Is Kharag Singh a Vishnu devotee ?

In Krishan Avatar, there is a character named Kharag Singh who fights with Krishan and is able to catch him by hair. I was reading this war between Kharag Singh and Krishan but I am unable to understand the following pankitis .

[www.sridasam.org]

ਪਰੀਯੈ ਨਹੀ ਆਨ ਕੇ ਪਾਇਨ ਪੈ ਹਰਿ ਕੇ ਗੁਰ ਕੇ ਦਿਜ ਕੇ ਪਰੀਯੈ ॥ ਜਿਹ ਕੋ ਜੁਗ ਚਾਰ ਮੈ ਨਾਉ ਜਪੈ ਤਿਹ ਸੋ ਲਰੀਯੈ ਮਰੀਯੈ ਤਰੀਯੈ ॥੧੬੮੮॥
परीयै नही आन के पाइन पै हरि के गुर के दिज के परीयै ॥ जिह को जुग चार मै नाउ जपै तिह सो लरीयै मरीयै तरीयै ॥१६८८॥
None other`s feet should be worshiped except those of God, Guru and Brahmin; he, who is worshiped in all the four ages, one should fight with him, die at his hands and ferry across the dreadful ocean of samsara through his grace.1688.

ਜਾ ਸਨਕਾਦਿਕ ਸ਼ੇਸ਼ ਤੇ ਆਦਿਕ ਖੋਜਤ ਹੈ ਕਛੁ ਅੰਤ ਨ ਪਾਯੋ ॥ ਚਉਦਹ ਲੋਕਨ ਬੀਚ ਸਦਾ ਸੁਕ ਬਯਾਮ ਮਹਾ ਕਬਿ ਸਯਾਮ ਸੁ ਗਾਯੋ ॥
जा सनकादिक शेश ते आदिक खोजत है कछु अंत न पायो ॥ चउदह लोकन बीच सदा सुक बयाम महा कबि सयाम सु गायो ॥
He, whom Sanak, Sheshnaga etc. search and still they do now know His mystery; He, whose praises are sung by Shukdev, Vyas etc. in all the fourteen world;

ਜਾਹੀ ਕੇ ਨਾਮ ਪ੍ਰਤਾਪ ਹੂ ਤੇ ਧ੍ਰੂਅ ਸੋ ਪ੍ਰਹਲਾਦ ਅਛੈ ਪਦ ਪਾਯੋ ॥ ਸੋ ਅਬ ਮੋ ਸੰਗ ਜੁੱਧੁ ਕਰੈ ਜਿਹ ਸ੍ਰੀਧਰ ਸ੍ਰੀ ਹਰਿਨਾਮ ਕਹਾਯੋ ॥੧੬੮੯॥
जाही के नाम प्रताप हू ते ध्रूअ सो प्रहलाद अछै पद पायो ॥ सो अब मो संग जु्धु करै जिह स्रीधर स्री हरिनाम कहायो ॥१६८९॥
And with Glory of whose name Dhruva and Prahlad attained eternal state, that Lord should fight with me."1689.

ਅੜਿੱਲ ॥
अड़ि्ल ॥
ARIL

ਚਤੁਰਾਨਨ ਏ ਬਚਨ ਸੁਨਤ ਚੱਕ੍ਰਤ ਭਯੋ ॥ ਬਿਸ਼ਨ ਭਗਤ ਕੋ ਤਬੈ ਭੂਪ ਚਿਤ ਮੈ ਲਯੋ ॥
चतुरानन ए बचन सुनत च्क्रत भयो ॥ बिशन भगत को तबै भूप चित मै लयो ॥
Hearing these world, Brahma was wonder-struck and on this side the king absorbed his mind in the devotion of Vishnu;

Kharag Singh was definitely a Vishnu poojari and furthermore, though he was very brave, he sided with the evil side of Jarasandh. Jarasandh was a very evil king and he was the father-in-law of the evil Mama of Siri Krishna. Jarasandh was a great wrestler and was unbeaten. Bheem, at the behest of Siri Krishna beat him, many years after this war.

Kharag Singh was able to beat Siri Krishna only because Yadavs (the family of Siri Krishna) had become very egoistic thinking that since Siri Krishna and Balrama were on their side, they were invincible. They started committing evil acts. In order to break the ego and pride of Yadavs, Kharag Singh was created by Vidhata. The aforementioned was explained by Siri Krishna when Balrama asked him how was Kharag Singh able to give so much trouble to them. Please refer to the following verses where Siri Krishna explains why Kharag Singh was able to give them so much trouble:

ਚੌਪਈ ॥
ਜਾਦਵ ਬੰਸ ਮਾਨ ਭਯੋ ਭਾਰੀ ॥
ਰਾਮ ਸਯਾਮ ਹਮਰੇ ਰਖਵਾਰੀ ॥
ਡੀਠ ਆਨ ਕੋ ਆਨਤ ਨਾਹੀ ॥
ਤਾ ਕੋ ਫਲ ਪਾਯੋ ਜਗ ਮਾਹੀ ॥੧੭੩੧॥
ਗਰਬ ਪ੍ਰਹਾਰੀ ਸ੍ਰੀ ਧਰਿ ਜਾਨੋ ॥
ਮੇਰੋ ਕਹਯੋ ਸਾਚੁ ਕਰ ਮਾਨੋ ॥
ਤਿਹ ਕੇ ਹੇਤ ਭੂਪ ਅਵਤਰਯੋ ॥
ਇਹ ਬਿਧ ਜਾਨ ਬਿਧਾਤਾ ਕਰਯੋ ॥੧੭੩੨॥

Harinder Singh jee, I would like to ask, why does it matter who was this Kharag Singh nd who he worshipped or believed in? What Updesh of Naam are we receiving from such a symbolic story? Why don't you ever please post Gurbaani Tuks from Siri Guru Granth Sahib Jee Mahaaraaj for once? Tomorrow is Gurpurab of Siri Guru Nanak Dev ji, please post some Pankitian from Pehlay Paatshaah's Jee's Baani and ask questions about them, if you have any.

Here again, Kharag Singh is praising Krishan as Lord. On one side, he catches Krishan by hair and on the other side, he calls Krishan Lord.


[www.sridasam.org]

ਬਿਸ਼ਨਪਦ ॥
बिशनपद ॥
BISHANPADA

ਸ੍ਰੀ ਹਰਿ ਰਿਸ ਭਰ ਬਲ ਕਰ ਅਰਿ ਪਰ ਜਬ ਧਨ ਧਰਿ ਕਰਿ ਧਾਯੋ ॥ ਤਬ ਨ੍ਰਿਪ ਮਨ ਮੈ ਕ੍ਰੋਧ ਬਢਾਯੋ ਸ੍ਰੀ ਪਤਿ ਕੋ ਗੁਨ ਗਾਯੋ ॥ ਰਹਾਉ ॥
स्री हरि रिस भर बल कर अरि पर जब धन धरि करि धायो ॥ तब न्रिप मन मै क्रोध बढायो स्री पति को गुन गायो ॥ रहाउ ॥
When Krishna, in fury, fell on the enemy powerfully, taking up his bow in his hand, then, getting infuriated, the king eulogised the Lord in his mind; pause.

