Charitar 21

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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

The 21st Chariter is one of Charitars 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 Kuar(i) who ask Rai of AnandPur for sex, but Rai who had knowledge of Dharma denied to do that. Noop Kuar(i) 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. As he was humble and Gurmukh person he called the lady again and said sorry to her, didn't punish her, give her money, and guide her right way. This story was written against Womanizers which tell not to go in bed of others and be loyal with own's wife.

The Charitar Starts from 21st and story continues upto 23rd Charitar. There is intense knowledge in these three charitars, which is against womanizers, nymphomaniacs and sluts. The Charitar contains the message of Guru Granth Sahib itself, which will explain later in article.

Gurbani says:

ਜੇ ਲਖ ਇਸਤਰੀਆ ਭੋਗ ਕਰਹਿ ਨਵ ਖੰਡ ਰਾਜ੝ ਕਮਾਹਿ ॥
You may enjoy the pleasures of hundreds of thousands of women, and rule the nine continents of the world.

ਬਿਨ੝ ਸਤਗ੝ਰ ਸ੝ਖ੝ ਨ ਪਾਵਈ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਪਾਹਿ ॥੩॥
But without the True Guru, you will not find peace; you will be reincarnated over and over again. ||3||

This is Dharma or religion. King knew that he was faced with fraud and to save his religion he would have to do something - so his Triya (mind) plays a charitar (trick) with that Noop Kuar(i).

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.


Chritar Twenty-one: Tale of Anoop Kaur

Part 1

ਦੋਹਰਾ ॥ ਭੂਪ ਬੰਦ ਗ੝ਰਿਹ ਨਿਜ੝ ਸ੝ਤਹਿ ਗਹਿ ਕਰਿ ਦਿਯੋ ਪਠਾਇ ॥ ਪ੝ਰਾਤ ਸਮੈ ਮੰਤ੝ਰੀ ਸਹਿਤ ਬਹ੝ਰੋ ਲਿਯੋ ਬ੝ਲਾਇ ॥੧॥

ਰੀਝ ਰਾਇ ਝਸੇ ਕਹ੝ਯੋ ਬਚਨ ਮੰਤ੝ਰਿਯਨ ਸੰਗ ॥ ਪ੝ਰਖ ਤ੝ਰਿਯਨ ਚਤ੝ਰਨ ਚਰਿਤ ਮੋ ਸੋ ਕਰਹ੝ ਪ੝ਰਸੰਗ ॥੨॥
ਤੀਰ ਸਤ੝ਦ੝ਰਵ ਕੇ ਹ੝ਤੋ ਪ੝ਰ ਅਨੰਦ ਇਕ ਗਾਉ ॥ ਨੇਤ੝ਰ ਤ੝ੰਗ ਕੇ ਢਿਗ ਬਸਤ ਕਹਲੂਰ ਕੇ ਠਾਉ ॥੩॥
ਤਹਾ ਸਿਖ ਸਾਖਾ ਬਹ੝ਤ ਆਵਤ ਮੋਦ ਬਢਾਇ ॥ ਮਨ ਬਾਛਤ ਮ੝ਖਿ ਮਾਗ ਬਰ ਜਾਤ ਗ੝ਰਿਹਨ ਸ੝ਖ ਪਾਇ ॥੪॥
ਝਕ ਤ੝ਰਿਯਾ ਧਨਵੰਤ ਕੀ ਤੌਨ ਨਗਰ ਮੈ ਆਨਿ ॥ ਹੇਰਿ ਰਾਇ ਪੀੜਤ ਭਈ ਬਿਧੀ ਬਿਰਹ ਕੇ ਬਾਨ ॥੫॥
ਮਗਨ ਦਾਸ ਤਾ ਕੋ ਹ੝ਤੋ ਸੋ ਤਿਨ ਲਿਯੋ ਬ੝ਲਾਇ ॥ ਕਛ੝ਕ ਦਰਬ ਤਾ ਕੋ ਦਿਯੋ ਝਸੇ ਕਹਿਯੋ ਬਨਾਇ ॥੬॥
ਨਗਰ ਰਾਇ ਤ੝ਮਰੋ ਬਸਤ ਤਾਹਿ ਮਿਲਾਵਹ੝ ਮੋਹਿ ॥ ਤਾਹਿ ਮਿਲੇ ਦੈਹੋ ਤ੝ਝੈ ਅਮਿਤ ਦਰਬ ਲੈ ਤੋਹਿ ॥੭॥
ਮਗਨ ਲੋਭ ਧਨ ਕੇ ਲਗੇ ਆਨਿ ਰਾਵ ਕੇ ਪਾਸ ॥ ਪਰਿ ਪਾਇਨ ਕਰ ਜੋਰਿ ਕਰਿ ਇਹ ਬਿਧਿ ਕਿਯ ਅਰਦਾਸਿ ॥੮॥
ਸਿਖ੝ਯੋ ਚਹਤ ਜੋ ਮੰਤ੝ਰ ਤ੝ਮ ਸੋ ਆਯੋ ਮ੝ਰ ਹਾਥ ॥ ਕਹੈ ਤ੝ਮੈ ਸੋ ਕੀਜਿਯਹ੝ ਜ੝ ਕਛ੝ ਤ੝ਹਾਰੇ ਸਾਥ ॥੯॥
ਭ੝ਜੰਗ ਛੰਦ ॥ ਚਲਿਯੋ ਧਾਰਿ ਆਤੀਤ ਕੋ ਭੇਸ ਰਾਈ ॥ ਮਨਾਪਨ ਬਿਖੈ ਸ੝ਰੀ ਭਗੌਤੀ ਮਨਾਈ ॥ ਚਲਿਯੋ ਸੋਤ ਤਾ ਕੇ ਫਿਰਿਯੋ ਨਾਹਿ ਫੇਰੇ ॥ ਧਸ੝ਯੋ ਜਾਇ ਕੈ ਵਾ ਤ੝ਰਿਯਾ ਕੇ ਸ੝ ਡੇਰੇ ॥੧੦॥
ਚੌਪਈ ॥ ਲਖਿ ਤ੝ਰਿਯ ਤਾਹਿ ਸ੝ ਭੇਖ ਬਨਾਯੋ ॥ ਫੂਲ ਪਾਨ ਅਰ੝ ਕੈਫ ਮੰਗਾਯੋ ॥ ਆਗੇ ਟਰਿ ਤਾ ਕੋ ਤਿਨ ਲੀਨਾ ॥ ਚਿਤ ਕਾ ਸੋਕ ਦੂਰਿ ਕਰਿ ਦੀਨਾ ॥੧੧॥


