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Guru Nanak at Patna

From Benaras Guru Nanak wended his way to Gaya. On the way he met travelers, pilgrims, shepherds, mendicants and even highway robbers. Wherever he stopped he left consolation and hope. Through song and poetry he inspired the people with a new vision of life, a new consciousness of peace, humanity and equality. Peasants, craftsmen and journeymen and half-naked fakirs heard in his voice, the message and heavenly melody they had never heard before. With a poet’s vision Guru Nanak gave meaning and purpose to their animal life, and made them feel that they were not lowborn, downtrodden, cursed creatures of nature, but human beings, each with a high destiny of his own. In the hearts of shepherd and the thief, the monk and the jeweler, the prince and the pauper, Guru Nanak’s music and poetry awakened feelings of sublime powers, without which their life was miserable in material comforts, and depressing in sorrow and poverty. He did not assume the airs of a prophet or a messenger of God, and yet everything he uttered, and everything he did had the grace and moving effects of a prophet’s message and deeds.

Shepherd Boy With a Princely Heart

One evening Guru Nanak met a shepherd boy on the outskirts of a village. While grazing his sheep and goats, he was roasting some green gram, plucked from the fields, in a fire made from dry leaves and shrubs. He offered some roasted gram to Nanak and his companions. Feeling that these wandering fakirs must be hungry, he begged them to wait there till he brought some food for them from his village home, which was not far away. “No my child,” said Guru Nanak, “we are in a hurry. You appear to be a poor lad but you have the heart of a prince; when you grow up you will, by the grace of God, become a prince with a noble heart. Work hard, live in the love of God, serve the poor and the needy. Your pious soul, filled with blessedness and charity will make you a prince among men.”1 The shepherd boy felt greatly blessed and it is said, that when he grew up he became the prince of some state, and ever remembered Nanak for his gracious blessings and inspiration.2

Vanity Fair

Guru Nanak stopped at a place where a trader was celebrating the birth of his son. The proud and vain trader invited all the rich and well-to-do people of the city and celebrated the birth of his son by spending lavishly on entertaining them. The poor, the needy, and the hungry who came to his door on this happy occasion were either ignored or rudely turned away. The bards were usually entertained and given money and food on such occasions, but when Mardana went there, in the hope of getting good food and gifts, he was completely ignored.3 Disappointed, he came back and complained to Nanak about the callousness of rich people who waste so much money entertaining the wealthy and affluent people, but would not give even a piece of bread to a hungry wayfarer.

“Wait and see” said Nanak. “The man is not celebrating the birth of his son, but is paying back his debt to his creditor, who is born to him as his son.” When the lavish celebrations were over, the trader’s son died. The trader carried his dead child to the cremation ground weeping and wailing over the loss of his money.4 Those who sow iniquity reap vanity and misery. Mardana brooded over man’s vanity of his possessions which he claims to be his. Mardana realized, as he never did before, the wise recognition of uncertainty of the future, which makes the present all the more important. The present is the only time at our disposal for doing good. Tomorrow is in God’s hand and we do not know what it shall bring forth.

At Gaya, Rajauri, Nalanda and Rajgriha

Guru Nanak then visited Gaya and Buddha-Gaya. “Shut off in an artificial valley, the sanctuary rests, in a world of its own, in which every detail recalls the great days of yore.”5 Buddhist influence was then on the wane in these holy places. Vaishnavism of the Madhavacharya school maintained a dominating influence in the place.

Neither in the Janam Sakhis nor in the writings of Guru Nanak do we find critical reflections on Buddhism or evidence of spiritual encounters with Buddhists, though there is a severe criticism of dirty Jain practices.6 It appears that apart from idol worship, Guru Nanak found considerable identity of views with ethical idealism of Buddhism. The Buddhists of his time and even the Muslims accepted the spiritual influence and doctrines of Guru Nanak much more easily than the orthodox Hindus and Nathpanthi yogis did. This explains the tremendous influence the Sikh Gurus and their teachings have exercised on Tibetan Buddhism and some other Mahayana schools of thought. The fact that during his short stay of a few weeks, Guru Nanak was able to establish his sangat (church) at Buddha-Gaya, Raj- griha, and Rajauli, bears witness to the fact that the Buddhist sages of this area accepted the teachings of Guru Nanak and established permanent centres of Guru Nanak’s school of thought in this region.

