Charitropakhyan - [Part IV] Charitropakhyan – Analysis And Clarifications Of Charitars 25 – 403 Bhai Prabjot Singh) | Sikh Philosophy Network
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Charitropakhyan [Part IV] Charitropakhyan – Analysis And Clarifications Of Charitars 25 – 403 Bhai Prabjot Singh)

sunsingh

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

With Sri Guruji's kirpa, the fourth article in the Charitropakhyan series is now complete. This article provides a summary of important Charitars, from no. 25 - No. 403, and attempts to refute the baseless and illogical arguments raised by Prof Darshan Singh Ji Khalsaarshan and his band of nindaks from time to time. It is an important read in my opinion, because allegations like Sri Dasam Granth Sahib ji promotes Brahmanical ideas are aptly refuted with proper quotes. As with the previous articles, this one is also extensively based on Dr. Harbhajan Singh Ji's book while translations are from Gyani Narain Singh Ji's steek.

[Part IV] Charitropakhyan - Analysis and Clarifications of Charitars 25 - 403

The king in Charitar No. 25 (ਪ੍ਰੇਮ ਕੁਮਾਰੀ - Story of Prem Kumari) is an infertile aged man . Concerned about the lack of heir, his politically conscious wife makes physical relations with another man. It is important to note that it is the adulterous nature of the king that has brought about this situation. In Charitar No. 27 (ਬਿਓਮ ਕਲਾ - Story of Beom Kalaa), a similar story is depicted where the protagonist queen is forced to drop her morality because her husband is an old man incapable of procreating. The woman in Charitar No. 28 (ਸੂਰਛਟ - Story of Soorchatt) is extremely beautiful while her husband is disgustingly ugly. 30[sup]th[/sup] Charitar (ਚਾਚਰ ਮਤੀ - Chaachar Mati) tells the story of a queen whose husband is one-eyed and she falls for a wandering juggler. In Charitar No. 32 (ਰਸ ਮੰਜਰੀ - Rass Manjari), the wise protagonist woman Rass Manjari kills the thieves. 49[sup]th[/sup] Charitar (ਨੰਦ ਮਤੀ - Nand Mati) is the story of a woman named Nand Mati, who lives with her husband in Anandpur. Her husband keeps idling in Guruji's court the whole day while she keeps her engrossed with other men:
ਤਾ ਕੇ ਧਾਮ ਬਹੁਤ ਜਨ ਆਵੈ ॥ ਨਿਸ ਦਿਨ ਤਾ ਸੋ ਭੋਗ ਕਮਾਵੈ ॥ ਸੋ ਜੜ ਪਰਾ ਹਮਾਰੇ ਰਹਈ ॥ ਤਾ ਕੋ ਕਛੂ ਨ ਮੁਖ ਤੇ ਕਹਈ ॥੨॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਉਹਦੇ ਘਰ ਬਹੁਤ ਲੋਕ ਰਾਤ ਦਿਨ ਆਉਂਦੇ ਸਨ ਤੇ ਉਹਦੇ ਨਾਲ ਭੋਗ-ਬਿਲਾਸ ਕਰਦੇ ਸਨ, ਉਹ ਮੂਰਖ ਸਾਡੇ ਕੋਲ ਬੈਠਾ ਰਹਿੰਦਾ ਸੀ ਤੇ ਉਸ ਇਸਤ੍ਰੀ ਨੂੰ ਮੂੰਹੋ ਕਦੀ ਕੁਝ ਨਹੀਂ ਕਹਿੰਦਾ ਸੀ ।
The message being given through this story is that it is not a religious obligation to keep sitting in places of worship; it is important to live in and take care of the household affairs too. This is an appropriate admonition for those people who ignore their household responsibilities by staying only at religious places. The story of Charitar No. 80 (ਰਾਧਾ - Radha) is worth paying proper attention to. Under the influence of pessimistic talks of a Yogi, the king in the story makes up his mind to become yogi too. But his thoughtful wife correctly guides him thus:
ਜੋ ਨ੍ਰਿਪ ਨ੍ਯਾਇ ਕਰੈ ਨਹੀ ਬੋਲਤ ਝੂਠ ਬਨਾਇ ॥ ਰਾਜ ਤ੍ਯਾਗ ਤਪਸ੍ਯਾ ਕਰੈ ਪਰੈ ਨਰਕ ਮਹਿ ਜਾਇ ॥੯੧॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਰਾਜਾ ਇਨਸਾਫ ਨਹੀਂ ਕਰਦਾ ਤੇ ਝੂਠ ਬੋਲਦਾ ਹੈ, ਰਾਜ ਛੱਡਕੇ ਤਪੱਸਿਆ ਕਰਦਾ ਹੈ, ਉਹ ਨਰਕ ਵਿਚ ਜਾਂਦਾ ਹੈ ।
In this Charitar, woman's extremely sharp and constructive reasoning is portrayed; the prudent character of queen is able to bring the king back from the path of renunciation and onto the path of Raj-Yog:
ਮਹਾਰਾਜ ਜੈਸੀ ਸੁਨਿ ਬਾਨੀ ॥ ਚਿਤ ਕੈ ਬਿਖੈ ਸਾਚ ਕਰਿ ਮਾਨੀ ॥ ਦਿਨ ਕੌ ਰਾਜੁ ਆਪਨੌ ਕਰਿਹੌ ॥ ਪਰੇ ਰਾਤ੍ਰਿ ਕੇ ਰਾਮ ਸੰਭਰਿਹੌ ॥੯੬
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਰਾਜੇ ਨੇ ਇਹ ਆਕਾਸ਼ ਬਾਣੀ ਸੁਣਕੇ ਉਹਨੂੰ ਮਨ ਵਿਚ ਸਚ ਕਰਕੇ ਮੰਨਿਆ ਕਿ ਦਿਨ ਸਮੇਂ ਮੈਂ ਰਾਜ ਕਰਾਂਗਾ ਅਤੇ ਰਾਤ ਸਮੇਂ ਪ੍ਰਮੇਸ਼ਰ ਦਾ ਭਜਨ ਕਰਾਂਗਾ ।
Charitar No. 119 (ਰਾਜਕੁਮਾਰੀ ਰੁਦ੍ਰਕਲਾ - Rajkumari RudraKalaa)has been a particular target of intense criticism. It's story is associated with the practice of sorcery, black magic, incantations, Rudra-Kala and Sambraatra in a state called ਤਿਰਹੁਤ (Terhut). In actuality, the word ਤਿਰਹੁਤ is a corrupted form of word ਤ੍ਰਿਪੁਰ+ਹਤ (Tripur+hatt), used for Shiva. ਸੰਬਰਾਤ੍ਰਿ (Sambraatra) is again used for Shiva and Rudrakalaa, the protagonist of the story, is 'ਰੁਦ੍ਰ-ਸ਼ਿਵ' (Rudra-Shiva), the wife of Shiva. The real motive of this story is to negate and criticise the Yantra-Mantra-Tantra (to possess and control, use of magic mantras, sorcery as specified in tantra-shastars) meditation techniques practised by the worshippers of Shiva. The abundance of vulgar words in this story is to reflect and highlight the filth propagated by Tantric faiths. The episode has been written with the specific purpose of repudiation of Shaatvik and similar faiths, therefore it is absolutely inappropriate and irresponsible to associate Charitropakhyan with practitioners of such belief systems. The next Charitar (No. 120 - ਵਿਸ਼ਨੂੰ - Vishnu) is also linked to Shiva, in which his rage is depicted as the root cause of creation of demons.

Charitar No. 266 (ਰਨਖੰਬ ਕਲਾ- RanKhambh Kala ) needs to be analysed in detail because there are lots of questions raised against it by the opposers of Sri Dasam Granth. They also love to distort the meanings of this Charitar in attempt to register an obscene version in the mind of readers, whereas in reality, this lengthy and important Charitar inspires the readers to renounce false beliefs of idol-worship and live in the remembrance of that one and only Akal Purakh Waheguru Ji. This advice comes from the female protagonist of the Charitar, which signifies their highly sensitive and conscious mind. In fact, it is a perfect tribute to the female's intellectual awareness and rationality against idol-worship, an example which is extremely rare to find in other religious texts of the world. King Sumatt Sen (In most stories, the characters have been named in accordance with their characteristics and personality traits) has one extremely beautiful daughter named Rankhambh Kala and four gallant sons - Saardul Dhuj, Naahar Dhuj, Singh Ket, and Har Ket. The king, in order to get his daughter educated, had given lots of money to a karam-kaandi Brahman expert in religious texts, their grammar and Vedas. One day, the princess goes to the Brahman. With folded hands, the Brahman kept bowing his head repeatedly in front of an idol. The princess laughed and asked him, 'Why are doing praying in front of this stone with folded hands?'. The Brahman replied, 'O Princess! The idol you are referring to is not a stone, it is God.' It is very important for the readers to know the replies made by the princess to refute the Brahman, because it is a vital component of the moral lessons delivered by the Charitars:
ਤਾਹਿ ਪਛਾਨਤ ਹੈ ਨ ਮਹਾ ਜੜ ਜਾ ਕੋ ਪ੍ਰਤਾਪ ਤਿਹੂੰ ਪੁਰ ਮਾਹੀ ॥ ਪੂਜਤ ਹੈ ਪ੍ਰਭੁ ਕੈ ਤਿਸ ਕੌ ਜਿਨ ਕੇ ਪਰਸੇ ਪਰਲੋਕ ਪਰਾਹੀ ॥
ਪਾਪ ਕਰੋ ਪਰਮਾਰਥ ਕੈ ਜਿਹ ਪਾਪਨ ਤੇ ਅਤਿ ਪਾਪ ਡਰਾਹੀ ॥ ਪਾਇ ਪਰੋ ਪਰਮੇਸ੍ਵਰ ਕੇ ਪਸੁ ਪਾਹਨ ਮੈ ਪਰਮੇਸ੍ਵਰ ਨਾਹੀ ॥੧੨॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਰਾਜ ਕੁਮਾਰੀ ਨੇ ਕਿਹਾ ਕਿ ਮੂਰਖ ਲੋਕ ਪ੍ਰਭੂ ਨੂੰ ਪਛਾਣਦੇ ਨਹੀਂ ਹਨ ਜਿਸਦਾ ਪਰਤਾਪ ਤਿੰਨਾਂ ਲੋਕਾਂ ਵਿਚ ਵਿਆਪਕ ਹੈ । ਜੋ ਇਸ ਪੱਥਰ ਨੂੰ ਪ੍ਰਭੂ ਸਮਝਕੇ ਪੂਜਦੇ ਹਨ, ਉਸ ਨਾਲ ਪਰਲੋਕ ਹੋਰ ਵੀ ਦੂਰ ਹੋ ਜਾਂਦਾ ਹੈ । ਪਰਮਾਰਥ ਦੇ ਨਾਂ ਤਾ ਏਨੇ ਪਾਪ ਕਰਦੇ ਹਨ ਕ੍ ਉਨ੍ਹਾਂ ਪਾਪਾਂ ਵੱਲ ਵੇਖ ਕੇ ਪਾਪ ਖੁਦ ਸ਼ਰਮਸਾਰ ਹੋ ਜਾਂਦੇ ਹਨ । ਹੇ ਮੂਰਖ ਪਰਮੇਸ਼ਰ ਦੇ ਚਰਨਾਂ ਵਿਚ ਡਿੱਗ, ਇਨ੍ਹਾਂ ਪੱਥਰਾਂ ਵਿਚ ਪਰਮੇਸ਼ਰ ਨਹੀਂ ਹੈ ।
Meaning - O fool!; Do you not recognise God, who is omnipresent in all three worlds? You worship this stone, which pushes you (further) away from God. You perform sins on pretext of faith, looking at which, even sin get ashamed. O fool! Drop at the feet of Lord, there is no God exclusively in stones.

ਜੀਵਨ ਮੈ ਜਲ ਮੈ ਥਲ ਮੈ ਸਭ ਰੂਪਨ ਮੈ ਸਭ ਭੂਪਨ ਮਾਹੀ ॥ ਸੂਰਜ ਮੈ ਸਸਿ ਮੈ ਨਭ ਮੈ ਜਹ ਹੇਰੌ ਤਹਾ ਚਿਤ ਲਾਇ ਤਹਾ ਹੀ ॥
ਪਾਵਕ ਮੈ ਅਰੁ ਪੌਨ ਹੂੰ ਮੈ ਪ੍ਰਿਥਵੀ ਤਲ ਮੈ ਸੁ ਕਹਾ ਨਹਿ ਜਾਹੀ ॥ ਬ੍ਯਾਪਕ ਹੈ ਸਭ ਹੀ ਕੇ ਬਿਖੈ ਕਛੁ ਪਾਹਨ ਮੈ ਪਰਮੇਸ੍ਵਵਰ ਨਾਹੀ ॥੧੩॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਪਰਮਾਤਮਾ ਸਭ ਵਿਚ ਵਸਦਾ ਹੈ । ਜਲ ਵਿਚ ਥਲ ਵਿਚ ਸਾਰਿਆਂ ਰੂਪਾਂ ਵਿਚ, ਰਾਜਿਆਂ ਵਿਚ, ਸੂਰਜ ਵਿਚ ਚੰਦ੍ਰਮਾਂ ਵਿਚ ਭਾਵ ਉਹ ਹਰ ਥਾਂ ਹੈ, ਜੇ ਉਸ ਨੂੰ ਮਨ ਲਾਕੇ ਭਾਲਿਆ ਜਾਵੇ । ਅੱਗ, ਹਵਾ, ਪ੍ਰਿਥਵੀ ਅਤੇ ਭਲਾ ਉਹ ਕਿਥੇ ਨਹੀਂ ਹੈ, ਉਹ ਪਰਮਾਤਮਾ ਸਭ ਵਿਚ ਵਿਆਪਕ ਹੈ । ਇਸ ਲਈ ਹੇ ਮੂਰਖ ਉਹ ਕੇਵਲ ਪੱਥਰਾਂ ਵਿਚ ਹੀ ਨਹੀਂ ਹੈ ।
Meaning -(That) God has manifested Himself everywhere; in water, on land, in all lifeforms, in every king, in the sun, in the moon, in the sky; He can be realised with love and grace in any of them. In fire, in air, on land; there is no place where He is not present. (He) is omnipresent in everything, and not just in stones.
ਕਾਗਜ ਦੀਪ ਸਭੈ ਕਰਿ ਕੈ ਅਰੁ ਸਾਤ ਸਮੁੰਦ੍ਰਨ ਕੀ ਮਸੁ ਕੈਯੈ ॥ ਕਾਟਿ ਬਨਾਸਪਤੀ ਸਿਗਰੀ ਲਿਖਬੇ ਹੂੰ ਕੌ ਲੇਖਨਿ ਕਾਜ ਬਨੈਯੈ ॥
ਸਾਰਸ੍ਵਤੀ ਬਕਤਾ ਕਰਿ ਕੈ ਸਭ ਜੀਵਨ ਤੇ ਜੁਗ ਸਾਠਿ ਲਿਖੈਯੈ ॥ ਜੋ ਪ੍ਰਭੁ ਪਾਯੁਤ ਹੈ ਨਹਿ ਕੈਸੇ ਹੂੰ ਸੋ ਜੜ ਪਾਹਨ ਮੌ ਠਹਰੈਯੈ ॥੧੪॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੇ ਸਾਰੀ ਧਰਤੀ ਨੂੰ ਕਾਗਜ਼ ਬਣਾਇਆ ਜਾਵੇ ਅਤੇ ਸੱਤਾਂ ਸਮੁੰਦਰਾਂ ਨੂੰ ਸਿਆਹੀ ਬਣਾਇਆ ਜਾਵੇ ਅਤੇ ਸਾਰੀ ਬਨਾਸਪਤੀ ਨੂੰ ਕਲਮ ਬਣਾਇਆ ਜਾਵੇ, ਸਰਸਵਤੀ ਖੁਦ ਬੋਲੇ ਅਤੇ ਸਾਰੇ ਜੀਵਾਂ ਦੁਆਰਾ ਸੱਠਾਂ ਜੁਗਾਂ ਤਕ ਵੀ ਲਿਖਿਆ ਜਾਵੇ, ਤਦ ਵੀ ਉਸ ਪ੍ਰਭੂ ਦਾ ਰਹਿਸ ਨਹੀਂ ਜਾਣਿਆਂ ਜਾ ਸਕਦਾ । ਹੇ ਮੂਰਖ ਤੁਸੀਂ ਉਸ ਨੂੰ ਪੱਥਰਾਂ ਵਿਚ ਕਿਵੇਂ ਮੰਨ ਰਹੇ ਹੋ ।
Meaning - (If we) make the whole earth (our) paper, and seven seas the ink; the entire vegetation cut down to make writing devices; (if we) get Saraswati as the narrator and entire mankind as scribe, (if we) get them to write continuously for 60 yugs (ages), (even then) nobody can find out the mysterious ways of the Lord. O fool! (and you think) you have got Him manifested in this stone.
ਏ ਜਨ ਭੇਵ ਨ ਹਰਿ ਕੋ ਪਾਵੈ ॥ ਪਾਹਨ ਮੈ ਹਰਿ ਕੌ ਠਹਰਾਵੈ ॥
ਜਿਹ ਕਿਹ ਬਿਧਿ ਲੋਗਨ ਭਰਮਾਹੀ ॥ ਗ੍ਰਿਹ ਕੋ ਦਰਬੁ ਲੂਟਿ ਲੈ ਜਾਹੀ ॥੧੫॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਪੱਥਰਾਂ ਵਿਚ ਪ੍ਰਭੂ ਨੂੰ ਮੰਨਦਾ ਹੈ ਉਹ ਉਸ ਦਾ ਭੇਤ ਨਹੀਂ ਪਾ ਸਕਦਾ । ਜਿਵੇਂ ਕਿਵੇਂ ਉਹ ਲੋਕਾਂ ਨੂੰ ਭਰਮ ਵਿਚ ਪਾਉਂਦਾ ਹੈ ਅਤੇ ਲੋਕਾਂ ਦੇ ਘਰਾਂ ਦਾ ਧਨ ਲੁੱਟ ਕੇ ਲੈ ਜਾਂਦਾ ਹੈ ।
Meaning -Anyone who believes God is only established in idols will never be able to realise His true nature. (You) misguide people in one way or another and vanish after robbing them off their wealth.
ਜਗ ਮੈ ਆਪੁ ਕਹਾਵਈ ਪੰਡਿਤ ਸੁਘਰ ਸੁਚੇਤ ॥ ਪਾਹਨ ਕੀ ਪੂਜਾ ਕਰੈ ਯਾ ਤੇ ਲਗਤ ਅਚੇਤ ॥੧੬॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਸੰਸਾਰ ਵਿਚ ਤਾਂ ਇਹ ਲੋਕ ਆਪਣੇ ਆਪ ਨੂੰ ਪੰਡਤ, ਸੁੱਘੜ ਅਤੇ ਸੁਚੇਤ ਕਹਾਉਂਦੇ ਹਨ ਪਰ ਪੱਥਰਾਂ ਦੀ ਪੁਜਾ ਕਰਦੇ ਇਹ ਬੀਲਕੁਲ ਮੂਰਖ ਲਗਦੇ ਹਨ ।
Meaning - (You) claim to be scholar, agile and wise; (you) worship the stones, that is why (you) look like a fool.
ਚਿਤ ਭੀਤਰ ਆਸਾ ਧਨ ਧਾਰੈ ॥ ਸਿਵ ਸਿਵ ਸਿਵ ਮੁਖ ਤੇ ਉਚਾਰੈ ॥
ਅਧਿਕ ਡਿੰਭ ਕਰਿ ਜਗਿ ਦਿਖਾਵੈ ॥ ਦ੍ਵਾਰ ਦ੍ਵਾਰ ਮਾਗਤ ਨ ਲਜਾਵੈ ॥੧੭॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਮਨ ਵਿਚ ਹਰ ਵੇਲੇ ਧਨ ਦੀ ਆਸ ਲਾਈ ਰੱਖਦੇ ਹਨ ਪਰ ਮੁੰਹ ਤੋਂ 'ਸ਼ਿਵ ਸ਼ਿਵ' ਉਚਾਰਣ ਕਰਦੇ ਰਹਿੰਦੇ ਹਨ । ਜਗਤ ਵਿਚ ਬੜੇ ਪਖੰਡ ਅਤੇ ਚਲਿੱਤਰ ਵਖਾਉਂਦੇ ਹਨ ਪਰ ਦਰ ਦਰ ਮੰਗਦੇ ਸ਼ਰਮ ਨਹੀਂ ਖਾਂਦੇ
Meaning - In (your) heart, you hope for money (etc.) while chant 'Shiv, Shiv' from (your) mouth. (You) take up many appearances to trick the world, (but) are not ashamed to beg from door to door.

