amardeep

The Sikh panth became a dumb panth the day Sikhs started to demand poetry, writings, art, kirtan training etc. for free.
A panth that patrons and appreciates their scholars and artists is a panth that flourishes. A panth that asks for stuff for free is a panth going down.

Yes he will take Sikhi very far in the Western World.

well one can't deny that erotica makes up a part of the granth alongside those other Things that are mentioned.
 

He is a good parcharak. He adds a unique next level to sikhi in the west 

He is a good parcharak. He adds a unique next level to sikhi in the west 

The so tankaya verse structures are from the Bhai Chaupa singh rahitnama 

The so tankaya verse structures are from the Bhai Chaupa singh rahitnama 

The lack of a history doesn’t mean it’s unauthentic. But it makes it more difficult to ascertain it’s authenticity.  Regardless, the poetry in it is very unique and beautiful.  I really enjoyed studying it some years ago. 

Adhyatam Prakash - the dawn of divine wisdom. Written in the 1690s in the poet assembly of Guru Gobind Singh, Kavi Sukhdev writes in the beginning of the book, that the writing is based on the sutras of Rishi Vyaas and Adi Shankara(two ancient dons of vedant!!!) , as well as on the teachings of the Vedas and Simritis(Upanishads, Gita etc). The book then goes on to discuss concepts of the soul, life, the senses, body, Braham, the heart, sleep etc

Here is a beautiful tuk
Page 1383, Line 18
ਫਰੀਦਾ ਦੁਨੀ ਵਜਾਈ ਵਜਦੀ ਤੂੰ ਭੀ ਵਜਹਿ ਨਾਲਿ ॥
Fareed, the world dances as it dances, and you dance with it as well.
Guru Arjan Dev  

Interesting exercise.

A Hindu friend of mine did.  He said some of the above lines are not even proper Sanskrit. 

what is the name of the king and minister in the original story? Is there anything in relation to "prem" and "sher" we should be alert of?

I think we will get to know more about the root story through each charitar later on. Right now the charitars add perspective to the root story but i think it will be reversed later on and the charitars will add new info to the root story.   but let’s see what happens. 

Or maybe the young queen wanted to seduce the young prince to have his baby.  The old king probably couldn’t have kids due to old age,  the old peer being synonymous to the old king here. The wise minister is talking About the continuation of kingship and heirs here. The queen wants her baby to become the next heir to the throne, - maybe she was planning to kill hanwant singh after having his baby and claiming it to be the kings 

Nidar has a lot of knowledge on khashatrya traditions. As many charitars deal with rajputs it will be interesting to read his commentary on those that deal with rajput rulers and chiefs. Im planning to buy the book within a few days.

In his massive kalgidhar chamatkaar he has written some 50 pages on the gurus kavi darbaar with short bios on many of the poets

Bhai veer singh was a great scholar.  He did good service to the panth 

Yes sikhi doesn’t have a concept of democracy. There is a Meritocratic system for the most part 

Updated with four more charitars.

Could it be relating to the frame story saying here is the queen playing you both at once but one of you is “blinded”. An earlier charitar also talked about being blinded so there is some continuity here. 

I also think it has to do with making Gurbani an ever-living philosophy. As soon as you write everything down, they die and become static and people evolve around the text instead of it's supposed meaning according to the time you're in. Sikhi is supposed to be a living and vital religion which to a certain degree adapts to time

Pandit Tara Singh Narotam in his Gurmat Nirnay Sangreh provides some criteria and rules for how one can write teekas (chapter called Teeka Maryada). He further states that it is essential to study teekas in order to understand Gurbani, and that proper ucharan of Gurbani is dependant on understanding the arths of Gurbani. In this way, Santhia and Teekas go hand in hand. Pandit Tara Singh Narotam was the vidiya guru of Giani Gian Singh. Both were born in the 1820s

