Note:
The translator admits that the Person in the context of these Chritar's is none other than Guru Gobind Singh Ji and goes on in lengths to praise the Guru in this context for His actions.
Can anybody pin-point the anomalies in this translation?
Sri Dasam Granth Sahib - Chritar or Tale Twenty One to Twenty Three (21-23)
Chritar or Tale Twenty One to Twenty Three (21-23)
Before the translation is given, it is essential to make clear that the town was ANANDPUR, near Sutlej River, situated at the foot of Mountain NAINA DEVI, in Kehloor State, was founded by Sri Guru Tegh Bahadur in 1665 CE, before he left this town for his second visit of Patna City, in Bihar Sate, where he had left his family members during his earlier visit, when he then NOT made the Guru, and had returned to Punjab with his mother to condole the passing away of Sri Guru Har Rai. Guru Tegh Bahadur finally returned to Anandpur in 1670 CE, since then he had been on preaching tour of the Punjab, when on November 11, 1675 he was martyred at Delhi with three Sikhs. Guru Teg Bahadur was succeeded by Guru Gobind Rai, who made this blessed place as the center of his activities, when in December 1705 CE he had to leave this town for good. Guru Gobind Rai wrote the contents of Sri Dasam Granth Sahib, a part of it was written when the Guru visited Nahan State in 1684 CE and stayed at a place called Paonta Sahib for more than two years; and other part at Anandpur. The Composition Chritropakhiyaan was completed at Anandpur, as indicated at the end of this section, ie. in 1753 Bikrami, on Bhadon Sudi 8, when it was Sunday; in the modern era it was then year 1696 CE. Guru Gobind Singh during the above said period was then living at Anandpur. When the town of Anandpur was founded, Guru Tegh Bahadur had purchased the village of Makhowal from the Raja of Kehloor, and the deed was made then at Bilaspur. Anandpur was raised on the ground of the said village, and from its inception till Guru Gobind Singh's evacuation in December 1705, it remained a free Town, totally administered by the respective Guru. When Raja Bhim Chand became inimical to the Guru on account of the Guru's non- Brahmanic Teachings of Equality of All against Caste System, many endeavors were made by the Kehloor Raja to ask for payment of regular tax money, which demand was denied as per the deed executed, then followed the attempt take over the town from the Guru by annexing it by use of military force, and to evict the Guru and Sikhs from the hilly region, but failed. In this context, the then successor Raja Ajmer Chand with the combined forces of all the hill rajas, and also with the help of imperial Mughal forces made invasions of the town for five times, and finally the Guru had to vacate the town for good during 1705 CE.
For more information on the composition Chritropakhyaan read the article Chritropakhyaan.
The Tales 21 - 23, as given in Chritropakhyaan, as translated in Punjabi by Dr Rattan Singh Jaggi, and Mrs Dr Gursharan Kaur Jaggi, their English translation is given below.
It may be stated that these Tales shall prove that this whole text of
Chritropakhyaan was written by Guru Gobind Singh himself, none else. In these three Tales, one will observe the extreme sense of humility, the sense of dignity of women's honor, compassion, and the Guru's expression of the self as a common man, no superior to any one, is depicted in the narration of the Tales. All will agree that neither any friend nor any follower, nor any inimical Brahmin could have depicted the Guru in such a masterly manner, as the Guru himself had.
The first 3 verses of general nature and also give the location of Anandpur, which has been described above.
The translator admits that the Person in the context of these Chritar's is none other than Guru Gobind Singh Ji and goes on in lengths to praise the Guru in this context for His actions.
Can anybody pin-point the anomalies in this translation?
