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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
Dasam Granth - A Critical Study
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<blockquote data-quote="vijaydeep Singh" data-source="post: 8436" data-attributes="member: 313"><p><strong>Re: Thus Das starts about Dasham Granth</strong></p><p></p><p>Ek Oankar Wahiguru Ji Ki Fateh</p><p></p><p>Then as we see in text that All brother sat and Vedas were explained after reading as gesticulation has come.</p><p></p><p>Then it is writtan Reading of Arthrav Veda,Hearing Sins running.</p><p></p><p>Das has tried to tranlate nearnes to it.</p><p></p><p>It can have many meanings.</p><p></p><p>It is generaly heard that by reading Athrav veda,Sins run away.It is a statement whcih could mean in genral.</p><p></p><p>When statement is made it does not mean that writer supports it.</p><p></p><p>Say in Japuji sahib lets say there is a statement,Many filthy eat eat filth.</p><p></p><p>This satement only is an observance and not an endrosement to it.</p><p></p><p>By the way Das was interested to know that what are the views of Sirdar Sahib regarding those people who were born Before Adi Guru Granth Sahib Ji was writtan.And how does they use to let thier sins go?</p><p></p><p>Guru Granth Sahib Ji clearly state God for ages created devotes and kept thier honur.God killed evil Harnakashyap,Prahlad was salvaged/afloat.Person Nanak servered that sustainer(God),Got Delvered (from) theend.</p><p></p><p>Gurmat time and again use old or mythical people just to show that in past also salvage was given by God.And thier are many Holy men whose verses are in Guru Granth Sahib Ji who born Before Guru Granth Sahib Ji was complied.</p><p></p><p>So one who have been used by God to deliver holy verses are they not going to be salvaged as they are not following Guru Granth Sahib JI.</p><p></p><p>Wait let Das give a similar Sirdar Sahib style of referance over here.</p><p></p><p>From Japu Ji Sahib.</p><p>suixAY swsq isimRiq vyd ] (2-19, jpu, mÚ 1)</p><p>suni-ai saasat simrit vayd.</p><p>Listening-the Shaastras, the Simritees and the Vedas.</p><p></p><p>nwnk Bgqw sdw ivgwsu ] (2-19, jpu, mÚ 1)</p><p>naanak bhagtaa sadaa vigaas.</p><p>O Nanak, the devotees are forever in bliss</p><p></p><p>suixAY dUK pwp kw nwsu ]9] (3-1, jpu, mÚ 1)</p><p>suni-ai dookh paap kaa naas. ||9||</p><p>Listening-pain and sin are erased. ||9||</p><p></p><p>suixAY squ sMqoKu igAwnu ] (3-1, jpu, mÚ 1)</p><p>suni-ai sat santokh gi-aan.</p><p>Listening-truth, contentment and spiritual wisdom.</p><p></p><p></p><p>here Das will not say that by listening Vedas or Samritis sin or Sorrow run away but by listening Name of God it does go away.</p><p></p><p>And by Anand Sahib it is clearly stated that in Vedas/scriptures there is name of God.</p><p></p><p>Das can give Page numbers of those Veds which clearly state that God is in All.And Guru worshipped that God.</p><p></p><p>But in relative terms there are many occults in Athrav Vedas and all rituals of Hinduism to remove Sins or other such things are often drivan from Athrav Veda.In Fact BraHama has four Faces(Chaautranan) and each one repersent one Veda and perhaps at one point of time it was later story being made that Due to curese Brahma may not have Temple by There were instance when Like We Worship Guru Granth Sahib Ji,Hindus even worhipped not only books like four Vedas but even made images of four single headed Brahmas sitting on lotus and they were termed Vedas.</p><p></p><p>Perhaps in us worship of Book like deity has come from this Hindu ritualism and this need to be reomved.It is a Brahmanical ritaul so Das will say that worship of Guru Granth Sahib Ji is also Manmat.</p><p></p><p>Before Das moves ahead some Granthi told that Anti Sikh people may make fun as they make it of Raag Maala so in the case of parts of Shri Dasham Granth.Das can quote from Gurbani by Sant Ravidas Ji,</p><p></p><p>Teri Bhagat Na Chhodoon,...Lok Hasein.</p><p></p><p>(i) will not leave your(God's) devotion,Even people loguh at me.