22-24] PADUMĀWATI. 13 22. The Poet Muhammad I had four friends, and by gaining their friendship he raised himself to equality with them. One was Malik Yusuf, the learned and wise, who first of all knew the secret meaning of words. The next was Salār Khādim, the discreet, whose arms were ever raised either in (wielding) the sword or in (distributing) gifts. The third was Miyã Salūnē, a lion amidst unsurpassed heroes, a fighter with the sword in the battle- field. The fourth was Shaikh Bade, famed as a sage. Yea, even sages thought themselves honoured by performing his commands.% All four were learned in the fourteen3 branches of knowledge, and God himself created their association (with the poet). Let a tree but dwell near a sandal-grove, and let but the odour of the sandal permeate it, and, lo, it becometh sandal-wood itself. Muhammad, when he had found these four friends, became of one soul with them. When he hath accomplished their companionship in this world, how can they be separated in the next? 23. The city Jāyas is a holy spot: there came the poet and told his lay. There humbly waited he upon Hindū scholars, and prayed them to correct and mend the broken (metre) and arrangement (of his song). I am a fol- lower of poets, and I go forward saying my say, and beating the drum with the drum-stick to proclaim it. My heart is a treasure-house, and it holdeth a store of precious stones. I made my tongue the key of my palate and opened it. I spake words,-jewels, and rubies; sweet, filled with the wine of love, and priceless. He who is wounded by the words of love, 6 — What is hunger or sleep or shade to him? He changeth his appearance, and becometh a hermit, like a jewel covered and hidden in the dust. O Muḥammad, the body which love hath, hath neither blood nor flesh. Whoever seeth the face of such a man laugheth, but when the lover heareth the laughter tears come into his eyes).7 24. It was the year 947 (of the Hijra), when the poet began to tell this tale in words. Of Ceylon and Queen Padmāvati, whom Ratna-sēna brought to Citaur castle; of 'Alāu-d-din, the Sultān of Delhi, and how Rāghava-caitanya told him of her. How the Emperor heard, and besieged the castle, and how there arose the war between the Hindūs and the i So also had the Prophet Muhammad, see 12, 1. Regarding these four men, see introductory remarks. 2 Adēsa also means the initiation of a cēlā, or disciple, by a guru, or spiritual preceptor. 3 The 4 Vēdas, the 6 Vēdāŋgas, the Parāņas, the Mimāṁsā, the Nyāya, and Dharma. 4 Bhajā or Bhaja, is equivalent to bhrajā, i.e., prakāçita kia, 'made manifest;' hence ' presented' a petition. 6 Dága is a drum-stick. The poet means that he is impelled to publish his lay by beat of drum, so to speak, i.e., as loudly as possible, in order that other poets and learned men may hear it, and correct his mistakes. A simpler rendering is obtained by amending the text to kichu kahi calata bola dei dagā, saying my say, I progress, setting down the feet of language;' in which language is metaphorically compared to a foot, or step (dagā). 6 Here we have the first instance of the poet's use of the word biraha. He uses it to mean love, especially unhappy love. In countless places it cannot possibly have the usual meaning of 'separation from a beloved one.', Ghāyā is translated in the Urdū Gloss by syt!'full of.' We can find no authority for this. 1 The worldly imagine the distraught lover to be mad, and laugh at him. He, on the other hand, knowing that no jewel is so precious as the love which he has conceived, weeps at their madness. 8 1540 A.D. 4
