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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="Kully" data-source="post: 215016" data-attributes="member: 20967"><p>Ik onkar to all !</p><p></p><p>Great to see you here Doctor Ji! I saw your video about Dasam Granth and have made some comments on it on this very forum. Your great supporter with the title of "Gyani" did offer an explanation on some of my points towards your video, but if you get a chance please look and respond to it. It would be great to discuss that directly with yourself. </p><p></p><p></p><p></p><p></p><p></p><p>Khiyal is also a style of musical performance, in which a poem can be sung/recited.</p><p></p><p></p><p></p><p></p><p>Some works of DG are, and those that are, are clearly noted in the endings as being from particular sources. Even these are written in Guru Sahib own unique style. </p><p></p><p></p><p></p><p></p><p>The poets Syam and Ram had a place in the formation of certain works according to Mehma Parkash. But they were not the actual authors of the works their names appear in. </p><p></p><p></p><p></p><p></p><p>This is again corroborated by Mehma Parkash. </p><p></p><p></p><p></p><p></p><p>Absolutely. Life is a big never question. </p><p></p><p>I do have one for you before i carry on. Is this post made by you, based on the works/thoughts of Gurcharan Singh Jeonwala? He wrote someting similiar a year or so ago. I had wanted to discuss it with him on Facebook where he had posted it, but he blocked me after my first post/question. </p><p></p><p></p><p></p><p></p><p></p><p>What is it about these words that make them look out of place?</p><p></p><p>Bedding, serpents, liquor etc all appear in SGGS. </p><p></p><p></p><p></p><p></p><p>Who says it's a ugly picture? The picture to me is one of never-ending vishvash in the Creator. One of love and dedication to the primal Purkh. </p><p></p><p></p><p></p><p></p><p>The situation was that even though Guru Sahib was alone, he was by himself, he was as dedicated to the charan of Sri Kaal Purkh</p><p></p><p></p><p></p><p>Guru Sahib's mind is one of love and acceptance. Guru Sahib is saying this existence in Macchiwara jungle is so beautiful to me, yet that life filled with luxuries without you is one full of pain to me. </p><p></p><p></p><p></p><p></p><p>Well that is really subjective isn't it. It all depends on the mind of the reader. If the reader is full of vikaar and shanka then that is reflected in the emotional state of the reader. </p><p></p><p></p><p></p><p></p><p>Complaint? maybe you need to research this further DKS. This shabad is not one of complaint, but love and devotion. </p><p></p><p>Just as Guru Arjan Patshah says sitting on the hot tavi: " tera kia meetha lage." (although some from the Missionary School think that Guru Arjan Patshah fainted sitting on the hot tavi. </p><p></p><p> </p><p></p><p></p><p>"Tudh Bin" means "without you". </p><p></p><p>"separated from you" in terms of gurbani is written by "vichhora" and this word and similiar come up many times in SGGS. </p><p></p><p></p><p></p><p></p><p>"Right so first you write "<em>Tudh Ben</em> means <strong>“separated from you" </strong> and now you are writing that "<em>Tudh Ben Rog</em> ….” I am a suffering diseased being.." </p><p></p><p></p><p>That doesn't make sense. Look at what you have written. </p><p></p><p></p><p></p><p></p><p>Luxury without Guru Sahib's beloved Sri Akaal Purkh. </p><p></p><p></p><p></p><p></p><p></p><p></p><p>Luxury without Guru Sahib's beloved Sri Akaal Purkh.</p><p></p><p></p><p></p><p></p><p></p><p>Luxury without Guru Sahib's beloved Sri Akaal Purkh. </p><p></p><p></p><p></p><p></p><p></p><p></p><p>Drunkenness? I think you need to reaxamine the the whole shabad again. try and understand descriptive writing, metaphors etc. </p><p></p><p></p><p></p><p></p><p>"bing" also means "crooked" or "bent" and in this case it means a butchers hook. The same hook that a butcher will hang the animal on to make it easier to process. Who would spend hours removing fat from an animals rectum of all places, when butchers can remove the same much easily and quichly by hanging it fro ma hook and removing its skin? </p><p></p><p></p><p></p><p></p><p></p><p>The same connotations that Guru Nanak Dev Ji used in SGGS to compare the soul to a woman and her beloved to Sri Paramatma. </p><p></p><p></p><p></p><p></p><p>"Bhath" also means furnace. Guru Sahib is describing the heat of a furnace as a metaphor for being away from Sri Antarjami. </p><p></p><p></p><p></p><p></p><p>Very easily. Guru Gobind Singh wrote it himself and it was included in DG. </p><p></p><p></p><p></p><p></p><p>Thats not true, only those which Guru Gobind Singh used are mentioned in the ending of the chapters. Plus the work by Guru Sahibs own hand is an abridged version. </p><p></p><p></p><p></p><p></p><p>Well lets go back to your initial assessment of this subject. From my understanding the two people in this relationship were both singlew and wished to marry but the family did not let it happen. How is that illicit? </p><p></p><p></p><p></p><p></p><p>A false conspracy to all. But there are some who beleive that world is flat, there is some kind of inside job on 9-11, and some new world order thing going on. </p><p></p><p></p><p></p><p></p><p></p><p>Which "rejected scriptures" have been corrupting Sikhs ? </p><p></p><p>What about SGGS quoting those same "rejected scriptures" for some purpose of higher learning? </p><p></p><p></p><p></p><p></p><p>I don't think the crippling inability in confined to these raagis you speak of. </p><p></p><p></p><p></p><p></p><p></p><p>Sir, there is nothing wrong with it. Unless you want to claim that Guru Granth Sahib should not contain these words either.</p></blockquote><p></p>
