Charitar 21: Difference between revisions

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

The 21st Chariter is one of Charitars (tales told in verse) from the Charitropakhyan written by Guru Gobind Singh. This Chariter is also known as the Charitar of Noop Kuaar. It is about a lady Noop Kuaar who ask King of Anandpur for sex, but King who was already married said that he is already married and cannot have sex with any other lady. Noop Kuaar started shouting to trap the King, to get safe hand king put his blanket on his brother and started beating him and flee from the place. The Name of King Of Anandpur is mentioned as RAI. Moreover Chariter Contain location of the Charitar i.e Kahloor. (On bank of Charitar).

Background of Charitropakhyan

Charitropakhyan is conversation between a wise adviser (minister or "manteree" ਮੰਤ੝ਰੀ ^s ) to Raja (king) Chitar Singh; each charitar or trick is mainly in connection with the wiles of women (plus a few connected with men) and other worldly tales of life, in order to save his handsome son Hanuvant from the false accusations of one of the younger ranis (queens). The minister tries to explain to the Raja that there can be trickery in human behaviour and that one needs to analyse the situation carefully before drawing any quick conclusions. Charitar means Function or behavior

Guru Gobind Singh has given these "opakhyan" (already told) stories to Khalsa, as a guide to upholding morality. The tales highlight Human psychology and behavior, by people driven by desires, lust, jealousy and/or greed, ignorance etc. and tell how these evil doers can utilize tricks or deception or charm or other activity to cover their tracks. The purpose of the stories is for us to learn about negative(Manmat) and positive(Gurmat) human behaviour by people who are driven by evil intent. One needs to tread carefully in life and understand the many negative traits exist in some evil doers. These Charitars includes Male and Female Charitars.

Message

There is very nice message spread by the Charitar

Story

Name Anoop Kaur

No, she was not Anoop Kaur she was Noop Kuaar. Noop Kuaar may be a Rajasthani Name. Kaur as a surname for women was given much later by Guru Gobind Singh. but some Queens use Kaur as surname i.e Rajkumari. But if we read word it's ਨੂਪ ਕ੝ਅਰਿ. So it would be better to call her Noop Kuaar as mentioned by the author.

Name Rai

Was the character Rai of the charitar actually Guru Gobind Singh? If we read the Charitar then we come to conclusion that it was not Guru Gobind Rai. Rai means King of the place or some renowed person of the place. Some misinterprets it as Gobind Rai.

Aim of Noop Kuaar

To have Sex with Rai. She even exposed Charitar of Krishna and called him sex slave. She was hindu as she talked about Kamdeva and Rai eplied him if she wanna kill Kamdeva she could recite the killer of kamdeva i.e Shiva. She tried to convince Rai for sex but in vein.

Other Views

This story is one of the controversial charitars in the Charitropakhyan. Some anti Sikh elements have said that the lady was actually a Sikh woman named Anoop Kaur rather than using the spelling of kaaur (as used often by historical Hindu women) and that the Rai (a common Hindu name) instead of being a referance to an anonymous Hindu King was Guru Gobind Singh leaving a clue that he was talking about himself.

Pritpal Singh Bindra in his Charitropakhyan translation wrote her name as Anoop kaur under title "TALE OF ANOOP KAUR". This is misinterpretation. If you will read the following you can clearly see the truth that the woman's name was anoop kaur, Noop Kuaar or Noop Kuer - not Anoop kaur!

Also

An earlier article by Prof. Ramprakash Singh (Khalsa College, Amritsar) had claimed that the reference of Noop Kuer (Anup Kaur) in Charitropakhyan was based on a real life incident that happened with Guru Gobind Singh Sahib.

Sirdar Kapur Singh rebutted that claim based on the contention that the reference of Noop Kuer narrated by Guru Sahib in Charitropakhyan was only a piece of old folklore and had no historic significance for Sikhs. The article by Sirdar Sahib was published in 1959 in the SGPC's monthly journal "Gurmat Parkash") and republished in 1993.

Latest

Gurcharanjit Singh lambha has made an attempt to cleared the facts, after a deep study of the Charitar, he concluded that the character Rai in the story told in the chariter has no link with Guru Gobind Singh and Noop Kuaar is a Rajasthani name.

