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  1. There seems to be some sort of a confusion on this forum regarding the Sri Sarbloh Granth. What is the Sri Sarbloh Granth? Historians and scholars evidence it as being the work of Akali-Nihung Guru Gobind Singh Ji, who formally sealed it at Nanded before his demise. The Sri Sarbloh Granth is an unique scripture in the fact that it is an extrapolation of the Chandi-Di-Vaar and the 24 avatars found in the Dasam Granth. How does the Sarbloh Granth differ from the other canons of the Khalsa? The Sri Sarbloh Granth differs from the other Khalsa canons, in the respect that it is profoundly figurative in it's approach to different spiritual matters orbiting the Khalsa ethos. It's opening stanza confirms this fact. It also provides citations evidencing the retaining of kesh and obeisance to the Guru Granth Sahib Ji. Is there any accepted steek or teeka of the Sarbloh Granth? Yes there is. The official Budha-Dal steek, formed by Akali-Nihung Santa Singh Ji, is based on the historic work of Udasi Harnam Dass or Akali-Nihung Nurang Singh. The latter individual created a full transliteration/exegesis of the Granth and deputed it to the Udasis in Punjab. They would later gift it to the Budha-Dal. This steek is available from Budha-Dal printers and any good bookstore in the Punjab. How is the Sarbloh Granth similar to the Dasam Granth? They follow the same principle. Both explore the battle between Abibek and Bibek. The avatars in the Sri Sarbloh Granth are profusely criticised for being paragons of both Abibek and Bibek. The Guru cites that only the individual who has mastered both, i.e. destroyed duality, can be truly called a Gurmukh. The avatars themselves were entrapped in the web of both Abibek and Bibek. Some quotes from the Sri Sarbloh Granth: ੴ One (advait - non-dual) Lord who is the light of all creation ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥ Victory to Sri Vahiguru ਸ੍ਰੀ ਭਵਾਨੀ ਜੀ ਸਹਾਇ ॥ May Bhavani be helpful ਸ੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਸਹਾਇ ॥ May Maya Laxmi be helpful ਉਸਤਤਿ ਸ੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਕੀ ॥ The Praise of Sri Maya Laxmi ਸ੍ਰੀ ਮੁਖਿਵਾਕਯ ਪਾਤਿਸ਼ਾਹੀ ੧੦ ॥ From the blessed mouth of the Tenth King ਦੋਹਿਰਾ ॥ ਛਾਯਾ ਰੂਪੀ ਹੇਇ ਕੈ, ਬਿਚਰਤ ਸ੍ਰੀ ਗੋਪਾਲ ॥ Taking the form of Maya (the great illusion, duality), Gopal (the preserver of Life) wanders within it (the creation) ਆਪਹਿ ਲਛਮੀ ਬਪੁ ਧਰੇ, ਜੀਉ ਜੰਤੁ ਪ੍ਰਤਿਪਾਲ ॥੧॥ For the protection of beings, He took the form of Sri Laxmi ਸ੍ਰੀ ਮਾਯਾ ਮੁਖਿ ਕਰੋ ਉਚਾਰ ॥ Recite, “Sri Maya”, from your mouth ਦਰਿਦ੍ਰ ਸਾਗਰ ਤੇ ਲੇਹੁ ਉਬਾਰਿ ॥੧॥ ਰਹਾਉ ॥ She protects the weak from the (dreadful) ocean ਦੋਹਿਰਾ ॥ ਆਦਿ ਭਵਾਨੀ ਈਸੁਰੀ, ਮਾਯਾ ਜਾ ਕੋ ਨਾਮ ॥ The Primordial Bhavani (Paida karn vali shakti*) the Creator, whose name is Maya ਇਨ ਬਿਨ ਸਰੈ ਨ ਏਕ ਛਿਨ, ਪੂਰਨ ਹੋਤ ਨ ਕਾਮ ॥੨॥ Nothing can be accomplished without Her protection not even for a moment. ਸੁਖਦਾਇਕ ਮੰਗਲਕਰਨ, ਪ੍ਰਤਿਪਾਲੇ ਬਹੁ ਭਾਂਤਿ ॥ The giver of happiness, giver of liberation, Her very nature is to take care of Her creation ਸੁਬੁਧਿਦੈਨ ਜੈ ਜੈ ਕਰਨਿ, ਮਾਯਾ ਸ੍ਰੀ ਜਗਮਾਤਿ ॥੩॥ Hail Hail to the One who gives awareness of the Self (aatma), Maya (Laxmi), the mother of the World. *According to the Budha Dal Steek on Sarbloh Granth Bhavani is not the ferocious form of Parbati (Shiva's consort) here but the creative energy of the universe, as employed by Akal Purakh. ਆਤਮ ਦਰਸੀ ਇੰਦ੍ਰਿਯ ਜਿਤ ਹੈ ਖਿੰਮਾ ਸੀਲ ਬ੍ਰਤ ਧਾਰੈ ॥ Recognize your true-self and conquer your [ten] sense organs, cultivate forgiveness, a docile demeanor and self control. ਊਠਤਿ ਬੈਠਤਿ ਮੋਹਿ ਚਿਤਾਰੇ, ਸੁਖ ਦੁਖ ਸਮਤ ਬਿਚਾਰੈ ॥ When standing or sitting remember Me and recognize pleasure and pain as one in the same. ਧੀਰਜਮਾਨ ਸੰਤੁਸ੍ਟ ਸਰਬ ਬਿਧਿ, ਮਨ ਸਕੇਲ ਸੰਸਾਰੇ ॥ Remain steadfast and content in all aspects [parvirti - worldly affairs, and nirvirti - spiritual affairs], and separate your mind from the grips of the world. ਸਾਛੀ ਹ੍ਵੈ ਬਿਚਰੇ ਸਭਿ ਸੰਗੇ, ਉਨਮਨਿ ਸਦ ਲਿਵ ਧਾਰੈ ॥12॥1666॥3985॥ Witness [Rām] in all and interact with everyone while constantly in the state of Indescribable Divine Bliss. - Sarbloh Granth, Volume II, pg. 671 ਸਰਬਲੋਹ ਗ੍ਰੰਥ, ਭਾਗ ਦੂਜਾ, ਪੰਨਾ 671 ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥ ਬਿਸਨੁਪਦ ਸੰਕਰ ਚਰਪਦ ਬ੍ਰਿਤਕੇਤੂ ॥ ਸੁਨਹੁ ਸੰਤ ਪ੍ਰਸੰਗ ਪੁਨੀਤਾ ॥ ਸ੍ਰੀ ਸਰਬਲੋਹ ਕੋ ਪਾਵਨ ਗੀਤਾ ॥ Listen oh Saints ! The story [of Sarbloh Avatar] is pure, the song of Sri Sarbloh is purifying ! ਖਸ੍ਟ ਰਾਗੁ ਨਾਦਿ ਸੁਤਨ ਜੁਤਿ ॥ ਯਕ ਯਕ ਰਾਗੁ ਪੰਚ ਰਾਗਨਿ ਯੁਤਿ ॥੧॥ From six major Raga's there are eight sons, and for each Raga there are five wives [Ragni] ਅਸ੍ਟਪੁਤ੍ਰ ਤਾਂ ਕੇ ਸੰਗ ਜਾਨੋ ॥ ਰਾਗਮਾਲ ਯਾ ਬਿਧ ਪ੍ਰਮਾਨੋ ॥ Therefore recognize the eight son's as being in the company of the 6 Major Raga's, and recognize this as collection of Raga's [in Sarbloh Granth] ਤੇ ਸਭਿ ਮੰਗਲਾਚਰਣ ਮਹਿ ਗਾਏ ॥ ਛੰਦ ਬਿਸਨੁਪਦ ਬਿਮਲ ਸੁਹਾਏ ॥੨॥ In this way Manglacharan [sarbloh Granth] has been sung, with beautiful Chand's and Bisanpad's. ਐਰਾਵਤੀ ॥ ਕੋਲ ਜੰਭ ਦਿਗਮੁੰਡ ਕੋ ਯੁਧਾ ॥ ਬਹੁਰ ਸਮਰ ਭੀਮਨਾਦ ਬਿਰੁੱਧਾ ॥ [in Manglacharan there is] The battle of Kol [demon], Jamabasur [demon] and Digmund [demon], then the war of Bheemnaad is described. ਬੀਰਜਨਾਦ ਕੋ ਯੁੱਧ ਅਤਿ ਦਾਰੁਨ ॥ ਪ੍ਰਲਯਭਾਰਥ ਭਉ ਸ੍ਰਿਸ੍ਟਿ ਸੰਘਾਰਨ ॥੩॥ The war [involving] Beerajnaad was extremely ferocious, and [beerajnaad] tried to destroy the whole world. ਮੰਡ੍ਯੋ ਯੁੱਧ ਦੇਵੀ ਅਰੁ ਸ੍ਰੀਪਤਿ ॥ ਕੋਟਿ ਤੇਤੀਸ ਸੁਰ ਸਕਤਿਨ ਸੰਜੁਤਿ ॥ The war of the Devi and Bhagvaan has also been described, along with the 33 Kror Deva's and their wives. ਭਾਰਤ ਪ੍ਰਲਯ ਕਰ ਅਸੁਰ ਸੰਘਾਰੇ ॥ ਨਿਜ ਕਰ ਦੈ ਪ੍ਰਭੁ ਸੰਤ ਉਬਾਰੇ ॥੪॥ In the war of the world the demons were destroyed, and Prabhu gave his hand to protect the Saints. ਬ੍ਰਿਤਿ ਧਾਰੀ ॥ ਬਿਬੇਕ ਅਬਿਬੇਕ ਸਮਰ ਭਯੋ ਭਾਰੀ ॥ ਪੰਚ ਅਧ੍ਯਾਯ ਪੁਰਾਨ ਕੋ ਸਾਰੀ ॥ The war between wisdom and ignorance very deep, and is contained in the five chapters of the [Manglacharan] Puran. ਅਸੰਖ ਅਸੁਰ ਅਣਿ ਦੇਵ ਸੰਗ੍ਰਾਮਾ ॥ ਸ੍ਰੀਪਤਿ ਯੁੱਧ ਬੀਰਜਨਾਦ ਘਮਸਾਨਾ ॥੫॥ There are countless wars between Asur [demons] and Devtas [demi-gods], along with the war between Bhagvaan and Beerajnaad. ਬ੍ਰਿਧਮੁਖੀ ॥ ਚਿਰ ਲੌ ਘੋਰ ਸੰਗ੍ਰਾਮ ਅਖਾਰਾ ॥ ਦੇਵਾਸੁਰ ਸੰਗ੍ਰਾਮ ਬਿਕਰਾਰਾ ॥ The ferocious war is of great length, the war between Asur [demons] and Devtas [demi-gods] is extremely terrifying. ਮੰਗਲਾਚਰਣ ਸਾਰਸ੍ਵਤੀ ਭਾਸਾ ॥ ਕਹ੍ਯੋ ਕਵਿ ਰਾਮ ਮਥ ਸੁਕ੍ਰਾਭਾਸਾ ॥੬॥ Manglacharan [sarbloh Granth] has been written in the Sarswati bhasa [language] and says Guru Gobind Singh Ji it has also been written in Sukra Bhasa [language]. ਸਹਸ੍ਰ ਧਾਰਾ ॥ ਸਮਰ ਬਿਜਯ ਸਰਬਲੋਹ ਗੁਸਾਈ ॥ ਨਿਧ ਨਿਸਾਚਰ ਬੀਰਜਨਾਦ ਬਧਾਈ ॥ The war was won by Sarbloh Gusaase, and Beerajnaad [demon] was destroyed. ਆਰਤੀ ਅਸਤੋਤ੍ਰੰ ਸਤਿਨਾਮਾ ॥ ਬਰਨੀ ਕਵ੍ਯ ਸ੍ਰੀਪਤਿ ਗੁਨ ਗ੍ਰਾਮਾ ॥੭॥ Aarti was performed of praising the Satinam, and all of Bhagvaan's good qualities [gunas] were described. ਦੇਵ ਬਾਚਨੀ ॥ ਲਖਮੀ ਗਾਥ ਸ੍ਰੀ ਮੰਗਲਾਚਰਣ ॥ ਆਦਿ ਪਖ੍ਯਾਨ ਗ੍ਰੰਥ ਯਾ ਬਚਨ ॥ In Sri Manglacharan [sarbloh Granth] the story of Lakshmi [Devi] is told, in the first story of the Granth this story is described. ਲਖਮੀ ਮਹਾਤਮ ਯਥਾ ਬੁਧਿ ਬਰਨੀ ॥ ਸ੍ਰੀ ਗੋਪਾਲ ਕੀ ਕਾਂਯਾ ਨਿਰਨੀ ॥੮॥ Just like the praise of Lakshmi has been described, the form of Sri Sarbloh has also been described. ਮੋਖਪਦੀ ॥ ਸਰਬਸੁ ਲਖਮੀ ਕੇ ਆਧੀਨਾ ॥ ਲੋਕ ਚਤੁਰਦਸ ਸ੍ਰਿਸ੍ਟਿ ਪ੍ਰਬੀਨਾ ॥ All of the treasures of the world are dependent on Lakshmi [Devi], the 14 Worlds are also [under the order] of Sri Maya. ਚਰਾਚਰ ਸਭੁ ਆਸ੍ਰਿਤ ਲਖਮੀ ਕੇ ॥ ਸਭ ਆਸ੍ਰਯ ਮਾਯਾ ਪੱਖੀ ਕੇ ॥੯॥ Eating and not eating is all under the dependence on Lakshmi, all support [in the world] is under the dependence on Maya. ਸੁਧਾ ਲੋਇਨ ॥ ਦੇਵ ਦੈਤ੍ਯ ਦਾਨਵ ਮਾਨਵਗਨ ॥ ਰਾਖਸ ਅਸੁਰਿ ਸਭੂ ਬਸ ਮੁਨਿ ਜਨ ॥ The demigods, demons, Danav, all beings, evil beings, demons and all Muni-jans. ਮਾਯਾ ਆਸ੍ਰਿਤ ਜਗ ਬਰਤਾਰਾ ॥ ਯਕ ਛਿਣ ਇਨ ਬਿਨ ਸਰੈ ਨ ਕਾਰਾ ॥੧੦॥ With the support of Maya they are created, and without [the support of Maya] they cannot remain even for a moment. ਮਹਾਕਾਲ ਪਭੁ ! ਸਰਣਿ ਤੁਮਾਰੀ ॥ ਸ੍ਰੀ ਸਰਬਲੋਹ ਭਗਵੰਤ ਮੁਰਾਰੀ ! ॥ Oh Mahakaal (Great Death), Lord place me in your protection. Oh All-light avatar, Creator of the Universe, Killer of Demon Mur ਅੰਤੁ ਰੂਪ ਅਰੁ ਨਾਮ ਤੁਮਾਰਾ ॥ ਬੇਦ ਭੇਦ ਨਹਿ ਪਾਵਤੁ ਪਾਰਾ ॥ The Vedas and other scriptures cannot Name or describe your form. (Sri Sarbloh Granth Sahib, volume two, page 607) ਰਾਜ ਪਲਾਸੀ ਬਖਸ਼ਸ਼ ਹਜੂਰ ਕਬਿਉ ਬਾਚੁ॥ ਐਸੇ ਗੁਣ ਹਰਿ ਖਾਲਸਹਿ ਬਖਸ਼ੈ, ਭਗਤਿ, ਗਯਾਨੀ, ਰਾਜਜੋਗੇਸ੍ਵਰ ॥ God has blessed the Khalsa with virtues such as those of bhagats, gianis, raj yogis ਛਤ੍ਰਿਯ ਬ੍ਰਿਤਿ ਅਨਨਯੁਪਾਸਕ, ਤਯਾਗੀ ਹਠੀ ਸੂਰ ਭਵਨੇਸ੍ਵਰ ॥ Kshatriyas, those who perform religious rites for others, worshippers of one God, those who live apart from others, ascetics, warriors, masters who bestride the world ਗ੍ਰਾਹੀ ਸੁਭ ਤਯਾਗਿ ਬਿਵਰਜਿਤਿ ਸ਼੍ਰਤਯਾਦਯੰ ਸ਼੍ਰੀ ਮੁਖ ਪਰਮੇਸ੍ਵਰ ॥ ਗੀਤਾ ਉਪਨਿਸਦਿਨ ਮਹਾ ਵਾਰਯ, ਰਹਿਨੀ ਭਗਤਿ ਗਯਾਨਿ ਬ੍ਰਿਤੇਸ਼੍ਵਰ ॥੫॥ Hearing what God tells them in the scriptures, in the noble words of the (Bhagavad) Gita and the Upanishads, they follow the auspicious, avoiding what is evil and live as devout and knowledgeable people. ਅਸੁ ਖਾਲਸਹਿ ਖਾਲਸ ਪਦ ਪ੍ਰਾਪਤਿ, ਨਿਰੰਕਾਰਿ ਸੁ ਸ੍ਵਰੂਪ ਮਹਾਨੰ ॥ਰਹਾਉ॥ The Khalsa attained purity, as great as the One (nirankaar) who is above every stain ਗੁਰੁ ਉਪਦੇਸ ਸਿਖਨ ਪ੍ਰਤਿ ਭਾਸਨਿ, ਮੁੱਦ੍ਰਿਤ ਕੱਛ ਕੇਸ ਕ੍ਰਿਪਾਨੰ ॥ To the Sikhs this teaching of the Guru is given, that these three must be your signs: kachh, kesh, kirpan ਤਾ ਕੀ ਰਹਿਨਿ ਸ੍ਰਤਯੋਕਤਿ ਭਾਖਤਿ, ਦਸ ਗ੍ਰਾਹੀ ਖਾਲਸਹ ਪ੍ਰਧਾਨੰ ॥ Let this be your agreed way of life, then ten chief aims of the Khalsa ਦਯਾ ਦਾਨ ਅਰੁ ਛਮਾ ਸਨਾਨੰ, ਸੀਲ ਸੁਚਿ ਸਤਯੰ ਸੰਭਾਨੰ ॥ Mercy, charity, preparedness, forgiveness, bathing, gentleness, purity, truth, loving regard ਸਾਧਨ ਸਿੱਧ ਸੂਰ ਭਗਤਿ ਮਾਨੰ, ਦਸ ਗ੍ਰਾਹੀ ਆਸਤਕ ਪ੍ਰਮਾਨੰ ॥੬॥ Sadhs, siddhss, and gods regard devotion (bhagati) (as the supreme virtue) ਤਯਾਗੀ ਦਸ॥ The ten to be avoided ਬਿਰੋਧ ਅਤਿ ਸਾਧਨ ਹਿੰਸਾ ਅਹੰਕਾਰ ਆਲਸ ਕ੍ਰਿਪਨਤ੍ਵ ਪ੍ਰਮਾਨੰ ॥ ਕਠੋਰਤੁ ਜੜਤੁ ਕੁਬਿਲਿਤੁ ਅਸਊਚੰ ਕਲਮ ਸ਼ਾ-ਰੁ-ਅਭਿਗਤਿ ਆਨੰ॥ Actions to be avoided (are those arising from) violence, pride, idleness, parsimony, (the exercise of harsh) authority, cruelty, sloth, criticism of others, corruptness, and (eating) meat (prepared by a Muslim with the recitation of) the Kalima. These are the characteristics of unbelievers * In the tika it says that in some saroops it is written Kalmaa Maas Abhagat(i) Aanan, this is why it is translated as Halal meat above. ਦਸ ਗ੍ਰਾਹੀ ਦਸ ਤਯਾਗੀ ਐਸੋ ਤਾਹਿ ਖਾਲਸਹ ਕਥਤ ਸੁਜਾਨੰ ॥ Thus there are ten aims and ten things to be avoided. ਅਸੁ ਖਾਲਸਹਿ ਖਾਲਸ ਪਦ ਪ੍ਰਾਪਤ ਨਿਰੰਕਾਰਿ ਸੁ ਸ੍ਵਰੂਪ ਮਹਾਨੰ ॥੭॥ The Khalsa is described as wise, acquiring a purity, which is equaled only by the One who is above all stain. ਜੀਵਨ ਮੁਕਤਿ ਬਿਚਰਤਿ ਬਨ ਤ੍ਰਿਨ ਮਹਿ, ਦੇਵ ਭੂਤਦੇਵ ਹੀ ਕਹਿੱਯੈ ॥ The spirit wanders free within it, the evil god becomes a good god ਖਾਲਸ ਪਦ ਕੋ ਪ੍ਰਾਪਤਿ ਦੁਰਲਭ, ਐਸੋ ਖਾਲਸ ਹਰਿਜਨ ਚਹਿੱਯੈ ॥ Rare is the privilege of attaining the status of the Khalsa, thus it is called God’s people ਜਲ ਤਰੰਗ ਭੇਦ ਕਛੁ ਨਾਹਨਿ, ਜੀਵ ਬ੍ਰਹਮ ਪਰਮਾਤਮ ਲਹਿੱਯੈ ॥ W wave is no different from the water (it contains). A spirit is seen as Brahma or God ਬ੍ਰਹਮਹਿ ਜੀਵ ਪਾਰਬ੍ਰਹਮਹਿ, ਸਾਗਰ ਬੂੰਦ ਬੂੰਦ ਸਿੰਧੁ ਅਹਿੱਯੈ ॥੮॥ Brahma is the spirit and the spirit is Brahma, just as the ocean is contained in a drop (of water) and the drop (is contained) in the ocean ਹਰਿ ਹੀ ਹੋਇ ਤਉ ਕਹਾਂ ਅਚਰਜ ਹੈ, ਸਤਿਗੁਰੁ ਪਦ ਕਹੁ ਪ੍ਰਾਪਤਿ ਵਾਰੋ ॥ What a marvel is the being of God (hari) ! How does one obtain the condition of the Satiguru? ਸਿਖਯ ਪਦ ਦੁਹੂਅਨ ਤੇ ਗਉਰੋ, ਆਤਮਕੀ ਪ੍ਰਾਪਤੀ ਵਿਚਾਰੋ ॥ The condition of a Sikh is double the weight of both, based on the spirit’s gain ਤਾਸ ਮਹਾਤਮ ਨਿਜ ਮੁਖ ਗਾਵਤ, ਜਥਾ ਉਕਤਿ ਮਤਿ ਬੁਧਿ ਹਮਾਰੋ ॥ I sing aloud of its greatness, limited in intellect and discernment though I be ਸੁਨਹੁ ਸੰਤ ਖਾਲਸ ਪਦ ਜਸ ਕਉ, ਸ੍ਰਵਨ ਪ੍ਰਾਪਤਿ ਹੋਤ ਫਲ ਚਾਰੋ ॥ He me, oh sant! Hear the glory of the Khalsa’s condition and from it take strength ਗੀਤਾ ਮਹਿ ਅਰਜੁਨ ਪ੍ਰਤਿ ਭਾਖਤਿ, ਸ੍ਰੀਮਤਿ ਭਗਤ ਮਹਾਤਮ ॥ In the (Bhagavad) Gita, Sri (Krishan) has described the exalted status of the devotee to Arjan: ਭਗਤਿ ਗਯਾਨਿ ਰੂਪ ਨਿਜ ਬਰਨਾਂ, ਪ੍ਰਾਪਤਿ ਜਾਂ ਕਹੁ ਆਤਮ ॥ “The devotees – the wise man and the brave – belond to my own caste (barnaa), since they all have attained the true status of their soul” ਟੀਕਾਕਾਰ ਹੂੰ ਮਹਿਮਾ ਭਗਤਿਨ ਖਾਲਸਹਿ ਪ੍ਰਤਿ ਹੈ ਭਾਖੀ ॥ Commentators have attributed the views of the devotees to the Khalsa ਖਾਲਸ ਪਦ ਕਹੁ ਊਚ ਮਹਾਤਮ, ਸਭਹਿ ਸ੍ਰੇਸ੍ਵਿਨ ਆਖੀ ॥੧੦॥੪੫੭॥੯੮੯॥੩੩੦੮॥ਦਸਕ ੧॥ All have conferred the highest praise on the Khalsa, exalted it is above all. ਅਕਾਲ ਪੁਰਖ ਕੀ ਆਗਯਾ ਪਾਇ, ਪ੍ਰਗਟਿ ਭਯੋ ਰੂਪ ਮੁਨਿਵਰ ਕੋ ॥ By the command of Akal Purkh, [the Khalsa was created] with the form of [sacred] Muni's. *Akali Baba Santha Singh Ji translates Munivar as King, so it would be Khalsa took the form of a King ਜਟਾ ਜੂਟ ਨਖ ਸਿਖ ਕਰ ਪਾਵਨ, ਭਗਤ ਸੂਰ ਦ੍ਵ ਰੂਪ ਨਰਵਰ ਕੋ ॥ With the long hair from the topnot to the nail of the toe, like a Muni, and the form of both a devoted worshipper [bhagat] and warrior [soor]. ਚਕ੍ਰਵੈ-ਪਦ ਦਾਤ ਧੁਰਿ ਪਾਯੋ, ਧਰਮਰਾਜ ਭੁੰਚਤਿ ਗਿਰਿਵਰ ਕੋ ॥ The 'Chakarvarti Raj' [Kingdom which is victorious wherever the Army is present] has been given by the Lord, not even Dharamraj has been given such a high status ਉਦਯ ਅਸਤ ਸਾਮੁਦ੍ਰ ਪ੍ਰਯੰਤੰ, ਅਬਿਚਲ ਰਾਜ ਮਿਲਯੋ ਸੁਰਪੁਰ ਕੋ ॥੪॥ From where the sun rises to where it sets, across all the oceans, [The Khalsa] has received the timeless Raj [kingdom] from Sachkhand ਪੰਥ ਖਾਲਸਾ ਭਯੋ ਪੁਨੀਤਾ, ਪ੍ਰਭੁ ਆਗਯਾ ਕਰਿ ਉਦਿਤ-ਭਏ॥ The Panth Khalsa has been created Pure, under the permission of the Lord, [the Khalsa] is shining bright [of purity] ਮਿਟਯੋ ਦ੍ਵੈਤ ਸੰਜੁਗਤਿ ਉਪਾਧਿਨਿ ਅਸੁਰ ਮਲੇਛਨ ਮੂਲ ਗਏ॥ Duality [in the mind] was destroyed, they attained the highest position and became One [with the Lord], the root of their bad [asur malech] qualities were destroyed. Asur [demons] Malech [invaders] can also refer to the Turks at the time who were destroyed by the Khalsa. ਧਰਮ ਪੰਥ ਖਾਲਸਾ ਪ੍ਰਚੁਰ-ਭਯੋ, ਸਤਿ ਸ਼ਿਵੰ ਪੁਨਯ ਰੂਪ ਜਏ ॥ The manifestation of Panth Khalsa's Dharam [was created], they are the form of truth, liberation and purity. *Akali Santha Singh Ji says that’s Khalsa pure is Sat Shivan Roop, which he says is the roop of Rab (Sat means that it refers to Nirankaar and not Shiv ji) *Many people say that is refers to how Khalsa is Sat Shiv Saroop, the true form of Shiv Ji ਕਛ, ਕੇਸ, ਕ੍ਰਿਪਾਨਨ ਮੁਦ੍ਰਿਤ, ਗੁਰ ਭਗਤਾ ਰਾਮਦਾਸ ਭਏ॥੫॥ Kach, Kesh, and Kirpan – these three signs made followers of the Guru the servants (also) of God *Akali Santha Singh Ji says that, RaamDaas in this shabad means someone who does Kirtan, so the three signs are kach kesh kirpan, and the followers of the Guru praise the Lord ਕਾਲ ਉਪਾਸਕ ਛਤ੍ਰਿਯ-ਧਰਮਾ, ਰਣ ਕਟਿ ਕਸਿ ਪ੍ਰਧਾਨ ਅਏ॥ Worshippers of Akal and followers of the Kshatriya way, wearing a waistband [kamarkasa] they are the supreme warriors. *Akali Santha Singh Ji translates the second part of this as; the Khalsa is the highest warrior ਤਾ ਮਹਿ ਪੰਥ-ਚਾਲਿਸ ਪ੍ਰਵਾਨਾ, ਪੰਚ ਪ੍ਰਧਾਨ ਖਾਲਸਹਿ ਠਏ ॥ From forty men, five leaders of the Khalsa emerged ਸ਼੍ਰੀ ਅਜੀਤ ਸਿੰਘ, ਜੁਝਾਰ ਸਿੰਘ, ਫਤਹ ਸਿੰਘ, ਜੋਰਾਵਰ ਸਿੰਘ ਪ੍ਰਿਏ ॥ They were the beloved Ajit Singh, Jujhar Singh, Fateh Singh, and Zorawar Singh ਪੰਚਮ ਖਾਲਸਹ ਸਤਿਗੁਰੁ ਪੂਰਾ ਜਿਨ ੲੇ ਪੰਥ ਸੁਪੰਥ ਪ੍ਰਟਗਏ ॥੬॥ The fifth leader of the Khalsa who completes the total was the Satguru (Gobind Singh), he who revealed this noble Panth ਚਾਲਿਸ ਨਰ ਏ ਬੀਜ ਖਾਲਸਹ, ਮੁਕਤੇ ਪਾਵਨ ਸਿੰਘ ਬਲੀ ॥ Forty men were the seed of the Khalsa, powerful Singhs who won liberation ਮਾਤ ਭਗਵਤੀ ਪਿਤਾ ਕਾਲ ਪੁਰੁਖ, ਗਦੋ ਲਿਯੋ ਦੈ ਖਾਲ ਪਲੀ ॥ Bhagavati was their mother, Akal Purakh their father, specially nurtured by them ਸਕਲ ਭਰਮ-ਪਰਹਰਿ-ਕਰਿ ਹਰਿਜਨ, ਸਤਿਨਾਮੁ ਸੁਚਿ ਮੰਤ੍ਰ ਬਲੀ ॥ Seperated from all illusion they became his people, repeating ‘Satinam’, that most powerful of mantras ਆਪੁ ਜਪਤਿ ਅਰੁ ਜਗਤ ਜਪਾਵਤਿ, ਭਗਤਿ ਸਿਰੋਮਨਿ ਮਾਹਿ ਕਲੀ ॥੭॥੧॥੩੧੪॥੮੪੬॥੩੧੬੫॥ਸਪ੍ਹਕ ੧॥ They chanted it themselves and taught all others to chant it. Great devotees, they were in the Kaliyug ਇਤਿ ਸ਼੍ਰੀ ਪੰਥ ਪ੍ਰਕਾਸ ਸੁਭ ਬੰਸ ਸਤਿਗੁਰੁ ਪਾਤਸ਼ਾਹੀ ਦਸਕ ਬਰਨਨੰ ਸੁਭੰ॥੧॥ ਅਥ ਗ੍ਰੰਥ ਸਥਾਪਨ ਮਹਾਤਮ ਸ੍ਰੀ ਸਤਿਗੁਰੂ ਬਿਗ੍ਰਹ ਕਥਤੇ ਤ੍ਵ ਬਲਿ ਬਿਸਨੁਪਦ ਪੁੰਨਿਯਾਕੀ ਆਪਨਪੌ ਸ਼੍ਰੀ ਖਾਲਸਹਿ ਸੌਪਾਂ, ਦ੍ਵਤਯਿ ਰੂਪ ਸਤਿਗੁਰੂ ਗ੍ਰੰਥਾ ॥ On them was conferred the status of Guru Khalsa, and the Granth became the Guru ਬੋਲਨ ਸਤਿਗੁਰੁ ਸਬਦ-ਸੋਭਾਖਨ, ਨਾਮ ਗੋਬਿੰਦ ਕੀਰਤਨਿ ਸੰਥਾ ॥ They changed the word of the Satguru, repeating the Name of God (gobind) as their regular conservation *Akali Santha Singh Ji translates this line as, Through the Shabad we speak (bolan) with the Satguru. Repeating Gods name is our constant conservation/activity ਗੁਨਾਨੁਵਾਦ ਪੁਨਿ ਸਿਫਤਿ ਸਲਾਹਨਿ, ਊਠਤੁ ਬੈਠਤੁ ਸੈਨ ਕਰੰਥਾ ॥ Singing kirtan became a religious rite and they became virtuous by praising God, whether standing or whether sitting ਪਾਵਨ ਪੰਥ ਖਾਲਸਹਿ ਪ੍ਰਗਟਯੋ, ਚਾਰ ਵਰਨ ਅਾਸ਼੍ਰਮ ਸੁਭ ਪੰਥਾ ॥੧॥ The pure Panth, which was the Khalsa came into being, that glorious Panth with four castes and four ashrams ਇਨ ਕੇ ਦਰਸ ਸਤਿਗੁਰੁ ਕੋ ਦਰਸਨ, ਬੋਲਨ ਗੁਰੂ ਸਬਦੁ ਗੁਰੁ ਗ੍ਰੰਥਾ ॥ To behold it is to behold the Satguru, (its members) repeat the Guru’s Word from the Guru Granth ਦ੍ਵਾਦਸਿ ਰੂਪ ਸਤਿਗੁਰੁ ਏ ਕਹਿਯਤਿ, ਦ੍ਵਾਦਸਿ-ਭਾਨੁ ਪ੍ਰਗਟ ਹਰਿ ਸੰਤਾ ॥ In twelve forms the Satguru appears, just as twelve rays of the sun reflect the light of God (Hari) ਪ੍ਰਤਯਖ ਕਲਾ ਪਾਰਬ੍ਰਹਮ ਧਣੀਛੈ, ਗ੍ਰੰਥਿ ਪੰਥ ਖਾਲਸ ਵਰਤੰਤਾ ॥ The visible power of God is manifested in the Khalsa as (the doctrine of the Guru) Granth and (that of the Guru) Panth ਦਾਸ ਗੋਬਿੰਦ ਫਤਹ ਸਤਿਗੁਰੂ ਕੀ, ਖਾਸ ਗ੍ਰੰਥ ਗੁਰੁ ਰੂਪ ਬਦੰਤਾ ॥੨॥ਦੁਪਦ ੧॥ Gobind is the servant of the victorious Satguru, he who reveals himself as the Khalsa and as the Guru Granth And many more. Where can I find out more about the Sri Sarbloh Granth? There are blogs and websites set up to this effort. They are:- http://sikh-reality.blogspot.co.nz/search/label/Tradition http://www.srisarblohgranthji.com/ http://tisarpanth.blogspot.co.nz/?view=timeslide http://nihangsingh.org/
  2. 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.
  3. Who are these forty men the Sarbloh Granth mentions? ਤਾ ਮਹਿ ਪੰਥ-ਚਾਲਿਸ ਪ੍ਰਵਾਨਾ, ਪੰਚ ਪ੍ਰਧਾਨ ਖਾਲਸਹਿ ਠਏ ॥ From forty men, five leaders of the Khalsa emerged ਸ਼੍ਰੀ ਅਜੀਤ ਸਿੰਘ, ਜੁਝਾਰ ਸਿੰਘ, ਫਤਹ ਸਿੰਘ, ਜੋਰਾਵਰ ਸਿੰਘ ਪ੍ਰਿਏ ॥ They were the beloved Ajit Singh, Jujhar Singh, Fateh Singh, and Zorawar Singh ਪੰਚਮ ਖਾਲਸਹ ਸਤਿਗੁਰੁ ਪੂਰਾ ਜਿਨ ੲੇ ਪੰਥ ਸੁਪੰਥ ਪ੍ਰਟਗਏ ॥੬॥ The fifth leader of the Khalsa who completes the total was the Satguru (Gobind Singh), he who revealed this noble Panth ਚਾਲਿਸ ਨਰ ਏ ਬੀਜ ਖਾਲਸਹ, ਮੁਕਤੇ ਪਾਵਨ ਸਿੰਘ ਬਲੀ ॥ Forty men were the seed of the Khalsa, powerful Singhs who won liberation Ang 495 of Sarbloh Granth Tika
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