Charitropakhyan - [Part Iii] Charitropakhyan – Analysis And Clarifications Of Charitar 21-23 – Story Of (A)Noop Kaur ( | Sikh Philosophy Network
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Charitropakhyan [Part Iii] Charitropakhyan – Analysis And Clarifications Of Charitar 21-23 – Story Of (A)Noop Kaur (

sunsingh

SPNer
Jun 4, 2008
52
3
Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh Guru Roop Sangat Jeo,

With Guruji's blessings, here is an analysis of the (in)famous Charitar - The story of (A)noop Kaur. This is the Charitar that darshan ragi used to distort the essence of Charitropakhyan at Rochester, NY. We all know what happened after that, so let's not go into that. This article, based on Dr. Harbhajan Singh Ji's book, is an attempt to present descriptions of the plot as well as clear many of the misconceptions being spread by jeonwala and other anti-pantic pseudo-scholars regarding Guruji's role in this Charitar. As in previous articles, I have provided Gurmukhi meanings done by Gyani Narain Singh Ji to the quoted verses. It is my sincere hope that after reading Dr. Sahib's article, we will be able to understand this Charitar (and Charitropakhyan) in the way Guruji want us to understand it. Ok, please read on:

[Part III] - Analysis and Clarifications of Charitar 21-23 - (A)noop Kaur


The plot of Charitar number 21 is associated with Sri Guru Gobind Singh Sahib Ji. The story of this Charitaris quite similar to the story of Charitar No. 16 'Chajjia'. In the 27[sup]th[/sup] verse of this story, the name of this wealthy woman has been given as Noop (or Anoop)Kaur, who gets attracted to Guruji (as protagonist in the story). This wealthy lady bribes a servant of Guruji and gets a message delivered to him saying that she has got one Mantra that Guruji would want to learn. Guruji goes to thelady. Anoop Kaur makes arrangements for flowers, beetle-leafs and wine. It isimportant to remember here that Chajjia had also asked for similar ingredients. Actually, Guruji are exposing the real face of such Tantriks who are absorbed inmagic and sorcery. As soon as Guruji arrives, the lady tells her passion-ridden state of mind and starts begging in front of Guruji to copulate with her.Guruji says to her, "Why should I give up my faith and virtues; why should I drown in hell?" That passion-struck lady says:
ਕਾਮਾਤੁਰ ਹ੍ਵੈ ਜੋ ਤ੍ਰਿਯਾ ਆਵਤ ਨਰ ਕੇ ਪਾਸ ॥
ਮਹਾ ਨਰਕ ਸੋ ਡਾਰਿਯੈ ਦੈ ਜੋ ਜਾਨ ਨਿਰਾਸ ॥੧੮॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) – ਕਾਮ ਦੀ ਦੁਖੀ ਕੀਤੀ ਹੋਈ ਇਸਤ੍ਰੀ ਜਦੋਂ ਪੁਰਸ਼ ਪਾਸ ਆਉਂਦੀ ਏ ਅਤੇ ਜੇ ਊਹ ਪੁਰਸ਼ ਉਸਨੂੰ ਨਿਰਾਸ਼ ਭੇਜਦਾ ਹੈ ਤਾਂ ਉਸ ਪੁਰਖ ਨੂੰ ਵੱਡੇ ਨਰਕ ਵਿਚ ਸੁਟਿਆ ਜਾਣਾਂ ਚਾਹੀਦਾ ਹੈ ॥੧੮॥

To this, Guruji says, “You always bow to my feet in respect, you worship me, and now you get obsessed (to your own Satguru) and want to have sexual relations with him? Don’t you feel ashamed of yourself?”
ਪਾਇ ਪਰਤ ਮੋਰੋ ਸਦਾ ਪੂਜ ਕਹਤ ਹੈ ਮੋਹਿ ॥
ਤਾ ਸੋ ਰੀਝ ਰਮ੍ਯੋ ਚਹਤ ਲਾਜ ਨ ਆਵਤ ਤੋਹਿ ॥੧੯॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) – ਲੋਕ ਮੇਰੇ ਪੈਰਾਂ ਤੇ ਡਿਗਦੇ ਨੇ ਮੈਂ ਪ੍ਰਸੰਨ ਹੋਕੇ ਤੇਰੇ ਨਾਲ ਭੋਗ ਕਰਾਂ, ਕੀ ਇਸ ਤਰ੍ਹਾਂ ਕਹਿੰਦਿਆਂ ਤੈਨੂੰ ਸ਼ਰਮ ਨਹੀਂ ਆਉਂਦੀ? ॥੧੯॥

