The Mina tradition eventually died out during the 1800s - I dont think it was a competitive strike at Guru Granth Sahib but rather an indication of Sikh supremacy in literature and influence.

It made me think of this shabad:
 

ਰਾਜਾ ਨਿਆਉ ਕਰੇ ਹਥਿ ਹੋਇ ॥
The king administers justice only if his palm is greased.

ਕਹੈ ਖੁਦਾਇ ਨ ਮਾਨੈ ਕੋਇ ॥੩॥
No one is moved by the Name of God. ||3||

ਮਾਣਸ ਮੂਰਤਿ ਨਾਨਕੁ ਨਾਮੁ ॥
O Nanak, they are human beings in form and name only;

ਕਰਣੀ ਕੁਤਾ ਦਰਿ ਫੁਰਮਾਨੁ ॥
by their deeds they are dogs - this is the Command of the Lord's Court.

The Sarkuvatali Granth has been translated by Kamalpreet Singh Pardeshi Nirmala from the UK. He is currently translating the Chanakya Niti from the Guru darbaar.

Gurfateh

check out this online store of nirmala writings!

http://www.jsks.biz/Books-Buy-Online/Vedanta-Philosophy/

20 hours ago, paapiman said:

Throwing of the nuts into the sack could also indicate humiliation of the King. Usually, food is thrown towards animals, birds, etc, and given/handed over to humans. King has been reduced to a position (because of his own deeds) of an animal.  

Maybe Maharaaj is trying to tell his Sikhs, if you commit a shameful act like this King, you will be humiliated in this world and the next.

 

Bhul chuk maaf

I think the point the minister is trying to give the king by this tale is: Just as the Raja in this story has been reduced to a position of an animal, - so too have you been reduced in your status as a king. Instead of being engaged in royal and governmental duties (as kings are supposed to), you have engaged yourself in trivial drama involving your own family and dynasty that you are about to destroy..You are reduced as a king - the dirt of this world is being thrown at you and you are eating it

On 9/10/2017 at 7:20 PM, gdskler said:

Well we never know what happen to the second stone. probably it hit his head and cause him a slow death?

very unlikely

Dasam Granth has many references to Kama Sutra literature, - Akal Ustat comes to mind. And the Kama Sutra writings were also translated in the Guru's darbaar.

39 minutes ago, chatanga1 said:

Could it have been written in competition to Guru Granth Sahib if it is part of Mina literature?

No because it is from the early 1800s

15 hours ago, chatanga1 said:

 

Good observation. In some, not all there has been a middle-man, a messenger involved. Usually it has been a "das" or "dasi" - a servant of the person. In some the das/dasi has acted as instructed but in some they have acted for their own interests as well.

 

 

You may be on to something there.  Maybe it was an instruction from her to do so.

 

Also note in the Zafarnama how the Guru scolds Aurangzeb for blindly following his advisors who were misleading him and giving him wrong information about what's going on in punjab.

15 hours ago, chatanga1 said:

 

Was this Kavi part of Guru Sahib's Darbar?

not at all. It's from the early reign of Maharaja Ranjit Singh. It belongs to the Mina literature.

It's heavily influenced by the style, vocab and meters of Guru Granth Sahib. I've seen it referenced in writings on how the Guru Granth Sahib influenced Punjabi literature and sacred writings outside the Sikh fold

1 hour ago, paapiman said:

There are similarities in this tale with the original tale.

The Jogi abducts Sehaj Kala in this Charitar. We also know that Raja Chitar Singh's marriage with Chitarmati was kind of a forced marriage, i.e she was won in a war. She did not marry the king according to her own will. Maybe the wise minister is trying to tell Chitar SIngh that the way the Jogi kidnapped Sehaj Kala (and forcefully kept her) is not very much different from own case of marriage with Chitarmati. The King needs to figure out whether or not, Chitarmati is actually happy with him or not. In other words, is she suitable to be a queen or not.

Next, in this tale, the Prince rescues Sehaj Kala from the Jogi. Again, the wise minister might be trying to convey to Chitar Singh that you are suppose to protect and save people, not wage a war (which results in the death of thousands) over a woman, who just happens to look like your wife. The Prince (even though not the King) understood his role and rescued the lady without any bloodshed, while you have not really been a good statesman.

 

Bhul chuk maaf

Awesome point!!

Good thing to see you Papiman opening and looking through these old charitars also.. Maybe the earlier charitars start to make new meanings the further you go into later charitars.

Nope i've never read it but seen references to it now and then-

Lol looks like somethings never change!! This is from Nirmal Panth Pradipika from the late 1800s by Giani Gian Singh where he laments that the Nirmalas who used to not even take a small piece of land when offered by the maharajes, - now they are fighting each other in court cases over the land they are taking form the raje.

The stories might be inspired by historical events that did happen, but they have not been written in their exact historical form. Contrary, there is poetic and dramatization embellishment all around. If I remember correctly, the heer ranjha in the Charitro Pakhyan is also very different from the other versions prevalent in Punjab. The same goes for the Chaubis Avatar where the different translations of each avatar do not correspond to that of the original sanskrit. The Ramayan of Dasam Granth is different from the original Ramayan.

This is not an error that has anything to do with authoorship. The purpose of the Charitro Pakhyan is not to relate history - it is to provoce discussions on governance, warfare, ethics, morals, responsobilities of rulers etc. etc.

I don't think there is anything historical in the Charitro pakhyan. Not the indivial charitars, nor is the frame story of the minister and king.

As we have seen in the last many months, - the minister is trying to convey to the king not to kill his son and end his dynasty, by provoking him with different stories relating to governance, culture, morals and ethics.

See this:

https://books.google.dk/books?id=7YwNAwAAQBAJ&pg=PA179&lpg=PA179&dq=darbari+das+pothi&source=bl&ots=Ar6phnksrb&sig=LtRXTOZrkmVN7kdmcy1Orok9RSM&hl=da&sa=X&ved=0ahUKEwiOq86U8d7WAhXiQJoKHaaZBiUQ6AEIUTAL#v=onepage&q=darbari das pothi&f=false

He probably meant 1676.

A prominent metaphor for Dharma in Indian religions is that of an ocean (saaar roop). Dharma makes you cross the ocean of existence. So in this regard - I have lost my dharma after seeing you

Why did the puratan saroops carry the dates of the jyoti jyot of the Gurus?

What an interesting read! Indic terminology and then proceeds to Islamic content!

Can't remember. Read it some 8 years ago or something

It's mentioned in a Mughal source from the 1600s. I've never seen any Sikh source mention it.. See Irfan Habib's "sikh history from Persian sources"

I'm not sure where it happened, but most likely in Delhi yes.