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Back to Punjab

From Ceylon Guru Nanak came back to Rameswaram and stayed here for a few days. Gyani Gyan Singh says that the Guru visited Nagappattinam and Kumbakonam, an early capital of the Chola Kings and a place known for its historic temples.1 If he did so he must have gone from Tanjore when he was on his way to Ceylon. When Gyani Gyan Singh went to the South, he found Guru Nanak’s shrine there, run by the Udasis. These Sikh shrines at Kumbakonum and Nagappattinam survived because traders going from Punjab to Ceylon generally stopped here. From Nagappatinam they took a boat to Jaffna. It generally took three days and three nights to reach Jaffna.2

From Rameswaram Guru Nanak went to Kanya-kumari, the southern most tip of India, which attracts travelers and religious missionaries for its beauty and holiness. He first crossed the Vagai River and reached Palyamkottar. Guru Nanak camped here and established a missionary centre because the place was close to many historical religious centres where the Sikh missionaries could go on their festival gatherings and preach to the pilgrims the Word of God. Kaliyar Koil was also not far away from here. The Sikh shrine flourished up to the end of last century.3

From here Guru Nanak went to Krishnapuram, Nagercoil and reached Kanyakumari, the seat of divine virgin, Mother Mary of the Hindus. She remained virgin so that her Shakti could put down the demons. The god who wanted to marry her, could not do so as he did not turn up at midnight, the auspicious, time fixed for marriage. Here at the feet of Kanya-kumari the Bay of Bengal, the Arabian sea, and the Indian ocean meet. We do not know how long Guru Nanak stayed in these enchanting surroundings. From here he commenced his northward journey through the rich Malabar coast. On the Malabar Coast he met a rich Raja who was the owner of many Sandalwood forests. His name is given by Gyani Gyan Singh as Raja Ram but the place where he lived is not mentioned. Gyan Singh says that he saw the remains of Sikh shrine there, and local traditions confirm that as the people were very poor Guru Nanak urged this rich landlord to open free kitchens for all his labourers and the destitute. He is believed to have started 360 free kitchens. The Raja and many others gave up idolatry and people here still do not worship any gods or goddesses.4

Guru Nanak in Mysore and Maharashtra

What we now call Mysore and Maharashtra was at the time of Guru Nanak partly Vijayanagar Kingdom, but was mainly divided into Bidar, Baija- pur, Ahmadnagar, and Berar Sultanates ruled by Shiah rulers. Guru Nanak went straight to Udipi and Sringeri, the great Vedantic centres founded by Madhva and Shankara, the two great intellectual and spiritual giants of the South who were profoundly original and powerful. As usual Guru Nanak lighted his lamp quite apart and yet it was close to these places. A research work into the contemporary records of these Mutts, or the history of these religious centres is likely to reveal exactly when Guru Nanak came there and what was the impact of his visit. At Sringeri there was Guru Nanak’s shrine maintained by the Udasi priests when Akali Kaur Singh and Gyani Gyan Singh visited it.5

Guru Nanak then visited Nanded where Guru Gobind Singh later built the fourth and last Takhat of the Sikhs, and ended his glorious career by handing over the spiritual and political leadership of the Sikh people to the Panth (Universal Community). The Word of God, democratically elected Enlightened Five, and the Sangat (congregation) were to be the everlasting Triumvirate to sustain, guide, and lead the Sikh people in their future history and destiny. On the proper working of this Triumvirate depended the progress of the Sikh people. Whenever the balance in this Triumvirate is lost, the Sikh community is lost in the wilderness, and becomes a victim of decadent leadership of the type the Sikh Gurus condemned as dangerous during their own time. The place where Guru Nanak stayed at Nanded is called Gurdwara Mai Takdi. When Guru Gobind Singh got this place dug for camping, some buried treasure was found which was used for building a shrine. Here Guru Nanak had met an eminent Sufi saint named Lakhad Shah.

