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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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Dasam Granth - A Critical Study
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<blockquote data-quote="vijaydeep Singh" data-source="post: 8574" 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>Before Das starts to think what Sirdar Sahib Quoted from Guru Granth Sahib Ji Das wants to give two more meaning of privous verses.</p><p></p><p>Rikhian Bhes Kiyan</p><p></p><p>Whose deeds or apperance or outlook was like of Sages.</p><p></p><p>Rember the thing that due to our too much of familarty with renocers of world like Hath Yogis we have deemed that all sages in Past were like them like at present our mind set for an Amrit Dhari Sikh is more like a ritualist and Vegitarian.</p><p></p><p>In Hindi for pluran we can add anuswar or Das may comit mistake it could be Anu Nasik one of them.</p><p></p><p>like we have term Churha for sweeper in Haryana it is not Far away from Gurus Paont Sahib or Anandpur Sahib.We take plural of Churha as Churhan.Anyway at prsent this term is banned by Indian state and das supports this.</p><p></p><p>Sher or Tiger can be in plural Sheran.And so on.</p><p></p><p>Likewise Dhanan Dham Tyage</p><p></p><p>Well Das want to say that in poety to beaotify it poet may not always take care of spelling or Grammer but more of what kind of sound comes or what we call phonetics.</p><p></p><p>Like Bhartendu Harish Chandra perhaps last gret poet of Classical Hindu also used term Late Pate for creeper and leafe whicxh is wrong as per grammer or spelling but Ok as per poetary and phonetic and tunes.It can be Sung.</p><p></p><p>And this has been Gurmats speaclaity that most of the verses are Geye or singable.</p><p></p><p>So</p><p>Great are the homes of Renoncers.What a contradiction!</p><p></p><p>Renouncer within the home.Or Great(plural as many are refered) are places of renoncer or what we call the place where Sat Sang is done.And refuge of the love of Lord.</p><p></p><p>Respected Sirdar Sahib Ji did another quotes from Adi Guru Granth Sahib but before it Das wants to say another thing.</p><p></p><p>Often verse whcih tend to positive towards Vedas our missioaris tend to generalise it for scripturues or thier could be some deepr meanin in them while when there are negitive then they take it verbaly thaT they are anti Vedas.</p><p></p><p>Let us take an example of one verse which Sirdar Sahib Ji gave from Page 747 of Guru Granth Sahib Ji.According to him it is by Fifth Guru but Das stronly belives that any of the Bani of Guru Granth Sahib Ji is not the poettry of any Human but words of God sent via Human to humans.And das can prove that that it is not says Nanak in Kahe Nanak but can be an order to Guru Nanak Ji in any body by Akal as Say! Oh NANAK!</p><p></p><p>Coming Back to same verse that by reading Vedas and holy books of Muslims(as Sirdar Sahib has translated),Samriti and and The Sahstras by reading them Salvationn is not obtained.</p><p></p><p>Das can ask that by reading mechanically Guru Granth Sahib Ji in Akhand Path and without understanding it does any one get Salvation?Das can say by Mercy of Akal yes.But after long time perhaps.</p><p></p><p>Guru here are opposing reading as worship or usage of Mantras or Kalimas or hyms as a spell.Same applies to Sikhs scriptures.Das want to say one more thing that Das does respesct those who do Sampat Path or Akahnd Path but can say that that Sahaj Path is better where meanings are obtained and reading Teeka or meaning is also good.By the way Das here want to say that Das is opposing the Prakash of Dasham Granth and taking Vak from it but whole heartedly support its reteinsion as it is its Sahij Path and its understadning for Sikhs who have political aspirations.</p><p></p><p>Then he talks about 1091 page of Guru Granth Sahib Das will again oppose his using term Guru Nanak as it is by Akal.</p><p></p><p>It sates that</p><p>mehlaa 1.</p><p>First Mehl:</p><p></p><p>mWdlu byid is bwjxo Gxo DVIAY joie ] (1091-1, mwrU, mÚ 1)</p><p>maaNdal bayd se baajno ghano Dharhee-ai jo-ay.</p><p>The drum of the Vedas vibrates, bringing dispute and divisiveness.</p><p></p><p>nwnk nwmu smwil qU bIjau Avru n koie ]2] (1091-2, mwrU, mÚ 1)</p><p>naanak naam samaal too beeja-o avar na ko-ay. ||2||</p><p>O Nanak, contemplate the Naam, the Name of the Lord; there is none except Him. ||2||</p><p></p><p>Here Guru is again talking of scriptures in General.There are Six diiferant philosopyis on Vedas caled Khat Darshan and they fifht on wrong interpetations and not knowing that God is one.God is word or name and not an Idol.</p><p></p><p>By the way Sirdar Sahib are the same gentalman who wrote book Mans Mans Kar Moorakh Jhagre or fools queral on meat.</p><p></p><p>And there he was argueing on the verse from Guru Granth Sahib Ji with AKJ people(Das is yet to understand thier ideolgy but like thier devotion and Respected leaders of Damdami Taksal,Das like all Sanatan Sikhs respect it a lot and can tell that Sirdar Sahib Ji has misunderstood it a lot).</p><p></p><p>And Dear Joginder Singh Ji Talwara and his atom bomb type of book called why to kill chicken.He tried to prove that killing as per Gurmat is a sin.Das whats to know that all Babber Singhs were sinner when they killed and got killed also.So if not there are are similar gruopism coming for Guru Granth Sahib Ji's interpetations and if all have one Faith in Akal and devotion then this can be overcome.</p><p></p><p>(To Be continued..)</p></blockquote><p></p>