In fact, the intention in these verses is to illustrate the pious relationship that exists between the Guru and his Sikh. Anoop Kaur has become neglectful of this pious relationship. Guruji is reminding this relationship to her follower who is drowning in sea of immoral desire. The story also shows how sexually obsessed people twist the meanings of religious texts to uphold their actions. The lady says, “Sri Krishna was respected by everyone even after getting intimate with Gopis. He did not go to hell. God has made our bodies with five elements, and attraction between males and females has also materialised by Him, then how can physical relationships be called sinful?”
ਕ੍ਰਿਸਨ ਪੂਜ ਜਗ ਕੇ ਭਏ ਕੀਨੀ ਰਾਸਿ ਬਨਾਇ ॥
ਭੋਗ ਰਾਧਿਕਾ ਸੋ ਕਰੇ ਪਰੇ ਨਰਕ ਨਹਿ ਜਾਇ ॥੨੦॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) – ਕ੍ਰਿਸ਼ਨ ਵੀ ਸੰਸਾਰ ਲਈ ਪੂਜਨੀਕ ਸੀ, ਪਰ ਉਸਨੇ ਵੀ ਰਾਸ-ਲੀਲ੍ਹਾ ਕੀਤੀਆਂ । ਉਹਨੇ ਰਾਧਿਕਾ ਨਾਲ ਭੋਗ ਕੀਤਾ, ਫਿਰ ਉਹ ਨਰਕ ਵਿਚ ਨਹੀਂ ਗਏ? ॥੨੦॥
ਪੰਚ ਤਤ ਲੈ ਬ੍ਰਹਮ ਕਰ ਕੀਨੀ ਨਰ ਕੀ ਦੇਹ ॥
ਕੀਯਾ ਆਪ ਹੀ ਤਿਨ ਬਿਖੈ ਇਸਤ੍ਰੀ ਪੁਰਖ ਸਨੇਹ ॥੨੧॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) – ਪ੍ਰਮਾਤਮਾ ਨੇ ਆਪ ਹੀ ਪੰਜਾਂ ਤੱਤਾਂ ਤੋਂ ਪੁਰਸ਼ ਦਾ ਸਰੀਰ ਬਣਾਇਆ ਏ ਅਤੇ ਆਪ ਹੀ ਉਸ ਵਿਚ ਇਸਤ੍ਰੀ ਪੁਰਸ਼ ਦੇ ਪ੍ਰਸਪਰ ਪਿਆਰ ਦੀ ਰਚਨਾ ਕੀਤੀ ਹੈ ॥੨੧॥
ਪ੍ਰਥਮ ਛਤ੍ਰਿ ਕੇ ਧਾਮ ਦਿਯੋ ਬਿਧਿ ਜਨਮ ਹਮਾਰੋ ॥
ਬਹੁਰਿ ਜਗਤ ਕੇ ਬੀਚ ਕਿਯੋ ਕੁਲ ਅਧਿਕ ਉਜਿਯਾਰੋ ॥
ਬਹੁਰਿ ਸਭਨ ਮੈ ਬੈਠਿ ਆਪੁ ਕੋ ਪੂਜ ਕਹਾਊ ॥
ਹੋ ਰਮੋ ਤੁਹਾਰੇ ਸਾਥ ਨੀਚ ਕੁਲ ਜਨਮਹਿ ਪਾਊ ॥੩੨॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) – ਰਾਜੇ ਨੇ ਕਿਹਾ ਪਹਿਲਾਂ ਤਾਂ ਪ੍ਰਮੇਸ਼ਰ ਨੇ ਮੈਨੂੰ ਖੱਤਰੀ ਦੀ ਕੁਲ ਵਿਚ ਜਨਮ ਦਿਤਾ ਹੈ, ਅਤੇ ਸਾਡੀ ਕੁਲ ਦਾ ਸੰਸਾਰ ਵਿਚ ਬਹੁਤ ਮਾਣ ਹੈ । ਫਿਰ ਸਾਰਿਆਂ ਵਿਚ ਬੈਠ ਕੇ ਮੈਂ ਪੂਜਨੀਕ ਕਹਾਂਦਾ ਹਾਂ, ਹੁਣ ਜਦ ਮੈਂ ਤੇਰੇ ਨਾਲ ਭੋਗ ਕਰਦਾ ਹਾਂ ਤਾਂ ਮੈਂ ਨੀਚ ਕੁਲ ਵਿਚ ਜਨਮ ਪਾਵਾਂਗਾ ॥੩੨॥
There is no effect on Guruji despite the lady’s abetment. In this very episode, Guruji utters such pious words which can be aptly called ‘mega-Mantra’ for freedom of humanity from horrible diseases resulting from such immoral actions:
ਸੁਧਿ ਜਬ ਤੇ ਹਮ ਧਰੀ ਬਚਨ ਗੁਰ ਦਏ ਹਮਾਰੇ ॥
ਪੂਤ ਇਹੈ ਪ੍ਰਨ ਤੋਹਿ ਪ੍ਰਾਨ ਜਬ ਲਗ ਘਟ ਥਾਰੇ ॥
ਨਿਜ ਨਾਰੀ ਕੇ ਸਾਥ ਨੇਹੁ ਤੁਮ ਨਿਤ ਬਢੈਯਹੁ ॥
ਪਰ ਨਾਰੀ ਕੀ ਸੇਜ ਭੂਲਿ ਸੁਪਨੇ ਹੂੰ ਨ ਜੈਯਹੁ ॥੫੧॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) – ਜਦੋਂ ਤੋਂ ਮੈਂ ਹੋਸ਼ ਸੰਭਾਲੀ ਹੈ, ਤਦੋਂ ਤੋਂ ਹੀ ਮੇਰੇ ਗੁਰੂ ਨੇ ਮੈਨੂੰ ਸਿਖਿਆ ਦਿਤੀ ਹੈ ਕਿ ਹੇ ਪੁੱਤਰ ! ਜਿਨਾਂ ਚਿਰ ਤੇਰੇ ਹਿਰਦੇ ਅੰਦਰ ਪ੍ਰਾਣ ਹਨ, ਉਤਨਾ ਚਿਰ ਤੂੰ ਇਹ ਧਾਰੀ ਰਖਣਾ ਹੈ ਕਿ ਆਪਣੀ ਇਸਤ੍ਰੀ ਨਾਲ ਤੂੰ ਸਦਾ ਪ੍ਰੇਮ ਵਧਾ, ਪਰ ਪਰਾਈ ਇਸਤ੍ਰੀ ਦੀ ਸੇਜਾ ਉਤੇ ਭੁੱਲਕੇ ਸੁਪਨੇ ਦੇ ਵਿਚ ਵੀ ਨਹੀਂ ਜਾਣਾ ਹੈ ॥੫੧॥

