This is the first time a charitar continues across several stories
If im not mistaken, Anandpur was not located in the state of Kahlur, as the text states. However it is most likely talking about the current day Anandpur since it mentions proximity to Naina Devi and the satluj river. This could mean, that the purpose of the text is early on to show, that it is not a historical fact sakhi that is being conveyed here- it is a literary device to convey a message.
This is the first charitar so far wherein there is a "preaching" and moralizing element involved, - long passages of philosophical content and argumentation. I do not recall any of the earlier charitars having any moralizing messages conveyed by the character in the story
The moralizing passages are interesting. It appears that the argumentation of rejeection is two fold . One argumentation is of a higher, philosophical and educated mode, while the other is of a more "low", secular, straight forward way.
Examples of the higher form of argumentation:
‘Righteousness endows auspicious birth and righteousness confers
‘The righteousness augments the wealth and holiness and the
righteousness idealises the sovereignty.
Examples of the secular and more straight forward kind of argumentation:
‘Why should I abandon righteousness on your instance and make
myself worthy of hell? (l6)
‘Acquiescing to your request,Acquiescing to your request, I am not going to copulate with you,
‘Because, in my heart, I am apprehensive of denigrating my family.
‘Deserting behind my married woman (wife), I will never have sex with you.
‘I will never be able to find a place in the court of Lord of
Aren’t you ashamed of yourself?’( 19)
‘Not to abandon my wife, I will never have sex with you.(24)
‘Just because you say, why should I have sex with you?
‘I am afraid of being put in the hell.
‘To copulate with you is like disowning the righteousness,
And my story will go around the whole world.(25)
It appears, that the text asks the question: What kind of argumentation do you use to get your message across? Anoop does not seem to understand the higher form of argumentation, - therefore the raja keeps "lowering" his line of argumentation as the charitar continues - to make it more relatable for Anoop. it starts high and becomes lower and lower / more straight forward..
Interestingly, the Ariill Chand on page 60 wherein he praises her and then slams her in the last line. That is very similiar to the kind of narrative used in the Zafarnama, where Aurangzeb in many lines are praised for his military and political qualities, but then slammed at the end "agar door ast deen" - but you are far from religion. In a way, building up the person in order to slam him down. This happens on page 60 here - even though you are preety (building the person up ) I still have not fallen for you (slap in the face- wake up call).
Then after a long time, on page 61 onwards the argumentation is raised higher once again, slowly by slowly. .
Very interesting sakhi.
Firstly, the question is whether this charitar is a historical fact or a literary device.
Chaupa Singh rahitnama appears to believe it to be a historical fact:
" In S.1748 (1691 AD) a Sarin Khatrani, Rup Kaur, came with the members of the Lahore sangat to attend the annual Baisakhi fair. She tried to deceive the Guru in a most grievous manner, but was unable to do so. It was because of her deceit that the Charitra [Charitro Pakhyan] were composed. The work was completed on the eight day of the dark hald of Bhadon S.1753 " Chaupa Singh Rahitnama
A way to widen the discussion is also to see whether the early Sikh historians considered the Anoop Kaur charitar as factual history or not.. .Ie. is the story mentioned in the Bansavalinama, Gurbilas writings or Suraj Prakash Granth. If the chaitar is not mentioned it is clear that these authors did not consider it as a factual historical event involving the Guru.
I'll post my initial thoughts on the charitar in a few hours.
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