</p><p></p><p>Then what sort of people Arya Samajis who fabricated that Vedas were writtan by four Rishis at Bank of Indus.</p><p></p><p>Das wants to tell this that there were no four Rishis at all.Angeera(Earth),Agni(Fire),Vayu(Air),Aditya(Sun but here it talks of sky) are four elements and Fifth indus is termed as Sindhu(which is sea used four Water).</p><p></p><p>Aryvart means Area off civilisation.It is Biosphere made up of Atomosphere(Air and Sky),Hydroshpere(sea) and Lithosphere(Earth and fire in it).Those guys do not know Veds properly and fabiracte and how can they come nearn us.</p><p></p><p>And then Hindutva,Das can say one thing that tern Hindu was derogatory and Term as per them should be Sanatan Dharam or Arya.</p><p></p><p>Coming Back to say if we belve that by reading Arthv Veda as influence and truth reagrding occult is removed so concept of Sins also Go.then what?</p><p></p><p>Even if sin go and good deeds or Punya reamin then even we will have ego that we did this and we will not be beyond Three Gunas(qulities) and due to this we will have to be reborn(Das think Sirdar Sahib Ji belive in rebirth).</p><p></p><p>So this does not in any way tells that Vedas are greater then Gurmat But Das personaly Say that roots(Vedas) are always lower then fruit(Gurmat).</p><p>In Vedas there has been scope for wrong interpetaions but in Gurmat Guru made a Taksal so let there be no adultration in Gurbani.And Vedas are more with knowled But Gurmat has Devotion also along side knowledge much much more then Vedas and more relevent and unaffected by time.</p><p></p><p>But yet Das can again say that we can take this meaning of verse</p><p></p><p>Athrav Ved Pattihyan,Sune Pap Nathiyan.</p><p></p><p>On reading of Athrav Veda(at that time),it is heard (that thier) sins ran away.</p><p></p><p>Guru himself is quting an information which he is not confirming.</p><p></p><p>Other thing could be that </p><p>Athrav Veda was read.It is heard that by that sin run away.</p><p></p><p></p><p></p><p>These are open statements and prticeple is used which can make it in any time.As timless God is God of Guru so statements of Guru are beyond the boundaries of Time.</p><p></p><p>but listening to religeous things are never bad and can be of some use in general and running of sins could be step in that direction this is the version so far by Taksali or Nirmalas side.And missioranies have right to oppse them.</p><p></p><p>But in general listeing to others may remove sin if we have towards other in our mind as this is the main purpose of dialogue so that he have no sin or bad intenetion towars other.</p><p></p><p>Then it comes King became Happy.Gave all matterial.(this could mean that King verifed that these people were good and they were returend matterial on whcih since long sodis were having control).</p><p></p><p>(to be continued..)</p><p></p><p>Gurfateh!</p><p></p><p>Since know King was happy due to good deeds of Bedis and King did a good deed to return them thier right which his wrong ancestor took by force here ancestors of both were Bad but as Bedis were reforemed so did Sodis also followed the suit.</p><p></p><p>It is something being told to let us rember that 'it is good to live in the company of good people and we also become good like metal becaomes gold by touching Paras(Gold stone).</p><p></p><p>Then it is said that Raja or King made living in Jungle or in forest.</p><p></p><p>At once people without knowledge of Puranas and only Adi Guru Granth Sahib Ji will say that he is renocing the world.As in Guru Granth Sahib Ji Hath Yogis are told not to go to forest.And Tenth Guru also said that understand your home as Forest.Ban Se Sadan Sabhe kar Samjheo(this part of Dasham Granth Ji is undisputed).</p><p></p><p>So in old Puranic world there were mnay Rishis who use to have thier schools or Patth Shalas in Jungle and there students use to live near nature and in peacefull surrouonding they use to learn education.</p><p></p><p>Those teachers were also marred.In Brahsutra,Grahsth Ashram is writtan to be supreme as Student(Brahmchari) also live with Grahsti Teacher in Pathshala.Vanprasth and Sanyasis also take foods from Grihashtis.