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Chritar 107: Tale of Maan Kunwar
ਚੌਪਈ ॥
Chaupaee
ਜੋਧਨ ਦੇਵ ਜਾਟ ਇਕ ਰਹੈ ॥
There lived a Jat, the peasant, named Jodan Dev.
ਮੈਨ ਕੁਅਰਿ ਤਿਹ ਤ੍ਰਿਯ ਜਗ ਅਹੈ ॥
He had a wife who was addressed by the name of Maan Kunwar.
ਜੋਧਨ ਦੇਵ ਸੋਇ ਜਬ ਜਾਵੈ ॥
When Jodan Dev would go to sleep,
ਜਾਰ ਤੀਰ ਤਬ ਤ੍ਰਿਯਾ ਸਿਧਾਵੈ ॥੧॥
she would go out to her paramour.(1)
ਜਬ ਸੋਯੋ ਜੋਧਨ ਬਡਭਾਗੀ ॥
Once, when Jodan Dev was in slumber,
ਤਬ ਹੀ ਮੈਨ ਕੁਅਰਿ ਜੀ ਜਾਗੀ ॥
Maan Kunwar woke up.
ਪਤਿ ਕੌ ਛੋਰਿ ਜਾਰ ਪੈ ਗਈ ॥
Leaving her husband, she came to her lover but when she returned
ਲਾਗੀ ਸਾਂਧਿ ਦ੍ਰਿਸਟਿ ਪਰ ਗਈ ॥੨॥
she noticed her house broken into.(2)
ਤਬ ਗ੍ਰਿਹ ਪਲਟਿ ਬਹੁਰਿ ਵਹੁ ਆਈ ॥
ਜੋਧਨ ਦੇਵਹਿ ਦਯੋ ਜਗਾਈ ॥
On entering the house she woke Jodan Dev up and asked,
ਤੇਰੀ ਮਤਿ ਕੌਨ ਕਹੁ ਹਰੀ ॥
‘What had happened to your senses?
ਲਾਗੀ ਸੰਧਿ ਦ੍ਰਿਸਟਿ ਨਹਿ ਪਰੀ ॥੩॥
House is being burgled and you don’t know.’(3)
ਜੋਧਨ ਜਗਤ ਲੋਗ ਸਭ ਜਾਗੇ ॥
ਗ੍ਰਿਹ ਤੇ ਨਿਕਸਿ ਚੋਰ ਤਬ ਭਾਗੇ ॥
Along with Jodan, other people awoke too and the thieves tried to slip out of the house.
ਕੇਤੇ ਹਨੇ ਬਾਧਿ ਕਈ ਲਏ ॥
ਕੇਤੇ ਤ੍ਰਸਤ ਭਾਜਿ ਕੈ ਗਏ ॥੪॥
Some were killed and some managed to escape.(4)
ਜੋਧਨ ਦੇਵ ਫੁਲਿਤ ਭਯੋ ॥
ਮੇਰੌ ਧਾਮ ਰਾਖਿ ਇਹ ਲਯੋ ॥
Jodan Dev was satisfied that his woman had saved the house.
ਤ੍ਰਿਯ ਕੀ ਅਧਿਕ ਬਡਾਈ ਕਰੀ ॥
ਜੜ ਕੌ ਕਛੂ ਖਬਰ ਨਹਿ ਪਰੀ ॥੫॥
He praised the woman but could not fathom the real secret.(5)
ਦੋਹਰਾ ॥
Dohira
ਧਾਮ ਉਬਾਰਿਯੋ ਆਪਨੋ ਕੀਨੋ ਚੋਰ ਖੁਆਰ ॥
She saved her house and degraded the thieves.
ਮੀਤ ਜਗਾਯੋ ਆਨਿ ਕੈ ਧੰਨਿ ਸੁ ਮੈਨ ਕੁਆਰ ॥੬॥
Maan Kunwar, the manipulator of all this, is praiseworthy.
ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਇਕ ਸੌ ਸਾਤ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੧੦੭॥੧੯੭੪॥ਅਫਜੂੰ॥
107th Parable of Auspicious Chritars Conversation of the Raja and the Minister, Completed With Benediction.(107)(1972)
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Two things stand out from this:
1. Repeated statements taking on some element of truth in a person's mind.
2. The state of one's mind to be able to withstand such statements when the evidence is there.
The poor man who lost his goat, allowed himself to be drawn into a state of confusion after hearing the same lies from the theives. His own mental faculty should have been strong enougth to discern the truth.
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Chritar 106: Tale of Four Thieves
ਚੌਪਈ ॥
Chaupaee
ਚਾਰ ਯਾਰ ਮਿਲਿ ਮਤਾ ਪਕਾਯੋ ॥
ਹਮ ਕੌ ਭੂਖਿ ਅਧਿਕ ਸੰਤਾਯੋ ॥
Four thieves cooked up a plan, as they were feeling very hungry.
ਤਾ ਤੇ ਜਤਨ ਕਛੂ ਅਬ ਕਰਿਯੈ ॥
ਬਕਰਾ ਯਾ ਮੂਰਖ ਕੋ ਹਰਿਯੈ ॥੧॥
‘We should endeavour and steal a goat from an idiot.’(1)
ਕੋਸ ਕੋਸ ਲਗਿ ਠਾਢੇ ਭਏ ॥
ਮਨ ਮੈ ਇਹੈ ਬਿਚਾਰਤ ਭਏ ॥
They all went and stood at a crossing and thought ofthe strategy (to rob a passing by man with a goat on his shoulders).
ਵਹ ਜਾ ਕੇ ਆਗੇ ਹ੍ਵੈ ਆਯੋ ॥
ਤਿਨ ਤਾ ਸੋ ਇਹ ਭਾਂਤਿ ਸੁਨਾਯੋ ॥੨॥
‘Who-so-ever (thief) faced him, would say like that,(2)
ਕਹਾ ਸੁ ਏਹਿ ਕਾਂਧੋ ਪੈ ਲਯੋ ॥
ਕਾ ਤੋਰੀ ਮਤਿ ਕੋ ਹ੍ਵੈ ਗਯੋ ॥
‘What are you carrying on your shoulders? What has happened to your intelligence?
ਯਾ ਕੋ ਪਟਕਿ ਧਰਨਿ ਪਰ ਮਾਰੋ ॥
ਸੁਖ ਸੇਤੀ ਨਿਜ ਧਾਮ ਸਿਧਾਰੋ ॥੩॥
‘Throw it on the ground and go to your house peacefully.(3)
ਦੋਹਰਾ ॥
Dohira
ਭਲੌ ਮਨੁਖ ਪਛਾਨਿ ਕੈ ਤੌ ਹਮ ਭਾਖਤ ਤੋਹਿ ॥
‘Acknowledging you as a wise man, we are advising you.
ਕੂਕਰ ਤੈ ਕਾਂਧੈ ਲਯੋ ਲਾਜ ਲਗਤ ਹੈ ਮੋਹਿ ॥੪॥
“You are carrying a dog on your shoulders and we feel ashamed of you.”(4)
ਚੌਪਈ ॥
Chaupaee
ਚਾਰਿ ਕੋਸ ਮੂਰਖ ਜਬ ਆਯੋ ॥
ਚਹੂੰਅਨ ਯੌ ਬਚ ਭਾਖਿ ਸੁਨਾਯੋ ॥
When the foolish-man had travelled four miles, the four (thieves) repeated the same tactic.
ਸਾਚੁ ਸਮੁਝਿ ਲਾਜਤ ਚਿਤ ਭਯੋ ॥
ਬਕਰਾ ਸ੍ਵਾਨਿ ਜਾਨਿ ਤਜਿ ਦਯੋ ॥੫॥
He believed them to be true and threw down the goat deeming it to be dog.(5)
ਦੋਹਰਾ ॥
Dohira
ਤਿਨ ਚਾਰੌ ਗਹਿ ਤਿਹ ਲਯੋ ਭਖਿਯੋ ਤਾ ਕਹ ਜਾਇ ॥
The thieves captured that goat and took it home to cook and eat.
ਅਜਿ ਤਜ ਭਜਿ ਜੜਿ ਘਰ ਗਯੋ ਛਲ ਨਹਿ ਲਖ੍ਯੋ ਬਨਾਇ ॥੬॥
The blockhead had left the goat without perceiving the deceptive(6)
ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਪੁਰਖ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਇਕ ਸੌ ਛਟਿ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੧੦੬॥੧੯੬੮॥ਅਫਜੂੰ॥
106th Parable of Auspicious Chritars Conversation of the Raja and the Minister, Completed With Benediction. (106)(1966)
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On 10/1/2019 at 4:13 PM, dalsingh101 said:
Forget that, if we went by British spellings we'd have a dozen variants of everything! lol
You are not British and neither is anyone else on this forum AFAIK.
On 10/1/2019 at 4:13 PM, dalsingh101 said:Seiks, Seikhs, Siques, Siks etc. etc.
How many times have you used variations of the above in your posts?
How many times have you written "Nanuck" "Guroo" "HIndoo" ?
On 10/1/2019 at 4:13 PM, dalsingh101 said:You didn't comment on the frequency of such tales. Is this indicative of something?
Yes. Someone using the language of the uneducated white man.
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This Charitar is one of the main ones that missionaries like to (mis)quote saying that it promotes homosexuality.
There is more than one angle to this charitar. The one that comes straight to mind is that a young man is in love with another young man. Or possibly child as it refers to the person in question as a "ਬੱਚਾ".
