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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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Hard Talk
Bachittar Natak
Answering Doubts Of Dalbeer Singh Ji Regarding Bani Onto The Tenth Master
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<blockquote data-quote="vijaydeep Singh" data-source="post: 104225" data-attributes="member: 313"><p>Gurfateh</p><p> He talks of one version of 1328pages and give details of the publishers.</p><p> </p><ul> <li data-xf-list-type="ul">Japu(Sahib).As per writer there is no ending sign of it. So what is fuss about it ? Only one examples from many ie Salok Sahas Kirti Mahala Panjavan (5th ) in Shri Guru Granth Sahib Ji also does not have any ending sign. Then he says that some similar words are there in Japu Sahib Ji, which are there in Hiqayats so what is so fuss as writer of both is same ie Tenth Master getting words from God or Syam. Does not term Akal, Agadh, Anoop, Apaar are to be found in Shri Guru Granth Sahib Ji and in fact whole of that text is work of poet Shyam ie poet God.</li> <li data-xf-list-type="ul">Then he talks about Akalustat without any starting. So what about a line before Sarang Mahala 5 Surdas? He further cribs upon Akal being termed as killer of buffalo demon so it becomes Kal or Devi. Well where on earth term Kal is used for Devi in Hindus ? This term is used for Shiv or some times his warrior form. Akal is told to be killing the same demon in Shri Guru Granth Sahib Ji also.</li> <li data-xf-list-type="ul">Then he talks of Bachitar Natak and tells that form of worshipped is Sarabkal Kalka. So as per this logic of Hindu names only we can say that from of worshipped as per Japu Sahib Ji is Lord Rama of Hindus as per verse</li> </ul><p> <span style="color: #0066CC">(</span><span style="color: #0066CC"><span style="font-family: 'Raavi'">੭੮੩</span></span><span style="color: #0066CC">-</span><span style="color: #0066CC"><span style="font-family: 'Raavi'">੧੮</span></span><span style="color: #0066CC">, </span><span style="color: #0066CC"><span style="font-family: 'Raavi'">ਸੂਹੀ</span></span><span style="color: #0066CC">, </span><span style="color: #0066CC"><span style="font-family: 'Raavi'">ਮ</span></span> <span style="color: #0066CC"><span style="font-family: 'Raavi'">੫</span></span><span style="color: #0066CC">)</span></p><p><span style="font-family: 'Raavi'">ਪੂਰਨ</span> <span style="font-family: 'Raavi'">ਪੁਰਖ</span> <span style="font-family: 'Raavi'">ਅਚੁਤ</span> <span style="font-family: 'Raavi'">ਅਬਿਨਾਸੀ</span> <span style="font-family: 'Raavi'">ਜਸੁ</span> <span style="font-family: 'Raavi'">ਵੇਦ</span> <span style="font-family: 'Raavi'">ਪੁਰਾਣੀ</span> <span style="font-family: 'Raavi'">ਗਾਇਆ</span> <span style="font-family: 'Mangal'">॥</span></p><p><span style="color: #4EFF21">pooran purakh achuth abinaasee jas vaedh puraanee gaaeiaa ||</span></p><p>The Vedas and the <strong><span style="color: red">Puraan</span></strong>as sing the Praises of the Perfect, Unchanging, Imperishable Primal Lord.</p><p> <p style="text-align: center"><p style="text-align: center"> </p> </p><p> <strong><span style="color: red">18</span></strong> Soohee Guru Arjan Dev</p><p> (Ang 783)</p><p><span style="color: #0066CC">(</span><span style="color: #0066CC"><span style="font-family: 'Raavi'">੮</span></span><span style="color: #0066CC">-</span><span style="color: #0066CC"><span style="font-family: 'Raavi'">੪</span></span><span style="color: #0066CC">, </span><span style="color: #0066CC"><span style="font-family: 'Raavi'">ਜਪੁ</span></span><span style="color: #0066CC">, </span><span style="color: #0066CC"><span style="font-family: 'Raavi'">ਮ</span></span> <span style="color: #0066CC"><span style="font-family: 'Raavi'">੧</span></span><span style="color: #0066CC">)</span></p><p><span style="font-family: 'Raavi'">ਜਿਨ</span> <span style="font-family: 'Raavi'">ਕੈ</span> <span style="font-family: 'Raavi'">ਰਾਮੁ</span> <span style="font-family: 'Raavi'">ਵਸੈ</span> <span style="font-family: 'Raavi'">ਮਨ</span> <span style="font-family: 'Raavi'">ਮਾਹਿ</span> <span style="font-family: 'Mangal'">॥