Bachittar(Vichitra) Natak

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Old 05-May-2007
Bachittar(Vichitra) Natak

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Created with the aim of waging a war of righteousness the Dasam Granth is that unique and unforgettable offering to Indian culture which changed the very face of religion, society, infact the very nation. Guru Gobind Singh Ji made an appearance at that crucial point of Indian history when the glory of India had been debased by the bestial cruelties of foreign rulers and its own internal disputes. India, as one country, existed in name only.

In that terrible darkness, the tenth Guru, Sri Guru Gobind Singh Ji was born at Patna in 1666 AD as the embodiment of incomparable might and glorious spiritual radiance. At that time, religion had got mired in hollow ritualism, myths, superstition and fantasmagoric creations of heaven and hell. True religion had ceased to exist.

Sri Guru Gobind Singh Ji gave manifestation to his goal for the well being of all humanity in the form of a religious war of righteousness which aimed at destroying the inhuman and cruel administrative system of times. It is through this great achievement that Guru Gobind Singh Ji emerges as one of the greatest Karam yogis in the chronicles of mankind.

Guru Gobind Singh Ji was a magnanimous soul. His vision, creation (the Khalsa) and his literary writing all have a common link that binds them together. He gave expression to the doctrinal ideology of Gurmat through his writings and as a further elaboration and extension of this ideology started a war for the freedom and upliftment of society. Thus devoting himself completely through mind, discourse and deeds Guru Ji totally transformed the very face of society.

With a view to create a society free from exploitation and tyranny, he spelt out his aim - "Dharam yudh ko chao" (Aspiration for a war of Righteousness) in the form of a literary masterpiece. And for the creation of such a society, the complete, ideal human being he envisioned was one who was imbued with absolute faith in the one and only Almighty God.

The complete literary works of Guru Gobind Singh Ji are compiled in the Dasam Granth. These were put together in the present form some time after the guru left this worldly form by Bhai Mani Singh and some other leading sikhs who were always present in the darbar (court) of the Guru and had complete knowledge of his writings. Although the manuscripts of these writings were lost in the River Sirsa, hand written copies of all these important works were collected and compiled in the form of the Dasam Granth, Initially the compilation was referred to as "Bachittar Natak Granth", later it come to be referred to as "Dasvey Patshah da Granth". Today, in short form it is called the 'Dasam Granth'.

BACHITTAR NATAK, the third creation to be compiled in the Dasam Granth is the autobiographical work of Guru Gobind Singh ji that is 'the great drama', is described in great depth over 471 verses. It describes 32 years of his life, and brief episodes of other great warriors and battles. The paradoxical nature of the Almighty, the emotions of a warrior, and the greatness of truth is praised. Guru Gobind Singh ji also describes his lineage and his past lives, and why he came into being.

Bachittar Natak is not only an autobiographical narrative of the protagonist but it also includes the biographies of the great protagonists who emerged on the world screen over the past many ages. However, the literary piece entitled the Bachittar Natak that features in the Dasam Granth is purely an autobiographical piece which highlights incidents related to Guru Gobind Singh Ji. Only 32 years of his life are accounted for here in. Some references to his previous birth also exist.

As per the requirements of the times and the society, God is portrayed not only as benevolent, loving and beautiful but also awe-inspiring; fearsome and powerful. In order to inspire a fearful and cowardly society to deeds of glory and might it was necessary that the source of inspiration for them, the power they upheld as the ideal should be all powerful. Only then could the people who cowered with fear against tyrannical forces could rise and face the foe undaunted.

Although the writing is entitled Bachittar Natak it is not by any stretch of imagination a drama since it doesn't use any of the literary devices usually employed in drama writing. However, it does employ the use of dialogues and verse form. In fact the aim of writing this piece was to delineate the courage, the strength and the might of Guru Gobind Singh Ji against the backdrop of a world stage.

