Charitropakhyan - [Part V] Charitropakhyan - Analysis And Clarifications Of Sri Sabudh Baach (Charitar No. 404) | Sikh Philosophy Network
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Charitropakhyan [Part V] Charitropakhyan - Analysis And Clarifications Of Sri Sabudh Baach (Charitar No. 404)

sunsingh

SPNer
Jun 4, 2008
52
3
Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh Guru Roop Sangat Jeo,

Guruji has shown immense kirpa - the fifth article in the series is now complete. Sabudh Baach is a deeply engaging story, with many important moral lessons to be learnt from it. It provides a nice, in-depth analysis of various metaphorical verses, along with brief description of the story itself. Attempt is to answer many important questions like Concept of Mahakal, implicit references to Puranic texts, etc. It is a sincere hope that this pious composition of Sri Guruji be read by critics and curious alike. As with previous articles, this one is also extensively based on Dr. Harbhajan Singh Ji's book + Gyani Narain Singh Ji's Steek along with massive help from Mahan Kosh by Bhai Kahn Singh Ji Nabha. Ok, enough :) Read on, im sure this will be an eye opener! :)

[Part V] Charitropakhyan - Analysis and Clarifications of Sri Sabudh Baach (Charitar No. 404)

The third section of Charitropakhyan has generally remained neglected. Dialogues of minister 'Bhoop' end at Charitar 403 and the composition begins under a new title 'ਸਬੁਧੀ ਵਾਚ' (Sabuddhi Vaach). The word 'ਸਬੁਧਿ' is shortened form of 'ਸਦ-ਬੁਧਿ' which means 'ਚੰਗੀ ਬੁਧੀ' (good intellect). The metaphorical meaning is that King Chitr Singh eventually came to his senses with persistent inspiration from his wise ministers. A more comprehensive and global meaning is, when wise and responsible people present before society the dangers of crimes originating from kaam in a proper manner, people become prudent and pleasing atmosphere is created. The writer of Charitropakhyan tells that with the advent of prudence, Satjug-like age dawned again. Negating the age of Satjug as given in Shastars, it has been described as an age where expansion of positive reasoning takes place, ending society's seemingly inexhaustible preoccupation with bad habits. The pitch black night of Kaljug in which inexorable sexual misconducts take place is pleasantly transformed into Satjug by the light of positive intellect. In fact, this ideology is in complete harmony with that of Sri Guru Granth Sahib Ji, who tell us that it is not time that influences good or bad behaviour in society, rather it is human conduct that make time appear good or bad. With the end of Kaljug and rise of Satjug, a character named 'ਸਤਿ ਸੰਧਿ' (Satt Sandh) appears in the story. Word 'ਸਤਿ ਸੰਧਿ' (Satt Sandh) is a combination of two words - ਸਤਿ meaning 'truth 'and ਸੰਧਿ, which means 'union'. Thus, 'ਸਤਿ ਸੰਧਿ' is someone who has merged and become one with truth. Because Satt Sandh is a truthful person, as such he is king of Devtas. He ruled as a righteous king for long time but then a monstrous demon took birth and clashed with him. Many horrific battles were fought between them, with battlefields drenched with blood of thousands of perished soldiers. In Sri Dasam Granth Sahib Ji, wherever war scene are described, reader is also provided rendezvous with horrors of war. We are also told that, even if one faction might decide to fight out of sheer desperation to defend its faith, sadistic souls will always look to find cheap pleasures out of misery of others. Devils, foxes, dogs, vultures, etc.. are only satisfied when they see rivers of human blood flowing in front of their eyes. This important trait can be seen prevalent in almost every episode of Sri Dasam Granth Sahib Ji and the message delivered is universal: aftermath of war is never positive. Righteous men of faith have to pick up their swords in self-defence, a beautiful example of which is by Sri Guru Gobind Singh Sahib Ji in his eternal composition "Zafarnamah":
