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{{Charitar morals}}
{{Charitar morals}}


'''Charitar 2''', in [[Charitropakhyan]] is conversation between A wise adviser to Raja(king) Chitar Singh related these tales of the wiles of women and other worldly tales of life, in order to save his handsome son Hanuvant from the false accusations of one of the younger ranis (queens). [[Guru Gobind Singh]] gave these opakhyan(already told) stories to [[Sikh]]s as a test of their morality. Guru Gobind Singh gave this false face as to guide someone, what is right and what is wrong we need positive and negative facts.
This [[Charitar]] is a critical one in the over 400 found in the [[bani]] called [[Charitropakhyan]], which forms part of the second most important [[Sikh scripture]] called [[Dasam Granth]]. It tells us about the background to all the following tales and why they came into existence.  


The first part of Charitropakhyan is Chandi Charitar i.e Ath Chandi Charitar Likh-yatey of Guru Gobind Singh which is Shudh Charitar(Positive). It continued with story of Chiter Singh who had a long communication with his Minister on Charitropakhyan. The First charitar ends up with ਇਤਿ ਸ੝ਰੀ ਚਰਿਤ੝ਰ ਪਖ੝ਯਾਨੇ ਚੰਡੀ ਚਰਿਤ੝ਰੇ ਪ੝ਰਥਮ ਧ੝ਯਾਇ ਸਮਾਪਤਮ ਸਤ੝ ਸ੝ਭਮ ਸਤ੝ ॥੧॥੪੮॥ਅਫਜੂੰ॥ and all other charitars are end with ਇਤਿ ਸ੝ਰੀ ਚਰਿਤ੝ਰ ਪਖ੝ਯਾਨੇ ਤ੝ਰਿਯਾ ਚਰਿਤ੝ਰੇ ਮੰਤ੝ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਦ੝ਤਿਯ ਚਰਿਤ੝ਰ ਸਮਾਪਤਮ ਸਤ੝ ਸ੝ਭਮ ਸਤ੝ ॥੨॥੭੮॥ਅਫਜੂੰ॥ which itself says that these Charitars was discourse between chitra singh and his minister on foolish decision which a person take closing their eyes not going into the reality, and foolishly act acc. to Wives will without knowing truth and lie. Guru Ram Das said such person a foolish ਜੋਰਾ ਦਾ ਆਖਿਆ ਪ੝ਰਖ ਕਮਾਵਦੇ ਸੇ ਅਪਵਿਤ ਅਮੇਧ ਖਲਾ ॥
Before one progresses further, it is important to understand this background so one can understand that this bani is quoted by [[Guru Gobind Singh]] to teach the [[Sikh]]s how to conduct their lives with caution and careful thought; to understand how people act in this world and how passion and desire can lead to mischief, deception and trickery! Many lessons can be learnt from these tales and the bani will enable the Sikh to be better prepared to face the world.
 
Unfortunately, in this era of [[Kaljug]], deception and trickery are most prevalent compared to the previous "juugs" or eras and so I am sure this was perhaps one of the reasons why the Guru thought it important to include this composition in the [[Dasam Granth]].
 
==Background of Charitropakhyan==
 
{{Background of Charitropakhyan}}


===Part 1===
===Part 1===
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===Part 3===
===Part 3===


{{cview|'''ਅੜਿਲ ॥'''
{{cview|'''ਅੜਿਲ ॥''' ਚੋਰ ਚਤ੝ਰਿ ਚਿਤ ਲਯੋ ਕਹੋ ਕਸ ਕੀਜੀਝ ॥ ਕਾਢਿ ਕਰਿਜਵਾ ਅਪਨ ਲਲਾ ਕੌ ਦੀਜੀਝ ॥  
ਚੋਰ ਚਤ੝ਰਿ ਚਿਤ ਲਯੋ ਕਹੋ ਕਸ ਕੀਜੀਝ ॥ ਕਾਢਿ ਕਰਿਜਵਾ ਅਪਨ ਲਲਾ ਕੌ ਦੀਜੀਝ ॥  
ਜੰਤ੝ਰ ਮੰਤ੝ਰ ਜੌ ਕੀਨੇ ਪੀਅਹਿ ਰਿਝਾਈਝ ॥ ਹੋ ਤਦਿਨ ਘਰੀ ਕੇ ਸਖੀ ਸਹਿਤ ਬਲਿ ਜਾਈਝ ॥੨੩॥
ਜੰਤ੝ਰ ਮੰਤ੝ਰ ਜੌ ਕੀਨੇ ਪੀਅਹਿ ਰਿਝਾਈਝ ॥ ਹੋ ਤਦਿਨ ਘਰੀ ਕੇ ਸਖੀ ਸਹਿਤ ਬਲਿ ਜਾਈਝ ॥੨੩॥
   
