chatanga1

There has been a lot of discussion over Mai Bhago and her story in Suraj Parkash Granth over the last few days. Some people are of the opinion that it is a false story, and are using it as a weapon to demonise Suraj Parkash Granth. What are your opinions on it? I personally don't think that there is anything out of line with the story. I think that peoples awastha (spiritual state) can change sometimes rapidly where it cannot be controlled in conforms with perceived current practices. Essentially in the end of the story Guru Sahib has said that she is not to carry on with her state of nakedness but to cover her body. I want to add the gurmukhi text here first : http://sikh-reality.blogspot.com/2013/03/mai-bhago-passage-gurpratap-suraj.html The following is a short passage from Gurpratap Suraj Prakash Granth [1843], written by Kavi Santhok Singh Ji. This section is found several sections after the Battle of Khindrana [December 1705], where Mai Bhago lost her husband and two brothers. ਮਿਲੀ ਮੁਕਤਿਸਰ ਭਾਗੋ ਮਾਈ । ਵਧੀ ਪ੍ਰੀਤਿ ਗੁਰ ਮਹਿਂ ਅਧਿਕਾਈ । ਰਹਿਬੇ ਲਗੀ ਦਿਗੰਬਰ ਸੋਈ । ਲਾਜ ਕਾਨ ਲੋਕਨ ਕੀ ਖੋਈ ।36। Upon meeting [Guru Gobind Singh Ji] at Mukhstar, Mai Bhago's love for the Guru increased greatly, [to the extent that she] began living naked paying no attention to the publics [thoughts of] modesty and honour. ਕਥਾ ਬੇਦ ਮਹਿਂ ਜਿਸ ਕੀ ਅਹੈ । ਨਾਮ ਗਾਰਗੀ ਨਗਨ ਸੁ ਰਹੈ । ਪਰਮਹੰਸਨੀ ਬਡ ਅਵਧੂਤਾ । ਤਿਮ ਭਾਗੋ ਗੁਰ ਢਿਗ ਅਵਧੂਤਾ ।37। In the Vedas there is a story of [an asetic] named Gargee who lived naked. She was known as a Paramhansni [Brahmgyani - but term also used for a section of the Sanyasi order], in this same way [Mai] Bhago was a great ascetic of the Guru. ਗਰਵੀ ਸਾਂਗ ਹਾਥ ਮਹਿਂ ਧਰੈ । ਸਦਾ ਅਨੰਦ ਏਕ ਰਸ ਥਿਰੈ । ਕੇਤਿਕ ਮਾਸ ਨਗਨ ਜਬਿ ਰਹੀ । ਇਕ ਦਿਨ ਦੇਖਿ ਨਿਕਟ ਗੁਰ ਕਹੀ ।38। While always remaining intoxicated in the flavour of the One Blissful Essence she would carry along with her a spear and a small metal pot in her hands. She remained naked for many months and one day when seeing the Guru, the Guru remarked: 'ਸੁਨਿ ਮਾਈ ਭਾਗੋ ਸਚਿਆਰੀ । ਕੁਲ ਨੈਹਰਿ ਸਸੁਰਾਰਿ ਉਬਾਰੀ । ਪਰਮਹੰਸ ਆਵਸਥਾ ਪਾਈ । ਤੁਝ ਕੋ ਦੋਸ਼ ਨ ਲਗੈ ਕਦਾਈ ।39। "Listen oh truthful Mai Bhago, do not destroy your lineage and the [honour] of your In-Laws. [However] You have obtained the state of Paramhans [Brahmgyani] and you will not be blamed for anything. ਰਹਨਿ ਦਿਗੰਬਰ ਤੁਝ ਬਨਿ ਆਈ । ਇਕ ਰਸ ਬ੍ਰਿੱਤਿ ਭਈ ਲਿਵਲਾਈ । ਤਨ ਹੰਤਾ ਸਭਿ ਰਿਦੇ ਬਿਨਾਸ਼ੀ । ਪਾਯੋ ਪਰਮ ਰੂਪ ਅਬਿਨਾਸੀ ।40। You [have become comfortable] remaining naked; your mind is continuously attached to the flavour [of Paramatmaa]. The ego of your body has been destroyed in your heart; you have obtained the Highest Indestructible form. ਤਊ ਸੰਗ ਤੂੰ ਰਹਤਿ ਹਮਾਰੇ । ਪਹਿਰਿ ਕਾਛੁ ਲਘੁ ਸਿਰ ਦਸਤਾਰੇ । ਊਪਰ ਚੀਰ ਚਾਦਰਾ ਲੀਜੈ । ਦੇਹ ਅਛਾਦਹੁ ਸਮਾ ਬਿਤੀਜੈ । ' 41। However even then you live with us, [for this reason], put on a Kach [underwear] and on your head tie a small Dastaar [turban]. Cover your body from now on with a shawl [Chadra]." ਸੁਨਿ ਗੁਰ ਹੁਕਮ ਮਾਨ ਤਿਨ ਲੀਨਾ । ਬਸਤ੍ਰ ਸਰੀਰ ਅਛਾਦਨ ਕੀਨਾ । ਕਰ ਮਹਿਂ ਸਾਂਗ ਸਦਾ ਗਹਿ ਰਾਖੇ । ਰਹੈ ਸੰਗ ਗੁਰ ਕੇ ਅਭਿਲਾਖੇ ।42। Listening to the command of the Guru, Mai Bhago agreed and covered her body with clothing. Holding her spear always in her hand, [Mai Bhago] forever held the desire to live alongside the Guru. ਗੁਰਪ੍ਰਤਾਪ ਸੂਰਜ ਪ੍ਰਕਾਸ਼ ਗ੍ਰੰਥ, ਐਨ ਪਹਿਲਾ, ਅਧਿਆਇ 22 Gurpratap Suraj Prakash Granth, 1st Ain, Chapter 22

Hello to all my fans! So sorry about this forced hiatus. I have been really busy at work over the last 2 months so hardly visited this forum. Back to normal now. In reading this charitar a line stands out from the obvious love story of "Boy meets girl. Girl meets boy. Love blossoms and they want to be together etc." The thing that stood out was the mother recognised what was happening with her daughter. She read the signs perfectly in her daughter's change in demeanour and energy. She knew from the signs that the daughter was in love with someone and enacted a swayambar to achieve that. The charitar also ends with a happy ending saying that the two were happy and their story became famous in the world. Perhaps this charitar is about reading changes in peoples behaviour and deciphering it ? And also looking at it from a parents frame of mind that they should be able to read changes in their children's behaviour?

This is the product of a diseased mind. "Surrender." The issue is not, or should not be a war where the most powerful/brutal/psychopathic rule. The thinking should be about peace and productivity for the people of that area. This "surrender" is exactly what Duryodhan had in mind. That he was losing something to the Pandavs. This is essentially the crux of the problems of the diseased mind. Even after 70 years the kashmiris still would prefer not to be in India. That 70 spans 3 generations. That should tell you Indians something. With the Khalistan movement, it never transgressed one generation. It was the same generation that fought against the brutality and viciousness of the indian state that eventually capitulated and gave up the armed struggle. Again even more evidence of a diseased mind. Every Khalistani has be a Pakistani supporter in these indians eyes. I support Khalistan but don't support Pakistan. But try telling that to these people...Our voices are not voices but barking...and then they want us to come to India and "fight." Fight for what KD? Why does it cause you so much pain to have the freedom to voice our concerns here ?