Most of the pilgrims came to Gaya and Buddha-Gaya to light the lamps on the altar of the great Buddhist shrines or to perform the shraddhas (Hindu rites for the salvation of the ancestors). When Guru Nanak was asked to light the lamp, he sang the following song:

Divine Name is the only lamp,

Whichever burns at the altar of His Feet;

Into it I have poured the oil of suffering,

The oil is burning into blazing light of knowledge.

All fear of death has departed.

Why waste O people your life in useless rites.

The flame of divine Name can burn all your sins,

Just as a spark of fire burns tons of wood.

(Adi Granth, Rag Asa. p-358)

“All darkness and delusion” said Nanak, “is dispelled from my heart and from the heart of my followers with the light of love. The blazing flame of the divine spark of his presence ever illumines my whole being. The dream of heaven and the fear of hell is for those who live in ignorance and spiritual darkness. The light of the divine Name of God ever shines in my heart.”7

When the Brahmins asked him to perform the Hindu rites of shraddha for the salvation of his ancestors, Guru Nanak said:

Contemplating the Name of the Creator,

Is the only rite and ceremony I perform.

Now and in future, in this world or the next,

This is my sole rite and worship.

The praise of the eternal Spirit,

Is my only pilgrimage to the Divine.

One becomes pure, not by bathing in Ganges,

He who lives day and night in His love,

Truly bathes his mind in the Divine and becomes pure. The food that is offered to ancestors goes waste,

I believe in the oblation seeking grace.

It is an inexhaustible treasure.


Guru Nanak rebuked the pundits for swindling and wasting the precious money of the poor pilgrims. He said : ‘The food which you formally offer to the ancestors of the pilgrims is actually eaten by dogs and crows. The souls of the poor ancestors get neither the food, nor the merit of this utter wastage of food.”8 You have, O Brahmins, made legendary stories of the Puranas a trap to exploit the ignorant devotees and ensnare them in the net of your greed. I do not believe in the performance of the false and futile rites, nor do I allow my disciples to perform these useless rites. If you want to escape the doom that awaits hypocrites and swindlers then you must give at least one-fourth of your priestly fee to the poor and destitute, otherwise the worst punishment is in store for your unpardonable sins.9

Bikkhu Devgriha of Buddha-Gaya became a devout follower of Guru Nanak and his great-grandson visited Punjab and met Guru Hari Rai, who named him Bhakta Bhagwan. Guru Nanak’s shrine at Buddha-Gaya remained an active missionary centre up to this day. 10

Guru Nanak then went to Nalanda and Raj-griha. The three hot springs of water attracted many pilgrims. The people of Rajgriha asked Guru Nanak to give them a cold spring of water, as there was frequent shortage of natural water-supply. Guru Nanak had a cold-spring dug out and constructed and near it the Sikh sangat (church) was established. The Nirmala Sikhs hold an annual meeting there by hoisting the flag of Guru Nanak’s mission, and delivering discourses on Sikhism and maintaining a free kitchen for the people for a number of days.11 At Rajauli, the Sufi fakir Kalhan Shah became the disciple of Guru Nanak, and changed his khanqah into Guru Nanak’s sangat which is still maintained by the descendants of the fakir.12

The place where Guru Nanak camped is called Badi Sangat, while Baba Kahlan Shah’s khanqah is known as Chotl Sangat. It is a beautiful building in which continuously burning fire is maintained ever since Guru Nanak visited this place, symbolizing that the Flame of Sikh faith continues to burn there.13

At Patna

Guru Nanak then reached Patna, the city of 64 gates and 670 towers, which from ancient times to the seventeenth century, was famous for art treasures, courtesans, goldsmiths, terra-cotta and artistic pottery.14 When the city was first constructed by King Ajatasutra, mainly for war operations against his enemy, the Lachchavi Republic, Lord Buddha, the prophet of peace and non-violence, was invited to sanctify it by his presence. On this occasion Buddha is said to have made his pregnant prophecy that Patna, then called Patilputra, would one day grow to be the chief city of the Aryan descent, and the centre of trade and economic prosperity.15