[QUOTE="vijaydeep Singh, post: 8574, member: 313"] [b]Re: Thus Das starts about Dasham Granth[/b] Ek Oankar Wahiguru Ji Ki Fateh Before Das starts to think what Sirdar Sahib Quoted from Guru Granth Sahib Ji Das wants to give two more meaning of privous verses. Rikhian Bhes Kiyan Whose deeds or apperance or outlook was like of Sages. Rember the thing that due to our too much of familarty with renocers of world like Hath Yogis we have deemed that all sages in Past were like them like at present our mind set for an Amrit Dhari Sikh is more like a ritualist and Vegitarian. In Hindi for pluran we can add anuswar or Das may comit mistake it could be Anu Nasik one of them. like we have term Churha for sweeper in Haryana it is not Far away from Gurus Paont Sahib or Anandpur Sahib.We take plural of Churha as Churhan.Anyway at prsent this term is banned by Indian state and das supports this. Sher or Tiger can be in plural Sheran.And so on. Likewise Dhanan Dham Tyage Well Das want to say that in poety to beaotify it poet may not always take care of spelling or Grammer but more of what kind of sound comes or what we call phonetics. Like Bhartendu Harish Chandra perhaps last gret poet of Classical Hindu also used term Late Pate for creeper and leafe whicxh is wrong as per grammer or spelling but Ok as per poetary and phonetic and tunes.It can be Sung. And this has been Gurmats speaclaity that most of the verses are Geye or singable. So Great are the homes of Renoncers.What a contradiction! Renouncer within the home.Or Great(plural as many are refered) are places of renoncer or what we call the place where Sat Sang is done.And refuge of the love of Lord. Respected Sirdar Sahib Ji did another quotes from Adi Guru Granth Sahib but before it Das wants to say another thing. Often verse whcih tend to positive towards Vedas our missioaris tend to generalise it for scripturues or thier could be some deepr meanin in them while when there are negitive then they take it verbaly thaT they are anti Vedas. Let us take an example of one verse which Sirdar Sahib Ji gave from Page 747 of Guru Granth Sahib Ji.According to him it is by Fifth Guru but Das stronly belives that any of the Bani of Guru Granth Sahib Ji is not the poettry of any Human but words of God sent via Human to humans.And das can prove that that it is not says Nanak in Kahe Nanak but can be an order to Guru Nanak Ji in any body by Akal as Say! Oh NANAK! Coming Back to same verse that by reading Vedas and holy books of Muslims(as Sirdar Sahib has translated),Samriti and and The Sahstras by reading them Salvationn is not obtained. Das can ask that by reading mechanically Guru Granth Sahib Ji in Akhand Path and without understanding it does any one get Salvation?Das can say by Mercy of Akal yes.But after long time perhaps. Guru here are opposing reading as worship or usage of Mantras or Kalimas or hyms as a spell.Same applies to Sikhs scriptures.Das want to say one more thing that Das does respesct those who do Sampat Path or Akahnd Path but can say that that Sahaj Path is better where meanings are obtained and reading Teeka or meaning is also good.By the way Das here want to say that Das is opposing the Prakash of Dasham Granth and taking Vak from it but whole heartedly support its reteinsion as it is its Sahij Path and its understadning for Sikhs who have political aspirations. Then he talks about 1091 page of Guru Granth Sahib Das will again oppose his using term Guru Nanak as it is by Akal. It sates that mehlaa 1. First Mehl: mWdlu byid is bwjxo Gxo DVIAY joie ] (1091-1, mwrU, mÚ 1) maaNdal bayd se baajno ghano Dharhee-ai jo-ay. The drum of the Vedas vibrates, bringing dispute and divisiveness. nwnk nwmu smwil qU bIjau Avru n koie ]2] (1091-2, mwrU, mÚ 1) naanak naam samaal too beeja-o avar na ko-ay. ||2|| O Nanak, contemplate the Naam, the Name of the Lord; there is none except Him. ||2|| Here Guru is again talking of scriptures in General.There are Six diiferant philosopyis on Vedas caled Khat Darshan and they fifht on wrong interpetations and not knowing that God is one.God is word or name and not an Idol. By the way Sirdar Sahib are the same gentalman who wrote book Mans Mans Kar Moorakh Jhagre or fools queral on meat. And there he was argueing on the verse from Guru Granth Sahib Ji with AKJ people(Das is yet to understand thier ideolgy but like thier devotion and Respected leaders of Damdami Taksal,Das like all Sanatan Sikhs respect it a lot and can tell that Sirdar Sahib Ji has misunderstood it a lot). And Dear Joginder Singh Ji Talwara and his atom bomb type of book called why to kill chicken.He tried to prove that killing as per Gurmat is a sin.Das whats to know that all Babber Singhs were sinner when they killed and got killed also.So if not there are are similar gruopism coming for Guru Granth Sahib Ji's interpetations and if all have one Faith in Akal and devotion then this can be overcome. (To Be continued..) [/QUOTE]
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