difficulty, be practically unintelligible even to otherwise educated Sikhs. In the fourth place, the vernacular itself is rapidly altering and diverging more and more from the general language of the Granth Sahib. Words which men still in the prime of life were accustomed to use in their boyhood have now become obsolete, and new vocables have taken their place. It appears, therefore, that it would on every account be well to fix the translation of the many exceedingly difficult passages scattered broadcast through the Sikh sacred writings. In the fifth place there are local legends now rife which we have been able to gather, but which would otherwise pass into oblivion in a comparatively short period of time.
Time was when it was not allowed to print the sacred book of the Sikhs. As ancient prejudice gave way, it was printed in parts which it was forbidden to unite in one volume lest it, as the embodiment not only of the wisdom of the Gurus, but of the Gurus themselves, might be treated with disrespect. This prejudice has also vanished, and now the book is openly exposed for sale. There was also a prejudice on the part of Sikhs of the old school against translating the sacred volume, but those who held it forgot the injunction of Guru Arjan to translate it into Indian and foreign languages so that it might spread over the whole world as oil spreads over water.
ਸੰਸਕ੍ਰਿਤ ਅਰ ਤੁਰਕਨ ਭਾਸ਼ਾ
ਇਨ ਮਹਿ ਲਿਖ ਲੇਵਹਿਂ ਬੁਧਿਰਾਸਾ;
ਸਭ ਊਪਰ ਪਰਸੈ ਇਹ ਧਾਈ
ਜਿਮ ਜਲ ਪਰ ਸੁ ਚਿਕਨਤਾ ਭਾਈ.[1]
- ↑ Sūraj Parkāsh, Rās III.