   
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ਇਤਿ ਸ੝ਰੀ ਚਰਿਤ੝ਰ ਪਖ੝ਯਾਨੇ ਤ੝ਰਿਯਾ ਚਰਿਤ੝ਰੇ ਮੰਤ੝ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਦ੝ਤਿਯ ਚਰਿਤ੝ਰ ਸਮਾਪਤਮ ਸਤ੝ ਸ੝ਭਮ ਸਤ੝ ॥੨॥੭੮॥ਅਫਜੂੰ॥
ਇਤਿ ਸ੝ਰੀ ਚਰਿਤ੝ਰ ਪਖ੝ਯਾਨੇ ਤ੝ਰਿਯਾ ਚਰਿਤ੝ਰੇ ਮੰਤ੝ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਦ੝ਤਿਯ ਚਰਿਤ੝ਰ ਸਮਾਪਤਮ ਸਤ੝ ਸ੝ਭਮ ਸਤ੝ ॥੨॥੭੮॥ਅਫਜੂੰ॥
|'''Arril''' The Rani asked (the boy), ‘If a sagacious thief steals away someone’s heart then what should be done? ‘Shouldn’t she take out her heart and present it to her lover? ‘And the day she had satisfied her lover through incantations, she should release her temporal being.(23)
|'''Arril''' The Rani asked (the boy), ‘If a sagacious thief steals away someone’s heart then what should be done? ‘Shouldn’t she take out her heart and present it to her lover? ‘And the day she had satisfied her lover through incantations, she should release her temporal being.(23)
‘You are ecstatic and, like Cupid, you are endowed with beauty, andare above any praise.‘O, my friend your enticing eyes are heart throbbing.(24)
‘You are ecstatic and, like Cupid, you are endowed with beauty, and are above any praise.‘O, my friend your enticing eyes are heart throbbing.(24)


'''Savaiyya''' ‘I adore your comeliness and I am pierced by the arrows of separation from you,‘Renounce the Raja’s fright and make love to me.‘I am never satiated by Raja and, therefore, he cannot harm you in any way.‘I have tried hard but my craving desire is never fulfilled.’(25)
'''Savaiyya''' ‘I adore your comeliness and I am pierced by the arrows of separation from you,‘Renounce the Raja’s fright and make love to me.‘I am never satiated by the Raja and, therefore, he cannot harm you in any way. ‘I have tried hard but my craving desire is never fulfilled.’(25)


'''Dohira''' The Rani was roused, became extremely passionate and her whole body coveted for love, because her heart was lost in the sensual looks of the Prince.(26)
'''Dohira''' The Rani was roused, became extremely passionate and her whole body coveted for love, because her heart was lost in the sensual looks of the Prince.(26)
‘I am over powered with your countenance and there is none elsefrom whom I can seek protection.‘Without the touch of your beautiful eyes I am writhing like a fish(out of water).’(27)
‘I am over powered with your countenance and there is none else from whom I can seek protection.‘Without the touch of your beautiful eyes I am writhing like a fish (out of water).’(27)


'''Chaupaee''' The Prince consented not, and she was ashamed of her act.She went to Chitar Singh and told, ‘Your son is great betrayer.’(28)
'''Chaupaee''' The Prince did not consented and she was ashamed of her act. She went to Chitar Singh and said, ''‘Your son is great betrayer.’''(28)
She had torn her clothes and scratched her face with her finger-nails to infuriate the Raja.(29)
She had torn her clothes and scratched her face with her finger-nails to infuriate the Raja.(29)