Meaning – (The king i.e. Guruji says- ) Right from the age of understanding, (my) Guru has taught me; O son! Keep this pledged in your heart till the time you are alive, (that) keep increasing love and affection for your own wife, but never, ever go to someone’s else bed even in wildest dreams.
ਪਰ ਨਾਰੀ ਕੇ ਭਜੇ ਸਹਸ ਬਾਸਵ ਭਗ ਪਾਏ ॥
ਪਰ ਨਾਰੀ ਕੇ ਭਜੇ ਚੰਦ੍ਰ ਕਾਲੰਕ ਲਗਾਏ ॥
ਪਰ ਨਾਰੀ ਕੇ ਹੇਤ ਸੀਸ ਦਸ ਸੀਸ ਗਵਾਯੋ ॥
ਹੋ ਪਰ ਨਾਰੀ ਕੇ ਹੇਤ ਕਟਕ ਕਵਰਨ ਕੌ ਘਾਯੋ ॥੫੨॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) – ਪਰਾਈ ਨਾਰੀ ਨੂੰ ਭੋਗਿਆਂ ਇੰਦ੍ਰ ਨੇ ਹਜਾਰ ਭਗ ਪਾਏ ਸੀ । ਪਰਾਈ ਨਾਰੀ ਦੇ ਭੋਗਿਆਂ ਚੰਦ੍ਰਮਾਂ ਨੇ ਆਪਣੇ ਆਪ ਨੂੰ ਕਲੰਕ ਲਗਾ ਲਿਆ ਸੀ । ਪਰਾਈ ਨਾਰੀ ਦੇ ਵਾਸਤੇ ਦਸਾਂ ਸਿਰਾਂ ਵਾਲੇ ਰਾਵਣ ਨੇ ਆਪਣੇ ਸਿਰ ਗਵਾ ਲਏ ਸੀ । ਪਰਾਈ ਨਾਰੀ ਦੇ ਵਾਸਤੇ ਕੌਰਵਾਂ ਦਾ ਦਲ ਮਾਰਿਆ ਗਿਆ ਸੀ ॥੫੨॥

Meaning – Because of illicit relations, Indra had received 1000 female genitals as symbolic punishment. Because of illicit relations, the moon got blemished. Because of illicit relations, Ravana had to lose his heads. (Similarly), because of someone else’s woman, entire army of Kaurvas got killed.
ਪਰ ਨਾਰੀ ਸੌ ਨੇਹੁ ਛੁਰੀ ਪੈਨੀ ਕਰਿ ਜਾਨਹੁ ॥
ਪਰ ਨਾਰੀ ਕੇ ਭਜੇ ਕਾਲ ਬ੍ਯਾਪਯੋ ਤਨ ਮਾਨਹੁ ॥
ਅਧਿਕ ਹਰੀਫੀ ਜਾਨਿ ਭੋਗ ਪਰ ਤ੍ਰਿਯ ਜੋ ਕਰਹੀ ॥
ਹੋ ਅੰਤ ਸ੍ਵਾਨ ਕੀ ਮ੍ਰਿਤੁ ਹਾਥ ਲੇਂਡੀ ਕੇ ਮਰਹੀ ॥੫੩॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) – ਪਰਾਈ ਨਾਰੀ ਨਾਲ ਪ੍ਰੇਮ ਤਿੱਖੀ ਛੁਰੀ ਵਾਂਗ ਜਾਨੋ । ਪਰਾਈ ਨਾਰੀ ਨਾਲ ਪ੍ਰੇਮ ਦਾ ਅਰਥ ਮੌਤ ਦਾ ਆਉਣਾ ਸਮਝੋ । ਆਪਣੇ ਆਪ ਨੂੰ ਬਹੁਤ ਬਲ ਵਾਲੇ ਸਮਝ ਕੇ ਜੋ ਪਰਾਈ ਨਾਰੀ ਨਾਲ ਭੋਗ ਕਰਦੇ ਨੇ, ਉਹ ਅੰਤ ਨੂੰ ਡਰਪੋਕ ਆਦਮੀ ਹਥੋਂ ਕੁੱਤੇ ਦੀ ਮੌਤ ਮਰਦੇ ਹਨ ॥੫੩॥

Meaning – Consider love relations with another woman like a sharp edged knife. Consider such relations as a sure invitation to death. Those who consider themselves powerful and have such relations with someone else’s woman, they are eventually delivered dog’s death by cowards.
ਬਾਲ ਹਮਾਰੇ ਪਾਸ ਦੇਸ ਦੇਸਨ ਤ੍ਰਿਯ ਆਵਹਿ ॥
ਮਨ ਬਾਛਤ ਬਰ ਮਾਗਿ ਜਾਨਿ ਗੁਰ ਸੀਸ ਝੁਕਾਵਹਿ ॥
ਸਿਖ੍ਯ ਪੁਤ੍ਰ ਤ੍ਰਿਯ ਸੁਤਾ ਜਾਨਿ ਅਪਨੇ ਚਿਤ ਧਰਿਯੈ ॥
ਹੋ ਕਹੁ ਸੁੰਦਰਿ ਤਿਹ ਸਾਥ ਗਵਨ ਕੈਸੇ ਕਰਿ ਕਰਿਯੈ ॥੫੪॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) – ਹੇ ਇਸਤ੍ਰੀ ! ਸਾਡੇ ਪਾਸ ਦੇਸ-ਦੇਸਾਂਤਰਾਂ ਤੋਂ ਇਸਤ੍ਰੀਆਂ ਆਉਂਦੀਆਂ ਹਨ ਅਤੇ ਮਨਭਾਉਂਦੇ ਵਰ ਮੰਗ ਕੇ ਸਾਨੂੰ ਗੁਰੂ ਜਾਣਕੇ ਸਿਰ ਝੁਕਾਂਉਂਦੀਆਂ ਹਨ । ਉਹ ਸਿੱਖ ਮੇਰੇ ਪੁਤਰ ਹਨ, ਸਿਖਾਂ ਦੀਆਂ ਇਸਤ੍ਰੀਆਂ ਮੇਰੀਆਂ ਧੀਆਂ ਹਨ । ਹੇ ਸੁੰਦਰੀ ! ਤੂੰ ਹੀ ਦਸ, ਇਹਨਾਂ ਨਾਲ ਭੋਗ ਕਿਵੇਂ ਕੀਤਾ ਜਾਏ? ॥੫੪॥