ਚੁ ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸ਼ਤ ॥ ਹਲਾਲ ਅਸਤ ਬੁਰਦਨ ਬ ਸ਼ਮਸ਼ੀਰ ਦਸਤ ॥੨੨॥
Meaning -"When an affair is past every other remedy, it is righteous, indeed to unsheath the sword." Contrary to this, evil forces tirelessly make efforts to create atmosphere of discontentment and unrest in society.
For twenty long years and through day and night, the torch-bearer of righteousness king Satt Sandh kept fighting with 'ਦੀਰਘਦਾੜ੍ਹ' (Deeragh Daarh), the king of demons. Eventually, both armies clashed with each other one final time and ended up wiping each other out. Thirty thousand Khoohni soldiers got killed (Khoohni is a unit used to measure size of an army - 1 Khoohni = 21,870 elephants, 21,870 chariots, 65,610 horses and 1,09,350 foot soldiers, it totals to 2,18,700 units. Multiply this number by 30,000 = 6,56,10,00,000 total soliders killed). After that, both kings ferociously clashed with each other. Horrifying battle ensued and there were flames of fire everywhere. Out of these flames, a girl named 'Baala' was born. Dictionary meanings of word 'Baala' are - girl, female younger than 16 years of age, youthful girl. It is important to keep in mind here that surname 'kaur' of Sikh women also represents same meaning. Baala's emergence from fire has a special metaphorical meaning - With the advent of Satjug, man became 'Satt Sandh' (pure, virtuous), and consequently, woman abandoned her corruptness (as depicted in Charitars) and took birth in a new, pure form. When virtuous Baala stepped into the battlefield with {censored}nal of weapons in her hands, she started slaying enemies, as:
ਚਾਰਹੁ ਦਿਸਾ ਫਿਰੀ ਜਬ ਬਾਲਾ ॥ ਜਾਨੋ ਨਾਗ ਰੂਪ ਕੀ ਮਾਲਾ ॥ ਐਸ ਨ ਕਤਹੂੰ ਪੁਰਖ ਨਿਹਾਰਾ ॥ ਨਾਥ ਕਰੈ ਜਿਹ ਆਪੁ ਸੁਧਾਰਾ ॥੩੦॥
Meaning - When Baala ran about in all four directions (it appeared as if she was) like a garland of snakes. There was no such male in sight, who could make her his own.
This is the ultimate aim of the creator of Sri Dasam Granth - to bestow women with power, to raise them from pits of helplessness and sexual exploitation and establish them at a level of power much higher than that of men. From this revolutionary successful attempt of Sri Guruji, brave and powerful women like Mai Bhago, Bibi Harsharan Kaur, women like those who lived in brutal conditions of the prisons of Mir Mannu, those who kept their devotion unwavering for Guruji even while having garlands of chopped babies around their necks, those who braved strenuous labour in captivity chanting 'satnaam', were born in Gurughar out of the bright flames of Chandi. By referring to women by names like Chandi, Bhagauti, Tulwar, Teer, Guruji blessed them with form of Maha-Chandi. In Guruji's composition "Sabudh Baach", protagonist 'Baala' has only one objective - to marry the lord of universe - Waheguru Ji. There is absolutely no affect of sexual urges on her body, mind and spirit. She has become like the soul whose only aim is to be one with The Supreme-Purity. The following verse shows her eagerness to obtain the Lord:
[color="#A23BE"]ਫਿਰ ਜਿਯ ਮੈ ਇਹ ਭਾਤਿ ਬਿਚਾਰੀ ॥ ਬਰੌ ਜਗਤ ਕੇ ਪਤਿਹਿ ਸੁਧਾਰੀ ॥ ਤਾ ਤੇ ਕਰੌ ਦੀਨ ਹ੍ਵੈ ਸੇਵਾ ॥ ਹੋਇ ਪ੍ਰਸੰਨ ਕਾਲਿਕਾ ਦੇਵਾ ॥੩੧॥
Then she considered in her heart - I will marry the lord of this universe. Now how do I serve her so that Kaalka Deva is pleased (with me)
This Kaalka Deva is not Mahakaal, but the creator of 'Kaal' - Akal Purakh Himself. The story gets immensely deep and absorbing from here on. Akal Purakh said to Baala that you will be able to attain me when the demon 'ਸ੍ਵਾਸ ਬੀਰਜ' (Swas Beeraj) gets killed by you.
ਅਰਧ ਰਾਤ੍ਰਿ ਬੀਤਤ ਭੀ ਜਬ ਹੀ ॥ ਆਗ੍ਯਾ ਭਈ ਨਾਥ ਕੀ ਤਬ ਹੀ ॥ ਸ੍ਵਾਸ ਬੀਰਜ ਦਾਨਵ ਜਬ ਮਰਿ ਹੈ ॥ ਤਿਹ ਪਾਛੇ ਸੁੰਦਰਿ ਮੁਹਿ ਬੁਰਿ ਹੈ ॥੩੫॥
Meaning -After midnight had passed, lord command - when demon Swas Beeraj gets killed (by you), after that you will be able to marry me
The verse means that when lustful tendencies get destroyed from the breath (Swas) of society (i.e when even minute dormant urges are eliminated), woman's only motive would be to attain Akal Purakh. According to the story, Baala fought ferociously and as a result many infamous demons got killed.