Guru Nanak then visited Golconda and Bidar which were capitals of small Sultanates. Here he met Kanpatta Yogis with whom he had a lengthy discussion. Yoga to them was the only system of meditation. But when Guru Nanak described to them better, more enlightened, and more illuminating system of meditations of the divine Word they were profoundly impressed. About a mile from the city was the khanqah of Pir Yakub Ali and Pir Jalal-ud-din who were respected by the local people and the Sultans. They accepted Guru Nanak as an apostle of Truth and entertained him for some weeks.6

There was an acute shortage of water in this area which seriously affected the life and economic condition of the people. The wells that were dug up either yielded saltish water or dried up soon. Guru Nanak asked them to dig up a spot out of which water came out as from a permanent spring. The water was sweet and clear and it provided sufficient water for the complete needs of the surrounding area for centuries to follow. The place is still called Nanak Jheera. The people of the surrounding area visit and pay homage to this spring of water which still slakes the thirst of the wayfarer and gives a healing touch to the faithful, as in the water they feel the touch of the Master. Close to this place came a woman missionary of Guru Gobind Singh. Mai Bhago, after the death of Guru Gobind Singh and kept the torch of Sikh faith burning for many years. Mai Bhago had fought in the battle of Muktasar in which she was the only survivor. She had accompanied Guru Gobind Singh to Nanded, and after the Master passed away she conducted active missionary work in this area.7

In Maharashtra Guru Nanak stopped at Kolhapur on his way to Pandharpur. Kolhapur is the abode of goddess Mahalakshmi. It is also known as Dakshni Kashi or Kashi of the South. This is one of the most outstanding shrine of Shakti cult in the South. Guru Nanak was highly critical of the Shakti cult, and we do not have the historical details of his encounters with the scholars of this Kashi of the South. From here he went to Pandharpur, the haven of Maharashtrian saints and the seat of Vithal deity which is a typical symbol of Marathi religious life. When Gyani Gyan Singh and Akali Kaur Singh visited it there was Guru Nanak’s shrine there, looked after by the Udasis. The Chief entrance into the Vithal temple is known as Namadev gate, after the famous saint. “The gate is reached by a flight of twelve steps. The entire first or the lowest step and the front face of the step above it are plated with brass and on brass plated face of the second step are carved fourteen small standing figures supposedly members of Namadev’s family. The first figure is that of Namadev, holding a tambourine in his hand and performing kirtan. Close to the steps is placed a brass bust of Namadev. The step on which this mask is placed is called the Namadev step and no one touches it with his feet. It is to be crossed without touching it. The spot is worshipped as the samadhi of Namadev.”8 It is here most probably that Guru Nanak met some of the immediate successors of Namadev and collected from them forty of the oldest abhangas of the saint which are now included in Granth. It is here in this itinerary that Guru Nanak collected the hymns of Bhakta Trilochan, a companion of Namadev, and of Pipa and barber saint Sena of Bedar. No subsequent Guru came to this region and no disciple could have done this work of searching rare manuscripts. These abhangas of Namadev and Trilochan are of great historical values as most of them are autobiographical.

From Pandharpur Guru Nanak wended his way to Ahmednagar and from there he went to Nasik and the historical religious centre at Tryambak. This place is the source of the Godavari river and Hindu mythology has spun highly imaginative stories about the place. This region of Tryambakeshwar, Godavari, Nasik, Panchvati are well known in ancient Indian history. Here the great Yogi Gorakh Nath is said to have performed penance. “Today a small crevice is pointed out as Gorakh Nath gumpha.” This cave is associated with two more eminent saints. When Gorakh Nath’s disciple Gahin Nath was living here in prayer and meditation, a small boy, who was frightened away, while going around with his father, by a tiger came to this cave for refuge. He met the great Yogi and became his disciple. This boy was no other than the great yogi mystic Nivirttinath. His younger brother Gyandeva, a rare genius in Indian history and a companion and teacher of Namadev, became his disciple and has left a good account of his Master and brother. Namadev also came to this place and has mentioned it in his lyrics, Tirathavali. There still is a Sikh shrine here commemorating the visit of Guru Nanak, and is managed by Udasis.9

Nanak in Madhya Pradesh and Rajasthan

From Nasik Guru Nanak went to visit the holy places in Madhya Pradesh and Rajasthan. Passing through Burhanpur he reached Sevani close to which is Ramteka said to be one of the capital cities of Raj a Ambarisha. One can still see forts, ponds and old gardens. Gyani Gyan Singh who visited this place in 1869 A.D. reports that Guru Nanak stayed here for four months. He asked the local devotees to give up idolatory. People here carried the stone images of their deity constantly around their necks.10 From here he went to Khandwa to visit the famous Omkareshwar temple.

