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Which chandi(bhavani) is Krishan referring to ?

Posted by harinder_singh 
Shakti Singh is a brave warrior in Krishan Avatar, Dasam Granth who creates chaos in Krishan's army. Then Krishan speaks the following :

[www.sridasam.org]


ਚੌਪਈ ॥
चौपई ॥
CHAUPAI

ਤਬ ਹਰਿ ਜੂ ਸਭ ਸੋ ਇਮ ਕਹਯੋ ॥ ਸਕਤਿ ਸਿੰਘ ਬਧ ਹਮ ਤੇ ਰਹਯੋ ॥ ਇਨ ਅਤਿ ਹਿਤ ਸੋ ਚੰਡ ਮਨਾਈ ॥ ਤਾ ਤੇ ਹਮਰੀ ਸੈਨ ਖਪਾਈ ॥੧੩੨੪॥
तब हरि जू सभ सो इम कहयो ॥ सकति सिंघ बध हम ते रहयो ॥ इन अति हित सो चंड मनाई ॥ ता ते हमरी सैन खपाई ॥१३२४॥
Then Krishna said to all, "We shall not be able to kill Shakti Singh, because he has performed austerities for a boon from Chandi with extreme devotion, therefore he has destroyed all our army.1324.

ਦੋਹਰਾ ॥
दोहरा ॥
DOHRA

ਤਾ ਤੇ ਤੁਮਹੂੰ ਚੰਡ ਕੀ ਸੇਵ ਕਰਹੁ ਚਿਤੁ ਲਾਇ ॥ ਜੀਤਨ ਕੋ ਬਰੁ ਦੇਇਗੀ ਅਰਿ ਤਬ ਲੀਜਹੁ ਘਾਇ ॥੧੩੨੫॥
ता ते तुमहूं चंड की सेव करहु चितु लाइ ॥ जीतन को बरु देइगी अरि तब लीजहु घाइ ॥१३२५॥
Therefore you should also serve Chandi single-mindedly, which she will bestow the boon of victory and then you will be able to kill the enemy.1325.

ਜਾਗਤ ਜਾ ਕੀ ਜੋਤਿ ਜਗ ਜਲ ਥਲ ਰਹੀ ਸਮਾਇ ॥ ਬ੍ਰਹਮ ਬਿਸ਼ਨ ਹਰਿ ਰੂਪ ਮੈ ਤ੍ਰਿਗੁਨਿ ਰਹੀ ਠਹਰਾਇ ॥੧੩੨੬॥
जागत जा की जोति जग जल थल रही समाइ ॥ ब्रहम बिशन हरि रूप मै त्रिगुनि रही ठहराइ ॥१३२६॥
He, whose gleaming light pervades in water, on plain and the whole world, the same is preset in Brahma, Vishnu and Shiva in the form of three modes.1326.

ਸਵੈਯਾ ॥
सवैया ॥
SWAYYA

ਜਾ ਕੀ ਕਲਾ ਬਰਤੈ ਜਗ ਮੈ ਅਰੁ ਜਾ ਕੀ ਕਲਾ ਸਭ ਰੂਪਨ ਮੈ ॥ ਅਰੁ ਜਾ ਕੀ ਕਲਾ ਬਿਮਲਾ ਹਰਿ ਕੇ ਕਮਲਾਪਤਿ ਕੇ ਕਮਲਾ ਤਨ ਮੈ ॥
जा की कला बरतै जग मै अरु जा की कला सभ रूपन मै ॥ अरु जा की कला बिमला हरि के कमलापति के कमला तन मै ॥
He, whose power is present in the whole world and in all forms, whose power is present in Parvati, Vishnu and Lakshsmi,

ਪੁਨਿ ਜਾ ਕੀ ਕਲਾ ਗਿਰ ਰੂਖਨ ਮੈ ਸਸਿ ਪੂਖਨ ਮੈ ਮਘਵਾ ਘਨ ਮੈ ॥ ਤੁਮਹੂੰ ਨਹੀ ਜਾਨੀ ਭਵਾਨੀ ਕਲਾ ਜਗ ਮਾਨੀ ਕੋ ਧਯਾਨ ਕਰੋ ਮਨ ਮੈ ॥੧੩੨੭॥
पुनि जा की कला गिर रूखन मै ससि पूखन मै मघवा घन मै ॥ तुमहूं नही जानी भवानी कला जग मानी को धयान करो मन मै ॥१३२७॥
And whose power is present in the mountain, tree, sun, moon, Indra and clouds also; you have not adored that Bhavani, therefore now meditate on her.1327.

