Misplaced Pages

#76923

45-398: There is dispute over the authorship of Charitropakhyan among scholars, with some claiming that it is out of tune with other Sikh scriptures, and thus must have been composed by other poets. Vir Singh (writer) believed these stories to be written by Guru Gobind Singh and that these stories "are meant for the sharpness of the intellect and to evoke the passion of the warrior spirit." and that

90-576: A beggar and joins the Doli (Marriage) party of heer during her marriage. When ranjha gets a chance with heer alone they both suicide together and leave for Swarga back into their positions of Indra and Meneka. The authors today sing this Plot(Charitar). Bhai Gurdas also references this epic in Vaar 27 Pauri 1 ਰਾਂਝਾ ਹੀਰ ਵਖਾਣੀਐ ਓਹੁ ਪਿਰਮ ਪਰਾਤੀ॥ Ranjha and Heer are renowned for the love they bore each other. ਪੀਰ ਮੁਰੀਦਾ ਪਿਰਹੜੀ ਗਾਵਨਿ ਪਰਭਾਤੀ॥੧॥ But superior to all

135-461: A daughter and named her Sassi or "Sassiya" as she was more beautiful than the Moon (Sass). When she grew up, she was married to King Punnu. The King Punnu already had Rani before Sassi. As Punnu grew fond of Sassi, the other Elder Rani got jealous of Sassi. She plotted to kill Punnu with her servants, when King Punnu will go for hunting next time. The day of death came and King Punnu went for Hunting and

180-530: A fervent and obsessive belief. The novel Subhagji da Sudhar Hathin Baba Naudh Singh , popularly known as Baba Naudh Singh (serialised in Nirguniara from 1907 onwards and published in book form in 1921), shares with the epic Rana Surat Singh (which he had started serialising in 1905) Vir Singh's interest in the theme of a widow's desperate urge for a reunion with her dead husband. Soon after

225-476: A great famine came and only those people survived who were rich. Ranjha mother during famine in order to survive, sold him to a Jat family and he became an attractive young man whosoever girl saw him, fell for him saying "Ranjha Ranjha" the famous couplet popular in today times. Similarly Heer ended up being born into Choochak Clan. As the epic moves forward they fell in love and heer was married to Khera family as her father doesn't agree with Ranjha. Now Ranjha becomes

270-499: A powerful Muslim general (Mullah) to fight him off and Mullah challenged Danav with his power. Danav responded by lifting the castle around him in one hand and Mullah in other and he placed castle on his head as if he is the pillar supporting him and the castle fell on him and this is how he sent the mullah to Jampur (City of Death). Then, the king sent his second Muslim general, who Danav lifted from legs and banged him on earth and killed him. Then came another one who he picked and threw in

315-498: A vice-governor (Maharaja Bahadur) of the city Multan . His grandfather, Kahn Singh (1788–1878), spent a great deal of his youth training and learning traditional Sikh lessons in monasteries. Fluent in Sanskrit and Braj , as well as in the oriental systems of medicine (such as Ayurveda , Siddha and Yunani ), Kahn Singh influenced his only son, Dr. Charan Singh (1853-1908), who later fathered Vir Singh, to become an active member of

360-715: Is a list of Hikayats , which are similar to narratives in Charitropakhyan , rewritten in the Persian Language. In fact, many of these are the Persian translations of the narratives in Charitropakhyan . The similarity of narratives in Hikayats and Charitropakhyan serves directs the single Authorship of both compositions. Vir Singh (writer) Vir Singh (5 December 1872 – 10 June 1957)

405-484: Is everywhere spoken of. ਪੀਰ ਮੁਰੀਦਾ ਪਿਰਹੜੀ ਗਾਵਨਿ ਪਰਭਾਤੀ॥੧॥ But superior to all is the love, the disciples bear for their Guru. They sing it at the ambrosial hour of morning The 325th Charitar of the Charitropakhyan is missing in a plethora of Dasam Granth Manuscripts, and for this reason the Charitropakhyan is typically listed as having 404 charitars, even though the last charitar gives the notation of being

