CHARITROPAKHIYAN - How Manmatt exists
This composition highlights the various faces of woman. While the positive roles played by woman as a wife, as a mother, as a soldier are outlined, the negative aspect of some women who stoop to lowly activities has also been brought out.
It begins by elucidating the extreme bravery and courage of Devi Bhagwati and highlights her various deeds of glory. This is followed by the various positive ways in which women contribute to the welfare of their families in particular and society in general. The examples are drawn from the Mahabharata, Puranas, Brihat Katha, Katha Sahitya Saagar, Alif Laila, Ayaarey Dayish and other comtemporary literature. On reading about the various characters included in this composition one also gets an insight into the culture, tradition and values of the society and region of which they are a part.
Thus, through the given examples, Guru Ji has formulated a very strong value system for the reader, laying down rules to be upheld and followed by both men and women so that a society free from all mortal sins may be formed.
It has been said by some people who regard themselves as interlectuals that passages like the Charito Pukhyan cannot be the compositions of Guru Gobind Singh Ji as they are tales of the wiles of women and full of erotic imagery.
All around you one sees the ruchna or creation of Akal Purkh. He has created the good things and the bad things. Akal Purkh has created the plants, and trees, the natural beauty of the forests and the wilderness. He has also created good people, Sants, Mahapursh, Rishis, Munies, people with goodness in their hearts. He has also created the bad people, the oppressors, tyrants, murderers and thieves, the swindlers and the crooks and those people who are stuck in the clutches of Kaam. All is his khale or play – the good, the bad and the ugly.
So, if everything is as He wills it then why is it so difficult to accept that the Gurus wrote about it also. If the Gurus have written about the good things in a mans heart and the good things he can achieve then it follows that they can and must write about the seedier side of life and existence also. This is exactly what Guru Gobind Singh has done with the Charitro Pukhyan. Guru Ji has written about the wiles of not just women but about the bad deeds of men also, so that we as Sikhs, members of the Khalsa are aware of the traps and pitfalls, so that we can avoid them.
Guru Sahib Ji has written in the Sarb Loh GranthKhalsa mero roop hai khaas.Khalsay may hau karo nivaasKhalsa is my form and shapeIn the Khalsa I reside in spirit
This is how close Guru Sahib Ji regards himself to the Khalsa so it follows that Guru Ji wants to protect and make us aware of what goes on in the area of Kaam so that we are fully prepared for any eventuality. Also, these erotic passages are what happens in the world around us, this is part of the khale or ruchna that is around us, Guru Ji is simply writing as things stand. It is only the way that our clouded mind interprets it that is wrong. Guru Sahib Ji is writing nothing wrong, Guru Sahib Ji is writing as things are, for the Gurus mind is pure and he writes as he sees, it is our minds that takes the false root, for kaam or lust takes over our minds when we read these passages and we start to judge Guru Sahib Ji with our own inadequate standards, it is us who are wrong, not the Guru.
One has also to understand that if this composition was not of Guru Sahib Ji's hand, then why would Guru Sahib Ji select one of the passages from it (Bainty Chaupai) to be part of the five banis (prayers) that all Khalsa members must recite on a daily basi
1) SHABAD HAZAAREY
These are composed in nine different ragas and are in the style of the Bishanpadas. In these Guru Ji has given expression to his philosophical and spiritual beliefs. He has negated the ritualism associated with yoga, belief in the Avatars and sensuality and inspired people to move on the path of truth and goodness. Alongwith these is included a Khayal Patshahi 10 which is believed to be written by Guru Gobind Singh Ji while he was in the jungles of Machhiwara.
2) SAWAIYE
These are thirty-three in all. Apart from describing the form of the Khalsa, these describe God in a style very similar to that employed in the Akaal Ustat. God as described here is above the limiting descriptions of the Vedas and the puranas. He is Omniscient, Omnipotent, the Sublime, The Transcendent, the Supreme Being. He is the Creator, Without hate, Without fear, Beyond time, Not incarnated, Self-existent, the Enlightener. He always takes care of his followers. In these compositions, the false hoods of people who masquerade as saints have been exposed.
3) KHALSA MAHIMA - The Glory of HukaM
This has four verses. It delineates the glory that is associated with the Khalsa. Guru Ji explains the role of the Khalsa to the priests who had come to perform a yagna. He says that it is only through the Khalsa that all achievements have been possible for him. SHASTRA NAAM MALA
More in the form of a dictionary in verse, this composition includes the description of the various weapons used in warfare. There is no similar writing in existence and it stands out unique for its presentation and theme. While on the one hand the various well-known ancient personalities who used these weapons have been referred to, on the other the way in which these weapons are used in the contemporary period is also highlighted.
