Sri Charitropakhyan: An analysis of the writings of … Related/Sri Dasam Granth...Waheguru Ji Ka...

Sri Charitropakhyan

An analysis of the writings of

Sri Guru Gobind Singh Ji

Prabhjot Singh

Prabhsinghgmailcom

Word format sewa Gurinder Singh Mann (UK)

Table of Contents

[Part 1]Charitropakhyan - Introduction and Analysis of Charitar No1 - Chandi Charitar 3

[Part II] Charitropakhyan - Analysis of Charitars 2 - 16 13

[Part III] - Analysis and Clarifications of Charitar 21-23 - (A)noop Kaur 20

[Part IV] Charitropakhyan - Analysis and Clarifications of Charitars 25 -403 28

[Part V] Charitropakhyan - Analysis and Clarifications of Sri Sabudh Baach (Charitar No 404) 41

Summary of the Charitars 47

Acknowledgements and further information 48

Waheguru Ji Ka KhalsaWaheguru Ji Ki Fateh Guru Roop Sangat Jeo

As we all know there have been a lot of misconceptions and negativity being spread about this Composition of Sri Dasam Granth Sahib Ji It is my sincerest hope that the following article will help to clear some of these misconceptions and doubts that Darshan lal and his band of followers have been propagating in the Panth I would urge everyone including sisters to kindly have a read because Charitropakhyan is definitely not what is made out to be and is no way against womanhood In this article i have borrowed almost exclusively from Dr Habhajan Singh Jis book with few additions from Gyani Narain Singh Jis Steek If this Kirpa of Guruji continues he will surely take the next seva too Thank you for reading this now on to the article

Prabhjot Singh

UK

Part 1Charitropakhyan - Introduction and Analysis of Charitar No1 - Chandi Charitar

This composition of Sri Dasam Granth - completed at Sri Anandpur Sahib in Bikrami 1753 (1696 AD) - is the most loathed work by this Granthrsquos adversaries It mainly describes the characters of females trapped in pursuits of pleasure although there are few descriptions of male characters too The primary sources of these Charitars are the Mahabharata stories from Puranas Brihat Katha Saritasagar Katha Alif Laila and Katha Granths etc but they also contain famous religious social and historical tales from local and international places These stories are associated with kings and queens prince and princesses wealthy people sadhus and sanyasis prostitutes etc with mostly amatory stories being prominent There is a moral message in one form or another attached with each of these stories a message that is universally applicable to entire mankind Those who are skeptical of Sri Dasam Granth believe that because indecent language flows in this composition it cannot be work of Guruji They consider it to be work of Shaakat poets (worshippers of Maya) because it is their belief that it includes Shaakatpanthis characteristics of engrossment in Maya Although scholars like Bhai Kahn Singh lsquoNabharsquo do not doubt that it is the work of Guruji they believe that in the debate that followed within the Panth after the compilation of Banis in Sri Dasam Granth by Bhai Mani Singh Ji some Sikhs were of the view that since it is difficult to read this Bani amongst mothers and

sisters it should be left in a separate pothi so that while responsible individuals can read and recite such Banis wider Sangat does not get to face any moral difficulties of doing its paath Even though the author of this Bani has not divided it into sections we could divide it in logical categories for our purposes of in-depth critical analysis and disquisition

This Bani begins in the following manner

Quote

ੴ ਸ ੀ ਵਾਿਹਗਰ ਜੀ ਕੀ ਫਤਿਹ

ਸ ੀ ਭਗਤੀ ਏ ਨਮ ਅਥ ਪਖਯਾਨ ਚਿਰਤ ਿਲਖਯਤ ਪਾਤਸਾਹੀ ੧੦

For the sake of convenience of our readers we take the liberty of dividing this Bani as follows 1 It begins with lsquoChandi Charitarrsquo comprising of 48 verses in which the Devi has been eulogised 2 In the second part ministers of King Chitr Singh tell him 402 different tales of crimes originating from sexual desires (Kaam) so that the dreadful veil of kaam could be lifted from his mind 3 After 403 tales there is a composition called lsquoSabudh Baachrsquo in which lsquoBaalarsquo and lsquoKaalrsquo clash with demons4 In the end there is the ever popular lsquoKabeyo Baach Bentirsquo (Hamri Karo Haath Dai Raccha)

A brief analysis of the above four categories can help in clearing many misconceptions about this work

CHARITAR NUMBER 1 ndash CHANDI CHARITAR

In 48 verses the character of lsquoChandirsquo has been described but here Chandi is not a revered Devi of Hindu or any Tantric faith Chandi is that force of Akal Purakh which from the beginning of time has been active in destroying impious forces This force is also the sword and also the blade It is one such sword the rein of which is diverse and widespread even in far off lands in all four corners therefore it is inappropriate to group and limit this maternal-force to India and its religions It is Jogmaya (the force with which the universe is created) Saraswati (the Devi of knowledge) and mighty Bhawani It has brought about the existence of Brahma Vishnu and Mahesh as per the following


Quote

ਤਹੀ ਖੜਗਧਾਰਾ ਤਹੀ ਬਾਢਵਾਰੀ ਤਹੀ ਤੀਰ ਤਰਵਾਰ ਕਾਤੀ ਕਟਾਰੀ ਹਲਬੀ ਜਨਬੀ ਮਗਰਬੀ ਤਹੀ ਹ ਿਨਹਾਰ ਜਹਾ ਆਪ ਠਾਢੀ ਵਹੀ ਹ ੧

ਤਹੀ ਜਗ ਮਾਯਾ ਤਸੀ ਬਾਕਬਾਨੀ ਤਹੀ ਆਪ ਰਪਾ ਤਹੀ ਸ ੀ ਭਵਾਨੀ ਤਹੀ ਿਬਸਨ ਤ ਬ ਹਮ ਤ ਰਦ ਰਾਜ ਤਹੀ ਿਬਸ ਮਾਤਾ ਸਦਾ ਜ ਿਬਰਾਜ

੨

ਤਹੀ ਦਵ ਤ ਦਤ ਤ ਜਛ ਉਪਾਏ ਤਹੀ ਤਰਕ ਿਹਦ ਜਗਤ ਮ ਬਨਾਏ ਤਹੀ ਪਥ ਹ ਅਵਤਰੀ ਿਸ ਸਿਟ ਮਾਹੀ ਤਹੀ ਬਕ ਤ ਤ ਬ ਹਮ ਬਾਦ ਬਕਾਹੀ

੩

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਹ ਭਗਤੀ ਤਹੀ ਿਸਧੀ ਤਲਵਾਰ ਦੀ ਧਾਰ ਏ ਅਤ ਤਹੀ ਟਢੀ ਤਲਵਾਰ ਏ ਤਹੀ

ਤੀਰ ਤਲਵਾਰ ਕਾਤੀ ਅਤ ਕਟਾਰ ਏ ਤਹੀ ਾਮ ਦ ਦ ਿਹਰ ਹਲਬ ਦੀ ਬਣੀ ਹਲਬੀ ਤਲਵਾਰ ਏ ਅਤ ਪਛਮੀ

ਦ ਦੀ ਤਲਵਾਰ ਏ ਿਜਧਰ ਵੀ ਮ ਵਖਦਾ ਹ ਉਥ ਤਨ ਿਬਰਾਜਮਾਨ ਪਾ ਦਾ ਹ ੧

ਹ ਭਗਤੀ ਤਹੀ ਜਗ ਮਾਇਆ ਸਰਸਵਤੀ ਿਵਕਰਾਲ ਰਪ ਅਤ ਭਵਾਨੀ ਏ ਤਹੀ ਿਵ ਨ ਬ ਹਮਾ ਅਤ ਿਵ ਵਮਾਤਾ

ਦ ਰਪ ਿਵਚ ਸਦਾ ਿਬਰਾਜਮਾਨ ਏ ੨

ਤਹੀ ਦਵ ਦਾਨਵ ਰਾਕ ਤਰਕ ਤ ਿਹਦ ਇਸ ਸਸਾਰ ਿਵਚ ਪਦਾ ਕੀਤ ਹਨ ਤਹੀ ਸਸਾਰ ਿਵਚ ਵਖ ਵਖ ਮਾਰਗ

ਦ ਰਪ ਿਵਚ ਆਈ ਏ ਅਤ ਤ ਹੀ ਪ ਭ ਦ ਨ ਦੀ ਚਰਚਾ ਕਰਨ ਵਾਲ ਲਕ ਨ ਪਦਾ ਕੀਤਾ ੩

In above verses we can see that this force manifests itself as the source of creation of not only numerous Devis but also the three main Devtas In no way it is a Devi of Hindu faith for it is the creator of this entire universe and also of people of different faiths and beliefs Not only that the spread of different faiths and religions is its own expansion All those who live in remembrance of Akal Purakh are created by this very force It has got extremely horrific appearance and it is also like an extremely beautiful virgin girl These paradoxical forms presented above are worth contemplating on Here instead of being a Devi the source of creation or the Primal Force it takes on the form of a female The protagonist of 403 Charitars is a nymph of ugly proportions whereas the protagonist lsquoBaalarsquo of lsquoSabudh Baachrsquo is pure and chaste

girl that is decorated with pure qualities she is someone whose chastity can never be violated This virtuous lsquoBaalarsquo takes the position of lsquoKaurrsquo in Sikh faith It is a mistake to call lsquoKaurrsquo princess of the Guru The word lsquoKaurrsquo (ਕਰ) is derived from lsquoKunwarrsquo

(ਕ ਵਿਰ) which means lsquoA chaste femalersquo ie a female whose purity remains intact

forever Thus its ugly form is associated with a nymphomaniac while its beauty is associated with high moral character

The Chandi of Charitropakhyan is the source of creation the Devi the force of Maya slayer of demons in the form of deadly weapons and in the form of cultured and virtuous woman too Not only it is the destroyer of demons like lsquoSumbh-Nisumbhrsquo lsquoChand-Mundrsquo lsquoRakhatbeejrsquo etc it also is the source of the enunciation of all four Vedas This primal force is also the creator of all struggles and conflicts in this world It manifests as lsquoNarsinghrsquo and destroys the demon lsquoHarnakashrsquo This force also takes on the form of brave men and courageous women It is creator of this universe and also its destroyer It takes on the form of Ram in order to destroy lsquoRavanarsquo and it also takes on the Avatar of Krishna for the destruction of demon lsquoKansrsquo In these situations it does not remain the primal force of Shaakats and Tantriks instead it emerges as the constructive force of Akal Purakh Waheguru Ji the mention of which appears in lsquoAnand Sahibrsquo Bani of Sri Guru Granth Sahib Ji Maharaj

Quote

ਿਸਵ ਸਕਿਤ ਆਿਪ ਉਪਾਇ ਕ ਕਰਤਾ ਆਪ ਹਕਮ ਵਰਤਾਏ

Similarly there is also mention of this force in Gurursquos Arjan Dev Jirsquos Bani lsquoMaaru Di Vaarrsquo Here we are told of Waheguru Jirsquos dominance and command over this force of creation In lsquoDevi Bhagvat Puranrsquo too the Devi is the force of creation ndash lsquoNamō Devai Parkaritairsquo (ਨਮ ਦਵਯ ਪ ਿਕ ਤਯ) In reality the Devi of Hindu Shaastras is both the force

of lsquoSankhai Shaastarrsquo as well as the force of God It is present as the force of Maya of God above the forms of wife of Devtas and those of numerous Devis This quote from lsquoDevi Bhagvat Puranrsquo verifies the above stated fact - ldquoBrahma asked lsquoAre you male or femalersquo To this Devi replied lsquoThe One and Only truth is Brahm there is no difference between us Whatever He is I am that Due to ignorance people differentiate between me and Him Only that Brahm is supreme He is indestructible and has been present even before the beginning of time (Snatan) During the process of creation of this universe it takes up countless different forms and that is when we both appear different like a reflection in the mirror At the end of the universe I cease to exist as a male or female ldquo This Devi the force of Maya is definitely different from the Devi that is worshipped as the wife of Devtas In some areas of the Tantric faith it appears to have superiority over the male or Shiva According to Sri Guru Granth Sahib Ji Maharaj however this force performs its actions as per the Hukam of Akal Purakh Waheguru

Quote

ਹਾਠਾ ਦਵ ਕੀਤੀਓ ਿਸਵ ਸਕਿਤ ਵਰਤਾਈਆ

ਿਸਵ ਅਗ ਸਕਤੀ ਹਾਿਰਆ ਏਵ ਹਿਰ ਭਾਈਆ

(Ang 1096 SGGS Ji)

The girl lsquoBaalarsquo of Charitropakhyan is also shown to perform her actions within the sweet Hukam of Waheguru although absolute victory in lsquoholy warrsquo initiated by the male is depicted to be impossible without lsquoBaalarsquo bursting into the battle scene To win over lsquoKaal-Purakhrsquo in husband form is her penultimate goal In this case she is the soul-bride and Kaal-Purakh Waheguru as husband In contrast to the indecent and ignominious union of male and female that was mentioned in the dialogues of minister lsquoBhooprsquo this establishes the male and female union of limitless purity and pulls mankind out of the sorry state of that disgraceful situation and even though narrative style may appear to be different from that of Bani of Sri Guru Granth Sahib Ji the similarity in the levels of purity depicted in its final form is unparalleled and inseparable

In this first Charitar that primal force is in the form of Vishnu resting comfortably on the bed of Shesh-Naagrsquos coil and that very force is in the form of lion-riding Durga too That force is also the red-clothes-wearing Usha (in the form of red colours of Dawn) ie a highly virtuous woman has the capacity to destroy darkness and deliver new verve and freshness to life It is also the wearer of white clothes (in the form of bright light in high skies) and it is also the yellow-colour-clad evening (in the form of pale yellow light of Dusk) Thus woman depicts limitless beauty in all three stages of life ndashChildhood Youth and Old age Without any doubt this Devi is Guru Gobind Singh Jirsquos vision of utopian virtuous woman and is totally different from the Devi mentioned in Puran-Shaasters These sentiments are in no way different from those depicted in the verses of universally accepted lsquoAkal Ustatrsquo where Waheguru has been described as diversified in various forms of Devi

Quote

ਕਹ ਦਵਬਾਨੀ ਕਹ ਸਾਰਦਾ ਭਵਾਨੀ ਕਹ ਮਗਲਾ ਿਮ ੜਾਨੀ ਕਹ ਿਸਆਮ ਕਹ ਸਤ ਹ

In these verses of lsquoAkal Ustatrsquo Waheguru has been referred to as forms of Devi because according to Sikh philosophy the force of creation Maya or primal-force is nothing but diversification of The Brahm In reality upon reading descriptions of Chandi Charitars at different places of Sri Dasam Granth it appears as if Guru Gobind Singh Ji by saying lsquoOnly Thou Only Thoursquo is describing various forms of Akal Purakh Waheguru and is seeing Him omnipresent in everything around The following verses of lsquoChandi Charitarrsquo exemplify this state

Quote

ਆਿਦ ਅਪਾਰ ਅਲਖ ਅਨਤ ਅਕਾਲ ਅਭਖ ਅਲਖ ਅਨਾਸਾ

ਕ ਿਸਵ ਸਕਤ ਦਏ ਸ ਿਤ ਚਾਰ ਰਜ ਤਮ ਸਤ ਿਤਹ ਪਰ ਬਾਸਾ

ਿਦਉਸ ਿਨਸਾ ਸਿਸ ਸਰ ਕ ਦੀਪਕ ਿਸ ਸਿਟ ਰਚੀ ਪਚ ਤਤ ਪ ਕਾਸਾ

ਬਰ ਬਢਾਇ ਲਰਾਇ ਸਰਾਸਰ ਆਪਿਹ ਦਖਤ ਬਠ ਤਮਾਸਾ ੧

Meaning ndash The one who is Primal Infinite beyond any description limitless deathless garbles invisible and eternal (who) created Shiv-Shakti four Vedas rajo-tamo-sato three modes of Maya and pervades in all three worlds (who) created day and night the lamps of Sun and Moon the whole world and the five elements (who) extended enmity and fight between the gods and demons and Himself seated (separately) watches over it [The author has made a footnote here stating that original Gurmukhi translation of the

verse presented above is taken from Dr Rattan Singh Jaggirsquos Steek (staunch adversary of Sri Dasam Granth) so that no allegation of

wrong meanings could be levelled against him]

