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Guru’s Sojourn

Discussion in 'History of Sikhism' started by kds1980, Jun 23, 2009.

  1. kds1980

    kds1980 India
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    June 10 went unnoticed though it is an important date in history, for on this day in 1707, people of Delhi were waiting with bated breath for the outcome of the battle of succession between the sons of Aurangzeb – Prince Muazzam and Prince Azam. The former had proclaimed himself emperor at Lahore, with the title of Bahadur Shah I. As the eldest son of the departed emperor he had the right to succeed his father but Azam was in no mood to relent. The battle was fought near the village of Jajau, 12 miles from Agra.

    Muazzam had left Delhi on hearing that Azam was planning a sudden attack after moving from the Deccan to Gwalior and then marching on to Dholpur. His aim was to attack Delhi by surprise but Muazzam got wind of his intentions. When the rival armies met Azam was fatally wounded, his troops routed leaving Muazzam the victor. When word reached Delhi of the defeat of Azam there were celebrations galore as the local population was behind Muazzam, who though old, was the best claimant in preference to Azam and Kambaksh. The latter had proclaimed himself emperor in Bijapur with the title of Defender of the Faith but he did not get ****her than this.

    According to a will said to have been drawn up by Aurangzeb, the Moghul empire was to be divided among his three sons thus: The occupant of the throne was to have Agra or Delhi and with Agra were to be given Malwa, Gujarat, Ajmer and the subas of the Deccan, with their ports. The possessor of Delhi was to get the 11 subas of the old kingdom from Punjab to Allahabad and Oudh to the east. His favourite son Kambaksh was not to be disturbed if he remained satisfied with the sultanates of Bijapur and Hyderabad.

    However not only public sentiment but also the Sikhs under Guru Gobind Singh proved crucial to Muazzam. According to Trilochan Singh, who wrote a historical sketch of the gurdwaras of Delhi, Guru Gobind Singh, the last guru, left Punjab for South India on Oct 21, 1706. When he reached Bhagaur in Rajputana in March, 1707, he received the news of Aurangzeb’s death and also a request from Prince Muazzam, the heir apparent, requesting the Guru to give him moral and political support. Guru Gobind Singh reached Delhi and informed Muazzam of his arrival by shooting an arrow into the walls of the Red Fort.

    The Sikhs under Guru Gobind Singh played a crucial role in the battle of succession between the sons of Aurangzeb.

    When the armies of Bahadur Shah and Azam Shah met at Jajau, Guru Gobind Singh camped at a little distance ready to send reinforcements if necessary. When the battle reached a critical and decisive phase, Guru Gobind Singh entered the fray, and in his final assault on the other side Prince Azam was mortally wounded. The wounded prince exclaimed: “It is not Shah Alam who fights against me, God has abandoned me and fortune has turned against me.”

    The Emperor rewarded Commandant Kuldip Singh and presented robes of honour in royal style along with bejewelled ornaments worn by kings.

    Thus the friendship that already existed between Bahadur Shah and Guru Gobind Singh since 1695 became more profound. Guru Gobind Singh had a mind to visit Punjab but when the Emperor promised to punish all those officers who had destroyed Anandpur and treacherously attacked him and killed all his four sons, he decided to resume his missionary journey to the South.

    While the Emperor went to Agra, Guru Gobind Singh came back to Delhi and stayed here for the whole of the rainy season. The Emperor also came to Delhi and there were a number of meetings between the Emperor and Guru Gobind Singh at the present site of Damdama Sahib near Humayun’s Tomb.

    17 June 2009
     

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  3. vijaydeep Singh

    vijaydeep Singh
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    Re: Battle that went unnoticed

    Gurfateh

    As per Vachitar Natak Sahib, when prince attacked Anandpur Sahib, he only people who deserted Guru.