She has been given the name 'ਕਾਲਕਾ' (Kaalka) in verse no. 52, i.e. woman has been depicted as competent Devi. At this stage, 'Kaal Purakh' manifests himself in front of Baala, who bows in reverence and requests his help to eliminate demonic forces. Kaal Purakh agrees and they both join hands together in destroying the demons. It is worthy to note that in almost all episodes of Sri Granth Sahib Ji where Devi is mentioned, the prime motive is to provide befitting veneration and infuse such self-determination in woman so that she could even outperform men in the destroying the evil, i.e. men and women could be of assistance to each other. Guruji is not in favour of any sort of imbalance in society; he neither favours male-dominant nor female-dominant social structure. He is staunch supporter of absolute equality and fair justice to everyone. The plan to uproot sexist attitudes and gender discrimination comes to fruition in 'Sabudh Baach'. If these stories appear to have Puranic connotations, it is simply because during the time of Guruji's social revolution, Puranas and their contents were deeply imbibed in society's psyche for centuries. The only motive of Puranic references in Sri Dasam Granth Sahib Ji is to infuse passion for Dharam Yudh in minds of people. In the story, when Shiv (the Mahakaal of Shaakatpanthis) witnesses formidable alliance of Kaal and Baala proving relentless in war, his throne starts to shake:
ਮਹਾਦੇਵ ਆਸਨ ਤੇ ਟਰਾ ॥ ਬ੍ਰਹਮਾ ਤ੍ਰਸਤ ਬੂਟ ਮਹਿ ਦੁਰਾ ॥ ਨਿਰਖਿ ਬਿਸਨ ਰਨ ਅਧਿਕ ਡਰਾਨਾ ॥ ਦੁਰਾ ਸਿੰਧ ਕੇ ਬੀਚ ਲਜਾਨਾ ॥੮੦॥
Meaning -Mahadev (shiva) got scared and left his throne; Brahma got scared and hid in his lotus; Vishnu also got petrified; (and) hid under the ocean.
The poet has also exemplified 'Kaal Purakh' in the following verses, as:
ਤੁਮ ਹੋ ਸਕਲ ਲੋਕ ਸਿਰਤਾਜਾ ॥ ਗਰਬਨ ਗੰਜ ਗਰੀਬ ਨਿਵਾਜਾ ॥ ਆਦਿ ਅਕਾਲ ਅਜੋਨਿ ਬਿਨਾ ਭੈ ॥ ਨਿਰਬਿਕਾਰ ਨਿਰਲੰਬ ਜਗਤ ਮੈ ॥੯੧॥
ਨਿਰਬਿਕਾਰ ਨਿਰਜੁਰ ਅਬਿਨਾਸੀ ॥ ਪਰਮ ਜੋਗ ਕੇ ਤਤੁ ਪ੍ਰਕਾਸੀ ॥ ਨਿਰੰਕਾਰ ਨਵ ਨਿਤ੍ਯ ਸੁਯੰਭਵ ॥ ਤਾਤ ਮਾਤ ਜਹ ਜਾਤ ਨ ਬੰਧਵ ॥੯੨॥
ਸਤ੍ਰੁ ਬਿਹੰਡ ਸੁਰਿਦਿ ਸੁਖਦਾਇਕ ॥ ਚੰਡ ਮੁੰਡ ਦਾਨਵ ਕੇ ਘਾਇਕ ॥ ਸਤਿ ਸੰਧਿ ਸਤਿਤਾ ਨਿਵਾਸਾ ॥ ਭੂਤ ਭਵਿਖ ਭਵਾਨ ਨਿਰਾਸਾ ॥੯੩॥
ਆਦਿ ਅਨੰਤ ਅਰੂਪ ਅਭੇਸਾ ॥ ਘਟ ਘਟ ਭੀਤਰ ਕੀਯਾ ਪ੍ਰਵੇਸਾ ॥ ਅੰਤਰ ਬਸਤ ਨਿਰੰਤਰ ਰਹਈ ॥ ਸਨਕ ਸਨੰਦ ਸਨਾਤਨ ਕਹਈ ॥੯੪॥
ਆਦਿ ਜੁਗਾਦਿ ਸਦਾ ਪ੍ਰਭੁ ਏਕੈ ॥ ਧਰਿ ਧਰਿ ਮੂਰਤਿ ਫਿਰਤਿ ਅਨੇਕੈ ॥ ਸਭ ਜਗ ਕਹ ਇਹ ਬਿਧਿ ਭਰਮਾਯਾ ॥ ਆਪੇ ਏਕ ਅਨੇਕ ਦਿਖਾਯਾ ॥੯੫॥
ਘਟ ਘਟ ਮਹਿ ਸੋਇ ਪੁਰਖ ਬ੍ਯਾਪਕ ॥ ਸਕਲ ਜੀਵ ਜੰਤਨ ਕੇ ਥਾਪਕ ॥ ਜਾ ਤੇ ਜੋਤਿ ਕਰਤ ਆਕਰਖਨ ॥ ਤਾ ਕਹ ਕਹਤ ਮ੍ਰਿਤਕ ਜਗ ਕੇ ਜਨ ॥੯੬॥
ਤੁਮ ਜਗ ਕੇ ਕਾਰਨ ਕਰਤਾਰਾ ॥ ਘਟਿ ਘਟਿ ਕੀ ਮਤਿ ਜਾਨਨਹਾਰਾ ॥ ਨਿਰੰਕਾਰ ਨਿਰਵੈਰ ਨਿਰਾਲਮ ॥ ਸਭ ਹੀ ਕੇ ਮਨ ਕੀ ਤੁਹਿ ਮਾਲਮ ॥੯੭॥
ਤੁਮ ਹੀ ਬ੍ਰਹਮਾ ਬਿਸਨ ਬਨਾਯੋ ॥ ਮਹਾ ਰੁਦ੍ਰ ਤੁਮ ਹੀ ਉਪਜਾਯੋ ॥ ਤੁਮ ਹੀ ਰਿਖਿ ਕਸਪਹਿ ਬਨਾਵਾ ॥ ਦਿਤ ਅਦਿਤ ਜਨ ਬੈਰ ਬਢਾਵਾ ॥੯੮॥
ਜਗ ਕਾਰਨ ਕਰੁਨਾਨਿਧਿ ਸ੍ਵਾਮੀ ॥ ਕਮਲ ਨੈਨ ਅੰਤਰ ਕੇ ਜਾਮੀ ॥ ਦਯਾ ਸਿੰਧੁ ਦੀਨਨ ਕੇ ਦਯਾਲਾ ॥ ਹੂਜੈ ਕ੍ਰਿਪਾਨਿਧਾਨ ਕ੍ਰਿਪਾਲਾ ॥੯੯॥
Like the theme of compositions like 'Krishnavtar', in Subudh Baach too, characters like Khan, Mughals, Sayyed, and Sheikhs enter into battlefield to contend against Kaal Purakh. From the fire of Demons khans are born; and Mughals are born out of the fire from mouths of Pathans. Similarly, from the raging breath of Mughals, angry Sayyeds and Sheikhs are born. The opposers of Sri Dasam Granth find these descriptions meaningless while the fact is, these metaphorical statements exquisitely portrays similarities between the monstrosities of Mughals in India and evil Demons of Puranas. When Pathans invaded India, they burnt the Hindustanis with their fuming rage; when Mughals invaded, they put entire sub-continent into despair and turmoil. Similarly, Sayyeds and Sheikhs showered the locals with their extreme anger and hatred. No one came to India to establish peace and prosperity amongst the population. Just as demons like Nahar, Khan, Jharajhar Khan, Nihang Khan, Bharangh Khan, Jharangh Khan, Bairam Khan, Bahadur Khan, etc. fight against Mahakal, Mughals kept launching vitriolic attacks against religious beliefs of the people of India.