'''Chaupaee''' Hearing this the Raja flew into rage and took his son to kill him.But his ministers made him to perceive that the Chritars were not easily discernible.(30)(1)}}
'''Chaupaee''' Hearing this the Raja flew into a rage and took his son to kill him; but his ministers made him see that the Charitars (plays or tricks) were not easily observable or discernible.(30)(1)}}
   
   
==See also==
* [[Dasam Granth]]
* [[Charitropakhyan]]
{{Charitar 1 to 100}}
{{Charitar 1 to 100}}


[[category:Charitropakhyan]]
[[category:Charitropakhyan]]

Latest revision as of 20:39, 31 March 2010

For Information only The moral of stories in Charitropakhyan are based on Gurmat, Guru's wisdom. There is no historical significance of these stories. A Gurmukh will interpret, analyse and learn from the Gurmat issues and morals highlighted in these stories. No Manmat ideas are acceptable or should be linked to these stories. If you have any comments, please discuss them here

This Charitar is a critical one in the over 400 found in the bani called Charitropakhyan, which forms part of the second most important Sikh scripture called Dasam Granth. It tells us about the background to all the following tales and why they came into existence.

Before one progresses further, it is important to understand this background so one can understand that this bani is quoted by Guru Gobind Singh to teach the Sikhs how to conduct their lives with caution and careful thought; to understand how people act in this world and how passion and desire can lead to mischief, deception and trickery! Many lessons can be learnt from these tales and the bani will enable the Sikh to be better prepared to face the world.

Unfortunately, in this era of Kaljug, deception and trickery are most prevalent compared to the previous "juugs" or eras and so I am sure this was perhaps one of the reasons why the Guru thought it important to include this composition in the Dasam Granth.

Background of Charitropakhyan

Charitropakhyan is conversation between a wise adviser (minister or "manteree" ਮੰਤ੝ਰੀ s ) to Raja (king) Chitar Singh; each charitar or trick is mainly in connection with the wiles of women (plus a few connected with men) and other worldly tales of life, in order to save his handsome son Hanuvant from the false accusations of one of the younger ranis (queens). The minister tries to explain to the Raja that there can be trickery in human behaviour and that one needs to analyse the situation carefully before drawing any quick conclusions. Charitar means Function or behavior

Guru Gobind Singh has given these "opakhyan" (already told) stories to Khalsa, as a guide to upholding morality. The tales highlight Human psychology and behavior, by people driven by desires, lust, jealousy and/or greed, ignorance etc. and tell how these evil doers can utilize tricks or deception or charm or other activity to cover their tracks. The purpose of the stories is for us to learn about negative(Manmat) and positive(Gurmat) human behaviour by people who are driven by evil intent. One needs to tread carefully in life and understand the many negative traits exist in some evil doers. These Charitars includes Male and Female Charitars.

Part 1

ਦੋਹਰਾ ॥ ਚਿਤ੝ਰਵਤੀ ਨਗਰੀ ਬਿਖੈ ਚਿਤ੝ਰ ਸਿੰਘ ਨ੝ਰਿਪ ਝਕ ॥ ਤੇ ਕੇ ਗ੝ਰਿਹ ਸੰਪਤਿ ਘਨੀ ਰਥ ਗਜ ਬਾਜ ਅਨੇਕ ॥੧॥

ਤਾ ਕੋ ਰੂਪ ਅਨੂਪ ਅਤਿ ਜੋ ਬਿਧਿ ਧਰਿਯੋ ਸ੝ਧਾਰਿ ॥ ਸ੝ਰੀ ਆਸ੝ਰੀ ਕਿੰਨ੝ਰਨੀ ਰੀਝਿ ਰਹਤ ਪ੝ਰ ਨਾਰਿ ॥੨॥ ਝਕ ਅਪਸਰਾ ਇੰਦ੝ਰ ਕੇ ਜਾਤ ਸਿੰਗਾਰ ਬਨਾਇ ॥ ਨਿਰਖ ਰਾਇ ਅਟਕਤਿ ਭਈ ਕੰਜ ਭਵਰ ਕੇ ਭਾਇ ॥੩॥