    ਭਾਵ
    भाव
    SECTION

    ਸਹਜਾਦੇ ਕੋ ਆਗਮਨ ਮਦ੍ਰ ਦੇਸ ॥
    सहजादे को आगमन मद्र देस ॥
    The arrival of Shahzada (the prince) in Madra Desha (Punjab):

    ਚੌਪਈ ॥
    चौपई ॥
    CHAUPAI

    ਇਹ ਬਿਧਿ ਸੋ ਬਧ ਭਯੋ ਜੁਝਾਰਾ ॥ ਆਨ ਬਸੇ ਤਬ ਧਾਮਿ ਲੁਝਾਰਾ ॥
    इह बिधि सो बध भयो जुझारा ॥ आन बसे तब धामि लुझारा ॥
    In this way, when Jujhar Singh was killed, the soldiers returned their homes.

    ਤਬ ਅਉਰੰਗ ਮਨ ਮਾਹਿ ਰਿਸਾਵਾ ॥ ਮਦ੍ਰ ਦੇਸ ਕੋ ਪੂਤ ਪਠਾਵਾ ॥੧॥
    तब अउरंग मन माहि रिसावा ॥ मद्र देस को पूत पठावा ॥१॥
    Then Aurangzeb became very angry and sent his son to Madr Desha (Punjab).1.

    ਤਿਹ ਆਵਤ ਸਭ ਲੋਕ ਡਰਾਨੇ ॥ ਬਡੇ ਬਡੇ ਗਿਰਿ ਹੇਰਿ ਲੁਕਾਨੇ ॥
    तिह आवत सभ लोक डराने ॥ बडे बडे गिरि हेरि लुकाने ॥
    On his arrival, all were frightened and hid themselves in big hills.

    ਹਮ ਹੂੰ ਲੋਗਨ ਅਧਿਕ ਡਰਾਯੋ ॥ ਕਾਲ ਕਰਮ ਕੋ ਮਰਮ ਨ ਪਾਯੋ ॥੨॥
    हम हूं लोगन अधिक डरायो ॥ काल करम को मरम न पायो ॥२॥
    The people tried to frighten me also, because they did not understand the ways of Almighty.2.

    ਕਿਤਕ ਲੋਕ ਤਜਿ ਸੰਗਿ ਸਿਧਾਰੇ ॥ ਜਾਇ ਬਸੇ ਗਿਰਿਵਰ ਜਹ ਭਾਰੇ ॥
    कितक लोक तजि संगि सिधारे ॥ जाइ बसे गिरिवर जह भारे ॥
    Some people left us and took refuge in the big hills.

    ਚਿਤ ਮੂਜੀਯਨ ਕੋ ਅਧਿਕ ਡਰਾਨਾ ॥ ਤਿਨੈ ਉਬਾਰ ਨ ਅਪਨਾ ਜਾਨਾ ॥੩॥
    चित मूजीयन को अधिक डराना ॥ तिनै उबार न अपना जाना ॥३॥
    The cowards were so much frightened that they did not consider their safety with me.3.

    ਤਬ ਅਉਰੰਗ ਜੀਅ ਮਾਝ ਰਿਸਾਏ ॥ ਏਕ ਅਹਦੀਆ ਈਹਾਂ ਪਠਾਏ ॥
    तब अउरंग जीअ माझ रिसाए ॥ एक अहदीआ ईहां पठाए ॥
    The son of Aurangzeb grew very angry and sent a subordinate in this direction.

    ਹਮ ਤੇ ਭਾਜਿ ਬਿਮੁਖ ਜੇ ਗਏ ॥ ਤਿਨ ਕੇ ਧਾਮ ਗਿਰਾਵਤ ਭਏ ॥੪॥
    हम ते भाजि बिमुख जे गए ॥ तिन के धाम गिरावत भए ॥४॥
    Those who had left me in distrust, their homes were demolished by him.4.

    ਜੇ ਅਪਨੇ ਗੁਰ ਤੇ ਮੁਖ ਫਿਰਹੈਂ ॥ ਈਹਾਂ ਊਹਾਂ ਤਿਨ ਕੇ ਗ੍ਰਿਹਿ ਗਿਰਿ ਹੈਂ ॥
    जे अपने गुर ते मुख फिरहैं ॥ ईहां ऊहां तिन के ग्रिहि गिरि हैं ॥
    Those who turn away their faces from the Guru, their houses are demolished in this and the next world.