ਦੋਹਰਾ ॥
दोहरा ॥
DOHRA

ਸਕਤਿ ਸਿੰਘ ਬਰ ਸਕਤਿ ਸੋ ਮਾਂਗ ਲਯੋ ਭਗਵਾਨ ॥ ਤਾਹੀ ਕੇ ਪਰਸਾਦਿ ਤੇ ਰਨ ਜੀਤਤ ਨਹੀ ਹਾਨ ॥੧੩੨੮॥
सकति सिंघ बर सकति सो मांग लयो भगवान ॥ ताही के परसादि ते रन जीतत नही हान ॥१३२८॥
Shakti Singh has with his austerities, obtained the boon from the Lord and through His Grace, he is winning the war and he is not losing anything.1328.

ਦੋਹਰਾ ॥
दोहरा ॥
DOHRA

ਸ਼ਿਵ ਸੂਰਜ ਸਸ ਸਚੀਪਤਿ ਬ੍ਰਹਮ ਬਿਸ਼ਨ ਸੁਰ ਕੋਇ ॥ ਜੋ ਇਹ ਸੋ ਰਿਸ ਕੈ ਲਰੈ ਜੀਤ ਨ ਜੈਹੈ ਸੋਇ ॥੧੩੨੯॥
शिव सूरज सस सचीपति ब्रहम बिशन सुर कोइ ॥ जो इह सो रिस कै लरै जीत न जैहै सोइ ॥१३२९॥
If any of the gods like Shiva, sun, moon, Indra, Brahma, Vishnu or any other wages the war with him, he will not be able to conquer him.1329.
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This is kabio bach or speech of poet( Guru sahib). Here Chand (ਚੰਡ ) is reference to akal purakh.

He is present in everyone including parvati ( Durga is her incarnation). This is written in the following
line above

ਜਾ ਕੀ ਕਲਾ ਬਰਤੈ ਜਗ ਮੈ ਅਰੁ ਜਾ ਕੀ ਕਲਾ ਸਭ ਰੂਪਨ ਮੈ ॥ ਅਰੁ ਜਾ ਕੀ ਕਲਾ ਬਿਮਲਾ ਹਰਿ ਕੇ ਕਮਲਾਪਤਿ ਕੇ ਕਮਲਾ ਤਨ ਮੈ ॥
जा की कला बरतै जग मै अरु जा की कला सभ रूपन मै ॥ अरु जा की कला बिमला हरि के कमलापति के कमला तन मै ॥
He, whose power is present in the whole world and in all forms, whose power is present in Parvati, Vishnu and Lakshsmi,
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I personally think that the translation is a bit off. The word Chandi means Vaheguroo here, not some devi.
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[www.sridasam.org]

ਕਬਿਯੋ ਬਾਚ ॥
कबियो बाच ॥
Speech of the poet:

ਸਵੈਯਾ ॥
सवैया ॥
SWAYYA

ਬੀਰ ਪਠੇ ਜਦੁਬੀਰ ਉਤੈ ਇਤ ਭੂਮਿ ਮੈ ਬੈਠ ਸ਼ਿਵਾ ਜਪੁ ਕੀਨੋ ॥ ਅਉਰ ਦਈ ਸੁਧ ਛਾਡ ਸਭੈ ਤਬ ਤਾਹੀ ਕੇ ਧਯਾਨ ਬਿਖੈ ਮਨ ਦੀਨੋ ॥
बीर पठे जदुबीर उतै इत भूमि मै बैठ शिवा जपु कीनो ॥ अउर दई सुध छाड सभै तब ताही के धयान बिखै मन दीनो ॥
Krishna, on that side, sent the Yadavas for fighting and he himself, on this side, began to repeat the name of the goddess; he, forgetting all his consciousness, absorbed his mind only in the meditation of the goddess;

