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Found 5 results

  1. If anyone knows more arths of the below tuk, please do share. ਰਾਮੁ ਗਇਓ ਰਾਵਨੁ ਗਇਓ ਜਾ ਕਉ ਬਹੁ ਪਰਵਾਰੁ ॥ FIRST ARTH: Raam Chand passed away, as did Raawan, even though he had lots of relatives. SECOND ARTH: Raam (the Almighty God) left Raawan's heart, due to that, Raawan passed away, even though he had lots of relatives. THIRD ARTH: Bhul chuk maaf
  2. Right now I am in the mood to correct things. So in this 'Botched Translations of Guru Granth Sahib ji' series, I want to highlight shabads, poems from Guru Granth Sahib, that have been translated incorrectly, which give the reader the wrong impression about the belief system of the author or about the message in Guru Granth Sahib ji. When I read the English translation of Guru Granth Sahib ji. I notice that there are certain mistakes embedded in these translations that are over-looked by most sikhs, who rely on them to make out the meaning of the shabad. These incorrect beliefs then become internalized and lead to incorrect understanding. The incorrect understanding is then propagated in real life and in online forums, it seeps into discussions and the mindset. One of the shabads I see the most, is a botched translation of Sant Kabir ji's shabad, where Kabir ji talks about the importance of your approach to Naam Simran. Do you approach Naam Simran to get something? What is it that you want to get out of it? Bhagat Kabir ji talks about the correct approach to Bhagati. He highlights a distinction in two approaches - the approach of Saint and the approach of Miracle-worker, who may appear similar to those who are unfamiliar. But what does the English Translation of this shabad say? Something completely unrelated. It is as I say, completely botched. Botched Translations of Guru Granth Sahib ji - Part 1 ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥ कबीर राम कहन महि भेदु है ता महि एकु बिचारु ॥ Kabīr rām kahan mėh bẖeḏ hai ṯā mėh ek bicẖār. Kabeer, it does make a difference, how you chant the Lord's Name, 'Raam'. This is something to consider. ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥੧੯੦॥ सोई रामु सभै कहहि सोई कउतकहार ॥१९०॥ So▫ī rām sabẖai kahėh so▫ī ka▫uṯakhār. ||190|| Everyone uses the same word for the son of Dasrath and the Wondrous Lord. ||190|| ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ कबीर रामै राम कहु कहिबे माहि बिबेक ॥ Kabīr rāmai rām kaho kahibe māhi bibek. Kabeer, use the word 'Raam', only to speak of the All-pervading Lord. You must make that distinction. ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥ एकु अनेकहि मिलि गइआ एक समाना एक ॥१९१॥ Ėk anekėh mil ga▫i▫ā ek samānā ek. ||191|| One 'Raam' is pervading everywhere, while the other is contained only in himself. ||191|| Now just read the Gurmukhi - ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥ कबीर राम कहन महि भेदु है ता महि एकु बिचारु ॥ Kabīr rām kahan mėh bẖeḏ hai ṯā mėh ek bicẖār. ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥੧੯੦॥ सोई रामु सभै कहहि सोई कउतकहार ॥१९०॥ So▫ī rām sabẖai kahėh so▫ī ka▫uṯakhār. ||190|| ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ कबीर रामै राम कहु कहिबे माहि बिबेक ॥ Kabīr rāmai rām kaho kahibe māhi bibek. ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥ एकु अनेकहि मिलि गइआ एक समाना एक ॥१९१॥ Ėk anekėh mil ga▫i▫ā (verb) ek samānā ek (verb). ||191|| Notice these 3 things as you read the Gurmukhi. 1. It does not say "Son of Dashrath" anywhere in the Gurmukhi, nor is it implied. 2. It does not say "Only to speak of all-pervading lord" anywhere in the Gurmukhi, nor is it implied. 3. It does not say "pervading everywhere" or "contained only in himself" anywhere in the Gurmukhi, nor is it implied. The English translation is mistranslated and is used to misrepresent this shabad. This is not what Sant Kabir ji is talking about and these are not the views he holds. This is not what Guru Granth Sahib ji is talking about either, and this mistranslated shabad is used to misrepresent the Guru. So the big question - What is this shabad actually talking about? ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥ कबीर राम कहन महि भेदु है ता महि एकु बिचारु ॥ Kabīr rām kahan mėh bẖeḏ hai ṯā mėh ek bicẖār. Kabir says there is a difference in how one says "Ram", let me share one thought. So now he mentions Kautakahar. Kautakhar are those people who perform miracles to entertain. Kabir ji is saying - ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥੧੯੦॥ सोई रामु सभै कहहि सोई कउतकहार ॥१९०॥ So▫ī rām sabẖai kahėh so▫ī ka▫uṯakhār. ||190|| All (saints) say "Ram" and so do the ka▫uṯakhār, those who perform miracles or entertain. (i.e. the saints chant Ram because they have Prem/love for Ram. The kautakhar chant Ram to obtain ridhi sidhi, power to perform miracles, which they will show off. The latter have Prem for ridhi sidhi not Ram.) ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ कबीर रामै राम कहु कहिबे माहि बिबेक ॥ Kabīr rāmai rām kaho kahibe māhi bibek. Kabir says do say "Ram" but in saying it recognize this difference/ this thought (bibek). The difference is in intention! ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥ एकु अनेकहि मिलि गइआ एक समाना एक ॥१९१॥ Ėk anekėh mil ga▫i▫ā (verb) ek samānā ek (verb). ||191|| That one merged in the many, and the other one merged in the One. "pervading everywhere" (noun) or "contained only in himself" (noun) are incorrect translations of these Verbs. ਮਿਲਿ ਗਇਆ - is a verb, it's the act of doing ie. merging ਏਕ ਸਮਾਨਾ ਏਕ - is a verb, it's an act of doing ie. merging That those who were after the power to perform miracles merged with (verb) those powers, meaning they never achieved mukti. But those (saints) who were after Ram merged with Him, the One (verb). They are both doing Bhagati but their intentions are worlds apart, this is what Kabir is talking about in this shabad. The bibek you need to have to do Bhagati matters as it ultimately determines what result you get. Why does Bhagat Kabir ji feel the need to point this out? Since both Saints and Miracle-Workers can do kautaks, miracles, to the unfamiliar eye it might appear that they are the same. To new student of meditation, it might appear that meditation should be done to achieve these miraculous powers. They might think that it is miraculous powers that makes one into a Saint. Sant Kabir ji guides his sikhs and tells them. There is a difference that must be recognized. The Saints are into Naam Simran, meditation, for Ram. The miracle-workers, kautakhars, are into Naam Simran for Kautaks. He says that those who are in it for Ram, merge with Ram, and those who are in it for miracles, merge with the many miracles. Bhagat Kabir ji is encouraging his sikhs to be in it for Ram. So you see now what Bhagat Kabir ji is talking about? He's talking about differences in goals and aims, differences in intentions and purpose. And this is absolutely clear if you just read the Gurmukhi. Just let that sink in. Bhagat Kabir ji is talking about aims and intentions. It doesn't say the word Saint in the Gurmukhi, either. Where are you getting that from? As you can clearly see, I wrote it as "(saints)"; I put it in brackets in my translation. So I know it doesn't say "saints" in the Gurmukhi. However it really is talking about saints even though Kabir doesn't use the word "saint". This is because in the very last tuk, he says that these "people" merge into the One, into Ram. Since they merged into the One, they can be called saints. ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥ "That one have merged in the many, and one have merged in the One." One has become engrossed in the many kautaks/miracles, and the other one has merged into the One. Since the other one merged into the one, he can be called a saint. Again, Kabir ji's point is this - We know that Saints can also do miracles. We know that Kautakhars can also do miracles. So the naturally the question gets asked - Is there a difference? If so, what is the difference between the two groups? The entire shabad addresses this question. Kabir ji answers that the Saints meditate on Ram out of pure love. Where as Kautakhars, meditate on Ram to gain ability to show kautak. And this difference is important to recognize because it ultimately leads to those goals. It has to be kept in mind while chanting "Ram, Ram". If your goal is to achieve powers, then that's all you will get (ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ) . If your goal is to get Ram, then that's who you will get (ਏਕ ਸਮਾਨਾ ਏਕ) . So here's same translation using different words. I won't use the word saint in brackets and you'll see that the meaning is the same. ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥ Kabir says there is a distinction in saying "Ram", let me share this notion. ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥੧੯੦॥ That "Ram" everyone chants, that "Ram" the ka▫uṯakhār also chant. ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ Kabir says definitely say "Ram, Ram" but in saying it recognize the distinction. ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥ That one group, the kautakhars, has become engrossed in the many powers, and the other group has merged with the One (with Ram). It says ਰਾਮੈ ਰਾਮ. Doesn't ਰਾਮੈ mean "all-pervading"? Isn't it an adjective? That wouldn't change the meaning I posted because that's what Ram means but when we are translating from Gurmukhi, we have to stick to the words. ਰਾਮੈ is not an adjective. ਰਾਮੈ is the same thing as ਰਾਮ. They are both the same name. For example, Kabir ji says - ਮੁਆ ਕਬੀਰੁ ਰਮਤ ਸ੍ਰੀ ਰਾਮੈ ॥੫॥੧੫॥ I died meditating on "Shri Ram" ਰਾਮੈ is the same thing as ਰਾਮ . In another example, Kabir ji says ਰਾਮੈ ਰਾਮ ਰਮਤ ਸੁਖੁ ਪਾਵੈ ॥੪॥ Chanting "Ram, Ram" one attains peace. ਰਮਤ means to permeate ਰਾਮੈ ਰਾਮ/Ram, Ram ਰਾਮੈ is the same thing as ਰਾਮ In this example, Guru Sahib says - ਗੁਰਮਤਿ ਰਾਮੈ ਨਾਮਿ ਬਸਾਈ ॥ ਅਸਥਿਰੁ ਰਹੈ ਨ ਕਤਹੂੰ ਜਾਈ ॥੪॥ Through the Guru's teachings, those who have enshrined "Ram Naam" (the name of Ram) in their hearts, they becomes Asthir, permanent, ie they become free of births and deaths. ਰਾਮੈ is the same thing as ਰਾਮ. Just like how ਨਾਮੈ is the same thing as ਨਾਮਾ (Namdev ji's nickname) ਜਨ ਨਾਮੈ ਤਤੁ ਪਛਾਨਿਆ ॥੩॥੩॥ Servant Namdev (ਨਾਮੈ) has recognized reality. So keep those examples in mind and read the tuk again - ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ Kabir ji says, do chant "Ram, Ram", and have this bibek while chanting. But does Bhagat Kabir ji make any distinction between Ram and Ram in another shabad? Bhagat Kabir ji makes absolutely no distinction. To Kabir ji they are the same. Bhagat Kabir ji in his other shabads refers to Shri Ram, Son of Dashrath, as the Archer, Purushotam, the Leader of Raghu Dynasty, amongst His other epithets. This is a big, multi-faceted discussion.
  3. According to Guru Granth Sahib ji, Ram Chandra ji is a Pooran avtar. And in Guru Granth Sahib, all authors place him higher than themselves. Remember this shabad from Guru Granth Sahib? ਸਤਜੁਗਿ ਤੈ ਮਾਣਿਓ ਛਲਿਓ ਬਲਿ ਬਾਵਨ ਭਾਇਓ ॥ In Satyug, You (Vishnu) enjoyed deceiving and liberating King Bali in the Vaman avtar. ਤ੍ਰੇਤੈ ਤੈ ਮਾਣਿਓ ਰਾਮੁ ਰਘੁਵੰਸੁ ਕਹਾਇਓ ॥ In Treta, You loved being called King Ram, of the Raghu Dynasty. ਦੁਆਪੁਰਿ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ਕੰਸੁ ਕਿਰਤਾਰਥੁ ਕੀਓ ॥ In Dwapar, You, Krishan Murare, killed Kans and saved everyone. ਉਗ੍ਰਸੈਣ ਕਉ ਰਾਜੁ ਅਭੈ ਭਗਤਹ ਜਨ ਦੀਓ ॥ You granted Kingship to Ugrasain and elevated your devotees. ਕਲਿਜੁਗਿ ਪ੍ਰਮਾਣੁ ਨਾਨਕ ਗੁਰੁ ਅੰਗਦੁ ਅਮਰੁ ਕਹਾਇਓ ॥ In Kaliyug, You came as Guru Nanak Dev, Guru Angad Dev and Guru Amar Das. ਸ੍ਰੀ ਗੁਰੂ ਰਾਜੁ ਅਬਿਚਲੁ ਅਟਲੁ ਆਦਿ ਪੁਰਖਿ ਫੁਰਮਾਇਓ ॥੭॥ The rule of Guru Sahibs is unchanging, unmovable, by His very command. This shabad mentions the Pooran Avtars of that particular Yug. "So what about crying? That's a human emotion. Isn't it better when you don't shed a tear? Ram Chandra ji is said to have cried, therefore he is not pooran avtar, right?" Not shedding a tear - is also a human trait. Crying is also a human trait. Not shedding a tear - is not always a special quality. It is special when you are about to face a challenge (or are in the middle of it). When you complete a challenge without shedding a tear (or whining, bitching, moaning) is a display of strength, it is bravery. But when you are separated from someone you love; when a loved one has died or been kidnapped, then there is sadness. And blocking out the sadness and not crying is then a display of weakness, it is cowardice. At that moment, facing your sadness fully and getting in the flow of sadness is bravery. There are often tears and crying. However it is still possible to maintain inner peace. There is a misconception amongst many sikhs and even spiritual folks that when someone doesn't shed a tear, they are somehow more exalted than someone else who does. You cannot ignore or become numb to sadness. When you become numb to emotions, you will become numb to Parmatma as well. "However you can be at peace and not cry. Surely that is better than being at peace and still crying?" Emotions - laughing, crying, etc - do not determine spiritual level; only inner spiritual state determines spiritual level. As long as you have inner peace, it does not matter if you laugh or cry. So consider "Not shedding a tear" a metaphor for inner that is not to be taken literally. Being centered on Parmatma, while crying or laughing is what is actually spiritually exalted. Crying or laughing, when it becomes irrelevant to a being's inner state, then consider this being spiritually exalted. Crying or laughing itself is irrelevant. So there may be tears of sadness or joy, that doesn't mean one is not a pooran guru or pooran avtar. ਹਰਿ ਅੰਮ੍ਰਿਤ ਭਿੰਨੇ ਲੋਇਣਾ ਮਨੁ ਪ੍ਰੇਮਿ ਰਤੰਨਾ ਰਾਮ ਰਾਜੇ ॥
  4. The Profound Play of Intelligence and Ignorance. The crucial basis of the Dasam Granth, and the Sri Sarbloh Granth, orbits the perpetual battle between intelligence and ignorance. These dual notions, as per Akali-Nihung Guru Gobind Singh Ji, are a permanent attribute of the present platform of creation. The latter is a profound reiteration found amongst his works, collated in the Dasam Granth. Plausibly the greatest discernment of the battle between intelligence and ignorance is housed in the Chaubis Avatar or the Twenty-Four Avatars in the Dasam Granth. This composition, replete with poetic parameters, relates the varied incarnations of Vishnu, who is depicted as a paternal figure in subcontinental mythology, manifesting as per the blasphemous nature of humankind. The Guru refuses to deify these incarnations, but praises them as a warrior to a warrior and a scholar to a scholar due to their fervent adoration of intelligence, or criticises them due to their ambiguity whilst patronising ignorance. Before