Charitar 7

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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

Chritar seven, also called Tale of Zainabadi, is a Charitar mentioned in Charitropakhyan, a Bani of Guru Gobind Singh. It is about a Muslim lady called Zainabadi who was wife of Mughal.

A History

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.

Guru Gobind Singh has given these "opakhyan" (already told) stories to Sikhs as a guide to upholding morality. The tales highlight human behaviour by people driven by lust, passion, desire, jealousy and/or greed and how these evil doers can utilise tricks or deception or charm or other activity to cover their tracks. The purpose of the stories is for us to learn about negative human behaviour by some 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.

The first part of Charitropakhyan is Chandi Charitar. This is the writing of Guru Gobind Singh describing the positive charitars of Chandi (God) 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 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 ਸ੝ਰੀ ਚਰਿਤ੝ਰ ਪਖ੝ਯਾਨੇ ਚੰਡੀ ਚਰਿਤ੝ਰੇ ਪ੝ਰਥਮ ਧ੝ਯਾਇ ਸਮਾਪਤਮ ਸਤ੝ ਸ੝ਭਮ ਸਤ੝ ॥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 ਸ੝ਰੀ ਚਰਿਤ੝ਰ ਪਖ੝ਯਾਨੇ ਤ੝ਰਿਯਾ ਚਰਿਤ੝ਰੇ ਮੰਤ੝ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਦ੝ਤਿਯ ਚਰਿਤ੝ਰ ਸਮਾਪਤਮ ਸਤ੝ ਸ੝ਭਮ ਸਤ੝ ॥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 ਪ੝ਰਖ ਕਮਾਵਦੇ ਸੇ ਅਪਵਿਤ ਅਮੇਧ ਖਲਾ ॥ or Jorĝ ḝĝ ĝkẖi▫ĝ purakẖ kamĝvḝe se apviṯ ameḝẖ kẖalĝ. Men who dance to the orders of overbearing women are impure, filthy and foolish" (SGGS p 304)

About Charitar

This tale is about a clever lady who had stooped so low in her behaviour that "Even the dogs were ashamed of her actions". She was enslaved to her Kam - lust. It is a very short story, where the Guru tells us how she tricks the first "client" when a second clients come to her.

Shahjehanbad is name of Old Delhi


Part 1

ਸਾਹਜਹਾਨਾਬਾਦ ਮੈ ਝਕ ਤ੝ਰਕ ਕੀ ਨਾਰਿ ॥

ਇਕ ਚਰਿਤ੝ਰ ਅਤਿ ਤਿਨ ਕਿਯੋ ਸੋ ਤ੝ਹਿ ਕਹੋ ਸ੝ਧਾਰਿ ॥੧॥ ਅਨਿਕ ਪ੝ਰਖ ਤਾ ਸੋ ਸਦਾ ਨਿਸ੝ ਦਿਨ ਕੇਲ ਕਮਾਹਿ ॥ ਸ੝ਵਾਨ ਹੇਰਿ ਲਾਜਤ ਤਿਨੈ ਇਕ ਆਵਹਿ ਇਕ ਜਾਹਿ ॥੨॥

ਚੌਪਈ ॥ ਸੋ ਇਕ ਰਹੈ ਮ੝ਗਲ ਕੀ ਬਾਮਾ ॥ ਜੈਨਾਬਾਦੀ ਤਾ ਕੋ ਨਾਮਾ ॥ ਬਹ੝ ਪ੝ਰਖਨ ਸੋ ਕੇਲ ਕਮਾਵੈ ॥ ਅਧਿਕ ਢੀਠ ਨਹਿ ਹ੝ਰਿਦੈ ਲਜਾਵੈ ॥੩॥

ਦੋਹਰਾ ॥ ਜਾਹਿਦ ਖਾ ਆਗੇ ਹ੝ਤੋ ਬੇਗ ਯੂਸਫ ਗਯੋ ਆਇ ॥ ਭਰਭਰਾਇ ਉਠ ਠਾਢਭੀ ਤਾਹਿ ਬੈਦ ਠਹਰਾਇ ॥੪॥

ਅੜਿਲ ॥ ਟਰਿ ਆਗੇ ਤਿਹ ਲਿਯੋ ਬਚਨ ਯੌ ਭਾਖਿਯੋ ॥ ਤ੝ਮਰੇ ਅਰਥਹਿ ਬੈਦ ਬੋਲਿ ਮੈ ਰਾਖਿਯੋ ॥ ਤਾ ਤੇ ਬੇਗਿ ਇਲਾਜ ਬ੝ਲਾਇ ਕਰਾਇਯੈ ॥ ਹੋ ਹ੝ਵੈ ਕਰਿ ਅਬੈ ਅਰੋਗ ਤ੝ਰਤ ਘਰ ਜਾਇਯੈ ॥੫॥

