[9] This remarkable anecdote in Nánac's life is told very differently by different Sikh authors. I have followed the narrative of Bhacta Mallí. They all agree in Nánac's having, at this period, quitted the occupations of the world, and become Fakír. [10] Bhai Gúrú Vali, author of the Gnyána Ratnávali, a work written in the Sikh dialect of the Penjábí. [11] Though his biographers have ascribed miracles to Nánac, we never find that he pretended to work any: on the contrary, he derided those who did, as deriving power from evil spirits. [12] It is believed that this work of Nánac has been incorporated in the first part of the Adí-Grant'h. [13] This interview must have taken place in 1526 or 1527; as it is stated to have been immediately after Daulet Khán Lódí had visited Paniput, in 1526; where that prince had fought, and subdued Ibrahim, emperor of Hindústan. [14] Recluse penitents, who, by means of mental and corporeal mortifications, have acquired a command over the powers of nature. [15] Kírtipúr Dehra, on the banks of the Rávi, or Hydraotes. [16] He is, throughout this sketch, called Nánac. Muhammedan historians generally term him Nánac Sháh, to denote his being a Fakír, the name of Sháh being frequently given to men of celebrity in that sect. The Sikhs, in speaking of him, call him Bábá Nánac, or Gúrú Nánac, father Nánac, or Nánac the teacher; and their writers term him Nánac Nirinkar, which means Nánac the omnipresent. [17] This fanciful etymology represents the word Angad as a compound of the Sanscrit _Ang_, which signifies _body_, and the Persian _Khúd_, which signifies _own_. This mixture of language is quite common in the jargon of the Penjáb. [18] Angad died at Khandúr, a village about forty miles east of Lahore. [19] Though a contrary belief is inculcated by Nánac, the Sikhs, like the Hindús, are inclined to be predestinarians, and this gives their minds a great tendency to view accidents as decrees of Providence; and it is probable that this instance of early good fortune in Rám Dás, by impressing his countrymen with an idea of his being particularly favoured of Heaven, gave rise to an impression that promoted, in no slight degree, that success which it anticipated. [20] No dates of the events which occurred during the rule of Rám Dás are given in any of the authorities from which this sketch is drawn. One author, however, states, that he lived in the time of Akber, and was honoured with the favour of that truly tolerant and great emperor. [21] Arjunmal, or Arjun, as he is more commonly called, according to B'hai Gúrú Dás B'halé, the author of the Gnyán Ratnávalí, was not initiated in the sacred mysteries of his father. This author says, that Arjun, though a secular man, did not suffer the office of Gúrú, or priest, to leave the Sóndi tribe. "Like a substance," he adds, "which none else could digest, the property of the family remained in the family."