This composition highlights the various faces of woman. While the positive roles played by woman as a wife, as a mother, as a soldier are outlined, the negative aspect of some women who stoop to lowly activities has also been brought out.
It begins by elucidating the extreme bravery and courage of Devi Bhagwati and highlights her various deeds of glory. This is followed by the various positive ways in which women contribute to the welfare of their families in particular and society in general. The examples are drawn from the Mahabharata, Puranas, Brihat Katha, Katha Sahitya Saagar, Alif Laila, Ayaarey Dayish and other comtemporary literature. On reading about the various characters included in this composition one also gets an insight into the culture, tradition and values of the society and region of which they are a part.
Thus, through the given examples, Guru Ji has formulated a very strong value system for the reader, laying down rules to be upheld and followed by both men and women so that a society free from all mortal sins may be formed.
It has been said by some people who regard themselves as interlectuals that passages like the Charito Pukhyan cannot be the compositions of Guru Gobind Singh Ji as they are tales of the wiles of women and full of erotic imagery.
All around you one sees the ruchna or creation of Akal Purkh. He has created the good things and the bad things. Akal Purkh has created the plants, and trees, the natural beauty of the forests and the wilderness. He has also created good people, Sants, Mahapursh, Rishis, Munies, people with goodness in their hearts. He has also created the bad people, the oppressors, tyrants, murderers and thieves, the swindlers and the crooks and those people who are stuck in the clutches of Kaam. All is his khale or play – the good, the bad and the ugly.
So, if everything is as He wills it then why is it so difficult to accept that the Gurus wrote about it also. If the Gurus have written about the good things in a mans heart and the good things he can achieve then it follows that they can and must write about the seedier side of life and existence also. This is exactly what Guru Gobind Singh has done with the Charitro Pukhyan. Guru Ji has written about the wiles of not just women but about the bad deeds of men also, so that we as Sikhs, members of the Khalsa are aware of the traps and pitfalls, so that we can avoid them.
Guru Sahib Ji has written in the Sarb Loh GranthKhalsa mero roop hai khaas.Khalsay may hau karo nivaasKhalsa is my form and shapeIn the Khalsa I reside in spirit
This is how close Guru Sahib Ji regards himself to the Khalsa so it follows that Guru Ji wants to protect and make us aware of what goes on in the area of Kaam so that we are fully prepared for any eventuality. Also, these erotic passages are what happens in the world around us, this is part of the khale or ruchna that is around us, Guru Ji is simply writing as things stand. It is only the way that our clouded mind interprets it that is wrong. Guru Sahib Ji is writing nothing wrong, Guru Sahib Ji is writing as things are, for the Gurus mind is pure and he writes as he sees, it is our minds that takes the false root, for kaam or lust takes over our minds when we read these passages and we start to judge Guru Sahib Ji with our own inadequate standards, it is us who are wrong, not the Guru.
One has also to understand that if this composition was not of Guru Sahib Ji's hand, then why would Guru Sahib Ji select one of the passages from it (Bainty Chaupai) to be part of the five banis (prayers) that all Khalsa members must recite on a daily basi
1) SHABAD HAZAAREY
These are composed in nine different ragas and are in the style of the Bishanpadas. In these Guru Ji has given expression to his philosophical and spiritual beliefs. He has negated the ritualism associated with yoga, belief in the Avatars and sensuality and inspired people to move on the path of truth and goodness. Alongwith these is included a Khayal Patshahi 10 which is believed to be written by Guru Gobind Singh Ji while he was in the jungles of Machhiwara.
2) SAWAIYE
These are thirty-three in all. Apart from describing the form of the Khalsa, these describe God in a style very similar to that employed in the Akaal Ustat. God as described here is above the limiting descriptions of the Vedas and the puranas. He is Omniscient, Omnipotent, the Sublime, The Transcendent, the Supreme Being. He is the Creator, Without hate, Without fear, Beyond time, Not incarnated, Self-existent, the Enlightener. He always takes care of his followers. In these compositions, the false hoods of people who masquerade as saints have been exposed.
3) KHALSA MAHIMA - The Glory of HukaM
This has four verses. It delineates the glory that is associated with the Khalsa. Guru Ji explains the role of the Khalsa to the priests who had come to perform a yagna. He says that it is only through the Khalsa that all achievements have been possible for him. SHASTRA NAAM MALA
More in the form of a dictionary in verse, this composition includes the description of the various weapons used in warfare. There is no similar writing in existence and it stands out unique for its presentation and theme. While on the one hand the various well-known ancient personalities who used these weapons have been referred to, on the other the way in which these weapons are used in the contemporary period is also highlighted.
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