Ath Pratham Mach Avtar Kathan

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Ath Pratham Mach Avtar Kathan (pa: ਅਥ ਪ੝ਰਥਮ ਮੱਛ ਅਵਤਾਰ ਕਥਨੰ) is part of composition, well known as Chobis Avtaar which was written by Guru Gobind Singh. In Sanskrit, Macch is called Matsya(Fish). This composition contains war of Macch and King Shankhasura, as Shakhasura stole Vedas and Macch retrieved them back. It is common belief that 10th guru worship Vishnu thats why he wrote whole narrative in praise of Vishnu but Guru Gobind Singh declared his worshiper in first 22 lines of Chobis avtar quite clearly. The belief of Guru Gobind Singh is same as of Guru Amar Dass :

Guru Granth Sahib Quote Dasam Granth Sahib Quote
ਜ੝ਗਹ ਜ੝ਗਹ ਕੇ ਰਾਜੇ ਕੀਝ ਗਾਵਹਿ ਕਰਿ ਅਵਤਾਰੀ ॥

In each and every age, He creates the kings, who are sung of as His Incarnations.

ਤਿਨ ਭੀ ਅੰਤ੝ ਨ ਪਾਇਆ ਤਾ ਕਾ ਕਿਆ ਕਰਿ ਆਖਿ ਵੀਚਾਰੀ ॥੭॥
Even they have not found His limits; what can I speak of and contemplate? ||7|| (ਪੰਨਾ 423, ਸਤਰ 6, Mahalla 3)

ਜੋ ਚਉਬੀਸ ਅਵਤਾਰ ਕਹਾਝ ॥

Those who are called twenty-four incarnations;

ਤਿਨ ਭੀ ਤ੝ਮ ਪ੝ਰਭ ਤਨਿਕ ਨ ਪਾਝ ॥
O Lord ! they even could not realise thee in a small measure; (Patshahi 10, Lines 7, Chobis Avtaar)

Even in end of Vishnu Avtar Guru Gobind Singh cleared this thing to Sikh Sangat, that he is not worshipper of Vishnu.

ਮੈ ਨ ਗਨੇਸ਼ਹਿ ਪ੝ਰਿਥਮ ਮਨਾਊਂ ॥ ਕਿਸ਼ਨ ਬਿਸ਼ਨ ਕਬਹੂੰ ਨਹ ਧਿਆਊਂ ॥

I do not adore Ganesha in the beginning and also do not mediatate on Krishna and Vishnu;
ਕਾਨ ਸ੝ਨੇ ਪਹਿਚਾਨ ਨ ਤਿਨ ਸੋਂ ॥ ਲਿਵ ਲਾਗੀ ਮੋਰੀ ਪਗ ਇਨ ਸੋਂ ॥੪੩੪॥

I have only heard about them with my ears and I do not recognize them; my consciousness is absorbed at the feet of the Supreme Kal .434.

Guru Gobind Singh moreover cleared his viewpoint in other compositions about Vishnu Avtar:

ਸਨਤ ਕ੝ਮਾਰ ਸਨਕਾਦਿ ਸਰਬ ਜਉ ਸਮਾ ਨ ਪਾਵਹਿ ॥

Sanat Kumar, Sanak etc., all of them do not comprehend the time.
ਲਖ ਲਖਮੀ ਲਖ ਬਿਸਨ ਕਿਸਨ ਕਈ ਨੇਤਿ ਬਤਾਵਹਿ ॥
Lakhs of Lakshmis and Vishnus and many Krishnas call Him "NETI".
ਅਸੰਭ ਰੂਪ ਅਨਭੈ ਪ੝ਰਭਾ ਅਤਿ ਬਲਿਸਟ ਜਲਿ ਥਲਿ ਕਰਣ ॥
He is an Unborn Entity, His Glory is manifested through knowledge, He is most powerful and cause of the creation of water and land.

ਅਚ੝ਤ ਅਨੰਤ ਅਦ੝ਵੈ ਅਮਿਤ ਨਾਥ ਨਿਰੰਜਨ ਤਵ ਸਰਣ ॥੧॥੩੨॥

He is imperishable, boundless, Non-dual, Unlimited and the Transcendent Lord, I am in Thy Refuge. 1 .32

History of Interpretations

In this poetry, there are two characters Shankhasura and Machu. To understand let's look at the history of religion in this part of the world.

In the Gurmat way of interpretations, the meaning of these mythological characters is studied, etymologically or by using the Guru Granth Sahib as the base, rather then following meanings given by Hindu scholars in the past. Bhagat Sri Kabeer has explained in his bani, that Hindu scholars (called pundit) have violated the real way i.e The real meanings have been hidden and other meanings have been created which makes people link these characters to temporal things rather then spiritual linkage.