</p><p></p><p>Then Ved Vysa,Vashsith,Jamdagini,Draoncharya,Sandipani all were married.</p><p></p><p>It was only due to Nath yogis that Rishis were more often refered as renoncers.That is only part of them.</p><p></p><p>Then Five Pandavas were given Khandav Forest.They made it civlised by five brothers making five Vilages.Inderpat(Delhi),Sonipat,Panipat,Bagpat,Tilpat and Sixth Towen was given to Guru so it was Gurugram or Gurugaon of today.Well to all those who say Mahabharta is a myth this could be in that way that late on some Sanatan Dharmi could have named new cities based on old scriptures but Old Fort of Delhi is said to be city of Pandvas later rejunivated by Baber/Humyoon as Far as belivers are concerned and they are justifed..</p><p></p><p>So as it was happening in Aryas of that time King might have taoght to make a new home,A new towen by making Jungle habitable.</p><p></p><p>And by this 'sin' it is a realtive term was removed or old enimity was removed as it could have simmered like it is there in Hindus and Muslims till day regarding Babari Mosque that Hindus say it is our place and our claim and you(muslims) took it and give it back to us.Similarly there are many instances of Family feueds between tribes in past.Like Parshuran Bhagwan Ji also killed Kshtriyas 21 times as he wa sBrahmin and Kshteriyas were troubling him and his tribe.</p><p></p><p>So there GReat sin was destroyed or Maha Pap Nasiyan is writtan.</p><p></p><p>Then it is writtan</p><p></p><p>Rikhan Bhes Kiyan.Tise Raj Deeyan.</p><p></p><p>This means two things.</p><p></p><p>King took the attire of sage(here it could mean that he took fatigue to be worn in jungle as in Jungle he may to have rough anf tough attrie as Rishis use to wear at that time and no ornament or he could be looted as he was no longer a king but one who is going to start a settlement).And that person gave kingdom.</p><p></p><p>Another meaning could be one who had attrise like that of Sages(as Bedis were from abode of Saints Benaras and learnign Vedas there so they may wear sage like cloath or one of them who wore).That one was given Kingdom(may be due to his attirse of renuocer like or sage like he could have been deemed to be a wirthy ruler in futre without any greed,King could have choosen him after seeing all Bedis over there).At that time King use to chose successsor who may not have been his son like King Bharata also did not give kingdom to his unworthy sons but worthy third person while leaving kingdom.</p><p></p><p>In old Sanatan Dhrama traditions to avoid conflict after death of king term YuvRaj or Crowned prince is used.Who may over take kingdom after King(Wali Ahed e Saltanat is term in Mughals but it failed there).But still this was thing mentioned in past as safegurad to turmoill after king passes away that King use to give his throne while he is alive to an able person.</p><p></p><p>Next it comes </p><p></p><p>Rest of the people ,left all sorrows.(only a stamenst of description and can not be taken as an endorsment till we intentionly not say as Sirdar Sahib Ji are saying).</p><p></p><p>Then it comes Dhan Dham Tyage.Parbhu Prem Page.</p><p></p><p>It can mean three things</p><p></p><p>King left wealth and home and by inspiring from it others also had faith in God strong.Good deeds lead to sternghting in faith of God.</p><p></p><p>(sodi)People themselves got thier Wealth and home given Up to Bedis and started to love God.</p><p></p><p>All people lost the desire of Wealth and Home and had love for God increse due to this act.</p><p></p><p>There could be many other such explainations.May be one more can be that other people(not all people) also left thier home due to love of Prabhu(also means for King) and may have accompanied King into Jungle as they wanted him only as thier KIng and under his command they want to make a new civilisations(Das wants you all to rember that often Sikhs along side Gurus went to make a similar new Towens and Cities).Anandpur Sahib was made by Ninth Master.But here thing seems to be a bit differant as here King is doing a sort of recounciliation of wrong deeds of either of their ancestors while in the case of Ninth Master this was not there).