE PANJAB.
Pdran deori&n nun tur pi§.j man bich Alakh dhjEle :
Monde jholi pa lie, lie bliabftt ramM.
795 Bich nagari de j&ke ditte ' Alakb' jagS.e.
Unche dhaular E&nl Sundraa de j§ kharota biihe de bar.
' Alakh' Paran de sunke. Rani ne bicbhi^ bhaji bandi
de hath.
Jad bichhia leke a gai dig gal ghash khSe.
PAran us nun akhda : " Sun le gall asan di.
800 Sach das, tiiri Eani bai ? ya goli hai kisan di ?"
Goli jake boldl : " Snn, Eani, mera jabS,b.
Ik aisa Jo^ k giS., akkhan Jogi de lal !
Baran baras di umar hai, surat aprslp^r,
Maite bichha na leye, tto hatthen apne pae.
805 Oh di sfirat dekhke main dig pai, kujh rahi nahin sudh
sambhal.
Pfiran went to (SundrSn's) gate, meditating on the In-
visible in his heart :
His wallet over his shoulder and ashes on Ms body.
795 Going into the city he called out ' Alakh,'
He went and stood at the door of the Eani SBndr§.n's
lofty palace.
Hearing Piiran's * Alakh,' the ES.ni sent out alms by the
hand of her maid.
"When she came with the alms she fell down in a swoon.
Said Pftran to her : " Hear my words.
800 Say truly, art thou a Eani ? or art thoa some one's
maid ?"
The maid went (back) and said •.* " Hear, E&ni, my say,
A Jogi hath come whose eyes are red I
Twelve years is his agef and beautiful his form.
He will not take alms from me, give him with thine
own hands.
805 When I saw his beauty I fell down and lost my senses.
* i.e., going bact to Sundrfia.
t But see lines 650 and 782.
443
PURAN BHAQAT.
Main chhad jaw§.fi teri naukari, jaw^n Jogl de nM."
Rani mandiran te utari bharke motian da thM ;
Kliara Jogi vekhke, ditte jholl vich dal.
" Tain ki lina jog te ? Tiin rahe pao sMe p^s !
810 Ifche kae karoren dhan hai, lashkar be shumar.
KyAnkar jive teri amb&ri, jin lia shir chhangae ?
KyAnkar jive teri babinar, jin lian god khilae ?
Main maran un phakir nfln, jin ditti bhabdt ram&e !
Tain ki lln^ jog te ? Ban ja bbarta, main teri n^r ! '
815 Pftran murke §, gia, S,i^ Gorakb de plls,
Kaddbe bichbid rakb di, rakben moti jaw^bir.
Gorakb agge bolia ; " Bacba, ate di bicbbiS, la ;
Bb moti nabin mere kam di, udbar dien kbilar !
I will leave tby service and join tbe Jogi."
Tbe Rani went down from tbe palace witb a platter
filled witb pearls ;
And seeing tbe Jogi standing put tbem into bis wallet
(and said) :
" Why sbould'st tbou take tbe saintsbip ? Come and live
witb me !
810 I bave many IdJchs in wealtb bere and a~ countless
following.
How dotb tby motber live (now)^ wbose breasts tbou.
didst suck ?
How dotb tby sister live, wbo fed tbee in ber lap ?
I would slay tbat/ag'*»" tbat rubbed tbe asbes on tbee !'
Wby sbould'st tbou take tbe saintsbip ?. Be; tbou mj^
busband and I tby wife !"'
81 5> Puran returned amd went to Gbrakb-j.
And taking out tbe alms be put down? tba^ pearls and';
jewelsv
Tbea said Gorakb : " My son,- bring alma of flour ;
Tbese pearls are useless to me and I cannot eat tbem !
444 LEGENDS OF THE PANJAB.
Je tAn jog dham^ an di bichhiS. l&e."
820 Aggiaho gai Gorakh Ndth di, PAran murke ho gla nsl rah.
Mahilon Sundr^n vicli jake diiji weir ditte ' Alakh' jagae.
Pdran bolda, R^ni ne sun lia, utari biiha wae.
Beihon Puran phar lia, mahilen lia ch^rh.
" Dhan bhag mere ; tun a gia, batke raj kamae !"
825 Pilran us niin akhda : " Sachian dean sunae :
Aggia man mere GurA di bhandara dien chhak^e."
Aggion Rani boldi : " Keri keri chij di hai ch§,e ?
LaddA, jalebi, kachaurian aur chautha karhae ?"
Chare khane banake gaddi lie ladael:
830 " Jithe tera Gurft hai, le ohaMn us de pas."
Puran bichhia leke mur pia, kik Gur§,n de pas ;
Hafcth banh karda binti, chdrne dhyan lagae :
If thou would'st take on the saintship bring alms of
corn."
820 Receiving the order of Gorakh Nath Piiran went back
by the same road.
Going back to Sundran's palace he called out ' Alakh,' a
second time.
Hearing Puran the Rani came down to the gate.
She caught P&ran by the arms and went up into her
palace (and said) :
" Happy is my fate, that thou hast come to rule (with
me) !"
825 Said Piiran to her : " I tell thee the truth :
(Better) obey the order of the GurA to give him food."
Then said the Rani : " What things doth he require ?
Sweets and savouries and cakes and confections ?"
She made the four kinds of food and pub them into a
cart (and said) :
830 " Take them whither thy Guru is."
Pflran returned with the alms to the Gurii,
And with joined hands he spake, bowing at his feet:
PURAN BHAGAT. 445
" Eh bhandM mei-& bhagat da, chhak lo man chit lae.
Kan phS,i'ke mundran pa deo, deo bhabfit ramae."
835 Chele sabhi tayyar ho gae, ditta nadh bajae.
Jadon nadh baj gii chele ae kae hazar.
Kae hazelr man an kha gae, ajan rahinda be-shumar !
Aggia Gorakh di ho gai, PAran niin lend& mundh bithde.
" Kin kin rnangi^, bacha, mehgian ? kin kin mangi
dhup ?
840 Kin kin mangi& bolna ? kin kin mangi chup ?"
"GurujJ, malian ne mangd mehga ; dhobian ne mangf
dhup;
Bhattan ne mangia bolna ; santan ne mangi chup."
Gorakli jholi jharke mundran li&n banae.
" This is the food (gotten) of my alms, eat to thy hearths
desire.
Bore my ears and put in the rings and rub the ashes
on my body."
835 All the disciples were called and the conch was sounded.
When the conch was sounded they came in many thou-
sands.
They ate up many thousand mans* of corn and there
remained a countless store !
The order was given by Gorakh and they sat Pflran
beside him (said he) :t
"Who want rain, my son ? who want sunshine ?
840 Who want speech ? and who want silence ?"
" Sir Guru, gardeners want rain and washermen want
sunshine j
Bards want speech and saints want silence."
Then Gorakh shook out his wallet and made the
earrings J (and said) :
* A man is 82 lbs.
t Asking riddles : compare Vol. I., p. 42, etc.
J i.e., miraculously.
446 XEGENDS OP THE PANJAB.
" KanipS. chela, kan Puran de pli&r le, deto mundr&n
pae."
845 Silian te murgS.nlan ditti, bhabut charh§,e.
AggiS. hoi Gorakh Nath dt, siddhon ditta ralae !
Sundran Gorakh pe kftkdi : " Maithon ki bo giti gunae ?
Mai khizanei lut^ ditte, koi baki rah gii nke.
Piiran de kha,tir dere a gal, tain lia Jogi banae !
850 Je tAn GurA hain sach da mainiin khair Pfiran d^ p§,e."
Puran nun Gorakh ^khda : " Bacha, tto j^ Sundrte da
nal.
Mera bachan Gorakh da ho gid, tAn jake raj kamao."
Sundran PAran nun le gai, le gai mahilsin te bar.
" Sam le mandat ambarian, phAMn di chhej samM."
" Kanipa^* my disciple, bore Pflran's ears and put in the-
rings."
845 They gave him wallet and necklace and rubbed ashes
on him.
By the order of Gorakh Mth he was counted with th&
saints !
Sundran came crying to Gorakh : " What sin have I
committed ?
I have squandered my goods and money (on thee) and
nothing remains.
For Piiran's sake am I come to thee and thou hast made
him a Jogi !
850 If thou be a true Gurfl, give me alms of PAran."
Said Gorakh to Puran : " My son, go with Sundran.
It is the order of me, Gorakh, that thou go and rule."
Sundran took Puran to her palace (and said) :
" Take over the palace and the (elephant) litters, and the
bed of flowers.
* See above, line 774.
pi) BAN BHAQAT. 447
855 " Tun bharta, main istri, jog bal nazar na pae.
TAn ki \enh jog se ? main le ken Gorakh te bakhshae."
Pftran char gbarian mahilS,n rab^ si, phir pai gae usirah.
" Main jangal cbalian ujar bich, aun sawa pabar te bad."
Saw^ pahar goli dekdi phir marke S.wandi E^ni de p3,8 •
860 " Pilran tera bhaj gi&, ralk Jogi^n bich jae \"
Sundran pharke kalija tur pie awandi Gorakh de pas.
" JerS, chela mainun bakhsha si, hun Jogian \ik lukae.
Akhe til Puran de deo ; na, mardi main katari khae :
Akhe tA cheli banae apnl, main rahungi Puran de nal."
865 Gorakh aggion bolia ski karke chit :
" Rani, bhagwe jinhan de kapre, ujal jinhan de chit,
Jangal gae na beware. Jogi kis de mit ?
855 Be thou husband and I wife and think not of the
saintship.
Why shouldst thou take the saintship, when I have
thee as alms from Gorakh ?"
PAran remained four hours in the palace and then went
back along the same road (saying) :
" I am going into the wilds and will return in a watch
and a quarter."
The maid waited a watch and a quarter and came back
to the Rani (and said) :
860 " Thy Pdran has run off and joined the Jogis !"
Sundran with a broken heart went to Gorakh (and said) :
" The disciple thou gavest me has run off to the Jogis.
Either give me Puran, else will I stab myself with a
dagger :
Or make me into a disciple, that I may remain with
Puran."
865 Then said Gorakh with a clear conscience :
" Rani, whose clothes are red,* and whose minds are
clear.
Return not from the wilds. Is a Jogi any one's friend ?
* i.e., Jogis.
448 LEGENDS OF THE PANJAB.
Ajan bhi j^ke bh&l le, Piiran hon& mahilan de vich."
Puran nftn mahiMn &ke vekhdi, kithe tiMwandS, nSe.
870 Khana pin^ bliul gia, hoi bahut bir^nt.
Jad mabilan utte charhke vekhdi, vekhia sara madan ;
Kithe PAran nazar nahiii Etuta ; Eani ne mahilari te digke
gaiiwa li jan !
Gorakh jhanda patia, Tille latthS, ae.
Sab Jogi utar pie, dhMn lende apne skm.
876 Puran nun Gorakh akhda: " TM Sialkot niin j^e.
Jake mata nAn mattha tek, pita nAn sis niwae."
KahnS, Gorakh da maniari, char Jogi lenda nal,
Tillon PHran tur pia, Sialkot lattha ae.
Jadon b^gh Puran ne apna vekhiElj hoia baghkhwar;
880 Pharke tumba jal da, ditta butian de mudh pa e.
Go back and see, PAran is (probably) in thy palace."
She went to her palace and looked for Puran and found
him nowhere.
870 She could not eat nor drink and was very wretched.
Then she went up on to her palace (roof) and looked
over all the plain.
Nowhere could she see Puran ; and the Rani threw her-
self down and destroyed her life.
Gorakh struck his standard and went to Tilla.
All the Jogis came and lit the (sacred) fires.
875 Said Gorakh to Puran : " Go thou to Si§,lkot,
And make obeisance and bow thy head to thy father
and mother.''
Obeying Gorakh's command and taking four Jogis with
him,
Paran left Tilla and went to Sialkot,
When Pftran saw his garden he was filled with joy,
880 And taking his bowl of water he sprinkled the shrubs.
IP^TRAN BHAGAT. ^^^
SAkhe bagb hariaule, pani bharne tal4e !
Bricban nun mewe lag gae, kbir gae amb an4r.
Mall jake kAkdS, E^ja Salwan de pas:
" B&gh PAran dh baria bo gia, pani bbaria talae."
885 Raja Salwan mali nM akbdfi., " Eh sun, tta, meri bat.
Gajke na bari4 megblarij bage na. pani de kbal.
Jbutian batan tiin kare : tainvin ki ae kbwHb ?
Jis din da Puran mar gi4, us din da njar g]4 mera b4gb."
Mali battb banb karda binti : " Tainfin sacbian dean
sun3.e.
890 Dard^ sacb nabin dasda ; bakhshen mera gunahe.
Piiran warga -Jogi bicb bagb de utara ae.
Kane mundran sundarian, baitba pinjan Jogian de nal.
Tbe dried up garden became green and tbe lakes filled
witb water !
Tbe trees began to bear fruit, and pomegranates and
mangoes to blossom !
Tbe gardener went and called out to Raja Salwan :
" Puran's garden bath become green, and the lakea
filled with water."
886 Spake Raja Salwan to the gardener: "Hear my words.
The clouds have not thundered nor dropped water.
Thy words are false : art thou dreaming ?
From the day Puran died, from that day hath my garden
been neglected."
The gardener with joined hands spake : " It is truth
that I said.
890 The frightened speak not truth ; forgive my fault.
A Jogi (that looks) like Puran hath come into the
garden.
He hath beautiful rings in bis ears and sitteth with hand-
some Jogis.
TOL. II — 57
450 LEGENDS OF THE PANJAB.
Akkhen ctalke vekh lo, beta tera Rabb ne ditta milae.
Mere jimme* koi gunah ua kaddhe ; mere leveri jaa
bachae."
895 Raja mandiran te tur pia, bich bagh de utare ae.
Jogiai. nun mattha tekdi,, cbarne dhyan lagae :
" Mere mabilen neunda cbal chbako, meri nagari pao
paM.
Ik hor mere man cbhabna bai ; mere putr warge
pahcban !"
Jogl aggion bolia: " Tainun sacLian dean sunae.
900 Asan chbadna cbarj hai; mahilen jana Jogian nun laj.
Ik ]bat ithe katna, pbir paina apni rah.
Mue kadhi nabin baware, jande nahin duji war,
Je tere man bbaram hai, Rini^n nftn bhajen mere pas :
Kis tarab da unhan da beta si, apni akhin lain sian."
Go aud see with thine own eyes, if God hath brought
thy son.
I have committed no fault : spare my life."
895 Tbe Raja left his palace and came into the garden.
He made his obeisance to the Jogis and fell at their feet
(and said) :
" Gome and eat your food in the palace and place your
(blessed) feet in my city.
Another thing is in my mind also ; (one of) you is like
my son !"
Then said the Jogi (Puran) : " I tell thee truth.
9C0 We cannot leave our seats ; it is shameful for a Jogi to
go into a palace.
We will halt here awhile and then go on our road :
The dead cannot return, nor be born a second time.
If thou bast a doubt in thy mind send thy Ranis to me.
And let them see with their own eyes what their son is
like."
* For zimme.
PUEAN BHAGAT. 451
905 Jlhjk baghon murke aia Lflnaii de pas :
" Puran wargS. Jogi lattha bagh bicli 4e."
E^jS; te Lunan tur pie, karde Achhran da bh^l.
San nagart tulke das, bhatti par paind} ae.
ES.I11 Achhran nte Raja akhda : " Sun, Rani, meri b^t.
910 Tere Puran barga Jogi S, gi§,, tur pio mere sath."
Aggion AchhrS^u boldi, dadhi kare pliunkS,r :
" Mera Puran Nunan ne maria, gae jkg vi^he.
Hun murke phat jagaune ho, nawe jag^une gM.
Puran mainun tad mile, jo mele kp Khudae."
915 Nflnan Aohhr&n nun akhdi : " Tun tur pio mere sath.
Bich bagh de Jogi a gae ; jekar Rabb pahunchave as \"
Kahna Nunan da manke Achhran pie nal :
Jad bich bagh de a gai roven dahaii mar.
905 The Raja went back from the garden to Lunaii (and
said) :
"A Jogi (that looks) like Puran hath come into the
garden."
And then the Raja and Lunan went out to seek Achhran.
They searched the whole city and found her at the oven.
Said the Raja to Rani Achhran : " R^ni, hear my words.
910 A Jogi (that looks) like thy Puran hath come, come thou
with me.^'
Then spake Achhran, making a great cry :
"Lunan slew my Puran ages ago.
And again thou dost open the wound, opening afresh
the (old) wound.
I will meet my Puran, when God himself joins us."
915 Said Lunan to Achhran : " Come thou with me.
A Jogi hath come into the garden, and may God fulfil
our hopes !"
Obeying LAnan's word Achhr§,n went with them,
And when she came into the garden she cried out .-
452 LEGENDS OF TEE MNJIe.
" TAn bagli Kwawan-walia^ ik bS-r mainfln bulae.
920 J-e P&rah Irain t&n bol pio, mainun akkhen dikhda n^e."
PAran Jogi bolda^ man bich Alakh dhyae :
" Mata, kere Pflran nM bhMdl ? ki nnn mSre hak ?
Main nabiri PAran nun janda ; main rahind^ Gorakh de
pas.
Us nun jS,ke puchh lain^ jis ne sitfcia mar !
925 MatSj Puran nun kah di mar gia, hun tun charhl hai us
di bhal I
Mue kadbi nahin baware, pet nflii le le sabar di b^r."
Acbhran d&ban marian, PAran da lia bol aian r
" Main apne Puran nftn bhaldi ; oh de kardl pukar.
Bagh haria bo gla ; eb kita ap Khudae.
930 Isi tarban Piiran mainfin mil pawe^ nabfn cbali jan
ajahen."
" 0 thou that hast renewed the garden^ speak to me
once.
920 If thou be Puran then speak, for my eyes cannot see !"*
Said Puran, the Jogi, meditating on the Invisible in his
heart :
" Mother, what Pdran seekest thou ? To whom art thou
crying out ?
I know no Puran ; I live with Gorakh.
Go and ask her that slew him !
925 Mother, thou hast said that Puran is dead and yet thou
dost seek him !
The dead return not, have patience in thy heart."
Acbhran cried out recognizing Pftran's voice :
" I seek my own Puran ; I cry to him.
The garden hath become green : it is God himself hath
done this.
930 Thus hath my Puran met me, that my life might not
depart."
* She had wept herself blind. See Vol. I., p. 2.
PURAN BHAGAT. 453
Jogi Nahar Singh parna sittifl Mdta Achhr^n de p§,s.
" Mata, chakke parna mukh la le, pLir Hen Jogi nun sian."
Aohhran ne parn^ phariti, man bich Earn dliyae;
Nitar Aclihran de khul gae ; Karam ne ditta pahara pfi,e.
935 Mata putran de mele ho gae ; kitA ^p Khudae.
Puran pairen mata di pai gi§, : " Mata, bakhshen sab
gunah."
Mata Achhrau Pftran nun akhdi : "Tun bahke raj kumao.
Raja Salwan buddha ho gia, g^han gaddi turogi naii..
Na koi tera chacha natia ; na koi saka bhrao ;
940 Na koi beta Nunah de : kaun karoga raj ?"
Puran hatth banh Raja nun karda binti : " Pita, meri araj
sune man lae.
Achhran meri mata hai pap di, Nflnaii dharam di ma.
Nahar Singh, the Jogi, threw his kerchief to Achhran
(and said) :
"Mother, put this kerchief over thy face and then
recognize the Jogi."
Achhran took the kerchief in her hand and called on
Ram :
And Achhran's eyes were opened and Fate was kind
to her.
985 Mother and son met together : God himself worked this.
Piiran fell at his mother's feet (and said) : " Mother,
forgive all my faults."
Said Mother Achhran to PAran : " Do thou become a
king.
Raja Salwan is old and the throne will descend to thee.
Neither hast thou a cousin (for heir), nor hast thou a
brother :
940 Neither hath Liman a son, and who will be king ?"
Puran with joined hands spake to the Raja: "Father,
hear my prayer with thy heart.
Achhran is my mother by sin and Lunan by faith.*
* See above, line 295.
454 LEGENDS OF THE PANJAB.
Bas NAnan di kus nabiri, eli milni tM mainiln sazSe.
Meri lekh di likhi ugari, Nunan dos na kae.
945 Jis battbi par Achhran rahi si, nnhon bandhke dieii raj.
Jere muude mere nal de, unh^n nfin mashabdar* ban&e.
Panj pi lid dien Kkiddu Ohuhre Diin; un kita nimak
balal.
Dukh na nagari niin dieri, tera sukh basog^ raj."
NuBaii Achbran akbdiM : " Sime, Puranari, meri bit.
950 Eh gaddi hai Eaja Salwan dij dharam da hai bada raj.
Agge larka koi bai nabiii, na tu rahna sade pas.
Je satia Gorakh Nath di, jag bich sanj ralae."
Purau aggion bolia : " Nar Singhia, tumba jboli le ao."
Jadon Puran tumba jharia, nikali dhak te chawal :
It was not Lunan's fault ; I had to suffer these pains.
My fate was recorded evil^ and it was no fault of Liinan.
945 At whose oven Achhran served, halve the kingdom
with him.
Make nobles of all the boys that (played) with me.
Give five villages to Khiddu, the Scavenger, that was
true to his salt.
Give no trouble to thy city, that thy kingdom flourish."
Said Lunan and Achhran, " 0 Puran, hear our words.
950 This is Raja Salwan's throne, and a very righteous
kingdom (it is).
We have no son to follow ns, nor wilt thou remain to
us.
If the virtue of Gorakh Nath be (in thee), thou wilt
link us with the world "
Then said Puran : " O Nar Singh, bring thy bowl and
wallet."
Then PAran shook out his wallet and there fell out
grapes and rice.
* For mansabddr.
PUEAN BHAGAT. 455
965 " Le, Mat& NAnan, sabit le langS,h ; tere ghar jamwan
betaj jamwan kaiai bar.
Jamde nftn bhauri pa dio^ na lage duniy^ de bal.
Adh. da jati sadao, sir jatian sardar.
Chauhin Kliunti phiroga, kadhi na ave b^r.
Cbele ban on Gorakh Nath da^ lio bada parkar,
960 Jaisi Achhran nal ho gai^ aisi hona Nunan de nal.
Ranian biaho balait* diaii, agge na ho aulad.
Machhandar Nath di putri Silwanti nar :
Jat sat Easalu da toro, jeri rahindi Lanka di bar.
Oh de ans Gadhile honge ; eh Puran da srap I"
955 (Said he) : " Take, Mother Lunan, swallow them whole ;
and a sonf shall be born to thee, (but) in an inaus-
picious hour.
When he is born put him into a pit, that the air of the
world reach him not.
He will be holy from the beginning and the chief of the
holy.
He will wander through the Four Quarters, and never
come to harm.
He will become a disciple of Gorakh Nath and a great saint.
960 As it hath happened to Achhran, so shall it happen to
Lunah.
He shall marry Queens in mauy lands, but shall have no
posterity.
Silwanti is the daughter of Machhandar Nath, J
She will destroy the virtue of Rasalil that dwells in
Lanka. §
Their posterity shall be Gadhilas|| : this is Puran'a
curse \"
* For vildyaf. t i.e., RasMQ.
+ But see Vol. I., p. 296 &, in the legend of Sila Dai.
§ For the doings of Machhandar Nath at Lanka, see Vol. II., p. 19fE.
il The Gandhilas are a wi-etohed criminal tribe, of the lowest de-
scription belonging chiefly to the Montgomery District, with a tradition
that they were once a people of some standing : hence probably the
allusion here. Compare with this the legend at p. 66, Vol. I.
456 LEGENDS OF THE PAKJAB.
965 Piiraii bagli te tur pia^ mata pita nflii sis niw§,e :
" Sukli wasse eh uagari, sukh base Sansar I"
PAran Tille a gia, aii Gorakh de pas 5
Charne laga Gorakh N3,th de ; baifcha sam^dh lagae.
Eh kishia Puran Bhagat da kita Qadaryar.
970 Kai parhde baitaiij kai gaven dandban sarangian nal.
965 Piiran left the garden and bowed his head to his father
and mother {and said) :
" Happy be this city : happy be the World !"
Puran went to Tilla to Gorakh,
And sat at Gorakh's feet and did penance.
This is the lay of Puran Bhagat as made by Qadaryar.
970 Some sing it in versej some sing it to drums and fiddles.
* The author.
No. XXXV.
THE ADVENTURES OF MIR CHAKUR,
As TAKEN DOWN IN THE BaLOCHI LANGrAGE CHIEFLY FBOM THE
NABBATITE OF Q-HtTLiM MuHAMMAD BiLiCHiNt MAZiRi, AND
TRANSLATED BY M. LoNGWORTH DaMES, EsQ.
£The Adventures of Mir Chdkur form the subject of a great number of ballads
and tales among the Rind Baloches of the Derfi Gh^zi Khfin District, the
adjoining hills, and Kachi in Baloohistdn. Two ballads on the subject
haye already been published with translations in Mr. Dames's Slcetch of the
Northern BalocM Language, (Extra No. Journal As. Soc. Bengal, 1881,
pp. 137 and 148). The present prose narrative is from the recital of
GhuUm Muhammad B&iaohdni Mazfiri of Eojhi^n, and the ballads inter-
spersed have been obtained partly from him, and partly from others].
[There can be no doubt that the legend of Mir ChSkur is a, genuine tradition
unaifeoted by any literary influence, and handed down by word of mouth
among a people entirely ignorant of reading and writing, for nearly four
hundred years, Mir Chakur himself is in all likelihood a real personage,
and should probably be identified with tho " Meer Jakur Zund," of Briggs's
Farishta, (IV". 396) who obtained ajdgir at Uchh in the time of MahmAd
Shah Langah of MultSn, (1502-1524 A.D.). In Persian characters the
■words Mir Chakur Rind might also, if the diacritical points were not
clear, be read Mir J-Skar Zand. The only copy of Parishta's text (litho-
graphed at Nawal Kishor's Press, Lncknow, p. 329) svailable for these
notes gives an entirely different name, viz., Mir 'Xm&d Karwizt. The place
he came from (called by Briggs Solypoor) is in this text of Farishta Sivlt,
and is probably intended for Sivi (Sibt)].
[JSm Ninda is also an historical personage. He was king of Siudh from A.D.
1185 to 1492, and the fort of Sivlt (Sibi) was taken from him by the
troops of Shah Beg Arghun (Briggs, IV., 427, FarisUa's Text, p. 320).
Shah Beg represented his father ZA'-n-niln Beg, Governor of Qandah:'r,
who established independence at about that time (see Erskine's Lii'es of
Bi.bar and Hum'iijun, I., pp. 347-353). Zfi'-n-niin Beg is probably the
vol.. n, — 58
458 LEGENDS OF THE PANJAB.
Zunft of the present narrative, and his mother, M£! Begam, may he the
Mih Begam, who was married to ShSh Beg after her first husband's
death],
[Another historical character mentioned in the legend is Sohrab KhJii DodSi,
•who is represented by Farishta, as having come from Eech-Makran with his
sons Ism^'ll Khan and Fatteh Khan, and having obtained from Shah Hussain
Langdh the country between Kot Karor and Dhankot (FarisMa's Text,
p. 326, 1. 26. et infra). Briggs transliterates Duvally for Dodai (Vol. IV.,
388) . There was evidently a rivalry between Sohrab Kha.n DodM and
MirOhdkur (Farishta, p. 329; Briggs, IV., 396.) Farishta calls Sohrtb
KhSn in one place a EoheM or mountaineer, and in another a Balcch.
The legend represents the DodMs to be descendants of one DodS., a Somrd,
who was adopted by the Baloch fraternity after marrying the daughter
of S&hle, a, Bind. The sons of Malik Sohrab, Ism&'il Khaii and Fatteh
Khfih are the reputed founders of the towns of l)erA Ism^'il Kh^n and
Perfi Fatteh Kh^n, notwithstanding the fact that the rulers of DerS
Isma'il KhSn were Hot Baloches and not Dod^ls. Dera GhJzi Khan was held
by the Miir&nis, a branch of the Dodais, till comparatively modern times].
[The above identifications fix M!p Chakur's date, as the beginning of the
16th century A.D., with sufficient accuracy. It seems probable that the
Baloches joined the banner of the Turks or Mughals, and were with them
when Jdm NiudA was expelled from Sibi. Thence they gradually spread
over the Southern Panjab, and Northern Sindh, sometimes assisting the
Mughals, and sometimes fighting against them. Mir Chikur would seem
himself to have obtained a j&gir in Uchh on the Satlnj, shortly before
Bihar's invasion. The legend represents him as accompanying H«m4y fin to
Dehli, and afterwards returning to Satgarha, in the Montgomery District.
His tomb is still shown in the neighbourhood, and is marked in the map
of the Mult&n Division (Survey, 1854-56), as lying between the high
road from LShor to MultSn and the bank of the Kavi opposite Sayyidw^ld,
under the name of ' Tukeea Nuwab Chakur ke' (Takia Nawdb
Chikur ka).]
[The characters in this legend are household names among Baloches. Next in
celebrity to Mir Chakur comes Nodhbandagh, who holds among the
Baloches a similar position to that held by Hatim T^i among the Arabs as
the conventional hero of generosity. Poems on the exploits of these heroes
are frequently recited, and they are used in modern ballads as models for
imitation].
THTj: ADVENTURES OF MIR OHAKUR. 459
TEXT.
An wakhta Id Balochan Kachi gipta azh kull aulad Mir
Jalalanegha Eind Lashari masthar athant. Lashtiria do brath
Nodhbandagh o Bakar mazain athant. Nodhbandagh bachh
Gwaharam nam bitha, Bakar bachh Ramen nam bitha. Rinda
Mir Ishak sardar ath. Eshi do bachh Mir Hasan Mir Shaihak
bithaghant. Mir Hasan phanch bachh bithaghant, pheshi
Rehan, guda Jiand^ Muhammad, Brahim, Mir Han. Mir Shai-
hak bachh Mir Chakur ath, ki kull Rindani Sardar bitha.
Baloch Kech-Makuran theghi laditho shuthaghant, akhta
man Hurasana. Kilata, Mustunga, Shala, hawen deh gipta-ish.
Ta sale hamodha khutha-ish, guda chari shastathaghant-ish
Kachi gindagha, ki 'hamedha gwahar khafi, zawistan^ na
TRANSLATION.
At the time that the Baloches took possession of Kachi the
Rinds and Lasharis were the greatest of all the descendants
of Mir Jalal Khan.* The chief of the Lasharis were the two
brothers, Nodhbandagh and Bakar. Nodhbandagh had a son
named Gwaharam, and Bakar had a son named Ramen.