</span></p><p><span style="color: #4EFF21">jin kai raam vasai man maahi ||</span></p><p>within whose minds the Lord abides.</p><p> <p style="text-align: center"><p style="text-align: center"> </p> </p><p> <strong><span style="color: red">4</span></strong> Jap Guru Nanak Dev</p><p> (Ang 8)</p><p> </p><p> </p><ul> <li data-xf-list-type="ul">Here he talks of Chandi Charitar Ukti Bilas, as per him as per Markandeya Purana is mentioned so it becomes Brahmanical. While the fact is that as per Hindus as if Sudra listen to even a word of Veda, the molten lead should be put in his/her ear, So Veda Vysa,who was son of boat woman and a sage without wedlock wrote Puranas.</li> </ul><p> </p><p><span style="color: #0066CC">(</span><span style="color: #0066CC"><span style="font-family: 'Raavi'">੮੩੯</span></span><span style="color: #0066CC">-</span><span style="color: #0066CC"><span style="font-family: 'Raavi'">੮</span></span><span style="color: #0066CC">, </span><span style="color: #0066CC"><span style="font-family: 'Raavi'">ਬਿਲਾਵਲੁ</span></span><span style="color: #0066CC">, </span><span style="color: #0066CC"><span style="font-family: 'Raavi'">ਮ</span></span> <span style="color: #0066CC"><span style="font-family: 'Raavi'">੧</span></span><span style="color: #0066CC">)</span></p><p><span style="font-family: 'Raavi'">ਅਸਟ</span> <span style="font-family: 'Raavi'">ਦਸਾ</span> <span style="font-family: 'Raavi'">ਖਟੁ</span> <span style="font-family: 'Raavi'">ਤੀਨਿ</span> <span style="font-family: 'Raavi'">ਉਪਾਏ</span> <span style="font-family: 'Mangal'">॥</span></p><p><span style="color: #4EFF21">asatt dhasaa khatt theen oupaaeae ||</span></p><p>He created the <strong><span style="color: red">eighteen</span></strong> Puraanas, the six Shaastras and the three qualities.</p><p> <p style="text-align: center"><p style="text-align: center"> </p> </p><p> <strong><span style="color: red">8</span></strong> Bilaaval Guru Nanak Dev </p><p> (Ang 839)</p><p><span style="color: #0066CC">(</span><span style="color: #0066CC"><span style="font-family: 'Raavi'">੮੮੬</span></span><span style="color: #0066CC">-</span><span style="color: #0066CC"><span style="font-family: 'Raavi'">੪</span></span><span style="color: #0066CC">, </span><span style="color: #0066CC"><span style="font-family: 'Raavi'">ਰਾਮਕਲੀ</span></span><span style="color: #0066CC">, </span><span style="color: #0066CC"><span style="font-family: 'Raavi'">ਮ</span></span> <span style="color: #0066CC"><span style="font-family: 'Raavi'">੫</span></span><span style="color: #0066CC">)</span></p><p><span style="font-family: 'Raavi'">ਦਸ</span> <span style="font-family: 'Raavi'">ਅਸਟੀ</span> <span style="font-family: 'Raavi'">ਮਿਲਿ</span> <span style="font-family: 'Raavi'">ਏਕੋ</span> <span style="font-family: 'Raavi'">ਕਹਿਆ</span> <span style="font-family: 'Mangal'">॥</span></p><p><span style="color: #4EFF21">dhas asattee mil eaeko kehiaa ||</span></p><p>The <strong><span style="color: red">eighteen</span></strong> Puraanas all speak of the One God.</p><p> <p style="text-align: center"><p style="text-align: center"> </p> </p><p> <strong><span style="color: red">4</span></strong> Raamkalee Guru Arjan Dev</p><p> (Ang 886)</p><p> So what Guru tells is that Puranas talk of God and these are only a few verses.</p><p> Why did Guru talks of so called Brahmanical texts ?