Almost two thousand years after Lord Buddha visited Patna, Guru Nanak entered it to establish his church (manji) in this flourishing city. The Raja and Rani of Patna had already come to know about the tremendous popularity and spiritual influence of Guru Nanak in Buddha-Gaya region. Both of them went to pay homage to the new prophet. According to Bhai Mani Singh’s Janam Sakhi, they were the same prince and princess who met Guru Nanak at Kurukshetra, as exiles, after having lost their kingdom to their enemy. After Guru Nanak had blessed them, they had again acquired it by fighting for it. They now came to pay a thanksgiving homage to the Guru.16

Every evening Guru Nanak delivered sermons to the seekers of solace and peace. In one of the sermons Guru Nanak compared the seed of divine Light within man, to a precious gem. Mardana asked the Master, “If the divine Light within us is like a rare jewel, why is not everyone able to recognize it and why is not everyone able to acquire the maximum benefit from it?”17 Guru Nanak gave to Mardana a rare precious-stone, probably offered to him by the ruler of Patna, and asked him to sell it to the highest bidder.18

Mardana took the rare jewel first to a vegetable seller, who offered him only one radish, when Mardana asked for two. He took it to a cloth merchant who offered him two yards of cloth for it. He then took it to a sweet-meat seller who offered a pound of sweets for it.19 When he went to the goldsmiths he was offered some money. But when he went to the jewelers he was offered large sums of money for it till one of them suggested that only the richest jeweler, Salis Rai could properly assess and pay its price.

Salis Rai was a middle-aged jeweler, who was not only a good judge of jewels but also of men. He was also a poet deeply interested in religious literature. He generally stayed at home while his jewelry shop was run by his sons, but more so by his most trusted servant, Adharka.20 Adharka was an honest, loyal, hardworking young man, whom Salis Rai trusted completely, and on whom depended the efficient management of his jewelry shop.

When Mardana came to Salis Rai’s shop, he met Adharka, who took him to his Master, where the rare jewel was shown to him. Salis Rai was taken aback when he saw such a rare precious-stone. He found the jewel to be so rare and precious that he confessed that he was not rich enough to pay its real price. On the precious stone were engraved the words. “Whoever sees it must pay one hundred rupees as tribute money to the owner.” So Salis Rai returned the jewel along with hundred rupees to Mardana through his servant Adharka.

“You are returning the jewel my friend, wherefore then this money?” questioned Mardana, and added, “If you want to give me the money, please keep the jewel. How can I explain this deal to the Master?”21 “This jewel,” said Adharka, “is so costly that even my Master, the richest jeweler in Patna cannot pay its price. This hundred rupees is the tribute money which must be paid by everyone who has the honour to examine the jewel. The instruction is engraved on the jewel.” Maidana was puzzled. He took the money and the jewel to Guru Nanak who refused to keep the money. “If he is not keeping the jewel,” said Guru Nanak, “I have no right to accept any money from him. Please return this money and let Salis Rai pay any price for the jewel which he possibly can.” Mardana was confused.22

When Mardana returned the money to Salis Rai, the jeweller wondered what type of a man the Master of this bard was. “He must either be a millionaire,” he said to himself, “who has so vast treasures that he does not care much even for such a rare and precious stone. Or he must be a sage who has renounced maya, and does not feel tempted to make the maximum profit out of it.” He asked his servant Adharka to make preparations to meet this unique, man and to take with him gifts and offerings befitting a prince. Both Salis Rai and his servant Adharka felt enchanted by the youthful and dazzling personality of Guru Nanak. When the jeweller and his servant stood before him with folded hands, Nanak smiled. His smile changed to sweet words of benediction; his sermon changed to poetry; his poetry changed to a thrilling song; and his song was strung to heavenly yoga (music). While Mardana the bard played on the rebeck, Guru Nanak sang the following song:

In the clear water of the pond,

Resides the pure lotus flower;

In the pond also grow slime and weed,

The honey-laden lotus remains unsullied By the dirty slime of the pond.

