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Charitropakhyan And Kaur


Jan 29, 2011
Vancouver, Canada
Charitropakhyan and I, a Woman

Sanjam Kaur

I am a woman with two teenage daughters and I have recently finished reading the English translation of Charitropakhyan. The whole text of Charitropakhyan deals with different aspects or shades of a woman's nature, some good some bad. The claims by some that these are useless sensual tales arise from incomplete reading of Chritropankhyan with a fickle ...mind already polluted by the kaamic mud which is all around us. Charitropakhyan should be read in its totality. If one finds them to be sensual tales, it is because all around us there is nothing but 'kaamic' play of the dark-age, kalyug, which has increased millions times more since the time of rachna of Sri Dasam Granth. Guru Granth Sahib Ji teaches us to do bhakti and have gyan too. Bhakti is like a boat which will carry us across this terrifying ocean of fire, and gyan will teach us how to swim across this dark ocean. Charitropankhyan read with a discerning mind will give us gyan so that we can build a strong fort of viveka to overcome one of the five vikaras called kam or lust.

If you all read Sri Guru Granth Shaib Ji, you will understand that we are asked to reach the turiya state where we become the knower or the observer in us. This observer in all of us who is gone through infinite experiences in infinite lifetimes, and is now here in this human body and has the great gift of being a Sikh and know Guru Granth Sahib Ji as our Supreme Guru, the King of this kalyug, that observer can greatly appreciate the lessons Guru Gobind Singh Ji is trying to teach to his beloved Khalsa in Charitropakhyan.

Let us think about a Sikh Sirdar, our Guru Sahib’s beautiful incredible creation called Khalsa. Guru Gobind Singh Ji created the Khalsa and put him where? Did the great Guru create a perfectly pure place, sterile from all vices for his Khalsa to live in? No. Guru Ji ordered his Khalsa to live here amongst everyone else, to marry, to have family, to earn an honest living. You all know that to live in a grihasta jeevan one has to constantly interact with a woman in different forms - his mother, his wife, his daughter. All you women also know that not much harm can be done to a good man by his mother or daughter, but it is the stage of youth and the problems and the enjoyments that come with it, which can either raise a man or drown him into kaamic mud.

All the young women must be able to fully understand how much influence they can have over a man. Now do you all young women, Sikh or non-Sikh, have not come across some woman who is so vile and of bad character that you would never want your husband or fiancé to even know her? Would you not try to protect the man you love from such a woman? Of course you would. We all do, just as a man would protect his wife/daughters. Try to understand, though by keeping away from a bad person may work in case of a woman, but when it comes to protecting a good man from a woman of bad character, it would not be that simple. I bet you all have seen numerous ways women try to deceive a good man or lure him into doing the kinds of things which are sinful. Would we (all women of the world, Sikh and non-Sikh) not try to protect our sons and husbands from women of such low characters? And so did Guru Gobind Singh Ji through his composition, Charitropakhyan.

Why can’t Guruji describe to his Sikhs, whom he considers his sons, different ways a woman can deceivingly lead a man down into the dark and twisted path of kaamic sins? If Guru Gobind Singh Ji said "Khalsa meero roop hai khaas" then how can he not try to protect his Khalsa from all kinds of deceit and sensual treachery of women? After all men and women are both present in kalyug and brahmacharya is not the way to Moksha. If grahasta has and can lead to moksha then who is the other very important character of the grahsta jeevan other than man? Of course it is the woman. Can any woman on this earth say honestly that the men know all about how deceiving a woman can be? A man can be as evil as it can get, as is depicted and taught plenty of times to a girl while she is growing up. But the subject of a woman's deceit is still avoided due to various reasons including the fear that such an education can be considered as anti-feminine, or being unfair to the fair sex, or fear of being disrespectful to woman.