</p><p> </p><ul> <li data-xf-list-type="ul">Then we find him talking about the end of next of Last Chandi Charitra where demigods sing the praise of formless manifesting as killer of demons. Which as per writer is ploy to preach us worship of demigoddess while term refered there is Brahm Kavach or aroumour of God in manifested form.</li> <li data-xf-list-type="ul">Then he asks that why third time again Var Durga Ki is written ? Answer is that this time it is Punjabi. First one was from Markandey Purana but some details were not given like Brahm Kavach etc. Which were given in second one. It is the case of time management. First arise natives with symbol of their demigoddess attributed to from less in fast mode, then strengthen it further with details latter on. He cribs on term Durga Path. He should know that there is verse in Shri Guru Granth Sahib Ji with name Karhale or camel. That does not mean that we are told to worship camel in there. In fact it is written in there that Durga is creation of God.</li> <li data-xf-list-type="ul">Then perhaps without reading Gyan Prabodh writer says that it encourages alter fire Yagnas and demigoddess worshipping. While fact is that it discourages this with explicit verses that no Yagana could come near name(of God) remembering. And twice demigoddess are told singing praises to lord of Sikhs, further at last we are told to have such sort of Yagna like demigoddess killed demons in war. We are told that war is Yagna.</li> <li data-xf-list-type="ul">Then in Chaubees Avtar he says of poet Shyam, who he does not know is meant for God as poet. He further tells lie that it is wholly based upon Shrimad Bhagwat Puranas, While Vishnu taking incarnation as told by Akal Purakh is not in that text nor we have Rudra/Brhama/Sun/Moon as Avtars. So this tells that he has not understood Shrimad Bhagwat Purana.</li> <li data-xf-list-type="ul">Then he talks of Krishna Avtar. He talks that term Shrimad Bhagvat Purana being mentioned makes it from Shrimad Bhagvat Purana. As per Bhai Kahan Singh Nabha it has amalgamation of both Devi Bhagwat Purana and Shrimad Bhagwat Purana. While writer forgets here that there are some ditto reference from Shrimad Bhagwat Purana regarding lion man manifestation is there in Shri Guru Granth Sahib Ji</li> </ul><p> He also talks of vulgar language and poet Shyam who is God in which Dalbeer singh Ji has no faith declares that this is work of God. Langugae vulgarity could be understood by the fact that writer is not in touch with the language used by farmers, laborer, urban poor or rural folks. He tries to fit Guru who is in all into the mould of upper caste urbanite. Demigoddess worshipping Krishna who is black is proven to be Dravidian in here and he has been told abusing Brahmins also(while he sends his companions to get food from Brahmins of Mathura). Then with regard to term Mahakal he talks of Chritropakhyan 266. In there we are told that when Princess worships formless God, Brahmin calls he drug addict type of lady, when she makes that Brahmin also give up worship of demigods. Then that is termed as addiction. Such examples are there in Shri Guru Granth Sahib Ji, where worship of God is told to be like having wine or cannabis.</p><p> </p><ul> <li data-xf-list-type="ul">Then he talks of other manifestations and Kalki also. No where it is written that Mahidi Meer is Avtar yet he writes him as Avtar. No Hindu will write that tier demigod will be killed by future holy person of Islam ie Mehadi Meer as we are told here. Coming of Mehdi Meer is at end of Kalki and not an avtar as in Islam such things are not there. At last Mehadi Meer is also told be killed by an insect created by Akal. Then he talks as Kalki being Anti Shudra while he misses verse 163 ,where is written that by lowly deeds creation become lowly. Further in coming verse term Chhatri is used for armed kings fighting Kalki. eg verse 402.