BIBLIOTHEGA INDICA: A COLLECTION OF ORIENTAL WORKS PUBLISHED BY THE ASIATIC SOCIETY OF BENGAL. New Series No. 877. र $34) रीः (॥ THE PADUMAWATI OF 4 MALIK MUHAMMAD 44151 EDITED, WITH A COMMENTARY, TRANSLATION, AND CRITICAL ¥ BY G. A. GRIERSON, C.LE., Pa.D., AND MAHAMAHOPADHYAYA SUDHAKARA DVIVEDI, F. A. ‘ TN CALCUTTA : PRINTED AT THE BAPTIST MISSION PRESS, PARK STREET. AND FUBLISHED BY THE ASTIATIC SOCIETY, ov | ५. UNIVERSITY OF MICHIE MICHIGAN LIBRARIES ॥ { | ! I श | LIST OF BOOKS FOR SALE Av ‘THE LIBRARY OF THE [Asiatic POCIETY OF PENGAL, No. 57, PARK STREET, CALCUTTA, AND OBTAINABLE FROM THE SOCIETY’S AGENTS, MESSRS. LUZAC & CO. 46, Grear RusseLL STREET, Lonpon, W.C., anp Mr. Oto Harrassowitz, BooksreiLer, Letezicg, Germany. ~ ~~ ~ RN Ne NSS ` `-- ` ~ ~+ ~~~ - ~~~ ee (0 । ० copies of those works marked. 10771 an asterisk क cannot be supplied—some च of the Fasciculi being out of stock. BIPLIOTHECA INDICA. Sanskrit Series. | Advaita Brahma Siddhi, (Text) Fasc. 1-4 @ /6/ each : Rs. *Aoni Purana, (Text) Fasc. 2-14 (८ {6/ each 7 4 Aitaréya Aranyaka of the Re Veda, (Text) Fase. 1-5 2) /6/ each । Aitaréya Brahmana, Vol. I, Fasc. 1-5 and Vol. II, Fasc. 1-5 Vol. TII, | Fasc. 1 @ /6/ ose ae द «Anu Bhasyam, (Text) Fasc. 1-2 @ /6/ each I, phorisms of Sandilya, (English) Fase. 1 oie ais 4\stasahasrika Prajiaparamita, (Text) Fase. 1-6 @ /6/ each A evavaidyaka, (Text: Fasc. 1-5 (@ /6/ each ts Se Pn A २१६१६. Kalpalata, (Suns. and Tibetan) Vol. I, Fase. 1-5; Vol. IT. Fasc. , 1-4 @ 1/ each as ane -_ . ॥ (Text) Fase. 2-8 @ /6/ each Hrahma Sutra, /English) Fasc. 1 cn rhaddévata (Text) Fasc. 1-4 (a /6/ each Byhaddbarma Purana, (Text) Fasc. 1-5 @ /6/ each Byrhadaranyaka Upanisad (English) Fasc. 2-3 (@ /6/ each C {itanya-Chandrodaya Nataka, (Text) Fase. 2-3 @ /6/ each *Cankara Vijaya, (Text) Fasc. 2 and 3 @ /6/ each ce cas 1 Chintamani (Text) Vols. II, 1-25; 111. Part 1, Fasc. 1-18. et < ^> 2 < Part II, Fase. 1-10 @ /6/ cach *(handégya Upanisad, ( 11911811) Fasc. 2 a sg ध Crlauta Sitra of Apastamba, (Text) Fase. 1-13 @ /6/ each... Rs. + , 12110 Latyayana, (Text) Fase. 2-9 (@ /6/ each on Ditto Cankhayana, (Text) Vol. I, Fase. 1-7; Vol. I], Fasc. 1-4, Vol. ILL, Fasc. 1-8 @ /6/ each A क ५1| Bhishyam, (Text) Fasc. 1-3 (@ /6/ each *Hiadu Astronomy, (English) Fasc. 2-3 @ /6/ each Kits Madhava, (Text) Fasc. 1-4 @ /6/ each Kat antra, (Text) Fase. 1-6 (@ /12/ each rma Purana, (Text) Fase. 1-9 @ /6/ each ulita-Vistara, (Text) Fasc. 3-6 @ 6/ each Ditto (English) Fasc. 1-3 ८ /12/ cach aduana Parijata, (Text) Fasc. 1-11 (@ /6/ each... Manutika Sangraha, (Text) Fusc. 1-3 @ /6/ each *Markandéya Purana, (Text) Fasc. 4-7 @ /6/ cach Markandéyw Purana, (Bnglish) Fase. 1-4 @ /12 each Mimamsa Darcana, (Text) Fasc. 3-19 @ /6/ each *Narada Smrti, (Text) Fasc. 1-3 @ /6/ Nyayavartika, (Text) Fasc. 1~3 (a /6/ oe eA. ae *Nirukta, (Text); Vol. 111 Fasc. 1-6; Vol. 1V, Fasc. 1-8 @ /6/ each com tha Sarit Sagara, (1011811) Fase. 1-14 @ /12/ each cae 4 1 4, i ~ ८० @ 2 © © © ^ # 2 ४६ <> € +~ +~ @ः €< "~ +~ च> ६८ ~ ८८ @ ४ ~ CHO es 2 en A 7 दे (प = = 1 \ | । | | | 610.% Bos €.€ 77 INTRODUCTION. (Temporary). The following is an attempt to give a correct text and translation of the Padumawati,! or Padmavati of Malik Muhammad of Jayas in Oudh. He flourished under Shér Shah in the year 1540 A.D., and numerous MSS. of his great poem are in existence. The value of the Padumawati consists chiefly in its age. Mahk Muham- mad 18, we believe, the oldest vernacular poet of Hindistin of whom we have any uncontested remains. Cand Bar’dai was much older, but the genuineness of his Prithira] Ray’sa is denied by many competent scholars. Vidyapati Thakur, who lived in the year 1400 A.D., has only left us a few songs which have come down to us through five centuries of oral transmis- sion, and which now cannot be in the form in which they were sung. The preservation of the Padumawati is due mainly to the happy accident of Mahk Muhammad's religious reputation. Although profoundly affected by the teaching of Kabir, and familiarly acquainted with Hindi lore, and with the Hindu Yaga philosophy, he was from the first revered as a saint by his Muhammadan co-religionists. He wrote his poem in what was evidently the actual vernacular of his time, tinged shghtly with an admixture of a few Persian words and idioms due to his Musalman predilections. It is also due to his religion that he originally wrote it in the Persian character, and hence discarded all the favourite devices of pandits, who tried to make their language correct by spelling (while they did not pronounce) vernacular words in the Sanskrit fashion, He had no temptation to do this. The Persian character did not lend itself to any such false antiqnarianism. He spelled each word rigorously as it was pronounced. His work is hence a valuable witness to the actual condition of the vernacular language of Northern India in the 16th century. It is, so far asit goes, and with the exception of a few hints in Alberuni’s Indica, the only trustworthy witness which we have. It is trustworthy, however, only toa certain extent, for it often merely gives the consonantal frame work of the words, the vowels, asis usual in Persinn MSS., being eenerally omitted. Fortunately, the vowels can generally be inserted correctly with the help of a few Dévanagari MSS. of the poem which are in our possession, Besides its interest asa key toa philological puzzle, the Padumawati also deserves notice for its contents. In itself it is a fine poetical work, and ono of the few original ones, not dealing with cither Rama or Krishna, with which we are acquainted in any Indian language. It is also remarkable for the vein of tolerance which runs through it,—a tolerance in every way worthy of Kabir or of Tul’si Das. The story of the poem has been a favourite 1 The author himself invariably spells the word thus. Vi INTRODUCTION. one with eastern authors. Husain Ghaznawi wrote a Persian poem on the subject, entitled Qissae Padmawat. Rai Gobind Munshi in 1652 A.D. wrote ४ version in Persian prose, called (after the chronogram of its date) Tukfatu-l- Kuluwb. Again Mir Ziyau-d-din ‘Ibrat, and Ghulam ‘Ali ‘Ishrat wrote a joint version in Urdii verse in 1796 A.D. Malik Muhammad’s poem was written in 1540 A.D. Concerning the author little is known. He tells us himself that he was the disciple of Sayyad Muhiud-d-in. He studied Sanskrit Prosody and Rhetoric from Hindi Pandits at Jayas. He belonged to the Cistiya Nizamiyad, that is to say, he was the eleventh disciple in descent from the well-known Nizimu-d-din, who died in 1325 A.D. Muhiu-d-din’s teacher was Shaikh Burhan, who resided at Kalpi in Bundél’khand, and who is said to have died at the age of a hundred years in A.D. 1562-63. The poet was patronized by Shér Shah. The only other fact which we know for certain is that he was blind of one eye. I have collected the following traditions about him. One of Shér Shah’s allies was Jagat Dév, (enthroned 1527 A.D.: died 1573 A.D.), Maharaj of Ghazipur and Bhoj’pur. He was present at the battle of Bagh’sar (Buxar) in which Shér Shah defeated Humaytn. Malik Muhammad is said to have attended his court. Two of Malik Muhammad’s four friends, whom he mentions in his poem (22) were also patronised by Jagat Déy. These were Yisuf Malik and 8816016 Singh (whom Malik Muhammad calls Miy& as if he was a Musalman). It is said that another attendant at Jagat Dév’s court wasa Katthak, named Gandharv Raj, who was skilled in the art of singing. Malik Muhammad was greatly attached to him and gave him his blessing, prophesying that skill in song would always remain in his family, and, at the same time, begging him to take, asa sign of affection, his title of Malik. Ever since, Gandharv Raj’s descendants have called themselves Malik, and members of the family still hve in Talika Raipura and at Haldi in Baliya District, and are renowned singers. It is said that the Raja of Améthi was childless, but was granted a son, in consequence of the prayers of Malik Muhammad. When the poet died, he was buried at Améthi, and his tomb is still shown, and worshipped by believers. Malik Muhammad’s two friends, Malik Yusuf and Saloné, died in what is now the district of Gdrakh’pur, from a surfeit of mangoes. Malik Muhammad was with them at the time, and himself narrowly escaped. The mangoes are said to have been infested by poisonous insects. The text of the Padumawati, being in the théth Hindi language, and written in the Persian character, is very difficult both to read and to under- stand. It has been frequently transliterated into the Nagari character, but the transcriptions, whether MS. or printed, are full of mistakes, generally guesses to make the meaning clear. The best transliterated edition is that by Pandit Ram Jasan of Banaras; but even in his case (putting instances of sanskritization out of sight) hardly a line is correct. There are several printed editions in the Persian character, but they too are all incorrect. We have been fortunate enough to become possessed of several old MSS. of the poem inthe Persian character, and by diligent comparison we have endeavoured to reproduce, in the Nagari character, the actual words written by the poet. A glance at the critical notes will show the labour involved in the task. INTRODUCTION. 