Quote

ਦਹਰਾ

ਿਕ ਪਾ ਿਸਧ ਤਮਰੀ ਿਕ ਪਾ ਜ ਕਛ ਮ ਪਿਰ ਹਇ

ਰਚ ਚਿਡਕਾ ਕੀ ਕਥਾ ਬਾਣੀ ਸਭ ਸਭ ਹਇ ੨

ਜਤ ਜਗਮਗ ਜਗਿਤ ਮ ਚਡ ਚਮ ਡ ਪ ਚਡ

ਭਜ ਦਡਨ ਦਡਿਨ ਅਸਰ ਮਡਨ ਭਇ ਨਵ ਖਡ ੩

Meaning ndash O Ocean of mercy If Thy Grace is bestowed upon me (then) I may compose the story of Durga and my poetry (Bani) could be the best |2| (whose) light is shining in the world (who) is the mighty destroyer of demons like Chand-Mund (whose) mighty arms punishes the demons and (who) is the creator of the nine regions of this universe

Quote

ਸ ਯਾ

ਤਾਰਨ ਲਕ ਉਧਾਰਨ ਭਮਿਹ ਦਤ ਸਘਾਰਨ ਚਿਡ ਤਹੀ ਹ

ਕਾਰਨ ਈਸ ਕਲਾ ਕਮਲਾ ਹਿਰ ਅਦ ਸਤਾ ਜਹ ਦਖ ਉਹੀ ਹ

ਤਾਮਸਤਾ ਮਮਤਾ ਨਮਤਾ ਕਿਵਤਾ ਕਿਵ ਕ ਮਨ ਮਿਧ ਗਹੀ ਹ

ਕੀਨ ਹ ਕਚਨ ਲਹ ਜਗਤ ਮ ਪਾਰਸ ਮਰਿਤ ਜਾਇ ਛਹੀ ਹ ੪

Meaning ndash It is you Durga who ferries across the people you are the redeemer of earth and slayer of demons You are the cause of Shakti of Shiva ndash Parvati and Shakti of Vishnu ndash Lakshami You are the Rajo-Tamo-Sato qualities essence of which is the poetry latent in mind of the poet You are the philosopherrsquos stone in the world which transforms the iron that it touches into gold The same feelings are also seen in lsquoChandi Di Vaarrsquo

Quote

ਖਡਾ ਿਪ ਥਮ ਸਾਜ ਕ ਿਜਨ ਸਭ ਸਸਾਰ ਉਪਾਇਆ

ਬ ਹਮਾ ਿਬਸਨ ਮਹਸ ਸਾਿਜ ਕਦਰਿਤ ਦਾ ਖਲ ਰਚਾਇ ਬਣਾਇਆ

ਿਸਧ ਪਰਬਤ ਮਦਨੀ ਿਬਨ ਥਮ ਾ ਗਗਿਨ ਰਹਾਇਆ

ਿਸਰਜ ਦਾਨ ਦਵਤ ਿਤਨ ਅਦਿਰ ਬਾਦ ਰਚਾਇਆ

ਤ ਹੀ ਦਰਗਾ ਸਾਿਜ ਕ ਦਤਾ ਦਾ ਨਾਸ ਕਰਾਇਆ

ਤਥ ਹੀ ਬਲ ਰਾਮ ਲ ਨਾਲ ਬਾਣਾ ਦਹਿਸਰ ਘਾਇਆ

ਤਥ ਹੀ ਬਲ ਿਕ ਸਨ ਲ ਕਸ ਕਸੀ ਪਕਿੜ ਿਗਰਾਇਆ

ਬਡ ਬਡ ਮਿਨ ਦਵਤ ਕਈ ਜਗ ਿਤਨੀ ਤਨ ਤਾਇਆ

ਿਕਨੀ ਤਰਾ ਅਤ ਨ ਪਾਇਆ ੨

Meaning ndash The supreme authority first created Shakti in the form of double-edged sword (then) created the entire world After creating Brahma Vishnu and Mahesh (then) created the play of Nature (You created) the oceans mountains and land and suspended the skies without support of any columns (You then) created Devtas and Demons and created strife amongst them You also created Durga and (through her) destroyed the demons Ram Chander received all his might from You who then killed Ravana with arrows Krishna received the strength from You who threw down Kans by grabbing his hair Great sages and Devtas practiced great austerities for many Yugas (but out of them) no one could find Your end

Similar expressions can be seen in the beginning of Raas-Leela (dance and celebration) episode of lsquoKrishnavtarrsquo It is important to explain here that progression and social development of women was Sri Gurujirsquos first priority At the end of lsquoBachitter Natakrsquo Guruji gives hint of writing about tales associated with Avtars however he also states that he will write lsquoChandi Charitarrsquo before lsquoAvtar-Leelarsquo In lsquoRaas-Leelarsquo of lsquoKrishnavtarrsquo the amorous portrayal of Gopis was an inseparable part in traditional puranic texts and as such its mention was crucial for the poet Before that description however Guruji writes about lsquoDevi Di Ustatrsquo (eulogy to woman) The real puporse of this narrative is to clarify that although mention of sexuality of Gopis was crucial it is not the only facet of woman rather her true form is that of a virtuous brave fierce (like edge of a sword) and pure Devi In the above narrative Guruji by saying lsquoOnly Thou Only Thoursquo creates such a majestic impression itrsquos almost as if he is praising Akal Purakh with each description of female form In concluding verses of lsquoDevi Ustatrsquo in lsquoKrishnavtarrsquo Guruji makes Akal Purakh and Devi indistinguishable just like in Gurbani where all the Avtars and their names point towards that one and only Akal Purakh Waheguru

Quote

ਤਹੀ ਬ ਾਹਮੀ ਬ ਨਵੀ ਸ ੀ ਭਵਾਨੀ ਤਹੀ ਬਾਸਵੀ ਈ ਰੀ ਕਾਰਤਕਯਾਨੀ ਤਹੀ ਅਬਕਾ ਦ ਟਹਾ ਮ ਡ ਮਾਲੀ ਤਹੀ

ਕ ਟ ਹਤੀ ਿਕ ਪਾ ਕ ਿਕ ਪਾਲੀ ੪੩੦

ਤਮੀ ਬ ਾਹਮਣੀ ਹ ਿਹਰਨਾਛ ਮਾਰਯ ਹਰਨਾਕ ਿਸਘਣੀ ਹ ਪਛਾਰਯ ਤਮੀ ਬਾਵਨੀ ਹ ਿਤਨ ਲਗ ਮਾਪ ਤਮੀ ਦਵ

ਦਾਨ ਕੀਏ ਜਛ ਥਾਪ ੪੩੧

ਤਮੀ ਰਾਮ ਹ ਕ ਦਸਾਗ ੀਵ ਖਡਯ ਤਮੀ ਿਕ ਨ ਹ ਕਸ ਕਸੀ ਿਬਹਡਯ ਤਮੀ ਜਾਲਪਾ ਹ ਿਬੜਾਲਾਛ ਘਾਯ ਤਮੀ ਸ ਭ

ਸ ਭ ਨ ਸ ਭ ਦਾਨ ਖਪਾਯ ੪੩੨

ਦਹਰਾ

ਦਾਸ ਜਾਨ ਕਿਰ ਦਾਸ ਪਿਰ ਕੀਜ ਿਕ ਪਾ ਅਪਾਰ ਹਾਥ ਦ ਰਾਖ ਦ ਰਾਖ ਮਿਹ ਮਨ ਕ ਮ ਬਚਨ ਿਬਚਾਰ ੪੩੩

In Charitropakhyan majority of the charitars written in dialogues of ministers ldquoBhooprdquo present an amorous picture of females The only motive of writing lsquoChandi Charitarrsquo in the beginning of this composition is to state that the real image of females in the mind of the poet is not of a sexual nature That form is only created by wealthy people and pleasure-seeking libertines like King Chitr Singh In her true form she adopts that active force which is fully capable of eradicating all crimes and evils from this world On one hand there is a social structure that gladly hands her the sword for the destruction of tyrants and also gives her equal opportunities to excel and touch the peaks of success in all walks of life On the other hand however there is that primitive male-dominated social order which treats her like an object of sexual desire and keeps her confined to the parameters of the house Such social structure pushes her towards destructive activities Her extremely sharp intellect and limitless strength is capable of breaching walls of the house even in that confinement she has the capacity to destroy the biggest of kings wealthy and powerful people without using even a single weapon Therefore it is up to the male society to decide whether it wants to choose destruction or progression The path of equality of men and women leads to progression while inequality will most certainly bring about destruction and chaos If male society chooses the road of progression and gives her equal opportunities in constructive tasks evils oppressions and immorality will be destroyed But if she is sidelined and forced to live under shadow of males she will keep reminding male society of her limitless force even while treading on the path forced upon her Male writes at length about her characters yet he is the one responsible for her destructive form When male society is aware of the fact that female intellect is capable of transforming any impossibility into plausible situation then why does it look down on women Why does it not use her peerless strength for growth and betterment of humanity In Charitropakhyan she with her sharp intellectuality and limitless capability destroys the enemies of Faith with her fierce tigress bites she also eradicates fears from the minds of meek and oppressed Brahmins Dasam Guru Pita Ji tells us that this Devi this force has appeared in the form of Sri Krishna Lord Buddha and avatars like lsquoMachhrsquo and lsquoKachhrsquo He describes some of her capabilities in Charitropakhyan

Quote

ਭਾਨ ਸ ਤਜ ਭਯਾਨਕ ਭਤਜ ਭਧਰ ਸ ਿਜਨ ਕ ਤਨ ਭਾਰ

ਭਾਰੀ ਗਮਾਨ ਭਰ ਮਨ ਭੀਤਰ ਭਾਰ ਪਰ ਨਿਹ ਸੀ ਪਗ ਧਾਰ

ਭਾਲਕ ਜਯ ਭਭਕ ਿਬਨ ਭਰਨ ਭਰਵ ਭਿਰ ਬਜਾਇ ਨਗਾਰ

ਤ ਭਟ ਝਿਮ ਿਗਰ ਰਨ ਭਿਮ ਭਵਾਨੀ ਜ ਕ ਭਲਕਾਨ ਕ ਮਾਰ ੧੮

Meaning ndash The demons were as radiant as the Sun and their bodies were mighty as the mountains They were so full of ego that they could not place their feet on the ground They roared like big grizzly bears and fearlessly played horrific sounds on the war-drums and Nagaras These demons fell down spinning when Bhawani attacked them with her arrows

In reality with Sri Dasam Granth Sahib Ji as base an effort has been made to inform the whole world that no other religion or philosophy can match the praise and respect given to women in Sikh faith In Sri Dasam Granth Sahib Ji the battlefields in which even king of men lsquoIndrarsquo becomes unsuccessful in defeating the enemy woman comes out victorious We get to see an exquisite descriptive example of this in lsquoChandi Di Vaarrsquo The following appears in Charitropakhyan

Quote

ਜਨ ਿਮਟ ਿਬਕਟ ਭਟ ਕਾਹ ਸ ਬਾਸਵ ਸ ਕਬਹ ਨ ਪਛਲ ਤ ਗਰਜ ਜਬ ਹੀ ਰਨ ਮ ਗਨ ਭਾਿਜ ਚਲ ਿਬਨ ਆਪ ਅਕਲ

ਤ ਕਿਪ ਕਾਿਲ ਕਟ ਝਟ ਕ ਕਦਲੀ ਬਨ ਜ ਧਰਨੀ ਪਰ ਮਲ ਸ ਨ ਰਗੀਨ ਭਏ ਪਟ ਮਾਨਹ ਫਾਗ ਸਮ ਸਭ ਚਾਚਿਰ

ਖਲ ੨੯

Meaning ndash The horrible warriors could not be destroyed even lsquoIndrarsquo could not manage to push them back When they roared in the battlefield everyone except lsquoKalirsquo fled the scene Kali (whose form is stigmatised by society) got enraged and chopped the warriors down like forest of bananas trees chopped and spread on ground Their clothes got drench with blood itrsquos as if everyone is merrily dancing during Holi

This is how womanrsquos valiant (constructive) form is depicted in the parable of lsquoChandirsquo in the first Ang of lsquoCharitropakhyanrsquo

Closing folio of Charitropakhyan Pothi

dated 1780 vs1723

[Part II] Charitropakhyan - Analysis of Charitars 2 - 16

With Waheguru Jis blessings here is part 2 of the ongoing series of articles on Charitropakhyan This article provides plot descriptions of the Charitars 2 - 16 their importance lessons to be learned and clarifications of the misconceptions being spread by anti-panthic forces by twisting some of the meanings of these Charitars It also contains analysis of Charitar 16 which the haters make the blasphemous mistake of associating it with Sri Guru Gobind Singh Sahib Ji Maharaj As in previous article I have extensively used Dr Harbhajan Singh Jis book as reference and Gyani Narain Singh Jis steek for some of the gurmukhi meanings Ok heres the article

Although even the first part of Charitropakhyan (Chandi Charitar) is not acceptable to Sri Dasam Granths adversaries however it is mainly the second part that is the subject of intense hatred as most of the stories deal with amorous events and it is their belief that they are of lewd sexual nature The plot of the second part is something like this A fairy from the heavens gets enchanted upon seeing the king Chitr Singh of Chitravarti state and eventually marries him This queen fairy gave birth to a beautiful son but went back to heavens after a few years (or we can infer that she passed away) King Chitr Singh became very sad He ordered his ministers to find him a girl with similar beautiful looks and qualities The daughter of King of Orissa was almost similar in looks and personality as that of fairy Queen In order to obtain this girl king Chitr Singh attacked the king of Orissa Chitr Singhs son Hanwant Singh supervised and led his fathers army in the battlefield The king of Orissa was defeated and killed in the war And so Chitr Singh won the princess and married her In reality however the new Queen was attracted to kings son ndash the handsome youthful Hanwant Singh

The king sent Hanwant Singh off to a learned Brahmin for higher education but he always remained quiet and aloof The king tried talking sense to him but all his efforts went wasted When the helpless king presented this issue in front of everyone in his courtroom Queen Chitramati secretly took Hanwant Singh to her room She said to him You are so charming and indescribably handsome like the God of love Kama-Dev O my friend Your eyes mesmerise me and bewitch my mind I am not satisfied with the king Drop your fears of him and copulate with me The prince however flatly refused her offer The Queen embarrassed by his refusal retaliated by instigating the king O King Your son is most evil He tore my clothes off and scratched and scarred my whole body The king totally blinded in her lust ordered

the execution of the prince without any investigation This is when his wise ministers tell him tales that describe the carnal desires of females although there are a few stories that deal with equivalent male characteristics too Majority of these stories are based on crimes originating from amorous sentiments Following are the facts that emerge from the above plot

1 After attaining power of the State the ruling faction forgets its primary responsibilities and engages itself in carnal pleasures and other similar immoral acts

2 The rules shove innocent people into battlefield for their own corporal wants As a result the humanity has to suffer in the aftermath

3 According to the story kings son had reached that state of youth where he was able to lead an army by himself ie the king was far older than him Despite his old age he married a girl much younger than him while ideally she should have been married to his son instead Whenever a man uses his wealth and power as influence to establish illicit relations the results will always be devastating

4 The mention of aloofness of Hanwant Singh is a portrayal of a child whose parents like Chitr Singh make immoral decisions blinded by the influence of amorous desires The indication of full mental and physical growth of Hanwant Singh is given when he provides leadership services during the war But the king is ignorant of his sons mental and physical development It was natural that all this would have adverse affect on Hanwant Singh The moral learnt from this incident is that decisions made by people like sexually engrossed Chitr Singh effect their own family first

5 The moral character of princess was not bad It is the excesses of man that drives her towards wrong-doings As a result of these excesses inappropriate conduct of females projects an illusion of inherent impurity within the society It is this illusion ndashthe result of male excesses and oppression - that glitters as obscene in the eyes of adversaries of this Granth