ਨਾਕ ਮੂੰਦਿ ਕਰਿ ਚਾਰਿ ਘਰੀ ਠਾਢੇ ਰਹੈ ॥ ਸਿਵ ਸਿਵ ਸਿਵ ਹ੍ਵੈ ਏਕ ਚਰਨ ਇਸਥਿਤ ਕਹੈ ॥
ਜੋ ਕੋਊ ਪੈਸਾ ਏਕ ਦੇਤ ਕਰਿ ਆਇ ਕੈ ॥ ਹੋ ਦਾਤਨ ਲੇਤ ਉਠਾਇ ਸਿਵਹਿ ਬਿਸਰਾਇ ਕੈ ॥੧੮॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਨੱਕ ਬੰਦ ਕਰਕੇ ਇਹ ਚਾਰ ਘੜੀਆਂ ਤਕ ਖੜੇ ਰਹਿੰਦੇ ਹਨ ਅਤੇ 'ਸ਼ਿਵ ਸ਼ਿਵ' ਇਕ ਪੈਰ ਤੇ ਖੜੇ ਹੋ ਕੇ ਕਹਿੰਦੇ ਹਨ । ਜੇ ਕੋਈ ਇਨ੍ਹਾਂ ਨੂੰ ਆਕੇ ਇਕ ਪੈਸਾ ਵੀ ਦਿੰਦਾ ਹੈ ਤਾਂ ਇਹ ਓਸੇ ਵੇਲੇ ਸ਼ਿਵ ਦਾ ਸਿਮਰਣ ਬੰਦ ਕਰਕੇ ਉਸ ਦਾਨ ਨੂੰ ਚੁਕਣ ਵਿਚ ਲਗ ਜਾਂਦੇ ਹਨ ।
Meaning - (You) keep holding you breath for few moments and keep chanting 'Shiv Shiv' by standing on one leg. If someone comes and gives (you) even one paisa, (you) forget your chants and get busy picking it up with your teeth [like a greedy dog].
ਔਰਨੁਪਦੇਸ਼ ਕਰੈ ਆਪੁ ਧਯਾਨ ਕੌ ਨ ਧਰੈ ਲੋਗਨ ਕੌ ਸਦਾ ਤਯਾਗ ਧਨ ਕੋ ਦ੍ਰਿੜਾਤ ਹੈ ॥ ਤੇਹੀ ਧਨ ਲੋਭ ਊਚ ਨੀਚਨ ਕੋ ਦ੍ਵਾਰ ਦ੍ਵਾਰ ਲਾਜ ਕੌ ਤਿਯਾਗ ਜੇਹੀ ਤੇਹੀ ਪੈ ਘਿਘਾਤ ਹੈ ॥
ਕਹਤ ਪਵਿੱਤ੍ਰ ਹਮ ਰਹਤ ਅਪਵਿੱਤ੍ਰ ਖਰੇ ਚਾਕਰੀ ਮਲੇਛਨ ਕੀ ਕੈਕੈ ਟੂਕ ਖਾਤ ਹੈ ॥ ਬਡੇ ਅਸੰਤੋਖੀ ਹੈਂ ਕਹਾਵਤ ਸੰਤੋਖੀ ਮਹਾਂ ਏਕ ਦ੍ਵਾਰ ਛਾਡਿ ਮਾਂਗਿ ਦ੍ਵਾਰੇ ਦ੍ਵਾਰੇ ਜਾਤ ਹੈ ॥੧੯॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਦੂਸਰਿਆਂ ਨੂੰ ਉਪਦੇਸ਼ ਦਿੰਦੇ ਹਨ, ਖ਼ੁਦ ਉਸ ਉਪਦੇਸ਼ ਵਲ ਧਿਆਨ ਵੀ ਨਹੀਂ ਦਿੰਦੇ ਅਤੇ ਇਹ ਲੋਕ ਦੂਸਰੇ ਲੋਕਾਂ ਨੂੰ ਤਿਆਗ ਦਾ ਉਪਦੇਸ਼ ਦਿੰਦੇ ਹਨ । ਪਰ ਓਸ ਧਨ ਦੇ ਲੋਭ ਖਾਤਰ ਇਹ ਊਚ ਨੀਚ ਦਾ ਵਿਚਾਰ ਕੀਤੇ ਬਿਨਾਂ ਦਰ ਦਰ ਫਿਰਦੇ ਹਨ ਹਰ ਇਕ ਅਗੇ ਤਰਲੇ ਕਢਦੇ ਹਨ । ਆਪ ਕਹਿੰਦੇ ਹਨ ਕਿ ਅਸੀਂ ਪਵਿਤਰ ਹਾਂ, ਪਰ ਅਸਲ ਵਿਚ ਅਪਵਿਤਰ ਹੁੰਦੇ ਹਨ ਕਿਉਂਕਿ ਆਪ ਇਹ ਮਲੇਛਾਂ ਦੀ ਨੌਕਰੀ ਕਰਕੇ ਰੋਟੀ ਦਾ ਟੁਕੜਾ ਪ੍ਰਾਪਤ ਕਰਦੇ ਹਨ । ਆਪਣੇ ਆਪ ਨੂੰ ਕਹਿੰਦੇ ਹਨ ਕਿ ਅਸੀਂ ਬਹੁਤ ਸੰਤੋਖੀ ਹਾਂ, ਪਰ ਅਸਲ ਵਿਚ ਪਰਮ ਅਸੰਤੋਖੀ ਹਨ । ਉਹ ਇਕ ਪ੍ਰਭੂ ਦੇ ਦਵਾਰ ਨੂੰ ਛੱਡ ਕੇ ਹੋਰ ਲੋਕਾਂ ਦੇ ਦਰਵਾਜ਼ਿਆਂ ਤੇ ਜਾ ਕੇ ਮੰਗਦੇ ਹਨ ।
Meaning -(You) lecture others but do not follow the teachings (yourself) and (you) keep preaching others to renounce the love for money. In the greed of that money, (you) shamelessly keep begging at every door and from everyone, without considering their status. (You) say I am pure, but (in reality you) are highly impure (because) you work for the malechhs for bits of food. (You claim to be) content but in reality (you) are highly discontent (because you) leave God's door and beg at every other door.
ਮਾਟੀ ਕੇ ਸ਼ਿਵ ਬਨਾਏ ਪੂਜਿਕੈ ਬਹਾਇ ਆਏ ਆਇਕੈ ਬਨਾਏ ਫੇਰਿ ਮਾਟੀ ਕੇ ਸੁਧਾਰਿਕੈ ॥ ਤਾਕੇ ਪਾਏ ਪਰਯੋ ਮਾਥੋ ਘਰੀ ਦ੍ਵੈ ਰਗਰਯੋ ਐ ਰੇ ਤਾਂ ਮੈ ਕਹਾ ਹੈ ਰੇ ਦੈਹੈ ਤੋਹਿ ਕੌ ਬਿਚਾਰਕੈ ॥
ਲਿੰਗ ਕੀ ਤੂ ਪੂਜਾ ਕਰੈ ਸ਼ੰਭੁ ਜਾਨਿ ਪਾਇ ਪਰੈ ਸੋਈ ਅੰਤ ਦੈਹੈ ਤੇਰੇ ਕਰ ਨਿਕਾਰ ਕੈ ॥ ਦੁਹਿਤਾ ਕੌ ਦੈਹੈ ਕੀ ਤੂੰ ਆਪਨ ਖਬੈਹੈ ਤਾਕੌ ਯੌਹੀ ਤੋਹਿ ਮਾਰਿ ਹੈ ਸਦਾ ਸ਼ਿਵ ਖ੍ਵਾਰ ਕੈ ॥੨੦॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਇਹ ਮਿਟੀ ਦੇ ਸ਼ਿਵਜੀ ਬਣਾਉਂਦੇ ਹਨ, ਉਸ ਦੀ ਪੂਜਾ ਕਰਦੇ ਹਨ ਅਤੇ ਫਿਰ ਉਸਨੂੰ ਪਾਣੀ ਵਿਚ ਰੋੜ ਦਿੰਦੇ ਹਨ, ਫਿਰ ਦਬਾਰਾ ਮਿੱਟੀ ਨੂੰ ਗੋਹ ਕੇ ਉਸ ਨੂੰ ਬਣਾਉਂਦੇ ਹਨ । ਤੁਸੀਂ ਉਸ ਦੇ ਪੈਰੀਂ ਪੈਂਦੇ ਹੋ, ਮੱਥੇ ਰਗੜਦੇ ਹੋ: ਹੇ ਮੂਰਖੋ ਉਸ ਮਿਟੀ ਦੇ ਬੁੱਤ ਪਾਸ ਕੀ ਹੈ ਜੋ ਤੁਹਾਨੂੰ ਦੇਵੇਗਾ । ਤੁਸੀਂ ਉਸ ਦੇ ਲਿੰਗ ਦੀ ਪੂਜਾ ਕਰਦੇ ਹੋ ਅਤੇ ਸ਼ਿਵਜੀ ਸਮਝਕੇ ਉਸ ਦੇ ਪੈਰੀਂ ਪੈਂਦੇ ਹੋ । ਫਿਰ ਤਾਂ ਉਹ ਤੁਹਾਨੂੰ ਉਹੀ ਕੱਢ ਕੇ ਦੇਵੇਗਾ ਜਿਸਦੀ ਤੁਸੀਂ ਪੂਜਾ ਕਰਦੇ ਹੋ । ਕੀ ਉਸ ਲਿੰਗ ਨੂੰ ਆਪਣੀ ਪੁੱਤਰੀ ਨੂੰ ਦੇਵੇਂਗਾ ਜਾਂ ਖ਼ੁਦ ਹੀ ਚੱਬ ਲਵੇਂਗਾ ? ਸ਼ਿਵਜੀ ਤੈਨੂੰ ਉਥੇ ਹੀ ਖਿੱਚ ਕੇ ਮਾਰੇਗਾ ।
Meaning -(You) make clay Shivas and throw it in water after worshipping it and then knead clay to make some (more). (You) fall in the feet (of that idol) and rub foreheads; O (fool!), just think what it has got that it will give (you)? (You) worship its phallus and fall at its feet thinking it is Shiva. (Then) you will only get the thing that you worship (as reward). Will you give it (phallus) to your daughter or chew on it yourself? This is exactly how SadaShiv (God) will humiliate you.
ਪਾਹਨ ਕੌ ਸਿਵ ਤੂ ਜੋ ਕਹੈ ਪਸੁ ਯਾ ਤੇ ਕਛੁ ਤੁਹਿ ਹਾਥ ਨ ਐ ਹੈ ॥ ਤ੍ਰੈਯਕ ਜੋਨਿ ਜੁ ਆਪੁ ਪਰਾ ਹਸਿ ਕੈ ਤੁਹਿ ਕੋ ਕਹੁ ਕਾ ਬਰੁ ਦੈ ਹੈ ॥
ਆਪਨ ਸੋ ਕਰਿ ਹੈ ਕਬਹੂੰ ਤੁਹਿ ਪਾਹਨ ਕੀ ਪਦਵੀ ਤਬ ਪੈ ਹੈ ॥ ਜਾਨੁ ਰੇ ਜਾਨੁ ਅਜਾਨ ਮਹਾ ਫਿਰਿ ਜਾਨ ਗਈ ਕਛੁ ਜਾਨਿ ਨ ਜੈ ਹੈ ॥੨੧॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਹੇ ਮੂਰਖ ਜਿਸ ਪੱਥਰ ਨੂੰ ਤੂੰ ਸ਼ਿਵਜੀ ਕਹਿੰਦਾ ਹੈਂ ਉਸ ਪਾਸੋਂ ਤੈਨੂੰ ਕੁਝ ਨਹੀਂ ਮਿਲੇਗਾ । ਪੱਥਰ ਦੀ ਜੂਨ ਵਿਚ ਜਿਹੜਾ ਖ਼ੁਦ ਪਿਆ ਹੈ, ਉਹ ਪ੍ਰਸੰਨ ਹੋ ਕੇ ਤੈਨੂੰ ਕੀ ਵਰਦਾਨ ਦੇਵੇਗਾ ? ਉਹ ਪੱਥਰ ਵੀ ਤੈਨੂੰ ਆਪਣੇ ਵਰਗਾ ਪੱਥਰ ਬਣਾ ਲਵੇਗਾ ਅਤੇ ਤੈਨੂੰ ਪੱਥਰ ਦੀ ਪਦਵੀ ਦੇ ਦੇਵੇਗਾ । ਹੇ ਮੂਰਖ ਹੁਣ ਹੀ ਸਮਝ ਲੈ, ਬਾਅਦ ਵਿਚ ਤੈਨੂੰ ਇਸ ਦੀ ਸਮਝ ਨਹੀਂ ਆਉਣੀ ।
Meaning -O fool! The stone that you think is Shiva, (you) will not receive anything from it. That who itself has been reincarnated as stone, what can it give (you) if its pleased? It will make (you) like itself, then (you) will be conferred the title of stone. O fool! Be aware of this now!; (for you) will not be able to understand it later.
ਬੈਸ ਗਈ ਲਰਿਕਾਪਨ ਮੋ ਤਰੁਨਾਪਨ ਮੈ ਨਹਿ ਨਾਮ ਲਯੋ ਰੇ ॥ ਔਰਨ ਦਾਨ ਕਰਾਤ ਰਹਾ ਕਰ ਆਪ ਉਠਾਇ ਨ ਦਾਨ ਦਯੋ ਰੇ ॥ ਪਾਹਨ ਕੋ ਸਿਰ ਨ੍ਯਾਤਨ ਤੈ ਪਰਮੇਸ੍ਵਰ ਕੌ ਸਿਰ ਨ੍ਯਾਤ ਭਯੋ ਰੇ ॥ ਕਾਮਹਿ ਕਾਮ ਫਸਾ ਘਰ ਕੇ ਜੜ ਕਾਲਹਿ ਕਾਲ ਕੈ ਕਾਲ ਗਯੋ ਰੇ ॥੨੨॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਲੜਕਪਨ ਤੇਰਾ ਉਸ ਤਰ੍ਹਾਂ ਬੀਤ ਗਿਆ ਅਤੇ ਜਵਾਨੀ ਵਿਚ ਤੂੰ ਉਸ ਦਾ ਨਾਮ ਨਹੀਂ ਜਪਿਆ । ਤੂੰ ਦੂਸਰਿਆਂ ਪਾਸੋਂ ਤੇ ਦਾਨ ਕਰਵਾਉਂਦਾ ਰਿਹਾ ਏਂ, ਪਰ ਆਪ ਹੱਥ ਚੁਕ ਕੇ ਕਦੀ ਵੀ ਕਿਸੇ ਨੂੰ ਦਾਨ ਨਹੀਂ ਦਿੱਤਾ । ਪੱਥਰ ਅਗੇ ਸਿਰ ਝੁਕਾ ਕੇ ਕੀ ਤੁੰ ਪਰਮਾਤਮਾ ਦਾ ਸਿਰ ਨੀਵਾਂ ਕਰ ਰਿਹਾ ਹੈਂ, ਤੁੰ ਕਾਮਨਾਵਾਂ ਦਾ ਜਾਲ ਵਿਚ ਹੀ ਫਸਿਆ ਹੈਂ, ਹੇ ਮੂਰਖ ਕੱਲ ਕੱਲ ਕਰਦਿਆਂ ਸਾਰਾ ਜੀਵਨ ਹੀ ਸਮਾਪਤ ਹੋ ਗਿਆ ਹੈ ।
Meaning - (You) spent your life (unaware) in childhood and (you) did not remember Him in (your) youth. (You) kept getting others to donate, while (you) never lifted your hand to give donations (yourself). (You) have lowered God's head by bowing in front of idols. O fool! (you) remained trapped in web of desires, saying 'tomorrow, tomorrow'; (you) have wasted life away.

