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Charitropakhyan and I, a Woman
Sanjam Kaur*
I am a woman with two teenage daughters and I have recently finished reading theEnglish translation of Charitropakhyan. The whole text of Charitropakhyan deals withdifferent aspects or shades of a woman's nature, some good some bad. The claims bysome that these are useless sensual tales arise from incomplete reading of Chritropankhyan with a fickle mind already polluted by the kaamic mud which is allaround us. Charitropakhyan should be read in its totality. If one finds them to be sensualtales, it is because all around us there is nothing but '
kaamic
' play of the dark-age,
kalyug
,which has increased millions times more since the time of
rachna
of Sri Dasam Granth.Guru Granth Sahib Ji teaches us to do
bhakti
and have
gyan
too. Bhakti is like a boatwhich will carry us across this terrifying ocean of fire, and
gyan
will teach us how toswim across this dark ocean. Charitropankhyan read with a discerning mind will give us
gyan
so that we can build a strong fort of
viveka
to overcome one of the five
vikaras
called
kam
or lust.If you all read Sri Guru Granth Shaib Ji, you will understand that we are asked to reachthe
turiya
state where we become the knower or the observer in us. This observer in all of us who is gone through infinite experiences in infinite lifetimes, and is now here in thishuman body and has the great gift of being a Sikh and know Guru Granth Sahib Ji as ourSupreme Guru, the King of this
kalyug
, that observer can greatly appreciate the lessonsGuru Gobind Singh Ji is trying to teach to his beloved Khalsa in Charitropakhyan.Let us think about a Sikh Sirdar, our Guru Sahib’s beautiful incredible creation calledKhalsa. Guru Gobind Singh Ji created the Khalsa and put him where? Did the great Gurucreate a perfectly pure place, sterile from all vices for his Khalsa to live in? No. Guru Jiordered his Khalsa to live here amongst everyone else, to marry, to have family, to earnan honest living. You all know that to live in a
grihasta jeevan
one has to constantlyinteract with a woman in different forms - his mother, his wife, his daughter. All youwomen also know that not much harm can be done to a good man by his mother ordaughter, but it is the stage of youth and the problems and the enjoyments that come withit, which can either raise a man or drown him into
kaamic
mud.All the young women must be able to fully understand how much influence they can haveover a man. Now do you all young women, Sikh or non-Sikh, have not come across somewoman who is so vile and of bad character that you would never want your husband orfiancé to even know her? Would you not try to protect the man you love from such awoman? Of course you would. We all do, just as a man would protect his wife/daughters.Try to understand, though by keeping away from a bad person may work in case of awoman, but when it comes to protecting a good man from a woman of bad character, itwould not be that simple. I bet you all have seen numerous ways women try to deceive agood man or lure him into doing the kinds of things which are sinful. Would we (allwomen of the world, Sikh and non-Sikh) not try to protect our sons and husbands from
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women of such low characters? And so did Guru Gobind Singh Ji through hiscomposition, Charitropakhyan.Why can’t Guruji describe to his Sikhs, whom he considers his sons, different ways awoman can deceivingly lead a man down into the dark and twisted path of
kaamic
sins?If Guru Gobind Singh Ji said "Khalsa meero roop hai khaas" then how can he not try toprotect his Khalsa from all kinds of deceit and sensual treachery of women? After all menand women are both present in
kalyug
and
brahmacharya
is not the way to
Moksha
. If
grahasta
has and can lead to
moksha
then who is the other very important character of the
grahsta jeevan
other than man? Of course it is the woman. Can any woman on this earthsay honestly that the men know all about how deceiving a woman can be? A man can beas evil as it can get, as is depicted and taught plenty of times to a girl while she isgrowing up. But the subject of a woman's deceit is still avoided due to various reasonsincluding the fear that such an education can be considered as anti-feminine, or beingunfair to the fair sex, or fear of being disrespectful to woman.Haven’t women all over the world, in different time periods, in different continents, indifferent
yugas
, in different
lokas