6In the story the model responsible ministers of State have been portrayed Thus if a ruler goes astray from the righteous path it becomes the duty of the ministers to use diplomatic means to persuade him back on the right path ndash to bring him out of darkness and into the light

7It is important to note that the composer of this Bani has deployed intricate abstract reasoning while creating the plot he has narrated the ethical content not in first person rather used ministers for the narrative which indicates that it is not compulsory for Beebis to read the Charitars These tales can however be used for the emancipation of people that are trapped in blind faith Charitropakhyan is a treatise on ethics it is meant to be quoted wherever need is felt The first third and fourth parts of it however are highly inspiration for both men and women

The 401 Charitars that appear in the second part of Charitropakhyan have not been narrated by the ministers for kings amusement rather there aim is to put the king

back on the path of righteousness and virtue The opposing faction of Sri Dasam Granth has serious objections against some of the language used in these stories A brief critical evaluation of this issue is important In the first story ie third Charitar the protagonist is a woman whose husband is quite aged because of which she forms illicit relations with a younger person Minister says

Quote

ਹਤ ਤਰਨ ਕ ਤਰਿਨ ਬਿਸ ਿਬਰਧ ਤਰਿਨ ਬਿਸ ਹਇ

ਇਹ ਰੀਿਤ ਸਭ ਜਗਤ ਕੀ ਜਾਨਤ ਹ ਸਭ ਕਇ ੬

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਇਸਤ ੀ ਜਆਨ ਆਦਮੀ ਦ ਵਸ ਿਵਚ ਅਤ ਬਢਾ ਆਦਮੀ ਇਸਤ ੀ ਦ ਵਸ ਿਵਚ ਹ

ਜ ਦਾ ਏ ਸਸਾਰ ਦੀ ਇਸ ਰੀਤ ਨ ਸਾਰ ਜਾਣਦ ਹਨ ੬

Meaning ndash Women get bewitched by a youthful male while an aged man gets lured by a woman This is the custom of this world (which) everyone knows

In the second Charitar of this part (ਘਰਕੀ - Ghurki) Mahanand is an old man because

of which his wife commits adultery with younger males The fact that old age is the cause of her wifes meanderings is crucial to note because these stories commence with aged men marrying younger women The abuses hurled at the composer of this work without analysing minute intricate facts like these are most unfortunate In thethird Charitar (ਸਿਹਜ ਕਲਾ- Sehaj Kalaa) the evil perverted mentality of people

impersonating as saints is delineated a character that pretends to live in cavity of a tree in the woods while in reality he absconds with a beautiful girl of a nearby city In the fourth story (ਮਾਲਮਤੀ ndash Maalmati) a character of a Muslim lady is painted to

illustrate the fact that these amorous events are prevalent in every social order Sixth (ਅਨਰਾਗ ਮਤੀ ndash Anurag Mati) and seventh (ਜਗ ਜਤਮਤੀ ndash Jag Jogmati) Charitars depict

the killing of a couple having illicit relations and eight (ਿਚਤਰਕਲਾ ndash Chitarkala)

Charitar tells the story of a characterless woman who commits heinous crimes of killing her son and husband

The adversaries of Sri Dasam Granth are particularly critical of the sixteenth (ਛਜੀਆ ndash

Chhajia) Charitar because the events in this story create an illusion of it being associated with Sri Guru Gobind Singh Ji The story goes like this A king lives happily on the banks of river Satluj A prostitute in greed of money comes to the kings house She gets smitten by kings good looks but her beauty does not have any effect on the king She even tries sorcery on him but all attempts prove unsuccessful One day she comes to the kings court disguised as a Yogi The king decides to establish contact with her so that he can learn some magic Mantra (ie verify her true internal qualities) The prostitute disguised as a yogi tells the king to come see her at

midnight at her place Upon kings arrival the yogi orders everyone else to leave and asks for incense candles rice flowers and wine which the king makes available The prostitute in yogis disguise says to the king that she has got magical power of converting her physical form that she will disclose the Mantra in male form but will copulate with him in her female form The king refuses and says the givers of Mantras are like parents one cannot dream of having pervert relations with them

The prostitute then says That man who refuses to satisfy the sexual desires of a passion ridden woman should be thrown in hell If you do not copulate with me I will scream that you are a thief and get you arrested People from all corners come to you for rewards then why do you disappoint me The king argues Why should I destroy my virtues by having immoral relations with you Upon hearing this the woman screams and gathers everyone but quickly changes the version of her story and says she was just murmuring in sleep Everyone leaves and she starts pressurising the king again to copulate with him The king devises a plan and gets the woman drugged after she falls unconscious he returns back to his home safe and sound The king says The Mantra that I have learned from this yogi is that I will never have any sexual contact with her This woman does not know the meaning of love and affection her only aim in life is to obtain more money and physical gratification ndash

Quote

ਰੀਿਤ ਨ ਜਾਨਤ ਪ ੀਤ ਕੀ ਪਸਨ ਕੀ ਪਰਤੀਤ

ਿਬਛ ਿਬਸੀਅਰ ਬਸਯਾ ਕਹ ਕਵਨ ਕ ਮੀਤ ੪੩

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਇਹਨ ਪ ਮ ਦੀ ਰੀਤ ਦਾ ਪਤਾ ਨਹ ਪਸ ਵਾਸਤ ਹੀ ਇਸਦਾ ਇਹ ਪ ਮ ਹ ਿਬਛ

ਸਪ ਅਤ ਵਸਵਾ ਦਸ ਇਹ ਭਲਾ ਿਕਸਦ ਿਮਤਰ ਹ ਦ ਹਨ ੪੩

The king had returned home after leaving 60 coins on the bedside of the unconscious woman Upon coming home he swore With great effort I have been able to protect my virtues I will never ever look at any woman other than my wife This pledge is now etched deep in my heart

Quote

ਤਬ ਰਾਇ ਿਗ ਹ ਆਇ ਸ ਪ ਣ ਐਸ ਿਕਯ

ਭਲ ਜਤਨ ਸ ਰਾਿਖ ਧਰਮ ਅਬ ਮ ਿਲਯ

ਦਸ ਦਸ ਿਨਜ ਪ ਭ ਕੀ ਪ ਭਾ ਿਬਖਿਰਹ

ਹ ਆਨ ਿਤ ਯਾ ਕਹ ਬਹਿਰ ਨ ਕਬਹ ਹਿਰਹ ੪੯

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਤ ਰਾਜ ਨ ਘਰ ਆਕ ਪ ਣ ਕੀਤਾ ਿਕ ਇਸ ਵਾਰ ਤ ਮ ਜਤਨ ਕਰਕ ਅਪਣ ਧਰਮ

ਨ ਬਚਾ ਿਲਆ ਹਣ ਮ ਦਸ ਦਸ ਤਰ ਿਵਚ ਉਸ ਪਰਮ ਰ ਦਾ ਜਸ ਫਲਾਵ ਗਾ ਅਤ ਕਦ ਵੀ ਿਕਸ (ਪਰਾਈ)

ਇਸਤਰੀ ਵਲ ਨਹ ਤਕ ਗਾ ੪੯

Quote

ਦਹਰਾ

ਵਹ ਪ ਤਗ ਾ ਤਿਦਨ ਤ ਬ ਾਪਤ ਮ ਿਹਯ ਮਾਿਹ

ਤਾ ਿਦਨ ਤ ਪਰ ਨਾਿਰ ਕ ਹਰਤ ਕਬਹ ਨਾਿਹ ੫੦

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਉਹੀ ਪ ਣ ਉਸ ਿਦਨ ਤ ਮਰ ਮਨ ਵਿਸਆ ਹਇਆ ਹ ਅਤ ਹਣ ਕਦ ਭੀ ਪਰਾਈ

ਇਸਤ ੀ ਨ ਨਹ ਵਖ ਗਾ ੫੦

Skeptics associate this story with Sri Guru Gobind Singh Ji There is one more story before this one that story is associated with Amritsar and Kiratpur Sahib The opposition has several arguments ndash They say that how could it be possible that characterless people lived in cities of Guruji But even to this day do only religious people live at holy places Pilgrims at major holy places get their personal belongings stolen Therefore Guruji is giving this caution that immoral people not only enter religious places they can also try to deceive innocent pilgrims The protagonist of Guruji does not go to Chajjia to learn any Mantra because there is nothing but sex Mantra in her possession In the story a great attempt has been made to expose the real facet of a sexually obsessed woman impersonating as a holy person The real Mantra (lesson) to be learnt was to reach deep down and expose the intrinsic character of such perverted individuals disguised as yogis That is why Guruji says that only Mantra thats learnt from this episode is that no immoral relations should be established with such a woman

Quote

ਰਾਇ ਤਬ ਿਚਤ ਭੀਤਰ ਿਕਯਾ ਿਬਚਾਰ ਹ

ਯਾਿਹ ਨ ਭਿਜਹ ਆਜ ਮਤ ਕਾ ਸਾਰ ਹ

There is a specific meaning and purpose behind giving 60 coins to Chajjia It has been told in the early parts of this Charitar that this woman became immoral because of her greed for money The primary reason for entering prostitution has always been money The act of giving 60 coins symbolises that help should be provided to these daughters of humanity who have fallen into immoral trades because of their poor economic situations that they can become women for high moral character The next message the rational composer wants to give through the Charitar is that whenever

there is a situation where prestige and faith are at stake a man should always defend his faith and religious duties Whenever such tricky situations surface in other Charitars perverted people do not hesitate from killing even their own loved ones in contrast the protagonist of this Charitar shows immense sympathy for the sorry state of that woman At the same time he reiterates his unshakable pledge

Quote






Quote








Quote

ਦਹਰਾ






Quote



There is a specific meaning and purpose behind giving 60 coins to Chajjia It has been told in the early parts of this Charitar that this woman became immoral because of her greed for money The primary reason for entering prostitution has always been money The act of giving 60 coins symbolises that help should be provided to these daughters of humanity who have fallen into immoral trades because of their poor economic situations that they can become women for high moral character The next message the rational composer wants to give through the Charitar is that whenever there is a situation where prestige and faith are at stake a man should always defend his faith and religious duties Whenever such tricky situations surface in other Charitars perverted people do not hesitate from killing even their own loved ones in contrast the protagonist of this Charitar shows immense sympathy for the sorry state of that woman At the same time he reiterates his unshakable pledge

Quote








And finally the following verse which the adversaries of Sri Dasam Granth Ji are calling the ideas of the writer and use it to launch attacks against the Granth are in fact uttered by Chajjia and not by Sri Guruji

Quote

ਕਾਮਾਤਰ ਹ ਜ ਤਰਿਨ ਆਵਤ ਿਪਯ ਕ ਪਾਸ

ਮਹਾ ਨਰਕ ਸ ਡਾਿਰਯਤ ਦ ਜ ਜਾਨ ਿਨਰਾਸ ੨੩

ਤਨ ਅਨਗ ਜਾ ਕ ਜਗ ਤਾਿਹ ਨ ਦ ਰਿਤ ਦਾਨ

ਤਵਨ ਪਰਖ ਕ ਡਾਿਰਯਤ ਜਹਾ ਨਰਕ ਕੀ ਖਾਿਨ ੨੪

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਕਾਮ ਦੀ ਦਖੀ ਕੀਤੀ ਹਈ ਿਜਹੜੀ ਇਸਤ ੀ ਿਪਆਰ ਪਾਸ ਆ ਦੀ ਏ ਜ ਿਪਆਰਾ

ਉਹਨ ਿਨਰਾ ਕਰਦਾ ਹ ਤਾ ਐਸਾ ਿਮਤਰ ਘਰ ਨਰਕ ਿਵਚ ਿਡਗਦਾ ਹ ੨੩

ਜ ਆਦਮੀ ਕਾਮ-ਰਤੀ ਇਸਤ ੀ ਨ ਭਗ ਦਾਨ ਨਹ ਦ ਦਾ ਉਸ ਆਦਮੀ ਨ ਨਰਕ ਦੀ ਖਾਨ ਿਵਚ ਸਟ ਦਣਾ ਚਾਹੀਦਾ ਹ

੨੪

If Guruji Maharaj wishes the next article will attempt to present analysis of the (in)famous (A)noop Kaur Charitar and more

[Part III] - Analysis and Clarifications of Charitar 21-23 -(A)noop Kaur

With Gurujis blessings here is an analysis of the (in)famous Charitar - The story of (A)noop Kaur This is the Charitar that Darshan ragi used to distort the essence of Charitropakhyan at Rochester NY We all know what happened after that so lets not

go into that This article based on Dr Harbhajan Singh Jis book is an attempt to present descriptions of the plot as well as clear many of the misconceptions being spread by jeonwala and other anti-pantic pseudo-scholars regarding Gurujis role in this Charitar As in previous articles I have provided Gurmukhi meanings done by Gyani Narain Singh Ji to the quoted verses It is my sincere hope that after reading Dr Sahibs article we will be able to understand this Charitar (and Charitropakhyan) inthe way Guruji want us to understand it Ok please read on

The plot of Charitar number 21 is associated with Sri Guru Gobind Singh Sahib Ji The story of this Charitar is quite similar to the story of Charitar No 16 Chajjia In the 27th verse of this story the name of this wealthy woman has been given as Noop (or Anoop) Kaur who gets attracted to Guruji (as protagonist in the story) This wealthy lady bribes a servant of Guruji and gets a message delivered to him saying that she has got one Mantra that Guruji would want to learn Guruji goes to the lady Anoop Kaur makes arrangements for flowers beetle-leafs and wine It is important to remember here that Chajjia had also asked for similar ingredients Actually Guruji are exposing the real face of such Tantriks who are absorbed in magic and sorcery As soon as Guruji arrives the lady tells her passion-ridden state of mind and starts begging in front of Guruji to copulate with herGuruji says to her Why should I give up my faith and virtues why should I drown in hell That passion-struck lady says

Quote

ਕਾਮਾਤਰ ਹ ਜ ਿਤ ਯਾ ਆਵਤ ਨਰ ਕ ਪਾਸ

ਮਹਾ ਨਰਕ ਸ ਡਾਿਰਯ ਦ ਜ ਜਾਨ ਿਨਰਾਸ ੧੮

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਕਾਮ ਦੀ ਦਖੀ ਕੀਤੀ ਹਈ ਇਸਤ ੀ ਜਦ ਪਰ ਪਾਸ ਆ ਦੀ ਏ ਅਤ ਜ ਊਹ ਪਰ

ਉਸਨ ਿਨਰਾ ਭਜਦਾ ਹ ਤ ਉਸ ਪਰਖ ਨ ਵਡ ਨਰਕ ਿਵਚ ਸਿਟਆ ਜਾਣ ਚਾਹੀਦਾ ਹ ੧੮

To this Guruji says ldquoYou always bow to my feet in respect you worship me and now you get obsessed (to your own Satguru) and want to have sexual relations with him Donrsquot you feel ashamed of yourselfrdquo

Quote

ਪਾਇ ਪਰਤ ਮਰ ਸਦਾ ਪਜ ਕਹਤ ਹ ਮਿਹ

ਤਾ ਸ ਰੀਝ ਰਮ ਚਹਤ ਲਾਜ ਨ ਆਵਤ ਤਿਹ ੧੯

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਲਕ ਮਰ ਪਰ ਤ ਿਡਗਦ ਨ ਮ ਪ ਸਨ ਹਕ ਤਰ ਨਾਲ ਭਗ ਕਰ ਕੀ ਇਸ ਤਰ

ਕਿਹਿਦਆ ਤਨ ਰਮ ਨਹ ਆ ਦੀ ੧੯

In fact the intention in these verses is to illustrate the pious relationship that exists between the Guru and his Sikh Anoop Kaur has become neglectful of this pious relationship Guruji is reminding this relationship to her follower who is drowning in sea of immoral desire The story also shows how sexually obsessed people twist the meanings of religious texts to uphold their actions The lady says ldquoSri Krishna was respected by everyone even after getting intimate with Gopis He did not go to hell God has made our bodies with five elements and attraction between males and females has also materialised by Him then how can physical relationships be called sinfulrdquo