O frog, you can never realize,

That you are so close to the nectar-laved lotus,

And yet you eat slime and weeds,

While living in the clear water of the pond.

The honey-bee resides not in the pond,

And yet it goes there to suck the honey of the lotus.

The lotus in its pristine purity has realized love:

Even when it sees the moon from distance,

It blooms with joy and bows to the moon in a reverence.23

(Guru Nanak: Rag Maru p-991)

The song had transmuting effect on Salis Rai and his servant Adharka. The gates of their hearts were flung open. They felt for the first time that the Light which appeared to be a distant dream of mankind was ever so close to them. They felt that the fount of eternal existence was always so near them as the lotus flower is to the frog in the pond, and yet they had ignored the honey and nectar of spiritual life in favour of slime and mire of desires. Like a honey-bee, man must go to the founts of spiritual life and drink the nectar of eternal wisdom. Like the lotus in full bloom, man must keep his face towards the moon of truth and ever bow in reverence to the peace giving light.

Guru Nanak stayed with Salis Rai for about four months24. Both the jeweller and his servant became the most devoted disciples of the Guru. They were initiated into the Sikh way of life, and when Guru Nanak made up his mind to establish his missionary centre (manjl) at Patna, he appointed Salis Rai as the first abbot of the centre, saying, “Listen Salis Rai, as long as you live, you will be the head of this diocese (manjl) which I am establishing, but after your death your servant Adharka will succeed you.25

Guru Nanak gave to Salis Rai his own turban. When Salis Rai adorned the turban on his head he felt profoundly exalted and enlightened. It was a rare gift and an unusual honour.26 Salis Rai turned his wooden bungalow into a shrine commemorating the visit of Guru Nanak, and it is believed that when Guru Tegh Bahadur went to Patna in 1666 A.D. he stayed in the same bungalow. Ghanshyam, the great grandson of Adharka was the mas and in charge of the shrine at that time.27

Salis Rai was a poet also. Some of his poems corrupted by the copyists of Janam Sakhis have come down to us. They show his love which Guru Nanak inspired in his soul. Writes Salis Rai in one of his poems:

The true Lord, Guru Nanak,

Has inspired me with divine Name,

And he has opened my inner eyes.

I have traded in one precious thing,

My wealth is now ever on the increase.

Guru Nanak is the perfect Lord.

His Word is the Law and Truth.

He has opened my inner eyes to the vision sublime,

He has shown me the Unseen and Unfathomable.

The whole world is a market place where men trade The one Lord alone is the sovereign Banker.

The divine Name is the wealth I seek From the true Guru, the source of all treasures.

Day and night my mind is now fixed on the Lord. Sayeth Salis Rai, O my Beloved,

Take away the colour of falsehood,

Dye my soul in the fast colour of Truth.

(Salis Rai, Rag Bilawal 28)

This and some other poems preserved in the Janam Sakhis of Bhai Mani Singh28, Bhai Bala, and in Nanak Prakash show how great was the spiritual influence of Guru Nanak on Salis Rai. The great jeweler renounced everything and placed his home, his wealth and all that he called his own, at the service of humanity, in the name of Guru Nanak.

The Thugs Come to Kill Guru Nanak

After a stay of about four months, Guru Nanak left Patna for Bengal and Kamarup. The highway was surrounded by thick forests infested with robbers, thugs, and bandits. He first stopped at Monghyr and Bhagalpur where some newly inspired disciples were asked to preach Sikhism under the guidance of Salis Rai and Adharka. On the way to Malda, Guru Nanak was waylaid by a group of bandits who guessed from the grand personality of the Guru that he must be a trader disguised as a saint.29

