|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 312, also called Tale of Jatti, is a Charitar (tale of trickery) mentioned in Charitropakhyan, a Bani complied by Guru Gobind Singh. It is about a King, who wanted to live, a life of Vairaag but that Jatt lady dropped him from his path.
Background of Charitropakhyan
Charitropakhyan is conversation between a wise adviser (minister or "manteree" ਮੰਤਰੀ 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.
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The first part of Charitropakhyan is Chandi Charitar. This is the writing of Guru Gobind Singh describing the positive Charitars of Chandi (Vivek Budhi) and asking for blessing of Almighty before the rest of this bani is narrated. The second tale, Charitar 2 is the narration of the conversation between the The Wise Minister and Raja Chiter Singh. He has a long communication with his Minister on Charitropakhyan lasting for many days.
The First charitar ends with ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਚੰਡੀ ਚਰਿਤ੍ਰੇ ਪ੍ਰਥਮ ਧ੍ਯਾਇ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੧॥੪੮॥ਅਫਜੂੰ॥ (iti sree charitr pakhyaanay chandee charitray pratham thhyaai samaapatam (ends)- satu subham satu ॥1॥48॥afjoon॥) which means "Here Sri Charitr-pakhyan's Chandi Charitar the first citation ends - true good and true".
All the other charitars end with ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਦੁਤਿਯ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੨॥੭੮॥ਅਫਜੂੰ॥ (iti sree charitr pakhyaanay triyaa charitray mantree (minister) bhoop (king) sanbaathay (between) thutiy charitr samaapatam (ends) - satu subham satu ॥2॥78॥afjoon॥) which means "Here Sri Charitr-pakhyan's Triyaa Charitar between Minister and King duality trickery ends - true good and true" This itself shows that these Charitars from number 2 onwards were the discourse between King Chitra Singh and his minister.
Charitar number 2 tells us how a foolish and quick decision which a person takes with their eyes closed, without analysing the situation and not going into the fact of reality; acting foolishly according to the words of their wives, girl-friends or other loved ones can lead to serious injustice and distortion of the truth. Guru Ram Das said such person is foolish -
ਜੋਰਾ ਦਾ ਆਖਿਆ ਪੁਰਖ ਕਮਾਵਦੇ ਸੇ ਅਪਵਿਤ ਅਮੇਧ ਖਲਾ ॥ ਕਾਮਿ ਵਿਆਪੇ ਕੁਸੁਧ ਨਰ ਸੇ ਜੋਰਾ ਪੁਛਿ ਚਲਾ ॥
Jorā ḏā ākẖi▫ā purakẖ kamāvḏe se apviṯ ameḏẖ kẖalā.Kām vi▫āpe kusuḏẖ nar se jorā pucẖẖ cẖalā.
Men who dance to the orders of overbearing women are impure, filthy and foolish.
Enslaved by lust, these impure men walk according to their women's wishes.
ਜੋਗ ਸੈਨ ਰਾਜਾ ਇਕ ਅਤਿ ਬਲ ॥ ਅਰਿ ਅਨੇਕ ਜੀਤੇ ਜਿਨ ਦਲ ਮਲਿ ॥
Jog Sen was a dauntless Raja, who had won over many enemies.
ਸਰੀ ਸੰਨਯਾਸ ਮਤੀ ਦਾਰਾ ਘਰ ॥ ਅਧਿਕ ਚਤਰਿ ਤਰਿਯ ਹਤੀ ਗਨਨ ਕਰਿ ॥੧॥
Saniyaas Mati was his wife who was very wise and talented.(l)
ਕੇਤਿਕ ਦਿਨਨ ਜਨਤ ਸਤ ਭਈ ॥ ਸਿਖਯਾ ਰਾਇ ਬਿਰਾਗੀ ਦਈ ॥
After sometime she gave birth to a son who was given the education of Bairaag.
ਬਢਤ ਬਢਤ ਸੋ ਭਯੋ ਤਰਨ ਜਬ ॥ ਅਤ ਹੀ ਸੰਦਰਿ ਹੋਤ ਭਯੋ ਤਬ ॥੨॥
Growing and growing young, he turned out to be a very handsome.(2)
ਤਹ ਇਕ ਹਤੀ ਜਾਟ ਕੀ ਦਾਰਾ ॥ ਅਟਕਿ ਰਹੀ ਲਖਿ ਰਾਜ ਕਮਾਰਾ ॥
There used to live a daughter of a Jat, the peasant, who saw the prince and fell in love with him.