Among the Rinds Mir Ishak was the chief. He begot two
sons, Mir Hasan and Mir Shaihak. Mir Hasan begot five sons,
first Rehan, then Jiand, Muhammad, Brahim, and Mir Han.
Mir Shaihak's son was Mir Chakur, who became Chief oyer all
the Rinds.
All the Baloches arose and marched from Kech-Makran, and
moved into Khurasan. They took possession of Kilat, Mustang,
Shal (Quetta) , and all that land. There they passed one year,
and then they sent spies to see the land of Kachi, for, said they,
* An ancestral leader of the Baloches.
460 LEGENDS OF THE PANJAB.
&
gwiizaimni.' Gliariyaii akhtaghant, Seyij Dhadar, Gandava,
Milah, Jhal e dighar cha. itho akhto hal dathaish. Rind Lasliari
guda ladilho hawan deli gipfca-ish. Rind sara Mir Ohakur ath,
LasMrla Gwaharam. Lasliari er-khapta Milaha, Rind ma Bolana
Rinda akhta Sohran, Sevi, Dhadar. Sevia Jam Nind& hakim
auh. Mir Chakar ki akhta Jam Ninda salama, ^khto khuthai,
gada Ohakur zora go anhiya phajya takhfc ohakhS. nishta.
Guda phola khutha Mir Chakura^ ki ' Haweii thai dighar
paidawari chi en.' Jam Ninda dasitha ki paidawari ikhtar en.
Giida thi roshea Jam" Ninda salama ki akhtai, Jam Ninda
]>hadatho shutha. Gnda Rind Lashari aii deh wathi khutha, sai
eal hamodha nishtaghant. Rinda gipfca Sevi, Dhadar, Shoran ;
Lasharia gipta Milah, Jhal, Gandava. Zamistana Kachia bitha-
ghant,, Ahara shuthaghant Hurasana.
' The oold is great here, we cannot pass the winter here/ The
spies came and spied out Sevi (Sibi), Dhadar, Gandava, the
Mullah Pass, Jhal, and all that land, and then returned and
made their report. Then the Rinds and Lasharis marched and
took possession of that land, Mir Ohakur being at the head of
the Rinds, and Gwaharam of the Lasharis. The Lasharis came
down by the Mullah Pass, the- Rinds by the Bolan. The
Rinds arrived at Sohran, Sevi, and Dhadar. Jam Ninda was
the ruler over Sevi. When Mir Ohakur came to do obeisance
to Jam Ninda, having come in he made his salutation, and then
seated himself by force beside Jam Ninda on the throne.
Then Mir Ohakur asked of him, ' What is the income of this
thy land ?' Jam Ninda explained to him that the income was
such and such an amount, The next day when he came again
to do obeisance Jam Ninda fled away. Then the Rinds and
Lasharis made that country their own, and abode there for
three years. The Rinds took Sevi, Dhadar, and Shoran, and
the Lasharis took the Mullah Pass, Jhal, and Gandava. They
passed the winter in Kachi, and in the summer they went
up to Khurasan.
THE ADVENTURES OF MIR CHAKUE. 461
Roshea Ramen Lashtiriakhta Mir Chakur shaLra, Rehana
gwai' er-khapta-i. Rumen o Rehan pha-wathan adathagliant
madhioani sara; Rehana gwasMa, ki 'Main miiclhin shfigliar
en' ; Ramena gwaslita, ' Main niudhin shaghar en.' Guda
shart jatha-ish. Go philan mochia gurand^e ath, ranga boi-en,
sakia landaven. Gvvashta-ish, ' Madhinan thashun ; hawan
madhin ki guzi guranda barth, zaran phadhi pkur khanfcli.'
Guda shafa Ramen madhin Rinda oohan bokhto phirentlia :
shafa madhinar gwahar bitha. Banghava sanj khuthaghant-
ishj galagh thakhta-ish : guda Ramen madhin gwastha.
Rinda gawahi dathaj ki Rehan madhin gwastha^ drogh bastha-
ish. Ramena zahr gipta, guda shodha chaiif ho shutha.
An wakhta G-ohar jatanij Lasharia azh Milaba khashtagheth.
Gohar go wathi baga akhto baut bitha go Mir Ghakura. Mir
Chakura anliijur ma Kachavak nyastha.
Ramen galagh-thashi phadha shodha charitho, thi Lashart
One day Ramen Lashai-i came to Mir Chakur's town, and
alighted at the abode of Rehan. Ramen and Rehan disputed re-
garding their mares; Rehan saying, 'My mare is the swiftest/
and Ramen, ' Mine is the swiftest.' Upon this they made a
bet. A certain tanner had a ram, red in colour and very fat.
They said, ' We will race our mares ; the mare that comes in
first shall win the ram, and the hindmost shall pay its price.''
But at night the Rinds untied and threw off the horsecloth
from Rameu's mare, so that the mare felt the cold in the night.
In the morning they saddled and raced their mares, and
Ramen's mare came in first. The Rinds bore witness that
Rehan's mare had won, but they lied. Then Ramen was very
angry, and mounted and departed thence.
At that time a woman named Gohar, a camel-owner, had
been turned out by the Lasharis from the Mullah Pass. Sh©
came with her herds of camels as a refugee to Mir Chakur.
Mir Chakur settled her in Kacharak.
Ramen after the horse-racing rode off and assembled other
462 LEGENDS OE THE PANJAB.
much khutho, Gohar hir gudathaghanti. Mir Chakur o Gwa-
haram bar do pia Gohari'ashiq alhantj geshtar Ch&kiir neghi
zor ath-i. Guda hiran guditho pliadha ya roshea Ohakur akhto
er-khapta Gohar merh^. BegahS; dachi ki akhtaghantj gar-
raghathant; guda Chakura azh Gohara phol khutha, "^ Dachi
phache garraghant V Gohara wath hal na datha-ish. Jatea
gwashta^ ki ' E^men Lasharia phairi rosha hir gudatbaghant.'
Guda Chakurar zahr maa-akhta ; shutha wathi handa ; har-gurea
avzar shastathaghant-]. Rind kuU n:uch khuthaghant-i, ki
' Miiun go Lasharia.^ Lasharia dahi shutha ki Rind much
bithaghant. Laditha Lasharia, shutha go Omar Nuhania.'
Gwaharama gwashta, ki ' Rind go mk mirith ; man thai bautari,
tho man] phushta khan' : ki Nuhani Rind ath. Omara gwa-
shta, ki ' Chakur saken marden, maiii daraghe nen ; sathe
khanani ; kaizan haira khanth.' Omara Kahiri shastathaghant-
Lasharis, and they killed some of Gohar's young camels. Mir
Chakur and Gwaharam both loved Gohar, but her affection for
Chakur was strongest. One day after the slaughter of the
young camels Chakur came and alighted at Gohar's encamp-
ment. In the evening when the female camels came in they
were lowing ; then Chakur asked of Gohar, ' Why are your
female camels lowing ?' Gohar herself would not tell him the
reason. But a camel-herd said, ' The day before yesterday
Ramen Lashki slaughtered their young ones.' Then rage
took possession of Chakur; he returned to his home and sent
out riders in every direction. He assembled the whole of the
Rinds, saying, 'Let us fight with the Lasharis.' The alarm
went out among the Lasharis that the Rinds were assembling.
Then the Lasharis marched away to Omar Nuhani. Gwaharam
said, ' The Rinds will attack us ; we ai'e thy refugees ; do
thou extend thy protectiou unto us,' for the Nuhanis were
Rinds. Omar said, ' Chakur is a mighty man, and not to be
held back by me, I will send him a deputation, perchance he
may make peace.' Omar sent the Kahiris to him, saying.
THE ADVENTDEES OP MIR CHAKDE. 463
ij ki " Ch§,kur§,r gwash, * Ma miref h go ma ; mk di Baloch fin,
tho di Baloch e ; miragh jawain nen.' " Chakura gwashta,
' Man nelan-i ; miran,' Hawen jawab datha-i sathar. Guda
Omara gwashta^ ' Ni mar bi ; miiiin-l.' Anmar Nali Khaur-
dafa basthaghant-ish, saken jange bitha odha ; bhorentha-i
Rind. Rind pLrushfca, havd-sadh mar khushta ; Mir Han di
kbushta : Mir Ch&,kur baravaren mardath. Dombea hal artha
logha, ki ' Rinda pbadatha/ Shaibaka phol kbutha, ki ' Mir
khushta ki dar-shutha ? ' Domba gwashta, ki ' Mir dar-shutha ;
Mir Han khushta.' Shaihaka gwashta, " ' Mir' man Mir Hanar
gushaghethan."
Chakur pha shikara rapta,
BagEien tharae wartha-i.
Lahze pha sawada nishte :
Diohi alchtaghan' danzana,
6 Shir pha maighan shanzana.
" Say to Mir Chakur, ' Do not fight with us ; we are Baloches,
and thou also art a Baloch ; it is not good that we should
fight.' " But Chakur said, ' I will not allow it ; I will fight.'
And he gave this answer to the envoy. Then Omar said,
'Now be men; let us fight with him.' They entrenched them-
selves at the mouth of the Nali Torrent, and there was a great
fight there; they defeated the Riads. The Rinds gave way,
and seven hundred of them were killed, Mir Han among
them, who was a man equal to Mir Chakur himself. A Dom
(minstrel) brought home the news that the Rinds had fled.
Shaihak* asked, " Is the Mir killed or has he escaped ?" The
Dom said, " The Mir has escaped, but Mir Han is killed." Then
Shaihak said, "When I said ' the Mir' I spoke of Mir Han."
Chakur went forth to hunt, and he
Ate at the return of the camels.
For a little while he sat down to look round :
The female camels came, stirring up the dust,
5 The milk dripping from their udders.
* Father of Mir Chakur, and uncle of Mir Han.
464 LEGENDS OF TBB PANJAB.
Grwaslita Chakura MIrenS,j
Wa'pha GoharS, hirena :
"Thai dachi,pliaolie kare danzant ?
Shir pha maigharl shanzant V
10 G-washta Gohara durrena,
Wa'pha Chikura KhanenS, :
" Main hiran warthaghant zahreri sol ;
Main hiran wad^i-miren go khapten."
Guda bag-jat Melaven gal-akhfce :
15 " Phairi ^khtaghant Lashari ;
Shikko sair-l bor th^shi ;
Hir azh. main khushtaghant jukhtia j
Bhingo garthaghant mastia."
Ohakur man dila gran bitha.
20 Rinde hapt hazar lotae :
" Ma chyar saclh ya-tharen Warna bun ;
Then spake Chakur the Mir^
Himself to Gohar the fair :
"Why do thy female camels stir up the dust ?
Why does the milk drip from their udders ?"
10 Then spake Gohar the beautiful.
Herself to Chakur the Kh^h :
"My young camels ate poisonous shrubs;*
My young camels fell down through self-slaughter."
Then spake out the camel-herd Melo :
lo "The day before yesterday the Lasharis came ;
They raced their chestnut (mares) with great delight;
They slaughtered a pair of our young camels
Hence they returned in their madness."
Chakur became heavy at heart.
20 He called together seven thousand Rinds (and said) :
" Let us form a band of four hundred youths, equal one
to the other.
* Sol, i.e., iho proso2}is spicigera or jand.
tan AD\^fiNTORES OP MiB OHAKUR. 465
jOaue dar-shafAii syarali 5
Barivagh Khan phadlja dragaila."
Wage giptaghant sardare :
25 "Chakur khenagMn khame khani
N uhaui hazar mardan bi 5
Lalo khushtaghan' LasMrf !'*
Guda gwashta sar-bat^ki mardcin,
JS-ro, jaren Reh^n^ :
30 " Banvagk goadal4n sahmenthe : •
Hiadian rila ; thai's ser-dathe :
Rekh zahranen whardan !'*
Guda Domb Iangav6.n shakarom :
" Barivagh Khaa th^ra dir nyadhiin J
35 Makh.-on zahm-janea Lash&ri :
Af'o banai manab-un.
Hoshagh pbinj khanAn aptiy^,
Nind o gind khai sitlj bi ?
Let us issue forth cunningly from the low hills ;
Hastening after Barivagh KhSn."
They caught hold of the chief's bridle (and said) :
25 " ChSikur, abate your rage a little,
The Nuh&nis are a thousand men.
They have slain the Lash^ris' brethren !"
Then spake out the headstrong men,
J&ro and fiery Rehdn :
30 " You are afraid of Barivagh's arrows.
Fear not the weapons, you shall have your fill of them
Sand is a bitter food !"
Then said the Dom herald :
" We will settle Barivagh Kh^n far from you.
35 We are sword-wielding LashS,ris,
We are posted in the water-embankments.
If we thrash out the ears between us,
Stay and see whose will be the advantage :
VOL. II- — 59
466 tBGENDS aw THii J'AX^AS.
Mulan pha khai derail ?
40 Sitba pha khaia gem khai ?"
Go bawen gwashtanan taiukheglia }
Wag isbtaghaa'' Sardare.
Ch&i khashtaghan' chapani j
Bol basthagbamt pahrani.
4& Chart akbtaghast golani j
Sadb logb jidaraiya ditben^
OdM ma Nali gutS,
Sbabr charitha GajSne.
Bag jukthiyen Gwabarame.
50 B§,ngbava kbuthen phasane J
Pha Gajan kiFat dema.
Bag gudithen Gwabarame >
Dasta buritba Safane :
Mat&ik Gobara biradi,
S5 Haweii zali sburaat o sbirrSai,
Mel kflcb kbutha Lasbara,
Wbose leaders will be victorious ?
40 And to wbom will tbe profit belong ?"
Witb tbe utterance of these words.
They let go the Chief's bridle.
And spies they sent forth to spy ;
And they fixed a word for the waitcb.
45 The spies came spying out the country ;
They saw a hundred separate dwelling places.
There in the Nali defile,
They spied out tbe town of GSjan.
A herd of Gwabaram's camels was sleeping there.
50 In tbe morning they made an attack
On the face o£ the fort of Gaj^n.
They slaughtered the herd of Gwaharam's camels ;
And cut ofi tbe band of Safan (tbe herd),
In exchange for Gohar's young camels,
65 On account of this woman^s disgrace and quarrel.
The assembly of the Lasharis marched away.
TBE ADVENTURES OF mIr CHAKUE. 467
Rosli othane bnrz bithe,
Lashari khura gon-datbe,
Riada laslikara bliaj bithe ;
60 Mir Haa ma-pfaira phirenthe ;
Go havd sadh ya-fcharen warna.
Guda Chakur ghatnzamiS, garfcha,
Pha Mir Han ghama lalimenan,
Pha humbo chotaveii Mirenaii:
65 Lalin khaur gawaran gipte.
Gada Chakar dahiri bitho shutha Tiirkari swar : Turkaui
sardtir Zaau nam ath. Banghava Lashlrl shutha go Turkanj
labaintha-ish, ki ' CliakarS, khush.' Ghakura Turkan gwan'-
jatha banghava. Phalli name motabaren Amir ath Turkegha.
Phalliya Chakurar hal datha, ki ' Lashari akhta, labaintha-ish
Turk.' Guda Chakara Tui'kan gwan'-jatha; Turkan gwashta
Chakurar ;
By the time the sun was well risen they were high up
the hill side.
They followed on the Lasharis' track and overtook them.
The army of the Rinds was put to flight ;
60 Mir Han was left dead on the spot,
With seven hundred youths each equal to the other.
Then Ch4kur returned in sorrow,
Weeping for the loss of Mir Han,
For the beautiful hair of Mir :
65 Pasting he took his way to the Lahri Pass.
After this Ohakur went as a suppliant to the Turks,* whose
leader's name was Zunu. In the morning the Lasharis came to
the Turks, and bribed them, saying, ' Slay Chakur.' In the
morning the Turks sent for Chakur. There was a trustworthy
Amir among the Turks, whose name was Phalli. Phalli told
Ohakur that the Lasharis had come and bribed the Turks.
Then the Turk sent for Chakur and said to him :
* i.e., the Mughals.
468 LEGENDS OF THE PANJAB.
" Mard evakha ki bi,
Hathyar ki ma bant-],
Anhiyar duzhman valainant,
Guda anhi tbufakb chaclion bant ?"
Chakura jawab datha, ki
" Dast dil -wathi ambrah bant j
Anbiya tbufakh hechi nen."
GudEi bathyar giptaghant-isb Chakura, mokal datha-i, ki
'Tho baro wathibanda.' Hatbi khAni gudS. Chakur sara ishto
datha-ish, 'Bilg,ni Chakur kbusbith.' Gudabathi akbto ChS-
kura nazi bitha.
Ksbike khaptagheth bazar^ :
Tanga gipta-i Chakura.
Guda jatha-i h&,tbiyara.
Bing ki cbamburtha hatbiyar.
Hatbi pbadatho shutha.
Chakur dar-sbutho shodha ; Turkan gwdn'-jatha-i, phS,raintho,
mokal datha-i.
" If a man alone be left,
If of arms be be bereft,
When bis bitter foes surround him,
Say what help will then be found him ? "
Chakur answered thus :
" Hand and heart will help themselves ;
What need then of other help ? "
Then they took bis weapons from Chakur and let him go
saying, ' Go to your home.' Then they let loose a furious ele-
phant on Chakur saying, 'Let Chakur kill it.' Then the
elephant came towards Chakur.
There lay a dog in the bazar,
Chakur seized it by the leg,
And threw it at the elephant.
When the dog struck the elephant,
The elephant turned and fled.
So Chakur escaped thence; and the Turks sent for bim,
rewarded bim and let him go.
THE ADVENTURES OP mJr CHAKUE. 469
Tlii-b.we Lasliari Turkad go akhtaghant, zir baz datha-ish.
Guda Phalliya Cliakurar gwashta, ki ' Aghadi Lasharia Turk
labainllv).' Turk gwao'-jajhaghant Cliakurar dohmi rosha, ki
' Tho saken mard e man Balochan ; edha mazare asteri ; go
mazara mir.' MazS,r isbto datha ; sidhS, bithai Chakur sara.
Jatha Chakura mazar go zahma. Aghadi Turkari pharainiha
Chakur.
Sohmi rosha Lashari akhta; labaintlia-ish Turkaii ; Phalliya
di hal datha Chakurar. Agha Chakur gwan'-janaintha Turka
sohmi dhaka. Turkan khuh phattainlhaghant ; khtiha sara
kakh phirenihaghant. Naryan khuni arlha-ish ; Chakurar
gwashta-ish, ki 'Hawen naryana, char drikain.' Havd baravan
Chakui-a nary^a drikainiha thakhta, ma khuha na khapta-i,
darshutha-i. Aghadi Turkan Chakur pharaintha.
Guda Zunu mathar Maia Begum§.r hal sar-bitha. Gwashta-i,
ki ' Chakur zat Baloch Sardarerij dukh§.n ma dai, Zuuiiar
Another time the Lasharis came to the Turks and gave
them a large sum of money. Then Phalli told Chakur, ' Again
the Lasharis have bribed the Turks.' The next day the Turks
sent for Chakur, saying, ' Thou art the mightiest man among
theBaloches; here is a tiger; fight with it.' They let loose
the tiger and it came straight at Chakur. Chakur killed the
tiger with a blow of his sword. Again the Turks rewarded
Chakur.
A third time the Lasharis came and bribed the Turks
and Phalli informed Chakur thereof. Again a third time
the Turks sent for Chakur. The Turks had a well dug,
and over the mouth of the well they strewed reeds. Then
they brought forth a savage stallion and said to Chakur,
' Mount this horse, and leap him over this place.' Seven times
did Chakur leap and gallop the stallion, but he did not fall into
the pit, and escaped alive. Again the Turks rewarded Chakur.
Afterwards tidings of these things were brought to Mai
Begam, Zunu's mother. Then said she to the Turks, ' Chakur
is the true Lord of the Baloches, do not afflict him more, but
470 LEGENDS OF THE PANJAB.
mokal dai ki urd bS,itli CMkur saren-bandi klianfch.' Zunua
wathi fauj burih^., go Lash§,n3. miratha. LasLariS, phadatha.
Chakur anliid randa shutha, Ratnen khuslita-i. Phanch-sadh
mar Lashari go Ramena khusbta.
Lasbari guda daraintho shutha Gujarata. Jang Gujarafa
haweiir'ga bitha : ki Bangui name Lasbari ath. Warnae
Gujarategba kawaudi baragbeth, logha zurtbi Etragbeth.
Bangula gwasbta bawaii mardar4 ki, ' Kdban biyar mani
madhin§,r dai.' Anmaia gwasbta, ' Kaban niyen, kawandant;
tbara na dean-isli.' Guda jatha Bangula jababa tbire, aiimar
murtbo kbapta. Aribi pbith brath kull 'alam dabin sbutbagbant
go badsbaba, ki ' Haweiir'ga kaum akbta Baloch, ki mardum
di kbusbagbant ; kawandan di cbarainagbant ; deba pbulla-
gbaut.' Badsbaba pbaujar bukm datha, ki ' Mireth go Balocha.'
Guda Bakara, (Ramen pbitb ki astath) Lasbari much kbutha ;
rather give Zunu leave that be lead forth bis army to Cbakur's
assistance.' On this Zunu led forth his army and fought with
the Lasbaris. The Lasbaris took to flight. Chakur followed
on their tracks, and he slew R4men. With Ramen five hundred
Lasbaris were killed.
On this the Lasbaris set forth for Gujrat. And their
war in Gujrat was on this wise : there was a certain Lashari
named Bangui. A youth of Gujrat was taking away bis sugar,
cane, carrying and bringing it to bis house. Bangui said to
him, ' Bring those reeds and give them to my mare.' He
replied, ' They are not reeds, they are sugarcane ; I will not
give them to you.' On this Bangui took an arrow from bis
quiver, and shot him, and be fell dead. His father and brother
and a multitude of men went and complained to the king,
saying, ' A tribe called Baloob has come here, and they are
such manner of men that they slay men, and graze their
horses on sugarcane, and spoil the country.' Hereupon the
king gave orders to his army to fight with the Baloches.
Then Bakar, Ramen's father, gathered the Lasbaris together.
tHE adVentueks of uIr chakue. 471
Jang datha-ish j btldshah phauj bboraintha-ish. Guda gwan'-
janaintha badshahS. Bakarar, pharainlha-i. Phanjah naryan
basbkatha-i ; pbanj&h khawS.h ^bresbami di datba-i ; phanjah
tbargavenkatard§,tha-a. Gwashta--}, 'BtharabashkaijGandavagh
Mitbav deb di thai jagir en, ti tho sakeii mard e.' Guda Lasbari
akbto nisbta Gandavagha, Mithava, JbalS. Dairi Lasbari
bamodha nisbta ; Magbassi tbi baz kaum ^nbi sbakb ant.
Eind nisbta Sevi Dbadar^. Guda Zunu band kbutha go
Lasbaria. Ya roshea Zuniiar Cbakur^ gwashta^ ki ' Cbati man
thara dean, band bozb.' Lak rfipia datha-i. Band bokbta-i
Lasbariegba.
Wakbta ki Cbakura Lasbari band azb MugbaJ^ii bokbta^
shafa janan cbakha pabra datha-isb. Guda yasbafa kbase go
maian gandagh kbutha. Bangbava mai&n gwashta, ki ' Haweii
iiiard Balocb nayant, Legbar ant.' Shan wakbt anhi nam
Leghari bitha, ki kaum Leghari ch'eshiya bitha, Dobmi shafa
and gave them battle ; and they defeated the king's army.
Then the king sent for Bakar and rewarded him. He made
him a gift of fifty horses, fifty silken scarves and fifty golden
daggers. He said to him, ' These I give to you, and the land
of Gand&ya and Mitbav shall be your jagir, for you are a
mighty man.' Then came the Lasbaris back and settled in
Gandava, Mitbav and Jbal. Till the present day the Lasharis
have dwelt there, and the Maghassis and many other tribes
are branches of them.
But the Binds dwelt in Sevi and Dbadar. And Zunu took
women as hostages from the Lasbai'is. One day Chakur said to
TimtA, ' I will pay the ransom, let the hostages go.' And be paid
him a lakh of rupees. Then ZunA released the Lasbari women.
When Chakur released the Lasbari women who were hostages
from the Mugbals, at night he set a guard over the women-
One night some one of the guard acted evilly towards the
women. In the morning the women said, ' This man is not a
Balocb, he is a Legbar (foul).' Prom that time he was known
as Leghari, and the Leghari tribe is descended from him. The
472 LEGMDS OP TUB tANJAB.
pahra bitha Drishake. Shafa haura gwartha. Guda liaw4fl
t)rish.ak tambil zurtho oshtatijaghant, khafagha nishta-ish
maian chakhel. Banghav^ maian (^hakura phol khut^ia^ ' Doshi
chacho en pahra bitlja shaw^ chakh^ V Gwashta-ish, 'Doslii
Thangaven Rind athant.' 'Shan rosha Drishak, ' Thangaverl
Driahak' khananti.
G-uda aghadi Chakurfi, mii-atha go ZlunuS,. Zunu wat]^
ChakurS. khushta, urd bhoraint^ia-i.
WakhtS. ki Rind Lash§.ri jang phawathan khanaghai^ant,
foshea Chakar akhto khapta Gohar halka ya-av^ariya. Gud&
Gwaharam sadh avzarEtni go ftkhtS,. Gohara gwashta Mirar,
'Maroshi Gwaharam go tho mirith ; tho char baro.' Chdkur
charitha, guda ghoro rikhta pha dima Gwahar&megha. Sar&
ki bit^ia gon-khaptaghanti. Rosh er^khapto shut^ia. GuAh
Dilmalikh RindS. gwar Skhto Gwaharam mihman bit^ia. Dil-
malikh sakya bhagyen marde at^. Sad^i gurand khushta-i
mehmani khutlja-i. Sadh gwalagh dan 4rtho phirent^ia-i.
next night Drishak Was on guard. In the night rain fell.
Then that Drishak stood holding Up the tent and did not let it
fall on the women. In the morning Ch&kur asked of the
women, ' Last night what sort of guard was there over you ?*
They said, ' Last night there was a Golden Rind,' Since that
day they call the Drlshaks ' Golden Drlshaks.'
After this again there was war between Ch&kur and Zunft.
Zunu himself was slain by ChElkur, and his army defeated.
While the Rinds were at war with the LasMris, one day
Chakur happened to come to Gohar's village^ riding alone.
Then came Gwaharam with a hundred horsemen. Gohar said
to the Mir, ' GwahariLm will fight with you to-day ; ride away.'
Then Chakur rode off and the band of Gwaharam's horsemen
pursued him. He was ahead but they came up to him. Just
then the sua set. Then Gwaharam went and became a guest
with Dilmalikh Rind. Dilmalikh was a very wealthy man. He
slew a hundred sheep and entertained them. He brought a
hundred sacks of corn and threw them down there. Then when
THE ADVENTURES OF mJr CHAEDR. 473
Gada goZlid ki grastlia-i, sadh thali \kia hav?an sadhen guran-
daai datnbagh yakhe yakhe man-khutha'!. Sadh churi sweth-
ganen har yakhe dumbagh chakha tumbitho ishta-i. Guda
Gwahararaa gwashta, ' Grind, Lashariari, Rindani kirrari.'
Lasharian jawab tharentha, ki ' sadhen gwalaghaii di ma phujAn,
sadh gurand di ma khushun, ya handa sadh swe'-ganeii chAriazh
ma paida na bi.' Guda Dilmalikh akhta pha Gwaharsim ninda-
gha. Gwaharama gwashta, ki ' Dilmahkh, tho sadh chur}
ashkoh artha V Gwashta-i, ' Lohare main biradhar en. Shazh
maha manan phanjah chftri kharith dath, man lerave anhiyar
bandan dean. Hawaii phanjah Rindaci bahr-khanaii dean. Oli
shazhmahi er-khuthaghiyath, bahr na khuthaghafi, dohmi
phanjah di ^khta, gud^ sadh phawanka bithaghant.-'
Guda Dilmahkh Einda zurtha shart, mal thegha barainthi;
guda bitha, horghen. Roshe akhta Rinde halka mihman bitha.
Halk-wazha edha niyath ; logh-banukha thaghard datha.
he had boiled the meat, he served up the tails of the hundred sheep
on a hundred dishes one by one. And he brought a hundred
white-handled knives and left one sticking in each sheep's tail.
Then said Gwaharam, ' Behold, 0 Lasharis, the dwellings of
the Rinds.' The Lasharis answered and said, ' We can pro-
duce a hundred sacks of corn, and we can kill a hundred
sheep, but we cannot show in one place a hundred white-
handled knives.' Afterwards Dilmalikh came to visit Gwaha-
ram. Gwaharam said, ' Dilmalikh, whence did you get those
hundred knives ?' He answered, ' I have a sworn-brother
who is a blacksmith. Every six months he brings me fifty
knives, and I give him a camel in exchange. The fifty knives
I distribute among the Rinds. The last six months' knives
were still lying by me, I had not distributed them when the
next fifty came in, thus I had a hundred altogether.'
After this Dilmalikh Rind gambled, and lost all his wealth,
and became empty. One day he came and put up at the
village of a certain Rind. The master of the village was away,
and the good wife gave him a mat to sleep on. The owner's
VOL. II. — 60
474 LEGENDS OF THE PANJAB.
Guda mS.dhin talk-w§,zhae basthageth. Maia Dilmalikhar
gwashta^ ki ' Dasa baPj m^hin sanga rem bur biyar, ki shudh!
en madhin.' Rem ki buritho ^rtha-i dast bithaghant-i Hon ;
rem di hon bitha. B^nghava Dilmalikh shutha. Mai gindi
ki rem kbapta. Madhina na w§.rtha, ki rema hon man-akhta-
ghant. Halk-wazha ki akhta maia hal datha-i ki rem hon
bitha. Halk-wazha gwashta, ki ' E mar Dilmahkh ea ki doshl
mihm§.n bitho rem buritha ! '
GudS, Dilmalikh hawen sha'ar jatba.
Sharfcan maliikheri Dilmalikh
Azh khenagh o kivaran burtha
Brathi payafen meravan,
Dimari Rindi deravari.
5 Rinde jane ' Nakho' khanant.
Dasan ma dastan deant,
Rema malukhen Dilmalikh
mare was tied up there. The good wife said to Dilmalikh,
' The mare is hungry, take this sickle and cut some grass and
bring it for her.' When he had cut and fetched the grass
his hands were bleeding, and the blood came off upon the
grass. Next morning Dilmalikh departed. The good wife
saw the grass lying there. The mare would not eat it, for
there was blood on the grass. When the master came home
the good wife told him how there was blood on the grass.
Then he said, ' It was Dilmalikh who was last night the guest
and cut the grass !'
Then Dilmalikh made this song :
By gambling famous Dilmalikh
Through malice and spite has been driven
From the encampments of his noble brethren.