ਦੋਹਰਾ ॥ ਦੌਰੇ ਆਵਤ ਹੌਕਨੀ ਸੋਝ ਊਰਧ ਸ੝ਵਾਸ ॥ ਬਹ੝ ਠਾਢੇ ਜਾਨੂੰ ਦ੝ਖੈ ਯਹੈ ਤ੝ਰਿਦੋਖ ਪ੝ਰਕਾਸ ॥੬॥

ਅੜਿਲ ॥ ਤ੝ਮਰੋ ਕਰੋ ਇਲਾਜ ਨ ਹਾਸੀ ਜਾਨਿਯੋ ॥ ਰੋਗ ਹੇਤ ਅਨ੝ਸਰੌ ਬ੝ਰੈ ਮਤਿ ਮਾਨਿਯੋ ॥ ਬੈਦ ਧਾਇ ਗ੝ਰ ਮਿਤ ਤੇ ਭੇਦ ਦ੝ਰਾਇਯੈ ॥ ਹੋ ਕਹੌ ਕਵਨ ਕੇ ਆਗੇ ਬ੝ਰਿਥਾ ਜਨਾਇਯੈ ॥੭॥ ਕਬਿਤ੝ ॥

Chaupaee A Muslim woman used to live in the city of Shahjehanbad (old name of Delhi). Now, with due modification, I re-narrate the wonder she performed.(1)

Day and night numerous persons came to her and frolicked in making love. Even the dogs were ashamed of her behaviour.(2) She was the daughter of a Mughal and her name was Zainabadi. Indulging in prolific lovemaking she had become shameless.(3)

Dohira A person called Zaahid Khan was with her when another person, named Yusaf Khan, came as well. She got up abruptly and told Zaahid Khan, ‘I have called in a vaid (lay-doctor) for you.’(4)

Arril She came forward and said that she had called in a vaid, just for him (Zaahid Khan). She stressed to him to come forward, get treated immediately, And briskly leave for his home after becoming disease free.(5)

Dohira ‘Running to this house, you become breathless, in sleep you breath enigmatically and you are always feeling pain in your knees. ‘You are suffering from a triple-disease,'(6)

Arril ‘I will get you treated; there is nothing to laugh at.' ‘One should not refrain; the treatment must match the disease and one should not desist.' ‘One should not keep ailment in secret from a vaid, a midwife, a guru and a friend.' ‘There is no one else to whom we could open our minds.’(7)

Kabit She made him eat offspring of frogs. Made him work in the field to sow radishes. (30) Got his head beaten with slippers and sent him out to graze her sheep. His head was strewn with dust and his moustache was shaved off His condition became indescribable. He was thrown out of the house to beg wearing a patched coat. The woman displayed the trick and the lover chucked him out after making him look a fool.(8)

Part 2

ਚੌਪਈ ॥ ਭੀਖ ਮਾਗ ਬਹ੝ਰੋ ਘਰ ਆਯੋ ॥ ਤਹਾ ਤਵਨ ਕੋ ਦਰਸ ਨ ਪਾਯੋ ॥

ਕਹ ਗਯੋ ਜਿਨ ਮ੝ਰ ਰੋਗ ਘਟਾਇਸ ॥ ਯਹ ਜੜ ਭੇਵ ਨੈਕ ਨ ਪਾਇਸ ॥੯॥ ਤਬ ਅਬਲਾ ਯੌ ਬਚਨ ਉਚਾਰੇ ॥ ਕਹੋ ਬਾਤ ਸ੝ਨ੝ ਮੀਤ ਹਮਾਰੇ ॥ ਸਿਧਿ ਔਖਧ ਜਾ ਕੇ ਕਰ ਆਯੋ ॥ ਦੈ ਤਿਨ ਬਹ੝ਰਿ ਨ ਦਰਸ ਦਿਖਾਯੋ ॥੧੦॥

ਦੋਹਰਾ ॥ ਮੰਤ੝ਰੀ ਔਰ ਰਸਾਇਨੀ ਜੌ ਭਾਗਨਿ ਮਿਲਿ ਜਾਤ ॥ ਦੈ ਔਖਧ ਤਬ ਹੀ ਭਜੈ ਬਹ੝ਰਿ ਨ ਦਰਸ ਦਿਖਾਤ ॥੧੧॥