Omkar the Temple and Omkar the Song

About 53 kilometers from Khandwa is a small township called Mandhata on the Narmada river, which is considered sacred because it is believed to have sprung from the body of Shiva. A small streamlet named Kaveri forms a loop and encircling around merges back into Narmada forming a small island. This island resembles the mystic word Om. The place is known as Omkareshwar and the main temple in it is known as Omkar. The island is also known as Shivapuri while the section on southern bank is divided into Brahmapuri and Vishnupuri, bringing the whole Hindu trinity there, but identifying Shiva with the Supreme Being.” “The principal temple at Mandhata is situated partly on the bank of Narmada and partly on Shivapuri island, which is very rich in natural beauty. The charm of the landscape lies in the picturesque gorge cut into the horse-shoe slate rocks of greenish hue belonging to the earliest rock systems. According to tradition, the linga representing Shiva was installed here by King Mandhata Chakravarti who gave his name to the town.11 This linga is called Parameshvara (the Supreme Being) and is considered to be one of the most sacred of the twelve lingas. Guru Nanak was surprised to note that profound metaphysical reflections had been reduced to a strange polytheistic worship of the Hindu trinity. He composed here his famous composition Omkar in the Raga Ramkali Dakhanl, in which he gave his own interpretation of Omkara and its relation to the Absolute. The opening verse of this composition gives the Guru’s views on Omkara.

From Omkar Brahma was created,

From Omkar was created mind and spirit;

From Omkar, Time and space were created.

From Omkar, Books of Wisdom were created

Omkar is the Word of liberation.

Reflect seriously on the Word Om,

The Word Om is the essence of three world.

(Guru Nanak: Omkar, Ramkall Dakhani 1)

It appears that some learned Pundits opened a debate on the subject and most of the comments of Guru Nanak are recorded in the form of an Acrostic. They are thus addressed to some scholars: “Listen, O Pundit!” The Guru pointed out that out of the Hindu trinity, even Brahma was not the creator. He was a created being, an instrument of God’s creation. He was created from one creative Light, Omkar, the immanent spirit of God, “In the three world one Light of God pervades.” (tin bhavan iko jyoti, 2) Glorious is the sustainer who is Unborn, Perfect, Truthful” (dhan dharni dharap ajoni tol bol sacpura 3) You also say God is one and call it Shiva. Not so. Shiva like Brahma is a creation of God. Mere intellectual belief in the One God will not reveal Him. He who discards pride and egoism, and sees the One God within and without, alone can know and visualise the One God. He alone has the right to say God is one. (eko ek kahai sabh kol haumai garbh vyhpe, antar bahar ek packane ion ghar mehal sanyape.) Deem not God to be far away in heaven. The One Absolute God: Ekam-kar pervades all. There is none other. The One pervades all.” (5) Let not your mind and faith be divided by false conception and false deifications of gods. Do not be deluded by the belief that Brahma and Shiva who have been created by God are in any way supreme. Do not be misled by false prophets either. (kete gur cele phun hivi, kace gur te mukti na hua).

Guru Nanak added, “The prerequisite of every spiritual discipline is that the mind should be controlled. Fight in the battle within yourself and control the mind, (ran mai lujhai marma mar) and control your lust and lower passions:

Lust and wrath waste the body,

As borax melts the gold.

But the gold that can stand the test of fire,

Is valued highly by the goldsmith;

So it is with souls.

Man is an animal,

And egoism is the butcher.

In the hands of the Creator is the saving grace.

(Omkar Ramkali p 931)

In this long and interesting composition Omkar, based on his sermons to the Pundits of Omkareswar, Guru Nanak comments on may a, karma, sin (pap), education, love that is true and love that is based on distrust. A love based on distrust is like a broken arm that can never be the same again. (28)