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 Satdrav (River Satluj), there was a village of Pur Anand. Near Natar Tung in the state of Kahlur.(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)

Part 2

ਦੋਹਰਾ ॥ਬਸਤ੝ਰ ਪਹਿਰਿ ਬਹ੝ ਮੋਲ ਕੇ ਅਤਿਥ ਭੇਸ ਕੋ ਡਾਰਿ ॥ ਤਵਨ ਸੇਜ ਸੋਭਿਤ ਕਰੀ ਉਤਮ ਭੇਖ ਸ੝ਧਾਰਿ ॥੧੨॥ ਤਬ ਤਾ ਸੋ ਤ੝ਰਿਯ ਯੌ ਕਹੀ ਭੋਗ ਕਰਹ੝ ਮ੝ਹਿ ਸਾਥ ॥ ਪਸ੝ ਪਤਾਰਿ ਦ੝ਖ ਦੈ ਘਨੋ ਮੈ ਬੇਚੀ ਤਵ ਹਾਥ ॥੧੩॥ ਰਾਇ ਚਿਤ ਚਿੰਤਾ ਕਰੀ ਬੈਠੇ ਤਾਹੀ ਠੌਰ ॥ ਮੰਤ੝ਰ ਲੈਨ ਆਯੋ ਹ੝ਤੋ ਭਈ ਔਰ ਕੀ ਔਰ ॥੧੪॥

ਅੜਿਲ ॥ ਭਝ ਪੂਜ ਤੋ ਕਹਾ ਗ੝ਮਾਨ ਨ ਕੀਜਿਯੈ ॥ ਧਨੀ ਭਝ ਤੋ ਦ੝ਖ੝ਯਨ ਨਿਧਨ ਨ ਦੀਜਿਯੈ ॥ ਰੂਪ ਭਯੋ ਤੋ ਕਹਾ ਝਂਠ ਨਹਿ ਠਾਨਿਯੈ ॥ ਹੋ ਧਨ ਜੋਬਨ ਦਿਨ ਚਾਰਿ ਪਾਹ੝ਨੋ ਜਾਨਿਯੈ ॥੧੫॥

ਛੰਦ ॥ ਧਰਮ ਕਰੇ ਸ੝ਭ ਜਨਮ ਧਰਮ ਤੇ ਰੂਪਹਿ ਪੈਯੈ ॥ ਧਰਮ ਕਰੇ ਧਨ ਧਾਮ ਧਰਮ ਤੇ ਰਾਜ ਸ੝ਹੈਯੈ ॥ ਕਹਿਯੋ ਤ੝ਹਾਰੋ ਮਾਨਿ ਧਰਮ ਕੈਸੇ ਕੈ ਛੋਰੋ ॥ ਮਹਾ ਨਰਕ ਕੇ ਬੀਚ ਦੇਹ ਅਪਨੀ ਕ੝ਯੋ ਬੋਰੋ ॥੧੬॥

ਕਹਿਯੋ ਤ੝ਮਾਰੋ ਮਾਨਿ ਭੋਗ ਤੋਸੋ ਨਹਿ ਕਰਿਹੋ ॥ ਕ੝ਲਿ ਕਲੰਕ ਕੇ ਹੇਤ ਅਧਿਕ ਮਨ ਭੀਤਰ ਡਰਿਹੋ ॥ ਛੋਰਿ ਬ੝ਯਾਹਿਤਾ ਨਾਰਿ ਕੇਲ ਤੋ ਸੋ ਨ ਕਮਾਊ ॥ ਧਰਮਰਾਜ ਕੀ ਸਭਾ ਠੌਰ ਕੈਸੇ ਕਰਿ ਪਾਊ ॥੧੭॥

ਦੋਹਰਾ ॥ ਕਾਮਾਤ੝ਰ ਹ੝ਵੈ ਜੋ ਤ੝ਰਿਯਾ ਆਵਤ ਨਰ ਕੇ ਪਾਸ ॥ ਮਹਾ ਨਰਕ ਸੋ ਡਾਰਿਯੈ ਦੈ ਜੋ ਜਾਨ ਨਿਰਾਸ ॥੧੮॥ ਪਾਇ ਪਰਤ ਮੋਰੋ ਸਦਾ ਪੂਜ ਕਹਤ ਹੈ ਮੋਹਿ ॥ ਤਾ ਸੋ ਰੀਝ ਰਮ੝ਯੋ ਚਹਤ ਲਾਜ ਨ ਆਵਤ ਤੋਹਿ ॥੧੯॥