</li> <li data-xf-list-type="ul">Then writer talks of Brahmas Avtar while he forgets that here an outcaste Balmeek is told to be the manifestation of God.</li> <li data-xf-list-type="ul">Then he talks about strange way of Datt’s birth while forgets Brhama born of lotus as per Shri Guru Granth Sahib Ji, Parasnath is told wrongly about worshipping demigoddess. Here in Rudra Avtara we are told that Akal commands Rudra and that is not demigoddess as in Akal Ustat, Var Durga Ji Ki and Gyan Prabodh and even in Parasnath Avtar(Verse12.86) demigoddess is termed inferior to God of Sikhs.</li> <li data-xf-list-type="ul">In Shaster Nam Mala Purana he says that start is with praises of Bhagouti, does not Bhagouti over there is termed as sword. Verse 1 to 4. Likewise we find sword being praised with Jai Tegan ,in the start of Bachitar Natak</li> <li data-xf-list-type="ul">Then he talks of Charitropakhyan. Well as per poet Kal, Syam and Ram are concerned they all are name of Gods. Then again he wrongly takes sword as demigoddess as per first Charitropakhyan. He repeats the mistake of 266th Charitropakhyan as told before. He attacks Chaupayee Sahib again which is at end of last Charitropakhyan ,He says that Mahakal term is not for God of Sikhs while demigod Shiv and his Shakta version also is mentioned within that Chartropakhyan and demigoddess is also mentioned as separate over there but One God of Sikhs is there who is in all. He further talks of vulgarity, adultery ,hair removal and usage of intoxicant being mentioned. So just by mentioning such things in oppressing rulers who are from upper caste or foreign invaders hardly makes the differences.</li> <li data-xf-list-type="ul"> Then he cribs upon Guru Ji’s having a satire over the irony of Aurangzeb. Any objective person could analysis as person and informs his weaknesses and strengths. But Guru is never a subjective like missionaries. There is figure in Hindi poetry called Stuti Ninda or praise criticism ,which Guru has no bonding to not to use.</li> <li data-xf-list-type="ul">Then he cribs upon the similarty between Hiqyats and Charitropakhyan. It has to be as Guru’s Sikhs were as far as in Afghanistan, Central Asia and Iran and perhaps Sipleeds of Iraq. All could understand Farsi. They were also tob e told of Miri and Piri concept.</li> </ul><p> Some issues regarding the text.</p><p> </p><ul> <li data-xf-list-type="ul">This text has not been given Guruship So what is so fuss about it. When was Guruship given to Shri Guru Granth Sahib Ji, during first Prakash and Vak taking by Baba Budha Ji or during Tenth Master becoming one with Akal leaving his human body ? Why is it not written in Shri Guru Granth Sahib Ji that Guruship is given to them ? Are words outside Shri Guru Granth Sahib telling us to behold them as our Guru, said by Tenth Master not words of Guru or Gurbani, if yes then Gurbani could be outside Shri Guru Granth Sahib Ji, Five ks, surname as Singh , all are outside Shri Guru Granth Sahib Ji. We take daily Hukam Nammah, that is Gurbani from Shri Guru Granth Sahib Ji, then why is not rest of Rahit Nammah also not Huqam or order of Guru so Gurbani. Term Granth comes once only in Shri Guru Granth Sahib, Asankh Granth Mukh Ved Path. Term Granth in Hindi stands both for Granth and Granths ie singular and plural respectively. So by this logic what do you understand for Guru Manya Granth ?</li> <li data-xf-list-type="ul">The ideology of this text does not matches with Shri Guru Granth Sahib ji, but does writer is clear about what ideology of Shri Guru Granth Sahib Ji is ?</li> <li data-xf-list-type="ul">There is no term Nanak for poet or Mahala in here, so what, there are verse without term Nanak in Shri Guru Granth Sahib Ji(Even a few verse in Japu Sahib or veres talking Na Hum Hindu Na Musalman(we are neither Hindu nor Muslims), also there are verse without Mahala in Shri Guru Granth Sahib Ji also(See Devgandhari Raga unto Fifth Master).