ਜਾ ਕੋ ਪ੍ਰਗਟ ਪ੍ਰਤਾਪ ਤਿਹ ਪੁਰ ਸ਼ੇਸ ਅੰਤਿ ਨਹੀ ਪਾਯੋ ॥ ਬੇਦ ਭੇਦ ਜਾ ਕੋ ਨਹੀ ਜਾਨਤ ਸੋ ਨੰਦਨੰਦ ਕਹਾਯੋ ॥
जा को प्रगट प्रताप तिह पुर शेस अंति नही पायो ॥ बेद भेद जा को नही जानत सो नंदनंद कहायो ॥
He whose Glory is known in all the three worlds, even Sheshnaga could not comprehend whose limits and even the Vedas could not know whose myself,His name is Krishna, the son of Nand;

ਕਾਲ ਰੂਪ ਨਾਥਿਓ ਜਿਹ ਕਾਲੀ ਕੰਸ ਕੇਸ ਗਹਿ ਘਾਯੋ ॥ ਸੋ ਮੈ ਰਨ ਮਹਿ ਓਰ ਆਪਨੀ ਕੋਪ ਹਕਾਰ ਬੁਲਾਯੋ ॥
काल रूप नाथिओ जिह काली कंस केस गहि घायो ॥ सो मै रन महि ओर आपनी कोप हकार बुलायो ॥
`He, who stringed the serpent Kaliya, the manifestation of Kal (Death), He, who caught Kansa by his hair and knocked him down; I have, in fury, challenged him in the war;

ਜਾ ਕੋ ਧਯਾਨ ਰਾਮ ਨਿਤ ਮੁਨਜਨ ਧਰਤਿ ਹ੍ਰਿਦੈ ਨਹੀ ਆਯੋ ॥ ਧੰਨ ਭਾਗ ਮੇਰੇ ਤਿਹ ਹਰਿ ਸੋ ਅਤਿ ਹੀ ਜੁੱਧੁ ਮਚਾਯੋ ॥੧੫੮੩॥
जा को धयान राम नित मुनजन धरति ह्रिदै नही आयो ॥ धंन भाग मेरे तिह हरि सो अति ही जु्धु मचायो ॥१५८३॥
`He, who is ever meditated upon by the sages, but still they can`t perceive him in their heart; I am very fortunate to have waged dreadful war with him.1583.

ਜਦੁਪਤਿ ਮੋਹਿ ਸਨਾਥ ਕੀਯੋ ॥ ਦਰਸਨ ਦੇਤ ਨ ਦਰਸਨ ਹੂ ਕੋ ਮੋਕਉ ਦਰਸ ਦੀਯੋ ॥ ਰਹਾਉ ॥
जदुपति मोहि सनाथ कीयो ॥ दरसन देत न दरसन हू को मोकउ दरस दीयो ॥ रहाउ ॥
`O the Lord of Yadavas ! you have given me your support; even the saints do not have your sight, but I have perceived you. Pause.

I think there are some clarifications required for this.

Fight of kahrag singh with Krishna is not found in any Puranas of Hinduism. The whole episode is imagination of sahib Guru Gobind Singh ji. Kharag singh is an imaginary character created by Guru sahib who fights against demi Gods of Hinduism for example Brahma, Vishnu and Shiva. Krishna is an incarnation of Vishnu.

After Brahma, vishnu and mahesh take to their heels in battlefield, muslims come to aid of Krishna and are defeated by Kharag singh.

SHould we read this? Definitely a sikh of Guru Gobind singh ji had been reading this bani ever since it was composed by him and his khalsa will continue to read it and draw inspiration from it. That is why Guru sahib has written in the end of krishna avtar.

ਦਸਮ ਕਥਾ ਭਾਗਉਤ ਕੀ ਭਾਖਾ ਕਰੀ ਬਨਾਇ ॥ ਅਵਰ ਬਾਸਨਾ ਨਾਹਿ ਪ੍ਰਭ ਧਰਮ ਜੁੱਧ ਕੇ ਚਾਇ ॥੨੪੯੧॥
दसम कथा भागउत की भाखा करी बनाइ ॥ अवर बासना नाहि प्रभ धरम जु्ध के चाइ ॥२४९१॥
I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular in a simplified way; O Lord ! I have no other desire and have only the zeal for the war fought on the basis of righteousness.2491.
,
Krishna avtar, Sri dasam Granth shaib

Bhai Harinder Singh ji

You have posted from a dialogue between Brahma and krishna in your first post. You need to read the entire dialogue and you will learn that kharag singh was not a devotee of Vishnu . In fact he says that his name is Kharag Singh and he is fond of fighting for righteous cause and wants to fight with Vishnu.

The following line from my second post should read as follows

Corrected line

"You have posted from a dialogue between Brahma and kharag Singh in your first post."

Bhai Inder Singh jeeo, Kharak Singh was definitely a devotee of Vishnu and this is evident when you read towards the last part of this prasang. Kharag Singh was not a Khalsa as some may think nor did Muslims come to aid of Siri Krishna because there were no Muslims back then. The names may be Muslim-like but that does not mean they were Muslims. They were probably the residents of Gandhaar-Desh (modern day Afghanistan). In any case, the side of Siri Krishna was the better side. Kharag Singh was fighting for the evil side of Jarasandh.

If Kharag Singh was not a Vishnu-pujari, then what else was he? There was no other religion at that time.

Kulbir Singh

Quote
Inder singh
>
> Fight of kahrag singh with Krishna is not found in
> any Puranas of Hinduism. The whole episode is
> imagination of sahib Guru Gobind Singh ji. Kharag
> singh is an imaginary character created by Guru
> sahib

the above point has been bolded to show your lack of faith in Guru Gobind Singh ji. Bravo Inder singh, bravo! I for one don't like to get involved in talks of Dasam Granth, but reading your post has left me disturbed. This is the faith you have in Guru Sahib? You have more faith Puranas and Vedas than you have in Guru Gobind Singh ji? Shabash Inder singh, Shabash! Bravo! Are you a Sikh of Guru Nanak-Dashmesh Pita or a "Sikh" of Puranas and Vedas?


ps I don't see you posting on any other thread, but whenever there's a thread about Dasam Granth, you jump on the bandwagon and the first to post, yet you doubt Guru Sahib. Wah bai wah!

Bhai Inder Singh jeeo, Kharak Singh was definitely a devotee of Vishnu and this is evident when you read towards the last part of this prasang. Kharag Singh was not a Khalsa as some may think nor did Muslims come to aid of Siri Krishna because there were no Muslims back then. The names may be Muslim-like but that does not mean they were Muslims. They were probably the residents of Gandhaar-Desh (modern day Afghanistan). In any case, the side of Siri Krishna was the better side. Kharag Singh was fighting for the evil side of Jarasandh.