From the assemblies and abodes of the Rinds.
5 The Rind women call him ' Uncle.'
They put sickles into his hands,
And famous Dilmalikh goes forth
THE ADVENTUBES OF mIr CHAKOE. 475
Buri pha reshen daddavan.
Ni bilaii mani phadh-mozhaghi,
1 0 Thasen rikef o doravi ;
Ma phisheii sawas^n zom girant.
Manan kadro kumethani nayath ;
Ma datMn pha sunyeii phesliaglian.
Bhedi rangoi bayau !
Guda Grwahardma gwashta Dilmalikhara, ' Biya, Lashari bi,
thara zaran mal^ baz dean.' Dilmalikba phaso datha, ki
"Einda Hudha LasMr na khant.
Musalman Hindu na bi;
Trag na ziri Kafirf."
Yabare Biaivtw., Jaro, Nodhbandagh, Mir Han nishto kalam
khutha e'r'ga, ki Haivtana gwashta, ki ' Khase dacbi go main
baga awar bi man khasar tharana na dean-i/ Jaro-a kalam
To cut grass for galled jades.
Now I give up my long boots
10 And my brazen stirrups,
And the sandals of dwarf-palm leaves make my feet
swell.
My understanding was not worthy of the bay (mares) ;
I have given them in exchange for a barren amusement.
Their story is in the coloured ankle-bones !*
Then said Gwaharam to Dilmg.likh, ' Come now, become a
Lashari, and I will give you much money and cattle.' Dilmalikh
retorted thus :
" God does not make a Rind into a Lashari.
A Musalman cannot a Hindu become,
Nor wear the cord of Heathendom !"
Once upon a time Haivt§,n, Jaro, Nodhband^agh and Mir
Han were sitting together, and each made a vow thus : (and)
Haivtan said, * If any one's camel gets mixed up with my herd
I will not give it back.' Jaro's vow was this, ' I will kill any
the ankle or knuckle-bones used for gambling.
476 LEGENDS OP THE PANJAB.
khutha, ki ' An ki midn risha dast lai^ khushan-i ; kh ki
Haddehar khashith, anhi dikhushan' : kiHaddeli biradar ath-i.
Nodhbandagha kalam khutha^ ki " Zarte man dast na IJn ;
Buw&li khal chie loti, dean-i, ' Na' na klianan." Mir-Hana
kalam khutha, ' An ki Rinden zala man go mashka gendan,
anhiy^r man molide bashkEin.'
Ya roshe go Hudha bitha lerave Chakuregh Haivtan baga
go awar bitha. HaivtanS, sogav khutha, gwashta-i, ' Tharana
na de&n-l.' Rind much bithaghant, ki 'Mamirftn go Haivt^na;
Chakur lero na daun-i.' Chakura gwashta, ki ' Br'gen lero
chandi bhorainthaghan mazariin; er'gen suwalian burlhaghant.
MS. na miriin ; bilan barth-i.' Guda thi roshe bitha Lasharia
§,khto bag jatha Chakure. Chakur khuni bitha bag dima,
burtho gon-datha-i. Rind o Lashari man-wathan mirathaghant ;
phrushta Rind. Rind ki thartha, Haivt&n khuni bitha Chakura
one who touches my beard with his hand, and whoever slays
Haddeh him also will I slay :' for Haddeh was his sworn-brother.
And Nodhbandagh's vow was this, " I will never touch money ;
and if a petitioner comes and asks anything of me, I will give
it to him, I will not say ' No.' " Mir Hau's vow was this, ' If
I see any Rind woman carrying a water-skin I will present her
with a slave-girl.'
One day, as God willed, a camel of Mir Ch^knr's got
mixed with Haivtan' s herd. Haivtan kept it and said,
• I will not give it back.' The Rinds gathered together
saying, ' Let us fight with Haivtan ; let us not give him
Chakur's camel.' But Chakur said, ' Many such camels have
been killed by tigers ; many such have been given to those
who asked for them. Let us not fight, let him take it.'
Again another day it happened that the Lash^ris came and
carried away a herd of Chakur's camels. Chdkur pursued
after the herd and overtook them. The Rinds and Lasharis
fought together, and the Rinds were beaten. When the Rinds
returned after Chakur, Haivtan set out in pursuit : he over-
THE ADVENTUEES OP mJe OHAKUR. 477
pTiadMj gon-datha-i : go Lasharia miralha, bhorentha-1
LasMri, bag zttha-i, burtha-i wathi logta. Rind sambartha,
ki 'E bag Chakureglien, ma na daAn Haivtan§,r.' Agha
Chakura gwashta, ' E hawan bagen^ doiman baraghathaat-i.
Ni ki Haivtana zithagliant, bilan Haivtana gwar bant. Koshe
harbao maid kara laf4 ravant. Azh doimana main brathan
gwar jawanthar ant.'
J^ro hal hamesh eri, ki ChS,kur di Jaro di roshea nishtaghant
kachebria. Chakura daiar gwashtaj ki * Jaro bachhazir biyar.'
Daia Jaro bachh artha. Chakura gwashta daiai", ki ' Zir dai
Jaroar kuta.' Jaroa gwashta, ' Dai ! main negha maySr-i.'
Chakura gwashta^ ' Na, dai, bar dai.' Gruda artho datha d§,ia
Jaroar man kuta. G-uda chhorav leva khanana dast Jaroa rishS.
man-akhta-i. Jaroa bahzra gipta bachheghtl katar khashto,
jatha-i bachha man sarena, khushta-i. Gwashta ' Biy&, dai, ni
bar-ij CMkur biMh khush bi.'
took the Lasharis, fought with them, defeated them, took away
the herd from them and brought it back to his home. Then
the Rinds prepared to fight, saying, ' This is Ch&kur's herd,
let us not give it to Haivtan.' But again Chakur said, 'This
is the same herd that my enemies were carrying off. Now
that Haivtan has recovered it, let him keep it. Some day no
doubt it will be of use to me. It is better that my brethren
should have it than my enemies.'
This is the story of Jaro, that one day Chakur and Jaro
were sitting in the assembly. Chakur said to the nurse,
' Bring Jaro's son here.' The nurse brought J&ro's son.
Then Chakur said to the nurse, ' Put hitn in Jaro's lap.'
Jaro said, ' Nurse, do not bring him near me.' But Chakur
said, ' No, nurse, bring him.' So the nurse brought him
and set him on Jaro's knee. Then while the boy was playing
his hand touched Jaro's beard. Jaro seized the child's arm,
drew his dagger and plunged it into his loins and killed him.
Then he said, ' Come now, nurse, take him away ; let Chakur
be happy.'
478 LEGENDS OF THE PANfJAB.
Aghadi CMkiira gwashta Haddehar^, ki ' Tho Jaroa nsh^
dasta la; thara ki khusliith, guda wathar di khushith, kal&m
drogh bith-i, rcLst bith-i.' Eoshe Jaroa Haddeh madhin thakh-
tagliant. Haddeh madhin gwastha, gwasthiya dast laitha-ish
Jaro rishd. Sai cliyar mah gwasthaghant ; gudS, Jaro Haddeh
di gon-gikhta, Shaho di goc-gikhta, (ki wathi goharzakht-ath).
Shuthaghant galagh bastho, drashke buna waptaghant. Ni ki
Haddeh whav shutha, guda Jaroa gwashfca Sh^hoar^, ki 'Jane
zahmS. Haddehara/ Jatha Shahoa zahm, Haddeh khushta-i.
Jaroa gwashta, ' Ni khada phatte, phfl.r<in-i.' Guda gwashta-i,
' Ni do mardi khade bi ki Haddeh manan dost ath/ Ni ki
Shahoa khad phattha^ guda Jaro jatha zahm Shahoara, khushta-i.
Hardo phurithaghanti, thartha wathi handa. Haddeh ki
thartho niyakhta ChakurS, gwashta, ' Haddeh ki garei man
sha'ar shaghan janan-i.'
Chakur Shaihak gushi ; Jaro rishani giragh rosh gushi ;
Haddeh khosh gushi :
Again, Chakur said to Haddeh, ' Touch Jaro's beard with
your hand. If he kills you he must kill himself also ; we will
see whether he breaks'his vow or keeps it V One day Jaro
and Haddeh were racing their mares. Haddeh's mare won,
and in passing he touched Jaro's beard with his hand. Three
or four months passed, and then Jaro took with him Haddeh
and Shaho, (who was his own sister's son). They went out
and tied up their horses, and lay down under a tree. As soon
as Haddeh went to sleep Jaro said to Shaho, ' Slay Haddeh with
your sword.' Then Shaho struck Haddeh a blow of his sword
and killed him. Then Jaro said, 'Now dig a hole and we will
bury him.' He also said, ' Let it be a hole large enough for
two men, for Haddeh was my friend.' As soon as Shaho had
dug the hole Jaro struck him with his sword and killed him.
He buried them both and returned to his home. When
Haddeh did not return with him Chakur said, 'I will make a
song taunting him because Haddeh is missing.'
Chakur son of Shaihak sings, about the day of touching
Jkvo's beard, of the slaughter of Haddeh he sings:
THE ADVENTURES OP mIe OHAKDR. 479
0 Mughal sanj khan naryanaj
AhM sher giimbazena.
Zea trunden Arabiy&j
Thank naztkhen biginar ;
5 D^n man kh§,ran hiy&le.
Rind mani khohen kilatant,
Khushtaghen Rindan galo nest ;
Hardo dema JEin dari.
Lev chitoi kharo§,n
10 Jaro di karch katar jukhtaghiya.
Go nyan-bandan jathiya,
Briujanen rish giptaghiya,
Haddeha pha zor gipta.
Cxuda Jaro Jalamb gushi : Chakur phasave dath gushi '.
Gozh de, o khanden Mazido,
0 Mazido, bange halen ;
Range hal o baz khiyalen.
0 Mughal, saddle your steed,
As swift as deer or tiger.
Saddle your fiery Arab,
And bring him close to me ;
6 That I may tell you my thoughts.
The Rinds are my hills and forts,
But for a slain Rind there is no way open :
On both sides his life is shut in.
Because he stood up in sport
10 Jaro slew him with his companion.
With knife and dagger he slew them both,
Because his curled beard was touched.
Because Haddeh seized it roughly.
Then Jaro son of Jalamb sang ; in reply to Chakur he
sang :
Listen, O smiling Mazids,
Listen to this strange tale ;
This strange tale in many words.
480 LEGENDS OF THE PANJAB.
Drogli ma bant, CMkur Naw&ven
5 Drogli ma bant, ki drozbi na bai ;
Drogli azb dathana darra bi.
Azh zawS.na bai sliarrena.
Rasten, o Mir mangehani.
R^sten, o Ohakur Nawaven.
10 Main brinjaneii rish giptaghiya.
Azh rah p'hawen sake giptan,
Azh wathi gudi miyaran,
Azh khenaghi§,ni shagh§,na,
Roahe Haddeh o Shako biditha
15 Dir loghan man digkareii.
Gon athi sanden khamane,
Jabahe phur azh thanga,
Thegh nokh saj barakh ath,
KElrch katar jukhtaghiya;
20 Go nyan-banda jathiya.
Speak not falsely, 0 Chakur Nawab ;
5 Speak not falsely, that you be not held a liar.
Let falsehood be outside your teeth.
Be noble with your tongue.
Be true, 0 exalted Mir.
Be true, 0 Chakur Nawab.
10 My curled beard was seized.
By this my life was taken from me,
For my own double shame.
For this malicious insult.
One day saw both Haddeh and Shaho
15 In their homes away in the earth.
He had with him his bow.
His quiver filled with gold,
His sword with new scabbard.
He was slain with his companion ;
20 Both of them with knife and dagger.
THB ADVENTUEES OF mIr OHAKUH. 481
Pha dil kama khuth o khisht.
Haddeli tilMna niyikhta,
Phopliul o hir^n warana,
Gwar janari chyar-kullaghena,
25 Gwar Ch4kur durren gohara,
Gwar Banana nek-zanena,
Thankhen amzane na nishta.
Haddeh^ phol ma dighdra :
Haddeli dighara du marden.
Nodhbandagh Lash^ri kissav chhon bitha. Nodhbandagh
Chakura gw^n'-jatho hurjin zare pburkhutho datha-i. Hurjln^
sheri phalawa tung khuthagbant, ki zar darkbaflth, Nod-
hbandagb dast laith-isb. Charitho Nodhbandagb rawan bitha,
madhia chakha hurjia datha. Shutba-i juzana, zar raptaghant
risbana: dast nalaith-i, zar tbewagba rikhtosbuthagbanfc. Dema
jangale s§,kAre cbinagbeth. Nodhbaadagbar lottha-ish, " Nodh-
For tbeir bearts' pleasure tbey were killed and left there.
Haddeb never came home returning
Eating betel and cardamoms,
To the women in tbeir four-sided huts,
25 To Cbakur's fair sister,*
To Banari, best of women,
Nor sat with her in close embrace.
Seek for Haddeb in the ground :
Haddeb is in the ground in a double grave.
The story of Nodhbandagb Lasbari is as follows. Chakur
once sent for Nodhbandagh and gave a pair of saddle-bags
full of money. In the bottom of the bags he made a bole, so
that the money might drop out and Nodhbandagh might touch
it. Nodhbandagb threw the bags across his mare's back and
rode away. As he went on, the money kept dropping out, but
he did not touch it, and the whole of the money dropped out.
In front of him was a band of women gathering tamarisk-galls,
Tbey said to Nodhbandagb, ' 0 Nodhbandagh, your name
* Haddeh was married to Banari, sister of Mir Chakur.
VOL. II.— 61
482 LEGENDS OF THE PANJAB.
bandagh, thai nam ni Zar-zuwal bJfch ; mar chie dai."
Nodhbandagha gwasbta, " Sh^ main madhin rand^ zurtMySi
baraweth, bar chi shar pbakar bi, zirethj bareth." Maian zurtho
mucL. khutbaghant-i, burtha-isb. Shedh-dem^ Nodhbandagb
nlm Zar-zuwal batha. G-udei, Nodhbandagh bratMn kiM. sara
zabr gipta, gwashta-ish, " Nodhbandagh, tho wathi thewaghen
mal bahr-khane ; ohie bil dai, naw^n go tho mal chl na bi."
Guda NodhbandaghS, phasawe hawen sha'ar jatha.
Kungur^n, o kungaran I
Kungur jaren brahondaghan !
G&le gaziran avurtha :
Aiv phara haisi sarEl.
5 GhosM man gindari zelhira,
Zulm phar^ be-dadhih&.
Drust daf& rish avurtha;
Namard rish jahl khutha,
Khond 0 khuriyan gwah-khutha,
is now Gold-scatterer ; give something to us.' Nodhbandagh
said, ' Follow in my mare's track, and pick it up, and take
away whatever you need.' The good women picked up and
collected the money and carried it off. Thereafter Nodhban-
dagh bore the name of Gold-scatterer. Then Nodhbandagh's
brethren were very angry, and they said to him, ' Nodhban-
dagh, you will divide the whole of your property ; leave some-
thing, or you will become quite destitute.' Then Nodhbandagh
answered them, and made this song :
0 mankind, mankind !
Foolish generation of men !
The misers have uttered a speech :
They have laid an offence upon my head.
5 So T see manifestly.
They have injured an innocent man.
All men wear beards on their faces ;
But the unmanly wear their beards below.
They show them on their knees and heels
THE ADVENTUBES OF mIb ChAkUB. 483
10 Change avur gaukh phadM.
Mard^ hawen vS.s na khuth,
Beronaghen mar gwar jan&n,
Choshen ki chdri kukkuren
Jant-i nasoS.ma sara.
15 Nindlth grehi phagurd,
Ah&n ki khasM phar dafa.
Go m& sakhleri meraveri.
Go mS. bakhilen jheraven,
Jherant hanchosh gushant,
20 Satk karir^ res-deant.
" Mai na bi pha Nodhbandagha, !
Phul na zai ma mausima !
Shazh m§.ho phuren nokh sara
Zaith niyari khuraghan."
25 Ni nadhau athant jauren badhln.
Zi pha shagMnEi na khafan,
10 And some on the nape of their necks.
No man has ever undergone such disgrace.
As a man dishonoured among the women,
Striking them as a hen does her chickens
When she strikes them on the head with her beak.
15 But a man sits near a woman, and weeps,
And brings forth deep sighs from his mouth.
With me the generous assemble.
With me the violent qaarrel
They quarrel, and thus they say,
20 Turning away their faces from me,
" Nothing will be left with Nodhbandagh !
Phul* will not bring forth in due season !
In six months at full moon
She will not bring forth, nor bear a foal."
25 Now foolish were my bitter foes !
Nor am I liable to the taunts of yesterday.
* Phul is the name of Nodhbandagh's mare.
484 LEGENDS OF THE PANJAB,
Agh mi pliaso pbosti khutheo,
Mai cho mughema melathen ?
Cho munkira yak-jah khutha ?
30 MS.1 Mubammade zir-ath,
Haft-sadh hasht-sadh gorama.
Bag girdaglien be-shon athant.
ShartSiii na d§.tha hizhbare,
Bhedi rangol bayan.
35 Azb ma na zitha katul§,n :
Bungah. o gr§,nen lashkaran.
Datha bi name K^dira,
Bi momin o whS.nindagh&n,
Bara asllen dargura,
40 Sotva laris^n waran ;
Biyayant ghazi whazh-dilS.,
Whazb-dil mani nam girant.
If I were skinning my sheep and goats.
How many of the greedy would there assemble ?
Of the stingy how many would be gathered together ?
30 I possessed the wealth of Muhammad.*
Seven or eight hundred herds of cattle
And herds of camels without number were grazing
round about.
I have never gambled at any time.
Nor is their story in the coloured ankle-bones.
35 Cheats did not take them from me,
Nor the assembly of mighty armies.
Bat I gave them away in the Creator's name.
I gave them to pious men and reciters of the Quran,
And to the poor dwelling in the wilderness.
40 At morning-tide they eat their fill.
The warriors of the faith come with glad hearts.
With glad hearts they take my name.
* i.e., enormous wealth.
THE ADVENTUEES OP mIb OHAKUE. 485
DS,dh na lekhan cMdhara,
Khes go khawS-h o j^baha,
45 Mirsi mazain thape lurk :
Bshaoa GMzl barant.
Sdri kafocli} sai-sadhi,
Phar yak shafa osaragha,
Sohvi bi sw^li an-burtha;
50 Domb gushokhen langavan.
Jawanen sari Eabba lav§,n,
Shugtra hame gal khanaii.
Chosheri suwalie miyaith ;
Biyaith o ma loti amrisha,
55 Ki " baufa go Mthme khasha."
B dadani chie niyai !
Khaule manan cho Omaret,
Cho Omara khaule manan.
Man bashkaghe band na ban :
In giving I take no count of sheets.
Of scarves, silken overcoats or quivers,
45 Or of my wide-wounding sword Mirsi :
These the Ghazis carry away.
A striped shawl worth three hundred (rupees),
Worn for but one night.
In the morning is taken away by the asker,
50 By a Domb, a singing minstrel.
Good men praise God,
And render thanks to him for this.
But let not such a petitioner come to me ;
Let no one come and ask me for my wife,
65 And say, ' Bring forth pillows and a lady fair.'
For of such gifts there are none to be had !
A promise is to me as to Omar,*
As to Omar is a promise to me.
I will not be stopped from giving :
* ' Umar, the companion of Muhammad.
486 LEGENDS OP THE PANJAB.
60 Band biaghe marde niy&n.
Har chi ki khai azh Kadhird,
Sadh ganj be-aiv daraj
Zir^i pha r&sten chambavS,
Baraii avo karch sara,
65 Ni babr kbanan go hadhira.
Nelan khanan pba pbadM ;
Gud§, mani brslth bingaven,
BrS,zakbt o brath mS,ngenavan,
Kahar bant aptiya girant,
70 Mirat milk johagha,
NodhbandagM mal sar^ !
Phadhirosha Gh§,kura Dombe shastatha-i, ki "Baro Nodh-
bandagbar sha'ar kban; gudS, Nodhbandagh azh tbo pbola
khant, ' Tho chl lote ?' Tho hawen suwaia kbane, ki ' Jar
harchi tha-ijinde, thai zl.le, thai logha, kulla manan dai/"
Domb^ shutho sha'ar khuthaNodhbandagh&r^; Nodhbandagh^
60 I am not a man to be stopped.
Whatever comes to me from the Creator,
A hundred treasures without blemish,
I will take with my right hand,
I will cut with my knife,
65 I will deal out with my whole heart.
I will let nothing be kept back ;
For then my young brothers.
My nephews and my grieving brethren,
Would quarrel among themselves,
70 As to the partition of my inheritance and wealth,
And regarding the property of Nodhbandagh !
Next day Ch^kur sent a Dbm, saying, " Go to Nodhbandagh
and recite a poem to him ; then he will ask you what you want.
Upon this make this request, ' Give me all your own clothes,
and all your wife's clothes and all the clothes that are in your
house.' "
The Dom went .and recited a poem to Nodhbandagh, and
THE ADVENTUKES OF utu CHAKUE. 487
pholkhutha-i, ' Domb ! tho chi lots V Domba gwashta, ' Wdzb^ !
Main suwal hamesh eii, ki jar ki thai jindegh-ant, tbai zalegh-
aat thai logh-aatj kuUa manan dai.' Nodhbandagha gwashta,
ki ' Tho wathi phushti manai dai, man wathi jaran kullan thara
de^n,' Domb phushti gipto khotagh khutha-i ; neme wath janar
khutha-i, neme zMar datha-i ; kullan jaran ki loghtl athant
Dombar datha-i : logh azh jaran horg bitha. Shaf^ waptaghant
logha hardo. Nemshaf bitha lerave akhto Nodhbandagh logh
dema jhukitha go bara phajya. Zala gwashta, ki ' Lerave main
logh galia jhukithaghen, bar di chakh en-i,' Nodhbandagha
gwashtaj ' Tho dafa baro, bo gir-i. Bo thauzh khi,ith-i, kharo
khan, bil-i ; kutiiri bo-en-i, guda manan gwan' jan, man b§;r
bozhan-i, ki Huziira datha-i.' Bo ki gipta zala, katuriegh-en-i.
Guda Nodhbandagha bar bokhta ditha-i theghi jaran dokhtiy^
thaithiya bar lafa man ant, mardeghen zaleghen. Wath di
khutha-ish, zalar di datha-ish. Banghava kachehria akhta
Nodhbandagh said, ' Dom, do you want anything ?' The Dom
said, ' My lord, my petition is this : give me all your own
clothes, and all your wife's and all that are in your house.'
Nodhbandagh said, ' Give me your sheet, and I will give you
all my clothes.' He took the Dom's sheet and divided it.
With half he clothed himself, and half he gave to his wife :
then he gave all the clothes that were in the house to the
Dom, so that there were none left in the house. It was empty.
At night they both lay down in the house to sleep. At mid-
night a camel came and sat down before Nodhbandagh's house
with its load. The good wife said, ' A camel has stopped at our
door, and there is a load upon it.' Nodhbandagh said, ' Go to
its mouth and smell it. If it has a sour smell, make it rise and
let it go : if it has a sweet. smell, then call me to take off its
load, for Heaven has sent it.' The good wife smelt it, and
it had the smell of musk. Then Nodhbandagh opened the
bales, and saw that they contained garments of every sort for
men and women, all sewn and made up. So he clothed him-
self and gave of them to his wife. In the morning he came to
488 LEGENDS OF THE PANJAB.
Ch^kuregh.. Cliakura gwashta, ki ' Nodhbandagli, tho be-
shakk Zar-zuwal e.'
Mir H^n kalam kissav hame-r'ga ei. ZM dithaghanti go
mashkan, havd-gist molid bashkatha-1. Ya roshe Rindan
gwashtaj 'Tho bavd-gist molid bashkatha-i; demfi kbase ki
ginde go masbka kbara gir de, molida ma bashk.' Shedh-dema
guda kbar bashkathaghant-i : kharani shumar neni chikhtar
basbkathagbant.
Chakura si sal& go LasbariS, jang kbutha. Guda pha-wathan
Rind Lasbari bair khutha. Chakur sbahr Sevi ath, hamodha .
kilat joritba-i. Sisal pbadhS, zabr gipto Sevi isbta-i, laditha
Sindb pbalwa. An rosb ki Sevi kbisbta, bawen sba'ar Gwaba-
ramar pbasave datho gwasbta-i.
Bil^n mar-lawasben Sevi
Gaareii sadbani margavi !
Jame NindavS, bbattiya.
Sai rosb^n Babaram negba.
Obakar's assembly. Ohakursaid, 'Nodhbandagb tbou art with-
out doubt tbe Gold-scatterer. '
And tbe story of Mir H^n is on tbis wise. He saw tbe Rind
women carrying water-skins, and gave them seven-score of
female slaves. One day the Rinds said to him, ' You have now
given one hundred and forty slave girls : bencefortb when you
see any woman carrying a water-skin give her a donkey and
not a slave-girl.' So from tbis time forth he gave them donkeys,
and there is no counting the number of donkeys he gave.
Chakur's war with tbe Lasharis lasted for thirty years.
After tbis the Rinds and Lasharis made peace together.
Chakur's town was Sevi, and he built a fort there. After the
thirty years had passed in his wrath he left Sevi, and marched
towards the Indus. On the day he left Sevi he made this song
in answer to Gwaharam.
I will leave man devouring Sevi !
Curses on my infidel foes !
For three days shall Jam Ninda from his oven
(Distribute bread) in honour of Bahram (slain).
THE ADYENTUEES OF mIb, CHIkuE. 489
5 Sisal uvfc o uzlimarS,
Jan-jebhavan jangiya :
Thegh azh balgava honena;
Chotan ch.o kamandi boghan,
Jukhtan na nashant larena.
10 Warnajan du-mandilena
Lad ma derav^n na rusthant :
Arifen phithi sar-S£iyan :
Misk ma barutan na mushtant :
Whard dumbagban meshani :
15 Karwali sharab sbarr josbant !
Sh^han pha aisban yakbe nest !
Drustan wartbagban bindiyan :
Thegbi,n pbaraban ziverenan :
Sbartan dathagbeln sMmenan :
20 Bacbaki lawar lanziya !
Gwabaram muzben Gandavagb :
5 For thirty years, for ever, sball tbere be war
Witb tbe men of giant size :
Nor sball my sword be clean from blood-stains ;
I will bend it like jointed sugarcane,
So that tbrougb crookedness it will not go into tbe
sbeatb.
10 Tbe youtbs wearing two turbans
Do not rise up from tbeir dwellings to sport :
Tbey dwell in tbe sbadows of tbeir fatbers :
Tbey rub no musk on tbeir moustacbes :
Their food is fat-tailed sbeep :
15 They boil strong liquor in tbeir stills !
There is not one bearing tbe marks of a ruler !
Tbey have all eaten tbeir weapons :
Tbe broad swords are bitter to tbem :
They bave gambled away their beads .
20 Tbey bave cbildrens' sticks in tbeir bands !
Let Gwabar§,m stay in dusty Gandava :
VOL. n, — 62
490 LEGENDS OP THE PANJAB.
Singhe ma zirih phirentha !
Machiya lawashta lanjaith ;
All o Wali druh-daraii,
25 Bag girdaghen be shonen ;
Yaki kilata beronen,
Hagb kavali Turkanan,
Rind b&raghen boranan.
Gwabdram azh dude hande bi ;
30 Ne gor bi ne Gandavagh.
Ghakur ki Sevia dar khapta Sangsila Syahdf daga rawda
bifclia. Sangsila nazikha khohe sara otak khufha-t, shodha
Sevi phalaw^ ditha-i. Dan maroshi Cbakur-mari nam-en-J,
Guda laditha Chakura shamodha, HaivtS.n tbartho sbutha,
nishta Linid. Rind gwastba dema : guda Haivtan^ Jang khutha
go Rinda. Rind ki Multana akbta^ guda Mir ChakurS, gwashta,
' Khase en ki tharf ro jang jhanda zirith Haivtaui ?' Khasll
waldi na datha-J. Guda Mazari Sardar B§.dhela gwashta, ' M^
A stone thrown into a well !
Machi has drunk blood ;
All and Wali are traitors.
25 The camel herds wander unclaimed ;
The rebels' fort is deserted,
Reduced to earth by tyrannous Turks,
And Rinds on high bred mares.
Gwaharam will be driven forth from both places ^
30 He will own neither grave nor Gandava !
When Ohakur went forth from Sevi he travelled by way of
Sangsila and Syahaf. Near Sangsila he halted on a certain
mountain, and thence looked towards Sevi. Until the present
day this mountain is called Chakur-mari (Chakur's palace).
Thence Ghakur marched onwards, but Haivtan left him and
returned and settled at Lini. The Rinds passed .on, and
Haivtaa made war upon them. When the Rinds arrived at
Multan Mir Ghakur said, ' Is there anyone who will return
and raise the standard of war against Haivtan V But no one
replied. At last Badhel, Chief of the Mazaris, said, ' I will
THE ADVBNTUEES-ieP mJe CHAKUE. 491
ziran Jang jhand^.' Maz^ri azh Talumba thartho akhta, gwash-
tho shutha Gorli C'haupana : Maz^ria jang khutha hamodha
go Haivtana.
Mir CMkur Siiaihak nSime bachb ath. Chakura Bijar gwEin'-
janaintha, Shaihak di gon-datha-i, ki ' Baroeth, Shaihaka Sir
khane, biy^eth.' Giida emar shutho bokhtaghant Haivtan
balk nazikba. Haivtan birentho bardo Bijar di Sbaibak di
khusbta-isb. Bijare mazain rish ath. Risb buritho Bijare
cbaunri kbuthagbant-i Haivtana. Sbaibak pabli siban jatho
sajji khuthagbant-i. GudS, Haivtana wathi risb sainthagbant,
ki ' Obo ma vl ki main risb burant cbaunri di kbanant-i.'
Mir Cbakur hu wakbta nisbtagbeth Satgbara. Badhela
avzar ebastathgbant pbamodha, bal dathagbant-i Cbakurar, ki
' Tbo lasbkara biyar, Haivtan Linia nisbtaghen.' Guda.Obakur
o Miroa lashkar kbutho akbta Multana.' Guda BMhel tbi
avz§,re sbastatha. Sitpura tretthagbant ; Cbakurar bal datha-1
ki Haivtana Liuia nisbtagben.- Guda cbiktha-isb lashkaKi,
7 '
raise tbe standard.' Tben tbe Maz^ris returned from Tulumba^
and passedion to Gori and CbaupSiUj and tbere tbey made war
upon Haivtan.