3 For the purposes of these specimens, we have used the following MSS, :— A. MSS. in Persian character (marked collectively as P). (1) India Office Library, Pers. Cat. 1018. Dated 1107 Hij. =1695 A.D. (Ia). (2) Ditto No. 1975. ‘Vowel marks freely used. Correctly written. Dated 1109 Hij.=1697 A.D. (Ib). (3) Ditto No. 1819. Vowel points ‘inserted in red ink by a later hand. Dated 1114 Hij.=1702 A.D. (Ic). (4) India Office Library, Urdu Catalogue, No. 3130. Few vowel points. In two different handwritings. No date, (Id). All these Persian MSS. are very fairly correct. We have taken Ib. as the basis throughout. B. MSS. inthe Dévanigari character (marked collectively as N) (1) India Office Library, Sanskrit Catalogue, No. 2471. A magni- ficent copy, profusely illustrated. Written by Thana Kayath of Mirzipur. No date. Spelling highly Sanskritized (Is). _ We must here express our thanks to the authorities of the India Office Library, for the loan of the above MSS. (2) A well written copy kindly lent me by the late Kaviraj Syimal Das, belonging to the library of the Maharaj of Udaipur. Spelling not so Sanskritized. Dated Sambat 1895=1838 A.D. (WU). C. MSS. in the Kaithi character. (1) A clearly written copy. With very irregular spelling: and many important variations in the readings. Written in Sambat 1812 = 1755 A.D. (K). (2) A well written correct copy, but incomplete. The commence- ment, and several portions in the middle are missing. It also contains several interpolations. Written in Sambat 1758 (A.D. 1701), at Vaitala-gadha, by Jaya-krsna Dubé, the son of Hari-ram. The last १८12 is numbered 739. (Ké). (3) A fairly correct copy. Complete. Contains several interpola- tions. Commenced in Sambat 1879 (A.D. 1822). Writer’s name not mentioned. (K§%). These three books are full of various readings, and owing to the use of the Kaithi character, the spelling is very irregular. All the readings of K® and K%, have not been inserted, but only those which illuminate doubtful points in the text. As might be expected in a work sometimes written in the Persian, and sometimes in the Déva-nagari character, the spelling of the MSS. is very capricious. In editing the text, we have adopted a system of spelling, and of representing grammatical forms, which, we believe, represents as nearly as possible the practice of the best copies. In a critical edition, a uniform system of spelling is absolutely essential, and as no single manuscript follows any rules on the subject we have allowed ourselves some latitude. The principal points are as follows :— Spelling :—Prakrit words are spelt as in the Persian copies. When the Persian copies give vowels, those vowels are adopted. When no vowels are given, we have used our judgment in adopting the vowels given in the Dévanagari and Kaithi copies. 4, INTRODUCTION. On the other hand, for precisely similar reasons, we have generally adopted the spelling of Arabic and Persian words which is best vouched for by the Dévanagari and Kaithi copies. Such words are phonetically spelt in that alphabet, U and K uniformly write सु 98 श्‌, We have not followed them in this. The termination # nh, is capable of being read as equivalent to either the plural oblique termination न्द्‌, or to the singular oblique termimation fe or दि. Unless the context showed that न्द्‌ is required, we have trans- literated it ददि. Even in the best Persian MSS. the nasal is inserted so capriciously, that itis at least doubtful whether it should be used in the singular, and we have accordingly followed the best Dévanagari MSS., in omitting it, in this case, throughout. In Tadbbava words, a Sanskrit or Prakrit medial म becomes वं (Cf. Héma-candra’s Prakrit Grammar, IV. 397). Thus the representative of the Sanskrit कमल्लम्‌ 18 Hae (not aaa), and of स्मरणम्‌, vata. This वं, at the end of a word becomes जं, thus नां (not aig), a name. When @or anusvara, however, forms the. first member of a compound, the preceding vowel is nasalized. Thus खरब (for Prakrit yw), a mango, सवारद्‌, (for वारयति), he arranges. In the preposition अव, the व॒ becomes ख. Thus, च गादि, for अवगाह, having bathed. In other cases after 4, श, or छ, medial व remains unchang- ed. Thus Waa, wind, भवन, a house, Hatt, a savage. After any other vowel, medial व is dropped. Thus yaa (for सुवन), earth, fay (for जिवना), life. A final व always becomes च. Thus ay (for जोव), life. Similarly for य, é.g. नयन. Scheme of transliteration adopted in this work :— Go, सयाद, द, T7,5u, HA, Be, TE, Blo, BG. ˆ ~, thus |Z, atl a, द्‌ 2, दू ह, 10 80 00. > m. The following vowels occur only in a few Sanskrit words, कह r, रे az, @t au. In Tadbhava words रे and gt do uot occur. स्मद्‌ 15 transliterated ८2 and अच au. In Nagari MSS. when @ and qt occur, they are plainly steno- eraphic signs for खद्‌ and अख. This is frequently shown by the metre. There is no danger of confusing चद्‌, Wy, and रे, wt, for they appear in distinct classes of words, 4%, WY, are always in Tadbhava words, or in corrupted Tatsama words, रे and खौ occur only in words lifted bodily from - Sanskrit :-— ak, a@kh, ग ८4, घ gh, ड 7. च ८, Bch, 7, Mh, An Zt,ath,ed, dh, x. ai, w@th,zd, udh, an. प, फ ph, a b, भ Oh, Hm. ay, tr, लल ¢. aw, (or in Sanskrit words v). Gs, स॒ 5, Gh, x only occurs in Persian words, representing the Persian (८, or in pure Sanskrit words. In the former case it is transliterated sh, and in the latter by ¢. Arabic and Persian letters. Ss ch ८ ४०22 tes (2 £ ५६ 4.4 fy. INTRODUCTION. 5 Grammar. SUBSTANTIVES :—The oblique cases are all formed by adding दि or इ for the singular, and f¥ or ¥ for the plural, before which, a final long vowel is short- ened. Thus from राजा, a king, we have राजद or tere, for the Instrumental (or Agent), Dative, Ablative, Genitive and Locative Singular. In the Plural, न्ह is sometimes substituted for दिं, thus कानन्ह (38, 2), in (their) ears. The Nominative Plural is usually the same as the Nominative Singular. Post- positions are not often used. We find, however, ag for the Accusative and Dative, ay for Instrumental and Ablative, az, मादा, Wet, and y= for the Locative, and others. The following postpositions are found for the Genitive कं 0८ कं (fem. Hx), कर (fem. करि), केर (fem. कैरि). At the end of a line we often have केरा (fem. केरो). Pronouns :—Ist Person; मट्‌, or इं, 001. मोदि or मो, genitive मौर. Plural wa, ५0. | । 2nd Person: q or तुद, ०1. तोडि or तो, genitive तोर or ASX. Plur. Gy, &e. Demonstrative : वद्ध 07 weg, case of Agent, वेद्‌ or Wes, obl. Ws or | च्योदो ; Plor., Nom. वद्ध or 4%, Agent, 4, Obl. उन्ह. Relative: जो, Agent siz, Obl. जडि or जा, Genitive arg, &e. Plur. जे, siz, Agent sz, Obl. (including gen.) fay. जा 13 never used as an adjective. So also the Correlative सो or तेद्‌, Interrogative: को, who? का what? Indefinite, कोद or कोख, anyone, obl. ax. fae, anything. Singular. Plural. VERBS :—Present: 1. @ay, I see. tute, टेखद्ं 2. देखि, duly, fue. aus, tay. 3. देखि, देखि, दे खद्‌, 2a. टेखद्दि, रेखद्‌. The forms in fe and f¥ are rather rare. Singular. Plural. Past : 1. रेख; vate 2. टेखसि, ` टे खे. 3. देखेसि, २ेख (रेखा) टेखददि. From रना, दौन्देसि, he gave. So लेना. Stngalar. Plural. Future: 1. 2faes. faye. 2. देखिद्द्‌. । टे खिद. 3. टेखिदद्‌. टे खिद्‌. टेखष, Fem. देखि, may also be used for all persons of both numbers From टेना, we have, 3rd. sg., lez. Pres. Part: देखत, Past, देख. Conj. Part: @fa, देखि ag. From टना पणत्‌ जेना wo have दद्‌ or हेद्‌, and MT or Az. The past tense of a neuter verb is thus conjugated. 