Mardana Out of Wilderness: Dark Night of the Soul and Illumination

From here Guru Nanak went to a region where there was scarcity of water and food. Mardana the companion of Guru Nanak could stand anything except hunger and thirst. He had faced many hardships, many difficulties which he felt acutely, but his faith in the Guru, and the Guru’s trust in him, impelled him to follow the Master to the end of the world. But Mardana was human all too human. Feeling tired and exhausted he almost fainted. He compared his own miserable plight with that of the Master, and revolted against the unbearable situation. “Master”, said Mardana, I will not go a step further with you. Direct me to the road that leads to our little village in the Punjab,”. “Be brave, my dear Mardana,” said Guru Nanak, I will not let you die for want of food and water. Let us go a little further.”12 “I have suffered much for you Master, and now when I am dying you ask me to be brave.” said Mardana pathetically.13 “You know Mardana”, said Guru Nanak, “I have a deep affection for you. You have been my most devoted companion. All my blessings are with you.” “God bless you for showing so much brotherly affection even for downtrodden and poor minstral like me, but your blessings have not helped me in any way. You take me through God forsaken places, and keep away from palaces, and rich dwellings. You go without food and even without water for long, but I need three square meals a day. You forget yourself in your songs, while I play the rebeck with my thoughts fixed on the next meals.14 Happy was I at my village when by playing the rebeck I could at least beg my food. You are so different my Master, so full of wisdom, so full of sweetness, and so full of life and light. I am just flesh and bone, hunger and thirst, unable to understand why I have followed you and cannot get away from you. Now I feel I must make an effort to get away from you Master. Pity me, and let me go home. You can go on changing the world but let me spend my last days in peace said Mardana with a heavy heart.”

Guru Nanak was deeply moved. His dearest disciple was searching for the meaning of life, hunger and death. He was questioning him, the Master, who had transfigured and given a new life and new birth to many souls. Mardana was questioning his own existence, his own past and present. Tenderly and compassionately Guru Nanak asked, “Is there any condition, my dear Mardana, on which you will continue to travel with me. Tell me frankly and I will fulfil that condition. I will do anything for you my brave Mardana. To me you are music of heaven and what would be my songs without your music.”15

“If you really want me to accompany you my noble Master, it will be only on one condition: Just as you do not feel hungry and feel contented with your spiritual sustenance, destroy my physical hungers and make me like yourself. While you remain undisturbed by hunger and fatigue, why should I groan under its burden like an animal? While you do not feel pain or suffering, mental agony or cravings why should I be crushed under their weight. Make me mentally, spiritually and physically as exalted and divine as you are.” The dark Night of the soul in Mardana’s agonising and tortured inner being was now searching for intense Light, the light which could illuminate his whole inner being. Guru Nanak was very happy that his devoted disciple had at last asked for the gift which he had always wished he should ask. He had asked for keys to inner treasures, and he readily flung the door of his inner portals open. He blessed him with Light. He blessed him with the vision of the Divine within. He blessed him with all the spiritual powers such a devoted disciple deserved. With a remarkable single minded devotion Mardana at last sought the knowledge of Life and Light within him.” Mardana touched the feet of the Master and the Master’s touch blazed within him an inner illumination.16 The lowliest of the low, Mardana, a begging bard of a village became the godliest among the godly.” This is how Mardana became the Enlightened One: a Gurmukh, the God-illumined.

In Ujjain and Ajmer

According to Janam Sakhl Meharban Guru Nanak stopped at Ujjain. Here he met Vairagis of the Bharatarihari school of Yogi, and some Vaishnavas. He is said to have reached there on his birthday the full moon of Kartika which according to this holy place was considered auspicious and a large gathering of pilgrims came to acquire the merit of performing the pilgrimage of avantika. They were lighting little lamps and floating them on the river in the hope of lighting the path of their dear ones who had departed. Guru Nanak asked them to light the lamp of devotion within their body, keep it burning with divine consciousness and float it oil the stream of life.”17 Ujjain was once the Capital of King Vikramaditya, and there is a Mahakalika temple having Shiva’s linga which Altamash carried to Delhi in 1231 A.D. To the Vairagis he said: ‘‘He is a Vairagi (recluse) who turns his mind to God. Concentrating his mind within, he, day and night contemplates the firmament in the soul. Such a Vairagi is a true saint.”18