Are you trying to say that you haven't noticed? Not when they have an agenda to achieve. If Kashmir is not peaceful why is modi talking about investment there? Why invest in a warzone? Well the army was still there wasn't it? I never said what capacity it was in. You claimed it was never there at all. So hindu resistance is killing innocent people in false encounters and raping women? No different from islamic supremacy then. Same as in Panjab. Security forces AKA ravan sena killing Sikhs in false encounters and raping women there. That was down to policies of our Sikh leaders. No relation to the Kashmir issue. And it was indian propoganda that they were not torturing anyone in Panjab in the 1990s. your eunuch prime minister manmohan lied before the UN that india was not practising torture on the Sikhs in Panjab. Was this propaganda as well? So what? KPS Gill wore a turban as well. So did SSP Ajit Sandhu. Virk. Are you trying to say that they didn't kill and torture thousands of people? Why? i never differentiated between Sikh soldiers and non-Sikh soldiers. They are all part of the same army. Just like Panjab ravan sena had police majority. You want to be proud of KPS gill and the other sikhs because they were Sikhs? And turn a blind eye to their killings and torture? Just because you think so? I have sympathy for every person killed in this conflict. To me neither are more precious. But to you they are. You seem very happy to portray a murdering army as some heroic resistance. BTW what sympathy do you show for the thousands of people of india who die daily because of hunger, yet the moeny is spent by the indian govt to station thousands ofsoldiers in a state to kill and torture people there?

Who said going to any place for work is wrong? I'm talking about a deliberate attempt to change demographics. Dear oh dear. The Indian Army has been in Kashmir since 1948. So if it's only such a small amount why kill thousands of innocent people over it? Why spend so much money on a small piece of land when that same money can be used to stop people all over india dying of hunger? Why not learn from Duryodhans example and give up a small piece of land to save the greater land? 6000 people daily die on average from starvation. Do you really think that such a small peice of land matters to these people? Why? If they are sons of the soil why should they leave their own land to go elsewhere? What if the British said to the Indians who wanted independence go to some other land and have your hindustan there? What if Banda Bahadur was told to take his Sikh state somewhere else? Disintegration of a manufactured state can only be a good thing. Not just for India but for Pakistan as well as many other countries around world. For what the indian state has done to its people it DOESN'T deserve to exist. Only states that uplift their people mand help them grow deserve to survive. A lie. Abdullah was a great friend of nehru and was opposed to pakistan. But nehru still had abdullah thrown in jail for years. Abdullah never once spoke of independence from india yet he was treated like a criminal. I bet that you are very happy with abdullahs treatment aren't you kanwar deep? Could be 100%. Fact is that the army have been killing innocent people and raping women there for decades. Shame on you masquarading as a sikh of the guru and wholeheartedly supporting such atrocities on other humans. No ifs. And that is why they yhave so many problems in their own country. But just by saying this you have proved yourself to be a proper maggot by trying to blame others to hide to your misdeeds. India is learning from them. India is no different from Pakistan. Both are different sides of the same coin. You should think about how much brown-nosing you are doing kanwar deep. You are coming across as a really disgusting human being in this topic.

I agree. They want independence or a merger with Pakistan. BUT...article 370 at least protected them from being swamped by people from other states. In Panjab we have seen mass immigration from Bihar, which then reduces the Sikh vote. The idea to to make these people a minority in their own homeland. Just like China has done for the last 10 years in East Turkestan to dilute the people there who want autonomy or freedom from chinese rule. Same with Tibet. To the Kashmiris 370 was the last line of defence from civilians. That is really their prerogative isn't it? What they want to do with their homeland is up to them. Because autonomy doesnt mean that the army will not kill Kashmiris in false encounters or rape their women. You know, just the indian army and police did in Panjab for a decade? I'm sure that you're aware that the indian army tortures kashmiris as well. How does autonomy prevent this? You must have the answer. I agree the situatoin is worse but that was majorly to do with the torture and killings of innocent people by the indian state. The same as they did in Panjab. Just killing Sikhs youths anywhere. All-out war against the terrorist indian state would be worse wouldn't it? What if the Kashmiri militants step up their game because of this? What would it achieve? Pakistan has already toned down trade with india and have closed their airspace to india by some reports. Bottom line is, that you can't kill people and expect them to be loyal to you. India has been a terrorist state right from 1947. It has killed it's own citizens in to preserve what it falsely perceives to be the motherland.

Hearing the news of India revoking Article 370 in Kashmir made me think again about this topic. Article 370 was a promise made to Kashmiris by Govt of India in 1947. Since then they have had their own autonomy except in matters related to currency defence etc. By revoking article 3870, the govt of India are going to escalate what is already the longest running war. The Govt of India did the same to the Sikhs. Make all these promises before partition and then renege on the promises made. Its so ironic that these people beleiving in "Ram Raaj" etc have totally abandoned the ethics and teachings of the ancient holy sanskrit texts. Govt of India has learned nothing from Mahabharat and are making the same mistakes again. They are prepared to kill their own citizens over it. India killing its own citizens is nothing new. They have been doing it in thousands since 1947. This move will give fresh impetus to starting the war back up. The british really did a disservice to south asia by leaving india and pakistan as countries.

Anyone heard of this "The Enchanted Parrot" ? https://ia800209.us.archive.org/0/items/cu31924022986115/cu31924022986115.pdf It is very similiar in structure to Sri CharitroPakhyan Granth, and Panchtantra.