    ਇਹਾਂ ਉਪਹਾਸ ਨ ਸੁਰਪਰਿ ਬਾਸਾ ॥ ਸਭ ਬਾਤਨ ਤੇ ਰਹੈ ਨਿਰਾਸਾ ॥੫॥
    इहां उपहास न सुरपरि बासा ॥ सभ बातन ते रहै निरासा ॥५॥
    They are ridiculed here and also do not get and abode in heaven. They also remain disappointed in all things.5.

    ਦੂਖ ਭੂਖ ਤਿਨ ਕੋ ਰਹੈ ਲਾਗੀ ॥ ਸੰਤ ਸੇਵ ਤੇ ਜੋ ਹੈ ਤਿਆਗੀ ॥
    दूख भूख तिन को रहै लागी ॥ संत सेव ते जो है तिआगी ॥
    They are always inflicted by hunger and sorrow, those, who have forsaken the service of the saints.

    ਜਗਤ ਬਿਖੈ ਕੋਈ ਕਾਮ ਨ ਸਰਹੀਂ ॥ ਅੰਤਹਿ ਕੁੰਡ ਨਰਕ ਕੀ ਪਰਹੀਂ ॥੬॥
    जगत बिखै कोई काम न सरहीं ॥ अंतहि कुंड नरक की परहीं ॥६॥
    None of their wish is fulfilled in the world and in the end, they abide in the fire of the abyss of hell.

    ਤਿਨ ਕੋ ਸਦਾ ਜਗਤ ਉਪਹਾਸਾ ॥ ਅੰਤਹਿ ਕੁੰਡ ਨਰਕ ਕੀ ਬਾਸਾ ॥
    तिन को सदा जगत उपहासा ॥ अंतहि कुंड नरक की बासा ॥
    They are always ridiculed in the world and in the end, they abide in the fire of the abyss of hell.

    ਗੁਰ ਪਗ ਤੇ ਜੇ ਬੇਮੁਖ ਸਿਧਾਰੇ ॥ ਈਹਾਂ ਊਹਾ ਤਿਨ ਕੇ ਮੁਖ ਕਾਰੇ ॥੭॥
    गुर पग ते जे बेमुख सिधारे ॥ ईहां ऊहा तिन के मुख कारे ॥७॥
    Those, who turn away their face from the feet of the Guru, their faces are blackened in this and the next world.7.

    ਪੁਤ੍ਰ ਪਉਤ੍ਰ ਤਿਨ ਕੇ ਨਹੀਂ ਫਰੈ॥ ਦੁਖ ਦੈ ਮਾਤ ਪਿਤਾ ਕੋ ਮਰੈ ॥
    पुत्र पउत्र तिन के नहीं फरै॥ दुख दै मात पिता को मरै ॥
    Their sons and grandsons do not prosper and they die, creating great agony for their parents.

    ਗੁਰ ਦੋਖੀ ਸਗ ਕੀ ਮ੍ਰਿਤ ਪਾਵੈ ॥ ਨਰਕ ਕੁੰਡ ਡਾਰੇ ਪਛੁਤਾਵੈ ॥੮॥
    गुर दोखी सग की म्रित पावै ॥ नरक कुंड डारे पछुतावै ॥८॥
    The one, who hath malice of the Guru in his heart, dies the death of ad dog. He repents, when he is thrown in the abyss of hell.8.

    ਬਾਬੇ ਕੇ ਬਾਬਰ ਕੇ ਦੋਊ ॥ ਆਪ ਕਰੇ ਪਰਮੇਸਰ ਸੋਊ ॥
    बाबे के बाबर के दोऊ ॥ आप करे परमेसर सोऊ ॥
    The successors of both, Baba (Nanak) and Badur were created by God Himself.