Quote

ਿਕ ਸਨ ਪਜ ਜਗ ਕ ਭਏ ਕੀਨੀ ਰਾਿਸ ਬਨਾਇ

ਭਗ ਰਾਿਧਕਾ ਸ ਕਰ ਪਰ ਨਰਕ ਨਿਹ ਜਾਇ ੨੦

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਿਕ ਨ ਵੀ ਸਸਾਰ ਲਈ ਪਜਨੀਕ ਸੀ ਪਰ ਉਸਨ ਵੀ ਰਾਸ-ਲੀਲ ਾ ਕੀਤੀਆ

ਉਹਨ ਰਾਿਧਕਾ ਨਾਲ ਭਗ ਕੀਤਾ ਿਫਰ ਉਹ ਨਰਕ ਿਵਚ ਨਹ ਗਏ ੨੦

Quote

ਪਚ ਤਤ ਲ ਬ ਹਮ ਕਰ ਕੀਨੀ ਨਰ ਕੀ ਦਹ

ਕੀਯਾ ਆਪ ਹੀ ਿਤਨ ਿਬਖ ਇਸਤ ੀ ਪਰਖ ਸਨ ਹ ੨੧

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਪ ਮਾਤਮਾ ਨ ਆਪ ਹੀ ਪਜ ਤਤ ਤ ਪਰ ਦਾ ਸਰੀਰ ਬਣਾਇਆ ਏ ਅਤ ਆਪ ਹੀ

ਉਸ ਿਵਚ ਇਸਤ ੀ ਪਰ ਦ ਪ ਸਪਰ ਿਪਆਰ ਦੀ ਰਚਨਾ ਕੀਤੀ ਹ ੨੧

Quote

ਪ ਥਮ ਛਿਤ ਕ ਧਾਮ ਿਦਯ ਿਬਿਧ ਜਨਮ ਹਮਾਰ

ਬਹਿਰ ਜਗਤ ਕ ਬੀਚ ਿਕਯ ਕਲ ਅਿਧਕ ਉਿਜਯਾਰ

ਬਹਿਰ ਸਭਨ ਮ ਬਿਠ ਆਪ ਕ ਪਜ ਕਹਾਊ

ਹ ਰਮ ਤਹਾਰ ਸਾਥ ਨੀਚ ਕਲ ਜਨਮਿਹ ਪਾਊ ੩੨

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਰਾਜ ਨ ਿਕਹਾ ਪਿਹਲ ਤ ਪ ਮ ਰ ਨ ਮਨ ਖਤਰੀ ਦੀ ਕਲ ਿਵਚ ਜਨਮ ਿਦਤਾ ਹ

ਅਤ ਸਾਡੀ ਕਲ ਦਾ ਸਸਾਰ ਿਵਚ ਬਹਤ ਮਾਣ ਹ ਿਫਰ ਸਾਿਰਆ ਿਵਚ ਬਠ ਕ ਮ ਪਜਨੀਕ ਕਹ ਦਾ ਹ ਹਣ ਜਦ ਮ

ਤਰ ਨਾਲ ਭਗ ਕਰਦਾ ਹ ਤ ਮ ਨੀਚ ਕਲ ਿਵਚ ਜਨਮ ਪਾਵ ਗਾ ੩੨

There is no effect on Guruji despite the ladyrsquos abetment In this very episode Guruji utters such pious words which can be aptly called lsquomega-Mantrarsquo for freedom of humanity from horrible diseases resulting from such immoral actions

Quote

ਸਿਧ ਜਬ ਤ ਹਮ ਧਰੀ ਬਚਨ ਗਰ ਦਏ ਹਮਾਰ

ਪਤ ਇਹ ਪ ਨ ਤਿਹ ਪ ਾਨ ਜਬ ਲਗ ਘਟ ਥਾਰ

ਿਨਜ ਨਾਰੀ ਕ ਸਾਥ ਨ ਹ ਤਮ ਿਨਤ ਬਢਯਹ

ਪਰ ਨਾਰੀ ਕੀ ਸਜ ਭਿਲ ਸਪਨ ਹ ਨ ਜਯਹ ੫੧

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਜਦ ਤ ਮ ਹ ਸਭਾਲੀ ਹ ਤਦ ਤ ਹੀ ਮਰ ਗਰ ਨ ਮਨ ਿਸਿਖਆ ਿਦਤੀ ਹ ਿਕ ਹ

ਪਤਰ ਿਜਨ ਿਚਰ ਤਰ ਿਹਰਦ ਅਦਰ ਪ ਾਣ ਹਨ ਉਤਨਾ ਿਚਰ ਤ ਇਹ ਧਾਰੀ ਰਖਣਾ ਹ ਿਕ ਆਪਣੀ ਇਸਤ ੀ ਨਾਲ

ਤ ਸਦਾ ਪ ਮ ਵਧਾ ਪਰ ਪਰਾਈ ਇਸਤ ੀ ਦੀ ਸਜਾ ਉਤ ਭਲਕ ਸਪਨ ਦ ਿਵਚ ਵੀ ਨਹ ਜਾਣਾ ਹ ੫੧

Meaning ndash (The king ie Guruji says- ) Right from the age of understanding (my) Guru has taught me O son Keep this pledged in your heart till the time you are alive (that) keep increasing love and affection for your own wife but never ever go to someonersquos else bed even in wildest dreams

Quote

ਪਰ ਨਾਰੀ ਕ ਭਜ ਸਹਸ ਬਾਸਵ ਭਗ ਪਾਏ

ਪਰ ਨਾਰੀ ਕ ਭਜ ਚਦ ਕਾਲਕ ਲਗਾਏ

ਪਰ ਨਾਰੀ ਕ ਹਤ ਸੀਸ ਦਸ ਸੀਸ ਗਵਾਯ

ਹ ਪਰ ਨਾਰੀ ਕ ਹਤ ਕਟਕ ਕਵਰਨ ਕ ਘਾਯ ੫੨

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਪਰਾਈ ਨਾਰੀ ਨ ਭਿਗਆ ਇਦ ਨ ਹਜਾਰ ਭਗ ਪਾਏ ਸੀ ਪਰਾਈ ਨਾਰੀ ਦ

ਭਿਗਆ ਚਦ ਮ ਨ ਆਪਣ ਆਪ ਨ ਕਲਕ ਲਗਾ ਿਲਆ ਸੀ ਪਰਾਈ ਨਾਰੀ ਦ ਵਾਸਤ ਦਸ ਿਸਰ ਵਾਲ ਰਾਵਣ ਨ

ਆਪਣ ਿਸਰ ਗਵਾ ਲਏ ਸੀ ਪਰਾਈ ਨਾਰੀ ਦ ਵਾਸਤ ਕਰਵ ਦਾ ਦਲ ਮਾਿਰਆ ਿਗਆ ਸੀ ੫੨

Meaning ndash Because of illicit relations Indra had received 1000 female genitals as symbolic punishment Because of illicit relations the moon got blemished Because of illicit relations Ravana had to lose his heads (Similarly) because of someone elsersquos woman entire army of Kaurvas got killed

Quote

ਪਰ ਨਾਰੀ ਸ ਨ ਹ ਛਰੀ ਪਨੀ ਕਿਰ ਜਾਨਹ

ਪਰ ਨਾਰੀ ਕ ਭਜ ਕਾਲ ਬ ਾਪਯ ਤਨ ਮਾਨਹ

ਅਿਧਕ ਹਰੀਫੀ ਜਾਿਨ ਭਗ ਪਰ ਿਤ ਯ ਜ ਕਰਹੀ

ਹ ਅਤ ਸ ਾਨ ਕੀ ਿਮ ਤ ਹਾਥ ਲ ਡੀ ਕ ਮਰਹੀ ੫੩

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਪਰਾਈ ਨਾਰੀ ਨਾਲ ਪ ਮ ਿਤਖੀ ਛਰੀ ਵ ਗ ਜਾਨ ਪਰਾਈ ਨਾਰੀ ਨਾਲ ਪ ਮ ਦਾ

ਅਰਥ ਮਤ ਦਾ ਆਉਣਾ ਸਮਝ ਆਪਣ ਆਪ ਨ ਬਹਤ ਬਲ ਵਾਲ ਸਮਝ ਕ ਜ ਪਰਾਈ ਨਾਰੀ ਨਾਲ ਭਗ ਕਰਦ ਨ

ਉਹ ਅਤ ਨ ਡਰਪਕ ਆਦਮੀ ਹਥ ਕਤ ਦੀ ਮਤ ਮਰਦ ਹਨ ੫੩

Meaning ndash Consider love relations with another woman like a sharp edged knife Consider such relations as a sure invitation to death Those who consider themselves powerful and have such relations with someone elsersquos woman they are eventually delivered dogrsquos death by cowards

Quote

ਬਾਲ ਹਮਾਰ ਪਾਸ ਦਸ ਦਸਨ ਿਤ ਯ ਆਵਿਹ

ਮਨ ਬਾਛਤ ਬਰ ਮਾਿਗ ਜਾਿਨ ਗਰ ਸੀਸ ਝਕਾਵਿਹ

ਿਸਖ ਪਤ ਿਤ ਯ ਸਤਾ ਜਾਿਨ ਅਪਨ ਿਚਤ ਧਿਰਯ

ਹ ਕਹ ਸ ਦਿਰ ਿਤਹ ਸਾਥ ਗਵਨ ਕਸ ਕਿਰ ਕਿਰਯ ੫੪

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਹ ਇਸਤ ੀ ਸਾਡ ਪਾਸ ਦਸ-ਦਸ ਤਰ ਤ ਇਸਤ ੀਆ ਆ ਦੀਆ ਹਨ ਅਤ

ਮਨਭਾ ਦ ਵਰ ਮਗ ਕ ਸਾਨ ਗਰ ਜਾਣਕ ਿਸਰ ਝਕ ਦੀਆ ਹਨ ਉਹ ਿਸਖ ਮਰ ਪਤਰ ਹਨ ਿਸਖ ਦੀਆ

ਇਸਤ ੀਆ ਮਰੀਆ ਧੀਆ ਹਨ ਹ ਸ ਦਰੀ ਤ ਹੀ ਦਸ ਇਹਨ ਨਾਲ ਭਗ ਿਕਵ ਕੀਤਾ ਜਾਏ ੫੪

Meaning ndash O disciple Women from various states come to me accepting me as their Guru they bow their heads in front of me and get their wishes fulfilled I consider Sikhs as my own sons and (their) women as my own daughters O maiden How can I have wrong relations with them

Quote

ਿਦਜਨ ਦੀਿਜਯਹ ਦਾਨ ਦ ਜਨ ਕਹ ਿਦ ਸਿਟ ਿਦਖਯਹ

ਸਖੀ ਰਾਿਖਯਹ ਸਾਥ ਸਤ ਿਸਰ ਖੜਗ ਬਜਯਹ

ਲਕ ਲਾਜ ਕਉ ਛਾਿਡ ਕਛ ਕਾਰਜ ਨਿਹ ਕਿਰਯਹ

ਪਰ ਨਾਰੀ ਕੀ ਸਜ ਪਾਵ ਸਪਨ ਹ ਨ ਧਿਰਯਹ

ਗਰ ਜਬ ਤ ਮਿਹ ਕਿਹਯ ਇਹ ਪ ਨ ਲਯ ਸ ਧਾਰ

ਹ ਪਰ ਧਨ ਪਾਹਨ ਤਿਲ ਿਤ ਯਾ ਪਰ ਮਾਤ ਹਮਾਰ ੫੮

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਬ ਾਹਮਣ ਨ ਦਾਨ ਿਦਤਾ ਜ ਦਾ ਏ ਅਤ ਖਟ ਆਦਮੀਆ ਨ ਅਖ ਿਵਖਾਈਆ

ਜ ਦੀਆ ਹਨ ਿਮਤਰ ਨ ਸਖ ਿਦਤਾ ਜ ਦਾ ਏ ਤ ਦ ਮਣ ਦ ਿਸਰ ਤ ਤਲਵਾਰ ਮਾਰ ਕ ਵਾਰ ਕੀਤਾ ਜ ਦਾ ਹ

ਲਕ-ਲਿਜਆ ਨ ਛਡਕ ਕਈ ਭੀ ਕਮ ਨਹ ਕੀਤਾ ਜ ਦਾ ਇਸ ਲਈ ਪਰਾਈ ਇਸਤ ੀ ਦੀ ਸਜ ਤ ਸਪਨ ਿਵਚ ਵੀ ਭਲਕ

ਪਰ ਨਹ ਰਖਣਾ ਚਾਹੀਦਾ ਗਰ ਨ ਜਦ ਤ ਮ ਨ ਇਹ ਸਚਾ ਪ ਣ ਕਰਵਾਇਆ ਹ ਤਦ ਤ ਪਰਾਇਆ ਧਨ ਮਰ ਲਈ

ਪਥਰ ਦ ਸਮਾਨ ਅਤ ਪਰਾਈ ਇਸਤ ੀ ਮਾਤਾ ਦ ਸਮਾਨ ਹ ੫੮

Meaning ndash Give donations to Brahmins (ie virtuous people see below) and glare threateningly at enemies Keep your friends happy and (always) keep striking your enemies on the head with sword Do not do anything that goes against societyrsquos decorum Do not place your foot on someone elsersquos woman even in dreams From the moment my Guru has taught me this I have made this pledge that I consider someone elsersquos money useless as a stone and someone elsersquos woman as a mother [THERE ARE SOME CRITICS WHO WITHOUT ANY UNDERSTAND ROOT MEANING OF THE WORD lsquo ਿਦਜਨrsquo

(DIJAN) LAUNCH ATTACKS ON SRI DASAM GRANTH lsquoਿਦ ਜrsquo (DVIJ) MEANS A PERSON WHO IS

BORN TWICE ndash ONCE FROM MOTHERrsquoS WOMB AND SECOND TIME AT THE HOUSE OF THE

GURU IE A VIRTUOUS PERSON ANYONE WHO TAKES INITIATION IN FAITH AND FOLLOWS THE DOCTRINES OF THAT RELIGION IS A DVIJ (ਿਦ ਜ) THUS TRANSLATION OF

lsquoਿਦਜrsquo AS MERELY BRAHMIN ISNrsquoT APPROPRIATE]

The clever words of Guruji not only cut the net of perverseness of the woman who had threatened to blemish Guruji and wanted to establish physical contacts with him but also accused her actions as being wrongful This woman apologised to Guruji for her behavior At this juncture this episode takes an extremely tragic turn Guruji intention could never be to make woman feel inferior That is why Guruji apologises for his behavior that originated from helplessness and makes arrangements of half yearly grant of 20 thousand takkas to her so that she can live a respectful virtuous life

Quote

ਿਛਮਾ ਕਰਹ ਅਬ ਿਤ ਯ ਹਮ ਬਹਿਰ ਨ ਕਿਰਯਹ ਰਾਿਧ

ਬੀਸ ਸਹਸ ਟਕਾ ਿਤਸ ਦਈ ਿਛਮਾਹੀ ਬਾਿਧ ੧੨

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) ndash ਹ ਇਸਤ ੀ ਹਣ ਤ ਮਨ ਮਾਫ ਕਰ ਮ ਵੀ ਇਸ ਝਗੜ ਨ ਹਰ ਵਧਾਉਣਾ ਨਹ

ਚਾਹ ਦਾ ਇਸ ਿਪਛ ਉਸ ਇਸਤ ੀ ਨ ਵੀਹ ਹਜਾਰ ਟਕ ਿਛਮਾਹੀ ਬਨ ਿਦਤ ਗਏ ੧੨

From the instances in these stories where Guruji is shown to give monetary assistance an indication is received that not only he gave inspiration to sexually-obsessed women through the Charitars but he would also provide monitory assistance for their rehabilitation so that the aim of Guru Nanak Dev Ji ਗਾਵਹ ਪਤ ੀ

ਰਾਜਕਆਿਰ ਨਾਮ ਭਣ ਸਚ ਦਿਤ ਸਵਾਿਰcould be achieved

Sri Dasam Granth manuscript

Anandpuri Bir

Sri Charitropakhyan corrected by


[Part IV] Charitropakhyan - Analysis and Clarifications of Charitars 25 ndash 403