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Page 127

ਭੁਜੰਗ ਪ੍ਰਯਾਤ ਛੰਦ ॥
भुजंग प्रयात छंद ॥

ਜਿਨੈ ਬੇਦ ਪਠਿਓ ਸੁ ਬੇਦੀ ਕਹਾਏ ॥ ਤਿਨੈ ਧਰਮ ਕੇ ਕਰਮ ਨੀਕੇ ਚਲਾਏ ॥
जिनै बेद पठिओ सु बेदी कहाए ॥ तिनै धरम के करम नीके चलाए ॥
Those who studied the Vedas, called Vedis (Bedis), they absorbed themselves in good acts of righteousness.

ਪਠੇ ਕਾਗਦੰ ਮਦ੍ਰ ਰਾਜਾ ਸੁਧਾਰੰ ॥ ਆਪੋ ਆਪ ਮੋ ਬੈਰ ਭਾਵੰ ਬਿਸਾਰੰ ॥੧॥
पठे कागदं मद्र राजा सुधारं ॥ आपो आप मो बैर भावं बिसारं ॥१॥
The Sodhi king of Madra Desha (Punjab) sent letters to them, entreating them to forget the past enmities.1.

ਨ੍ਰਿਪੰ ਮੁਕਲਿਅੰ ਦੂਤ ਸੋ ਕਾਸਿ ਆਯੰ ॥ ਸਬੈ ਬੇਦਿਯੰ ਭੇਦ ਭਾਖੇ ਸੁਨਾਯੰ ॥
न्रिपं मुकलिअं दूत सो कासि आयं ॥ सबै बेदियं भेद भाखे सुनायं ॥
The messengers sent by the king came to Kashi and gave the message to all the Bedis.

ਸਬੈ ਬੇਦ ਪਾਠੀ ਚਲੇ ਮਦ੍ਰ ਦੇਸੰ ॥ ਪ੍ਰਣਾਮੰ ਕੀਯੋ ਆਨ ਕੈ ਕੈ ਨਰੇਸੰ ॥੨॥
सबै बेद पाठी चले मद्र देसं ॥ प्रणामं कीयो आन कै कै नरेसं ॥२॥
All the reciters of the Vedas came to Madra Desha and made obeisance to the king.2.

ਧੁਨੰ ਬੇਦ ਕੀ ਭੂਪ ਤਾ ਤੇ ਕਰਾਈ ॥ ਸਬੈ ਪਾਸ ਬੈਠੇ ਸਭਾ ਬੀਚ ਭਾਈ ॥
धुनं बेद की भूप ता ते कराई ॥ सबै पास बैठे सभा बीच भाई ॥
The king caused them to recite the Vedas in the traditional manner and all the brethren (both Sodhis and Pelis) sat tohether.

ਪੜ੍ਹੇ ਸਾਮ ਬੇਦੰ ਜੁਜਰ ਬੇਦ ਕਥੰ ॥ ਰਿਗੰ ਬੇਦ ਪਠਿਯੰ ਕਰੇ ਭਾਵ ਹੱਥੰ ॥੩॥
पड़्हे साम बेदं जुजर बेद कथं ॥ रिगं बेद पठियं करे भाव ह्थं ॥३॥
Saam-Veda, Yajur-Veda and Rig-Ved were recited, the essence of the sayings was imbibed (by the king and his clan).3.

ਰਸਾਵਲ ਛੰਦ ॥
रसावल छंद ॥

ਅਥਰ ਬੇਦ ਪਠਿਯੰ ॥ ਸੁਣੇ ਪਾਪ ਨਠਿਯੰ ॥
अथर बेद पठियं ॥ सुणे पाप नठियं ॥
The sin-remover Atharva-Veda was recited.

ਰਹਾ ਰੀਝ ਰਾਜਾ ॥ ਦੀਯਾ ਸਰਬ ਸਾਜਾ ॥੪॥
रहा रीझ राजा ॥ दीया सरब साजा ॥४॥
The king was highly pleased and the bequeathed his kingdom to Bedis.4.

ਲਯੋ ਬਨਬਾਸੰ ॥ ਮਹਾਂ ਪਾਪ ਨਾਸੰ ॥
लयो बनबासं ॥ महां पाप नासं ॥
He himself adopted the sin-destroyer Vanaprastha Ashrama.