commencing one should understand that the intelligence, and ignorance, employed in this context do not define the superficial terms used in educational demarcations but signify spiritual discernments and elements. Intelligence and ignorance do not permanently permeate an individual but constantly expel each other to gain supremacy over the human mind. The greatest exemplar of the latter phenomena can be evidenced from the Ram-Avatar. This poetic composition is a figurative retelling of the sub-continental Ramayana, which charts the life of Ram Chandra. An incarnation of Vishnu who ruled over North India, Ram Chandra can be taxonomized as being both an ardent embodiment of intelligence and ignorance. Serially the Parsuram Avatar, which precedes the Ram Avatar, also follows a similar pattern depicting a character who despite his divinity and religiosity also falls prey to ignorance. The penultimate catalyst is delivered when both Parsuram and Ram Chandra engage each other during the latter's wedding preparations and combat each other for supremacy. Parsuram is a warrior sage, born to a contemplative scholar he ultimately gains the blessings of Shiva and commences to battle his race's mortal foes. After annihilating the latter in a genocidal rage, he commences a Herculean penance assisting all or any who call upon him. Swearing to re-manifest upon the appearance of the apocalyptic Kalki incarnation, he closes his eyes in meditation and departs from the temporal plane. Simultaneously Ram Chandra is cast as Parsuram's extreme antithesis. He is born to a monarch and is tutored in all aspects of an imperial life from adept practitioners and tutors. Ultimately he is declared as his father's heir, and begins learning the intricacies of statecraft so dear to any ruler. Both Ram Chandra and Parsuram encounter each other at the fateful behest of the monarch Janaka. The latter has an adopted daughter named Sita. The latter is a beauteous Helen, and Janaka has vowed to wed her to the individual who can break the bow of Shiva. This intricate weapon once belonged to Shiva himself, and only Sita possessed the strength and purity to lift it. In an Arthurian fashion all suitors except Ram Chandra fail to lift this bow with the latter succeeding in breaking it. It is here, filled with rage, Parsuram manifests and a mass battle occurs. ਜਿਣੀ ਰਾਮ ਸੀਤਾ ਸ੝ਣੀ ਸ੝ਰਉਣ ਰਾਮੰ ॥ ਗਹੇ ਸਸਤ੝ਰ ਅਸਤ੝ਰੰ ਰਿਸਿਯੋ ਤਉਨ ਜਾਮੰ ॥ जिणी राम सीता सढ़णी सढ़रउण रामं ॥ गहे ससतढ़र असतढ़रं रिसियो तउन जामं ॥ When Parashuram heard this that Ram hath conquered Sita, he at that time, in great ire, held up his arms and weapons. Parsuram receives intelligence that not only has Ram Chandra rent the bow of his master, and patron deity, Shiva to pieces but also conquered Sita. he indulges in rage thus birthing ignorance in his being. Subsequently he is blinded to all and any wisdom. ਕਹਾ ਜਾਤ ਭਾਖਿਯੋ ਰਮੋ ਰਾਮ ਠਾਢੇ ॥ ਲਖੋ ਆਜ ਕੈਸੇ ਭਝ ਬੀਰ ਗਾਢੇ ॥੧੧੭॥ कहा जात भाखियो रमो राम ठाढे ॥ लखो आज कैसे भझ बीर गाढे ॥११७॥ He asked Ram to stop there and challenged him saying."I shall now see, what type of hero thou art."177. Challenging Ram Chandra, Parsuram strikes a profound blow to the latter's dignity and mettle. ਭਾਖਾ ਪਿੰਗਲ ਕੀ ॥ भाखा पिंगल की ॥ Bhakha Pingal Di (The language of prosody): ਸ੝ੰਦਰੀ ਛੰਦ ॥ सढ़ंदरी छंद ॥ SUNDARI STANZA A new stanza commences. ਭਟ ਹ੝ੰਕੇ ਧ੝ੰਕੇ ਬੰਕਾਰੇ ॥ ਰਣਿ ਬੱਜੇ ਗੱਜੇ ਨਗਾਰੇ ॥ भट हढ़ंके धढ़ंके बंकारे ॥ रणि बढ़जे गढ़जे नगारे ॥ The warriors raised loud shouts and the terrible trumpets resounded. Both Ram Chandra's and Parsuram's warriors adopt defensive positions and prepare to battle. ਰਣ ਹਲੰ ਕਲੋਲੰ ਹ੝ੱਲਾਲੰ ॥ ਢਲ ਹੱਲੰ ਢੱਲੰ ਉੱਛਾਲੰ ॥੧੧੮॥ रण हलं कलोलं हढ़ढ़लालं ॥ ढल हढ़लं ढढ़लं उछालं ॥११८॥ There were war-cries in the battlefield and the warriors, being pleased began to hurl their shields up and down.118. Both parties commence marching towards each other. ਰਣ ਉੱਠੇ ਕ੝ੱਠੇ ਮ੝ੱਛਾਲੇ ॥ ਸਰ ਛ੝ੱਟੇ ਜ੝ੱਟੇ ਭੀਹਾਲੇ ॥ रण उठे कढ़ढ़ठे मढ़ढ़छाले ॥ सर छढ़ढ़टे जढ़ढ़टे भीहाले ॥ The warriors with twined whiskers gathered together for war and fought with each other discharging dreadful shower of arrows. Via a historic context, most scholars believe that the warriors mentioned in the sub-continental epics often retained their long hair as a symbol of sorts depicting their rank, mannerisms and/or valour. Realizing the effective lethality of missiles, both parties employ their arrows as preliminary weapons. ਰਤ੝ ਡਿੱਗੇ ਭਿੱਗੇ ਜੋਧਾਣੰ ॥ ਕਣਣੰਛੇ ਕੱਛੇ ਕਿਕਾਣੰ ॥੧੧੯॥ रतढ़ डिढ़गे भिढ़गे जोधाणं ॥ कणणंछे कढ़छे किकाणं ॥११९॥ The fighters drenched with blood began to fell and the horses were being crushed in the battlefield.119. The battle has truly commenced now and in the close quarter melee which follows, thousands of casualties are inflicted. ਭੀਖਣੀਯੰ ਭੇਰੀ ਭ੝ੰਕਾਰੰ ॥ ਝਲ ਲੰਕੇ ਖੰਡੇ ਦ੝ੱਧਾਰੰ ॥ भीखणीयं भेरी भढ़ंकारं ॥ झल लंके खंडे दढ़ढ़धारं ॥ The sound of the drums of Yoginis was being heard and the double-edged daggers glistened. On both fronts death roams high and wide as man after man and beast after beast falls. Double-edged punch daggers are drawn and begin slicing. ਜ੝ੱਧੰ ਜ੝ੱਝਾਰੰ ਬ੝ੱਬਾੜੇ ॥ ਰ੝ੱਲੀਝ ਪਖਰੀਝ ਆਹਾੜੇ ॥੧੨੦॥ जढ़ढ़धं जढ़ढ़झारं बढ़ढ़बाड़े ॥ रढ़ढ़लीझ पखरीझ आहाड़े ॥१२०॥ The warriors were mumbling and falling as martyrs and the heroes wearing armours were rolling in dust.120. This battle is not forgiving neither are it's participants. Valorous warriors die like babes, whereas martyrs and heroes grapple in the dust. Where ignorance reins supreme the status of both martyr and hero is annihilated. Not a fig is given about one's image, or consequences of one's actions. ਬੱਕੇ ਬੱਬਾੜੇ ਬੰਕਾਰੰ ॥ ਨੱਚੇ ਪੱਖਰੀਝ ਜ੝ਝਾਰੰ ॥ बढ़के बढ़बाड़े बंकारं ॥ नढ़चे पढ़खरीझ जढ़झारं ॥ The brave fighters thundered and the warriors wearing steel armours, being intoxicated, began to dance. The seedy intoxication of the battle, and the medicinal drugs employed in it, cause wave after wave of warriors to crash against each other. Akali-Nihung Guru Gobind Singh Ji describes this phenomena as a dance of sorts. ਬੱਜੇ ਸੰਗਲੀਝ ਭੀਹਾਲੇ ॥ ਰਣ ਰੱਤੇ ਮੱਤੇ ਮ੝ੱਛਾਲੇ ॥੧੨੧॥ बढ़जे संगलीझ भीहाले ॥ रण ढ़रते मढ़ते मढ़ढ़छाले ॥१२१॥ The terrible trumpets resounded and the warriors with dreadful whiskers began to fight in the war.121. Another wave of warriors emerges on both sides and collides against each other. ਉਛਲੀਝ ਕੱਛੀ ਕੱਛਾਲੇ ॥ ਉੱਡੇ ਜਣ੝ ਪੱਬੰ ਪੱਛਾਲੇ ॥ उछलीझ कढ़छी कढ़छाले ॥ उडे जणढ़ पढ़बं पढ़छाले ॥ The warriors were fighting with each other while twisting their whiskers. The chopping heroes were jumping like the winged mountains. This is no common engagement. Both Parsuram and Ram possess warriors with profound merits and reputations. Both possess retinues of Achilles's, Odysseus's and Hectors'. ਜ੝ੱਟੇ ਭਟ ਛ੝ੱਟੇ ਮ੝ੱਛਾਲੇ ॥ ਰ੝ਲੀਝ ਆਹਾੜੰ ਪਖਰਾਲੇ ॥੧੨੨॥ जढ़ढ़टे भट छढ़ढ़टे मढ़ढ़छाले ॥ रढ़लीझ आहाड़ं पखराले ॥१२२॥ The brave soldiers wearing armours are lying down on the earth.122. With ignorance acting as a catalyst the once brave knights are now breathing their last on the grounds of a foreign terrain. ਬੱਜੇ ਸੰਧੂਰੰ ਨੱਗਾਰੇ ॥ ਕੱਛੇ ਕੱਛੀਲੇ ਲ੝ੱਝਾਰੇ ॥ बढ़जे संधूरं नढ़गारे ॥ कढ़छे कढ़छीले लढ़ढ़झारे ॥ The trumpets resounded upto distant places and the horses began to run hither and thither. Again signals are received and dispatched. The warring and blood-letting shall continue. ਗਣ ਹੂਰੰ ਪੂਰੰ ਗੈਣਾਯੰ ॥ ਅੰਜਨਯੰ ਅੰਜੇ ਨੈਣਾਯੰ ॥੧੨੩॥ गण हूरं पूरं गैणायं ॥ अंजनयं अंजे नैणायं ॥१२३॥ The heavenly damsels began to roam in the sky and bedecking themselves and putting collyrium in their eyes they began to see the war.123. The asparas or the consorts of the Gods start roaming the sky. Their duty is to introduce valorous troops to the beauties of the heavenly realms and also wed them. Akali-Nihung Guru Gobind Singh Ji, who possessed significant religious knowledge, was aware that the employment of these damsels in his narrative would be well understood universally. Especially since many traditions, such as Islam, had adopted them from sub-continental mythology. ਰਣ ਣੱਕੇ ਨਾਦੰ ਨਾਫੀਰੰ ॥ ਬੱਬਾੜੇ ਬੀਰੰ ਹਾਬੀਰੰ ॥ रण णढ़के नादं नाफीरं ॥ बढ़बाड़े बीरं हाबीरं ॥ The thundering musical instruments were played in the war and the brave soldiers roared. Music is an intricate part of this battle. Preserving secrecy and dispatching signals. ਉੱਘੇ ਜਣ ਨੇਜੇ ਜੱਟਾਲੇ ॥ ਛ੝ੱਟੇ ਸਿਲ ਸਿਤਿਯੰ ਮ੝ੱਛਾਲੇ ॥੧੨੪॥ उघे जण नेजे जढ़टाले ॥ छढ़ढ़टे सिल सितियं मढ़ढ़छाले ॥१२४॥ The warriors holding their spears in their hands began to strike them, the arms and weapons of the warriors were put to use.124. Once more both parties race towards each other, hoping to uplift the name of either Parsuram or Ram Chandra above the other. ਭਟ ਡਿੱਗੇ ਘਾਯੰ ਅੱਘਾਯੰ ॥ ਤਨ ਸ੝ੱਭੇ ਅੱਧੇ ਅੱਧਾਯੰ ॥ भट डिढ़गे घायं अघायं ॥ तन सढ़ढ़भे अधे अधायं ॥ The wounded warriors fell down and their bodies were chopped. The full heat of the battle has arrived. Not even the bodies of the dead are spared. ਦਲ ਗੱਜੇ ਬੱਜੇ ਨੀਸਾਣੰ ॥ ਚੰਚਲੀਝ ਤਾਜੀ ਚੀਹਾਣੰ ॥੧੨੫॥ दल गढ़जे बढ़जे नीसाणं ॥ चंचलीझ ताजी चीहाणं ॥१२५॥ The armies thundered and the trumpets resounded, the restless horses neighed in the battlefield.125. The generals of both parties have decided to enrich the battle with blood as wave after wave of fighters march's mercilessly towards the other. ਚਵ ਦਿਸਯੰ ਚਿੰਕੀ ਚਾਵੰਡੈ ॥ ਖੰਡੇ ਖੰਡੇ ਕੈ ਆਖੰਡੈ ॥ चव दिसयं चिंकी चावंडै ॥ खंडे खंडे कै आखंडै ॥ The vultures shrieked on all the four sides and they began to reduce already chopped bodies into bits. The scavengers are out and about. Swooping upon the carrion, littering the ground, they hastily speed towards it and start cutting it for easier consumption. ਰਣ ੜੰਕੇ ਗਿੱਧੰ ਉੱਧਾਣੰ ॥ ਜੈ ਜੰਪੈ ਸਿੰਧੰ ਸ੝ੱਧਾਣੰ ॥੧੨੬॥ रण ड़ंके गिढ़धं उधाणं ॥ जै जढ़मपै सिंधं सढ़ढ़धाणं ॥१२६॥ In the jungle of that battlefield they began to play with the bits of flesh and the adepts and yogis wished for victory.126. Traditionally many armies used to include varied religious clerics who would be requested to pray for a victorious result. Here the yogis, or ascetics, commence their penances hoping for physical supremacy over their simultaneous counterparts. ਫ੝ੱਲੇ ਜਣ ਕਿੱਸਕ ਬਾਸੰਤੰ ॥ ਰਣ ਰੱਤੇ ਸੂਰਾ ਸਾਮੰਤੰ ॥ फढ़ढ़ले जण किढ़सक बासंतं ॥ रण ढ़रते सूरा सामंतं ॥ Just as the flowers blossom in the spring, in the same manner are seen the mighty warriors fighting in the war. Just as flowers renew themselves in the spring, thus too the fighting warriors renew their energy. ਡਿੱਗੇ ਰਣਿ ਸ੝ੰਡੀ ਸ੝ੰਡਾਣੰ ॥ ਧਰਿ ਭੂਰੰ ਪੂਰੰ ਮ੝ੰਡਾਣੰ ॥੧੨੭॥ डिढ़गे रणि सढ़ंडी सढ़ंडाणं ॥ धरि भूरं पूरं मढ़ंडाणं ॥१२७॥ The trunks of the elephants began to fell in the battlefield and the whole earth was filled with hacked heads.127. The bovine tanks of the ancient world are themselves not spared, as the earth around them is pooled with carrion. ਮਧ੝ਰ ਧਨਿ ਛੰਦ ॥ मधढ़र धनि छंद ॥ MADHUR DHUN STANZA ਤਰ ਭਰ ਰਾਮੰ ॥ ਪਰਹਰ ਕਾਮੰ ॥ तर भर रामं ॥ परहर कामं ॥ Parashuram, who had abandoned his desires created a sensation in all the four directions, Parsuram, who has mastered himself and is cast as an embodiment of a warrior monk, now enters the battlefield. ਧਰ ਬਰ ਧੀਰੰ ॥ ਪਰਹਰਿ ਤੀਰੰ ॥੧੨੮॥ धर बर धीरं ॥ परहरि तीरं ॥१२८॥ And began to discharge arrows like the brave fighers.128. Watching the archers, he commences to challenge each and every last one of the foe and unleashes an unholy volley upon them. ਦਰ ਬਰ ਗਯਾਨੰ ॥ ਪਰ ਹਰਿ ਧਯਾਨੰ ॥ दर बर गयानं ॥ पर हरि धयानं ॥ Observing his fury, the men of wisdom, meditated on the Lord, The disciple of Shiva leaves no stone unturned in his rage. Perceiving this, the Athenian figures amongst both forces commence meditation in order to gain survival. ਥਰਹਰ ਕੰਪੈ ॥ ਹਰਿ ਹਰਿ ਜੰਪੈ ॥੧੨੯॥ थरहर कढ़मपै ॥ हरि हरि जढ़मपै ॥१२९॥ And began to repeat the name of Lord, trembling with fear.129. All around fear runs writ, as Parsuram slays each and every warrior in front of him. ਕ੝ਰੋਧੰ ਗਲਿਤੰ ॥ ਬੋਧੰ ਦਲਿਤੰ ॥ कढ़रोधं गलितं ॥ बोधं दलितं ॥ Agonised by extreme rage, the intellect was destroyed. An embodiment of intelligence himself, Parsuram's intellect is now destroyed as rage encases him. ਕਰ ਸਰ ਸਰਤਾ ॥ ਧਰਮਰਿ ਹਰਤਾ ॥੧੩੦॥ कर सर सरता ॥ धरमरि हरता ॥१३०॥ A stream of arrows flowed from his hands and with them the life-breath of opponents was removed.130. Parsuram's volley destroys the lifeblood of his foes. At first he killed in lieu of divinity and in defence. He now kills for himself and in rage, thus committing great trespasses. ਸਰਬਰ ਪਾਣੰ ॥ ਧਰ ਕਰਿ ਮਾਣੰ ॥ सरबर पाणं ॥ धर करि माणं ॥ Holding their arrows in their hands and filled with pride, Parsuram's own warriors are now enlivened as their master and commander has stepped into the field himself. ਅਰਿ ਉਰ ਸਾਲੀ ॥ ਧਰ ਉਰ ਮਾਲੀ ॥੧੩੧॥ अरि उर साली ॥ धर उर माली ॥१३१॥ The warriors are imposing them in the hearts of the enemies like the hoeing of the earth by the gardener.131. Their own arrows now fly straight and true. ਕਰ ਬਰ ਕੋਪੰ ॥ ਥਰਹਰ ਧੋਪੰ ॥ कर बर कोपं ॥ थरहर धोपं ॥ All tremble on account of the fury by the warriors and because of their activities. All around fear increases as Parsuram steadily gains ground. ਗਰ ਬਰ ਕਰਣੰ ॥ ਘਰਿ ਬਰ ਹਰਣੰ ॥੧੩੨॥ गर बर करणं ॥ घरि बर हरणं ॥१३२॥ The masters of the horses were being destroyed.132. Ram Chandra's cavalry suffers extensive blows as Parsuram mercilessly slaughters it's commanders. ਛਰ ਹਰ ਅੰਗੰ ॥ ਚਰ ਖਰ ਸੰਗੰ ॥ छर हर अंगं ॥ चर खर संगं ॥ Every limb of the warriors was pierced by arrows, Pandemonium ensues as the genocidal battle prolongs itself. ਜਰ ਬਰ ਜਾਮੰ ॥ ਝਰ ਹਰ ਰਾਮੰ ॥੧੩੩॥ जर बर जामं ॥ झर हर रामं ॥१३३॥ And Parashuram began to shower a volley of his arms.133. And now Parsuram brings his famed arms into play. ਟਰ ਧਰਿ ਜਾਯੰ ॥ ਠਰ ਹਰਿ ਪਾਯੰ ॥ टर धरि जायं ॥ ठर हरि पायं ॥ He who advances to that side goes straight to the feet of the Lord (i.e. he is killed). Anyone who advances towards Parsuram is instantaneously dispatched to his final abode. ਢਰ ਹਰ ਢਾਲੰ ॥ ਥਰਹਰ ਕਾਲੰ ॥੧੩੪॥ ढर हर ढालं ॥ थरहर कालं ॥१३४॥ Hearing the knocks on the shields, the god of death came down.134. Even the God of death himself comes down to watch the gladiatorial spectacle which Parsuram has created for all and everyone. ਅਰਿ ਬਰ ਦਰਣੰ ॥ ਨਰ ਬਰ ਹਰਣੰ ॥ अरि बर दरणं ॥ नर बर हरणं ॥ The superb enemies were killed and the eminent men were destroyed. Each and every man of great strength and eminence is duly decapitated by the furious Parsuram. ਧਰ ਬਰ ਧੀਰੰ ॥ ਫਰ ਹਰ ਤੀਰੰ ॥੧੩੫॥ धर बर धीरं ॥ फर हर तीरं ॥१३५॥ On the bodies of the enduring warriors, the arrows waved.135. Arrows meanwhile wave in the bodies of those still standing, seeping their strength and moral. ਬਰ ਨਰ ਦਰਣੰ ॥ ਭਰ ਹਰ ਕਰਣੰ ॥ बर नर दरणं ॥ भर हर करणं ॥ The eminent persons were destroyed and the remaining sped away. Thousands flee the battlefield, whilst the survivors are duly destroyed. ਹਰ ਹਰ ਰੜਤਾ ॥ ਬਰ ਹਰ ਗੜਤਾ ॥੧੩੬॥ हर हर रड़ता ॥ बर हर गड़ता ॥१३६॥ They repeated Shiva`s name and created confusion.136. The survivors constantly reiterate the name of Shiva, hoping that the latter can stop his disciple whilst creating confusion via conflicting accounts of the battle. ਸਰਬਰ ਹਰਤਾ ॥ ਚਰਮਰਿ ਧਰਤਾ ॥ सरबर हरता ॥ चरमरि धरता ॥ Parashuram, the wielder of axe, A description of Parsuram. ਬਰਮਰਿ ਪਾਣੰ ॥ ਕਰਬਰ ਜਾਣੰ ॥੧੩੭॥ बरमरि पाणं ॥ करबर जाणं ॥१३७॥ Had the power to destroy all in the war, his arms were long.137. A description of Parsuram. ਹਰਬਰਿ ਹਾਰੰ ॥ ਕਰ ਬਰ ਬਾਰੰ ॥ हरबरि हारं ॥ कर बर बारं ॥ The brave fighters struck blows and the rosary of skulls on the neck of Shiva looked impressive. To what avail are the prayers to Shiva, when that deity himself dances on the battlefield entranced by his disciples mesmerizing feats. ਗਡਬਡ ਰਾਮੰ ॥ ਗੜਬੜ ਧਾਮੰ ॥੧੩੮॥ गडबड रामं ॥ गड़बड़ धामं ॥१३८॥ Ram stood firmly and within the whole place, there was turmoil.138. Only one individual stands in this ocean of turmoil untouched. Ram Chandra himself. ਚਰਪਟ ਛੀਗਾ ਕੇ ਆਦਿ ਕ੝ਰਿਤ ਛੰਦ ॥ चरपट छीगा के आदि कढ़रित छंद ॥ CHARPAT CHHIGA KE AAD KRIT STANZA ਖੱਗ ਖਯਾਤਾ ॥ ਗਯਾਨ ਗਯਾਤਾ ॥ खढ़ग खयाता ॥ गयान गयाता ॥ In the use of the sword the noteworthy and greatly wise persons are being seen. Masters of swords themselves battle against each other, as wise generals chalk out new strategies. ਚਿੱਤ੝ਰ ਬਰਮਾ ॥ ਚਾਰ ਚਰਮਾ ॥੧੩੯॥ चिढ़तढ़र बरमा ॥ चार चरमा ॥१३९॥ Those with beautiful bodies are wearing armours which seem like portraits.139. Athletes with great bodies have discarded their careers and now wear armour whilst indulging in a mass genocide. ਸਾਸਤ੝ਰੰ ਗਯਾਤਾ ॥ ਸਸਤ੝ਰੰ ਖਯਾਤਾ ॥ सासतढ़रं गयाता ॥ ससतढ़रं खयाता ॥ Those who are specialists in arm and scholars of Shastras; Military experts from all fields are engaging each other. ਚਿਤ੝ਰੰ ਜੋਧੀ ॥ ਜ੝ੱਧੰ ਕ੝ਰੋਧੀ ॥੧੪੦॥ चितढ़रं जोधी ॥ जढ़ढ़धं कढ़रोधी ॥१४०॥ And also the famous warriors are busy in warfare in great rage.140. Ignorance permeates all as the battle rages. ਬੀਰੰ ਬਰਣੰ ॥ ਭੀਰੰ ਭਰਣੰ ॥ बीरं बरणं ॥ भीरं भरणं ॥ The eminent warriors are filling others with fear; Fear abounds all around, for who truly has witnessed such a spectacle? ਸਤ੝ਰੰ ਹਰਤਾ ॥ ਅੱਤ੝ਰੰ ਧਰਤਾ ॥੧੪੧॥ सतढ़रं हरता ॥ अतढ़रं धरता ॥१४१॥ Wearing their arms they are destroying the enemies.141. Wearing weapons death abounds universally. ਬਰਮੰ ਬੇਧੀ ॥ ਚਰਮੰ ਛੇਦੀ ॥ बरमं बेधी ॥ चरमं छेदी ॥ The brave fighters piercing the armours are boring the bodies; Armours fail to prevent the attacks of enraged warriors. ਛੱਤ੝ਰੰ ਹੰਤਾ ॥ ਅੱਤ੝ਰੰ ਗੰਤਾ ॥੧੪੨॥ छढ़तढ़रं हंता ॥ अतढ़रं गंता ॥१४२॥ With the use of arms, the canopies of the kings are being destroyed.142. Imminent emperors are themselves falling prey to Parsuram's life-sapping offensives. ਜ੝ਧੰ ਧਾਮੀ ॥ ਬ੝ਧੰ ਗਾਮੀ ॥ जढ़धं धामी ॥ बढ़धं गामी ॥ Those who marched towards the battlefield, Thousands now reinforce their warring comrades on both sides. ਸਸਤ੝ਰੰ ਖਯਾਤਾ ॥ ਅਸਤ੝ਰੰ ਗਯਾਤਾ ॥੧੪੩॥ ससतढ़रं खयाता ॥ असतढ़रं गयाता ॥१४३॥ They know the secrets of arms and weapons.143. They possess all knowledge of arms and armour. ਜ੝ੱਧਾ ਮਾਲੀ ॥ ਕੀਰਤ ਸਾਲੀ ॥ जढ़ढ़धा माली ॥ कीरत साली ॥ The warriors wandered in the battlefield like the gardeners of the forest who prune the plants, they began to destroy the reputation of the heroes. Each and every warrior slaughters the other as a gardener mercilessly prunes in his trade. ਧਰਮੰ ਧਾਮੰ ॥ ਰੂਪੰ ਰਾਮੰ ॥੧੪੪॥ धरमं धामं ॥ रूपं रामं ॥१४४॥ In that battlefield the beautiful Ram, who is the abode of righteousness is looking glorious.144. Akali-Nihung Guru Gobind Singh Ji does not deify Ram Chandra here, but praises him as the sole embodiment of intelligence on the battlefield. An attribute which Parsuram has lost. ਧੀਰੰ ਧਰਤਾ ॥ ਬੀਰੰ ਹਰਤਾ ॥ धीरं धरता ॥ बीरं हरता ॥ He is a hero with the quality of forbearance, he is the destroyer of warriors; All qualities which once belonged to the apostle of Shiva, are now imbued in Ram Chandra. ਜ੝ੱਧੰ ਜੇਤਾ ॥ ਸਸਤ੝ਰੰ ਨੇਤਾ ॥੧੪੫॥ जढ़ढ़धं जेता ॥ ससतढ़रं नेता ॥१४५॥ Conqueror of war and eminently special in the use of weapons.145. He is prodigy in the employment of various weapons and is Alexandrian himself. ਦ੝ਰਦੰ ਗਾਮੀ ॥ ਧਰਮੰ ਧਾਮੀ ॥ दढ़रदं गामी ॥ धरमं धामी ॥ He has the gait of an elephant and an abode of Dharma; His limbs are supple yet possess the power of an elephant. He is now the chosen carrier of intelligence. ਜੋਗੰ ਜ੝ਵਾਲੀ ॥ ਜੋਤੰ ਮਾਲੀ ॥੧੪੬॥ जोगं जढ़वाली ॥ जोतं माली ॥१४६॥ He is the master of yoga-fire and protector of the supreme light.146. Now supremacy pervades his very being. ਪਰਸਰਾਮ ਬਾਚ ॥ परसराम बाच ॥ The Speech of Parachuram : ਸ੝ਵੈਯਾ ॥ सढ़वैया ॥ SWAYYA Undaunted by the bloody spectacle surrounding him Parsuram questions Ram Chandra. ਤੂਣਿ ਕਸੇ ਕਟ ਚਾਪ ਧਰੇ ਕਰ ਕੋਪ ਕਹੀ ਦਿਜ ਰਾਮ ਅਹੋ ॥ तूणि कसे कट चाप धरे कर कोप कही दिज राम अहो ॥ Wearing his bow and quiver, the Brahmin Parshuram in great rage said to Ram : Trembling with immense rage he thunders his queries. He, Parsuram, is a Brahmin by caste but this notion does not hold merit for him. He has reduced the systems of humanity to nothing via his prowess and now awaits an answer. ਗ੝ਰਿਹ ਤੋਹ ਸਰਾਸਨ ਸੰਕਰ ਕੋ ਸੀਅ ਜਾਤ ਹਰੇ ਤ੝ਮ ਕਉਨ ਕਹੋ ॥ गढ़रिह तोह सरासन संकर को सीअ जात हरे तढ़म कउन कहो ॥ O the breaker of the bow of Shiva and the conqueror of Sita, who are you? One who has broken the bow of Shiva must be a mighty warrior indeed, but who truly is he? A demi-god or a mortal imbued with a deity's blessings? ਬਿਨ ਸਾਚ ਕਹੇ ਨਹੀ ਪ੝ਰਾਨ ਬਚੇ ਜਿਨਿ ਕੰਠ ਕ੝ਠਾਰ ਕੀ ਧਾਰ ਸਹੋ ॥ बिन साच कहे नही पढ़रान बचे जिनि कंठ कढ़ठार की धार सहो ॥ Tell me the truth otherwise you will not be able to save yourself and you will have to bear the blow of the sharp edge of my axe on your neck. This axe is the reason why he is known as Parsuram. Originally named Ram he was awarded this axe or 'Parsu' by Shiva as a symbol of his personal favour. ਘਰ ਜਾਹ੝ ਚਲੇ ਤਜ ਰਾਮ ਰਣੰ ਜਿਨਿ ਜੂਝ ਮਰੋ ਪਲ ਠਾਢ ਰਹੋ ॥੧੪੭॥ घर जाहढ़ चले तज राम रणं जिनि जूझ मरो पल ठाढ रहो ॥१४७॥ It will be appropriate, if you leave the war-arena and run away to your home, otherwise if you stay here for another instant, you will have to die."147. Ram Chandra is given the opportunity to beat a hasty retreat. ਸ੝ਵੈਯਾ ॥ सढ़वैया ॥ SWAYA ਜਾਨਤ ਹੋ ਅਵਿਲੋਕ ਮ੝ਝੈ ਹਠਿ ਝਕ ਬਲੀ ਨਹੀ ਠਾਢ ਰਹੈਂਗੇ ॥ जानत हो अविलोक मढ़झै हठि झक बली नही ठाढ रहैंगे ॥ You know that no mighty warrior can stay here firmly on seeing me; Ignorance has conquered Parsuram's intelligence and he now commences a boisterous account of his own achievements. ਤਾਤਿ ਗਹਿਯੋ ਜਿਨ ਕੋ ਤ੝ਰਿਣ ਦਾਂਤਨ ਤੇਨ ਕਹਾ ਰਣ ਆਜ ਗਹੈਂਗੇ ॥ ताति गहियो जिन को तढ़रिण दांतन तेन कहा रण आज गहैंगे ॥ Those whose fathers and grandfathers held the blades of grass within their teeth on seeing me (i.e. they accepted defeat) what type of war will they wage with me now? Parsuram is immensely senior in age to Ram Chandra. He has warred with the ancestors of the warriors who he has just finished slaughtering. If they were bovine's to his butchery, than what hope do their descendants possess in vanquishing him? ਬੰਬ ਬਜੇ ਰਣ ਖਭ ਗਡੇ ਗਹਿ ਹਾਥ ਹਥਿਆਰ ਕਹੂੰ ਉਮਹੈਂਗੇ ॥ बढ़मब बजे रण खभ गडे गहि हाथ हथिआर कहूं उमहैंगे ॥ Even if there is waged a terrible war how can they be bold enough now to march forward for war by taking hold of their weapons again? A mighty battle has just been stopped. Who would dare re-commence it again? Especially since now he, Parsuram, himself defies all odds and wars with mortals. ਭੂਮ ਅਕਾਸ ਪਤਾਲ ਦ੝ਰੈਬੇ ਕਉ ਰਾਮ ਕਹੋ ਕਹਾਂ ਠਾਮ ਲਹੈਂਗੇ ॥੧੪੮॥ भूम अकास पताल दढ़रैबे कउ राम कहो कहां ठाम लहैंगे ॥१४८॥ Then tell me, O Ram, where will you find a place one earth, sky or netherworld to hide yourself?"148. If the war is to re-commence, than Ram Chandra should prepare himself for his ultimate execution at the hands of the apostle of Shiva. ਕਬਿ ਬਾਚ ॥ कबि बाच ॥ Speech of the Poet: ਯੌ ਜਬ ਬੈਨ ਸ੝ਨੇ ਅਰਿ ਕੇ ਤਬ ਸ੝ਰੀ ਰਘ੝ਬੀਰ ਬਲੀ ਬਲਕਾਨੇ ॥ यौ जब बैन सढ़ने अरि के तब सढ़री रघढ़बीर बली बलकाने ॥ Hearing these words of the enemy (Parashuram), Ram looked like a mighty hero. Yet intelligence now runs writ in Ram Chandra who calmly refuses to indulge Parsuram in any retaliatory rhetoric. ਸਾਤ ਸਮ੝ੰਦ੝ਰਨ ਲੌ ਗਰਵੇ ਗਿਰ ਭੂਮਿ ਅਕਾਸ ਦੋਊ ਥਹਰਾਨੇ ॥ सात समढ़ंदढ़रन लौ गरवे गिर भूमि अकास दोऊ थहराने ॥ Visualising the serene posture of Ram, exhibiting the serenity of seven seas, the mountains, Sky and the whole world trembled. Ram Chandra calmly watches Parsuram, and this calm inspires a terrible fear in creation. ਜੱਛ ਭ੝ਜੰਗ ਦਿਸਾ ਬਿਦਿਸਾਨ ਕੇ ਦਾਨਵ ਦੇਵ ਦ੝ਹੂੰ ਡਰ ਮਾਨੇ ॥ जढ़छ भढ़जंग दिसा बिदिसान के दानव देव दढ़हूं डर माने ॥ The Yakshas, Nagas, gods gods demons of all the four directions were frightened. All immortals are frightened for now intelligence has found residence in Ram Chandra's very marrow. ਸ੝ਰੀ ਰਘ੝ਨਾਥ ਕਮਾਨ ਲੇ ਹਾਥਿ ਕਹੌ ਰਿਸ ਕੈ ਕਿਹ ਪੈ ਸਰ ਤਾਨੇ ॥੧੪੯॥ सढ़री रघढ़नाथ कमान ले हाथि कहौ रिस कै किह पै सर ताने ॥१४९॥ Getting hold of his bow in his hand, Ram said to Parashuram, "On whom you have stretched this arrow in anger?"149. Lifting his bow, Ram Chandra asks Parsuram to clarify his actions. ਪਰਸ ਰਾਮ ਬਾਚ ਰਾਮ ਸੋ ॥ परस राम बाच राम सो ॥ Speech of Parashuram addressed to Ram : But Parsuram has been blinded to reality. ਜੇਤਕ ਬੈਨ ਕਹੇ ਸ੝ ਕਹੇ ਜ੝ ਪੈ ਫੇਰਿ ਕਹੇ ਤ੝ ਪੈ ਜੀਤ ਨ ਜੈਹੋ ॥ जेतक बैन कहे सढ़ कहे जढ़ पै फेरि कहे तढ़ पै जीत न जैहो ॥ O Ram ! whatever you have said, you have said and now if you say anything further, then you will not remain alive; Ram Chandra is forewarned that if he says anything more he will be instantly dispatched. ਹਾਥਿ ਹਥਿਆਰ ਗਹੇ ਸ੝ ਗਹੇ ਜ੝ ਪੈ ਫੇਰਿ ਗਹੇ ਤ੝ ਪੈ ਫੇਰਿ ਨ ਲੈਹੋ ॥ हाथि हथिआर गहे सढ़ गहे जढ़ पै फेरि गहे तढ़ पै फेरि न लैहो ॥ The weapon that you had to wield, you have wielded and if you try to wield anything more, your effort will be of no avail. He Parsuram is the God of war and weaponry. Does Ram Chandra really think he is any better than him? ਰਾਮ ਰਿਸੈ ਰਣ ਮੈ ਰਘ੝ਬੀਰ ਕਹੋ ਭਜਿਕੈ ਕਤ ਪ੝ਰਾਨ ਬਚੈਹੋ ॥ राम रिसै रण मै रघढ़बीर कहो भजिकै कत पढ़रान बचैहो ॥ Then getting furious Parashuram said to Ram, "Say, where will you run away now from war and how will you save your life? But if war truly is to recommence than Ram Chandra should recite his won funerary rites. ਤੋਰ ਸਰਾਸਨ ਸੰਕਰ ਕੋ ਹਰਿ ਸੀਅ ਚਲੇ ਘਰਿ ਜਾਨ ਨ ਪੈਹੋ ॥੧੫੦॥ तोर सरासन संकर को हरि सीअ चले घरि जान न पैहो ॥१५०॥ O Ram ! breaking the bow of Shiva and now wedding Sita you will not be able to reach your home."150. For he is now truly Parsuram's foe. Continued in Part 2.
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