Chritar 103: Tale of Shah Jallaal ਚੌਪਈ ॥ Chaupaee ਅਸਟ ਨਦੀ ਜਿਹ ਠਾਂ ਮਿਲਿ ਗਈ ॥ ਬਹਤੀ ਅਧਿਕ ਜੋਰ ਸੋ ਭਈ ॥ Where there was the confluence of eight rivulets, there always was thunderous aura. ਠਟਾ ਸਹਿਰ ਬਸਿਯੋ ਤਹ ਭਾਰੋ ॥ ਜਨ ਬਿਧਿ ਦੂਸਰ ਸ੍ਵਰਗ ਸੁ ਧਾਰੋ ॥੧॥ The town inhabited there seemed to be another heaven established by the Brahma, the Creator.(1) ਦੋਹਰਾ ॥ ਤਹਾ ਧਾਮ ਪਤਿਸਾਹ ਕੇ ਜਲਨ ਨਾਮਾ ਪੂਤ ॥ Dohira ਸੂਰਤਿ ਸੀਰਤਿ ਮੈ ਅਧਿਕ ਬਿਧਿ ਨੈ ਸਜਿਯੋ ਸਪੂਤ ॥੨॥ The king of that place had a son named Jallal. ਜੋ ਅਬਲਾ ਤਾ ਕੌ ਲਖੈ ਰੀਝ ਰਹੈ ਮਨ ਮਾਹਿ ॥ His countenance and temperament were as if created by God, Himself.(2) ਗਿਰੇ ਮੂਰਛਨਾ ਹ੍ਵੈ ਧਰਨਿ ਤਨਿਕ ਰਹੈ ਸੁਧਿ ਨਾਹਿ ॥੩॥ Any female who looked at him, would feel immensely contented. ਸਾਹ ਜਲਾਲ ਸਿਕਾਰ ਕੌ ਇਕ ਦਿਨ ਨਿਕਸਿਯੋ ਆਇ ॥ She would even lose her consciousness and fell flat on the ground(3) ਮ੍ਰਿਗਿਯਨ ਕੌ ਮਾਰਤ ਭਯੋ ਤਰਲ ਤੁਰੰਗ ਧਵਾਇ ॥੪॥ Jallaal, the king, one day marched out for hunting, ਚੌਪਈ ॥ And running his horses, chased and killed the deer.(4) ਏਕ ਮਿਰਗ ਆਗੇ ਤਿਹ ਆਯੌ ॥ Chaupaee ਤਿਹ ਪਾਛੇ ਤਿਨ ਤੁਰੈ ਧਵਾਯੋ ॥ One deer crossed his way and he put his horse to pursue it. ਛੋਰਿ ਸੈਨ ਐਸੇ ਵਹ ਧਾਯੋ ॥ ਸਹਿਰ ਬੂਬਨਾ ਕੇ ਮਹਿ ਆਯੋ ॥੫॥ He deserted his army and drifted towards the city of Boobna.(5) ਅਧਿਕ ਤ੍ਰਿਖਾ ਜਬ ਤਾਹਿ ਸੰਤਾਯੋ ॥ ਬਾਗ ਬੂਬਨਾ ਕੇ ਮਹਿ ਆਯੋ ॥ When he became over thirsty, he came to the garden in Boobna. ਪਾਨੀ ਉਤਰਿ ਅਸ੍ਵ ਤੇ ਪੀਯੋ ॥ ਤਾ ਕੋ ਤਬ ਨਿੰਦ੍ਰਹਿ ਗਹਿ ਲੀਯੋ ॥੬॥ He dismounted, drank water and was overwhelmed by the sleep.(6) ਤਬ ਤਹ ਸੋਇ ਰਹਿਯੋ ਸੁਖ ਪਾਈ ॥ ਜੀਤਿ ਜੁਧ ਦ੍ਵੈ ਬਰ ਲਏ ਕੈ ਕੈ ਅਤਿ ਸੁਭ ਕਾਇ ॥੩੪॥ spouse. Kaikaee, the pretty one, earned many boons by winning over the war.(34)(1) ਭਈ ਸਾਂਝ ਅਬਲਾ ਤਹ ਆਈ ॥ He kept slumbering, and in the afternoon a lady came in. ਅਮਿਤ ਰੂਪ ਜਬ ਤਾਹਿ ਨਿਹਾਰਿਯੋ ॥ When she saw his enchanting features, ਹਰਿ ਅਰਿ ਸਰ ਤਾ ਕੇ ਤਨ ਮਾਰਿਯੋ ॥੭॥ the Cupids arrows pierced through her heart.(7) ਤਾ ਕੌ ਰੂਪ ਹੇਰਿ ਬਸ ਭਈ ॥ His radiance face captured her so much that she decided to turn into ਬਿਨੁ ਦਾਮਨ ਚੇਰੀ ਹ੍ਵੈ ਗਈ ॥ his slave, even, without monetary reward. ਤਾ ਕੀ ਲਗਨ ਚਿਤ ਮੈ ਲਾਗੀ ॥ Devotion towards him sprung up in such intensity ਨੀਦ ਭੂਖ ਸਿਗਰੀ ਤਿਹ ਭਾਗੀ ॥੮॥ that she disregarded the need of food.(8) ਦੋਹਰਾ ॥ Dohira ਜਾ ਕੇ ਲਾਗਤ ਚਿਤ ਮੈ ਲਗਨ ਪਿਯਾ ਕੀ ਆਨ ॥ Those who get their hearts permeated with love, ਲਾਜ ਭੂਖਿ ਭਾਗਤ ਸਭੈ ਬਿਸਰਤ ਸਕਲ ਸਿਯਾਨ ॥੯॥ They become shameless, their wisdom flies away and they relinquish the urge of eating.(9) ਜਾ ਦਿਨ ਪਿਯ ਪ੍ਯਾਰੇ ਮਿਲੈ ਸੁਖ ਉਪਜਤ ਮਨ ਮਾਹਿ ॥ Those who attain love, they are endowed with bliss, ਤਾ ਦਿਨ ਸੋ ਸੁਖ ਜਗਤ ਮੈ ਹਰ ਪੁਰ ਹੂੰ ਮੈ ਨਾਹਿ ॥੧੦॥ And ecstasy, which they cannot find even in heaven.(10) ਜਾ ਕੇ ਤਨ ਬਿਰਹਾ ਬਸੈ ਲਗਤ ਤਿਸੀ ਕੋ ਪੀਰ ॥ One, who faces separation, can only feel the brunt of pain. ਜੈਸੇ ਚੀਰ ਹਿਰੌਲ ਕੋ ਪਰਤ ਗੋਲ ਪਰ ਭੀਰ ॥੧੧॥ Only a person with a boil on his body, can feel the degree of the ache.(11) ਬੂਬਨਾ ਬਾਚ ॥ Boobna Talk ਕੌਨ ਦੇਸ ਏਸ੍ਵਰਜ ਤੂ ਕੌਨ ਦੇਸ ਕੋ ਰਾਵ ॥ ‘Which country you come from and of which territory you are the king? ਕ੍ਯੋਂ ਆਯੋ ਇਹ ਠੌਰ ਤੂ ਮੋ ਕਹ ਭੇਦ ਬਤਾਵ ॥੧੨॥ ‘Why have you come here? Please tell me all aboUt you.’(12) ਜਲੂ ਬਾਚ ॥ Jallaal Talk ਚੌਪਈ ॥ Chaupaee ਠਟਾ ਦੇਸ ਏਸ੍ਵਰ ਮਹਿ ਜਾਯੋ ॥ ਖਿਲਤ ਅਖੇਟਕ ਇਹ ਠਾਂ ਆਯੋ ॥ ‘I am the son ofthe king of the country ofThatta and have come here for hunting. ਪਿਯਤ ਪਾਨਿ ਹਾਰਿਯੋ ਸ੍ਵੈ ਗਯੋ ॥ ਅਬ ਤੁਮਰੋ ਦਰਸਨ ਮੁਹਿ ਭਯੋ ॥੧੩॥ ‘After drinking water, being too tired, I wen t to sleep, and now I am having your glimpse.’