With Sri Gurujis kirpa the fourth article in the Charitropakhyan series is now complete This article provides a summary of important Charitars from no 25 - No 403 and attempts to refute the baseless and illogical arguments raised by ragi darshan and his band of nindaks from time to time It is an important read in my opinion because allegations like Sri Dasam Granth Sahib ji promotes Brahmanical ideas are aptly refuted with proper quotes As with the previous articles this one is also extensively based on Dr Harbhajan Singh Jis book while translations are from Gyani Narain Singh Jis steek

The king in Charitar No 25 (ਪ ਮ ਕਮਾਰੀ- Story of Prem Kumari) is an infertile aged man

Concerned about the lack of heir his politically conscious wife makes physical relations with another man It is important to note that it is the adulterous nature of the king that has brought about this situation In Charitar No 27 (ਿਬਓਮ ਕਲਾ - Story of

Beom Kalaa) a similar story is depicted where the protagonist queen is forced to drop her morality because her husband is an old man incapable of procreating The woman in Charitar No 28 (ਸਰਛਟ - Story of Soorchatt) is extremely beautiful while

her husband is disgustingly ugly 30th Charitar (ਚਾਚਰ ਮਤੀ - Chaachar Mati) tells the

story of a queen whose husband is one-eyed and she falls for a wandering juggler In Charitar No 32 (ਰਸ ਮਜਰੀ - Rass Manjari) the wise protagonist woman Rass Manjari

kills the thieves 49th Charitar (ਨਦ ਮਤੀ - Nand Mati) is the story of a woman named

Nand Mati who lives with her husband in Anandpur Her husband keeps idling in Gurujis court the whole day while she keeps her engrossed with other men

Quote

ਤਾ ਕ ਧਾਮ ਬਹਤ ਜਨ ਆਵ ਿਨਸ ਿਦਨ ਤਾ ਸ ਭਗ ਕਮਾਵ ਸ ਜੜ ਪਰਾ ਹਮਾਰ ਰਹਈ ਤਾ ਕ ਕਛ ਨ ਮਖ ਤ ਕਹਈ ੨

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਉਹਦ ਘਰ ਬਹਤ ਲਕ ਰਾਤ ਿਦਨ ਆ ਦ ਸਨ ਤ ਉਹਦ ਨਾਲ ਭਗ-ਿਬਲਾਸ ਕਰਦ

ਸਨ ਉਹ ਮਰਖ ਸਾਡ ਕਲ ਬਠਾ ਰਿਹਦਾ ਸੀ ਤ ਉਸ ਇਸਤ ੀ ਨ ਮ ਹ ਕਦੀ ਕਝ ਨਹ ਕਿਹਦਾ ਸੀ

The message being given through this story is that it is not a religious obligation to keep sitting in places of worship it is important to live in and take care of the household affairs too This is an appropriate admonition for those people who ignore their household responsibilities by staying only at religious places The story of Charitar No 80 (ਰਾਧਾ - Radha) is worth paying proper attention to Under the

influence of pessimistic talks of a Yogi the king in the story makes up his mind to become yogi too But his thoughtful wife correctly guides him thus

Quote

ਜ ਿਨ ਪ ਨ ਾਇ ਕਰ ਨਹੀ ਬਲਤ ਝਠ ਬਨਾਇ ਰਾਜ ਤ ਾਗ ਤਪਸ ਾ ਕਰ ਪਰ ਨਰਕ ਮਿਹ ਜਾਇ ੯੧

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਜ ਰਾਜਾ ਇਨਸਾਫ ਨਹ ਕਰਦਾ ਤ ਝਠ ਬਲਦਾ ਹ ਰਾਜ ਛਡਕ ਤਪਿਸਆ ਕਰਦਾ

ਹ ਉਹ ਨਰਕ ਿਵਚ ਜ ਦਾ ਹ

In this Charitar womans extremely sharp and constructive reasoning is portrayed the prudent character of queen is able to bring the king back from the path of renunciation and onto the path of Raj-Yog

Quote

ਮਹਾਰਾਜ ਜਸੀ ਸਿਨ ਬਾਨੀ ਿਚਤ ਕ ਿਬਖ ਸਾਚ ਕਿਰ ਮਾਨੀ ਿਦਨ ਕ ਰਾਜ ਆਪਨ ਕਿਰਹ ਪਰ ਰਾਿਤ ਕ ਰਾਮ ਸਭਿਰਹ ੯੬

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਰਾਜ ਨ ਇਹ ਆਕਾ ਬਾਣੀ ਸਣਕ ਉਹਨ ਮਨ ਿਵਚ ਸਚ ਕਰਕ ਮਿਨਆ ਿਕ ਿਦਨ

ਸਮ ਮ ਰਾਜ ਕਰ ਗਾ ਅਤ ਰਾਤ ਸਮ ਪ ਮ ਰ ਦਾ ਭਜਨ ਕਰ ਗਾ

Charitar No 119 (ਰਾਜਕਮਾਰੀ ਰਦ ਕਲਾ - Rajkumari RudraKalaa)has been a particular

target of intense criticism Its story is associated with the practice of sorcery black magic incantations Rudra-Kala and Sambraatra in a state called ਿਤਰਹਤ (Terhut) In

actuality the word ਿਤਰਹਤ is a corrupted form of word ਿਤ ਪਰ+ਹਤ (Tripur+hatt) used

for Shiva ਸਬਰਾਿਤ (Sambraatra) is again used for Shiva and Rudrakalaa the

protagonist of the story is ਰਦ-ਿ ਵ (Rudra-Shiva) the wife of Shiva The real motive

of this story is to negate and criticise the Yantra-Mantra-Tantra (to possess and control use of magic mantras sorcery as specified in tantra-shastars) meditation techniques practised by the worshippers of Shiva The abundance of vulgar words in this story is to reflect and highlight the filth propagated by Tantric faiths The episode

has been written with the specific purpose of repudiation of Shaatvik and similar faiths therefore it is absolutely inappropriate and irresponsible to associate Charitropakhyan with practitioners of such belief systems The next Charitar (No 120 - ਿਵ ਨ - Vishnu) is also linked to Shiva in which his rage is depicted as the root cause

of creation of demons

Charitar No 266 (ਰਨਖਬ ਕਲਾ- RanKhambh Kala ) needs to be analysed in detail

because there are lots of questions raised against it by the opposers of Sri Dasam Granth They also love to distort the meanings of this Charitar in attempt to register an obscene version in the mind of readers whereas in reality this lengthy and important Charitar inspires the readers to renounce false beliefs of idol-worship and live in the remembrance of that one and only Akal Purakh Waheguru Ji This advice comes from the female protagonist of the Charitar which signifies their highly sensitive and conscious mind In fact it is a perfect tribute to the females intellectual awareness and rationality against idol-worship an example which is extremely rare to find in other religious texts of the world King Sumatt Sen (In most stories the characters have been named in accordance with their characteristics and personality traits) has one extremely beautiful daughter named Rankhambh Kala and four gallant sons - Saardul Dhuj Naahar Dhuj Singh Ket and Har Ket The king in order to get his daughter educated had given lots of money to a KARAM-KAANDI Brahman expert in religious texts their grammar and Vedas One day the princess goes to the Brahman With folded hands the Brahman kept bowing his head repeatedly in front of an idol The princess laughed and asked him Why are doing praying in front of this stone with folded hands The Brahman replied O Princess The idol you are referring to is not a stone it is God It is very important for the readers to know the replies made by the princess to refute the Brahman because it is a vital component of the moral lessons delivered by the Charitars

Quote

ਤਾਿਹ ਪਛਾਨਤ ਹ ਨ ਮਹਾ ਜੜ ਜਾ ਕ ਪ ਤਾਪ ਿਤਹ ਪਰ ਮਾਹੀ ਪਜਤ ਹ ਪ ਭ ਕ ਿਤਸ ਕ ਿਜਨ ਕ ਪਰਸ ਪਰਲਕ ਪਰਾਹੀ

ਪਾਪ ਕਰ ਪਰਮਾਰਥ ਕ ਿਜਹ ਪਾਪਨ ਤ ਅਿਤ ਪਾਪ ਡਰਾਹੀ ਪਾਇ ਪਰ ਪਰਮਸ ਰ ਕ ਪਸ ਪਾਹਨ ਮ ਪਰਮਸ ਰ ਨਾਹੀ ੧੨

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਰਾਜ ਕਮਾਰੀ ਨ ਿਕਹਾ ਿਕ ਮਰਖ ਲਕ ਪ ਭ ਨ ਪਛਾਣਦ ਨਹ ਹਨ ਿਜਸਦਾ ਪਰਤਾਪ

ਿਤਨ ਲਕ ਿਵਚ ਿਵਆਪਕ ਹ ਜ ਇਸ ਪਥਰ ਨ ਪ ਭ ਸਮਝਕ ਪਜਦ ਹਨ ਉਸ ਨਾਲ ਪਰਲਕ ਹਰ ਵੀ ਦਰ ਹ

ਜ ਦਾ ਹ ਪਰਮਾਰਥ ਦ ਨ ਤਾ ਏਨ ਪਾਪ ਕਰਦ ਹਨ ਉਨ ਪਾਪ ਵਲ ਵਖ ਕ ਪਾਪ ਖਦ ਰਮਸਾਰ ਹ ਜ ਦ ਹਨ

ਹ ਮਰਖ ਪਰਮ ਰ ਦ ਚਰਨ ਿਵਚ ਿਡਗ ਇਨ ਪਥਰ ਿਵਚ ਪਰਮ ਰ ਨਹ ਹ

Meaning - O fool Do you not recognise God who is omnipresent in all three worlds You worship this stone which pushes you (further) away from God You perform sins

on pretext of faith looking at which even sin get ashamed O fool Drop at the feet of Lord there is no God exclusively in stones

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ਜੀਵਨ ਮ ਜਲ ਮ ਥਲ ਮ ਸਭ ਰਪਨ ਮ ਸਭ ਭਪਨ ਮਾਹੀ ਸਰਜ ਮ ਸਿਸ ਮ ਨਭ ਮ ਜਹ ਹਰ ਤਹਾ ਿਚਤ ਲਾਇ ਤਹਾ ਹੀ

ਪਾਵਕ ਮ ਅਰ ਪਨ ਹ ਮ ਿਪ ਥਵੀ ਤਲ ਮ ਸ ਕਹਾ ਨਿਹ ਜਾਹੀ ਬ ਾਪਕ ਹ ਸਭ ਹੀ ਕ ਿਬਖ ਕਛ ਪਾਹਨ ਮ ਪਰਮਸ ਵਰ ਨਾਹੀ ੧੩

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਪਰਮਾਤਮਾ ਸਭ ਿਵਚ ਵਸਦਾ ਹ ਜਲ ਿਵਚ ਥਲ ਿਵਚ ਸਾਿਰਆ ਰਪ ਿਵਚ

ਰਾਿਜਆ ਿਵਚ ਸਰਜ ਿਵਚ ਚਦ ਮ ਿਵਚ ਭਾਵ ਉਹ ਹਰ ਥ ਹ ਜ ਉਸ ਨ ਮਨ ਲਾਕ ਭਾਿਲਆ ਜਾਵ ਅਗ ਹਵਾ

ਿਪ ਥਵੀ ਅਤ ਭਲਾ ਉਹ ਿਕਥ ਨਹ ਹ ਉਹ ਪਰਮਾਤਮਾ ਸਭ ਿਵਚ ਿਵਆਪਕ ਹ ਇਸ ਲਈ ਹ ਮਰਖ ਉਹ ਕਵਲ

ਪਥਰ ਿਵਚ ਹੀ ਨਹ ਹ

Meaning -(That) God has manifested Himself everywhere in water on land in all lifeforms in every king in the sun in the moon in the sky He can be realised with love and grace in any of them In fire in air on land there is no place where He is not present (He) is omnipresent in everything and not just in stones

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ਕਾਗਜ ਦੀਪ ਸਭ ਕਿਰ ਕ ਅਰ ਸਾਤ ਸਮ ਦ ਨ ਕੀ ਮਸ ਕਯ ਕਾਿਟ ਬਨਾਸਪਤੀ ਿਸਗਰੀ ਿਲਖਬ ਹ ਕ ਲਖਿਨ ਕਾਜ ਬਨ ਯ

ਸਾਰਸ ਤੀ ਬਕਤਾ ਕਿਰ ਕ ਸਭ ਜੀਵਨ ਤ ਜਗ ਸਾਿਠ ਿਲਖਯ ਜ ਪ ਭ ਪਾਯਤ ਹ ਨਿਹ ਕਸ ਹ ਸ ਜੜ ਪਾਹਨ ਮ ਠਹਰਯ ੧੪

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਜ ਸਾਰੀ ਧਰਤੀ ਨ ਕਾਗਜ਼ ਬਣਾਇਆ ਜਾਵ ਅਤ ਸਤ ਸਮ ਦਰ ਨ ਿਸਆਹੀ

ਬਣਾਇਆ ਜਾਵ ਅਤ ਸਾਰੀ ਬਨਾਸਪਤੀ ਨ ਕਲਮ ਬਣਾਇਆ ਜਾਵ ਸਰਸਵਤੀ ਖਦ ਬਲ ਅਤ ਸਾਰ ਜੀਵ ਦਆਰਾ

ਸਠ ਜਗ ਤਕ ਵੀ ਿਲਿਖਆ ਜਾਵ ਤਦ ਵੀ ਉਸ ਪ ਭ ਦਾ ਰਿਹਸ ਨਹ ਜਾਿਣਆ ਜਾ ਸਕਦਾ ਹ ਮਰਖ ਤਸ ਉਸ ਨ

ਪਥਰ ਿਵਚ ਿਕਵ ਮਨ ਰਹ ਹ

Meaning - (If we) make the whole earth (our) paper and seven seas the ink the entire vegetation cut down to make writing devices (if we) get Saraswati as the narrator and entire mankind as scribe (if we) get them to write continuously for 60 yugs (ages) (even then) nobody can find out the mysterious ways of the Lord O fool (and you think) you have got Him manifested in this stone

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ਏ ਜਨ ਭਵ ਨ ਹਿਰ ਕ ਪਾਵ ਪਾਹਨ ਮ ਹਿਰ ਕ ਠਹਰਾਵ

ਿਜਹ ਿਕਹ ਿਬਿਧ ਲਗਨ ਭਰਮਾਹੀ ਿਗ ਹ ਕ ਦਰਬ ਲਿਟ ਲ ਜਾਹੀ ੧੫

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਜ ਪਥਰ ਿਵਚ ਪ ਭ ਨ ਮਨਦਾ ਹ ਉਹ ਉਸ ਦਾ ਭਤ ਨਹ ਪਾ ਸਕਦਾ ਿਜਵ ਿਕਵ

ਉਹ ਲਕ ਨ ਭਰਮ ਿਵਚ ਪਾ ਦਾ ਹ ਅਤ ਲਕ ਦ ਘਰ ਦਾ ਧਨ ਲਟ ਕ ਲ ਜ ਦਾ ਹ

Meaning -Anyone who believes God is only established in idols will never be able to realise His true nature (You) misguide people in one way or another and vanish after robbing them off their wealth

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ਜਗ ਮ ਆਪ ਕਹਾਵਈ ਪਿਡਤ ਸਘਰ ਸਚਤ ਪਾਹਨ ਕੀ ਪਜਾ ਕਰ ਯਾ ਤ ਲਗਤ ਅਚਤ ੧੬

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਸਸਾਰ ਿਵਚ ਤ ਇਹ ਲਕ ਆਪਣ ਆਪ ਨ ਪਡਤ ਸਘੜ ਅਤ ਸਚਤ ਕਹਾ ਦ

ਹਨ ਪਰ ਪਥਰ ਦੀ ਪਜਾ ਕਰਦ ਇਹ ਬੀਲਕਲ ਮਰਖ ਲਗਦ ਹਨ

Meaning - (You) claim to be scholar agile and wise (you) worship the stones that is why (you) look like a fool