450-592: Is the love, the disciples bear for their Guru. They sing it at the ambrosial hour of morning In Raghu-kul a king named Roopeswar was a famous and respected in Nagar of Ropar (now Punjab). He had a queen named "Chittar Kumari" and she was very beautiful and no other woman was equally beautiful to her. A Danav (demon) came over from Lanka to Ropar. He was enticed by the Rani and Danav mind got fixed on her. The king called his bishops for consulting to get rid of Danav. And they sent

495-474: The 1960s who concluded that it does not match with Bhai Mani Singh's time period, casting doubts on its authenticity. This manuscript was finished sometime in the first quarter of the eighteenth century (around 1741) by Seva Das, an Udasi . He mentioned that Guru Gobind Singh had written tales in Persian in Zafarnama , called Hikaaitaan during his lifetime. Many of these tales are the Persian translations of

SECTION 10

#1732772240077

540-541: The 405th (at the end of the Chaupai Sahib) ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਚਾਰ ਸੌ ਪਾਂਚ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੪੦੫॥ ੭੫੫੮॥ ਅਫਜੰੂ ॥ eit sree charitr pakhayaane tirayaa charitre ma(n)tree bhoop sa(n)baadhe chaar sau paa(n)ch charitr samaapatam sat subham sat ||405||7558|| afaja(n)oo || Here ends the Chartar Pakhyan, which catalogues the stories of Women and Ministers. End of

585-588: The 405th charitar. The different theories on the authorship of the Pakhyan Charitar : The following are historical references from the 18th Century, which claim that Guru Gobind Singh had written tales at Anandpur as well as at Dina Kangar: The letter is claimed to have been written by Bhai Mani Singh to Mata Sundari in 1716, after 8 years of the demise of Guru Gobind Singh. This manuscript provides evidence of existence of 303 Charitars, Shastar Nam Mala and Krishna Avtar compositions. This manuscript

630-455: The Danav wrote a Jantar for her and told her take this and whosoever sees it once will be burned to ashes. She smartly took it from him and opened it and showed him immediately. Danav saw it himself and burned himself to ashes. Lesson: Thus, the Danav who could not have been even won over by the powerful "kings of kings" Indra, ended up being deceived (Charitar) by a simple woman. On the bank of

675-532: The Nirguniara as a vehicle for his own self-expression. Some of his major creative works such as Sri Guru Nanak Chamatkar and Sri Guru Kalgidhar Chamatkar , were originally serialised in its columns. In literature, Singh started as a writer of novels which are considered forerunners of the Punjabi novel. His writings in this genre – Sundari (1898), Bijay Singh (1899), Satwant Kaur (published in two parts, I in 1900 and II in 1927), were aimed at recreating

720-661: The Punjabi language. The Wazir Hind Press was the main press publishing literature for the Singh Sabha movement, and Vir Singh would purchase it after Wazir Singh passed after illness. Thusly, he would begin a long association with Vir Singh, which would lead to contact with writers, an 11-year career with the Press, and subsequently writing for the Khalsa Samachar , in which Chatrik would hone his poetic skills. His contact with Vir Singh turned him into an ardent admirer of

765-660: The Sikh community, often producing poetry, music, and writings in hopes of restoring the Sikh community. Vir Singh's maternal grandfather, Giani Hazara Singh (1828-1908), was a leading scholar of the Giāṇīā Bungā in Amritsar. A scholar of Persian and Sanskrit, Giani Hazara Singh wrote into Punjabi the Persian classics like of Saadi, Gulistan and Boston . At seventeen, Vir Singh married Chatar Kaur and had two daughters with her. He died in Amritsar on 10 June 1957. Bhai Vir Singh Ji had

810-502: The Sikh culture and religion through peaceful means, by writing a myriad of novels, epics, and poems. With the fall of the Sikh Empire and the modernization of Christian, Muslim, and Hindu movements of proselytism , the Sikh faith began to wane until scholars and theologians of the religions, Singh being a leading one, began revitalizing life into Sikhism through their works of literature. Bhai Vir Singh began taking an interest in