Other things that stand out is Ali "Mardan" which means "manly man." In farsi "ਮਰਦ " just means man but in Panjabi terms we look at it as a complete man. Very masculine etc. But. His son Taas Beg has feelins or desires towards another male. Now if we look at the other male, we are told its a child. So being told that its a child, are we being told of its innocence towards these matters? Also with it being a "jeweller" we know it to be of an inferior social standing. In Indic terms jewellers are seen are undependable and untrustworthy. So is it an attraction or infatuation involving someone stronger with someone more weaker and vulnerable? It seems that way to me.
Now to me the above just seems like an intro to the charitar. It doesn't feel like Guru Sahib wants us to dwell on this introduction. Soon the charitar develops into a battle of wits between the Taas Beg and his servant. His servant ditufully acted out his duties in trying to arrange a meeting between his master and Mohan Rai. But with Mohan Rai not interested, the responsibility of ailure fell on the servants shoulders. He was beaten by Taas Beg for this from which he felt aggrieved. The rest of the story is how the servant used alcohol as a way of getting revenge on his master but also as a way of placating his master's desires. Every time the Taas Beg is in a drunken stupor, he is woken to be told that Mohan Rai has enjoyed his company and left. This feels more like the essence of the charitar to me.
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21 hours ago, dalsingh101 said:
it seems like tales about Juts and Juttis have cropped up a few times
"Jats". Juts is the word that the British used. Panjab. Not Punjab.
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ਚੌਪਈ ॥
Chaupaee
ਅਲਿਮਰਦਾ ਕੌ ਸੁਤ ਇਕ ਰਹੈ ॥
ਤਾਸ ਬੇਗ ਨਾਮਾ ਜਗ ਕਹੈ ॥
Alimardan (a king) had a son whom the world knew as Taas Beg.
ਬਚਾ ਜੌਹਰੀ ਕੋ ਤਿਨ ਹੇਰਿਯੋ ॥
ਮਹਾ ਰੁਦ੍ਰ ਰਿਪੁ ਤਾ ਕੌ ਘੇਰਿਯੋ ॥੧॥
He (Beg) came across the son of a jeweller and he was overpowered by the god of love.(1)
ਤਾ ਕੇ ਦ੍ਵਾਰੇ ਦੇਖਨ ਜਾਵੈ ॥
ਰੂਪ ਨਿਹਾਰਿ ਹ੍ਰਿਦੈ ਸੁਖੁ ਪਾਵੈ ॥
He would everyday go to his house and find solace by seeing him.
ਕੇਲ ਕਰੋ ਯਾ ਸੋ ਚਿਤ ਭਾਯੋ ॥
ਤੁਰਤੁ ਦੂਤ ਗ੍ਰਿਹ ਤਾਹਿ ਪਠਾਯੋ ॥੨॥
As he felt to make love with him to seek comfort, he immediately sent him his emissary.(2)
ਦੂਤ ਅਨੇਕ ਉਪਚਾਰ ਬਨਾਵੈ ॥
ਮੋਹਨ ਰਾਇ ਹਾਥ ਨਹਿ ਆਵੈ ॥
The emissary tried hard but Mohan Raae (the boy) would not consent.
ਤਿਹ ਤਾ ਸੋ ਇਹ ਭਾਂਤਿ ਉਚਾਰਿਯੋ ॥
ਤਾਸ ਬੇਗ ਤਾ ਸੌ ਖਿਝਿ ਮਾਰਿਯੋ ॥੩॥
When he conveyed the decision to him (Beg), he was perturbed and beat him up.(3)
ਚੋਟਨ ਲਗੇ ਦੂਤ ਰਿਸਿ ਭਰਿਯੋ ॥
ਮੂਰਖ ਜਾਨਿ ਜਤਨ ਤਿਹ ਕਰਿਯੋ ॥
The emissary became furious on receiving the retribution and,
ਮੋਹਨ ਆਜੁ ਕਹਿਯੋ ਮੈ ਐਹੋ ॥
considering him to be an idiotic, decided to do something.
ਤਾ ਕੌ ਤਾਸ ਬੇਗ ਤੂ ਪੈਹੋ ॥੪॥
He told Taas Beg, ‘Mohan has consented to come today.’(4)
ਯਹ ਸੁਨਿ ਬੈਨ ਫੂਲਿ ਜੜ ਗਯੋ ॥
ਸਾਚ ਬਾਤ ਚੀਨਤ ਚਿਤ ਭਯੋ ॥
Hearing this, his joy knew no bounds, as he took it to be true.
ਲੋਗ ਉਠਾਇ ਪਾਨ ਮਦ ਕਰਿਯੋ ॥
He sent away the people and started to drink wine.
ਮਾਨੁਖ ਹੁਤੋ ਜੋਨਿ ਪਸੁ ਪਰਿਯੋ ॥੫॥
Although human being, he had embraced the life of an animal.(5)
ਮੋ ਮਨ ਮੋਲ ਮੋਹਨਹਿ ਲਯੋ ॥
ਤਬ ਤੇ ਮੈ ਚੇਰੋ ਹ੍ਵੈ ਗਯੋ ॥
(He thought,) ‘My heart is already in the hands of Mohan and I have become his slave since (I saw him).
ਏਕ ਬਾਰ ਜੌ ਤਾਹਿ ਨਿਹਾਰੋ ॥
ਤਨੁ ਮਨੁ ਧਨ ਤਾ ਪੈ ਸਭ ਵਾਰੋ ॥੬॥
‘Who-so-ever has a glimpse of him, sacrifices his own life over him.’(6)
ਬਿਨੁ ਸੁਧਿ ਭਏ ਦੂਤ ਤਿਹ ਚੀਨੋ ॥
ਅੰਡ ਫੋਰਿ ਆਸਨ ਪਰ ਦੀਨੋ ॥
When the emissary judged he was totally intoxicated with wine, he broke an egg and spread it on his bed.
ਭੂਖਨ ਬਸਤ੍ਰ ਪਾਗ ਤਿਹ ਹਰੀ ॥
ਮੂਰਖ ਕੌ ਸੁਧਿ ਕਛੂ ਨ ਪਰੀ ॥੭॥
He took away his ornaments, the clothes and the turban, and the fool remained unaware.(7)
ਮਦਰਾ ਕੀ ਅਤਿ ਭਈ ਖੁਮਾਰੀ ॥
ਪ੍ਰਾਤ ਲਗੇ ਜੜ ਬੁਧਿ ਨ ਸੰਭਾਰੀ ॥
The intoxication through wine was so intense that, till morning, he did not regain consciousness.
ਬੀਤੀ ਰੈਨਿ ਭਯੋ ਉਜਿਯਾਰੋ ॥
ਤਨ ਮਨ ਅਪਨੇ ਆਪ ਸੰਭਾਰੋ ॥੮॥
When the night had lapsed and the day broke, he managed to control his mind and body.(8)
ਹਾਥ ਜਾਇ ਆਸਨ ਪਰ ਪਰਿਯੋ ॥
ਚੌਕਿ ਬਚਨ ਤਬ ਮੂੜ ਉਚਰਿਯੋ ॥
When his hand fell over his bed, the idiot thought over,
ਨਿਕਟ ਆਪਨੋ ਦੂਤ ਬੁਲਾਯੋ ॥
ਤਿਨ ਕਹਿ ਭੇਦ ਸਕਲ ਸਮੁਝਾਯੋ ॥੯॥
And called over his emissary, who on query made him to understand thus,(9)
ਦੋਹਰਾ ॥
Dohira
ਮਤ ਭਏ ਤੁਮ ਮਦ ਭਏ ਸਕਿਯੋ ਕਛੂ ਨਹਿ ਪਾਇ ॥
‘You were totally under intoxication and would not remember.
ਐਸੇ ਕਰੈ ਚਰਿਤ੍ਰ ਵਹੁ ਸਕੈ ਮੂੜ ਨਹਿ ਪਾਇ ॥
Such Chritars could not be discerned by that idiotic and under the
ਮਮ ਪ੍ਰਸਾਦ ਤੁਮਰੇ ਸਦਨ ਆਯੋ ਮੋਹਨ ਰਾਇ ॥੧੦॥
‘Mohan Raae, on my persuasion, had come to your house.(10)
ਚੌਪਈ ॥
Chaupaee
ਮੋਹਨ ਤੁਮ ਕੋ ਅਧਿਕ ਰਿਝਾਯੋ ॥
ਭਾਂਤਿ ਭਾਂਤਿ ਕਰਿ ਭਾਵ ਲਡਾਯੋ ॥
‘Mohan gave you pleasure by indulging in various gesticulations.
ਤਬ ਤੁਮ ਕਛੁ ਸੰਕਾ ਨ ਬਿਚਾਰੀ ॥
ਭੂਖਨ ਬਸਤ੍ਰ ਪਾਗ ਦੈ ਡਾਰੀ ॥੧੧॥
‘You were never in doubt and you gave him all your ornaments, the clothes and the turban.(11)
ਤਾ ਸੋ ਅਧਿਕ ਕੇਲ ਤੈ ਕੀਨੋ ॥
ਭਾਂਤਿ ਭਾਂਤਿ ਤਾ ਕੌ ਰਸ ਲੀਨੋ ॥
‘You made love with him lavishly,
ਬੀਤੀ ਰੈਨਿ ਪ੍ਰਾਤ ਜਬ ਭਯੋ ॥
ਤਬ ਤੁਮ ਤਾਹਿ ਬਿਦਾ ਕਰਿ ਦਯੋ ॥੧੨॥
and when the day broke you bade him good-bye.(12)
ਤਬ ਤੇ ਅਧਿਕ ਮਤ ਹ੍ਵੈ ਸੋਯੋ ॥
ਪਰੇ ਪਰੇ ਆਧੋ ਦਿਨ ਖੋਯੋ ॥
‘Since, then, you have been sleeping, nonchalantly, and half the day has gone by.