    ਦੀਨ ਸਾਹ ਇਨ ਕੋ ਪਹਿਚਾਨੋ ॥ ਦੁਨੀਪਤਿ ਉਨ ਕੌ ਅਨੁਮਾਨੋ ॥੯॥
    दीन साह इन को पहिचानो ॥ दुनीपति उन कौ अनुमानो ॥९॥
    Recognise the former as the spiritual king and the later as temporal king.9.

    ਜੋ ਬਾਬੇ ਕੇ ਦਾਮ ਨ ਦੈ ਹੈਂ ॥ ਤਿਨ ਤੇ ਗਹਿ ਬਾਬਰ ਕੇ ਲੈ ਹੈਂ ॥
    जो बाबे के दाम न दै हैं ॥ तिन ते गहि बाबर के लै हैं ॥
    Those who do not deliver the Guru`s money, the successors of Babur shall seize and take away forcibly from them.

    ਦੈ ਦੈ ਤਿਨ ਕੌ ਬਡੀ ਸਜਾਇ ॥ ਪੁਨਿ ਲੈਹੈਂ ਗ੍ਰਿਹ ਲੂਟ ਬਨਾਇ ॥੧੦॥
    दै दै तिन कौ बडी सजाइ ॥ पुनि लैहैं ग्रिह लूट बनाइ ॥१०॥
    They will be greatly punished (and their houses will he plundered.10.

    ਜਬ ਹ੍ਵੈਹੈਂ ਬੇਮੁਖ ਬਿਨਾ ਧਨ ॥ ਤਬ ਚੜਿਹੈਂ ਸਿਖਨ ਕਹ ਮਾਂਗਨ ॥
    जब ह्वैहैं बेमुख बिना धन ॥ तब चड़िहैं सिखन कह मांगन ॥
    Those impertinent persons will he without money, they will beg for it form the Sikhs.

    ਜੇ ਜੇ ਸਿਖ ਤਿਨੈ ਧਨ ਦੈਹੈਂ ॥ ਲੂਟਿ ਮਲੇਛ ਤਿਨੂ ਕੌ ਲੈਹੈਂ ॥੧੧॥
    जे जे सिख तिनै धन दैहैं ॥ लूटि मलेछ तिनू कौ लैहैं ॥११॥
    And those Sikhs, who will give them money, their houses will be plundered by the Malechhas (barbarians).11.

    ਜਬ ਹੁਇ ਹੈ ਤਿਨ ਦਰਬ ਬਿਨਾਸਾ ॥ ਤਬ ਧਰਿਹੈ ਨਿਜ ਗੁਰ ਕੀ ਆਸਾ ॥
    जब हुइ है तिन दरब बिनासा ॥ तब धरिहै निज गुर की आसा ॥
    When their wealth will be destroyed, then they will keep hopes on their Guru.

    ਜਬ ਤੇ ਗੁਰ ਦਰਸਨ ਕੌ ਐਹੈਂ ॥ ਤਬ ਤਿਨ ਕੋ ਗੁਰ ਮੁਖ ਨ ਲਗੈਹੈਂ ॥੧੨॥
    जब ते गुर दरसन कौ ऐहैं ॥ तब तिन को गुर मुख न लगैहैं ॥१२॥
    They will all come then to have a sight of the Guru, but the Guru will not receive them.21.

    ਬਿਦਾ ਬਿਨਾ ਜੈਹੈਂ ਤਬ ਧਾਮੰ ॥ ਸਰਿਹੈ ਕੋਈ ਨ ਤਿਨ ਕੋ ਕਾਮੰ ॥
    बिदा बिना जैहैं तब धामं ॥ सरिहै कोई न तिन को कामं ॥
    Then without seeking the permission of the Guru, they will return to their homes, therefore none of their work will be fruitful.