Mir Cbakur bad a son named. Sbaibak, Cbakur called Bijal
to bim, and sent Sbaibak witb bim saying, ' Go and arrange a
marriage for Sbaibak, and return.' ■ So they went, and en-
camped near Haivtan's village. Haivt§,n attacked and, defeated
them and slew both-- Bijar and. Sbaibak. Bijar bad a very long
beard. Haivtan cut it off and made himself a swish (for flies)
of it. And Shaihak's ribs be stuck on spits and made roast
meat of them. Then, Haivtan shaved off bis own beard, / Lest^'
be said,,' they cut off my beard also, and make a swish of it.'
At that time Mir Cbakur had settled at, Satghar^. Badher
sent a horseman tbere and gave the news to Cbakur saying,
' Haivtan is at Linl, bring up your army.' Then Cbakur and
Miro collected their army and came to Mult^n. Then Badhet
Bent another horseman. He met them at Sitpur and told
Cha,kur that Haivtan was Btill at Lini.. Then they led up the-
492 LEGENDS OP THE PANJAB.
man rikhta-ish ; Haivtan jinda phadatha, b&zen mard bhuslita-i,
ehahr luttha-i. Haivtan dima ghoro rikhta. Gruda Haivtan
drikh-datha ma gar lafa, ki nam Gogar athi ; hamodha khapto
murtha. Gwaran Sargani er-khapto shutha gar Mf&; Haivtan
saghar buritho artha-i, Ohakurar datha-i. Khopar buritho
mazhg khashto, gnda klibpar nughra marhainto Ohakura
bhangav pyalo thaintha-i. Guda Bijar o Shaihak bon gipto
thartho §,klita Ghakur Satghara. Baz Rind thartho akhta
Derav deba, dema na sbutha. Derava Dodai nishta, ki asul
azb Doda Satba-Somr§. bitha-i. Doda bal hamesh ath, ki
Sable Einda anbiyar wathi jinkb sira datha: sbanbiya Dodai
bitha. \
AkbtagbS. Doda ^sb-angura pabra,
Sukbtagbiya go dakbtagben rabna :
SableS, dast ma cbotava sbipta,
army and took tbe place by storm. Haivtan bimself fledj and
many men were killed, and tbey plundered tbe town. Tbe
horsemen pursued after Haivtan. Tbe Haivtan leapt into a
cbasm, tbe name of wbicb is Gogar, and tbere be fell and
died. Gwaran Sargani went down into tbe cbasm, and cut off
Haivtan's bead and brougbt it and gave it to Cbaknr. Ob§.kur
cut tbe skull and took out tbe brains, and tben bad tbe skull
mounted in silver, and made a bhang-cwp* of it. Tben, baving
avenged tbe blood of Bijar and Shaibak, Cb&.kur turned again
to Satgbara. Many Rinds returned to tbe land of DerS, (Gbazi
Khan) and would go no furtber. At Dera lived tbe Dodais,
wbo were sprung from Doda of the Satba-Somr§. tribe. Doda's
story was this. Sable Rind gave him bis daughter in marriage,
and from him the DodMs were descended.
Doda came from tbe other side,
All burnt up with patched rags on him :
Sable laid his band upon his hair
* See Tol. II., p. 290.
THE ADVENTUEES OE mIe CHAEUE. 493
Phusagh azize nighah dashta.
Sahlea dramani Mudho datha,
Pha jan simga mar Balocli bitha ;
Daur Mudhoa gwar Dodava dltha.
Mir Chakur wakhta Dodai Sardar Sohrav ath. Chakura
anhiyar gwashta, ki ' Anmar ki thari khai tho go anhiya mir.'
Guda Dodai go tharagheri Einda miratha. An Eind ki dema
sbutha go Ch§.kura bahr bahr bithaghant, an Jaghdal bilha-
gbant, anki thartho akhtagbant Baloch bithagbant. Chakur
gwastha demaj Dillia sbutha Hamaii Badsbab go, anwakbta ki
Dilli jatho gipta-isb. Guda Mir Obakur azb Dillia tbartho,
nisbta Satgbara; bamodha murtha. Ziarat didainbamodhaant-i.
And saw in bim an excellent son.
Sable gave bim tbe fair Mudho
And for the woman's sake tbe man became a Balocb ;
And with Mudho Doda obtained wealth also.
In Mir Chakur's time Sohrav was the Chief of the Dodais.
Chakur said to bim^ ' If any men come back, fight with them.'
So tbe Dodais made war on the Einds who returned. Those
Einds who went on with Mir Obakur have become divided and
are now Jatts j but those who returned remained Balocbes.
Chakur went on to Dilli (Dehli) with King Humayun, when he
marched down and took Dilli. After that Mir Chakur returned
from Dilli, and settled at Satgbara, and died there. His tomb
is still there.
No. XXXVI.
ISMA'IL KHAN'S GRANDMOTHER,
AS RELATED BY A BARD FROM JALANDHAR.
[Aooording to the bards thia tradition is familiar to all the people of Jhang
and the neighbouring modern town of MaghifinS.]
[The story given here bears a close relationship to that given at pp. 177-181
of this volume, and is evidently meant to account for the care taken of
the tomb of Hir and EAnjhd near Jhang by the grandmother of the
present SiySl ESis (Chief) Muhammad Ismet'il Khkn of Jhang, an act against
the traditions of her tribe. The story of Hlr and Efinjhfi is explained at
p. 177 ante, and needs no further comment here.]
[Hakim J4n Muhammad, to whom the bards attribute the story, has been found
to be still living. He says that it was Ismfi'Il Khdii's mother, and nob
grandmother, to whom the stranger appeared, and that this occurred shortly
before the commencement of the British rule in the Panj&b (1849 A.D.).
'He says also that he was present on the occasion and was then 18 years
of age.]
[The family of the Siy&l Chiefs of Jhang is an old and illustrious one, but it
first comes into prominence with the 13th Chief Walid^d Kbdii, who
consolidated its fortunes. He died in 1747 A. D. and was succeeded by his
nephew 'Inclyatu'llah Kh^n, a man as able as himself, but overshadowed by
the then rising Sikh power. He died in 1787 and was succeeded suooes-
sively by his two sons Sultin Mahmud KhSn and Sahib Kh^n. They both
came to an untimely end before 1790, when their relative Kablr Khfin,
who had married the widow of S&hib KhElii, and daughter of 'Umar KhSin
SiyM, succeeded. He came of the line of Jahdu KMh whoso children
had been ousted by GMzt Kh^n, grandfather of Walidfid KhSn, in the 17th
century. This Chief was a man of mild character, and in 1801 abdicated in
favour of his son Ahmad Kh&n, who was succeeded successively by his sonff
'InSyat Khan in 1820 and the present Muhammad IsmS,'ll Khin in 1838.
After the days of 'InAyata'lIah Khfih the fortunes of the family sank to a
very low point, from which they have been partially recovered by the
loyalty of Muhammad Ismft'il Khdn to the British Crown.]
[The grandmother then of the present Chief was the wife of Kablr Kh^ii and
daughter of 'Umar Khfin, and is the heroine, so to speak, of this legend.]
TEXT.
Shahr Jhang vichh Jan Muhammad Halsim bar4 hai nami,
Is peshe de Mran us di izzat karen tamaml.
Darveshon se eh raghbat rakhta, haiga sidha sad^.
Ik riwaiat baian kare, jo kahi si is de d&da.
isma'Il khAn's geandmotheb. 495
5 Ik inusS.fir ethe &ia, dasd^ nek o kdr ;
Kise se bin pftchhe-gachhe pahunchtl Kh^n de ghkr,
SamMl KMn di dadl, y&ro, is wakt si jiAndJ.
Dar par k &waz kari, oh hi niiindi nMndi :
Bola : " Main Mn Mj}, Mai, haj te hun main dia :
10 Tere p&s aneh^ sunke Hir Ranjha da lS,iS..
Ch§.r warian da ars^ guzr^ main sa haj n<in giL
Ik tuikn jo aia dadha, jahaz sada phat pi^.
Aur Allah de fazal wa karam te eh sabab ban g}& t
Ik takhtS. de ntte banda baitha hi rah gia.
15 Do roze de, Mai, kanda takht^ pahunch^.
Bahir ake sans le a, na iglt pichha sonch^.
Jande jande mainun, Mai, ik jhuggi nazar hi :
Jeh de vichh babd dekhia, na dekhi koi mal.
Khair, pichhe ik buddhi ai, mamta vichh oh mkth
20 Kahne lagi : ' Jam jam aia, karam kita, Mn data.'
Dfldh pilaia, khidmat kiti, puchhi^ sarS, hal.
Chir de pichhe buddhd aia, mahiah ii rakhw^l;
Oh nun sara hal sunakar, phir boli oh nari ;
' Bh hi mera hi khasam Eanjhia, main han Hir bichdrl/
25 Kuchh dinan main othe rahia, §.ram bahut sa hiti.
Dudh dahi di kami na, kai main aia chS, pita.
Haj dihare nere ae, main hoiS. udasi :
Ranjha mainM puchhan laga : * Tahil niin hoi khS.sl V
Main kahia : ' Lahaulwala !* ky& zikar es da, wali ?
30 Haj te mahrAm han rahia ; eh meri bur hali.'
Bola : 'Tiln vi rakh tasalli, main vi haj hai karna.
Donon katthe haj kar&nge, ahen kyun hai bharna f
Panjvin othon turke donon ja pahunche Arfatan.
Haj kits, ikattha, donon phir 4 gae apne hatan.
35 Chand roz de bad, jo mainAn hub-i-watan dokh dind.
Ylisaf jehi mm watan pa bhMia, main ban kaun kamina ?
Khushi nal un donon uthon mainun rukhsat karia.
Rdnjhe mera hatth pakar, chhana kandhe la dharid.
* An abbreviation of ' Ld haula wa Id Mwata illd b'illah, there is no
strength or power but in God :' an expression denoting horror.
496
LEGENDS OP THE PANJAB.
Chalte vele HirS, eh boli : ' Jhang Shahr vichli jana :
40 Mera eli snehan jake Kh^nan gliar pahuncMna.
Asi tuhada ki gaiwaia, sadio bliaio pio ?
Roze tuhadi barkat paisi, sadi badi chhad dio.
Har Jumerat chiragh jalao s^e roza jake :
Baran nidhan nau sidhan hosan tuMde ghar din Ate.' "
45 Bad^hi Mai us haji nun jo kuchh bania dina ;
Chiragh jalane us ne, yaro, zimme apne lina.
Thore der na guzran, pai jagir mili bahuteri.
Ya roti di nafat se, ya izzat hoi changeri.*
TRANSLATION.
In the City of Jhang there is a well known Physician
(called) J^n Muhammad,
Whom all respect for his profession.
He cherishes religious mendicants and is a simple and
straightforward man.
He tells a tale that he heard from his grandfather.
5 Once a traveller came here, who seemed an honest man ;
Without asking (his way) of any one he went straight
to the Khan's (Chief's) house.
At that time Samail Khan'sf grandmother was alive, my
friends. J
He made a cry at the gate and she came and bowed
her head.
And he said : " I am a pilgrim, Mother, and have return-
ed from the pilgrimage (to Makka),
* The bard here woimd up his poem with eight lines devoted to
personal abuse of the present Chief Muhammad Isma'ilKh&n of Jhang,
apparently because the Chief had not treated him with the consideration
he thought fitting on some occasion. The lines are therefore omitted.
It is a common practice for bards to vent personal spite in this way,
and it is their power of doing so that has made them so powerful a
body in Indian life.
t That is, the present Chief Muhammad Isma'il Khan.
1 Addressed to the audience.
iSMA'iii khan's gbandmothee. 497
10 Bringing thee a message from Hir and Ranjh4.
Four years ago I went on the pilgrimage (to Makka).
A violent storm arose and my vessel was wrecked.
By the grace and mercy of God I found this meana
(of escape) :
I sat on a plank and was saved.
15 In two days, Mother, the plank reached the shore.
I came out (of the sea) and took breath and had no
hope (in the world).
As I was walking along, Mother, I saw a hut :
In which I saw a good-man, but saw no good- wife (with
him).
But presently an old woman came, and respectfully the
good-wife
20 Said : ' Welcome, welcome, thou hast done us a kindness,
kind sir,'
She gave me milk and did me service and asked after me.
Presently an old man came, a keeper of buffaloes.
She told him all my story, and then she said :
' This is my husband Ranjha and I am poor Hir.'
25 Some days I spent there in great comfort.
There was no lack of milk and curds and I had my fill.
As the opportunity for the pilgrimage was passing away
I became sorrowful ;
Whereon Ranjh^ asked me if he lacked anything in hia
service.
Said I : ' God forbid ! who said so, my lord ?
30 I "have missed the pilgrimage ; this is my trouble.'
Said he : 'Be at ease, I too must make the pilgrimage.
We two will make the pilgrimage together, so why
. heave sighs?'
On the fifth day, we went thence and reached mount
'Arafat.*
Doing the pilgrimage together we two returned to our
own country.
* The sacred hill near Makkft.
3L. II. — 63
498 LEGENDS OF THE PANJAB.
■35 After some days I had a desire to visit my home.
Yusaf* did not forget his home and I am but a poor
mortal !
With kind coartesy they both gave me leave to depart
thence,
Eanjha seiased my hand and placed a cup beside me.
And when I was going Hir said to me : ' Go to the City
of Jhang,
40 And carry this message for me to the Bobso of the
Khan,t (and say) :
' What harm we have done yoiij onr brethren and parents?
Daily will your prosperity increase, if you will give irp
abusing us.
Do you light lamps every Thursday at onr shrine.
And the twelve riches and the nine blessingsj will be
yours day and and night.' "
45 The old Lady§ gave the pilgrim all she could afford ;
And took upon herself to light the lamps, my friends. [|
Before many days bad passed (the family) obtained a
great feof.
From a lack of bread they obtained great wealth.^
* Allusion to the Biblieal (wiieli is also the Musalman) story of
Joseph.
f i.e., to Katir KMii, grandfather of MuTjammad Isma'il Kh^n.
J A Hindu notion.
§ i.e.. The Nawab's grandmother above mentioned.
(I See line 7 above.
ff The reference is to the great poverty of Isma'il Khan's family in
the latter days of the Sikh rule and its acquisition of wealth soon
after the advent of the British.
No. XXXVII.
THE BEACELET-MAKER OE JHANG,
AS RELATED BY A BARD FROM jIlANDHAR.
[Tbe object of this is, like the last story, to glorify the shrine of Htr and
BAnjhi near Jhang. The writer professes to tell the " true tale" of Hir
and KSnjhA and passes adverse criticisms on those of his predecessors,
giving a valuable, though by no means a complete, list of them. It is,
however, evident that his version is not by any means the " true tale," and
there are signs of his mixing up the story of Hir and EanjhA with the
equally famous, if aot more important, Siy^l tale of Mlrza and Sflhib^n].
TEXT.
Qissa Hir Banjha Musannifa Tiafiz Ahmad
Mutawaitan-i-Jhang.
Allab Pak di liamd karun, jo dhadda hai Sattar:
Fazal karatn se apne bhijia. Nabbi, karim mukhtar.
Darftd bhajiin phir Hazrat utte, n41e CMran Yar.
Al suMbaii pe rabmat bhajdn : bera bo jke par-
5 Hamd niyafc de bad, mubibbo, matlab wal bun aw§,ri,
Hir Ranjbe da kissa kahkar, man vicbb kbusbi manawan.
Makbil ne ik Hir banai, aisa zor lagaia,
Jabil Eanjbe murakb Jatt nun alim akb dikhaia !
Waris Sbab di Hir jo vekbi, ais! pai pbai !
10 Hir Jatti di sifat kari, in jaisi ho sbahjai.
Hir Eanjbe da kissa, yaro, haiga babut maabhiir,
Par oh de banawan k^ran log rabe mazAv.
Roshan Shah ne Hir banlii, ishk bajar da jehra :
Man beti da jhagra hai, kuchb kissa nahin achhera,
15 Asal bal hai in ka, yaro, main bay§,n ban karda,
Sabbi gallan ebhod-chbad-ke, asal mutalib pharda.
Takht Hazarion Ranjba turia, Khiwon chali Hir.
Dariya China te mel ho gia, ban gae shakar shir.
Ghar viehh apne sath le ai, man nun boli : " Mai,
20 Mahinan da charwahS, le ai ; ia vichh sbak na kai."
MkvL bechari angunh&ri Chuchak nuii kah difca :
500 LEGENDS OF THE PANJAB.
" Eh nClri tusl hun karnS,!! rakh lo,muft Rabb kamm klta."
Chand dinM de bad, sahl yS.ro, eb pbiil sa khiliL
Hir Ranjb^ da mel bhi, logo, bahnt acbli^ hai milia.
25 Eoti de pai'wa na rakbda, kbave dudb malidS,.
Dil di^ri kbusbian manan laga, khil gae bain didfi.
Eanjba bhi bun cbaubar boi§,, Hir boi muti&r.
Bel^ vicbb oh maujan karde, koi na rokanb§,r.
DidA ne phir obugbali mari : " Ai Cbiicbak di ndr,
30 R4njbe nftn tto nafar na janen, teri dhi di y^r \"
Man pifl bhraw8,n cbaobian soohiS eb ilSj ;
" Hor na chS,r^ koi band^ kariye eb da kaj.
Kberiaii vicbb, jo bbai os de, unban vicbb bai Sbidd :
Ob de jA\ sagai karke kboe rog nidi da."
35 Sbide nal biyabl Hir, to Eanjba haran boi^ :
B&la Natb dk cbela banke mundre kan paroia.
Sbabti de wasile kiran Kherion Hir nikS.!! ;
S§.ndal Bar vicbb lenda pbiria, GanjS, B§.r vichh Aili.
Utbe bi ik sber babar cbi, Eanjbe par gbnraiS :
40 Eanjbe ne tad jan bilke, ob nfln mar mukaia.
Hir eh di mardi vekhke hor vi sidke hoi.
Dil o jan te wari jandi, kadhi kalli na hoi.
Cbberwe pichhe Shida laia KS,bula mel cba hoe.
H§.kim de Darbare jakar KherS. bahuta roe.
45 " Sadi zil nasa le £tia ; bada sakhat hai z§.lim.
Sadi nar diwa de sanun, Allah kita Hakim."
Hakim ne insaf de rd se Sbide Hir dilai.
Eanjhe nfl.n cbS. kaidi kita, pairaii beri pai.
Lagi ag K&bule tain, jal gi^ adha shabr.
50 Lokan ja fariy&di hoe : " Bara kita tain kahr :
Fakir di aurat Jatt nun ditti ; aisa kahr machaia,
Jjs de karan Adali Shabr nte khagistar karwaiS, !"
Hakim ne fariyad eb sunke Sbide ae ran cbbinl j ^ ^
Eanjbe nftn phir kaidon cbbadke Hir eb nto de dini.
55 Hir Eanjbe tan kbusbian karde, des apne niin turde ;
Khere mare ranj gham de ho gae jaise murde.
Sbide ne is basrat bi men apne ap ganwaiS, :
' Hir Hir' hi kabda, yaro, asal des niln dhai^.
THE BEACELET-MAKBR OF JHANQ. 501
Eh donon jad pahunche Jhang vichli, Siyalan mat^ mataia :
60 " In donon ne kul sade nuii dagL bahut hi laia,"
Ranjhe nfln phir kiha akar : " Takdlron nahin ch^ra.
Je tft jang le aven watanon nikah parhave, y^ra."
Eanjhe eh bish&rat sunkar taraf Haz^ra chalia.
Hir nimEini d^kam Siyalan kita htk dalia :
65 Hir Jatti to asar zahar se jan ba Hakk ho gai,
Eanjhe ne hatth uthakar bahut binti ki:
" Ya eh nAn Tfl zinda karde, y§. mainun de mar !
Taindn sab asan hai, Rabba; tdn kadir ghaff^r."
Kahde hain ki kabar phat gai^ Ranjha is men waria ;
70 Jis tarah Hazrat Ydnis shikam machhi vichh waria.
Roza in ka haiga, yaro, Maghiane de pas.
Maghe de din mela honda ; dekhen am o khas.
Tin darwaze is roze de khuUe hainge, yaro ;
Kherian wal da band darwaza hukum hoia Darbaro !
75 In donan nun wall janke, log niazah mande.
Jumer3,t ndn javen utthe kai log ban ban de,
Ik kissa hai, main ne apne kanne sunia, y^ro ;
Tuhade age akh sunawan, khali az inkaro.
Ik shakhs sa, banda Rabb da, Chflrigar maahhur.
80 Maghiane vichh rahinda sa, par la waldion ranjAr.
Har Jumerat niin janda, roza karda bahut pukara ;
" Allah, mainun beta dien, barkat insachiara I"
Char panch Jumerat jo us ne in binti ki,
Hatif ghaib ne do larkon di ; eh bisharat di.
85 "Chhote da nan Ali Muhammad, bade di Ranjha
rakhen.
Alim amil donon honge, raushani karenge akhen."
Fazal karm se Allah Kadir donon putr hoe.
Alim fSzil las^ni se, sattan pani dhoe.
Bara bhai to mar chuka hai, chhota hai maujud.
90 Alim amil paia us nAn, khalak rakhe mahmAd.
Buddhi haiga nawwe sala ; chehrS. bahuta chamke
Allah di ibadat karan, jaisa kundan chamke !
502 LEGENDS OF THE PANJAB,
TRANSLATION.
The Story of Eir and Bdnjhd hy B-dfiz Ahmad of Jhang.
I praise tlie Holy God, the great Porgiver,
That of His mercy and compassion sent His Prophet, Hia
gracious agent.
Next I salute the Prophet and the Four Friends.*
I pray for peace upon all his descendants ; may they
obtain salvation.
5 After praise and salutation, my friends,t I come to my
story :
By reciting the tale of Hir and Ranjha I shall be happy
in my mind.
Makbil wrote a (story of) Hir of such a violent kind.
That he turned that ignorant and boorish Jatt Ei.njha
into a learned man !
When I saw Waris Shah's Hir, such a muddle I found
it!
10 He praised Hir so that he made the Jatti Hirf into
a princess.
The story of Hir and Ranjha is well known, my friends.
Yet people have been unable to write it,
Roshan Sh§.h has made a (song of) Hir, full of love :
But it is a (mere) quarrel between mother and daughter
and no proper tale.
15 Their true story is as I tell it, my friends.
Leaving out all the embellishments and sticking to the
real facts. §
* The ' Four Friends' of Muhammad are 'Ali, 'Abfl Bakar, 'Usman,
and 'ITmar.
t i.e., the audience.
i This is wrong ; Hir was a Siyal : see p. 177 ante.
§ The author here enumerates the various favourite rescensions of the
story of Hir and Ranjha. That of Waris Shah, (see page 187 ante),
I was told by a Man Jatt gentleman of standing, is considered to be
one of the purest Panjabi works extant : or to use his words ' no one —
not even a Pani&bi — can say he understands Paniabi until he has read
waris Shah.'
THE BRACELET-MAKER OF JHANG. 503
Eanjh§, left Takht Hazara and Hir came from KMwa.*
They met on 01iinS,b's banks and mingled as sugar and
milk.
She took him to her house and said to her mother :
" Mother,
20 It is (only) a buffalo-herd that I have brought : have
no doubt of this."
Her wretched sinning mother said to Chiichak : f
" Take this man as thy servant, God hath done our
work (for us) for nothing."
After some time, my good friends, he blossomed as a
flower.
The meeting of Hir and RanjhS,, friends, was a happy
meeting.
25 He gave up bread and took to milk and sweets.
His eyes were gladdened with the gladness of his heart.
Ranjha now became lusty and Hir a ripe maiden.
They enjoyed each other in the wilds and there was
none to stay them.
Then DidAJ told tales (and said) : " 0 wife of Chuolak,
30 Don't think that Ranjha is a servant, he is thy daughter's
lover ["
Then mother and father and uncle thought of a remedy
(and said) :
" There is no other means of stopping this business.
" Among the Kheras,§ her brethren, there is one Shida :
Betroth the girl to him and her pain will go."
35 Hir was married to Shida and Eanjha became troubled.
And becoming a follower of Bala Nath he put rings
into his ears.||
* Takht Hazara, Ranjh&'s home, is in tte Gujr&nwala district. Khiwa
near Jliang is connected with the other Sijal tale of Mirza and SS.hibah
and is here introduced by mistake.
t Her husband and Hir's father.
X Hir's uncle according to the bard, but see p. 177 ante.
§ The Klieras are a section of the Siyals at Eangpflr in the Muzaffar-
garh district.
II i.e., he became a Kanphafcfca Jogi and a follower of Gorakh Nath.
See ante, p. 435fl.
504 LEGENDS OF THE PANJAB.
With the help of Shahti* he took Hi'r away from the
Kher-as,
And wandering across the Sandal Barf he put bef into
the Ganja Bar.f
There a tiger growled savagely at RanjM,
40 And Ranjha keeping his presence of mind slew him.
Hir, seeing his prowess, became all the more enamoured
of him.
She loved him heart and soul and could never be sepa-
rated from him.
Shida followed up the runaway and overtook him at
Kabum.§
The Khera (Shida) went and wept in the Court of the
Rulers (of Kabula, saying) :
45 " He hath come (here) with my wife, the great oppressor.
Give me back my wife, for God hath made thee a Ruler."
The Ruler did him justice and gave back Hir to Shida.
Ranjha he made a prisoner and put fetters on his feet.
Kabula caught fire and half the city was burnt.
50 The people went (to the Ruler) and complained (say-
ing) : " Thou hast committed a great injustice.
In giving thefaqir's wife to the Jatt ; || and hast com-
mitted such injustice.
That the City of Adalilf is in flames !"
When ihe Ruler heard this complaint he took the woman
from Shida, '
And releasing Ranjha from prison he gave him Hir.
55 Then Hir and Ranjha with gladness went to theirhome.
But the Khera (Shida) in his grief and misery became
as a corpse.
* Shid&'s sister.
t This is a table-land in the Jhang district.
X In the Montgomery district.
§ This appears to be meant for Kot Kamalia, in the Montgomery
district.
II Shid^ was however a Siy&l.
% This also appears to be meant for Kot Kamalia in the Montgomery
district, but may mean Kot AddO in the Muzaflargarh district. See the
next story, passim.
THE BBACELIT-MAKEE OF JHANG. 505
Shida was (like unto) dying of his grief,
And calling out ' Hir Hir/ my friends, he returned to
his home.
When the pair reached Jhang the SiyS.ls made a plan,
(saying) :
60 "These two have put a great stain on our family."
So they went again to Eanjha and said : " There is
no remedy against Fate,
And if thou wilt bring a procession from thy house we
will perform a marriage, friend."
When Eanjha heard this good news he went to (Takht)
Hazara.*
And the Siyals (as it were) ground the wretched Hir
to flour :
65 And Hir the Jattif from poison gave her life to God.
E4njha lifting up his hand, prayed much (to God and
said) :
" Either do Thou bring her to life, or slay me !
All things are easy to thee, 0 God, mighty and
merciful."
It is said that the grave (of Hir) opened and E§.njha
went in, J
70 As Ydnis entered into the whale's belly. §
Their shrine is near MaghianEi, my friends.
The fair (in its honour) takes place in February ; high
and low attend it.
There are three doors to the shrine which are open, my
friends ;
But.the fourth towards the KherasH is shut by the order
of the Court (of God) !
* His home in the Gujranwaia district.
t See above, line 10.
I Seep ^178 ante.
§ This is the story of Jonah in the whale's belly, common to
Christians, Jews, and Musalmane.
II Compare p. 178 ante.
VOL. u.—6i
506 LEGENDS OP THE PAN JAB.
75 Holding these two as saints the people make vows to
them.
The people of many forests go there on Thursdays.
A tale have I heard with my own ears, my friends.
Which I tell to you, as it is not to be gainsaid.
There was a man, a servant of God, known as a Maker
of Bracelets.
80 He dwelt in sorrow in Maghiana,as he had no offspring.
Every Thursday he went to the shrine and cried aloud :
"0 God, grant me a son, by the blessing of these
holy ones !"
Four or five Thursdays he had prayed thus.
When the invisihle angel (within) gave him happy
news of two sons (to be born to him and said) :
85 " Call the younger 'Ali Muhammad and the elder Eanjba,
They will be pure and holy and the light of thine eyes."
By the grace and mercy of Almighty God two sons
were born.
Exceeding pure and holy, washed seven times with the
water (of grace) .
The elder brother is dead, but the younger is still alive.*
90 Pure and holy they find him and so the people praise
him.
He is an old man of ninety years with a bright face,
shining
By the grace of God, as gold doth shine !
* 'Ali Muliammad is still living in Magliiana and lias erected' a mosque
th.ere. He has a gi-eat reputation for learning and holiness. His
brother Eanjha is said to have lost his intellect from over-study of the
Sdfiz-i-Jamdl,
No. XXXVIII.
THE MAERIAGE OF HIR AND RiNJHA,
AS RELATED BY SOME JATTS FROM THE PATiAlA STATE.
f This song relates only half the story of Hir and R&njhd, carrying us to the
point where RinjhA gets possession of Hir, and omitting the latter half
relating to the murder of Hir, though this is the most important part
of it, and is the portion which has given it such fame.]
[There is nothing to add to the notes already given at page 177 of this volume
to generally explain this story. Tbe object throughout is to give a facti-
tious value to Ednjhd by making him out to be a wonder-working faqir
of the type of the greater saints, and rendering the record of his doings
as fabulous as possible. The existence of a shrine to Hir and Rftnjhd at
Jhang probably accounts for this.]
[The story being well known to the audience the allusions in it are obscure,
and the dialogues most abruptly introduced ; which last characteristic has
made it — without reference to the rough dialect in which it is composed — a
difficult one to render without a guide.]
TEXT.
Bag Hir Banjha.
Abba] Naun Allah da lena : duja dos Muhammad Mirai :
Tija Dai^n mat pita da lena, unhaii da chunga dildh
sariran :
Chautha nadn an pani da lena, jis khave man banhe
dhiran :
TRANSLATION.
The Bong of Hir and Banjha.
Firstly, I take the name of God ; secondly, of the Great
Muhammad, the friend (of God) :
Thirdly, I take the name of father and mother, on
whose milk my body throve :
Fourthly, I take the name of bread and water, from
eating which my heart is gladdened :
508 LEGENDS OF THE PANJaB.
Panjman iiS,un Dharti Mata dk len&, jis par kadam takl-
5 Chhewari nhnh Khwaja Pir da lena, jhul pilave thande
niran :
Satwan naun Guru Gorakh da lena, patal puje bhojau
khiran :
Athwan naun LalanwS.le da lena^ bande bandaii de tore
tabaq janjiran.
Ghar Maujii de Eanjha jamia; ghar Chuchak jami Hiran.
Ral Qiil pagambari matS, rnataiaj saha jora Panjan PirS,n.
