Ath Pratham Mach Avtar Kathan: Difference between revisions

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ਸਾਸਤ ਬੇਦ ਸਿਮ੝ਰਿਤਿ ਸਭਿ '''ਸੋਧੇ''' ਸਭ ਝਕਾ ਬਾਤ ਪ੝ਕਾਰੀ ॥<br>
ਸਾਸਤ ਬੇਦ ਸਿਮ੝ਰਿਤਿ ਸਭਿ '''ਸੋਧੇ''' ਸਭ ਝਕਾ ਬਾਤ ਪ੝ਕਾਰੀ ॥<br>
I have sanctified all the Shaastras, the Vedas and the Simritees, and they all affirm one thing:
I have sanctified all the Shaastras, the Vedas and the Simritees, and they all affirm one thing:<br>
ਬਿਨ੝  ਗ੝ਰ  ਮ੝ਕਤਿ  ਨ  ਕੋਊ  ਪਾਵੈ  ਮਨਿ  ਵੇਖਹ੝  ਕਰਿ  ਬੀਚਾਰੀ  ॥੨॥<br>
ਬਿਨ੝  ਗ੝ਰ  ਮ੝ਕਤਿ  ਨ  ਕੋਊ  ਪਾਵੈ  ਮਨਿ  ਵੇਖਹ੝  ਕਰਿ  ਬੀਚਾਰੀ  ॥੨॥<br>
without the Guru, no one obtains liberation; see, and reflect upon this in your mind. ||2|| (ਪੰਨਾ 495, ਸਤਰ 11, ਮਃ 5)
without the Guru, no one obtains liberation; see, and reflect upon this in your mind. ||2|| (ਪੰਨਾ 495, ਸਤਰ 11, ਮਃ 5)
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Guru Gobind Singh also  have written about Akaal(God), in much detail. He sanctified Chandi  Charitar Ukati Bilas and Chobis Avtar, on base of Gurbani. Chobis Avtar  contains history of religion and Guru sahib discourage many of their  Mythological characters in between that poetry. None of Belief of Hindu  scholar is accepted by Guru Gobind Singh and Khalsa.
Guru Gobind Singh also  have written about Akaal(God), in much detail. He sanctified Chandi  Charitar Ukati Bilas and Chobis Avtar, on base of Gurbani. Chobis Avtar  contains history of religion and Guru sahib discourage many of their  Mythological characters in between that poetry. None of Belief of Hindu  scholar is accepted by Guru Gobind Singh and Khalsa.
Giani Narain Singh and Ratan Singh Jaggi did the interpretations based on precious concept given by Hindu Religious Scholars, and they did word to word translations only which makes many scholars believe that Dasam Granth is not written by Guru Gobind Singh. The spiritual aspect is not at all touched by any scholars regarding Dasam Granth.
==Bani==
==Bani==



Revision as of 13:19, 6 February 2011

Ath Pratham Mach Avtar Kathan (ਅਥ ਪ੝ਰਥਮ ਮੱਛ ਅਵਤਾਰ ਕਥਨੰ) is first Avtar explained by Guru Gobind Singh in his composition called Chobis Avtar.

History of Interpretations

In This poetry, there are two characters Shankhasura and Machu. To understand let's see background of history of Religion.

In Gurmat way of interpretations, the meanings of these mythological characters are studied, etymologically or on base of Adi Guru Granth Sahib, rather then following meanings given by Hindu scholars in Past. Bhagat Sri Kabeer have explained in his bani, that Hindu scholars(called pundit) have broken the real way i.e The real meanings are made hidden and duplicate meanings are created which makes people to stick to temporal things rather then Spiritual. This was the reason so many ritualistic practises came into Hindu religion, stole the real essence of it. Idol worship is condemned in Vedas, Vedas believe God to be Nirankar. Yajurveda states that:

ਨਾ ਤਸਿਆ ਪ੝ਰਤਿਮਾ ਅਸਤੀ
"Na tasya Pratima asti"
"There is no image of Him."[Yajurveda 32:3]

and there are many facts in Vedas which point to Omnipresent, Omnipotent God which have no form. Bhagat Kabir have cleared the situation of Hindu Scholars of those time:


ਕਬੀਰ ਕਾਗਦ ਕੀ ਓਬਰੀ ਮਸ੝ ਕੇ ਕਰਮ ਕਪਾਟ ॥
Kabeer, the paper is the prison, and the ink of rituals are the bars on the windows.