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)

Part 3

ਭ੝ਜੰਗ ਛੰਦ ॥ ਕ੝ਰਿਸਨ ਪੂਜ ਜਗ ਕੇ ਭਝ ਕੀਨੀ ਰਾਸਿ ਬਨਾਇ ॥ ਭੋਗ ਰਾਧਿਕਾ ਸੋ ਕਰੇ ਪਰੇ ਨਰਕ ਨਹਿ ਜਾਇ ॥੨੦॥ ਪੰਚ ਤਤ ਲੈ ਬ੝ਰਹਮ ਕਰ ਕੀਨੀ ਨਰ ਕੀ ਦੇਹ ॥ ਕੀਯਾ ਆਪ ਹੀ ਤਿਨ ਬਿਖੈ ਇਸਤ੝ਰੀ ਪ੝ਰਖ ਸਨੇਹ ॥੨੧॥

ਚੌਪਈ ॥ ਤਾ ਤੇ ਆਨ ਰਮੋ ਮੋਹਿ ਸੰਗਾ ॥ ਬ੝ਯਾਪਤ ਮ੝ਰ ਤਨ ਅਧਿਕ ਅਨੰਗਾ ॥ ਆਜ ਮਿਲੇ ਤ੝ਮਰੇ ਬਿਨ੝ ਮਰਿਹੋ ॥ ਬਿਰਹਾਨਲ ਕੇ ਭੀਤਰਿ ਜਰਿਹੋ ॥੨੨॥

ਦੋਹਰਾ ॥ ਅੰਗ ਤੇ ਭਯੋ ਅਨੰਗ ਤੌ ਦੇਤ ਮੋਹਿ ਦ੝ਖ ਆਇ ॥ ਮਹਾ ਰ੝ਦ੝ਰ ਜੂ ਕੋ ਪਕਰਿ ਤਾਹਿ ਨ ਦਯੋ ਜਰਾਇ ॥੨੩॥

ਛੰਦ ॥ ਧਰਹ੝ ਧੀਰਜ ਮਨ ਬਾਲ ਮਦਨ ਤ੝ਮਰੋ ਕਸ ਕਰਿ ਹੈ ॥ ਮਹਾ ਰ੝ਦ੝ਰ ਕੋ ਧ੝ਯਾਨ ਧਰੋ ਮਨ ਬੀਚ ਸ੝ ਡਰਿ ਹੈ ॥ ਹਮ ਨ ਤ੝ਮਾਰੇ ਸੰਗ ਭੋਗ ਰ੝ਚਿ ਮਾਨਿ ਕਰੈਗੇ ॥ ਤ੝ਯਾਗਿ ਧਰਮ ਕੀ ਨਾਰਿ ਤੋਹਿ ਕਬਹੂੰ ਨ ਬਰੈਗੇ ॥੨੪॥

ਅੜਿਲ ॥ ਕਹਿਯੋ ਤਿਹਾਰੋ ਮਾਨਿ ਭੋਗ ਤੋਸੋ ਕ੝ਯੋ ਕਰਿਯੈ ॥ ਘੋਰ ਨਰਕ ਕੇ ਬੀਚ ਜਾਇ ਪਰਬੇ ਤੇ ਡਰਿਯੈ ॥ ਤਬ ਆਲਿੰਗਨ ਕਰੇ ਧਰਮ ਅਰਿ ਕੈ ਮ੝ਹਿ ਗਹਿ ਹੈ ॥ ਹੋ ਅਤਿ ਅਪਜਸ ਕੀ ਕਥਾ ਜਗਤ ਮੋ ਕੌ ਨਿਤਿ ਕਹਿ ਹੈ ॥੨੫॥

ਚਲੈ ਨਿੰਦ ਕੀ ਕਥਾ ਬਕਤ੝ਰ ਕਸ ਤਿਸੈ ਦਿਖੈਹੋ ॥ ਧਰਮ ਰਾਜ ਕੀ ਸਭਾ ਜ੝ਵਾਬ ਕੈਸੇ ਕਰਿ ਦੈਹੌ ॥ ਛਾਡਿ ਯਰਾਨਾ ਬਾਲ ਖ੝ਯਾਲ ਹਮਰੇ ਨਹਿ ਪਰਿਯੈ ॥ ਕਹੀ ਸ੝ ਹਮ ਸੋ ਕਹੀ ਬਹ੝ਰਿ ਯਹ ਕਹਿਯੋ ਨ ਕਰਿਯੈ ॥੨੬॥

Bhujag Chhand {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)

Part 4

ਨੂਪ ਕ੝ਅਰਿ ਯੌ ਕਹੀ ਭੋਗ ਮੋ ਸੌ ਪਿਯ ਕਰਿਯੈ ॥ ਪਰੇ ਨ ਨਰਕ ਕੇ ਬੀਚ ਅਧਿਕ ਚਿਤ ਮਾਹਿ ਨ ਡਰਿਯੈ ॥ ਨਿੰਦ ਤਿਹਾਰੀ ਲੋਗ ਕਹਾ ਕਰਿ ਕੈ ਮ੝ਖ ਕਰਿ ਹੈ ॥ ਤ੝ਰਾਸ ਤਿਹਾਰੇ ਸੌ ਸ੝ ਅਧਿਕ ਚਿਤ ਭੀਤਰ ਡਰਿ ਹੈ ॥੨੭॥

