‘In A.D. 1691, or thereabouts, Govind Singh, the tenth and last guru of the Sikhs, celebrated with unusual pomp at Anandpur the gay Hindu saturnailia known as the 'Holi'. Visitors were attracted thither from considerable distances, and amongst others came a young and beautiful Hindu widow named Anup Kaur, a khatrani by caste, and a resident of Lahore.

Guru Govind Singh, who was only twenty-five years of age and a particularly handsome man, captivated the susceptible heart of the young widow, and she resolved to try her arts upon him. It appears that at this period the chief object of Govind’s life was to induce, I might almost say compel, the goddess Devi to appear to him and promise him her assistance against the Muhammadan rulers of the land, who were carrying on a bitter religious persecution of Hindus. For the attainment of the end he had in view, Govind had gathered many Brahmans together, for, like all Hindus, he believed that if the appropriate religious ceremonies were correctly carried out, the goddess, however reluctant, would be constrained to make her appearance. It is well known to the Hindus that besides the Brahmans there are others who, by the practice of painful austerities, have become possessed of great, sometimes unlimited, power.

These thaumaturgists are to be found only here and there, it is true, amongst the sadhus, therefore, Govind frequently restored for advice and assistance in his endeavours to propitiate the goddess Devi. Having come to know this, a happy idea entered the head of the lovesick Anup Kaur. She would personate a sadhu, enter into close relations with Govind, and, in the end, attract and ensnare the object of her passion. In pursuance of this plan, she disguised herself as a sadhu, and, being possessed of ample means, she easily secured accomplices in her scheme. She took up her abode at a spot within a short distance of Anandpur, and her satellites soon let it be known through the countryside that a most holy and learned Synyasi had favoured the neighbourhood with his presence. It was also given out that this most saintly Mahatma had a special key to open the heart of the goddess Devi. The important news, of course, reached Govind, for whom it had been specially prepared, and he forthwith instructed a confidential servant to arrange an early interview with the new-comer, the youthful sadhu, however, betrayed no eagerness to meet the Guru, and merely sent word to the effect that if Govind wished to come he might do so, but on condition that he came without any pomp or following, in an ascetic garb, at midnight and alone. These conditions excited the imagination of Govind Singh, and enhanced the importance of the sadhu in his eyes. So, having donned the orange-coloured vestments of an ascetic, he sought the saintly Mahatma in the stillness of the night at the appointed hour.

He was graciously received, and the usual exchange of compliments and ideas took place. After a little while, on some pretext or other the sadhu retired, and the then reappeared before the astonished Guru decked in silks and jewellery, a young and fascinating woman, with every attraction that could lure an ordinary mortal to her embraces. But Govind, like Joseph under somewhat similar circumstances, kept his virtue, and, after rebuking Anup Kaur, made good his escape; not however, before the disappointed temptress had raised the cry of "Thief!" Govind, who was never at any time deficient in artfulness, joined in the cry, and siezing Anup Kaur’s brother in the darkness, added greatly to the confusion, in which he managed to slip away safely. This adventure of Govind’s bore fruit of another kind also. The wiles of Anup Kaur had made a deep impression on him, and he wrote, or more likely collected, no less than four hundred and four stories on the wiles of women, for the timely warning, it is said, of his simple followers.’ 
('The Mystics, Ascetics, and Saints of India', by J.C. Oman, 1903, Pa 196-198)