10 Panj Pir ; chhewEin Miyan Ranjha; sat wan Hazrat Miyaii
Mir4n.
PiftUy, I take tke name of Mother Earth, on whom
I place my feet :
5 Sixthly, I take the name of Khw^ja (Khizar), the Saint,*
that gives me cold water to drink :
Seventhly, I take the name of GurA Gorakh (Nath),
whom I worship with a platter of milk and rice.
Eighthly, I take the name of Lal£i,nwala,t that breaketh
the bonds and the chains of the captives. f
Kanjha was born in Mauju's house and Hir in Chuchak's.
The prophets took counsel together and the Panj Pir§
were rejoiced.
10 There are the Pive (great) Saints ; the sixth is Miyan
Eanjha ; the seventh is the Holy Miyan Mir.||
* See ante, passim. f A title of Sakhl Sarwar.
+ The extraordinaiy mixture of Hindfl and Musalman. belief in the
above verses is characteristic of the poem, and is kept up throughout it.
§ See ante, Vol. II., p. 373.
[I Shekh Muhammad, better known by his titles of Shah Mir and
Miyan Mir, flourished as a saint at Labor between 1550 and 1635 A.D.
His fame principally arises from the fact of one of bis disciples, MuUah
Sh^h, having been the spiritual adviser of Dara Shikoh, the able son
of the Emperor Shah Jahan (flourished 1615-1670). Miyan Mir has
given the name to the now well-known Military Cantonment near
Labor,
THE MAERIAGE OF h!b AND RANJHA. 509
Ranjha jame, te sadi ho gai sarse sab parwari.
Phai-ko chhanan, bhaji pheri, khul gai rasat bazari-
Kam kar Maule kujh nahiii likhia : mahl nal bihari.
Dhur Kasbmiron Mugalete a gae, a gae ba ru Khudae.
15 Nau hath da gattha tre hath chhubbi Miyan Ranjhe
jimi* khichai.
Hornaii nun jimin nalniati aian, Eanjhe nun dab te kahi.
Kahe : " Khuari, dati, ramba ditte, NikkA^ Lobar de sai;
Din charhde niln mera khurpa ghar de, teri mihinat
rakhda naiii."
Kahe : " Bagawan, buti maran, jimin banawan niain."
20 " Chal, mana, chal kariye, phakiri sada rahan, malokan
danahin."
Ranjha was born and all the household rejoiced.
Taking the cups the presents were made with the
market-full of food.
God wrote no labour (in his fate) : he was to be happy
with (tending) buffaloes.
The Mughals came from far Kashmir by the order of
God.
15 Land was given to Miyan Ranjha, nine links and three
chains.
Others got good land, Ranjha got tares and weeds.
Said (Ranjha) : " 0 Nikku, thou chief of Blacksmiths,
make me an axe, a sickle and a hoe.
Let me have the hoe by daybreak and there will be no
delay about thy wages."
Said he, " I will ply (the hoe), clear the weeds and
make the land arable."
20 (Said Ranjha) : " Come, my heart, I will go and be-
come afaqir, I am not happy here."
* For mmin.
510 LEGENDS OE THE PAN.TAB,
Baithe Rsinjhe nAn garmi ho gai^ Lali bhabi holi marl.
Takbt Hazara Eanjha turia, pahili rat kukhi.
Gbar tan kh&nde dudb malMaii, tuk na lajde beh.
Dbarke sonde lef siranaiij aj bas& aia bich keh.
25 Dade Rabb kol ujar na koi, Lekb likMi ek !
Adhi rat Piran da bela. " Tdii kere bakht* da rahi ?
Lambi dakri, kkundian monckEiiiij bagkal hetk bickhai.
Bhali chahe itkon &san chak le, dkaul§,rL khake na jain."
" Tainun, Kajl," bolia Ranjha, " SacM akh sunai.
30 Dharmsall masilMj Kaji&, banian dharm da banan ;
Ae sadh nun raban na deve, kaphira be-imanaii.
As Raujha sat (at his work in the field) he became hot^
and Lali, his brother's wife, laughed at him..
Eanjha left Takht Hazara, and. the first night he found
trying.
At home he had cream and milk, now he could not
even get stale leavings.
He had had a bed and pillows to sleep on, now he dwelt
on the sand.
25 He could make no complaint to the Great God, for Fate
had written it so !
It was midnight at the time for the Saints.t " Why-
art travelling at this hour of the night ? J
Long thy beard and long thy moustaches and thy
bedding under thy arm.
If thou seek thy good go hence, or be pushed out."
" 0 Qazi,'' said Ranjha, "I tell thee truth.
30 Inns and mosques, 0 Qazi, are built for religious use ;
And thou wouldst turn away a saint, thou infidel and
without faith !
* For waqt. f i.e., ghosts : but see above, Jine 9._
J This is a conversation between Banjha and some Qazt on his way
from Takht Hazara.
THE MAEEIAGE Of HIE AND EANJHA. 611
T?akhm roje, parhin namajan, tangda alaf Kur§.na ;
Ae sadh ntn rahan na deve, kaptira be-imanan !
Takht Hazara main bftbal da chhadia ; man chhadi sab
A, A
riti:
35 Sukh vasse eh nagar, kebra rain pbakir§.n nun biti !"
G-abriiau ue tukre ande, thandi lassi piti :
" Jug jug ji, tusin gabrfl, ithe rain phakiran nun biti !"
" Sajje jandia, khabbe ho ja, sajje pair na pain :
Ithe kubbhe bhainke chher* mahi da, sajje pain balain.
40 Ape khattan, ape kamawaiij ghar tun baheke khain.
Ratta palang, saped nihali, shauk de nal bandain."
Thou keepest fasts and sayest prayers and knowest the
words of the Quran ;
And thou wouldst turn away a saintj thou infidel and
without faith !
I have left Takht Hazard, of my fathers ; I have left
my mother and all my customs :
35 May the city prosper where stayed the faqir for the
night \"
The youths brought him bread and cold butter-milk :
(Said he) : " Live for ever, ye youths, with whom the
faqir stayed for the night \"
" 0 thou wanderer to the right,t go to the left, put not
thy feet towards the right :
For hither to the left the lions roar and to the right are
horrors.
40 I live upon my own earnings, do thou come in and eat
with me.
My red bed and my white bedding do I gladly share
with thee."
* For sher.
t This next conversation on the road to Jhang is between Eanjha and
Lfln&n, the heroine of the tale of Pllran Bhagat ; for which see ante,
Yol. 11., p. 387f£. She is only introduced here as a well-known personage.
512 LEGENDS OF THE PANJAB.
"Takht Hazara main babal da clihaclia, bir chhade
kukainde.
Kisi aghete, kisi pichhete, bikliat sare nun painde."
" Ik gall akhan, akh sunawan, sach di akh sunai.
45 Dliian merian dMndin bliatta, putr karan kamai.
Do dhian ghar kuar putra, doLan nal biyab karain.
Tainun kasam Kur&n de, meri jori bhang na pain."
" Ik gall akhan, akh sunawan, sach di akh sunai.
Puttan terian se khuh na liwawan, toba pataunan nain.
50 Bhali chahunaiij pichha nun mur ja, dhaul4 khake na jain,
Bh to Ranjha J hang Siyal nun jaunga, tere rakhan da
nam.
" Jal bichh Lunan, main thai bichh Lunaii, main Lunan
talian sare:
Jithe Lunan main paif dhardi, dharti mardi bhare.
Aj di rain sade kat ja, nagari bas j^ sari.
" I have left Takht Hazara of my fathers, and have left
my weeping brethren.
Sooner or later troubles fall upon us all."
" One thing I say to thee and I tell thee truth.
45 My sons are earning well and my daughters take them
their food to the fields.
I have two virgin daughters in the house and I will
marry them both to thee.
I adjure thee by the Quran not to spoil this match."
" One thing I say to thee and I tell thee truth.
Thy sons shall dig me nor wells nor ponds.
60 If thou seek thy good go back, or I will push thee away.
I am Ranjha and am going to Jhang Siyal and thou
shalt not stay me."
" On water I am Lunan, on land I am LAnan, I am
Lunftn the haughty :
Where I Lunan place my feet the earth trembles.
Spend the night with me that the city may prosper.
THE MARRIAGE OF hIe AND RANJHA. 513
55 Tei-e khatir main ithe a gai, kadhi mandiron nikalti nain."
" Ik gall akhan, akli sunawan, sach di akh sunai.
Sawa man kache main dodej pinda bhang da or^k nain.
Sawa. ser fahim* da, ikko niawa darii di pinda sai'Mi.
Buri mahi da dildli main pinda, cliuri kbanda ghi khaud-
wali."
60 " Gadiaii-walio, lad lo gadi, Atan-walio bhai :
Banghiaii-walio tund sharab de mere pe jao dhaular dl
rabiii.
Ik lakkb lage, tan main do lakkh de deaii; mibinafc
kisi di rakbdi nahin.
Nagari meri Ranjha a gia, a gia pftra sain."
"Takbt Hazarion main, Ranjha, tur pia, MaujA Jatt da
jaia.
55 For thy sake have I come here, that never (before) left
my palace."
" One thing I say to thee and I tell thee truth.
1 take a man and a quarter of poppy juice (daily) and
drink an endless quantity of bhang.f
I take a ser and a quarter of opiamj and a whole cup
of wine at a draught.
I drink the milk of brown buffaloes (only) and eat
cakes of sugar and butter."§
60 " 0 carters and camel-drivei's, take up your loads :
0 porters, take cups of wine to my palace.
If your wages be one lakh (of rupees) I will pay two
lakhs : I will keep nothing back.
Ranjha hath come to my city : a holy saint hath come."
" I, Ranjha, am come from Takht Hazara, the son of
Maujii the Jatt.
* For afim, opium.
t See Vol. II., page 290. A man and a quarter would be over a
hundredweight ; of course a fabulous amount.
X i.e., 24 lbs, enough to last a confirmed opium-eater six months.
§ All this is meant to show that he would be a very expensive guest.
vol/. II.— 65
514 LSaENDS OP THE PANJAB.
65 Jad main Eanjha, panjan baras da hoia magar macjhJ
de laia.
Baran baras manjhElri chari^n, sir bape de raj kamaia.
Mar gae pita, tan pai gae kajie, bhaian daga kauiaia.
Main ton, Eanjlia, Jhang Siy^le nun jaoga, nahin hatdi
tera hataia.
Pichbe ranan bahian chhadian, Lali nfiii bahat piara."
70 " Maran dangto, ghattaii asJ, turat utha dean phai.
Ik lakkh mangia, main do Ekkh laia ; mihinat kisi di
rakM nain.
Nal sukhan de jhuta kita, umar sari cbhaddi nhin.
Tare kbatir main ithe a gai, mabilan bahir nikaldl nain."
" Bhajjan dangari, tutan rassi ; pbakir nabifi phai charh-
adi." • ■ ■
65 When I, Eanjha, was five years old I was put to mind
bufiFaloes.
Tending the buffaloes for twelve years, I live upon my
father like a king.
Wlien my father died I fell into trouble and my brethren
cheated me.
I, Eanjha, will go to Jhang Siyal and will not be stayed
by thee.
I have left many women behind me and Lall* loved me
much."
70 " I will beat thee, I will bind thee, I will hang thee up
at once.
They asked one IdM (of rupees) and I gave them two
lalihs ; the labour of none (of them) was unpaid for.
Thou hast gone back on thy word and all thy life I will
■ not let thee go.
For thy sake did I come here, that never (before) left
my palace."
" Thy sticks will break and thy ropes will snap ; thou
canst not hang thefaqir."
* See above, line 21,
THE MAEETAGB OF hJe AND EANJHA. 515
75 " nasi bah&ne men tatth4 kita ; tan lad le 4}, yarf."
" Bhajji phirdi bichh masanian, ulti jhagre baudi.
Piclili&a murke, vekh le ; terl dhaular jaldi jandi \"
" Ik gall 4klian, akh sunawaiij sacli di akh sunai.
Pirari bbijia, chalke a gik, h gia tere tairi.
80 Panj ser dddh di lor ban gai, main w&far mangda n£lin."
" Panj ser dAdh bhet Piran de dena, avin gaw^na
nahm."
Aggion K&,njha bolda : " Tainim akh sunai :
Bakrian teriS,n pai ja petM, bher na rah jae kai.
Bichh baran de mar jhix lele, ghar mar ja buddhi mat.
85 Ran mar jae, t&n randa ho jae^ nigar-sigari £ie \"
75 " It was in laughter and fun that I upbraided thee ; so
load up thy bags, my friend."
" Thou art like a mad-woman wandering in the burning-
grounds and quarrelling foolishly.
Turn thy head and see : thy palace is on fire !"
" One thing I say to thee and I tell thee truth.*
The Saints have sent me and I have come to thee.
80 I want five sersf of milk and nothing more."
" I have to offer the five sers to the Saints and have
no more to waste."
Then said Ranjha : "I tell thee :
Thy goats shall die and none of thy sheep shall escape.
Thy lambs shall die in the fields, and thy old mother
at home.
85 Thy wife shall die and thou shalt be a widower and
shalt be ruined !"
* This conversation is between Ranjlia and a householder on the
way to Jhang.
t In India liquids are measured by weight : a ser is about a quart.
516
LEGENDS OP THE PANJaB.
Panj Pir, chhewan Mnjhk, kallar goshat Mi :
Kali kambal mohgan-wali Piraji het bichlia].
Baheke E^njha banjali bajawanda, Darge kftk sunaJ.
Ap Indar ne sun 1} banjali, bbui-i mahi arson M.
90 Sabv sabilrl de, bare ghat lie, bbilri pasmen M.
Fabili dhar R^njhe ne Dharti Mata niln de, lie duji
kansi pai.
Bhar bhar cbipian dinda Piiin nilA, Pir pi pi dm doain :
"Jail, Ranjha, tainun Hir bakhshi Makke Madine
t§,in,"
Takht Hazara RanjhS. turia, hoke turi^ nit ana :
95 " Na koi an sian mere, na koi shahr thikana \"
The Five Saints and tbe sixth Ranjta took counsel
(together) in the wilds :
And beneath the Saints was spread a black blanket
full of holes,
RanjhS. sat and played on the flute and the sound of it
reached to the Court (of God).
Indra heard the flute and sent a brown buffalo from
heaven,
90 He had patience and took a large pitcher and the
buffalo gave milk.*
The first spirt Ranjha gave to Mother Earth, and the
second went into his eup.
He filled cups and gave to the Saints and the Saints
drank and gave their blessings, (saying) :
" Go, Eanjha, Hir hath been, given thee from Makka
and Madina.-"t
Ranjha left Takht Hazara in low spirits ;
95 (And said) : "I have no friends now, nor do I know of
any (friendly) town \"
* Which he had failed to get foom the householder,
t i.e., by the Prophet Muhammad.
' THE MAHEIAQE OF h!r AND EANJHA. 517
Pattan rat Eaiijlie nuii a gai; laida dang nidaiia :
" Ba ra Khudae de bere pa de^ Ludana^ main Jhang
Siyalaii nfln jana."
" Adhl rat, Piran da vela : tun kere bakbt da rahi ?
Eh da halki kali bagdi, lendi diir himain :
100 Gausan kutbari di akal ganwandi, teri takas laghan di
nairi.
Hatke jbar munda lamba pai ja, sawere lakhke jain."
CLbattia baje sur jad kite, bichk birun da baja bajaia :
Biche turian, biche bliarkari, biobe naoh karaia.
Biche utbe bolan kokr^, biche mor bulaia :
105 " Ba ra Khudae db bere dho de, Ludana; koi gaush kutb
charh aia."
" Gaush kutb da vela eh nahlii, chor uchakke phirde.
Night overtook Eanjha at the ferry* and the sting of
sorrow entered him : (said he) :
"■ For God's sake, 0 (ferryman) Ludan, give me a boat,
for I have to go to Jhang Siyal."
" It is midnight and the hour for the Saints : t why art
travelling at such an hour ?
This river runneth violently and runneth afar :
100 It frighten eth holy men and saints and thou shalt never
cross it (now).
Better stay now and lie down under a bush, and cross
in the morning."
(Ranjha) played the 36 tunesj and played in the wilds :
On pipes and then on drums and then he made the
(creatures) dance.
And then the cock crowed and the peacock screamed :
105 " For God's sake, Ludan, give him a boat; he is some
holy man or saint."
(Said Ludan) : "This is no time for saints and holy
men, but for thieves and pick-pockets to roam.
* Over the Ohinab : he is now fairly started on his road,
t See above, line 26. J See Yol, I., p. 176.
518 LEGENDS OP THE PANJaB.
Biclie machh, biche murgabiafi, biche naka ghflrde :
Gausb kutb je honda Makke da, inhon bere painde dhur
de.
Inli&.u jihiS,u marorewale main balile dekhe tbarde."
110 Sube sar fajar da bela: "Tfi.n kidharoii h giS, nattha ?
Hatth vicbh kuiidhi, mundhe bhora, sir balia dupatthEl.
Hornin nadiaii bahan changer?, Chlndal da baban •
ubattba :
Kachian kand^n nun garat kardi, pakkian deke sitdJ
dbakka.
Macbha kachha oi-ak hai nabin, bich sansar di chhatta.
115 Tere kbatir beri dho lie ; kyun dubta, gafilia Jatta ?"
" Gbar ma-pian de lap ladkiari, sade palle Ludan paia 1
Gliar murakh de basi; bo gia, ro ro janam ganwain.
Large fish and water-fowl and crocodiles roam (the
river) :
If he were saint or holy man of Makka* he would find
a boat for himself.
I have seen many a vain fellow like him."
110 It was the hour of early morn ; (said Ludan) : " Whence
ai't come alone ?
A staff is in thy hand, a blanket over thy shoulder, and
a kerchief on thy head.
Other rivers flow gently, but the Chandalf boils along,
Sweeping away the mud walls and throwing down the
brick ones.
There are endless fish and tortoises in the world.
115 I have a boat ready for thee; but why drown, 0 heed-
less Jatt ?"
(Said Eanjha) : " I that have been loved and petted at
home have (now) Ludan for my lord !
I am dwelling in the house of a fool and am throwing
away my life in tears.
* i.e., a real one. t The Chinab.
THE MARRIAGE OF hIg AND eInJHA. 519
Ma-pian merau de kus bas nahiii, n4idn Bahmanaii dagfl
kamaia.
Khund ja bere, pbat ja chappa ! S^nAii Khw§ja vichhon
lal paia.^'
120 " Bhaja bbaja mairi, Ludan, h gia, k gia unchi keri.
Kahe : kisi de chhariaii ir>(lng§.n ? Kate : magre lag gia
keri ?
Gunni marke achhi le ja, uckkal dheri teri.
Ik le ja, ik chhad ja^ dhakke de rahande Ludau de
dere."
" Bhaja bhaja a gi^, Ludanaii, a gia unchi kerin.
125 Na kisi chharian mAngan; na magre lag gia heri.
Je tfln putr mallah da, Ludanaii, bhajke phar le beri.
Doviii rahan mubarik tainun, ehnaii se j^n chhura le meri.
It was no fault of my parentSj but the barbers and
Brahmans deceived me.*
May thy boat sink and thy oars break ! I have found
a ruby from Khw^ja (Khizar)."t
120 " I, Ludan, have come quickly, have come to the lofty
bank.
Say : hast stolen any one's cattle ? Say : is any one
pursuing thee closely ?
Make thy choice (of the boats) and take the good one
according to thy desire.
Take one and leave one, that Ludan's house may not be
ruined."
" Quickly hast thou come, 0 Ludan, hast come to the
lofty bank.
125 Neither have I stolen any one's cattle, nor is any one
close behind me.
If thou be a (true) boatman's son, Ludan, quickly get
the boat.
Mayest thou be happy in both (worlds), that savest my
life in this one.
* i.e., into hopes of a wife in Hir. f i.e., out of the river.
520 LEGENDS OP THE PANJaB.
Ratta palang, sapod nihali; — kis umra di beri ?
Zarri, ik Ludanau, mainfin so lain de, rah ja jan snkh^lJ
inaeri."
130 Baddi deke Raujha so glaj banke dharam de bliai.
" Unche dbaular Siy§,lari-walie kolia Mandi kheri :
RattE palaug, saped nihali, Hir Siyal di beri
Dhl Chdchak di, bahin Pathan di, ran phirdi ishk di
gheri.
Chhej utte panchhi langh ja, Jatti jan ganwa de meri !"
135 Deke baddi Ranjha so gia, Ludan niin bhang piya li,
Sutfci pai nun supna a gia, kinne pandi ne chhej lut&ve.
" Akh&n sachi, akh sunaia, eh gall ra mere man bhave.
The bed is red, the bedding white ; — what noble's boat
is this ?
Let me rest a moment here, 0 Ludan, that I may be
at ease."
130 Ranjha gave him a bribe, and, becoming his sworn
brother, went to sleep (on the bed).
(Said Ludan) : "' There is a lofty palace of the Siyal's
near the Khera's* Quarter.
The red bed and the white bedding and the boat are
Hir's, the Siyal (lady).
Daughter (she) of Chuohak, sister of Pathan, a very
maiden of love. . '"^
If a bird fly over her bed (Hir) the Jatt woman will take
away my life \"
135 But Ranjha gave a bribe and went to sleep, and made
Ludan drunken with bhang.
As (Hir) lay asleep she had a dream that some one
had ruined (lain down on) her bed (in the boat).
(Said she) : " I tell thee truth, I tell thee that this will
not leave my mind.
* A division of the Siyal Tribe.
THE MAEETAGE OP bIb. AND BANJHA. 521
Mtin mainAn supn^ k gia, kal^ nag dar^ve."
Akhe tan: "Mainftn E^njM milan; naMn, tan kabar
chatari.
140 Eholke patri das de, Tulsia, jo teri patri bich likliisl
*' Patri kholan, khol sunaw^n, sach di akh sunawan :
Chliejf teri sahu tei-A son gia ; jhuth kadhi na lawuii."
Ral mil sai^n matta mat^ia, Phatti tali ckarhai.
" Son Biran de ; kasam Kurdn de ; jhuth boldi nain.
145 Ohheji teri salau tera so gia ; main sach di akh stinai.
Tiln chalke pbar lo Ludan mallah niln; waddi lake, chhej
lutai."
Dil dariya samundaron dung-a : kaun dilan di jane ?
I had a dream in the night ; a black snake* came and
frightened me."
Then said she : " I must meet Ranjha^ or I stall go
into the grave.
140 Open thy books, 0 Tulsi,t and see what is written
in thy books."
" I open my books and I tell thee truth :
Thy lover hath slept on thy bed ; I will tell thee no
lies."
The maids met together and consulted, and sent Fattif
up a tree.
(Said she) : "I swear by the Saints ;§ I swear by the
Quran; I tell no lies.
145 Thy lover hath slept on thy bed ; I tell thee truth.
Go and seiz'e thou Ludan the boatman, that hath taken
a bribe aud destroyed (the honour of) thy bed."
The heart is deeper than seas and rivers : who knoweth
the heart ?
* i.e., something evil.
t The family Bratman of these Muhammadans ! It is not uncommon
however lor Panjdbi Muhammadan tribes to consult Brahmans in this
manner.
X One of themselves, § See Vol. II., p. 377.
VOL. u — 66,
522
LEGENDS OP THE PANJAB.
Bicbe beri, biche cbappa, biche banjli muhane !
Chaudan Tabak bande bich bas gae, tambii wango tane !
150 Je koi thath dilan di bujTie, bar dam khusbian mane !
"Nange pinde cbotan mariarij meri bundi nain nimani.
Jibian cbotan tan mere lai^n, tere ik lags tan jane !
Landian, lamian, cbbail jawanan, son gae cbbej cbam-
' bell.
Suttd bij tan jag pio, cbugalan pbal cbameli."
155 AiS. S§,wan, Hir de dil parobawan, panni cbbadian sikban.
Kannan manda balobe sondboj jboli anti bakikan.
"Ki bo gia jbat main cbbej so gian? Ki lag gai laj
sari k an ?
It batb boats and oars and boatmen witbin it !
Tbe Fourteen Quarters* (of tbe World) are in it, stretch-
ed like a canopy !
150 Wbo knowetb tbe dictates of tbe beart will be bappy
every moment !
" Tbou strikest a nakedt body and my eyes are weary.
If one sucb blow as tbou givest me were to reacb thee
tbou wouldst understand !
0 wicked, tall and bandsome youtb, tbou bast lain on a
jasmine bed.
As tbou bast lain, awake now and pluck tbe jasmine
flower."
155 Sawan bad come and Hir's beart inclined (to love) and
tbe berbs began to spring. J
Beautiful were tbe rings in ber ears and bracelets on ber
arms.
(Said Eanjba) : " Wbat if I lay on tby bed awhile ? Dost
fear shame from tby family i*
* Muhammadan notion.
t i.e., a defenceless body : this conversation is between Hir and
Eanjha.
J The rainy month of July- August and the season of love to Nor-
thern Indian ideas.
THE MAEEIAQE OF hIb AND EANJHA. 623
Teri sadi mandaii di yarf, dastan sandia likan."
J hang Siyale arfl pakke, bagin mitthian dakhari.
160 Hir kahindi : " RS,njha, tun sacli akh : ki sak lagdian
apan f
" Jadon, Ranjha, main ghar Indar de siga, tM patar
banke ai.
Jadon main, E^njha, Namanand ban gia, tan main
Gorkh^n parnai.
Jadon main, Ranjha, Radhe Kishn siga, tu Brikhbhan
di jai.
Phir tail, Eanjh^, main Takht Hazara jamia, tH Chuchak
Mihar di jai."
Like the lines on the palm (of the hands) thou and I
have been lovers from the begi;ining."
The peaches were ripe in Jhang Siyal and the sweet
grapes in the gardens.
160 Said Hir : " Ranjha, tell me truly : what is the relation-
ship between us ?"
(Said he) : " When I, Ranjha, was in the house of Indar,
" thou wast a maiden there.
When I, Ranjha, was Namanand,* thou wast my wife
Gorkhan.
When I, Ranjha, was Radha Kishn,t thou wast Brikh-
ban's daughter.
And then when I, Ranjha, was born in Takht Hazara,
thou wast born to Mihar Chuchak." J
* i.e., Ramanand, tlie mediseval reformer of the 15tli century, and
the founder of the Bhagats or Hindi! freethinkers.
f Radha was the wife or mistress of Krishna, and Vrishabhanu was
her father. Radha Kishn joined together as in the text is a common
modern synonym for Krishna, as Gauri Sankar is for Siva. This
pairing of the deities, male and female, is carried to a climax in the
Hari-hara or half-male and female god sometimes depicted in Vaish-
nava teraples.
X All these are allusions to their respective former births under the
doctrine of the transmigration of souls.
524 LEGENDS OF THE PANJSb.
165 " Dahri a gai, patte rakhi lie, kis bidh raM kawara ?
Ike nanak Mnais., ike tuii d&dak tevh hinari, ike tte bhaian
nu& nabin piSjra :
Ike tu mankujhajjlnejaniajnaMij tflnlal kharidanwala.
Inbin gallan bicbon augun tain'un, tfln tAion rab gia
kaw&ra."
"Munb dabri, sir patte rakbS, He, nabin main pbirda
kaw&.r4.
170 N&nak nncba, mera dadak uncbS, uncba Takbt Hazara.
Na m^n kucbajjl ne jania, bbaian nun babut piara.
Sat bbarjailri, gbar katak ranan da ; main lal kbaridan-
walS,.
Gbar Cbucbak di Hir sun 11, main ob da baran-wala.
Mandi cbangl da li.gu nabin, Lali nun babut piara."
165 "Tbou bast a beard and tby bair is grown, bow art thou
'still a bacbelor ?
Eitber thy motber's or father's relatives are low people
or tby brethren love thee not.
Either thou art born of an inferior mother, or thou art
a dealer in rubies.*
In some way there must be a fault in thee that thou art
a bacbelor."
" There is a beard on my face and hair on my bead, but
I am no bachelor.
170 My mother was well born and my father well born and
lordly is Takbt HazSra.
I am not born of an inferior mother and am much loved
of my brethren.
I have seven sisters-in-law and many women at home;
I am a dealer in rubies.
I have heard of Hir in Chucbak's house and her will I
marry.
I set not my heart on good or bad (women) and am
much loved by Lali."t
* i.e., a rich man. f His sister-in-law : see above.
THE MARBIAaE OF HIB AND eANJHA. 525
1 75 Chand siirij charhon rah gae, M tar^n di ai.
Chhaparaii bichon pani sAkh gae, bele sAkh gae gMi.
Ap Muhammad janj charhia, Brahm^ bedi gadai.
Ealke huran mangal gavian^ parian mehndl lai.
Panjan Pir^n ne kalime parh lie, Khaja bhare ogS,hi.
180 Hir Eanjha da mela ho gia, phirian Rabb rajai.
" Ikj Babalj main mahi ^nda, Jatt manjhi char le ave.
Jis manjhi nftn khonda landa, katta mul na jave.
Agge mahi ikki charhde, eh kalla char le ave.
Surat mahi di chandar bargi, us di tab jhalll na jave.
1 75 The sun and moon ceased to rise and the stars to shine
forth.
The water dried in the ponds and the grass dried up in
the wilds.
Muhammad formed the marriage procession and Brah-
ma (!) set up the posts (of the marriage canopy).
The maids of heaven sang songs of rejoicing and fairies
brought the henna.*
The Panj Pir performed the ceremony and Khwaja
(Khizar) was witness. t
1 80 Hir and Ranjha met together and God was favorable to
them.
(Said Hir) : " Father, I have brought a neatherd, a Jatt,
to graze the buffaloes.
Whichever of them he touches with his staff will surely
bear a (cow-) calf.
Hitherto thou hast sent out 21 neatherds ; this one will
graze them alone.
The beauty of the neatherd is like the moon and his
habits shall not depart.
* For staining tlie bride's hands.
t These liaes are meant merely to convey a general idea of magni-
ficence.
526 LEGENDS OP THE PAN.IAB.
185 Ik mahi di tab bari hai, bhattS. Hir se dhuwave.
Ape chAve, ape rirke, ape dudh jamave."
" Jehraj Hire, taiii rQS,hi anda ; majji kere saLre di
chare ?
Addi R§,njlie di raj karaindi, khunde di matak bkari.
Tin pau ghi patthian uun maldS,, choke jimiri nun
jave.
190 Dand Ranjha di sone di mekhan : kidian majji chS^re ?
Jinni gharian phir gia lar, du basde hiihe uj4re.
Ehan de patte kadhi na basde, phirde dware dware.
Adhi raton mera mung£i charhda, inhon sote nun rain
bhave.
Bhali chahe lar chhor de chak da : sanun agle mahi piare."
185 The neatherd hath one bad habit, that Hir must take
him his food (to the fields).
