- Feb 14, 2006
- 512
- 31
Vaar 10 Pauri 23 Demise of krsna at the hands of a hunter
ਜਾਇ ਸੁਤਾ ਪਰਭਾਸ ਵਿਚਿ ਗੋਡੇ ਉਤੇ ਪੈਰ ਪਸਾਰੇ ।
jaai sutaa parabhaas vichi goday utay pair pasaaray|
At the sacred place of Prabhas, Krishna slept cross legged with his foot on his knee.
ਚਰਣ ਕਵਲ ਵਿਚਿ ਪਦਮੁ ਹੈ ਝਿਲਮਿਲ ਝਲਕੇ ਵਾਂਗੀ ਤਾਰੇ ।
charan kaval vichi padamu hai jhilamil jhalakay vaangee taaray|
The lotus sign in his foot was illuminating like a star.
ਬਧਕੁ ਆਇਆ ਭਾਲਦਾ ਮਿਰਗੈ ਜਾਣਿ ਬਾਣੁ ਲੈ ਮਾਰੇ ।
badhaku aaiaa bhaaladaa miragai jaani baanu|ai maaray|
A hunter came and considering it an eye of a deer, shot the arrow.
ਦਰਸਨ ਡਿਠੋਸੁ ਜਾਇ ਕੈ ਕਰਣ ਪਲਾਵ ਕਰੇ ਪੁਕਾਰੇ ।
darasan ditdosu jaai kai karan palaav karay pukaaray|
As he approached, he realised it was Krishna. He became full of sorrow and begged forgiveness.
ਗਲਿ ਵਿਚਿ ਲੀਤਾ ਕ੍ਰਿਸਨ ਜੀ ਅਵਗੁਣੁ ਕੀਤਾ ਹਰਿ ਨ ਚਿਤਾਰੇ ।
gali vichi|eetaa krisan jee avagunu keetaa hari n chitaaray|
Krishna ignored his wrong act and embraced him.
ਕਰਿ ਕਿਰਪਾ ਸੰਤੋਖਿਆ ਪਤਿਤ ਉਧਾਰਣੁ ਬਿਰਦੁ ਬੀਚਾਰੇ ।
kari kirapaa santokhiaa patit udhaaranu biradu beechaaray|
Gracefully Krishna asked him to be full of perseverance and gave sactuary to the wrongdoer.
ਭਲੇ ਭਲੇ ਕਰਿ ਮੰਨੀਅਨਿ ਬੁਰਿਆਂ ਦੇ ਹਰਿ ਕਾਜ ਸਵਾਰੇ ।
bhalay bhalay kari manneeani buriaan day hari kaaj savaaray|
The good is said good by everyone but the works of the evil doers are set right by the Lord only.
ਪਾਪ ਕਰੇਂਦੇ ਪਤਿਤ ਉਧਾਰੇ ॥੨੩॥੧੦॥
paap karaynday patit udhaaray ॥23॥10॥
He has liberated many fallen sinners.
~Vaar 10 Pauri 23 of Vaaran Bhai Gurdas Ji
ਜਾਇ ਸੁਤਾ ਪਰਭਾਸ ਵਿਚਿ ਗੋਡੇ ਉਤੇ ਪੈਰ ਪਸਾਰੇ ।
jaai sutaa parabhaas vichi goday utay pair pasaaray|
At the sacred place of Prabhas, Krishna slept cross legged with his foot on his knee.
ਚਰਣ ਕਵਲ ਵਿਚਿ ਪਦਮੁ ਹੈ ਝਿਲਮਿਲ ਝਲਕੇ ਵਾਂਗੀ ਤਾਰੇ ।
charan kaval vichi padamu hai jhilamil jhalakay vaangee taaray|
The lotus sign in his foot was illuminating like a star.
ਬਧਕੁ ਆਇਆ ਭਾਲਦਾ ਮਿਰਗੈ ਜਾਣਿ ਬਾਣੁ ਲੈ ਮਾਰੇ ।
badhaku aaiaa bhaaladaa miragai jaani baanu|ai maaray|
A hunter came and considering it an eye of a deer, shot the arrow.
ਦਰਸਨ ਡਿਠੋਸੁ ਜਾਇ ਕੈ ਕਰਣ ਪਲਾਵ ਕਰੇ ਪੁਕਾਰੇ ।
darasan ditdosu jaai kai karan palaav karay pukaaray|
As he approached, he realised it was Krishna. He became full of sorrow and begged forgiveness.