ਪਾਹਨ ਬੋਰੀ ਪਿਰਥਮੀ ਪੰਡਿਤ ਪਾੜੀ ਬਾਟ ॥੧੩੭॥
The stone idols have drowned the world, and the Pandits, the religious scholars, have plundered it on the way. ||137|| ( ਪੰਨਾ 1371, ਸਤਰ 16, ਭਗਤ ਕਬੀਰ ਜੀ)

So Gurbani has cleared all mistakes which were put on by Hindu scholars of those time i.e All attributes of god are fixed with Human and started Human worship in form of Idol.

Gurus and Devotees has done their job, by clearing all doubts put by religious scholars in past and wrote pothis contains original meanings and original wisdom's of Brahmgian which was lying in Vedas or other Puranic Granths, so that we could get the knowledge and know about ourselves(Spirit). Their job is segregated in Guru Granth Sahib. The following lines of Guru Granth Sahib clearly showed, this fact:


ਸਾਸਤ ਬੇਦ ਸਿਮ੝ਰਿਤਿ ਸਭਿ ਸੋਧੇ ਸਭ ਝਕਾ ਬਾਤ ਪ੝ਕਾਰੀ ॥
I have sanctified all the Shaastras, the Vedas and the Simritees, and they all affirm one thing:
ਬਿਨ੝ ਗ੝ਰ ਮ੝ਕਤਿ ਨ ਕੋਊ ਪਾਵੈ ਮਨਿ ਵੇਖਹ੝ ਕਰਿ ਬੀਚਾਰੀ ॥੨॥
without the Guru, no one obtains liberation; see, and reflect upon this in your mind. ||2|| (ਪੰਨਾ 495, ਸਤਰ 11, ਮਃ 5)


ਸੋਧੇ ਸਾਸਤ੝ਰ ਸਿਮ੝ਰਿਤਿ ਸਗਲ ॥
I have sanctified all the Shaastras and Simritees.
ਸੋ ਨਾਮ੝ ਜਪੈ ਜਿਸ੝ ਆਪਿ ਜਪਾਝ ॥
He alone chants the Naam, whom the Lord Himself inspires to chant. (ਪੰਨਾ 890, ਸਤਰ 8, ਮਃ 5)


ਨਾਨਕ ਸੋਧੇ ਸਿੰਮ੝ਰਿਤਿ ਬੇਦ ॥
Nanak has sanctified the wisdom of Simritees.
ਪਾਰਬ੝ਰਹਮ ਗ੝ਰ ਨਾਹੀ ਭੇਦ ॥੪॥੧੧॥੨੪॥ There is no difference between the Supreme Lord God and the Guru. ||4||11||24|| (ਪੰਨਾ 913, ਸਤਰ 6, ਮਃ 5)

When these Smritis, Shastars, Purans, Vedas were sanctified by devotees they told the original meanings of terms which were actually related with god and soul, but was distorted by Religious scholars for eg. Ram(Resider in all), Murari(Mur + Ari: Killer of Deamons(Vices)), Damodar(which have Naam Dhann), etc. Today Sikhs are using thes terms in daily prayers. Hindus which are following same scholars which were condenmed by Gurus and devotees of past, still believe that those names in Adi Guru Granth Sahib is related to their dieties but actually it is not as per Gurmat Philosphy.

Guru Gobind Singh also have written about Akaal(God), in much detail. He sanctified Chandi Charitar Ukati Bilas and Chobis Avtar, on base of Gurbani. Chobis Avtar contains history of religion and Guru sahib discourage many of their Mythological characters in between that poetry. None of Belief of Hindu scholar is accepted by Guru Gobind Singh and Khalsa.

Giani Narain Singh and Ratan Singh Jaggi did the interpretations based on precious concept given by Hindu Religious Scholars, and they did word to word translations only which makes many scholars believe that Dasam Granth is not written by Guru Gobind Singh. The spiritual aspect is not at all touched by any scholars regarding Dasam Granth.