This was the reason why so many ritualistic practises came into the Hindu religion; the real essence is lost and forgotten. Idol worship is condemned in Vedas; Vedas (at many places) believe God is 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. Gurbani also states that vedas was adulterated later. 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 introduced by Hindu scholars of those time i.e All attributes of god are fixed with human features and this started the human worship in form of idol.

Gurus & Bhagats remove doubt

Gurus and Devotees has done their job, by clearing all doubts put by religious scholars in past and wrote pothis (small holy books) contains original meanings and original wisdom's of Brahmgian which was inherent in the Vedas or other Puranic Granths, so that we could get the knowledge and know about ourselves at a spiritual level. 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 these terms in daily prayers. Hindus who are following the same scholars who were condemned by the Sikh Gurus and devotees of past, still believe that those names in the Guru Granth Sahib are related to their dieties but actually this is not in accordance with Gurmat philosophy.

Guru Gobind Singh has also 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 these warped belief of Hindu scholar (Pandits) is accepted by Guru Gobind Singh and Khalsa.

Giani Narain Singh and Ratan Singh Jaggi has produced interpretations based on previous 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.

Concept of Avtaar in Guru Granth Sahib

There are two types of philosphy present related to Avtaar, in Gurbani:

  1. Gurbani believes that every organism who born on earth is Avtaar. This concept is lying in following quotes of Gurbani:
    ਗ੝ਰਿ ਭੇਟਿਝ ਨ ਹੋਇ ਜੋਨਿ ਅਉਤਾਰ੝ ॥
    Meeting with the Guru, I shall not be reincarnated ever again.ਪੰਨਾ 1270, ਸਤਰ 10(Mehalla 5)
  2. Gurbani believes those person who tried to do some deeds to bring truth above or some high level work is also called Avtaar. This concept is lying in following quotes of Gurbani:
ਜ੝ਗਹ ਜ੝ਗਹ ਕੇ ਰਾਜੇ ਕੀਝ ਗਾਵਹਿ ਕਰਿ ਅਵਤਾਰੀ ॥

In each and every age, He creates the kings, who are sung of as His Incarnations.

ਤਿਨ ਭੀ ਅੰਤ੝ ਨ ਪਾਇਆ ਤਾ ਕਾ ਕਿਆ ਕਰਿ ਆਖਿ ਵੀਚਾਰੀ ॥੭॥

Even they have not found His limits; what can I speak of and contemplate?

Gurbani believes in Concept of 10 Avtaars who were born in Command of God.

ਹ੝ਕਮਿ ਉਪਾਝ ਦਸ ਅਉਤਾਰਾ ॥
He created His ten incarnations,Guru Nanak Dev (Page 1038, Line 5)

ਸ੝ੰਨਹ੝ ਉਪਜੇ ਦਸ ਅਵਤਾਰਾ ॥
From the Primal Void, the ten incarnations welled up.Guru Nanak Dev (Page 1279, Line 18)

ਦਸ ਅਵਤਾਰੀ ਰਾਮ੝ ਰਾਜਾ ਆਇਆ ॥
The ten incarnations, and Rama the king, came into being. (Page 1279, Line 18)

The 10 Avtaars could be known from Dasam granth according to their deeds they done for bringing truth above. All Other persons which are also recognized as avtaars are also given. Guru Gobind Singh added these lines which itself tells that writer's philosphy is based on Gurmat:

ਇਨ ਮਹਿ ਸ੝ਰਿਸਟਿ ਸ੝ ਦਸ ਅਵਤਾਰਾ ॥

In this creation is included the world and the ten incarnations;

ਜਿਨ ਮਹਿ ਰਮਿਯਾ ਰਾਮ ਹਮਾਰਾ ॥
Within them pervades our Lord;

ਅਨਤ ਚਤ੝ਰਦਸ ਗਨ ਅਵਤਾਰ੝ ॥
Besides ten, other fourteen incarnations are also reckoned;

ਕਹੋ ਜ੝ ਤਿਨ ਤਿਨ ਕੀਝ ਅਖਾਰ੝ ॥੪॥

And I describe the performance of all them.4. (Lines 4, Chobis Avtaar)

Mach Avtaar in Guru Granth Sahib

In Guru Granth Sahib, Machu Avtar is told by Guru Arjun Dev including Vaaman, Narsingh, Kachu(Incarnations of Vishnu).

ਸ੝ਰੀਰੰਗ ਬੈਕ੝ੰਠ ਕੇ ਵਾਸੀ ॥ The Lover of greatness, who dwells in heaven.

ਮਛ੝ ਕਛ੝ ਕੂਰਮ੝ ਆਗਿਆ ਅਉਤਰਾਸੀ ॥ By the Pleasure of His Will, He took incarnation as the great fish and the tortoise.