He will himself draw, curdle and set the milk."
" 0 Hir, the neatherd thou hast brought : will he
graze any one's buffaloes ?*
Eanjha's heel hath the signs of royaltyt (on it) and he
hath a mighty .staff.
Three-fourths of a ser of gU he puts on his locks, which
fall to the ground.
190 Ranjha's teeth are pegs of gold : whose buffaloes shall
he graze ?
The houses that this youth shall visit will be ruined.
His work shall never prosper, but he shall wander
(begging) from door to door.
My cattle graze at midnight, but he passes the night in
sleep.
If thou wishest thy good let the youthful servant go :
I am pleased with my former neatherds."
* Being too noble for sucli work.
■f This is the " lotus mark" mentioned at p. 336, Yol. II.
THE MAERUGE OP hIe AND BANJHA. 527
195 " Ghar baithe sardari kariye, turke banne nak^re.
Kukhon haule kini, Hirej parbafc jede bhari.
R^thon de put chak sada le ; cbak honde kaun bicbare ?
Bir PatMn tainuii gbusae honde^ tere pifl ne mihine mare.
Chbad de palla, mur j^e ghar nAii, asi uriye bans bicbari.
200 Raji hoke maindn tor de, jake raliye bbaicbare."
" Ik gall tainAn akban, Eanjbe, sacbi akh sunai.
Je tii rabe, tan rabAngi ; na, jaun tere tain,"
Cbiicbak kabiada akbda, sacbi akb sunai :
" Sun le, Eanjbe bbai, is baron meri mabian bank le,
duji bank le gain."
205 Sattar Kban, babattar umre, Hir Cbucbak ne Eanjbe nAn
pbarai.
1 95 ( Said Ranjba) : " At borne I was a nobleman, but going
abroad I am become of no account.
0 Hir, tbou bast made me ligbter tban a straw, tbatwas
as beavy as a mountain.
The son of noblemen is called a servant ; and bow
helpless is a servant.
Thy brother Pathan is wrotb with thee, and thy father
doth reproach thee.
Let go my robes that I may go back home, and let me,
the helpless swan, fly away.
200 Let me go of thy own free will, that I may mingle with
my brethren."
" I tell thee one thing, Eanjba, and I tell thee truth.
If tbou remain I will remain, or I will go with thee."
Saith Ohflchak and be speaketb truth :
" Hear, friend Eaujb^, drive the buffaloes from this pad-
dock and the cows from the other."
205 Before 70 Khans* and 72 nobles Obftcbak betrothed
Hir to Ranjba (saying) :
* i. e., leaders of the Siyals.
528 LEGENDS OF THE PANJAB.
"Jab lag jive, mal hai mahi daj tain te mar gae nabar
nain.
Je te te ko! Hir khoi tore, bich Darg41i dean og^hi."*
Jadon Ranjhe nun eh gall akhi, hak lian majji te gain.
" Babal tere, Hire, oh dhan dinda, jevk charia lorda
rati.
210 Pat dian kili, tora dian rassi ; majji hai badi kamzdti.
Sappan nal hai majlis meri, sheran nal jamati.
Tdn ton soi rang mahil bich, slnte nibar dean nahiii
rati."
" Hatth banhke karan binti, tainun sachi akh sunal.
Ik p^se merS, Chuchak b^bal, ik pase TuUi mai.
" As long as thou shalt live she is thine, and when thou
art dead she will not deny it.
If any one tear Hir from thee I will bear witness
(against him) in the Court (of God)."
When RdnjhS, was told this he drove off the buffaloes
and the cows.
(Said Ranjha) : " Thy father hath given me, 0 Hir, cattle
that will only graze at night.
210 They pull out their pegs and they break their ropes ;
these buffaloes are very vicious.
My company is with the serpents and my friendship
with the lions.
Thou sleepest in the painted palace and I cannot pass
the night."
" With joined hands I beseech thee and I tell thee
truth.
On one side of me (sleepeth) my father Chuchak and on
the other side my mother Tulli.
* For guw&M.
THE MARRIAGE OP h!r AND hInJHA. 529
215 Ik ptlse bir Pathan sond^, kol sondl Kodi bharjai.
Chhep majji chal bele n&h, main din charhde nAn ai."
" Manjhi aian, mera ciikk nabin &ia, kebre rangah bich
ratta ?
N^ main katia, nfi, kaddba kasida, deke a gai R§,njhe
nfln bbattd.
MutbEin bbarke jad dekba si, mere Ranjbe da pinda tatta.
220 Nan mabian sukb Sultan di destn, dasw3,n cbbad^n katta :
Teron lake langi dean, sir da dewan aaf dupatta :
Inni baksan* us nUn, jei'fi, koi Ranjbe nun kar de acbba.
Jera koi Ranjbe nM raje kar de, asin baji o Makka.
Hir Siyal, main toben dub gai, jadon de li& beri nim
dbakka.
215 On one side sleepetb my brotber Patban and near bim
bis wife Kodi.
Drive tbe buffaloes to tbe forests, I will join tbee at day-
break."
" Tbe buffaloes bave come, but my servant batb not
come ; in wbat pleasures is be joying ?t
Neitber bave I spun, nor bave I plied tbe needle, but I
am cpme witb food for Ranjha.
Wben I sbampooed my Ranjba I found bis body bot.
220 Nine buffaloes do I vow to (Sakbi Sarwar) Sultan, and
tbe tentb sball be a (cow-) calf.
I will give bim my skirt and tbe kercbief from my bead :
To bim will I present tbem tbat sball make my Ranjba
well.
For bim tbat sball make my Ranjba bappy, will I be a
pilgrim to Makka.
I, Hir of tbe Siyals, was ruined for tbee, wben tbou
(Ranjba) didst pusb off tby boat.
* For bahhshdn.
t Fi-om liere to line 264 is a lament by Hir.
■VOL, II.— 67
530 LEGENDS OF THE PANJAB.
225 MaDJhi kim, chak nahin &ia, bele bich khari palammS,n.
Taliaii jhasson, dast marOfan, mera nij bhaiari kamtn^n.
Jandi joban, bahinde p§,nl kinni nahin ghati^ bannan.
Bahar jivea babal Chiichak jhirke, ghar kven TuUi am-
m&h,
Javen masite Phattu Kajt jkirke, dar bich cMcM Kaidfl,
langari.
230 Tanjan bich kurito jhirakdiafi, bich vi gali de ranan.
Dhulke mera joban bich rS,blri pai ^&, mainiin disda
obh& kamman.
Je janan mainftn kajia painge, to nij SiyMe jamman !
Manjhi aian, ch^k nahiii kik, manjhi nte kis bidh talle ?
Aj Banjhe ghar Hip de nahiii ^i^^ khabar nahin bich
bele.
225 The buffaloes have come, but my servatit hath not come,
and I search for him in the forests.
I will rub his feet and knead his hands, that is my
favorite.
My youth is fleeting and none can stay the flowing
waters.
When I go abroad my father Chuchak scoldeth, when I
return home my mother Jnlli.
When I go the mosque Fattfi the Qazi scoldeth and at
home my uncle Kaidn, the cripple.
230 The maids jeer at me in the spinning place and the
women even in the lanes.
■ My youth declining hath gone far away and seemeth
afar off.
Had I known that I would fall into such trouble I would
never have been born among the Siyals !
The buffaloes have come, but my servant hath not come :
how have the buffaloes come ?
To-day Ranjha hath not come to Hir'a house and there
is no news of him in the forests.
TEE MARRIAGE OP H^R AND EANJHA. 531
235 Dldhad-wale dAdh sambMle, Grurdn ne sambhale chele.
Hir hathni, mali£iwafc Miyan R&njh4 ; mainiin j(in bh^ve
tfln palle.
Ydr yaron kolon bidhia mangde, jAn GurM se chele.
Charon nain katt§,-badda ho gae, dhalon son sele.
Bele bich phirdi dl lungj pelt gal, bhaj gai sAM tele.
240 Ab de bichhre kadi milenge, hovenge sababon de
mele !
Suniye, Khw^jia Baba, jandia mera cMk tere sambhe.
Sap na lare, sher na bhenke, chor nt charhe l&mbe !
Aia Sawan, dil parchawan, Dharti chhadian siran.
Nadhian nAn bar maps de lie, taiaun Hir nAri Panjan
Piraii.
235 Milkmen watch their milk and Gurfis watch their dis-
ciples.
(I) Hir am an elephant, and Miyan R&niha is my driver :
thou canst use me as thou wilt.
Friends take leave of friends, as Gurus do of their dis-
ciples.
Our four eyes met, as spear 'against shield.
Wandering in the forests my kerchief is torn, and ripped
up is my red scarf.
240 If the separated meet again, happy will be the meeting !
Hear, 0 saintly Khwaja,* my errant servant is under
thy care.
Let no snake bite him, no lion frighten him, no thief
trouble him !
The rainst have come and my heart rejoices and the
Earth brings forth.
Parents shall' find husbands for their maids and the
Panj Pir for Hir.
* Shekh Faridu'ddm Shakarganj, the great saint of Pak Pattan and
patron saint of the Siyals ; commonly also called Baba Farid.
t The season of rejoicing to Indian women.
632 LEGENDS OF THE PANJAB.
245 Suniye, we naliari, ^atliia bhalia : kyftih biite patda kaliiri ?
Shahr dariyawan di risan karda, tun tul chliapre de naiu ?
Aisi pattan manji langian, aisi pattan gaiii.
Aisi pattan Miy&n RanjhS, langh gia, mera Hir nadhi da
saiii.
Je phakaron di'doa lag jie, tainiin phir bagega nabin.
250 Sarpar Hir ne Ranjlie nun milna, bhaven jan jave ajain.
Rain andheri; galian chikar ; bijli lasak darave.
Dharti Mat§. mainun bel nahin dindij maithon ambar
charlia nahin jle.
Khabbe javen sher bahakd^i^ sajje basir khave :
Sarpar Hir ne R&njhe nun milna, jun Kajir* nM bhave.
255 Mulk RabbanS, paike so gia, mainun laian tatti nun
singhan.
245 Hear, 0 thou stream, I know thee well : why dost thou
throw down the trees ?
Dost rival the great rivers, that art not even equal to
the ponds ?
Such a ford can buffaloes cross, such a passage can cows.
Such a ford can Miyan Ranjha cross, the lord of Hir, the
maid.
If afaqlr curse thee thou shalt no longer flow.
250 Hir shall surely meet Ranjha, though she lose her life.
The night is dark and the lanes muddy and the light-
ning frighteneth me.
Mother Earth giveth me no cover and I cannot climb
to the heavens.
If I go to the left lions frighten me, if I go to the right
serpents bite me :
But Hir shall surely meet Ranjha, if God be favourable.
255 God's earth doth sleep, but I the wretched am pierced
with the arrows (of grief).
* For Qddir.
THE MABEIAGE OF hIr AND EANJHA. 533
Dfidhonwdla dftdh sambhale, Slialiren miliS-n bS.DgS.n.
Milna hai tA mil par, RanjhiS, ; nahin, ineri j^n nikal cha-
liah chkngkh.
Sap shi mainun khan niln awande, pelnl diai charli g}S,n
kdnghan.
Manjhi manjhi sab koi adk^, manjhi ban huran parian.
260 Sing manjha de balbal khftnde, pat par sawandian
thalian.
DAdb luanjbi de sbarbat mitbe, gbiu misri di dalian.
Babir jan ji sahawan, gbar awan to galian.
A, Miyan Ranjba, cbaupat khele, khasmon nun khadian
kherian.
Asbak te m3,sbAkan Aika galian bich jag do turlan."
The milkmen have collected the milk and the cry
(to prayer) resounds through the city.*
If thou wilt meet me, Ranjha, meet me, or my life will
depart in tears.
Serpents and lions come to destroy me and the waters
have risen on high.
All call them buffaloes, but the buffaloes are spirits
and fairies.
260 The buffaloes' horns are beautifully curved and their
buttocks fat.
The buffaloes' milk is sweet as sugar and the butter as
sugar-candy.
Going out they beautify the fields, coming home the
lanes.
Come, my Lord Ranjha, let us play at chaupur,f and
let the buffaloes go home.
The story of lover and beloved is known throughout
the world."
* i.e., it is morning.
t See Vol. I., p. 243 ; and Yol. II., p. 282.
534 LEGENDS OF THE PANJAB.
265 " Marl jon z§,t cMk§,n di, bad boi mandi ave.
Ki tail kisi di gandM Iftti, akhe tun Hire kuMve ?
Bukal kholke dikha, Eanjhia, tainun mnslik chandan d^
ave."
Bukal Ranjhe de bicli Hir si, je Rabb parda -pkve.
" Mari jat sadi ban&nda, tainflri sharam na ave 1
270 Na main kisI di g^ndhi Iflti, ni hai meri Hir kulave.
Chandan rukb. Kashmlron dub pia, bahan pi4 harave :
Kheke manjhi chandan nM, langhdian muslik manjhi te
kve."
Jad bukal kholke dikha li Ranjha, pichon Hir nazar na
ave !
Ranjha jati Mauju da bet&, Rabb oh di sharam rakhave !
265 Said Pathan : " A low set are servants and bad to the
smell.*
Hast thou stolen some sweet perfume, or is Hir em-
bracing thee ?
Raise up thy arm, Ranjha, for thou dost smell of
sandal-wood."t
Hir was under Ranjha's arm, but God hid her.
( Said Eanjha) : " Thou dost call me a low man and hast
no shame !
270 I have stolen no sweet perfume, nor is Hir embracing
me.
A sandal-tree had been cut in Kashmir and floated
down the river :
The buffaloes (in crossing it) ran against the sandal-
tree and the scent stuck to the buffaloes."
Then Ranjha raised up his arms and there was no sign
of Hir !
And God preserved the virtuous Ranjha, the son of
MaujA, from shame !
* The story progresses, and Pathan, Hir's brother, tries to catch
Ranjha with Hir and fails,
f i.e., sweetly.
THE MARRIAGE 01' HIE AND EANJhA. 5S5
275 " Akhaii sachi, alch sunawfin, tainfin sacM dkh sunM :
Eh le apna bhugal bMra^ eh khan&n han manjhi di
AA -
gam.
Tuha nlin daulatmandan nun chak bahutere, sanM
ch§,karan nun bahutere thaiii.
Tide bans, ude nahfn bhande, udke ]'§.n surgan de tain.
Panan di bafi nfin r^khe bahutere, bhawaran de phulaii
de tain.
280 Bir Pathan mainun mihine ni§reri, mera rahina mubS,rik
nain.
Hir, oh di yari lawan, sher jagawan, nag jag^wan kali.
Siron dharon di b&ji lag gai, tiin chal nahin jand^ chali."
Pat pat sitdi' ndndian, kes makhan di pali.
" Iko lag gal, tAchhodijandan, kache mahi, b§.balChuchak
bali \"
275 (Said Eanjha to Hir) : "I speak the truth and I tell
thee truth :
Take thy brown blanket and the cow-bu£faloes that are
standing (waiting).
Ye rich can find many servants, and we servants many
a place.
The flying swans cannot be stayed, and fly to the
heavens.
The betel-fields have many a keeper and flowers many
a bee.
280 Thy brother Pathan doth threaten me and it is not well
that I remain.
O Hir, to fall in love with thee is to awaken lions and
black snakes.
It is a stake of heads and bodies and thou dost not know
how to play."
She tore the hair of her head and her locks nurtured on
butter (and Hir said) :
"Thou wretched neatherd, thou wouldst desert the
daughter of Chftchak at the first reproach !"
536 LEGENDS OF THE PANJAB.
285 " KaidA eh d& akhari, sachi akh sunawSn, tainfin Skh
sunai.
Makkon turke haji a gia ; §. gii, Heinjlie, tere tain.
TJn din mainAn bhftke nun ho gae, kite roti hath na ai.
W^ste Eabb de roti mainto chak de, tAn jive jagari
tain.-
Makkion turke haji, Kaidu, a gl^ Ranjhen tain."
290 " Bich ujar de langar bhald^ ? Ithe kin ne deg charhai?
Atthon pahron mainte roti awandi, ban Chuchak Mihar
da mSihi.
Je tAn bhutta bhukti, pai JEfc Siyalan di rahi."
" Adhi nalon chappa de de, pinni nMon bhora.
Awal pun sari d^ kar de, agle jug dh dohra."
295 Jad R^njhe saw&l Kaidu d^sunia, palle Kaidu de chfirJ
pM.
285 Saith KaidA,* " I speak truth and speak it to thee.
I am come a pilgrim from MakkS., 0 ES.njh£i, to thee.
Three days have I been hungry and had no bread
at all.
Give me bread for God's sake, thou servant, and mayest
thou Hve for ever.
I, Kaidft, am come a pilgrim from MakkS. to Eanjha."
290 " Who can light a hearth in the wilds ? Who can pat
a cauldron (on the fire) here ?
I am the neatherd of Mihar Chflchak and get my bread
once in the eight watches.
If thou art very hungry take thy way to the Siyals."
" Give me half of half a piece or a quarter of a piece
(of sweetmeat).
Give me first all the bread, that thou mayest win double
in the next world."
295 When Eanjha heard Kaidu's speech, he put some cakes
into KaidA's wallet.
* Hir's uncle.
THE MAUUUGE OF HIR AND RANJHA. 537
Leke chflrl Kaidil tur pia, ake Siyale vich dindc dhai :
" Hir tail Ranjha main bich bele de dekha, jhiU bolda
nakiri.
Hir leke Ranjlia, ckala jao, laj Siyalan nuu lain."
Eh gall jadon Siyale ne sun li, Hir Kaji de parhne pai.
300 " Eh karam bich Siyalan de nahin ; tu pai ja mapian de
rahiii.
Samajh siy§.na ban ja, Hire, pai ja Kheroh de rahin.
Khere tainiin biyahke le jawange, rassi pawange bahin.
Jere Eanjhe da man kardi hai, oh cbak nahin kisi tahin."
Phattu Kaji Hir nun samjhauta : " Bich tu Bahishton
Dozakh nun na jain."
305 "Sun, we Kaji pak namaji; tainAn kahinde hain,
' Miyg,ii ! Miyan !'
Taking the cakes Kaidu went and cried out amid the
Siyals:
" I have seen Hir and Ranjha in the forests, and I tell
no lies.
Ranjha will take away Hir, and there will be shame to
the Siyals."
When the Siyals heard this, they sent Hir to be taught
by the Qazi.
300 (Said the Qazi to Hir) : " This is not like the Siyals :
follow thou the way of thy parents.
Be wise, O Hir, and go the way of the Khetas.
The Kheras will take thee away in marriage and will
bind thine arms with a rope.
The Ranjha on whom thine heart is set is but a worth-
less neatherd."
Said Pattu, the Qazi, to Hir : " Go not from Heaven
to Hell."
305 (Said Hir) : " Hear, 0 holy Qazi; men call thee, 'Lord,
Lord !'
VOL. 11. — 68
638 LEGENDS OP THE PANJAB.
* Miyan' khalkat Kabb Sacbe nftn kahindi, jeii rizak
dinda sab jiyari !
Hir, main Dharti; mera hal Miyan Eanjha, nit'utli
mard^ siman.
Post hoke, meri haddi rawan gi^, oh de pite baj na jiwan.
Khoke Ranjhe te Kheri^n nun dinda tera kyuiikar bagd^
hian ?
310 Je tainAii Khere bahut piare, Kajia, doli bich pa de apni
dhiln I"
" Samajh siyan! chhad de takabbar, pakar halemi ban
ja Kheri6n di bandi,
Sombi rftpd n§,l lavin jarS,na, Khere chhaddi kori chandi.
Sir ton nangJ, pairon se nangl, hk\ fakiran de jandi.
Terl tilti juti, p&ti lungi, pairan di gard sir nAn jandi.
315 Unche dhaular Side de sunhari chhajji, uthe pawan
hulari khandi.
And men call thfe True God ' Lord', that giveth sus-
tenance to all !
I, Hir, am the Earth, and Miyan RanjhS, is my plough
that ever plougheth.
Like opium he hath entered my bones, and I cannot live
without drinking (him).
How can thy heart brook that thou take me from
Rinjha and give me to the Kheras ?
310 0 Qazi, if thou so lovest the Kheras, give them thy own
daughter in marriage 1"
" Be wise and give up thy pride, and be humble, and
be the maid of the Khe;4s.
Thou dost attach thyself to false silver and leavest the
true silver of the Khersis.
Thou wilt become as a faqir with bare head and naked
feet.
Thy shoes will be worn out and thy skirt tattered and
the dust of thy feet will fly to thy head.
315 In the lattices ofthe lofty palace of Sida the cool air playa.
THE MARRIAGE OP hIB AND EANJHA. 539
Chhadke Kherfi,n nun palla Ednjhe da phardi hain, Bahish-
ton Dozakh nftn jlndi."
" Sun, we Kaji pelk nam§,ji, kigaj likhda bagge :
■^S ^^S j^e tera ghar, jal jae balan kitab3.n sabbhe !
Put mar jae, nilh randj bah jae, tere ave jai^n de agge !
320 Hakk Ranjhe da Kheron dinda ; tere bha kabaran niln
lagge !"
" Akhan sachi, akh sunawan, main dewan, Kaji, doMi.
Hir mere te parhdi nabin, oh mere parhindl nahin."
Panje Khere katthe ho gae, takia majlis lai.
Ik kahinde hain : " Hir da sakha Mabbu Sunare nun de
do ; oh di daulat kammi na kai."
325 Ik kahinde hain : " Hir da s§-kha Adali Raja nun de do ;
oh di hai badi badshahi."
To leave the Kheras and to seize the skirt of Ranjha is to
go from Heaven to Hell."
" Hear, 0 holy Qazi, that writest on the white papers :
Fire seize thy house and burn all thy books !
May thy son die and his wife be a widow and thy
daughter suffer !
320 Thou givest Ranjhl's right to the Kheras : fire baru
thy grave !"
(Said the Qazi to the SiyS.ls) : "I tell you truth, and
I, the Qelzi, claim your protection.
Hir listeneth not to me, nor can be made to listen."
The heads of the Kheras gathered together and held
a meeting.
Said one : " Give Hir in marriage to Mabbfl, the Gold-
smith, that hath no lack of wealth."
325 Said another : " Give Hir in marriage to Raja Adali,*
that hath a great empire."
* See below in this poem line 607 fE.
540 LEGENDS OF THE PANJAB,
CMchak kahinda: "Hlr da sakha R^ajhe nun de do,
jera ghar sade da mSihi."
Kaidu kahinda : " Hir Kherion de do ; main sachi akh
suaai."
Itni gall majlis bich ho gai, Hir di kiti Side Khere
nftn kurm§.hi.
" Chartdian nadi^n paindian lashkan, merlan ankhian
'E^njhe diaii dukhaian.
330 Jun jftn manjhi de magaron phirda, dukkdi dun sawMan.
Pardesian de dukh kaun bande, baz apni maian ?
Na main lian rok rupae, na ginke lian cbhamaian.
Siyalaii vichh &ke ki dhan katthian? Lakh badiaii saraian !
Tainiin biyahke le jao Sida, main kyunkar ralan bhaiaii ?
335 Kin tere hatth gana bandha ? Kin teri mehndi lal ?
Said Chuchak : " Give Hir in marriage to Eanjha, the
neatherd of my house."
Said Kaidu : " Give Hir to the Kher&s ; it is truth that
I say."
When this had been said at the meetings Hir was
betrothed to Sid&, the Khera.
(Said Eanjha) : "_The strong currents of the rivers have
risen and the eyes of me, E&,njha, are troubled.
330 They are greatly troubled, as I wander after the
buffaloes.
Who shall know the trouble of a stranger, but his own
mother ?
Neither did I take any money, nor did I receive any
pay.
Have I gathered any wealth by coming to the Siyals ?
But I have endured a thousand reproaches !
When Sida takes thee away as a bride, how shall I meet
my brethren ?"
335 (Said Hir) " Who shall bind on the marriage bracelets ?
Who shall stain thee with henna ?
THE MABRIAGE OF HIR AND RANJHA. 541
KideghartainAn biyahan janl? Kida banwanga jamai ?"
" Mohana Bahman mere ga.nk bandha :' Phatti Nain ne
mehndi lal.
Ealke kurlaii ne butna laia, het Eanjhe de chaukl dhai
Grhar ChAchak de biyaHan jan^ ; main banan Siyalan da
jam3.i.
340 Baraii baras unhan dl manjlii charian, main ginke nahin
li chliarQa}.
Lagi si kachahri Chilcliak Mihai* di, jad mainAn Hir pharai.
Hun koi Hir khoe lure, tan bich Dargah de dien dohai."
Sath suhelian katthian holan, janj dekban Side da ai.
Tin tin tangall kanne Sida, sir lungi ball malahi.
345 Ankhon kana, sir te ganja, jori bandi nahin.
" Main tan mal Ranjhe da, jera sade ghar da malii."
Into whose house shalt thou marry ? Who shall make
thee a son-in-law V
" Mohan, the Brahman, shall bir(d on the bracelet ; Fatti,
the Barber's wife, shall bring the henna.
The maidens shall anoint me with oil and place the
(marriage) throne beneath Ranjhd.
I will marry into the house of Chuchak ; I will be the
son-in-law of the Siyals.
340 Twelve years have I grazed their buffaloes and have
taken no pay.
It was in the assembly of Mihar Chflchak that Hir was
given me.
If any one take her away now I will complain to the
Court (of God).
Sixty maidens collected to see the marriage procession
of Sida.
Sida had three rings in his ears and a large turban like
a boatman.
345 He was one-eyed andbald-head-edandno match for (Hir)."
(Said Hir) : " I belong to Eanjha, the neatherd of our
house !"
542 LEGENDS OF THE PANJAb.
" Sir par tamak patar Kheri&n rakh lia teri prit de m&re,
Takht Hazard, babal da chhord, chhode btr pi&re.
Lali bhabhi rondi cbhadl, jin urde panclihi mare.
350 Us Lali nftn parbat rondi, asi manas kaun bichare?
Putr path&n de asi chak sadale, chak honde k^un bichare ?
De jawEib, miir ja gharon ntn, jake raliye bMichare."
" Pairan hi] nk sonde thamS,n, hathan waj nahin karian.
Putran waj m&w^n. nahin sondi^rij daulat dian bhariaii.
355 Bhaian hij bahin&n nahin sondiS,n, pand udekenkhariS,!!,
KantMn baj narlln nahin sondi^n, bhawan hondian hflran
parian.
Ranjhe baj main Hir nahin sondi, bhawan lakh Kheri^n
di faujan charhian.
(Said R&njha) : " For thy sake I put the drum and the
goods of the Kheras on my head.
I left Takht Haz^ra of my fathers, and my beloved
brethren.
I left my brother's wife Mli, that kills the flying birds
(with her glances).
350 The (stony) hills would weep for Lali, and what am I
that am a man ?
I, the son of nobles, am called a servgjnt,and whocareth
for a servant ?
Dismiss me that I may go home and mingle with my
brethren."
( Said Hir) : " Without feet anklets are useless, and brace-
lets without arms.
Mothers are useless without sons, though covered with
wealth,
355 Sisters are useless without brothers, that wait beside
the roads.
Women are useless without husbands, be they spirits or
fairies.
I, Hir, am useless without R4njh&, though thousands of
Kheras surround me.
THE MAERIAGE OP HIE AND bInJHA. 543
Je mukh mura R^njlie yar, ton halia Dozakh bich
sarian."
" Reru rukh bich gun na koi, phirde bhawar piase.
860 Baran baras tain manjbi cbaraian^ hun deke dher
dilase !
Takht Hazard bap da chhora, ronde chhade mlpe.
Bhai bir pislre chhade, chhade tai chache.
Ranjha, bans Allah da, galian bich rulda, Sida kag ndn
bahavegi pass.
Jin hatten ghio khand khila, kinne ohhab nahin deni
bich kansi ?
365 Oh din chete kar, jis din bale bich awandl si ape.
TA charh gai Side Khere di doli : asi jina kede parwdr
se ?"
Hir akhdi Ranjhe n(in : " Tftn sade sir da sain.
If Eanjha turn away his face I suffer as in the midst of
Hell."
(Said Rkijha): "There is no good thing in the rerd*
tree, and the bees roam about it thirsty.
360 For twelve years thou madest me graze buffaloes and
now thou givest promises !
I left Takht Hazara of my fathers and my weeping
parents.
I left my dear brethren and my uncles.
Banjha, the swan of God, is wandering in the lanes,
while Sida, the crow, is called to thy side.
The days were when thou didst feed me with sugar and
ghi and put no curds into my cup ;
365 Remember, too, the day when thou didst come of thyself
into the forests.
"When thou goest in marriage to Sid^, the Kher4, with
whom shall I dwell in solace ?"
Said Hir to Ranjha : " Thou art the lord of my head.
* The acacia leucophloea.
544 LEGENDS OP THE PANJAB.
Ohi Jake manjhian chare ; ohi chare gain.
Bara mahiue Khere kat lain de, J;ervin mahine tere khol ai.
370 Mainun kasam Kuran de; main dharam dolandi nahin."
Hir niln torke Ranjha mur pia/ Siyalan vich murli bajai.
Jadon R§,njhe de baji murli, katthi ho gai kul lukat.
" Agge tain bajai Hir kamli bhul gai, hun bhulna kisi ne
nain.
Khali kyiin piir bai§.wanda, balakia ? Takht Hazare nlin
jain \"
375 Siyalan ton tur pia Ranjhaj laga Takht Hazara di rahin.
Lali kahindi, " Chalo, suhelio, ral dekhen chaliye sade
debar ne bahutti andi.
Khiih de utte lia utara, pind na bari sarmandi.
Go and graze the same buffaloes; go and graze the
same cows.
Let me spend twelve months with the Kheras and in
the thirteenth month I will come to thee.
370 Let me take an oath on the Quran : I go not back on
« my word."
Leaving Hir Ranjha returned and played his flute among
the Siyals.
When Ranjha played his fl ute all the -people coUecledj
(And said) : " Before, when thou didst play (on thy flute)
thou didst deceive the foolish Hir, now thou dost
deceive no one.
Why dost play the flute, boy ? Better go back to
Takht Hazara 1"
375 Ranjha left the Siyals and took the road to Takht Hazara.
Said Lali : " Come, my maids, let us go together to see
the bride my brother-in-law hath brought.
She must have stayed at the well, too shy to enter the
village :
THE MARRIAGE OP HIB AND RANJHA. 545
Kani jaisi patli^ nau nau jhhotl khS.ndi !
Akkan vichh mewe bhaldi, tor tor phale khdndL
880 DM Chuchak d}, baliiii PatMn di, Jatti kawari torke
andi."
" Hir khusJ te kajji pai gai, LMo 3 tain kyAn boK lai ?