ਅੜਿਲ ॥ ਰਹੀ ਅਪਸਰਾ ਰੀਝਿ ਰੂਪ ਲਖਿ ਰਾਇ ਕੋ ॥ ਪਠੀ ਦੂਤਿਕਾ ਛਲ ਕਰਿ ਮਿਲਨ ਉਪਾਇ ਕੋ ॥ ਬਿਨ੝ ਪ੝ਰੀਤਮ ਕੇ ਮਿਲੇ ਹਲਾਹਲ ਪੀਵਹੋ ॥ ਹੋ ਮਾਰਿ ਕਟਾਰੀ ਮਰਿਹੋ ਘਰੀ ਨ ਜੀਵਹੋ ॥੪॥

ਦੋਹਰਾ ॥ ਤਾਹਿ ਦੂਤਿਕਾ ਰਾਇ ਸੋ ਭੇਦ ਕਹ੝ਯੋ ਸਮ੝ਝਾਇ ॥ ਬਰੀ ਰਾਇ ਸ੝ਖ ਪਾਇ ਮਨ ਦ੝ੰਦਭਿ ਢੋਲ ਬਜਾਇ ॥੫॥ ਝਕ ਪ੝ਤ੝ਰ ਤਾ ਤੇ ਭਯੋ ਅਮਿਤ ਰੂਪ ਕੀ ਖਾਨਿ ॥ ਮਹਾ ਰ੝ਦ੝ਰ ਹੂੰ ਰਿਸਿ ਕਰੇ ਕਾਮਦੇਵ ਪਹਿਚਾਨਿ ॥੬॥ ਬਹ੝ਤ ਬਰਸਿ ਸੰਗ ਅਪਸਰਾ ਭੂਪਤਿ ਮਾਨੇ ਭੋਗ ॥ ਬਹ੝ਰਿ ਅਪਸਰਾ ਇੰਦ੝ਰ ਕੇ ਜਾਤ ਭਈ ਉਡਿ ਲੋਗ ॥੭॥ ਤਿਹ ਬਿਨ੝ ਭੂਤਤਿ ਦ੝ਖਿਤ ਹ੝ਵੈ ਮੰਤ੝ਰੀ ਲਝ ਬ੝ਲਾਇ ॥ ਚਿਤ੝ਰ ਚਿਤ੝ਰਿ ਤਾ ਕੋ ਤ੝ਰਿਤ ਦੇਸਨ ਦਯੋ ਪਠਾਇ ॥੮॥ ਖੋਜਤ ਓਡਛ ਨਾਥ ਕੇ ਲਹੀ ਕੰਨਿਕਾ ਝਕ ॥ ਰੂਪ ਸਕਲ ਸਮ ਅਪਸਰਾ ਤਾ ਤੇ ਗ੝ਨਨ ਬਿਸੇਖ ॥੯॥

ਚੌਪਈ ॥ ਸ੝ਨਤ ਬਚਨ ਨ੝ਰਿਪ ਸੈਨ ਬ੝ਲਾਯੋ ॥ ਭਾਤਿ ਭਾਤਿ ਸੋ ਦਰਬ੝ ਲ੝ਟਾਯੋ ॥ ਸਾਜੇ ਸਸਤ੝ਰ ਕੌਚ ਤਨ ਧਾਰੇ ॥ ਸਹਰ ਓਡਛਾ ਓਰ ਸਿਧਾਰੇ ॥੧੦॥ ਭੇਵ ਸ੝ਨਤ ਉਨਹੂੰ ਦਲ ਜੋਰਿਯੋ ॥ ਭਾਤਿ ਭਾਤਿ ਭਝ ਸੈਨ ਨਿਹੋਰਿਯੋ ॥ ਰਨ ਛਤ੝ਰਿਨ ਕੋ ਆਇਸ੝ ਦੀਨੋ ॥ ਆਪ੝ਨ ਜ੝ਧ ਹੇਤ ਮਨ੝ ਕੀਨੋ ॥੧੧॥

Dohira There lived in the city of Chitervati, a king (or raja) called Chitar Singh. He had a lot of wealth, and possessed numerous material goods, chariots, elephants and horses.(1)