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ਿਚਤ ਭੀਤਰ ਆਸਾ ਧਨ ਧਾਰ ਿਸਵ ਿਸਵ ਿਸਵ ਮਖ ਤ ਉਚਾਰ

ਅਿਧਕ ਿਡਭ ਕਿਰ ਜਿਗ ਿਦਖਾਵ ਦ ਾਰ ਦ ਾਰ ਮਾਗਤ ਨ ਲਜਾਵ ੧੭

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਮਨ ਿਵਚ ਹਰ ਵਲ ਧਨ ਦੀ ਆਸ ਲਾਈ ਰਖਦ ਹਨ ਪਰ ਮ ਹ ਤ ਿ ਵ ਿ ਵ

ਉਚਾਰਣ ਕਰਦ ਰਿਹਦ ਹਨ ਜਗਤ ਿਵਚ ਬੜ ਪਖਡ ਅਤ ਚਿਲਤਰ ਵਖਾ ਦ ਹਨ ਪਰ ਦਰ ਦਰ ਮਗਦ ਰਮ

ਨਹ ਖ ਦ

Meaning - In (your) heart you hope for money (etc) while chant Shiv Shiv from (your) mouth (You) take up many appearances to trick the world (but) are not ashamed to beg from door to door

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ਨਾਕ ਮ ਿਦ ਕਿਰ ਚਾਿਰ ਘਰੀ ਠਾਢ ਰਹ ਿਸਵ ਿਸਵ ਿਸਵ ਹ ਏਕ ਚਰਨ ਇਸਿਥਤ ਕਹ

ਜ ਕਊ ਪਸਾ ਏਕ ਦਤ ਕਿਰ ਆਇ ਕ ਹ ਦਾਤਨ ਲਤ ਉਠਾਇ ਿਸਵਿਹ ਿਬਸਰਾਇ ਕ ੧੮

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਨਕ ਬਦ ਕਰਕ ਇਹ ਚਾਰ ਘੜੀਆ ਤਕ ਖੜ ਰਿਹਦ ਹਨ ਅਤ ਿ ਵ ਿ ਵ ਇਕ

ਪਰ ਤ ਖੜ ਹ ਕ ਕਿਹਦ ਹਨ ਜ ਕਈ ਇਨ ਨ ਆਕ ਇਕ ਪਸਾ ਵੀ ਿਦਦਾ ਹ ਤ ਇਹ ਓਸ ਵਲ ਿ ਵ ਦਾ ਿਸਮਰਣ

ਬਦ ਕਰਕ ਉਸ ਦਾਨ ਨ ਚਕਣ ਿਵਚ ਲਗ ਜ ਦ ਹਨ

Meaning - (You) keep holding you breath for few moments and keep chanting Shiv Shiv by standing on one leg If someone comes and gives (you) even one paisa (you) forget your chants and get busy picking it up with your teeth [like a greedy dog]

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ਔਰਨਪਦ ਕਰ ਆਪ ਧਯਾਨ ਕ ਨ ਧਰ ਲਗਨ ਕ ਸਦਾ ਤਯਾਗ ਧਨ ਕ ਿਦ ੜਾਤ ਹ ਤਹੀ ਧਨ ਲਭ ਊਚ ਨੀਚਨ ਕ ਦ ਾਰ ਦ ਾਰ ਲਾਜ ਕ ਿਤਯਾਗ ਜਹੀ

ਤਹੀ ਪ ਿਘਘਾਤ ਹ

ਕਹਤ ਪਿਵਤ ਹਮ ਰਹਤ ਅਪਿਵਤ ਖਰ ਚਾਕਰੀ ਮਲਛਨ ਕੀ ਕਕ ਟਕ ਖਾਤ ਹ ਬਡ ਅਸਤਖੀ ਹ ਕਹਾਵਤ ਸਤਖੀ ਮਹ ਏਕ ਦ ਾਰ ਛਾਿਡ ਮ ਿਗ ਦ ਾਰ

ਦ ਾਰ ਜਾਤ ਹ ੧੯

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਦਸਿਰਆ ਨ ਉਪਦ ਿਦਦ ਹਨ ਖ਼ਦ ਉਸ ਉਪਦ ਵਲ ਿਧਆਨ ਵੀ ਨਹ ਿਦਦ

ਅਤ ਇਹ ਲਕ ਦਸਰ ਲਕ ਨ ਿਤਆਗ ਦਾ ਉਪਦ ਿਦਦ ਹਨ ਪਰ ਓਸ ਧਨ ਦ ਲਭ ਖਾਤਰ ਇਹ ਊਚ ਨੀਚ ਦਾ

ਿਵਚਾਰ ਕੀਤ ਿਬਨ ਦਰ ਦਰ ਿਫਰਦ ਹਨ ਹਰ ਇਕ ਅਗ ਤਰਲ ਕਢਦ ਹਨ ਆਪ ਕਿਹਦ ਹਨ ਿਕ ਅਸ ਪਿਵਤਰ

ਹ ਪਰ ਅਸਲ ਿਵਚ ਅਪਿਵਤਰ ਹ ਦ ਹਨ ਿਕ ਿਕ ਆਪ ਇਹ ਮਲਛ ਦੀ ਨਕਰੀ ਕਰਕ ਰਟੀ ਦਾ ਟਕੜਾ ਪ ਾਪਤ

ਕਰਦ ਹਨ ਆਪਣ ਆਪ ਨ ਕਿਹਦ ਹਨ ਿਕ ਅਸ ਬਹਤ ਸਤਖੀ ਹ ਪਰ ਅਸਲ ਿਵਚ ਪਰਮ ਅਸਤਖੀ ਹਨ ਉਹ

ਇਕ ਪ ਭ ਦ ਦਵਾਰ ਨ ਛਡ ਕ ਹਰ ਲਕ ਦ ਦਰਵਾਿਜ਼ਆ ਤ ਜਾ ਕ ਮਗਦ ਹਨ

Meaning -(You) lecture others but do not follow the teachings (yourself) and (you) keep preaching others to renounce the love for money In the greed of that money (you) shamelessly keep begging at every door and from everyone without considering their status (You) say I am pure but (in reality you) are highly impure (because) you work for the MALECHHS for bits of food (You claim to be) content but in reality (you) are highly discontent (because you) leave Gods door and beg at every other door

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ਮਾਟੀ ਕ ਿ ਵ ਬਨਾਏ ਪਿਜਕ ਬਹਾਇ ਆਏ ਆਇਕ ਬਨਾਏ ਫਿਰ ਮਾਟੀ ਕ ਸਧਾਿਰਕ ਤਾਕ ਪਾਏ ਪਰਯ ਮਾਥ ਘਰੀ ਦ ਰਗਰਯ ਐ ਰ ਤ ਮ ਕਹਾ ਹ ਰ

ਦਹ ਤਿਹ ਕ ਿਬਚਾਰਕ

ਿਲਗ ਕੀ ਤ ਪਜਾ ਕਰ ਭ ਜਾਿਨ ਪਾਇ ਪਰ ਸਈ ਅਤ ਦਹ ਤਰ ਕਰ ਿਨਕਾਰ ਕ ਦਿਹਤਾ ਕ ਦਹ ਕੀ ਤ ਆਪਨ ਖਬਹ ਤਾਕ ਯਹੀ ਤਿਹ ਮਾਿਰ ਹ ਸਦਾ

ਿ ਵ ਖ ਾਰ ਕ ੨੦

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਇਹ ਿਮਟੀ ਦ ਿ ਵਜੀ ਬਣਾ ਦ ਹਨ ਉਸ ਦੀ ਪਜਾ ਕਰਦ ਹਨ ਅਤ ਿਫਰ ਉਸਨ

ਪਾਣੀ ਿਵਚ ਰੜ ਿਦਦ ਹਨ ਿਫਰ ਦਬਾਰਾ ਿਮਟੀ ਨ ਗਹ ਕ ਉਸ ਨ ਬਣਾ ਦ ਹਨ ਤਸ ਉਸ ਦ ਪਰ ਪ ਦ ਹ ਮਥ

ਰਗੜਦ ਹ ਹ ਮਰਖ ਉਸ ਿਮਟੀ ਦ ਬਤ ਪਾਸ ਕੀ ਹ ਜ ਤਹਾਨ ਦਵਗਾ ਤਸ ਉਸ ਦ ਿਲਗ ਦੀ ਪਜਾ ਕਰਦ ਹ

ਅਤ ਿ ਵਜੀ ਸਮਝਕ ਉਸ ਦ ਪਰ ਪ ਦ ਹ ਿਫਰ ਤ ਉਹ ਤਹਾਨ ਉਹੀ ਕਢ ਕ ਦਵਗਾ ਿਜਸਦੀ ਤਸ ਪਜਾ ਕਰਦ

ਹ ਕੀ ਉਸ ਿਲਗ ਨ ਆਪਣੀ ਪਤਰੀ ਨ ਦਵ ਗਾ ਜ ਖ਼ਦ ਹੀ ਚਬ ਲਵ ਗਾ ਿ ਵਜੀ ਤਨ ਉਥ ਹੀ ਿਖਚ ਕ ਮਾਰਗਾ

Meaning -(You) make clay Shivas and throw it in water after worshipping it and then knead clay to make some (more) (You) fall in the feet (of that idol) and rub foreheads O (fool) just think what it has got that it will give (you) (You) worship its phallus and fall at its feet thinking it is Shiva (Then) you will only get the thing that you worship (as reward) Will you give it (phallus) to your daughter or chew on it yourself This is exactly how SadaShiv (God) will humiliate you

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ਪਾਹਨ ਕ ਿਸਵ ਤ ਜ ਕਹ ਪਸ ਯਾ ਤ ਕਛ ਤਿਹ ਹਾਥ ਨ ਐ ਹ ਤ ਯਕ ਜਿਨ ਜ ਆਪ ਪਰਾ ਹਿਸ ਕ ਤਿਹ ਕ ਕਹ ਕਾ ਬਰ ਦ ਹ

ਆਪਨ ਸ ਕਿਰ ਹ ਕਬਹ ਤਿਹ ਪਾਹਨ ਕੀ ਪਦਵੀ ਤਬ ਪ ਹ ਜਾਨ ਰ ਜਾਨ ਅਜਾਨ ਮਹਾ ਿਫਿਰ ਜਾਨ ਗਈ ਕਛ ਜਾਿਨ ਨ ਜ ਹ ੨੧

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਹ ਮਰਖ ਿਜਸ ਪਥਰ ਨ ਤ ਿ ਵਜੀ ਕਿਹਦਾ ਹ ਉਸ ਪਾਸ ਤਨ ਕਝ ਨਹ ਿਮਲਗਾ

ਪਥਰ ਦੀ ਜਨ ਿਵਚ ਿਜਹੜਾ ਖ਼ਦ ਿਪਆ ਹ ਉਹ ਪ ਸਨ ਹ ਕ ਤਨ ਕੀ ਵਰਦਾਨ ਦਵਗਾ ਉਹ ਪਥਰ ਵੀ ਤਨ

ਆਪਣ ਵਰਗਾ ਪਥਰ ਬਣਾ ਲਵਗਾ ਅਤ ਤਨ ਪਥਰ ਦੀ ਪਦਵੀ ਦ ਦਵਗਾ ਹ ਮਰਖ ਹਣ ਹੀ ਸਮਝ ਲ ਬਾਅਦ

ਿਵਚ ਤਨ ਇਸ ਦੀ ਸਮਝ ਨਹ ਆਉਣੀ

Meaning -O fool The stone that you think is Shiva (you) will not receive anything from it That who itself has been reincarnated as stone what can it give (you) if its pleased It will make (you) like itself then (you) will be conferred the title of stone O fool Be aware of this now (for you) will not be able to understand it later

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ਬਸ ਗਈ ਲਿਰਕਾਪਨ ਮ ਤਰਨਾਪਨ ਮ ਨਿਹ ਨਾਮ ਲਯ ਰ ਔਰਨ ਦਾਨ ਕਰਾਤ ਰਹਾ ਕਰ ਆਪ ਉਠਾਇ ਨ ਦਾਨ ਦਯ ਰ ਪਾਹਨ ਕ ਿਸਰ ਨ ਾਤਨ ਤ

ਪਰਮਸ ਰ ਕ ਿਸਰ ਨ ਾਤ ਭਯ ਰ ਕਾਮਿਹ ਕਾਮ ਫਸਾ ਘਰ ਕ ਜੜ ਕਾਲਿਹ ਕਾਲ ਕ ਕਾਲ ਗਯ ਰ ੨੨

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਲੜਕਪਨ ਤਰਾ ਉਸ ਤਰ ਬੀਤ ਿਗਆ ਅਤ ਜਵਾਨੀ ਿਵਚ ਤ ਉਸ ਦਾ ਨਾਮ ਨਹ

ਜਿਪਆ ਤ ਦਸਿਰਆ ਪਾਸ ਤ ਦਾਨ ਕਰਵਾ ਦਾ ਿਰਹਾ ਏ ਪਰ ਆਪ ਹਥ ਚਕ ਕ ਕਦੀ ਵੀ ਿਕਸ ਨ ਦਾਨ ਨਹ

ਿਦਤਾ ਪਥਰ ਅਗ ਿਸਰ ਝਕਾ ਕ ਕੀ ਤ ਪਰਮਾਤਮਾ ਦਾ ਿਸਰ ਨੀਵ ਕਰ ਿਰਹਾ ਹ ਤ ਕਾਮਨਾਵ ਦਾ ਜਾਲ ਿਵਚ ਹੀ

ਫਿਸਆ ਹ ਹ ਮਰਖ ਕਲ ਕਲ ਕਰਿਦਆ ਸਾਰਾ ਜੀਵਨ ਹੀ ਸਮਾਪਤ ਹ ਿਗਆ ਹ

Meaning - (You) spent your life (unaware) in childhood and (you) did not remember Him in (your) youth (You) kept getting others to donate while (you) never lifted your hand to give donations (yourself) (You) have lowered Gods head by bowing in front of idols O fool (you) remained trapped in web of desires saying tomorrow tomorrow (you) have wasted life away

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ਦ ਕ ਪਰਾਨਨ ਕ ਪਿੜ ਕ ਤਮ ਫਿਲ ਗਏ ਿਦਜ ਜ ਿਜਯ ਮਾਹੀ ਸ ਨ ਪਰਾਨ ਪੜਾ ਿਜਹ ਕ ਇਹ ਠਰ ਪੜ ਸਭ ਪਾਪ ਪਰਾਹੀ

ਿਡਭ ਿਦਖਾਇ ਕਰ ਤਪਸਾ ਿਦਨ ਰਿਨ ਬਸ ਿਜਯਰਾ ਧਨ ਮਾਹੀ ਮਰਖ ਲਗ ਪ ਮਾਨ ਕਰ ਇਨ ਬਾਤਨ ਕ ਹਮ ਮਾਨਤ ਨਾਹੀ ੨੩

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਹ ਪਡਤ ਤ ਇਕ ਦ ਪਰਾਣ ਪੜ ਕ ਮਨ ਿਵਚ ਫਲ ਿਰਹਾ ਹ ਤ ਉਹ ਪਰਾਣ

ਨਹ ਪਿੜਆ ਿਜਸ ਦ ਪੜ ਨ ਨਾਲ ਸਾਰ ਪਾਪ ਨ ਟ ਹ ਜ ਦ ਹਨ ਪਖਡ ਿਵਖਾਕ ਤਸ ਤਪਿਸਆ ਕਰਦ ਹ ਪਰ

ਿਦਨ ਰਾਤ ਤਹਾਡਾ ਮਨ ਤ ਧਨ ਿਵਚ ਵਸਦਾ ਰਿਹਦਾ ਹ ਮਰਖ ਲਕ ਭਾਵ ਤਹਾਡੀਆ ਗਲ ਨ ਪ ਮਾਨੀਕ ਮਨ ਲਣ

ਪਰ ਅਸ ਤ ਇਨ ਗਲ ਨ ਨਹ ਮਨ ਸਕਦ

Meaning - O Brahman By reading one or two PURANAS (you) have become arrogant But (you) have not read that Purana reading which entire sins of the world are eradicated You pretend to meditate (but your) mind is engrossed with thoughts of money day and night Fools may believe your theories but I do not believe in any of them