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

Bhai Kulbir singh ji

I did not say that Kharag singh was a khalsa. Kharag Singh is an imaginary character created by Guru sahib. Khalsa was not created when krishna avtar was written.

Muslims did not exist at the time of krishna but they come to his aid for fighting.Neither did singhs exist that time. But they are there. As written earlier whole episode of war in Krishna avtar is not from Puranas. This is written by Guru sahib..

In Chandi charitra part 2, cannons and guns fire but there were no guns at the time of this war. This means that particular part is not from Puranas but written by Guru sahib.

The following verses state that Kharag singh is longing for a battle with Vishnu. Hence he is not a worshiper of Vishnu. There are other verses also to prove this point.

ਯੋਂ ਸੁਨਿ ਬਤੀਯਾ ਬ੍ਰਹਮ ਕੀ ਭੂਪ ਸ਼ੱਤ੍ਰ ਦੁਖ ਦੈਨ ॥ ਅਤਿ ਚਿਤ ਹਰਖ ਬਢਾਇ ਕੈ ਬੋਲਯੋ ਬਿਧਿ ਸੋ ਬੈਨ ॥੧੬੮੫॥
यों सुनि बतीया ब्रहम की भूप श्त्र दुख दैन ॥ अति चित हरख बढाइ कै बोलयो बिधि सो बैन ॥१६८५॥
Hearing these words of Brahma, that king who brings woes to his enemies , getting extremely pleased in his mind and spoke to Brahma;1685.

ਚੌਪਈ ॥
चौपई ॥
CHAUPAI

ਯੋਂ ਬ੍ਰਹਮਾ ਸੋ ਬੈਨ ਸੁਨਾਯੋ ॥ ਤੋ ਸਿਉ ਕਹੋ ਜੁ ਮਨ ਮੈ ਆਯੋ ॥ ਮੋਸੋ ਬੀਰ ਸ਼ਸਤ੍ਰ ਜਬ ਧਰੈ ॥ ਕਹੋ ਬਿਸ਼ਨ ਬਿਨ ਕਾ ਸੋ ਲਰੈ ॥੧੬੮੬॥
यों ब्रहमा सो बैन सुनायो ॥ तो सिउ कहो जु मन मै आयो ॥ मोसो बीर शसत्र जब धरै ॥ कहो बिशन बिन का सो लरै ॥१६८६॥
O Brahma ! tell you whatever I think in my mind; a hero like me taking up his weapons, with whom shall he fight except Vishnu?1686.

ਦੋਹਰਾ ॥
दोहरा ॥
DOHRA

ਤੁਮ ਸਭ ਜਾਨਤ ਬਿਸ੍ਵ ਕਰ ਖੜਗ ਸਿੰਘ ਮੋਹਿ ਨਾਉ ॥ ਲਾਜ ਆਪਨੇ ਨਾਉ ਕੀ ਕਹੋ ਕਹਾ ਭਜ ਜਾਉ ॥੧੬੮੭॥
तुम सभ जानत बिस्व कर खड़ग सिंघ मोहि नाउ ॥ लाज आपने नाउ की कहो कहा भज जाउ ॥१६८७॥
O, the Creator of the world! You know that my name is Kharag Singh; I have to justify my name; then you may tell, where should I run away?1687.

Krishna avtar, dasam Granth sahib

JaspreetSingh Wrote:
-------------------------------------------------------
the above point has been bolded to show your lack of faith in Guru Gobind Singh ji. Bravo Inder singh, bravo! I for one don't like to get involved in talks of Dasam Granth, but reading your post has left me disturbed. This is the faith you have in Guru Sahib? You have more faith Puranas and Vedas than you have in Guru Gobind Singh ji? Shabash Inder singh, Shabash! Bravo! Are you a Sikh of Guru Nanak-Dashmesh Pita or a "Sikh" of Puranas and Vedas?

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

I am not able to understand what you are trying to say. What i have stated is a fact and acknowledged by those who have read dasam Granth sahib. You need to rebut my point by producing evidence contrary to that and not by mere by empty rhetoric.

If there is one granth that condemns puranas and Brahminsim in a forceful language , that is sri Dasam Granth sahib and that is one of the reasons it has to face onslaught of misinformation from Brahimincal quarters.

Jaspreet wrote

ps I don't see you posting on any other thread, but whenever there's a thread about Dasam Granth, you jump on the bandwagon and the first to post, yet you doubt Guru Sahib. Wah bai wah!

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

Bhai Jaspreet singh ji

There is no ban on discussion on this topic especially forwarding clarification. Dasam Granth sahib is bani of my spiritual
father. Is there a reason not to delve into it? I feel delighted to go into details of writings of Guru sahib to dispel any misgiving.

Bhai Inder Singh jeeo,

I personally would hesitate from making assertions like "Kharag Singh is an imaginary character created by Guru Sahib". I think Kharag Singh is just as factual as Siri Krishna is and it seems like the Puranas left out this important character because Kharag Singh at one time overshadows Siri Krishna. What is the need for us to say that Guru Sahib has created imaginary characters?

And, I will produce verses that show Kharag Singh worshipping Vishnu and even Siri Krishna, next week. I am busy right now.

Kulbir Singh

JaspreetSingh Wrote:
-------------------------------------------------------
>
> the above point has been bolded to show your lack
> of faith in Guru Gobind Singh ji. Bravo Inder
> singh, bravo! I for one don't like to get involved
> in talks of Dasam Granth, but reading your post
> has left me disturbed. This is the faith you have
> in Guru Sahib? You have more faith Puranas and
> Vedas than you have in Guru Gobind Singh ji?
> Shabash Inder singh, Shabash! Bravo! Are you a
> Sikh of Guru Nanak-Dashmesh Pita or a "Sikh" of
> Puranas and Vedas?
>
>
> ps I don't see you posting on any other thread,
> but whenever there's a thread about Dasam Granth,
> you jump on the bandwagon and the first to post,
> yet you doubt Guru Sahib. Wah bai wah!


Jaspreet Singh Jee, Inder Singh is probably one the most dedicated Sikhs out there to Dasam Granth. Many Sikhs have become believers of Dasam granth because of his work. To say he has less faith in Dasam Bani is a huge injustice.

Armed with his knowledge of Dasam Granth, he has routed these Kala Afghana chelas many times.

Quote
The whole episode is imagination of Sahib Guru Gobind Singh ji.

Quote
SHould we read this? Definitely a sikh of Guru Gobind singh ji had been reading this bani.

Shabash! What an understanding of 'Bani' means. Can not believe acting like scholars have how good understanding on meanings of Bani and Literature is. It shows these self made Internet board members of Dasam Granth certification has what a great understanding of Dasam Granth

With Regards,
Daas

Quote
kulbir singh
Kharak Singh was definitely a devotee of Vishnu and this is evident when you read towards the last part of this prasang. Kharag Singh was not a Khalsa as some may think nor did Muslims come to aid of Siri Krishna because there were no Muslims back then. The names may be Muslim-like but that does not mean they were Muslims. They were probably the residents of Gandhaar-Desh (modern day Afghanistan)

BHai KUlbir SIngh Jeeo,

Sri Dasam Granth is not a historical text. The point of this granth is not
to illustrate history; instead, the point is to promote war as BHai Inder SIngh Ji
has mentioned. Once we begin to interpret Sri Dasam Bani as factual history
we will find many contradictions. THe point of Sri Dasam Bani is not to teach
us history but instead to invoke bir ras spirit .