</p><p></p><p>Best thing as per Das could be that</p><p>other people who were there.There sorrows left(them).</p><p>They left(greed of) Wealth and home.And went to the refuge of God.</p><p></p><p>Here Tyag or leaving or sacrifise may not mean litrally as it is clearly staTED that the had love towards feets(refuge of) God so any person in that state becomes detached with wealth and Home and Detachemeant also can be used for Tyag in sanskrit.</p><p></p><p>Then comes the main thing of contention as per Das and as per Sirdae Sahib.</p><p></p><p>Bedi Bhye Parsan Raj Kah Payeke.Det Bhayo Vardaan Heeye Hulsaye Ke.</p><p></p><p>Here thing to rember that in Nirmala and other versions of taksal it is Bedi Bhaye(plural) is used but in site of Gobind Sadan Bhyo(singlular) is writan.</p><p></p><p>Perhaps Gobind Sadan version is wrong.And that decides the main issue of boom or blessing.</p><p>(to Be continued...)</p><p></p><p>Gurfateh</p><p></p><p>Before Das gives his views Das want to bring a very Good thing which Sirdar Sahib gave in the same article</p><p></p><p>from 1204 of Guru Granth Sahib Ji</p><p></p><p>Das gave it upstairs also</p><p></p><p>swrg mhlw 5 ] (1204-4)</p><p>saarag mehlaa 5.</p><p>Saarang, Fifth Mehl:</p><p></p><p>mweI siq siq siq hir siq siq siq swDw ] (1204-5, swrMg, mÚ 5)</p><p>maa-ee sat sat sat har sat sat sat saaDhaa.</p><p>O mother, True, True True is the Lord, and True, True, True is His Holy Saint.</p><p></p><p>bcnu gurU jo pUrY kihE mY CIik gWTrI bwDw ]1] rhwau ] (1204-5, swrMg, mÚ 5)</p><p>bachan guroo jo poorai kahi-o mai chheek gaaNthree baaDhaa. ||1|| rahaa-o.</p><p>The Word which the Perfect Guru has spoken, I have tied to my robe. ||1||Pause||</p><p></p><p>inis bwsur niKAqR ibnwsI riv ssIAr bynwDw ] (1204-6, swrMg, mÚ 5)</p><p>nis baasur nakhi-atar binaasee rav sasee-ar baynaaDhaa.</p><p>Night and day, and the stars in the sky shall vanish. The sun and the moon shall vanish.</p><p></p><p>igir bsuDw jl pvn jwiego ieik swD bcn AtlwDw ]1] (1204-6, swrMg, mÚ 5)</p><p>gir basuDhaa jal pavan jaa-igo ik saaDh bachan atlaaDhaa. ||1||</p><p>The mountains, the earth, the water and the air shall pass away. Only the Word of the Holy Saint shall endure. ||1||</p><p></p><p>AMf ibnwsI jyr ibnwsI auqBuj syq ibnwDw ] (1204-7, swrMg, mÚ 5)</p><p>and binaasee jayr binaasee ut-bhuj sayt binaaDhaa.</p><p>Those born of eggs shall pass away, and those born of the womb shall pass away. Those born of the earth and sweat shall pass away as well.</p><p></p><p>cwir ibnwsI Ktih ibnwsI ieik swD bcn inhclwDw ]2] (1204-7, swrMg, mÚ 5)</p><p>chaar binaasee khateh binaasee ik saaDh bachan nihchalaaDhaa. ||2||</p><p>The four Vedas shall pass away, and the six Shaastras shall pass away. Only the Word of the Holy Saint is eternal. ||2||</p><p></p><p>rwj ibnwsI qwm ibnwsI swqku BI bynwDw ] (1204-8, swrMg, mÚ 5)</p><p>raaj binaasee taam binaasee saatak bhee baynaaDhaa.</p><p>Raajas, the quality of energetic activity shall pass away. Taamas, the quality of lethargic darkness shall pass away. Saatvas, the quality of peaceful light shall pass away as well.</p><p></p><p>idRsitmwn hY sgl ibnwsI ieik swD bcn AwgwDw ]3] (1204-9, swrMg, mÚ 5)</p><p>daristimaan hai sagal binaasee ik saaDh bachan aagaaDhaa. ||3||</p><p>All that is seen shall pass away. Only the Word of the Holy Saint is beyond destruction. ||3||</p><p></p><p>Awpy Awip Awp hI Awpy sBu Awpn Kylu idKwDw ] (1204-9, swrMg, mÚ 5)</p><p>aapay aap aap hee aapay sabh aapan khayl dikhaaDhaa.</p><p>He Himself is Himself by Himself. All that is seen is His play.</p><p></p><p>pwieE n jweI khI BWiq ry pRBu nwnk gur imil lwDw ]4]6] (1204-10, swrMg, mÚ 5)</p><p>paa-i-o na jaa-ee kahee bhaaNt ray parabh naanak gur mil laaDhaa. ||4||6||</p><p>He cannot be found by any means. O Nanak, meeting with the Guru, God is found. ||4||6||</p><p></p><p>here all visible is said to be writtan as to be destroyed but not the word of Sadh and not saint as trasnalter does here nor saint as Sirdar Sahib did.