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ਕਾਹ ਕ ਕਾਜ ਕਰ ਇਤਨੀ ਤਮ ਪਾਹਨ ਕ ਿਕਹ ਕਾਜ ਪਜਾਵ ਕਾਹ ਕ ਿਡਭ ਕਰ ਜਗ ਮ ਇਹ ਲਕ ਗਯ ਪਰਲਕ ਗਵਾਵ

ਝਠ ਨ ਮਤ ਉਪਦਸ ਕਰ ਜਊ ਚਾਹਤ ਹ ਧਨ ਲ ਹਰਖਾਵ ਰਾਜ ਕਮਾਰਨ ਮਤ ਿਦਯ ਸ ਿਦਯ ਬਹਰ ਹਮ ਕ ਨ ਿਸਖਾਵ ੨੪

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਿਕ ਏਨਾ ਕਾਰਜ ਕਰਦ ਹ ਅਤ ਇਸ ਪਥਰ ਲਈ ਸਭ ਕਝ ਪਹ ਚਾ ਰਹ ਹ ਿਕ

ਇਸ ਜਗ ਿਵਚ ਪਖਡ ਕਰ ਰਹ ਹ ਤਹਾਡਾ ਇਕ ਲਕ ਤ ਿਗਆ ਤਸ ਆਪਣਾ ਪਰਲਕ ਵੀ ਗਵਾ ਲਣਾ ਹ ਮਨ ਝਠ

ਮਤਰ ਅਤ ਉਪਦ ਨ ਦਵ ਜ ਤਸ ਚਾਹ ਦ ਹ ਉਸ ਧਨ ਨ ਲ ਕ ਖ ਹ ਜਾਵ ਤਸ ਰਾਜ ਕਮਾਰ ਨ ਹੀ ਇਹ

ਮਤਰ ਿਸਖਾਓ ਮਨ ਕਝ ਵੀ ਿਸਖਾਉਣ ਦੀ ਲੜ ਨਹ

Meaning - Why do (you) make such effort for what do (you)worship this idol Why do you deceit the world (Your) current life is destroyed (now you) will lose afterlife too Do not preach (me) false mantras Whatever amount of money (you) want take it and be merry The mantras you have taught the princes has been taught but do not teach me (any mantras)

The readers can now make up their own mind whether these supreme inspirational precepts have been given by some AVATAREE PERSON or by some ordinary poet Decide for yourself whether slander of such words is the path to emancipation or the path to hell There are lots of similar motivational verses given in this long story It appears as if it is neither the minister Bhoop dialogue nor the advice given to the Brahman instead it is a divine message delivered to us by some enlightened soul

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ਮਤ ਦਤ ਿਸਖ ਅਪਨ ਕਰਤ ਿਹਤ ਜ ਤ ਭਟ ਲਤ ਤਾ ਤ ਿਬਤ ਸਿਤ ਬਾਤ ਤਾ ਕਹ ਨ ਿਸਖਾਵਹ ਤਾਿਹ ਲਕ ਪਰਲਕ ਗਵਾਵਹ ੨੮

ਸਨਹ ਿਬਪ ਤਮ ਮਤ ਦਤ ਿਜਹ ਲਿਟ ਲਤ ਿਤਹ ਘਰ ਿਬਿਧ ਿਜਹ ਿਕਹ ਤਾ ਕਹ ਕਛ ਗ ਾਨ ਨਿਹ ਆਵ ਮਰਖ ਅਪਨਾ ਮ ਡ ਮ ਡਾਵ ੨੯

ਿਤਹ ਤਮ ਕਹ ਮਤ ਿਸਿਧ ਹ ਹ ਮਹਾਦਵ ਤ ਕ ਬਰ ਦ ਹ ਜਬ ਤਾ ਤ ਨਿਹ ਹਤ ਮਤ ਿਸਿਧ ਤਬ ਤਮ ਬਚਨ ਕਹਤ ਹ ਇਹ ਿਬਿਧ ੩੦

ਕਛ ਕਿਕ ਯਾ ਤਮਤ ਭਯ ਤਾ ਤ ਦਰਸ ਨ ਿਸਵ ਜ ਦਯ ਅਬ ਤ ਪ ਨ ਦਾਨ ਿਦਜ ਕਰ ਰ ਪਿਨ ਿਸਵ ਕ ਮਤ ਿਹ ਅਨਸਰ ਰ ੩੧

ਉਲਟ ਡਡ ਿਤਸੀ ਤ ਲਹੀ ਪਿਨ ਿਤਹ ਮਤ ਰਦ ਕ ਦਹੀ ਭਾਿਤ ਭਾਿਤ ਤਾ ਕ ਭਟਕਾਵ ਅਤ ਬਾਰ ਇਿਮ ਭਾਖ ਸਨਾਵ ੩੨

ਤ ਤ ਕਛ ਅਛਰ ਰਿਹ ਗਯ ਤ ਕਛ ਭਗ ਿਕ ਯਾ ਤ ਭਯ ਤਾ ਤ ਤਿਹ ਬਰ ਰਦ ਨ ਦੀਨਾ ਪ ਨ ਦਾਨ ਚਿਹਯਤ ਪਿਨ ਕੀਨਾ ੩੩

ਇਹ ਿਬਿਧ ਮਤ ਿਸਖਾਵਤ ਤਾ ਕ ਲਟਾ ਚਾਹਤ ਿਬਪ ਘਰ ਜਾ ਕ ਜਬ ਵਹ ਦਰਬ ਰਹਤ ਹ ਜਾਈ ਔਰ ਧਾਮ ਤਬ ਚਲਤ ਤਕਾਈ ੩੪

ਕਾਹ ਧਨ ਤ ਾਗ ਿਦ ੜਾਵਿਹ ਕਾਹ ਕ ਕਊ ਗ ਿਹ ਲਾਵਿਹ ਮਨ ਮਿਹ ਦਰਬ ਠਗਨ ਕੀ ਆਸਾ ਦ ਾਰ ਦ ਾਰ ਡਲਤ ਇਹ ਪ ਾਸਾ ੪੧

And extremely materialistic and greedy priests have been rebuked as

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ਏਕਨ ਜਤ ਿਸਖਾਵਤ ਹ ਿਦਜ ਏਕਨ ਮਤ ਪ ਯਗ ਬਤਾਵ ਜ ਨ ਿਭਜ ਇਨ ਬਾਤਨ ਤ ਿਤਹ ਗੀਿਤ ਕਿਬਤ ਸਲਕ ਸਨਾਵ

ਦ ਸ ਿਹਰ ਧਨ ਲਗਨ ਕ ਿਗ ਹ ਚਰ ਚਕ ਠਗ ਦਿਖ ਲਜਾਵ ਕਾਿਨ ਕਰ ਨਿਹ ਕਾਜੀ ਕਟਵਾਰ ਕੀ ਮ ਿਡ ਕ ਮ ਿਡ ਮਰੀਦਨ ਖਾਵ ੫੭

Meaning -To some these Brahmans teach the art of Tantra and to others they teach the use of different Mantras Those who do not get influenced by any of these they sing songs sloks and kabits for them (These Brahmans) are daylight robbers who steal money from peoples houses (Their dexterity) amazes thieves and puts

swindlers to shame They have no fear of the priest or the law and (they) do not hesitate to rip off even their own disciples

The adversaries of Sri Dasam Granth Sahib Ji make a big accusation that the spiritual head of this story is the Maha Kaal of Shaakat Panthis It is important to mention herethat the Brahman in this story worships Rudra-Shiva It is also Shiva as Bhairo husband of Bhairavi he is also Mahakal and Rudra etc Following are a few references from other granths as proofs

He who sees wine fish meat woman should salute the Bhairavi Devi and say Om Salutation to the beloved of Siva the remover of all obstacles[Chapter 25 Shaakat NandatRangini]

Sankara has as many aspects as there are Mahasaktis He who worships Her ever worships Him as husband He who worships the Devis pleases Rudra[Principles of Tantra P63]

If it vexes Thee drown me with a thrust of Thy foot but then in so doing thou must first raise Thy foot from the breast of Mahakala (Siva) The Devi is represented as standing on Siva who is as it were corpse for he is BHOKTA only whilst she is KARTARI[Principles of Tantra P63]

The Mahakal mentioned in the above story is the formless Waheguru - the creator of Brahma Vishnu and Rudra-Shiv It is the same Waheguru who in the bani Jaap has been referred to as Sarb Kaal or Kaalaan Kaal The protagonist Rankhambh Kalaa preaches the Brahman to stop worshipping Rudra-Shiv and idols and inspires him to worship the formless Mahakal instead This Mahakal is different from Rudra-Shiv See verse no 96 below

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ਏਕ ਮਹਾ ਕਾਲ ਹਮ ਮਾਨ ਮਹਾ ਰਦ ਕਹ ਕਛ ਨ ਜਾਨ ਬ ਹਮ ਿਬਸਨ ਕੀ ਸਵ ਨ ਕਰਹੀ ਿਤਨ ਤ ਹਮ ਕਬਹ ਨਹੀ ਡਰਹੀ ੯੬

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਰਾਜਕਮਾਰੀ ਨ ਿਫਰ ਿਕਹਾ ਿਕ ਮ ਕਵਲ ਇਕ ਮਹ ਕਾਲ ਨ ਹੀ ਮਨਦੀ ਹ ਮ ਿਕਸ

ਮਹ ਰਦਰ ਨ ਕਝ ਨਹ ਸਮਝਦੀ ਮ ਬ ਹਮ ਿਬ ਨ ਦੀ ਵੀ ਸਵਾ ਨਹ ਕਰ ਗੀ ਅਤ ਇਨ ਪਾਸ ਰਤਾ ਭਰ ਵੀ ਨਹ

ਡਰ ਗੀ

Meaning -(The princess then said) I only believe in One Mahakal I do not give any importance to any Maha Rudra I will (also) not worship Brahma or Vishnu (nor) will I be fearful of them

It is absolutely baseless to accuse Sri Dasam Granth Sahib Ji of having tendency to

promote pro-Brahmanical philosophies This Charitar staunchly criticises the ways of Brahmans and their deities as

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ਜ ਇਨ ਮਤ ਜਤ ਿਸਿਧ ਹਈ ਦਰ ਦਰ ਭੀਿਖ ਨ ਮ ਗ ਕਈ ਏਕ ਮਖ ਤ ਮਤ ਉਚਾਰ ਧਨ ਸ ਸਕਲ ਧਾਮ ਭਿਰ ਡਾਰ ੧੧੪

ਰਾਮ ਿਕ ਸਨ ਏ ਿਜਨ ਬਖਾਨ ਿਸਵ ਬ ਹਮਾ ਏ ਜਾਿਹ ਪ ਮਾਨ ਤ ਸਭ ਹੀ ਸ ੀ ਕਾਲ ਸਘਾਰ ਕਾਲ ਪਾਇ ਕ ਬਹਿਰ ਸਵਾਰ ੧੧੫

ਕਤ ਰਾਮਚਦ ਅਰ ਿਕ ਸਨਾ ਕਤ ਚਤਰਾਨਨ ਿਸਵ ਿਬਸਨਾ ਚਦ ਸਰਜ ਏ ਕਵਨ ਿਬਚਾਰ ਪਾਨੀ ਭਰਤ ਕਾਲ ਕ ਦ ਾਰ ੧੧੬

ਕਾਲ ਪਾਇ ਸਭ ਹੀ ਏ ਭਏ ਕਾਲ ਪਾਇ ਕਾਲ ਹ ਗਏ ਕਾਲਿਹ ਪਾਇ ਬਹਿਰ ਅਵਤਿਰ ਹ ਕਾਲਿਹ ਕਾਲ ਪਾਇ ਸਘਿਰ ਹ ੧੧੭

Meaning - If they had any powers in their (false) mantras they would not beg at every doorstep (They) chant mantras from mouth and (with that deceit) are able to collect large amounts of wealth Ram Krishna Shiva Brahma etc have all been destroyed and resurrected by Kaal

By labelling the following verse of this Charitar-story opposers do widespread slandering of Sri Dasam Granth Sahib Ji Actually they derive wrong meanings from it to project indecency In reality however Rankhambh Kala after getting fed up with the Brahmans obstinacy and baseless logic throws the stone phallus on his face and says the same phallus you worship everyday has struck you on your face today The verse and its meanings are as follows

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ਕਹ ਿਮਸ ਅਬ ਰਦ ਿਤਹਾਰ ਕਹ ਗਯ ਿਜਹ ਸਵਤ ਥ ਸਦਾ ਦ ਿਤ ਛ ਿਤਨ ਿਕਯ ਿਜਹ ਿਲਗਿਹ ਕ ਜਪਤ ਕਾਲ ਬਤਾਇਯ ਹ ਅਤ ਕਾਲ ਸ ਤਮਰ

ਮਖ ਮਿਹ ਆਇਯ ੧੧੦

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) - ਉਹ ਕਿਹਣ ਲਗੀ ਹ ਬ ਾਹਮਣ ਹਣ ਮਨ ਦਸ ਿਕ ਤਰਾ ਿ ਵਜੀ ਿਕਥ ਿਗਆ

ਿਜਸਦੀ ਤਸ ਸਦਾ ਹੀ ਪਜਾ ਸਵਾ ਕਰਦ ਸੀ ਉਸ ਦ ਮ ਦਦ ਤੜ ਿਦਤ ਹਨ ਿਜਸ ਿਲਗ ਦੀ ਪਜਾ ਕਰਿਦਆ ਤ

ਏਨਾ ਸਮ ਨ ਟ ਕੀਤਾ ਹ ਉਹ ਹੀ ਤਰ ਮ ਹ ਤ ਆ ਕ ਵਜਾ ਹ੧੧੦

Meaning (From Dr Jaggis translation) (and she said) O Brahman Now tell me where has your Shiv gone now Whom (you) used to worship all the time he has broken (your) teeth (you have) spent so much time worshipping the phallus (that same phallus) has struck you in the face

Therefore there is no indecency in this verse nor anyone other than Akal Purakh has been given the status of the Supreme Being Rebuttal of fake rituals of the Brahmans idol-worship and deity-worship and the motivation for the worship of Only Waheguru Ji instead has been issued via the female protagonist of this Charitar For rest of the world it sets a prime example of the awakened state of women and issues

an important message that a woman can play important role in spreading true faith as well as in the eradication of baseless traditions Most Charitars deal with and successfully portray kings engrossed in wasteful pleasures the sexual urges of people impersonating as yogis and great renuniciators widespread exploitation on the pretexts of Jantra-Mantras the co-relations between sex and drugs actions of immorality emerging from incompatible marriages and the evil nexus of wealth power and intoxicants The moral from all of the above is to abstain from such situations and to live a honest virtuous life In some stories Guruji has attached himself as the protagonist to try to convey the message that such attacks of kaam happen on men of God too and they are able to destroy them with their superior intellect The following verse beautifully illustrates sharp power of reasoning of women

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ਗਧ ਬ ਜਛ ਭਜਗ ਗਨ ਨਰ ਬਪਰ ਿਕਨ ਮਾਿਹ ਦਵ ਅਦਵ ਿਤ ਯਾਨ ਕ ਭਵ ਪਛਾਨਤ ਨਾਿਹ ੧੩

It is unfortunate that influential people like Chitr Singh have turned woman of immense talents into Kamini a symbol of desire If aged people like him will forcefully establish physical relations with young girls like Chitravarti it will result in immoral actions in the society as the desires of beautiful and young women cannot be fulfilled by weak aged and ugly people

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ਧਨੀ ਚਤਰ ਅਰ ਤਰਿਨ ਤਰਿਨ ਜ ਪਾਇ ਹ ਹ ਿਬਰਧ ਕਰਪ ਿਨਧਨ ਜੜ ਪ ਿਕਯ ਜਾਇ ਹ ੧੫

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਜਦ ਕਈ ਜਆਨ ਇਸਤ ੀ ਧਨੀ ਿਸਆਣ ਤ ਜਆਨ ਪਰ ਨ ਪਾ ਲਵਗੀ ਤ ਭਲਾ

