Charitar 232

From SikhiWiki
Jump to navigationJump to search
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
ਛਿਵੈ ਕਾਮ੝ ਨ ਪ੝ਛੈ ਜਾਤਿ ॥
sixth, in his sexual desire, he does not respect social customs.



Charitar 232, also called Tale of Baddyachmati, is a Charitar (tale of trickery) mentioned in Charitropakhyan, a Bani complied by Guru Gobind Singh. The tale is about a self willed manmukh lady who ditches her husband in pursuit of her sexual desires. A king name Birdh Chatar, was very old and had no son.

For the sake of having a son he married with a young girl, Baddyach Mati. She fell in love with a man named Madan Kumar and set about to fulfil her sexual desires. Once the King entered into her room; she hid her boyfriend and said to the King that he has grown so old that he could not hunt nor could he perform his household duties. King in anger said to her that he will go for an expedition and bring deer, bears etc. He immediately left the room and the woman continued to pursue the fulfilment of her sexual desires.

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.

Bani

ਦੋਹਰਾ ॥
Dohira

ਇਕ ਰਾਜਾ ਮ੝ਲਤਾਨ ਕੋ ਬਿਰਧ ਛਤ੝ਰ ਤਿਹ ਨਾਮ ॥
There was a Raja named Birdh Chatar in the city of Multan.

ਬਿਰਧ ਦੇਹ ਤਾ ਕੋ ਰਹੈ ਜਾਨਤ ਸਿਗਰੋ ਗ੝ਰਾਮ ॥੧॥
The whole world knew that he was too old (birdh).(l)

ਚੌਪਈ ॥
Chaupaee

ਤਾ ਕੇ ਧਾਮ ਪ੝ਤ੝ਰ ਨਹਿ ਭਯੋ ॥ ਰਾਜਾ ਅਧਿਕ ਬਿਰਧ ਹ੝ਵੈ ਗਯੋ ॥
He got very old but he had no son.

ਝਕ ਨਾਰਿ ਤਬ ਔਰ ਬ੝ਯਾਹੀ ॥ ਅਧਿਕ ਰੂਪ ਜਾ ਕੇ ਤਨ ਆਹੀ ॥੨॥
He married another woman who was very pretty.(2)


ਸ੝ਰੀ ਬਡਡ੝ਯਾਛ ਮਤੀ ਜਗ ਕਹੈ ॥ ਜਿਹ ਲਖਿ ਮਦਨ ਥਕਿਤ ਹ੝ਵੈ ਰਹੈ ॥
Everybody called her Bad Diachhmati and seeing her the Cupid had faltered too.

ਸੋ ਰਾਨੀ ਤਰ੝ਨੀ ਜਬ ਭਈ ॥ ਮਦਨ ਕ੝ਮਾਰ ਨਿਰਖਿ ਕਰ ਲਈ ॥੩॥
When she attained youthfulness, she observed a young man called Madan Kumar.(3)

ਤਾ ਦਿਨ ਤੇ ਹਰ ਅਰਿ ਬਸ ਭਈ ॥ ਗ੝ਰਿਹ ਕੀ ਭੂਲਿ ਸਕਲ ਸ੝ਧਿ ਗਈ ॥
She came in the grip of Cupid and lost all are consciousness.

ਪਠੈ ਸਹਚਰੀ ਤਾਹਿ ਬ੝ਲਾਯੋ ॥ ਕਾਮ ਭੋਗ ਰ੝ਚਿ ਮਾਨਿ ਕਮਾਯੋ ॥੪॥
Through her maid she invited as thought of having sex in her mind.(4)

ਅੜਿਲ ॥
Arril

ਤਰ੝ਨ ਪ੝ਰਖ ਕੌ ਤਰ੝ਨਿ ਜਦਿਨ ਤ੝ਰਿਯ ਪਾਵਈ ॥ ਤਨਿਕ ਨ ਛੋਰਿਯੋ ਚਹਤ ਗਰੇ ਲਪਟਾਵਈ ॥
when the young lady got hold of the young man, they would not like to forsake each other.

ਨਿਰਖਿ ਮਗਨ ਹ੝ਵੈ ਰਹਤ ਸਜਨ ਕੇ ਰੂਪ ਮੈ ॥ ਹੋ ਜਨ੝ ਧਨ੝ ਚਲਿਯੋ ਹਰਾਇ ਜ੝ਆਰੀ ਜੂਪ ਮੈ ॥੫॥
She got totally engrossed in his looks and felt to lose herself like a gambler.(5)

ਬਿਰਧ ਛਤ੝ਰ ਤਬ ਲਗੇ ਪਹੂਚ੝ਯੋ ਆਨਿ ਕਰਿ ॥ ਰਾਨੀ ਲਯੋ ਦ੝ਰਾਇ ਮਿਤ੝ਰ ਹਿਤ ਮਾਨਿ ਕਰਿ ॥
In the meantime the old Raja came, and the lady hid away her friend.

ਤਰੇ ਖਾਟ ਕੇ ਬਾਧਿ ਤਾਹਿ ਦ੝ਰਿੜ ਰਾਖਿਯੋ ॥ ਹੋ ਟਰਿ ਆਗੇ ਨਿਜ੝ ਪਤਿ ਕੋ ਇਹ ਬਿਧਿ ਭਾਖਿਯੋ ॥੬॥
She tied him under the bed and then, going around, came and addressed her husband,


ਚੌਪਈ ॥
Chaupaee

ਜਨਿਯਤ ਰਾਵ ਬਿਰਧ ਤ੝ਮ ਭਝ ॥ ਖਿਲਤ ਅਖੇਟ ਹ੝ਤੇ ਰਹਿ ਗਝ ॥
‘Oh, My Raja, it is well known that you are grown very old and during the hunting you are left behind.