Meaning – O disciple! Women from various states come to me; accepting me as their Guru, they bow their heads in front of me and get their wishes fulfilled. I consider Sikhs as my own sons and (their) women as my own daughters. O maiden! How can I have wrong relations with them?
ਦਿਜਨ ਦੀਜਿਯਹੁ ਦਾਨ ਦ੍ਰੁਜਨ ਕਹ ਦ੍ਰਿਸਟਿ ਦਿਖੈਯਹੁ ॥
ਸੁਖੀ ਰਾਖਿਯਹੁ ਸਾਥ ਸਤ੍ਰੁ ਸਿਰ ਖੜਗ ਬਜੈਯਹੁ ॥
ਲੋਕ ਲਾਜ ਕਉ ਛਾਡਿ ਕਛੂ ਕਾਰਜ ਨਹਿ ਕਰਿਯਹੁ ॥
ਪਰ ਨਾਰੀ ਕੀ ਸੇਜ ਪਾਵ ਸੁਪਨੇ ਹੂੰ ਨ ਧਰਿਯਹੁ ॥
ਗੁਰ ਜਬ ਤੇ ਮੁਹਿ ਕਹਿਯੋ ਇਹੈ ਪ੍ਰਨ ਲਯੋ ਸੁ ਧਾਰੈ ॥
ਹੋ ਪਰ ਧਨ ਪਾਹਨ ਤੁਲਿ ਤ੍ਰਿਯਾ ਪਰ ਮਾਤ ਹਮਾਰੈ ॥੫੮॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) – ਬ੍ਰਾਹਮਣਾਂ ਨੂੰ ਦਾਨ ਦਿਤਾ ਜਾਂਦਾ ਏ ਅਤੇ ਖੋਟੇ ਆਦਮੀਆਂ ਨੂੰ ਅੱਖਾਂ ਵਿਖਾਈਆਂ ਜਾਂਦੀਆਂ ਹਨ । ਮਿੱਤਰਾਂ ਨੂੰ ਸੁਖ ਦਿੱਤਾ ਜਾਂਦਾ ਏ ਤੇ ਦੁਸ਼ਮਣ ਦੇ ਸਿਰ ਤੇ ਤਲਵਾਰ ਮਾਰ ਕੇ ਵਾਰ ਕੀਤਾ ਜਾਂਦਾ ਹੈ । ਲੋਕ-ਲੱਜਿਆ ਨੂੰ ਛੱਡਕੇ ਕੋਈ ਭੀ ਕੰਮ ਨਹੀਂ ਕੀਤਾ ਜਾਂਦਾ, ਇਸ ਲਈ ਪਰਾਈ ਇਸਤ੍ਰੀ ਦੀ ਸੇਜ ਤੇ ਸੁਪਨੇ ਵਿਚ ਵੀ ਭੁਲਕੇ ਪੈਰ ਨਹੀਂ ਰਖਣਾ ਚਾਹੀਦਾ, ਗੁਰੂ ਨੇ ਜਦੋਂ ਤੋਂ ਮੈਂਨੂੰ ਇਹ ਸੱਚਾ ਪ੍ਰਣ ਕਰਵਾਇਆ ਹੈ, ਤਦੋਂ ਤੋਂ ਪਰਾਇਆ ਧਨ ਮੇਰੇ ਲਈ ਪਥਰ ਦੇ ਸਮਾਨ ਅਤੇ ਪਰਾਈ ਇਸਤ੍ਰੀ ਮਾਤਾ ਦੇ ਸਮਾਨ ਹੈ ॥੫੮॥

Meaning – Give donations to Brahmins* (i.e. virtuous people, see below) and glare threateningly at enemies. Keep your friends happy and (always) keep striking your enemies on the head with sword. Do not do anything that goes against society’s decorum. Do not place your foot on someone else’s woman, even in dreams. From the moment my Guru has taught me this; I have made this pledge that I consider someone else’s money useless as a stone, and someone else’s woman as a mother. * [There are some critics who, without any understand root meaning of the word ‘ਦਿਜਨ’ (Dijan), launch attacks on Sri Dasam Granth. ‘ਦ੍ਵਿਜ’ (Dvij) means a person who is born twice – once from mother’s womb and second time at the house of the Guru, i.e., a virtuous person. Anyone who takes initiation in faith and follows the doctrines of that religion is a Dvij (ਦ੍ਵਿਜ). Thus, translation of ‘ਦਿਜ’ as merely Brahmin isn’t appropriate.]