</li> <li data-xf-list-type="ul">Then he says that poetry figure or language here is different here then rest of Shri Guru Granth Sahib Ji, well who told Tenth Master to not to use new language and new poetry figure.</li> <li data-xf-list-type="ul">Then without proof he says that this text tries to bring Sikhs into Brahmanism. He has not seen Rama Parshurama dialogue or Charitropakhyan 266 or as told before Krishna Abusing Brahmins as told Before. So writer repeat the brhaman phobia jingoism endemic to Kala Afghanaism.</li> <li data-xf-list-type="ul">He wrongly tells that female are slandered in here. Verse he gives talks of the fact about comment of Hindu Minister about these specific ladies who could be used to let political head astray (some what like honey trap). Term Kartara is used for Brahma, Three terms ie Bidhana, Brhama and Kartara could be used for Brahma and we are told about his getting befooled by a lady in one Charitropakhyan (Charitropakhyan 332) also.</li> <li data-xf-list-type="ul">Term Bhagouti is Akal’s manifestation as sword which writer confuses with demigoddess.</li> <li data-xf-list-type="ul">The humble way of calling self as forgetfull is there in Shri Guru Granth Sahib Ji, While so called principle(of leftism perhaps)History(Bhatt Svayyes) and science (As told about Brhama getting out of lotus before)are there in Shri Guru Granth Sahib Ji also.</li> </ul></blockquote><p></p>
[QUOTE="vijaydeep Singh, post: 104225, member: 313"] Gurfateh He talks of one version of 1328pages and give details of the publishers. [LIST] [*]Japu(Sahib).As per writer there is no ending sign of it. So what is fuss about it ? Only one examples from many ie Salok Sahas Kirti Mahala Panjavan (5th ) in Shri Guru Granth Sahib Ji also does not have any ending sign. Then he says that some similar words are there in Japu Sahib Ji, which are there in Hiqayats so what is so fuss as writer of both is same ie Tenth Master getting words from God or Syam. Does not term Akal, Agadh, Anoop, Apaar are to be found in Shri Guru Granth Sahib Ji and in fact whole of that text is work of poet Shyam ie poet God. [*]Then he talks about Akalustat without any starting. So what about a line before Sarang Mahala 5 Surdas? He further cribs upon Akal being termed as killer of buffalo demon so it becomes Kal or Devi. Well where on earth term Kal is used for Devi in Hindus ? This term is used for Shiv or some times his warrior form. Akal is told to be killing the same demon in Shri Guru Granth Sahib Ji also. [*]Then he talks of Bachitar Natak and tells that form of worshipped is Sarabkal Kalka. So as per this logic of Hindu names only we can say that from of worshipped as per Japu Sahib Ji is Lord Rama of Hindus as per verse [/LIST] [COLOR=#0066CC]([/COLOR][COLOR=#0066CC][FONT=Raavi]੭੮੩[/FONT][/COLOR][COLOR=#0066CC]-[/COLOR][COLOR=#0066CC][FONT=Raavi]੧੮[/FONT][/COLOR][COLOR=#0066CC], [/COLOR][COLOR=#0066CC][FONT=Raavi]ਸੂਹੀ[/FONT][/COLOR][COLOR=#0066CC], [/COLOR][COLOR=#0066CC][FONT=Raavi]ਮ[/FONT][/COLOR][COLOR=#0066CC] [/COLOR][COLOR=#0066CC][FONT=Raavi]੫[/FONT][/COLOR][COLOR=#0066CC])[/COLOR] [FONT=Raavi]ਪੂਰਨ[/FONT] [FONT=Raavi]ਪੁਰਖ[/FONT] [FONT=Raavi]ਅਚੁਤ[/FONT] [FONT=Raavi]ਅਬਿਨਾਸੀ[/FONT] [FONT=Raavi]ਜਸੁ[/FONT] [FONT=Raavi]ਵੇਦ[/FONT] [FONT=Raavi]ਪੁਰਾਣੀ[/FONT] [FONT=Raavi]ਗਾਇਆ[/FONT] [FONT=Mangal]॥