When Panthic SInghs debated Kala Afghana missionaries about Sri Dasam Granth,
Jeonvala mentioned banis like CHandi Di Vaar are unauthentic and not even historically accurate.
He mentioned the use of Muslims ( Quazis) and then states Islam did not even exist
during the creation of the Purarans.

ਇਕ ਘਾਇਲ ਘੂਮਨਿ ਸੂਰਮੇ ਜਣਿ ਮਕਤਬਿ ਕਾਜੀ ॥
Sri CHandi DI Vaar

Its common sense that Islam did not exist
during the invention of the Puranas. Krishna Avtar like Chandi Di Vaar is not
an emulation or translation of Hindu Granths. GUru Sahib has changed these ancient popular tales
around to invoke bir ras spirit to a modern audience. I have read the Puranic version of CHandi Di Vaar
and the theme is not even remotely related to Sri Guru Jis version.

Kharag Singh shouldnt be seen as an actual historical character; instead
he should be viewed as a fictional character. In addition, the bani Krishna Avtaar should not be views
as an analysis of Krishnas life instead it should be viewed as Guru Sahibs wish.

ਦਸਮ ਕਥਾ ਭਾਗਉਤ ਕੀ ਭਾਖਾ ਕਰੀ ਬਨਾਇ ॥ ਅਵਰ ਬਾਸਨਾ ਨਾਹਿ ਪ੍ਰਭ ਧਰਮ ਜੁੱਧ ਕੇ ਚਾਇ ॥੨੪੯੧॥

Bhai Kulbir Singh ji

Thanks for your post. It is good to give further clarification on this episode.

Krishna avtar in Dasam Granth sahib is divided into sections such as Bal leela, raas mandal, yudh parbandhe etc.
War with singhs by Krishna comes from yudh parbandhe etc.

Towards the end of various episodes of sections taken and adapted from Dasam sikande
of bhagwat purana, it is written that this section has been taken from puranas.But in case of
war sections between singhs and Krishna forces it is not written that these sections are from
Bhagwat Puranas.

Moreover this part does not exist in Puranas. It is a section written by Guru sahib wherein Kharag Singh
is presented as a fighter who fights for his righteous cause as he thinks that Krishna has killed husband
of Jarasind's daughter. jarasind is his friend.

Krishna in league with Brahma and all other demigods adopt trickey, acts of deception ( going to Kharag singh as
beggars), manipulation , their occult powers to defeat him but he is simply invincible for them. At one stage,He throws
krishna on the ground by catching his hair but does not kill him saying that if he kills him with whom Kharag singh will
fight as war will end. Kharag Singh is a warrior who fights for good causes.

Mulism names are written with their background of tribes such as shaikh, syeds,pathans etc.Pandu Kings and Kaurvas both come to aid of krishna but flee battlefield.

Towards trhe end of yudh parbandhe Guru sahib writes

ਦੋਹਰਾ ॥
दोहरा ॥
DOHRA

ਕ੍ਰਿਸ਼ਨ ਜੁੱਧੁ ਜੋ ਹਉ ਕਹਯੋ ਅਤਿ ਹੀ ਸੰਗ ਸਨੇਹ ॥ ਜਿਹ ਲਾਲਚ ਇਹ ਮੈ ਰਚਯੋ ਮੋਹਿ ਵਹੈ ਬਰੁ ਦੇਹਿ ॥੧੮੯੯॥
क्रिशन जु्धु जो हउ कहयो अति ही संग सनेह ॥ जिह लालच इह मै रचयो मोहि वहै बरु देहि ॥१८९९॥
O Lord,I have described with affection this war of Krishna; The temptation for which I have related it, kindly bestow on me that boon.1899.

ਸਵੈਯਾ ॥
सवैया ॥
SWAYYA

ਹੇ ਰਵਿ ਹੇ ਸਸਿ ਹੇ ਕਰੁਨਾਨਿਧ ਮੇਰੀ ਅਬੈ ਬਿਨਤੀ ਸੁਨਿ ਲੀਜੈ ॥ ਅਉਰ ਨ ਮਾਂਗਤ ਹਉੇ ਤੁਮ ਤੇ ਕਛੁ ਚਾਹਤ ਹਉ ਚਿਤ ਮੈ ਸੋਈ ਕੀਜੈ ॥
हे रवि हे ससि हे करुनानिध मेरी अबै बिनती सुनि लीजै ॥ अउर न मांगत हउ तुम ते कछु चाहत हउ चित मै सोई कीजै ॥
O Surya! O Chandra! O merciful Lord! listen to a request of mine, I am not asking for anything else from you; whatever I wish in my mind, by that with Thy Grace;

ਸ਼ੱਤ੍ਰਨ ਸਿਉ ਅਤਿ ਹੀ ਰਨ ਭੀਤਰ ਜੂਝ ਮਰੋ ਕਹਿ ਸਾਚ ਪਤੀਜੈ ॥ ਸੰਤ ਸਹਾਇ ਸਦਾ ਜਗ ਮਾਇ ਕ੍ਰਿਪਾ ਕਰਿ ਸਯਾਮ ਇਹੈ ਬਰੁ ਦੀਜੈ ॥੧੯੦੦॥
श्त्रन सिउ अति ही रन भीतर जूझ मरो कहि साच पतीजै ॥ संत सहाइ सदा जग माइ क्रिपा करि सयाम इहै बरु दीजै ॥१९००॥
If I fall a martyr while fighting with my enemies then I shall think that I have realised Truth; O Sustainer of the Universe ! I may always help the saints in this world and destroy the tyrants; bestow this boon on me.1900.

ਜਉ ਕਿਛੁ ਇੱਛ ਕਰੋ ਧਨ ਕੀ ਤਉ ਚਲਯੋ ਧਨੁ ਦੇਸਨ ਦੇਸ ਤੇ ਆਵੈ ॥ਅਉ ਸਭ ਰਿੱਧਨ ਸਿੱਧਨ ਪੈ ਹਮਰੋ ਨਹੀ ਨੈਕੁ ਹੀਯਾ ਲਲਚਾਵੈ ॥
जउ किछु इछ करो धन की तउ चलयो धनु देसन देस ते आवै ॥अउ सभ रि्धन सि्धन पै हमरो नही नैकु हीया ललचावै ॥
When I wish for the wealth, it comes to me from my country and from abroad; I have no temptation for any miraculous powers;

ਅਉਰ ਸੁਨੋ ਕਛੁ ਜੋਗ ਬਿਖੈ ਕਹਿ ਕਉਨ ਇਤੋ ਤਪ ਕੈ ਤਨੁ ਤਾਵੈ ॥ ਜੂਝ ਮਰੋ ਰਨ ਮੈ ਤਜਿ ਭੈ ਤੁਮ ਤੇ ਪ੍ਰਭ ਸਯਾਮ ਇਹੈ ਬਰੁ ਪਾਵੈ ॥੧੯੦੧॥
अउर सुनो कछु जोग बिखै कहि कउन इतो तप कै तनु तावै ॥ जूझ मरो रन मै तजि भै तुम ते प्रभ सयाम इहै बरु पावै ॥१९०१॥
The science of Yoga is of no use to me; because spending time on that, there is no useful realisation from the physical austerities; O Lord ! I beg for this boon from Thee that I may fearlessly fall a martyr in the battlefield.1901.