He had beautiful physical features; the consorts of the gods and demons, the female Sphinxes and the town fairies, were all enchanted with him.(2) A fairy, bedecking herself, was ready to go to Indra, the Celestial Raja of the Rajas, but was hooked on the vision of that Raja, like a butterfly on the sight of a flower.(3)

Arril Seeing the Raja, the Fairy was captivated. Planning to meet him, she called in her messenger. ‘Without meeting my beloved I would take poison,’ she told her messenger, ‘Or I would push a dagger through me.’(4)

Dohira The messenger made the Raja to empathize with her (the fairy). And, rejoicing with the beats of the drums, the Raja took her as his bride.(5) The Fairy gave birth to a beautiful son, who was as powerful as Shiva and passionate like Kamdev, the Cupid.(6) The Raja had the pleasure of making love to the Fairy for many years; but one day the Fairy flew away to the Domain of Indra.(7) Without her company the Raja was extremely agonized and he called in his ministers. He got her paintings prepared and, to trace her at home and abroad, displayed it everywhere.(8) By searching and searching all over, a maiden, a true likeness of the Fairy, both in features and nature, was found in the household of the Ruler of Orrisa.(9)

Chaupaee The exhilarated Raja immediately called his courtiers and handed out lot of wealth in bounty. All of them, dressed in iron-coats, armed themselves and went to raid the city of Orrisa.(10) The other Raja understood the situation and observed the various (enemy) armies. He ordered war and girded himself for the fight.(11)

Part 2

ਦੋਹਰਾ ॥ ਭਾਤਿ ਭਾਤਿ ਮਾਰੂ ਬਜੇ ਮੰਡੇ ਸ੝ਭਟ ਰਨ ਆਇ ॥ ਅਮਿਤ ਬਾਨ ਬਰਛਾ ਭਝ ਰਹਤ ਪਵਨ ਉਰਝਾਇ ॥੧੨॥

ਭ੝ਜੰਗ ਛੰਦ ॥ ਬਧੇ ਬਾਢਵਾਰੀ ਮਹਾ ਬੀਰ ਬਾਂਕੇ ॥ ਕਛੈ ਕਾਛਨੀ ਤੇ ਸਭੈ ਹੀ ਨਿਸਾਂਕੇ ॥ ਧਝ ਸਾਮ੝ਹੇ ਵੈ ਹਠੀ ਜ੝ਧ ਜਾਰੇ ॥ ਹਟੈ ਨ ਹਠੀਲੇ ਕਹੂੰ ਝਠਿਯਾਰੇ ॥੧੩॥

ਦੋਹਰਾ ॥ ਹਨਿਵਤਿ ਸਿੰਘ ਆਗੇ ਕਿਯੋ ਅਮਿਤ ਸੈਨ ਦੈ ਸਾਥ ॥ ਚਿਤ੝ਰ ਸਿੰਘ ਪਾਛੇ ਰਹਿਯੋ ਗਹੈ ਬਰਛਿਯਾ ਹਾਥ ॥੧੪॥