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Page 128

ਰਿਖੰ ਭੇਸ ਕੀਯੰ ॥ ਤਿਸੈ ਰਾਜ ਦੀਯੰ ॥੫॥
रिखं भेस कीयं ॥ तिसै राज दीयं ॥५॥
He put on the garb of a sage (rishi) and gave his kingdom to the reciter (Amrit Rai)5.

ਰਹੇ ਹੋਰਿ ਲੋਗੰ ॥ ਤਜੇ ਸਰਬ ਸੋਗੰ ॥
रहे होरि लोगं ॥ तजे सरब सोगं ॥
The people tried to the king to do so, but, he had abandoned all sorrows.

ਧਨੰ ਧਾਮ ਤਿਆਗੇ ॥ ਪ੍ਰਭੰ ਪ੍ਰੇਮ ਪਾਗੇ ॥੬॥
धनं धाम तिआगे ॥ प्रभं प्रेम पागे ॥६॥
And leaving his wealth and property, absorbed himself in divine love.6.

ਅੜਿਲ ॥
अड़िल ॥

ਬੇਦੀ ਭਏ ਪ੍ਰਸੰਨ ਰਾਜ ਕਹ ਪਾਇ ਕੈ ॥ ਦੇਤ ਭਯੋ ਬਰਦਾਨ ਹੀਐ ਹੁਲਸਾਇ ਕੈ ॥
बेदी भए प्रसंन राज कह पाइ कै ॥ देत भयो बरदान हीऐ हुलसाइ कै ॥
Having been bestowed the kingdom, the Bedis were very much pleased. With happy heart, he predicted this boon:

ਜਬ ਨਾਨਕ ਕਲਿ ਮੈ ਹਮ ਆਨ ਕਹਾਇਹੈਂ ॥ ਹੋ ਜਗਤ ਪੂਜ ਕਰਿ ਤੋਹਿ ਪਰਮ ਪਦ ਪਾਇਹੈਂ ॥੭॥
जब नानक कलि मै हम आन कहाइहैं ॥ हो जगत पूज करि तोहि परम पद पाइहैं ॥७॥
When in the Iron age, I shall be called Nanak, you will attain the Supreme State and be worshipped by the world."7.

ਦੋਹਰਾ ॥
दोहरा ॥

ਲਵੀ ਰਾਜ ਦੇ ਬਨਿ ਗਏ ਬੇਦੀਅਨ ਕੀਨੋ ਰਾਜ ॥
लवी राज दे बनि गए बेदीअन कीनो राज ॥
The descendants of Lava, after handing over the kingdom, went to the forest, and the Bedis (descendants of Kusha) began to rule.

ਭਾਂਤਿ ਭਾਂਤਿ ਤਿਨਿ ਭੋਗੀਯੰ ਭੂਅ ਕਾ ਸਕਲ ਸਮਾਜ ॥੮॥
भांति भांति तिनि भोगीयं भूअ का सकल समाज ॥८॥
They enjoyed all comforts of the earth in various ways.8.

ਚੌਪਈ ॥
चौपई ॥

ਤ੍ਰਿਤੀਅ ਬੇਦ ਸੁਨਬੋ ਤੁਮ ਕੀਆ ॥ ਚਤੁਰ ਬੇਦ ਸੁਨਿ ਭੂਅ ਕੋ ਦੀਆ ॥
त्रितीअ बेद सुनबो तुम कीआ ॥ चतुर बेद सुनि भूअ को दीआ ॥
O Sodhi king! You have listened to the recitation of three Vedas, and while listening to the fourth, you gave away your kingdom.

ਤੀਨ ਜਨਮ ਹਮਹੂੰ ਜਬ ਧਰਿਹੈਂ ॥ ਚਉਥੇ ਜਨਮ ਗੁਰੂ ਤੁਹਿ ਕਰਿਹੈਂ ॥੯॥
तीन जनम हमहूं जब धरिहैं ॥ चउथे जनम गुरू तुहि करिहैं ॥९॥
When I shall have taken three births, you will be made the Guru in he fourth birth."9.