ਚੰਡ ਤਬੈ ਪਰਤੱਛ ਭਈ ਬਰੁ ਮਾਂਗਹੁ ਜੋ ਮਨ ਮੈ ਜੋਈ ਚੀਨੋ ॥ ਯਾ ਅਰਿ ਆਜੁ ਹਨੋ ਰਨ ਮੈ ਘਨ ਸਯਾਮ ਜੂ ਮਾਂਗ ਇਹੈ ਬਰ ਲੀਨੋ ॥੧੩੩੨॥
चंड तबै परत्छ भई बरु मांगहु जो मन मै जोई चीनो ॥ या अरि आजु हनो रन मै घन सयाम जू मांग इहै बर लीनो ॥१३३२॥
Then the goddess manifested herself and said, "You may ask for the boon that you want;" on this, Krishna asked for the destruction of Shakti Singh on that day.1332.


Do the words 'chand' and 'shiva' also refer to Akaal Purakh ?
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Do the words 'chand' and 'shiva' also refer to Akaal Purakh ?

---------------------------------------------------------------------------------------------------------------------

Here it is a specific reference to krishna. It is Siva and not shiva. Siva's literal meaning
is Durga a consort of Shiv ji.

In Hinduism there are different sects such as shavism, vaishnism, durga followers or shakats etc.
They have different belief systems. A shaivite does not believe in vaishnism.

Krishna himself is incarnation of Vishnu and is considered absolute God in Hinduism.
he is not supposed to be worshipping Durga or siva.Guru sahib has shown him asking blessing
from higher divine source. Hence,in this context, siva should be interpreted as akal purakh.
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Harinder SIngh you are studying Sri Dasam Granth through an objective lense instead
of subjectively. If you try to make logic out of the events and characters you will only
confuse yourself. Krishna Avtaar was written during the " Battle of Bhangani" it was written
for the purpose of War.There is no reason to get fixated on the different names in Krishna Avtaar.
Its not a remaking of a Hindu text its simply bir ras bani for the purpose of war.
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Inder singh Wrote:
-------------------------------------------------------
> Do the words 'chand' and 'shiva' also refer to
> Akaal Purakh ?
>
> --------------------------------------------------
> --------------------------------------------------
> -----------------
>
> Here it is a specific reference to krishna. It is
> Siva and not shiva. Siva's literal meaning
> is Durga a consort of Shiv ji.
>
> In Hinduism there are different sects such as
> shavism, vaishnism, durga followers or shakats
> etc.
> They have different belief systems. A shaivite
> does not believe in vaishnism.
>
> Krishna himself is incarnation of Vishnu and is
> considered absolute God in Hinduism.
> he is not supposed to be worshipping Durga or
> siva.Guru sahib has shown him asking blessing
> from higher divine source. Hence,in this context,
> siva should be interpreted as akal purakh.

Bhai Sahib,
Thanks so much for explaining the passage so well. Sri Dasam Granth is very doonga(deep) and same words have different meanings according to the context.
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Bhai Sahib Inder Singh jee,
Just one more question. The judh parbandh section of Krishan Avatar is so exciting and is full of bir rass, martial lessons and spiritual lessons.
Are there similar sections in the stories of other avatars in Sri Dasam Granth ?
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Bhai harinder Singh ji

Guru sahib has used a lot of metaphors, myths and symbolism in Sri Dasam Granth sahib.
It is very complex Granth and that may be one of the reasons it is misunderstood by some.

Its message is strictly monotheism. May Guru sahib guide us to understand his bani.You are
doing a lot of seva to spread awareness about Dasam bani. May waheguru bless you with charhdi
kala.
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harinder_singh Wrote:
-------------------------------------------------------
> Bhai Sahib Inder Singh jee,
> Just one more question. The judh parbandh section
> of Krishan Avatar is so exciting and is full of
> bir rass, martial lessons and spiritual lessons.
> Are there similar sections in the stories of other
> avatars in Sri Dasam Granth ?s

===========================================================================================

Bhai Harinder singh ji

Next to krishna avtar, Ram avtar is a long composition. Kalki avtar comes next.
Although base stories are based on Puranas yet each of them have guru sahib's
independent writings detailing battle scenes and these are interspersed in these
compositions.