(l3) ਦੋਹਰਾ ॥ Dohira ਹੇਰਿ ਰੂਪ ਤਾ ਕੌ ਤਰੁਨਿ ਬਸਿ ਹ੍ਵੈ ਗਈ ਪ੍ਰਬੀਨ ॥ Seeing his handsomeness, she was extremely inundated, ਜੈਸੇ ਬੂੰਦ ਕੀ ਮੇਘ ਜ੍ਯੋਂ ਹੋਤ ਨਦੀ ਮੈ ਲੀਨ ॥੧੪॥ And she felt like a raindrop, which submerges in the sea.(14) ਪ੍ਰੀਤਿ ਲਾਲ ਕੀ ਉਰ ਬਸੀ ਬਿਸਰੀ ਸਕਲ ਸਿਯਾਨ ॥ The lover’s love penetrated her heart so much that she lost all her ਗਿਰੀ ਮੂਰਛਨਾ ਹ੍ਵੈ ਧਰਨਿ ਬਿਧੀ ਬਿਰਹ ਕੇ ਬਾਨ ॥੧੫॥ wisdom becoming unconscious, fell flat on the ground.(15) ਸੋਰਠਾ ॥ Sortha ਰਕਤ ਨ ਰਹਿਯੋ ਸਰੀਰ ਲੋਕ ਲਾਜ ਬਿਸਰੀ ਸਕਲ ॥ She felt no blood was left in her body, and the shame had flown away. ਅਬਲਾ ਭਈ ਅਧੀਰ ਅਮਿਤ ਰੂਪ ਪਿਯ ਕੋ ਨਿਰਖਿ ॥੧੬॥ The woman fascinated with the lover’s glimpse became impatient.(16) ਚੌਪਈ ॥ Chaupaee ਜਾ ਦਿਨ ਮੀਤ ਪਿਯਾਰੋ ਪੈਯੈ ॥ She thought, the day she achieved her lover, she would feel sanctified. ਤੌਨ ਘਰੀ ਉਪਰ ਬਲਿ ਜੈਯੈ ॥ ਬਿਰਹੁ ਬਧੀ ਚੇਰੀ ਤਿਹ ਭਈ ॥ To save the alienation, she decided o accepted his enslavement ਬਿਸਰਿ ਲਾਜ ਲੋਗਨ ਕੀ ਗਈ ॥੧੭॥ without the care of the people’s talk.(17) ਦੋਹਰਾ ॥ Dohira ਨਿਰਖਿ ਬੂਬਨਾ ਬਸਿ ਭਈ ਪਰੀ ਬਿਰਹ ਕੀ ਫਾਸ ॥ On seeing him, Boobna had felt entrapped in the wake of his ਭੂਖਿ ਪ੍ਯਾਸ ਭਾਜੀ ਸਕਲ ਬਿਨੁ ਦਾਮਨੁ ਕੀ ਦਾਸ ॥੧੮॥ separation. Remaining hungry and thirsty, without any monetary gains, she decided to become his serf.(18) ਬਤਿਸ ਅਭਰਨ ਤ੍ਰਿਯ ਕਰੈ ਸੋਰਹ ਸਜਤ ਸਿੰਗਾਰ ॥ She adorned thirty-two types of ornaments and embellished herself. ਨਾਕ ਛਿਦਾਵਤ ਆਪਨੋ ਪਿਯ ਕੇ ਹੇਤੁ ਪਿਯਾਰ ॥੧੯॥ For sake of the love for her lover she, even, got her nose pierced.(l9) ਤੀਯ ਪਿਯਾ ਕੇ ਚਿਤ ਮੈ ਐਸੋ ਲਾਗਿਯੋ ਨੇਹ ॥ The urge for the meeting with lover sprung up so much, ਭੂਖ ਲਾਜ ਤਨ ਕੀ ਗਈ ਦੁਹੁਅਨ ਬਿਸਰਿਯੋ ਗ੍ਰੇਹ ॥੨੦॥ That she lost the awareness of her body and the surroundings.(20) ਸਵੈਯਾ ॥ Savaiyya ਬੀਨ ਸਕੈ ਬਿਗਸੈ ਨਹਿ ਕਾਹੂ ਸੌ ਲੋਕ ਕੀ ਲਾਜ ਬਿਦਾ ਕਰਿ ਰਾਖੇ ॥ (Such lover) are not satiated and they do not care about people’s talk. ਬੀਰੀ ਚਬਾਤ ਨ ਬੈਠਿ ਸਕੈ ਬਿਲ ਮੈ ਨਹਿ ਬਾਲ ਹਹਾ ਕਰਿ ਭਾਖੈ ॥ They are unable to chew the beetle-nuts (to show their adulthood), and they just while-away laughing like the children. ਇੰਦ੍ਰ ਕੋ ਰਾਜ ਸਮਾਜਨ ਸੋ ਸੁਖ ਛਾਡਿ ਛਿਨੇਕ ਬਿਖੈ ਦੁਖ ਗਾਖੈ ॥ They abandon the god Indra’s bliss to gain this momentary pain of love. ਤੀਰ ਲਗੋ ਤਰਵਾਰਿ ਲਗੋ ਨ ਲਗੋ ਜਿਨਿ ਕਾਹੂ ਸੌ ਕਾਹੂ ਕੀ ਆਖੈਂ ॥੨੧॥ One may be hit by an arrow or cut with a sword, but may he not fall in love like this.(2l) ਦੋਹਰਾ ॥ Dohira ਹੇਰਿ ਬੂਬਨਾ ਕੌ ਧਰਨਿ ਲੋਟਤ ਮਾਤ ਅਧੀਰ ॥ When Boobna’s mother saw Boobna falling flat on the ground, ਚਤੁਰਿ ਹੁਤੀ ਚੀਨਤ ਭਈ ਪਿਯ ਬਿਰਹ ਕੀ ਪੀਰਿ ॥੨੨॥ She was wise and she immediately understood her pain of love.(22) ਚੌਪਈ ॥ Chaupaee ਯਾ ਕੀ ਲਗਨਿ ਕਿਸੂ ਸੋ ਲਾਗੀ ॥ ਤਾ ਤੇ ਭੂਖਿ ਪ੍ਯਾਸ ਸਭ ਭਾਗੀ ॥ (She thought,) ‘She has fallen in love with some body, that is why she has lost her appetite. ਤਾ ਤੇ ਬੇਗਿ ਉਪਾਯਹਿ ਕਰਿਯੈ ॥ ਜਾ ਤੇ ਸਗਰੋ ਸੋਕ ਨਿਵਰਿਯੈ ॥੨੩॥ ‘Some remedy must be found through which all her afflictions are eliminated.’(23) ਹ੍ਰਿਦੈ ਮੰਤ੍ਰ ਇਹ ਭਾਂਤਿ ਬਿਚਾਰਿਯੋ ॥ ਨਿਜ ਪਤਿ ਸੋ ਇਹ ਭਾਂਤਿ ਉਚਾਰਿਯੋ ॥ Contemplating thus, she asked her husband, ਸੁਤਾ ਤਰੁਨਿ ਤੁਮਰੇ ਗ੍ਰਿਹ ਭਈ ॥ ਤਾ ਕੀ ਕਰਨ ਸਗਾਈ ਲਈ ॥੨੪॥ ‘Your daughter has come of the age, she should be betrothed now.(24) ਯਾ ਕੋ ਅਧਿਕ ਸੁਯੰਬਰ ਕੈਹੈ ॥ ਬਡੇ ਬਡੇ ਰਾਜਾਨ ਬੁਲੈਹੈ ॥ ‘We will arrange a huge savayambar (ceremony for the selection of her own husband) and invite big princes. ਦੁਹਿਤਾ ਦ੍ਰਿਸਟਿ ਸਭਨ ਪਰ ਕਰਿ ਹੈ ॥ ਜੋ ਚਿਤ ਰੁਚੇ ਤਿਸੀ ਕਹ ਬਰਿ ਹੈ ॥੨੫॥ ‘Our daughter will look at them and whom-so-ever she picked, she will be married to.’(25) ਭਯੋ ਪ੍ਰਾਤ ਯਹ ਬ੍ਯੋਤ ਬਨਾਯੋ ॥ ਪੁਰ ਬਾਸਿਨ ਸਭਹੀਨ ਬੁਲਾਯੋ ॥ After planning, as such, in the morning, they invited all the people from the town. ਦੇਸ ਦੇਸ ਬਹੁ ਦੂਤ ਪਠਾਏ ॥ ਨਰਪਤਿ ਸਭ ਠੌਰਨ ਤੇ ਆਏ ॥੨੬॥ They sent messengers to far off places and invited the princes.(26) ਦੋਹਰਾ ॥ Dohira ਤੌਨ ਬਾਗ ਮੈ ਬੂਬਨਾ ਨਿਤ ਪ੍ਰਤਿ ਕਰਤ ਪਯਾਨ ॥ (In the meanwhile) Boobna kept on her visits to the garden. ਭੇਟਤ ਸਾਹ ਜਲਾਲ ਕੋ ਰੈਨਿ ਬਸੈ ਗ੍ਰਿਹ ਆਨਿ ॥੨੭॥ And after meeting Jallaal Shah, she would come back at night.(27) ਚੌਪਈ ॥ Chaupaee ਐਸੀ ਪ੍ਰੀਤਿ ਦੁਹੂੰ ਮੈ ਭਈ ॥ ਦੁਹੂੰਅਨ ਬਿਸਰਿ ਸਕਲ ਸੁਧਿ ਗਈ ॥ Such a love affair flourished in them that they both lost their awareness. ਕਮਲ ਨਾਭ ਕੀ ਛਬਿ ਪਹਿਚਨਿਯਤ ॥ ਟੂਕ ਦੁ ਪ੍ਰੀਤਿ ਤਾਰ ਇਕ ਜਨਿਯਤ ॥੨੮॥ They became epitome of godly images and, although two in body, they seemed to be one in spirit.(28) ਦੋਹਰਾ ॥ Dohira ਭਯੋ ਪ੍ਰਾਤ ਪਿਤ ਬੂਬਨਾ ਰਾਜਾ ਲਏ ਬੁਲਾਇ ॥ When the day broke, Boobna’s father called in all the princes, ਆਗ੍ਯਾ ਦੁਹਿਤਾ ਕੋ ਦਈ ਰੁਚੈ ਬਰੋ ਤਿਹ ਜਾਇ ॥੨੯॥ And asked his daughter to select the person of her own choice for her marriage.(29) ਚੌਪਈ ॥ Chaupaee ਯਹੈ ਸਕੇਤ ਤਹਾ ਬਦਿ ਆਈ ॥ ਸਾਹਿ ਜਲਾਲਹਿ ਲਯੋ ਬੁਲਾਈ ॥ On the other hand she had called in Jallaal Shah as well, ਜਬ ਹੌ ਦ੍ਰਿਸਟਿ ਤਵੂ ਪਰ ਕਰਿਹੌ ॥ (And told him) ‘When I will come across you, ਫੂਲਨ ਕੀ ਮਾਲਾ ਉਰ ਡਰਿ ਹੌ ॥੩੦॥ I will place the garland of flowers around your neck.’(30) ਚੜਿ ਬਿਵਾਨ ਦੇਖਨ ਨ੍ਰਿਪ ਗਈ ॥ ਦ੍ਰਿਸਟਿ ਕਰਤ ਸਭਹਿਨ ਪਰ ਭਈ ॥ Seated in a palanquin, she went round and looked at each one observantly. ਜਬ ਤਿਹ ਸਾਹ ਜਲਾਲ ਨਿਹਾਰਿਯੋ ॥ ਫੂਲ ਹਾਰ ਤਾ ਕੇ ਉਰ ਡਾਰਿਯੋ ॥੩੧॥ When she reached near Jallaal Shah, she put a garland around his neck.(31) ਭਾਂਤਿ ਭਾਂਤਿ ਤਬ ਬਾਜਨ ਬਾਜੇ ॥ Then the trumpets started to blow in favour ਜਨਿਯਤ ਸਾਹਿ ਜਲੂ ਕੇ ਗਾਜੇ ॥ ofJallaal Shah and the other princes were perplexed. ਸਭ ਨ੍ਰਿਪ ਬਕ੍ਰ ਫੂਕ ਹ੍ਵੈ ਗਏ ॥ ਜਾਨਕ ਲੂਟਿ ਬਿਧਾ ਤਹਿ ਲਏ ॥੩੨॥ They looked like as if the Creator had robbed them off their right.(32) ਦੋਹਰਾ ॥ Dohira ਫੂਕ ਬਕਤ੍ਰ ਭੇ ਸਭ ਨ੍ਰਿਪਤਿ ਗਏ ਆਪਨੇ ਗ੍ਰੇਹ ॥ All the princes, at the end, left for their abodes, ਜਲੂ ਬੂਬਨਾ ਕੋ ਤਬੈ ਅਧਿਕ ਬਢਤ ਭਯੋ ਨੇਹ ॥੩੩॥ And the love of Boobna and Jallaal was much more enhanced.(33) ਚੌਪਈ ॥ Chaupaee ਇਹ ਛਲ ਸੋ ਅਬਲਾ ਕਰਿ ਆਈ ॥ Thus, it is how the lady performed duplicity, and it looked like as if a ਜਾਨਕ ਰੰਕ ਨਵੋ ਨਿਧਿ ਪਾਈ ॥ destitute had gained nine treasurers (of Kuber). ਐਸੀ ਬਸਿ ਤਰੁਨੀ ਹ੍ਵੈ ਗਈ ॥ She was immersed so intensively (in his thought) that she felt as if ਮਾਨਹੁ ਸਾਹ ਜਲਾਲੈ ਭਈ ॥੩੪॥ she herself had become Jallaal Shah.(34) ਦੋਹਰਾ ॥ Dohira ਅਰੁਨ ਬਸਤ੍ਰ ਅਤਿ ਕ੍ਰਾਂਤ ਤਿਹ ਤਰੁਨਿ ਤਰੁਨ ਕੋ ਪਾਇ ॥ Both, the man and the woman, put on multifarious red garments, ਭਾਂਤਿ ਭਾਂਤਿ ਭੋਗਨ ਭਯੋ ਤਾਹਿ ਗਰੇ ਸੌ ਲਾਇ ॥੩੫॥ Embraced each other, and made love in various manners.(35) ਚੌਪਈ ॥ Chaupaee ਐਸੀ ਪ੍ਰੀਤਿ ਦੁਹੂ ਕੀ ਲਾਗੀ ॥ ਜਾ ਕੋ ਸਭ ਗਾਵਤ ਅਨੁਰਾਗੀ ॥ Both fell in love so much that all and Sundry began to shower praises. ਸੋਤ ਜਗਤ ਡੋਲਤ ਹੀ ਮਗ ਮੈ ॥ Their stOry of affection initiated love-recitations among travellers ਜਾਹਿਰ ਭਈ ਸਗਲ ਹੀ ਜਗ ਮੈ ॥੩੬॥ and, then, became legendry through out the world.(36) ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਇਕ ਸੌ ਤਿੰਨ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੧੦੩॥੧੯੩੫॥ਅਫਜੂੰ॥ 103rd Parable of Auspicious Chritars Conversation of the Raja and the Minister, Completed With Benediction. (103)(1933)