ਤੌ ਕਰਿ ਹੈ ਕੋਊ ਨਿੰਦ ਕਛੂ ਜਬ ਭੇਦ ਲਹੈਂਗੇ ॥ ਜੌ ਲਖਿ ਹੈ ਕੋਊ ਬਾਤ ਤ੝ਰਾਸ ਤੋ ਮੋਨਿ ਰਹੈਂਗੇ ॥ ਆਜ੝ ਹਮਾਰੇ ਸਾਥ ਮਿਤ੝ਰ ਰ੝ਚਿ ਸੌ ਰਤਿ ਕਰਿਯੈ ॥ ਹੋ ਨਾਤਰ ਛਾਡੌ ਟਾਂਗ ਤਰੇ ਅਬਿ ਹੋਇ ਨਿਕਰਿਯੈ ॥੨੮॥

ਟਾਂਗ ਤਰੇ ਸੋ ਜਾਇ ਕੇਲ ਕੈ ਜਾਹਿ ਨ ਆਵੈ ॥ ਬੈਠਿ ਨਿਫੂੰਸਕ ਰਹੈ ਰੈਨਿ ਸਿਗਰੀ ਨ ਬਜਾਵੈ ॥ ਬਧੇ ਧਰਮ ਕੇ ਮੈ ਨ ਭੋਗ ਤ੝ਹਿ ਸਾਥ ਕਰਤ ਹੋ ॥ ਜਗ ਅਪਜਸ ਕੇ ਹੇਤ ਅਧਿਕ ਚਿਤ ਬੀਚ ਡਰਤ ਹੋ ॥੨੯॥

ਕੋਟਿ ਜਤਨ ਤ੝ਮ ਕਰੋ ਭਜੇ ਬਿਨ੝ ਤੋਹਿ ਨ ਛੋਰੋ ॥ ਗਹਿ ਆਪਨ ਕਰ ਆਜ੝ ਸਗਰ ਤੋ ਕੋ ਨਿਸ ਭੋਰੋ ॥ ਮੀਤ ਤਿਹਾਰੇ ਹੇਤ ਕਾਸਿ ਕਰਵਤ ਹੂੰ ਲੈਹੋ ॥ ਹੋ ਧਰਮਰਾਜ ਕੀ ਸਭਾ ਜ੝ਵਾਬ ਠਾਢੀ ਹ੝ਵੈ ਦੈਹੋ ॥੩੦॥

ਆਜ੝ ਪਿਯਾ ਤਵ ਸੰਗ ਸੇਜ੝ ਰ੝ਚਿ ਮਾਨ ਸ੝ਹੈ ਹੋ ॥ ਮਨ ਭਾਵਤ ਕੋ ਭੋਗ ਰ੝ਚਿਤ ਚਿਤ ਮਾਹਿ ਕਮੈ ਹੋ ॥ ਆਜ੝ ਸ੝ ਰਤਿ ਸਭ ਰੈਨਿ ਭੋਗ ਸ੝ੰਦਰ ਤਵ ਕਰਿਹੋ ॥ ਸਿਵ ਬੈਰੀ ਕੋ ਦਰਪ ਸਕਲ ਮਿਲਿ ਤ੝ਮੈ ਪ੝ਰਹਰਿਹੋ ॥੩੧॥

ਰਾਇ ਬਾਚ ॥ ਪ੝ਰਥਮ ਛਤ੝ਰਿ ਕੇ ਧਾਮ ਦਿਯੋ ਬਿਧਿ ਜਨਮ ਹਮਾਰੋ ॥ ਬਹ੝ਰਿ ਜਗਤ ਕੇ ਬੀਚ ਕਿਯੋ ਕ੝ਲ ਅਧਿਕ ਉਜਿਯਾਰੋ ॥ ਬਹ੝ਰਿ ਸਭਨ ਮੈ ਬੈਠਿ ਆਪ੝ ਕੋ ਪੂਜ ਕਹਾਊ ॥ ਹੋ ਰਮੋ ਤ੝ਹਾਰੇ ਸਾਥ ਨੀਚ ਕ੝ਲ ਜਨਮਹਿ ਪਾਊ ॥੩੨॥

ਕਹਾ ਜਨਮ ਕੀ ਬਾਤ ਜਨਮ ਸਭ ਕਰੇ ਤਿਹਾਰੇ ॥ ਰਮੋ ਨ ਹਮ ਸੋ ਆਜ੝ ਝਸ ਘਟਿ ਭਾਗ ਹਮਾਰੇ ॥ ਬਿਰਹ ਤਿਹਾਰੇ ਲਾਲ ਬੈਠਿ ਪਾਵਕ ਮੋ ਬਰਿਯੈ ॥ ਹੋ ਪੀਵ ਹਲਾਹਲ ਆਜ੝ ਮਿਲੇ ਤ੝ਮਰੇ ਬਿਨ੝ ਮਰਿਯੈ ॥੩੩॥

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)