The clever words of Guruji not only cut the net of perverseness of the woman who had threatened to blemish Guruji and wanted to establish physical contacts with him, but also accused her actions as being wrongful. This woman apologised to Guruji for her behaviour. At this juncture, this episode takes an extremely tragic turn. Guruji intention could never be to make woman feel inferior. That is why Guruji apologises for his behaviour that originated from helplessness, and makes arrangements of half yearly grant of 20 thousand takkas to her so that she can live a respectful, virtuous life.
ਛਿਮਾ ਕਰਹੁ ਅਬ ਤ੍ਰਿਯ ਹਮੈ ਬਹੁਰਿ ਨ ਕਰਿਯਹੁ ਰਾਧਿ ॥
ਬੀਸ ਸਹੰਸ ਟਕਾ ਤਿਸੈ ਦਈ ਛਿਮਾਹੀ ਬਾਧਿ ॥੧੨॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) – ਹੇ ਇਸਤ੍ਰੀ, ਹੁਣ ਤੂੰ ਮੈਨੂੰ ਮਾਫ ਕਰ, ਮੈਂ ਵੀ ਇਸ ਝਗੜੇ ਨੂੰ ਹੋਰ ਵਧਾਉਣਾ ਨਹੀਂ ਚਾਹੁੰਦਾ, ਇਸ ਪਿਛੋਂ ਉਸ ਇਸਤ੍ਰੀ ਨੂੰ ਵੀਹ ਹਜਾਰ ਟਕੇ ਛਿਮਾਹੀ ਬੰਨ੍ਹ ਦਿੱਤੇ ਗਏ ॥੧੨॥

From the instances in these stories, where Guruji is shown to give monetary assistance, an indication is received that not only he gave inspiration to sexually-obsessed women through the Charitars, but he would also provide monitory assistance for their rehabilitation, so that the aim of Guru Nanak Dev Ji, 'ਗਾਵਹੁ ਪੁਤ੍ਰੀ ਰਾਜਕੁਆਰਿ। ਨਾਮੁ ਭਣੇ ਸਚੁ ਦੇਤਿ ਸਵਾਰਿ।'could be achieved.
 

spnadmin

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sangat ji

I will post The English translation by Pritpal Singh in this spot later this evening. Have it all book marked and ready. Will proceed.

Charitthars translated by Pritpal Singh Bindra

Chritar Twenty-one
Tale of Anoop Kaur


Dohira
The Monarch caught hold of his son and sent him to the prison, And
in the morning, through the Minister, called him back.(1)
Then he asked the Minster to narrate the Chritars of the wise men and
the women;(2)
On the banks of the river Sutlaj, there was a village by the name of Anadpur.
It was situated near Naina Devi which situated was in the state of Kahloor.(3)
There used to come several Sikhs with great pleasure,
And after getting their ambitions fulfilled, they used to go back to their homes.(4)
The wife of a rich-man came to that town.
She fell for the Raja and was pierced with his love arrows.(5)
She had a servant, Magan Das whom she called,
And gave him some money and made him to understand like this.( 6)
‘You get me to meet the Raja,
‘And after encountering him 1 will give you lot of wealth.’(7)
Becoming greedy for money, Magan came to the Raja,
Fell on his feet and requested thus,(8)
‘The incantation you wanted to learn, has come in my possession.
‘To learn the same you will have to proceed the way I ask.(9)

Bhujang Chhand
The Raja put on the garb of an ascetic, meditating on Bhagwati, the goddess, commenced his journey.
Walking and walking along, without looking back, reached the residence of that damsel.(10)
On seeing him the dame adorned herself and ordered for flowers, beetle leaf and wine.
She came forward herself to receive him and pacified her anxiety.(11)

Dohira
The woman weared the new clothes and put the expensive garments.
And in new form she adorned the decorated bed.(12)
Then the lady asked him, ‘Please have intercourse with me,
Because, tormented by Cupid, I am handing over myself to you.’(I3)
The monarch said ‘I had come to learn incantation,
But the situation is quite contrary (I4)

Arril
The one, who is considered as worship-worthy, should not become egotistical.
If one becomes a rich man he should not beset the poor.
‘With prettiness one should not display arrogance,
‘Because the youth and beauty are sustainable for four (a few) days only.(15)

Chhand
‘Righteousness endows auspicious birth and righteousness confers beauty.
‘The righteousness augments the wealth and holiness and the
righteousness idealises the sovereignty.
‘Why should I abandon righteousness on your instance and make myself worthy of hell? (l6)
‘Acquiescing to your request, I am not going to copulate with you,
‘Because, in my heart, I am apprehensive of denigrating my family.
‘Deserting behind my married woman (wife), I will never have sex with you.
‘I will never be able to find a place in the court of Lord of
Righteousness.’(l7)

Dohira
(She said,) ‘When a sexually distressed woman comes to a male,
‘And that male who turns her back disappointed, is worthy of hell.’(l8)
(He replied,) ‘People bow on my feet and worship me.
‘And you want me to have sex with you.
Aren’t you ashamed of yourself?’( 19)
(She said,) ‘Krishna was worshipped too, and he had indulged in love plays.
‘He made love with Radhika, but they never went to hell.(20)
‘With five elements Brahama, the God, created human-beings,
And He, Himself initiated love in men and women.(2l)

Chaupaee
‘Therefore, without hesitation have sex with me,
Because the excitement for the sex overpowers all the parts of my body.
Without an encounter with you, I will burn in the fire of separation.(22)


Dohira
‘My each limb, seeking copulation, is afflicting me.
‘Why didn’t Ruder, the Great (Shiva) decimated it (sexual desire).’(23)

Chhand
(He) ‘Calm down, Oh Lady, the Cupid will not harm you.
‘You put your thought to Ruder, the Great, (Cupid) will be scared away.
‘Not to abandon my wife, I will never have sex with you.(24)