ਪੂਰ ਰਹਯੋ ਸਿਗਰੇ ਜਗ ਮੈ ਅਬ ਲਉ ਹਰਿ ਕੋ ਜਸੁ ਲੋਕ ਸੁ ਗਾਵੈ ॥ ਸਿੱਧ ਮੁਨੀਸ਼੍ਵਰ ਈਸ਼੍ਵਰ ਬ੍ਰਹਮ ਅਜੌ ਬਲ ਕੋ ਗੁਨ ਬਯਾਸ ਸੁਨਾਵੈ ॥
पूर रहयो सिगरे जग मै अब लउ हरि को जसु लोक सु गावै ॥ सि्ध मुनीश्वर ईश्वर ब्रहम अजौ बल को गुन बयास सुनावै ॥
The praise of the Lord pervades the whole universe and this eulogy is being sung by Siddhas (adepts), the highest of sages, Shiva, Brahma, Vyas etc.;

ਅਤ੍ਰ ਪਰਾਸੁਰ ਨਾਰਦ ਸਾਰਦ ਸ੍ਰੀ ਸੁਚ ਸ਼ੇਸ਼ ਨ ਅੰਤਹ ਪਾਵੈ ॥ ਤਾ ਕੌ ਕਬਿੱਤਨ ਮੈ ਕਬਿ ਸਯਾਮ ਕਹਯੋ ਕਹਿ ਕੈ ਕਬਿ ਕਉਨ ਰਿਝਾਵੈ ॥੧੯੦੨॥
अत्र परासुर नारद सारद स्री सुच शेश न अंतह पावै ॥ ता कौ कबि्तन मै कबि सयाम कहयो कहि कै कबि कउन रिझावै ॥१९०२॥
His mystery has not been comprehended even by the sage Atri, Parashar, Narada, Sharda, Sheshnaga etc.; the poet Shyam has described it in poetic stanzas; O Lord ! how can I then please Thee by describing THY glory?1902.

ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥੇ ਕ੍ਰਿਸ਼ਨਾਵਤਾਰੇ ਜੁੱਧੁ ਪ੍ਰਬੰਧੇ ਨ੍ਰਿਪ ਜਰਾਸਿੰਧ ਕੋ ਪਕਰ ਕਰ ਛੋਰ ਦੀਬੋ ਸਮਾਪਤ ॥
इति स्री बचित्र नाटक ग्रंथे क्रिशनावतारे जु्धु प्रबंधे न्रिप जरासिंध को पकर कर छोर दीबो समापत ॥
End of the description of "Arresting and then releasing Jarasandh in warfare" in Krishnavatara in Bachittar Natak.

Krishna avtar, Sri dasam Granth sahib

Jasjit Singh writes

Shabash! What an understanding of 'Bani' means. Can not believe acting like scholars have how good understanding on meanings of Bani and Literature is. It shows these self made Internet board members of Dasam Granth certification has what a great understanding of Dasam Granth.

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

Jasjit singh ji

I wish you should quote from Dasam bani to prove your point. Simply making a statement is of no use.

To dispel such misunderstandings it is important we discuss Dasam Granth sahib in right perspective.

Regards
Ind er singh

Some of us are losing mutual respect. Please refrain from it.

"The other side has no respect or less respect for Guru Sahib or Gurbani" should be a prohibited statement in such discussions. It is too big a charge. "The others are more dear and near to GURU except me", should be our guiding thought.

Jasjit Singh wrote

an not believe acting like scholars have how good understanding on meanings of Bani and Literature is.

-======================================================================================

Chaubis avtar and its composition Krishna avtar in Dasam Granth sahib is both literature and bani from the pen of Guru gobind Singh ji.Please read it before making accusatory statements.

Read below

ਸਵੈਯਾ ॥
सवैया ॥
SWAYYA

ਹੇ ਰਵਿ ਹੇ ਸਸਿ ਹੇ ਕਰੁਨਾਨਿਧ ਮੇਰੀ ਅਬੈ ਬਿਨਤੀ ਸੁਨਿ ਲੀਜੈ ॥ ਅਉਰ ਨ ਮਾਂਗਤ ਹਉੇ ਤੁਮ ਤੇ ਕਛੁ ਚਾਹਤ ਹਉ ਚਿਤ ਮੈ ਸੋਈ ਕੀਜੈ ॥
हे रवि हे ससि हे करुनानिध मेरी अबै बिनती सुनि लीजै ॥ अउर न मांगत हउ तुम ते कछु चाहत हउ चित मै सोई कीजै ॥
O Surya! O Chandra! O merciful Lord! listen to a request of mine, I am not asking for anything else from you; whatever I wish in my mind, by that with Thy Grace;

ਸ਼ੱਤ੍ਰਨ ਸਿਉ ਅਤਿ ਹੀ ਰਨ ਭੀਤਰ ਜੂਝ ਮਰੋ ਕਹਿ ਸਾਚ ਪਤੀਜੈ ॥ ਸੰਤ ਸਹਾਇ ਸਦਾ ਜਗ ਮਾਇ ਕ੍ਰਿਪਾ ਕਰਿ ਸਯਾਮ ਇਹੈ ਬਰੁ ਦੀਜੈ ॥੧੯੦੦॥
श्त्रन सिउ अति ही रन भीतर जूझ मरो कहि साच पतीजै ॥ संत सहाइ सदा जग माइ क्रिपा करि सयाम इहै बरु दीजै ॥१९००॥
If I fall a martyr while fighting with my enemies then I shall think that I have realised Truth; O Sustainer of the Universe ! I may always help the saints in this world and destroy the tyrants; bestow this boon on me.1900.