6 INTRODUCTION. Singular. Plural. 1. aby, fem. avy, I went. गण, fem. az. 2. WI or गा, Wy. Do. 3. WGI or गा, गद्‌. Do. The above does not, of course, pretend to be a complete grammar. It is only meant to show the spelling of the principal forms. The metre of the poem consists of stanzas of seven caupais followed by a 4612. In the latter, a mdatra is frequently omitted in the first half. In the caupais, accent is frequently used instead of quantity, a short accented syl- lable being treated as a long one, especially at the end of aline. Malik Muhammad wrote long before Kécava-dasa laid down the canons of Hindi metre. Such accented short syllables we have marked, in transliteration with an acute accent, thus,—niramdré (2, 3). TRANSLATION. Canto I. Tur PREFACE. (1). Ibear in mind that one and only primal Maker, who gave life and made the world. First made He manifest the Inght, then made He (for the Light) the mighty mountain Kaildsa.! He made the fire, the air, the water, and the dust, and, from them, made He forms* of varied hue. He made the Earth, and Heaven, and Hell; and He made incarnations in many persons. He made the mundane ege* with its seven’ continents. He made the universe with its fourteen® worlds. He made the sun for the day, and the moon for the night; He made the asterisms and the systems of the stars. He made coolness, sunshine and shade; He made the clonds and lightning (that abideth) in them. 1 By ‘Light,’ the poet refers to Mahadéva, who dwells in Kailasa. Indian Musal- mins frequently consider Adam, the first man, as the same as Mahadéva. The fact that the poet expressly says that Kailasa was made ‘for’ the Light, shows that he cannot be referring to light, the first of created things. In the system of the Nanak-panthis, to which Kabir, from whom Malik Mahammad borrowed wuch, originally belonged, the Supreme Being is, in its essence, 265६ or light, which, though diffused into all creatures, remains distinct from them. The Human Soul is also this light, a scintilla anime divine, which has emanated from the absolute, and is itself immortal. See Trumpp, Adi Granth, pp. ci and ff. 2 An Urdi gloss translates uréha by ८८, design, stamp, drawing. I have noted it also in asa mérata ké dat uréht, and in bhat ur¢ha puhupa saba nama. In the second the Urdu translation gives Es pole and io the latter, the whole line 18 trans. lated (> ~ (> + Je Hy Ky a5 {i Gyo (+ >+ ०६ ॐ. The word is still used in Oudh and Bihar by women, in the sense of racand. It is derived from the Skr. wllékha. 8 Apparently, incarnations in many castes. Alluding to the doctrine that incarna- tious have occurred in all religions in many parts of the world. Or it may, as the comm. suggests, only refer to the various avatars of Visnu. 4 I. ९,, the universe, alluding to the well known tradition detailed in Manu. 5 The seven horizontal divisions of the world, viz., Jambu, Plaksa or G6Smédaka, Calmala, Kuga, Krantica, Gaka, and Puskara. 6 There are seven worlds (loka) above, ४४५. Bhir-loka, Bhavar-]., Svar-l., Mahar-l., Janar-l., Tapar-l., and Satya-l. or Brahma-l., and seven below, viz., A-tala, Vi-tala, Sn-tala, Rasi-tala, Tali-tala, Maha-thla, and Patiala, According to Musalmans, there are seyen regions ( (> ) above (these are heavens), and seven below (earths), 1 2 PADUMAWATI. [1—4 All things are so made by Him, that naught is worthy to be compared with Him. First take I His name, and then in deep thought do I begin! my story. 2. He made the seven*? shoreless oceans, and He made the mountains of Méru and Kukhanda.* Rivers made He, and streams and springs; croco- diles and fish made He of many kinds. He made the oyster shell, and the pearl which filleth 1 ; He made many flawless gems. Forests made He and roots;* tall trees made He, palmyras and date palms. He made the wild animals 5 which dwell in the forest; He made the fowl which fly whither they will. He made colours, white and black; He made sleep, and hunger, and rest. He made the betel-leaf and flowers, and the pleasures of taste; many medicines made He and many sicknesses. He made them in less than the twinkling of an eye; allmade He in a single instant. He fixed the Heavens in space without a pillar, and without a prop. 3. He made man, and gave him dominion; He made grain for his food. He made the king who taketh pleasure in his kingdom; He made elephants and horses for his array. He made for him many delights; some made He lords, and others slaves. Wealth made He from which cometh pride; He made longings which none can satisfy. He made life which all men ever desire; He made death, from which none can escape. Happiness made He and myriads of joys; sorrow made He, and care and doubt,® Some made He poor and others rich; He made prosperity and very deep adversity. Some made He weak, and others strong. From ashes made He all, and again turned He all to ashes. 4. He made agallochum, musk, and the scented khas grass; He made the camphors,—bhimaséni? and céna.2 He made the snake in whose mouth dwelleth poison; He made the snake-charm which carrieth off the bite, He made the Water of Life, which giveth eternal life to him who getteth it; He made the poison, which is death to him who eatethit. He made the sugarcane filled with sweet juice ; He made the acrid creeper with its manifold fruit. He made the honey which the bee stores in its home; He made the humble bee, the birds and winged creatures. He made thefox, the rat and the ant; He made many creatures which dig the earth and dwell therein. He made demons, goblins and ghosts; He made ghouls and Dévas and Daityas. 1 Two Urdii glosses translate augahi by ६4 sy a meaning for which I can find no other authority. It means literally to plunge into water, hence to be immersed in anything, to have the mind fully occupied. ` 2 These encircle the seven continents (dvipas) mentioned in 1. 5. Their names are, Lavana (or Kgara), Iksu, Sura (or Madya), Ghrta, Dadhi, Dugdha, Jala. The author, in the description of the seven seas, later on, gives a different enumeration, viz., Khara, Khira, Dadhi, Jala, Sura, Udadhi, Kilakila. 8 Méru is the well-known mountain. It represents the northern hemisphere or pole, and is the abode of the Gods. Kukhanda 18 Kuméru, the southern hemisphere or pole, the region of the duaityas or demons. The poet has mixed this up with Kiskindha, also to the south of Oudh, and has confounded the two names. 4 Jari is a root used for medicine, and mért is a root used for food. ¢ Séuja is any animal used for food. 6 Two Urdi glosses translate danda by re grief, but the dictionary meaning of the word is enmity (dwandwa). Here it means opposition of ideas, doubt. 1 The Bhimaséna-karpira of Sanskrit, 8 The Cina-karpira of Sanskrit. 4—8] PADUMAWATI. 3 He made eighteen thousand creations of varied kinds.! For all did He make meet provision, and thus gave food to all, 5. He indeed is a master of wealth, to whom belongeth the universe ; to all He giveth continually, yet His storehouse minisheth not. To every creature inthe world, aye,from the elephant even unto the ant, doth He day and night giveits share of nourishment. His eyeis upon all: none is forgotten, neither foe nor friend; nor bird nor grasshopper, nor aught whether manifest or hidden is forgotten. He deviseth dainty food of many kinds. All doth He feed thereof, yet eateth not Himself. His meat and His drink is this— that to all He giveth nourishment and life. All have hope in Him at every breath, nor hath He ever (turned) the hope of any to despair. 101 after 8807 doth He give, yet never minisheth (His store). Yea, so doth He this with both hands, that whatever hath been given in this world, hath all been given by Him. 6. Let me tell of Him as that great primal king, whose rule is glorious from the beginning to the end of things. Ever all-bounteous doth He rule, and whom He willeth, rule to him He giveth. He maketh umbrellaless him who hath the umbrella of royalty ; and He giveth its shade unto him who is without ib; no other is there whois equal unto Him. The people all look as He upturneth the mountains, and maketh the ant (that crawleth from beneath them) equal unto the elephant. Adamant He maketh like unto straw and scattereth it, and again He maketh straw like adamant, and giveth it honour. For one created He food, and enjoyment and all happiness; another striketh He with beggary and a home of poverty. No one understandeth what He hath done, for He doeth that which is beyond the power of mind and thought. All else is non-existent.4 He alone is ever the same, whose wondrous creations are such as these. He createth one and destroyeth him, and, if He will, He formeth him again. 