Arril
‘Just because you say, why should I have sex with you?
‘I am afraid of being put in the hell.
‘To copulate with you is like disowning the righteousness,
And my story will go around the whole world.(25)
‘How would I show my face to the Lord of Righteousness?
‘Lady, you better forsake the thought of my friendship,
‘You have said enough and, now, forget to talk more.’(26)
Anoop Kumari said, ‘If you, my love, have sex with me,
‘You will not be thrown in the hell. Don’t be scared.
‘How could people tattle about you when they are so afraid of you.(27)
Also they would talk only if they learn about the secret.
‘Even if one learns, fearful of you, will keep quiet.
‘You must make up your mind to sleep with me today,
‘Or, alternatively, you crawl through my legs.’(28)
(Raja,) ‘Only that one crawls through the legs who is unable to indulge in sex,
And remains sitting whole night like a eunuch and does not perform.
‘Being prevailed by the righteousness I will not copulate with you.
‘I am always fearful of the criticism of the public.(29)
(She,) ‘Do whatever you may, but I will never leave you without sex.
‘With my own hands 1 will tear you off,
And, then, get myself sawn through at Kanshi and, would even face
the Lord of Righteousness in his court.(30)
‘Oh my love, I have sworn to bed with you, and
‘Fully satisfy myself carnally.
‘Tonight, through sex I will make you look more handsome,
And will make Cupid to lose his pride too.’(31)
Raja spoke, ‘First of all God has endowed me birth as a Kashatri, (59)
Our dynasty is very much respected in the world.
Being seated (as Raja) I am worshipped.
‘But, now, if I ravish with you, I will be reborn in a low caste.’(32)
(She said,) ‘What are you talking about the birth? They are your concoction..
‘If you don’t cherish me, then It will be my bad luck.
‘Without meeting you, I will poison myself.’(33)

Dohira
The Raja was worried, if she imposed the oath of Bhagauti, the Goddess,
Be will have to ravish her and, then, go to hell.(34)
(She) ‘Get rid of all your doubts, savour me,
‘Because Cupid is over powering me.’(35)
(Be) ‘How-so-ever Cupid may overwhelm, due to the dread of hell,
I will never indulge with you.’(36)

Chhand
(She) ‘You have been bestowed with youth and I am young too.
‘Seeing you I have overcome with passion.
‘Abandon all your misconceptions and relish sex with me,
‘And don’t worry about the fear of the hell.’(37)

Dohira
‘The lady who comes to me to worship me,
‘To me, she is like the daughter of my Guru.’(38)

Chhand
What to talk of love with the women, as they never fulfil,
They desert one man and go after another who is better looking.
For whosoever she makes mind for, she becomes naked before him,
And immediately presents him her unclad urinary place.(39)

Dohira
(She, thinking,) ‘What should 1 do to save myself so that my mind is appeased?
‘Your utterances depict love, how could I kill you.( 40)
The Raja went into deep thought, ‘I have no disciples of mine with me.

Chaupaee
By living her my righteousness is destroyed,
But if I try to run away, she will get me caught.(41)
‘It will be better if I praise her and through dramatisation get rid of her.
‘Without agreeing to commit sex, she will kill me.
‘I wish some disciple of mine could come and save me.’(42)

Arril Chhand
(He said to her), ‘You are admirable and so are your mother and father.
‘Your country is commendable and commendable are your sustainers.
‘Your face, which is very pretty, is so meritorious,
‘That, even, the Lotus- flower, Sun, Moon and Cupid lose their vanity.(43)
‘Your body is blissful and your eyes are coquettish.
‘You are winsome to all, the birds, deer, beasts, reptiles and demons,
‘Shiva and all his four sons have languished by looking at your eyes.
‘But the strange phenomena is that your eyes have not been able to penetrate into my heart.’(44)

Savaiyya
(She replied,) ‘Cuddling you I will lie down on the bed and will never
divulge this secret to anyone.
‘Frolicking thus, whole night will pass, and, even the Cupids play will seem trivial.
‘I am living on dreams (about you) and wake up afraid of losing you.
‘I would rather die, than to wake up from such a dream.’(45)

Dohira
Then she declared loudly and told, the Raja.
‘Either I will have sex with you or I will kill myself by taking poison.’(46) (Raja,) ‘God has created your eyes like sharp arrows,
‘But He has endowed me modesty and that is why they cannot pierce me.(47)
‘Your eyes are penetrating and on the very first sight they oust the knowledge.
‘But for me, having no attraction for sex, they are merely like berries.’(48)
(She) ‘Worthy are those berries whom whole world can see,
‘And the trees, whose fruit people eat and go home satisfied.’(49)
Talking nonsensically, she was becoming impatient to meet her love.
Her each and every limb was demanding, because she was absolutely
stung with the passion.(50)

Chhand
(Raja) ‘Since the time I realized the sense of maturity, which my Guru had taught,
“Aye My Son, so long as there is life m your body,
“You promise to enhance love with your own wife,
“But never, even by mistake, bed with else’s wife.(51)
“By relishing else’s wife, Inder, the god was showered with female genitals.
“By relishing else’s wife, Moon was blemished.
“By relishing else’s wife, Ten Headed Raawana lost all his ten heads.
“By relishing else’s wife all the clan of Korav was annihilated.(52)
“The love with else’s wife is like a sharp dagger.
“The love with else’s wife is an invitation to death.
“The one who thinks himself to be very brave and indulges carnally with else’s wife,
“He is killed in the hands of a coward like a dog.”(53)
“Listen lady! Women come to us from far off lands,
“They bow their heads and wish for boons.
“Those Sikhs (disciples) are like my sons and their wives like my daughters.
“Tell me, now, the pretty one, how could I copulate with them.”(54)