Haven’t women all over the world, in different time periods, in different continents, in different yugas, in different lokas have done that? Is the woman of today not doing that? Do not Bollywood, Hollywood, Hindi songs and all kinds of this world’s so called entertainment industry depict that? Can any woman Sikh or non-Sikh honestly deny that even one of the scenarios told in Charitropakhyan can never really happen? Can any woman Sikh or non-Sikh say that women are not capable of behaving in such shameful ways? No one can say it. I can also bet that all women in this world would have known some female with such deceitful character as described in Sri Dasam Granth.

Women are capable of committing such acts. Just as men can commit evil and heinous acts so can women.

Guru Gobind Singh Ji is the Great King who wanted to keep his Khalsa pure, and his composition Charitropakhyan plays that role of warning the Khalsa of the challenges it might face. The supreme Badshah has tried to show to his Sikhs that the fair sex is not so fair after all and has its own share of blame to take for the ills of the society. What is wrong in such a teaching? Is it not true that Guru Gobind Singh Ji is trying to protect his Khalsa? And is it not that this is what we all women want too and is it not that all the different chritras of women in Charitropakhyan, bad and good, are true? Guru teaches his Sikhs to be brave through all that.

If anyone finds these Charitars sexual it is because of two reasons, one he is not reading the whole chapter and just stopping because some of his hidden kaamic fantasies are popping up in his mind, or second he totally refused to see the tamasha of kaamic maya around him and failed to realize that our Great Guru did a great favor to his Sikhs by trying to protect them from all the deceitful sexual treacheries of women. There is no reason for any good man or woman to feel offended by it or feel sexually aroused by it. It is a dirty pile of all of our own fantasies gathered from the kaamic mud around us which is the cause of that. Our Guru is trying to give us his hand to pull us out of this kaamic quagmire.

If one reads Charitropakhyan and feels sexually aroused it is not the writings, but their fantasies which are responsible. Where do these fantasies come from? They come from Bollywood, Hollywood, billboards, and the list goes on. Everyday we all are bombarded by ashleel messages, overt or covert, from songs, movies, magazines which denigrate woman’s physical integrity. Yes it is true that one cannot control and stop all that nonsense, but as a Sikh you should rise above this and should be able to see the futility of all this - the evil effect this all can have on us. How can we not understand that these sound waves emitting from all the ashleel songs around us do affect us. These are the cause of all your sexual fantasies. Getting rid of them is not easy, but if you read and understand Charitropakhyan it is bound to stop you from following that track and you will ask yourself, “Wait a minute, there is so much trash around me. This is not how my Guru wants me to be”. You will try to make an effort to free yourself from all the kaamic quagmire which surrounds all of us. Remember that our Guru Granth Sahib Ji does not prescribe the solution of running to jungles. We have to be here, and become jeevan mukta in the grihasta jeevan. No matter what way you look at it this is a spiritual war and Charitropakhyan is one of the many different ways our great Guru Gobind Singh Ji has shown to win this war.

Rise above this kaamic quagmire and you can clearly see that it is the kaamic mud of our minds which is not letting us realize the true purpose intended by our Great Guru Gobind Singh Ji in composing Charitropakhyan.

The content of Charitropakhyan is not “ashleel” as described by some. The details about a woman’s beauty and form wherever described in Charitropakhyan are there to explain about the twisted deceitful plan of action indented by her in all the tales.

Also as claimed by some, Charitropakhyan is not an attack on women. I think every woman should read Charitropakhyan and I assure all the Sikh women that you will not at all feel offended because Guru Gobind Singh Ji is not criticizing women. Once a woman has read Charitropakhyan in all its totality only then she can come to her conclusions about the main idea and teaching that this composition intends. In it she will find help, a guide, an eye opener, for the good men in her life, not to get entrapped in this kaamic pitfall. We all know that a woman of bad character can make the dark hole of sin appear like a paradise to an unsuspecting man. Charitropakhyan opens his eyes and shows him that it is a dark hole of sin and nothing else. This is one of the numerous gifts of Guru Gobind Singh Ji to his beautiful Khalsa. It is my request to all Sikh women that do not take it personally. I want to ask all Sikh women that you all know quite well the extents of the great goodness of a woman’s heart, and you all also realize the devious and deceiving plans a woman is capable of plotting. There is not only the good heroine in the movie there is also a female villain, a vamp. Now project this to a real life. Don’t you believe that there are real life female villains too who are amongst us all? I am sure you can come up with many examples where a female character is evil beyond description. Once again I will humbly request all the Sikh women to read the Charitropakhyan in its totality.