ਗਲਿ ਵਿਚਿ ਲੀਤਾ ਕ੍ਰਿਸਨ ਜੀ ਅਵਗੁਣੁ ਕੀਤਾ ਹਰਿ ਨ ਚਿਤਾਰੇ ।
gali vichi|eetaa krisan jee avagunu keetaa hari n chitaaray|
Krishna ignored his wrong act and embraced him.
ਕਰਿ ਕਿਰਪਾ ਸੰਤੋਖਿਆ ਪਤਿਤ ਉਧਾਰਣੁ ਬਿਰਦੁ ਬੀਚਾਰੇ ।
kari kirapaa santokhiaa patit udhaaranu biradu beechaaray|
Gracefully Krishna asked him to be full of perseverance and gave sactuary to the wrongdoer.
ਭਲੇ ਭਲੇ ਕਰਿ ਮੰਨੀਅਨਿ ਬੁਰਿਆਂ ਦੇ ਹਰਿ ਕਾਜ ਸਵਾਰੇ ।
bhalay bhalay kari manneeani buriaan day hari kaaj savaaray|
The good is said good by everyone but the works of the evil doers are set right by the Lord only.
ਪਾਪ ਕਰੇਂਦੇ ਪਤਿਤ ਉਧਾਰੇ ॥੨੩॥੧੦॥
paap karaynday patit udhaaray ॥23॥10॥
He has liberated many fallen sinners.
~Vaar 10 Pauri 23 of Vaaran Bhai Gurdas Ji
Vaar 23 Pauri 9 Krsnachandravatar
ਕਿਸਨ ਲੈਆ ਅਵਤਾਰੁ ਜਗਿ ਮਹਮਾ ਦਸਮ ਸਕੰਧੁ ਵਖਾਣੈ ।
kisan|aiaa avataaru jagi mahamaa dasam sakandhu vakhaanai|
The tenth chapter of the Bhagavat defines the glory of incarnation of Krsna in the world.
ਲੀਲਾ ਚਲਤ ਅਚਰਜ ਕਰਿ ਜੋਗੁ ਭੋਗੁ ਰਸ ਰਲੀਆ ਮਾਣੈ ।
leelaa chalat acharaj kari jogu bhogu ras raleeaa maanai|
He performed many wonderful acts of bhog (merriment) and yoga (renunciation).
ਮਹਾ ਭਾਰਥੁ ਕਰਵਾਇਓਨੁ ਕੈਰੋ ਪਾਂਡੋ ਕਰਿ ਹੈਰਾਣੈ ।
mahaa bhaaradu karavaaiaonu kairo paando kari hairaanai|
Making Kauravs (sons of Dhrttrastr) and Pandays to fight against each other he further made them wonder struck.
ਇੰਦ੍ਰਾਦਿਕ ਬ੍ਰਹਮਾਦਿਕਾ ਮਹਿਮਾ ਮਿਤਿ ਮਿਰਜਾਦ ਨ ਜਾਣੈ ।
indraadik brahamaadikaa mahimaa miti mirajaad n jaanai|
Indr and Brahma et al. donot know the limits of his grandeur.
ਮਿਲੀਆ ਟਹਲਾ ਵੰਡਿ ਕੈ ਜਗਿ ਰਾਜਸੂ ਰਾਜੇ ਰਾਣੈ ।
mileeaa tahalaa vandi kai jagi raajasoo raajay raanai|
When Raisfiy was arranged by Yudhisthar, all were alloted their duties.
ਮੰਗ ਲਈ ਹਰਿ ਟਹਲ ਏਹ ਪੈਰ ਧੋਇ ਚਰਣੋਦਕੁ ਮਾਣੈ ।
mang|aee hari tahal ayh pair dhoi charanodaku maanai|
Krsna himself tookover the duty of washing of the feet of all so that through this service
ਸਾਧਸੰਗਤਿ ਗੁਰ ਸਬਦੁ ਸਿਾਣੈ ॥੯॥
saadhasangati gur sabadu siaanai ॥9॥
he could realise the importance of the service of the holy congregation and the Word of the Guru.
~Vaar 23 Pauri 9 of Vaaran Bhai Gurdas Ji
ਕਿਸਨ ਲੈਆ ਅਵਤਾਰੁ ਜਗਿ ਮਹਮਾ ਦਸਮ ਸਕੰਧੁ ਵਖਾਣੈ ।
kisan|aiaa avataaru jagi mahamaa dasam sakandhu vakhaanai|
The tenth chapter of the Bhagavat defines the glory of incarnation of Krsna in the world.