ਸਵੈਯਾ ॥ ਹਾਕਿ ਹਜਾਰ ਹਿਮਾਲਯ ਸੋ ਹਲ ਕਾਹਨਿ ਕੈ ਹਠਵਾਰਨ ਹੂੰਕੇ ॥ ਹਿੰਮਤਿ ਬਾਧਿ ਹਿਰੌਲਹਿ ਲੌ ਕਰ ਲੈ ਹਥਿਆਰ ਹਹਾ ਕਹਿ ਢੂਕੇ ॥ ਹਾਲਿ ਉਠਿਯੋ ਗਿਰ ਹੇਮ ਹਲਾਚਲ ਹੇਰਤ ਲੋਗ ਹਰੀ ਹਰ ਜੂ ਕੇ ॥ ਹਾਰਿ ਗਿਰੇ ਬਿਨ੝ ਹਾਰੇ ਰਹੇ ਅਰ੝ ਹਾਥ ਲਗੇ ਅਰਿ ਹਾਸੀ ਹਨੂੰ ਕੇ ॥੧੫॥ ਠਾਢੇ ਜਹਾ ਸਰਦਾਰ ਬਡੇ ਕ੝ਪਿ ਕੌਚ ਕ੝ਰਿਪਾਨ ਕਸੇ ਪਠਨੇਟੇ ॥ ਆਨਿ ਪਰੇ ਹਠ ਠਾਨਿ ਤਹੀ ਸਿਰਦਾਰਨ ਤੇਟਿ ਬਰੰਗਨਿ ਭੇਟੇ ॥ ਭਾਰੀ ਭਿਰੇ ਰਨ ਮੈ ਤਬ ਲੌ ਜਬ ਲੌ ਨਹਿ ਸਾਰ ਕੀ ਧਾਰ ਲਪੇਟੇ ॥ ਸਤ੝ਰ੝ ਕੀ ਸੈਨ ਤਰੰਗਨਿ ਤ੝ਲਿ ਹ੝ਵੈ ਤਾ ਮੈ ਤਰੰਗ ਤਰੇ ਖਤਿਰੇਟੇ ॥੧੬॥

ਦੋਹਰਾ ॥ ਮਾਰਿ ਓਡਛਾ ਰਾਇ ਕੋ ਲਈ ਸ੝ਤਾ ਤਿਹ ਜੀਤਿ ॥ ਬਰੀ ਰਾਇ ਸ੝ਖ ਪਾਇ ਮਨ ਮਾਨਿ ਸਾਸਤ੝ਰ ਕੀ ਰੀਤਿ ॥੧੭॥ ਓਡਛੇਸ ਜਾ ਕੀ ਹਿਤੂ ਚਿਤ੝ਰਮਤੀ ਤਿਹ ਨਾਮ ॥ ਹਨਿਵਤਿ ਸਿੰਘਹਿ ਸੋ ਰਹੈ ਚਿਤਵਤ ਆਠੋ ਜਾਮ ॥੧੮॥ ਪੜਨ ਹੇਤ੝ ਤਾ ਕੌ ਨ੝ਰਿਪਤਿ ਸੌਪ੝ਯੋ ਦਿਜ ਗ੝ਰਿਹ ਮਾਹਿ ॥ ਝਕ ਮਾਸ ਤਾ ਸੌ ਕਹਿਯੋ ਦਿਜਬਰ ਬੋਲ੝ਯਹ੝ ਨਾਹਿ ॥੧੯॥

ਚੌਪਈ ॥ ਰਾਜੇ ਨਿਜ੝ ਸ੝ਤ ਨਿਕਟ ਬ੝ਲਾਯੋ ॥ ਦਿਜਬਰ ਤਾਹਿ ਸੰਗ ਲੈ ਆਯੋ ॥ ਪੜੋ ਪੜ੝ਯੋ ਗ੝ਨ ਛਿਤਪਤਿ ਕਹਿਯੋ ॥ ਸ੝ਨ ਸ੝ਅ ਬਚਨ ਮੋਨਿ ਹ੝ਵੈ ਰਹਿਯੋ ॥੨੦॥

ਦੋਹਰਾ ॥ ਲੈ ਤਾ ਕੋ ਰਾਜੈ ਕਿਯਾ ਅਪਨੇ ਧਾਮ ਪਯਾਨ ॥ ਸਖੀ ਸਹਸ ਠਾਢੀ ਜਹਾ ਸ੝ੰਦਰਿ ਪਰੀ ਸਮਾਨ ॥੨੧॥ ਬੋਲਤ ਸ੝ਤ ਮ੝ਖ ਤੇ ਨਹੀ ਯੌ ਨ੝ਰਿਪ ਕਹਿਯੋ ਸ੝ਨਾਇ ॥ ਚਿਤ੝ਰਪਤੀ ਤਿਹ ਲੈ ਗਈ ਅਪ੝ਨੇ ਸਦਨ ਲਵਾਇ ॥੨੨॥

Dohira Bugles of death were sounded and the heroes came laced with fighting attires, holding spears and bows and arrows. They all assembled in the fighting fields.(12)