You would be surprised as how much Guru Gobind Singh Ji loved his Khalsa and how he will always protect him. After all it is Waheguru Ji Ka Khalsa. It is not some ordinary distinction. It is the greatest honor.

For those who think that Charitropakhyan cannot be read in front of their daughters and wives, probably do not understand that the intention of Guru Gobind Singh Ji in writing Charitropakhyan is not to insult women but to make men and women both understand how deceitful and devious a woman's character can be. I would request these people to sit with their wives or daughters or any other women dear and near to them and ‘finish’ reading Chritropankhyan. I am pretty sure no one will feel offended. There is one condition though - that you have to finish reading the whole tales. Why? Because, its only at the end of the tale that you will realize the warning which is given to a person to protect his honor.

Only after reading the whole of Charitropakhyan you will be saying “Oh my Great Guru Gobind Singh, you are amazing!”

* Sanjam Kaur lives in Long Island, NY, USA

I found this shared on FB and found the source.

Chaan Pardesi

Oct 5, 2008
London & Kuala Lumpur
In that case why does this person not give the translations of that is in the charitrophkyan?She has basically talked around and told you that is great.I can talk around the Koran or Veda and say it is greater than any other.

The litmus test would be if she opens up the charitropkhayan and translate exactly waht it says, I dont think she would like to sit and listen either.Nander Sahib says openly they turn the volume down when that is what is she talking about reading it in family?Loads of rubbish!I think I shared some lines abt charitropkhyan here...and di not get a single response , nor on another site.I will look for that and share.

A sketch from the False DG shared with the sangat.........