ਜਉ ਕਿਛੁ ਇੱਛ ਕਰੋ ਧਨ ਕੀ ਤਉ ਚਲਯੋ ਧਨੁ ਦੇਸਨ ਦੇਸ ਤੇ ਆਵੈ ॥ਅਉ ਸਭ ਰਿੱਧਨ ਸਿੱਧਨ ਪੈ ਹਮਰੋ ਨਹੀ ਨੈਕੁ ਹੀਯਾ ਲਲਚਾਵੈ ॥
जउ किछु इछ करो धन की तउ चलयो धनु देसन देस ते आवै ॥अउ सभ रि्धन सि्धन पै हमरो नही नैकु हीया ललचावै ॥
When I wish for the wealth, it comes to me from my country and from abroad; I have no temptation for any miraculous powers;

ਅਉਰ ਸੁਨੋ ਕਛੁ ਜੋਗ ਬਿਖੈ ਕਹਿ ਕਉਨ ਇਤੋ ਤਪ ਕੈ ਤਨੁ ਤਾਵੈ ॥ ਜੂਝ ਮਰੋ ਰਨ ਮੈ ਤਜਿ ਭੈ ਤੁਮ ਤੇ ਪ੍ਰਭ ਸਯਾਮ ਇਹੈ ਬਰੁ ਪਾਵੈ ॥੧੯੦੧॥
अउर सुनो कछु जोग बिखै कहि कउन इतो तप कै तनु तावै ॥ जूझ मरो रन मै तजि भै तुम ते प्रभ सयाम इहै बरु पावै ॥१९०१॥
The science of Yoga is of no use to me; because spending time on that, there is no useful realisation from the physical austerities; O Lord ! I beg for this boon from Thee that I may fearlessly fall a martyr in the battlefield.1901.

ਪੂਰ ਰਹਯੋ ਸਿਗਰੇ ਜਗ ਮੈ ਅਬ ਲਉ ਹਰਿ ਕੋ ਜਸੁ ਲੋਕ ਸੁ ਗਾਵੈ ॥ ਸਿੱਧ ਮੁਨੀਸ਼੍ਵਰ ਈਸ਼੍ਵਰ ਬ੍ਰਹਮ ਅਜੌ ਬਲ ਕੋ ਗੁਨ ਬਯਾਸ ਸੁਨਾਵੈ ॥
पूर रहयो सिगरे जग मै अब लउ हरि को जसु लोक सु गावै ॥ सि्ध मुनीश्वर ईश्वर ब्रहम अजौ बल को गुन बयास सुनावै ॥
The praise of the Lord pervades the whole universe and this eulogy is being sung by Siddhas (adepts), the highest of sages, Shiva, Brahma, Vyas etc.;

ਅਤ੍ਰ ਪਰਾਸੁਰ ਨਾਰਦ ਸਾਰਦ ਸ੍ਰੀ ਸੁਚ ਸ਼ੇਸ਼ ਨ ਅੰਤਹ ਪਾਵੈ ॥ ਤਾ ਕੌ ਕਬਿੱਤਨ ਮੈ ਕਬਿ ਸਯਾਮ ਕਹਯੋ ਕਹਿ ਕੈ ਕਬਿ ਕਉਨ ਰਿਝਾਵੈ ॥੧੯੦੨॥
अत्र परासुर नारद सारद स्री सुच शेश न अंतह पावै ॥ ता कौ कबि्तन मै कबि सयाम कहयो कहि कै कबि कउन रिझावै ॥१९०२॥
His mystery has not been comprehended even by the sage Atri, Parashar, Narada, Sharda, Sheshnaga etc.; the poet Shyam has described it in poetic stanzas; O Lord ! how can I then please Thee by describing THY glory?1902.

Krishna avtar, Dasam Granth sahib

Quote
Kulbir Singh
Kharag Singh was definitely a Vishnu poojari and furthermore, though he was very brave, he sided with the evil side of Jarasandh.

In the battle between Kharag Singh and Krishan, Kharag Singh's side is compared to Ram and Krishna's side has been compared to Ravana.

[www.sridasam.org]

ਜਿਮ ਰਾਵਨ ਸੈਨ ਹਤੀ ਨ੍ਰਿਪ ਰਾਘਵ ਤਿਉ ਦਲੁ ਮਾਰ ਬਿਦਾਰ ਦੀਯੋ ॥ ਗਨ ਭੂਤ ਪਿਸਾਚ ਸਿੰਗ੍ਰਾਲਨ ਗੀਧਨ ਜੋਗਨ ਸ੍ਰਉਨ ਅਘਾਇ ਪੀਯੋ ॥੧੩੮੩॥
जिम रावन सैन हती न्रिप राघव तिउ दलु मार बिदार दीयो ॥ गन भूत पिसाच सिंग्रालन गीधन जोगन स्रउन अघाइ पीयो ॥१३८३॥
The manner in which Ram had destroyed the army of Ravana, in the same way, Kharag Singh killed the enemy`s army; the ganas, ghosts, fiends, jackals, vultures and Yoginis drank the blood to their fill in the war.1383.

Krishna uses the army of demons against Kharag Singh.

[www.sridasam.org]


ਤਬ ਹਰਿ ਰਿਸਿ ਕੈ ਕਰਿ ਲਯੋ ਰਾਛਸ ਅਸਤ੍ਰ ਸੰਧਾਨ ॥ ਮੰਤ੍ਰਨ ਸਿਉ ਅਭਿਮੰਤ੍ਰ ਕਰਿ ਛਾਡਿਓ ਅਦਭੁਤ ਬਾਨ ॥੧੪੬੨॥
तब हरि रिसि कै करि लयो राछस असत्र संधान ॥ मंत्रन सिउ अभिमंत्र करि छाडिओ अदभुत बान ॥१४६२॥
Then Krishna, in his fury, took out his Daityastra (the arm meant for the demons) and discharged it after reciting mantras over this wonderful arrow.1462.

ਸਵੈਯਾ ॥
सवैया ॥
SWAYYA

ਦੈਤ ਅਨੇਕ ਭਏ ਤਿਹ ਤੇ ਬਲਵੰਡ ਕਰੂਪ ਭਯਾਨਕ ਕੀਨੋ ॥ ਚੱਕ੍ਰ ਧਰੇ ਜਮਦਾਰ ਛੁਰੀ ਅਸ ਢਾਲ ਗਦਾ ਬਰਛੀ ਕਰ ਲੀਨੇ ॥
दैत अनेक भए तिह ते बलवंड करूप भयानक कीनो ॥ च्क्र धरे जमदार छुरी अस ढाल गदा बरछी कर लीने ॥
That arrow created dreadful demons, who had discs, axes, knives, swords, shields, maces, and lances in their hands;

ਮੂਸਲ ਔਰ ਪ੍ਰਹਾਰ ਉਖਾਰ ਲੀਏ ਕਰ ਮੈ ਦ੍ਰੁਮ ਪਾਤਿ ਬਿਹੀਨੇ ॥ ਦਾਂਤਿ ਬਢਾਇਕੈ ਨੈਨ ਤਚਾਇਕੈ ਆਇਕੈ ਭੂਪਤਿ ਕੋ ਭਯ ਦੀਨੇ ॥੧੪੬੩॥
मूसल और प्रहार उखार लीए कर मै द्रुम पाति बिहीने ॥ दांति बढाइकै नैन तचाइकै आइकै भूपति को भय दीने ॥१४६३॥
They had big maces in their hands for striking blows; they even uprooted the leafless trees; they began to frighten the king, protruding their teeth and extending their eyes.1463.