Part 5

ਦੋਹਰਾ ॥ ਰਾਇ ਡਰਿਯੋ ਜਉ ਦੈ ਮ੝ਝੈ ਸ੝ਰੀ ਭਗਵਤਿ ਕੀ ਆਨ ॥ ਸੰਕ ਤ੝ਯਾਗ ਯਾ ਸੋ ਰਮੋ ਕਰਿਹੌ ਨਰਕ ਪਯਾਨ ॥੩੪॥ ਚਿਤ ਕੇ ਸੋਕ ਨਿਵਰਤ ਕਰਿ ਰਮੋ ਹਮਾਰੇ ਸੰਗ ॥ ਮਿਲੇ ਤਿਹਾਰੇ ਬਿਨ੝ ਅਧਿਕ ਬ੝ਯਾਪਤ ਮੋਹਿ ਅਨੰਗ ॥੩੫॥ ਨਰਕ ਪਰਨ ਤੇ ਮੈ ਡਰੋ ਕਰੋ ਨ ਤ੝ਮ ਸੋ ਸੰਗ ॥ ਤੋ ਤਨ ਮੋ ਤਨ ਕੈਸਊ ਬ੝ਯਾਪਤ ਅਧਿਕ ਅਨੰਗ ॥੩੬॥

ਛੰਦ ॥ ਤਰ੝ਨ ਕਰਿਯੋ ਬਿਧਿ ਤੋਹਿ ਤਰ੝ਨਿ ਹੀ ਦੇਹ ਹਮਾਰੋ ॥ ਲਖੇ ਤ੝ਮੈ ਤਨ ਆਜ੝ ਮਦਨ ਬਸਿ ਭਯੋ ਹਮਾਰੋ ॥ ਮਨ ਕੋ ਭਰਮ ਨਿਵਾਰਿ ਭੋਗ ਮੋਰੇ ਸੰਗਿ ਕਰਿਯੈ ॥ ਨਰਕ ਪਰਨ ਤੇ ਨੈਕ ਅਪਨ ਚਿਤ ਬੀਚ ਨ ਡਰਿਯੈ ॥੩੭॥

ਦੋਹਰਾ ॥ ਪੂਜ ਜਾਨਿ ਕਰ ਜੋ ਤਰ੝ਨਿ ਮ੝ਰਿ ਕੈ ਕਰਤ ਪਯਾਨ ॥ ਤਵਨਿ ਤਰ੝ਨਿ ਗ੝ਰ ਤਵਨ ਕੀ ਲਾਗਤ ਸ੝ਤਾ ਸਮਾਨ ॥੩੮॥

ਛੰਦ ॥ ਕਹਾ ਤਰ੝ਨਿ ਸੋ ਪ੝ਰੀਤਿ ਨੇਹ ਨਹਿ ਓਰ ਨਿਬਾਹਹਿ ॥ ਝਕ ਪ੝ਰਖ ਕੌ ਛਾਡਿ ਔਰ ਸ੝ੰਦਰ ਨਰ ਚਾਹਹਿ ॥ ਅਧਿਕ ਤਰ੝ਨਿ ਰ੝ਚਿ ਮਾਨਿ ਤਰ੝ਨਿ ਜਾ ਸੋ ਹਿਤ ਕਰਹੀ ॥ ਹੋ ਤ੝ਰਤ੝ ਮੂਤ੝ਰ ਕੋ ਧਾਮ ਨਗਨ ਆਗੇ ਕਰਿ ਧਰਹੀ ॥੩੯॥

ਦੋਹਰਾ ॥ ਕਹਾ ਕਰੌ ਕੈਸੇ ਬਚੌ ਹ੝ਰਿਦੈ ਨ ਉਪਜਤ ਸਾਤ ॥ ਤੋਹਿ ਮਾਰਿ ਕੈਸੇ ਜਿਯੋ ਬਚਨ ਨੇਹ ਕੇ ਨਾਤ ॥੪੦॥

ਚੌਪਈ ॥ ਰਾਇ ਚਿਤ ਇਹ ਭਾਤਿ ਬਿਚਾਰੋ ॥ ਇਹਾ ਸਿਖ ਕੋਊ ਨ ਹਮਾਰੋ ॥ ਯਾਹਿ ਭਜੇ ਮੇਰੋ ਧ੝ਰਮ ਜਾਈ ॥ ਭਾਜਿ ਚਲੌ ਤ੝ਰਿਯ ਦੇਤ ਗਹਾਈ ॥੪੧॥ ਤਾ ਤੇ ਯਾਕੀ ਉਸਤਤਿ ਕਰੋ ॥ ਚਰਿਤ ਖੇਲਿ ਯਾ ਕੋ ਪਰਹਰੋ ॥ ਬਿਨ੝ ਰਤਿ ਕਰੈ ਤਰਨਿ ਜਿਯ ਮਾਰੈ ॥ ਕਵਨ ਸਿਖ੝ਯ ਮ੝ਹਿ ਆਨਿ ਉਬਾਰੈ ॥੪੨॥

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)

Part 6

ਅੜਿਲ ॥ ਧੰਨ੝ਯ ਤਰ੝ਨਿ ਤਵ ਰੂਪ ਧੰਨ੝ਯ ਪਿਤ੝ ਮਾਤ ਤਿਹਾਰੋ ॥ ਧੰਨ੝ਯ ਤਿਹਾਰੇ ਦੇਸ ਧੰਨ੝ਯ ਪ੝ਰਤਿਪਾਲਨ ਹਾਰੋ ॥ ਧੰਨ੝ਯ ਕ੝ਅਰਿ ਤਵ ਬਕ੝ਰਤ ਅਧਿਕ ਜਾ ਮੈ ਛਬਿ ਛਾਜੈ ॥ ਹੋ ਜਲਜ ਸੂਰ ਅਰ੝ ਚੰਦ੝ਰ ਦ੝ਰਪ ਕੰਦ੝ਰਪ ਲਖਿ ਭਾਜੈ ॥੪੩॥