ਨਿਸ ਦਿਨ ਸਦਨ ਤਵਨ ਕੇ ਜਾਵੈ ॥ ਨਰਿਪ ਸਤ ਤਾਹਿ ਚਿਤ ਨਹਿ ਲਯਾਵੈ ॥੩॥
She would go to his house every day but the prince would not, even, look at her.(3)
ਤਾ ਤੇ ਤਰਨਿ ਦਖਿਤ ਅਤਿ ਭਈ ॥ ਚਿਤ ਮੈ ਚਰਿਤ ਬਿਚਾਰੇ ਕਈ ॥
The woman was very much afflicted and she thought over a deception.
ਤਬ ਤਨ ਇਹੈ ਬਿਚਾਰ ਬਿਚਾਰਾ ॥ ਨਿਜ ਤਨ ਭੇਸ ਜੋਗ ਕੋ ਧਾਰਾ ॥੪॥
She contemplated to put or the garb of an ascetic.( 4)
ਜੋਗ ਭੇਸ ਧਰਿ ਤਿਹ ਗਰਿਹ ਗਈ ॥ ਜੰਤਰ ਮੰਤਰ ਸਿਖਵਤ ਬਹ ਭਈ ॥
Disguised as an austere, she went to his house and performed many incantations.
ਤਾ ਕੋ ਲਯੋ ਚੋਰ ਕਰਿ ਚਿਤਾ ॥ ਔਰ ਹਰਾ ਗਰਿਹਿ ਕੋ ਸਭ ਬਿਤਾ ॥੫॥
She filched his heart and stole all the wealth from his house.(5)
ਇਕ ਦਿਨ ਯੌ ਤਿਹ ਸਾਥ ਉਚਾਰੋ ॥ ਜਾਨਤ ਜੋਗੀ ਸਵਹਿ ਉਠਾਰੋ ॥
One day she told him, ‘The ascetics can make dead bodies to get up.
ਇਕ ਦਿਨ ਇਕਲ ਜ ਮੋ ਸੌ ਚਲੈ ॥ ਕੌਤਕ ਲਖਹ ਸਕਲ ਤਮ ਭਲੈ ॥੬॥
‘You come with me and experience this miracle.’(6)
ਅਬ ਲਗਿ ਜਗਤ ਮਸਾਨ ਕੋ ਨਾਹਿ ਨਿਹਾਰਾ ਨੈਨ ॥
‘So far, 1 have not seen a dead body becoming alive,
ਅਬ ਜਗਿਯਾ ਕੇ ਹੇਤ ਤੇ ਦਿਖਿਹੈ ਭਾਖੇ ਬੈਨ ॥੭॥
‘Now, through my affection with the ascetic, I will see that too.’(7)
ਜਬ ਨਿਸ ਭਈ ਅਰਧ ਅੰਧਯਾਰੀ ॥ ਤਬ ਨਰਿਪ ਸਤ ਇਹ ਭਾਤਿ ਬਿਚਾਰੀ ॥
When half the night had gone and it was pitch dark, the prince thought,
ਇਕਲੋ ਜੋਗੀ ਸਾਥ ਸਿਧੈ ਹੈ ॥ ਉਠਤ ਮਸਾਨ ਨਿਰਖਿ ਘਰ ਝ ਹੈ ॥੮॥
‘I will go alone with the ascetic and watch the getting up of a dead body and come home.’(8)
ਚਲਤ ਭਯੋ ਜੋਗੀ ਕੇ ਸੰਗਾ ॥ ਤਰਿਯ ਚਰਿਤਰ ਕੋ ਲਖਯੋ ਨ ਢੰਗਾ ॥
He left along with the ascetic without understanding the female deception.
ਹਵੈ ਝਕਲੋ ਗਯੋ ਤਿਹ ਸਾਥਾ ॥ ਸਸਤਰ ਅਸਤਰ ਗਹਿ ਲਯੋ ਨ ਹਾਥਾ ॥੯॥
He was all alone and had not taken any arms with him.(9)
ਜਬ ਦੋਊ ਗਝ ਗਹਰ ਬਨ ਮਾਹੀ ॥ ਜਹ ਕੋਊ ਮਨਖ ਤੀਸਰੋ ਨਾਹੀ ॥
When they arrived in the thick forest, where there was no one else present,
ਤਬ ਅਬਲਾ ਇਹ ਭਾਤਿ ਉਚਾਰਾ ॥ ਸਨਹ ਕਅਰ ਜੂ ਬਚਨ ਹਮਾਰਾ ॥੧੦॥
The woman said, ‘My Dear Prince, Listen to me,(lO)
ਤਰਿਯ ਬਾਚ ॥
ਕੈ ਜੜ ਪਰਾਨਨ ਕੀ ਆਸਾ ਤਜ ॥ ਕੈ ਰਚਿ ਮਾਨਿ ਆਉ ਮਹਿ ਕੌ ਭਜ ॥
‘Either you forget the desire of retaining life or you come and make love with me.