Chritar - English translation

Chritar Twenty-one: Tale of Anoop Kaur

Dohira

The Monarch caught hold of his son and sent him to the prison, And in the morning, through the Minister, called him back.(1)
Then he asked the Minster to narrate the Chritars of the wise men and the women;(2)
On the banks of the river Sutlaj, there was a village by the name of Anadpur. It was situated near Naina Devi which situated was in the state of Kahloor.(3)
There used to come several Sikhs with great pleasure, And after getting their ambitions fulfilled, they used to go back to their homes.(4)
The wife of a rich-man came to that town. She fell for the Raja and was pierced with his love arrows.(5)
She had a servant, Magan Das whom she called, And gave him some money and made him to understand like this.(6)
‘You get me to meet the Raja, ‘And after encountering him I will give you lot of wealth.’(7)
Becoming greedy for money, Magan came to the Raja, Fell on his feet and requested thus,(8)
‘The incantation you wanted to learn, has come in my possession. ‘To learn the same you will have to proceed the way I ask.(9)

Bhujang Chhand

The Raja put on the garb of an ascetic, meditating on Bhagwati, the goddess, commenced his journey. Walking and walking along, without looking back, reached the residence of that damsel.(10)
On seeing him the dame adorned herself and ordered flowers, beetle leaf and wine. She came forward herself to receive him and pacified her anxiety.(11)

Dohira

The woman wore new clothes and put on most expensive garments. And in this new form she adorned the decorated bed.(12)
Then the lady asked him, ‘Please have intercourse with me, ‘Because, tormented by Cupid, I am handing over myself to you.’(13)
The monarch said ‘I had come to learn incantation, but the situation is quite contrary (14)

Arril

The one, who is considered as worship-worthy, should not become egotistical. If one becomes a rich man he should not beset the poor. ‘With prettiness one should not display arrogance, ‘Because the youth and beauty are sustainable for four (a few) days only.(15)

Chhand

‘Righteousness endows auspicious birth and righteousness confers beauty. ‘The righteousness augments the wealth and holiness and the righteousness idealises the sovereignty. ‘Why should I abandon righteousness on your instance and make myself worthy of hell? (l6)
‘Acquiescing to your request, I am not going to copulate with you, ‘Because, in my heart, I am apprehensive of denigrating my family. ‘Deserting behind my married woman (wife), I will never have sex with you. ‘I will never be able to find a place in the court of Lord of Righteousness.’(l7)

Dohira

(She said,) ‘When a sexually distressed woman comes to a male, ‘And that male who turns her back disappointed, is worthy of hell.’(l8)
(He replied,) ‘People bow on my feet and worship me. ‘And you want me to have sex with you. Aren’t you ashamed of yourself?’( 19)
(She said,) ‘Krishna was worshipped too, and he had indulged in love plays. ‘He made love with Radhika, but they never went to hell.(20)
‘With five elements Brahama, the God, created human-beings, And He, Himself initiated love in men and women.(2l)

Chaupaee

‘Therefore, without hesitation have sex with me, Because the excitement for the sex overpowers all the parts of my body. Without an encounter with you, I will burn in the fire of separation.(22)

Dohira

‘My each limb, seeking copulation, is afflicting me. ‘Why didn’t Ruder, the Great (Shiva) decimated it (sexual desire).’(23)

Chhand

(He) ‘Calm down, Oh Lady, the Cupid will not harm you. ‘You put your thought to Ruder, the Great, (Cupid) will be scared away. ‘Not to abandon my wife, I will never have sex with you.(24)

Arril

‘Just because you say, why should I have sex with you? ‘I am afraid of being put in hell. ‘To copulate with you is like disowning righteousness, And my story will go around the whole world.(25)
‘How would I show my face to the Lord of Righteousness? ‘Lady, you better forsake the thought of my friendship, ‘You have said enough and, now, forget talking anymore.’(26)
Anoop Kumari said, ‘If you, my love, have sex with me, ‘You will not be thrown in hell. Don’t be scared. ‘How could people tattle about you when they are so afraid of you.(27)
Also they would talk only if they learn about the secret. ‘Even if one learns, fearful of you, will keep quiet. ‘You must make up your mind to sleep with me today, ‘Or, alternatively, you crawl through my legs.’(28)
(Raja,) ‘Only that one crawls through the legs who is unable to indulge in sex, And remains sitting whole night like a eunuch and does not perform. ‘Being prevailed by the righteousness I will not copulate with you. ‘I am always fearful of the criticism of the public.(29)
(She,) ‘Do whatever you may, but I will never leave you without sex. ‘With my own hands I will tear you off, And, then, get myself sawn through at Kanshi and, would even face the Lord of Righteousness in his court.(30)
‘Oh my love, I have sworn to bed with you, and ‘Fully satisfy myself carnally. ‘Tonight, through sex I will make you look more handsome, And will make Cupid to lose his pride too.’(31)
Raja spoke, ‘First of all God has endowed me birth as a Kashatri, Our dynasty is very much respected in the world. Being seated (as Raja) I am worshipped. ‘But, now, if I ravish with you, I will be reborn in a low caste.’(32)
(She said,) ‘What are you talking about the birth? They are your concoction. ‘If you don’t cherish me, then it will be my bad luck. ‘Without meeting you, I will poison myself.’(33)