ਦ੍ਵੈਕ ਪੁਰਾਨਨ ਕੌ ਪੜਿ ਕੈ ਤੁਮ ਫੂਲਿ ਗਏ ਦਿਜ ਜੂ ਜਿਯ ਮਾਹੀ ॥ ਸੋ ਨ ਪੁਰਾਨ ਪੜਾ ਜਿਹ ਕੇ ਇਹ ਠੌਰ ਪੜੇ ਸਭ ਪਾਪ ਪਰਾਹੀ ॥
ਡਿੰਭ ਦਿਖਾਇ ਕਰੋ ਤਪਸਾ ਦਿਨ ਰੈਨਿ ਬਸੈ ਜਿਯਰਾ ਧਨ ਮਾਹੀ ॥ ਮੂਰਖ ਲੋਗ ਪ੍ਰਮਾਨ ਕਰੈ ਇਨ ਬਾਤਨ ਕੌ ਹਮ ਮਾਨਤ ਨਾਹੀ ॥੨੩॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਹੇ ਪੰਡਤ ! ਤੂੰ ਇਕ ਦੋ ਪੁਰਾਣ ਪੜ੍ਹਕੇ ਮਨ ਵਿਚ ਫੁੱਲ ਰਿਹਾ ਹੈਂ । ਤੂੰ ਉਹ ਪੁਰਾਣ ਨਹੀਂ ਪੜਿਆ ਜਿਸ ਦੇ ਪੜ੍ਹਨ ਨਾਲ ਸਾਰੇ ਪਾਪ ਨਸ਼ਟ ਹੋ ਜਾਂਦੇ ਹਨ । ਪਖੰਡ ਵਿਖਾਕੇ ਤੁਸੀਂ ਤਪੱਸਿਆ ਕਰਦੇ ਹੋ ਪਰ ਦਿਨ ਰਾਤ ਤੁਹਾਡਾ ਮਨ ਤਾਂ ਧਨ ਵਿਚ ਵਸਦਾ ਰਹਿੰਦਾ ਹੈ । ਮੂਰਖ ਲੋਕ ਭਾਵੇਂ ਤੁਹਾਡੀਆਂ ਗੱਲਾਂ ਨੂੰ ਪ੍ਰਮਾਨੀਕ ਮੰਨ ਲੈਣ, ਪਰ ਅਸੀਂ ਤਾਂ ਇਨ੍ਹਾਂ ਗੱਲਾਂ ਨੂੰ ਨਹੀਂ ਮੰਨ ਸਕਦੇ ।
Meaning - O Brahman! By reading one or two Puranas, (you) have become arrogant. But (you) have not read that Purana, reading which entire sins of the world are eradicated. You pretend to meditate, (but your) mind is engrossed with thoughts of money day and night. Fools may believe your theories, but I do not believe in any of them.
ਕਾਹੇ ਕੋ ਕਾਜ ਕਰੋ ਇਤਨੀ ਤੁਮ ਪਾਹਨ ਕੋ ਕਿਹ ਕਾਜ ਪੁਜਾਵੋ ॥ ਕਾਹੇ ਕੋ ਡਿੰਭ ਕਰੋ ਜਗ ਮੈ ਇਹ ਲੋਕ ਗਯੋ ਪਰਲੋਕ ਗਵਾਵੋ ॥
ਝੂਠੇ ਨ ਮੰਤ੍ਰ ਉਪਦੇਸ ਕਰੋ ਜੋਊ ਚਾਹਤ ਹੋ ਧਨ ਲੌ ਹਰਖਾਵੋ ॥ ਰਾਜ ਕੁਮਾਰਨ ਮੰਤ੍ਰ ਦਿਯੋ ਸੁ ਦਿਯੋ ਬਹੁਰੌ ਹਮ ਕੌ ਨ ਸਿਖਾਵੋ ॥੨੪॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਕਿਉਂ ਏਨਾ ਕਾਰਜ ਕਰਦੇ ਹੋ ਅਤੇ ਇਸ ਪੱਥਰ ਲਈ ਸਭ ਕੁਝ ਪਹੁੰਚਾ ਰਹੇ ਹੋ ? ਕਿਉਂ ਇਸ ਜਗ ਵਿਚ ਪਖੰਡ ਕਰ ਰਹੇ ਹੋ ਤੁਹਾਡਾ ਇਕ ਲੋਕ ਤੇ ਗਿਆ ਤੁਸੀਂ ਆਪਣਾ ਪਰਲੋਕ ਵੀ ਗਵਾ ਲੈਣਾ ਹੈ । ਮੈਨੂੰ ਝੂਠੇ ਮੰਤਰ ਅਤੇ ਉਪਦੇਸ਼ ਨ ਦੇਵੋ ਜੋ ਤੁਸੀਂ ਚਾਹੁੰਦੇ ਹੋ, ਉਸ ਧਨ ਨੂੰ ਲੈ ਕੇ ਖੁਸ਼ ਹੋ ਜਾਵੋ । ਤੁਸੀਂ ਰਾਜ ਕੁਮਾਰਾਂ ਨੂੰ ਹੀ ਇਹ ਮੰਤਰ ਸਿਖਾਓ ਮੈਨੂੰ ਕੁਝ ਵੀ ਸਿਖਾਉਣ ਦੀ ਲੋੜ ਨਹੀਂ ।
Meaning - Why do (you) make such effort, for what do (you)worship this idol? Why do you deceit the world? (Your) current life is destroyed; (now you) will lose afterlife too. Do not preach (me) false mantras. Whatever amount of money (you) want, take it and be merry. The mantras you have taught the princes has been taught, but do not teach me (any mantras).

The readers can now make up their own mind whether these supreme, inspirational precepts have been given by some avataree person or by some ordinary poet. Decide for yourself whether slander of such words is the path to emancipation or the path to hell? There are lots of similar motivational verses given in this long story. It appears as if it is neither the minister Bhoop dialogue, nor the advice given to the Brahman; instead, it is a divine message delivered to us by some enlightened soul:
ਮੰਤ੍ਰ ਦੇਤ ਸਿਖ ਅਪਨ ਕਰਤ ਹਿਤ ॥ ਜ੍ਯੋ ਤ੍ਯੋ ਭੇਟ ਲੈਤ ਤਾ ਤੇ ਬਿਤ ॥ ਸਤਿ ਬਾਤ ਤਾ ਕਹ ਨ ਸਿਖਾਵਹੁ ॥ ਤਾਹਿ ਲੋਕ ਪਰਲੋਕ ਗਵਾਵਹੁ ॥੨੮॥
ਸੁਨਹੁ ਬਿਪ ਤੁਮ ਮੰਤ੍ਰ ਦੇਤ ਜਿਹ ॥ ਲੂਟਿ ਲੇਤ ਤਿਹ ਘਰ ਬਿਧਿ ਜਿਹ ਕਿਹ ॥ ਤਾ ਕਹ ਕਛੂ ਗ੍ਯਾਨ ਨਹਿ ਆਵੈ ॥ ਮੂਰਖ ਅਪਨਾ ਮੂੰਡ ਮੁੰਡਾਵੈ ॥੨੯॥
ਤਿਹ ਤੁਮ ਕਹੁ ਮੰਤ੍ਰ ਸਿਧਿ ਹ੍ਵੈਹੈ ॥ ਮਹਾਦੇਵ ਤੋ ਕੌ ਬਰੁ ਦੈ ਹੈ ॥ ਜਬ ਤਾ ਤੇ ਨਹਿ ਹੋਤ ਮੰਤ੍ਰ ਸਿਧਿ ॥ ਤਬ ਤੁਮ ਬਚਨ ਕਹਤ ਹੌ ਇਹ ਬਿਧਿ ॥੩੦॥
ਕਛੂ ਕੁਕ੍ਰਿਯਾ ਤੁਮਤੇ ਭਯੋ ॥ ਤਾ ਤੇ ਦਰਸ ਨ ਸਿਵ ਜੂ ਦਯੋ ॥ ਅਬ ਤੈ ਪੁੰਨ੍ਯ ਦਾਨ ਦਿਜ ਕਰ ਰੇ ॥ ਪੁਨਿ ਸਿਵ ਕੇ ਮੰਤ੍ਰਹਿ ਅਨੁਸਰੁ ਰੇ ॥੩੧॥
ਉਲਟੋ ਡੰਡ ਤਿਸੀ ਤੇ ਲੇਹੀ ॥ ਪੁਨਿ ਤਿਹ ਮੰਤ੍ਰ ਰੁਦ੍ਰ ਕੋ ਦੇਹੀ ॥ ਭਾਤਿ ਭਾਤਿ ਤਾ ਕੌ ਭਟਕਾਵੈ ॥ ਅੰਤ ਬਾਰ ਇਮਿ ਭਾਖ ਸੁਨਾਵੈ ॥੩੨॥
ਤੋ ਤੇ ਕਛੁ ਅਛਰ ਰਹਿ ਗਯੋ ॥ ਤੈ ਕਛੁ ਭੰਗ ਕ੍ਰਿਯਾ ਤੇ ਭਯੋ ॥ ਤਾ ਤੇ ਤੁਹਿ ਬਰੁ ਰੁਦ੍ਰ ਨ ਦੀਨਾ ॥ ਪੁੰਨ੍ਯ ਦਾਨ ਚਹਿਯਤ ਪੁਨਿ ਕੀਨਾ ॥੩੩॥
ਇਹ ਬਿਧਿ ਮੰਤ੍ਰ ਸਿਖਾਵਤ ਤਾ ਕੋ ॥ ਲੂਟਾ ਚਾਹਤ ਬਿਪ੍ਰ ਘਰ ਜਾ ਕੋ ॥ ਜਬ ਵਹੁ ਦਰਬ ਰਹਤ ਹ੍ਵੈ ਜਾਈ ॥ ਔਰ ਧਾਮ ਤਬ ਚਲਤ ਤਕਾਈ ॥੩੪॥...
ਕਾਹੂ ਧਨ ਤ੍ਯਾਗ ਦ੍ਰਿੜਾਵਹਿ ॥ ਕਾਹੂ ਕੋ ਕੋਊ ਗ੍ਰਹਿ ਲਾਵਹਿ ॥ ਮਨ ਮਹਿ ਦਰਬ ਠਗਨ ਕੀ ਆਸਾ ॥ ਦ੍ਵਾਰ ਦ੍ਵਾਰ ਡੋਲਤ ਇਹ ਪ੍ਯਾਸਾ ॥੪੧॥
And extremely materialistic and greedy priests have been rebuked as:
ਏਕਨ ਜੰਤ੍ਰ ਸਿਖਾਵਤ ਹੈ ਦਿਜ ਏਕਨ ਮੰਤ੍ਰ ਪ੍ਰਯੋਗ ਬਤਾਵੈ ॥ ਜੋ ਨ ਭਿਜੈ ਇਨ ਬਾਤਨ ਤੇ ਤਿਹ ਗੀਤਿ ਕਬਿਤ ਸਲੋਕ ਸੁਨਾਵੈ ॥
ਦ੍ਯੋਸ ਹਿਰੈ ਧਨ ਲੋਗਨ ਕੇ ਗ੍ਰਿਹ ਚੋਰੁ ਚਕੈ ਠਗ ਦੇਖਿ ਲਜਾਵੈ ॥ ਕਾਨਿ ਕਰੈ ਨਹਿ ਕਾਜੀ ਕੁਟਵਾਰ ਕੀ ਮੂੰਡਿ ਕੈ ਮੂੰਡਿ ਮੁਰੀਦਨ ਖਾਵੈ ॥੫੭॥
Meaning -To some, these Brahmans teach the art of Tantra and to others, they teach the use of different Mantras. Those who do not get influenced by any of these, they sing songs, sloks and kabits for them. (These Brahmans) are daylight robbers who steal money from people's houses. (Their dexterity) amazes thieves and puts swindlers to shame. They have no fear of the priest or the law, and (they) do not hesitate to rip off even their own disciples.

The adversaries of Sri Dasam Granth Sahib Ji make a big accusation that the spiritual head of this story is the Maha Kaal of Shaakat Panthis. It is important to mention here that the Brahman in this story worships Rudra-Shiva. It is also Shiva as Bhairo, husband of Bhairavi, he is also Mahakal and Rudra, etc. Following are a few references from other granths as proofs:

"He who sees wine, fish, meat, woman should salute the Bhairavi Devi and say Om! Salutation to the beloved of Siva, the remover of all obstacles"[Chapter 25, Shaakat NandatRangini]

"Sankara has as many aspects as there are Mahasaktis, He who worships Her ever worships Him as husband... He who worships the Devis pleases Rudra."[Principles of Tantra, P.63]

"If it vexes Thee, drown me with a thrust of Thy foot, but then in so doing thou must first raise Thy foot from the breast of Mahakala (Siva). The Devi is represented as standing on Siva, who is, as it were, corpse, for he is bhokta only, whilst she is kartari."[Principles of Tantra, P.63]

The Mahakal mentioned in the above story is the formless Waheguru - the creator of Brahma, Vishnu and Rudra-Shiv. It is the same Waheguru who, in the bani 'Jaap', has been referred to as 'Sarb Kaal'; or 'Kaalaan Kaal';. The protagonist Rankhambh Kalaa preaches the Brahman to stop worshipping Rudra-Shiv and idols, and inspires him to worship the formless Mahakal instead. This Mahakal is different from Rudra-Shiv. See verse no. 96 below:
ਏਕੈ ਮਹਾ ਕਾਲ ਹਮ ਮਾਨੈ ॥ ਮਹਾ ਰੁਦ੍ਰ ਕਹ ਕਛੂ ਨ ਜਾਨੈ ॥ ਬ੍ਰਹਮ ਬਿਸਨ ਕੀ ਸੇਵ ਨ ਕਰਹੀ ॥ ਤਿਨ ਤੇ ਹਮ ਕਬਹੂੰ ਨਹੀ ਡਰਹੀ ॥੯੬॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਰਾਜਕੁਮਾਰੀ ਨੇ ਫਿਰ ਕਿਹਾ ਕਿ ਮੈਂ ਕੇਵਲ ਇਕ ਮਹਾਂਕਾਲ ਨੂੰ ਹੀ ਮੰਨਦੀ ਹਾਂ, ਮੈਂ ਕਿਸੇ ਮਹਾਂਰੁਦਰ ਨੂੰ ਕੁਝ ਨਹੀਂ ਸਮਝਦੀ । ਮੈਂ ਬ੍ਰਹਮਾਂ ਬਿਸ਼ਨੂੰ ਦੀ ਵੀ ਸੇਵਾ ਨਹੀਂ ਕਰਾਂਗੀ ਅਤੇ ਇਨ੍ਹਾਂ ਪਾਸੋਂ ਰਤਾ ਭਰ ਵੀ ਨਹੀਂ ਡਰਾਂਗੀ ।
Meaning -(The princess then said) I only believe in One Mahakal, I do not give any importance to any Maha Rudra. I will (also) not worship Brahma or Vishnu, (nor) will I be fearful of them.

It is absolutely baseless to accuse Sri Dasam Granth Sahib Ji of having tendency to promote pro-Brahmanical philosophies. This Charitar staunchly criticises the ways of Brahmans and their deities, as:
ਜੌ ਇਨ ਮੰਤ੍ਰ ਜੰਤ੍ਰ ਸਿਧਿ ਹੋਈ ॥ ਦਰ ਦਰ ਭੀਖਿ ਨ ਮਾਂਗੈ ਕੋਈ ॥ ਏਕੈ ਮੁਖ ਤੇ ਮੰਤ੍ਰ ਉਚਾਰੈ ॥ ਧਨ ਸੌ ਸਕਲ ਧਾਮ ਭਰਿ ਡਾਰੈ ॥੧੧੪॥
ਰਾਮ ਕ੍ਰਿਸਨ ਏ ਜਿਨੈ ਬਖਾਨੈ ॥ ਸਿਵ ਬ੍ਰਹਮਾ ਏ ਜਾਹਿ ਪ੍ਰਮਾਨੈ ॥ ਤੇ ਸਭ ਹੀ ਸ੍ਰੀ ਕਾਲ ਸੰਘਾਰੇ ॥ ਕਾਲ ਪਾਇ ਕੈ ਬਹੁਰਿ ਸਵਾਰੇ ॥੧੧੫॥
ਕੇਤੇ ਰਾਮਚੰਦ ਅਰੁ ਕ੍ਰਿਸਨਾ ॥ ਕੇਤੇ ਚਤੁਰਾਨਨ ਸਿਵ ਬਿਸਨਾ ॥ ਚੰਦ ਸੂਰਜ ਏ ਕਵਨ ਬਿਚਾਰੇ ॥ ਪਾਨੀ ਭਰਤ ਕਾਲ ਕੇ ਦ੍ਵਾਰੇ ॥੧੧੬॥
ਕਾਲ ਪਾਇ ਸਭ ਹੀ ਏ ਭਏ ॥ ਕਾਲੋ ਪਾਇ ਕਾਲ ਹ੍ਵੈ ਗਏ ॥ ਕਾਲਹਿ ਪਾਇ ਬਹੁਰਿ ਅਵਤਰਿ ਹੈ ॥ ਕਾਲਹਿ ਕਾਲ ਪਾਇ ਸੰਘਰਿ ਹੈ ॥੧੧੭॥
Meaning - If they had any powers in their (false) mantras, they would not beg at every doorstep. (They) chant mantras from mouth and (with that deceit) are able to collect large amounts of wealth. Ram, Krishna, Shiva, Brahma, etc. have all been destroyed and resurrected by Kaal.

By labelling the following verse of this Charitar-story, opposers do widespread slandering of Sri Dasam Granth Sahib Ji. Actually, they derive wrong meanings from it to project indecency. In reality, however, Rankhambh Kala, after getting fed up with the Brahman's obstinacy and baseless logic,throws the stone phallus on his face and says the same phallus you worship everyday has struck you on your face today. The verse and its meanings are as follows:
ਕਹੋ ਮਿਸ੍ਰ ਅਬ ਰੁਦ੍ਰ ਤਿਹਾਰੋ ਕਹ ਗਯੋ ॥ ਜਿਹ ਸੇਵਤ ਥੋ ਸਦਾ ਦਾਂਤਿ ਛੈ ਤਿਨ ਕਿਯੋ ॥ ਜਿਹ ਲਿੰਗਹਿ ਕੌ ਜਪਤੇ ਕਾਲ ਬਤਾਇਯੋ ॥ ਹੋ ਅੰਤ ਕਾਲ ਸੋ ਤੁਮਰੇ ਮੁਖ ਮਹਿ ਆਇਯੋ ॥੧੧੦॥[/size][/color]
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) - ਉਹ ਕਹਿਣ ਲਗੀ ਹੇ ਬ੍ਰਾਹਮਣ ! ਹੁਣ ਮੈਨੂੰ ਦੱਸ ਕਿ ਤੇਰਾ ਸ਼ਿਵਜੀ ਕਿਥੇ ਗਿਆ ? ਜਿਸਦੀ ਤੁਸੀਂ ਸਦਾ ਹੀ ਪੂਜਾ ਸੇਵਾ ਕਰਦੇ ਸੀ ਉਸ ਦੇ ਮੈਂ ਦੰਦ ਤੋੜ ਦਿੱਤੇ ਹਨ । ਜਿਸ ਲਿੰਗ ਦੀ ਪੂਜਾ ਕਰਦਿਆਂ ਤੂੰ ਏਨਾ ਸਮਾਂ ਨਸ਼ਟ ਕੀਤਾ ਹੈ ਉਹ ਹੀ ਤੇਰੇ ਮੁੰਹ ਤੇ ਆ ਕੇ ਵੱਜਾ ਹੈ ॥੧੧੦॥
Meaning (From Dr. Jaggi's translation) (..and she said) O Brahman! Now tell me, where has your Shiv gone now? Whom (you) used to worship all the time, he has broken (your) teeth. (you have) spent so much time worshipping the phallus, (that same phallus) has struck you in the face.

