Charitar 71

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For Information only The moral of stories in Charitropakhyan are based on Gurmat, Guru's wisdom. There is no historical significance of these stories. A Gurmukh will interpret, analyse and learn from the Gurmat issues and morals highlighted in these stories. No Manmat ideas are acceptable or should be linked to these stories. If you have any comments, please discuss them here

Charitar 71 or Tale of King of Sirmaur, is one of 405 tales written in the Charitropakhyan, bani by Shri Guru Gobind Singh. This tale is the Seventy-first (71st) Charittar of the Charitropakhyan. According to Nihang Singh traditions, the event is related to Guru's own life during his stay at Kapal Mochan other believe it not related to Guru Gobind Singh but some unknown King.

History

Gurdwara Kapal Mochan Sahib

The whole of the composition of Charitropakhyan is the conversation of Raja Chitar Singh and his Minister. The Minister of King was a wise man who narrated all the following charitars to King Chitar Singh telling how a man can get betrayed if he does not apply his brain before reaching a hasty conclusion and how one should think calmly and become politically astute.

Today Sirmaur is the most south-eastern district of Himachal Pradesh, India. It is largely mountainous and rural, with 90% of its population living in villages. There are six tehsils in this district, namely Nahan, Renuka, Shilai, Rajgharh, Pachhad and Paonta.

As the title makes clear this is the tale of King of Sirmaur. There is a pilgrim place of Kapaal Mochan on the banks of the Jamuna. While leaving the City of Paonta, the King's party came to this place. While on this hunting exercise, they killed many deer and boars; then they took the road to the holy place and paid obeisance to that place of pilgrimage. The King noted that many people(Localites) abused this place.

Problem at Kapal Mochan
They spoiled the sanctity of the place. The King saw that the visitors used to urinate near the Sarovar at Kapalmochan. So when it rained the whole faecal matter and waste came into those Sarovars and other water bodies. Those Sarovars and ponds were used to drink water, people bath in them and even Hindu priests also do their pooja taking water from them and they put same water on Devi Devtas. The King was against all this and asked priests, to which they replied that they always say this to people but no one listens. As it was difficult to dug out well their so the same sarovar was used for drinking and other purposes. King was environmentally aware.

Arrival of Sikhs
Many Sikhs arrived at this place and the King wanted to give robes of honour, a custom still practiced in Panjab to this day. The King sent some of his men to Paonta and Buria to purchase robes, but their efforts were in vein, as no robes were available in any shop of the city. Now it was a problem. However, the behaviour of some dolts and thoughtless people soon provided the King with a solution. The King played a Charitar in limit of religion.

Turban Snatching Issue
Wanting to teach them a lesson, the King told his Sikhs, that if they found any person urinating/or passing stool near the banks of the Sarovars, they should remove his turban and send them back without turban. The King's men did as they were told and many turbans of those men who were caught urinating at that place were taken as the men were told so that they would not do the same in the future. (When such people go to their places and when people asked where is your turban then such people replied that had been snatched. Why? because they were ruining sarovars.)

Many, many turbans were taken, which tells us the huge number of men without proper respect for the holy place. This tale is to kill two with one arrow. The King, was able to put the ignorants on the right track, while he also got robes for honouring Sikhs. So after these turbans were washed and cleaned, the King was able to honor the Sikhs with Robes of Honor when only a few days before none could be found.

Charitar 71 Explaining the same

The Chariter in Gurbani script, with each line translated into English:

ਦੋਹਰਾ ॥
Dohira

ਨਗਰ ਪਾਵਟਾ ਬਹ੝ ਬਸੈ ਸਾਰਮੌਰ ਕੇ ਦੇਸ ॥
ਜਮ੝ਨਾ ਨਦੀ ਨਿਕਟਿ ਬਹੈ ਜਨ੝ਕ ਪ੝ਰੀ ਅਲਿਕੇਸ ॥੧॥
Paonta City was established in the country of Sirmaur, It was on the bank of River Jamuna and was like the land of gods.(1)

ਨਦੀ ਜਮ੝ਨ ਕੇ ਤੀਰ ਮੈ ਤੀਰਥ ਮ੝ਚਨ ਕਪਾਲ ॥
ਨਗਰ ਪਾਵਟਾ ਛੋਰਿ ਹਮ ਆਝ ਤਹਾ ਉਤਾਲ ॥੨॥
The pilgrim place of Kapaal Mochan was on the banks of the Jamuna. Leaving the City of Paonta, we came to this place.(2)


ਚੌਪਈ ॥
Chaupaee

ਖਿਲਤ ਅਖੇਟਕ ਸੂਕਰ ਮਾਰੇ ॥ ਬਹ੝ਤੇ ਮ੝ਰਿਗ ਔਰੈ ਹਨਿ ਡਾਰੇ ॥
ਪ੝ਨਿ ਤਿਹ ਠਾ ਕੌ ਹਮ ਮਗ੝ ਲੀਨੌ ॥ ਵਾ ਤੀਰਥ ਕੇ ਦਰਸਨ ਕੀਨੌ ॥੩॥
While hunting, we had killed many deer and boars,Then we had taken the road to that place and paid obeisance to that pilgritn entity.(3)