ਉਤ ਰਾਜਾ ਕਾਨਨਿਹ ਸਿਧਾਯੋ ॥ ਇਤ ਇਨ ਰਾਜ ਕਰਤ ਸੁਖ ਪਾਯੋ ॥
उत राजा काननिह सिधायो ॥ इत इन राज करत सुख पायो ॥
That (Sodhi) king left for the forest, and this (Bedi) king absorbed himself in royal pleasures.

ਕਹਾ ਲਗੇ ਕਰਿ ਕਥਾ ਸੁਨਾਊਂ ॥ ਗ੍ਰੰਥ ਬਢਨ ਤੇ ਅਧਿਕ ਡਰਾਊਂ ॥੧੦॥
कहा लगे करि कथा सुनाऊं ॥ ग्रंथ बढन ते अधिक डराऊं ॥१०॥
To what extent, I should narrate the story? It is feared that this book will become voluminous.10.

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Page 129

ਨਰਾਜ ਛੰਦ ॥
नराज छंद ॥

ਬਹੁਰ ਬਿਖਾਦ ਬਾਧਿਯੰ ॥ ਕਿਨੀ ਨ ਤਾਹਿ ਸਾਧਿਯੰ ॥
बहुर बिखाद बाधियं ॥ किनी न ताहि साधियं ॥
There arose again quarrels and enmities, there was none to defuse the situation.

ਕਰੰਮ ਕਾਲ ਯੌਂ ਭਈ ॥ ਸੁ ਭੂਮਿ ਬੰਸ ਤੇ ਗਈ ॥੧॥
करम काल यौं भई ॥ सु भूमि बंस ते गई ॥१॥
In due course of time it actually happened that the Bedi caln lost its kingdom.1.

ਦੋਹਰਾ ॥
दोहरा ॥

ਬਿਪ੍ਰ ਕਰਤ ਭਏ ਸੂਦ੍ਰ ਬ੍ਰਿਤਿ ਛਤ੍ਰੀ ਬੈਸਨ ਕਰਮ ॥
बिप्र करत भए सूद्र ब्रिति छत्री बैसन करम ॥
The Vaishyas acted like Shudras and Kshatriyas like Vaishyas.

ਬੈਸ ਕਰਤ ਭਏ ਛਤ੍ਰਿ ਬ੍ਰਿਤਿ ਸੂਦ੍ਰ ਸੁ ਦਿਜ ਕੋ ਧਰਮ ॥੨॥
बैस करत भए छत्रि ब्रिति सूद्र सु दिज को धरम ॥२॥
The Vaishyas acted like Kshatriyas and Shudras like Brahmins.2.

ਚੌਪਈ ॥
चौपई ॥

ਬੀਸ ਗਾਵ ਤਿਨ ਕੇ ਰਹਿ ਗਏ ॥ ਜਿਨ ਮੋ ਕਰਤ ਕ੍ਰਿਸਾਨੀ ਭਏ ॥
बीस गाव तिन के रहि गए ॥ जिन मो करत क्रिसानी भए ॥
Only twenty villages were left with the Bedis, where they became agriculturists.

ਬਹੁਤ ਕਾਲ ਇਹ ਭਾਂਤਿ ਬਿਤਾਯੋ ॥ ਜਨਮ ਸਮੈ ਨਾਨਕ ਕੋ ਆਯੋ ॥੩॥
बहुत काल इह भांति बितायो ॥ जनम समै नानक को आयो ॥३॥
A long time passed like this till the birth of Nanak.3.

ਦੋਹਰਾ ॥
दोहरा ॥

ਤਿਨ ਬੇਦੀਅਨ ਕੀ ਕੁਲ ਬਿਖੈ ਪ੍ਰਗਟੇ ਨਾਨਕ ਰਾਇ ॥
तिन बेदीअन की कुल बिखै प्रगटे नानक राइ ॥
Nanak Rai took birth in the Bedi clan.

ਸਭ ਸਿੱਖਨ ਕੋ ਸੁਖ ਦਏ ਜਹ ਤਹ ਭਏ ਸਹਾਇ ॥੪॥
सभ सि्खन को सुख दए जह तह भए सहाइ ॥४॥
He brought comfort to all his disciples and helped them at all times.4.

