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chatanga1 last won the day on May 20

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About chatanga1

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    Senior Jathedar|Vada Jathedar|Vadi Jathedarni

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  1. Yes, after re-reading it, i'm thinking that there were two queens involved in the story. Could the story have also involved some kind of rivalry between the women over the King? I'm going to look at the Gurmukhi text a little more first. Bro, add the verse number just to make that little bit easier to locate the text.
  2. https://www.searchgurbani.com/public/dasam-granth/page/1625
  3. @paapiman Bro, why have the verse numbers jumped from 42 to 82 in your post? For the full version read from : https://www.searchgurbani.com/public/dasam-granth/page/1625 This is a very long charitar of 112 verses. I think this must be the longest one yet. As Amardeep has already stolen my ideas () I will just add that the length of the charitar indicates just how serious and far-reaching the consequences of one's actions can be. Throughout the yugs we can see how the karams of various devi devte, rishis etc had such effects as to influence or shape the events of the whole yugs themselves. Feel a bit lazt to paste the Giani Nara's translations up here so will just post the link. This is the link for the the steeks : http://www.damdamitaksalitaly.it/Pages/Gurbani/Gurbanisteek/STEEK SRI DASAM GRANTH SAHIB.html and the charitar is on pdf page 178 of volume 4. Anybody who has Jaggi's steek it is on pdf page 1210 I will go through the whole charitar before giving any further views on it.
  4. The whole world saw that the Raja had been made a Rani.
  5. Unfortunately yes because I couldn't bring english meaning to mind. Yes and then word came to mind: "deliver". Not to say that it is correct. Just a theory I have as the present views don't seem to make to much sense to me. What do you think of the way the charitar is worded?
  6. Reading this charitar, it seems like there is a bit on confusion. Jodha Bai here is the same Noor Jehan. I thought it was two women intially. Things that stand out on this charitar is that hunting traditionally has always been a mans game. But here the woman is actually encouraging an hunting party which involves the King and only other females. No other males. Doesn't that in itself stand out? So could it be that the main female Jodha/Noor initiated this hoping to acheive something? Like she wanted to show her prowess in hunting by instilling dread or fear into the King's heart? Who would have taught the other women how to ride horses, elephants and use weapons etc? The wives of the Kings were traditionally confined to the zenana. Wives of muslim Kings were never taught this kind of stuff as far as I know. But here the main wife and others are taking the King out to hunt. At the start of the story it says that the King was under the Queens control. At the end of the story he was petrified of her, even though she had saved his life by killing a lion. Imagine if this event happened the other way around. A man killed a lion to save a woman. Or a King killed a lion to save his Queen. Looking at this charitar makes me think that it was all part of a plan to subdue the King. And it worked.
  7. Excellent bro! That is a really sharp observation and connection to the base story.
  8. https://www.searchgurbani.com/public/dasam-granth/page/1621
  9. I don't think this is a case of black magic tantrism etc. I think here the emphasis is on sweet words and conduct. If we look at the one main story we can see a strong resemblance to the characters involved and the state of the relationship between the King and his wife. It took the King years to find a similiar looking wife, so he won't want to lose her any time soon. So he bows to her every demand. This is what the King in this charitar does. In fact this King goes so far as to let her take control of his rule. We can see in line 12 that the minsiter is telling the King, that Kings should never be blind supporters of their wives.
  10. It seems like meaning "taken to/given/received" to me.
  11. ਸੋ ਜੜ ਪਰਾ ਹਮਾਰੇ ਰਹਈ ॥ ਤਾ ਕੋ ਕਛੂ ਨ ਮੁਖ ਤੇ ਕਹਈ ॥੨॥ However one thing I've noticed is that if we change the wording slightly, we get a different meaning to it : ਸੋ ਜੜ ਪਰਾਹ ਮਾਰੇ ਰਹਈ ॥ ਤਾ ਕੋ ਕਛੂ ਨ ਮੁਖ ਤੇ ਕਹਈ ॥੨॥ This would give us the meaning of " (when) that fool recieved beatings, he would say no words from his mouth."
  12. I 've attached what Jaggi translated it as. He doesn't mention "Gurdwara" in his translation at all. Neither does the original text mention this either. I'm inclined to think that "Gurdwara" shouldn't be there as well because this term was not in use in Guru Sahib's time to describe what we call Gurdwaras today. Plus this is not Guru Sahib writing from his own person. History tells us that Guru Sahib was translating the more difficult sanskrit texts into Braj and was using the dictation of the learned poets when doing so. The words "Anandpur, Guru, Bhagat, Kalyug" also feature in this which can make it feel that there was such a Sikh. But i'm not convinced (yet.) Reading the charitar and doing a little research into some of the words used in that particular sentence ਸੋ that ਜੜ unaware/ignorant of/fool ਪਰਾ can mean "release, opposition, face to face, sacrifice, bravery, disrespect, most high, lying down" according to Mahan Kosh. (because of the word ਜੜ I can't see it as being one of the positive attributes.) ਹਮਾਰੇ mine ਰਹਈ stayed remained or kept
  13. chatanga1

    Dhadrianwala Vs Great Sikhs

    You were never interested. It took 11 attempts to ask you to expand on a simple term that you yourself brought up. You wouldn’t do it on purpose. You mean where lines of Gurbani are distorted and the authors name is omitted? Whos talking about Bhindranwale or Dhadri? I’m talking about YOU. You were the one who posted a line of Gurbani here and omitted the name “Nanak “ so you could give your own warped distorted version.
  14. chatanga1

    Dhadrianwala Vs Great Sikhs

    I don't know. Anyone who distorts a line of gurbani and omit the Guru's name is the process cannot be saved. This angy is sounding so much like a previous devious poster we used to see here.