    ਗੁਰ ਦਰਿ ਢੋਈ ਨ ਪ੍ਰਭ ਪੁਰ ਵਾਸਾ ॥ ਦੁਹੂੰ ਠਉਰ ਤੇ ਰਹੇ ਨਿਰਾਸਾ ॥੧੩॥
    गुर दरि ढोई न प्रभ पुर वासा ॥ दुहूं ठउर ते रहे निरासा ॥१३॥
    He, who doth not get the refuge at the house of the Guru, he doth not get an abode in the Court of the Lord. He remains disappointed at both the places, in this world as well as the next world.13.

    ਜੇ ਜੇ ਗੁਰ ਚਰਨਨ ਰਤ ਹ੍ਵੈਹੈਂ ॥ ਤਿਨ ਕੋ ਕਸਟ ਨ ਦੇਖਨ ਪੈ ਹੈਂ ॥
    जे जे गुर चरनन रत ह्वैहैं ॥ तिन को कसट न देखन पै हैं ॥
    Those, who are the devotees of Guru`s feet, the sufferings cannot touch them.

    ਰਿਧਿ ਸਿਧਿ ਤਿਨ ਕੇ ਗ੍ਰਿਹ ਮਾਹੀਂ ॥ ਪਾਪ ਤਾਪ ਛ੍ਵੈ ਸਕੈ ਨ ਛਾਹੀਂ ॥੧੪॥
    रिधि सिधि तिन के ग्रिह माहीं ॥ पाप ताप छ्वै सकै न छाहीं ॥१४॥
    The wealth and prosperity always abide in their house and the sins and ailments cannot even come near their shadow.14.

    ਤਿਹ ਮਲੇਛ ਛ੍ਵੈਹੈ ਨਹੀਂ ਛਾਹਾ ॥ ਅਸਟ ਸਿਧ ਹ੍ਵੈ ਹੈ ਘਰਿ ਮਾਹਾ ॥
    तिह मलेछ छ्वैहै नहीं छाहा ॥ असट सिध ह्वै है घरि माहा ॥
    The malechha (barbarian) cannot touch their shadwow, the eight miraculous powers in their house.

    ਹਾਸ ਕਰਤ ਜੋ ਉਦਮ ਉਠੈਹੈਂ ॥ ਨਵੋ ਨਿਧਿ ਤਿਨ ਕੇ ਘਰਿ ਐਹੈਂ ॥੧੫॥
    हास करत जो उदम उठैहैं ॥ नवो निधि तिन के घरि ऐहैं ॥१५॥
    Even if they endeavour to reap gain by way of fun, the nine treasures come to their abode by themselves.15.

    ਮਿਰਜਾ ਬੇਗ ਹੁਤੋ ਤਿਹ ਨਾਮੰ ॥ ਜਿਨ ਢਾਹੇ ਬੇਮੁਖਨ ਕੇ ਧਾਮੰ ॥
    मिरजा बेग हुतो तिह नामं ॥ जिन ढाहे बेमुखन के धामं ॥
    Mirza Beg was the name of the officer, who demolished the houses of the apostates.

    ਸਬ ਸਨਮੁਖ ਗੁਰ ਆਪ ਬਚਾਏ ॥ ਤਿਨ ਕੇ ਬਾਰ ਨ ਬਾਂਕਨ ਪਾਏ ॥੧੬॥
    सब सनमुख गुर आप बचाए ॥ तिन के बार न बांकन पाए ॥१६॥
    Those who remained faithful, were protected by the Guru, not even a little harm was done to them.16.

    ਉਤ ਅਉਰੰਗ ਜੀਅ ਅਧਿਕ ਰਿਸਾਯੋ ॥ ਚਾਰ ਅਹਦੀਯਨ ਅਉਰ ਪਠਾਯੋ ॥
    उत अउरंग जीअ अधिक रिसायो ॥ चार अहदीयन अउर पठायो ॥
    There the son of Aurangzeb grew most angry, he sent four other officers.

    ਜੇ ਬੇਮੁਖ ਤਾਂ ਤੇ ਬਚਿ ਆਏ ॥ ਤਿਨ ਕੇ ਗ੍ਰਿਹ ਪੁਨਿ ਇਨੈ ਗਿਰਾਏ ॥੧੭॥
    जे बेमुख तां ते बचि आए ॥ तिन के ग्रिह पुनि इनै गिराए ॥१७॥
    Those apostates who had escaped (the punishment) earlier, there hoses were demolished by the officers. 17.