[QUOTE="Kully, post: 215016, member: 20967"] Ik onkar to all ! Great to see you here Doctor Ji! I saw your video about Dasam Granth and have made some comments on it on this very forum. Your great supporter with the title of "Gyani" did offer an explanation on some of my points towards your video, but if you get a chance please look and respond to it. It would be great to discuss that directly with yourself. Khiyal is also a style of musical performance, in which a poem can be sung/recited. Some works of DG are, and those that are, are clearly noted in the endings as being from particular sources. Even these are written in Guru Sahib own unique style. The poets Syam and Ram had a place in the formation of certain works according to Mehma Parkash. But they were not the actual authors of the works their names appear in. This is again corroborated by Mehma Parkash. Absolutely. Life is a big never question. I do have one for you before i carry on. Is this post made by you, based on the works/thoughts of Gurcharan Singh Jeonwala? He wrote someting similiar a year or so ago. I had wanted to discuss it with him on Facebook where he had posted it, but he blocked me after my first post/question. What is it about these words that make them look out of place? Bedding, serpents, liquor etc all appear in SGGS. Who says it's a ugly picture? The picture to me is one of never-ending vishvash in the Creator. One of love and dedication to the primal Purkh. The situation was that even though Guru Sahib was alone, he was by himself, he was as dedicated to the charan of Sri Kaal Purkh Guru Sahib's mind is one of love and acceptance. Guru Sahib is saying this existence in Macchiwara jungle is so beautiful to me, yet that life filled with luxuries without you is one full of pain to me. Well that is really subjective isn't it. It all depends on the mind of the reader. If the reader is full of vikaar and shanka then that is reflected in the emotional state of the reader. Complaint? maybe you need to research this further DKS. This shabad is not one of complaint, but love and devotion. Just as Guru Arjan Patshah says sitting on the hot tavi: " tera kia meetha lage." (although some from the Missionary School think that Guru Arjan Patshah fainted sitting on the hot tavi. "Tudh Bin" means "without you". "separated from you" in terms of gurbani is written by "vichhora" and this word and similiar come up many times in SGGS. "Right so first you write "[I]Tudh Ben[/I] means [B]“separated from you" [/B] and now you are writing that "[I]Tudh Ben Rog[/I] ….” I am a suffering diseased being.." That doesn't make sense. Look at what you have written. Luxury without Guru Sahib's beloved Sri Akaal Purkh. Luxury without Guru Sahib's beloved Sri Akaal Purkh. Luxury without Guru Sahib's beloved Sri Akaal Purkh. Drunkenness? I think you need to reaxamine the the whole shabad again. try and understand descriptive writing, metaphors etc. "bing" also means "crooked" or "bent" and in this case it means a butchers hook. The same hook that a butcher will hang the animal on to make it easier to process. Who would spend hours removing fat from an animals rectum of all places, when butchers can remove the same much easily and quichly by hanging it fro ma hook and removing its skin? The same connotations that Guru Nanak Dev Ji used in SGGS to compare the soul to a woman and her beloved to Sri Paramatma. "Bhath" also means furnace. Guru Sahib is describing the heat of a furnace as a metaphor for being away from Sri Antarjami. Very easily. Guru Gobind Singh wrote it himself and it was included in DG. Thats not true, only those which Guru Gobind Singh used are mentioned in the ending of the chapters. Plus the work by Guru Sahibs own hand is an abridged version. Well lets go back to your initial assessment of this subject. From my understanding the two people in this relationship were both singlew and wished to marry but the family did not let it happen. How is that illicit? A false conspracy to all. But there are some who beleive that world is flat, there is some kind of inside job on 9-11, and some new world order thing going on. Which "rejected scriptures" have been corrupting Sikhs ? What about SGGS quoting those same "rejected scriptures" for some purpose of higher learning? I don't think the crippling inability in confined to these raagis you speak of. Sir, there is nothing wrong with it. Unless you want to claim that Guru Granth Sahib should not contain these words either. [/QUOTE]
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