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Page 130

ਚੌਪਈ ॥
चौपई ॥

ਤਿਨ ਇਹ ਕਲ ਮੋ ਧਰਮੁ ਚਲਾਯੋ ॥ ਸਭ ਸਾਧਨ ਕੋ ਰਾਹੁ ਬਤਾਯੋ ॥
तिन इह कल मो धरमु चलायो ॥ सभ साधन को राहु बतायो ॥
Guru Nanak spread Dharma in the Iron age and put the seekers on the path.

ਜੋ ਤਾਂ ਕੇ ਮਾਰਗ ਮਹਿ ਆਏ ॥ ਤੇ ਕਬਹੂੰ ਨਹਿ ਪਾਪ ਸੰਤਾਏ ॥੫॥
जो तां के मारग महि आए ॥ ते कबहूं नहि पाप संताए ॥५॥
Those who followed the path propagated by him, were never harmed by the vices.5.

ਜੇ ਜੇ ਪੰਥ ਤਵਨ ਕੇ ਪਰੇ ॥ ਪਾਪ ਤਾਪ ਤਿਨ ਕੇ ਪ੍ਰਭ ਹਰੇ ॥
जे जे पंथ तवन के परे ॥ पाप ताप तिन के प्रभ हरे ॥
All those who came within his fold, they were absolved of all their sins and troubles,

ਦੂਖ ਭੂਖ ਕਬਹੂੰ ਨ ਸੰਤਾਏ ॥ ਜਾਲ ਕਾਲ ਕੇ ਬੀਚ ਨ ਆਏ ॥੬॥
दूख भूख कबहूं न संताए ॥ जाल काल के बीच न आए ॥६॥
Their sorrows, their wants were vanished and even their transmigration came to and end.6.

ਨਾਨਕ ਅੰਗਦ ਕੋ ਬਪੁ ਧਰਾ ॥ ਧਰਮ ਪ੍ਰਚੁਰ ਇਹ ਜਗ ਮੋ ਕਰਾ ॥
नानक अंगद को बपु धरा ॥ धरम प्रचुर इह जग मो करा ॥
Nanak transformed himself to Angad and spread Dharma in the world.

ਅਮਰਦਾਸ ਪੁਨਿ ਨਾਮੁ ਕਹਾਯੋ ॥ ਜਨੁ ਦੀਪਕ ਤੇ ਦੀਪ ਜਗਾਯੋ ॥੭॥
अमरदास पुनि नामु कहायो ॥ जनु दीपक ते दीप जगायो ॥७॥
He was called Amar Das in the next transformation, a lamp was lit from the lamp.7.

ਜਬ ਬਰਦਾਨਿ ਸਮੈ ਵੁਹ ਆਵਾ ॥ ਰਾਮਦਾਸ ਤਬ ਗੁਰੂ ਕਹਾਵਾ ॥
जब बरदानि समै वुह आवा ॥ रामदास तब गुरू कहावा ॥
When the opportune time came for the boon, then the Guru was called Ram Das.

ਤਿਹ ਬਰਦਾਨਿ ਪੁਰਾਤਨਿ ਦੀਆ ॥ ਅਮਰਦਾਸਿ ਸੁਰਪੁਰਿ ਮਗੁ ਲੀਆ ॥੮॥
तिह बरदानि पुरातनि दीआ ॥ अमरदासि सुरपुरि मगु लीआ ॥८॥
The old boon was bestowed upon him, when Amar Das departed for the heavens.8.

ਸ੍ਰੀ ਨਾਨਕ ਅੰਗਦਿ ਕਰਿ ਮਾਨਾ ॥ ਅਮਰਦਾਸ ਅੰਗਦ ਪਹਿਚਾਨਾ ॥
स्री नानक अंगदि करि माना ॥ अमरदास अंगद पहिचाना ॥
Sri Nanak was recognized in Angad, and Angad in Amar Das.

ਅਮਰਦਾਸ ਰਾਮਦਾਸ ਕਹਾਯੋ ॥ ਸਾਧਨ ਲਖਾ ਮੂੜ੍ਹ ਨਹਿ ਪਾਯੋ ॥੯॥
अमरदास रामदास कहायो ॥ साधन लखा मूड़्ह नहि पायो ॥९॥
Amar Das was called Ram Das, only the saints know it and the fools did not.9.