When Guru Nanak asked them what they wanted they frankly declared their intention of killing him and depriving him of his possessions.30 “All right” said Guru Nanak, “go ahead, but do one thing for me before you kill me. Yonder, there in the forest, you see smoke rising out of some fire. Please bring some fire so that my companions may cremate me when you have killed me.” “That is not our job,” said one of them, but when they saw that he was not only indifferent to death but he was not in the least afraid, they decided to fulfil his last wish. Leaving one of them to look after him the others went to get some fire. When they reached the place they found that one of their companions, who had been hanged for his misdeeds was being cremated. Everyone was talking of his evil deeds, and the terrible fate that awaited such criminals in hell. The robbers were terribly shaken by the sight and saw their own impending death staring them in their face. They came back and fell at Guru Nanak’s feet. They begged him to redeem them from their life of sin and wickedness.31 “Your sins will be redeemed,” said Guru Nanak, “if you completely give up this wicked life of highway robbery and murders. Go home and take up farming and give to the poor and needy whatever you have acquired through murders and robbery.”32 They placed all they had at the feet of Guru Nanak and begged him to distribute every penny to the poor. Guru Nanak initiated them into the essential discipline of his faith. Henceforth they became hardworking and virtuous men and lived by the sweat of their labours.

May Wicked Men Remain Established in one Place

Guru Nanak came to a village the residents of which were extremely notorious. They had completely forgotten God and goodness, and indulged in all the vices with the gusto of epicureans. They laughed at Guru Nanak and his sermons about truth and virtuous life. Guru Nanak smiled at their misdoings and said meaningfully, “May you ever remain well established in this place.”33 Mardana was surprised when he saw that the compassionate Master had blessed even such wicked people.

May Virtuous Men be Uprooted

Then Guru Nanak came to a village the residents of which were extremely noble, virtuous and well-behaved. They were hardworking, polite and generous. They served the saints and monks who passed through the village with utmost devotion. Guru Nanak was delighted to meet such people. He imparted spiritual instructions to them, and while parting, blessed them saying, “May you noble people be all uprooted from this village. Mardana was shocked at the way Guru Nanak had blessed them. “I am surprised, O Baba Nanak,” said Mardana, “at the injustice which the evil men of the village we left and the good men of this village have received at thy door. I can believe and understand why the Compassionate one has blessed the evil men, but I am at my wits end to understand why you have cursed the good men of this village. I hope you really do not mean what you said just now.”34 “I mean what I have said, Mardana,” said Guru Nanak, “Wherever these good people will go they will spread goodness, virtue and truth. They will save misguided humanity from the path of sin. Wherever they go the light of pure living will shine but evil people should remain confined to a place so that evil may not spread and they may not corrupt the rest of the society. I have actually blessed the virtuous villagers so that the whole world may become their home, and society at large may become their kith and kin in goodness. But I have cursed the evil ones so that they may remain confined to their village as criminals remain within prison walls.”35 “Strange are thy blessings, Master,” said Mardana, “and strange are thy curses.”

At Rajmahal and Malda

Guru Nanak then reached Rajmahal, which was for long the capital of Bengal and a great trading centre. Here Guru Nanak stayed for a week and so many people became his disciples that he established a manji, missionary centre. A descendant of Guru Nanak’s disciple, named Bhai Bhanu came to the Punjab to seek the blessings of Guru Hargobind some decades later.36 The sangat of Rajmahal developed still more during the time of Guru Tegh Bahadur and Guru Gobind Singh, when missionary activities in this area were intensified.

Malda was a great Sufi centre. The sufis of this place were very much impressed by the spiritual discourses of Guru Nanak and they found great mystic kinship of Guru Nanak’s thoughts with Sufi faith and philosophy. A devotee named Ram Dev felt greatly inspired by Guru Nanak’s teachings and gave his garden and home to build a shrine commemorating Guru Nanak’s visit. The remains of the shrine and the garden can still be seen.37