ਚੌਪਈ ॥ ਤਾ ਕੋ ਕਹਿਯੋ ਸਤਿ ਕਰਿ ਮਾਨ੝ਯੋ ॥ ਭੇਦ ਅਭੇਦ ਜੜ ਕਛੂ ਨ ਜਾਨ੝ਯੋ ॥ ਤਾ ਸੋ ਅਧਿਕ ਸ੝ ਨੇਹ ਸ੝ ਧਾਰਿਯੋ ॥ ਮੇਰੋ ਬਡੋ ਰੋਗ ਤ੝ਰਿਯ ਟਾਰਿਯੋ ॥੧੨॥ ਇਤਿ ਸ੝ਰੀ ਚਰਿਤ੝ਰ ਪਖ੝ਯਾਨੇ ਤ੝ਰਿਆ ਚਰਿਤ੝ਰੇ ਮੰਤ੝ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਸਪਤਮੋ ਚਰਿਤ੝ਰ ਸਮਾਪਤਮ ਸਤ੝ ਸ੝ਭਮ ਸਤ੝ ॥੭॥੧੪੫॥ਅਫਜੂੰ॥

Chaupaee When he returned after begging, he did not find him (Yusaf Khan) there.

He asked, ‘The one who had treated me, the one who has curtailed my disease, where has he gone?’ Pity, the fool could not comprehend the real motive.(9)

Dohira (She said,) ‘Only through good luck, the reptile charmer and the medicine men are found and they run away after suggesting the treatment. ‘They are not traced afterwards.’

Chaupaee That fool believed her to be trustworthy and did not try to understand the real purpose. Thinking that she had helped him to eliminate his big infirmity, he started to love her even more.

Seventh Parable of Auspicious Chritars. Conversation of the Raja and the Minister,
Completed with Benediction. (7)(145). To be continued.

  • English translation by Pritpal Singh Bindra

Moral of this story

All the stories in this section called Charitropakhyan of the Dasam Granth have a moral principle which can be arrived at by the use of Gurmat (Guru's wisdom or principles or philosophy). A Gurmukh will take moral lessons from this story and accept the Gurmat vision here and stay away from Manmat (ego-centric. "I" based philosophy) understanding in the tale outlined here.

There are numerous Gurmat based lessons to be learnt from this Charitar; only the most important ones will be narrated here. The first lesson to learn is that one should not become a slave to ones passions and desires. If Zaahid Khan did not become trapped by his lust, he would not be visiting Zainabadi. The Guru reminds us, "Deep within is the fire of desire; keep it in check" (SGGS p 878). So a Gurmukh knowing about this "fire of desire" inside should always monitor one's own action; especially when the "need" is in response of a desire or internal passion; Is what I am about to do a right thing to do; Am I going against moral standards set by the Guru; is this a Gurmat thing to do? If not then why am I going this? Be self-discipled; have control over your actions and desires!

The Sikh or spiritually oriented person should realise that the needs of the internal Five evils can never be satisfied; the Guru tells us that the whole "world is burning up in the fire of desire" (SGGS p 1044) and that "Without the Naam, the Name of the Lord, the world is miserable. Like a dog, its desires are never satisfied; it clings to the ashes of corruption (1)(Pause)" (SGGS p 1223). The only way to quench this fire is with the devotion to Naam and Gurmat principles. So the first lesson is to be on guard about your internal desires and animal instincts and then keep control over these desires - Keep them in check!

The second thing to learn is not to be blinded by these desires. When one is gripped by strong internal desire, he or she will loose the ability to properly follow logic. In this case, Zaahid Khan gripped by lust lost his senses and could not see how Zainabadi was manipulating him. Guru ji refers of such women as ਜੋਰਾ s  in the tuks "ਜੋਰਾ ਦਾ ਆਖਿਆ ਪ੝ਰਖ ਕਮਾਵਦੇ ਸੇ ਅਪਵਿਤ ਅਮੇਧ ਖਲਾ ॥ or Jorĝ ḝĝ ĝkẖi▫ĝ purakẖ kamĝvḝe se apviṯ ameḝẖ kẖalĝ. Men who dance to the orders of overbearing women are impure, filthy and foolish" (SGGS p 304). So it important to be able to reason and follow the course or righteousness under any condition; do not become "trapped" into following a path of adharam - non-righteousness.

The final lesson we will look at is this - before you submit yourself to any action for anyone - think! What I am about to do, why am I doing this? What is the aim of this action? Zainabadi made Zaahid Khan "eats offspring of frogs", "sow radishes", "graze her sheep", etc. etc. What for? Should he have not thought, why am I doing this and realised that he was being manipulated? The Gurmukh only serves the Lord through his or her work, actions and thoughts; the Guru reminds us of the type of work to do, " that work which pleases my Lord and Master. I sing the songs of God's glory, and His wondrous play. (2)" (SGGS p 212). So only do that work which will please the Guru and God!

See also