855-460: The Sikh faith, influencing his syncretic poetic style that reflected composite Punjabi culture. Singh argued that Sikhism was a unique religion which could be nourished and sustained by creating an awakening amongst the Sikhs of the awareness of their distinct theological and cultural identity. He aimed at reorienting the Sikhs' understanding of their faith in such a manner as to help them assimilate

900-691: The affairs of the Singh sabha movement . To promote its aims and objects, he launched the Khalsa Tract Society in 1894. The tracts produced by the Khalsa Tract Society introduced a new style of literary Punjabi. The Khalsa Tract Society periodically made available under the title Nirguniara , low-cost publications on Sikh theology, history and philosophy and on social and religious reform. Through this journal, Singh established contact with an ever-expanding circle of readers. He used

945-477: The benefit of both the traditional indigenous learning and of modern English education. He learnt Sikh scripture as well as Persian, Urdu and Sanskrit. He then joined the Church Mission School, Amritsar and took his matriculation examination in 1891 and stood first all over in the district. Singh received his secondary education at Church Mission High School, and it was while attending school that

SECTION 20

#1732772240077

990-533: The conversion of some of his classmates from Sikhism to Christianity that Singh's own religious convictions toward Sikhism were fortified. Influenced by the Christian missionaries' use of and reference to literary sources, Singh got the idea to teach others the main dogmas of Sikhism through his own written resources. Using the skills and techniques in modern literary forms that he learned through his English courses, Singh produced stories, poems, and epics and recorded

1035-484: The different modernising influences to their historical memory and cultural heritage. At the time, Sikhs were often persecuted by the British, often being pressured or threatened into assimilating into mainstream culture. Acts such as publicly shaving off the heads and beards of religious Sikh officials were performed to humiliate and demean the Sikh religion. Amidst all this political discontent, Singh sought to revitalize

1080-544: The disciples bear for their Guru. They sing it at the ambrosial hour of morning The Rishi Kapil came over to some place and saw an Apsara named Rambha. Seeing Rambha his mind got affixed with her and his "Biraj" fell on earth. From his Biraj, Rambha got pregnant, which resulted in a girl child being born. Rambha threw that child in Sind River and went to swarga. The girl kept floating in river Sind and Was rescued by Kind of Sind Brahamdatt. He started taking care of her as

1125-578: The heroic period (eighteenth century) of Sikh history. Through these novels he made available to his readers, models of courage, fortitude and human dignity. Singh championed the Sikh identity in a way that did not devalue other religions. He even reprimanded the violation and destruction the Hindu idols in Kashmir in his book, Avantipur de Khandar . Singh also criticized and discouraged religious fanaticism, citing those as victims of their own fears brought on by

1170-486: The history and philosophical ideas of Sikhism. Singh chose to become a writer. After passing his matriculation examination, he worked with a friend of his father's, Wazir Singh, and set up a lithography press. His first commission to write and print were geography textbooks for some schools. In 1893 at age 18, Dhani Ram Chatrik found employment at Wazir Singh's press and met Vir Singh, who advised him to learn lithograph engraving, and who inspired him to write poetry in

1215-581: The jungles with a band of Sikh warriors. It was the first novel penned in the Punjabi language. Through Sundari, Singh hoped to embody all the ideals of Guru Nanak ’s lessons. The book was well received by the Sikh community and gained popularity almost immediately. Other important female characters he wrote were Rani Raj Kaur, Satvant Kaur, Subhagji and Sushil Kaur. Even by today's modern standards, these female characters are still considered to be well rounded and an inspiration to both male and female Sikhs alike. Bhai Vir Singh went even as far as often portraying

1260-435: The king when he grew old. He ordered all of his employees to find her, but instead found another similar looking girl named Chitramati. Chitramati was the daughter of the ruler of Orissa. To marry her, he had a fight with her father, the ruler of Orissa . Chitramati was about the age of the son of Chitra Singh, Hanuvant Singh. She grew heavily attracted to him and tried to seduce him into a sexual relationship, but Hanuvant Singh