    ਜੇ ਤਜਿ ਭਜੇ ਹੁਤੇ ਗੁਰ ਆਨਾ ॥ ਤਿਨ ਪੁਨਿ ਗੁਰੂ ਅਹਦੀਅਹਿ ਜਾਨਾ ॥
    जे तजि भजे हुते गुर आना ॥ तिन पुनि गुरू अहदीअहि जाना ॥
    Those who had fled form Anandpur forsaking the refuge of the Guru and considered are officers as their Guru.

    ਮੂਤ੍ਰ ਡਾਰ ਤਿਨ ਸੀਸ ਮੁੰਡਾਏ ॥ ਪਾਹੁਰਿ ਜਾਨਿ ਗ੍ਰਿਹਹਿ ਲੈ ਆਏ ॥੧੮॥
    मूत्र डार तिन सीस मुंडाए ॥ पाहुरि जानि ग्रिहहि लै आए ॥१८॥
    Who have put the urine on their heads and shaved them, it appears that they Guru, these officers enquired about their address from others.18.

    ਜੇ ਜੇ ਭਾਜ ਹੁਤੇ ਬਿਨੁ ਆਇਸੁ ॥ ਕਹੋ ਅਹਦੀਅਹਿ ਕਿਨੈ ਬਤਾਇਸੁ ॥
    जे जे भाज हुते बिनु आइसु ॥ कहो अहदीअहि किनै बताइसु ॥
    Those who had fled from Anandpur without the permission of their Guru, these officers enquired about their address from others.

    ਮੂੰਡ ਮੂੰਡਿ ਕਰਿ ਸਹਿਰ ਫਿਰਾਏ ॥ ਕਾਰ ਭੇਟ ਜਨੁ ਲੈਨ ਸਿਧਾਏ ॥੧੯॥
    मूंड मूंडि करि सहिर फिराए ॥ कार भेट जनु लैन सिधाए ॥१९॥
    They have got their heads shaved and caused them to move throughout the city. It appears that they have been sent to collect the offerings by the officers.19.

    ਪਾਛੇ ਲਾਗਿ ਲਰਿਕਵਾ ਚਲੇ ॥ ਜਾਨੁਕ ਸਿਖ ਸਖਾ ਹੈਂ ਭਲੇ ॥
    पाछे लागि लरिकवा चले ॥ जानुक सिख सखा हैं भले ॥
    The boys who are following them and jeering them, appear like their disciples and servants.

    ਛਿਕੇ ਤੋਬਰਾ ਬਦਨ ਚੜਾਏ ॥ ਜਨੁ ਗ੍ਰਿਹ ਖਾਨ ਮਲੀਦਾ ਆਏ ॥੨੦॥
    छिके तोबरा बदन चड़ाए ॥ जनु ग्रिह खान मलीदा आए ॥२०॥
    The nose-bags containing turd of the horses, tied on their faces make them appear to have received for eating the sweetmeat from their homes.20.

    ਮਸਤਕ ਸੁਭੇ ਪਨਹੀਯਨ ਘਾਇ ॥ ਜਨੁ ਕਰਿ ਟੀਕਾ ਦਏ ਬਨਾਇ ॥
    मसतक सुभे पनहीयन घाइ ॥ जनु करि टीका दए बनाइ ॥
    The marks of the wounds on their foreheads, cussed by the beating with shoes, look like the frontal marks put by the officers (as Guru).

    ਸੀਸ ਈਟ ਕੇ ਘਾਇ ਕਰੇਹੀ ॥ ਜਨੁ ਤਿਨੁ ਭੇਟ ਪੁਰਾਤਨ ਦੇਹੀ ॥੨੧॥
    सीस ईट के घाइ करेही ॥ जनु तिनु भेट पुरातन देही ॥२१॥
    The wounds on heads caused by the brick-hittings, appear like the previous offering given to them.21.