Dohira

The Raja was worried, if she imposed the oath of Bhagauti, the Goddess, he will have to ravish her and, then, go to hell.(34)
(She) ‘Get rid of all your doubts, savour me, ‘Because Cupid is overpowering me.’(35)
(He) ‘How-so-ever Cupid may overwhelm, due to the dread of hell, I will never indulge with you.’(36)

Chhand

(She) ‘You have been bestowed with youth and I am young too. ‘Seeing you I have been overcome with passion. ‘Abandon all your misconceptions and relish sex with me, ‘And don’t worry about the fear of hell.’(37)

Dohira

‘The lady who comes to me to worship me, ‘To me, she is like the daughter of my Guru.’(38)

Chhand

What to talk of love with the women, as they never fulfil, They desert one man and go after another who is better looking. For whosoever she makes her mind for, she becomes naked before him, And immediately presents him her unclad urinary place.(39)

Dohira

(She, thinking,) ‘What should I do to save myself so that my mind is appeased? ‘Your utterances depict love, how could I kill you.( 40)
The Raja went into deep thought, ‘I have no disciples of mine with me.

Chaupaee

By following her my righteousness is destroyed, But if I try to run away, she will get me caught.(41)

‘It will be better if I praise her and through dramatisation get rid of her. ‘Without agreeing to commit sex, she will kill me. ‘I wish some disciple of mine could come and save me.’(42)

Arril Chhand

(He said to her), ‘You are admirable and so are your mother and father. ‘Your country is commendable and commendable are your sustainer. ‘Your face, which is very pretty, is so meritorious, ‘That, even, the Lotus- flower, Sun, Moon and Cupid lose their vanity.(43)
‘Your body is blissful and your eyes are coquettish. ‘You are winsome to all, the birds, deer, beasts, reptiles and demons, ‘Shiva and all his four sons have languished by looking at your eyes. ‘But the strange phenomena is that your eyes have not been able to penetrate into my heart.’(44)

Savaiyya

(She replied,) ‘Cuddling you I will lie down on the bed and will never divulge this secret to anyone. ‘Frolicking thus, whole night will pass, and, even the Cupids play will seem trivial. ‘I am living on dreams (about you) and wake up afraid of losing you. ‘I would rather die, than to wake up from such a dream.’(45)

Dohira

Then she declared loudly and told, the Raja. ‘Either I will have sex with you or I will kill myself by taking poison.’(46)
(Raja,) ‘God has created your eyes like sharp arrows, ‘But He has endowed me modesty and that is why they cannot pierce me.(47)
‘Your eyes are penetrating and on the very first sight they oust knowledge. ‘But for me, having no attraction for sex, they are merely like berries.’(48)
(She) ‘Worthy are those berries whom whole world can see, ‘And the trees, whose fruit people eat and go home satisfied.’(49) Talking nonsensically, she was becoming impatient to meet her love. Her each and every limb was demanding, because she was absolutely stung with passion.(50)

Chhand

(Raja) ‘Since the time I realized the sense of maturity, which my Guru had taught, “Aye My Son, so long as there is life in your body, “You promise to enhance love with your own wife, “But never, even by mistake, bed with another's wife.(51)
“By relishing another's wife, Inder, the god was showered with female genitals. “By relishing another's wife, Moon was blemished. “By relishing another's wife, Ten Headed Raawana lost all his ten heads. “By relishing another's wife all the clan of Korav was annihilated.(52)
“The love with another's wife is like a sharp dagger. “The love with another's wife is an invitation to death. “The one who thinks himself to be very brave and indulges carnally with another's wife, “He is killed in the hands of a coward like a dog.”(53)
“Listen lady! Women come to us from far off lands, “They bow their heads and wish for boons. “Those Sikhs (disciples) are like my sons and their wives like my daughters. “Tell me, now, the pretty one, how could I copulate with them.”(54)