1305-1218: The narratives in Charitropakhyan. This book was completed by Sarup Das, who belong to lineage of Guru Amar Dass , in 1776. He had access to whole Dasam Granth and mentioned that 404 Charitars and Chaubis Avtar was written by Guru Gobind Singh. He states: ਦੋਹਰਾ॥ ਬੇਦ ਬਿਦਿਆ ਪ੍ਰਕਾਸ਼ ਕੋ ਸੰਕਲਪ ਧਰਿਓ ਮਨ ਦਿਆਲ ॥ ਪੰਡਤ ਪੁਰਾਨ ਇੱਕਤ੍ਰ ਕਰ ਭਾਖਾ ਰਚੀ ਬਿਸਾਲ ॥ ਚੋਪਈ॥ ਆਗਿਆ ਕੀਨੀ ਸਤਗੁਰ ਦਿਆਲਾ ॥ ਬਿਦਿਆਵਾਨ ਪੰਡਤ ਲੇਹੁ ਭਾਲ ॥ ਜੋ ਜਿਸ ਬਿਦਾਆ ਗਿਆਤਾ ਹੋਇ ॥ ਵਹੀ ਪੁਰਾਨ ਸੰਗ ਲਿਆਵੇ ਸੋਇ ॥ ਦੇਸ ਦੇਸ ਕੋ ਸਿਖ ਚਲਾਏ ॥ ਪੰਡਤ ਪੁਰਾਨ ਸੰਗਤਿ ਲਿਆਏ ॥ ਬਾਨਾਰਸ ਆਦ ਜੋ ਬਿਦਿਆ ਠੌਰਾ ॥ ਪੰਡਤ ਸਭ ਬਿਦਿਆ ਸਿਰਮੌਰਾ ॥ ਸਤਿਗੁਰ ਕੇ ਆਇ ਇਕਤ੍ਰ ਸਭ ਭਏ ॥ ਬਹੁ ਆਦਰ ਸਤਗੁਰ ਜੀ ਦਏ ॥ ਮਿਰਜਾਦਾਬਾਧ ਖਰਚ ਕੋ ਦਇਆ ॥ ਖੇਦ ਬਿਭੇਦ ਕਾਹੂ ਨਹੀਂ ਭਇਆ ॥ ਗੁਰਮੁਖੀ ਲਿਖਾਰੀ ਨਿਕਟ ਬੁਲਾਏ ॥ ਤਾ ਕੋ ਸਭ ਬਿਧ ਦਈ ਬਣਾਏ ॥ ਕਰ ਭਾਖਾ ਲਿਖੋ ਗੁਰਮੁਖੀ ਭਾਇ ॥ ਮੁਨਿਮੋ ਕੋ ਦੇਹੁ ਕਥਾ ਸੁਨਾਇ ॥ ਦੋਹਰਾ ॥ ਨਨੂਆ ਬੈਰਾਗੀ ਸ਼ਿਆਮ ਕਬ ਬ੍ਰਹਮ ਭਾਟ ਜੋ ਆਹਾ ॥ ਭਈ ਨਿਹਚਲ ਫਕੀਰ ਗੁਰ ਬਡੇ ਗੁਨਗ ਗੁਨ ਤਾਹਾ॥ ਅਵਰ ਕੇਤਕ ਤਿਨ ਨਾਮ ਨ ਜਾਨੋ ॥ ਲਿਖੇ ਸਗਲ ਪੁਨਿ ਕਰੇ ਬਿਖਾਨੋ ॥ ਚਾਰ ਬੇਦ ਦਸ ਅਸ਼ਟ ਪੁਰਾਨਾ ॥ ਛੈ ਸਾਸਤ੍ਰ ਸਿਮ੍ਰਤ ਆਨਾ ॥ ਚੋਪਈ॥ ਚੋਬਿਸ ਅਵਤਾਰ ਕੀ ਭਾਖਾ ਕੀਨਾ॥ ਚਾਰ ਸੋ ਚਾਰ ਚਲਿਤ੍ਰ ਨਵੀਨਾ॥ ਭਾਖਾ ਬਣਾਈ ਪ੍ਰਭ ਸ੍ਰਵਣ ਕਰਾਈ॥ ਭਏ ਪ੍ਰਸੰਨ ਸਤਗੁਰ ਮਨ ਭਾਈ॥ ਸਭ ਸਹੰਸਕ੍ਰਿਤ ਭਾਖਾ ਕਰੀ ॥ ਬਿਦਿਆ ਸਾਗਰ ਗ੍ਰਿੰਥ ਪਰ ਚੜੀ ॥ The following