[/FONT] [COLOR=#4EFF21]pooran purakh achuth abinaasee jas vaedh puraanee gaaeiaa ||[/COLOR] The Vedas and the [B][COLOR=red]Puraan[/COLOR][/B]as sing the Praises of the Perfect, Unchanging, Imperishable Primal Lord. [CENTER][CENTER] [/CENTER][/CENTER] [B][COLOR=red]18[/COLOR][/B] Soohee Guru Arjan Dev (Ang 783) [COLOR=#0066CC]([/COLOR][COLOR=#0066CC][FONT=Raavi]੮[/FONT][/COLOR][COLOR=#0066CC]-[/COLOR][COLOR=#0066CC][FONT=Raavi]੪[/FONT][/COLOR][COLOR=#0066CC], [/COLOR][COLOR=#0066CC][FONT=Raavi]ਜਪੁ[/FONT][/COLOR][COLOR=#0066CC], [/COLOR][COLOR=#0066CC][FONT=Raavi]ਮ[/FONT][/COLOR][COLOR=#0066CC] [/COLOR][COLOR=#0066CC][FONT=Raavi]੧[/FONT][/COLOR][COLOR=#0066CC])[/COLOR] [FONT=Raavi]ਜਿਨ[/FONT] [FONT=Raavi]ਕੈ[/FONT] [FONT=Raavi]ਰਾਮੁ[/FONT] [FONT=Raavi]ਵਸੈ[/FONT] [FONT=Raavi]ਮਨ[/FONT] [FONT=Raavi]ਮਾਹਿ[/FONT] [FONT=Mangal]॥[/FONT] [COLOR=#4EFF21]jin kai raam vasai man maahi ||[/COLOR] within whose minds the Lord abides. [CENTER][CENTER] [/CENTER][/CENTER] [B][COLOR=red]4[/COLOR][/B] Jap Guru Nanak Dev (Ang 8) [LIST] [*]Here he talks of Chandi Charitar Ukti Bilas, as per him as per Markandeya Purana is mentioned so it becomes Brahmanical. While the fact is that as per Hindus as if Sudra listen to even a word of Veda, the molten lead should be put in his/her ear, So Veda Vysa,who was son of boat woman and a sage without wedlock wrote Puranas. [/LIST] [COLOR=#0066CC]([/COLOR][COLOR=#0066CC][FONT=Raavi]੮੩੯[/FONT][/COLOR][COLOR=#0066CC]-[/COLOR][COLOR=#0066CC][FONT=Raavi]੮[/FONT][/COLOR][COLOR=#0066CC], [/COLOR][COLOR=#0066CC][FONT=Raavi]ਬਿਲਾਵਲੁ[/FONT][/COLOR][COLOR=#0066CC], [/COLOR][COLOR=#0066CC][FONT=Raavi]ਮ[/FONT][/COLOR][COLOR=#0066CC] [/COLOR][COLOR=#0066CC][FONT=Raavi]੧[/FONT][/COLOR][COLOR=#0066CC])[/COLOR] [FONT=Raavi]ਅਸਟ[/FONT] [FONT=Raavi]ਦਸਾ[/FONT] [FONT=Raavi]ਖਟੁ[/FONT] [FONT=Raavi]ਤੀਨਿ[/FONT] [FONT=Raavi]ਉਪਾਏ[/FONT] [FONT=Mangal]॥[/FONT] [COLOR=#4EFF21]asatt dhasaa khatt theen oupaaeae ||[/COLOR] He created the [B][COLOR=red]eighteen[/COLOR][/B] Puraanas, the six Shaastras and the three qualities. [CENTER][CENTER] [/CENTER][/CENTER] [B][COLOR=red]8[/COLOR][/B] Bilaaval Guru Nanak Dev (Ang 839) [COLOR=#0066CC]([/COLOR][COLOR=#0066CC][FONT=Raavi]੮੮੬[/FONT][/COLOR][COLOR=#0066CC]-[/COLOR][COLOR=#0066CC][FONT=Raavi]੪[/FONT][/COLOR][COLOR=#0066CC], [/COLOR][COLOR=#0066CC][FONT=Raavi]ਰਾਮਕਲੀ[/FONT][/COLOR][COLOR=#0066CC], [/COLOR][COLOR=#0066CC][FONT=Raavi]ਮ[/FONT][/COLOR][COLOR=#0066CC] [/COLOR][COLOR=#0066CC][FONT=Raavi]੫[/FONT][/COLOR][COLOR=#0066CC])[/COLOR] [FONT=Raavi]ਦਸ[/FONT] [FONT=Raavi]ਅਸਟੀ[/FONT] [FONT=Raavi]ਮਿਲਿ[/FONT] [FONT=Raavi]ਏਕੋ[/FONT] [FONT=Raavi]ਕਹਿਆ[/FONT] [FONT=Mangal]॥[/FONT] [COLOR=#4EFF21]dhas asattee mil eaeko kehiaa ||[/COLOR] The [B][COLOR=red]eighteen[/COLOR][/B] Puraanas all speak of the One God. [CENTER][CENTER] [/CENTER][/CENTER] [B][COLOR=red]4[/COLOR][/B] Raamkalee Guru Arjan Dev (Ang 886) So what Guru tells is that Puranas talk of God and these are only a few verses. Why did Guru talks of so called Brahmanical texts ? [LIST] [*]Then we find him talking about the end of next of Last Chandi Charitra where demigods sing the praise of formless manifesting as killer of demons. Which as per writer is ploy to preach us worship of demigoddess while term refered there is Brahm Kavach or aroumour of God in manifested form. [*]Then he asks that why third time again Var Durga Ki is written ? Answer is that this time it is Punjabi. First one was from Markandey Purana but some details were not given like Brahm Kavach etc. Which were given in second one. It is the case of time management. First arise natives with symbol of their demigoddess attributed to from less in fast mode, then strengthen it further with details latter on. He cribs on term Durga Path. He should know that there is verse in Shri Guru Granth Sahib Ji with name Karhale or camel. That does not mean that we are told to worship camel in there. In fact it is written in there that Durga is creation of God. [*]Then perhaps without reading Gyan Prabodh writer says that it encourages alter fire Yagnas and demigoddess worshipping. While fact is that it discourages this with explicit