Acoording to my Balmiki Ramayan version this battle was an actual event. Raja Dasrath did aid the Devtas in their battle against the Deints. Just to add to the actual charitar it was these two "vars" that Kakei received that she asked for Shri Ram Chander to go into exile for 14 years and for her son Bharat to be made King.

The way that the folk-stories from around the world were given an Arabesque/Persian/Islamic colouring. To make it seem as if they originated there and were the original authors.

Chritar 102: Tale of Raja Dasrath and Kaikaee ਦੋਹਰਾ ॥ Dohira ਅਵਧ ਪੁਰੀ ਭੀਤਰ ਬਸੈ ਅਜ ਸੁਤ ਦਸਰਥ ਰਾਵ ॥ The son of Raja Aj used to live in the city of Ayodhiya. ਦੀਨਨ ਕੀ ਰਛਾ ਕਰੈ ਰਾਖਤ ਸਭ ਕੋ ਭਾਵ ॥੧॥ He was benevolent to the poor and loved his subject.(1) ਦੈਤ ਦੇਵਤਨ ਕੋ ਬਨ੍ਯੋ ਏਕ ਦਿਵਸ ਸੰਗ੍ਰਾਮ ॥ Once a war broke out in between the gods and the devils. ਬੋਲਿ ਪਠਾਯੋ ਇੰਦ੍ਰ ਨੈ ਲੈ ਦਸਰਥ ਕੋ ਨਾਮ ॥੨॥ Then the god Indra decided to send in Raja Dasrath.(2) ਚੌਪਈ ॥ Chaupaee ਦੂਤਹਿ ਕਹਿਯੋ ਤੁਰਤ ਤੁਮ ਜੈਯਹੁ ॥ ਸੈਨ ਸਹਿਤ ਦਸਰਥ ਕੈ ਲ੍ਯੈਯਹੁ ॥ He told his ambassadors, ‘Go and get Dasrath, ਗ੍ਰਿਹ ਕੇ ਸਕਲ ਕਾਮ ਤਜ ਆਵੈ ॥ ਹਮਰੀ ਦਿਸਿ ਹ੍ਵੈ ਜੁਧੁ ਮਚਾਵੈ ॥੩॥ ‘And tell him to come abandoning all his tasks and to go to fight on our behalf.’(3) ਦੋਹਰਾ ॥ Dohira ਦੂਤ ਸਤਕ੍ਰਿਤ ਜੋ ਪਠਿਯੋ ਸੋ ਦਸਰਥ ਪੈ ਆਇ ॥ The ambassador, Satkrit, went along to wait on Dasrath, ਜੋ ਤਾ ਸੋ ਸ੍ਵਾਮੀ ਕਹਿਯੋ ਸੋ ਤਿਹ ਕਹਿਯੋ ਸੁਨਾਇ ॥੪॥ And what ever the order his Master gave, he conveyed.(4) ਚੌਪਈ ॥ Chaupaee ਬਾਸਵ ਕਹਿਯੋ ਸੁ ਤਾਹਿ ਸੁਨਾਯੋ ॥ ਸੋ ਸੁਨਿ ਭੇਦ ਕੇਕਈ ਪਾਯੋ ॥ Whatever he (Raja) was told and conveyed, Kaikaee (Dasrath’s consort) secretly came to know as well. ਚਲੇ ਚਲੋ ਰਹਿ ਹੌ ਤੌ ਰਹਿ ਹੌ ॥ ਨਾਤਰ ਦੇਹ ਅਗਨਿ ਮੈ ਦਹਿ ਹੌ ॥੫॥ (She said to the Raja)) ‘I will accompany you, as well and if you don’t (take me with you), I will immolate my body in the fire.(5) ਤ੍ਰਿਯ ਕੋ ਮੋਹ ਨ੍ਰਿਪਤਿ ਸੌ ਭਾਰੋ ॥ ਤਿਹ ਸੰਗ ਲੈ ਉਹ ਓਰਿ ਪਧਾਰੋ ॥ The lady had loved Raja and the Raja adored the Rani immensely, She added, ‘I will serve you during the fight, ਬਾਲ ਕਹਿਯੋ ਸੇਵਾ ਤਵ ਕਰਿਹੋ ॥ ਜੂਝੋ ਨਾਥ ਪਾਵਕਹਿ ਬਰਿਹੋ ॥੬॥ ‘And, my Master, if you die, I will become a Sati by sacrificing my body (in the fire) with yours.’(6) ਅਵਧ ਰਾਜ ਤਹ ਤੁਰਤ ਸਿਧਾਯੋ ॥ ਸੁਰ ਅਸੁਰਨ ਜਹ ਜੁਧ ਮਚਾਯੋ ॥ The king of Ayodhiya marched immediately towards where the fighting between the gods and the devils was going on. ਬਜ੍ਰ ਬਾਨ ਬਿਛੂਆ ਜਹ ਬਰਖੈ ॥ ਕੁਪਿ ਕੁਪਿ ਬੀਰ ਧਨੁਹਿਯਨ ਕਰਖੈ ॥੭॥ Where stone-like hard bows and poisonous scorpion-like arrows were being showered and the braves were pulling them.(7) ਭੁਜੰਗ ਛੰਦ ॥ Bhujang Chhand ਬਧੇ ਗੋਲ ਗਾੜੇ ਚਲਿਯੋ ਬਜ੍ਰਧਾਰੀ ॥ ਬਜੈ ਦੇਵ ਦਾਨਵ ਜਹਾ ਹੀ ਹਕਾਰੀ ॥ ਗਜੈ ਕੋਟਿ ਜੋਧਾ ਮਹਾ ਕੋਪ ਕੈ ਕੈ ॥ ਪਰੈ ਆਨਿ ਕੈ ਬਾਢਵਾਰੀਨ ਲੈ ਕੈ ॥੮॥ ਭਜੇ ਦੇਵ ਦਾਨੋ ਅਨਿਕ ਬਾਨ ਮਾਰੇ ॥ ਚਲੇ ਛਾਡਿ ਕੈ ਇੰਦਰ ਕੇ ਬੀਰ ਭਾਰੇ ॥ ਰਹਿਯੋ ਏਕ ਠਾਂਢੋ ਤਹਾ ਬਜ੍ਰਧਾਰੀ ॥ ਪਰਿਯੋ ਤਾਹਿ ਸੋ ਰਾਵ ਤਹਿ ਮਾਰ ਭਾਰੀ ॥੯॥ ਇਤੈ ਇੰਦ੍ਰ ਰਾਜਾ ਉਤੈ ਦੈਤ ਭਾਰੇ ॥ ਹਟੇ ਨ ਹਠੀਲੇ ਮਹਾ ਰੋਹ ਵਾਰੇ ॥ On one side there was god Indra and on the other furious devils. ਲਯੋ ਘੇਰਿ ਤਾ ਕੋ ਚਹੂੰ ਓਰ ਐਸੇ ॥ ਮਨੋ ਪਵਨ ਉਠੈ ਘਟਾ ਘੋਰ ਜੈਸੇ ॥੧੦॥ They besieged Indra like the wind envelopes the dust storm.(10) ਪਰੀ ਦੇਵ ਦਾਵਾਨ ਕੀ ਮਾਰਿ ਭਾਰੀ ॥ ਹਠਿਯੋ ਏਕ ਹਾਠੇ ਤਹਾ ਛਤ੍ਰਧਾਰੀ ॥ ਅਜ੍ਯਾਨੰਦ ਜੂ ਕੌ ਸਤੇ ਲੋਕ ਜਾਨੈ ॥ ਪਰੇ ਆਨਿ ਸੋਊ ਮਹਾ ਰੋਸ ਠਾਨੈ ॥੧੧॥ ਮਹਾ ਕੋਪ ਕੈ ਕੈ ਹਠੀ ਦੈਤ ਢੂਕੇ ॥ ਫਿਰੇ ਆਨਿ ਚਾਰੋ ਦਿਸਾ ਰਾਵ ਜੂ ਕੇ ॥ ਮਹਾ ਬਜ੍ਰ ਬਾਨਾਨ ਕੈ ਘਾਇ ਮਾਰੈ ॥ ਬਲੀ ਮਾਰ ਹੀ ਮਾਰਿ ਐਸੇ ਪੁਕਾਰੈ ॥੧੨॥ ਹਟੇ ਨ ਹਠੀਲੇ ਹਠੇ ਐਠਿਯਾਰੇ ॥ ਮੰਡੇ ਕੋਪ ਕੈ ਕੈ ਮਹਾਬੀਰ ਮਾਰੇ ॥ ਚਹੁੰ ਓਰ ਬਾਦਿਤ੍ਰ ਆਨੇਕ ਬਾਜੈ ॥ ਉਠਿਯੋ ਰਾਗ ਮਾਰੂ ਮਹਾ ਸੂਰ ਗਾਜੈ ॥੧੩॥ ਕਿਤੇ ਹਾਕ ਮਾਰੇ ਕਿਤੇ ਬਾਕ ਦਾਬੇ ॥ ਕਿਤੇ ਢਾਲ ਢਾਹੇ ਕਿਤੇ ਦਾੜ ਚਾਬੇ ॥ ਕਿਤੇ ਬਾਕ ਸੌ ਹਲ ਹਲੇ ਬੀਰ ਭਾਰੀ ॥ ਕਿਤੇ ਜੂਝਿ ਜੋਧਾ ਗਏ ਛਤ੍ਰਧਾਰੀ ॥੧੪॥ ਦੋਹਰਾ ॥ Dohira ਅਸੁਰਨ ਕੀ ਸੈਨਾ ਹੁਤੇ ਅਸੁਰ ਨਿਕਸਿਯੋ ਏਕ ॥ From the army of devils, one devil sprung out, ਸੂਤ ਸੰਘਾਰਿ ਅਜ ਨੰਦ ਕੌ ਮਾਰੇ ਬਿਸਿਖ ਅਨੇਕ ॥੧੫॥ Who annihilated the chariot of Dasrath and threw numerous arrows on him.(15) ਚੌਪਈ ॥ Chaupaee ਭਰਥ ਮਾਤ ਐਸੇ ਸੁਨਿ ਪਾਯੋ ॥ ਕਾਮ ਸੂਤਿ ਅਜਿ ਸੁਤ ਕੌ ਆਯੋ ॥ Bharta’s mother (Kaikaee), when heard that the chariot of the Raja had been destroyed, ਆਪਨ ਭੇਖ ਸੁਭਟ ਕੋ ਧਰਿਯੋ ॥ ਜਾਇ ਸੂਤਪਨ ਨ੍ਰਿਪ ਕੋ ਕਰਿਯੋ ॥੧੬॥ She disguised herself, dressed herselfas the Raja’s chariot-driver, and took over.(16) ਸ੍ਯੰਦਨ ਐਸੀ ਭਾਂਤਿ ਧਵਾਵੈ ॥ ਨ੍ਰਿਪ ਕੋ ਬਾਨ ਨ ਲਾਗਨ ਪਾਵੈ ॥ She drove the chariot in such a way that, she would not let enemy arrow hit Raja. ਜਾਯੋ ਚਾਹਤ ਅਜਿ ਸੁਤ ਜਹਾ ॥ ਲੈ ਅਬਲਾ ਪਹੁਚਾਵੈ ਤਹਾ ॥੧੭॥ Wherever Raja wanted to go, the lady took him there.(17) ਐਸੇ ਅਬਲਾ ਰਥਹਿ ਧਵਾਵੈ ॥ ਜਹੁ ਪਹੁਚੈ ਤਾ ਕੌ ਨ੍ਰਿਪ ਘਾਵੈ ॥ She chastened the horses so forcefully that she killed any raja that came on her way. ਉਡੀ ਧੂਰਿ ਲਗੀ ਅਸਮਾਨਾ ॥ ਅਸਿ ਚਮਕੈ ਬਿਜੁਰੀ ਪਰਮਾਨਾ ॥੧੮॥ Although the dust created-storm thickened bUt the raja’s sword spread like lightening.(18) ਤਿਲੁ ਤਿਲੁ ਟੂਕ ਏਕ ਕਰਿ ਮਾਰੇ ॥ ਏਕ ਬੀਰ ਕਟਿ ਤੈ ਕਟਿ ਡਾਰੇ ॥ It was a dreadful war as, on all sides, brave warriors were swarming. ਦਸਰਥ ਅਧਿਕ ਕੋਪ ਕਰਿ ਗਾਜਿਯੋ ॥ ਰਨ ਮੈ ਰਾਗ ਮਾਰੂਆ ਬਾਜਿਯੋ ॥੧੯॥ In the prevailing fights, even pious ones were cut and only (the poet) (19) ਦੋਹਰਾ ॥ Dohira ਸੰਖ ਨਫੀਰੀ ਕਾਨ੍ਹਰੇ ਤੁਰਹੀ ਭੇਰ ਅਪਾਰ ॥ ਮੁਚੰਗ ਸਨਾਈ ਡੁਗਡੁਗੀ ਡਵਰੂ ਢੋਲ ਹਜਾਰ ॥੨੦॥ ਭੁਜੰਗ ਛੰਦ ॥ Bhujang Chhand ਚਲੇ ਭਾਜਿ ਲੇਂਡੀ ਸੁ ਜੋਧਾ ਗਰਜੈ ॥ ਮਹਾ ਭੇਰ ਭਾਰੀਨ ਸੌ ਨਾਦ ਬਜੈ ॥ ਪਰੀ ਆਨਿ ਭੂਤਾਨ ਕੀ ਭੀਰ ਭਾਰੀ ॥ ਮੰਡੇ ਕੋਪ ਕੈ ਕੈ ਬਡੇ ਛਤ੍ਰ ਧਾਰੀ ॥੨੧॥ ਦਿਪੈ ਹਾਥ ਮੈ ਕੋਟਿ ਕਾਢੀ ਕ੍ਰਿਪਾਨੈ ॥ ਗਿਰੈ ਭੂਮਿ ਮੈ ਝੂਮਿ ਜੋਧਾ ਜੁਆਨੈ ॥ ਪਰੀ ਆਨਿ ਬੀਰਾਨ ਕੀ ਭੀਰ ਭਾਰੀ ॥ ਬਹੈ ਸਸਤ੍ਰ ਔਰ ਅਸਤ੍ਰ ਕਾਤੀ ਕਟਾਰੀ ॥੨੨॥ ਬਜੈ ਸਾਰ ਭਾਰੋ ਕਿਤੇ ਹੀ ਪਰਾਏ ॥ ਕਿਤੇ ਚੁੰਗ ਬਾਧੇ ਚਲੇ ਖੇਤ ਆਏ ॥ ਪਰੀ ਬਾਨ ਗੋਲਾਨ ਕੀ ਮਾਰਿ ਐਸੀ ॥ ਮਨੋ ਕ੍ਵਾਰ ਕੇ ਮੇਘ ਕੀ ਬ੍ਰਿਸਟਿ ਜੈਸੀ ॥੨੩॥ ਪਰੀ ਮਾਰਿ ਭਾਰੀ ਮਚਿਯੋ ਲੋਹ ਗਾਢੋ ॥ ਅਹਿਲਾਦ ਜੋਧਾਨ ਕੈ ਚਿਤ ਬਾਢੋ ॥ ਕਹੂੰ ਭੂਤ ਔ ਪ੍ਰੇਤ ਨਾਚੈ ਰੁ ਗਾਵੈ ॥ ਕਹੂੰ ਜੋਗਿਨੀ ਪੀਤ ਲੋਹੂ ਸੁਹਾਵੈ ॥੨੪॥ ਕਹੂੰ ਬੀਰ ਬੈਤਲਾ ਬਾਂਕੇ ਬਿਹਾਰੈ ॥ ਕਹੂੰ ਬੀਰ ਬੀਰਾਨ ਕੋ ਮਾਰਿ ਡਾਰੈ ॥ ਕਿਤੇ ਬਾਨ ਲੈ ਸੂਰ ਕੰਮਾਨ ਐਂਚੈ ॥ ਕਿਤੇ ਘੈਂਚਿ ਜੋਧਾਨ ਕੇ ਕੇਸ ਖੈਂਚੈ ॥੨੫॥ ਕਹੂੰ ਪਾਰਬਤੀ ਮੂਡ ਮਾਲਾ ਬਨਾਵੈ ॥ ਕਹੂੰ ਰਾਗ ਮਾਰੂ ਮਹਾ ਰੁਦ੍ਰ ਗਾਵੈ ॥ ਕਹੂੰ ਕੋਪ ਕੈ ਡਾਕਨੀ ਹਾਕ ਮਾਰੈ ॥ ਗਏ ਜੂਝਿ ਜੋਧਾ ਬਿਨਾ ਹੀ ਸੰਘਾਰੈ ॥੨੬॥ ਕਹੂੰ ਦੁੰਦਭੀ ਢੋਲ ਸਹਨਾਇ ਬਜੈ ॥ ਮਹਾ ਕੋਪ ਕੈ ਸੂਰ ਕੇਤੇ ਗਰਜੈ ॥ ਪਰੇ ਕੰਠ ਫਾਸੀ ਕਿਤੇ ਬੀਰ ਮੂਏ ॥ ਤਨੰ ਤ੍ਯਾਗ ਗਾਮੀ ਸੁ ਬੈਕੁੰਠ ਹੂਏ ॥੨੭॥ ਕਿਤੇ ਖੇਤ ਮੈ ਦੇਵ ਦੇਵਾਰਿ ਮਾਰੇ ॥ ਕਿਤੇ ਪ੍ਰਾਨ ਸੁਰ ਲੋਕ ਤਜਿ ਕੈ ਬਿਹਾਰੇ ॥ ਕਿਤੇ ਘਾਇ ਲਾਗੋ ਮਹਾਬੀਰ ਝੂਮੈ ॥ ਮਨੋ ਪਾਨਿ ਕੈ ਭੰਗ ਮਾਲੰਗ ਘੂਮੈ ॥੨੮॥ ਬਲੀ ਮਾਰ ਹੀ ਮਾਰਿ ਕੈ ਕੈ ਪਧਾਰੇ ॥ ਹਨੇ ਛਤ੍ਰਧਾਰੀ ਮਹਾ ਐਠਿਯਾਰੇ ॥ ਕਈ ਕੋਟਿ ਪਤ੍ਰੀ ਤਿਸੀ ਠੌਰ ਛੂਟੇ ॥ ਊਡੇ ਛਿਪ੍ਰ ਸੌ ਪਤ੍ਰ ਸੇ ਛਤ੍ਰ ਟੂਟੇ ॥੨੯॥ ਮਚਿਯੋ ਜੁਧ ਗਾੜੋ ਮੰਡੌ ਬੀਰ ਭਾਰੇ ॥ Shyam knows, how many were annihilated. ਚਹੂੰ ਓਰ ਕੇ ਕੋਪ ਕੈ ਕੈ ਹਕਾਰੇ ॥ Great fighting had developed as the great warriors were getting infuriated. ਹੂਏ ਪਾਕ ਸਾਹੀਦ ਜੰਗਾਹ ਮ੍ਯਾਨੈ ॥ ਗਏ ਜੂਝਿ ਜੋਧਾ ਘਨੋ ਸ੍ਯਾਮ ਜਾਨੈ ॥੩੦॥ In the war a few pious one died. (Poet) Shyam knows a great number of warriors were annihilated.(30) ਚੌਪਈ ॥ Chaupaee ਅਜਿ ਸੁਤ ਜਹਾ ਚਿਤ ਲੈ ਜਾਵੈ ॥ ਤਹੀ ਕੇਕਈ ਲੈ ਪਹੁਚਾਵੈ ॥ In any direction Dasrath looked, instantly, Kaikaee reached there. ਅਬ੍ਰਿਣ ਰਾਖਿ ਐਸੋ ਰਥ ਹਾਕ੍ਯੋ ॥ ਨਿਜੁ ਪਿਯ ਕੇ ਇਕ ਬਾਰ ਨ ਬਾਕ੍ਯੋ ॥੩੧॥ She drove the chariot in such a way that she did not let Raja injured, and not even one of his hairs was split.(31) ਜਹਾ ਕੇਕਈ ਲੈ ਪਹੁਚਾਯੋ ॥ ਅਜਿ ਸੁਤ ਤਾ ਕੌ ਮਾਰਿ ਗਿਰਾਯੋ ॥ Towards any brave (enemy) she took Raja, he extended killing.. ਐਸੋ ਕਰਿਯੋ ਬੀਰ ਸੰਗ੍ਰਾਮਾ ॥ ਖਬਰੈ ਗਈ ਰੂਮ ਅਰੁ ਸਾਮਾ ॥੩੨॥ Raja fought so valiantly that the news of his heroism reached the countries of Rome and Sham.(32) ਐਸੀ ਭਾਂਤਿ ਦੁਸਟ ਬਹੁ ਮਾਰੇ ॥ ਬਾਸਵ ਕੇ ਸਭ ਸੋਕ ਨਿਵਾਰੇ ॥ Thus many enemies were annihilated, and all the doubts of god Indra were dislodged. ਗਹਿਯੋ ਦਾਂਤ ਤ੍ਰਿਣ ਉਬਰਿਯੋ ਸੋਊ ॥ ਨਾਤਰ ਜਿਯਤ ਨ ਬਾਚ੍ਯੋ ਕੋਊ ॥੩੩॥ Only those were spared who ate grass (accepted defeat) otherwise none other was let go.(33) ਦੋਹਰਾ ॥ Dohira ਪਤਿ ਰਾਖ੍ਯੋ ਰਥ ਹਾਕਿਯੋ ਸੂਰਨ ਦਯੋ ਖਪਾਇ ॥ She preserved the prestige by driving the chariot and saving her ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਇਕ ਸੌ ਦੋਇ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੧੦੨॥੧੮੯੯॥ਅਫਜੂੰ॥ 102nd Parable of Auspicious Chritars Conversation of the Raja and the Minister, Completed With Benediction. (102)(1897)