1350-416: The popular religions, Sikhism stresses the equality between men and women and that it is even sinful to consider either sex above the other. Singh reflected this belief in his novels, and featured them in a number of strong female characters. In fact, his very first novel was Sundari , which featured Sunder Kaur, a woman who converted from Hinduism to Sikhism and then proceeded to lead a life of adventure in

1395-536: The publication of Rana Surat Singh in book form in 1919, he turned to shorter poems and lyrics. These included Dil Tarang (1920), Tarel Tupke (1921), Lahiran de Har (1921), Matak Hulare (1922), Bijlian de Har (1927) and Mere Sayian Jio (1953). Through these works, he paved the way for the emergence of the Punjabi poem. In November 1899, he started a Punjabi weekly, the Khalsa Samachar . He revised and enlarged Giani Hazara Singh's dictionary, Sri Guru Granth Kosh , originally published in 1898. The revised version

Sri Charitropakhyan - Misplaced Pages Continue

1440-414: The river Ravi, there use to live a Jat named Mahiwal. Seeing him Sohni fell in love with him. When sun use to go down, she used to come visit her by crossing the river Ravi. She used to swim across the river by holding “Baked Clay Pot” or Pakka Ghadda which does not dissolves in water. One day when she started her journey, her brother woke up and started following her. The secret of her journey to meet Mahiwal

1485-452: The river and died. Learning: Thus, One Person (her own Brother) constructed a plot (Charitar) which ended up killing sohni and mahiwal. Bhai Gurdas also references this epic in Vaar 27 Pauri 1 ਮੇਹੀਵਾਲ ਨੋ ਸੋਹਣੀ ਨੈ ਤਰਦੀ ਰਾਤੀ। The fame of Sohni who used to swim the Chenab river in the night to meet Mahival is well known. ਪੀਰ ਮੁਰੀਦਾ ਪਿਰਹੜੀ ਗਾਵਨਿ ਪਰਭਾਤੀ॥੧॥ But superior to all is the love,

1530-631: The river. Then came a woman in front of Danav, and she started praising the dana and this pacified the Danav. She enticed the Danav. She fed the Danav with various kind of food and wines, which made Danav happy. She started doing this every day for him and he started trusting her more and more. One day she sat sad in front of her and Danav asked her, you take good care of me and you ask nothing for return. Tell me what you want, why are you sad and I will fulfill your wish. He asked 2 or 3 times and she responded by saying. I am bothered by an Asur (demon) and I don't think you can do anything about it. Hearing this

1575-438: The romantic tales can also be understood allegorically. In a literal sense, Charitropakhyan is a plot created by the author in which there is a frame story which has the wise minister narrating stories to his King (ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ). The plot is explained in the second tale, which is as follows: King Chitra Singh of Chitravati married a damsel of Indra 's kingdom. She gave birth to a son, Hanuvant Singh. The damsel deserted

1620-617: The same Sorrow she will taken, lets do this solution. Learning: Jealousy always leads to wrong ending and is punishable in court of Dharamraj. Dharamraj can be referenced in Guru Granth Sahib Jee, Ang 967 Line 6 Raag Raamkali: Bhatt Satta & Balwand ਧਰਮ ਰਾਇ ਹੈ ਦੇਵਤਾ ਲੈ ਗਲਾ ਕਰੇ ਦਲਾਲੀ॥ The Righteous Judge of Dharma(DharamRaj) considered the arguments and makes the decision. Bhai Gurdas Vaar also references this epic in Vaar 27 Pauri 1 ਸਸੀ ਪੁੰਨੂੰ ਦੋਸਤੀ ਹੁਇ ਜਾਤਿ ਅਜਾਤੀ। The love of Sassi and Punnü, though of different castes,