7, Invisible, formless and untellable is that Creator; He is one with २ all, and allare one in Him. Whether manifest or hidden, He is all pervad- ing ; but only the righteous recognize Him, and not the sinful. He hath no son nor father nor mother, no family hath He, and no relations. He hath begotten none, nor 1s He begotten of any; but all created beings proceed from Him. All things, as many as exist, He made; nor was Hemade by any one. He was at the beginning, and He is now; He alone remaineth existent and no one else. All else that are, are mad and blind; for after but two or four days they do their work and die. Whate’er He willed that He did, He doeth that He willeth to do. No one is there to prevent Him, and, by his mere will, He gave life to all. 8. In this manner know ye Him, and meditate upon Him, for so is 1 There is no such enumeration of created beings in the works of Musalman doctors, but, in poetry, both Persian and Hiudistani, phrases like hizhda hazdr ‘alm, the eighteen thousand created beings, are of frequent occurrence ;—more especially in the class of works called maulad, which celebrate the Prophot’s birth. The expression merely means an enormous quantity, like our ‘ thousand and one.’ 3 Urdii gloss os, transient. 8 The Urdu gloss translates baraté by UNSW “near,” but I know of no authority for this meaning. Barate means एष hud, twisted as a rope is twisted, honce involved in, closely connected with. Compare Bihari Sat sai, 69, d?thi barata bddhi atani, twisting their (mutual) glances into a rope, they bind it from balcony to balcony. 4 PADUMAWATI. [8—10 the tale written in the holy book.! The Lord hath no life, and yet He liveth ; He hath no hands, and yet He maketh all things, He hath no tongue, yet He telleth everything; He hath no bodily form, yet that which He shaketh,isshaken. Fars hath He not, yet heareth-He all things; Heart hath He not, yet The Wise One discriminateth all things. He hath no eyes, yet all things doth He see; How can anyone discern as He doth P No one hath a form like unto His; nor, like Him, is any one so incomparable. He hath no abiding place, yet He is not without an abiding place (for He is omnipresent). He hath no form nor mark, yet His name is Tue Porn. He is not indiscrete, nor is He discrete, yet so doth He dwell (within the universe), and fillit (with Himself). To those who can see, He is near, but He is far from the foolish blind. 9. The simple-minded knoweth not the secret of the other priceless jewels which He hath given. He hath given usa tongue, and the pleasures of taste; He hath given us-teeth, which brighten? a smile. Hyes hath He given us, to see the world; ears hath He given us with which to hear lan- guage. He hath given the throat in which dwelleth our speech; He hath given us fingers and noble arms. Graceful feet hath He given us with which we walk; that man knoweth the secret of all these blessings who hath none. Yea, itis the old who know the secret of youth; when they find not their young days though they (go bent forward) seeking them. The great man knoweth not the secret of poverty; but the poor man knoweth it, to whom poverty is come. Jt 18 the sick man who knoweth the secret of the body, while the healthy man liveth careless; but the secrets of all are known to the Lord, who abideth ever in every body. 10. Very immeasurable are the makings of the Maker; no teller can tell them. If (all the writers of) the Universe took the seven heavens? for paper, and filled the seas* of the earth with ink; if they took as many branches as cover 9 all the forests in the world, and all the hairs and down (of animals), and all the feathers of birds; if they took the motes of dust and salt where’er they found them, and all the drops in the clouds and all the stars of heaven; and turned them all to pens and wrote, still then they could not write the sboreless ocean of his wondrous works. So hath He manifested all His skill, that even now not one drop of that ocean hath decreased. Think thou of this, and let not pride be in thy heart ; for mad is he, who, in his heart, nourisheth pride. Very full of holiness is the Lord. What He willeth, for Him that quickly is. Sofull of holiness can He make a man, that that man, himself, performeth countless holy actions. 1 Urdi gloss for purdna, wT _s3, the Qur’an. This is quite possible. It will be seen that Mallik Muhammad frequently uses Hindu words as Musalman technical terms, 17, G., céla, xx, 4. 4 Lit., are fit for. 8 The seven Heavens, see note to i, 5. * The seven seas of Hindu tradition, see ii, 1. The general idea of 1178 verge ig taken from the Kahf or Cave Sirah of the Quan. Verse 109 runs ‘Say, “ were the sea ink for the words of my Lord, the sea would surely fail before the words of my Lord fail; aye, though we brought as much ink again.” ` ¢ Bana-dhdkhd, is equivalent to bana (€ dhikhané-wdélé, (branches) which cover the forest. The subject of all these objects is sansdré in the fifth line, 11 —12] PADUMAWATI. 5 11. ‘Thus, made He one man without a blemish, named Muhammad, 21011. ous as {06 full moon. It was his radiancy that God first produced, and then for love of him He created the universe. He kindled that light and gave it to the world. The world became clear, and recognized its (true) way. If that bright man had not been, the dark path would not have been visible. The deity (Muhammad) wrote the second place (in heaven) for those who learned his creed.1 For those who have not taken (refuge in) his name throughout his life, God hath prepared a place inhell. God made him His messenger to the world, and whoever hath taken his name passes safely across both worlds. # God will ask of each his virtues and his vices, (when) there will be the (great) casting up of accounts. But he (Muhammad) will humbly bend before him, and will effect the salvation of the world. 12. Muhammad had four friends, who (followed him) in his place, and the four had spotless namesin both worlds. Ast Bakr Sippig, the Wise, who first truthfully (stdq) brought the faith (10 the world).6 Then ‘Umar, who adorned the title (of Caliph); justice came to the world when he adopted the faith. Then ‘Usman, the learned and wise one, who wrote the Qur'an, as he heard its verses. Fourth came ‘ALi, the mighty lion; when he attacked, both heaven and hell quaked. All four had one mind, and one word, one path and one fellowship. Hach preached the same true word, which became authoritative, and read in both worlds. ‘The very Quran *which God® sent down (to this world), that holy book they read; and they who (have lost their way) in coming (into the world), when they hear it, find the path. 9 1 Lit., teaching. The Urdu gloss gives &JS, the Musalman creed. £ The thaléka and paraléka of the Hindis. This world and the world to come. 8 Lit., brought. 4 Here again we have purdna used for the Musalman sacred book. 5 Here vidhi, a Hindu technical term. 6 Aba Bakr ibn Abi Quhafa was Muhammad’s dearest friend and father-in-law, and ove of his first converts. He enjoyed immense influence with his fellow citizens of Mecca, and earned by his probity the appellation of ‘as-siddiq,’ ‘The True.’ He accompanied Muhammad in the Flight, and on his death (632 A.D.) he became the first Caliph. He died 634 A.D. ‘Umar ibn Al-khattab was converted in the 6th year of the call (615 A.D.). His conversion carried with it so much weight that the Musalman traditions relate it with miraculous attendant details. Abi Bakr by his eloquence and address, and ‘Umar by his vigour and promptitude, supplied the want of the practical element in Muhammad’s character, ‘Umar set the example of public (instead of private) prayer, which was fol- lowed by other Muslims. He was the leading spirit of the Emigrants (muhajira) who had left Mecca at the time of the Flight, and settled in Medina. He procured the 7070108 - tion of Aba Bakr to be first Caliph, and, as a matter of course, succeeded him as second Caliph in 634. He was murdered at Medina in 644. ‘Usman ibn ‘Affin was one of Muhammad’s first converts, and married his daughter. He was elected third Caliph on the death of ‘Umar. The Qur'an was compiled in its present form in his reign. He was killed at the age of eighty-two in 655, in the rebellion which arose in consequence of the movement, the ultimate aim of which was the deposi- tion of ‘Usman in favour of ‘Ah. ‘Ali ibn Aba Talib was Muhammad’s cousin, and ono of his first converts. He fol- lowed him to Medina three days after the Flight. He succeeded ‘Ugman as fourth Caliph in 656, and was murdered in 660 A.D. Tho first compilation of the Qur’in was undertaken by Zaid ibn Sabit, who was ap- 2 6 PADUMAWATI. [13 13. Shér Shah is Sultan of Delhi, who warmeth the whole world! even asthe sun. His kingdom and throne beseem him well; low on the earth have all kings laid their brows before him. By caste a Sir? and with his sword a hero; wise is he and fullof all skilfulness. In the nine regions the sun (or all heroes) hath set (or have bent low) before him,? and the seven continents* of the world have all bowed before him. All his kingdom he won with the might of his sword, as did Alexander, the Zi-l-qarnain.® On his pointed to the work by the Caliph Abu Bakr at the instigation of ‘Umar. Zaid had been an amanuensis Of Muhammad. This redaction had no canonical authority, and discrepancies in the text soon appeared. Accordingly, ‘Usman confided to Zaid and three other Quraishites the preparation of an edition which was to be canonical for all Muslims. This text is the one which is now extant. ॥ Int., the four quarters. The use of khanda is uncommon, but it is the only meaning which I can suggest here. An Urdu gloss gives Wy L ८9) > 2 Here, and in the following stanzas there is a series of puns on the word si#ra, which is not only the name of the Afghan tribe to which Shér Shah belonged, but also means a hero, and the sun. 8 Lit. ‘In the nine regions there was a bending of sra,’ where, again, there is a pun on the word szra, ‘hero’ or ‘sun.’ According to the most ancient Hindi Geographers, India was shaped like an eight-petalled lotus. These eight petals, together with the cen- tral division, formed the nine khandas or regions, viz., Paficala (central), Kalinga (8. E.), Avanti (S.), Anarta (S. W.), Sindhu-Sauvira (W.), Harahaura (N. W.), Madra (N.), Kaun- inda (N. E.). The Purainas give a different list of names, viz., Indra (7.), Kaséru (N.), Tamraparna, (? S.), Gabhastimat, Kumarika (Central), Naga, Saumya, Varuna (W.), Gan- dharva. See Cunningham’s Ancient Geography of India, pp. 5 and 66. The Comm. gives Bharata-varsa, Kinnara-varga, Hari-vara, Kuru-varsa, Hiranmaya-varsa, Ramyaka-varsa, Bhadracva-varsa, Kétumalaka-varsa, and Ilavrta; cf. Visnu-Purana, ii, 2. * See I, 5. 8 Zi-l-qarnain, ‘means ‘The Master of Two Horns.’ Musalman tradition varies about this name. According to some, the Zi-l-qarnain was not Alexander the Great, but another saint, who lived at the time of Khwaja Khizr, and who was so called from his having two curls hanging, one from each side of his forehead, or because he reached both sides of the world, or because he was noble by descent from both his parents, or because he went throngh both the light and dark parts of the:world, or because he died when struck on one side of the forehead, and then was restored to life, and again died on being struck on the other side of the forehead, and again came to life. Beale’s Oriental Biographical Dictionary (Ed. Keene), says ‘Master of Two Horns, a title of Alexander the Great, probably based on coins representing him in the character of Ammon.’ Alexander’s coins show his head adorned with two ram’s horns. They were widely current in the Hast, and the Muhammadans probably gave him that name after his coins. The Musalman idea of Alexander the Great is based upon legends contained in the Qur’- Sn and its commentaries. Thus, Burton, Arabian Nights, night cccclxiv, says, ‘Iskandar (i. e., Alexander) was originally called Marzban (Lord of the Marches), son of Marzabah, and, though descended from Yunan, son of Japhet, the eponymus of the Greeks, was born obscure, the son ofan old woman. Aceording to the Persians he was the son of the elder Darib (Darius Codomannus of the Kayanian or second dynasty), by a daughter of Philip of Macedon; and was brought up by his grandfather. When Abraham and Isaac rebuilt the Ka’abah they foregathered with him, and Allah sent him forth against the four quarters of the earth to convert men to the faith of the Friend or to cut their throats; thus he be- came one of the four world-conquerors with Nimrod, Solomon, and Bakht al-Nasr (Nabucho- १०००8३०१) ; and he lived down to generations of men. His Wazir was Aristi (the Greek Aris- totle), and he carried a couple of flags, white and black, which made day and night for him and facilitated his conquests.” The Comm. gives a well-known legend about the title given to him in the text. Alexander concealed the fact of his having horns from the pub- lic, and it was known only to his barber. One day, owing to sickness, this barber sent 13—14] - PADUMAWATI. vi hand is Solomon’s ring,! and, with it, he gave gifts to the world with full hand. Majesticis he, and a mighty lord of the earth; like a pillar he sup- porteth the earth and maintaineth the whole universe. Muhammad blessed him and said, Reign thou from age to age. Thou art the Emperor of the World. The world is a beggar at thy door. 14. I tell of the heroism of this king, Lord of the world, the weight of whose array is greater than the world can bear. When his army full of horsemen advanceth, covering the earth, mountains crash and fly away in powder, night cometh from the clouds of dust which eclipse the sun, so that man and bird alike goeth home to bed. The land taketh flight, and goeth up into the firmament; earth-dust covereth each continent,— yea the world, the his son Babban Hajjam as his deputy. After the hair-dressing was finished Alexander warn- ed Babban, that if he told any one about the horns he would lose his head. The secret burnt within the wretched man so that he was like to burst, till he relieved his feelings by whis- pering it to an old Jack-tree. The Jack-tree, unable to tell the secret, withered and died, and a carpenter bought it and made two fiddles and adrum out of the wood. These were bought for a concert at the palace, but when people tried to play them before Alexander, all that one fiddle could be got to say was, sig sig, stg (horn, horn, horn), all that the other kin, kin, kin (who told ? who told? who told ?), and all that the drum, Bab- ban Hajjam,.Babban Hajjam, Babban Hajj@m. The secret was thus divulged. Compare the story of Midas. Another well-known legend (referred to in the Padumawati) is that he made friends with Khwaja Khizr, the Green Prophet, (see note to xx, 5) and was guided by himto Zalmat, the Land of Darkness (called the Kajjali-ban by Hindis), where exists the Fountain of Life. He was, however, unable to drink of this Eternal Spring, and veturned disappointed. His unsuccessful quest for the Water of Life has formed the basis of many stock poetical similes. 1 This 18 the famous ring with which Solomon ‘ was wont to imprison Jinns, Marids and Satans in cucurbites of copper, and to stop them with lead and seal them.’ It was made of stamped stone and iron, copper and lead. According to others it consisted of four jewels, presented by as many angels, representing the Winds, the Birds, Earth (including sea), and Spirits, and the Gems were inscribed with as many sentences: (1) To Allah belong Majesty and Might; (2) All created things praise the Lord: (3) Heaven and Earth are Allah’s slaves; and (4) There is no God but the God, and Muhammad is his messenger. This ring gaye Solomon power over all supernatural beings, and hence endowed him with unending wealth,—in fact the whole secret of his power lay in it. Solomon conquered the King of Sidon and married his daughter Jizidih. She 80 incessantly mourned for her father, that Solomon commanded the Jinns to make an image of him to console her, and to this she and her maids used to pay divine honours. To punish him for encouraging this idolatry, a Jinn named Sakhr one day obtained possession of the ring which Solomon had entrusted to his concubine Aminah, while he had gone out for a necessary purpose. During his absence the Jinn transformed himself to Solomon’s likeness, and came in and took it from her. Solomon also was changed in form and was not recognized by his subjects, and wandered forlorn about the world for forty days (the time during which the image had been worshipped in his house), while the Jinn reigned in his stead. At the end of that period the demon flew away, and flung the ring into the sea, where it was swallowed by a fish, which was afterwards caught and brought to Solomon who by this means recovered his kingdom and power. Solomon then imprisoned Sakhr in one of his cucurbites, and cast him into the lake of Tiberias where he still hes. This recovery of a ring by means of a fish is common to many legends. Compare those of Polycrates of Samos and of Gakuntala. This Sakhr was the Jinn who brought Solomon the throne of Bilkis, the Queen of Sheba. Sho was a worshipper of the sun, and Solomon converted her to the worship of the true God, by this, and by his wisdom in answering her hard questions. He played one trick on her which is well-known all over the Hast. He heard that she had legs hairy like a goat, but could not ascertain the truth. So he made her walk over glass under- neath which was water with fishes swimming in it. Believing that she had to wade through deep water, she tucked up her petticoats, and revealed to Solomon that the report (> „१, ११, [14—16 whole creation and the universe.) The Heavens tremble, and Indra quaketh in fear; the snake-god Vasuki fleeth and hideth himself in the lowest Hell.* Meru sinketh down, the oceans dry up, the forests break and are mingled with the dust. (When his army marcheth toa halting place) some of his advance-cuard may receive a share of water and of grass for their horses, but for none of his rear-guard is there even sufficient mud. Citadels which have never bowed to anyone, when he advanceth all become dust,—when the Lord of the World, Shér Shah, the Sun of the Universe attacketh them. 15. I tell of his justice,? how itis upon the earth. Not even toa crawling ant doth anyone (dare to) give pain. Naushirwan* was called ‘The Just,’ but even he was not equal to the justice of Shér Shah. He did justice like unto ‘Umar, for the shout of praise to him was (heard over) the whole world. No one dareth even to touch a nose-ring lying fallen on the ground, (much less to pick it up and appropriate it). On the very highways do men cast about gold (yet no one snatcheth it). The cow® and the tiger walk together on the same road, and both drink water together at the same landing-ford. He straineth milk and water (mixed together) in his court, and separateth the one from the other. He marcheth with piety, justice and sincerity, and the weak and the mighty he keepeth on even terms. The whole earth blesseth him, folding its hands continually, and crying, May that head endure immortal as long as there is water in the Ganges and the Jamuna. 16. Again, how can I describe his comeliness, for all the world desireth the beauty of his countenance. His comeliness surpasseth in brightness even the full moon which God created. Sin abandoneth those who reverently gaze upon him, and the whole world maketh obeisance and blesseth him. As when the sun blazeth over the world, so, before him,.all things hide their comeliness (in shame). Thus did the Sun? become a spotless man, with ten times more® beauty than the sun itself. No one can look upon him face to face, and if anyone see him, he remaineth with bent head. His comeliness ‘wag true. Solomon begat a son upon her, who the Abyssinians say was Menelek, the founder of their royal race. She was not a very estimable character before her conversion. Sa‘lab?, in his History of the Prophets, gives an entertaining account of her wrong doings. She introduced the worship of the sun into her dominion, and when she was married to her first husband against her will, she treacherously slew him on her wedding night. It required a mighty man like Solomon to tame so independent a young person. Much of this note is taken from Burton’s Arabian Nights, and from Palmer’s translation of the Qur’an. 1 The 4 mand has two meanings, either ‘to adorn ’ (mandana) ‘or ‘to crush,’ (mardas na). The passage here is corrupt in all MSS., and the reading is very doubtful. 2 See note to line 5 of the first stanza. 8 This reference to Shér Shah’s justice (‘adal) may have a complimentary reference to his son ‘Adal. Seo J. A. 8, B., Pt. I, 1890, p. 167. 4 The celebrated king of Persia, surnamed ‘Adil, or the Just. Heascended the throne 531 A.D. He was the Chosroes,of the Greeks. Muhammad (B. 571) used to boast of hig good fortune in being born when so just a king reigned. He died 679 A.D. 6 The second Caliph in succession to Muhammad. See note tol¥, 9, 6 Géru is properly any domesticated herbivorous animal. | 7 Here again the word sérais introduced with a threefold meaning, hero, sun and proper name. | 8 Agari means ‘ excellent,’ 11-16] PADUMAWATI. 9 increaseth by a quarter, day by day, the Creator formed his beauty above the world. Comely is he with a jewelled (tiara) on his ‘brow, and the moon waneth as he waxeth; while the earth, craving to see him, standeth and humbly offereth its praises. 17. Again God hath made him so greatly generous, that none in the world hath ever given gifts like unto him. Bali! and Vikramaditya’ were famed for their generosity, and Hatim Tae? and Karna* were described as lavish; but none of them equalleth Shér Shah, for the very ocean and even Mount Méru, are ever minishing (as they give up their jewels and gold). The kettle-drum of his generosity soundeth at his court, and the fame thereof hath gone even across the ocean. The world touched this Sun,> and became of gold compact, so that poverty fled and went beyond the borders of his kingdom. He who but once approacheth him and asketh, for all his life is free from hunger and from nakedness. Even that (King of old) who per- formed ten horse-sacrifices,® — even he gave not holy gifts like him. So generous hath Sultan Shér Shah been born upon the world, that none hath e’er been like him, or will be, nor doth anyone give such gifts. 1 The well-known Daitya, who gave Visnu his famous three and a half paces of ground. % *Clarum et venerabile nomen.’ The well-known king of Avanti, many legends of whose generosity are given in the Simhasana Battisi. 8 Familiar to readers of the Bagh-o-Bahar (story of the second Darwésh). His liberality continued after his death. His tomb was surrounded by stone images of girls, which each night used to burst out into lamentations for so good a man. King Zu-l-kara‘a camping near there one night, hearing the wailing, asked the reason, and was told it was the tomb of Hatim Taé. He then cried ont in jest, ‘O Hatim 56, we are thy guests, and hungry.’ Shortly afterwards one of his camels became violently ill and (8 they say in Ireland) to prevent its dying, they killed it, and then, to make the best of a bad job, had a good feast on its flesh. Next day, while they were on the march, they were met by Hatim’s son bringing a she-camel. He explained that his father had appenred to him on the preceding night, and said ‘ Zii-I-kari‘a sought hospitality from me last night, and I had nothing to give him; so perforee I killed his camel, and do thou now give him one in exchange for the one I took.’ History does not relate how the gon appre- ciated his father’s vicarious hospitality, but he certainly did accept the responsibility. + The famous Horo of the Mahabharata. The son of Kunti by Surya. He was famous for his generosity. Yudhisthira once asked Krsna, who was the most generous member of his family. 0 his mortification Krsna replied ‘Karna.’ The following is an example. A poor Brahman woman had a child born to her, and her husband went to Yudhisthira, and begged for some wood to make a fire to warm her. Yudhisthira ordered his steward to supply the fuel, but on the latter reporting that there was none just then available, he told the Brahman to go away, and to come again in an hour or two, when he could be supplied. The Brahman went on to Karna and made a similar request. It happened that, here too, the supply of fire-wood was temporarily deficient, and the steward asked Karna to tell the man to come again in an hour or two (as Yudhisthira had done). ‘ Fool,’ replied Karna, ‘shall I leave the poor woman to die of cold, while you are searching for fuel? Break up my beds till the Brahman has enough wood for to-day, and tell him to come to-morrow for more.’ ‘This,’ said Krsna to Yudhisthira, ‘is the difference botween you and Karna. Had you no beds to break up?’ The above legend is sung by the Vyasas at the passage “in Maha-bharata where Karna divested himself of tho ear-rings and armour (with which he had been born), and gave them to Indra, (See Maha-bhirata, Adi-parvan, Adhbyaya 67, Clokas 141-14.3). ¢ Again the triple pun on the word stra. Shér Shih is compared to a philosopher’s stone which changed all that touched it into gold. 6 This is a reference to Brahma, who completed ten Acva-médha sacrifices at Benares. The sile of the Sacrifice is the woll-kuown Dagi¢va-médha ghat in that city. 3 10 PADUMAWATI. | 16-22 18. Saiyad Ashraf (Jahangir)! was an elect saint, and he it was who threw hight upon my path. He lit the lamp of love within my heart; the hght burned np, and my heart became pure. My way had been dark and invisible, and lo! it became bright and I understood. He cast my sins into the salt ocean, and making me as his disciple took me into the boat of virtue. He grasped my rudder firmly,*? and I reached the landing place on the far bank. If a man hath such a steersman,? he graspeth him and bringeth to the other side. He is a protector, and one who succoureth in time of trouble, and, where (the water) is fathomless, there giveth he his hand. His family title way Jahangir, pure like the moon. He was the Holy Master of the World, and I am the slave of his house. 19. In his house was a spotless jewel, Haji Shaikh by name, fulfilled with good fortune. In his house were two bright lights, whom God created to show the way. Shaikh Mubarak glorious as a full moon, and Shaikh Kamal spotless in the world. Both were stedfast, unmoveable like pole-stars, exalted even above Méru and Kukhanda.* God gave them beauty and glory, and made them pillars of the world. On these two pillars supported He the earth, and under their weight the universe remained firm. Whoever saw them and reverently touched their feet, his sins were lost and his body be- came pure. O Muhammad, there is the road secure, where a saintly teacher beareth company. O my soul, when he hath a boat and a rower, a man quickly gaineth the other side. 20. Muhiu-d-din was my preceptor, my steersman, and I served him. He crosseth speedily who hath him upon the ferry. Before him was Shaikh Burhan, who brought him on the path and gave him knowledge. His spiri- tual euide was the good Alhadad, who in the world was a light and beauteous in the faith. He was a disciple of Saiyad Muhammad and even perfected men enjoyed® his fellowship. To him did Daniyal point out the path,— Daniyal, who consorted with Hazrat Khwaja Khizr.° The Hazrat Khwaja was pleas- 1 Saiyad Ashraf was one of the founders of the line of spiritual preceptors, whose representative in the first half of the 16th century (Mubhiu-d-din) taught the poet. For full particulars see note to stanza 20. । 2 This is a difficult passage. MKavrid is the same as hadi, an iron ring, or a beam, hence a rudder. Hither meaning will do here. Other MSS., and printed editions have unha mora kara bidata kai gahé, he grasped my hand as I was sinking. Pédhi kui means ‘firmly.’ 8 Kanahara or kanadhdra 18 the Sanskrit karnadhdara. + See line 1 of the second stanza. 6 Tat. sported in his company. 6 Khwaja Khizr, the Green Prophet, is a well-known figure in Mahammadan legends. He hag been identified by some with Elijah and by others with St. George. Ile is said to be still living, and sometimes aids travellers who have lost their way. As atated in the note to xiii, 5, he conducted Alexander the Great to the Land of Darkness, when the latter was searching for the Water of Life. He usnally appears on horseback, dressed in green (hence his name). In India he is looked upon as a saint not only by Musalmana but also by Hindis. Lal Bégi Mrhtars pay him divine reverence, Their first pir is Jesus, the Lord of the Wand, their second Khwaja Khizr, the Master of the Water-cup, their third Muhammad, the Great Interceder, and their fourth Lal Bég, the man of the Wild- flowing Tresses (see Greeven, Knights of the Broom, 45). Temple’s Legends of the Punjab are full of references to him. He 28; in India more especially a water-god, or the god of the Flood. Under his special protection 18 the well at Safidam in the Jind state, which contains the Water of Life. Mugalman traditions make him out to have been a true believer in the Islam of his day and to have been Wazir of Kai Quhad (6th contnry PADUMAWATI. il ed with him, and brought him (asa disciple) to Saiyad Raji Hamid Shah. From him (Muhiu-d-din) did I win all my (good) deeds. My tongue was loosened, 1४ and, a poet, (I learned to) tell my tale.'8 He was my master and I his disciple, evermore do I bow before him as his slave. Through him did I obtain a sight of the Creator. B. C.), the founder of the second or Kayanian dynasty of the kings of Persia, and ninth in ascent before the Darius, who was conquered by Alexander. In the text, all that is meant is that Khwaja Khizr appeared to Daniyal, and performed his customary office of guide. 19 Lit. uncovered. 18 The following account of Malik Muhammad’s spiritual ancestors is taken partly from what the poet himself tells us, and partly from the Urdu gloss and other sources He belonged to the Cishtiya Nizamiya, that is to say he belonged to the spiritual descent which took its name from the celebrated Nizimu-d-din Auliya, the teacher of Amir Khusrd, who died about 1325 A.D. His disciple was Siraju-d-din, whose disciple was Shaikh ‘Alau-I-haqq. ‘Alau-l-haqq’s son and disciple Shaikh Nur Qutb ‘Alam, the date of whose death is usually given as 1444 A.D. Chronologists, however, vary as to this; some say A. प. 808, i.e, A.D. 1405, others A. H. 813, 1.९. A. D. 1410, others A. H. 818, ४.९., A.D. 1415, others A. H. 848, ९.९., A. D. 1444, and others again A. H. 851, १,९., A. D. 1447. Mr. Beveridge in J. A. 3. B. lxiv, Pt. I, 207, considers A. TH. 818, A. D. 1415, as the true date. THe lived at Pandua in Maldah, and another disciple was Saiyad Ashraf Jahangir (see 18,1.) Ashraf’s most famous disciple was Shaikh Haji, whose disciples were Shaikh Mubarak, and Shaikh Kamal. Shaikh Nur Qutb ‘Alam and Saiyad Ashraf Jahangir were fellow disciples (pir bha@z) and from them eighth in descent came Malik Muhammad (71. 1540 A.D.) The full genealogical table is as follows :— Nizamu-d-din (d. 1825 A.D.) ee a Shaikh (0 Shaikh Nur Qutb ‘Alam of Pandua, and Saiyad Ashraf Jahangir (vide xviii, 1), (son of preceding.) Shaikh Hashamu-d-din of Manikpur. Shaikh Haji. | | Saiyad Raji Hamid Shah. Shaikh Mubarak and | Shaikh Daniyal (d. 1486 A. D.). Shaikh Kami. Saiyad Muhammad. Shaikh Alhadad. Shaikh Burhan. Saiyad (1 (vide xx, 1). Malik व (1540 ^. D.) From this it follows that the poet was not an actual disciple of Saiyad Ashraf Jahingir, as might be assumed from xviii, 1 and ff. Malik Muhammad merely refers to him and praises him as his spiritual ancestor. । नेषध के प्रथम an a भौ लिखा = fa ‘a aa वित्रं विचरन्तमन्तिके दिरणए्सयं दसमबोधि Awe’) ॥ ३९ - 82] घधाकर-चन्दरिका | ४८. उस सरो-वरके पालौ (तर) के ऊपर, चारो दिशामे, सब टच (रूष) waa फल के लगे हे । उस सरोवर का ey tq कर, प्यास चेर ae ak, श्र्यात्‌ चलौ जातौ हे ॥२९॥ | चउपारईे | पानि ace आवहिं पनिहारौ। रूप सरूप पदुमिनौ नारौ ।॥ पदुम गंध fare sit वसाहौ। भर्वैरलागि तिन्ह संग फिराहौ ॥ लंक-सिंधिनौ सारग-नथनौ । दंस-गाविनौी कोकिल-बयनौ ॥ safe we सु uifafe vidal गवन सोदाइ मु भांतिहि भातौ i कनक-कलस मुख-चंद दिपाहौ। रहसि केलि सड आवहि जादौ ॥ जा सड ag हेरहि we नारौ। वंक नयन जनु हनदह कटारौ॥ केस मेधावरि सिर ता पाई । चमकहि दसन बौजु कदर नाई" ॥ Stet | मानड मयन मूरती अरौ बरन अनप, जेहि az असि पनिहारो oa cat कंडिरूप॥३२। लंक = लद्धः = कटि = कमर । सिधिनो = सिंहिनो । सारंग = सारङ्ग = कमल | गाविनौ = गामिनो । feared = दिपते ह = चमकते ह । रदसि = हंसौ set! चु = चच = नेच । wfe= मारतौ हे, मेघावरि = मेघावलि ^ मेच के पद्भ्ि.