ਮਿਟਿ ਮਦ ਗਯੋ ਜਬੈ ਸੁਧ ਪਾਈ ॥
ਤਬ ਮੋ ਕੌ ਤੈ ਲਯੋ ਬੁਲਾਈ ॥੧੩॥
When the effect ofthe intoxication wore off, you called me over.’(13)
ਯਹ ਸੁਨਿ ਬਾਤ ਰੀਝਿ ਜੜ ਗਯੋ ॥
ਛੋਰਿ ਭੰਡਾਰ ਅਧਿਕ ਧਨੁ ਦਯੋ ॥
The imbecile was appeased on learning this and, from his treasure, gave him lot of riches.
ਭੇਦ ਅਭੇਦ ਕਛੁ ਨੈਕੁ ਨ ਚੀਨੋ ॥
ਲੂਟ੍ਯੋ ਹੁਤੋ ਲੂਟਿ ਧਨੁ ਲੀਨੋ ॥੧੪॥
He did not distinguish between the truth and deception and squandered his wealth.(14)
ਯਹ ਚਰਿਤ੍ਰ ਵਹ ਨਿਤਿ ਬਨਾਵੈ ॥
ਮਦਰੋ ਪ੍ਯਾਇ ਅਧਿਕ ਤਿਹ ਸ੍ਵਾਵੈ ॥
Now (the emissary) set off on this design everyday, and put Beg into sleep with excessive wine.
ਸੁਧਿ ਬਿਨੁ ਭਯੋ ਤਾਹਿ ਜਬ ਜਾਨੈ ॥
ਲੇਤ ਉਤਾਰਿ ਜੁ ਕਛੁ ਮਨੁ ਮਾਨੈ ॥੧੫॥
When he would realize he was in deep slumber, he would do whatever he liked.(15)
ਦੋਹਰਾ ॥
Dohira
ਮਦਰੋ ਅਧਿਕ ਪਿਵਾਇ ਕੈ ਮੂੰਡ ਮੂੰਡ ਲੈ ਜਾਇ ॥੧੬॥
influence of wine got his head shaved off (lost all his wealth).(l6)(1)
ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਪੁਰਖ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਇਕ ਸੌ ਪਾਚ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੧੦੫॥੧੯੬੨॥ਅਫਜੂੰ॥
105th Parable of Auspicious Chritars Conversation of the Raja and the Minister, Completed With Benediction. (104)(1960)
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2 hours ago, dalsingh101 said:
The husband seems like a proper div?
Yes. Notice how he doesn't feature much in the charitar either?
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Reading this it stands out that the woman is not happy with the activities of her lover. She sees the danger in his work and the risks he takes. She devises a plan to end his activities/career of risk and take him away from that path. She is not doing entirely for his benefit though. She loves him greatly and sees her own ruin in his potential misfortunes. So she devises a plan so he gets the wealth he needs and doesn't have to take risks any more. So she is ensuring her own survival by doing so.
At the end the charitar ends with the peoples belief that the woman was unable to cope with the loss of their wealth and thus became a sadhvi in the jungle.
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Chritar 104: Tale of The Wife of a Jat
ਦੋਹਰਾ ॥
Dohira
ਇਕ ਅਬਲਾ ਥੀ ਜਾਟ ਕੀ ਤਸਕਰ ਸੋ ਤਿਹ ਨੇਹ ॥
There was the wife of a Jat, the peasant, who fell in love with a thief.
ਕੇਲ ਕਮਾਵਤ ਤੌਨ ਸੋ ਨਿਤਿ ਬੁਲਾਵਤ ਗ੍ਰੇਹ ॥੧॥
She would call him at her house and have sex with him.(1)
ਚੌਪਈ ॥
Chaupaee
ਏਕ ਦਿਵਸ ਤਸਕਰ ਗ੍ਰਿਹ ਆਯੋ ॥
ਬਹਸਿ ਨਾਰਿ ਯੌ ਬਚਨ ਸੁਨਾਯੋ ॥
One day when the thief came to her house, she jovially said,
ਕਹਾ ਚੋਰ ਤੁਮ ਦਰਬੁ ਚੁਰਾਵਤ ॥
ਸੁ ਤੁਮ ਨਿਜੁ ਧਨ ਹਿਰਿ ਲੈ ਜਾਵਤ ॥੨॥
‘What type of thief are you? You steel the goods, which are your own wealth.(2)
ਦੋਹਰਾ ॥
Dohira
ਕਾਪਤ ਹੋ ਚਿਤ ਮੈ ਅਧਿਕ ਨੈਕੁ ਨਿਹਾਰਤ ਭੋਰ ॥
‘When the day just breaks, you start trembling,
ਭਜਤ ਸੰਧਿ ਕੋ ਤਜਿ ਸਦਨ ਚਿਤ ਚੁਰਾਵੋ ਚੋਰ ॥੩॥
‘You just steal the heart and run away without committing the theft.’(3)
ਚੌਪਈ ॥
Chaupaee
ਪ੍ਰਥਮ ਸਾਂਧਿ ਦੈ ਦਰਬੁ ਚੁਰਾਵੈ ॥
ਪੁਨਿ ਅਪੁਨੇ ਪਤਿ ਕੌ ਦਿਖਰਾਵੈ ॥
(She presented a scheme) ‘First of all I will break the house-wall and then burgle the wealth.
ਕਾਜੀ ਮੁਫਤੀ ਸਕਲ ਨਿਹਾਰੈ ॥
ਸੋ ਤਸਕਰ ਤਿਹ ਰਾਹ ਪਧਾਰੈ ॥੪॥
‘I will show the place to the Quazi, the justice and his writers.
ਦੋਹਰਾ ॥
Dohira
ਧਨ ਤਸਕਰ ਕੌ ਅਮਿਤ ਦੇ ਘਰ ਤੇ ਦਯੋ ਪਠਾਇ ॥
‘I will handover to you, the thief, all the wealth and make you to run away.
ਕੋਟਵਾਰ ਕੋ ਖਬਰਿ ਕਰਿ ਹੌ ਮਿਲਿਹੌ ਤੁਹਿ ਆਇ ॥੫॥
‘I will go to the city chief of police and after informing him I will come back and meet you.’(5)
ਚੌਪਈ ॥
Chaupaee
ਅਮਿਤ ਦਰਬੁ ਦੈ ਚੋਰ ਨਿਕਾਰਿਯੋ ॥
ਦੈ ਸਾਂਧਹਿ ਇਹ ਭਾਂਤਿ ਪੁਕਾਰਿਯੋ ॥
She broke in the house, gave the thief a lot of money and, then, raised the alarm.
ਪਤਿਹਿ ਜਗਾਇ ਕਹਿਯੋ ਧਨ ਹਰਿਯੋ ॥
She woke her husband and shouted, ‘Our wealth has been robbed.
ਇਹ ਦੇਸੇਸ ਨ੍ਯਾਇ ਨਹਿ ਕਰਿਯੋ ॥੬॥
The Ruler of the country has done injustice (for not providing security).’(6)
ਤ੍ਰਿਯੋ ਬਾਚ ॥
ਕੋਟਵਾਰ ਪੈ ਜਾਇ ਪੁਕਾਰਿਯੋ ॥
ਕਿਨੀ ਚੋਰ ਧਨ ਹਰਿਯੋ ਹਮਾਰਿਯੋ ॥
She raised hue and cry in the police station, ‘A thief had robbed all our wealth.
ਸਕਲ ਲੋਕ ਤਿਹ ਠਾਂ ਪਗ ਧਰਿਯੈ ॥
ਹਮਰੋ ਕਛੁਕ ਨ੍ਯਾਇ ਬਿਚਰਿਯੈ ॥੭॥
‘You all people come with me and do justice to us.’(7)
ਕਾਜੀ ਕੋਟਵਾਰ ਕੌ ਲ੍ਯਾਈ ॥
ਸਭ ਲੋਗਨ ਕੋ ਸਾਂਧਿ ਦਿਖਾਈ ॥
She brough t the Quazi and the chief of the police and showed the place of break-in.
ਤਾ ਕੌ ਹੇਰਿ ਅਧਿਕ ਪਤਿ ਰੋਯੋ ॥
ਚੋਰਨ ਮੋਰ ਸਕਲ ਧਨੁ ਖੋਯੋ ॥੮॥
Her husband cried abundantly, ‘The thief has taken our everything.’(8)
ਦੇਖਤ ਤਿਨੈ ਮੂੰਦ ਵਹ ਲਈ ॥
ਰਹਨ ਤੈਸਿਯੈ ਅੰਤਰ ਦਈ ॥
After displaying the place, she got the wall repaired spuriously.