In the story, Mahakal has been portrayed in contemporary context, which provides clear hints that this Mahakal is certainly not Mahakal of Shaakats, because there is absolutely no references to wars between Mughals and Mahakal in any earlier historical or mythological episodes. This Mahakal is the One who has been constantly battling against unholy and impious forces right from Satjug to Kaljug, the present time of Guruji. Therefore, the Mahakal of Sri Dasam Granth Sahib Ji is none other than the ever-omnipresent Akal Purakh Waheguru. In the story, Mughals do not get scared when Mahakal first destroys Pathans. However, they flee when He starts annihilating them too. Then, He wipes out the Sayyeds and next in line are the Sheikhs. The word Sheikh refers to those sufis who had a definite, albeit implicit, religious agenda of initiating massive wave of conversions in India. They had totally different methodology of converting people than someone like Aurangzeb, nevertheless motives were the same. Descriptions of Mahakal destroying the very existence of all 'Turks' represents Sri Guruji's wish to eradicate the process of conversions, because they were inhumane and downright ugly. The opposers of Sri Dasam Granth Sahib Ji should never forget that someone who can turn any war episode to fit contemporary issues most certainly cannot be a Pandit of Puranas. He can only be a far-sighted leader whose aim is to break free the people of india from shackles of contemporary problems. There is another important facet to be kept in mind about Sabudh Baach - The protagonist Baala, who fought with immense courage on the advent of Satjug does not appear anywhere in this present episode for a long time. This, again, is a subtle hint that the present social order has rendered the otherwise capable woman absolutely powerless. However, she reappears in the form of Bhawani and joins Kaal Purakh again in war efforts once all the 'Turk' Demons have been destroyed. (A clear inspiration delivered through this event is, if women of today get up to fight against oppressors, they can also put an end to evil regimes.) In the end, the following verses appear, which we read daily in Chaupai Sahib:
ਪੁਨਿ ਰਾਛਸ ਕਾ ਕਾਟਾ ਸੀਸਾ ॥ ਸ੍ਰੀ ਅਸਿਕੇਤੁ ਜਗਤ ਕੇ ਈਸਾ ॥ ਪੁਹਪਨ ਬ੍ਰਿਸਟਿ ਗਗਨ ਤੇ ਭਈ ॥ ਸਭਹਿਨ ਆਨਿ ਬਧਾਈ ਦਈ ॥੩੭੫॥
ਧੰਨ੍ਯ ਧੰਨ੍ਯ ਲੋਗਨ ਕੇ ਰਾਜਾ ॥ ਦੁਸਟਨ ਦਾਹ ਗਰੀਬ ਨਿਵਾਜਾ ॥ ਅਖਲ ਭਵਨ ਕੇ ਸਿਰਜਨਹਾਰੇ ॥ ਦਾਸ ਜਾਨਿ ਮੁਹਿ ਲੇਹੁ ਉਬਾਰੇ ॥੩੭੬॥
[hr]
Gurfateh!