The curved swords and other arms decapitated even brave enemies; but, they (the enemies), full of arrogance, did not move back and fought valiantly.(l3) Then Chitar Singh, holding a spear in his hand, stayed behind, and sent (his son) Hanwant Singh forward.(l4)

SavaiyyaThousands of the brave men, who could challenge even the Himalayan Mountains, came forward. Seeing the devil like heroes, the Earth and sturdy Sumer Hills started to shake. The brave enemies began to crumble like the mountain facing the courageous, like Hanuman.(15) Wherever the fully armed brave enemies assembled, the heroes pounced upon them. They fought till they became the victims of the sharp sword. The columns of the enemy were like the flowing rivulets in which the Kashtriya progeny swam in elation.(l6)

Dohira The Ruler of Orrisa was assassinated and his daughter was won over. And the Raja married her according to the customs of the Shastras.(l7) The daughter of the Ruler of Orrisa was known as Chitramatti. She always had sensual looks for Hanwant Singh.(l8) He was sent by the Raja to the household of a Brahmin to seek education. But (as instructed by the Rani), (the Brahmin) did not speak to him for one month.(l9)

Chaupaee The Raja sent for his son, and the Brahmin brought (the son) with him. The Raja asked him (the son) to read and write; but Hanwant Singh remained silent.(20) The Raja brought him in his inner chamber, where thousands of fairy like beauties were awaiting.(2l) When Raja announced that the boy did not speak, Chandramati took him to her own palace.(22)

Part 3

ਅੜਿਲ ॥ ਚੋਰ ਚਤ੝ਰਿ ਚਿਤ ਲਯੋ ਕਹੋ ਕਸ ਕੀਜੀਝ ॥ ਕਾਢਿ ਕਰਿਜਵਾ ਅਪਨ ਲਲਾ ਕੌ ਦੀਜੀਝ ॥

ਜੰਤ੝ਰ ਮੰਤ੝ਰ ਜੌ ਕੀਨੇ ਪੀਅਹਿ ਰਿਝਾਈਝ ॥ ਹੋ ਤਦਿਨ ਘਰੀ ਕੇ ਸਖੀ ਸਹਿਤ ਬਲਿ ਜਾਈਝ ॥੨੩॥

ਦੋਹਰਾ ॥ ਅਤਿ ਅਨੂਪ ਸ੝ੰਦਰ ਸਰਸ ਮਨੋ ਮੈਨ ਕੇ ਝਨ ॥ ਮੋ ਮਨ ਕੋ ਮੋਹਤ ਸਦਾ ਮਿਤ੝ਰ ਤਿਹਾਰੇ ਨੈਨ ॥੨੪॥

ਸਵੈਯਾ ॥ ਬਾਨ ਬਧੀ ਬਿਰਹਾ ਕੇ ਬਲਾਇ ਲਿਯੋ ਰੀਝਿ ਰਹੀ ਲਖਿ ਰੂਪ ਤਿਹਾਰੋ ॥ ਭੋਗ ਕਰੋ ਮ੝ਹਿ ਸਾਥ ਭਲੀ ਬਿਧਿ ਭੂਪਤਿ ਕੋ ਨਹਿ ਤ੝ਰਾਸ ਬਿਚਾਰੋ ॥ ਸੋ ਨ ਕਰੈ ਕਛ੝ ਚਾਰ੝ ਚਿਤੈਬੇ ਕੋ ਖਾਇ ਗਿਰੀ ਮਨ ਮੈਨ ਤਵਾਰੋ ॥ ਕੋਟਿ ਉਪਾਇ ਰਹੀ ਕੈ ਦਯਾ ਕੀ ਸੋ ਕੈਸੇ ਹੂੰ ਭੀਜਤ ਭਯੋ ਨ ਝਠ੝ਯਾਰੋ ॥੨੫॥