Notes and References

  1. tab us pall age an rakhlan; tab Babe Mardane nu dito tan us ladke de jia ai, jo kich ghar to lai avan, faklran de muh pa van tain. (P.J. (MSS) f 57)
  2. tab patsahi mill, canian da muth sadka. (ibid)
  3. tab Mardane nu bhukh lagl kharl bahut; akhyos: jive patsah is tan s&dl khabar kich nahi lai, es de ghar put hoya hai (P.J. (MSS) f. 58)
  4. tab Baba hasya, akhyos: Mardanya, is de ghar putar nahi hoa, isde ghar ik karjal aya hai, cupata rau, rat rahega bhalke uth jae ga. (ibid)
  5. J.M.S. (all versions); J.B. (all versions)
  6. asan aisi kirya kltl hai, jo agyan da andherasabh mit gaya hai, ate surg ar nark jo hai so agyan vikhe hain, tante jinan nam rupl diva balya hai tinka udhar hoya hai. (J.M.S. (MSS) f. 260)
  7. J.M.S. (all versions) J.B. (all versions)
  8. pitar bhi bapure kahu ko paveh kaua kukar khahl; (Adi Granth. Gaudi p. 322)
  9. unah hi galan nu vadha ke tusln age logan nu suna suna apne jai vie phasa rakhya hai, asin eh jhuthi kirya nahi karde karaunde; je kar tusln apna bhala cauhande ho tan jo pun launde ho os vicon cautha hisa garlban muhtajan nu kharyat kita karo, nahi tan tusln bhi dharam raj da dand saharoge. (T.G.K. p. 84)
  10. othe jad Babe te Mardane sabad gavya tan othon da mahaiit Devgir Gosain jaglrdar jo sarkar sadaunda si, mahafit ho Guruji di carnl laga; guruji usno bhaktl gyan da saca raste pae ramte bhae. (T.G.K. p. 85)

is Devgir ton tljl pidhl de mahant Sri Guru Hari Rai ji di saran prapat hoe ate apne asant man nu sukhl karke

sikh bane; eh sant ji tyagl hoe ke sadht! banke, sadhu ves vie vicre te Guruji de var nal enai vade parupkari hoe ke lakhan NanakpanthI apne banae te purab vie trai ear sau gurdham banae. (G.N.C. p. 190 fn)

  1. othe sivkund, brahmkund, visnukund, adik devtian de nam par talab bane hoe han, logan ne thanda, jal pin vaste Babe age bentl klti; tan guru ji sire jal da ca£ma nikalaya, jis par hun hames melevic Nirmala sant guruka jhanda khada kar langar dete hain. (T.G.K. p. 83)
  2. Os samai Rajauli vie ik asthan te ik Musalman fakir Baba Kalhan Shah fakir karke parsidh hoya, baitha tap kar riha si, Sri Guru Nanak Devji maharaj ne is nu upde3 de ke gyan bakhshya. (G.N.C. p. 191)
  3. Rajauli vie os samai tofi do gadlan calydlan a rahiyan han, jithe Baba Kalhan Shah baitha si, othe ik sunder asthan banya hoya hai, jo chotl sangat de nam te prasidh hai, jithe guruji baithe san, os than te bhi ik bhari imarat kha^I hai jis nu vadl sangat akhde han. (ibid p. 191)
  4. Comprehensive History of India, Longmans, p 502-3
  5. History and Culture of the Indian People : The Imperial Age, ed. by R.C. Majumdar, p. 23.
  6. Guru Nanak Devji unah nu satnam da updes de ke ap Patne sehar nu gae, tan jehda raja Kurukshetra. Babe nu milya si, tan sarikan nu marke pher Patne da Raja klta si, tan Raja an darsan laga, ar nale usdl istri ar mata dono alyan. (J.M.S. f. 216)
  7. Mardane ne Babe nu puchia, sabh sant te granth manukha janam nu amolak lai kehande hain, je sac hovai tan, visai vikaran vie kion kho chadan, bhakti bhajan karke safal kar lain. (T.G.K p. 80)
  8. dusre din Mandane nu bhukh lagl tan guruji ne ik lai de ke akhya, es badle kich khan pin nu lai a. (ibid p. 80)
  9. mullan dekh os ratan badle do mtilian mange tan mali ik deve, pher halvai de gaya tan oh adh ser mathiyai ton vadh na deve, bajaj ton lain laga tan do gaj kapda mile. (ibid)
  10. According to J.M.S. Guru Nanak met Salis Rai at Bisham- bherpur, but all other historical records say that he met him at Patna. Salis Rai’s shop was managed by his trusted servant Asharka, while Sails Rae generally stayed at home: ta,n lokan kehya, he bhai Oh apne ghar hi rehanda hai. (J.B. (LI) p. 189)
  11. Bhai lai de upar likhya hoya hai ke jo kol eh lai vecan avai tis nu sau rupiya mehmani devnl darsan karval, ate lai tuhada amanat pya hai. (J.M.S. p. 251)
  12. ibid p. 252
  13. bimal majhar basis nirmal jai padman javal re padman javal jalras sangat sang dokh nahi re; dadar tu kabeh na janas re. bas jai rut vasat allyal mirac cagun re; candak madnl duroh nlv sas anbhau karan re. (Guru Nanak Rag Maru Quoted by J.M.S p. 255)
  14. T.G.K. and G.N.G. say that Guru Nanak stayed here for about 4 months while J.M.S. says that the Guru stayed here for 2 years and 7 months which is quite improbable. It is believed that Salis Rai died 2 years and 7 months after Guru ISlanak left and the period is taken by J.M.S as the period of the Guru’s stay at Patna.
  15. ar duhan nu manjl bahalya ate akhya, sun Salis Rai jitna cir tun jlvain ga titna cir terl manji ate jad teri deh chutege tan Adharka ghulam bahe ga. (J.M.S. p. 258)