-translation by Bhai Prabhjot Singh
 

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The English translation of Charritar 404 follows, by Pritpal Singh Bindra
Chritar Four Hundred and Four
Tale of Shri Immortal Lord

Chaupaee
Sagacious Talk
There had been a King named Sat Sandh, before the advent ofSatyug,
the Age of Truth.
His fame was spread over fourteen continents (of the world) because
he had summoned the Rishis (the sages), such as Narad.(1)
He had become the head of all the gods with the endowment of the
sign of authority affixed on his forehead by Brahma, in view of his
efforts to annihilate all the devils.(2)
Many years had elapsed, thus, when the Devil Deeragh was born,
He was infuriated and raided him (the King) with a huge army of ten
thousands khuhnnis (a mixed force of 21,870 elephants, 21,870
chariots, 65,610 horses and 109,350 foot soldiers).(3)
All the gods heard the news that Devil Deeragh had invaded.
They took with them army of twenty khuhnnis and went into the war.(4)
The Sun was established as the supreme commander and put the Moon
towards the right flanks.
Kartikeya (the son of Shiv a) took over the control of the left flank as
no one could subdue him.(5)
From this side all the gods raided and from the other all the devils.
The war trumpets blew and from both sides roared the dauntless
men.(6)
Beating the tambourines and war drums, and drinking and drinking
again they were getting intoxicated.
With thirty thousand Khuhnnis, the Master of the Universe initiated
himself into the war.(7)
When assorted trumpets generated the cries of death, then, the Devil,
Deeragh,jumped into the battlefield.
Sharp arrows flew, and anyone hit with them could not survive.(8)
As soon as the gods marched forward, the devils flew into rage.
With the sounds of countless trumpets, they turned horses to enter
(the fighting) sharply.(9)
From both sides the arrows flew in abundance; and also spears,
daggers and thousands of other arms.
One who faced (God's) wrath, was annihilated along with ones chariot.(10)
The one who was hit with an arrow, preferred to leave for the heavenly
abode.
Many braves last their lives, and the spirits, ghosts and demons began
the dances (of death).(11)
Swaying to and fro, many were falling down, and some had their
limbs scattered.
Even the Vaiternee (the Hindu mythological) stream felt ashamed in
front of the flowing blood current.(12)
The gods on the one side flew in rage and, on the other hand, the
devils put their feet down.
In wrath they, too, staggered, lost their lives but did not retreat.(13)
Millions, who fell down fighting and were cut down, were embraced
by fairies.
On both sides, the ones initiated by death, had lost their lives but
without turning away their heads from the fight.(l4)
From the side of the gods, the Sat Sandh ran forward. And from the
other side Deeragh roared out.
The wounds inflicted with the arrows, as strong as stones and as
poisonous as scorpions, were bringing them down.(15)
Jachh, the demigod female ascetic, was delighted. And the spirits
and the ghosts danced.
The lady of the death was narrating jovially. Hearing the dreadful
cries, others were getting horrified, .(16)
Grinding their teeth, the devils were roaming around, and the dead
braves were dribbling out blood.
The jackals were howling and the spirits were relishing the flesh
eating(1l)
The Devil Surpat built a strong fort and Asuri Devils, as well, did the
same.
A great fighting broke out with the roars of other devils.(l8)
Great warriors fell down; some were devils and some were gods,
It appeared as none was escaping the death.(19)
If the deeds of the each one were narrated, then, I am afraid, it would
end into an enormous Granth,
As there were thirty thousand khuhnnis of warriors who had fought
in the war.(20)
The foot soldiers had faced the foot soldiers and the riders confronted
the riders.
The chariots destroyed the chariots and elephant-driver combated
the elephants-drivers.(21)
The Kings fought with the Kings and the armies were annihilated.
And the Kings who were saved, flew into the rage and jumped into
the fighting again.(22)
The Kings of the devils and the gods employed so many tactics,
That I am unable to narrate fearing to increase the volume of the
Granth.(23)

Bhujang Parryat Chhand
How far the narration of the exchanges of (he steel might be narrated
as on both sides no warriors were saved.
The brave chieftains were involved and their acts made, even, the
earth tremble.(24)
The princes fought so valiantly that it looked as if doom's day had
arrived. Even one's own hand was not visible, nor the sky and the
earth were noticeable.(25)

Arril
When thirty khoonees of the troops were annihilated, both the kings
further flew into rage,
While grinding their teeth and consistently showering arrows, they
ravaged in acute wrath.(26)

Chaupaee
They kept on fighting over twenty years and, in due course, both
died, By killing each other.(2l)