"ਦਸਮ ਗ੍ਰੰਥ ਪੰਨਾ ੧੦੮੧, ਤ੍ਰਿਯਾ ਚ੍ਰਿਤਰ ੧੯੦॥ ਇਕ ਇਸਤਰੀ ਆਪਣੀਆਂ ਸਹੇਲੀਆਂ ਨਾਲ ਬਾਗ ਵਿਚ ਹੱਸ ਹੱਸ ਕਿ ਗੱਲਾਂ ਕਰਦੀ ਇੰਝ ਆਖ ਰਹੀ ਹੈ ਕਿ ਮੈਂ ਪਹਿਲਾਂ ਰਾਜੇ ਤੋਂ ਪਾਣੀ ਭਰਵਊਂ ਤੇ ਫਿਰ ਆਪਣੀਆਂ ਝਾਟਾਂ ਮੁਨਵਾਊਂ ਤਾਂ ਮੈਂ ਸ਼ਰਤ ਜਿਤਾਂਗੀ।ਇਹ ਕਹਿ ਕੇ ਉੱਸ ਔਰਤ ਨੇ ਸੁੰਦਰ ਭੇਸ ਧਾਰਨ ਕੀਤਾ ਤੇ ਰਾਜੇ ਨੂੰ ਝਰੋਖੇ ਵਿਚੋਂ ਦੀ ਦਿਖਾਈ ਦਿੱਤਾ ਤਾਂ ਝੱਟ ਹੀ ਰਾਜਾ ਉਸ ਔਰਤ ਤੇ ਮੋਹਤ ਹੋ ਗਿਆ।ਪ੍ਰੀਤਿ ਸਹਿਤ ਰਸ ਰੀਤੁਪਜਾਈ ਤੋਂ ਬਾਅਦ ਉਹ ਔਰਤ ਬੇਹੋਸ਼ ਹੋ ਜਾਂਦੀ ਹੈ ਤੇ ਪਾਣੀ ਪਾਣੀ ਕਰਦੀ ਹੈ।ਫਿਰ ਰਾਜਾ ਆਪ ਉਠ ਕੇ ਪਾਣੀ ਭਰ ਕੇ ਲਿਆਉਂਦਾ ਹੈ। ਫਿਰ ਚੁੰਬਨ ( ਚੁੰਮਣ) ਚੱਟਣ ਹੁੰਦਾ ਹੈ ਤੇ ਬਾਅਦ ਵਿਚ ਕਾਮ ਕੀ ਕੇਲ ਮਚਾਈ, ਜਿਹੜੀ ਦਸਮ ਗ੍ਰੰਥ ਦੇ ਪੰਨਾ ੯੦੯ ਤੋਂ ਸ਼ੁਰੂ ਹੋ ਕੇ ੧੩੮੮ ਪੰਨਾ ਤਕ ਮੱਚਦੀ ਹੀ ਜਾਂਦੀ ਹੈ, ਦੋਵੇਂ ਜਵਾਨ ਹਨ ਤੇ ਕੋਈ ਇਸ ਕਾਮ ਦੀ ਖੇਡ ਵਿਚ ਹਾਰਨਾ ਨਹੀ ਜਾਣਦਾ।ਫਿਰ ਇਹ ਇਸਤਰੀ ਰਾਜੇ ਨੂੰ ਆਖਦੀ ਹੈ, “ਮੈਂ ਬੇਦਾਂ ਪੁਰਣਾਂ ਵਿਚੋਂ ਸੁਣਿਆ ਹੈ ਕਿ ਇਸਤਰੀ ਦੀਆਂ ਝਾਟਾਂ ਮੁਨੀਆਂ ਨਹੀ ਜਾ ਸਕਦੀਆਂ”॥ ਇਹ ਗੱਲ ਸੁਣ ਕੇ ਰਾਜਾ ਆਖਦਾ ਹੈ ਕਿ ਤੂੰ ਝੂਠ ਬੋਲ ਰਹੀ ਹੈਂ ਮੈਂ ਤੇਰੀਆਂ ਝਾਟਾਂ ਮੁਨਾਂਗਾ ਕਹਿ ਕੇ ਰਾਜੇ ਨੇ ਇੱਕ ਤੇਜ ਉਸਤਰਾ ਮੰਗਵਾਇਆ ਤੇ ਉੱਸ ਇਸਤਰੀ ਦੀਆਂ ਸਾਰੀਆਂ ਝਾਟਾਂ ਮੁਨ ਦਿੱਤੀਆਂ।ਇਸ ਤੋਂ ਬਾਅਦ ਉਹ ਚੰਚਲ ਔਰਤ ਤਾੜੀ ਮਾਰ ਕੇ ਹੱਸਦੀ ਹੋਈ ਇਹ ਆਖਦੀ ਹੈ ਕਿ ਮੈਂ ਰਾਜੇ ਤੋਂ ਪਾਣੀ ਵੀ ਭਰਵਾਇਆ ਹੈ ਤੇ ਝਾਟਾਂ ਵੀ ਮੁਨਵਾਈਆਂ ਹਨ। ਇਸ ਕਰਕੇ ਮੈਂ ਸ਼ਰਤ ਜਿਤ ਗਈ ਹਾਂ।ਵੇਦਾਂ ਪੁਰਾਣਾਂ ਦਾ ਵਾਸਤਾ ਪਾ ਕੇ ਕਹਿਣਾ ਕਿ ਇਸਤਰੀ ਦੀਆਂ ਝਾਟਾਂ ਮੁਨੀਆਂ ਨਹੀ ਜਾ ਸਕਦੀਆਂ, ਇਹ ਗੁਰੂ ਸਾਹਿਬ ਦੀ ਕਿਰਤ ਨਹੀ ਹੈ ਕਿਉਂਕਿ ਕਿਸੇ ਦੂਸਰੇ ਧਰਮ ਦੇ ਗ੍ਰੰਥਾਂ ਨੂੰ ਇਨ੍ਹਾਂ ਬੁਰਾ ਕਹਿਣਾ ਕਿਸੇ ਪਰਮ ਮਨੁੱਖ ਦਾ ਕੰਮ ਨਹੀ? ਖੋਸਾ ਜੀ! ਜੇ ਦਸਮ ਗ੍ਰੰਥ ਗੁਰੂ ਸਾਹਿਬ ਦੀ ਕਿਰਤ ਹੈ ਤਾਂ ਫਿਰ ਤੁਹਾਡੇ ਮੁਤਾਬਿਕ ਤਾਂ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਸਾਨੂੰ ਸਿਰਫ ਤੇ ਸਿਰਫ ਵਲਾਂ- ਫਰੇਬਾਂ ਤੋਂ ਕਿਵੇਂ ਬਚਿਆ ਜਾ ਸਕਦਾ ਹੈ ਸਿਖਾਉਣ ਲਈ ਹੀ ਆਏ ਸਨ।ਵੰਨਗੀ ਮਾਤਰ ਦਸਮ ਗ੍ਰੰਥ ਦੀ ਬੋਲੀ ਜਾਂ ਪੰਡਿਤ ਬੋਲੀ ਵਿਚ ਕੋਕਸ਼ਾਸ਼ਤਰ।