Bani

ਅਥ ਪ੝ਰਥਮ ਮੱਛ ਅਵਤਾਰ ਕਥਨੰ ॥

Now begins the description of the first Machh Incarnation;

ਚੌਪਈ ॥

CHAUPAI

ਸੰਖਾਸ੝ਰ ਦਾਨਵ ਪ੝ਨਿ ਭਯੋ ॥

Once there was born a demon named Shankhasura;

ਬਹ੝ ਬਿਧਿ ਕੈ ਜਗ ਕੋ ਦ੝ਖ ਦਯੋ ॥

Who, in many ways, distressed the world;

ਮੱਛ ਅਵਤਾਰ ਆਪ ਪ੝ਨ ਧਰਾ ॥

Then the Lord manifested Himself as Machh (Fish) incarnation,

ਆਪਨ ਜਾਪ ਆਪ ਮੋ ਕਰਾ ॥੩੯॥

Who repeated His Own name Himself.39.

ਚੌਪਈ ॥

CHAUPAI

ਪ੝ਰਿਥਮੈ ਤ੝ੱਛ ਮੀਨ ਬਪ੝ ਧਰਾ ॥

At first he Lord manifested Himself as small fish,

ਪੈਠਿ ਸਮ੝ੰਦ ਝਕਝੋਰਨ ਕਰਾ ॥

And shook the ocean violenty;

ਪ੝ਨਿ ਪ੝ਨਿ ਕਰਤ ਭਯੋ ਬਿਸਥਾਰਾ ॥

Then He enlarged his body,

ਸੰਖਾਸ੝ਰਿ ਤਬ ਕੋਪ ਬਿਚਾਰਾ ॥੪੦॥

Seeing which Shankhasura got greatly enraged.40.

ਭ੝ਜੰਗ ਪ੝ਰਯਾਤ ਛੰਦ ॥

BHUJANG PRAYAAT STANZA

ਤਬੈ ਕੋਪ ਗਰਜਿਯੋ ਬਲੀ ਸੰਖ ਬੀਰੰ ॥ ਧਰੇ ਸਸਤ੝ਰ ਅਸਤ੝ਰੰ ਸਜੇ ਲੋਹ ਚੀਰੰ ॥

Then in great anger, the mighty Shankhasura thundered and wore his armour bedecking himself with weapons and arms;

ਚਤ੝ਰ ਬੇਦ ਪਾਤੰ ਕੀਯੋ ਸਿੰਧ ਮੱਧੰ ॥ ਤ੝ਰਸਯੋ ਅਸਟਨੈਣੰ ਕਰਿਯੋ ਜਾਪ੝ ਸ੝ੱਧੰ ॥੪੧॥

He threw the fore Vedas in the ocean, which frightened the eitht-eyed Brahma and caused him to remember the Lord.41.

ਭ੝ਜੰਗ ਪ੝ਰਯਾਤ ਛੰਦ ॥

BHUJANG PRAYAAT STANZA

ਤਬੈ ਸੰਭਰੇ ਦੀਨ ਹੇਤੰ ਦਿਆਲੰ ॥ ਧਰੇ ਲੋਹ ਕ੝ਰੋਹੰ ਕ੝ਰਿਪਾ ਕੈ ਕ੝ਰਿਪਾਲੰ ॥

Then the Lord, the well-wisher of both (the Vedas as well as Brahma) ws filled with kindness and highly enraged, He wore His steel-armour.

ਮਹਾ ਅਸਤ੝ਰ ਪਾਤੰ ਕਰੇ ਸਸਤ੝ਰ ਘਾਤੰ ॥ ਟਰੇ ਦੇਵ ਸਰਬੰ ਗਿਰੇ ਲੋਕ ਸਾਤੰ ॥੪੨॥

The bows of weapons were struck alongwith arms causing destruction. All the gods in groups moved away from their seats and the seven worlds trembled because of this horrible war.42.