ਭਿੰਨ ਭਿੰਨ ਸਭਹੂੰ ਕਰ ਜਾਨਾ ॥ ਏਕ ਰੂਪ ਕਿਨਹੂੰ ਪਹਿਚਾਨਾ ॥
भिंन भिंन सभहूं कर जाना ॥ एक रूप किनहूं पहिचाना ॥
The people on the whole considered them as separate ones, but there were few who recognized them as one and the same.

ਜਿਨ ਜਾਨਾ ਤਿਨ ਹੀ ਸਿਧ ਪਾਈ ॥ ਬਿਨ ਸਮਝੇ ਸਿਧਿ ਹਾਥਿ ਨ ਆਈ ॥੧੦॥
जिन जाना तिन ही सिध पाई ॥ बिन समझे सिधि हाथि न आई ॥१०॥
Those who recognized them as One, they were successful on the spiritual plane. Without recognition there was no success.10.

ਰਾਮਦਾਸ ਹਰਿ ਸੋ ਮਿਲ ਗਏ ॥ ਗੁਰਤਾ ਦੇਤ ਅਰਜਨਿਹ ਭਏ ॥
रामदास हरि सो मिल गए ॥ गुरता देत अरजनिह भए ॥
When Ramdas merged in the Lord, the Guruship was bestowed upon Arjan.

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Page 131

ਜਬ ਅਰਜਨ ਪ੍ਰਭੁ ਲੋਕਿ ਸਿਧਾਏ ॥ ਹਰਿਗੋਬਿੰਦ ਤਿਹ ਠਾ ਠਹਰਾਏ ॥੧੧॥
जब अरजन प्रभु लोकि सिधाए ॥ हरिगोबिंद तिह ठा ठहराए ॥११॥
When Arjan left for the abode of the Lord, Hargobind was seated on this throne.11.

ਹਰਿਗੋਬਿੰਦ ਪ੍ਰਭ ਲੋਕਿ ਸਿਧਾਰੇ ॥ ਹਰੀਰਾਇ ਤਹਿ ਠਾਂ ਬੈਠਾਰੇ ॥
हरिगोबिंद प्रभ लोकि सिधारे ॥ हरीराइ तहि ठां बैठारे ॥
When Hargobind left for the abode of the Lord, Har rai was seated in his place.

ਹਰੀਕ੍ਰਿਸਨ ਤਿਨ ਕੇ ਸੁਤ ਵਏ ॥ ਤਿਨ ਤੇ ਤੇਗ ਬਹਾਦਰ ਭਏ ॥੧੨॥
हरीक्रिसन तिन के सुत वए ॥ तिन ते तेग बहादर भए ॥१२॥
Har Krishan (the next Guru) was his son; after him, Tegh Bahadur became the Guru.12.

ਤਿਲਕ ਜੰਵੂ ਰਾਖਾ ਪ੍ਰਭ ਤਾ ਕਾ ॥ ਕੀਨੋ ਬਡੋ ਕਲੂ ਮਹਿ ਸਾਕਾ ॥
तिलक जंवू राखा प्रभ ता का ॥ कीनो बडो कलू महि साका ॥
He protected the forehead mark and sacred thread (of the Hindus) which marked a great event in the Iron age.

ਸਾਧਨ ਹੇਤਿ ਇਤੀ ਜਿਨਿ ਕਰੀ ॥ ਸੀਸੁ ਦੀਆ ਪਰ ਸੀ ਨ ਉਚਰੀ ॥੧੩॥
साधन हेति इती जिनि करी ॥ सीसु दीआ पर सी न उचरी ॥१३॥
For the sake of saints, he laid down his head without even a sign.13.

ਧਰਮ ਹੇਤਿ ਸਾਕਾ ਜਿਨਿ ਕੀਆ ॥ ਸੀਸੁ ਦੀਆ ਪਰ ਸਿਰਰੁ ਨ ਦੀਆ ॥
धरम हेति साका जिनि कीआ ॥ सीसु दीआ पर सिररु न दीआ ॥
For the sake of Dharma, he sacrificed himself. He laid down his head but not his creed.