Chaupaee
Listening to all this, she flew into rage and thought,
‘Now I should shout, “thief, thief” and people will come and kill him.’(55)

Dohira
(She) ‘Why are you getting so angry, jovially have sex with me.
‘My eyes are inviting you, can’t you understand what they are
revealing.’ (Raja) ‘Listen, Carefully Listen, I am not looking at you,
‘Because the looks create the feeling of separation.’(57)

Chhape Chhand
‘Charity is endowed to the priests and the men with base thinking get
scornful looks.
‘Friends are entrained with relief and the enemies get hit on the heads with sword.
‘No act is performed keeping in view the public opinion.
‘One should not even dream of getting into bed with else’s wife.
‘Since the time Guru has taught me this lesson,
Any thing belonging to somebody else is like a stone and else’s wife
like a mother to me.’

Dohira
Listening to the Raja’s talk she became angrier,
And shouting, “thief, thief” she awoke all her companions.(59)
Hearing the call of “thief, thief,” the Raja was frightened.
He lost his sanity and, leaving there his shoes and silk robe, ran away.(60)

Twenty-first Parable of Auspicious Chritars
Conversation of the Raja and the Minister,
Completed with Benediction. (21)(439)

Chritar Twenty-two
Tale of Anoop Kaur


Dohira
When the Raja heard the call, “thief, thief” he became dreadful.
He ran out leaving behind his shoes and silk robe.(1)
Hearing the call of thief, all woke up and did not let the Raja runaway,
And within five or seven feet they caught him.(2)

Chaupaee
Others too heard the call of “thief” and came out with their swords.
People shouted at him and expressed that he should be sent to the hell.(3)

Dohira
He was rounded up from left, right and all the directions.
Raja did try but he could not find any means (to escape).(4)
People pulled his beard and took his turban off
Calling him “thief, thief” they beat him with sticks.(5)
With the beating of sticks, he fell flat and became unconscious.
People without understanding the real issue, tied him up with a rope.(6)
They were throwing punches and kicks when the Sikhs arrived, too.
The woman shouted, “brother, brother,” but could not rescue him.(7)

Chaupaee
His face was hit with shoes and hands were tied tightly.
He was put in the jail, and the woman came back to her bed.(8)
Through such a deception, the Raja went free and despatched her brother to the prison.
None of the Sikhs could comprehend the mystery and they thought her brother to be a thief.(9)

Twenty-second Parable of Auspicious Chritars
Conversation of the Raja and the Minister,
Completed with Benediction. (22)(448)


Chritar Twenty-three
Tale of Anoop Kaur


Chaupaee

As the Sun rose, people awoke and went to their respective occupations.
The Raja came out of his palace and seated on his throne.(1)

Dohira
Next day, early in the morning that lady got up,
And displayed the shoes and the robe publicly.(2)

Chaupaee
The Raja declared in the court that somebody had stolen his shoes and robe.
‘The Sikh, who will find them out for me, will be saved from the clutches of Death.’(3)

Dohira
Listening to their Guru, the Sikh could not hide (the secret),
And they told about the woman, the shoe and the robe.(4)

Chaupaee
The Raja ordered thus, ‘Go and get her and also bring my shoes and robe. ‘Bring her straight to me without reprimanding her.’(5)

Dohira
lmmediately, harkening to the Raja, the people hastened to her,
Brought the woman along with the shoes and the robe.(6)

Arril
(Raja asked,) ‘Tell me pretty lady, why did you steal my garments?
‘Were you not afraid of this group of brave-men (watchmen)?
‘You tell me, the one who commits theft, what should be one’s punishments.
‘Any way, in consideration of your being a lady, I let you go free, otherwise
I would have executed you.’(7)

Dohira
Her face became pale, and her eyes remained wide open.
With extreme heart-palpitation, she was dumbfounded.(8)

Arril
(Raja) ‘I am asking you, and you are keeping quiet.
‘Alright, I will take you to my house, and keeping you comfortably there,
‘I will talk to you in seclusion,
‘After that you will be let free.’(9)

Chaupaee
Next morning he called the lady, and talked over whole situation.
‘Getting angry on me you tried to caste a net on me but on the contrary I put you in a dilemma.’(10)
‘You were let out on the pretension of my brother,’ the woman presented distinctive reasoning.
‘Never try to attempt such trickery ever again and this time I pardon your transgression.’(11)
Dohira
‘Now, woman, you exonerate me as well, because I don’t want to linger on the dispute.’
She was, then, endowed a pension of twenty thousand takaas every six months. (12) (1)
Twenty-third Parable of Auspicious Chritars
Conversation of the Raja and the Minister,
Completed with Benediction. (23)(460)
 
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‘Just because you say, why should I have sex with you?
‘I am afraid of being put in the hell.
‘To copulate with you is like disowning the righteousness,
And my story will go around the whole world.(25)
‘How would I show my face to the Lord of Righteousness?
‘Lady, you better forsake the thought of my friendship,
‘You have said enough and, now, forget to talk more.’(26)
Anoop Kumari said, ‘If you, my love, have sex with me,
‘You will not be thrown in the hell. Don’t be scared.
‘How could people tattle about you when they are so afraid of you.(27)
Also they would talk only if they learn about the secret.
‘Even if one learns, fearful of you, will keep quiet.
‘You must make up your mind to sleep with me today,
‘Or, alternatively, you crawl through my legs.’(28)
(Raja,) ‘Only that one crawls through the legs who is unable to indulge in sex,
And remains sitting whole night like a eunuch and does not perform.
‘Being prevailed by the righteousness I will not copulate with you.
‘I am always fearful of the criticism of the public.(29)




My remarks are the short version of a much longer query regarding these particular charitthars. Almost every verse is questionable. These lines quoted above make it seem as if the "guru" is as concerned about public opinion as he is about "the intention ... to illustrate the pious relationship that exists between the Guru and his Sikh." (refer to the interpretation in the starting post). Giving the benefit of the doubt, the story of Anoop Kaur is a fable with an ironic moral message. What is the deeper spiritual meaning? The last line demonstrates that the raja's prime motive is "respectability in the eyes of the public" not morality for its own sake or spirituality for that matter. How does this material improve upon SGGS which already tells us how to control our uncontrollable carnal desires and obsessions?
 