Therefore, there is no indecency in this verse nor anyone other than Akal Purakh has been given the status of the supreme being. Rebuttal of fake rituals of the Brahmans, idol-worship and deity-worship and the motivation for the worship of Only Waheguru Ji instead has been issued via the female protagonist of this Charitar. For rest of the world, it sets a prime example of the awakened state of women and issues an important message that a woman can play important role in spreading true faith as well as in the eradication of baseless traditions. Most Charitars deal with, and successfully portray, kings engrossed in wasteful pleasures, the sexual urges of people impersonating as yogis and great renuniciators, widespread exploitation on the pretexts of Jantra-Mantras, the co-relations between sex and drugs, actions of immorality emerging from incompatible marriages, and the evil nexus of wealth, power and intoxicants. The moral from all of the above is to abstain from such situations and to live a honest, virtuous life. In some stories, Guruji has attached himself as the protagonist to try to convey the message that such attacks of kaam happen on men of God too, and they are able to destroy them with their superior intellect. The following verse beautifully illustrates sharp power of reasoning of women:
ਗੰਧ੍ਰਬ ਜਛ ਭੁਜੰਗ ਗਨ ਨਰ ਬਪੁਰੇ ਕਿਨ ਮਾਹਿ ॥ ਦੇਵ ਅਦੇਵ ਤ੍ਰਿਯਾਨ ਕੇ ਭੇਵ ਪਛਾਨਤ ਨਾਹਿ ॥੧੩॥
It is unfortunate that influential people like Chitr Singh have turned woman of immense talents into Kamini, a symbol of desire. If aged people like him will forcefully establish physical relations with young girls like Chitravarti, it will result in immoral actions in the society as the desires of beautiful and young women cannot be fulfilled by weak, aged, and ugly people:
ਧਨੀ ਚਤੁਰ ਅਰੁ ਤਰੁਨਿ ਤਰੁਨਿ ਜੋ ਪਾਇ ਹੈ ॥ ਹੋ ਬਿਰਧ ਕੁਰੂਪ ਨਿਧਨ ਜੜ ਪੈ ਕਿਯੋ ਜਾਇ ਹੈ ॥੧੫॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜਦੋਂ ਕੋਈ ਜੁਆਨ ਇਸਤ੍ਰੀ ਧਨੀ, ਸਿਆਣੇ ਤੇ ਜੁਆਨ ਪੁਰਸ਼ ਨੂੰ ਪਾ ਲਵੇਗੀ ਤਾਂ ਭਲਾ ਫੇਰ ਉਹ ਬੁੱਢੇ, ਕੋਝੇ, ਗਰੀਬ ਤੇ ਮੂਰਖ ਮਨੁੱਖ ਪਾਸ ਕਿਉਂ ਜਾਵੇਗੀ ॥੧੫॥
Another accusation made by the opposition is that charitars give instructions to not disclose secrets to women, which is not in accordance with Gurmat. See the following verses from 12[sup]th[/sup] and 13[sup]th[/sup] charitars:
ਜੋ ਨਿਜੁ ਤ੍ਰਿਯ ਕੋ ਦੇਤ ਪੁਰਖ ਭੇਦ ਕਛੁ ਆਪਨੋ ॥ ਤਾ ਕੇ ਬਿਧਨਾ ਲੇਤ ਪ੍ਰਾਨ ਹਰਨ ਕਰਿ ਪਲਕ ਮੈ ॥੩੦॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਮਨੁੱਖ ਆਪਣੀ ਇਸਤ੍ਰੀ ਨੂੰ ਥੋੜਾ ਜਿਹਾ ਵੀ ਭੇਦ ਦੇਂਦਾ ਹੈ, ਪ੍ਰਭੂ ਪਲ ਵਿਚ ਉਸਦੇ ਪ੍ਰਾਣ ਨਸ਼ਟ ਕਰ ਦਿੰਦਾ ਹੈ ॥੩੦॥
Meaning -The person who gives even smallest of secrets to his woman, God takes away his life in a second.
ਜੋ ਨਰ ਅਪੁਨੇ ਚਿਤ ਕੌ ਤ੍ਰਿਯ ਕਰ ਦੇਤ ਬਨਾਇ ॥ ਜਰਾ ਤਾਹਿ ਜੋਬਨ ਹਰੈ ਪ੍ਰਾਨ ਹਰਤ ਜਮ ਜਾਇ ॥੯॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਆਦਮੀ ਆਪਣੇ ਮਨ ਦਾ ਭੇਦ ਇਸਤਰੀ ਨੂੰ ਦਸਦਾ ਏ, ਬੁਢਾਪਾ ਉਹਦੀ ਜਵਾਨੀ ਨੂੰ ਚੁਰਾ ਲੈਂਦਾ ਏ ਤੇ ਜਮਰਾਜ ਉਹਦੇ ਪ੍ਰਾਣ ਕਢ ਲੈਂਦਾ ਏ ॥੯॥
Meaning -The person who tells the secrets of heart to woman, old age snatches his youth and Yamraj takes away his life.

It is our opinion that these lines appear in those stories where woman has been blinded by sexual desires. It is instructed to not give away heart's secrets to an immoral woman as the consequences of it can be devastating. Even today, youthful female spies are deployed to spy on other countries. If someone gets lured in their trap and gives away any secrets, then destruction is inevitable. We have seen in previous verses that Sri Guruji has given immense motivation to increase love and affection with one's own woman, but has given stern warnings against falling for lustful women, as:
ਕੋਟ ਕਸਟ ਸ੍ਯਾਨੋ ਸਹਹਿ ਕੈਸੌ ਦਹੈ ਅਨੰਗ ॥ ਨੈਕ ਨੇਹ ਨਹਿ ਕੀਜਿਯੈ ਤਊ ਤਰਨਿ ਕੇ ਸੰਗ ॥੨੭॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਸਿਆਣੇ ਆਦਮੀ ਨੂੰ ਭਾਵੇਂ ਕਿੰਨਾ ਹੀ ਦੁਖ ਸਹਿਣਾ ਪਵੇ ਅਤੇ ਕਾਮ ਵੀ ਭਾਵੇਂ ਕਿੰਨਾ ਹੀ ਕਿਉਂ ਨਾ ਸਤਾਏ, ਜਵਾਨ ਇਸਤ੍ਰੀ ਦੇ ਪਿਆਰ ਵਿਚ ਕਦੇ ਨਹੀਂ ਫਸਣਾ ਚਾਹੀਦਾ॥੨੭॥
Meaning - No matter how much pain a wise man should go through and no matter how much kaam torments him, he should never fall in the trap of any youthful woman. (Charitar 17)
ਪ੍ਰੀਤਿ ਕੈਸਿਯੈ ਤਨ ਬਢੈ ਕਸਟ ਕੈਸਹੂ ਹੋਇ ॥ ਤਊ ਤਰੁਨਿ ਸੌ ਦੋਸਤੀ ਭੂਲਿ ਨ ਕਰਿਯਹੁ ਕੋਇ ॥੧੦॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) - ਭਾਵੇਂ ਕਿੰਨਾ ਹੀ ਪ੍ਰੇਮ ਵਧੇ ਅਤੇ ਸਰੀਰ ਨੂੰ ਕਿੰਨਾ ਹੀ ਦ੍ਖ ਕਿਉਂ ਨਾ ਹੋਵੇ, ਪਰ ਜੁਆਨ ਇਸਤ੍ਰੀ ਨਾਲ ਭੁਲਕੇ ਵੀ ਪ੍ਰੀਤ ਨਹੀਂ ਕਰਨੀ ਚਾਹੀਦੀ ॥੧੦॥
Meaning -No matter how much love increases and body goes through torments, (one) should not fall for any other woman (except one's own) even by mistake.

Sri Guruji also gives the important message to mankind that it is not only woman who is responsible for widespread immorality in society, in fact it is male who is more responsible for this epidemic. That is why, it is inappropriate to be harsh on any woman for her immoral behaviour. As far as possible, It is befitting to forget about her mis-deeds:
ਚਾਕਰ ਕੀ ਅਰੁ ਨਾਰਿ ਕੀ ਏਕੈ ਬਡੀ ਸਜਾਇ ॥ ਜਿਯ ਤੇ ਕਬਹ ਨ ਮਾਰਿਯਹਿ ਮਨ ਤੇ ਮਿਲਹਿ ਭੁਲਾਇ ॥੪੨॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਨੌਕਰ ਅਤੇ ਇਸਤ੍ਰੀ ਦੀ ਇਕੋ ਹੀ ਵੱਡੀ ਸਜ਼ਾ ਹੈ ਕਿ ਇਨ੍ਹਾਂ ਨੂੰ ਜਾਨ ਤੋ ਮਾਰਨ ਦੀ ਥਾਂ, ਦਿਲ 'ਚੋਂ ਕਢ ਦੇਣਾ ਚਾਹੀਦਾ ਹੈ ॥੪੨॥
Meaning -This is the biggest punishment for the employee and woman - instead of physically hurting them, (one should) throw them out of heart.

Summary of the CharitarsThe stories in these Charitars are not sexually provocative; On the contrary, they provide awareness of the social pain, criminal mentality, and exploitation of women that results from intense lust. The wealthy and ruling factions of society have been ridiculed by portraying the sorry state that emerges from their indulgence in lustful actions. The capitalistic mentality in which the only aim of earning and storing money has been shown to have adverse effect on the family network. Those who wear religious attire and pretend to be great renuniciators have been shown to be worse than a family man; they abandon their own houses and wish for others' wealth and bodies. People who believe in black magic and Tantra shastra have been portrayed rightly as sexually obsessed and of criminal tendencies. Incompatible marriages (aged man marrying young woman, ugly person getting married to beautiful, pleasant woman, a fool with clever woman, a poor man with materialistically ambitious wife) have been shown to bring about devastating consequences. The young widows who find it difficult to remarry have been shown to stray away towards wrongdoings. Conversely, a man marrying multiple women has been shown to develop bad character. And anyone who gives his secret to a nymph has been shown to be completely ruined. The unholy and unbreakable alliance of drugs and sex is told and most importantly, the male society has been held squarely responsible for the birth of immoralities in women. It is almost impossible to find any other such superb literary composition that has provided eloquent and minute disquisition of the psychology of sexually obsessed people the way these Charitars have.
[hr]

Thanks for reading! And, apologies for any inaccuracies!

Gurfateh! :happy:

-translated by Bhai Prabhjot Singh
 

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sangatj i

This article addresses the charitthars from 25 to 403. The entire translation will not be posted. However I am now posting the charitthars that are mentioned specifically in the article by Bhai Prabjot Singh.

The English translation by Pritpal Singh Bindra

Chritar Twenty-five
Tale of Prem Kumari


Dohira
There exists a valley at Kailakhar, at the confluence of the River
Jamuna and the Rives Ganga.
The people of that place lived a life of destitute, like the animals.(1)
Chaupaee
The Minister said, ‘Listen My most cherished Majesty,
‘Now 1 will tell you the story which will illuminate all your anxieties.’(2)
Dohira
The Raja of Kailakhar had a very pretty lady.
Once in her mind she contemplated of destroying the monarchy.(3)
Prem Kumari was the name of that Rani.
Observing the Raja’s old age, she was always apprehensive.
One factor always worried her; the Raja had no male issue.( 4)
Dohira
The Raja had no issue and he was getting old.
He had lacked sexual potency and was unable to produce a child.(5)
Chaupaee
(She thought) ‘I should conduct some manoeuvring and should not
let the throne slip out of my hands.
‘I should get child through some body else and announce it to be of
Raja.’(6)
Dohira
There was a pregnant lady, which she called to her house.
She let loose the rumour that the Rani was pregnant.(7)
She paid lot of money to that lady and bought her son.
The announcement of the birth of son of Raja gave her immense satisfaction.(8)
She gave out abundant amounts in alms to the Bards and Minstrels
(And on the birth of the child) she named him Sher Singh.(9)
Chaupaee
After some times the Raja breathed his last.
Though vile gestures, she declared that inferior character as the Raja
and none new the secret.(10)
Dohira
This is how destiny prevailed, a destitute bacame Raja, she fulfilled
her designs,
And no one realised her deceptive Chritar.(11)(1)
Twenty-fifth Parable of Auspicious Chritars
Conversation of the Raja and the Minister,
Completed with Benediction. (25)(520)
To be continued.


Chritar Twenty-seventh
Tale of Biyom Kala


Chaupaee
There lived one Brahmin named Kanak, who was well versed in
Shastras and Puranas.
He was handsome too and, even, the Sun borrowed light from him.(1)
His attractiveness was so distinguished that the gods, humans,
reptiles and domons relished him
He had long and wavy hair and his eyes were like those of katara, the
killer bird.(2) .
There was a Rani by the name of Biyom Kala, whose husband was
old and she had no issues.
As she wished to have sex with Kanak, holding camphor she took
him in her arms.(3) . .
The lady said to the twice born (Brahmm), today you love me.
Kanak did not heed to her but she took him in her arms.(4)
Dohira
When, holding him, she was kissing him, the Raja walked in.
Being ashamed, then, the lady staged a trickery.(5)
‘I had felt some doubt in the intention of this Brahmin,
‘I was trying to detect the smell of camphor in his mouth.’(6)
Hearing this the foolish Raja was satisfied,
And started to shower the praises on the lady smelling camphor.(7)(1)
Twenty-seventh Parable of Auspicious Chritars
Conversation of the Raja and the Minister,
Completed with Benediction. (27)(540)
To be continued.

Chritar Twenty-eight
Tale of Soorchhat


Chaupaee

The Minister narrated another story, listening to which whole assembly
became silence.
A milkman used to live at the bank of a stream;
His wife was considered the most beautiful.(1)
Dohira
An ugly looking milkman possessed this pretty wife.
On seeing a Raja, she fell in love with him.(2)
Chaupaee
The milkman had kept the woman under distress and, day in and day
out, used to beat her.
He would not let her go to sell even the milk and he had snatched her
ornaments and sold them.(3)
Arril
She was known as Soorchhat and name of the Raja was Chatarket.
The buffaloes were grazed at the banks of the Chandrabhaga Stream
And the Raja used to come to bathe himself there.(4)
Chaupaee
She used to bring buffaloes there for milking and at the same time
Raja would reach there as well.
Whenever the calf troubled the milk-man, he used to call her to hold
it (the calf).(5)
Dohira
Whenever the milkman hung his head down to milk,
The Raja would come immediately and fumble the woman (6)
The Raja would revel valiantly and enjoy the pleasure.
By hugging exquisitely, she would relish as well.(7)
When hurt, the buffalo would jerk and milk would spill,
The milkman would rebuke her in anger.(8)
Arril
‘Listen, you the milkmaid, what are you doing?
‘You are making milk to spill. Aren’t you afraid of me?’
The woman said, ‘Listen, dear, listen to me,
‘The calf is giving the trouble. Let him drink. ‘(9)
Dohira
(This way) Raja and the milk-maid copulated and enjoyed,
As, cuddling and hugging, the woman would embrace the Raja.(10)
When the buffalo jerked excessively, the milkman again asserted,
‘What are you doing, you the milkmaid, wasting the milk for
nothing.’(11)
‘What can I do, the calf is giving me lot of trouble.
‘Let him suck. After all milk is created for them.’(l2)
‘This way Raja and the milkman, both left for their abodes, satisfied,’
Concluding the story, the Minster had told the Raja.(13)
Without understanding the secret, milkman returned to his home,
And the poet Ram says, the lady thus enjoyed the love to great extent
(14)(1)


Twenty-eighth Parable of Auspicious Chritars
Conversation of the Raja and the Minister,
Completed with Benediction.(28)(554)
To be continued.


Chritar Thirty
Tale of Chaachar Mati


Chaupaee
There Raja Chiter Singh to the Minister, ‘Whatever you said, it has
eliminated any treachery from my mind.
‘Whatever you tell me, it is like putting nectar into my ears.’(1)
Dohira
‘Concentrating on your mind, body and soul, Oh My Minister, I request
you,
‘What ever number of Auspicious Chritars you know, relate them to
me.’(2) There was one-eyed Raja whose woman was a pervert.
(This is) how she enjoyed with her friend after putting coloured
powder in the eyes of the Raja.(3)
Chaupaee
‘With the approach of the spring, bloomed the hearts of the males
and females.
Every house was showered with bliss and they revelled in singing
with clapping hands.(4)
There was one female called Chaachar Mall who was pretty and
endowed with a very slim body.
There was one Raja named Mani Sen who he had a wife called
Chaachar Mati (5)
When she saw a handsome acrobat, she felt as if she was shot by the
Cupid arrow.
All her mind, body and soul were subdued, and she became like an
acquired slave.( 6)
Dohira
The songs were recited in every home and every home had dances
the beats of the drums.(7)
There came the acrobat, who seemed to be the Raja of all the acrobats,
And he, whose name was Navrang, was epitome of the Cupid.(8)
Chaupaee
Holy, the festival of colours was at full swing in the town, and every
man and woman danced and sang.
The old enjoyed with old and threw flowers on each other.(9)
Dohira
In the company of drums-beats, songs of Holy were Sung in every house.
The harmonies were flowing at every door-step and music was report
in all the households.(10)
The damsels were singing the songs in unison and enacting plays,
The music flowing out of flutes, trumpets and bongos was prevailing
all over.(11)
Chaupaee
The males and the females were sharing the amusements.
From both sides colours were sprinkled under the efficacy of
music.(12)
Dohira
In the multitude of males, females and the damsels,
The saffron colour apparels were predominant.(13)
Every household was busy in playing Holy and singing jovially,
The voices of bongos accompanied by the dances were emanating
from each house.(l4 )
That young man was entrapped by her looks,
And the Rani, as well, was immediately entangled in his love.(l5)
Every man and woman was savouring the songs of spring,
When, suddenly, the dust-storm subdued the vision.(l6)
Soon after the music was ensued the voices of the flutes started to emanate
The melodies, accompanied with the drums, commenced to flow again.(17)


Chaupaee .
The sprinkling of colours became so intense that even the hand was not
visible
The Rani put colour in her husband’s eyes and blinded him(18)
Dohira
He was already blind of one eye and other was shut with the colours too:
Becoming total blind, the Raja fell flat on the ground.( 19)
The Rani, then, called Navrang at that instant.
She passionately kissed him and fully enjoyed.(20)
By the time the Raja got up and cleared his vision,
The Rani, after enjoying heart-fully made the acrobat to run away.(21)(1)

Thirtieth Parable of Auspicious Chritars
Conversation of the Raja and the Minister,
Completed with Benediction.(30)(598)
To be continued.