के एेसा। ता पाई = पैर तक । बौजु = विद्युत = विजलो ॥ मयन = मदन = काम-देव । अहरौ = HUTT ॥ (जो) पनिद्ारौ पानौ भरनेश्रातौ रहै, उनकेरूप का aay (wafa) wf नारे के tars, क्योकि Mya AVA ae wa S कि ‹घनिसादौप जरं दौपक नारौः॥ तिन के श्रङ्ग पद्म-गन्ध (कमलके सुगन्ध) सा गमकते ह (वसाते ह), श्र्यात्‌ faq Fags Ra a सुगन्ध का बास श्राता ह। (जिन नारियों के oy A पद्म का गन्ध St, oe पदिनौ कते दे । नारिर्या का विस्तार से लच्तण, श्रलाउटौन से राघव-चेतन ने जदं नारियों का वणेन किया 3, तद्य पर किया जायगा) । (जिस कारण से) भमर लगे इए तिनके संग fart ata Sy वे पनिडहारियां लङ्-सिंदिनो (सिंहिनौीके 7 ० घदु मवति । ९। सिंघल-द)प-बरनन-खंड | [a2 - 8 afe at faa at कटि दो), सारङ्ग-नयनो (कमल सा जिनके मयन हा), इस-गामिनौ (दस कौ गति सौजिन कौ afa wt). are कोकिला-वयनौ (कोकिला सौ जिन at बोलो दो) दे ॥ (Vay पनिहारियांँ) aw कौ aw सुन्दर पङ्कं afe F श्रातो F, चर्यात्‌ दग्र em ate बौ का Aw, एक साथ पातो लगा कर, पानो भरने के लिये ्रातौद्ै। उनका सुन्दर भाति भांति का (तरद ave का) गवन (गमन चाल) सोहाता दई ॥ (भिर पर) सोने के कलस से चन्द्र-षूपौ मुख (तरर) दिपते F (sana द) (च्रापममे) दंसो चार केलि से, wala wat र विनोद करतौ s¥, तौ Hat = ua नारो (पनिहारियां) जिससे ate लडातो हं (हेरि), जानें (उसे auat) ata नयन (facet आंख) से कटारौ मार sat ह (safes), ्र्थान्‌ कटारौ केचोटसेजो मन at qe होता डे, वैसा-दौउनके देखने से जो दय मे मदनाग्नि उत्न्न ut जातौ हे, उस से मनव्यकेमनकोदुःख व्याप्त दो जातादहे॥ कालौ घटा at पाति at तरह (मेघावल कौ तरद) शिरसे पेर तक an ST) उस मे (उस कालौ घटामे) cwa (दति) विजलौ at तरह चमकत = ॥ (वे पनिदहारि्या) arat काम कौ afa =, रार उनका वणे WaT VW ्रनुपम्‌ ( उत्तम) 31 faa cat कौ tay पनिदारियां हं, (नदौ जानते कि) ae cat ( पद्मावतौ ) किस खूप at ett र२२॥ चपा | ताल तलाउ सो बरनि न जाहौ । छड्चद वार पार तहिं नादौ | फे कुमुद्‌ केति Gist जानडं उर गगन मंह तारे I उतरदिं मेघ चढदिं लद पानौ। waafe मह ay कड बानो ॥ प्रहि पखिसो dale संगा) सेत पौत रते aa र्गा ॥ चकर चकवा केलि काही । fafa a विङ्ाहा feafe मिलाद्। कुरलहिं सारस भरे हलासा | जिन दमार्‌ qufe va aah aa सान टेक वग Met | रहे अपूरि मौन जल-भेदो॥ ददा | नग अमोल तिन्ह तालं = feafe बरहि जस दीप, जो ATIMA Be afe सो waz ae ary ssn RB | सुधाकर-चन्निका | ५९ तालो Hat तक wa दोति दें, भार किंसो के खोदे नहो दोप, faq zat के नोचो पड जाने से दोति FS) तलाव = तडाग । वार = जिधर देखने-वाला खडा हो, उधर जो किनाराद्ो। पार=पाटका दूसरा किनारा। केति = कितने। मक = बडे मद्य | वानो = वणं = सदृ श्र कुरलदहिं = atefe = ater करते ह । Har = कमल | सोन, टेक, MIL Gat प्रसिद्धतालके पक्तौ दहै, Ta को बहधा रोग खाते ह । वग = वक = agar! मोन = मदलो ॥ aA = मर कर जो जीते है, wala जो समुद्र मे ca निकालने के लिये गोता लगाते हं (गोता-खोर), ये जव गोता wma SF, तब मानें मर जाते हे । फिर जब vata हं, तब AAT St जातें । दसौ लिये acta काति F ॥ उम श्रमरावतौमे जो ताललके TA awa हं, वे बरने aS) जाते। तिन का वार पार (करक भो) नरो Gear हे ॥ उन मे कितने उज्वल कुमुद (कोई) फले F । उन कौ शोभा tal ₹ह, जनँ गगन (arama) मे तारे gu Fu (उन मे पानौ लेने के लिये) मेघ उतरते F, चार पानो ले कर (फिर श्राकाश्र को) ws जाते F) उस समय पानोके साय जो मेघ-मण्डल मे as बडे AQ चलेजाते हं, वे बिजलौ के az चमकते ₹है ॥ उन तालावो मे सेत (श्रेत), Da, भार राते (लाल) सव TE के पतौ सङ्ग सङ्ग मे पेरते है (axa ह) ॥ चकर Are चकवा (श्रापसमे) क्रीडा करते है atat fafa (राति) के faster (वियोगो) हे, दस लिये feral मे मिल ड । (ae कहावत है, कि सन्ध्या होते-रौ चकई (= चकवा कणे स्तौ ) जार VHA ( चक्र = चक्रवाक) मे fasta et जाता दे, तालके इस पार एक दूसरे पार दूसरा एक एक के wit मे fs भर चिल्लाया करतेद)॥ सारस sare (श्रानन्द)मे भरे श्रापस मे करडा करते है| तरार (कतं S किं सचा) जौना हम Mat ar F, जो एक साय (पास) मरते हे | (सारस के जोड़े मे Tay परस्पर मोतिद्ोतो हे, कि यदि एक पकड लिया जाय, तौ दूसरा श्रापसे श्राप उसके ge wr जाता ह। दस लिये एकके मरने पर दूसरा उसो स्यान पर श्रा कर aT Ht प्राण aati Sar ड) ॥ केवा (Haw), सोन, टेक, वक, लेदौ, AT जल को भेदने-वालौ, wala जल के Hat रहने-वाली Aaa, ये सव (उन तालवेोँमे) भर पूर (age) रहे द, walq भरे पडे ¥ | उन ताल मे Raq नग (रन्न) भरे दहे, वे दिनरौमे BB रते F, ( चमकते ह) जसे दौप। उन तालं मे जो मरजौश्रा (गोता-खोर) हो, सो उस सोप कौ पावे, जिसमे बे नग Tea Sl ३२॥ ५२ पदुमावति | २। सिंघल-दौप-बरनन-खंड | (३8 चपा | पुनिजा लागु बहु faa बारौ। फरौ अनूप Are रखवारौं ॥ नउ-रग aI ata wT | अड बदाम बहु Fe अंजोरौ। गलगल तुरुज सदा-फर फरे। नारंग अति राते रस भरे॥ fafafafa सेड wt नउ पाता। दारि दाख देखि मन राता॥ लागु साहाई इरिफा-रोउरौ । vas रदौ केला कड घडरौ | फरे {aq कमरख AT asst | रादइकरउदा aft चिरउजौ i संख-दराउ FIT SF | ABR BAA खाटे A? 1 दोहा | पानि देहि खंडवानो ` कुंद wis बहु मेलि, लागो धरौ Tez कड सौचहि afar Afri sey नउ-रंग = नव-रङ्ग । ats = fer । WANT = HAT | गलगल = एक प्रकार का निम्बू । तुरुज = ata = निम्बू । सद्‌ा-फर = सवेदा फरने-वाले | नारंग = नारङ्गी | सेड = सेव । दारिउ दाडिम = श्रनार दाख=द्रादा = ART । हरि फा-रखउरो = दालफा- Vast | घञरौ = घौर । नउजो = लोंजो लो चो । राद्-करउदा = राय-करोद्‌ा | संख-द्राउ = ग्रह द्रावक = संख को गला देने-वाला निम्बू, यदह उद्र रोग के fed as कामका डे । खजदहजा = मेवे के Te (ecg ets कौ cay चौपाई को देखो) ॥ खंडवानौ = ISA = Ae, ae पर इजारा faa से फूल, पड, सोचते Fl रौ कोरी छोरी गगर | रहंट = चक्राकार जल निकालने का यन्त = एका प्रकार कौ पुरवट = HITE (Raq म) ॥ पुनः (फिर) ओर जो aya waa (HTH) TH (बगौचा) aw TF, सो च्ननुपम (उत्तम) फरौ हे, र उन कौ रखवारौ होतो Su उनम नव-रङ्ग, ate चार HAT निम्बू हे, र aaa WT बहत भेदके, Wal ATE तरद के, WANS ॥ गलगल, AA ( तुरंज = निम्बू, । । | १६० पद्‌ मावति | € | राजा-सुखा-सवाद्‌-खड | [roo Sure | राजई्‌ we ऊभि ag atari अदस बोलि जनि ae निरासा॥ भलेहि पेम हद कठिन दुहेला। दुद जग तरा पेम जंद खेला ॥ Wat Ta AT पेम मधु राखा। गंजन मरन BET जा चाखा॥ जा नहिं ata पेम पथ लावा। से पिरिथुमि मह काहेकञ्ावा॥ अव मद्‌ पेम aie सिर मेला। पाड न Fa WE कड्‌ FT पेम-बवार सा कद जो देखा। FI न देख का जान बषिसेखा॥ तबलगि दुख पिरितम नहिभेटा। faa at गड जनम दुख ATT I दोद्धा | जस अनुप gz देखौ नख-सिख वरन सिगार) हट मोहि आस मिलद्‌ कड जड Away करतार ॥१००॥ स्ति राजा-सु्आा-सवाद्‌-खंड ॥ < ॥ ऊमि = ऊब कर उद्विग्नो कर | सांसा=श्वास । निरासा निराशा आशा से रदित 1 भलहि भले से। पेम प्रेम । दुडेला = दुला = दुष्ट-खेल = दुःख से भरा, मधु = श्रद्‌ । गंजन = WMA = मान-्वंस = WIAA भरन = मरण । सद = सहता हे । चाखा = चाषा = चा = ere लिया। सौख = शोषं = भशिर। पंय=पन्या = राद पिरिथमि ~ a fed = भूमि । मेला = डाला । पाठं = पेर । au = टाल = Bata । रासु = रख । कद्‌ = कर के। चेला = fag) बार = दार) बिसेखा = विशेष । पिरितम = प्रौतम = प्रियतम = सखव से am नख नद। सिख श्खिा=चोटौ। बरन = वणंय = वणन कर । सिंगार = प्रङ्गार्‌ । श्राख = श्राश्ना = Vas) जडं यदि मरवद्‌ = मिलावे | करतार = HUNT: = FEIT ॥ (ष्क के कहने पर) राजा ने Ha कर (घबडा कर) श्वास लिया, (Ae कने लगा, कि) ta} निराग्र बोलो मत (जनि) बोल ॥ भलेसे दुःख से भरा (दुडेला) परेम कठिन ई, (परन्तु) उस प्रेम से जिसने खला वह दोनों जग को तर जाता §, €< ] “ सुधाकर-चन्द्िका | १५९ अनुकरण । श्र-निसि = aefan = दिन-रात | चिललाई = वचिल्लाता हे। रोस = रोष क्रोध | नागन्द = सर्पौ को । Viegas = पाण्डक = पेडुक । fay == ग्रौवा = गला । चादहि = SEI कर के = चाह से। तौतर = तित्तिरपचचो । निति-दि = नित्य-दि = नित्य-हौ । रोख = दोष == पाप | कित =क्यां। मोख = मोच I ( शक ने wer, कि) राजा प्रेम को सुनते-हौ wa A a wat प्रेम कठिन होता दे दस के लिये शिर दे दे तव (तो) (यद प्रेम) काजता दे (सोदता हे), अर्थात्‌ विना भिर दिये प्रेम कौ शोभा नहौ॥ प्रेमके फन्दे a यदि पडा, तो (फिर वह) नहीं Heat | बते ने जौ दे fear (परन्त प्रेम का) फन्दा नहो टूटा, श्रघात्‌ जो के सङ्ग-रौ गया ॥ जितना गिरिगिर कन्द को धरता डे, अर्थात्‌ रूप को बदलता हे, तितना (za प्रेम मागमे) दुःखदं) (इसमे पड कर प्राणौ) Tq मे लाल, पीला, MT क्षणे श्रेत होता रहता हं ॥ प्रमदो को जान कर, HAT जो दे, सो वन-वासौ श्रा, अर्यात्‌ We से विरक्त श्रा, (ओर दसके) रोमरोम मे नग-वामौ (नाग-पाश) के we पड़े ॥ वौ (सो) नग-वासो फन्दा धूम घूम कर (किरि फिरि) (दस के) Vat A पडा, (दसौ कारण यह) उड नरौ सकता, Me कैद at at, BHT रता दहै, अर्थात्‌ wat रदता ह (मयूर के रोर चार्‌ परं के ऊपर जो चिच्-कारौ दे, सो नाग-पाश्र we के Bet जान पडतो =) ॥ (फसने-दौ से दुःखो दो कर) GSE मुण्ड (मरा, मरा) Tar चिल्लाता ड, भार sat रोस से, (कि aa Rae H मे Har x), नागों कौ घर कर (पकड कर) खाता Fy Gat ओर WH के कण्ठ मे भो वौ (ee at) few हेः (खो) जिसके गलेमें (फन्दा ) पडा, वद चादसे (Haat) जौ देता दे ॥ Dat RUG HR जो फन्दा ॐ, (sat लिये) (ae) नित्य-हौ (aaa) दोष को पुकारता 1 (Bar a दता, तो) वह (सो) क्यं पुकार कर (कारि) गले मेँ aa को डालता (Haz), Are क्वा मारने से मोच var डं, श्र्थात्‌ नदो होता ॥ agi कवि al saat =, कि तीतर के गले मे जो कण्ठ-खूपो we रे, उसो से eat दो कर, तौतर बोलता =, जिस कौ बोल सुन, याघे Ga we मे फसा लेते ङ, ओर मार डालते ई, तव, जौ के जने WT AY, उख के गले का फन्दा नदौ zea, द्म लिये ऊपर जो कड wa दं, fa “जौ दौन्द aE फांद न ट्टा यह्‌ qpa atm इ ॥५९८॥ |