ਸ੝ਭ ਸ੝ਹਾਗ ਤਨ ਭਰੇ ਚਾਰ੝ ਚੰਚਲ ਚਖ੝ ਸੋਹਹਿ ॥ ਖਗ ਮ੝ਰਿਗ ਜਛ ਭ੝ਜੰਗ ਅਸ੝ਰ ਸ੝ਰ ਨਰ ਮ੝ਨਿ ਮੋਹਹਿ ॥ ਸਿਵ ਸਨਕਾਦਿਕ ਥਕਿਤ ਰਹਿਤ ਲਖਿ ਨੇਤ੝ਰ ਤਿਹਾਰੇ ॥ ਹੋ ਅਤਿ ਅਸਚਰਜ ਕੀ ਬਾਤ ਚ੝ਭਤ ਨਹਿ ਹ੝ਰਿਦੈ ਹਮਾਰੇ ॥੪੪॥

ਸਵੈਯਾ ॥

ਪੌਢਤੀ ਅੰਕ ਪ੝ਰਜੰਕ ਲਲਾ ਕੋ ਲੈ ਕਾਹੂ ਸੋ ਭੇਦ ਨ ਭਾਖਤ ਜੀ ਕੋ ॥ ਕੇਲ ਕਮਾਤ ਬਹਾਤ ਸਦਾ ਨਿਸਿ ਮੈਨ ਕਲੋਲ ਨ ਲਾਗਤ ਫੀਕੋ ॥ ਜਾਗਤ ਲਾਜ ਬਢੀ ਤਹ ਮੈ ਡਰ ਲਾਗਤ ਹੈ ਸਜਨੀ ਸਭ ਹੀ ਕੋ ॥ ਤਾ ਤੇ ਬਿਚਾਰਤ ਹੌ ਚਿਤ ਮੈ ਇਹ ਜਾਗਨ ਤੇ ਸਖਿ ਸੋਵਨ ਨੀਕੋ ॥੪੫॥

ਦੋਹਰਾ ॥ ਬਹ੝ਰ ਤ੝ਰਿਯਾ ਤਿਹ ਰਾਇ ਸੇ ਯੌ ਬਚ ਕਹਿਯੋ ਸ੝ਨਾਇ ॥ ਆਜ ਭੋਗ ਤੋ ਸੋ ਕਰੌ ਕੈ ਮਰਿਹੌ ਬਿਖ੝ ਖਾਇ ॥੪੬॥ ਬਿਸਿਖੀ ਬਰਾਬਰਿ ਨੈਨ ਤਵ ਬਿਧਨਾ ਧਰੇ ਬਨਾਇ ॥ ਲਾਜ ਕੌਚ ਮੋ ਕੌ ਦਯੋ ਚ੝ਭਤ ਨ ਤਾ ਤੇ ਆਇ ॥੪੭॥ ਬਨੇ ਠਨੇ ਆਵਤ ਘਨੇ ਹੇਰਤ ਹਰਤ ਗ੝ਯਾਨ ॥ ਭੋਗ ਕਰਨ ਕੌ ਕਛ੝ ਨਹੀ ਡਹਕੂ ਬੇਰ ਸਮਾਨ ॥੪੮॥ ਧੰਨ੝ਯ ਬੇਰ ਹਮ ਤੇ ਜਗਤ ਨਿਰਖਿ ਪਥਿਕ ਕੌ ਲੇਤ ॥ ਬਰਬਸ ਖ੝ਆਵਤ ਫਲ ਪਕਰਿ ਜਾਨ ਬਹ੝ਰਿ ਘਰ ਦੇਤ ॥੪੯॥ ਅਟਪਟਾਇ ਬਾਤੇ ਕਰੈ ਮਿਲ੝ਯੋ ਚਹਤ ਪਿਯ ਸੰਗ ॥ ਮੈਨ ਬਾਨ ਬਾਲਾ ਬਿਧੀ ਬਿਰਹ ਬਿਕਲ ਭਯੋ ਅੰਗ ॥੫੦॥

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)


(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)


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)