From here Guru Nanak proceeded to Ajmer. On the outskirt was the Pushkar lake. People came there to get rid of their sins by bathing. This celebrated tank is about five miles outside the city and considered to be one of the seven dvipas. Guru Nanak said to the pilgrims that they would not be able to get rid of their sins by merely bathing in the holy tank. They must also bathe their mind in the Word of God. Unless their mind is cleaned bathing alone will not wash away sins. At the festival of Pushkar lake Guru Nanak became so prominent that the Sufi Saints who were the sajjadanashin of the well-known shrine of Hazrat Khwaja Muinud-din Chisti felt that this man had come not only to wean away Hindus from Hinduism but also Muslims from Islam. Little did they know that Nanak had developed the profoundest and most intimate spiritual ties with Chisti saints of Pakpattan and Delhi.19 Proudly and angrily they challenged Guru Nanak and rather threateningly asked him to leave the place at once. Said Guru Nanak promptly but calmly:

nafs saltan, gusa haram,

kac dunya, sac darves,

adal bldsahan, fazal faqirah

manzil musafiran, gazal kojirah

mehar plran, sehar kiran

faqirl saburl, na saburi fan makr


Lust is satan,

Anger is base-born,

False is the world,

True is divine life,

For kings justice,

For dervish virtues,

For travelers the goal,

For heretics sensuousness.

For pirs compassion,

For charlatans magic For a saint patience,

If he has no patience He is a hypocrite.

The pirs of durgah at Ajmer were taken aback by electrifying boldness, the incisive reply, a magnificently simple sermon of about 25 words speaking volumes in their soft phraseology and giving a weirdly beautiful approach to life. It was knife-edged attack on their anger and their pride, teaching them in the same breath compassion, understanding, brotherhood, charity, the true vocation of their calling as Sufi fakirs and dervishes. They stood face to face with a philosopher, an artist and a unique apostle of God.

From here Guru Nanak went to Bikaner, the stronghold of the Jains. The local Chief was their disciple and was proud of calling himself an atheist. The Jain monks boasted of their piety and purity and their cult of non-violence which they carried to the extreme. Commenting on these practices Guru Nanak said.

Fate has misguided these Jains,

They are lost in wilderness.

They utter not the Name of God

Living in places of pilgrimages, they bathe not;

They shave not but pluck their hair;

Day and night they remain dirty,

They like not the Word of God.

Without position, honour and good actions

They waste their life.

Polluted are they, and polluted is their food;

Without any prestige and position are they.

Without the ethics of the Word,

No one can attain Him.

(Guru Nanak, Var Malar 16. p 1285)

Yet these Jains boasted of their great renunciation, of their learning and knowledge, of their vows of ahimsa non-killing, and of their virtues to which Guru Nanak attached little importance. With a moving intensity the Guru said ‘‘What a shameful life are you all leading? You are afraid to use water, you remain unclean, eat polluted food, and put dust on your head like a sheep. Do you call this purity and piety? You leave your homes, while your wives and children weep and wail and curse you for neglecting them. Do you call it renunciation? Look at the sky, the rains fall, the whole nature is bathed and feels afresh. The flowers, the grass, the animals, the trees are all happy and cheerful, but you crouch into your holes and sit like mourners around a dead body? Do you call it religion?”

Never was Guru Nanak so bitter about the social practices of any faith or creed as he was with that of the Jains. Their atheism, their dirty practices, their unclean living, their pessimism, all appeared to him serious dangers to Indians society. The Jain monks ran away from there. Only one of them stayed on. He fell at the feet of the Guru and promised that he would give up the dirty habits, he would give up idolatry, he would give up atheism, but he begged the Guru’s permission to live with the outward robes of Jain monks. Guru Nanak did not mind what robes he wore. He was accepted as a disciple and placed in charge of the shrine which the people built to commemorate the memory of the Guru’s visit.

At Hissar, Sirsa and Sangrur

On the way back to Punjab Guru Nanak stopped at Rohtak, Hissar Sirsa, Sangrur and Sunam. Some of these places, were the stronghold of Sufis of the Ghisti Order. Sheikh Farid had preached his message for many years in this region. AtRohtakthe Guru’s shrine is near the canal and was managed by the Udasis uptil recently. At Sarsa Guru Nanak met five eminent pirs who spent their days in meditations in five different cells. They offered one cell to Guru Nanak for his stay and meditations. According to the Bhatta Vahis Guru Nanak stayed here for four months and eleven days. The Sufi saints Abdul Shakur entertained him with great devotion. This Sufi was gifted with some spiritual powers. Guru Nanak asked him not to misuse them. He stopped at Sarsa where there is Guru Nanak’s shrine commemorating his visit. He was now back in his homeland, the Punjab.