“ ਤ੍ਰਿਯ ਕੀ ਝਾਂਟ ਨ ਮੂੰਡੀ ਜਾਈ॥ ਬੇਦਪੁਰਾਨਨ ਮੈ ਸੁਨਿ ਪਾਈ॥ ਹਸਿਕਰਿ ਰਾਵ ਬਚਨ ਯੌ ਠਾਨਯੋ॥ ਮੈਂ ਅਪੁਨੇ ਜਿਯ ਸਾਚ ਨ ਜਾਨਯੋ॥ ਤੈਂ ਤ੍ਰਿਯਾ ਹਮ ਸੋ ਝੂਠ ਉਚਾਰੀ॥ ਹਮ ਮੂੰਡੈਂਗੇ ਝਾਂਟਿ ਤਿਹਾਰੀ॥ ਤੇਜ ਅਸਤੁਰਾ ਏਕ ਮੰਗਾਯੋ॥ ਨਿਜ ਕਰ ਗਹਿਕੈ ਰਾਵ ਚਲਾਯੋ॥ ਤਾਂ ਕੀ ਮੂੰਡਿ ਝਾਂਟਿ ਸਭ ਡਾਰੀ॥ ਦੈਕੈ ਹਸੀ ਚੰਚਲਾ ਤਾਰੀ॥ ਚ੍ਰਿਤਰ ੧੯੦॥”

Translation of the above, from the Fake book called dasam granth......On page 181, in triya chariter 190,the story tells of a woman roaming the gardens with her friends, laughing away happily.She then says,I will get the King to carry water for me until i have had enough and then I will get him to also cut my long tussles.By doing this I will win my bet with all of you!

After saying this she changes to look sexy and appealing.She then ensues, as she peeks through, the King's gaze catches her.He falls for her.After an intense exchange of sexually fired poetry and sexual contact , she falls unconcious.She then shouts for water.The King himself gets up to fetch water for her.After that they fall into close embrace, where they lick each others bodies, their lips wetting body parts and sexually stimulating each other, arousing sexually with passions unknown between lovers...this story begins on page 909 and ends on page 1388,throughout which many many explict sexual scenes are mentioned; depicted descriptively and acted out by her and her lover king!Both are young and energetic and not able to exhaust their heated sexual passions and urges and none is tired out!