Bhujang Chhand
When thirty thousand khuhnnis of troops had been destroyed,
Both the sides had fought to death,
The steel striking steel had culminated in huge fire,
Through which an eminent goddess was manifested.(28)
The one who had manifested through fire and thus,
Laced herself with the arms, and laughed.
She was so pretty that, even, the Sun and the Moon felt
embarrassed.(29)
She roamed around in all four directions like a rosary of snakes.
But she could not come across any unique personality,
Which she could accept as her own taming consort.(30)
At the end, she determined that she would adopt the Creator to tame her,
And would serve Him day and night to please Him.(31)
She became very conscious and rendered various types of incantations.
Goddess Bhawani became benevolent and blessed her thus,(32)
'Oh! My daughter, don't be dismayed. The Formless will espouse you.
'From now on you concentrate Him in your mind, and, whatever the way
He desires, you perform.'(33)
With the endowment of this boon,
The queen of the world felt adorned.
With refined thought she went into deep sleep,
There, where there was no one else.(34)
When the midnight approached, the celestial consorts willed,
(760)
'When the Danaw Biraj Devil has been killed,
'Then, you the pretty one, will espouse me.'(35)
Stanzas (36) to (376) give the details of her struggles and fighting
details between her and devils, and goodies and baddies are narrated.
Only a few excerpts are given below:
Then she meditated upon the Goddess Kalka and the Lord God
manifested.
She bent down on His feet to pay obeisance and presented her varied
difficulties.(52)
'In this true age I am your slave and, deeming me as your own, help me
'Without weighing my compassion or malice, please consider my
request of seeking your protection.'(53)
The Kal (God) laughed aloud and, to save His devotee, girded up his lions,
(And said) 'Don't worry, I will come to the rescue of my adherents
and kill all the devils.'(56)
Watching the confrontations, even, the Brahma, the God was shattered
and disguised as a woman.
Parbati's husband (Shiva) was dreaded watching the war too.(83)
The earth shook and the sky thundered.
With the footsteps of the horses, even, the mountains melted.
The severity of arrows brought so much darkness around,
That one hand was not visible to the other.(84)
The arrows becoming like the scorpions were showered in the
battlefield.
And the warriors were pulling the hard bows and were throwing (the
arrows) so fast,
That ( they were) piecing through the bodies of the enemies.(85)
When a great number of soldiers gathered in the field,
The Maha Kaal, the great god of death, flew into the rage.
He shot lot of arrows and killed innumerable enemies.(86)
Through all the steel, which fell on the ground,
A great number of devils sprung out into human bodies.
They all showered arrows, and as a result more devils took human
forms.(87)
But whatever in number they came, they were annihilated.
Such a great number were killed that I cannot, even, numerate.(88)
All the fourteen regions were shaken and all became full of devils.
Even the gods, Brahma and Vishnu were dreaded and approached
the Supreme Being for shelter.(89)
They all started to cry the way a plundered Shah does,
"Awfully dreaded we have come to seek your protection. Please save us.(90)
"You are the Supreme Being and benevolent to the destitutes.
"You are Immortal, Self extant and need no protection.(9l)
"You have no maladies and no perversions.
"You are unborn and need no shelter.(91)
"You are devoid of imperfections and are disease proof and for ever
illuminating.
"You are self illuminative and you are unbound by the
relationships.(92)
"You are the destroyer of the enemies and comforter of the saints,
and killers of Chund Mund devils,
"With true company, you reside in the realm of truth and you are
absolved from the past, present and future.(93)
"You manifest in every form and dwell in every body.
"You reflect through every body and the gods, Sanak, Sadan have
confirmed so.(94)
"You have been unique in the beginning and have been rambling
with varial1t aspects.
"Letting the universe ponder over you speculatively, you are
preserving your singularity as well as multitudinous.(95)
"In every form of life you dwell there.
"Entire being is created by you.
"Through your light comes the whole creation,
"And it is acclaimed as the life.(96)
"Bowing at your feet, we beg for your solicitation,
"You have been protecting us since from the beginning,"
Hearing the plea, Kal (laughed) giggling,
And became benevolent acquiescing to their devotion.(l00)
He pronounced, 'Saved, saved' and protected all the gods,
And saved all those who had fought the devils.(l02)
Only one nether world was saved after the dreadful war was over.
The Maha Kal sweated, and after wiping it (the sweat) off, he sprinkled
it on the earth.(109)
Bhata Acharya (a god) sprung out of the sweat thrown as such.
The bard, Sain, came into existence next to whom, who compiled the
Karkha Chhant (couplets).(110)
Whenever Kal bashed them (enemies) on the ground, their blood
garnished the earth.
All the devils would run away when they were graced with the arrows,
the swords, the spears,(116)
On the one side was Bhata Acharya complimenting and on the other
Sain was serenading the Karkha Chhant.(119)
Each soldier was capable of drinking a tank full of wine, and, th us,
enabling himself to eat the humans,
After drinking tens of vessels full of wine, they would come instantly
to fight.(124)
Like this the dreaded fights were enacted and Kal was getting much
more furious,
The devils were pulled through the hair and then were slaughtered
with the swords.(146)
The devils hurled fire in rage, from which, Path an, the wielder of
bows were born,
And when they discharged fire with their breaths, the Mughal were
upraised.(198)
Then the Devil Dhiraj threw flames from his moUth in rage, and
through them Sayeds and Sheikhs were born.
They all emerged laced with all sorts of arms and conducted their
horses to perform the war dances.(l99) The furious Khans and Pathans
carrying swords came forward, full of wrath.
They raided the Mahan Kal but could not harm even an iota of
Him.(200)
Numerous Pathans came and they were fully intoxicated with wine.
They were awfully barbarians and their names, I narrate them to
you.(201)
Nahar Khan,Jharrajhat Khan and the young Nihang Khan and
Bharrang Khan.
Also Jhangar Khanjumped into the fight and Akit Khan adorned
himself with many arms.(202)
Bairam Khan, Khan Bahadur and great warrior Bahadur Khan,
Rustam Khan, taking an efficient army commenced the march.(203)
Hassan Khan, Hussein Khan beseechingly brought forward Khan
Mohammed who was inebriated.
Samna Khan and Samsro Khan, proceeded grinding their teeth.(204)
Immediately they showered arrows and wanted to kill Maha Kal.
But when Maha Kal came across bow-shots, he broke them into pieces
and threw them on the ground(205)
Hundreds of pieces, he threw away, as Maha Kal had become furious,
He threw a barrage of arrows in turn and the Pathans fell flat on the
earth.(206)
This way the army of the Pathans was treated, and the dread of the
Mughals was gotten rid off.
In instant, so many braves had fallen down that it appeared Indra,
himself, had annihilated them.(2l0)
This way when all the army of Sayeds was eradicated, the army of
the Sheikhs abandoned the fields.
When Maha Kal saw them running away, he did not throw arrows on
them.(2l7)
Such a dreadful war had been ensued, and it seemed never to end.
All the Muslims produced by the devils, Maha Kal had exterminated
instantly.(227)
Then the word Hooan was pronounced which initiated various diseases,
Such as cold fever, hot-fever, cough and other ailments.(234)