ਦੋਹਰਾ ॥
Dohira

ਤਹਾ ਹਮਾਰੇ ਸਿਖ੝ਯ ਸਭ ਅਮਿਤ ਪਹੂੰਚੇ ਆਇ ॥
ਤਿਨੈ ਦੈਨ ਕੋ ਚਾਹਿਯੈ ਜੋਰਿ ਭਲੋ ਸਿਰਪਾਇ ॥੪॥
At the place, a number of our Sikh volunteers arrived. There arose the need of giving them the robes of honour.(4)

ਨਗਰ ਪਾਵਟੇ ਬੂਰਿਯੈ ਪਠਝ ਲੋਕ ਬ੝ਲਾਇ ॥
ਝਕ ਪਾਗ ਪਾਈ ਨਹੀ ਨਿਹਫਲ ਪਹ੝ਚੇ ਆਇ ॥੫॥
Some persons were sent to the city of Paonta. But could not find even one turban and they came back disappointed.(5)


ਚੌਪਈ ॥
Chaupaee

ਮੋਲਹਿ ਝਕ ਪਾਗ ਨਹਿ ਪਾਈ ॥ ਤਬ ਮਸਲਤਿ ਹਮ ਜਿਯਹਿ ਬਨਾਈ ॥
ਜਾਹਿ ਇਹਾ ਮੂਤਤਿ ਲਖਿ ਪਾਵੋ ॥ ਤਾ ਕੀ ਛੀਨ ਪਗਰਿਯਾ ਲ੝ਯਾਵੋ ॥੬॥
As no turbans were available to buy, we thought of a plan, ‘Whosoever you find urinating there, snatch his turban away.’(6)

ਜਬ ਪਯਾਦਨ ਝਸੇ ਸ੝ਨਿ ਪਾਯੋ ॥ ਤਿਹੀ ਭਾਤਿ ਮਿਲਿ ਸਭਨ ਕਮਾਯੋ ॥
ਜੋ ਮਨਮ੝ਖ ਤੀਰਥ ਤਿਹ ਆਯੋ ॥ ਪਾਗ ਬਿਨਾ ਕਰਿ ਤਾਹਿ ਪਠਾਯੋ ॥੭॥
When the policemen heard thus, they all agreed upon the scheme. Any apostate who came on pilgrimage, he was sent back without the turban.(7)


ਦੋਹਰਾ ॥
Dohira

ਰਾਤਿ ਬੀਚ ਕਰਿ ਆਠ ਸੈ ਪਗਰੀ ਲਈ ਉਤਾਰਿ ॥
ਆਨਿ ਤਿਨੈ ਹਮ ਦੀਹ ਮੈ ਧੋਵਨਿ ਦਈ ਸ੝ਧਾਰਿ ॥੮॥
In one night alone, eight hundred turbans were taken away. They brought and gave them to me and I handed over to be washed, cleaned and straightened out.(8)


ਚੌਪਈ ॥
Chaupaee

ਪ੝ਰਾਤ ਲੇਤ ਸਭ ਧੋਇ ਮਗਾਈ ॥ ਸਭ ਹੀ ਸਿਖ੝ਯਨ ਕੋ ਬੰਧਵਾਈ ॥
ਬਚੀ ਸ੝ ਬੇਚਿ ਤ੝ਰਤ ਤਹ ਲਈ ॥ ਬਾਕੀ ਬਚੀ ਸਿਪਾਹਿਨ ਦਈ ॥੯॥
In the morning all the washed and the cleaned ones were brought and were worn by the Sikhs.The left over were sold and the remaining were given out to the policemen.(9)


ਦੋਹਰਾ ॥
Dohira

ਬਟਿ ਕੈ ਪਗਰੀ ਨਗਰ ਕੋ ਜਾਤ ਭਝ ਸ੝ਖ ਪਾਇ ॥
ਭੇਦ ਮੂਰਖਨ ਨ ਲਹਿਯੋ ਕਹਾ ਗਯੋ ਕਰਿ ਰਾਇ ॥੧੦॥
After selling the turbans, headed towards their towns, achieving due bliss. Foolish people could not discern what game the Raja had played.(10)(1)


ਇਤਿ ਸ੝ਰੀ ਚਰਿਤ੝ਰ ਪਖ੝ਯਾਨੇ ਪ੝ਰਖ ਚਰਿਤ੝ਰੇ ਮੰਤ੝ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਇਕਹਤਰੌ ਚਰਿਤ੝ਰ ਸਮਾਪਤਮ ਸਤ੝ ਸ੝ਭਮ ਸਤ੝ ॥੭੧॥੧੨੫੮॥ਅਫਜੂੰ॥
Seventy-first Parable of Auspicious Chritars Conversation of the Raja and the Minister, Completed with Benediction. (71)(1256)

Moral

  • Other Charitars are played out of limit of religion, this charitar was played in limit of religion under the consent of high preists of that place.
  • One should aware of his environmental and should maintain sancticity of pious places too.

References

  • The content of this explanation is inspired from the katha by Bhai Mehtab Singh of Karnal, Haryana. would add his katha shortly