ਤ੝ਮ ਕੌ ਆਨ ਜਰਾ ਗਹਿ ਲੀਨੋ ॥ ਤਾ ਤੇ ਤ੝ਮ ਸਭ ਕਛ੝ ਤਜਿ ਦੀਨੋ ॥੭॥
‘You have been taken over by the old age and you have deserted your house-hold duties as well.’(7)

ਸ੝ਨਿ ਤ੝ਰਿਯ ਮੈ ਨ ਬਿਰਧ ਹ੝ਵੈ ਗਯੋ ॥ ਜਰਾ ਨ ਆਨਿ ਬ੝ਯਾਪਕ ਭਯੋ ॥
Listening to this, the Raja became furious (and said),

ਕਹੈ ਤ੝ ਅਬ ਹੀ ਜਾਉ ਸਿਕਾਰਾ ॥ ਮਾਰੌ ਰੋਝ ਰੀਛ ਝੰਖਾਰਾ ॥੮॥
‘Let me go for hunting and there I will kill the deer, bears etc.’(8)

ਯੌ ਕਹਿ ਬਚਨ ਅਖੇਟਕ ਗਯੋ ॥ ਰਾਨੀ ਟਾਰ ਜਾਰ ਕੋ ਦਯੋ ॥
Declaring thus the Raja left for the hunting and the Rani brought him (the friend) out.

ਨਿਸ੝ ਭੇ ਖੇਲਿ ਅਖੇਟਕ ਆਯੋ ॥ ਭੇਦ ਅਭੇਦ ਜੜ ਕਛ੝ ਨ ਪਾਯੋ ॥੯॥
The Raja came back in the evening and the fool did not realize the trick.(9)( 1)

ਇਤਿ ਸ੝ਰੀ ਚਰਿਤ੝ਰ ਪਖ੝ਯਾਨੇ ਤ੝ਰਿਯਾ ਚਰਿਤ੝ਰੇ ਮੰਤ੝ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਦੋਇ ਸੌ ਬਤੀਸ ਚਰਿਤ੝ਰ ਸਮਾਪਤਮ ਸਤ੝ ਸ੝ਭਮ ਸਤ੝ ॥੨੩੨॥੪੩੭੪॥ਅਫਜੂੰ॥
232nd Parable of Auspicious Chritars Conversation of the Raja and the Minister, Completed with Benediction. (232)(4372)

Moral

1) Lust and Age: Young age is the age where sexual desires can overcome ones self-control. The Bani expresses this inherent weakness thus:

ਤਰ੝ਨ ਪ੝ਰਖ ਕੌ ਤਰ੝ਨਿ ਜਦਿਨ ਤ੝ਰਿਯ ਪਾਵਈ ॥ ਤਨਿਕ ਨ ਛੋਰਿਯੋ ਚਹਤ ਗਰੇ ਲਪਟਾਵਈ ॥

when the young lady got hold of the young man, they would not like to forsake each other.

ਨਿਰਖਿ ਮਗਨ ਹ੝ਵੈ ਰਹਤ ਸਜਨ ਕੇ ਰੂਪ ਮੈ ॥ ਹੋ ਜਨ੝ ਧਨ੝ ਚਲਿਯੋ ਹਰਾਇ ਜ੝ਆਰੀ ਜੂਪ ਮੈ ॥੫॥

She got totally engrossed in his looks and felt to lose herself like a gambler.(5)


Guru Granth Sahib deals with the same issue in the following lines:

ਪਹਿਲੈ ਪਿਆਰਿ ਲਗਾ ਥਣ ਦ੝ਧਿ ॥

First, the baby loves mother's milk;

ਦੂਜੈ ਮਾਇ ਬਾਪ ਕੀ ਸ੝ਧਿ ॥ second, he learns of his mother and father;

ਤੀਜੈ ਭਯਾ ਭਾਭੀ ਬੇਬ ॥ third, his brothers, sisters-in-law and sisters;

ਚਉਥੈ ਪਿਆਰਿ ਉਪੰਨੀ ਖੇਡ ॥ fourth, the love of play awakens.

ਪੰਜਵੈ ਖਾਣ ਪੀਅਣ ਕੀ ਧਾਤ੝ ॥ Fifth, he runs after food and drink;

ਛਿਵੈ ਕਾਮ੝ ਨ ਪ੝ਛੈ ਜਾਤਿ ॥ sixth, in his sexual desire, he does not respect social customs.

.

.

.

ਨਾਨਕ ਮਨਮ੝ਖਿ ਅੰਧ੝ ਪਿਆਰ੝ ॥ O Nanak, the self-willed manmukhs love the darkness.

ਬਾਝ੝ ਗ੝ਰੂ ਡ੝ਬਾ ਸੰਸਾਰ੝ ॥੨॥ Without the Guru, the world is drowning. ||2||

In the above line, the Guru explains how the "carnal need" change with age and how when one is a youth, the focus and mind of the person becomes engrossed with "greed fox sex" and how without clear thought the person comes to "love the darkness" - entrenched in carnal and bodily craving without any thought of what is right and what is wrong. In the wild intoxication of lust the person diverts from the path of Dharam (righteousness). This Rani and Magan Das's acts are against the principles of Dharam and the words of Gurbani.

2) Accepting Challenging Foolishly:

3) Gurbani message for Magan Das :