ਭ੝ਜੰਗ ਪ੝ਰਯਾਤ ਛੰਦ ॥

BHUJANG PRAYAAT STANZA

ਭਝ ਅਤ੝ਰਘਾਤੰ ਗਿਰੇ ਚਉਰ ਚੀਰੰ ॥ ਰ੝ਲੇ ਤੱਛ ਮ੝ੱਛੰ ਉਠੇ ਤਿੱਛ ਤੀਰੰ ॥

With the blwos of arms, the fly-whisks and the garments behan to fall and with the volley of arrows, the chopped bodies began to fall on the ground.

ਗਿਰੇ ਸ੝ੰਡੰ ਸ੝ੰਡੰ ਰਣੰ ਭੀਮ ਰੂਪੰ ॥ ਮਨੋ ਖੇਲ ਪਉਢੇ ਹਠੀ ਫਾਗ ਜੂਪੰ ॥੪੩॥

The chopped trunks and heads of huge elephants began to fall; it appeared that the group of persistent youths was playing Holi.43.

ਭ੝ਜੰਗ ਪ੝ਰਯਾਤ ਛੰਦ ॥

BHUJANG PRAYAAT STANZA

ਬਹੇ ਖੱਗਯੰ ਖੇਤ ਖਿੰਗੰ ਸ੝ ਧੀਰੰ ॥ ਸ੝ਭੈ ਸਸਤ੝ਰ ਸੰਜਾਨ ਸੋ ਸੂਰਬੀਰੰ ॥

The sword and daggers of the warriors with the power of endurance have been struck and the brave fighters are bedecked with weapons and armours.

ਗਿਰੇ ਗਉਰਿ ਗਾਜੀ ਖ੝ਲੇ ਹਥਿ ਬਥੰ ॥ ਨਚਿਯੋ ਰ੝ਦ੝ਰ ਰ੝ਦ੝ਰੰ ਨਚੇ ਮਛ ਮਖੰ ॥੪੪॥

The mighty heroes have fallen down with empty hands and seeing all this spectacle, the god Shiva is busy in another dance and on the other side, the Machh incarnation, being pleased, is stirring the ocean.44.

ਰਸਾਵਲ ਛੰਦ ॥

RASAAVAL STANZA

ਮਹਾ ਬੀਰ ਗੱਜੇ ॥ ਸ੝ਭੰ ਸਸਤ੝ਰ ਸੱਜੇ ॥ ਬਧੇ ਗੱਜ ਗਾਹੰ ॥ਸ੝ ਹੂਰੰ ਉਛਾਹੰ ॥੪੫॥

Bedecked with auspicious weapons, the brave fighters are thundering and seeing the killing of huge and mighty warriors like elephants, the heavenly damsels, being passed with their feats, are waiting in heaven, in order to wed them.45.

ਰਸਾਵਲ ਛੰਦ ॥

RASAAVAL STANZA

ਢਲਾ ਢ੝ਕ ਢਾਲੰ ॥ ਝਮੀ ਤੇਗ ਕਾਲੰ ॥ ਕਟਾ ਕਾਟ ਬਾਹੈਂ ॥ ਉਭੈ ਜੀਤ ਚਾਹੈਂ ॥੪੬॥_

The noises of the knocking on the shields and the blows of the swords are being heard, the daggers are being struck with clattering sound, and both the side are desirous of their victory.46.

ਮ੝ਖੰ ਮ੝ੱਛ ਬੰਕੀ ॥ ਤਮੰ ਤੇਗ ਅਤੰਕੀ ॥ ਫਿਰੈਂ ਗਉਰ ਗਾਜੀ ॥ ਨਚੈਂ ਤ੝ੰਦ ਤਾਜੀ ॥੪੭॥

The whickers on the faces and terrible swords in the hands of the warriors look impressive, the mighty warriors are wandering in the battlefield and supremely swift horses are dancing.47.

ਭ੝ਜੰਗ ਛੰਦ ॥

BHUJANG PRAYAAT STANZA

ਭਰਯੋ ਰੋਸ ਸੰਖਾਸ੝ਰੰ ਦੇਖ ਸੈਣੰ ॥ ਤਪੇ ਬੀਰ ਬਕਤ੝ਰੰ ਕੀਝ ਰਕਤ ਨੈਣੰ ॥

On seeing the army, Shankhasura was highly enraged, other heroes also blazing with anger began to shout loudly, with their eyes reddened with blood.