Battle scenes are described by Guru sahib in a language that invokes warrior's spirit
and enthuse fighers to heights of " Nische kar apni jeet karon.

ਤਰਭਰ ਪਰਿ ਸਰ ॥ ਨਿਰਖਤ ਸੁਰ ਨਰ ॥ ਹਰਿਪੁਰ ਪੁਰ ਸੁਰ ॥ ਨਿਰਖਤ ਬਰ ਨਰ ॥੪੫੪॥
तरभर परि सर ॥ निरखत सुर नर ॥ हरिपुर पुर सुर ॥ निरखत बर नर ॥४५४॥
The brave fighters are seen writhing, to whom all the gods and men are looking; it seems that the abode of Indra, filled with ghosts, fiends and ganas, has become the dwelling place of Shiva; all the people are looking at this scene.454.

ਬਰਖਤ ਸਰ ਬਰ ॥ ਕਰਖਤ ਧਨੁ ਕਰਿ ॥ ਪਰਹਰ ਪੁਰ ਕਰਿ ॥ ਨਿਰਖਤ ਬਰ ਨਰ ॥੪੫੫॥
बरखत सर बर ॥ करखत धनु करि ॥ परहर पुर करि ॥ निरखत बर नर ॥४५५॥
There is shower of arrows and the bows are being pulled; city is full of arrows and this scene is being viewed by all.455.

ਸਰ ਬਰ ਧਰਿ ਕਰਿ ॥ ਪਰਹਰ ਪੁਰ ਸਰ ॥ ਪਰਖਤ ਉਰ ਨਰ ॥ ਨਿਸਰਤ ਉਰ ਧਰ ॥੪੫੬॥
सर बर धरि करि ॥ परहर पुर सर ॥ परखत उर नर ॥ निसरत उर धर ॥४५६॥
Good arrows are being loaded, and loaded arrows are discharged. the arrows test chest of warriors and leave
other side of chest. 456.

ਉਝਰਤ ਜੁਝ ਕਰਿ ॥ ਬਿਝੁਰਤ ਜੁਝ ਨਰ ॥ ਹਰਖਤ ਮਸਹਰ ॥ ਬਰਖਤ ਸਿਤ ਸਰ ॥੪੫੭॥
उझरत जुझ करि ॥ बिझुरत जुझ नर ॥ हरखत मसहर ॥ बरखत सित सर ॥४५७॥
The warriors are entangled among themselves and all are fighting with one another, some people are getting delighted and showering their arrows.457.

ਝੁਰ ਝਰ ਕਰ ਕਰ ॥ ਡਰਿ ਡਰਿ ਧਰ ਹਰਿ ॥ ਹਰਿ ਬਰ ਧਰਿ ਕਰਿ ॥ ਬਿਹਰਤ ਉਠਿ ਨਰ ॥੪੫੮॥
झुर झर कर कर ॥ डरि डरि धर हरि ॥ हरि बर धरि करि ॥ बिहरत उठि नर ॥४५८॥
Arrows are making sounds, some get afraid from these, some keep God in mind for protection , some walk in the battlefield in confusion458.

ਉਚਰਤ ਜਸ ਨਰ ॥ ਬਿਚਰਤ ਧਸਿ ਨਰ ॥ ਥਰਕਤ ਨਰ ਹਰਿ ॥ ਬਰਖਤ ਭੂਅ ਪਰ ॥੪੫੯॥
उचरत जस नर ॥ बिचरत धसि नर ॥ थरकत नर हरि ॥ बरखत भूअ पर ॥४५९॥
As soon as the sound rises, people go into their houses and the warriors here are falling on the earth, moving like man-lion incarnation.459.

ਤਿਲਕੜੀਆ ਛੰਦ ॥
तिलकड़ीआ छंद ॥
TILKARIYA STANZA

ਚਟਾਕ ਚੋਟੈ ॥ ਅਟਾਕ ਓਟੈ ॥ ਝਝਾਕ ਝਾੜੈ ॥ ਤੜਾਕ ਤਾੜੈ ॥੪੬੦॥
चटाक चोटै ॥ अटाक ओटै ॥ झझाक झाड़ै ॥ तड़ाक ताड़ै ॥४६०॥
The blows of the swords are causing knocking sounds on the shields and the warriors are saving themselves from the shields; the weapons are being struck and (the warriors) are being killed by making them targets.460.