hoe prasan manji teh dim jab lau jivo rahl tumare pache safttat ko na bisare pun manji par baise dasa dljai nahi an ke pasa. (N.P. Adh 52: 89)

  1. Salis Rai bafidhyo sis par 3lghar khule kapat gyanafiad puran bheo thatyo aur hi that (N.P. adh 52)

Guruji ne apne sir thl Salis Rai nu angocha lahi dita ate pher guruji ne kiha, he Salis Rai eh angocha sir te ban lai, tan Salis Rai ne angocha sir te ban lita, ar sir te banan sar hi Salis Rai de kapat khul gae. (J.M.S. p. 257)

  1. Osne apnl dharmsala kath de bangle vie car mahine Babe nu rakhya, ate prem dekh ke maharaj tike rahe. Os Adharke di aulad Bhai Gulab Singh adik sikh othe de pujarl han, es kath de bangle vie Guru Tegh Bahadur ji utre. (T.G.K. p. 81)
  2. J.M.S. p. 258
  3. painde vie thug mil gae; dekh kar akhyione” jisde muh vie aisl jot hai, so khali nahi; isde pale bahut dunlya hai, par gujhl hai. (P.J. p. 37)
  4. asin thug haft, tere maran ko ae haft. (P.J. p. 37)
  5. akhio ne ” ji asafi ko naudrlk kar, asade pap binas kar; asaft maha ghor pap kamae hain; tab Guru Nanak mehar- van hoya; akhios ” tusade pap tab hi binas hovan, ja eh kirt chodoh ate kirsanl karoh, ate jo kich vast rehafidl hai so parmesar ke nae deh, atita)n bhagtan ke muh pavo; tab ona agya man lai, jo kich vast thl so an age rakhl., guru guru lage japan. (Ibid p. 38)
  6. Mardane akhya, “ji inah ke bab kya hukam hoa? tab Babe akhya Mardanya, eh £ahar vasda rahez (P.J. p. 47)
  7. tan Guru bolya” eh sehar ujad hovaiga ,athvat hovaiga.” (ibid p. 47)
  8. j! tere dar bhala nyao ditha hai, jithe baithna na mile so vasaya, ate jina seva bandgl bahut klti so ujadya. (ibid p. 47)
  9. tab Guru Babe akhya, “Mardanya, os ka admi avar sehar javai ga ta hor bhi bigdan ge, ate is sehar da admi horat Sehar javai ga tan onah di bhi gat karega ate sumat devega. (Ibid p. 47)
  10. Bhai Mani Singh: Sikhandi Bhagatmal p. 188
  11. The Raja of Rajmahal named Ram Dev Babu kept him there for some time and offered him a garden, which upto this day exists and is called “Guru Ka bagh.”

T.G.K. says that he met Ram Dev at Malda “Malde nagar gae tan othon de Raje Ramdev Babu ne ati sradha bhagti kar Maharaj nu catur mas thehra kar, ik bagh arpan kita jo hun tak guru ka bagh sadaunda hai. (T.G.K. p. 84)