</p><p></p><p>It is Sadh and Sadh is one who does Sadhana or do something good to get sainthood.It is a person who wants to be saint and is not saint as yet.</p><p></p><p>Das only want to say that in Vachitar Natak also bedis are told to be going Good and they are not saint as yet by this yet they are Sadh a level less then Saint.</p><p>jo pRwnI inis idnu BjY rUp rwm iqh jwnu ] (1427-19, slok, mÚ 9)</p><p>jo paraanee nis din bhajai roop raam tih jaan.</p><p>That mortal who meditates and vibrates upon the Lord night and day - know him to be the embodiment of the Lord.</p><p></p><p>hir jn hir AMqru nhI nwnk swcI mwnu ]29] (1428-1, slok, mÚ 9)</p><p>har jan har antar nahee naanak saachee maan. ||29||</p><p>There is no difference between the Lord and the humble servant of the Lord; O Nanak, know this as true. ||29||</p><p></p><p>(to be continued..)</p></blockquote><p></p>
[QUOTE="vijaydeep Singh, post: 8436, member: 313"] [b]Re: Thus Das starts about Dasham Granth[/b] Ek Oankar Wahiguru Ji Ki Fateh Then as we see in text that All brother sat and Vedas were explained after reading as gesticulation has come. Then it is writtan Reading of Arthrav Veda,Hearing Sins running. Das has tried to tranlate nearnes to it. It can have many meanings. It is generaly heard that by reading Athrav veda,Sins run away.It is a statement whcih could mean in genral. When statement is made it does not mean that writer supports it. Say in Japuji sahib lets say there is a statement,Many filthy eat eat filth. This satement only is an observance and not an endrosement to it. By the way Das was interested to know that what are the views of Sirdar Sahib regarding those people who were born Before Adi Guru Granth Sahib Ji was writtan.And how does they use to let thier sins go? Guru Granth Sahib Ji clearly state God for ages created devotes and kept thier honur.God killed evil Harnakashyap,Prahlad was salvaged/afloat.Person Nanak servered that sustainer(God),Got Delvered (from) theend. Gurmat time and again use old or mythical people just to show that in past also salvage was given by God.And thier are many Holy men whose verses are in Guru Granth Sahib Ji who born Before Guru Granth Sahib Ji was complied. So one who have been used by God to deliver holy verses are they not going to be salvaged as they are not following Guru Granth Sahib JI. Wait let Das give a similar Sirdar Sahib style of referance over here. From Japu Ji Sahib. suixAY swsq isimRiq vyd ] (2-19, jpu, mÚ 1) suni-ai saasat simrit vayd. Listening-the Shaastras, the Simritees and the Vedas. nwnk Bgqw sdw ivgwsu ] (2-19, jpu, mÚ 1) naanak bhagtaa sadaa vigaas. O Nanak, the devotees are forever in bliss suixAY dUK pwp kw nwsu ]9] (3-1, jpu, mÚ 1) suni-ai dookh paap kaa naas. ||9|| Listening-pain and sin are erased. ||9|| suixAY squ sMqoKu igAwnu ] (3-1, jpu, mÚ 1) suni-ai sat santokh gi-aan. Listening-truth, contentment and spiritual wisdom. here Das will not say that by listening Vedas or Samritis sin or Sorrow run away but by listening Name of God it does go away. And by Anand Sahib it is clearly stated that in Vedas/scriptures there is name of God. Das can give Page numbers of those Veds which clearly state that God is in All.And Guru worshipped that God. But in relative terms there are many occults in Athrav Vedas and all rituals of Hinduism to remove Sins or other such things are often drivan from Athrav Veda.In Fact BraHama has four Faces(Chaautranan) and each one repersent one Veda and perhaps at one point of time it was later story being made that Due to curese Brahma may not have Temple by There were instance when Like We Worship Guru Granth Sahib Ji,Hindus even worhipped not only books like four Vedas but even made images of four single headed Brahmas sitting on lotus and they were termed Vedas. Perhaps in us worship of Book like deity has come from this Hindu ritualism and this need to be reomved.It is a Brahmanical ritaul so Das will say that worship of Guru Granth Sahib Ji is also Manmat. Before Das moves ahead some Granthi told that Anti Sikh people may make fun as they make it of Raag Maala so in the case of parts