ਦੋਹਰਾ ॥ ਚਿਤ ਚੇਟਕ ਸੋ ਚ੝ਭਿ ਗਯੋ ਚਮਕਿ ਚਕ੝ਰਿਤ ਭਯੋ ਅੰਗ ॥ ਚੋਰਿ ਚਤ੝ਰ ਚਿਤ ਲੈ ਗਯੋ ਚਪਲ ਚਖਨ ਕੇ ਸੰਗ ॥੨੬॥ ਚੇਰਿ ਰੂਪ ਤ੝ਹਿ ਬਸਿ ਭਈ ਗਹੌ ਕਵਨ ਕੀ ਓਟ ॥ ਮਛਰੀ ਜ੝ਯੋ ਤਰਫੈ ਪਰੀ ਚ੝ਭੀ ਚਖਨ ਕੀ ਚੋਟ ॥੨੭॥

ਚੌਪਈ ॥ ਵਾ ਕੀ ਕਹੀ ਨ ਨ੝ਰਿਪ ਸ੝ਤ ਮਾਨੀ ॥ ਚਿਤ੝ਰਮਤੀ ਤਬ ਭਈ ਖਿਸਾਨੀ ॥ ਚਿਤ੝ਰ ਸਿੰਘ ਪੈ ਜਾਇ ਪ੝ਕਾਰੋ ॥ ਬਡੋ ਦ੝ਸਟ ਇਹ ਪ੝ਤ੝ਰ ਤ੝ਹਾਰੋ ॥੨੮॥

ਦੋਹਰਾ ॥ ਫਾਰਿ ਚੀਰ ਕਰ ਆਪਨੇ ਮ੝ਖ ਨਖ ਘਾਇ ਲਗਾਇ ॥ ਰਾਜਾ ਕੋ ਰੋਖਿਤ ਕਿਯੌ ਤਨ ਕੋ ਚਿਹਨ ਦਿਖਾਇ ॥੨੯॥

ਚੌਪਈ ॥ ਬਚਨ ਸ੝ਨਤ ਕ੝ਰ੝ਧਿਤ ਨ੝ਰਿਪ ਭਯੋ ॥ ਮਾਰਨ ਹੇਤ ਸ੝ਤਹਿ ਲੈ ਗਯੋ ॥ ਮੰਤ੝ਰਿਨ ਆਨਿ ਰਾਵ ਸਮ੝ਝਾਯੋ ॥ ਤ੝ਰਿਯਾ ਚਰਿਤ੝ਰ ਨ ਕਿਨਹੂੰ ਪਾਯੋ ॥੩੦॥ ਇਤਿ ਸ੝ਰੀ ਚਰਿਤ੝ਰ ਪਖ੝ਯਾਨੇ ਤ੝ਰਿਯਾ ਚਰਿਤ੝ਰੇ ਮੰਤ੝ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਦ੝ਤਿਯ ਚਰਿਤ੝ਰ ਸਮਾਪਤਮ ਸਤ੝ ਸ੝ਭਮ ਸਤ੝ ॥੨॥੭੮॥ਅਫਜੂੰ॥

Arril The Rani asked (the boy), ‘If a sagacious thief steals away someone’s heart then what should be done? ‘Shouldn’t she take out her heart and present it to her lover? ‘And the day she had satisfied her lover through incantations, she should release her temporal being.(23)

‘You are ecstatic and, like Cupid, you are endowed with beauty, and are above any praise.‘O, my friend your enticing eyes are heart throbbing.(24)

Savaiyya ‘I adore your comeliness and I am pierced by the arrows of separation from you,‘Renounce the Raja’s fright and make love to me.‘I am never satiated by the Raja and, therefore, he cannot harm you in any way. ‘I have tried hard but my craving desire is never fulfilled.’(25)

Dohira The Rani was roused, became extremely passionate and her whole body coveted for love, because her heart was lost in the sensual looks of the Prince.(26) ‘I am over powered with your countenance and there is none else from whom I can seek protection.‘Without the touch of your beautiful eyes I am writhing like a fish (out of water).’(27)

Chaupaee The Prince did not consented and she was ashamed of her act. She went to Chitar Singh and said, ‘Your son is great betrayer.’(28) She had torn her clothes and scratched her face with her finger-nails to infuriate the Raja.(29)

Chaupaee Hearing this the Raja flew into a rage and took his son to kill him; but his ministers made him see that the Charitars (plays or tricks) were not easily observable or discernible.(30)(1)

See also