ਕੈ ਤਹਿ ਕਾਟਿ ਕਰੈ ਸਤ ਖੰਡਾ ॥ ਕੈ ਦੈ ਮੋਰਿ ਭਗ ਬਿਖੈ ਲੰਡਾ ॥੧੧॥
‘Either 1 will cut you into seven pieces or you lay the male-organ in my Copulatory Organ.’(11)
ਰਾਜ ਕਅਰ ਅਤ ਹੀ ਤਬ ਡਰਾ ॥ ਕਾਮ ਭੋਗ ਤਿਹ ਤਰਿਯ ਸੰਗ ਕਰਾ ॥
As the prince got extremely terrified, he made love with the woman.
ਇਹ ਛਲ ਸੈ ਵਾ ਕੋ ਛਲਿ ਗਈ ॥ ਰਾਇ ਬਿਰਾਗਿਯਹਿ ਭੋਗਤ ਭਈ ॥੧੨॥
She had deceived him through this trick and had sex with him.(l2)
ਅੰਤ ਤਰਿਯਨ ਕੇ ਕਿਨੂੰ ਨ ਪਾਯੋ ॥ ਬਿਧਨਾ ਸਿਰਜਿ ਬਹਰਿ ਪਛਤਾਯੋ ॥
Nobody has ever reached the depths of woman’s mind and, even, the command repented and amazed after making them.
ਜਿਨ ਇਹ ਕਿਯੌ ਸਕਲ ਸੰਸਾਰੋ ॥ ਵਹੈ ਪਛਾਨਿ ਭੇਦ ਤਰਿਯ ਹਾਰੋ ॥੧੩॥ The One who instituted the Universe, he could not understand the female traits.(l3)
ਇਤਿ ਸਰੀ ਚਰਿਤਰ ਪਖਯਾਨੇ ਤਰਿਯਾ ਚਰਿਤਰੇ ਮੰਤਰੀ ਭੂਪ ਸੰਬਾਦੇ ਤੀਨ ਸੌ ਬਾਰਹ ਚਰਿਤਰ ਸਮਾਪਤਮ ਸਤ ਸਭਮ ਸਤ ॥੩੧੨॥੫੯੪੯॥ਅਫਜੂੰ॥ 312th Parable of Auspicious ChritarsConversation of the Raja and the Minister,Completed with Benediction. (312)(5949)
Morals and Facts
Ant, finds the Sugar between heap of sand. Gurmukh have to become ant while reading such charitars.
- Bairagi Matt not Supported in Gurmat: Prince was ducated with Bairaag matt, which is against Gurmat. In Bairag matt person can't even marry which is totally against Gurmat.
- Hypocrites: A person who professes beliefs and opinions that he or she does not hold in order to conceal his or her real feelings or motives. Such person is also called Phoneys i.e fraudulent or Intended to deceive. These imposters makes deceitful pretenses for their own benifit. Gurbani guided us to get away from such Shammers. This Charitar is good example of Sham. Prince do not have intense faith on his path. That Lady attired as Yogi and compelled him that Yogis can make dead alive and He accepted that fact and wanted to see that. The Second step which means the guy does not have knowledge of Gurmat. Gurmat do not believe that dead man can make alive and it was just trickery. Today all people do trickery for sake of Money or desires.
- Weapons are required: Prince, who should take Weapons with him while going to Jungle went without Weapons. In Sikhism, Guru Sahib guided his Sikhs to keep weapons with them. Even Kings VIP should not go empty hand because their life is needed for the country. Similarly Khalsa should not go without Weapons as his life is alsop needed to guide truth and fight for wrong.
- Prince not able to save his Dharma and he did sex with that lady. The Characters of 21,22,23 Charitar Rai was shown better then this person who played Charitar in limit of religin and was able to get away from such trickery. But here king survived and did sex with the lady.
- There are two form of Maya: Jarh(Non Living) and Chetan(having life). Human is bound to both forms of maya. Jarh includes Money, gold, precious things then fodd what we eat and clothers we wear. Chetan inlucludes other human being like relations, society to which person also bound.
Woman is also Chetan form of Maya. how? First She can distracts the non determined person from right way. This was the reason woman was send to break piousness of gurmukhs like menika was sent to Vishvamitra, even Raja Shivnabh send females to test Guru Nanak Sahib. Woman can act as sword to attach someone to maya, moreover this Chetan form of Maya put Jarh forms on her body which is most provoking and can even misused to changed Devotees mind.
But see amazing thing the same female is used to give birth to a child. Only with help of female one can take body and find the way of god. So Female is acting as Maya and give birth to a child too.
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