Chaupaee
How long should I go on narrating, I am afraid the magnitude of the
granth will become too big.
This way the devils were decimated, and the God thus displayed his
play.(247)
This way when all the devils were finished, the Almighty thought,
If everybody had died then who would run my show and participate
in my manifestation.(248)
Then, He endowed them a boon that various medicines would be
produced through you.
Those who get afflicted bodily would be rejuvenated through these
medicines.(249)
With such boon, through all the dead devils, various medicines were
produced,
Which had typical medicinal effects and cured many diseases.(250)

Chaupaee
The antagonist devil did not heed to and Maha Kal was infuriated.
The devil did not realise his inadequacy and with ego he challenged,
'My feet are not made to turn back from the fight, because I am the
king of the devils.
Although my inner-body has been snatched by the hawks into the
sky, still I am capable of throwing the arrow.'(370)
Then he bowshot many arrows, and his celestial sword severed many.
Twenty thousand devils were made target of arrows, and Master of
the Sword, emitted many types of shots.(371)
Maha Kal was extremely enraged and laced with bow, once again
stepped up the fight.
With first stroke he tore the flag and, with the second, the enemy's
head was cut off.(372)
With two strokes broke into pieces the wheels of the chariot,
And with further four strokes, all the four horses and all the rajas of
the world.(373)
Then, the face of the devil was cut by the Honourable Protector of
the world,
And, in another swing, with the sword, cut off the lion-like
human.(374)
Then was cut off the head of the devil by Eesa, the God.
The flowers were showered from the heaven and every body came to
compliment.(375)
Oh, the King of the humanity, you are admirable as you are annihilator
of the adversaries.
You are the saviour of entirety and considering me your servant, grant
me emancipation.(376)

Note: As we have seen above most of the stanzas in the chritar 404
describe the scenes of war between the devils (the evil) and Kaal or
Maha Kaal (the epitome of virtuosity). They seem to be the work of
one of the poets in the court of Guru Gobind Singh.
In the Stanza 377 to Stanza 401 we get the highly celestial
rendering, which is ascribed to Guru Gobind Singh, which needs to
be researched extensively. This was, perhaps, while revising the whole
text ofthe poet's work, Guru Jee annexed this as a corollary to the
Stanza 376. These verses known as Kabiyo baach bentee, Chaupaee,
are the humble supplication begging for the benevolence of God,
Almighty. It is one of the five vocalizations, which are, currently,
recited at the time of the preparation of nectar (Amrit) for baptizing.
The English adaptation of the Chaupaee, rendered by great many
scholars, is frequently available. The one, which in my opinion is the
quite authentic, is translated and published by Dr. Santokh Singh. It
is available at Sikh Resource Centre, RR1, Princeton, Ontario, NOJ
1VO, Canada.