ਦਿਨ ਬੀਤਯੋ ਰਜਨੀ ਹ੍ਵੈ ਆਈ ॥
ਤਿਸੀ ਪੈਂਡ ਹ੍ਵੈ ਆਪੁ ਸਿਧਾਈ ॥੯॥
When the day had gone by, the lady left the place through the same way.(9)
ਦੋਹਰਾ ॥
Dohira
ਕਾਜੀ ਔ ਕੁਟਵਾਰ ਪੈ ਨਿਜੁ ਪਤਿ ਸਾਂਧਿ ਦਿਖਾਇ ॥
She had convinced the Quazi, the police-chief and her husband and,
ਪ੍ਰਥਮੈ ਧਨੁ ਪਹੁਚਾਇ ਕੈ ਬਹੁਰਿ ਮਿਲੀ ਤਿਹ ਜਾਇ ॥੧੦॥
Then, she left for (the thief) with whom she had entrusted all the fortune.(10)
ਚੌਪਈ ॥
Chaupaee
ਸਭ ਕੋਊ ਐਸੀ ਭਾਂਤਿ ਬਖਾਨੈ ॥
ਨ੍ਯਾਇ ਨ ਭਯੋ ਤਾਹਿ ਕਰ ਮਾਨੈ ॥
All the people understood that, for not getting the justice and losing
ਧਨੁ ਬਿਨੁ ਨਾਰਿ ਝਖਤ ਅਤਿ ਭਈ ॥
ਹ੍ਵੈ ਜੋਗਨ ਬਨ ਮਾਝ ਸਿਧਈ ॥੧੧॥
all the wealth, she had gone to the jungle and become an ascetic.(11)
ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਇਕ ਸੌ ਚਾਰ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੧੦੪॥੧੯੪੬॥ਅਫਜੂੰ॥
104th Parable of Auspicious Chritars Conversation of the Raja and the Minister, Completed With Benediction. (104)(1944)
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There is a rabab of Guru Gobind Singh Ji's still preserved at Anandpur Sahib. It is more towards the style of the one played by Somjit Dasgupta in the video above.
The above rabab of Guru Sahib was used by an australian Sikh (convert) to reproduce a replica.
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20 hours ago, dalsingh101 said:
Could Mai Bhago's reaction be the result of severe trauma at the violence she witnessed and losses she sustained? PTSD type thing?
I doubt it. By the accounts given she was an accomplished warrior and also at the forefront of the battle of Khidrana.
The emphasis on the passage in Suraj Parkash is that Mai Bhago was enlightened by the presence of Guru Sahib and that led to her spiritual status changing immensely in a short period of time. I think personally that the change in spiritual status was uncontrollable and that Mai Bhago managed it as best as she could, or in a manner that she thought was best. At this time Mai Bhago lost all sense of "sudh/budh." But an important factor to keep us on track is that this digambar jeevan was not accepted by Guru Sahib.
I think it is the prudishness towards any mention of nakedness that has got some people's tails up. They are saying "how could a woman be naked in the camp of Guru Sahib?"
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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 22Gurpratap 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?
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On 9/16/2019 at 9:15 PM, kdsingh80 said:
@chatanga1 And despite all this you want India to surrender more land to Pakistan so they can do this to Hindu and sikhs once again.
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.
On 9/17/2019 at 3:33 PM, Jageera said:If you are talking about Kashmir,then there is nothing for "india" to surrender. The majority of the people there don't want anything to do with "india" and want self determination. It's up to them what type of country they wish to be. Isn't that the basic tenets of Democracy? Or does "india" practices selective democracy that only serves the wishes of it's elites and damns everyone else?
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.
On 9/17/2019 at 7:29 PM, kdsingh80 said:Where did I support hindutva or national ism? Show me.
Pakistan Supporting Khalistani Sikhs like you can only bark on forums. If your heart bleed so much for Punjab and Kashmir then come to India and fight.
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 ?
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12 hours ago, kdsingh80 said:
Are you trying to say that there is delibrate attempt to change demography of Punjab apart from Kashmir.
Are you trying to say that you haven't noticed?
12 hours ago, kdsingh80 said:Anyway Kashmir's demography is not
going to change anytime soon as people of any state prefer to migrate to peaceful area where there is booming business . Kashmir is not going to become anytime soon.
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?
12 hours ago, kdsingh80 said:Army was there to protect LOC not in civilian area .Kashmir was quite peaceful in 80s .It is from 89 separatist islamic movement took momentum
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.
12 hours ago, kdsingh80 said:Because Kashmir is now symbol of Hindu resistance vs Islamic supremacy.
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.
12 hours ago, kdsingh80 said:So many Sikhs were also son of soil of West Punjab why they left it?
That was down to policies of our Sikh leaders. No relation to the Kashmir issue.
12 hours ago, kdsingh80 said:It is Pakistani propaganda that Indian army is raping. so far they have used pellet guns which caused injuries mainly to protesters
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?
12 hours ago, kdsingh80 said:BTW do you know who is present chief of Kashmir corps ? it is turbaned sikh Lt gen KJS dhillon .
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?
12 hours ago, kdsingh80 said:Large number of sikhs are deployed in kashmir. you should be ashamed that you are calling all these rapists.
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?
12 hours ago, kdsingh80 said:BTW You have no sympathy for Kashmiri pandits and other minorities who were killed by Kashmiri separatists.
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?
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1 hour ago, kdsingh80 said:
So Sikhs going to USA , UK and Canada is OK but Bihari's going to punjab for menial jobs is wrong? Bihari's go all pver india for menial jobs not only punjab.
Who said going to any place for work is wrong? I'm talking about a deliberate attempt to change demographics.
1 hour ago, kdsingh80 said:As far indian army in Kashmir is concerned . They came after Kashmiri's massacred the pandits
Dear oh dear. The Indian Army has been in Kashmir since 1948.
1 hour ago, kdsingh80 said:85 thousand sq km is already in control of Pakistan the dispute is barely about 10-15 thousand sq km.
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?
1 hour ago, kdsingh80 said:Those who want islamic rule should migrate it to pok.
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?
1 hour ago, kdsingh80 said:I already explained that giving an inch of land will mean civil war and disintegration of India.
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.
1 hour ago, kdsingh80 said:Army did not arrive in kashmir until 89.
A lie.
1 hour ago, kdsingh80 said:Kashmiri's got fair deal . Their leader at that time Sheikh Abdullah also signed accession in India , so there was no question of Kashmiri's to demand full freedom .
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?
1 hour ago, kdsingh80 said:Despite terrorist India Kashmir valley is still 99% muslims .
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.
1 hour ago, kdsingh80 said:If India is such a terrorist state
No ifs.
1 hour ago, kdsingh80 said:On the other hand peaceful Pakistan and Bangladesh has reduced hindus to 2% and 9% in their nations.
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.
1 hour ago, kdsingh80 said:India should learn from those countries how to treat minorities.
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.
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13 hours ago, kdsingh80 said:
Kashmiri muslims did not want article 370 or autonomy.
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.
13 hours ago, kdsingh80 said:All they want is nizam e mustafa , islamic state.
That is really their prerogative isn't it? What they want to do with their homeland is up to them.
13 hours ago, kdsingh80 said:It was Kashmiri youth who were throwing stones on army despite autonomy.
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.
13 hours ago, kdsingh80 said:The situation is Kashmir was already worse from past 5 years. There is nothing left for more worse.
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.
Sri Charitropakhyan Sahib jee Series - Charitar #108
in Sri Dasam Granth Sahib
Posted
Chritar 108: Tale of Sassi Punnu
ਦੋਹਰਾ ॥
Dohira
ਏਕ ਦਿਵਸ ਸ੍ਰੀ ਕਪਿਲ ਮੁਨਿ ਇਕ ਠਾਂ ਕਿਯੋ ਪਯਾਨ ॥
Once Sri Kapil Munni, the recluse, went into a locality.
ਹੇਰਿ ਅਪਸਰਾ ਬਸਿ ਭਯੋ ਸੋ ਤੁਮ ਸੁਨਹੁ ਸੁਜਾਨ ॥੧॥
There, he was overpowered by a charming woman. Now listen to their story.(1)
ਰੰਭਾ ਨਾਮਾ ਅਪਸਰਾ ਤਾ ਕੋ ਰੂਪ ਨਿਹਾਰਿ ॥
Fascinated by the charm ofthe nymph called Rumba,
ਮੁਨਿ ਕੋ ਗਿਰਿਯੋ ਤੁਰਤ ਹੀ ਬੀਰਜ ਭੂਮਿ ਮਝਾਰ ॥੨॥
Munni’s semen instantly dropped on the ground.(2)
ਗਿਰਿਯੋ ਰੇਤਿ ਮੁਨਿ ਕੇ ਜਬੈ ਰੰਭਾ ਰਹਿਯੋ ਅਧਾਨ ॥
When Munni’s semen fell on the ground, then Rumba managed to seize it.
ਡਾਰਿ ਸਿੰਧੁ ਸਰਿਤਾ ਤਿਸੈ ਸੁਰ ਪੁਰ ਕਰਿਯੋ ਪਯਾਨ ॥੩॥
From that a girl took birth, which she washed away in the River Sindh and, herself, departed to the heaven.(3)
ਚੌਪਈ ॥
Chaupaee
ਬਹਤ ਬਹਤ ਕੰਨਿਯਾ ਤਹ ਆਈ ॥
ਆਗੇ ਜਹਾ ਸਿੰਧ ਕੋ ਰਾਈ ॥
Floating and floating, the girl reached where the Raja of Sindh was standing.
ਬ੍ਰਹਮਦਤ ਸੋ ਨੈਨ ਨਿਹਾਰੀ ॥
ਤਹ ਤੇ ਕਾਢਿ ਸੁਤਾ ਕਰਿ ਪਾਰੀ ॥੪॥
When Braham Datt (the Raja) saw her, he took her oUt and raised her as his own daughter.(4)
ਸਸਿਯਾ ਸੰਖਿਯਾ ਤਾ ਕੀ ਧਰੀ ॥
ਭਾਂਤਿ ਭਾਂਤਿ ਸੋ ਸੇਵਾ ਕਰੀ ॥
She was given the name of Sassi Kala, and she was amply facilitated.