ਸ੍ਵੈਯਾ ॥
स्वैया ॥
SWAYYA

ਕੇਸ ਵਡੇ ਸਿਰ ਬੇਸ ਬੁਰੇ ਅਰ ਦੇਹ ਮੈ ਰੋਮ ਵਡੇ ਜਿਨ ਕੇ ॥ ਮੁਖ ਸੋ ਨਰ ਹਾਡਨ ਚਾਬਤ ਹੈਂ ਪੁਨ ਦਾਂਤ ਸੋ ਦਾਂਤ ਬਜੇ ਤਿਨ ਕੇ ॥
केस वडे सिर बेस बुरे अर देह मै रोम वडे जिन के ॥ मुख सो नर हाडन चाबत हैं पुन दांत सो दांत बजे तिन के ॥
They had long hair on their heads, wore dreadful garbs and had large hair on their bodies; they were crushing the human bones in their mouths and their teeth were clattering;

ਸਰ ਸ੍ਰੋਨਤ ਕੇ ਅਖੀਅਥਾਂ ਜਿਨ ਕੀ ਸੰਗ ਕੌਨ ਭਿਰੈ ਬਲ ਕੈ ਇਨ ਕੇ ॥ ਸਰ ਚਾਂਪ ਚਢਾਇਕੈ ਰੈਨ ਫਿਰੈਂ ਸਭ ਕਾਮ ਕਰੈਂ ਨਿਤ ਪਾਪਨ ਕੇ ॥੧੪੬੪॥
सर स्रोनत के अखीअथां जिन की संग कौन भिरै बल कै इन के ॥ सर चांप चढाइकै रैन फिरैं सभ काम करैं नित पापन के ॥१४६४॥
Their eyes were like the sea of blood; who could fight with them? They were the wielders of bows and arrows, roaming throughout the nights and always absorbed in vicious acts.1464.

Inder Singh jio,

We all know Sri Dasam Granth have both Baani and literature but you can not say Baani section is a imagination of Guru Sahib, who can say Baani like Sri Jaap Sahib is imagination. You mentioned the episode about Kharag Singh is imagination and on other hand calling this as a Baani, if this is imagination then how it can be called Baani? It is part of literature written by Guru Sahib but not Sri Mukhvaak like Jaap Sahib and Benti Choupai. If we claim that we know very much about Sri Dasam Granth then we should aware of this key balance, otherwise we should refrain from making blind claims and creating heated debates.

Quote
ਹੇ ਰਵਿ ਹੇ ਸਸਿ ਹੇ ਕਰੁਨਾਨਿਧ ਮੇਰੀ ਅਬੈ ਬਿਨਤੀ ਸੁਨਿ ਲੀਜੈ ॥...

Inder Singh Jio,

Aha! thanks for posting this bento roopi Mukvaak Rachna.

Bhai jasjit Singh ji

Yudh parbandhe is a considerable large part of krishna avtar composition of Dasam Granth sahib.It is the section in which
episode of Kharag singh comes. This deals with fight Kharag Singh wages with krishna because he thinks that Jarasind's daughter has been wronged by krishna as krishna had killed her husband. Jarasind is friend of Kahrag Singh.

Kharag Singh fights a principled war against Krishna whereas Krishna uses trickery, deceitful methods against Kharag singh.Even then he is not able to defeat Kharag singh. Krishna takes aid of Pandu and kauravs both who were sworn enemies in mythology. Muslims from Syed, shaikh and pathan background aid krishna against Kharag singh.This has not
happened in history / mythology.

The above episode has not been taken from Bhagwat Puranas. This is from the pen of Guru sahib to instil bir ras in sikhs with war imagery. Since it did not happen in actuality, it will not be called historical or mythological happening. So it is fictional warfare written with a view to instil bir ras in sikhs.

Do not mix Jaap sahib with krishna avtar. Whereas Jaap sahib is 100 percent spiritual Krishna avtar deals with sections taken and adapted from puranas dealing with life of krishna. It is interspersed with writings of Guru sahib.

Quote

Shabash! What an understanding of 'Bani' means. Can not believe acting like scholars have how good understanding on meanings of Bani and Literature is. It shows these self made Internet board members of Dasam Granth certification has what a great understanding of Dasam Granth

Bhai JasJit SIngh Jeeo,

When Bhai Inder Singh Ji refers to Kharag SIngh as an imaginary character his views are similar to what panthic scholar Dr. Harbajhan SIngh Ji has stated in the following article.
[www.dushtdaman.org]

The whole article is about Kharag SIngh in Krishna Avtaar. In the article there is mention that the Islamic names (Azaaeeb Khan, Gerat Khand etc)as well as Gursikh names (Kharag Singh, Bir Singh, Sar SIngh etc) are fictional ( imaginary ) to depict meanings.

Kharag SIngh exemplified Khalsa character. To him there was no enemy . Everyone was a friend. He had no animosity towards any individual person. He did not fight individuals ; instead, he fought injustice. The same way Guru Gobind Singh Ji and Gursikhs had no animosity towards the person Aurangzeb despite his orders to execute SahibZadey. The moral of the tale is Khalsa fights against justice and bears no enemity towards anyone. The same way Sri Guru Hargobind Sahib did not bear any hate to Jahangir despite his orders to execute Guru Arjan Dev Ji. Khalsa always forgives but will always fights against tyranny when the time is needed.

I dont understand why you are attacking Bhai Sahib because he is saying there is fictional characters and events mentioned in Gurbani. There are many tales in Sri Dasam Granth. Everyone knows in tales characters have names which are meant to exemplify a message.

Its interesting in "Krishna Avtaar" 5 singhs are always sent out to
destroy Krishna. The same way Guru Sahib kept sending 5 Gursikhs
in the battle of Chamkaur Sahib to destroy opposing forces.

Panch Parvaan Panch Pardan- Guruuuuuuuu!

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When Bhai Inder Singh Ji refers to Kharag SIngh as an imaginary character his views are similar to what panthic scholar Dr. Harbajhan SIngh Ji has stated in the following article.
[www.dushtdaman.org]

There is a lot of stuff that Dr. Harbhajan Singh has written with which some pro-Dasam Granth Gursikhs don't agree. We have no right to speculate and say that Kharag Singh is an imaginary character and that too just because the current version of Sirimad Bhagwat Puran does not contain this section.

We should have faith in Guru Sahib's writing. Guru Sahib has clearly written in Krishnavtar that he is translating the tenth skand (section) of Bhagwat Puran. Don't you think that it is possible that the modern day versions of Bhagvat Puran have taken out the reference to Kharag Singh because he overshadows Siri Krishna in the battle for sometime. ?

The evil emperor Jarasandh attacked Siri Krishna 18 times but there is a very brief coverage of this event in the Puran. Guru Sahib has covered this section of battle in greater detail. I refuse to believe that it is merely an imagination of Guru Sahib. Kharag Singh did exist in reality and he was fighting for the evil side of Jarasandh.