    ਦੋਹਰਾ ॥
    दोहरा ॥
    DOHRA

    ਕਬਹੂੰ ਰਣ ਜੂਝਿਓ ਨਹੀ ਕਛੁ ਦੈ ਜਸੁ ਨਹੀ ਲੀਨ ॥
    कबहूं रण जूझिओ नही कछु दै जसु नही लीन ॥
    Those who have never participated in the war in the battlefield and also have not earned approbation by offering bride.

    ਗਾਂਵ ਬਸਤ ਜਾਨਿਯੋ ਨਹੀ ਜਮ ਸੋ ਕਿਨ ਕਹਿ ਦੀਨ ॥੨੨॥
    गांव बसत जानियो नही जम सो किन कहि दीन ॥२२॥
    Who are not known by anybody as the residents of the village, it is, indeed, wonderful as to who hath given their address to Yama (the god of death)?22.

    ਚੌਪਈ ॥
    चौपई ॥
    CHAPAI

    ਇਹ ਬਿਧਿ ਤਿਨੋ ਭਯੋ ਉਪਹਾਸਾ ॥ ਸਭ ਸੰਤਨ ਮਿਲਿ ਲਖਿਓ ਤਮਾਸਾ ॥
    इह बिधि तिनो भयो उपहासा ॥ सभ संतन मिलि लखिओ तमासा ॥
    In this way, the apostates received foul treatment. All the saints saw this spectacle.

    ਸੰਤਨ ਕਸਟ ਨ ਦੇਖਨ ਪਾਯੋ ॥ ਆਪ ਹਾਥ ਦੈ ਨਾਥਿ ਬਚਾਯੋ ॥੨੩॥
    संतन कसट न देखन पायो ॥ आप हाथ दै नाथि बचायो ॥२३॥
    No harm was done to them, the Lord saved them Himself.23.
    ਚਾਰਣੀ ॥ ਦੋਹਰਾ ॥
    चारणी ॥ दोहरा ॥
    CHAARNI. DOHRA

    ਜਿਸ ਨੋ ਸਾਜਨ ਰਾਖਸੀ ਦੁਸਮਨ ਕਵਨ ਬਿਚਾਰ ॥
    जिस नो साजन राखसी दुसमन कवन बिचार ॥
    To whomsoever the Lord protects, the enemy can do nothing to him.

    ਛ੍ਵੈ ਨ ਸਕੈ ਤਿਹ ਛਾਹਿ ਕੌ ਨਿਹਫਲ ਜਾਇ ਗਵਾਰ ॥੨੪॥
    छ्वै न सकै तिह छाहि कौ निहफल जाइ गवार ॥२४॥
    None can touch his shadow, the fool makes useless effort.24.

    ਜੋ ਸਾਧੂ ਸਰਣੀ ਪਰੇ ਤਿਨ ਕੇ ਕਵਨ ਬਿਚਾਰ ॥
    जो साधू सरणी परे तिन के कवन बिचार ॥
    Those who have taken refuge with the saints, what can be said about them?

    ਦੰਤ ਜੀਭ ਜਿਮ ਰਾਖਿ ਹੈ ਦੁਸਟ ਅਰਿਸਟ ਸੰਘਾਰ ॥੨੫॥
    दंत जीभ जिम राखि है दुसट अरिसट संघार ॥२५॥
    God saves from the inimical and wicked persons by destroying them, just as the tongue is protected within the teeth.25.

    ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥੇ ਸ਼ਾਹਜ਼ਾਦੇ ਵ ਅਹਦੀ ਆਗਮਨ ਬਰਨਨੰ ਨਾਮ ਤ੍ਰੌਦਸਮੋ ਧਿਆਇ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੧੩॥ਅਫਜੂ ॥੪੬੦॥
    इति स्री बचित्र नाटक ग्रंथे शाहज़ादे व अहदी आगमन बरननं नाम त्रौदसमो धिआइ समापतम सतु सुभम सतु ॥१३॥अफजू ॥४६०॥
    End of the Thirteenth Chapter of BACHITTAR NATAK entitled `Description of the Arrival of Shahzada (the Prince) and the Officers`.13.
     