ਜਬ ਜੋਬਨ ਤਾ ਕੇ ਹ੍ਵੈ ਆਯੋ ॥
ਤਬ ਰਾਜੇ ਇਹ ਮੰਤ੍ਰ ਪਕਾਯੋ ॥੫॥
When she came off the age the Raja thought over and decided,(5)
ਪੁੰਨੂ ਪਾਤਿਸਾਹ ਕੌ ਚੀਨੋ ॥
ਪਠੈ ਦੂਤ ਤਾ ਕੋ ਇਕ ਦੀਨੋ ॥
To entice Raja Punnu (for marriage), he sent his emissary and called him over.
ਪੁੰਨੂ ਬਚਨ ਸੁਨਤ ਤਹ ਆਯੋ ॥
ਰਾਵ ਬ੍ਯਾਹ ਕੋ ਬਿਵਤ ਬਨਾਯੋ ॥੬॥
After receiving the message, Punnu came there immediately to discuss the marriage proposal.(6)
ਦੋਹਰਾ ॥
Dohira
ਮ੍ਰਿਗੀਅਹਿ ਤੇ ਜਾ ਕੇ ਸਰਸ ਨੈਨ ਬਿਰਾਜਤ ਸ੍ਯਾਮ ॥
Shyam (the poet) says, ‘The eyes like a she-deer predominated her looks.
ਜੀਤਿ ਲਈ ਸਸਿ ਕੀ ਕਲਾ ਯਾ ਤੇ ਸਸਿਯਾ ਨਾਮ ॥੭॥
‘As she had won over Kala, the art of Shashi (the Moon), she was named Sassi Kala.(7)
ਚੌਪਈ ॥
Chaupaee
ਪੁਰ ਕੇ ਲੋਕ ਸਕਲ ਮਿਲਿ ਆਏ ॥
ਭਾਂਤਿ ਭਾਂਤਿ ਬਾਦਿਤ੍ਰ ਬਜਾਏ ॥
All the people from the place came. They were playing musical instruments of various types.
ਮਿਲਿ ਮਿਲ ਗੀਤ ਸਭੈ ਸੁਭ ਗਾਵਹਿ ॥
ਸਸਿਯਹਿ ਹੇਰਿ ਸਭੈ ਬਲਿ ਜਾਵਹਿ ॥੮॥
In unison, they were singing and appreciating Sassi Kala.(8)
ਦੋਹਰਾ ॥
Dohira
ਨਾਦ ਨਫੀਰੀ ਕਾਨ੍ਹਰੇ ਦੁੰਦਭਿ ਬਜੇ ਅਨੇਕ ॥
Naad, Nafiri, Kanrre and various other instruments transmitted the
ਤਰੁਨਿ ਬ੍ਰਿਧਿ ਬਾਲਾ ਜਿਤੀ ਗ੍ਰਿਹ ਮਹਿ ਰਹੀ ਨ ਏਕ ॥੯॥
music. All, the old and the young, came (to see her) and none remained back home.(9)
ਚੌਪਈ ॥
Chaupaee
ਅਬਲਾ ਰਹੀ ਧਾਮ ਕੋਊ ਨਾਹੀ ॥
ਹੇਰਿ ਰੂਪ ਦੁਹੂੰਅਨ ਬਲਿ ਜਾਹੀ ॥
No damsel stayed behind at home and all were offering tributes to them both.
ਇਹ ਭੀਤਰ ਪੁੰਨੂ ਕਹੁ ਕੋ ਹੈ ॥
ਸਬਜ ਧਨੁਖ ਜਾ ਕੇ ਕਰ ਸੋਹੈ ॥੧੦॥
And one was Punnu whose hands adored a green bow.(10)
ਸਵੈਯਾ ॥
Savaiyye
ਢੋਲ ਮ੍ਰਿਦੰਗ ਬਜੇ ਸਭ ਹੀ ਘਰ ਯੌ ਪੁਰ ਆਜੁ ਕੁਲਾਹਲ ਭਾਰੀ ॥
The drums and mirdang were being beaten and they were showering bliss in every home.
ਗਾਵਤ ਗੀਤ ਬਜਾਵਤ ਤਾਲ ਦਿਵਾਵਤ ਆਵਤਿ ਨਾਗਰਿ ਗਾਰੀ ॥
Musical tunes were flowing in unison, and the village people were coming forward.
ਭੇਰ ਹਜਾਰ ਬਜੀ ਇਕ ਬਾਰ ਮਹਾ ਛਬਿਯਾਰ ਹਸੈ ਮਿਲਿ ਨਾਰੀ ॥
Thousands of the trumpets were played and the women, jovially, frolicked around.
ਦੇਹਿ ਅਸੀਸ ਕਹੈਂ ਜਗਦੀਸ ਇਹ ਜੋਰੀ ਜਿਯੋ ਜੁਗ ਚਾਰਿ ਤਿਹਾਰੀ ॥੧੧॥
They all were blessing that the couple might live for ever.(11)
ਰੂਪ ਅਪਾਰ ਲਖੈ ਨ੍ਰਿਪ ਕੋ ਪੁਰਬਾਸਿਨ ਕੌ ਉਪਜਿਯੋ ਸੁਖ ਭਾਰੋ ॥
Seeing the handsomeness of the Raja, the inhabitants were feeling exbilarated.
ਭੀਰ ਭਈ ਨਰ ਨਾਰਿਨ ਕੀ ਸਭਹੂੰ ਸਭ ਸੋਕ ਬਿਦਾ ਕਰਿ ਡਾਰੋ ॥
The men and the women swarmed after getting rid of all their afflictions
ਪੂਰਨ ਪੁੰਨ੍ਯ ਪ੍ਰਤਾਪ ਤੇ ਆਜੁ ਮਿਲਿਯੋ ਮਨ ਭਾਵਤ ਮੀਤ ਪਿਯਾਰੋ ॥
Full contentment prevailed and all the friends felt their desires fulfilled.
ਆਵਤ ਜਾਹਿ ਕਹੈ ਮਨ ਮਾਹਿ ਸੁ ਬਾਲ ਜੀਓ ਪਤਿ ਲਾਲ ਤਿਹਾਰੋ ॥੧੨॥
Coming and going they blessed, ‘Your love with your spouse may prevail for ever.’(12)
ਕੇਸਰਿ ਅੰਗ ਬਰਾਤਿਨ ਕੇ ਛਿਰਕੇ ਮਿਲਿ ਬਾਲ ਸੁ ਆਨੰਦ ਜੀ ਕੇ ॥
Collectively, women sprinkled saffron over the men in the marriage party.
ਛੈਲਨਿ ਛੈਲ ਛਕੇ ਚਹੂੰ ਓਰਨ ਗਾਵਤ ਗੀਤ ਸੁਹਾਵਤ ਨੀਕੇ ॥
All the men and women were fully gratified and from both sides happy songs were emerging.
ਰਾਜ ਕੋ ਰੂਪ ਲਖੇ ਅਤਿ ਹੀ ਗਨ ਰਾਜਨ ਕੇ ਸਭ ਲਾਗਤ ਫੀਕੇ ॥
Seeing the magnanimity of the Raja, the other rulers were smitten with inferiority complex.
ਯੌ ਮੁਸਕਾਹਿ ਕਹੈ ਮਨ ਮਾਹਿ ਸਭੇ ਬਲਿ ਜਾਹਿ ਪਿਯਾਰੀ ਕੇ ਪੀ ਕੇ ॥੧੩॥
And they all pronounced with one voice, ‘We are sacrifice to the lovely lady and her lover.’(13)
ਸਾਤ ਸੁਹਾਗਨਿ ਲੈ ਬਟਨੋ ਘਸਿ ਲਾਵਤ ਹੈ ਪਿਯ ਕੇ ਤਨ ਮੈ ॥
Seven ladies came and applied watna, the beautifying body-lotion, to the suitor.
ਮੁਰਛਾਇ ਲੁਭਾਇ ਰਹੀ ਅਬਲਾ ਲਖਿ ਲਾਲਚੀ ਲਾਲ ਤਿਸੀ ਛਿਨ ਮੈ ॥
His sensual body was making them to swoon and ponder,
ਨ੍ਰਿਪ ਰਾਜ ਸੁ ਰਾਜਤ ਹੈ ਤਿਨ ਮੋ ਲਖਿ ਯੌ ਉਪਮਾ ਉਪਜੀ ਮਨ ਮੈ ॥
‘How magnificently he is seated among the Rajas, and is being complimented.
ਸਜਿ ਸਾਜਿ ਬਰਾਜਤ ਹੈ ਸੁ ਮਨੋ ਨਿਸਿ ਰਾਜ ਨਛਤ੍ਰਨ ਕੇ ਗਨ ਮੈ ॥੧੪॥
‘He seems like the Moon enthroned amidst his subject of stars.’(14)
ਸਿੰਧੁ ਕੇ ਸੰਖ ਸੁਰੇਸ ਕੇ ਆਵਜ ਸੂਰ ਕੇ ਨਾਦ ਸੁਨੈ ਦਰਵਾਜੇ ॥
‘The conch-shells taken out of the River Sindh are blown sweetly along with the Indra’s trumpets.
ਮੌਜਨ ਕੇ ਮੁਰਲੀ ਮਧੁਰੀ ਧੁਨਿ ਦੇਵਨ ਕੇ ਬਹੁ ਦੁੰਦਭਿ ਬਾਜੇ ॥
‘The sweet waves from the flutes are accompanying the drum-beats of the gods.
ਜੀਤ ਕੇ ਜੋਗ ਮਹੇਸਨ ਕੇ ਮੁਖ ਮੰਗਲ ਕੇ ਗ੍ਰਿਹ ਮੰਦਲ ਰਾਜੇ ॥
‘It is the jovial atmosphere same as the ambience at the winning of war.’