ਕੇਸਵ ਚਲਤ ਕਰਹਿ ਨਿਰਾਲੇ ਕੀਤਾ ਲੋੜਹਿ ਸੋ ਹੋਇਗਾ ॥੮॥ The Lord of beauteous hair, the Worker of miraculous deeds, whatever He wishes, comes to pass. ||8||

Prof. Sahib Singh Interpretations :ਸ੝ਰੀ ਰੰਗ = ਹੇ ਲਛਮੀ ਦੇ ਪਤੀ! ਕੂਰਮ੝ = ਕਛੂਕ੝ੰਮਾ। ਆਗਿਆ = ਤੇਰੇ ਹ੝ਕਮ ਵਿਚ। ਅਉਤਰਾਸੀ = ਉਤਰਿਆ, ਅਵਤਾਰ ਲਿਆ। ਕੇਸਵ = (केशा पढ़रशसढ़या सनढ़ति असढ़य} ਹੇ ਸੋਹਣੇ ਲੰਮੇ ਕੇਸਾਂ ਵਾਲੇ! ਨਿਰਾਲੇ = ਅਨੋਖੇ। ਕੀਤਾ ਲੋੜਹਿ = (ਜੋ ਕ੝ਝ) ਤੂੰ ਕਰਨਾ ਚਾਹ੝ੰਦਾ ਹੈਂ।੮।

ਹੇ ਲੱਛਮੀ ਦੇ ਪਤੀ! ਹੇ ਬੈਕ੝ੰਠ ਦੇ ਰਹਿਣ ਵਾਲੇ! ਮੱਛ ਤੇ ਕੱਛੂਕ੝ੰਮਾ (ਆਦਿਕ) ਤੇਰੀ ਹੀ ਆਗਿਆ ਵਿਚ ਅਵਤਾਰ ਹੋਇਆ। ਹੇ ਸੋਹਣੇ ਲੰਮੇ ਕੇਸਾਂ ਵਾਲੇ! ਤੂੰ (ਸਦਾ) ਅਨੋਖੇ ਕੌਤਕ ਕਰਦਾ ਹੈਂ। ਜੋ ਕ੝ਝ ਤੂੰ ਕਰਨਾ ਚਾਹ੝ੰਦਾ ਹੈਂ ਜ਼ਰੂਰ ਉਹੀ ਹ੝ੰਦਾ ਹੈ।੮।

Faridkoti Teeka :ਹੇ ਲਛਮੀ ਕੋ ਅਨੰਦ ਦੇਨੇਹਾਰ ਬੈਕ੝ੰਠ ਕੇ ਬਸਨ ਵਾਰੇ ਮਛ ਕਛ ਕੂਰਮਾਦਿ ਸਭ ਤੇਰੀ ਆਗ੝ਯਾ ਮੈਂ ਹੀ ਔਤਾਰ ਹੂਝ ਹੈਂ ਕੂਰਮ ਰੂਪ ਹੋ ਕਰ ਪ੝ਰਿਥਵੀ ਉਠਾਈ ਹੈ ਕਛੂ ਰੂਪ ਹੋ ਕੇ ਮੰਦਰਾਚਲ ਉਠਾਇਆ ਹੈ ਵਾ ਝਕ ਕਛੂ ਮੰਦਰਾਚਲ ਕੇ ਹੇਠ ਬੈਠਾ ਅਰ੝ ਝਕ ਕੂਰਮ ਨੇ ਊਪਰ ਮਧਾਣੀ ਕੋ ਰੋਕ ਰਖ੝ਯਾ ਹੈ॥

The whole Shabad of Guru Arjun Dev is about Formless God. Acc. to Prof. Sahib Singh, In God's Command Machu was born and Faridkoti Teeka also say the same. The both interpretations believed that Machu Avtar existed in past and was born under Command of God. Bhagwat Puran, Matsya Puran, speaks of Machu Avtar past Guru Granth Sahib.

Hindu Interpretations of Mach Avtar

Hindu Description of Matsya Avtar is shown in image. Sankhasura-the conch shell deamon and Vishnu in form of fish

There are Different Versions of Mach Avtar in Hinduism. Sankhasura A daitya said in Hindu legend to have waged war against the gods and to have conquered them, upon which he stole the Vedas and hid them at the bottom of the sea, whence they were rescued by Vishnu in the form of a fish.