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Gyani Jarnail Singh

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IF one has the time to read carefully..one will notice that there is a lot of "double speak"..or as the Red Indians say in Hollywood Cow Boy Movies.."speak with forked tongue"...
Just ONE EXAMPLE: Daal wichon ik daana- to check if the lentils are cooked.it is suffucuent to just pick up one daana( seed / bean) !!

To this, Guruji says, “You always bow to my feet in respect, you worship me, and now you get obsessed (to your own Satguru) and want to have sexual relations with him? Don’t you feel ashamed of yourself?”
Quote:
ਪਾਇ ਪਰਤ ਮੋਰੋ ਸਦਾ ਪੂਜ ਕਹਤ ਹੈ ਮੋਹਿ ॥
ਤਾ ਸੋ ਰੀਝ ਰਮ੍ਯੋ ਚਹਤ ਲਾਜ ਨ ਆਵਤ ਤੋਹਿ ॥੧੯॥

ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) – ਲੋਕ ਮੇਰੇ ਪੈਰਾਂ ਤੇ ਡਿਗਦੇ ਨੇ ਮੈਂ ਪ੍ਰਸੰਨ ਹੋਕੇ ਤੇਰੇ ਨਾਲ ਭੋਗ ਕਰਾਂ, ਕੀ ਇਸ ਤਰ੍ਹਾਂ ਕਹਿੰਦਿਆਂ ਤੈਨੂੰ ਸ਼ਰਮ ਨਹੀਂ ਆਉਂਦੀ? ॥੧੯॥

In the English version..the word is "YOU" meaning the Lady annop Kaur..
In the Punjabi version..the word is LOK...meaning PEOPLE...

Its always better to stick to a "Line by line TRANSLATION..rather than a Coloured personal INTERPRETATION !!
 

Gyani Jarnail Singh

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Narayan Ji,
in the post you posted also..the DG supporters I have heard doing Katha will always use the well known Punjabi Metaphor...Lat thalleh dee langhanna..( Pass UNDER my Legs) means ADMIT DEFEAT. But as you have shown..the Graphic language and the Line by line translation..the LADY means to convey something all together different !!..and the Rajah's ANSWER conveys that He understands exactly what the Lady demands he do...so there you ahve it...the DECEPTION used by "interpretations" and misusing Punjabi metaphors muhavaraas sayings etc...unravles like the skins of the onion..as they get peeled by GYAAN spreading about this book.

ON other Forums there is a Video carrying clear death threats to prof darshan singh and others who oppose DG..and its being posted under GATKA TITLE...but the Message is something entirely different. ON You-Tube it appears in the GATKA category..( Without a single second of Gatka shown/described) .when it should be under "Death Threat" category. It is posted and being defended by the pro-dgs on SikhNewsDiscussion Forum.
 

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I have removed the word "translator" from the thread title, because Bhai Prabjot Singh ji has not provided a translation. He has provided an analysis and interpretation.The mistake was mine and I have corrected it. Apologies
 
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Gyani Jarnail Singh

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In my earlier post...I wrote:

Its always better to stick to a "Line by line TRANSLATION..rather than a Coloured personal INTERPRETATION !! ..

By this i mean that the Line by Line Translation done by Pritpal Singh Ji Bindra is a more reliable source simply because its a word for word ( or as near as it can get) and only the Language is different. bindra ji doesnt make a judgement call either way..its left to the readers.

What the others ( interpreters and katha writers like Pandit narain Singh and also Prabhjot Singh Ji ) do is take one whole paragraph or paragraphs, and do a "what I UNDERSTAND" type of conclusion. In such a method, some KEY elements that may NOT FIT the authors "understanding/Concluison".... may be LEFT OUT or discarded. I call this a "coloured" interpretation as iT is NOT the entire story...but a selective understanding as per the author.

The Words highlighted in RED..were taken form the Pandit narain Singh/Prabhjyot Singh "interpretation" While Pandit ji says that its .."PEOPLE..LOK that Bow to and touch the Rajah's feet..meaning the Rajah is referring to the Sangats/subjects etc in Genral...the English interpetation done by PS..uses the word "YOU"...which is the Rajah directly addressing the Lady anoop kaur !!..YOU anoop !! Bow at my feet and now you want to do this ??? To mE there is a world of a difference between the YOU ( just ONE single person) and LOK (THEY..lots of people ..meaning I have a "reputation" outside !! ).

Secondly..its normal for a Lady, alone..to BOW to her lover's feet (many women do that to their husbands)..and still have sexual relations with him....BUT a person who has PEOPLE BOWING TO HIS FEET IN PUBLIC...is NOT the same thing at all. ( BTW..I can imagine a Pehova baba or a Chicago baba having such a "conversation" in a locked motel room while "counselling" a single woman ( not his wife ) I cannot condone this being attributed to MY GURU. NO WAY is MY GURU going to be in such a situation.

Correct me if I am wrong...the jury is still out.ikonkaar
 

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