ਬ੍ਯਾਹ ਤਹੀ ਨ੍ਰਿਪ ਰਾਜ ਤਬੈ ਅਤਿ ਆਨੰਦ ਕੇ ਅਤਿ ਆਨਕ ਬਾਜੇ ॥੧੫॥
As soon as the marriage took place, the blissful musical instruments showered the melodies.(15)
ਬ੍ਯਾਹ ਭਯੋ ਜਬ ਹੀ ਇਹ ਸੋ ਤਬ ਬਾਤ ਸੁਨੀ ਨ੍ਰਿਪ ਕੀ ਬਰ ਨਾਰੀ ॥
As soon as the marriage had taken place, news reached the first wed, the principal Rani (of Punnu).
ਚੌਕਿ ਰਹੀ ਅਤਿ ਹੀ ਚਿਤ ਮੈ ਕਛੁ ਔਰ ਹੁਤੀ ਅਬ ਔਰ ਬਿਚਾਰੀ ॥
She was astonished and she changed her attitude towards the Raja.
ਮੰਤ੍ਰ ਕਰੇ ਲਿਖਿ ਜੰਤ੍ਰ ਘਨੇ ਅਰੁ ਤੰਤ੍ਰਨ ਸੋ ਇਹ ਬਾਤ ਸੁਧਾਰੀ ॥
She indulged in magical spell, and wrote mystical anecdotes to straighten the matter,
ਲਾਗੀ ਉਚਾਟ ਰਹੇ ਚਿਤ ਮੈ ਕਬਹੂੰ ਨ ਸੁਹਾਇ ਪਿਯਾ ਕੋ ਪਿਆਰੀ ॥੧੬॥
And performed the spells so that the woman (Sassi) would not appease her husband and (he might) get red of her.(16)
ਚੌਪਈ ॥
Chaupaee
ਯੌ ਉਚਾਟ ਅਤਿ ਹੀ ਤਿਹ ਲਾਗੀ ॥
ਨੀਦ ਭੂਖਿ ਸਿਗਰੀ ਹੀ ਭਾਗੀ ॥
She (Sassi) was discontented, she lost her sleep and her appetite was ruined.
ਸੋਤ ਉਠੈ ਚਕਿ ਕਛੁ ਨ ਸੁਹਾਵੈ ॥
ਗ੍ਰਿਹ ਕੋ ਛੋਰਿ ਬਾਹਰੋ ਧਾਵੈ ॥੧੭॥
She would suddenly awake and feel strange and would abandon her home to run out.(l7)
ਦੋਹਰਾ ॥
Dohira
ਤਬ ਸਸਿਯਾ ਅਤਿ ਚਮਕਿ ਚਿਤ ਤਾ ਕੌ ਕਿਯੋ ਉਪਾਇ ॥
Sassi became furious, planned in her heart,
ਸਖੀ ਜਿਤੀ ਸ੍ਯਾਨੀ ਹੁਤੀ ਤੇ ਸਭ ਲਈ ਬੁਲਾਇ ॥੧੮॥
And called her all the sympathetic friends.(18)
ਚੌਪਈ ॥
Chaupaee
ਤਬ ਸਖਿਯਨ ਯਹ ਕਿਯੌ ਉਪਾਈ ॥
ਜੰਤ੍ਰ ਮੰਤ੍ਰ ਕਰਿ ਲਯੋ ਬੁਲਾਈ ॥
Her friends suggested her remedies and with magical spells summoned the Raja.
ਸਸਿਯਾ ਸੰਗ ਪ੍ਰੇਮ ਅਤਿ ਭਯੋ ॥
ਪਹਿਲੀ ਤ੍ਰਿਯ ਪਰਹਰਿ ਕਰਿ ਦਯੋ ॥੧੯॥
The Raja fell in love with Sassi and abandoned his first Rani.(19)
ਭਾਂਤਿ ਭਾਂਤਿ ਤਾ ਸੋ ਰਤਿ ਮਾਨੈ ॥
ਬਰਸ ਦਿਵਸ ਕੋ ਇਕ ਦਿਨ ਜਾਨੈ ॥
She commenced enjoying invariable love-makings, and the years passed like the moments.
ਤਾ ਪਰ ਮਤ ਅਧਿਕ ਨ੍ਰਿਪ ਭਯੋ ॥
ਗ੍ਰਿਹ ਕੋ ਰਾਜ ਬਿਸਰਿ ਸਭ ਗਯੋ ॥੨੦॥
Intoxicated in her love, the Raja neglected all his regal duties.(20)
ਦੋਹਰਾ ॥
Dohira
ਏਕ ਤਰੁਨਿ ਦੂਜੇ ਚਤੁਰਿ ਤਰੁਨ ਤੀਸਰੇ ਪਾਇ ॥
Firstly, she was youthful, secondly she was clever and thirdly she was easily available,
ਚਹਤ ਲਗਾਯੋ ਉਰਨ ਸੋ ਛਿਨਕਿ ਨ ਛੋਰਿਯੋ ਜਾਇ ॥੨੧॥
And the Raja was totally engrossed in her love and would never go away.(21)
ਚੌਪਈ ॥
Chaupaee
ਰੈਨਿ ਦਿਵਸ ਤਾ ਸੋ ਰਤਿ ਮਾਨੈ ॥
ਪ੍ਰਾਨਨ ਤੇ ਪ੍ਯਾਰੋ ਪਹਿਚਾਨੈ ॥
Day and night, she would enjoy with him and appraised him much more than her own life.
ਲਾਗੀ ਰਹਤ ਤਵਨ ਕੇ ਉਰ ਸੋ ॥
ਜੈਸੋ ਭਾਂਤਿ ਮਾਖਿਕਾ ਗੁਰ ਸੋ ॥੨੨॥
She would remain bonded with him, the way flies remain stuck in the sugar-jaggery-balls.(22)
ਸਵੈਯਾ ॥
Savaiyya
ਲਾਲ ਕੋ ਖ੍ਯਾਲ ਅਨੂਪਮ ਹੇਰਿ ਸੁ ਰੀਝ ਰਹੀ ਅਬਲਾ ਮਨ ਮਾਹੀ ॥
Her lover in her mind, she would feel satiated.
ਛੈਲਨਿ ਛੈਲ ਛਕੇ ਰਸ ਸੋ ਦੋਊ ਹੇਰਿ ਤਿਨੇ ਮਨ ਮੈ ਬਲਿ ਜਾਹੀ ॥
Watching her affection, all, the young and the old, would admire her.
ਕਾਮ ਕਸੀ ਸੁ ਸਸੀ ਸਸਿ ਸੀ ਛਬਿ ਮੀਤ ਸੋ ਨੈਨ ਮਿਲੇ ਮੁਸਕਾਹੀ ॥
Imbued in the passion of love, Sassi would grace him with smiles.
ਯੌ ਡਹਕੀ ਬਹਕੀ ਛਬਿ ਯਾਰ ਪੀਯਾ ਹੂੰ ਕੋ ਪਾਇ ਪਤੀਜਤ ਨਾਹੀ ॥੨੩॥
She became so mad in fondness for him that she would not feel satiated.(23)
ਕਬਿਤੁ ॥
Kabit
ਜੋਬਨ ਕੇ ਜੋਰ ਜੋਰਾਵਰੀ ਜਾਗੀ ਜਾਲਿਮ ਸੋ ਜਗ ਤੇ ਅਨ੍ਯਾਰੀਯੌ ਬਿਸਾਰੀ ਸੁਧਿ ਚੀਤ ਕੀ ॥
With the power of youth, her passion was roused so much, That the brave-man, even, disregarded the performance of his good deeds.
ਨਿਸਿ ਦਿਨ ਲਾਗਿਯੋ ਰਹਿਤ ਤਾ ਸੋ ਛਬਿ ਕੀ ਜ੍ਯੋਂ ਏਕੈ ਹ੍ਵੈ ਗਈ ਸੁ ਮਾਨੋ ਐਸੀ ਰਾਜਨੀਤ ਕੀ ॥
Day and night, he drenched himself in her adoration, And it seemed that the sovereignty and love had become synonymous.
ਅਪਨੇ ਹੀ ਹਾਥਨ ਬਨਾਵਤ ਸਿੰਗਾਰ ਤਾ ਕੇ ਪਾਸ ਕੀ ਸਖੀ ਨ ਕੀਨ ਨੈਕ ਕੁ ਪ੍ਰਤੀਤ ਕੀ ॥
Witbout the care of her friends and maids, he would, himself, do her make up,
ਅੰਗ ਲਪਟਾਇ ਮੁਖੁ ਚਾਪਿ ਬਲਿ ਜਾਇ ਤਾ ਕੇ ਐਸੋ ਹੀ ਪਿਯਾਰੀ ਜਾਨੈ ਪ੍ਰੀਤਮ ਸੋ ਪ੍ਰੀਤ ਕੀ ॥੨੪॥
He would cuddle her through his lips all over her body, And she would respond with great affection and love.(24)
ਦੋਹਰਾ ॥
Dohira
ਰੂਪ ਲਲਾ ਕੋ ਲਾਲਚੀ ਲੋਚਨ ਲਾਲ ਅਮੋਲ ॥
‘His countenance is enticing and his eyes are provocative.
ਬੰਕ ਬਿਲੌਕਨਿ ਖਰਚ ਧਨੁ ਮੋ ਮਨ ਲੀਨੋ ਮੋਲ ॥੨੫॥
‘I will spend all my precious consciousness to allure his love.’(25)
ਸਵੈਯਾ ॥
Savaiyya
ਰੀਝ ਰਹੀ ਅਬਲਾ ਮਨ ਮੈ ਅਤਿ ਹੀ ਲਖਿ ਰੂਪ ਸਰੂਪ ਕੀ ਧਾਨੀ ॥
‘All the ladies in distress are feeling elated on observing his grace.