After that the woman says to the King,I have read through the veds and puranas that a woman's long tussles can never be cut off by any man.Hearing this the King responds that this is not true and you are lying!I will cut your tussles,says the King,as he brings out a sharp object and with one stroke cuts off her long tussles of hair!

After this the women slyly and coyly breaks into a sarcastic laughter, says that I made the King carry water for me and I have also manipulated him to cut off my tussles of hair, clearly implying her shrewdness and intelligence!

Will any sensible and intelligent Sikh ever belief that a Guru will relay upon the veds and puranas to claim that tussles of hair can never be cut off a woman!This simply cannot be a claim of the Guru; nor will a Guru use the holy/spirtual or mythological books sof another faith to prove his point!

Thus if we belief such wild, erotically charged stories, it would appear Guru Gobind Singh Ji did not come on his saint warrior misson to uplift the enslavened humanity from the rules of the ruthless Kings but to charge up the sikhs to learn about conspiracies, make love cheats and erotically aroused people!The erotiucally charged language of the dasam granth sahib is in no way similar to the Gurbani of the Gurus,but more similar and familiar with the mythylogical tales of the brahman writers of kamasutra and vedic sexual positions!It sound more like a sexually charged manual for erotic plays!

Trya'n ki jhaat n munddi jaye/bedpuranan mai sunn payee/haskar rav bachan yo'n thaniyo'n/mai apne jiya saach n janyo/te'n triya hum so jhooth uchari/hum moodange jhaa'n'tt tihari/tej aastura ek mangayo/nej kehke rav chaliyo/ta'n ki moo'nd jha'n'tt dari/deke hasee chanchala taree/chriter 190

Does this comply with what Sanjam kaur is trying to convey?WHY is she silent on expressing the real contents?It promotes Bhang, Alcohol, cocaine to be used in bed with sex.Is that what it Guru Gobind Singh ji promoted?This chariter porn stories have been also copied by the blue film industry.

I now leave it to you sangat ji work this out!Could such be written by a warrior Saint Guru, who sacrificed his four children,was father to four martyrs, the son of a martyred father , who slept upon a bed of thorns; still smiled to the world and what if four are gone-become dear to God-, millions of my other children will live ...can such warrior Guru who had literally about 5 years of peace writing at Anandpur & Paonta sahib be writing such erotic stories?

It certainly appears some mischevious people with a design or ignorantly binded all into one copy with some bani and throw at the sikhs who were slaves to Benares educated babas, who then used this to carry on keeping the sikh mind slave to such filth.Why they get upset when dasam granth is discussed?They dont want ordinary people to learn the truth.Please open your eyes and do NOT fall for the filth that is contained in this boook.This book cannot be equal to Guru Granth sahib.Any one bowing to this granth is bowing their heads to filthy porn.The choice is yours, between intelligent thinking or slavish mentality controlled by uneducated babadom!
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Jan 29, 2011
Vancouver, Canada
I wanted to read it maybe someone made sense of text. And I assumed someone who has read it whole would have much better clarity than me :D

But on the whole it feels a bit dubious. It still does not explain why would Guru Sahib go so much in depth to talk 'about/against' women, where he could talk about the general character of humanity. Agreed that Guru Granth Sahib has critique of many waywards, but it is nothing compared to what Dasam Granth is trying to say.

Sadly this bibi seems to be openly taking blame on behalf of others. And then she talks about how we would protect our husbands from such bad influence.

Gurbani on the other hand talks more about defending your own fort, and sharing good advice if you can.

Finally, I see that most prominent Gurbani translation websites which have Dasam text too, don't carry the controversial parts of Charitropakhyan.

