Indian Antiquary Vol 52

Author(s): Richard Carnac Temple, Stephen Meredyth Edwardes, Krishnaswami Aiyangar
Publisher: Swati Publications

Page 518

70
THE INDIAN ANTIQUAR
( MARCH, 1923
As the result of Ranjha's pleading, Balnath promises to use his influence in his favour. Balnath closed his eyes in the durbar of God and prayed for the success of Ranjha.
I have quoted this passage in some detail, partly to show the style of the poem, and partly to show the nature of Jogi, and the relation of a Guru to his Chela.
A Guru, like a Pir is obviously considered as an intermediary with God, as a person who has special access to the Throne and special influence with the Almighty. Just as the Emperor can only be approached through his minister or by the special favour of those who surround him, 60 ordinary persons cannot have direct access to God. This feeling is, I believe very common throughout the East. It is also noticeable that Jog is a sort of secret, an incan. tation ; it can be revealed by the Master as a favour. A Chela may meditate for twelve years on God, but initiation into the final mysteries of Jog depend on the goodwill of the Guru.
Thus after succeeding in being initiated as a Jõgi by Balnath, he sets off with his beggar's bowl, rosary, horn and trumpet and some medicinal herbs with the object of getting somehow an interview with Hir. The destroyer of the Kheras started like a storm cloud that moves to the place, where it has fallen once before. He strode off with swinging steps as one intoxi. cated, even as cainel men swing riding & camel's back. A shepherd on the road identifies him as Ranjha.
On the way Ranjha encounters a wolf and slays him with the miraculous help of the Five Pirs. The shepherd is much impressed by this exhibition of miraculous power, but he gives Ranjhn some wholesome home truths about his behaviour to Hir.
"You have disgraced the name of Love; having won her love you should have run away with her, or having once loved her you should have killed her rather than let another possess her. You should have died rather than have been disgraced as you have been disgraced by the Kheras."
I quote this passage as showing that the poet is perhaps aware that he has not depicted Ranjha as a very adventurous hero.
The shepherd warns Ranjha of the dangers he will incur in visiting Rangpur and he tells him that Sehti, sister of Saida, is a very shrewd person, who will probably give him trouble ; but he gives Ranjha a hint that she is in love with Murad, a Beloch camel-driver. Later on in the story Ranjha turns this bit of information to good account. He ultimately wins round Sehti by promising to help her in her love affair with Murad.
Ranjha then reaches Rangpur. His interview with the girls of Rangpur is very well described. Waris Shah is particularly good in depicting women and the dialogue is most natural and spirited. The news of the arrival of the handsome Jogi soon reached the ears of Hir and she asks the girls to bring the Jogi to her somehow.
The dialogue between the Jogi and the girls of Rangpur and between Hir and girls is distinctly well written. The reader is left in doubt for a long time whether the identity of Ranjha has really been discovered. For dramatic purposes the full recognition is intentionally delayed. Ranjha keeps up his character as the wonder-working Fakir, and the glimpse it gives us of the ways of a Fakir in India is most interesting.
"Other people pound and sift bhang and sharbat ; I sift men at a glance. I can banish fairies, jinns, women and Satan himself by reciting spells and incantations." • Ranjha then meets Sehti the sister of the husband of Hîr. The scene is led up to with some skill and is worth quoting.