ਫਿਰੰਤ ਹੂਰੰ ॥ ਬਰੰਤ ਸੂਰੰ ॥ ਰਣੰਕ ਜੋਹੰ ॥ ਉਠੰਤ ਕ੍ਰੋਹੰ ॥੪੬੧॥
फिरंत हूरं ॥ बरंत सूरं ॥ रणंक जोहं ॥ उठंत क्रोहं ॥४६१॥
The heavenly damsels are moving in the battlefield and wedding the warriors, they are seeing the war and the warriors, who are desirous of obtaining them, are getting immensely infuriated.461.

ਭਰੰਤ ਪੱਤ੍ਰੰ ॥ ਤੁਟੰਤ ਅੱਤ੍ਰੰ ॥ ਝੜੰਤ ਅਗਨੰ ॥ ਜਲੰਤ ਜਗਨੰ ॥੪੬੨॥
भरंत प्त्रं ॥ तुटंत अत्रं ॥ झड़ंत अगनं ॥ जलंत जगनं ॥४६२॥
The bowls are being filled with blood, the arms are breaking, the sparks of fire are looking like glow-worms.462.

ਤੁਟੰਤ ਖੋਲੰ ॥ ਜੁਟੰਤ ਟੋਲੰ ॥ ਖਿਮੰਤ ਖੱਗੰ ॥ ਉਠੰਤ ਅੱਗੰ ॥੪੬੩॥
तुटंत खोलं ॥ जुटंत टोलं ॥ खिमंत ख्गं ॥ उठंत अगं ॥४६३॥
The warriors are fighting, the armours are breaking, the spears are falling on the shields and the sparks are rising.463.

ਚਲੰਤ ਬਾਣੰ ॥ ਰੁਕੰ ਦਿਸਾਣੰ ॥ ਪਪਾਤ ਸਸਤ੍ਰੰ ॥ ਅਘਾਤ ਅਸਤ੍ਰੰ ॥੪੬੪॥
चलंत बाणं ॥ रुकं दिसाणं ॥ पपात ससत्रं ॥ अघात असत्रं ॥४६४॥
With the discharge of arrows, the directions have turned, there are blows and the sparks are rising.464.

ਖਹੰਤ ਖੱਤ੍ਰੀ ॥ ਭਿਰੰਤ ਅੱਤ੍ਰੀ ॥ ਬੁਠੰਤ ਬਾਣੰ ॥ ਖਿਵੈ ਕ੍ਰਿਪਾਣੰ ॥੪੬੫॥
खहंत ख्त्री ॥ भिरंत अत्री ॥ बुठंत बाणं ॥ खिवै क्रिपाणं ॥४६५॥
The Kshatriyas, getting hold of arms in their hands, are fighting, they are discharging arrows and striking with swords.465.

Ram avtar, Sri dasam granth sahib

Given below are some from Kalki avtar

ਬਾਗੜਦੰਗ ਬੀਰੰ ਜਾਗੜਦੰਗ ਜੂਟੇ ॥ ਤਾਗੜਦੰਗ ਤੀਰੰ ਛਾਗੜਦੰਗ ਛੂਟੇ ॥ਸਾਗੜਦੰਗ ਸੁਆਰੰ ਜਾਗੜਦੰਗ ਜੂਝੇ ॥ ਕਾਗੜਦੰਗ ਕੋਪੇ ਰਾਗੜਦੰਗ ॥ਰੂਝੇ ॥੩੬੧॥
बागड़दंग बीरं जागड़दंग जूटे ॥ तागड़दंग तीरं छागड़दंग छूटे ॥सागड़दंग सुआरं जागड़दंग जूझे ॥ कागड़दंग कोपे रागड़दंग ॥रूझे ॥३६१॥
The warriors are fighting in the war and the arrows are being discharged; the horse-riders are fighting in the battlefield and in their fury, they are absorbed in fighting.361.