Twarikh Guru Khalsa, Nirmala Giani Giaan Singh.  
ਿੲਕ ਿਦਨ ਸੰਗਤ ਿਵਚ ਭਾਈ ਦਰਗਾਹੀ ਤੇ ਭੰਡਾਰੀ ਆਿਦਕ ਿਸੱਖਾਂ ਨੇ ਬੇਨਤੀ ਕੀਤੀ ਿਕ ਮਹਾਰਾਜ ਜੀ । ਗੁਰੂ ਕੇ ਿਸੱਖ ਗੁਰੂ ਕੀ ਬਾਣੀ ਪਰ ਚਰਚਾ ਕਰਦੇ ਰਹਿੰਦੇ ਹਨ ਕੇਈ ਕੁਛ ਕਹਿੰਦਾ ਹੰ ਤੇ ਕੋਈ ਕੁਛ ਕਹਿੰਦਾ ਹੰ. ਜੇਕਰ ਆਪ ਅਰਥ ਿਲਖ ਿਦਓ ਯਾ ਟੀਕਾ ਿਲਖਾਓ ਤਾਂ ਿੲਕ ਤਾਂ ਸੁਖਾਲਾ ਸਮਝ ਪਵੇ ਦੂਜਾ ਵਾਦ-ਿਵਵਾਦ ਿਮੱਟ ਜਾਏ। ਗੁਰੂ ਨੇ ਬਚਨ ਕੀਤਾ ਭਾਈ ਿਸੱਖੇ । ਸਾਡੇ ਵੱਡੇ ਸ੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਸਾਹਿਥ ਜੀ ਮਹਾਰਾਜ ਪਾਸ ਵੀ ਿੲੱਕ ਵਾਰੀ ਸਿੱਖਾਂ ਨੇ ਏਹੋ ਪ੍ਰਸ਼ਨ ਕੀਤਾ ਸੀ ਤਾਂ ਉਨ੍ਹਾਂ ਨੇ ਉਤਰ ਿਦੱਤਾ ਸੀ ਕਿ ਗੁਰੂ ਨਾਨਕ ਪਾਰਬ੍ਰਹਮ ਦੀ ਬਾਣੀ ਦਾ ਅਰਥ ਬੇਅੰਤ ਹੰ. ਸਾਰਾ ਅਰਥ ਕਹਿਣ ਨੂੰ ਕੋਈ ਸਮੱਰਥ ਨਹੀ. ਏਹ ਬਾਣੀ ਕਾਮਧੇਨ ਹੰ. ਿਸੱਖਾ ਦੀ ਬੁਧੀ ਤੇ ਕਾਮਨਾ ਅਨੁਸਾਰ ਫਲ ਤੇ ਅਰਥ ਦੇਵੇਗੀ। ਸੋ. ਏਸ ਦਾ ਅਰਥ ਯਾ ਟੀਕਾ ਸਿੱਖਾਂ ਦੀ ਜ਼ਬਾਨ ਪਰ ਰਹੇਗਾ। ਏਸ ਬਾਣੀ ਦਾ ਟੀਕਾ ਨਹੀ ਹੋ ਸਕਦਾ. ਿਕਉਕਿ ਟੀਕਾ ਓਸੇ ਬਾਣੀ ਦਾ ਹੁੰਦਾ ਹੰ ਜੋ ਵਿਆਕਰਣ ਅਨੁਸਾਰ ਬਾਣੀ ਹੋੇੇਵੇ. ਪਰੰਤੁ ਇਹ ਤਾਂ ਸੁਤੰਤਰ ਅਨੁਭਵ ਰੂਪ ਈਸ਼ਵਰੀ ਬਾਣੀ ਹੰ ਏਹ ਤਾਂ ਿਜਕੁਰ ਛੜੀਦੇ ਛਤੀਦੇ ਚਾਵਲ ਉਜਲ ਹੋ ਜਾਂਦੇ ਹਨ ਓਸੇ ਤਰ੍ਹਾਂ ਗੁਰਸਿੱਖ ਚਰਚਾ ਕਰਦੇ-ਕਰਦੇ ਅਰਥ ਸਮਝਣ ਜੋਗ ਹੋ ਜਾਣਗੇ। ਤਾਂ ਤੇ ਗੁਰਬਾਣੀ ਦੀ ਚਰਚਾ ਹੀ ਕਲਯਾਣਕਾਰੀ ਹੰ ।
One day, in the sangat, Bhai Dhurgaahee and Bhandaaree, and other Sikhs gave a supplication to the Master.  
“Guru’s Sikhs, reading Guru’s bani, continue to discuss it at length, someone interprets it one way and someone else another.  If you could write down the meanings or dictate an explanatory book; 
1 We would (all) understand (GurBani) with ease;
2 All opposing opinions (arguements) would be eliminated.”
Guru replied, “My Sikh brothers! Once this same question was asked by Sikhs to our elder, Sri Guru Arjan Dev Ji. He gave this answer: the meanings of the words of Guru Nanak (keeper of highest wisdom), are beyond count. No one exists with the ability to give its (GurBani’s) complete meanings.  This bani is the fulfiller of all wishes.  It will give fruit (understanding, blessings) based on the Sikhs (readers) intelligence and desires (personal).  The meanings or explanatory book (on GurBani) will always remain on the tongue (mind) of the Sikhs.
There can never be an explanatory book on these words (GurBani).  Because an explanatory book can only exist, for those words (of wisdom) which are regulated by the rules of grammar.
In fact, the word (GurBani) is the independant and experiential form of the creator.  Just like the bashed and filtered rice ends up sparkling, in the same way, GurSikhs who endlessly discuss (GurBani) will eventually become empowered to understand the meanings (of GurBani).
THAT IS WHY IT IS ONLY THE DEEP DISCUSSION OF GURBANI WHICH IS AUSPICIOUS / WORTHY OF RESPECT.
 

The way I see it is that women are free to wear a dastaar if they so wish but it is not mandatory upon them. For Khalsa men it is mandatory.