Part 7

ਛੰਦ ॥ ਸ੝ਧਿ ਜਬ ਤੇ ਹਮ ਧਰੀ ਬਚਨ ਗ੝ਰ ਦਝ ਹਮਾਰੇ ॥ ਪੂਤ ਇਹੈ ਪ੝ਰਨ ਤੋਹਿ ਪ੝ਰਾਨ ਜਬ ਲਗ ਘਟ ਥਾਰੇ ॥ ਨਿਜ ਨਾਰੀ ਕੇ ਸਾਥ ਨੇਹ੝ ਤ੝ਮ ਨਿਤ ਬਢੈਯਹ੝ ॥ ਪਰ ਨਾਰੀ ਕੀ ਸੇਜ ਭੂਲਿ ਸ੝ਪਨੇ ਹੂੰ ਨ ਜੈਯਹ੝ ॥੫੧॥ ਪਰ ਨਾਰੀ ਕੇ ਭਜੇ ਸਹਸ ਬਾਸਵ ਭਗ ਪਾਝ ॥ ਪਰ ਨਾਰੀ ਕੇ ਭਜੇ ਚੰਦ੝ਰ ਕਾਲੰਕ ਲਗਾਝ ॥ ਪਰ ਨਾਰੀ ਕੇ ਹੇਤ ਸੀਸ ਦਸ ਸੀਸ ਗਵਾਯੋ ॥ ਹੋ ਪਰ ਨਾਰੀ ਕੇ ਹੇਤ ਕਟਕ ਕਵਰਨ ਕੌ ਘਾਯੋ ॥੫੨॥ ਪਰ ਨਾਰੀ ਸੌ ਨੇਹ੝ ਛ੝ਰੀ ਪੈਨੀ ਕਰਿ ਜਾਨਹ੝ ॥ ਪਰ ਨਾਰੀ ਕੇ ਭਜੇ ਕਾਲ ਬ੝ਯਾਪਯੋ ਤਨ ਮਾਨਹ੝ ॥ ਅਧਿਕ ਹਰੀਫੀ ਜਾਨਿ ਭੋਗ ਪਰ ਤ੝ਰਿਯ ਜੋ ਕਰਹੀ ॥ ਹੋ ਅੰਤ ਸ੝ਵਾਨ ਕੀ ਮ੝ਰਿਤ੝ ਹਾਥ ਲੇਂਡੀ ਕੇ ਮਰਹੀ ॥੫੩॥ ਬਾਲ ਹਮਾਰੇ ਪਾਸ ਦੇਸ ਦੇਸਨ ਤ੝ਰਿਯ ਆਵਹਿ ॥ ਮਨ ਬਾਛਤ ਬਰ ਮਾਗਿ ਜਾਨਿ ਗ੝ਰ ਸੀਸ ਝ੝ਕਾਵਹਿ ॥ ਸਿਖ੝ਯ ਪ੝ਤ੝ਰ ਤ੝ਰਿਯ ਸ੝ਤਾ ਜਾਨਿ ਅਪਨੇ ਚਿਤ ਧਰਿਯੈ ॥ ਹੋ ਕਹ੝ ਸ੝ੰਦਰਿ ਤਿਹ ਸਾਥ ਗਵਨ ਕੈਸੇ ਕਰਿ ਕਰਿਯੈ ॥੫੪॥

ਚੌਪਈ ॥ ਬਚਨ ਸ੝ਨਤ ਕ੝ਰ੝ਧਿਤ ਤ੝ਰਿਯ ਭਈ ॥ ਜਰਿ ਬਰਿ ਆਠ ਟੂਕ ਹ੝ਵੈ ਗਈ ॥ ਅਬ ਹੀ ਚੋਰਿ ਚੋਰਿ ਕਹਿ ਉਠਿਹੌ ॥ ਤ੝ਹਿ ਕੋਪ ਕਰਿ ਮਾਰਿ ਹੀ ਸ੝ਟਿਹੌ ॥੫੫॥

ਦੋਹਰਾ ॥ ਹਸਿ ਖੇਲੋ ਸ੝ਖ ਸੋ ਰਮੋ ਕਹਾ ਕਰਤ ਹੋ ਰੋਖ ॥ ਨੈਨ ਰਹੇ ਨਿਹ੝ਰਾਇ ਕ੝ਯੋ ਹੇਰਤ ਲਗਤ ਨ ਦੋਖ ॥੫੬॥ ਯਾ ਤੇ ਹਮ ਹੇਰਤ ਨਹੀ ਸ੝ਨਿ ਸਿਖ ਹਮਾਰੇ ਬੈਨ ॥ ਲਖੇ ਲਗਨ ਲਗਿ ਜਾਇ ਜਿਨ ਬਡੇ ਬਿਰਹਿਯਾ ਨੈਨ ॥੫੭॥

ਛਪੈ ਛੰਦ ॥ ਦਿਜਨ ਦੀਜਿਯਹ੝ ਦਾਨ ਦ੝ਰ੝ਜਨ ਕਹ ਦ੝ਰਿਸਟਿ ਦਿਖੈਯਹ੝ ॥ ਸ੝ਖੀ ਰਾਖਿਯਹ੝ ਸਾਥ ਸਤ੝ਰ੝ ਸਿਰ ਖੜਗ ਬਜੈਯਹ੝ ॥ ਲੋਕ ਲਾਜ ਕਉ ਛਾਡਿ ਕਛੂ ਕਾਰਜ ਨਹਿ ਕਰਿਯਹ੝ ॥ ਪਰ ਨਾਰੀ ਕੀ ਸੇਜ ਪਾਵ ਸ੝ਪਨੇ ਹੂੰ ਨ ਧਰਿਯਹ੝ ॥ ਗ੝ਰ ਜਬ ਤੇ ਮi੝ਹ ਕਹਿਯੋ ਇਹੈ ਪ੝ਰਨ ਲਯੋ ਸ੝ ਧਾਰੈ ॥ ਹੋ ਪਰ ਧਨ ਪਾਹਨ ਤ੝ਲਿ ਤ੝ਰਿਯਾ ਪਰ ਮਾਤ ਹਮਾਰੈ ॥੫੮॥