ਮਾਗੜਦੰਗ ਮਾਚਿਓ ਜਾਗੜਦੰਗ ਜੁੱਧੰ ॥ ਜਾਗੜਦੰਗ ਜੋਧਾ ਕਾਗੜਦੰਗ ਕ੍ਰੁੱਧੰ ॥ ਸਾਗੜਦੰਗ ਸਾਂਗੰ ਡਾਗੜਦੰਗ ਡਾਰੇ ॥ ਬਾਗੜਦੰਗ ਬੀਰੰ ਆਗੜਦੰਗ ਉਤਾਰੇ ॥੩੬੨॥
मागड़दंग माचिओ जागड़दंग जु्धं ॥ जागड़दंग जोधा कागड़दंग क्रु्धं ॥ सागड़दंग सांगं डागड़दंग डारे ॥ बागड़दंग बीरं आगड़दंग उतारे ॥३६२॥
The dreadful fighting continues and the warriors have got enraged; the warriors are striking their lances and are dismounting the fighters from their horses.362.

ਤਾਗੜਦੰਗ ਤੈ ਕੈ ਜਾਗੜਦੰਗ ਜੁਆਣੰ ॥ ਛਾਗੜਦੰਗ ਛੋਰੈ ਬਾਗੜਦੰਗ ਬਾਣੰ ॥ ਜਾਗੜਦੰਗ ਜੂਝੇ ਬਾਗੜਦੰਗ ਬਾਜੀ ॥ ਡਾਗੜਦੰਗ ਡੋਲੈ ਤਾਗੜਦੰਗ ਤਾਜੀ ॥੩੬੩॥
तागड़दंग तै कै जागड़दंग जुआणं ॥ छागड़दंग छोरै बागड़दंग बाणं ॥ जागड़दंग जूझे बागड़दंग बाजी ॥ डागड़दंग डोलै तागड़दंग ताजी ॥३६३॥
The soldiers have discharged the arrows and the horses have been killed and the fast-moving horses jumped and ran away.363.

ਖਾਗੜਦੰਗ ਖੂਨੀ ਖਯਾਗੜਦੰਗ ਖੇਤੰ ॥ ਝਾਗੜਦੰਗ ਝੂਝੈ ਆਗੜਦੰਗ ਅਚੇਤੰ ॥ ਆਗੜਦੰਗ ਉੱਠੇ ਕਾਗੜਦੰਗ ਕੋਪੇ ॥ ਡਾਗੜਦੰਗ ਡਾਰੇ ਧਾਗੜਦੰਗ ਧੋਪੇ ॥੩੬੪॥
खागड़दंग खूनी खयागड़दंग खेतं ॥ झागड़दंग झूझै आगड़दंग अचेतं ॥ आगड़दंग उठे कागड़दंग कोपे ॥ डागड़दंग डारे धागड़दंग धोपे ॥३६४॥
The battlefield was saturated with blood and the warriors became unconscious during their fight; the fighters arise, get enraged and strike blows in great excitement.364.

ਨਾਗੜਦੰਗ ਨਾਚੇ ਰਾਗੜਦੰਗ ਰੁਦ੍ਰੰ ॥ ਭਾਗੜਦੰਗ ਭਾਜੇ ਛਾਗੜਦੰਗ ਛੁਦ੍ਰੰ ॥ ਜਾਗੜਦੰਗ ਜੁੱਝੇ ਵਾਗੜਦੰਗ ਵੀਰੰ ॥ ਲਾਗੜਦੰਗ ਲਾਗੇ ਤਾਗੜਦੰਗ ਤੀਰੰ ॥੩੬੫॥
नागड़दंग नाचे रागड़दंग रुद्रं ॥ भागड़दंग भाजे छागड़दंग छुद्रं ॥ जागड़दंग जु्झे वागड़दंग वीरं ॥ लागड़दंग लागे तागड़दंग तीरं ॥३६५॥
Shiva is dancing and the cowards are running away; the warriors are fighting and are being struck by the arrows.365.