ਫਰ ਉਹ ਬਢ ਕਝ ਗਰੀਬ ਤ ਮਰਖ ਮਨਖ ਪਾਸ ਿਕ ਜਾਵਗੀ ੧੫

Another accusation made by the opposition is that charitars give instructions to not disclose secrets to women which is not in accordance with Gurmat See the following verses from 12th and 13th charitars

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ਜ ਿਨਜ ਿਤ ਯ ਕ ਦਤ ਪਰਖ ਭਦ ਕਛ ਆਪਨ ਤਾ ਕ ਿਬਧਨਾ ਲਤ ਪ ਾਨ ਹਰਨ ਕਿਰ ਪਲਕ ਮ ੩੦

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਜ ਮਨਖ ਆਪਣੀ ਇਸਤ ੀ ਨ ਥੜਾ ਿਜਹਾ ਵੀ ਭਦ ਦ ਦਾ ਹ ਪ ਭ ਪਲ ਿਵਚ ਉਸਦ

ਪ ਾਣ ਨ ਟ ਕਰ ਿਦਦਾ ਹ ੩੦

Meaning -The person who gives even smallest of secrets to his woman God takes away his life in a second

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ਜ ਨਰ ਅਪਨ ਿਚਤ ਕ ਿਤ ਯ ਕਰ ਦਤ ਬਨਾਇ ਜਰਾ ਤਾਿਹ ਜਬਨ ਹਰ ਪ ਾਨ ਹਰਤ ਜਮ ਜਾਇ ੯

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਜ ਆਦਮੀ ਆਪਣ ਮਨ ਦਾ ਭਦ ਇਸਤਰੀ ਨ ਦਸਦਾ ਏ ਬਢਾਪਾ ਉਹਦੀ ਜਵਾਨੀ ਨ

ਚਰਾ ਲ ਦਾ ਏ ਤ ਜਮਰਾਜ ਉਹਦ ਪ ਾਣ ਕਢ ਲ ਦਾ ਏ ੯

Meaning -The person who tells the secrets of heart to woman old age snatches his youth and Yamraj takes away his life

It is our opinion that these lines appear in those stories where woman has been blinded by sexual desires It is instructed to not give away hearts secrets to an immoral woman as the consequences of it can be devastating Even today youthful female spies are deployed to spy on other countries If someone gets lured in their trap and gives away any secrets then destruction is inevitable We have seen in previous verses that Sri Guruji has given immense motivation to increase love and affection with ones own woman but has given stern warnings against falling for lustful women as

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ਕਟ ਕਸਟ ਸ ਾਨ ਸਹਿਹ ਕਸ ਦਹ ਅਨਗ ਨ ਕ ਨ ਹ ਨਿਹ ਕੀਿਜਯ ਤਊ ਤਰਿਨ ਕ ਸਗ ੨੭

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਿਸਆਣ ਆਦਮੀ ਨ ਭਾਵ ਿਕਨਾ ਹੀ ਦਖ ਸਿਹਣਾ ਪਵ ਅਤ ਕਾਮ ਵੀ ਭਾਵ ਿਕਨਾ ਹੀ

ਿਕ ਨਾ ਸਤਾਏ ਜਵਾਨ ਇਸਤ ੀ ਦ ਿਪਆਰ ਿਵਚ ਕਦ ਨਹ ਫਸਣਾ ਚਾਹੀਦਾ੨੭

Meaning - No matter how much pain a wise man should go through and no matter how much kaam torments him he should never fall in the trap of any youthful woman (Charitar 17)

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ਪ ੀਿਤ ਕਿਸਯ ਤਨ ਬਢ ਕਸਟ ਕਸਹ ਹਇ ਤਊ ਤਰਿਨ ਸ ਦਸਤੀ ਭਿਲ ਨ ਕਿਰਯਹ ਕਇ ੧੦

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) - ਭਾਵ ਿਕਨਾ ਹੀ ਪ ਮ ਵਧ ਅਤ ਸਰੀਰ ਨ ਿਕਨਾ ਹੀ ਖ ਿਕ ਨਾ ਹਵ ਪਰ ਜਆਨ

ਇਸਤ ੀ ਨਾਲ ਭਲਕ ਵੀ ਪ ੀਤ ਨਹ ਕਰਨੀ ਚਾਹੀਦੀ ੧੦

Meaning -No matter how much love increases and body goes through torments (one) should not fall for any other woman (except ones own) even by mistake

Sri Guruji also gives the important message to mankind that it is not only woman who is responsible for widespread immorality in society in fact it is male who is more responsible for this epidemic That is why it is inappropriate to be harsh on any woman for her immoral behaviour As far as possible It is befitting to forget about her mis-deeds

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ਚਾਕਰ ਕੀ ਅਰ ਨਾਿਰ ਕੀ ਏਕ ਬਡੀ ਸਜਾਇ ਿਜਯ ਤ ਕਬਹ ਨ ਮਾਿਰਯਿਹ ਮਨ ਤ ਿਮਲਿਹ ਭਲਾਇ ੪੨

ਅਰਥ (ਿਗਆਨੀ ਨਰਣ ਿਸਘ) -ਨਕਰ ਅਤ ਇਸਤ ੀ ਦੀ ਇਕ ਹੀ ਵਡੀ ਸਜ਼ਾ ਹ ਿਕ ਇਨ ਨ ਜਾਨ ਤ ਮਾਰਨ ਦੀ ਥ

ਿਦਲ ਚ ਕਢ ਦਣਾ ਚਾਹੀਦਾ ਹ ੪੨

Meaning -This is the biggest punishment for the employee and woman - instead of physically hurting them (one should) throw them out of heart

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

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 Jis book + Gyani Narain Singh Jis Steek along with massive help from Mahan Kosh by Bhai Kahn Singh Ji Nabha

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 ਸਬਧੀ ਵਾਚ (Sabuddhi Vaach) The word ਸਬਿਧ is shortened form of ਸਦ-ਬਿਧ which

means ਚਗੀ ਬਧੀ (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 societys 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 ਸਿਤ ਸਿਧ (Satt Sandh) appears in the

story Word ਸਿਤ ਸਿਧ (Satt Sandh) is a combination of two words - ਸਿਤ meaning truth

and ਸਿਧ which means union Thus ਸਿਤ ਸਿਧ 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

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ਚ ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤ ਦਰ ਗਜ਼ ਤ ਹਲਾਲ ਅਸਤ ਬਰਦਨ ਬ ਮ ੀਰ 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 ਦੀਰਘਦਾੜ (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 = 21870 elephants 21870 chariots 65610 horses and 109350 foot soldiers it totals to 218700 units Multiply this number by 30000 = 6561000000 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 Baalas 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 arsenal of weapons in her hands she started slaying enemies as

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ਚਾਰਹ ਿਦਸਾ ਿਫਰੀ ਜਬ ਬਾਲਾ ਜਾਨ ਨਾਗ ਰਪ ਕੀ ਮਾਲਾ ਐਸ ਨ ਕਤਹ ਪਰਖ ਿਨਹਾਰਾ ਨਾਥ ਕਰ ਿਜਹ ਆਪ ਸਧਾਰਾ 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 Gurujis 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

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ਿਫਰ ਿਜਯ ਮ ਇਹ ਭਾਿਤ ਿਬਚਾਰੀ ਬਰ ਜਗਤ ਕ ਪਿਤਿਹ ਸਧਾਰੀ ਤਾ ਤ ਕਰ ਦੀਨ ਹ ਸਵਾ ਹਇ ਪ ਸਨ ਕਾਿਲਕਾ

ਦਵਾ 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 ਸ ਾਸ ਬੀਰਜ (Swas Beeraj) gets killed

by you

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ਅਰਧ ਰਾਿਤ ਬੀਤਤ ਭੀ ਜਬ ਹੀ ਆਗ ਾ ਭਈ ਨਾਥ ਕੀ ਤਬ ਹੀ ਸ ਾਸ ਬੀਰਜ ਦਾਨਵ ਜਬ ਮਿਰ ਹ ਿਤਹ ਪਾਛ ਸ ਦਿਰ ਮਿਹ ਬਿਰ ਹ 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 (ie when even minute dormant urges are eliminated) womans only motive would be to attain Akal Purakh According to the story Baala fought ferociously and as a result many infamous demons got killedShe has been given the name ਕਾਲਕਾ (Kaalka) in verse no 52 ie 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 ie 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 Gurujis social revolution Puranas and their contents were deeply imbibed in societys 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

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ਮਹਾਦਵ ਆਸਨ ਤ ਟਰਾ ਬ ਹਮਾ ਤ ਸਤ ਬਟ ਮਿਹ ਦਰਾ ਿਨਰਿਖ ਿਬਸਨ ਰਨ ਅਿਧਕ ਡਰਾਨਾ ਦਰਾ ਿਸਧ ਕ 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

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ਤਮ ਹ ਸਕਲ ਲਕ ਿਸਰਤਾਜਾ ਗਰਬਨ ਗਜ ਗਰੀਬ ਿਨਵਾਜਾ ਆਿਦ ਅਕਾਲ ਅਜਿਨ ਿਬਨਾ ਭ ਿਨਰਿਬਕਾਰ ਿਨਰਲਬ ਜਗਤ ਮ ੯੧

ਿਨਰਿਬਕਾਰ ਿਨਰਜਰ ਅਿਬਨਾਸੀ ਪਰਮ ਜਗ ਕ ਤਤ ਪ ਕਾਸੀ ਿਨਰਕਾਰ ਨਵ ਿਨਤ ਸਯਭਵ ਤਾਤ ਮਾਤ ਜਹ ਜਾਤ ਨ ਬਧਵ ੯੨

ਸਤ ਿਬਹਡ ਸਿਰਿਦ ਸਖਦਾਇਕ ਚਡ ਮ ਡ ਦਾਨਵ ਕ ਘਾਇਕ ਸਿਤ ਸਿਧ ਸਿਤਤਾ ਿਨਵਾਸਾ ਭਤ ਭਿਵਖ ਭਵਾਨ ਿਨਰਾਸਾ ੯੩

ਆਿਦ ਅਨਤ ਅਰਪ ਅਭਸਾ ਘਟ ਘਟ ਭੀਤਰ ਕੀਯਾ ਪ ਵਸਾ ਅਤਰ ਬਸਤ ਿਨਰਤਰ ਰਹਈ ਸਨਕ ਸਨਦ ਸਨਾਤਨ ਕਹਈ ੯੪

ਆਿਦ ਜਗਾਿਦ ਸਦਾ ਪ ਭ ਏਕ ਧਿਰ ਧਿਰ ਮਰਿਤ ਿਫਰਿਤ ਅਨ ਕ ਸਭ ਜਗ ਕਹ ਇਹ ਿਬਿਧ ਭਰਮਾਯਾ ਆਪ ਏਕ ਅਨ ਕ ਿਦਖਾਯਾ ੯੫

ਘਟ ਘਟ ਮਿਹ ਸਇ ਪਰਖ ਬ ਾਪਕ ਸਕਲ ਜੀਵ ਜਤਨ ਕ ਥਾਪਕ ਜਾ ਤ ਜਿਤ ਕਰਤ ਆਕਰਖਨ ਤਾ ਕਹ ਕਹਤ ਿਮ ਤਕ ਜਗ ਕ ਜਨ ੯੬

ਤਮ ਜਗ ਕ ਕਾਰਨ ਕਰਤਾਰਾ ਘਿਟ ਘਿਟ ਕੀ ਮਿਤ ਜਾਨਨਹਾਰਾ ਿਨਰਕਾਰ ਿਨਰਵਰ ਿਨਰਾਲਮ ਸਭ ਹੀ ਕ ਮਨ ਕੀ ਤਿਹ ਮਾਲਮ ੯੭

ਤਮ ਹੀ ਬ ਹਮਾ ਿਬਸਨ ਬਨਾਯ ਮਹਾ ਰਦ ਤਮ ਹੀ ਉਪਜਾਯ ਤਮ ਹੀ ਿਰਿਖ ਕਸਪਿਹ ਬਨਾਵਾ ਿਦਤ ਅਿਦਤ ਜਨ ਬਰ ਬਢਾਵਾ ੯੮

ਜਗ ਕਾਰਨ ਕਰਨਾਿਨਿਧ ਸ ਾਮੀ ਕਮਲ ਨ ਨ ਅਤਰ ਕ ਜਾਮੀ ਦਯਾ ਿਸਧ ਦੀਨਨ ਕ ਦਯਾਲਾ ਹਜ ਿਕ ਪਾਿਨਧਾਨ ਿਕ ਪਾਲਾ 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 are 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 Gurujis 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

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ਪਿਨ ਰਾਛਸ ਕਾ ਕਾਟਾ ਸੀਸਾ ਸ ੀ ਅਿਸਕਤ ਜਗਤ ਕ ਈਸਾ ਪਹਪਨ ਿਬ ਸਿਟ ਗਗਨ ਤ ਭਈ ਸਭਿਹਨ ਆਿਨ ਬਧਾਈ ਦਈ ੩੭੫

ਧਨ ਧਨ ਲਗਨ ਕ ਰਾਜਾ ਦਸਟਨ ਦਾਹ ਗਰੀਬ ਿਨਵਾਜਾ ਅਖਲ ਭਵਨ ਕ ਿਸਰਜਨਹਾਰ ਦਾਸ ਜਾਿਨ ਮਿਹ ਲਹ ਉਬਾਰ ੩੭੬

Summary of the Charitars

The stories in these Charitars are not sexually provocative On the contrary they provide awareness of the social pain criminal mentality and exploitation of women that result from intense lust The wealthy and ruling factions of society have been ridiculed by portraying the sorry state that emerges from their indulgence in lustful actions The capitalistic mentality in which the only aim of earning and storing money has been shown to have adverse effect on the family network Those who wear religious attire and pretend to be great renuniciators have been shown to be worse than a family man they abandon their own houses and wish for others wealth and bodies People who believe in black magic and Tantra shastra have been portrayed rightly as sexually obsessed and of criminal tendencies Incompatible marriages (aged man marrying young woman ugly person getting married to beautiful pleasant woman a fool with clever woman a poor man with materialistically ambitious wife) have been shown to bring about devastating consequences The young widows who find it difficult to remarry have been shown to stray away towards wrongdoings Conversely a man marrying multiple women has been shown to develop bad character And anyone who gives his secret to a nymph has been shown to be completely ruined The unholy and unbreakable alliance of drugs and sex is told and most importantly the male society has been held squarely responsible for the birth of immoralities in women It is almost impossible to find any other such superb literary composition that has provided eloquent and minute disquisition of the psychology of sexually obsessed people the way these Charitars have

Acknowledgements and further information

Dr Harbhajan Singh Project Director Panjabi University Patiala Dr Balbir Singh Sahitya Kendra Panchabati Dehradun His book Shri Dasam Granth Sahib Karta Sambamdhi Vivad Punara-Samikhya

Gyani Narain Singh Jirsquos Steek (Sri Dasam Granth Sahib)

Anandpuri bir and Charitropakhyan pictures courtesy of Gurinder Singh Mann Leicester UK

Visit wwwsridasamgranthcom and wwwpatshahi10org for more information on Sri Dasam Granth

Table of Contents

[Part 1]Charitropakhyan - Introduction and Analysis of Charitar No1 - Chandi Charitar 3

[Part II] Charitropakhyan - Analysis of Charitars 2 - 16 13

[Part III] - Analysis and Clarifications of Charitar 21-23 - (A)noop Kaur 20

[Part IV] Charitropakhyan - Analysis and Clarifications of Charitars 25 -403 28

[Part V] Charitropakhyan - Analysis and Clarifications of Sri Sabudh Baach (Charitar No 404) 41

Summary of the Charitars 47

Acknowledgements and further information 48



Prabhjot Singh

UK





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Sri Charitropakhyan: An analysis of the writings of … Related/Sri Dasam Granth...Waheguru Ji Ka...

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Transcript of Sri Charitropakhyan: An analysis of the writings of … Related/Sri Dasam Granth...Waheguru Ji Ka...