ਸ੍ਯਾਨ ਛੁਟੀ ਸਿਗਰੀ ਸਭ ਕੀ ਲਖਿ ਲਾਲ ਕੋ ਖਿਯਾਲ ਭਈ ਅਤਿ ਯਾਨੀ ॥
(The Poet) Siam says, ‘Abandoning all their modesty, the lady-friends get stuck in his looks.
ਲਾਜ ਤਜੀ ਸਜਿ ਸਾਜ ਸਭੈ ਲਖਿ ਹੇਰਿ ਰਹੀ ਸਜਨੀ ਸਭ ਸ੍ਯਾਨੀ ॥
‘I have tried hard to check my mind but it listens not and has sold
ਹੌ ਮਨ ਹੋਰਿ ਰਹੀ ਨ ਹਟਿਯੋ ਬਿਨੁ ਦਾਮਨ ਮੀਤ ਕੇ ਹਾਥ ਬਿਕਾਨੀ ॥੨੬॥
itself in his hands without monetary gains.’(26)
ਸਸਿਯਾ ਬਾਚ ॥
ਅੰਗ ਸਭੈ ਬਿਨੁ ਸੰਗ ਸਖੀ ਸਿਵ ਕੋ ਅਰਿ ਆਨਿ ਅਨੰਗ ਜਗ੍ਯੋ ॥
‘Oh my friend, in his separation, the passion is over powering my whole body.
ਤਬ ਤੇ ਨ ਸੁਹਾਤ ਕਛੂ ਮੁਹਿ ਕੋ ਸਭ ਖਾਨ ਔ ਪਾਨ ਸਿਯਾਨ ਭਗ੍ਯੋ ॥
‘Neither I feel like adorning myself nor I want to quench my appetite.
ਝਟਕੌ ਪਟਕੌ ਚਿਤ ਤੇ ਝਟ ਦੈ ਨ ਛੂਟੇ ਇਹ ਭਾਂਤਿ ਸੋ ਨੇਹ ਲਗ੍ਯੋ ॥
‘In spite oftrying hard to forsake, it cannot be deserted.
ਬਲਿ ਹੌ ਜੁ ਗਈ ਠਗ ਕੌ ਠਗਨੈ ਠਗ ਮੈ ਨ ਠਗ੍ਯੋ ਠਗ ਮੋਹਿ ਠਗ੍ਯੋ ॥੨੭॥
‘I wanted to apprehend him, but, the swindler, instead, has filched my heart.(27)
ਕਬਿਤੁ ॥
Kabit
ਦੇਖੇ ਮੁਖ ਜੀਹੌ ਬਿਨੁ ਦੇਖੇ ਪਿਯ ਹੂੰ ਨ ਪਾਣੀ ਤਾਤ ਮਾਤ ਤ੍ਯਾਗ ਬਾਤ ਇਹੈ ਹੈ ਪ੍ਰਤੀਤ ਕੀ ॥
‘I will live by his vision and will not drink even water withont espying him.
ਐਸੋ ਪ੍ਰਨ ਲੈਹੌ ਪਿਯ ਕਹੈ ਸੋਈ ਕਾਜ ਕੈਹੌ ਅਤਿ ਹੀ ਰਿਝੈਹੌ ਯਹੈ ਸਿਛਾ ਰਾਜਨੀਤ ਕੀ ॥
‘I will sacrifice my parents, and this is the criteria of my life. ‘I swear to do whatever he asks.
ਜੌ ਕਹੈ ਬਕੈਹੌ ਕਹੈ ਪਾਨੀ ਭਰਿ ਆਨਿ ਦੈਹੌ ਹੇਰੇ ਬਲਿ ਜੈਹੌ ਸੁਨ ਸਖੀ ਬਾਤ ਚੀਤ ਕੀ ॥
‘I will serve him to the full extent, and that is my only desire. ‘If he asks me to fetch a glass of water, I will do that. ‘Listen my friends; I am a sacrifice to his elocution.
ਲਗਨ ਨਿਗੌਡੀ ਲਾਗੀ ਜਾ ਤੈ ਨੀਦ ਭੂਖਿ ਭਾਗੀ ਪ੍ਯਾਰੋ ਮੀਤ ਮੇਰੋ ਹੋ ਪਿਯਾਰੀ ਅਤਿ ਮੀਤ ਕੀ ॥੨੮॥
‘Since my attachment with him, I have lost all my appetite as well as sleep ‘I am all for my lover and my lover is all for me.’(28)
ਚੌਪਈ ॥
Chaupaee
ਯਹ ਸਭ ਬਾਤ ਤਵਨ ਸੁਨਿ ਪਾਈ ॥
ਪਹਿਲੇ ਬ੍ਯਾਹਿ ਧਾਮ ਮੈ ਆਈ ॥
All this talk reached the ears of the woman who was the first one to com (as his first wife).
ਯਾ ਸੌ ਪ੍ਰੀਤਿ ਸੁਨਤ ਰਿਸਿ ਭਰੀ ॥
ਮਸਲਤ ਜੋਰਿ ਸੂਰ ਨਿਜੁ ਕਰੀ ॥੨੯॥
Once she had listened to his sweet talks but now she called a few confidant to consult.(29)
ਜਨਮੇ ਕੁਅਰਿ ਬਾਪ ਕੇ ਰਹੀ ॥
ਹ੍ਵੈ ਬੇਰਕਤ ਮੇਖਲਾ ਗਹੀ ॥
‘I will go and live at my parents where I was born, may be I will have to live as a destitute.
ਘਾਤ ਆਪਣੇ ਪਤ ਕੋ ਕਰਿਹੋ ॥
ਸੁਤ ਕੇ ਛਤ੍ਰ ਸੀਸ ਪਰ ਧਰਿਹੋ ॥੩੦॥
‘Or I may kill my husband and pUt my son on the throne.(30)
ਜਨੁ ਗ੍ਰਿਹ ਛੋਰਿ ਤੀਰਥਨ ਗਈ ॥
ਮਾਨਹੁ ਰਹਤ ਚੰਦ੍ਰ ਬ੍ਰਤ ਭਈ ॥
‘Perhaps I might abandon my home and may go on pilgrimage after taking a vow ofChander Brat (Moon-fasting).
ਯਾ ਸੁਹਾਗ ਤੇ ਰਾਂਡੈ ਨੀਕੀ ॥
ਯਾ ਕੀ ਲਗਤ ਰਾਜੇਸ੍ਵਰਿ ਫੀਕੀ ॥੩੧॥
‘Or, perhaps I will remain a widow whole life as his company is now irritating.(31)
ਦੋਹਰਾ ॥
Dohira
ਖਿਲਤ ਅਖੇਟਕ ਜੋ ਹਨੈ ਹਮਰੇ ਪਤਿ ਕੋ ਕੋਇ ॥
‘When some one would kill my husband during hunting,
ਤੋ ਸੁਨਿ ਕੈ ਸਸਿਯਾ ਮਰੇ ਜਿਯਤ ਨ ਬਚਿ ਹੈ ਸੋਇ ॥੩੨॥
‘Then, on hearing this, Sassi Kala will not remain alive and would kill herself.’(32)
ਚੌਪਈ ॥
Chaupaee
ਬੈਠ ਮੰਤ੍ਰ ਤਿਨ ਯਹੈ ਪਕਾਯੋ ॥
ਅਮਿਤ ਦਰਬੁ ਦੈ ਦੂਤ ਪਠਾਯੋ ॥
He (the confidant) sat down to discuss as he was to be rewarded for his plan,
ਖਿਲਤ ਅਖੇਟਕ ਰਾਵ ਜਬੈ ਹੈ ॥
ਤਬ ਮੇਰੋ ਉਰ ਮੈ ਸਰ ਖੈਹੈ ॥੩੩॥
‘When Raja will be busy in hunting, my arrow will pierce through his chest.’(33)
ਤਾ ਕੋ ਕਾਲੁ ਨਿਕਟ ਜਬ ਆਯੋ ॥
ਪੁੰਨੂ ਸਾਹ ਸਿਕਾਰ ਸਿਧਾਯੋ ॥
In due course of time, Raja Punnu marched out for hunting.
ਜਬ ਗਹਿਰੇ ਬਨ ਬੀਚ ਸਿਧਾਰਿਯੋ ॥
ਤਨਿ ਧਨੁ ਬਾਨ ਸਤ੍ਰੁ ਤਬ ਮਾਰਿਯੋ ॥੩੪॥
When he approached the dense jungle, the enemy threw arrows on him.(34)
ਲਾਗਤ ਤੀਰ ਬੀਰ ਰਿਸਿ ਭਰਿਯੋ ॥
ਤੁਰੈ ਧਵਾਇ ਘਾਇ ਤਿਹ ਕਰਿਯੋ ॥
When the arrow hit him, he became furious, chased his horse, and killed him (the emissary).
ਤਾ ਕੋ ਮਾਰਿ ਆਪੁ ਪੁਨਿ ਮਰਿਯੋ ॥
ਸੁਰ ਪੁਰ ਮਾਂਝਿ ਪਯਾਨੋ ਕਰਿਯੋ ॥੩੫॥
Being badly hurt, he breathed his last and went to the heaven.(35)
ਦੋਹਰਾ ॥
Dohira
ਮਾਰਿ ਤਵਨ ਕੋ ਰਾਵ ਜੀ ਪਰਿਯੋ ਧਰਨਿ ਪਰ ਆਇ ॥
After slaying, the Raja himself fell flat on the ground.