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  4. Admin Singh

    Admin Singh
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    Following the death of Aurangzeb, Prince Muazzam declared himself emperor and assumed the title of Bahadur Shah. Prince Alam Shah had also declared himself commander of the armed forces. The decisive battle between the two took place in Jajuan, near Agra, on June 10, 1707, where Bahadur Shah emerged victorious. Guru Gobind Singh had actively involved himself planning the strategy of the battle. After the battle, the emperor went to Agra and Guru Gobind Singh returned to Delhi, and spent leisure time there till the rainy season ended.

    At this point of time, the Mughal emperor and the Guru shared an amicable relationship. However, in spite of this, the Guru chose not to visit the emperor in Red Fort, as that would have required observing the court etiquette and Sikhs had been forbidden from bowing before the emperor.

    It is at the site of Gurdwara Damdama Sahib that the emperor and the Guru had a number of meetings. It seems that some broad understanding had been reached between the emperor and the Guru for punishing Vazir Khan, the viceroy of Sirhind, at whose instance twoyounger sons of the Guru had been bricked alive at Fatehgarh Sahib. The relationship between the Guru and the emperor was cordial and the meetings were held in a relaxed atmosphere.

    They both used to entertain each other here with martial sports. Soldiers from both Sikh and Mughal armies would show their prowess in horsemanship, personal combat and the like. The Yamuna bed at that time extended right up to the spot where the horses and elephants of the Mughal army used to exercise. There also used to be stray cattle grazing there. Once the Guru pointed at one of the elephants of the Mughal army and remarked in a lighter vein that it looked more like a jhota (buffalo). The emperor, however, remarked that it was a fine animal. The Guru again remarked that a bull could take it on. The sakhis have it that the Guru patted a bull before a fight ensued between it and the elephant. At the end of it, the elephant had retreated.

    Gurdwara Damdama Sahib is situated near Humayun’s Tomb. The area, steeped in history, has a nice ambience. The gurdwara, though not very big, is a fine building in white marble. The ground floor has a square langar hall with an arcaded verandah on its four sides. On top of the hall is the gurdwara. With the arcaded verandah below the gurdwara, the building appears to be floating. The main hall has a beautiful chajja on all four sides. There are four domes in each of the four corners and four typical Sikh domes placed on a rectangular base in the centre of each side. The main dome of the gurdwara is on top of a two-storeyed high platform. Each level has a number of domes and arches. These together with chajjas and cupolas create a beautiful interplay of shapes and sizes. The fa`E7ade on all four sides is the same and rather simple in design. There is a wide parikrama around the gurdwara.

    The flight of steps that leads up to the gurdwara is very impressive. There are two landings which enhance the beauty of the approach. The metallic handrails are rather simple. Had these been of the same pattern as that of the parapet of the parikrama, the unity of design would have greatly enhanced the overall beauty of the gurdwara.

    This is one of the few gurdwaras which has a garden around it. The lawns are well laid out and there are a number of flowerbeds. There are a few khajjur trees here which indicate that Muslim armies must have camped here.

    The Sikhs celebrate Holi as Hola Mohalla. In Anandpur Sahib, Hola Mohalla is celebrated on the day following Holi. However, at Gurdwara Damdama Sahib Hola Mohalla is observed on the same day as Holi. The probable reason for observing Hola Mohalla festivities could be the fact that the Guru had spent a pleasant time here. Nihangs also visit the gurdwara on this occasion. They go in a procession from Gurdwara Damdama Sahib to Gurdwara Bangla Sahib. Many jathas of Dhadis come here on that day and recite waran (songs recalling heroic deeds performed by Sikhs under trying conditions). Apart from the gurdwara’s own langar, a number of Sikh organisations serve langar from morning till evening.
     
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