Sri Dasam Granth Sahib - Chritar or Tale Twenty One to Twenty Three (21-23)
Chritar or Tale Twenty One to Twenty Three (21-23)
Before the translation is given, it is essential to make clear that the town was ANANDPUR, near Sutlej River, situated at the foot of Mountain NAINA DEVI, in Kehloor State, was founded by Sri Guru Tegh Bahadur in 1665 CE, before he left this town for his second visit of Patna City, in Bihar Sate, where he had left his family members during his earlier visit, when he then NOT made the Guru, and had returned to Punjab with his mother to condole the passing away of Sri Guru Har Rai. Guru Tegh Bahadur finally returned to Anandpur in 1670 CE, since then he had been on preaching tour of the Punjab, when on November 11, 1675 he was martyred at Delhi with three Sikhs. Guru Teg Bahadur was succeeded by Guru Gobind Rai, who made this blessed place as the center of his activities, when in December 1705 CE he had to leave this town for good. Guru Gobind Rai wrote the contents of Sri Dasam Granth Sahib, a part of it was written when the Guru visited Nahan State in 1684 CE and stayed at a place called Paonta Sahib for more than two years; and other part at Anandpur. The Composition Chritropakhiyaan was completed at Anandpur, as indicated at the end of this section, ie. in 1753 Bikrami, on Bhadon Sudi 8, when it was Sunday; in the modern era it was then year 1696 CE. Guru Gobind Singh during the above said period was then living at Anandpur. When the town of Anandpur was founded, Guru Tegh Bahadur had purchased the village of Makhowal from the Raja of Kehloor, and the deed was made then at Bilaspur. Anandpur was raised on the ground of the said village, and from its inception till Guru Gobind Singh's evacuation in December 1705, it remained a free Town, totally administered by the respective Guru. When Raja Bhim Chand became inimical to the Guru on account of the Guru's non- Brahmanic Teachings of Equality of All against Caste System, many endeavors were made by the Kehloor Raja to ask for payment of regular tax money, which demand was denied as per the deed executed, then followed the attempt take over the town from the Guru by annexing it by use of military force, and to evict the Guru and Sikhs from the hilly region, but failed. In this context, the then successor Raja Ajmer Chand with the combined forces of all the hill rajas, and also with the help of imperial Mughal forces made invasions of the town for five times, and finally the Guru had to vacate the town for good during 1705 CE.
For more information on the composition Chritropakhyaan read the article Chritropakhyaan.
The Tales 21 - 23, as given in Chritropakhyaan, as translated in Punjabi by Dr Rattan Singh Jaggi, and Mrs Dr Gursharan Kaur Jaggi, their English translation is given below.
It may be stated that these Tales shall prove that this whole text of
Chritropakhyaan was written by Guru Gobind Singh himself, none else. In these three Tales, one will observe the extreme sense of humility, the sense of dignity of women's honor, compassion, and the Guru's expression of the self as a common man, no superior to any one, is depicted in the narration of the Tales. All will agree that neither any friend nor any follower, nor any inimical Brahmin could have depicted the Guru in such a masterly manner, as the Guru himself had.
The first 3 verses of general nature and also give the location of Anandpur, which has been described above.