ਨਾਟਕ ਚੇਟਕ ਕੀਏ ਕੁਕਾਜਾ ॥ ਪ੍ਰਭ ਲੋਗਨ ਕਹ ਆਵਤ ਲਾਜਾ ॥੧੪॥
नाटक चेटक कीए कुकाजा ॥ प्रभ लोगन कह आवत लाजा ॥१४॥
The saints of the Lord abhor the performance of miracles and malpractices. 14.

ਦੋਹਰਾ ॥
दोहरा ॥

ਠੀਕਰਿ ਫੋਰਿ ਦਿਲੀਸਿ ਸਿਰਿ ਪ੍ਰਭ ਪੁਰਿ ਕੀਯਾ ਪਯਾਨ ॥
ठीकरि फोरि दिलीसि सिरि प्रभ पुरि कीया पयान ॥
Breaking the potsherd of his body head of the king of Delhi (Aurangzeb), He left for the abode of the Lord.

ਤੇਗ ਬਹਾਦਰ ਸੀ ਕ੍ਰਿਆ ਕਰੀ ਨ ਕਿਨਹੂੰ ਆਨ ॥੧੫॥
तेग बहादर सी क्रिआ करी न किनहूं आन ॥१५॥
None could perform such a feat as that of Tegh Bahadur.15.

ਤੇਗ ਬਹਾਦਰ ਕੇ ਚਲਤ ਭਯੋ ਜਗਤ ਕੋ ਸੋਕ ॥
तेग बहादर के चलत भयो जगत को सोक ॥
The whole world bemoaned the departure of Tegh Bahadur.

ਹੈ ਹੈ ਹੈ ਸਭ ਜਗ ਭਯੋ ਜੈ ਜੈ ਜੈ ਸੁਰ ਲੋਕਿ ॥੧੬॥
है है है सभ जग भयो जै जै जै सुर लोकि ॥१६॥
Whit the world Iamented, the gods hailed his arrival in heavens.16.

ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥੇ ਪਾਤਸ਼ਾਹੀ ਬਰਨਨੰ ਨਾਮ ਪੰਚਮੋ ਧਿਆਇ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੫॥ਅਫਜੂ॥੨੧੫॥
इति स्री बचित्र नाटक ग्रंथे पातशाही बरननं नाम पंचमो धिआइ समापतम सतु सुभम सतु ॥५॥अफजू॥२१५॥
End of the Fifth Chapter of BACHTTAR NATAK entitled `The Description of the Spiritual Kings (Preceptors).5.

(SOURCE : searchgurbani.com)


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Old 02-Aug-2013
Re: Bachittar(Vichitra) Natak

what he wanna say

Old 03-Aug-2013
Re: Bachittar(Vichitra) Natak

Originally Posted by @n@@m View Post
what he wanna say
what you wanna say lol

Old 08-Aug-2013
Re: Bachittar(Vichitra) Natak

ਬੇਦੀ ਭਏ ਪ੍ਰਸੰਨ ਰਾਜ ਕਹ ਪਾਇ ਕੈ ॥ ਦੇਤ ਭਯੋ ਬਰਦਾਨ ਹੀਐ ਹੁਲਸਾਇ ਕੈ ॥
बेदी भए प्रसंन राज कह पाइ कै ॥ देत भयो बरदान हीऐ हुलसाइ कै ॥
Having been bestowed the kingdom, the Bedis were very much pleased. With happy heart, he predicted this boon:

ਜਬ ਨਾਨਕ ਕਲਿ ਮੈ ਹਮ ਆਨ ਕਹਾਇਹੈਂ ॥ ਹੋ ਜਗਤ ਪੂਜ ਕਰਿ ਤੋਹਿ ਪਰਮ ਪਦ ਪਾਇਹੈਂ ॥੭॥
जब नानक कलि मै हम आन कहाइहैं ॥ हो जगत पूज करि तोहि परम पद पाइहैं ॥७॥
When in the Iron age, I shall be called Nanak, you will attain the Supreme State and be worshipped by the world."7.
is utte kuch roshni payi jaye..

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