Sri Dasam Granth Sahib - Chritropakhyaan

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Chritropakhyaan

Chritropakhyaan

Chritropakhyaan forms more than 40 per cent of the whole text of the Sri Dasam Granth Sahib. Apart from the Tales of trickeries of both men and women, wherein the most powerful sex frenzies of the perverted persons come to play have been described with evil results, due to the lack of knowledge of leading of the disciplined way of life. Sex Instinct and the passions are, like the double edged sword, as an instinct of pro-creation as the pleasure giving, which is also accompanied with extra ordinary sensual pleasure, which makes the persons misuse it, invariably resulting in shame, abomination and disrespect not only to the self, but to the family as a whole, especially to unspeakable miseries to the children. Apart from this, the adulterous practices result in extremely painful,shameful and killing diseases. Practically in all world religions, Christianity, Judiaism, Muslim, Hindu and other faiths, have given such tales to provide warnings to the faithfuls, and all take this seriously, except certain Sikhs, who have some ulterior motives for destruction of Gurmat on this count alone.

In this section all the Tales are not of the human perversion of sex frenzies, but there are good many more than 74 Tales of both men and women of noble and heroic character, how in odd circumstances they remained firm to their honor and conviction of loyalty to their married partner; such examples to be emulated. Also, there are also folk tales, love stories of Radha and Krishna, Krishna and Rukmani, and also Emperor Aurangzeb's sister. Some of these tales were taken from old Hindu Scriptures, such as Mahabharta (the world's renowned classical Book of Ancient Indian Civilization) , the Ramayana, its sacredness is recognized world over, the Purans (also classical Indian Civilization), the Hitopadesa, the Pachtantra, Mughal family stories, from folk tales of Rajasasthan and Punjab; also from ancient Hebrew lore, in this Part of Sri Dasam Granth Sahib. These are from Scriptures of East and West. TO CALL SUCH LITERATURE AS PORNOGRAPHIC
IS THE HEIGHT OF ABSURDITY AND PERVERSITY. This Baani is as sacred as that of Sri Guru Granth Sahib. Each has its respective place, and a dire necessity for Guidance, to lead the disciplined life, as strongly stressed in these tales. IT IS AS NECESSARY TO PAY ATTENTION TO ONE'S SEAMY LIFE, AS TOWARDS LOVE OF THE LORD. WHERE THERE IS NO CHARACTER, SURELY THERE CANNOT BE ANY LOVE FOR THE DIVINE!

The dictionary meaning of the word "pornography" are - Deception of Erotic Behavior, intended to cause sexual excitement. The question is asked which part of this section induces any one to pornographic excitement? Where each trickery of perversion of this unbridled zeal is described, its evil results have been stated, to take notice of. Do such descriptions have ever aroused sexual excitement in any one; when these are in condemnation of such perversions!!! Where it is stated to indulge in such things for enjoyment purposes, and take to drug addictions to completely destroy oneself, both physically and morally. Of all Faiths, it is only GURMAT, where adulterous indulgence has been declared as one of the Breaches of the Khalsa Conduct, to become an apostate, to be dismembered from the Faith.

There are Two separate Scriptures in GURMAT -

Sri Guru Granth Sahib, in which writings of first five Gurus and Guru Tegh Bahadur are contained. In addition it also contains Writings of 15 Bhagats, a number of Bhatts, Satta and Balwand Dooms and Baba Sundar.
Sri Dasam Granth Sahib, in which contains writings of Sri Guru Gobind Singh alone.

Both the Granths have more than 1400 pages each. In the Sri Dasam Granth Sahib, a section of it, is named as "Chritropakhyaan" , in which tales of both men and women nobility and heroic deeds are given, as well as trickeries in sex life of both men and women are given. Apart from these, a good portion in its beginning and also in the end, there are lengthy topics or religious philosophy and Praises of God are given, which include the Gurbani of Kabio Bach Bainti Chaupaei, recited for Pahul Taking Ceremony, and also form part of Nitnaim.

Both Tales 1 and the last one 404, are of very lengthy description, wherein teachings are imparted in myths of Symbolic Language, rich in metaphors and similes, for the scholars to unfold. God Himself, Who is Formless, the All Wise, of All Perfection, Creator, Sustainer, Protector and Destroyer, the ONLY DOER in all, has been beautifully described in the use of Science of Anthropomorphism. The Lord Who is Eternal, neither is born nor dies, is described in myths as Persons, with different Names, the Mightiest, Invincible Who fights with mythical all types of weapons, and kills all the evil doers, monsters, demons, devils, imps, et al. All these evil doers are none else, but our perverted powerful instincts and passions, and our good selves as petty gods. The fight is all within us beings who experience in our daily life. Our puny self invariably is not equal to the onslaughts of these instinctual monsters and passions, which appear in the form of various temptations; we in our state of helplessness make prayers or petitions to the Almighty Lord for help; it is He Who under varied names of fighter gods and goddesses comes to our aid and fights the battle for us. The demonic forces are crushed, and the resultant peace in us is established. This Eternal Fighting within us is described both in the beginning and end of this important section Chrritropakhiyaan, and forms a substantial part of the text - giving indication that this is God given battle, which each will have to fight. When one takes the shelter of the Divine, the Victory will be his/her - as Waheguru Ji Ki Fateh - He is Ever Victorious. In the last Tale 404, which runs into 405 couplets and also Chaupies is extremely lengthy descriptions of the interesting myths. In the end Guru Jee gives his Divine Baani, "Kabio Bach Bainti,Chaupai" - a meek and fervent prayer full of emotions, to the Lord of Creation to take us under His Wings, in this unding Battlefield of Life. This Baani, forms a part of our daily prayer, as well as part of our Pahul Taking Ceremony.

Also, there are few such references of wiles of characterless women given in Guru Granth, especially in Gaurhi ki Var, M.4, Biagre ki Var, Slok M.1 and Suhi ki Var, Slok M.1. These Bastards, as we are seeing, have absolutely no knowledge of Sri Guru Granth as well; the Satanic voice has been raised to destroy Dasam Guru Granth, and with it the Pahul Taking Initiation Ceremony, to bring an end of GURMAT - naturally the end of Sri Guru Granth Sahib as well. This fight is between the Lord Who created GURMAT and the Satanic Forces, which He Himself creates to fight with. In Tale 404, there is one myth in it, stating that the Lord under the name Maha Kaal in a battle killed all the demons and their forces. The Guru very humorously stated that the Lord thought that He killed all demons, then how would He engage Himself and with whom would He play with. The Guru in a humorous was conveying that the Lord has created this world as the Battlefield, and there would ever be fighting between Good and Evil of some sort - It is an Eternal Fight, which the Lord Himself Plays - None Else can. And surely there will be always "Waheguru Ji Ki Fateh". In Guru Granth, Sri Guru Amar Das taught - "O Nanak, as He Himself makes us dance, we dance." 22 . 1 ( Marru ki Var, M.3, Paurhi 22)

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