verses that no Yagana could come near name(of God) remembering. And twice demigoddess are told singing praises to lord of Sikhs, further at last we are told to have such sort of Yagna like demigoddess killed demons in war. We are told that war is Yagna. [*]Then in Chaubees Avtar he says of poet Shyam, who he does not know is meant for God as poet. He further tells lie that it is wholly based upon Shrimad Bhagwat Puranas, While Vishnu taking incarnation as told by Akal Purakh is not in that text nor we have Rudra/Brhama/Sun/Moon as Avtars. So this tells that he has not understood Shrimad Bhagwat Purana. [*]Then he talks of Krishna Avtar. He talks that term Shrimad Bhagvat Purana being mentioned makes it from Shrimad Bhagvat Purana. As per Bhai Kahan Singh Nabha it has amalgamation of both Devi Bhagwat Purana and Shrimad Bhagwat Purana. While writer forgets here that there are some ditto reference from Shrimad Bhagwat Purana regarding lion man manifestation is there in Shri Guru Granth Sahib Ji [/LIST] He also talks of vulgar language and poet Shyam who is God in which Dalbeer singh Ji has no faith declares that this is work of God. Langugae vulgarity could be understood by the fact that writer is not in touch with the language used by farmers, laborer, urban poor or rural folks. He tries to fit Guru who is in all into the mould of upper caste urbanite. Demigoddess worshipping Krishna who is black is proven to be Dravidian in here and he has been told abusing Brahmins also(while he sends his companions to get food from Brahmins of Mathura). Then with regard to term Mahakal he talks of Chritropakhyan 266. In there we are told that when Princess worships formless God, Brahmin calls he drug addict type of lady, when she makes that Brahmin also give up worship of demigods. Then that is termed as addiction. Such examples are there in Shri Guru Granth Sahib Ji, where worship of God is told to be like having wine or cannabis. [LIST] [*]Then he talks of other manifestations and Kalki also. No where it is written that Mahidi Meer is Avtar yet he writes him as Avtar. No Hindu will write that tier demigod will be killed by future holy person of Islam ie Mehadi Meer as we are told here. Coming of Mehdi Meer is at end of Kalki and not an avtar as in Islam such things are not there. At last Mehadi Meer is also told be killed by an insect created by Akal. Then he talks as Kalki being Anti Shudra while he misses verse 163 ,where is written that by lowly deeds creation become lowly. Further in coming verse term Chhatri is used for armed kings fighting Kalki. eg verse 402. [*]Then writer talks of Brahmas Avtar while he forgets that here an outcaste Balmeek is told to be the manifestation of God. [*]Then he talks about strange way of Datt’s birth while forgets Brhama born of lotus as per Shri Guru Granth Sahib Ji, Parasnath is told wrongly about worshipping demigoddess. Here in Rudra Avtara we are told that Akal commands Rudra and that is not demigoddess as in Akal Ustat, Var Durga Ji Ki and Gyan Prabodh and even in Parasnath Avtar(Verse12.86) demigoddess is termed inferior to God of Sikhs. [*]In Shaster Nam Mala Purana he says that start is with praises of Bhagouti, does not Bhagouti over there is termed as sword. Verse 1 to 4. Likewise we find sword being praised with Jai Tegan ,in the start of Bachitar Natak [*]Then he talks of Charitropakhyan. Well as per poet Kal, Syam and Ram are concerned they all are name of Gods. Then again he wrongly takes sword as demigoddess as per first Charitropakhyan. He repeats the mistake of 266th Charitropakhyan as told before. He attacks Chaupayee Sahib again which is at end of last Charitropakhyan ,He says that Mahakal term is not for God of Sikhs while demigod Shiv and his Shakta version also is mentioned within