Chritar Thirty two
Tale of Ras Manjri

Listen, my Raja, I relate to you one tale, which will provide tremendous relief
In the country of Punjab, there lived a woman from whom the Moon
had acquired its brilliance.(1)
Ras Manjri was her name and on seeing her one’s mind attained bliss.
Her husband had departed for a foreign land which gave her a big
shock.(2)
Dohira
When thieves learned that she had lot of wealth at her house,
They took torches and headed towards her house.(3)
Chaupaee
When she saw the thieves coming, she said,
‘Listen, you, I am your woman, and considering as your own, protect me.(4)
Dohira
‘You can steel everything from the house and take me with you as weIl,
‘And, in numerous ways, enjoy with me.(5)
‘First I will prepare meals for you in my house,
‘And then take me with you and savour me heart fully’.(6)
Chaupaee
The thieves thought that she was right, she was their own.
‘First we have meals and then let her become our woman.’(7)
Dohira
The woman sent the thieves to upstairs,
And herself, putting the saucepan on fire, commenced cooking.(8)
Chaupaee
After sending them up in the pent-house, she came down and locked
the door behind
She, then settled down to prepare the meal and put poison in that.(9)
Dohira
With poison in she presented meal to the thieves,
And herself locked the door and came down.(10)
Chaupaee
(To leader of the thieves who was in the kitchen) She talked to him
jovially
by giving her hand in his.
She gave him pleasure through her talks while she put oil (on fire) to
boil.(11)
Dohira
When the oil was hot enough, with stealthy looks,
She dumped it on his head and thus killed him.(12)
The leader of the thieves was killed with the boiling oil and others
died of eating poison.
In the morning she went and related the whole story to (he chief of
the police.(l3)(1)

Thirty-second Parable of Auspicious Chritars
Conversation of the Raja and the Minister,
Completed with Benediction. (32)(618)
To be continued.


Chritar Forty-nine
Tale of Nand Mati


Chaupaee

A female barber lived in Anandpur, she was known in the world as
Nand Mati.
Her husband was a simpleton and he never constrained his wife.(1)
Lot of people used to come to her house, and every day she made
love with them.
That fool always remained with us whole day and never checked his
wife off.(2)
Whenever he came back home, his wife would pronounce,
‘He is not induced by the modern-day influences, as he has been
endowed with noble destiny.’(3)
Dohira
Every day she chanted same words that he was a saintly figure.
And he was true disciple of the Guru, and had not been effected by
the contemporaries.( 4)
Chaupaee
The fool used to get flattered on hearing this and started to designate
himself as a saint.
She was always relishing with her lovers and he never opened his
mouth to reprimand her.(5)(1)
Forty-ninth Parable of Auspicious Chritars

Conversation of the Raja and the Minister,
Completed with Benediction. (49)(850)
To be continued.


Chritar One hundred and nineteen
Tale of Rani Ruder Kala


Chaupaee
In the country of Tirhat, there was a large town of Tirhatpur, which
was renowned in all the three domains.
Jantar Kala was one of its Ranis; she had a daughter named Ruder
Kala.(1)
Chaupaee
When her childhood gave way and youth glittered,
She came across a handsome prince and seeing him she experienced
the fire of passion.(2)
(252)
Dohira
The prince was very ravishingly attractive and his name was Sanbratra.
Tantra (Ruder) Kala remained imbued in his thought all the eight
watches of the day.(3)
Arril
She sent her maid and called him to her place.
She made love with him in full swing.
She invariably adopted numerous postures,
And enjoyed the sex according to Koka Shastra.(4)
Dohira
Jantar Kala, the mother ofthe girl, barged in,
And Tantra Kala, afraid of her mother hid him.(5)
Chaupaee
She immediately sent for the hair-removing powder and spread it on
his moustache.
As soon as his hair were taken off, the prince looked like a woman.(6)
Dohira
Putting on female clothes and ornaments, he disguised as a pretty woman.
Impressed with his beauty the whole world felt the fire of passion.(7)
Chaupaee
After dressing him as a woman, she went to her mother.
She declared her as her righteous-sister and made an open announcement,(8)
Dohira
‘Dear Mother, listen, my righteous sister has come.
‘Go, and ask Raja to give her a send-off with many riches.’(9)
The mother contemplated on what she was told,
And, holding him from the arm took him there where Raja was seated.(10)
(Rani)
‘Oh, my Raja, listen, your righteous daughter has come here.
‘Now you give her a send-off with lot of riches.’(11)
Chaupaee
When he came to know of the fact that his righteous-daughter had
come, He opened up the all his repositories and gave her a send-off
befitting a real daughter.(12)
Mantar Kala said to her father, ‘The righteous-sister is too dear to me.
‘’Today, I will take her with me and will entertain her in our
gardens.(13)
‘Then while taking her to her palace happily, she said,
‘As you are very dear to me, you can come into my palanquin.(14)
‘We both will go talking, and eradicate our afflictions.’
‘Then they climbed the same palanquin and came to thejungle.(15)
When the palanquin was passing through the city, the people gave
them the way.
They were not visible and were involved in making love.(16)
In spite of their indulgence in lovemaking, no body noticed them
through the market.
On the shoulders of eight bearers, the lover was holding beloved’s
legs in his arms.(17)
As the palanquin was moving, the lover was enjoying the swings.
As the bearers swung the palanquin while walking, she clung to the
lover’s shoulders.(18)
The palanquin was placed in the jungle and they relished in
lovemaking invariably.
He had received untold amount of money and, as a result of this,
took woman to his country.(19)
The girl wrote a letter and left in the palanquin and told her parents
that,
‘I liked this handsome man and for that I played afl this game.’(20)
‘She was not your righteous daughter, which I had taken in the
palanquin with me.
‘His hair had been removed with a medicine and he had put on women
clothes and ornaments.(21)
‘We have had lot of riches and I have met his parents.
‘Since the time I left you, I have relished living with him.(22)
Dohira
‘Oh my father, may your country flourish and you live blissfully,
‘And bless us, tOO, to live happily here onward.’(23)(1)

119th Parable of Auspicious Chritars
Conversation of the Raja and the Minister,
Completed With Benediction. (119)(2330)
To be continued.
 

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Chritar Two hundred and sixty-six
Tale of Rann Khamb Kala


Chaupaee
Sumant Sen was a just Raja; he was like the god Sun.
He had a queen in his house whose name was Sammar Mati; no
consorts of gods and demons could compete with her.(l)
He had a daughter by the name of Sri Rann Khamb Kala who had
diminished the charm of, even, the Moon.
Facing her enchantment the Sun felt subdued as wel1.(2)
Dohira
With the celestial blessings, when the princess grew older and her
childhood had gone by,
The Cupid commenced to blow its trumpets.(3)
Chaupaee
She had four youthful brothers who were very brave.
They were dauntless and had annihilated many enemies.(4)
Sardul Dhuj, Nahar Dhuj, Singh Ket and Har Ket were all very staunch.
All the four were courageous and the enemies accepted their
prominence.(5)
For the education of all the four, the Raja had engaged a Brahmin
priest.
He was adept in grammar and had learnt the Vedas.(6)
The Raja gave him lot of wealth and great honours.
Along with his sons, he put the daughter under his patronage and
said,
‘Please confer upon them good education.’(7)
Whenever they came to the Pundit, they would bow their heads.
The priest who imparted instructions to them, was rewarded with money.(8)
One day the princess reached earlier and bowed her head before the priest.
Whereas the priest was constantly yielding his head before a statue
of Salagram.(9)
Seeing him, the princess could not help laughing as she considered
Salagram as just a stone.(l0)
Savaiyya
The Priest Talk
‘Oh, My Child, this Salagram is like God, and all the prominent
rulers pray on it.
‘What do you, the innocent one, understand? You are referring to the
God as a stone.’(11)
Chhand

The Princess Talk
‘People don’t recognise Him whose benevolence is prevailing in all
the three domains.
‘They, instead, recollect the one by remembering whom the heavenly
domain goes even further away.
‘In the name of God, such sins are committed, which are dared not
by the God Himself.
‘You bow at the feet of the Almighty not at the statues of stones.(l2)
Vijay Chhand
‘In the life, in the water, among the Rajas and in all the forms,
‘In the Sun, in the Moon, in the sky, wherever you observe, He is
there.
‘In the fire and in the wind, and which place is there, where He does
not exist.
‘He is manifested in entirety, Oh, you foolish, not just in stones.(l3)
‘If all the continents are changed into paper and all the seas turned
into ink,
‘Whole vegetation is cut and transformed into pens,
‘And then Saraswati, the goddess of art vocalises,
‘Even then, through out all the ages, Almighty could not be obtained,
‘Oh, you fool, how are you visioning Him in the stones?(14)
‘The one who is looking for God in stones, he cannot understand His
mysteries.
‘He is like the one puts whims into people’s minds and robs their
house-hold.(15)
‘He makes himself renowned as an intelligent, intellectual and wise
one.
‘But, as he indulges in the worship of stones, he epitomizes a fool.(16)
Chaupaee
‘In the mind his aspirations are temporal but he vocalizes Shiva’s name.
‘He renders many deceptions and is not ashamed of going from door
to door (begging),(l7)
Arril
‘Some stand keeping their mouth and nose blocked for hours and
keep On reciting Shiva’s name,
‘When some body throws even a penny, they forget reciting Shiva’s
name and bend down to pick it up.(l8)
Kabit
‘He sermonises others but, himself, heeds not, and always tells people
to abandon the love for wealth.
‘For the sake of money, he forsakes the pride, and imbued in greed
roams around begging from all, the low and the high.
‘He pretends that he is virtuous but, in fact, he is defiled through out.
‘He serves the outcastes and lives on their offerings,
‘He claims to be contented but, by deserting the Celestial Portal, he is
vagabonding from door to door.(l9)
‘He makes the statue of Shiva with the clay, worships it and, then,
floats it in water and returns to remake by kneading the earth.
‘He falls on its feet, remains in obeisance for hours,
‘Ponder you (Oh, fool) what benediction could be there in that?’
‘You worship this ling (male organ), and, reflecting upon it as Sunbh
(Shiva), you fell on its feet,
‘But, at the end, the same is taken out and given in your hand.
‘Would you give that to your daughter or eat it yourself,
‘This way Shiva will annihilate you after degrading you.(20)
Vijay Chhand
‘Oh. Fool, you designate a stone as Shiva, you are not going to gain
anything from it.
‘The one who itself has been embodied as a stone, may be feeling
blessed, what boons can he grant you?
‘He may turn you like himself and, then, you will, as well, be bedecked
with a stony stage.
‘Oh, you the great imbecile you discern now, otherwise, once the life
has abandoned you will not be able to accept.(21)
‘Primarily you passed life in childhood and then, during youth, you
remembered him not.
‘You made others to give out alms but, you, yourself, d1d not even
lift your arms to donate.
‘By always bowing to the stones, you have, even, made the God to
feel humble,
‘Oh, you fool, you have been entangled in domestic affairs and ,
altercating, you are expanding your life.(22)
‘Oh, you the Brahmin priest, Just by reading a couple of Puranas,
you get contented,
‘But you have not studied that Purana by perceiving which all the
temporalvices are eliminated.
‘You worship through worship but, in fact your mind is imbued in
the thought for wealth.
‘The foolish people may call them Puranic but we are not prepared to
accept.(23 )
‘Why are you engrossed in such prayers and are worshipping the
stone?
‘Why are you deceiving the world whereas your own domain is being
decimated?
‘Your realm is ruined and, now, why are you destroying your hereafter?
‘Don’t try to appease me with your false incantation, be contented
with money,
‘And go and give charms to the princes but don’t try to teach me.’(24)
Chaupaee

The Brahmin Talk
Brahmins said,’ Listen you, the royal princess, you have never
acquiesced the prominence of the Shiva
‘Brahma, Vishnu and Shiva, these are the gods who should always
be facilitated.(25 )
‘You don’t know their mysteriousness and are talking nonsensically.
‘Consider them prominent medievalists, and revere them respectfully
in your mind,(26)
‘Oh, the royal princess, I am an austere Brahmm and the well-wisher
of all, the high and the low.
‘I teach everyone but make only the big scrooges to spend money.’(27)
Chaupaee
The Princess Talk
‘To make your disciples you give out charms and some how get
donations from them.
‘You don’t divulge the truth to them and make them to lose both the
heretofore and hereafter.(28)
‘Oh, Brahmin, whomsoever you endow incantations, through some
means, you rob their houses.
‘They do not attain any enlightenment and on the other hand get
their heads shaved off.(29)
‘You tell them, when the charm bears fruit, then the primal-god endows
them the boons.
‘When their desires are not fulfilled, then you tell them like this,(30)
“You have committed some mistakes, that is why the Shiva has not
emerged.
“Now go, after giving out donations to the Brahmins, remember the
Shiva’s Incantations.”(31 )
‘You punish them to get fines and then reprimand then to worship
Shiva.(32)
‘You instigate them through many means and at the end you tell them,
“While reciting, you have misspelled some words and, therefore, your
oration has been dishonoured.
“That is why you have not been blessed by Ruder (Shiva) and to
rectify you must hand out in charities.”(33)
‘Oh, Brahmin, you go on dispensing the charms and letting him ruined
‘When he becomes penniless, then you go to find another house.(34)
Dohira
‘If there was any truth in those charms and incantations,
‘You would have been king by now and there would have been no
need of begging. ‘(35)
Chaupaee
The Brahmin Talk
Listening to this Brahmin flew into rage and showered foul language
upon her,
‘How you, who has drunk cannabis, can understand my pontification.(36)
The princess Talk
‘Oh, Brahmin, you do not grasp and are using egoist language.
‘By quaffing cannabis the intellect does not flyaway and even if you
are not drunk your wits are not in senses.(37)
‘You consider yourself wise and do not take cannabis,
‘But in whosever’s house you go, you rum him.(38)
‘The wealth which you propagate to abandon, why do you go from
door to door to beg?
‘You go round the silly Rajas begging for meagre alms.(39)
‘You call yourself an ascetic m the world, and go round advising the
people to become celibates.
‘Once you have sworn to abandon, then, spreading your arms, why
do you beg from them?(40) ,
‘To some, you advise to renounce and the some, you label with bad
omens.
‘In your mind, you covet for money and, to quench this thirst, you
roam around the houses.( 41)
Arril
‘You recite Vedas, Grammars, Shastras and Simritis so that the people
may donate pennies.
‘You praise the ones who give but you criticise the ones who do not
dish out money.( 42)
Dohira
‘The criticism and praise may be vital sign for survival in the world,
‘But when the earth is resolved into the earth, both (criticism and
praise) achieve their ends.( 43)
‘The bestower has not endowed the power to emancipate in any other
hands.
‘Unkind father even shuts up his son but you get your money, and,
then, shower praises.
The one from you obtain money, you commend but the one who
cannot at give, you scold him.(44)
Chaupaee
The one who adJudges the denunciation and admiration at par,
we consider him wise,
And bow to Him like a true Brahmins priest.( 45)
Arril
‘Those Brahmin who attain wealth from some one and shower upon
him the honours,
‘They act falsely to please Him and at the end both fall in the trap of
hel1.( 46)
‘The high, the low, the rulers and the sovereigns, all aspire for the wealth
‘None of them is afraid of the Kaal, the timeless being, who has created
them al1.(47)
Arril
‘For the lure of money, people read Vedas and Grammars,
‘To procure the same, they go to the foreign lands and come back.(48)
Kabit
‘Being greedy for money, they read Grammars and for sake of money
swear with Puranas in their hands.
‘For sake of money, they relinquish their homes and go abroad and
are unable to have the glimpse of their parents.
‘They remain in the wilderness of tall and thick trees and remain fearless.
‘They love money but pretend to be renouncer.
‘Although they are born in Kashi (in the West), they die (far away) in
Kamaon (in the East).( 49)
Vijay Chhand
‘In the lure of money, some adorn the buns of entangled tresses.
‘Some, wearing the wooden earrings go to the forests without any shame.
‘Some, with the help of the tweezers, pluck away all their hair.
‘To punish the world, they adopt many deceptions.
‘They pass their time heretofore but, for thereinafter, they ruin
themselves.(50)
‘What do they gain by making earthen organs, and worshipping them?
‘In spite of the known fact in world that the statues are lifeless, they
burn candles before them.
‘Considering them as God, they fell on their feet and, knowingly,
remain innocent.
‘Oh, you, the fools, try to discern, become conscious and get rid of
the misgiving.(51)
‘They study in Kashi for long time and then go and die in Bhutan(hills)
‘They abandon their fathers, mothers, brothers, sons and daughter-in
laws,
‘And becoming little bit clever vagabond in the country and abroad.
‘No one has crossed over the border of greediness, and the selfishness
is luring every body.(52)
Kabit
‘Some, they rob and some they kill, but some, they embrace.
‘The some they accord incantations and to some they dictate to write.
‘They edify some with Tantras(Charms), and are made to be impressed
with their scholarship.
“Some are effected deceptions and, then, they are plundered.
‘They regard Mata, the Goddess, but do not believe the Timelessbeing.
‘The fools revere the earthen (icons) and perish while begging from
them.’(53)
Savaiyya
‘The one who has created both the conscious and the unconscious,
the fool, does not believe in Him.
‘They postulate before the same stone, which is traded at paltry costs.
‘They realize nothing but pretend themselves to be great
knowledgeable.
‘Those inordinate fools, show off but in reality they know nothing.(54)
Vijay Chhand
‘All the corporeal ones label themselves as wise but they do not
understand even an iota.
‘We know a lot of enlightened and courageous ones who are entangled
in such asceticism.
‘And they call themselves Pundits whereas, in fact, those fools, are
searching Shiva in the icons.
‘Why don’t you introspect, how could Shiva, the consort of Parbati,
exist in these stones.(55)
‘The Fools, pay obeisance to the stones, what do they gain from them?
‘The One who has gratified the whole universe how could He be
satiated with your rice(in offering)?
‘You will be exhausted by blowing the conch-shell, burning the
incense and showering the flowers,
‘But, in spite of all that, you Will never achieve God in the stones.(56)
‘These Brahmins teach incantation to some, and to some, they ask to
meditate,
‘Those who are not appeased through these, for them, they recite
songs, poems and slokas.
‘In stealing daylight, they make the thieves and the robbers feel modest
‘They give damn to the justice or the police and they plunder their
disciples in broad day light.(57)
Dohira
‘Those who are fools enough, worship the stones,
‘And they consider themselves to be very wise.(58)
‘Leaving their spouses, offspring and parents in bewilderment, and
imbued in the greediness of wealth, wander elsewhere.
‘Remaining there for months, they annihilate themselves and never
take step towards the householdership.(59)
Dohira
‘The wealthy ones are like the flowers and the wise (clever priests)
people are like (flower sucking) black bees,
‘Who, by abandoning all their domestic affinities, keep on roving
them.( 60)
Chaupaee
‘But, at the end, they all are under the grip of Kaal, the death.
‘The whole world has been desirous and there is no end to the urge
for passions.( 61)
‘The Creator only is with no yearnings, who has instituted all the Cosmos.
‘Oh, you the priest, bear in mind, none other is devoid of aspirations.(62)
‘Engrossed with the urge for money, these priests, go round begging
from door to door.
‘They indulge in deceits and, through betrayal, seek the means of
living.( 63)
Dohira

