amardeep

Exactly. Spot on. 

Gurfateh and welcome to the forum. Please see www.srigranth.org an excellant website

He is also referred to as twice born in the first verse even though the translation omits it 

Also I think this is the first time there is such abundant praise at the virtues and beauty of a male character

The Brahmin here is innocent and a man of virtue. Could it be a refereance to say that the prince is innocent and a man of virtue

This charitar is suspiciosly short.  It gives you an impression of "oh come on raja, you can't be that stupid??" and I think this is the message the minister is trying to give the king in the frame story.. Come on man, you can't be that stupid ??

Is the end missing?

Interesting.  Thanks for sharing. I like the Sanskrit Salok that is recited along with the discussion on why Gurbani is outside of the Vedas. 

It basically talks of the low morals and downfall of society at the time in Punjab - at various levels whether at the religious, political, judiciar, societal and family level. Interesting. 

An awesome book 

In the Akal Ustat (within Dasam Guru Durbar) are 10 'Dohras' (Verses) from 'Ank' (Number) 201 to 210. Within these verses, Akali Nihang Guru Gobind Singh Ji has posed a number of questions. These questions are meant to be pondered over and answered by each 'Gursikh' (searcher of spiritual truth) be they of whatever religion.

These questions can be said to be a 'barometer' by which an individual can gauge one's own knowledge and understanding of Sikhi on the 'Atmak' (spiritual) level. It is at this level only that one begins to appreciate true Sikhi meaning 'Sat Guru' (the true Enlightener):

Akali Nihang Guru Gobind Singh Ji Starts his questions in this wonderful manner:

The mind to whom the 'Atma' (soul) is speaking to above is that of mankind. That question, which has been asked, its answer is what is understood as Naam Simran in Sanatan Akali Nihang Sikhi. The questions the Guru asks here after this question, and their answers in fact, answer this above great question.

Questions-

(2) What is the form of 'Atma' (True self)?
(3) What is the thought behind creation?
(4) What is 'Dharma'?
(5) What is 'Karma'?
(6) What is creation?
(7) What is life?
(8) What is death?
(9) What is heaven?
(10) What is hell?
(11) What is cleverness?
(12) What is stupidity?
(13) What is 'Tark' (reasoning)?
(14) What is not 'Tark'?
(15) What is slander?
(16) What is praise?
(17) What is sin?
(18) What is 'Dharma'?

Some of the questions are asked twice by the Guru. Here, the Guru desires a different answer to previous answer. Each question and its answers are inter-linked to each other to produce a whole picture of Sat Guru, meaning the ideology and philosophy of Sat Guru which should appear at the end of answering all the questions.

(19) What is Yoga?
(20) What is enjoyment of worldly pleasures?
(21) What is action?
(22) What is inaction?
(23) What is hard work ?
(24) What is controlling the senses?
(25) Who is a warrior?
(26) Who is giver of charity?
(27) What is 'Tantra'?
(28) What is 'Mantra'?
(29) Who is poor?
(30) Who is a King?
(31) What is happiness?
(32) What is sadness?
(33) Who is ill?
(35) Who is affectionate?
(36) What is essence of affection?
(37) Who is satiated?
(38) Who is healthy?
(39) What is thought behind creation?
(40) What is creation?
(41) Who is defiled?
(42) What is creation?
(43) Where is action superstition?
(45) Where is superstition destroyed?
(46) Where is happiness of consciousness?
(47) Where is knowledge of that which we can not grasp with our minds?
(48) What is 'Naam'?
(50) What is self-control?
(51) What is knowledge and ignorance?
(52) Who is ill?
(53) Who is a worrier?
(54) Where is Dharma lost?
(55) Who is a warrior?
(56) Who is beautiful?
(57) What is secret of being at one with 'Sat Guru'?
(58) Who is the charitable one?
(59) Who is wise?
(60) What is knowledge?
(61) What is ignorance?

Here the questions end.

It must be noted that many of these questions can be interpreted and rephrased in a different manner, therefore one would derive at a different answer. For example, question (3) can be interpreted as:

(3) Where are thoughts of creation contemplated?

Question (7) can be thought of as asking:

Where is death?

Most of the questions can also be coupled to form one question. For example:

Question (5) and (6) can be combined to form:

What is the Karma of Dharma?

This coupling of questions alters their numbers. Hence, the traditional Sanatan Sikh 'Gianis' (interpreters of scripture) tended not to give a particular number count of these questions.

http://www.sarbloh.info/htmls/akal_ustat.html

I've been thinking recently that the Charitro Pakhyan needs to be "engaged" with rather than a mere reading. We need to ask each charitar a question, and see if it can answer the question.

1. Does this charitar teach us anything on moral issues?  If yes, discuss

If none, continue on to a new question:

1. Does this charitar teach us anything on political issues? If yes, discuss

Other questions could be: does this charitar teach us anything on military matters? I'm really beginning to think the whole notion and popular narrative of saying Charitro Pakhyan teaches morals is entirely wrong. Morals is just one out of so many other aspects that is being taught or discussed.

Pandit Sharda Ram in 1866 wrote he following on the Dasam Granth:

"The Guru wished to compose a scripture by which the Sikhs could learn politics, martial skills, and by such intelligence be able for war. On that day, a large scripture was completed in september 1696. It was called the scripture of the tenth sovereign."

Thismethod of asking a question and letting the content be the answer can also be seen in the samprdaic tradition of teekas. Often you see the teekakaar asking a question before a verse, and the verse is then an answer to that question

1 hour ago, chatanga1 said:

I was talking to a very highly educated young non-Sikh about literature and I sent him  a brief summary of the main story in Sri CharitroPakhyan Granth and the first charitar in it. He read it and got the idea behind it and also informed me that Constantinople, a great King of many centuries ago, found himself in a very similair situation. Constantine had 2 wives and the one wife wanted her son to be king, so she complained to King that his son (from the other wife, who was in line for the throne) had tried to force himself on her. She presented herself to the King in a similiar fashion but the King had his son put to death. Later he realised his mistake and had his wife (the complainent) killed as well.

 

 

Yes this is the kinds of literature that needs to be included in the discussion. Same goes for this which is very similiar to the charitro pakhyan in many regards

https://en.wikipedia.org/wiki/One_Thousand_and_One_Nights

I could'n find anything in the mahima prakash

Wow has it already been 8 years

It could be that it appears in both. I think there are quite similiar verses and identical verses in both granths

Why is it called japji sahib, it doesn’t resemble the japji 

2 hours ago, jaikaara said:

Seems to be from Sri Sarabloh Granth Sahib ji's Japji Sahib

Does it have a japji sahib ? Can you post some lines of it

I think it's mentioned in the Mahima Prakash kavita. I'll try and check tonight

Gita is only mentioned once 

Is Upanishads mentioned in Guru Granth Sahib ?

There are many passages within the Gobind Gita that links it to the Khalsa. I studied it some years ago and came across many passages similiar to this:

These teachings apply equally to the Khalsa

It was for the benefit of the Khalsa, that Krishna discussed these topics. etc. Sarbloh Granth at many Places also Refer to the Gita and Upanishads

Fantastic stuff 

See above