  • A Version says Lord Brahma who is busy in penance. The demon named Shankasura siezes this opportunity to steal his vedas and Shastras (holy books). Lord Vishnu who is witness to this incident then promises Brahama of bringing back his Vedas. Vishnu wanders in search of Shankasura and when he finds him, fierce battle takes place between them. Shankasura runs from the battlefield and hides under water in a conchshell. As Vedas remained drowned in water, it was necessary to bring them up. To retrieve them Vishnu descends into the water in the form of fish that is lower part of body like that of fish and upper part like that of a man (Matsya Avatar). In a battle under the water Vishnu Finally defeats Shankar who surrenders and explains the motive behind stealing of Vedas. That he did so with an intention to pass philosophical knowledge of Vedas from elite people to downtrodden society (Bahujan Samaj). Vishnu appreciated Shankasuras courage and gave him a vow that in the three worlds (Trailokaya) before worshipping Vishnu People will worship his conchshell. Vishnu then restored the Vedas to Brahma.
  • A Version says Lord Vishnu assumed the form of Matsya Avataara (an enormous fish) and vanquished Sankhaasura (a demon), to reclaim the Vedas from him. After Sankhasura was killed, Lord Vishnu blew the conch-shaped ear on his head. The auspicious sound of Om emanated from the conch and the Vedas were recovered.

Meanings given by Pundit Narain Singh and Ratan Singh Jaggi is on base of Hindu Scholar's viewpoint and is not based on Sanctification which is done by Gurbani with Mythological Characters.

Spiritual Interpretations of Mach Avtar

Gurbani Interpretations is based on etymological meanings, Bani contains various characters which were not etymologically told in Hindu mythology like Keshva, Gusaiya, Murari, Beethula, Bishvambar, Jagannath etc. As this composition was written by Guru Gobind Singh, Khalsa never apply Hindu Scholar's dictionary. Some question arise from Hindu study of these characters are:

  1. Vedas in water and rescued by Vishnu in form of Fish. The Ink and Paper(Leaf) used to write Vedas in old times. I those are thrown in water then there is no chance that content would be saved.
  2. A Human cannot convert himself into a fish, yes he can swim across to do so and according to Gurbani vishnu is attributed to Human not to god.

The characters used in this chapter is Shankhasura and Machu.

Shankhasura: (Conch + Deamon) A Sanskrit Term, which in terminology of Brahmgian is interpreted as The Deamon's voice, conch of deamon. Which when flute give negative vibes. In Gurbani it's Durmati(Negative Mentality, Mind). Etymologically, Every person who is Durmatt, Saakat or Manmukh is Shankhasura. Shankhasura is shown as king in this composition. In Gurbani, Mann is also a King(Mavasi raja).

Shankhasura Dipped Vedas: Vedas is any source of Spiritual knowledge. Vedas are written by Brahma(Brahmgyani). Sankhasura = Manmukh is always willing to dip the spiritual knowledge in water. in Spiritual Realm, Water/Whey is treated as Temporal Knowledge and Gurbani/Spiritual knowledge is attributed with Milk/Butter. In Gurbani, Kabeer cleared that Manmukh Scholars have dipped Vedas and made smritis(ved ki Putri) which makes religious people away from Spiritual wisdom. Those all Scholars or people who is willing to vanish spiritual wisdom from world is Shankhasura.

Macch: In Spiritual Realm, Only Gurmukh have aibility to swim in temporal and bring out the real essence and that was done by all devotees. Gurbani States ""ਹਰਿ ਹੈ ਖਾਂਡ੝ ਰੇਤ੝ ਮਹਿ ਬਿਖਰੀ ਹਾਥੀ ਚ੝ਨੀ ਨ ਜਾਇ ॥" which means The Lord is like sugar, scattered in the sand; the elephant cannot pick it up."" Then how could it be picked? ਕਹਿ ਕਬੀਰ ਗ੝ਰਿ ਭਲੀ ਬ੝ਝਾਈ ਕੀਟੀ ਹੋਇ ਕੈ ਖਾਇ ॥੨੩੮॥ which means Says Kabeer, the Guru has given me this sublime understanding: become an ant, and feed on it. ||238||. So Kabeer was Ant, Guru Nanak was ant and every devotee have to be ant to eat the sugar of Hari. The context of Machu is similar to it. Gurmukh is attributed as Machu, which never dies entering in water and could travel deep. Early writers wrote Divine Wisdom in signifying terminology which were already distorted by Scholars. Gursikhs have spiritual interpretations to explain this concept.


ਅਥ ਪ੝ਰਥਮ ਮੱਛ ਅਵਤਾਰ ਕਥਨੰ ॥

Now begins the description of the first Machh Incarnation;

ਚੌਪਈ ॥


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 ॥


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 ॥


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 ॥


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 ॥


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 ॥


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 ॥


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 ॥


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 ॥


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 ॥


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 ॥


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 ॥


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


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 ॥


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 ॥


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 ॥


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