At Anandpur, numerous Sikhs would come to pay a visit, and
would get their wishes fulfilled, and would return to their homes happily. (4)
Once a wife of rich man visited the town, and on seeing the Raja of the town, got extremely fascinated and charmed on seeing him.(5)
The Raja had an employee, named Magan. She called for Magan, bribed him with money, and told him as under. (6)
She told him that he should arrange a meeting of her with the Raja. When meeting is arranged, she would give more money
to him. (7)
Magan, thus lured with the money he got from her, came to the
Raja with his folded hands, and fell on his feet, and made the supplication. (8)
Magan stated that Raja had desired to know of some 'Mantra', and that he had arranged to show him, provided he followed him to the place he would take him to. (9)
The Raja guised himself in the garb of a holy man, contemplated of God's Name, accompanied Magan during the dark hours of the night. He took the Raja to the residence of the rich lady (10)
On seeing the Raja, the lady decorated herself; then called for flowers, betel and liquor. She then received the Raja, and expressed her sensual desire to be fulfilled. (11)
The Raja got changed his dress by putting on the costly silken dress. (12)
The lady told the Raja to copulate with her, as she was greatly excited. (13)
The Raja then thought that he had come there to learn some art, whereas the things were quite contrary what was said to him. (14)
The lady began saying, what did it matter, if he (Raja) was worshipped by the people, one should not be proud of claiming anything, neither one's beauty, nor the wealth or his piety - all these were transitory things. (15)
The Raja replied that by leading a pious life of righteousness, persons received wealth, and luxurious living. Also by leading righteous life one attains to high position. How could he abandon his righteousness on her saying, and put himself in the pit of hell. (16)
The Raja continued that he would never stoop so low to copulate with her; as he was very much afraid of putting a blot on the fair name of his family, he belonged to. How could he abandon his legally wedded wife, and be intimate with her. Then how could he attain a suitable place in the court of Dharam Raja? (17)
The lady then said when a woman in her extreme sex frenzy comes to a man for her satisfaction, and the man disappoints her; such a man should be thrown in the pit of hell. (18)
The Raja replied, "O Lady, you have always been falling on my feet and worshipped me. Are you not ashamed to ask me to copulate with you? (19)
The lady replied, "Lord Krishna was also worshipped by the people. He did involve himself in his romantic life. He had intimate relations with Radha; and he did not fall into the pit of hell. (20)
The lady continued. "God created the body of 5 Elements, and He Himself created the Sex Instinct in both men and women. (21)
"For this reason, you copulate with me, as I am greatly being troubled by the onslaught of this Instinct, (22 -23)
The Raja replied, "O my daughter, calm yourself. The sex Instinct will not harm you, if you think of God. I will not stoop so low with you, and shall never be ungrateful and unfaithful to my wedded wife. (24)
O my daughter, why should I stoop so low to copulate with you? I am afraid of the serious consequences of such low deeds, both here in this world, and thereafter." (25 & 26)
Annop Koer then said. "O dear, do not be afraid of the people's slandering, as they fear from you. (27)
She again insisted on copulation, failing which she told him if he would not copulate, then he could go away only, by passing under her legs. (28)
The Raja replied that Only he should pass under her legs, who would stoop to copulate with her. He was a religious person, who would never stoop low to copulate with her, having regard for his life here and hereafter. (29)
The lady said, "Whatever you say, I will not allow you to go without copulating with me. Today I will catch hold of you, and will enjoy with you the whole night. O my friend, it is for you, I will cut myself in twain with a saw, and will bravely reply to Dharam Raj in the life hereafter. (30)
She went on repeatedly insisting for compliance of her demand. (31)
The Raja replied, "In the first instance, God has created me in the family of Kashatriyas. Secondly, I am worshipped by many. If I stoop low with you, I will get degenerated. (32)
She again threatened the Raja that she would commit suicide by taking poison. (33)
The Raja became apprehensive of the situation created. (34)
The lady again stressed hard on copulation, and the Raja repeated his fears. (35 and 36)
The lady again and again compelled the Raja to copulate. The Raja replied, "Many young ladies come to me, and worship me, as their GURU; and as such they all are like my daughters. (37& 38)
The Raja further told her, as to what is this love of women, who leave one man, and go for another with whom they get fascinated and charmed. (39)
The lady expressed her helpness, being too much captivated by the passions. (40)
The Raja then thought, that at the time there was no Sikh available with him; and this woman in her madness was adamant to defame him. If he were to run away from there, there was no one with him to help him. (41 and 42)
Now the Raja also played the trick of his escape. He first started praising of her beauty. (43 and 44).