have done that? Is the woman of today not doing that?Do not Bollywood, Hollywood, Hindi songs and all kinds of this world’s so calledentertainment industry depict that? Can any woman Sikh or non-Sikh honestly deny thateven one of the scenarios told in Charitropakhyan can never really happen? Can anywoman Sikh or non-Sikh say that women are not capable of behaving in such shamefulways? No one can say it. I can also bet that all women in this world would have knownsome female with such deceitful character as described in Sri Dasam Granth.Women are capable of committing such acts. Just as men can commit evil and heinousacts so can women.Guru Gobind Singh Ji is the Great King who wanted to keep his Khalsa pure, and hiscomposition Charitropakhyan plays that role of warning the Khalsa of the challenges itmight face. The supreme Badshah has tried to show to his Sikhs that the fair sex is not sofair after all and has its own share of blame to take for the ills of the society. What iswrong in such a teaching? Is it not true that Guru Gobind Singh Ji is trying to protect hisKhalsa? And is it not that this is what we all women want too and is it not that all thedifferent
chritras
of women in Charitropakhyan, bad and good, are true? Guru teaches hisSikhs to be brave through all that.If anyone finds these Charitars sexual it is because of two reasons, one he is not readingthe whole chapter and just stopping because some of his hidden
kaamic
fantasies arepopping up in his mind, or second he totally refused to see the
tamasha
of
kaamic maya
around him and failed to realize that our Great Guru did a great favor to his Sikhs bytrying to protect them from all the deceitful sexual treacheries of women. There is noreason for any good man or woman to feel offended by it or feel sexually aroused by it. Itis a dirty pile of all of our own fantasies gathered from the
kaamic
mud around us whichis the cause of that. Our Guru is trying to give us his hand to pull us out of this
kaamic
quagmire.
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If one reads Charitropakhyan and feels sexually aroused it is not the writings, but theirfantasies which are responsible. Where do these fantasies come from? They come fromBollywood, Hollywood, billboards, and the list goes on. Everyday we all are bombardedby
ashleel
messages, overt or covert, from songs, movies, magazines which denigratewoman’s physical integrity. Yes it is true that one cannot control and stop all thatnonsense, but as a Sikh you should rise above this and should be able to see the futility of all this - the evil effect this all can have on us. How can we not understand that thesesound waves emitting from all the
ashleel
songs around us do affect us. These are thecause of all your sexual fantasies. Getting rid of them is not easy, but if you read andunderstand Charitropakhyan it is bound to stop you from following that track and youwill ask yourself, “Wait a minute, there is so much trash around me. This is not how myGuru wants me to be”. You will try to make an effort to free yourself from all the
kaamic
quagmire
which surrounds all of us. Remember that our Guru Granth Sahib Ji does notprescribe the solution of running to jungles. We have to be here, and become
jeevan
mukta
in the
grihasta jeevan
. No matter what way you look at it this is a spiritual war andCharitropakhyan is one of the many different ways our great Guru Gobind Singh Ji hasshown to win this war.Rise above this
kaamic
quagmire and you can clearly see that it is the
kaamic
mud of ourminds which is not letting us realize the true purpose intended by our Great Guru GobindSingh Ji in composing Charitropakhyan.The content of Charitropakhyan is not “
ashleel
” as described by some. The details abouta woman’s beauty and form wherever described in Charitropakhyan are there to explainabout the twisted deceitful plan of action indented by her in all the tales.Also as claimed by some, Charitropakhyan is not an attack on women. I think everywoman should read Charitropakhyan and I assure all the Sikh women that you will not atall feel offended because Guru Gobind Singh Ji is not criticizing women. Once a womanhas read Charitropakhyan in all its totality only then she can come to her conclusionsabout the main idea and teaching that this composition intends. In it she will find help, aguide, an eye opener, for the good men in her life, not to get entrapped in this
kaamic
pitfall. We all know that a woman of bad character can make the dark hole of sin appearlike a paradise to an unsuspecting man. Charitropakhyan opens his eyes and shows himthat it is a dark hole of sin and nothing else. This is one of the numerous gifts of GuruGobind Singh Ji to his beautiful Khalsa. It is my request to all Sikh women that do nottake it personally. I want to ask all Sikh women that you all know quite well the extentsof the great goodness of a woman’s heart, and you all also realize the devious anddeceiving plans a woman is capable of plotting. There is not only the good heroine in themovie there is also a female villain, a vamp. Now project this to a real life. Don’t youbelieve that there are real life female villains too who are amongst us all? I am sure youcan come up with many examples where a female character is evil beyond description.Once again I will humbly request all the Sikh women to read the Charitropakhyan in itstotality.
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Charitropakhyan and I, A Woman.
One womans understanding of the important composition of Guru Gobind Singh, the Charitropakhyan.
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