that Chartropakhyan and demigoddess is also mentioned as separate over there but One God of Sikhs is there who is in all. He further talks of vulgarity, adultery ,hair removal and usage of intoxicant being mentioned. So just by mentioning such things in oppressing rulers who are from upper caste or foreign invaders hardly makes the differences. [*] Then he cribs upon Guru Ji’s having a satire over the irony of Aurangzeb. Any objective person could analysis as person and informs his weaknesses and strengths. But Guru is never a subjective like missionaries. There is figure in Hindi poetry called Stuti Ninda or praise criticism ,which Guru has no bonding to not to use. [*]Then he cribs upon the similarty between Hiqyats and Charitropakhyan. It has to be as Guru’s Sikhs were as far as in Afghanistan, Central Asia and Iran and perhaps Sipleeds of Iraq. All could understand Farsi. They were also tob e told of Miri and Piri concept. [/LIST] Some issues regarding the text. [LIST] [*]This text has not been given Guruship So what is so fuss about it. When was Guruship given to Shri Guru Granth Sahib Ji, during first Prakash and Vak taking by Baba Budha Ji or during Tenth Master becoming one with Akal leaving his human body ? Why is it not written in Shri Guru Granth Sahib Ji that Guruship is given to them ? Are words outside Shri Guru Granth Sahib telling us to behold them as our Guru, said by Tenth Master not words of Guru or Gurbani, if yes then Gurbani could be outside Shri Guru Granth Sahib Ji, Five ks, surname as Singh , all are outside Shri Guru Granth Sahib Ji. We take daily Hukam Nammah, that is Gurbani from Shri Guru Granth Sahib Ji, then why is not rest of Rahit Nammah also not Huqam or order of Guru so Gurbani. Term Granth comes once only in Shri Guru Granth Sahib, Asankh Granth Mukh Ved Path. Term Granth in Hindi stands both for Granth and Granths ie singular and plural respectively. So by this logic what do you understand for Guru Manya Granth ? [*]The ideology of this text does not matches with Shri Guru Granth Sahib ji, but does writer is clear about what ideology of Shri Guru Granth Sahib Ji is ? [*]There is no term Nanak for poet or Mahala in here, so what, there are verse without term Nanak in Shri Guru Granth Sahib Ji(Even a few verse in Japu Sahib or veres talking Na Hum Hindu Na Musalman(we are neither Hindu nor Muslims), also there are verse without Mahala in Shri Guru Granth Sahib Ji also(See Devgandhari Raga unto Fifth Master). [*]Then he says that poetry figure or language here is different here then rest of Shri Guru Granth Sahib Ji, well who told Tenth Master to not to use new language and new poetry figure. [*]Then without proof he says that this text tries to bring Sikhs into Brahmanism. He has not seen Rama Parshurama dialogue or Charitropakhyan 266 or as told before Krishna Abusing Brahmins as told Before. So writer repeat the brhaman phobia jingoism endemic to Kala Afghanaism. [*]He wrongly tells that female are slandered in here. Verse he gives talks of the fact about comment of Hindu Minister about these specific ladies who could be used to let political head astray (some what like honey trap). Term Kartara is used for Brahma, Three terms ie Bidhana, Brhama and Kartara could be used for Brahma and we are told about his getting befooled by a lady in one Charitropakhyan (Charitropakhyan 332) also. [*]Term Bhagouti is Akal’s manifestation as sword which writer confuses with demigoddess. [*]The humble way of calling self as forgetfull is there in Shri Guru Granth Sahib Ji, While so called principle(of leftism perhaps)History(Bhatt Svayyes) and science (As told about Brhama getting out of lotus before)are there in Shri Guru Granth Sahib Ji also. [/LIST] [/QUOTE]
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