Interesting. Good share Dal. Will try and get some time to compare this writing to Sri Gur Sobha. They would have been written quite close to each other. Maybe we can have a quick try and translation of this seeing as it's not too long?

Yes certainly after reading stories from 1001 nights.

Thanks bro.

When I first heard of this story, and reading the charitar, I asked myself why didn't Sohni know that the pitcher "gharra" which was the essential tool in helping her across and back the river, was raw. I think that as she had made this journey many times, and the intense desire to see Mahiwal, she simply took it for granted the pitcher she placed would always be the same one. There are differences between raw and baked clay products, primarily weight and feel. Coming to the point of view from her brother, he saw that there was a singularly essential item that Sohni needed, and he replaced that with an inferior item. This resulted int he deaths of both Sohni and Mahiwal. Replacing something that does the job, with another of poor quality. A bit like the replacement of the first Queen with the second in the root story?

Yes, I noticed that as well. The caste of Mahiwal was not Jatt either. in the famous love-story he was actually a Turk from Turkestan (Samarkand, I think). Sohni was a Gujjar. In the original story, it was Sohni's sister-in-law who replaced the pitcher with a raw pitcher. I think with these, the names and some important aspects of their stories have been used with a little tweaking here and there, just to differentiate from the actual story. I think the intended putrpose of this was to not think that it was just a another version of the actual story.

Is this you talking bro?

I know. I've been a bit selfish lately. I have been watching "Narcos: Mexico," well binge-watching it actually. And reading a book which is almost 600 pages long. And listening to a lot of katha of "Sri Gur Panth Parkash." I will try and get more charitars uploaded regularly.

I don't think it can ever be enough. Maybe this is why SGGS is so large. To remind Sikhs as such.