of Shri Dasham Granth.Das can quote from Gurbani by Sant Ravidas Ji, Teri Bhagat Na Chhodoon,...Lok Hasein. (i) will not leave your(God's) devotion,Even people loguh at me. Then what sort of people Arya Samajis who fabricated that Vedas were writtan by four Rishis at Bank of Indus. Das wants to tell this that there were no four Rishis at all.Angeera(Earth),Agni(Fire),Vayu(Air),Aditya(Sun but here it talks of sky) are four elements and Fifth indus is termed as Sindhu(which is sea used four Water). Aryvart means Area off civilisation.It is Biosphere made up of Atomosphere(Air and Sky),Hydroshpere(sea) and Lithosphere(Earth and fire in it).Those guys do not know Veds properly and fabiracte and how can they come nearn us. And then Hindutva,Das can say one thing that tern Hindu was derogatory and Term as per them should be Sanatan Dharam or Arya. Coming Back to say if we belve that by reading Arthv Veda as influence and truth reagrding occult is removed so concept of Sins also Go.then what? Even if sin go and good deeds or Punya reamin then even we will have ego that we did this and we will not be beyond Three Gunas(qulities) and due to this we will have to be reborn(Das think Sirdar Sahib Ji belive in rebirth). So this does not in any way tells that Vedas are greater then Gurmat But Das personaly Say that roots(Vedas) are always lower then fruit(Gurmat). In Vedas there has been scope for wrong interpetaions but in Gurmat Guru made a Taksal so let there be no adultration in Gurbani.And Vedas are more with knowled But Gurmat has Devotion also along side knowledge much much more then Vedas and more relevent and unaffected by time. But yet Das can again say that we can take this meaning of verse Athrav Ved Pattihyan,Sune Pap Nathiyan. On reading of Athrav Veda(at that time),it is heard (that thier) sins ran away. Guru himself is quting an information which he is not confirming. Other thing could be that Athrav Veda was read.It is heard that by that sin run away. These are open statements and prticeple is used which can make it in any time.As timless God is God of Guru so statements of Guru are beyond the boundaries of Time. but listening to religeous things are never bad and can be of some use in general and running of sins could be step in that direction this is the version so far by Taksali or Nirmalas side.And missioranies have right to oppse them. But in general listeing to others may remove sin if we have towards other in our mind as this is the main purpose of dialogue so that he have no sin or bad intenetion towars other. Then it comes King became Happy.Gave all matterial.(this could mean that King verifed that these people were good and they were returend matterial on whcih since long sodis were having control). (to be continued..) Gurfateh! Since know King was happy due to good deeds of Bedis and King did a good deed to return them thier right which his wrong ancestor took by force here ancestors of both were Bad but as Bedis were reforemed so did Sodis also followed the suit. It is something being told to let us rember that 'it is good to live in the company of good people and we also become good like metal becaomes gold by touching Paras(Gold stone). Then it is said that Raja or King made living in Jungle or in forest. At once people without knowledge of Puranas and only Adi Guru Granth Sahib Ji will say that he is renocing the world.As in Guru Granth Sahib Ji Hath Yogis are told not to go to forest.And Tenth Guru also said that understand your home as Forest.Ban Se Sadan Sabhe kar Samjheo(this part of Dasham Granth Ji is undisputed). So in old Puranic world there were mnay Rishis who use to have thier schools or Patth Shalas in Jungle and there students use to live near nature and in peacefull surrouonding they use to learn education. Those teachers were also marred.In Brahsutra,Grahsth Ashram is writtan to be supreme as Student(Brahmchari) also live with Grahsti Teacher in Pathshala.Vanprasth and Sanyasis also take foods from Grihashtis. Then Ved Vysa,Vashsith,Jamdagini,Draoncharya,Sandipani all were married. It was only due to Nath