The lady then invited the Raja to fondle with her all the night to cool her passions. (45)
She then loudly told the Raja, to either have sex with her or kill her. (46)
The Raja again praised her beauty, but it had no effect. (47 and 48)
In verses 49 and 50, she again in her senseless talks repeated
her demands. The Raja then gave the following sermons to the passionate lady -
"When I became of age, the Lord God instructed me, "O my son, let
this be the solemn Pledge of yours or you make solemn determination, that so long you live. ..Your mutual love and sincerity with your wedded wife be ever on the increase. And you, never by mistake, ever think of sharing the bed with any other woman even in your dreams. Indra, committed such a sin, consequently on whose bodies numerous female genital organs appeared. Thinking of of another woman, Ten Headed Ravana, lost his heads. Similarly, thinking of another woman, the clan of Koros was completely annihilated. The love with another's wife is like a sharp dagger, and an invitation to moral death. The one who indulges in adulterous actions, he should be considered as a great cheat; such a person dies of the dog's death at the hands of a 'Chandal' (man of lowest deeds). "Listen Lady! woman come to us from far and wide. They bow their heads, and wish for boons. Those Sikh disciples are like my sons and their wives like my daughters. Tell me, of pretty lady, how can I copulate with them." (51 - 54)
After listening to all this, the lady in her extreme rage said, "Now I shall shout, "thief, thief", and people will kill you." (55)
The lady again said, it would be better for the Raja if he were to copulate with her happily. (56)
The Raja repeated the sermons - "O lady, the Lord has taught me this lesson that one should never in his dreams think of going into bed with another's wife. Also, anything belonging to some body is like a stone, and else's wife like a mother to me." (57 - 58)
On hearing this, she shouted, "thief, thief", and got her men awakened. (59)
Hearing this, the Raja became fearful, and left his shoes and his silk dress, and ran away. (60)
TALE 22would get their wishes fulfilled, and would return to their homes happily. (4)
Once a wife of rich man visited the town, and on seeing the Raja of the town, got extremely fascinated and charmed on seeing him.(5)
The Raja had an employee, named Magan. She called for Magan, bribed him with money, and told him as under. (6)
She told him that he should arrange a meeting of her with the Raja. When meeting is arranged, she would give more money
to him. (7)
Magan, thus lured with the money he got from her, came to the
Raja with his folded hands, and fell on his feet, and made the supplication. (8)
Magan stated that Raja had desired to know of some 'Mantra', and that he had arranged to show him, provided he followed him to the place he would take him to. (9)
The Raja guised himself in the garb of a holy man, contemplated of God's Name, accompanied Magan during the dark hours of the night. He took the Raja to the residence of the rich lady (10)
On seeing the Raja, the lady decorated herself; then called for flowers, betel and liquor. She then received the Raja, and expressed her sensual desire to be fulfilled. (11)
The Raja got changed his dress by putting on the costly silken dress. (12)
The lady told the Raja to copulate with her, as she was greatly excited. (13)
The Raja then thought that he had come there to learn some art, whereas the things were quite contrary what was said to him. (14)
The lady began saying, what did it matter, if he (Raja) was worshipped by the people, one should not be proud of claiming anything, neither one's beauty, nor the wealth or his piety - all these were transitory things. (15)
The Raja replied that by leading a pious life of righteousness, persons received wealth, and luxurious living. Also by leading righteous life one attains to high position. How could he abandon his righteousness on her saying, and put himself in the pit of hell. (16)
The Raja continued that he would never stoop so low to copulate with her; as he was very much afraid of putting a blot on the fair name of his family, he belonged to. How could he abandon his legally wedded wife, and be intimate with her. Then how could he attain a suitable place in the court of Dharam Raja? (17)
The lady then said when a woman in her extreme sex frenzy comes to a man for her satisfaction, and the man disappoints her; such a man should be thrown in the pit of hell. (18)
The Raja replied, "O Lady, you have always been falling on my feet and worshipped me. Are you not ashamed to ask me to copulate with you? (19)
The lady replied, "Lord Krishna was also worshipped by the people. He did involve himself in his romantic life. He had intimate relations with Radha; and he did not fall into the pit of hell. (20)