1665-588: The servant of Elder Rani fired his arrow and took the King down in middle of Dark jungle. The news of death came to Sassi and she went with her servants to middle of jungle to see dead body of Punnu, and seeing the body Sassi also died. The story ends with Dharamraj Response In Dharamraj Sabha news of death came of Sassi and Punnu, Dharamraj responded that with the jealous fervor sorrow, the Other Rani got angry and did Charitar(Plotted) to kill her Husband Punnu, with

1710-646: The women in his novels as more prone to spiritual enlightenment than her male counterpart. Bhai Vir Singh was one of the founders of the Punjab & Sind Bank . He co-found Punjab & Sind bank with his friends. He was honoured with the Sahitya Akademi Award in 1955 and the Padma Bhushan Award in 1956. The Government of India released a stamp to commemorate Bhai sahib's birth centenary in 1972. The portion of his commentary on

1755-545: The wrongful execution of Hanuvant Singh, the adviser shared various accounts of stories depicting different situations, with the intention of making the King realize his folly and improve his decision-making skill. Following is the list of tales present in Dasam Granth : The following are the summaries of several tales, translated from the work of Dr Rattan Singh Jaggi Steek of the Dasam Granth Ranjha

1800-547: Was a Sikh poet, scholar and theologist of the Sikh revival movement, playing an important part in the renewal of Punjabi literary tradition. Singh's contributions were so important and influential that he became canonized as Bhai, an honorific often given to those who could be considered a saint of the Sikh faith. Born in 1872, in Amritsar , Bhai Vir Singh was the eldest of Dr. Charan Singh's three sons. Vir Singh's family could trace its ancestry as far back as to Diwan Kaura Mal,

1845-485: Was an avatar of Indra and Heer was avatar of Apsara Meneka who was given abhi-shaap (curse) by Rishi Kapil to get born on Matlok. Rishi kapil was visiting inderlok when he got opportunity to saw Menaka for first time in king Inder darbar and his "Biraj" fell on seeing her. This led to rishi kapil cursing Menaka in anger! " you will take birth in Matlok. Ranjha was born near river chenab at house of chitar devi. As years went by

Sri Charitropakhyan - Misplaced Pages Continue

1890-669: Was now known to her brother, but Sohni did not know her secret is revealed to her brother. Next day in morning her brother went and replaced the Pakka ghadda with Kacha Ghadda or “unbaked clay pot” which dissolves in water. Thus that night Sohni picked her kachaa ghadda and began journey. She swam half way and the Unbaked clay pot melted in waters of Ravi and sohni sank and died in water. Mahiwal waiting and waiting started searching for Sohni in Ravi waters. A strong wave current came and he also sank in

1935-525: Was published in 1927. He published critical editions of some of the old Sikh texts such as Sikhan di Bhagat Mala (1912), Prachin Panth Prakash (1914), Puratan Janam Sakhi (1926) and Sakhi Pothi (1950). An important work was Singh's annotation of Kavi Santokh Singh 's Suraj Prakash , published from 1927 to 1935 in fourteen volumes. This publication of Suraj Prakash would be Vir Singh's single most lengthy endeavor of his life. Unlike most of

1980-403: Was religious in thought and did not go for incest. She in turn created a drama and accused Hanuvant Singh of raping her. King Chitra Singh believed her blindly, without knowing the side of his son, and sentenced him to death. Mantri, the wise adviser of the King, knew that the King's second wife, Chitramati, was not of a pious character and was falsely blaming Hanuvant Singh. In order to prevent

2025-608: Was written before compilation of dasam granth during collections of various compositions. Among critics Gyani Harnam Singh Balabh believes that only 303 Charitars were written by Guru Gobind Singh among 404 Charitars in Charitropakhyan. According to Robin Rinehart in Debating the Dasam Granth (2011), the letter first appeared publicly in the late 1920s and its style of writing and handwriting was analyzed by Rattan Singh Jaggi in

#76923