yogis that Rishis were more often refered as renoncers.That is only part of them. Then Five Pandavas were given Khandav Forest.They made it civlised by five brothers making five Vilages.Inderpat(Delhi),Sonipat,Panipat,Bagpat,Tilpat and Sixth Towen was given to Guru so it was Gurugram or Gurugaon of today.Well to all those who say Mahabharta is a myth this could be in that way that late on some Sanatan Dharmi could have named new cities based on old scriptures but Old Fort of Delhi is said to be city of Pandvas later rejunivated by Baber/Humyoon as Far as belivers are concerned and they are justifed.. So as it was happening in Aryas of that time King might have taoght to make a new home,A new towen by making Jungle habitable. And by this 'sin' it is a realtive term was removed or old enimity was removed as it could have simmered like it is there in Hindus and Muslims till day regarding Babari Mosque that Hindus say it is our place and our claim and you(muslims) took it and give it back to us.Similarly there are many instances of Family feueds between tribes in past.Like Parshuran Bhagwan Ji also killed Kshtriyas 21 times as he wa sBrahmin and Kshteriyas were troubling him and his tribe. So there GReat sin was destroyed or Maha Pap Nasiyan is writtan. Then it is writtan Rikhan Bhes Kiyan.Tise Raj Deeyan. This means two things. King took the attire of sage(here it could mean that he took fatigue to be worn in jungle as in Jungle he may to have rough anf tough attrie as Rishis use to wear at that time and no ornament or he could be looted as he was no longer a king but one who is going to start a settlement).And that person gave kingdom. Another meaning could be one who had attrise like that of Sages(as Bedis were from abode of Saints Benaras and learnign Vedas there so they may wear sage like cloath or one of them who wore).That one was given Kingdom(may be due to his attirse of renuocer like or sage like he could have been deemed to be a wirthy ruler in futre without any greed,King could have choosen him after seeing all Bedis over there).At that time King use to chose successsor who may not have been his son like King Bharata also did not give kingdom to his unworthy sons but worthy third person while leaving kingdom. In old Sanatan Dhrama traditions to avoid conflict after death of king term YuvRaj or Crowned prince is used.Who may over take kingdom after King(Wali Ahed e Saltanat is term in Mughals but it failed there).But still this was thing mentioned in past as safegurad to turmoill after king passes away that King use to give his throne while he is alive to an able person. Next it comes Rest of the people ,left all sorrows.(only a stamenst of description and can not be taken as an endorsment till we intentionly not say as Sirdar Sahib Ji are saying). Then it comes Dhan Dham Tyage.Parbhu Prem Page. It can mean three things King left wealth and home and by inspiring from it others also had faith in God strong.Good deeds lead to sternghting in faith of God. (sodi)People themselves got thier Wealth and home given Up to Bedis and started to love God. All people lost the desire of Wealth and Home and had love for God increse due to this act. There could be many other such explainations.May be one more can be that other people(not all people) also left thier home due to love of Prabhu(also means for King) and may have accompanied King into Jungle as they wanted him only as thier KIng and under his command they want to make a new civilisations(Das wants you all to rember that often Sikhs along side Gurus went to make a similar new Towens and Cities).Anandpur Sahib was made by Ninth Master.But here thing seems to be a bit differant as here King is doing a sort of recounciliation of wrong deeds of either of their ancestors while in the case of Ninth Master this was not there). Best thing as per Das could be that other people who were there.There sorrows left(them). They left(greed of) Wealth and home.And went to the refuge of God. Here Tyag or leaving or sacrifise may not mean litrally as it is clearly staTED that the had love towards feets(refuge