The lady continued. "God created the body of 5 Elements, and He Himself created the Sex Instinct in both men and women. (21)
"For this reason, you copulate with me, as I am greatly being troubled by the onslaught of this Instinct, (22 -23)
The Raja replied, "O my daughter, calm yourself. The sex Instinct will not harm you, if you think of God. I will not stoop so low with you, and shall never be ungrateful and unfaithful to my wedded wife. (24)
O my daughter, why should I stoop so low to copulate with you? I am afraid of the serious consequences of such low deeds, both here in this world, and thereafter." (25 & 26)
Annop Koer then said. "O dear, do not be afraid of the people's slandering, as they fear from you. (27)
She again insisted on copulation, failing which she told him if he would not copulate, then he could go away only, by passing under her legs. (28)
The Raja replied that Only he should pass under her legs, who would stoop to copulate with her. He was a religious person, who would never stoop low to copulate with her, having regard for his life here and hereafter. (29)
The lady said, "Whatever you say, I will not allow you to go without copulating with me. Today I will catch hold of you, and will enjoy with you the whole night. O my friend, it is for you, I will cut myself in twain with a saw, and will bravely reply to Dharam Raj in the life hereafter. (30)
She went on repeatedly insisting for compliance of her demand. (31)
The Raja replied, "In the first instance, God has created me in the family of Kashatriyas. Secondly, I am worshipped by many. If I stoop low with you, I will get degenerated. (32)
She again threatened the Raja that she would commit suicide by taking poison. (33)
The Raja became apprehensive of the situation created. (34)
The lady again stressed hard on copulation, and the Raja repeated his fears. (35 and 36)
The lady again and again compelled the Raja to copulate. The Raja replied, "Many young ladies come to me, and worship me, as their GURU; and as such they all are like my daughters. (37& 38)
The Raja further told her, as to what is this love of women, who leave one man, and go for another with whom they get fascinated and charmed. (39)
The lady expressed her helpness, being too much captivated by the passions. (40)
The Raja then thought, that at the time there was no Sikh available with him; and this woman in her madness was adamant to defame him. If he were to run away from there, there was no one with him to help him. (41 and 42)
Now the Raja also played the trick of his escape. He first started praising of her beauty. (43 and 44).
The lady then invited the Raja to fondle with her all the night to cool her passions. (45)
She then loudly told the Raja, to either have sex with her or kill her. (46)
The Raja again praised her beauty, but it had no effect. (47 and 48)
In verses 49 and 50, she again in her senseless talks repeated
her demands. The Raja then gave the following sermons to the passionate lady -
"When I became of age, the Lord God instructed me, "O my son, let
this be the solemn Pledge of yours or you make solemn determination, that so long you live. ..Your mutual love and sincerity with your wedded wife be ever on the increase. And you, never by mistake, ever think of sharing the bed with any other woman even in your dreams. Indra, committed such a sin, consequently on whose bodies numerous female genital organs appeared. Thinking of of another woman, Ten Headed Ravana, lost his heads. Similarly, thinking of another woman, the clan of Koros was completely annihilated. The love with another's wife is like a sharp dagger, and an invitation to moral death. The one who indulges in adulterous actions, he should be considered as a great cheat; such a person dies of the dog's death at the hands of a 'Chandal' (man of lowest deeds). "Listen Lady! woman come to us from far and wide. They bow their heads, and wish for boons. Those Sikh disciples are like my sons and their wives like my daughters. Tell me, of pretty lady, how can I copulate with them." (51 - 54)
After listening to all this, the lady in her extreme rage said, "Now I shall shout, "thief, thief", and people will kill you." (55)
The lady again said, it would be better for the Raja if he were to copulate with her happily. (56)
The Raja repeated the sermons - "O lady, the Lord has taught me this lesson that one should never in his dreams think of going into bed with another's wife. Also, anything belonging to some body is like a stone, and else's wife like a mother to me." (57 - 58)
On hearing this, she shouted, "thief, thief", and got her men awakened. (59)
Hearing this, the Raja became fearful, and left his shoes and his silk dress, and ran away. (60)