ਭ੝ਜਾ ਠੋਕ ਭੂਪੰ ਕਰਯੋ ਨਾਦ ਉਚੰ ॥ ਸ੝ਣੇ ਗਰਭਣੀਆਨ ਕੇ ਗਰਭ ਮ੝ਚੰ ॥੪੮॥

The king Shankhasura, knocking his arms, raised a terrible thunder and hearing his frightening sound, the pregnancy of women was miscarried.48.

ਭ੝ਜੰਗ ॥

BHUJANG PRAYAAT STANZA

ਲਗੇ ਠਾਮ ਠਾਮੰ ਦਮਾਮੰ ਦਮੰਕੇ ॥ ਖ੝ਲੇ ਖੇਤ ਮੋ ਖੱਗ ਖੂਨੀ ਖਿਮੰਕੇ ॥

All resisted at their place and the trumpets began to resound violently, he bloody daggers coming out (from) the scabbards) glistened in the battlefield.

ਭਝ ਕ੝ਰੂਰ ਭਾਂਤੰ ਕਮਾਣੰ ਕੜੱਕੇ ॥ ਨਚੇ ਬੀਰ ਬੈਤਾਲ ਭੂਤੰ ਭੜੱਕੇ ॥੪੯॥

The voice of the cracking of the cruel bows were heard and the ghosts and goblins began to dance furiously.49.

ਭ੝ਜੰਗ ॥

BHUJANG PRAYAAT STANZA

ਗਿਰਿਯੋ ਆਯ੝ਧੰ ਸਾਯ੝ਧੰ ਬੀਰ ਖੇਤੰ ॥ ਨਚੇ ਕੰਧ ਹੀਣੰ ਕਮਧੰ ਅਚੇਤੰ ॥

The warriors began to fall in the battlefield alongwith their weapons, and the headless trunks began to dance unconsciously in the war.

ਖ੝ਲੇ ਖੱਗ ਖੂਨੀ ਖਿਯਾਲੰ ਖਤੰਗੰ ॥ ਭਜੇ ਕਾਤਰੰ ਸੂਰ ਬਜੇ ਨਿਹੰਗੰ ॥੫੦॥

The bloody daggers and sharp arrow were struck, the trumpets began to resound violently and the warriors began to run hither and thither.50.

ਭ੝ਜੰਗ ॥

BHUJANG PRAYAAT STANZA

ਕਟੇ ਚਰਮ ਬਰਮੰ ਗਿਰਿਯੋ ਸਤ੝ਰ ਸਸਤ੝ਰੰ ॥ ਭਕੇ ਭੈ ਭਰੇ ਭੂਤ ਭੂਮੰ ਨ੝ਰਿਸਤ੝ਰੰ ॥

bbbbb

ਰਣੰ ਰੰਗ ਰਤੇ ਸਭੀ ਰੰਗ ਭੂਮੰ ॥ ਗਿਰੇ ਜ੝ਧ ਮੱਧੰ ਬਲੀ ਝੂਮ ਝੂਮੰ ॥੫੧॥

All were dyed in the dye of war and the mighty warriors began to fall in the battlefield swinging and reeling.51

ਭ੝ਜੰਗ ॥

BHUJANG PRAYAAT STANZA

ਭਯੋ ਦ੝ੰਦ ਜ੝ੱਧੰ ਰਣੰ ਸੰਖ ਮੱਛੰ ॥ ਮਨੋ ਦੋ ਗਿਰੰ ਜ੝ੱਧ ਜ੝ੱਟੇ ਸਪੱਛੰ ॥

Such a horrible battle was fought between Shankhasura and Machh. It appeared clearly that two mountains were waging war with each other.

ਕਟੇ ਮਾਸ ਟ੝ੱਕੰ ਭਖੇ ਗਿਧਿ ਬ੝ਰਿਧੰ ॥ ਹਸੀ ਜੋਗਣੀ ਚਉਸਠਾ ਸੂਰ ਸ੝ਧੰ ॥੫੨॥

The bits of flesh began to fall, which were devoured by huge vultures, and the sixty-four vampires (Yoginis) began to laugh on seeing this terrible war.52.