of) God so any person in that state becomes detached with wealth and Home and Detachemeant also can be used for Tyag in sanskrit. Then comes the main thing of contention as per Das and as per Sirdae Sahib. Bedi Bhye Parsan Raj Kah Payeke.Det Bhayo Vardaan Heeye Hulsaye Ke. Here thing to rember that in Nirmala and other versions of taksal it is Bedi Bhaye(plural) is used but in site of Gobind Sadan Bhyo(singlular) is writan. Perhaps Gobind Sadan version is wrong.And that decides the main issue of boom or blessing. (to Be continued...) Gurfateh Before Das gives his views Das want to bring a very Good thing which Sirdar Sahib gave in the same article from 1204 of Guru Granth Sahib Ji Das gave it upstairs also swrg mhlw 5 ] (1204-4) saarag mehlaa 5. Saarang, Fifth Mehl: mweI siq siq siq hir siq siq siq swDw ] (1204-5, swrMg, mÚ 5) maa-ee sat sat sat har sat sat sat saaDhaa. O mother, True, True True is the Lord, and True, True, True is His Holy Saint. bcnu gurU jo pUrY kihE mY CIik gWTrI bwDw ]1] rhwau ] (1204-5, swrMg, mÚ 5) bachan guroo jo poorai kahi-o mai chheek gaaNthree baaDhaa. ||1|| rahaa-o. The Word which the Perfect Guru has spoken, I have tied to my robe. ||1||Pause|| inis bwsur niKAqR ibnwsI riv ssIAr bynwDw ] (1204-6, swrMg, mÚ 5) nis baasur nakhi-atar binaasee rav sasee-ar baynaaDhaa. Night and day, and the stars in the sky shall vanish. The sun and the moon shall vanish. igir bsuDw jl pvn jwiego ieik swD bcn AtlwDw ]1] (1204-6, swrMg, mÚ 5) gir basuDhaa jal pavan jaa-igo ik saaDh bachan atlaaDhaa. ||1|| The mountains, the earth, the water and the air shall pass away. Only the Word of the Holy Saint shall endure. ||1|| AMf ibnwsI jyr ibnwsI auqBuj syq ibnwDw ] (1204-7, swrMg, mÚ 5) and binaasee jayr binaasee ut-bhuj sayt binaaDhaa. Those born of eggs shall pass away, and those born of the womb shall pass away. Those born of the earth and sweat shall pass away as well. cwir ibnwsI Ktih ibnwsI ieik swD bcn inhclwDw ]2] (1204-7, swrMg, mÚ 5) chaar binaasee khateh binaasee ik saaDh bachan nihchalaaDhaa. ||2|| The four Vedas shall pass away, and the six Shaastras shall pass away. Only the Word of the Holy Saint is eternal. ||2|| rwj ibnwsI qwm ibnwsI swqku BI bynwDw ] (1204-8, swrMg, mÚ 5) raaj binaasee taam binaasee saatak bhee baynaaDhaa. Raajas, the quality of energetic activity shall pass away. Taamas, the quality of lethargic darkness shall pass away. Saatvas, the quality of peaceful light shall pass away as well. idRsitmwn hY sgl ibnwsI ieik swD bcn AwgwDw ]3] (1204-9, swrMg, mÚ 5) daristimaan hai sagal binaasee ik saaDh bachan aagaaDhaa. ||3|| All that is seen shall pass away. Only the Word of the Holy Saint is beyond destruction. ||3|| Awpy Awip Awp hI Awpy sBu Awpn Kylu idKwDw ] (1204-9, swrMg, mÚ 5) aapay aap aap hee aapay sabh aapan khayl dikhaaDhaa. He Himself is Himself by Himself. All that is seen is His play. pwieE n jweI khI BWiq ry pRBu nwnk gur imil lwDw ]4]6] (1204-10, swrMg, mÚ 5) paa-i-o na jaa-ee kahee bhaaNt ray parabh naanak gur mil laaDhaa. ||4||6|| He cannot be found by any means. O Nanak, meeting with the Guru, God is found. ||4||6|| here all visible is said to be writtan as to be destroyed but not the word of Sadh and not saint as trasnalter does here nor saint as Sirdar Sahib did. It is Sadh and Sadh is one who does Sadhana or do something good to get sainthood.It is a person who wants to be saint and is not saint as yet. Das only want to say that in Vachitar Natak also bedis are told to be going Good and they are not saint as yet by this yet they are Sadh a level less then Saint. jo pRwnI inis idnu BjY rUp rwm iqh jwnu ] (1427-19, slok, mÚ 9) jo paraanee nis din bhajai roop raam tih jaan. That mortal who meditates and vibrates upon the Lord night and day - know him to be the embodiment of the Lord. hir jn hir AMqru nhI nwnk swcI mwnu ]29] (1428-1, slok, mÚ 9) har jan har antar nahee naanak saachee maan. ||29|| There is no difference between the Lord and the humble servant of the Lord; O Nanak, know this as true. ||29|| (to be continued..) [/QUOTE]
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