The Raja ran away, when the people were all got awoken from sleep.(1 and 2)
The Raja got himself surrounded by the people, to deal with the thief. (3 and 4)
In this turmoil in the darkness of the night, caught
hold of the lady's brother from his beard, pulled down his turban and began hitting him. (5)
The Brother of the lady became unconsciencious, having received severe beatings. (6)
The lady then shouted that it was her brother, but to no avail (7)
People beat her brother with their shoes, got him chained, and was put in jail. The lady went back to her place. (8)
In this way the Raja managed to run away from the scene. The lady's brother was locked in the jail. None could understand the whole drama thus enacted. (9)
TALE 23The Raja got himself surrounded by the people, to deal with the thief. (3 and 4)
In this turmoil in the darkness of the night, caught
hold of the lady's brother from his beard, pulled down his turban and began hitting him. (5)
The Brother of the lady became unconsciencious, having received severe beatings. (6)
The lady then shouted that it was her brother, but to no avail (7)
People beat her brother with their shoes, got him chained, and was put in jail. The lady went back to her place. (8)
In this way the Raja managed to run away from the scene. The lady's brother was locked in the jail. None could understand the whole drama thus enacted. (9)
In the following morning, all got up, and the Raja came to the Assemblage of his people (1)
The lady's passions had been cooled down; and only in her rage exhibited the shoes and the silk dress to the people. (2)
The GURU in his assemblage declared to his followers that his shoes and silk dress had been stolen. He also stated that if any of his Sikh, who would find out the thief, he would be liberated from the cycle of repeated births and deaths (3)
When the Sikhs heard the words uttered by the Guru, they revealed the secret of the lady to all the assemblage. (4)
The Raja then commanded to bring the thief before him, and also his shoes and the silk dress. But the real thief should not be frightened in any way, to be brought in a respectful way. (6)
(When the lady was brought there) The Rajas asked her why she had taken his shoes and the silken dress. The one who commits theft, she should know how he is to be dealt with. He was excusing her excesses committed, being a lady; otherwise for such a crime the penalty was death. (7)
The lady turned pale, and could not utter a single word. (8)
The Raja then said, he would deal with her later. (9)
The lady was called again, when she confessingly told her story. She played tricks on the Raja, who in turn played counter trick on her. (10)
Her brother was set free from the prison. She prayed to the Raja, that in future, she would never stoop such low, and she be excused this time. (11)
The Guru stated, "Now lady, you exonerate me as well, because I do not want that this case to linger on any ****her. The lady was then endowed by the Gracious Guru, a pension of Rs 20,000 to be paid every half year. (12)
THE GREAT GURU THUS REFORMED A RICH WEDDED LADY GOING ASTRAY FROM THE RIGHTEOUS PATH IN HIS MAGNANIMOUS WAY, UNHEARD OF IN THE HISTORY OF MAN!!The lady's passions had been cooled down; and only in her rage exhibited the shoes and the silk dress to the people. (2)
The GURU in his assemblage declared to his followers that his shoes and silk dress had been stolen. He also stated that if any of his Sikh, who would find out the thief, he would be liberated from the cycle of repeated births and deaths (3)
When the Sikhs heard the words uttered by the Guru, they revealed the secret of the lady to all the assemblage. (4)
The Raja then commanded to bring the thief before him, and also his shoes and the silk dress. But the real thief should not be frightened in any way, to be brought in a respectful way. (6)
(When the lady was brought there) The Rajas asked her why she had taken his shoes and the silken dress. The one who commits theft, she should know how he is to be dealt with. He was excusing her excesses committed, being a lady; otherwise for such a crime the penalty was death. (7)
The lady turned pale, and could not utter a single word. (8)
The Raja then said, he would deal with her later. (9)
The lady was called again, when she confessingly told her story. She played tricks on the Raja, who in turn played counter trick on her. (10)
Her brother was set free from the prison. She prayed to the Raja, that in future, she would never stoop such low, and she be excused this time. (11)
The Guru stated, "Now lady, you exonerate me as well, because I do not want that this case to linger on any ****her. The lady was then endowed by the Gracious Guru, a pension of Rs 20,000 to be paid every half year. (12)