ਲੀਲਾ ਚਲਤ ਅਚਰਜ ਕਰਿ ਜੋਗੁ ਭੋਗੁ ਰਸ ਰਲੀਆ ਮਾਣੈ ।
leelaa chalat acharaj kari jogu bhogu ras raleeaa maanai|
He performed many wonderful acts of bhog (merriment) and yoga (renunciation).
ਮਹਾ ਭਾਰਥੁ ਕਰਵਾਇਓਨੁ ਕੈਰੋ ਪਾਂਡੋ ਕਰਿ ਹੈਰਾਣੈ ।
mahaa bhaaradu karavaaiaonu kairo paando kari hairaanai|
Making Kauravs (sons of Dhrttrastr) and Pandays to fight against each other he further made them wonder struck.
ਇੰਦ੍ਰਾਦਿਕ ਬ੍ਰਹਮਾਦਿਕਾ ਮਹਿਮਾ ਮਿਤਿ ਮਿਰਜਾਦ ਨ ਜਾਣੈ ।
indraadik brahamaadikaa mahimaa miti mirajaad n jaanai|
Indr and Brahma et al. donot know the limits of his grandeur.
ਮਿਲੀਆ ਟਹਲਾ ਵੰਡਿ ਕੈ ਜਗਿ ਰਾਜਸੂ ਰਾਜੇ ਰਾਣੈ ।
mileeaa tahalaa vandi kai jagi raajasoo raajay raanai|
When Raisfiy was arranged by Yudhisthar, all were alloted their duties.
ਮੰਗ ਲਈ ਹਰਿ ਟਹਲ ਏਹ ਪੈਰ ਧੋਇ ਚਰਣੋਦਕੁ ਮਾਣੈ ।
mang|aee hari tahal ayh pair dhoi charanodaku maanai|
Krsna himself tookover the duty of washing of the feet of all so that through this service
ਸਾਧਸੰਗਤਿ ਗੁਰ ਸਬਦੁ ਸਿਾਣੈ ॥੯॥
saadhasangati gur sabadu siaanai ॥9॥
he could realise the importance of the service of the holy congregation and the Word of the Guru.
~Vaar 23 Pauri 9 of Vaaran Bhai Gurdas Ji
If we accept Bhai Gurdas Ji as the "key" to understanding Gurbani, we must accept where Gurbani speaks of Hindu, or puja and brahmins it is speaking to the corruption of religion found in age of Kaliyug. Nowhere does it say a new religion is being proclaimed. In fact by repeating message of yugs and avtaaras, Gurbani is proclaiming these Vedic truths. And clearly not only does Shri Guru Granth Sahib Ji and Shri Dasam Granth Sahib Ji speak of Krishan avatar as sargun God and able to save and distinguishes the das avtaara in this way from all other demi-gods just exactly as Vaishnava Vedanta does. Whatever side of the debate we are on, such distinctions need to be acknowledged. If this were not the case, how could Gurbani proclaim the Naam of All-Pervading Ajooni nirgun God be HariKrishna and Raam and Govind and Gopala and Vasudeyva? If this was new religion, why not give a clearly distinguishing name for the nirguna? No! Gurbani proclaims the avtaaras are the sargun manifestation of the Nirguna. The nirguna is formless and can have no name, and just as Vaishnava Vedanta proclaims, states the ultimate One is the nirguna. And we know him through bhakti and Naam jap of the sargun names.
Hinduism, in particular Vaishnavism and some form of Shaivism is the mother of Sikh religion. It has no "new" revelation. Guruji is acknowledged an avtaara of this lineage, to bring Jyot of the nirguna for age of Kaliyug. And that is clearly what people recognize as a "Hindu" teaching. It's been said Hinduism is not a religion, but an art. This is not true. Hinduism is a clearly defined and ancient religion. It is based on Sruti, the revelation of the Vedas and Upanishads. Just because there are different sects, different schools, differnt philosophies which are all embraced as being Dharmic, doesn't mean Hinduism is no religion. Buddha is one of the das avtaara, and clearly influenced and clarified Advaita schools. Just as Gurbani claims Guru Nanak Dev Ji is. Clearly this entire ideology, philosophical background and even historical foundation fits within Sruti. In fact Vedas predict Guru Nanak in several places. So it cannot be danced around for convenience that the incredible body of Vedic philosophy is no religion at all, or so overly broad as to include completely different things. Gurbani and Vedic philosophy are almost word for word match and there is no contradiction. Could this exist with an entirely new religion, an entirely new revelation which dispensed with any validity or recognition of previous teachings? Why would a new religion be taught out of the voice of the old? And the answer is, because it's not a new religion. It's a new form of the ancient religion, the original form without the corruption of Manu Smritis. It is a reform movement, not a new religion.
~Bhul chak maaf