ਰਾਗੜਦੰਗ ਰੁੱਝੇ ਸਾਗੜਦੰਗ ਸੂਰੰ ॥ ਘਾਗੜਦੰਗ ਘੁੱਮੀ ਹਾਗੜਦੰਗ ਹੂਰੰ ॥ਤਾਗੜਦੰਗ ਤੱਕੈ ਜਾਗੜਦੰਗ ਜੁਆਨੰ ॥ ਮਾਰੜਦੰਗ ਮੋਹੀ ਤਾਗੜਦੰਗ ਤਾਨੰ ॥੩੬੬॥
रागड़दंग रु्झे सागड़दंग सूरं ॥ घागड़दंग घु्मी हागड़दंग हूरं ॥तागड़दंग त्कै जागड़दंग जुआनं ॥ मारड़दंग मोही तागड़दंग तानं ॥३६६॥
The warriors are absorbed in fighting and the heavenly damsels are moving for wedding them; the warriors are looking at them and they are also fascinated by them.366.

ਦਾਗੜਦੰਗ ਦੇਖੈ ਰਾਗੜਦੰਗ ਰੂਪੰ ॥ ਪਾਗੜਦੰਗ ਪ੍ਰੇਮੰ ਕਾਗੜਦੰਗ ਕੂਪੰ ॥ ਡਾਗੜਦੰਗ ਡੁੱਬੀ ਪਾਗੜਦੰਗ ਪਿਆਰੀ ॥ ਕਾਗੜਦੰਗ ਕਾਮੰ ਮਾਗੜਦੰਗ ਮਾਰੀ ॥੩੬੭॥
दागड़दंग देखै रागड़दंग रूपं ॥ पागड़दंग प्रेमं कागड़दंग कूपं ॥ डागड़दंग डु्बी पागड़दंग पिआरी ॥ कागड़दंग कामं मागड़दंग मारी ॥३६७॥
Their beauty allures the lovers like falling in the well, wherefrom they can never come out; these heavenly damsels have also drowned themselves in the sexual love of the beautiful warriors.367.

ਮਾਗੜਦੰਗ ਮੋਹੀ ਬਾਗੜਦੰਗ ਬਾਲਾ ॥ ਰਾਗੜਦੰਗ ਰੂਪੰ ਆਗੜਦੰਗ ਉਜਾਲਾ ॥ ਦਾਗੜਦੰਗ ਦੇਖੈ ਸਾਗੜਦੰਗ ਸੂਰੰ ॥ ਬਾਗੜਦੰਗ ਬਾਜੇ ਤਾਗੜਦੰਗ ਤੂਰੰ ॥੩੬੮॥
मागड़दंग मोही बागड़दंग बाला ॥ रागड़दंग रूपं आगड़दंग उजाला ॥ दागड़दंग देखै सागड़दंग सूरं ॥ बागड़दंग बाजे तागड़दंग तूरं ॥३६८॥
The women are getting allured and there is brightness of their elegance; the warriors seeing them are playing on various kinds of musical instruments.368.

ਰਾਗੜਦੰਘ ਰੂਪੰ ਕਾਗੜਦੰਗ ਕਾਮੰ ॥ ਨਾਗੜਦੰਗ ਨਾਚੈ ਬਾਗੜਦੰਗ ਬਾਮੰ ॥ ਰਾਗੜਦੰਗ ਰੀਝੇ ਸਾਗੜਦੰਗ ਸੂਰੰ ॥ ਬਾਗੜਦੰਗ ਬਿਆਹੈ ਹਾਗੜਦੰਗ ਹੂਰੰ ॥੩੬੯॥
रागड़दंघ रूपं कागड़दंग कामं ॥ नागड़दंग नाचै बागड़दंग बामं ॥ रागड़दंग रीझे सागड़दंग सूरं ॥ बागड़दंग बिआहै हागड़दंग हूरं ॥३६९॥
The women, full of beauty and lust are dancing and the warriors, getting pleased are wedding them.369.

ਕਾਗੜਦੰਗ ਕੋਪਾ ਭਾਗੜਦੰਗ ਭੂਪੰ ॥ ਕਾਗੜਦੰਗ ਕਾਲੰ ਰਾਗੜਦੰਗ ਰੂਪੰ ॥ਰਾਗੜਦੰਗ ਰੋਸੰ ਧਾਗੜਦੰਗ ਧਾਯੋ ॥ ਚਾਗੜਦੰਗ ਚਲਯੋ ਆਗੜਦੰਗ ਆਯੋ ॥੩੭੦॥
कागड़दंग कोपा भागड़दंग भूपं ॥ कागड़दंग कालं रागड़दंग रूपं ॥रागड़दंग रोसं धागड़दंग धायो ॥ चागड़दंग चलयो आगड़दंग आयो ॥३७०॥
The king, getting infuriated, manifested himself as KAL (death) and in his anger, quickly advanced forward.370.