The Poet's Supplication

Chaupaee
Protect us with Your hands, so that our heart's desires are fulfilled.
Our heart may ever rest upon Your Feet; foster us as Your own.(377).
Destroy all our inner foes; protect us with Your hands.
Our families may abide in peace, (remaining) as the; Creator's
servants and devotees(378).
Protect us with your own hands; instantly destroy all our adversaries.
All our hopes be fulfilled; the thirst for Your Name may continue.(379)
Forsaking You, I may never meditate on anyone else; whatever boons
1 covet for, I may obtain from You.
Emancipate all our devotees and disciples; picking our antagonists,
annihilate them.(380)
Save me with Your hands and decimate the apprehension of the death.
Forever, endow me your shelter; ever remaining on our side, You, the
Sire of the Sword-banner, protect us.(381)
Oh, You the Protector, be our defender; Beloved Lord, the Helper of
the Holy.
Friend of the humble, Crusher of the wicked, You are the Lord of the
fourteen worlds.(382)
The Timeless Being embodied Brahma; The Timeless Being incarnated
Shiva.
The Timeless Being personified Vishnu and who established the play
of the Timeless Being.(383)
The Timeless Being, who created Shiva and Yogis, instituted Brahma
as the Sovereign of the Vedas.
The Timeless Being, who founded the populace, to Him, I pay my
obeisance.(384 )
The Timeless Being, who originated the world, produced the gods,
the demons and the demigods.
The One, who remains manifested from the beginning to the end,
bear in mind, is my Guru.(385)
To Him alone, I salute, who, Himself, created all the populace.
He bestowed virtues to the adherents and destroyed their foes
swiftly.(386)
God knows everyone's inner mind and feelings of the good and evil.
From ant to elephant, on all, He casts His Glance of Grace, and feels
joy.(387)
The afflictions to the saints, afflict Him, bUt He feels blissful on their
beatitude.
He realises the tribulations of all, and reaches the passions veiled in
all the hearts.(388)
When the Creator resolved to create, the populace manifested on the earth.
And whenever (You) want to dissolve, then, all the universe
amalgamates in You.(389)
All humans in the world, describe the God diversely, to their understanding.
But You remain detached; no one realises the mysteries of the world,
and the scriptures.(390)
Formless, sans evil, sans support. He is Primal, Beginingless,
Uncreated and Pure.
Only fools rush to expound His Mystery, which even Vedas do not
know.(391)
They take a stone to be God; stark fools know not the distinction.
They call Mahadev the eternal God; they seek not the Mystery of the
Formless God.(392)
Each, according to his intellect, describes God differently.
Beyond comprehensive is Your Creation and the process of its
genesis.(393)
One Form, uniquely beautiful, diversifies itself into pauper, prince,
and monarch.
He created countless species through eggs, womb, sweat, and earth.(394)
Sometimes expanding His Creativity He becomes a monarch. At the
moment of Creation, He merges His Creation, and is by Himself.
His Creation is a marvel; Primal, through the ages, and self-extant.(395)
Lord, protect me now; save the devotees and destroy the antagonists.
Destroy the evil minded, which create mischief; destroy all infidels
in battle.(396)
Lord of Sword-Banner, those who seek Shelter, their foes die miserably.
Those who fall at Your feet, You dislodge all their tribulations.(397)
Those who meditate on the Almighty even once, death cannot
approach them.
The Lord protects them always; their foes and sufferings vanish
instantly.(398)
The one, on whom God casts His Glance of Grace, his maladies are
removed instantly.
He comes to posses all miraculous powers. Even the shadow of
evildoers cannot touch him. (399)
One, who meditates on You, even once, is saved from the noose of
the death.
One, who utters Your Name, is freed from poverty, adversities, and.
sin.( 400)
Lord of Sword-Banner, I seek Your Shelter. Save me with Your Hand.
Be my succour everywhere; protect me from evildoers and sins.( 401)
The Creator showered His benevolence and the Granth was completed,
All the faults were diminished, and it was eliminated with the enmity
and guilt.( 402)
With the Revered Almighty's magnanimity, the Granth attained the
fulfilment.
(Those who read) would be rewarded with the fruit of its benevolence
and would never face the distress.(403)

Arril
If a mute listens, he would find his tongue unbound,
If a fool puts his mind in it, he would attain wisdom,
And such a person would not face the afflictions,
But it all transpires only if anyone reads this Chaupaee.( 404)

Chaupaee
It is the year 1700 of Bikrimi Calendar,
Increase it by half (a century) and then add three (i.e. 1753BK and
1696AD),
On the full-Moon day of the month of Bhadon, on a Sunday,
Sitting on the Banks of (River) Sarluj, the Granth was corrected.(
405)

404th Parable of Auspicious Chritars

Conversation of the Raja and the Minister,

Completed with Benediction. (404)(7555)

Completed.
 

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