‘Longing for aspirations, the whole world is passing through,
‘And all the wise men think that only being desirous is the criterion
for living.( 64)
Chaupaee
‘Whole world is running, depending upon the desires and the desires
grow out of desires.
‘Being desirous even an old person feels rejuvenated and some die
by remaining in the dilemmas.(65)
‘Imbued in avarice people are lead from childhood to the old age.
‘Yearing for wealth they remain in predicament and keep on
vagabonding through the counyries for sake of riches.(66)
‘Aspiring for money they bow at the hard stones believing them to be
vivacious’
‘High profile as well as paltry Rajas, all are executing for sake of
their livelihoods.(67)
‘They raise some people’s intellect and of some they get the heads
shaved off.
‘Some they send on pilgrimage and plunder their households.(68)
‘When they see somebody getting rich, they put him in whim of
transmigration.
‘They show some debt on his head and then make him to
reimburse.(69)
‘They are always longing for the money and have no celestial fear.
‘There aim is to deceive the world and, somehow, steal the wealth.’(70)
The Brahmin Talk
‘Listen, My Daughter, you don’t understand,
‘Every body bows at the feet of the Brahmins and take nectar touched
by their feet.(7l)
‘The ones, who are condemned by fools, are worshipped by the whole
world.
‘Brahmin has been pertinent since medieval times and the sovereigns
have been revering them.’(72)
The Princess Talk
‘Listen, you foolish, you are ignorant and do not recognise the true
spirit.
‘You are trying to find the Supreme Being in these and, shedding
wisdom, you are becoming naive.(73)
Arril
‘Oh, Brahmin, take whatever you desire bur do not falsely promote
God in the stone.
‘By telling people about Shiva in the stones, you are robbing them
jovially.(74)
‘You are showing Brahma, the Creator, in the stones, and sending
some to pilgrimage to have dip in waters.
‘Using any means, plundering the wealth of some and the those who
are wealthy you don’t let them go back to their homes.(75)
‘Coming across a rich-man, the Brahmin, somehow, you find
deficiency in him.
‘Then you involve him in various sacrificial rituals, rob him and let
him go after making him pauper.(76)
Chaupaee
‘Some of the people he sends to the sacred places and in the reverence
of some, he finds flaws.
‘Like a crow, a bee or a fly, he roams around the wealthy ones,(77)
‘Like the two dogs falling apart on the sight of one bone, two
intellectuals bark upon each other.
‘Externally they talk about Vedas but internally they yearn for the
prosperity.(78)
Dohira
‘Always, they have craving for money but they display that they are
praying to the gods.
‘Behaving as such, they never achieve the Almighty and waste whole
of their lives.(79)
Arril
‘They talk about education but don’t know what attainment is and
pretend to enlighten the people but, in fact, they make fool of them.
‘What if the fools have not savoured cannabis, all the people know
that they are ignorant of their own existence.(80)
‘After taking cannabis, the intrepid fight and, even, pull out elephant
tusks ‘They hold tight their spears and go and brandish their irons
(the weapons).
‘Oh, you the coward, what would you remedy after taking cannabis,
‘You will just go there and fell flat with your face down,(81)
Bhujang Chhand
‘Oh, you, Brahmin, you go and impart such guidance to these
(imbeciles) and spare me from these fabrication.
‘You promote your fallacies elsewhere to promote your leather coins
(unworthy efforts),(82)
‘You will go to the hell and will be incarnated as a Satan,
‘Or, being hung upside down along with your sons, wife and daughters,
you will be annihilated.(83)
‘Oh, Brahmin, tell me, how will you respond when you are entangled
in the of death,
‘What prayer will you perform there, and will you indulge in the
worship of organ there too?(84)
‘Where the death leads you, Shiva and Krishna will come too,
‘There only the godly name of Ram will come to rescue you but not
your sons, mother wife or brothers.(85)
‘One should bow only to the Almighty whose sovereignty is prevailing
over all the fourteen regions.
‘They all revere to his magnificence an a perceive Him as the
Provider,(86)
‘None can perceive His contour and magnitude.
‘What His name is and how He is addressed, how far can I narrate as
I have no aptitude to expound.(87)
‘He has neither a father, nor a mother, or a brother and also no sons,
grandson or grand-parents,(88)
‘He creates many, and some, He destroys. He establishes as well as
decimates,
‘Many times He roams around in all the four directions and the Eternal
Being is recognised in the Guru.(89)
‘I revere Him as my preceptor because my body is His endowment.
‘Through His creation I am exclaimed as a lady and, on account of
His sanctuary, I worship Him.(90)
Chaupaee
‘Oh, Pundit, I believe only in one Almighty and cannot put my mind
in to the stones,
‘I take a stone as stone and that is why people mind it ill.(91)
‘We will call a spade, although people may resent.
We don’t care and we must divulge the truth.(92)
‘Listen, Pundit, being greedy for money, you go on begging from
every body.
‘You never feel ashamed and do not fear the Almighty.’(93)
The Priest Talk
Then the Brahmin spoke, ‘What do you know, who consider Shiva
as a Stone?
‘If some one calls them otherwise he earns the wrath of Almighty.(94)
‘One who talks ill of them, he is destined for the hell.
‘They should be venerated as they are the only pristine true gods.’(95)
The Princess Talk
‘We believe only in one God and do not value Shiva much.
‘We will never adore Brahma and Shiva and we are not afraid of the
them.(96)
‘The one who exalts Shiva and Brahma as the gods, he is bound to
face the death.
‘And the ones who recollects Almighty, the death does not come near
them.(97)
‘Those who adore the Almighty, they never face the noose of
dissolution.
‘They are showered with all mundane and spiritual powers and they
strive successfully.(98)
‘Even one day spent in the remembrance of the Almighty endows
temporal and godly potency too.
‘Their coffers are filled with various riches and there wealth never
diminishes.(99)
‘One who recognises the Almighty, he gets emancipation from the
transmigration.
‘In the universe, he enjoys all the comforts and, after killing the
enemies, revels in love-making.(100)
‘Oh, you the Brahmin, when you are tormented by death, which book
will you have in your hands.
‘Will you recite Bhagwat Purana, Bhagwat Geeta or will you try to
get hold of Ram a or Shiva?(101)
‘Oh, Pundit, whom you consider supreme beings, they all are in the
sway of Kaal.
‘And the retribution of the Kaal is not spared even to (the gods) Shiva,
Brahma, Indra and Vishnu.(102)
‘Same as the Lives of the gods, there are Lives of the demons.
‘May be some peoples are Hindus and some Muslims, but the kaal,
above them all, is supreme. (103)
‘Sometime the demons terminated the gods and sometime the gods
exterminated the demons. ‘
‘But the One who annihilated both the gods and the demons, He is
the Supreme Provider to us all.(104)
Arril
‘He eradicated Indra, Upinder, Sun, Moon, Kuber, Jallandhar,

Shesnaag
‘The one whose sovereignty is prevailing over fourteen region, only
He should be paid obeisance. (105)
Chaupaee
The Brahmin Talk
She tried to make the Brahmin understand but he explicated,
Those who worship the Stones, their sins will be obliterated.(l06)
‘Those who remember the icon of Shiva, all their transgressions will
be eliminated.
‘But , those who relinquish him, are pushed into the hell.(107)
‘One who gives some money to a Brahmin, he gets ten time that
thereinafter.
‘But the one who donates to some one other than Brahmin, he remains
unsuccessful.’(1 08)
Arril
Then the woman picked up the statue of Shiva and laughingly hit it
on the face of the Brahmin.
With the icon, she broke all the teeth of the Brahmin and snatched his
gear.(109)
‘Now, tell me, Brahmin, where has gone your Shiva?
‘You have been idolising him who has smashed your teeth.
‘The organ which you have been adoring, has come to hit your
face.’(110)
Chaupaee
All the wealth, which was confiscated from that Brahmin was
distributed among the (other) Brahmins.
(She) told the Brahmin, ‘Don’t worry, you will get ten times more in
the life thereinafter.’(111)
Kabit
‘They (Brahmins) solicit others to squander the wealth but themselves
remain spendthrift and don’t use even turmeric in their cooking.
‘They are great plunderers and ravage the people in the bazaars in
broad daylight.
‘They don’t posses even a penny and they wander out begging pennies.
‘The one whom they call daughter, they conduct immorality.
‘Born out of greed, they pretend to be benefactors but they are the
incarnation of mdigence.( 112)
Chaupaee

‘They don’t use even turmeric in their cooking but they talk big among
others.
‘They make themselves renowned as the princes of some country
but, in practice, they are not worth pennies,(113)
‘If there was any truth in their occult power, they would not go Out
begging.’
‘Expounding a few words from their mouths, they fill up their coffers
with money.(114)
‘Rama and Krishna, which they cite, and Shiva and Brahma, which
they quote,
‘They all were exterminated by Kaal, and then reincarnated by
Kaal.(115)
‘Numerous are there Krishnas and Ramas and many are there
Chituran,Shiva and Vishnu,
‘Also are the Suns and Moons, and they all fetch water (perform menial
errands) for Kaa1.(116)
‘In due time, through the Kaal’s wish, they were incarnated and through
Kaal’s wish they were perished.
‘They will manifest by dint of Kaal, and by Kaal’s desire they will be
annihilated.’(117)
Dohira
Through just one curse a sage was turned into the stone,
And, now, all those revering it as God must feel ashamed.’(l18)
Chaupaee
The Brahmin Talk
Then the Brahmin flew into rage and started to snarl,
‘Now I will go to the Raja and demand you to be summoned there
tied up.’(l19)
The Princess Talk
Then, the Princess got hold of the Brahmin and threw him in the
rivulet.
She choked him eight times in water and purged him thoroughly this
way.(120)
She told him, ‘I will go to my father and tell him that you have molested me.
The Brahmin Talk
Heeding this, the Brahmin felt scared and fell on her feet.
‘whatever you say I will explicate and, please, cast off your
Indignation, ‘(122)
The princess Talk
‘You announce, “Initially, I will have ablution and then I will dispense
with all my riches.
“I will never worship the stones and will pay obesance at the feet of
the Mahan KaaI, the Almighty.”(l23)
The poet Says
Then the Brahmin worshipped Mahan Kaal and dropped all the icons
in the rivulet.
No one even had the wind of what had transpired with the
Brahmin.(124)
Dohira
Through such stratagem she manoeuvred the Brahmin to submerge
the stones.
After making him to savour wine and cannabis, she made him the
server of Mahan Ka1.(l25)(1)
266th Parable of Auspicious Chritars
Conversation o/the Raja and the Minister,

Completed with Benediction. (266)(5194)
To be continued.
Chritar Two hundred and sixty-seven
Tale of a Mer.’
 
Feb 27, 2010
19
8
30
Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh Guru Roop Sangat Jeo,

With Sri Guruji's kirpa, the fourth article in the Charitropakhyan series is now complete. This article provides a summary of important Charitars, from no. 25 - No. 403, and attempts to refute the baseless and illogical arguments raised by Prof Darshan Singh Ji Khalsaarshan and his band of nindaks from time to time. It is an important read in my opinion, because allegations like Sri Dasam Granth Sahib ji promotes Brahmanical ideas are aptly refuted with proper quotes. As with the previous articles, this one is also extensively based on Dr. Harbhajan Singh Ji's book while translations are from Gyani Narain Singh Ji's steek.

[Part IV] Charitropakhyan - Analysis and Clarifications of Charitars 25 - 403

The king in Charitar No. 25 (ਪ੍ਰੇਮ ਕੁਮਾਰੀ - Story of Prem Kumari) is an infertile aged man . Concerned about the lack of heir, his politically conscious wife makes physical relations with another man. It is important to note that it is the adulterous nature of the king that has brought about this situation. In Charitar No. 27 (ਬਿਓਮ ਕਲਾ - Story of Beom Kalaa), a similar story is depicted where the protagonist queen is forced to drop her morality because her husband is an old man incapable of procreating. The woman in Charitar No. 28 (ਸੂਰਛਟ - Story of Soorchatt) is extremely beautiful while her husband is disgustingly ugly. 30[sup]th[/sup] Charitar (ਚਾਚਰ ਮਤੀ - Chaachar Mati) tells the story of a queen whose husband is one-eyed and she falls for a wandering juggler. In Charitar No. 32 (ਰਸ ਮੰਜਰੀ - Rass Manjari), the wise protagonist woman Rass Manjari kills the thieves. 49[sup]th[/sup] Charitar (ਨੰਦ ਮਤੀ - Nand Mati) is the story of a woman named Nand Mati, who lives with her husband in Anandpur. Her husband keeps idling in Guruji's court the whole day while she keeps her engrossed with other men:
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਉਹਦੇ ਘਰ ਬਹੁਤ ਲੋਕ ਰਾਤ ਦਿਨ ਆਉਂਦੇ ਸਨ ਤੇ ਉਹਦੇ ਨਾਲ ਭੋਗ-ਬਿਲਾਸ ਕਰਦੇ ਸਨ, ਉਹ ਮੂਰਖ ਸਾਡੇ ਕੋਲ ਬੈਠਾ ਰਹਿੰਦਾ ਸੀ ਤੇ ਉਸ ਇਸਤ੍ਰੀ ਨੂੰ ਮੂੰਹੋ ਕਦੀ ਕੁਝ ਨਹੀਂ ਕਹਿੰਦਾ ਸੀ ।
The message being given through this story is that it is not a religious obligation to keep sitting in places of worship; it is important to live in and take care of the household affairs too. This is an appropriate admonition for those people who ignore their household responsibilities by staying only at religious places. The story of Charitar No. 80 (ਰਾਧਾ - Radha) is worth paying proper attention to. Under the influence of pessimistic talks of a Yogi, the king in the story makes up his mind to become yogi too. But his thoughtful wife correctly guides him thus:
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਰਾਜਾ ਇਨਸਾਫ ਨਹੀਂ ਕਰਦਾ ਤੇ ਝੂਠ ਬੋਲਦਾ ਹੈ, ਰਾਜ ਛੱਡਕੇ ਤਪੱਸਿਆ ਕਰਦਾ ਹੈ, ਉਹ ਨਰਕ ਵਿਚ ਜਾਂਦਾ ਹੈ ।
In this Charitar, woman's extremely sharp and constructive reasoning is portrayed; the prudent character of queen is able to bring the king back from the path of renunciation and onto the path of Raj-Yog:
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਰਾਜੇ ਨੇ ਇਹ ਆਕਾਸ਼ ਬਾਣੀ ਸੁਣਕੇ ਉਹਨੂੰ ਮਨ ਵਿਚ ਸਚ ਕਰਕੇ ਮੰਨਿਆ ਕਿ ਦਿਨ ਸਮੇਂ ਮੈਂ ਰਾਜ ਕਰਾਂਗਾ ਅਤੇ ਰਾਤ ਸਮੇਂ ਪ੍ਰਮੇਸ਼ਰ ਦਾ ਭਜਨ ਕਰਾਂਗਾ ।
Charitar No. 119 (ਰਾਜਕੁਮਾਰੀ ਰੁਦ੍ਰਕਲਾ - Rajkumari RudraKalaa)has been a particular target of intense criticism. It's story is associated with the practice of sorcery, black magic, incantations, Rudra-Kala and Sambraatra in a state called ਤਿਰਹੁਤ (Terhut). In actuality, the word ਤਿਰਹੁਤ is a corrupted form of word ਤ੍ਰਿਪੁਰ+ਹਤ (Tripur+hatt), used for Shiva. ਸੰਬਰਾਤ੍ਰਿ (Sambraatra) is again used for Shiva and Rudrakalaa, the protagonist of the story, is 'ਰੁਦ੍ਰ-ਸ਼ਿਵ' (Rudra-Shiva), the wife of Shiva. The real motive of this story is to negate and criticise the Yantra-Mantra-Tantra (to possess and control, use of magic mantras, sorcery as specified in tantra-shastars) meditation techniques practised by the worshippers of Shiva. The abundance of vulgar words in this story is to reflect and highlight the filth propagated by Tantric faiths. The episode has been written with the specific purpose of repudiation of Shaatvik and similar faiths, therefore it is absolutely inappropriate and irresponsible to associate Charitropakhyan with practitioners of such belief systems. The next Charitar (No. 120 - ਵਿਸ਼ਨੂੰ - Vishnu) is also linked to Shiva, in which his rage is depicted as the root cause of creation of demons.

Charitar No. 266 (ਰਨਖੰਬ ਕਲਾ- RanKhambh Kala ) needs to be analysed in detail because there are lots of questions raised against it by the opposers of Sri Dasam Granth. They also love to distort the meanings of this Charitar in attempt to register an obscene version in the mind of readers, whereas in reality, this lengthy and important Charitar inspires the readers to renounce false beliefs of idol-worship and live in the remembrance of that one and only Akal Purakh Waheguru Ji. This advice comes from the female protagonist of the Charitar, which signifies their highly sensitive and conscious mind. In fact, it is a perfect tribute to the female's intellectual awareness and rationality against idol-worship, an example which is extremely rare to find in other religious texts of the world. King Sumatt Sen (In most stories, the characters have been named in accordance with their characteristics and personality traits) has one extremely beautiful daughter named Rankhambh Kala and four gallant sons - Saardul Dhuj, Naahar Dhuj, Singh Ket, and Har Ket. The king, in order to get his daughter educated, had given lots of money to a karam-kaandi Brahman expert in religious texts, their grammar and Vedas. One day, the princess goes to the Brahman. With folded hands, the Brahman kept bowing his head repeatedly in front of an idol. The princess laughed and asked him, 'Why are doing praying in front of this stone with folded hands?'. The Brahman replied, 'O Princess! The idol you are referring to is not a stone, it is God.' It is very important for the readers to know the replies made by the princess to refute the Brahman, because it is a vital component of the moral lessons delivered by the Charitars:
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਰਾਜ ਕੁਮਾਰੀ ਨੇ ਕਿਹਾ ਕਿ ਮੂਰਖ ਲੋਕ ਪ੍ਰਭੂ ਨੂੰ ਪਛਾਣਦੇ ਨਹੀਂ ਹਨ ਜਿਸਦਾ ਪਰਤਾਪ ਤਿੰਨਾਂ ਲੋਕਾਂ ਵਿਚ ਵਿਆਪਕ ਹੈ । ਜੋ ਇਸ ਪੱਥਰ ਨੂੰ ਪ੍ਰਭੂ ਸਮਝਕੇ ਪੂਜਦੇ ਹਨ, ਉਸ ਨਾਲ ਪਰਲੋਕ ਹੋਰ ਵੀ ਦੂਰ ਹੋ ਜਾਂਦਾ ਹੈ । ਪਰਮਾਰਥ ਦੇ ਨਾਂ ਤਾ ਏਨੇ ਪਾਪ ਕਰਦੇ ਹਨ ਕ੍ ਉਨ੍ਹਾਂ ਪਾਪਾਂ ਵੱਲ ਵੇਖ ਕੇ ਪਾਪ ਖੁਦ ਸ਼ਰਮਸਾਰ ਹੋ ਜਾਂਦੇ ਹਨ । ਹੇ ਮੂਰਖ ਪਰਮੇਸ਼ਰ ਦੇ ਚਰਨਾਂ ਵਿਚ ਡਿੱਗ, ਇਨ੍ਹਾਂ ਪੱਥਰਾਂ ਵਿਚ ਪਰਮੇਸ਼ਰ ਨਹੀਂ ਹੈ ।
Meaning - O fool!; Do you not recognise God, who is omnipresent in all three worlds? You worship this stone, which pushes you (further) away from God. You perform sins on pretext of faith, looking at which, even sin get ashamed. O fool! Drop at the feet of Lord, there is no God exclusively in stones.

ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਪਰਮਾਤਮਾ ਸਭ ਵਿਚ ਵਸਦਾ ਹੈ । ਜਲ ਵਿਚ ਥਲ ਵਿਚ ਸਾਰਿਆਂ ਰੂਪਾਂ ਵਿਚ, ਰਾਜਿਆਂ ਵਿਚ, ਸੂਰਜ ਵਿਚ ਚੰਦ੍ਰਮਾਂ ਵਿਚ ਭਾਵ ਉਹ ਹਰ ਥਾਂ ਹੈ, ਜੇ ਉਸ ਨੂੰ ਮਨ ਲਾਕੇ ਭਾਲਿਆ ਜਾਵੇ । ਅੱਗ, ਹਵਾ, ਪ੍ਰਿਥਵੀ ਅਤੇ ਭਲਾ ਉਹ ਕਿਥੇ ਨਹੀਂ ਹੈ, ਉਹ ਪਰਮਾਤਮਾ ਸਭ ਵਿਚ ਵਿਆਪਕ ਹੈ । ਇਸ ਲਈ ਹੇ ਮੂਰਖ ਉਹ ਕੇਵਲ ਪੱਥਰਾਂ ਵਿਚ ਹੀ ਨਹੀਂ ਹੈ ।
Meaning -(That) God has manifested Himself everywhere; in water, on land, in all lifeforms, in every king, in the sun, in the moon, in the sky; He can be realised with love and grace in any of them. In fire, in air, on land; there is no place where He is not present. (He) is omnipresent in everything, and not just in stones.
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੇ ਸਾਰੀ ਧਰਤੀ ਨੂੰ ਕਾਗਜ਼ ਬਣਾਇਆ ਜਾਵੇ ਅਤੇ ਸੱਤਾਂ ਸਮੁੰਦਰਾਂ ਨੂੰ ਸਿਆਹੀ ਬਣਾਇਆ ਜਾਵੇ ਅਤੇ ਸਾਰੀ ਬਨਾਸਪਤੀ ਨੂੰ ਕਲਮ ਬਣਾਇਆ ਜਾਵੇ, ਸਰਸਵਤੀ ਖੁਦ ਬੋਲੇ ਅਤੇ ਸਾਰੇ ਜੀਵਾਂ ਦੁਆਰਾ ਸੱਠਾਂ ਜੁਗਾਂ ਤਕ ਵੀ ਲਿਖਿਆ ਜਾਵੇ, ਤਦ ਵੀ ਉਸ ਪ੍ਰਭੂ ਦਾ ਰਹਿਸ ਨਹੀਂ ਜਾਣਿਆਂ ਜਾ ਸਕਦਾ । ਹੇ ਮੂਰਖ ਤੁਸੀਂ ਉਸ ਨੂੰ ਪੱਥਰਾਂ ਵਿਚ ਕਿਵੇਂ ਮੰਨ ਰਹੇ ਹੋ ।
Meaning - (If we) make the whole earth (our) paper, and seven seas the ink; the entire vegetation cut down to make writing devices; (if we) get Saraswati as the narrator and entire mankind as scribe, (if we) get them to write continuously for 60 yugs (ages), (even then) nobody can find out the mysterious ways of the Lord. O fool! (and you think) you have got Him manifested in this stone.
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਪੱਥਰਾਂ ਵਿਚ ਪ੍ਰਭੂ ਨੂੰ ਮੰਨਦਾ ਹੈ ਉਹ ਉਸ ਦਾ ਭੇਤ ਨਹੀਂ ਪਾ ਸਕਦਾ । ਜਿਵੇਂ ਕਿਵੇਂ ਉਹ ਲੋਕਾਂ ਨੂੰ ਭਰਮ ਵਿਚ ਪਾਉਂਦਾ ਹੈ ਅਤੇ ਲੋਕਾਂ ਦੇ ਘਰਾਂ ਦਾ ਧਨ ਲੁੱਟ ਕੇ ਲੈ ਜਾਂਦਾ ਹੈ ।
Meaning -Anyone who believes God is only established in idols will never be able to realise His true nature. (You) misguide people in one way or another and vanish after robbing them off their wealth.
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਸੰਸਾਰ ਵਿਚ ਤਾਂ ਇਹ ਲੋਕ ਆਪਣੇ ਆਪ ਨੂੰ ਪੰਡਤ, ਸੁੱਘੜ ਅਤੇ ਸੁਚੇਤ ਕਹਾਉਂਦੇ ਹਨ ਪਰ ਪੱਥਰਾਂ ਦੀ ਪੁਜਾ ਕਰਦੇ ਇਹ ਬੀਲਕੁਲ ਮੂਰਖ ਲਗਦੇ ਹਨ ।
Meaning - (You) claim to be scholar, agile and wise; (you) worship the stones, that is why (you) look like a fool.
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਮਨ ਵਿਚ ਹਰ ਵੇਲੇ ਧਨ ਦੀ ਆਸ ਲਾਈ ਰੱਖਦੇ ਹਨ ਪਰ ਮੁੰਹ ਤੋਂ 'ਸ਼ਿਵ ਸ਼ਿਵ' ਉਚਾਰਣ ਕਰਦੇ ਰਹਿੰਦੇ ਹਨ । ਜਗਤ ਵਿਚ ਬੜੇ ਪਖੰਡ ਅਤੇ ਚਲਿੱਤਰ ਵਖਾਉਂਦੇ ਹਨ ਪਰ ਦਰ ਦਰ ਮੰਗਦੇ ਸ਼ਰਮ ਨਹੀਂ ਖਾਂਦੇ
Meaning - In (your) heart, you hope for money (etc.) while chant 'Shiv, Shiv' from (your) mouth. (You) take up many appearances to trick the world, (but) are not ashamed to beg from door to door.

ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਨੱਕ ਬੰਦ ਕਰਕੇ ਇਹ ਚਾਰ ਘੜੀਆਂ ਤਕ ਖੜੇ ਰਹਿੰਦੇ ਹਨ ਅਤੇ 'ਸ਼ਿਵ ਸ਼ਿਵ' ਇਕ ਪੈਰ ਤੇ ਖੜੇ ਹੋ ਕੇ ਕਹਿੰਦੇ ਹਨ । ਜੇ ਕੋਈ ਇਨ੍ਹਾਂ ਨੂੰ ਆਕੇ ਇਕ ਪੈਸਾ ਵੀ ਦਿੰਦਾ ਹੈ ਤਾਂ ਇਹ ਓਸੇ ਵੇਲੇ ਸ਼ਿਵ ਦਾ ਸਿਮਰਣ ਬੰਦ ਕਰਕੇ ਉਸ ਦਾਨ ਨੂੰ ਚੁਕਣ ਵਿਚ ਲਗ ਜਾਂਦੇ ਹਨ ।
Meaning - (You) keep holding you breath for few moments and keep chanting 'Shiv Shiv' by standing on one leg. If someone comes and gives (you) even one paisa, (you) forget your chants and get busy picking it up with your teeth [like a greedy dog].
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਦੂਸਰਿਆਂ ਨੂੰ ਉਪਦੇਸ਼ ਦਿੰਦੇ ਹਨ, ਖ਼ੁਦ ਉਸ ਉਪਦੇਸ਼ ਵਲ ਧਿਆਨ ਵੀ ਨਹੀਂ ਦਿੰਦੇ ਅਤੇ ਇਹ ਲੋਕ ਦੂਸਰੇ ਲੋਕਾਂ ਨੂੰ ਤਿਆਗ ਦਾ ਉਪਦੇਸ਼ ਦਿੰਦੇ ਹਨ । ਪਰ ਓਸ ਧਨ ਦੇ ਲੋਭ ਖਾਤਰ ਇਹ ਊਚ ਨੀਚ ਦਾ ਵਿਚਾਰ ਕੀਤੇ ਬਿਨਾਂ ਦਰ ਦਰ ਫਿਰਦੇ ਹਨ ਹਰ ਇਕ ਅਗੇ ਤਰਲੇ ਕਢਦੇ ਹਨ । ਆਪ ਕਹਿੰਦੇ ਹਨ ਕਿ ਅਸੀਂ ਪਵਿਤਰ ਹਾਂ, ਪਰ ਅਸਲ ਵਿਚ ਅਪਵਿਤਰ ਹੁੰਦੇ ਹਨ ਕਿਉਂਕਿ ਆਪ ਇਹ ਮਲੇਛਾਂ ਦੀ ਨੌਕਰੀ ਕਰਕੇ ਰੋਟੀ ਦਾ ਟੁਕੜਾ ਪ੍ਰਾਪਤ ਕਰਦੇ ਹਨ । ਆਪਣੇ ਆਪ ਨੂੰ ਕਹਿੰਦੇ ਹਨ ਕਿ ਅਸੀਂ ਬਹੁਤ ਸੰਤੋਖੀ ਹਾਂ, ਪਰ ਅਸਲ ਵਿਚ ਪਰਮ ਅਸੰਤੋਖੀ ਹਨ । ਉਹ ਇਕ ਪ੍ਰਭੂ ਦੇ ਦਵਾਰ ਨੂੰ ਛੱਡ ਕੇ ਹੋਰ ਲੋਕਾਂ ਦੇ ਦਰਵਾਜ਼ਿਆਂ ਤੇ ਜਾ ਕੇ ਮੰਗਦੇ ਹਨ ।
Meaning -(You) lecture others but do not follow the teachings (yourself) and (you) keep preaching others to renounce the love for money. In the greed of that money, (you) shamelessly keep begging at every door and from everyone, without considering their status. (You) say I am pure, but (in reality you) are highly impure (because) you work for the malechhs for bits of food. (You claim to be) content but in reality (you) are highly discontent (because you) leave God's door and beg at every other door.
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਇਹ ਮਿਟੀ ਦੇ ਸ਼ਿਵਜੀ ਬਣਾਉਂਦੇ ਹਨ, ਉਸ ਦੀ ਪੂਜਾ ਕਰਦੇ ਹਨ ਅਤੇ ਫਿਰ ਉਸਨੂੰ ਪਾਣੀ ਵਿਚ ਰੋੜ ਦਿੰਦੇ ਹਨ, ਫਿਰ ਦਬਾਰਾ ਮਿੱਟੀ ਨੂੰ ਗੋਹ ਕੇ ਉਸ ਨੂੰ ਬਣਾਉਂਦੇ ਹਨ । ਤੁਸੀਂ ਉਸ ਦੇ ਪੈਰੀਂ ਪੈਂਦੇ ਹੋ, ਮੱਥੇ ਰਗੜਦੇ ਹੋ: ਹੇ ਮੂਰਖੋ ਉਸ ਮਿਟੀ ਦੇ ਬੁੱਤ ਪਾਸ ਕੀ ਹੈ ਜੋ ਤੁਹਾਨੂੰ ਦੇਵੇਗਾ । ਤੁਸੀਂ ਉਸ ਦੇ ਲਿੰਗ ਦੀ ਪੂਜਾ ਕਰਦੇ ਹੋ ਅਤੇ ਸ਼ਿਵਜੀ ਸਮਝਕੇ ਉਸ ਦੇ ਪੈਰੀਂ ਪੈਂਦੇ ਹੋ । ਫਿਰ ਤਾਂ ਉਹ ਤੁਹਾਨੂੰ ਉਹੀ ਕੱਢ ਕੇ ਦੇਵੇਗਾ ਜਿਸਦੀ ਤੁਸੀਂ ਪੂਜਾ ਕਰਦੇ ਹੋ । ਕੀ ਉਸ ਲਿੰਗ ਨੂੰ ਆਪਣੀ ਪੁੱਤਰੀ ਨੂੰ ਦੇਵੇਂਗਾ ਜਾਂ ਖ਼ੁਦ ਹੀ ਚੱਬ ਲਵੇਂਗਾ ? ਸ਼ਿਵਜੀ ਤੈਨੂੰ ਉਥੇ ਹੀ ਖਿੱਚ ਕੇ ਮਾਰੇਗਾ ।
Meaning -(You) make clay Shivas and throw it in water after worshipping it and then knead clay to make some (more). (You) fall in the feet (of that idol) and rub foreheads; O (fool!), just think what it has got that it will give (you)? (You) worship its phallus and fall at its feet thinking it is Shiva. (Then) you will only get the thing that you worship (as reward). Will you give it (phallus) to your daughter or chew on it yourself? This is exactly how SadaShiv (God) will humiliate you.
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਹੇ ਮੂਰਖ ਜਿਸ ਪੱਥਰ ਨੂੰ ਤੂੰ ਸ਼ਿਵਜੀ ਕਹਿੰਦਾ ਹੈਂ ਉਸ ਪਾਸੋਂ ਤੈਨੂੰ ਕੁਝ ਨਹੀਂ ਮਿਲੇਗਾ । ਪੱਥਰ ਦੀ ਜੂਨ ਵਿਚ ਜਿਹੜਾ ਖ਼ੁਦ ਪਿਆ ਹੈ, ਉਹ ਪ੍ਰਸੰਨ ਹੋ ਕੇ ਤੈਨੂੰ ਕੀ ਵਰਦਾਨ ਦੇਵੇਗਾ ? ਉਹ ਪੱਥਰ ਵੀ ਤੈਨੂੰ ਆਪਣੇ ਵਰਗਾ ਪੱਥਰ ਬਣਾ ਲਵੇਗਾ ਅਤੇ ਤੈਨੂੰ ਪੱਥਰ ਦੀ ਪਦਵੀ ਦੇ ਦੇਵੇਗਾ । ਹੇ ਮੂਰਖ ਹੁਣ ਹੀ ਸਮਝ ਲੈ, ਬਾਅਦ ਵਿਚ ਤੈਨੂੰ ਇਸ ਦੀ ਸਮਝ ਨਹੀਂ ਆਉਣੀ ।
Meaning -O fool! The stone that you think is Shiva, (you) will not receive anything from it. That who itself has been reincarnated as stone, what can it give (you) if its pleased? It will make (you) like itself, then (you) will be conferred the title of stone. O fool! Be aware of this now!; (for you) will not be able to understand it later.
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਲੜਕਪਨ ਤੇਰਾ ਉਸ ਤਰ੍ਹਾਂ ਬੀਤ ਗਿਆ ਅਤੇ ਜਵਾਨੀ ਵਿਚ ਤੂੰ ਉਸ ਦਾ ਨਾਮ ਨਹੀਂ ਜਪਿਆ । ਤੂੰ ਦੂਸਰਿਆਂ ਪਾਸੋਂ ਤੇ ਦਾਨ ਕਰਵਾਉਂਦਾ ਰਿਹਾ ਏਂ, ਪਰ ਆਪ ਹੱਥ ਚੁਕ ਕੇ ਕਦੀ ਵੀ ਕਿਸੇ ਨੂੰ ਦਾਨ ਨਹੀਂ ਦਿੱਤਾ । ਪੱਥਰ ਅਗੇ ਸਿਰ ਝੁਕਾ ਕੇ ਕੀ ਤੁੰ ਪਰਮਾਤਮਾ ਦਾ ਸਿਰ ਨੀਵਾਂ ਕਰ ਰਿਹਾ ਹੈਂ, ਤੁੰ ਕਾਮਨਾਵਾਂ ਦਾ ਜਾਲ ਵਿਚ ਹੀ ਫਸਿਆ ਹੈਂ, ਹੇ ਮੂਰਖ ਕੱਲ ਕੱਲ ਕਰਦਿਆਂ ਸਾਰਾ ਜੀਵਨ ਹੀ ਸਮਾਪਤ ਹੋ ਗਿਆ ਹੈ ।
Meaning - (You) spent your life (unaware) in childhood and (you) did not remember Him in (your) youth. (You) kept getting others to donate, while (you) never lifted your hand to give donations (yourself). (You) have lowered God's head by bowing in front of idols. O fool! (you) remained trapped in web of desires, saying 'tomorrow, tomorrow'; (you) have wasted life away.

ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਹੇ ਪੰਡਤ ! ਤੂੰ ਇਕ ਦੋ ਪੁਰਾਣ ਪੜ੍ਹਕੇ ਮਨ ਵਿਚ ਫੁੱਲ ਰਿਹਾ ਹੈਂ । ਤੂੰ ਉਹ ਪੁਰਾਣ ਨਹੀਂ ਪੜਿਆ ਜਿਸ ਦੇ ਪੜ੍ਹਨ ਨਾਲ ਸਾਰੇ ਪਾਪ ਨਸ਼ਟ ਹੋ ਜਾਂਦੇ ਹਨ । ਪਖੰਡ ਵਿਖਾਕੇ ਤੁਸੀਂ ਤਪੱਸਿਆ ਕਰਦੇ ਹੋ ਪਰ ਦਿਨ ਰਾਤ ਤੁਹਾਡਾ ਮਨ ਤਾਂ ਧਨ ਵਿਚ ਵਸਦਾ ਰਹਿੰਦਾ ਹੈ । ਮੂਰਖ ਲੋਕ ਭਾਵੇਂ ਤੁਹਾਡੀਆਂ ਗੱਲਾਂ ਨੂੰ ਪ੍ਰਮਾਨੀਕ ਮੰਨ ਲੈਣ, ਪਰ ਅਸੀਂ ਤਾਂ ਇਨ੍ਹਾਂ ਗੱਲਾਂ ਨੂੰ ਨਹੀਂ ਮੰਨ ਸਕਦੇ ।
Meaning - O Brahman! By reading one or two Puranas, (you) have become arrogant. But (you) have not read that Purana, reading which entire sins of the world are eradicated. You pretend to meditate, (but your) mind is engrossed with thoughts of money day and night. Fools may believe your theories, but I do not believe in any of them.
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਕਿਉਂ ਏਨਾ ਕਾਰਜ ਕਰਦੇ ਹੋ ਅਤੇ ਇਸ ਪੱਥਰ ਲਈ ਸਭ ਕੁਝ ਪਹੁੰਚਾ ਰਹੇ ਹੋ ? ਕਿਉਂ ਇਸ ਜਗ ਵਿਚ ਪਖੰਡ ਕਰ ਰਹੇ ਹੋ ਤੁਹਾਡਾ ਇਕ ਲੋਕ ਤੇ ਗਿਆ ਤੁਸੀਂ ਆਪਣਾ ਪਰਲੋਕ ਵੀ ਗਵਾ ਲੈਣਾ ਹੈ । ਮੈਨੂੰ ਝੂਠੇ ਮੰਤਰ ਅਤੇ ਉਪਦੇਸ਼ ਨ ਦੇਵੋ ਜੋ ਤੁਸੀਂ ਚਾਹੁੰਦੇ ਹੋ, ਉਸ ਧਨ ਨੂੰ ਲੈ ਕੇ ਖੁਸ਼ ਹੋ ਜਾਵੋ । ਤੁਸੀਂ ਰਾਜ ਕੁਮਾਰਾਂ ਨੂੰ ਹੀ ਇਹ ਮੰਤਰ ਸਿਖਾਓ ਮੈਨੂੰ ਕੁਝ ਵੀ ਸਿਖਾਉਣ ਦੀ ਲੋੜ ਨਹੀਂ ।
Meaning - Why do (you) make such effort, for what do (you)worship this idol? Why do you deceit the world? (Your) current life is destroyed; (now you) will lose afterlife too. Do not preach (me) false mantras. Whatever amount of money (you) want, take it and be merry. The mantras you have taught the princes has been taught, but do not teach me (any mantras).

The readers can now make up their own mind whether these supreme, inspirational precepts have been given by some avataree person or by some ordinary poet. Decide for yourself whether slander of such words is the path to emancipation or the path to hell? There are lots of similar motivational verses given in this long story. It appears as if it is neither the minister Bhoop dialogue, nor the advice given to the Brahman; instead, it is a divine message delivered to us by some enlightened soul:
And extremely materialistic and greedy priests have been rebuked as:
Meaning -To some, these Brahmans teach the art of Tantra and to others, they teach the use of different Mantras. Those who do not get influenced by any of these, they sing songs, sloks and kabits for them. (These Brahmans) are daylight robbers who steal money from people's houses. (Their dexterity) amazes thieves and puts swindlers to shame. They have no fear of the priest or the law, and (they) do not hesitate to rip off even their own disciples.

The adversaries of Sri Dasam Granth Sahib Ji make a big accusation that the spiritual head of this story is the Maha Kaal of Shaakat Panthis. It is important to mention here that the Brahman in this story worships Rudra-Shiva. It is also Shiva as Bhairo, husband of Bhairavi, he is also Mahakal and Rudra, etc. Following are a few references from other granths as proofs:

"He who sees wine, fish, meat, woman should salute the Bhairavi Devi and say Om! Salutation to the beloved of Siva, the remover of all obstacles"[Chapter 25, Shaakat NandatRangini]

"Sankara has as many aspects as there are Mahasaktis, He who worships Her ever worships Him as husband... He who worships the Devis pleases Rudra."[Principles of Tantra, P.63]

"If it vexes Thee, drown me with a thrust of Thy foot, but then in so doing thou must first raise Thy foot from the breast of Mahakala (Siva). The Devi is represented as standing on Siva, who is, as it were, corpse, for he is bhokta only, whilst she is kartari."[Principles of Tantra, P.63]

The Mahakal mentioned in the above story is the formless Waheguru - the creator of Brahma, Vishnu and Rudra-Shiv. It is the same Waheguru who, in the bani 'Jaap', has been referred to as 'Sarb Kaal'; or 'Kaalaan Kaal';. The protagonist Rankhambh Kalaa preaches the Brahman to stop worshipping Rudra-Shiv and idols, and inspires him to worship the formless Mahakal instead. This Mahakal is different from Rudra-Shiv. See verse no. 96 below:
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਰਾਜਕੁਮਾਰੀ ਨੇ ਫਿਰ ਕਿਹਾ ਕਿ ਮੈਂ ਕੇਵਲ ਇਕ ਮਹਾਂਕਾਲ ਨੂੰ ਹੀ ਮੰਨਦੀ ਹਾਂ, ਮੈਂ ਕਿਸੇ ਮਹਾਂਰੁਦਰ ਨੂੰ ਕੁਝ ਨਹੀਂ ਸਮਝਦੀ । ਮੈਂ ਬ੍ਰਹਮਾਂ ਬਿਸ਼ਨੂੰ ਦੀ ਵੀ ਸੇਵਾ ਨਹੀਂ ਕਰਾਂਗੀ ਅਤੇ ਇਨ੍ਹਾਂ ਪਾਸੋਂ ਰਤਾ ਭਰ ਵੀ ਨਹੀਂ ਡਰਾਂਗੀ ।
Meaning -(The princess then said) I only believe in One Mahakal, I do not give any importance to any Maha Rudra. I will (also) not worship Brahma or Vishnu, (nor) will I be fearful of them.

It is absolutely baseless to accuse Sri Dasam Granth Sahib Ji of having tendency to promote pro-Brahmanical philosophies. This Charitar staunchly criticises the ways of Brahmans and their deities, as:
Meaning - If they had any powers in their (false) mantras, they would not beg at every doorstep. (They) chant mantras from mouth and (with that deceit) are able to collect large amounts of wealth. Ram, Krishna, Shiva, Brahma, etc. have all been destroyed and resurrected by Kaal.

By labelling the following verse of this Charitar-story, opposers do widespread slandering of Sri Dasam Granth Sahib Ji. Actually, they derive wrong meanings from it to project indecency. In reality, however, Rankhambh Kala, after getting fed up with the Brahman's obstinacy and baseless logic,throws the stone phallus on his face and says the same phallus you worship everyday has struck you on your face today. The verse and its meanings are as follows:
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) - ਉਹ ਕਹਿਣ ਲਗੀ ਹੇ ਬ੍ਰਾਹਮਣ ! ਹੁਣ ਮੈਨੂੰ ਦੱਸ ਕਿ ਤੇਰਾ ਸ਼ਿਵਜੀ ਕਿਥੇ ਗਿਆ ? ਜਿਸਦੀ ਤੁਸੀਂ ਸਦਾ ਹੀ ਪੂਜਾ ਸੇਵਾ ਕਰਦੇ ਸੀ ਉਸ ਦੇ ਮੈਂ ਦੰਦ ਤੋੜ ਦਿੱਤੇ ਹਨ । ਜਿਸ ਲਿੰਗ ਦੀ ਪੂਜਾ ਕਰਦਿਆਂ ਤੂੰ ਏਨਾ ਸਮਾਂ ਨਸ਼ਟ ਕੀਤਾ ਹੈ ਉਹ ਹੀ ਤੇਰੇ ਮੁੰਹ ਤੇ ਆ ਕੇ ਵੱਜਾ ਹੈ ॥੧੧੦॥
Meaning (From Dr. Jaggi's translation) (..and she said) O Brahman! Now tell me, where has your Shiv gone now? Whom (you) used to worship all the time, he has broken (your) teeth. (you have) spent so much time worshipping the phallus, (that same phallus) has struck you in the face.

Therefore, there is no indecency in this verse nor anyone other than Akal Purakh has been given the status of the supreme being. Rebuttal of fake rituals of the Brahmans, idol-worship and deity-worship and the motivation for the worship of Only Waheguru Ji instead has been issued via the female protagonist of this Charitar. For rest of the world, it sets a prime example of the awakened state of women and issues an important message that a woman can play important role in spreading true faith as well as in the eradication of baseless traditions. Most Charitars deal with, and successfully portray, kings engrossed in wasteful pleasures, the sexual urges of people impersonating as yogis and great renuniciators, widespread exploitation on the pretexts of Jantra-Mantras, the co-relations between sex and drugs, actions of immorality emerging from incompatible marriages, and the evil nexus of wealth, power and intoxicants. The moral from all of the above is to abstain from such situations and to live a honest, virtuous life. In some stories, Guruji has attached himself as the protagonist to try to convey the message that such attacks of kaam happen on men of God too, and they are able to destroy them with their superior intellect. The following verse beautifully illustrates sharp power of reasoning of women:
It is unfortunate that influential people like Chitr Singh have turned woman of immense talents into Kamini, a symbol of desire. If aged people like him will forcefully establish physical relations with young girls like Chitravarti, it will result in immoral actions in the society as the desires of beautiful and young women cannot be fulfilled by weak, aged, and ugly people:
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜਦੋਂ ਕੋਈ ਜੁਆਨ ਇਸਤ੍ਰੀ ਧਨੀ, ਸਿਆਣੇ ਤੇ ਜੁਆਨ ਪੁਰਸ਼ ਨੂੰ ਪਾ ਲਵੇਗੀ ਤਾਂ ਭਲਾ ਫੇਰ ਉਹ ਬੁੱਢੇ, ਕੋਝੇ, ਗਰੀਬ ਤੇ ਮੂਰਖ ਮਨੁੱਖ ਪਾਸ ਕਿਉਂ ਜਾਵੇਗੀ ॥੧੫॥
Another accusation made by the opposition is that charitars give instructions to not disclose secrets to women, which is not in accordance with Gurmat. See the following verses from 12[sup]th[/sup] and 13[sup]th[/sup] charitars:
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਮਨੁੱਖ ਆਪਣੀ ਇਸਤ੍ਰੀ ਨੂੰ ਥੋੜਾ ਜਿਹਾ ਵੀ ਭੇਦ ਦੇਂਦਾ ਹੈ, ਪ੍ਰਭੂ ਪਲ ਵਿਚ ਉਸਦੇ ਪ੍ਰਾਣ ਨਸ਼ਟ ਕਰ ਦਿੰਦਾ ਹੈ ॥੩੦॥
Meaning -The person who gives even smallest of secrets to his woman, God takes away his life in a second.
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਆਦਮੀ ਆਪਣੇ ਮਨ ਦਾ ਭੇਦ ਇਸਤਰੀ ਨੂੰ ਦਸਦਾ ਏ, ਬੁਢਾਪਾ ਉਹਦੀ ਜਵਾਨੀ ਨੂੰ ਚੁਰਾ ਲੈਂਦਾ ਏ ਤੇ ਜਮਰਾਜ ਉਹਦੇ ਪ੍ਰਾਣ ਕਢ ਲੈਂਦਾ ਏ ॥੯॥
Meaning -The person who tells the secrets of heart to woman, old age snatches his youth and Yamraj takes away his life.

It is our opinion that these lines appear in those stories where woman has been blinded by sexual desires. It is instructed to not give away heart's secrets to an immoral woman as the consequences of it can be devastating. Even today, youthful female spies are deployed to spy on other countries. If someone gets lured in their trap and gives away any secrets, then destruction is inevitable. We have seen in previous verses that Sri Guruji has given immense motivation to increase love and affection with one's own woman, but has given stern warnings against falling for lustful women, as:
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਸਿਆਣੇ ਆਦਮੀ ਨੂੰ ਭਾਵੇਂ ਕਿੰਨਾ ਹੀ ਦੁਖ ਸਹਿਣਾ ਪਵੇ ਅਤੇ ਕਾਮ ਵੀ ਭਾਵੇਂ ਕਿੰਨਾ ਹੀ ਕਿਉਂ ਨਾ ਸਤਾਏ, ਜਵਾਨ ਇਸਤ੍ਰੀ ਦੇ ਪਿਆਰ ਵਿਚ ਕਦੇ ਨਹੀਂ ਫਸਣਾ ਚਾਹੀਦਾ॥੨੭॥
Meaning - No matter how much pain a wise man should go through and no matter how much kaam torments him, he should never fall in the trap of any youthful woman. (Charitar 17)
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) - ਭਾਵੇਂ ਕਿੰਨਾ ਹੀ ਪ੍ਰੇਮ ਵਧੇ ਅਤੇ ਸਰੀਰ ਨੂੰ ਕਿੰਨਾ ਹੀ ਦ੍ਖ ਕਿਉਂ ਨਾ ਹੋਵੇ, ਪਰ ਜੁਆਨ ਇਸਤ੍ਰੀ ਨਾਲ ਭੁਲਕੇ ਵੀ ਪ੍ਰੀਤ ਨਹੀਂ ਕਰਨੀ ਚਾਹੀਦੀ ॥੧੦॥
Meaning -No matter how much love increases and body goes through torments, (one) should not fall for any other woman (except one's own) even by mistake.

Sri Guruji also gives the important message to mankind that it is not only woman who is responsible for widespread immorality in society, in fact it is male who is more responsible for this epidemic. That is why, it is inappropriate to be harsh on any woman for her immoral behaviour. As far as possible, It is befitting to forget about her mis-deeds:
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਨੌਕਰ ਅਤੇ ਇਸਤ੍ਰੀ ਦੀ ਇਕੋ ਹੀ ਵੱਡੀ ਸਜ਼ਾ ਹੈ ਕਿ ਇਨ੍ਹਾਂ ਨੂੰ ਜਾਨ ਤੋ ਮਾਰਨ ਦੀ ਥਾਂ, ਦਿਲ 'ਚੋਂ ਕਢ ਦੇਣਾ ਚਾਹੀਦਾ ਹੈ ॥੪੨॥
Meaning -This is the biggest punishment for the employee and woman - instead of physically hurting them, (one should) throw them out of heart.

Summary of the CharitarsThe stories in these Charitars are not sexually provocative; On the contrary, they provide awareness of the social pain, criminal mentality, and exploitation of women that results from intense lust. The wealthy and ruling factions of society have been ridiculed by portraying the sorry state that emerges from their indulgence in lustful actions. The capitalistic mentality in which the only aim of earning and storing money has been shown to have adverse effect on the family network. Those who wear religious attire and pretend to be great renuniciators have been shown to be worse than a family man; they abandon their own houses and wish for others' wealth and bodies. People who believe in black magic and Tantra shastra have been portrayed rightly as sexually obsessed and of criminal tendencies. Incompatible marriages (aged man marrying young woman, ugly person getting married to beautiful, pleasant woman, a fool with clever woman, a poor man with materialistically ambitious wife) have been shown to bring about devastating consequences. The young widows who find it difficult to remarry have been shown to stray away towards wrongdoings. Conversely, a man marrying multiple women has been shown to develop bad character. And anyone who gives his secret to a nymph has been shown to be completely ruined. The unholy and unbreakable alliance of drugs and sex is told and most importantly, the male society has been held squarely responsible for the birth of immoralities in women. It is almost impossible to find any other such superb literary composition that has provided eloquent and minute disquisition of the psychology of sexually obsessed people the way these Charitars have.
[hr]

Thanks for reading! And, apologies for any inaccuracies!

Gurfateh! :happy:

-translated by Bhai Prabhjot Singh


WKK,WKF

I am feeling so lucky since i read your article....I always was ,is and will be a supporter of Dasham Granth Sahib....Hearty thanks for this as illiterate people are spreading nuisance about Dasham Granth Sahib......do keep posting such articles.....

Almighty Akaal Purakh Bless you
 

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Professor Harinder Meboob's comments, in "Dasam Granth: The Question of Authenticity" ... to read the entire article see the attachment.


2. THE QUESTION OF SCRIPTUAL AUTHENTICITY OF WOMAN IMAGE IN DASAM
GRANTH

The texts of Charitrapakhyan and Hakayats incorporated in Dasam Granth remain at a far-off distance from the sublimest point of scriptural experience of Guru Granth Sahib. The vast vision of Damdami Bir which encompasses the metaphysical dimensions of timeless bliss, apical grandeur of multifarious truth, mystical nuances of divine thrill, handsome proportions of universal life and a serene union of visible-invisible spiritual perspectives is absent from the enormous text of Charitrapakhyan.

The experience of Charitrapakhyan and Hakayats is shallow, disproportionate and extravagant. It doesn't add any aesthetic serenity to the mystical/spiritual existence of woman-image of Guru Granth Sahib. The descriptions of Charitropakhyan bring out the lewdness of a corrupt society. These compositions are unable to explore any deep psychology. Charitropakhyan versifies particularly in an immoral vein the fantastic manners of unchaste woman. When the reader applies literary canons to valuate
Chartiropakhyan, its text remains below the mediocre genres of fine literature. The reader finds no visionary quest of Guru Granth Sahib in the pages of Charitropakhyan which present an obscene drama of monstrous libidinous containing more than four hundred pageants of degenerate humanity. There are, undoubtedly, the lyrical illustrations of the role of unchaste woman in Guru Granth Sahib, but these literary genres never break the sanctity of its supreme woman-image. The uncontrollable and intriguing sexual impulses of women in Charitropakhyan shatter the scriptural balance /harmony and natural poise of sublime aspects of woman-image of Guru Granth Sahib which give her a permanent place or existentialnaturalness in the spiritual fabrics of society. So I conclude that the contents of Charitropakhyan are anti- Guru Granth Sahib. The tenth Guru would never disown his final commitment by creating such a mundane and inartistic voice against the metaphysical canons of Guru Granth Sahib ------ the everlasting spiritual light of the Khalsa.
 

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Gurfateh sunsingh ji,

Thank you for posting these summarized analysis of more than 275 charitars in just one article. But i think to dispel the doubts of the 'ignorant' sangat, it would be only prudent on our part to put forth line by line translations of these Charitars so that Sangat can learn, evolve and contemplate (do vichaar) on these Charitars. Surely, otherwise these Charitars would lose their purpose if not fully understood and it would seem like feeding our own words in the mouth of the Guru.

As it seems you have quite a good knowledge of the languages in which these charitars were written, may i humbly request you to start this endevour of translating all these Charitars line by line for the benefit of entire Sikh Sangat. Someone has to make this effort then why not you? :veryhappymunda: This might take years to achieve but the effort would be worth it as it would surely help the Sikh Sangat in clearly their doubts about these writings and unite like never before.

Gurfateh!
 

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ਸਿਵ ਸਿਵ ਕਰਤੇ ਜੋ ਨਰੁ ਧਿਆਵੈ ॥

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