Notes and References

  1. Othon Guruji Triehnopoly, Nagapatam, Kumbhokone de mele par ja pahunce. Babe di sakti nal sabhna de man phir gae, carni ae lage. (T.G.K. 102)
  2. Haqiqat Rah Mukam: says: tahan te jahaj cadta hai, tin din tin rat vie Japapatan par ki bandar hai, tahan jae utarte hai so Singhaladip hai.
  3. Bikahi nadi sai par ho Palyamkota vie pahunc ke bahut log§n nu parmeswar di bhagti vie jodte bahe, eithe bhi dharmsala Babe di hai. (T.G.K. p 102)
  4. Malabar des de raja Ram nami ghumar jatl de raje nu pritma pujan ton hata ke prabhu bhakti vie 1 aya, hun bhi usdi santan pratima nahi pujdi. Os Ram raje de pas deau- lat bahut si, Babe ne uste 360 sadavart lagva dite. Sadavart hun tak jari han. Usde mulk vie canan de jafigal bahut han. (ibid p 103)
  5. ibid page 103
  6. Akali Kaur Singh: Hazuri sathl; Gyan Singh: Tawarikh Guru Khalsa and Tlrath Sangreh. A samll pamplet giving the background of the historical shrine has been published by the local committee also.
  7. When 40 Sikhs of Majha had deserted Guru Gobind Singh during Anandpur siege, Mai Bhago, wife of one of them put them to shame and brought them back. They faced an overwhelming army which was about to attack Guru Gobind Singh near Mukatsar. All the forty died. Badly wounded, Mai Bhago alone survived. She accompanied Guru Gobind Singh to Nanded, and after his death set up a missionary centre at Bidar. Bidar being capital of a flourishing State this missionary centre was also very active.
  8. Dr M.S. Mate: Temple and Legends of Maharashtra p 201. R.D. Ranade: Mysticism in Maharashtra: p 187
  9. Dr M.S. Mate: Temples and Legends of Maharashtra p 159
  10. T.G.K. p 99
  11. Bhavaris Journal: Feb 9, 1969; OmJcareshwar Mandhatta by Amar Nath Khanna p 25
  12. Tan Brbe akhya, haufi taidu bina ai te maran nahi denda. tan Babe akhya taun bajhon bani ras nahi aundi (P.J. (MSS II) f 77)
  13. haufi kiofi kar husiar hovan, haufi mardafi hafi jivne ki gal nahi, ji mainu dukh na de. (ibid f 77)
  14. suhan teri bhagat nute teri kamainu, asln dum mang pin khada lod han, tufi attit mahapurkh lchah pivain kich nahi, ate vasdi vaden nahi, haufi kiofi kar tudh nal rahan. (ibid f 79)
  15. meri bahut khusi hai tud upar, tun kiofi vida m;"ngda hai, tan Mardane akhya, suhan teri khusi nu par mainu vida kar, haufi apne ghar javan. mafig pin khanhge (ibid. f 79)
  16. Babe akhya: ja ve Mardanya, tun din dun! nihal hoya, tab Mardana ubhar pairin paya, guru Babe itnl vastu dityan, mathai upar hath rakhdyan agam nigam di sojhi hoe al, tan Mardana Babe nal laga phirantab Udasi karke ghar ae, barin varin (ibid)

            The above statement of this Janam Sakhi says that Guru Nanak came back home from his Eastern and Southern Udasi after twelve years.

  1. Guru Nanak by Sir Jogendar Singh and Raja Daljit Singh 129
  2. so bairagl je ulte brahm, gagan mandal mai rope tham ahnas antar rahe dhyan, te bairagl sat saman. (Guru Nanak Var Ramkali SI p 953)
  3. Khwaja Muin-ud-din Chisti and Bakhtyar Kakiwere ‘both preceptors of Sheikh Farid. See an excellent monograph on “The Life and Times of Sheikh Farid” by Khaliq Ahmad Nizami. On the life of Muin-ud-din Chisati see the biography of the Saint by Mirza Wahiddudin Beg.
  4. This sermon was recorded by Guru Nanak in his famous hymns beginning with: sir khohae,pie malvani, jutha mang maflg khahi: (Adi Granth, Var Majh p 149)
  5. hor srevde uth gai, ik srevda carna te dig paya, ar kehya ji mai isnan bhi karan ga, te ishwar nu bhai manan ga, ar sikhan di tehal bhi karan ga par bahar bhekh unan da de rakhan gg. carna da dhyan karen ga tan tera bhi udhar hove ga. (J.M.S. (MSS) f)