ਭ੝ਜੰਗ ॥

BHUJANG PRAYAAT STANZA

ਕੀਯੋ ਉਧਾਰ ਬੇਦੰ ਹਤੇ ਸੰਖ ਬੀਰੰ ॥ ਤਜਯੋ ਮੱਛ ਰੂਪੰ ਸਜਯੋ ਸ੝ੰਦ੝ਰ ਚੀਰੰ ॥

After killing Shankhasura, the Machh (fish) incarnation redeemed the Vedas and Lord, forsaking the Fish-form, bedecked himself with winsome garments.

ਸਭੈ ਦੇਵ ਥਾਪੇ ਕੀਯੋ ਦ੝ਸਟ ਨਾਸੰ ॥ ਟਰੇ ਸਰਬ ਦਾਨੋ ਭਰੇ ਜੀਵ ਤ੝ਰਾਸੰ ॥੫੩॥

After destroying the tyrants, the Lord established again all the gods, and demons frightening the creatures were destroyed.53.

ਤ੝ਰਿਭੰਗੀ ਛੰਦ ॥

TRIBHANGI STANZA

ਸੰਖਾਸ੝ਰ ਮਾਰੇ ਬੇਦ ਉਧਾਰੇ ਸਤ੝ਰ੝ ਸੰਘਾਰੇ ਜਸ੝ ਲੀਨੋ ॥

The Lord received great approbation of killing the demon Shankhasura, redeeming the Vedas and destroying the enemies.

ਦੇਵੇ ਸ੝ ਬ੝ਲਾਯੋ ਰਾਜ ਬਿਠਾਯੋ ਛਤ੝ਰ ਫਿਰਾਯੋ ਸ੝ਖ ਦੀਨੋ ॥

He called Indra, the king of gods and blessed him with royalty and its comforts.

ਕੋਟੰ ਬਜ ਬਾਜੇ ਸ੝ਰ ਸਭ ਗਾਜੇ ਸ੝ੰਭ ਘਰਿ ਸਾਜੇ ਸੋਕ ਹਰੇ ॥

Millions of musical instruments began to resound, the gods began to play th tune of bliss and the sorrows of every house were destroyed.

ਦੈ ਕੋਟਕ ਦਛਨਾ ਕ੝ਰੋਰ ਪ੝ਰਦਛਨਾ ਆਨਿ ਸ੝ ਮੱਛ ਕੇ ਪਾਇ ਪਰੇ ॥੫੪॥

All the gods bowed in respect at the feet of Fish incarnation presenting various types of gifts and making millions of circumambulations.54.

ਇਤਿ ਸ੝ਰੀ ਬਚਿਤ੝ਰ ਨਾਟਕ ਗ੝ਰੰਥੇ ਮਛ ਪ੝ਰਥਮ ਅਵਤਾਰ ਸੰਖਾਸ੝ਰ ਸਮਾਪਤਮ ਸਤ੝ ਸ੝ਭਮ ਸਤ੝ ॥੧॥

End of the description of the first Machh (fish) Incarnation and Killing of Shankhasura in BACHITTAR NATAK.

Ath Chobis Avtar Kathan

Commencement of Composition
1. Mach Avtar | 2. Kach Avtar | 3. Nar Avtar | 4. Narain Avtar | 5. Maha Mohini | 6. Bairah Avtar | 7. Narsingh Avtar | 8. Bavan Avtar | 9. Parasram Avtar | 10. Brahma Avtar | 11.Rudra Avtar | 12.Jalandhar Avtar | 13.Bisan Avtar | 14.Bisan Avtar to kill Madhu Kaitab | 15. Arihant Dev Avtar | 16. Manu Raja Avtar | 17.Dhanantar Vaid | 18.Suraj Avtar | 19. Chandra Avtar | 20. Ram Avtar | 21. Krishna Avtar | 22. Nar Avtar | 23. Baudh Avtar | 24. Nihkalanki Avtar