ਆਗੜਦੰਗ ਅਰੜੇ ਗਾਗੜਦੰਗ ਗਾਜੀ ॥ ਨਾਗੜਦੰਗ ਨਾਚੇ ਤਾਗੜਦੰਗ ਤਾਜੀ ॥ ਜਾਗੜਦੰਗ ਜੁੱਝੇ ਖਾਗੜਦੰਗ ਖੇਤੰ ॥ ਰਾਗੜਦੰਗ ਰਹਸੇ ਪਾਗੜਦੰਗ ਪ੍ਰੇਤੰ ॥੩੭੧॥
आगड़दंग अरड़े गागड़दंग गाजी ॥ नागड़दंग नाचे तागड़दंग ताजी ॥ जागड़दंग जु्झे खागड़दंग खेतं ॥ रागड़दंग रहसे पागड़दंग प्रेतं ॥३७१॥
The warriors shouted, the horses danced, the fighters died and the ghosts etc. became pleased.371.

ਮਾਗੜਦੰਗ ਮਾਰੇ ਬਾਗੜਦੰਗ ਬੀਰੰ ॥ ਪਾਗੜਦੰਗ ਪਰਾਨੇ ਭਾਗੜਦੰਗ ਭੀਰੰ ॥ ਧਾਗੜਦੰਗ ਧਾਯੋ ਰਾਗੜਦੰਗ ਰਾਜਾ ॥ ਰਾਗੜਦੰਗ ਰਣਕੇ ਬਾਗੜਦੰਗ ਬਾਜਾ ॥੩੭੨॥
मागड़दंग मारे बागड़दंग बीरं ॥ पागड़दंग पराने भागड़दंग भीरं ॥ धागड़दंग धायो रागड़दंग राजा ॥ रागड़दंग रणके बागड़दंग बाजा ॥३७२॥
The warriors were being killed and the cowards began to run away; the king also fell upon the opponents and the musical instruments of war were played.372.

ਟਾਗੜਦੰਗ ਟੂਟੇ ਤਾਗੜਦੰਗ ਤਾਲੰ ॥ ਆਗੜਦੰਗ ਉੱਠੇ ਜਾਗੜਦੰਗ ਜੁਆਲੰ ॥ ਭਾਗੜਦੰਗ ਭਾਜੇ ਬਾਗੜਦੰਗ ਬੀਰੰ ॥ ਲਾਗੜਦੰਗ ਲਾਗੇ ਤਾਗੜਦੰਗ ਤੀਰੰ ॥੩੭੩॥
टागड़दंग टूटे तागड़दंग तालं ॥ आगड़दंग उठे जागड़दंग जुआलं ॥ भागड़दंग भाजे बागड़दंग बीरं ॥ लागड़दंग लागे तागड़दंग तीरं ॥३७३॥
The swords were broken and fires blazed; with the infliction of arrows the warriors ran hither and thither.373.

ਰਾਗੜਦੰਗ ਰਹਸੀ ਦਾਗੜਦੰਗ ਦੇਵੀ ॥ ਗਾਗੜਦੰਗ ਗੈਣੰ ਆਗੜਦੰਗ ਭੇਵੀ ॥ ਭਾਗੜਦੰਗ ਭੈਰੋ ਪਾਗੜਦੰਗ ਪ੍ਰੇਤੰ ॥ ਹਾਗੜਦੰਗ ਹੱਸੇ ਖਾਗੜਦੰਗ ਖੇਤੰ ॥੩੭੪॥
रागड़दंग रहसी दागड़दंग देवी ॥ गागड़दंग गैणं आगड़दंग भेवी ॥ भागड़दंग भैरो पागड़दंग प्रेतं ॥ हागड़दंग ह्से खागड़दंग खेतं ॥३७४॥
Seeing the war, the goddess Kali also pleased in the sky; the Bhairav and ghosts etc. also in the battlefield.374.
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