Remember that funny youtube video? About how different Sikhs from different Jathas act out in their daily lives? In the spirit of its best scene, all I can do is sit down in front of the screen and wonder 'Wish Guru Gobind Singh could come in and clarify our doubts!' :D

Chaan Pardesi

Oct 5, 2008
London & Kuala Lumpur
Dasam Granth and Sikh Channel Exposed-Tiger Jatha Uk - YouTube

pls see the tube above.

kanwaljit Singh i says ;-
"It still does not explain why would Guru Sahib go so much in depth to talk 'about/against' women, where he could talk about the general character of humanity".

"Finally, I see that most prominent Gurbani translation websites which have Dasam text too, don't carry the controversial parts of Charitropakhyan"

Guru JI did NOT write the 93% of the contents in that book!
Why dont they carry it?Because they cannot explain the contents and its pornic contents.This sanjam kaur is talking around it too, loads of rubbish.I have read it and there is nothing in common with what she is writing.I can give many examples when I get the time about the contents of this charitropakhyan.

To confuse the Sikhs the different names have been given to this book as said in the you they call it SRI GURU DASAM GRANTH__who made this GURU?

ਅਖੌਤੀ ਸਿੱਖ ਚੈਨਲ ਦਾ ਬਾਈਕਾਟ ਕਰੋ
- ਟਾਈਗਰ ਜਥਾ ਯੂਕੇ

ਇੰਗਲੈੰਡ (ਟਿਵੀਡੇਲ) ਦੇ ਕੁੱਝ ਭੂਤਰੇ ਹੋਏ ਅਤੇ ਜਾਨਵਰ ਬਿਰਤੀ ਰੱਖਣ ਵਾਲੇ ਅਖੌਤੀ ਸਿੱਖ ਆਪਣੀ ਅਕਲ ਦਾ ਜਨਾਜ਼ਾ ਕੱਢਦੇ ਉਦੋਂ ਨਜ਼ਰ ਆਏ, ਜਦੋਂ ਉਹਨਾਂ ਵੱਲੋ ਅਖੌਤੀ ਦਸਮ ਗਰੰਥ ਦੇ ਸੰਬੰਧ ਵਿਚ ਕਰਵਾਏ ਜਾ ਰਹੇ ਇੱਕ ਪ੍ਰੋਗਰਾਮ ਦੀ ਐਡ ਅਸੀਂ ਆਪਣੇ ਆਪ ਨੂੰ ਸਿੱਖ ਪੰਥ ਦੀ ਆਵਾਜ ਅਖਵਾਉਣ ਵਾਲੇ ਚੈਨਲ (ਸਿੱਖ ਚੈਨਲ ਯੂਕੇ) 'ਤੇ ਦੇਖੀ, ਜਿਸਨੂੰ ਦੇਖ ਕੇ ਬੜਾ ਅਚੰਭਾ ਹੋਇਆ, ਕਿ ਸਾਧ ਮੱਤ ਦਾ ਪਰਚਾਰ ਤਾਂ ਇਹ ਚੈਨਲ ਖੁੱਲ ਕੇ ਕਰ ਹੀ ਰਿਹਾ ਹੈ, ਪਰ ਹੁਣ ਇਸ ਪ੍ਰੋਗਰਾਮ ਦੀ ਲਾਈਵ ਕਵਰੇਜ ਲਈ ਸਹਿਮਤੀ ਪ੍ਰਗਟਾ ਕੇ, ਬੇਸ਼ਰ੍ਮੀ ਦੀਆਂ ਸਭ ਹੱਦਾਂ ਪਾਰ ਕਰ ਚੁੱਕਾ ਹੈ।

ਸਾੰਨੂ ਤਾਂ ਇਸ ਤਰਾ ਮਹਿਸੂਸ ਹੋ ਰਿਹਾ ਹੈ, ਕਿ ਜਿਵੇਂ ਗੁਰੂ ਗਰੰਥ ਜੀ ਪਾਵਨ ਪਵਿੱਤਰ ਬਾਣੀ ਦੀ ਇੱਕ ਪੰਕਤੀ ਜੀ ਵਿੱਚ ਗੁਰੂ ਸਾਹਿਬ ਨੇ ਮਨੁੱਖਾਂ ਅੰਦਰ ਵਸਦੇ ਪਸ਼ੂਆਂ ਦੀ ਗੱਲ ਕੀਤੀ ਹੈ:

ਕਰਤੂਤਿ ਪਸੂ ਕਿ ਮਾਨਸ ਜਾਤ॥ ਲੋਕ ਪਚਾਰਾ ਕਰੈ ਦਿਨੁ ਰਾਤਿ॥ (ਪੰਨਾ ੨੬੭)

ਉਸਦਾ ਪ੍ਰੈਕਟੀਕਲ ਰੂਪ ਟਿਵੀਡੇਲ ਦੇ ਉਹਨਾਂ ਡੰਗਰਾਂ ਵਿਚ ਵੇਖਣ ਨੂੰ ਮਿਲ ਰਿਹਾ ਹੋਵੇ ਜਿਹੜੇ ਕਿ ਪਸ਼ੂਆਂ ਦੀ ਨਿਆਈ ਚਿੱਕੜ (ਬਚਿੱਤਰ ਨਾਟਕ ਰੂਪੀ ਚਿੱਕੜ) ਵਿੱਚ ਪੂਛਾਂ ਮਾਰਨ ਨੂੰ ਹੀ ਆਪਣੀ ਵਡਿਆਈ ਮੰਨਦੇ ਹੋਣ।

ਹੁਣ ਸਾਨੂੰ ਕੀ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ?

ਜੇ ਸਿੱਖ ਚੈਨਲ ਇਸ ਪ੍ਰੋਗਰਾਮ ਨੂੰ ੧੯ ਜਨਵਰੀ, ਸ਼ਾਮ ਪੰਜ ਵਜੇ ਲਾਈਵ ਕਰੇ, ਤਾਂ ਸਮੂਹ ਨਾਨਕ ਨਾਮ ਲੇਵਾ ਸਾਧ ਸੰਗਤ, ਇਸ ਚੈਨਲ ਦਾ ਤੁਰੰਤ ਬਾਈਕਾਟ ਕਰੇ, ਅਤੇ ਇਸ ਦਿਨ ਨੂੰ ਕਾਲਾ ਦਿਵਸ ਘੋਸ਼ਿਤ ਕਰੇ, ਨਾਲ ਹੀ ਅਸੀਂ ਸਾਰੀਆਂ ਪੰਥਿਕ ਜਥੇਬੰਦੀਆਂ ਨੂੰ ਬੇਨਤੀ ਕਰਦੇ ਹਾਂ ਕਿ ਇਹ ਸਾਡਾ ਸਾਰਿਆਂ ਦਾ ਸਾਂਝਾ ਮਸਲਾ ਹੈ, ਕਿਓਂਕਿ ਟਿਵੀਡੇਲ ਦੀ ਡੰਗਰ ਜਮਾਤ ਸ਼ਰੇਆਮ ਗੁਰੂ ਗਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਬਰਾਬਰ ਅਖੌਤੀ ਦਸਮ ਗਰੰਥ ਦਾ ਪ੍ਰਕਾਸ਼ ਕਰਕੇ, ਗੁਰੂ ਸਾਹਿਬ ਜੀ ਦੀ ਘੋਰ ਬੇਅਦਬੀ ਕਰ ਰਹੀ ਹੈ।

ਬੇਨਤੀ ਕਰਤਾ - ਟਾਈਗਰ ਜਥਾ ਯੂ.ਕੇ.
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Shabad Vichaar by SPN'ers

This shabad is by Guru Nanak Dev ji, and is found on Ang 1331 of Sri Guru Granth Sahib ji. Some of the key words have been translated for you, but you may have a better translation. Some words...

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