Kharag Singh lost battle when he got tempted after seeing the beauties of heaven. This is what seems to have caused his death. Such a person can hardly be compared to Gursikhs who have very lofty Gurmat ideals.

Kulbir Singh

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Kharag SIngh exemplified Khalsa character. To him there was no enemy . Everyone was a friend. He had no animosity towards any individual person. He did not fight individuals ; instead, he fought injustice. The same way Guru Gobind Singh Ji and Gursikhs had no animosity towards the person Aurangzeb despite his orders to execute SahibZadey. The moral of the tale is Khalsa fights against justice and bears no enemity towards anyone. The same way Sri Guru Hargobind Sahib did not bear any hate to Jahangir despite his orders to execute Guru Arjan Dev Ji. Khalsa always forgives but will always fights against tyranny when the time is needed.

For heavens sake, don't say that Kharag Singh exemplefied the Khalsa character. Firslty, Kharag Singh was fighting for the evil side. You write, that Kharag Singh was fighting injustice. How was he fighting injustice? Was killing Kans injustice? Were the 17 attacks on Mathura by Jarasandh justice?

I think it is nothing short of blashpemy to say that Kharag Singh was a Khalsa character and that Guru Sahib was without animosity like Kharag Singh. Please think before writing. When writing about Guru Sahib think many times. Such characters like Kharag Singh or Siri Krishna are nothing in front of Guru Sahib. Guru Sahib is the greatest of all.

Kulbir Singh

Bhai Kulbir singh ji

Title singh was not there in Krishna era. This title came with origin of rajputs in India.

Kharag singh is a fictional character and particular section has not been taken from
Bhagwat Purana. Whole of Krishna avtar is not from Bhagwat Purana.If it is not found in Bhgawat purana
where else one can find it?

Anyway, if you find anything about existence of kHarag singh in history please let us know.

You also need to keep in mind trickery and deceit played by Krishna with Kharag Singh. Kharag Singh
had him on the ground and he would have killed him if he wanted. Unlike Krishna,he fought a principled war.

Kulbir singh wrote

Kharag Singh lost battle when he got tempted after seeing the beauties of heaven. This is what seems to have caused his death.

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++=====

Bhai Kulbir singh ji

He was distracted by heavenly beauties let loose by Krishna around him. But that was not the only reason for his distraction.
Narad and Brahma engaged him in talks on purpose to district him . It is that time Krishna hit him.Then Krishna won over him by deceit.

That is what Guru sahib writes below that krishna killed by using mantras and deception

ਸਯਾਮ ਤਬੈ ਲਖਿ ਘਾਤ ਭਲੀ ਅਰਿ ਮਾਰਨ ਕੋ ਮ੍ਰਿਤ ਬਾਨ ਚਲਾਯੋ ॥ ਮੰਤ੍ਰਨਿ ਕੇ ਬਲ ਸੋਂ ਛਲ ਸੋਂ ਤਬ ਭੂਪਤਿ ਕੋ ਸਿਰ ਕਾਟ ਗਿਰਾਯੋ ॥੧੭੦੦॥
सयाम तबै लखि घात भली अरि मारन को म्रित बान चलायो ॥ मंत्रनि के बल सों छल सों तब भूपति को सिर काट गिरायो ॥१७००॥
At the same time, seeing a good opportunity, Krishna discharged his death-arrow and with the force of mantras deceptively caused the head of the king to fall down.1700.

Dasam Granth sahib

But he was so brave that he kept on fighting for sometime without head.

ਸਵੈਯਾ ॥
सवैया ॥
SWAYYA

ਮੁੰਡ ਬਿਨਾ ਤਬ ਰੁੰਡ ਸੁ ਭੂਪਤਿ ਕੋ ਚਿਤ ਮੈ ਅਤਿ ਕੋਪ ਬਢਾਯੋ ॥ ਦ੍ਵਾਦਸ ਭਾਨ ਜੁ ਠਾਢੇ ਹੁਤੇ ਕਬਿ ਸਯਾਮ ਕਹੈ ਤਿਹ ਊਪਰ ਧਾਯੋ ॥
मुंड बिना तब रुंड सु भूपति को चित मै अति कोप बढायो ॥ द्वादस भान जु ठाढे हुते कबि सयाम कहै तिह ऊपर धायो ॥
The headless king was extremely enraged in his mind and advanced towards the twelve Suryas;

ਭਾਜ ਗਏ ਕਰ ਤ੍ਰਾਸ ਸੋਊ ਸ਼ਿਵ ਠਾਢੋ ਰਹਯੋ ਤਿਹ ਊਪਰਿ ਆਯੋ ॥ ਸੋ ਨ੍ਰਿਪ ਬੀਰ ਮਹਾ ਰਨਧੀਰ ਚਟਾਕ ਚਪੇਟ ਦੈ ਭੂਮ ਗਿਰਾਯੋ ॥੧੭੦੪॥
भाज गए कर त्रास सोऊ शिव ठाढो रहयो तिह ऊपरि आयो ॥ सो न्रिप बीर महा रनधीर चटाक चपेट दै भूम गिरायो ॥१७०४॥
They all ran away from that place, but Shiva kept standing there and fell upon him; but that mightly one caused Shiva to fall on the ground with his blow.1704.

ਸਵੈਯਾ ॥
सवैया ॥
SWAYYA

ਏਕਨ ਮਾਰ ਚਪੇਟਨ ਸਿਉ ਅਰੁ ਏਕਨ ਕੋ ਧਮਕਾਰ ਗਿਰਾਵੈ ॥ ਚੀਰ ਕੈ ਏਕਨਿ ਡਾਰ ਦਏ ਗਹਿ ਏਕਨ ਕੋ ਨਭਿ ਓਰ ਚਲਾਵੈ ॥
एकन मार चपेटन सिउ अरु एकन को धमकार गिरावै ॥ चीर कै एकनि डार दए गहि एकन को नभि ओर चलावै ॥
Someone fell with his blow and someone with the thumping of that blow; he ripped and threw someone towards the sky;

ਬਾਜ ਸਿਉ ਬਾਜਨ ਲੈ ਰਥ ਸਿਉ ਰਥ ਅਉ ਗਜ ਸਿਉ ਗਜਰਾਜ ਬਜਾਵੈ ॥ਸਯਾਮ ਭਨੈ ਰਨ ਯਾ ਬਿਧਿ ਭੂਪਤਿ ਸ਼ੱਤ੍ਰਨਿ ਕੋ ਜਮ ਧਾਮ ਪਠਾਵੈ ॥੧੭੦੫॥
बाज सिउ बाजन लै रथ सिउ रथ अउ गज सिउ गजराज बजावै ॥सयाम भनै रन या बिधि भूपति श्त्रनि को जम धाम पठावै ॥१७०५॥
He caused the horses to collide with horses, the chariots to collide with chariots and the elephants to collide with the elephants; in this way, according to the poet, he began to dispatch the enemy to the abode of Yama.1705

Krishna avtar, dasam Granth sahib