Sine sang lagi phaladoii* hatlien ap di lai.
Chhadke Hir nftn murke aia tere tain.
Ohela ho jawan Gprakh Nath da^ Takht Hazare murke
awan nahin."
385 " Nain nigara lalan bich rang mabil de bharde.
Hotk chharej dand badanS,, riware jaba de phirde.
Atian-jatian maroian-wale main bahle dekh le tharde.
Je tera chit karda Takht Hazare, a ja ; nahijOj more
murde."
" Patta mar, phakiri kariye, Allah de log sadae.
One-eyed and so slender, that she bends down nine
times !
She finds fruit in the a^t plant and plucks and eats it.
380 The daughter of Chuchak and sister of Pathan, the Jatt
maiden is brought here."
(Said Eanjha) : " Lalo, Hir hath been torn from me,
why dost thou tease me ?
Thou dost thrust a spear of steel into my breast.
Leaving Hir I am come back to thee.
I will become a follower of Gorakh Nath and come back
to Takht Hazara no more."
385 " The glory of thine eyes hath entered the palace.
Thy lips are dates, and thy teeth pomegranate seeds,
and thy speech sweetmeats.
I have seen many proud men like thee brought to ruin.
If thou dost regard Takht Haz^rS, come or go back."
" We should slay our pride and become saints and be
called the people of God.
* ¥01 fauUd.
t The ah is a poisonous plant, asclepias gigantea : these two lines are
ironical.
Toi. II. — 69
546 LEGENDS OF THE PANJAB.
390 Utte dhiraj de asan karke kis nun hal sunae ?
L^lri wandi lal nahin bandi, bhaven sattar ab charMe.
LMan di lali kadhi nakin jandi, bhawan sattar bhasham
ralae.
Be-aslan de asal nahin 'bande, bhanwen sattar ilam
parkae.
Hansan de bache kag nakin bande, bhawan riiri la bakae.
895 T&zi di asw§.ra karke, tera tatii da ki sarahi ?
Be-kadaron di yari kolon je tut jae, tan lakh pae."
Subeh sar phajar da vela Ranjhe Tille da rah pachhaia.
Jiiri jun TillSi~nere Rwanda dida don sawaia !
Bhenkan sher, chaniii na oh uun dehda ; Ranjha bolda
' nakin bulaia.
390 Sitting on the seat of patience we should not complain ?
Carats* will never be rubies, though washed in 70
waters :
The redness of the ruby will never depart, though
rubbed in 70 ashes.
The base will never be noble, though tkou try 70 plans.
The cygnet will never be a crow, though it stands
upon a dunghill.
395 He that rides an Arab horse, will he admire thy pony ?
When unrequitted love is gone a lakh (of rupees) is
gained."
It was the hour of early morn when EanjhS- found the
road to (Gorakh Nath's) Tilla.f
As he approached the Tilla its glory increased !
The lions roared and he could not see the hill, nor
spake Ranjha when called, f
* The Idlri is a small red seed used in weigliiug precious stones.
t In tte Gujranwala District.
X As lie was so frigliteiied.
THE MAEEIAGB OF hJr AND BANJHA. 547
400 Aukhi gliati, bakra painda; Ranjhe sambhalke pair
takaia.
Asta Masta Jogi baithe; Eanjhe ne dohan ndn sis
niwaia.
Panj rupae, tan panan da bera, pahili bhaint cbarhaia.
" Maujd da put, main Matte da pota, jog lain niln chalke
Kan pharke mundran p§. deo, mainuii cbarh jS. riip
sawaia."
405 " Mapian jhirki ki ? Tilii rizak bhona, Jogian di koli
lag kbaroven ?
Chaubi hazar sans hi tainun basil koi na hoven.
Jis banjare nun ghafca a gia, so banjara roven.
Chela ban chalaii Gorakh Nath da, Chaudhar Takht
Hazare di khoven."
Tille utte Gorakh baitha, Gorakh bada asani;*
400 The way was difficult and the road was steep and
Eanjha walked with care.
Asta and Masta, the Jogis,t were sitting there, and
Ranjha bowed his head to them.
He offered them five rupees and betel leavesf (and said) :
" I, the son of Ma uju and grandson of Matta, am come to
take the saintship.
Bore my ears and put in the rings, that my beauty may
increase."
405 (Said they): " Have thy parents scolded ? Is thy living
hard, that thou art standing by the Jogls ?
Of 24,000 (departed) breaths thou canst not recall one.
If a merchant suffer loss that merchant weeps.
If thou become a disciple of Gorakh Nath thou wilt lose
the Chiefship of Takht Hazara."
Gorakh sitting at his Tilla was very gracious.
* For ahsdni. f Followers of Gorakh N»th.
J A customary present.
548 LEGENDS OP THE PANJAB.
410 " Kan pliarke mere mundran pa de, sili de mirgani.
Nagari sari chitke le awan, ghat dewai dhuan te pani,
Hor chele sab urle parle, main, Ranjha, cMk madami."
" Kanak bharolij ghio ghar, ghar mani duniya di bhog.
Dekk baganian tarimt^n, had biha jadan rog.
415 Jadan, balakia, karega phakiri, ab mukhra na hog.
Akh Gorakh da man le, aukha kathan hai jog."
" Takhfc Haz&ron main chalke a gia, sun ie, Gorakh
Sain.
Mauju da put, main Matte d& pot&, mainiin rulia hoia
bhale nahin.
Jog da khilat gal mere pa de, sir munke sor banain.
420 Hatth banhke karda binti, mainun charnS,n apne lain."
410 (Said Ranjha) : "Bore my ears and put in the rings and
give me the deer-skin cloak.
I will beg through the whole city for thee and tend thy
fire and water.
Thy other followers are here and there, I, Eanjha, will
ever be thy servant."
(Said Gorakh) : " There is gold and ghi in thy house,
and thou dost enjoy at home the pleasures of the
world.
Gazing'on strange women thou art bringing misery on
thyself.
415 My son, when thou hast become a,faqir, thy face will
not be as now.
Hear the words of Gorakh, the saintship is a difiScult
thing."
" Hear, my Lord Gorakh, I am come from Takht Hazara :
I am the son of MaujA and the grandson of Matt&, think
me no wanderer.
Put the garment of the saintship round my neck and
shave my head.
420 With joined bands I pray and place my head at thy
feet."
THE MAERIAGE OF HiB AND RANJHA. 549
" Ajmat* naon kahar da dhakk^, aukhi hai ghat
phakiri.
Roraii tekrian bich basd sada ; sa te kehe mangdEln Gur-
A A Q
piri f
Kan pharke mundr§.n pa de§.ri laM di bag jae tatiri.
Kaliaii keshan bich bhasham rala de&n, teri chhaduugEi
na garmiri.
425 Mama ne pakian, putan ne khadian ; koi nahih shahr
jagiri.
Bhunin sond te dhfthin tapna ; nahin koi palang pal-
ghaniri."
Tille utton Ranjha utaria^ Gorakh da nadh churaid,
Nawan N§.than de akkh bachae, Eaajha Nai Chandal nto
dhaia.
Bich bareti de nadh dabia, oh de utte asan bichhaia.
" The name of greatness bringeth blows, and the saint-
ship is a difficult path.
I live among the stones and potsherds : — is this the
Saintship thou dost want from me ?
If I bore thy ears and put in the rings, the drops of
blood will fall.
If I rub ashes into thy black locks, I shall destroy the
pride.
425 Mothers cook and sons eat, but I have no cities and lands
(to give thee).
I sleep on the ground and warm myself at the fire :
I have no bed and covering."
Ranjha descended the Tilla and stole Gorakh Nath's
conch.
Escaping the eyes of the Nine Naths R§.njha went to the
Chdndal (Chinab) River.
He buried the conch in the sand and made his seat
above it.
* For 'azmat.
550 LEGENDS OE THE PANJAB.
430 Dharti Mata di sompa kiti, Khw^ja Pir dhyaia.
" Eh thix nadh tuslii kisi nlin dena nahin, je koi Jogl
aia."
Nadh dubke Eanjh^ muri^ Gorakh di dhuin niin ai§,.
Gorakh akhda : " Bacha, yaran chor§,n di mat na jandi,
bhawan satar hoi siEtna.
Pakka dham mera thanda ho gia, bite bakhat biahna.
435 Nausai chappi pai kharke, bhukan Jogi mar gi& kaml^na.
Ithoji nadh pharain, balakia, je koi tukrS. khslna."
" Chorian te badnamiari dinda ! Tere akhal thikS,ne nain.
Takht Hazara dS. Chaudhari, koi mainfin evin kamia
•A A A • J)
jane nam.
KanipEi chela akhd§. : " Sunen, Gorakh Sain,
440 Nadh tera Ranjhe Jatt ne chur^ia, kini sadh ne 'churaia
n§,in.
430 He gave it into the care of Mother Earth and meditated
on the Saint Khwaja {Khizar and said) :
" Give not up this conch to any one, if a Jogi come for it."
Burying the conch Ranjha returned to Gorakh's fire.
Said Gorakh : " My son, the plans of libertines and thiefs
withstand not, however wise they be.
The cooked food is becoming cold and the time for
eating is passing away.
435 Waiting with 900 bowls the helpless Jogis will die of
hunger.
Bring the conch* here, my son, that they may eat their
food."
" Calling me a thief and bad names ! Thou hast lost
thy senses !
I am the Head of Takht Hazara, think me no low man."
Said Kanipa, the follower :t " Hear, my Lord Gorakh,
440 Eanjha, the Jatt, hath stolen thy conch : no one else
hath stolen it.
* By which to call them. f But see Vol. II., p. 16 £E.
THE MAEEIAQB OP hIe AND EANJHA. 551
N§.dli tere nAn bareti kh§,iidi, bahindi manjhln gain.
Dharti Mata di sompa rakhdij kol Khwaja Pir kit§, ogahi.
Hun tail nadh tain An kadhi naMn thiauna, Jatt ne karari
dbar bagai.
Bb Jatt bai bai-kat-waliaj inh^n nadb tainfi.n kadbJ vi
denS, n&in."
445 " Tille utte main Grorakb baitb^ ; Gorakb hhi. bad^
kbidart
Baran cbbakke de nard pberan, tere E&njba bttji jit
lewan sari.
Je bal kar3,n sattar pir da, bbaj jange itbe, rabnan kisi
nun nabin,
Maran pawwa Dbarti niin, garat kar dean, Kbwaja da
sukba dean pani.
Bbali cbabe tannadb pbara ; nabin, kar dean Lanka Wall.
Tbe sand batb eaten tby concb, and cows and buffaloes
rest upon it.
He gave it to tbe care of Motber Eartb and made tbe
Saint Kbwaja (Kbizar) witness.
Tbou sbalt never recover tby concb, for tbe Jatt batb
buried it deep.
Tbis Jatt is a wizard and will never give tbee tby concb."
445 " I, Gorakb, am sitting on my Tilla j I, Gorakb, am a
great magician.
I can tbrow tbe twelve and move tbe men (accordingly)*
and will win tbe game from tbee, Eanjba.
If I use my strength against tbe 70 Saints tbey will all
fly bence and none will remain.
I will strike tbe Eartb witb my sboe and make ber sink,
and will dry up the waters of Kbwaja (Kbizarf).
If tbou desire tby good, tben give up tbe concb, or I
will use tbee as tbe Lord of Lanka. J
* See Vol. I., p. 244, &c. f As Lord of the Mood.
J Allusion to the tale in the Bdmdyana. Ravana, Lord of Lanka,
carried of£ Sita, wife of Rama Chandra, and was slain in revenge.
562 LEGENDS 0¥ THE PANJAB.
450 Eh gall meri m^n le, Ranjhia, tainfln sachi akh sunai."
RanjM aggion akhda : " Gorakh, mainun jhutian
tohmatan na lam<
Put maiii Maujft da, Matte d^ pot§,, lakkhaa pagan d^
sain.
Je gidar-wali chungralii maran, tan mere sab Elwange
bMi:
Ehnan Jogian ne bhaj jlnEi, ethe rahna kisi ne nain !
455 Bhali cliche Gorakh asan chak le ; nahin, dhol4d khake
•A A • " .
jam.
Hon bhiiin zor sara la le, nadh bajM bin dinda n^in,"
Sajje Ranjha nadh bajaia, kabhe murli bahi.
Biche turian bhirkan, kus baji da orakh nain.
Sunke baji Devi Mata bhaji, karke sheran di aswari.
450 Listen to my words, Ei,njha, for I tell thee truth."
Then said E&njha : " Gorakh, bring no false charges
against me.
I am the son of Maujfl, the grandson of Matta, and lord
of 100 heads.
If I make a call as a jackal* then all my brethren will
come : |
And all thy Jogis will fly hence and none remain !
455 If thou seek thy good, Gorakh, go hence, or thou wilt be
thrust away.
Bring the whole force of the world, and yet I will not
give up the conch until I have sounded it."t
On the right Ranjha sounded the conch, on the left he
played the flute.
There was no end to the music in the conch.
Hearing the music came the Mother Goddess riding on
her lion.J
* The tribal cry of tte Ranjha Jafcts to collect the Iribe in time of
danger. This custom still exists in the Panjab.
t i.e., made himself as great as Gorakh. J i.e., Diirga !
THE MARRUGE OF HIR AND BANJHA. 553
460 Paune sai chappe Machhandar Ndth de sabhJ charhke ae.
Sunke baji Adali I?aji bhaja S,ke, bahinda KachahrJ lain.
Sunke baji chele Gorakh Natb de khush hoe, sabhiian
ne bhali manai.
Sunke baji Grorakh khush hoia, kan phdre dl sarti dh3.i.
Rajje Eanjhe de pakki raundra, kabhe kachi pai.
465 " Chhoti niln kahna ' bibi,' bhanari, badi nAh kahnSi ' mkV
Nagari sari chltke lain, mere bhikh n4n laj na lain,"
" Rosian bhajan de kaa phard4n, teri akal thik^ne
nahin.
Kan banande mundr4 le le, main JogJ banan n§,in.
Jede khatir main Jogi ban gia, oh nAn kydnkar akhstn
' mki' ?
460 Three quarters of a hundred followers of Machhandar
Nath* came together.
Hearing the music came Eaj4 Adallf with his Court.
Hearing the music the followers of Gorakh Nath were
happy and the saints were happy.
Hearing the music Gorakh Nath was pleased and made
ready to bore (Ranjha's) ears.
Into Ranjha's right ear he put a pakka ring, and into his
left ear a kacha one. J
465 (Said Gorakh Nath to Ranjha) : "My Saint, call the
young women ' sister' and the old women ' mother.'
Beg throughout the whole city and bring no shame to
my (profession of) begging."
(Said Eanjha) : " Hast lost thy senses that thou borest
the ears of runaways and fugitives.
Make whole, my ears and take thy rings, I will be no
Jog).
How shall I call her ' mother,' for whose sake I would
be a Jogi ?
* See Legend of Gopi Chand, ante, passim, f See below line 607.
J Kachd unipakkd mean respectively unbaked and baked pottery, of
which material the rings were made.
VOL, n.— 70
554 LEGENDS OF THE PANJAB.
470 Jogt banan, mihinan Ej sadl kul nAn lai."
" Sun, RS,njhia, main tainfln akhda, Gorakh Sain :
Jerian gallan tus§.n te bakhshaaa^, eh sade karam
phakirS-n de naln.
Ja, Ranjhia, tainiln Hir bakhsLi Makke Madine tain.
nir teri, tun Hir da, kitte hor pllse jh§.nke nain."
475 Jog Ranjha ne le \ik, Hir bMldi us nAn nain.
" Gurflji, bhajke kal^ kag Hir di khabar de mangsliri."
Gorakh kag ndn akhda, " Tfln Kherian n(in ud jain.
Uthe Hir hai Ranjhe di, oh di jake khabar le ain."
Tillion kag ur gia, Khere barda jae.
480 Ghar ghar phirda bhalda, unhon Hir thiawandi nain.
Ghar Side de jake k&g lenda Ranjhe da nan.
470 If I become a Jogi my family will be disgraced."
" Hear, Ranjha, I, the Lord Gorakh, speak to thee :
The thing thou dost desire cannot be granted by a
faqir.
Go, Ranjha, Hir is granted thee from Makk4 and
Madina.*
Hir is thine and thou Hir's, and look thou not on
another."
475 Ranjha took on the Saintship, bat forgot not Hir.
(Said he) : "Sir Gurfi (Gorakh Nath), send thy black
crow to bring news of Hir."
Said Gorakh to his crow : " Ply thou to the Kheras,
Where is R§.ujha's Hir, and bring news of her,"
The crow flew from the Tilla and entered Khera.
480 He looked into every house, but found not Hir.
The crow went to the house of Sida, and called out
Ranjha's name, (and said) :
i.e., by Muhammad, the highest Mussalman authority.
THE MARRIAGE OF HIE AND EANJHA. 555
" R^njhe tnainAn bhajia, Hire, a giS, tere pas,
Je dharam tera kaim hai, tan tur pio sade nal.
Oh t4n Jogi ho giS., nit lend4 hai tera nS.n."
485 " Avin, kag rasilia, avin mere pas.
Sau sau sal&m tainAh main kar&n, tAn Ranjhe de das.
Churi kfttan phul khand di, bhatta ghl ralai,
Je RanjhS, mainfln mil pawe, tun eh khane khae."
" Akhan sachi, i,kh san^wan, main jhuth Ipolda naih.
490 Ranjhe mue nun tin din ho gae, utte Tille de kabar ban&J.
Main tan Ranjha chele ban ikke Nath de, donoh ban
gur-bhai.
Oh di t4n aurat lagdi, meri lagdi bhujai,"
Jad eh gall suni Hir ne sabar di mardi dhan : " Ithon
ur ja tM, kalia k&wan !
Je Ranjha mar gi^, t&n main kat3,ran khawan."
" RanjhS, hath sent me, 0 Hir, and I am come to thee.
If thou art still faithful, then come with me.
He bath become a Jogi and is ever calling on thy
name."
485 " Come, friendly crow, come to me, (said Hir) :
I make thee a hundred salutations, thou servant of
Ranjha.
I will make thee cakes of fine sugar and mix butter
with thy food.
If thou bring Ranjha to me this shall be thy food."
" I say to thee truth and I tell no lies.
490 Ranjha hath been dead there three days and his grave is
on (Gorakh N^th's) Tilla.
I and Ranjh^ were disciples together, the brother-
followers of one Nath.
Thou art his wife and my sister-in-law."
When Hir heard these words she could keep no patience
(and said) : " Fly hence, thou black crow !
For if Ranjha be dead, then will I stab myself with a
dagger."
556 LEGENDS OF THE PANJAB.
495 " Eh gall hai jhflthi, Hire, main tainun evin snnSl.
Raajha ho gia JogI, ang babh&t charhae.
Gorakh hoia khush utte Ranjhe, oh ne tfln bakbshaf.
Main udn^ ithonj de sneba Rainjbe tain."
" Udin, kaw§!.n kag rasIM, ud ji, kalia kA,waa,
500 Ik sneba main Tali amman nan den&, ob di main kokb
vicbh sam'rfwan.
Duja sneba mere Cbiichak bap nun kabna, ob de main
mastak chtirhke awan.
TJja sneba pind de pancban nAn ksbnS, jinben ditiaii
Ranjhe nil lawan.
Cbauthd sneba Fatti Nain nfin kabna, jis te main sobnS'
SIS gadbawan.
Panjwan sneba Eattu Kaji nfln kahn4, jib df mahjit*
parbne jSw3;n.
495 " It was not trutb^ O HIr, that I said to tbee jasfc
now,
Ranjba batb become a JogI and rubbed ashes on his
body.
Gorakh bath been pleased with Raiijh& and given thee
to bim.
Let me fly hence with a message for Ranjba."
" Fly, 0 friendly crow, fly, 0 black crow. /
500 My first message is for my mother Tuli, that bore me
in her womb.
My second message is for my father Cbiichak, from
whose bead I was born.f
My third message is for the village elders, that gave me
in marriage to RSajh4.
My fourth message is for Fatti, the Barber's wife, that
used to dress my hair so well.
My fifth message is for Fattft, the Qazi, that taught me
in the mosque.
* For masjid.
f Natives believe tiat the seat of procreation is tlie forehead.
THE MAEBTAGE OF hIe AND eAnJHA. 557
505 Ik sneha mera chhatrl t&li nflu kahnS.; jithe tain baithke
la wan.
Ik sneha kliandi pipal nftn den^, jit S^wan dl pigian
pa wan.
Ik sneha meA Ludan mallah nflii kahnS, oh dl beri bich
chhej bichawari.
Sara sneha Ranjhe yar nftn den4, main jis di Hir sada-
■wan.
Kherian te kag nr pia Tille Gorakh de aia.
510 Pas Ranjhe de bahke, sara Hir da hal sunaia.
" Hir tan sukh ki kana ho gai, main {ikhcii vekhke aia.
Chheti, Ranjhia, join kherian nun" : kag ne Ranjhe nfln
dkh sunaia.
Tillon Ranjhi utaria, utarid n&dh bajae.
Majilon majilon a gia, bag Khei-ian de latha ae.
505 A message from me is for the spreading tree^ beneath
which I was married.
A message from me is for the sweet pipal treSj where
I used to swing in the rains.*
A message from me is for Ludan the boatman, that
spread my bed in his boat.
Give all my message to my lover Ranjha, whose Hir I
call myself."
The crow flew away from Khera and came to Gorakh's
Tilla.
510 It sat down beside Rdnjha and told him all the story of
Hir (saying) :
"Hir hath become as a dry reed, I have seen her with
my own eyes.
Go quickly, Ranjha, to Khera :" said the crow to Ranjha.
Ranjha came down from the Tilla sounding his conch.
Stage by stage be came and entered the Khera's garden,
* Swinging under ptpal tree in the niontli of Sawan for Inck is a,
universal custom in Northern India among the young.
558 LEGENDS OP THE PANJAB.
515 Subeh s&r fajar da beB, E^ajM Kherefi baria bichhA
nflii j&e.
Koti^ Eanjhe chilrnian, 1}& jholi bicb p&e :
Jad pind de yfi,ne katthe ho gae, tan sablinS,n nfin bartaitl,
Mnjhe 'alakli' jag& dittabflhe Bhftge Jatt Khere de jae :
Ranjhe bichha mangd^ dar Bhflge de nadh bajaia.
520 Bachiaii yane ne rassi tora lie, tan g^an ne ar& paia.
Phutian dudh diaii kflrian, sara dndh saraia.
Khere kahde : " Eh ki raula ho gia ? Eh sabhratha Jogi
kidharon aiS, V
Ranjha Hir di saunri ja bar&, bhukke baj m&ngon pich-
hon tawandsl.
Agge rangale palang utte Hir baithl, jholl sittke ho gi^
b&wara.
515 It was early morn when Eanjh^ went to the Kheras to
beg alms.
Banjha made cakes and put them into his wallet,
And when the village children coUectedj he distributed
them amongst them.
Ranjha called ' dlakh'* before the door of BhftgEl the
Khera Jatt :f
And sounding his conch he demanded alms of Bhuga.
520 The young calves .tore at their ropes and the .cows
lowed. J
They overset the milk-pails and spoilt all the milk.
Said the Kheras : " What is this disturbance ? Whence
hath come this wizard Jogi ?"
Ranjha entered the home of Hir's father-in-law, sorrow-
ing like a hungry falcon.
Hir was sitting before him on a painted couch, and
throwing down his wallet he became frantic.
* See Vol. I., p 32, etc.
t Should be Siyal : the father-in-law of Hir.
X i. e., on hearing the conch.
THE MARRIAGE OF HlB AND RANJHA. 559
525 Jad Ratijhe n§.dh bajai Siti khair chine d4 pftii.
" Kidharon k gik, Jogia ? Tain kish^ makar banSift ?
Leke bichha mur jk ; tan kiha jhagrd paia ?
Eh ghar hai SJde Khere da : tiin ithe k^s nftn aia ?"
" Gorakh Tille te Jogi utarsl, Jogi badS, nakinS, !
530 Ake Kheren ' ilakh' jagai, milke baithfi, Side dt basi m§,ri.
Ate di bichha mainiin koi nahin pawandi, jo koi paune
Nath nun chin4 1
Ate hove s&dh madhu-gari pak&ve ; ter& bhath nahia
bhujda, Siti, chinan."
" JamiSi mar ja, gharid bhaj ji ; eh band^ hai utali
Parbatgar* da.
Sah^karan de mal khizane lut gae; phatte kanse ndn
kah nAn chat4rd4 ?
525 When Ranjha sounded his conch Siti brought him some
millet as alms (and said) :
•'Whence comest thou, Jogi? and what is thy story ?
Take thy alms and go ; why create a disturbance ?
This is Sida's house : why hast thou come ?"
(Said Eanjha) : "A Jogi comes from Gorakh's Tilla,
and a comely Jogi too !
530 Coming to KherS, he calls out ' dlahh ' and sits at Sida's
threshold.
No (wheaten) flour is given him in alms, but what is
given to the Nath is millet !
Were it (wheaten) flour the saint could cook it: thy
millet, Siti, will not even parch in an oven/'
" What is born will die,f what is made will be broken :
man is a creature of God.
Merchants are robbed of their wealth and goods : why
art thou grieving over a broken bowl ?
* For Parwardigdr. See ante, p. 407.
t Siti says this : something seems to have been omitted before this
speech.
560 LEGENDS OP THE PANJAB.
635 Je tain kaiisa matti di lena, bdh^ milain kisi kumliar da.
Je taiii kausa lakri da lena, buba milain kisl tarkhan da.
Je k§,nsa chandi sone d^ lena, hUhk milain bare sahukar da.
Karisa n^loii tainuri garwS. le deaii, bharke de dean, Natli,
kanak te jawar dS,.
Mare — mAte da eh ghar nabiri, eh ghar hai Side Sardai- da.
640 A jae Sida, tere akal ganwave, phir phirenga Hir nAn
bhalda ?"
Jadon Eanjhe wal Hir ne dekha, uthke bah gai bichdri :
Jad ashik4n nfln m^shilk mil pie, sukhi hari hoi tarkari.
Waste R§,njhe de milan nun Hir tan Siti ne banat banai.
Sajje hatth di ungali baddi, sar sarap di lai.
535 If thou dost want an earthen bowl, go to some potter's
house.
If thou dost want a wooden bowl, go to some carpenter.
If thou dost want a bowl of silver or gold, go to some
great merchant.
I will get thee a bowl made and fill it, Nath, with
wheat and millet.
This house belongs to no low man, but .to the Lord
Sidi.
640 When Sida comes thou wilt be frightened and then where
shalt thou find Hir 1"
When Hir looked towards Ranjha she got up and sa1(
down, and was restless :
When lover meets beloved the flesh grows moist and
(then) dry.*
Then Hir and Siti made a plan for (Hir's) meeting with
Eanjha.
(Hir) cut a finger of her right hand (and said) a snake
had bitten it.
* i.e., they become restless.
THE MAERIAGE OP HIE AND BANJHA. 561
545 " BhabA ni, ik Jogi vekhia, Jogi anj kliiali.
Sftkhaii banan niin Jogi hare kardS,, pat pat Idwand^ dali.
Ake Khef en ' alakh' jag^, git, ; tain kyftn kadhia kh§,li ?
Akhe tftn Jogi n<in Kheren basao; nahiri, main, Siti,
chalnewall."
" Kherio, Hir nag ne dangi, dangi nag ne ydni.
550 Ghatak lamman, rang da sunehri, kar giS mandi- bhanl,
Sajje hath di chichi par lariS., bis charhdi hai zor
dhagani.
Utten dhab de ik Jogi suni da; oh sar sappan di jani."
Sidd chalke kol Jogi de a gia, hor Siti bhi nal M.
Hatth banhke Sida kardd, arjah : " Sun le, Jogi§. Sairij
555 Ikki Khere bich Chaudharl kahawan ; ghar daulat di
kammi nain.
645 (Said Hir to Siti) : " 0 sister, I have seen a Jogi, a
Jogi beyond belief.
A Jogi that can make green the dried forest and bring
leaves on every branch.
Hei hath come to the Kherd's and called ' dlaJch' ; why
dost send him away empty ?
Do thou make the Jogi a dweller in Khera, or, Siti,
I shall run away."
(Said Sifci) : "0 Kheras, a snake hath bitten Hir, a
young snake hath bitten her.
550 A finger long it was and of golden hue, and it hath
put her in sore trouble.
It hath bitten the little finger of her right hand and
the poison is strong.
There is a wise Jogi, on the hill that knoweth about
serpents."
Sida went to the Jogi and Siti went with him.
Said Sida with joined hands : " Hear, my Lord Jogi,
555 They call me Chief of the 21 Kheia (clans) and there is
no lack of wealth in my house.
VOL, II 71
562 LEGENDS OF THE PANJAB.
Ratin Hir niin sap lar gia^ bachdi dikhdi naiii."
" Akhan sa,chi, akh sunawari, mera jana banda nairi.
Sanfln 9,san chhadnS. charaj hai, sadi satia rahihdi nam.
Je tuha nuri dard badheri hai, tan lao sade pas.
560 Je shap da mara mar jave, main ape pa dewan sans."
Siti te Eanjha mil gae, ikko kJti saMli.
Sida mnnda baitM rah gia, unhaii kus kiabar na sar,
Dhuin te rakh chakkSj dinda Siti de hatth pharai.
" Unban dhAni gugal di de deo, raji kare Khudae."
565 Murke Sida a gia, a bahinda Hir de pas :
Jo kus Jogi ne dasia, oh kita ilaj :
Hir aggon vi aukhJ bo gai, bbatti kardi ki^k pukar :
" Na ik gbari niln mar jawangi, le ohalo Jogi de pas."
Doll vichh Hir pa lie, leke ture kahar.
In the night a snake bit (my wife) Hir and she will not
be saved."
" I tell thee trnth I cannot go there.
I cannot leave my seat without losing my virtue.
If thou art in great trouble bring her to me.
560 Even if she be dead of the snake-bite I myself will
give her breath."
Siti and RanjhEl together made a plan.
Sida sitting beside them had no knowledge of it.
(Ranjha) took some ashes from his fire and gave tliem
into Siti's hand (and said) :
" Give her incense of my smoke and God will make her
well."
665 Sida went back and sat beside Hir,
And did all that the Jogi had said.
Hir then became in great trouble and cried out with a
loud voice :
" If thou wouldst not that I die in an hour take me
to the Jogi."
They put her into a litter and bearers carried her.
THE MARRIAGE OF HIR AND RANJHA. 563
570 Nai cliimti de Jogi jhard4, ditti bis ut3,r.
Mele bichhran de ho gae, yaran nun mildf yar.
Yaran choran ashikan di pat rakhe Kartar !
