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.

### [1]

[1. Sûrai Prakâsh, Râs III.]

{p. ix}

There can be no doubt that, were the Gurus and Bhagats now alive, they would be pleased to see their compositions translated into a language like the English spoken by many peoples throughout the continents and islands which extend far and wide over the earth.

Until the year 1893 I was engaged in judicial duties in India. In that year representative Sikh societies, knowing that I appreciated their literature, requested me to resign my appointment and undertake a translation of their sacred works. I acceded to their requests. My first intention was to make only a translation. This occupied my time for several years. It was prepared on what, I believe, is entirely a novel plan. Most translators, when they have completed their renderings, proceed to publish without subjecting their work to native criticism. On this account there are few, if any, translations of Oriental works made in Europe, even by the most eminent scholars, which are accepted by the learned natives of the East. I resolved that mine should be an exception, and accordingly submitted every line of my work to the most searching criticism of learned Sikhs. This was done either by rough printed proofs or typed copies. I also published invitations in Sikh newspapers to all whom it might concern to visit me, inspect, and if necessary correct my translation. This entailed a voluminous correspondence which occupied a great amount of time, and inconveniently protracted my residence in India.

On the conclusion of the examination of my translation, Bhai Sardul Singh, the Gyani[1] of the

[1. The word gyani in Panjabi means a professional interpreter of the Granth Sahib.]

{p. x}

Golden Temple, the late Bhai Sant Singh, a very learned Sikh of Kapurthala, and Bhai Prem Singh of Amritsar favoured me with the following:--