Chaupaee

Listening to all this, she flew into a rage and thought, ‘Now I should shout, “thief, thief” and people will come and kill him.’(55)

Dohira

(She) ‘Why are you getting so angry, jovially have sex with me. ‘My eyes are inviting you, can’t you understand what they are revealing.’ (Raja) ‘Listen, Carefully Listen, I am not looking at you, ‘Because the looks create the feeling of separation.’(57)

Chhape Chhand

‘Charity is endowed to the priests and the men with base thinking get scornful looks. ‘Friends are entrained with relief and the enemies get hit on the heads with sword. ‘No act is performed keeping in view the public opinion. ‘One should not even dream of getting into bed with another's wife. ‘Since the time the Guru has taught me this lesson, Any thing belonging to somebody else is like a stone and another's wife is like a mother to me.’(58)

Dohira

Listening to the Raja’s talk she became angrier, And shouting, “thief, thief” she awoke all her companions.(59)
Hearing the call of “thief, thief,” the Raja was frightened. He lost his sanity and, leaving there his shoes and silk robe, ran away.(60)

Twenty-first Parable of Auspicious Chritars
Conversation of the Raja and the Minister,
Completed with Benediction. (21)(439)
To be continued.

Charitar (Original text)

Prof Darshan Singh and the 21st Charitar

Feeling the heat after his blasphemous remarks on the life of Guru Gobind Singh Sahib, controversial ragi Prof Darshan Singh and his allies claimed that he had used the translation of Charitar 21 by Dr. Jodh Singh, Professor of Sikhism, Punjabi University Patiala. Dr. Jodh Singh, however, has issued a statement rebutting Ragi’s claims, and criticizing him of hiding a lie with another lie.

It should be reminded that while doing katha at a Gurdwara in Rochester, New York, Darshan Singh had concocted a story which according to him appears in Charitar 21 of Sri Dasam Granth, where Guru Gobind Singh Ji goes to the house of a Vesva (prostitute) who tries to lure him. Guru Gobind Singh Sahib starts thinking that if he establishes a relationship with the woman then the one who will be born out of that union will be called a Bharua (pimp), and if he doesn’t, then she will shout and get him beat up by the public. According to Darshan Singh, Guru Sahib leaves his slippers and robe and starts running. On this the people gather and catch Guru Sahib. Someone gets hold of his beard; someone removes his turban and starts beating Guru Sahib with his slippers”.

The above statement by Darshan Singh caused a lot of uproar in the Sikh circles who demanded immediate action by Akal Takhat Sahib.

In his statement, Dr Jodh Singh clarified that nowhere in Charitar 21, Guru Gobind Singh Ji’s name is mentioned. He also clarified that the story is about a Raja who goes to a wealthy woman who is inflicted by lust and who tries to lure him. But the Raja, keeping his high morals, doesn’t relent and manages to escape. Dr Jodh Singh also clarified that nowhere in the text of Charitar 21, word Bharua or Vesva, as told by Darshan Singh, has been used. He added that it’s from the example of high morality that the Raja sets in Charitar 21 that the Sikh Panth has picked up the deadliest bajjar kurahits of the prohibition of extramarital relationship.

Dr Jodh Singh also criticized Darshan Singh for his U-turn on Dasam Bani, when he himself was doing its keertan and prachar until recently.

It must be noted that a few decades ago Sirdar Kapur Singh had written a historic article on Charitar 21 called ‘Kissa Roop Kaur Da’ which was published in Gurmat Parkash. In that article too he had clarified that the story in Charitar 21 is not a biographical account of Guru Sahib.

Darshan Singh not only related that Charitar with Guru Sahib’s life, he also distorted it by using words like ‘Vesva’ and ‘Bharua’, words which are neither present in the original version nor in any translation of that Charitar.

Already controversial ragi has been slapped with the hukamnamas from Akal Takhat for distorting Sikh principles and spreading controversies about nit-nem and amrit banees. Sangat has been warned to beware of his nefarious designs.

See also

• Charitropakhyan
• Charitropakhyan index
• Charitar 7
• Charitar 16
• Charitar 21
• Charitar 22
• Charitar 23
• Charitar 49
• Charitar 71
• Charitar 187
• Charitar 198

External Links

• By Gurcharanjeet Singh Lambha

References

• English Translation of Chritropakhyaan From Dasam Granth Volume-1 - English Adaptation by Pritpal Singh Bindra; Publisher: B. Chattar Singh Jiwan Singh Amritsar (India)