ਦੋਹਰਾ ॥ ਸ੝ਨਤ ਰਾਵ ਕੋ ਬਚ ਸ੝ਰਵਨ ਤ੝ਰਿਯ ਮਨਿ ਅਧਿਕ ਰਿਸਾਇ ॥ ਚੋਰ ਚੋਰ ਕਹਿ ਕੈ ਉਠੀ ਸਿਖ੝ਯਨ ਦਿਯੋ ਜਗਾਇ ॥੫੯॥ ਸ੝ਨਤ ਚੋਰ ਕੋ ਬਚ ਸ੝ਰਵਨ ਅਧਿਕ ਡਰਿਯੋ ਨਰ ਨਾਹਿ ॥ ਪਨੀ ਪਾਮਰੀ ਤਜਿ ਭਜ੝ਯੋ ਸ੝ਧਿ ਨ ਰਹੀ ਮਨ ਮਾਹਿ ॥੬੦॥ ਇਤਿ ਸ੝ਰੀ ਚਰਿਤ੝ਰ ਪਖ੝ਯਾਨੇ ਤ੝ਰਿਯਾ ਚਰਿਤ੝ਰੇ ਮੰਤ੝ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਇਕੀਸਵੋ ਚਰਿਤ੝ਰ ਸਮਾਪਤਮ ਸਤ੝ ਸ੝ਭਮ ਸਤ੝ ॥੨੧॥੪੩੯॥ਅਫਜੂੰ॥

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.

What do we learn from this tale

  1. Beware of your own desires and passions;
  2. Be vigilant and stay on the path of righteousness - see how the king does this despite the insistence of the rich woman;
  3. The road of dharam is littered with challenges; so be prepared and be ever vigilant;
  4. Don't let passion and desires dictate your conduct in life;
  5. Always conduct your life with moral values and uprightness;
  6. Even under extreme pressure don't concede to "lowly" behaviour even if "no one is watching" and "it will never get out" - Remember that you will always have to answer to the Lord for your conduct - see Gurbani;
  7. A lot can be learnt from the tactics that one may use when confronted with such a pressing situation. The king switches his tactics midway to try a different approach to try and get success. First he keep to the road of righteousness and fought this corner with the Kumari; but when this did not work, he switched to praise and "buttering up" the woman. The Guru teaches us how when faced with such a difficult situation one has to use a multifaceted approach to find possible solutions to get out of sinful pit.
  8. importance of modest dressing and behaviour; don't be provocative with your clothing and wear clothes with are comfortable and not too revealing so as to draw attention. For example, a knee high skirt may be acceptable in New York, Paris and London but when in India or Middle East you may have to wear a angle length instead; be perspective to what is acceptable and what is not.

Historical Significance : Is this related to Guru Gobind Singh?

Historical Significance is not the main motive of these stories. Stories are given to read and to learn from them. Only positive mind will able to extract positive morals out of them, all other will remain tangle in histories. It's like to find the name of Rabbit from story Rabbit and Tortoise whose moral is slow and steady wins the race. Many characters are generated from writers own's mind, many stories were famous those times, which were given just for teachings. There is no historical Significance of these stories, these are given for guidance only.

An attack was from 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.

Some scholars including Pritpal Singh Bindra, Harpal Singh Pannu, Prof. Jodh SIngh, Prof Darshan Singh and few other anti and pro Dasam Granth people say that this is related to Gobind Singh. The character called "Rai", mentioned in this charitar is Guru Gobind Rai (the name of the Guru before baptism ceremony in 1699) but this fact is still jumbled in story.

Some facts need to be consider:

  1. In Starting of Charitar it's mentioned:
    ਭੂਪ ਬੰਦ ਗ੝ਰਿਹ ਨਿਜ੝ ਸ੝ਤਹਿ ਗਹਿ ਕਰਿ ਦਿਯੋ ਪਠਾਇ ॥ ਪ੝ਰਾਤ ਸਮੈ ਮੰਤ੝ਰੀ ਸਹਿਤ ਬਹ੝ਰੋ ਲਿਯੋ ਬ੝ਲਾਇ ॥੧॥
    ਰੀਝ ਰਾਇ ਝਸੇ ਕਹ੝ਯੋ ਬਚਨ ਮੰਤ੝ਰਿਯਨ ਸੰਗ ॥ ਪ੝ਰਖ ਤ੝ਰਿਯਨ ਚਤ੝ਰਨ ਚਰਿਤ ਮੋ ਸੋ ਕਰਹ੝ ਪ੝ਰਸੰਗ ॥੨॥

    which means the story was narrated by advisor to king. It means the story happened before this discourse, which itself not happened during time of Guru Gobind Singh. The whole story is about past, how could we relate it with gobind singh as he was writing story about old conversation.
  2. The name of Rai is not given, and rai doesn't mean only king but renowed man, cheif, etc, but from charitar one could easily judge that Rai knew the path of Dharma or righteousness and discourse supported by Gurmat too. He treats his citizens as his son and daughter. He saved himself from noop kuaar for his Dharma only. He was humble man, who said sorry after playing charitar with that girl and even give him money too. He was clever and show cleverness for path of dharama.
  3. Sikh term comes in charitar, it means Servant their, because it's also mentioned in Charitar that Noop Kuaar also had her Sikhs i.e Servants, so confusing it with Sikh of Guru is not appropriate thinking.
  4. The location is given as Pur Anand, which is situated on banks of Satluj and near Naina devi. The fact related to Guru Gobind Singh, but question is was Guru Gobind Singh existed before Raja Chitra Singh?
  5. The whole Charitar is written in third person. If it's related to Guru Gobind Singh then he must had written "Mai" or "Hum" like (Ab mai apni katha bakhano), but in charitar it's about third person.
  6. The Rai was called by fraud, for Mantras, Guru Gobind Singh knew whole Mantras of Gurmat, he gave Gurmat to all. How could we think that a person who was great Gurmukh could go to someone to learn some mantra?

See also

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