ਭ੍ਰਿਤਨ ਨਿਕਟ ਪਹੂੰਚਿ ਕੈ ਲਯੋ ਗਰੇ ਸੋ ਲਾਇ ॥੩੬॥
The servants ran forward and took him in their laps.(36)
ਚੌਪਈ ॥
Chaupaee
ਐਸੋ ਹਾਲ ਚਾਕਰਨ ਭਯੋ ॥
ਜਨੁਕ ਧਨੀ ਨ੍ਰਿਧਨੀ ਹ੍ਵੈ ਗਯੋ ॥
Losing the Raja, servants felt like a wealthy-man becoming a pauper.
ਨ੍ਰਿਪ ਦੈ ਕਹਾ ਧਾਮ ਹਮ ਜੈਹੈ ॥
(They thought,) ‘After losing Raja, how can we go home and how
ਕਹਾ ਰਾਨਿਯਹਿ ਬਕਤ੍ਰ ਦਿਖੈ ਹੈ ॥੩੭॥
shall we show our faces to the Rani?’(37)
ਨਭ ਬਾਨੀ ਤਿਨ ਕੋ ਤਬ ਭਈ ॥
ਭ੍ਰਿਤ ਸੁਧਿ ਕਹਾ ਤੁਮਾਰੀ ਗਈ ॥
Then they heard celestial utterance, ‘Where have you people lost your wits,
ਜੋਧਾ ਬਡੋ ਜੂਝਿ ਜਹ ਜਾਵੈ ॥
ਰਨ ਛਿਤ ਤੇ ਤਿਨ ਕੌਨ ਉਚਾਵੈ ॥੩੮॥
‘When a brave person passes away in a battle, who takes his body away?(38)
ਦੋਹਰਾ ॥
Dohira
ਤਾ ਤੇ ਯਾ ਕੀ ਕਬਰ ਖਨਿ ਗਾਡਹੁ ਇਹੀ ਬਨਾਇ ॥
‘Making hIs grave there, you bury him,
ਅਸ੍ਵ ਬਸਤ੍ਰ ਲੈ ਜਾਹੁ ਘਰ ਦੇਹੁ ਸੰਦੇਸੋ ਜਾਇ ॥੩੯॥
‘And take home his clothes and inform the people there.’(39)
ਬਾਨੀ ਸੁਨਿ ਗਾਡਿਯੋ ਤਿਸੈ ਭਏ ਪਵਨ ਭ੍ਰਿਤ ਭੇਸ ॥
After listening to this command from the heaven, they buried him there,
ਅਸ੍ਵ ਬਸਤ੍ਰ ਲੈ ਲਾਲ ਕੇ ਬਾਲਹਿ ਦਯੋ ਸੰਦੇਸ ॥੪੦॥
And taking his flying-horse and clothes, they conveyed the message to his wife (Sassi Kala).(40)
ਚੌਪਈ ॥
Chaupaee
ਬੈਠੀ ਬਾਲ ਜਹਾ ਬਡਭਾਗੀ ॥
ਚਿਤ ਚੋਰ ਕੀ ਚਿਤਵਨਿ ਲਾਗੀ ॥
Where the damsel was sitting with her friends in his remembrance,
ਤਬ ਲੌ ਖਬਰਿ ਚਾਕਰਨ ਦਈ ॥
ਅਰੁਨ ਹੁਤੀ ਪਿਯਰੀ ਹ੍ਵੈ ਗਈ ॥੪੧॥
There came the servants and conveyed the message and she nearly fainted.( 41)
ਦੋਹਰਾ ॥
Dohira
ਚੜਿ ਬਿਵਾਨ ਤਹ ਤ੍ਰਿਯ ਚਲੀ ਜਹਾਂ ਹਨ੍ਯੋ ਨਿਜੁ ਪੀਯ ॥
She travelled in a palanquin to the place where her lover had died.
ਕੈ ਲੈ ਐਹੌਂ ਪੀਯ ਕੌ ਕੈ ਤਹ ਦੈਹੌਂ ਜੀਯ ॥੪੨॥
‘Either I will bring my husband back or I will renounce my soul there,’ she determined.(42)
ਚੌਪਈ ॥
Chaupaee
ਚਲੀ ਚਲੀ ਅਬਲਾ ਤਹ ਆਈ ॥
ਦਾਬਿਯੋ ਜਹਾ ਮੀਤ ਸੁਖਦਾਈ ॥
Travelling and travelling, the destitute reached there where her companion was buried.
ਕਬਰਿ ਨਿਹਾਰਿ ਚਕ੍ਰਿਤ ਚਿਤ ਭਈ ॥
ਤਾਹੀ ਬਿਖੈ ਲੀਨ ਹ੍ਵੈ ਗਈ ॥੪੩॥
She was taken aback on seeing the grave, and fully engrossed in his imagination, breathed her lost.(43)
ਦੋਹਰਾ ॥
Dohira
ਮਰਨ ਸਭਨ ਕੇ ਮੂੰਡ ਪੈ ਸਫਲ ਮਰਨ ਹੈ ਤਾਹਿ ॥
Everyone is going to parish, bUt that death is worthwhile,
ਤਨਕ ਬਿਖੈ ਤਨ ਕੌ ਤਜੈ ਪਿਯ ਸੋ ਪ੍ਰੀਤਿ ਬਨਾਇ ॥੪੪॥
Which, in no time, is sacrificed in the memory of the loved one.( 44)
ਤਨ ਗਾਡਿਯੋ ਜਹ ਤੁਮ ਮਿਲੇ ਅੰਗ ਮਿਲਿਯੋ ਸਰਬੰਗ ॥
By burying your body you make your limbs to meet his limbs,
ਸਭ ਕਛੁ ਤਜਿ ਗ੍ਰਿਹ ਕੋ ਚਲਿਯੋ ਪ੍ਰਾਨ ਪਿਯਾਰੇ ਸੰਗ ॥੪੫॥
And then the soul meets the soul, relinquishing everything else.( 45)
ਪਵਨ ਪਵਨ ਆਨਲ ਅਨਲ ਨਭ ਨਭ ਭੂ ਭੂ ਸੰਗ ॥
The way the wind amalgamates in the wind, fire blends into fire,
ਜਲ ਜਲ ਕੇ ਸੰਗ ਮਿਲਿ ਰਹਿਯੋ ਤਨੁ ਪਿਯ ਕੇ ਸਰਬੰਗ ॥੪੬॥
And through water they all intermingle and become one.(46)
ਚੌਪਈ ॥
Chaupaee
ਪਿਯ ਹਿਤ ਦੇਹ ਤਵਨ ਤ੍ਰਿਯ ਦਈ ॥
ਦੇਵ ਲੋਕ ਭੀਤਰ ਲੈ ਗਈ ॥
For sake of her consort, she abandoned her body and the gods took her to the heaven.
ਅਰਧਾਸਨ ਬਾਸਵ ਤਿਹ ਦੀਨੋ ॥
ਭਾਂਤਿ ਭਾਂਤਿ ਸੌ ਆਦਰੁ ਕੀਨੋ ॥੪੭॥
Lord Indra received her honourably and offered her half of her sovereign ty.(47)
ਦੋਹਰਾ ॥
Dohira
ਦੇਵ ਬਧੂਨ ਅਪਛਰਨ ਲਯੋ ਬਿਵਾਨ ਚੜਾਇ ॥
The gods and goddesses put her in a palanquin,
ਜੈ ਜੈਕਾਰ ਅਪਾਰ ਹੁਅ ਹਰਖੇ ਸੁਨਿ ਸੁਰ ਰਾਇ ॥੪੮॥
And raised slogans in every domain in her appreciation, hearing which Lord Indra was appeased too.( 48)
ਮਛਰੀ ਔ ਬਿਰਹੀਨ ਕੇ ਬਧ ਕੋ ਕਹਾ ਉਪਾਇ ॥
Taking the example of the fish and water,
ਜਲ ਪਿਯ ਤੇ ਬਿਛੁਰਾਇ ਯਹਿ ਤਨਿਕ ਬਿਖੈ ਮਰਿ ਜਾਇ ॥੪੯॥
It is said that the wife, a fish, after relinquishing husband, the water, soon parishes.(49)
ਪਾਪ ਨਰਕ ਤੇ ਨ ਡਰੀ ਕਰੀ ਸਵਤਿ ਕੀ ਕਾਨਿ ॥
The co-wife did not fear the celestial wrath,
ਅਤਿ ਚਿਤ ਕੋਪ ਬਢਾਇ ਕੈ ਪਿਯ ਲਗਵਾਯੋ ਬਾਨ ॥੫੦॥
And, getting angry, had got her husband killed with an arrow.(50)
ਚੌਪਈ ॥
Chaupaee
ਸਵਤਿ ਸਾਲ ਅਤਿ ਹੀ ਚਿਤ ਧਾਰਿਯੋ ॥
ਨਿਜੁ ਪਤਿ ਸੋ ਸਾਯਕ ਸੌ ਮਾਰਿਯੋ ॥
The co-wife was distressed and had gotten her husband killed with an arrow, declaring,
ਯਾ ਸੁਹਾਗ ਤੇ ਰਾਂਡੈ ਰਹਿ ਹੌ ॥
ਪ੍ਰਭ ਕੋ ਨਾਮ ਨਿਤਿ ਉਠਿ ਕਹਿ ਹੌ ॥੫੧॥
‘I am better of a widow than a married woman like that; at least I could get up and prey the Almighty everyday.(51)(l).
ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਇਕ ਸੌ ਆਠ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੧੦੮॥੨੦੨੫॥ਅਫਜੂੰ॥
108th Parable of Auspicious Chritars Conversation of the Raja and the Minister, Completed With Benediction. (108)(2023)