Dhab utton Jogi tur pia, turia Side de nal.
Ghar Side da §,ke asan ditta, chaubare bich lae,
575 Dind& khalkat nun bAtian te golian, kardel jinn bbftt de
ilaj.
Jad bahle din rahinde nun ho gae, tad Hir de kadhan
di kiti salah.
Aggion Siti boldi : " Tainun sachian dean sunae :
Jaisi hai tuhadi dohan di dosti, aisi hai merl Murad de
nal.
Je tiin kali Hir nun le gia^ main dewan dohai pae.
580 Dohai tainun Gorakh N3,th di mera yar milae."
Eanjha nadh bajaia, Gorakh nun lenda dhyae.
670 The Jogi charmed her with his (fire) tongs and took out
the poison.
The separated met and the lover met his lass.
(For) God preserves the honour of lovers and thieves !
The Jogi came down from the hill and went with Sida.
And going to SIda's house took up his abode in the
upper story.
575 Giving the people herbs and medicines he cured (those
possessed of) goblins and sprites.
When many days had passed (Ranjha) made a plan to
carry off Hir.
Then said Siti : " I tell thee truth :
As ye two love, so do I love Murad.
If thou take off Hir alone, I will demand redress.
580 I adjure thee by Gorakh Mth to bring me to my
love."
Ranjh^ sounded his conch and meditated on Gorakh.
564 LEGENDS OP THE PANJAb.
Nadh bich Makke de sun pia, Murad Baloch nfln aia
kh.w§,b.
" Tere asliik yid kardi chheti mile Siti nua jae."
Jaisa Sassi nun Punnun mil piS., ais^ Siti nun mile
Murad.
585 Jethi rat Itwar di, Eaujlie lie Hir niiri churSe.
Lake Hir ntn jhal vichh bar gia, Kherian nun kbabar na
sar.
Siti ajan bhi, nabin pichbS. cbhaddi, bati gbar di jae.
" Tainun kasam hai Gorakb Nath de, mainun chhad ja
Murad de p^s."
E&njb& Mur4d sadi^, chhin matar bich gia ae.
590 Siti utte dachi de charb lie, hoi^ Cbinafin par.
The sound of the conch reached to Makka* and Murad,
the Baloch, had a dream : ■
(That) his love remembered him and that he should go
quickly to Siti.
As Punniin went to Sassi,t so Mur§,d went to Siti.
585 It was on a Sunday night in June that R^njha carried
off Hir.
He took Hir off into the wilds and the Kheras knew
nothing of it.
Nor Siti knew, but she followed them and caught them
up on the road home (and said) :
"I adjure you by Gorakh Nath leave me with
Murad."
Eanjha called Mur§,d, who came in the twinkling of an
eye.
590 He mounted Siti on a camel and was across the
Ohinab.
* i.e., a very long way.
t The hero and liei;oine of a very old and famous Baloct love tale,
found all over the Panjab in many a form.
THE MAEEIAGE OF HIE AND RANJHA. 565
Magar khabar^Kheran nftn ho gai, ditti das Chhatti ne
pae. \
" Tuhadi Hir nfln RaujM le gA, Siti nfln le giS, Murad,"
Jadon mahilen warke Hlr nuri na dekhde, ghorl lende
pliakaran pie.
" Chalo Jogi niin chalke mariye, dag giS, kul ndn lae"— »
595 " Sun, be chak'i, cbhS, piakS,, tainfin mat na kai.
Tukre khanda beb subeb, phirdflri jA phirain.
Katti bacbi charanwalid, pa lia tain Kherian di Hir churae.
Jinba.n Siyal3,n dian majji cbardan, magare dbar Siy&lan
di ai.
Panj sai gbori Side di garari cbambi ghatte urdi Kberiaii
di rahin \"
600 "Na main charh gai kali parbat^ nk Cbandan Nabi tapai:
Afterwards Chhatti* gave news to the KherS,s, (saying) :
" Ranjhi hath carried off thy Hir and Murad hath
taken Siti."
When they entered the palace and found not Hir, they
saddled their mares,
(And said) : "Come, let us slay the Jogi that hath
disgraced the family."
595 (Said they) : " Hear, 0 servant, drinker of skimnned
milk, thou hast no sense.
Thou dost wander about eating stale bread, wandering
in the wilds.
Thou herdsman of young buffaloes, thou hast stolen
Hir of the Kheras.
The Siyals whose buffaloes thou dost graze are after
thee."
" The five hundred bay and grey mares of Sida raise the
dust along the path of the Kheias !"
600 (Said Hir to Ranjhi) : "I have not ascended the dark
mountain, nor crossed the Chandan (Chinab)
River :
* One of Hir's maids.
566 LEGENDS OF THE PANJAB.
Na dekhia Tilla Gorakh N^th da, na Takht Haz§,ra a?.
Na dekhia Adali Shahr sulian^, jithe bahinda Kachahrf
nal lai.
Deke badi Adali E&je nflri mil pawo, apni dohan di jan
bachaJn.
Tainiin marange, maiDfin barihke le jange : sadi maut
ikattMndiM."
605 Charhke Kheriai ne Ranjha phar lia ; kalle di bah na
chaldi kai.
Ik kahinde : " Hir fce Ranjhe nM chhad deo ; Hir sade
kamm di nain."
Ik kahinde : " Adali Eaje kol chalo ; inhan use chhado
nam.
Banhke Ranjhe nun Raje Adali de le gae ; unhen surat
Gorakh wal takM.
Nor have I seen Gorakh Nath's Tilld, nor reached
Takht Hazard :
Nor have I seen the beautiful City of Raja Adali, where
he sitteth in his Court.
Let us give Raj^ Adali a bribe and save both our lives.
They will slay thee and take me away bound, and we
shall both die i^ogether."
605 The Kheras came up and caught Ranjha, for one man's
power availeth naught.
Said one : " Let Hir and Ri.njha go ; Hir is of no use
to us."
Said another : " Let us go to Raja Adali* : release them
not here."
They bound Ranjha and took him to Raja Adali, while
he meditated on Gorakh (Nath).
* This wortty seems to have been ruling at the time in the neigh-
bourhood of the Kheras' holdings, (F) at Kot Addfl in the Muzaffar-
garh District.
THE MARRIAGE OP HIR AND EANJHA 567
Adali Eaja Kherian nAn akhda : " Eh kaisa jhagra paia ?
610 Ki tuhadian ghorian kadhlan ? Ki khizana chur^ia ?"
"Akhari sachiaii, akh sunawan, Adali lifln sachi §.kh
sunai :
Kalfla te Tulsia Chhiyalari* te tur pie, kar gae Rangpiir
Kherian nfin dh&,i.
Bhari kachahri viclili Sida KLera bahe giS. : oh de muiih
niiii gur di reori lai.
Banhke janf Sida Siyalan vichh dhank pia; agge ghar
hai Ranjha Chflchak de mahi.
615 Fattd Kaji kahine parh IJe, Hir sharah de nal biyahm.
Lakh rupae vichh Siyalan de bandia, daulat banan do
vichh khadai.
Sir Ranjhe de tamak de lia, awand^ pinde pind bajain.
Said Eaja Adali to the Kheras : " What is this quarrel ?
610 Hath he stolen your mares, or money ?"
" We say to thee truth, 0 Adali :
Kalua and TulsiaJ set out from the Siyals and came to
Rangpiir of the Kheras.
Before the whole assembly they sat SidS, the Khera and
put the sweets into his mouth. §
Making a marriage procession Sida went to the Siyals
and there found that Ranjha was Chilchak's neat-
herd.
615 Fattd, the Qazi, performed the ceremony and Hir was
married according to the law.
A Idhh of rupees was given to the SiyMs and money
was scattered in the forests.
The drum was placed on Ranjha's head and he played
it in every village.
* For Siydldn. t For janj.
i The Brahman messengers to arrange a marriage. This settles the
position of the Kheras at RangpQr in the Muzaffargarh District.
S i.e., betrothed him to Hir.
568 LEGENDS OF THE PANJAB.
Jadou Eanjha Raugpur Kherian vichli 8- gia, sohanl
mohanl banjali bajai.
Sunke banjali shahr ikatthtl ho gih, inhan parja vekhen
ae.
620 Biyahian kurian murke sohre naliin j^ndian, kawari koi
biyah karwd den nahiii.
Marke dhakke Ednjhe nte bahar kaddhia, kar gia
Gorakh de Tille niin dhM.
Jake sidhan d^ nkdh choi'ia, inhari kan vichh mundaran
pai.
Dhake Bangdle Jogi parlike a gia, sikhia di lai bal
g'udai.
Uthon turke Rangpftr Kheren 4 gia, ake bag vichh dhflni
lai.
625 Sukha b&g haria kita, pat pat dall n<in IM.
When Ranjha reached Rangpflr of the Kheras beauti-
fully and ravishingly he played the flute.
Hearing the flute the city collected and all the people
came to see.
620 The married girls would go not to their husbands and
maidens would not wed.
So we thrust Ranjha away and he went to Gorakh
(Math's) Tilla.
There he stole the saint's conch and (obliged him to)
put the ring in his ears.*
The (new) Jogi went to Dhak^ and Bangalf and studied
and learnt the ways of holiness.
Returning thence he came to Eangpdr Kheia and made
his (.Jogi's) fire in the garden.
625 He made the dried up garden green and brought leaves
on every branch.
* i. e., to make Mm a follower.
t Vague tei-ms, meaning a long way off.
THE MAEEIAGE OP sh AND EANJHA. 569
Athon vele Jatt gaje nAn charhda, jlke Kherian vichh
' alakh' jagai.
Dah ghar chorhd^, do ghar mangd^, pliirdachorS.n mang
takai.
Luhi-a mar£t Siti kamli ne Eanjhe nAn khair chine da laf.
Hiton chhadke kans^ bhania, bah gi4 here bich bheflnS,
pai:
630 Nal nih&n de chine niih chugd^, maidi, sa,bar di dohain :
' Dala ann men chhadke na jana ; eh sikkha mainun
Gorakh ne samjhai/
Sappan thoi4n di phendl bandhda, Hir Siti kolon bag
vich mangai.
Leke Hir nun rawal Jogi uth gift, Siti khabar nahin kere
khate pae.
Bhale chahuna, AdaliaL, inhan phai chak le, eh Ikik
chhadan de naiii."
During the 8 watches the Jatt went a-begging and
called out ' dlaJch' at the Khera's houses.
Passing over ten houses he begged at two, wandering
and begging like a thief.
The simple Siti did wrong in giving millet as alms to
Ranjha.
So that he let drop his begging bowl and took a firm
seat in the courtyard :
630 And picked up the millet with his .nails, praising (the
virtues of) patience, (saying) :
' Never leave the scattered corn ; thus did Gorakh teach
me.'
He could take the stings from snakes and scorpions, and
called Hir to Siti in the garden.
The wily Jogi canned off Hir and none knoweth what
hath happened to Siti.
If thou dost desire thy good, O Adali, thou shouldsfc
hang him up, as he ought not to live."
TOL. II.— 12
570 LEGENDS OF THE PANJAB.
635 Bich Kachahri de AdalJ akhd^ R^njlie nfin,£iklike sunM :
" Naukarl leni, roz da rupae le le j orak nM do likhalii.
Dola lena, tin goli bandi da le le ; tainM Hir thiEiwandi
nahin.
Mahinan len3,nj tdu adhi band le; tainfln sarM thia-
wandian nahin.
Naukar lend, tari nier§. tahilwa le jl; jake apni ghar
diS,n mahin charain.
640 Bhali chdhe, tan Eachahrtan nikal j^; nahin dhaulan
khake jain."
Itne chir nftn EanjhS. bolia, boliS, Adali de tlin :
" Maujft da put, main Matte da pota, lakkhan pag&n d^
Sain.
Tere nalon mere kol raj badheri; mainiin rulia bhale
nSihin.
Naukari deni, sattan badshahian da lal de de ; itne k3,m
rupae de nahin.
635 In the midst of the Court said Adali to Mnjha :
" If thou wouldst have service take a rupee a day ;
take as far as two (rupees).
If thou wouldst marry take slaves and maids; thou
canst not keep Hir.
If thou wouldst buffaloes, take half (nine) ; thou canst
not take all.
If thou wouldst servants, take mine to tend the buffaloes
of thy house.
640 If thou wouldst thy good, leave the Court, lest thou be
thrust out."
Then spake RElrijha and said to Adali :
" I am son of Maujfi and grandson of MattS. and Lord
of a lakh of heads.
I have a greater empire than thou ; think me no (mere)
wanderer.
If thou wouldst give me service pay me with the ruby of
seven kings ; I have no need for rupees.
THE MAEEIAGE OF HIE AND EANJHA. 571
645 MaLinai dene, s^re de de ; kujh chhadke janda nahJu,
Goli bandi kisl garib ni\n de de ; sMe kam pindawalian
de n9.1iin.
Je s^k KherM da le dena, tiln Chhatti Siti da sak diwam.
Abbal tan apni dhi Niwazan de de, meri cMk di jboli
bicb p&In.
Waste Allah de, waste Nabbi de, Hir de de mainfln
bhagli-wale nl\n ; meri jori vichb bhang na pain.
650 Je Hir tftn mere se khoi lorin, tainun, Dargeh milangi
sazain."
Vichh kachahri de Kaidfl kftkda : " Sachi akb sunai.
B&p de ghar asi tin bete, tinni sage bhai.
ChAchak de lekh Chaudhar likhi: Mihrd di Padchhahi *
Meri Kaidii di lekh likhi Fakiri : Dade ne kalam bagal.
645 If thou wouldst give buffaloes give all and leave none.
Give slave-girls and maids to some poor man; slave-
girls are of no use to me.
If thou wouldst wed me amongst the Kheras, give me
Siti and Chhatti.
First of all give me thy own daughter Niwazin, to put
into my wallet. f
For the sake of God and (Muhammad) the Prophet
give Hir to me, the wearer of the blanket;} spoil
not the match between us.
650 If thou wilt take Hir from me, thou shalt be ruined and
disgraced."
Kaidu§ called out in the Court : "I say truth.
We were three brothers in our father's house: three
own brothers.
Chiefship was written in Ohuchak's fate, and Lordship
in MihrA's :
In my, Kaidii's, fate was written Saintship : it was the
writing of God.
* For bddshdhat. t *■«■. as charity.
J i.e., a.faq(r. § Hir's uncle.
572 LEGENDS OF THE PANJAB.
655 Jis din Ak ch§,k Chhiyalari vichh baria, tin sai kuri biyS,hwan
ditti nam.
Bhali chahuna, inhan phae de de ; laik ohhadan de nahin."
Adall Raja Chftchak nAn akhda : "Tnn saehi sacH sunain.
Jeh nM Hir ditti Lai, oh nAn das de ; evin jhuth na
Mn."
Vichh Kachahri de Chfichak akhda : " Main jhuth bolda
A A •
nam.
660 Sattar Khan, bahattar umre, Hir main Ranjhe de hatth
pharai.
Baran barsan E&njhe merian manjhi charian, maithe
kandi nahin li chhamai.
Bhalchare ne dhakka kita, Hir chakke Kherian doH bich
pai.
Ehdhon jhiith hai, tan Hir nnn pAchh le : teri vichh
Kachahri de Hir ai.
Ehdhon gallon jo jhflth nikale, tan bich Dargeh maifi
bhardn sazM."
655 Since this servant (Ranjha) came to the Siyals 360
maidens have refused to marry.
If thou wouldst thy good, (0 Adali,) hang him; he is
not fit to live."
Said Eaja Adali to Chuchak, " Tell me the truth.
Show me to whom thou hast given Hir : tell me no lie
in this."
In the Court said Chfichak : " I tell no lies.
660 Before 70 Khans* and 72 nobles I gave Hir to R&njha.
R§,njha grazed my buffaloes for 12 years and took no
pay at all from me.
' My brethren thrust him away, and seizing Hir married
her to the Kheras.
If there be a lie in this ask Hir : she is in thy Court.
If there be a lie in this may I be punished in the Court
(of God)."
* Chiefs of the Siy&ls.
THE MAEEIAGE OF HIE AND EANJHA. 573
665 Ubi tani Hir pair piade chalke Kachahri vichh M.
" Bikhat painde rajS, ranian ; main bM' bikhat pai te M.
PabiMn bikbat pia Ram Cband n<in, oh di Sita dab-sir
ne cburM.
Pbir bikbat utte dab-sir niiri pai gia, us de sone di
Lanka bitai.
Pbir bikbat pia utte Mansiir de, jeb de kbatir Dade ne
sfili gadai.
670 Pbir bikbat piS, Samasmarez nun, jo puthi kbal le ki.
Hun bikbat mainun Hir nun pai gia, Adali§,, bicb
Kacbabri de main ai.
Lake badi gall Kberian karda ; mera dflr-andesbari da
kalis, mabi !
665 Witboat a veil and on foot came Hir into tbe Court.
(Said sbe) : " Kings and queens bave suffered ill : I too
am fallen into trouble.
First trouble fell upon E4m Cbandar, wbose Sit§, tbe
ten-headed (Ravana) stole.
Then the ten-headed came to trouble, wbose golden
Lanka was stolen.*
Afterwards trouble fell upon Mansiir, for whom God
allowed gallows to be erected.
670 And then trouble fell upon Shams Tabrez, whose skin
was flayed. t
Now hath trouble come upon Hir, 0 Adali, that she
should come into thy Court.
Taking bribes thou dost side with the Kheras, and my
uncared-for neatherd is all alone !
* See above passim.
t Siekli Hussain Hallaj Baizi, more commonly and wrongly called
Mansur Hallaj, or stbrtly Mansto, and Maulana Siamsu'ddin Muham-
mad Tabrezi, better known as Shams Tabrez, are two of the great martyrs
of the Saf 1 sect of the Muhammadans. Mansur was put to death at
Baghdad by Al-Muqtadir B'illah, the 18th Ahbaside Khalifa of Baghdad,
about 919-922 A.D. Shams Tabrez was murdered at Qunia (Iconium)
in 1274 A. D. — ^the flaying alive is a legend— by an opposition party of
Sdfis headed by 'Alau'ddin Mahmfld, nephew of his own celebrated
pupil Maulana Jalalu'ddin Kilmi,' better known as the Maulayi Rami,
founder of the Sflfi durveshes of Qunia. See ante, p. 404.
574 LEGENDS OF THE PANJAB.
Daulat leke Side n^n mudh bahawan^; kaudi jorke
khizane vichh pM !
Urda chhap§> rnainun SidS, lag gia, korJ kaghaz nM lagi
siahi.
675 Ranjha mer& pliul gulabi ; main han us de jal di murgEibi.
Gilin khambm maite nrdS, na janda ; mainto laj ishk ne
Mi!
Jaisi teri ghar dhi Niwazai, A.dali&, aisf main Chuchak
Miliar di jai.
Hakk han main Eanjhe da, ob niin de de : meri jori bich
bbang na pai."
Itni gall jad Adali ne suni, Hir sadke pas bithai.
680 Jad munh Hir da Adali ne dekhia, tan sudb budh rab
na kai.
Hir mabilen apnl cbarba lie, bahir Kheriln de utbae.
Eanjbe ntin kabinda A dali : " Tiin bhi jbiitan bai ; pahilan
kiti tbi Hir di meri kurm&i I"
For wealth tbou dost side witb Sida; to collect pence
to put into thy treasury !
Sida clings to me like a stray thorn, like ink to clean
paper.
675 Eanjha is a rose flower to me : I am to him as a water-
fowl on the water.
My wings are wet and I cannot fly : I am not ashamed
of my love !
As Niwazan is a daughter to thee, 0 Adali, so am I
daughter of Mihar Chuchak.
I am Ranjha's by right, give me to him, and spoil not
the match."
When Adali heard these words he called Hir and sat
her beside him.
680 When Adali saw Hir's face he lost his wits and msdom.
He sent Hir to his own palace and put away the Kheras.
Said Adali to Ranjha : " Thou too art a liar : Hir was
first of all betrothed to me !"
THE MABEIAGE OF hJe AND BANJHA. 575
Dhakka kita Adall Eaje, Hir da palang chaubare bich
dbaia.
Jad hoia sanj da bela Adali palang Hir de nfin Ma.
685 " Adali Eaji^, tain adal na kamaiS,, daman de munhtaje !
Kalar teri khandi lag ja, AdaliS,, bha lage darwaje.
Mar 2^m, Adalia, tainAn roiii raniaiij tere Kaji parhen
janaje.
Shahr tere it it ho jS,, utte lobe di phiran sobagl.
Pakke baud pini de bbar le, kam awange tubade.
690 Gorakb munian mainflii tabian janiri, bacban birtbe nabid
janin sS.de."
Atboii bakbat dbadboliaj Adali kol Hir de aia.
Adali Raja adal na kita : pair Hir de palang utte paia.
Jadon Adali pair dbaria, Hir ne Rabb dbyaia.
Atisb agg Adali di deb nun lagi, utte pani cbbiikaia.
Eaj^ Adali committed sin and bad Hir's bed placed on
tbe upper-story.
Wben it was evening, Adali came to Hir's bed.
685 (Said sbe) : " 0 Raja Adali, tbou didst not justice, and
turned astray thy face for money !
May rot destroy thy walls, 0 Adali, and fire thy gates.
Mayest tbou die, 0 Adali, and thy queens bewail thee,
and the Qazi perform thy funeral service.
May thy City become a heap of bricks and may iron
barrows be dragged over it.
Better fill thy brick reservoirs, for they will be of service
to thee.
690 Know me for a (true) disciple of Gorakb, when my words
fail not."
It was tbe hour of dusk wben Adali came to Hir.
Raja Adali did not justice and put bis foot on Hir's
bed.
Wben Adali lifted bis foot Hir thought on God.
Fire seized Adali's body and he threw water over it.
676 LEGENDS OF THE PANJAB.
695 Ghora tattd mardan jdnda j parton Hir Ranjhe ne laia !
Jad Hir ne binti kiti, Gorakh ne pberS. p&ia.
Daga kamaia Adali Rk]e, khoke Hir chaubare charhi.
Marke dhakka Eanjhe ndri kaddhi§i Kaclialiri; rond^
janda albelS. mlhi.
Jake bag de vichh dMni la lie, sohani mohanl banjall
bajai.
700 Bajaiin banjaMn bich Makke de sunian, sattaran piran
di pori charlike ai.
BajMan banjalian bich sunian Multan de, Panjan Piran ne
azmat lai.
Bajaian banjalian sunian Devi Mata ne, sker§,n par
charhke Ranjhe kol ai.
Bajai§.n banjalian sunian Sarwar Jodhe, utte Kakki de
pakhar pae..
695 Horses and ponies began to die; Hir and Eanjh^ per-
formed this miracle !
When Hir besought him, Gorakh came (to help).
Eaja Adali committed sin and seizing Hir took her into
the upper-chamber.
He thrust Eanjha from the Court : the beautiful neat-
herd went away weeping.
He lighted a (sacred) fire in the garden and played on
his beautiful and ravishing flute.
700 The sound of the flute reached to Makka and a company
of 70 saints came up.
The sound of the flute reached to Multan and the Five
Saints came in majesty.
The sound of the flute brought the Mother, the Goddess
(Durga), on her lion to Eanjha.*
At the sound of the flute came (Sakhi) Sarwar the
Warrior, caracoling on (his mare) Kakki. t
* See ante, p. 373. f See Vol. I., p. 96.
THE MARRIAGE OP HIE AND eANJHA. 577
Bajaiari banjali^n suni§,n Hanuman ne, sena-wali phauj
charhai.
705 Bagan Adali de pat sut le^ sena ne koi bflt^ chhada naiii.
Sabhi aulia katthe ho gae, pucUide EaDJhe tain :
" Sach kahj balia, tainun bMr kah di pai gai ? Saniin
sachi akb sunaiii."
Bolia Ranjha : " Tuhade hondian Hir kho lie Adali ne,
ch3,kke chaubare charhai."
Phare muate ag de shahr Adali aun ig lai.
710 Jalda balda Adali haudan vichh digia, janda logan
kolon pani chhirkae.
Jdn jun aggon utte pani painda, agg bharkdi dun sawai !
Kahe Wazir Raje Adali nun : " Eh BAnjhe nen dhar
bagain.
At the sound of the flute came Hanuman,* the leader,
with his army.
705 The array cut down the garden of Adali and left not a
tree remaining.
All the saints collected asked of EanjM :
" Say truly, thoti youth, what evil hath befallen thee?
Tell us the truth."
Said Ranjha : " Before you all Adali hath seized Hir
and taken her to the upper-chamber."
They took burning logs and set fire to Adali's city.
710 Burning went Adali into the reservoirs and water was
thrown over the people.
And when the water reached the fire it blazed forth
twofold !
Said his Minister to Raja Adali : " Ranjha hath used his
power.
* The monkey God, Hanuman, was one of Rama Chandra's chief
Generals and is constantly called in to help ia legends.
VOL. II — 73
578 LEGENDS OF THE PANJAB.
Je tain bachna, Hir nM cthad de lar E§,iijhe de lain."
Eh gall suni Adali ne Hir mudh mangai.
715 Jan jail Hir mudh Adall de awandi, Maule ne thanda
ap bartae,
Bhaje chobd^r bhalan Eanjha ; kitte thiawand^ ndhln,
Bhaldian bh^ldiannMbagvichh thia gia, baitha sohanian
dhilni^n lal.
" Chalo, Nathjij tainun Adali y^d karda, kol baithi hai
Siyalan di jM."
Eanjha akhda: "Bhan mar^wanda tuhada Adali Eeija !
Main ki jandsi Siyalan di jai ?"
720 " Oh nahin awanda^ badikhwS-riS, Adali, tM ap jake
lain."
Narigi pairin Adali a gia, a gia Eanjhe de tain.
" Jaisi, E§,njhiS,j edi karamat tere vichh, tain mainun
zahiri karamat dikhain.
If thou wouldesfc be saved give up Hir to the youth
Eanjha."
When he heard this Adali called Hir to him.
715 When Hir approached Adali God himself cooled him.
Messengers ran to search out Eanjha, but nowhere could
they find him.
Searching they found him in the garden beside a beauti-
ful fire.
(Said they) : " Come, Sir Nath, Adali calls thee and by
him sitteth the daughter of the SiyMs."
Said Eanjha : " A curse upon your Eaja Adali ! What
know I of the daughter of the Siyals V
720 (Said the messenger) : " He cometh not, 0 bribe-taking
Adali, thou shouldst go to him."
On his bare feet went Adali to Eanjha,. (and said):
" 0 Eanjha, thou hast shown me the miraculous power
that is in thee.
THE MAEEIAGB OF HIR AND EANJHA. 579
Jaisi edi k^ramat tere vichh, kyAn chhadi Taklifc Hazare
di badchbahi ?*
Jaisi edi karamat tere viclili, kyfln G-orakliw411dhilni tapai ?
725 Jaisi edi karama,t tere vichh, ky fin lag^ Chuchak da mahi ?
Hir da tere Dal nikah parhavin " ! Eh gall Adali ne akh
sunM :
" Je tere maa bharam hai, R^njhid, tilh Hir main ne
banai hai dharam di jaJ."
Jadon Adali eh gall akhe Ranjhe nfth, Ranjhe ne kari
Kachahri nun dhai.
"Jug jug jivin, Adali Raja, tain meri adalat habk
pahunchai !"
730 Jadon Ranjha nadh bajaia Indar ne barkha pai ;
Shahr Adali da sukh bas gia kul lukai.
Ranjhe da Hir da mela ho gia ; pharian Rabb rajhaih.
Adali Raje ne adal kamaia, damman de muhhtaje.
With such miraculous power in thee, why gavest thou
up the rule of Takht Hazara ?
With such miraculous power in thee, why didst tend the
fire of Gorakh ?
725 With such miraculous power in thee, why wast thou
ChAchak's neatherd ?
I will marry thee to Hir !" Then thus spake Adali :
" If thou doubt this in thy mind, 0 Ranjha, I make Hir
my daughter by the law.^^
When Adali spake thus to Ranjha, Ranjha went to the
Court, (and said) :
" Live for ever, 0 Raja Adali, thou hast preserved my
honour and my rights !"
730 When Ranjha sounded his conch, Indra caused rain ;
And all the people in Adali^s city lived in happiness.
Ranjha and Hir came together, for God favoured them.
Raja Adali did justice and turned away his face from
bribes.
* For bddshdhat.
580 LEGENDS OF THE PANJAB.
" Kandbe tere channan \s.ge, muslik lage darwaje !"
735 Ada]] Raje Adalat kiti: Hir de biyah di kiti tayyari.
Shahr sara kattha ho gia, r§,iat kattM kar li sari.
" Rinjhe nfln Hir main dene lagan : eh potri lagdi
mahari !
Dekho, je koi Hir nun manda bole, nagari garak jae
sari !"
Agge Hir ditto Chdchak ne Eanjhe nun ; hun asal Adalf
ne biyahi.
740 Leke Hir nun tur piS; Eanjhe, leke Makke di rahiri,
Eanjha Takht Hazare da, Jhang Siyalan di Hir,
Unhati doMn di dosti madad Pauj Pir.
Katthia Ludan Mallah ne karke badi tadbir.
Jatt gawande nal dhadhan sarangian de, dar dar tukre
mangen fakir.
(Said the people): "May sandal-wood cleave to thy
walls and a sweet scent to thy gates !"
735 Eaja Adali held his Court and prepared for Hir's
marriage. ,
All the city and the dependants collected together.
(Said Adali) : " I give Hir to Ranjh^ ; she is now my
granddaughter !
Behold, if any speak evil of Hir, his whole city shall be
buried !"
First Chftchak gave Hir to Eanjha and now Adali properly
married her (to him).
740 Eanjha took Hir and took the road to Makka.
Eanjha of Takht Hazira and Hir of Jhang Siyal
Were helped in their loves by the Five Saints.
Ludan, the boatman, made this lay with much ability.
The Jatt sings it to the drum and the fiddle, and the
faqir* begs from door to door.
* i.e., the hard who actually sings it.
Tlie following Legends are In the Press : —
No. XXXIX. Mirz^ and SEbtibaii.
No. XL. Sassi and Punnun.
No. XLI. Pritlivi Raj and Malkan.
No. XLIL The Legend of Hari Chand.
No. XLIII. A Story of Shams Tahrez.
No. XLIV- The Legend of Shah Qumes.
No. XLV. Sarwar and Nir.
The order in which the remaining Legends will appear will
be advertised later.
NOTICE.
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and II. As heretofore 12 numbers of
48 pages each will form the volume, and
they will be issued as nearly monthly as
circumstances will permit.
Cases for Binding Vol. II. uniformly
with Vol- I- will be issued as before to
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:&|^-^_ . _ — ^ ^ e?^
THE LEGENDS OF THE PANJAB.
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