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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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Discussions
Hard Talk
Bachittar Natak
Dasam Granth And The 'Bani' Recited In Khande Di Pahul
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<blockquote data-quote="BhagatSingh" data-source="post: 174970" data-attributes="member: 2610"><p>Jasleen ji,</p><p>With regards to the physical nature of men and women, and about the armed forces, and the history and dynamics of men and women. I will leave you to do your own research. Hint: you need to do more research here</p><p></p><p>Men love it when women sacrifice themselves for men. Look at Gyani ji jumping to mention the sacrifice by women. Look at my own example of painting Mai Bhago first before any other martyr. I intend to paint her yet again as I have become better at painting since then.</p><p></p><p>But when talking about facts, about how many women:men died for each other. Way more men have sacrificed themselves for women than view versa. The Sikh history is testimony to that fact. I'll let you read evolutionary biology and psychology to understand exactly why that is so. But not acknowledging that is disrespecting Sikh men like Baba Deep Singh, Banda Singh Bahadur, etc and the millions of men in their armies !period</p><p></p><p>Being a soldier is the most dangerous job and many men took it up to support their women and children.</p><p></p><p></p><p>Ok that confirms my doubts. Few things to understand here:</p><p>Akal Purakh is all form and is also without form, formless, and also has some forms that are considered sacred.</p><p>Akal Purakh is both male and female and without gender. He covers the totality of everything there is. There is nothing excluded here.</p><p></p><p>But Akal Purakh means Timeless Man. You'll see why later. So I am going to switch to a gender neutral term, Brahmn.</p><p></p><p>The female in Brahmn is matter, form. The male is consciousness, formless. Think of life as the copulation between male penetrating the female, conscious awareness penetrating the matter.</p><p></p><p>I would take some time and think about these and let them settle in the mind because they are crucial concepts to everything underlying Guru Granth Sahib. Having understood these we can move forward.</p><p></p><p>Ok let's go deeper into gender when it comes to Brahmn.</p><p></p><p>The female, the material, is the wordly, is Maya (She is not evil just very mesmerizing) And Madhav, Maya's husband, Hari is the male, conscious entity sitting inside of us, he is the Antaryami, in dweller. And since as a species we are so attuned to the the world, the female, Maya (and disconnected from consciousness, male, Hari), Guru Granth Sahib tells us to do Simran, and connect with the male, our husband. As you know, many authors describe Hari as their husband, where they themselves are His bride.</p><p></p><p>Now all this is taking place in duality, to see it in Oneness is difficult, is main goal of a Sikh. Seeing this form-formless, male-female, play in Oneness leads to Mukti.</p><p></p><p></p><p><span style="color: Navy">ਆਸਾ ॥ ਤਿਪਦਾ ॥ ਇਕਤੁਕਾ ॥</span></p><p><span style="color: Navy">आसा ॥ तिपदा ॥ इकतुका ॥</span></p><p><span style="color: Navy">Āsā. ṯipḏā. Ikṯukā.</span></p><p><span style="color: Navy">Aasaa, Ti-Pada, Ik-Tuka:</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">ਕੀਓ ਸਿੰਗਾਰੁ ਮਿਲਨ ਕੇ ਤਾਈ ॥</span></p><p><span style="color: Navy">I have decorated myself in hope of meeting Him.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">ਹਰਿ ਨ ਮਿਲੇ ਜਗਜੀਵਨ ਗੁਸਾਈ ॥੧॥</span></p><p><span style="color: Navy">Hari has not met me, that Life of the world, that care taker, Gosain ||1||</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">ਹਰਿ ਮੇਰੋ ਪਿਰੁ ਹਉ ਹਰਿ ਕੀ ਬਹੁਰੀਆ ॥</span></p><p><span style="color: Navy">Hari is my husband, and I am his bride.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">ਰਾਮ ਬਡੇ ਮੈ ਤਨਕ ਲਹੁਰੀਆ ॥੧॥ ਰਹਾਉ ॥</span></p><p><span style="color: Navy">Ram is great whilst I am infinitesimally small. ||1||Pause||</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">ਧਨ ਪਿਰ ਏਕੈ ਸੰਗਿ ਬਸੇਰਾ ॥</span></p><p><span style="color: Navy">The matter and husband dwell together in me.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">ਸੇਜ ਏਕ ਪੈ ਮਿਲਨੁ ਦੁਹੇਰਾ ॥੨॥</span></p><p><span style="color: Navy">They lie in one bed, but their union is difficult. ||2||</span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">Kabir says it is difficult to see male and female as one, to see consciousness and matter as one and the same.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">ਧੰਨਿ ਸੁਹਾਗਨਿ ਜੋ ਪੀਅ ਭਾਵੈ ॥</span></p><p><span style="color: Navy">Blessed is the bride, who is pleasing to her Husband Lord.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">ਕਹਿ ਕਬੀਰ ਫਿਰਿ ਜਨਮਿ ਨ ਆਵੈ ॥੩॥੮॥੩੦॥</span></p><p><span style="color: Navy">Says Kabeer, she shall not have to be reincarnated again. ||3||8||30||</span></p><p></p><p>Page 483</p><p>For more discussion of Kabir's Bani please see: <a href="http://www.sikhphilosophy.net/guru-granth-darpan/39302-true-honour-boskd-5-a.html" target="_blank">http://www.sikhphilosophy.net/guru-granth-darpan/39302-true-honour-boskd-5-a.html</a></p><p></p><p>So to sum up one of the related concepts. The male is spiritual and the female is temporal. The male is worshipped to acheive spiritual success, and the female to acheive material success. And I think you can connect this to Chaupai, and understand why as a prayer Chaupai is so different from Guru Granth Sahib. It is different because the female is prayed to there, instead of the male. But also see male and female as one.</p><p></p><p>Ok that's enough for now. I will post more tomorrow if there are any more concerns.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 174970, member: 2610"] Jasleen ji, With regards to the physical nature of men and women, and about the armed forces, and the history and dynamics of men and women. I will leave you to do your own research. Hint: you need to do more research here Men love it when women sacrifice themselves for men. Look at Gyani ji jumping to mention the sacrifice by women. Look at my own example of painting Mai Bhago first before any other martyr. I intend to paint her yet again as I have become better at painting since then. But when talking about facts, about how many women:men died for each other. Way more men have sacrificed themselves for women than view versa. The Sikh history is testimony to that fact. I'll let you read evolutionary biology and psychology to understand exactly why that is so. But not acknowledging that is disrespecting Sikh men like Baba Deep Singh, Banda Singh Bahadur, etc and the millions of men in their armies !period Being a soldier is the most dangerous job and many men took it up to support their women and children. Ok that confirms my doubts. Few things to understand here: Akal Purakh is all form and is also without form, formless, and also has some forms that are considered sacred. Akal Purakh is both male and female and without gender. He covers the totality of everything there is. There is nothing excluded here. But Akal Purakh means Timeless Man. You'll see why later. So I am going to switch to a gender neutral term, Brahmn. The female in Brahmn is matter, form. The male is consciousness, formless. Think of life as the copulation between male penetrating the female, conscious awareness penetrating the matter. I would take some time and think about these and let them settle in the mind because they are crucial concepts to everything underlying Guru Granth Sahib. Having understood these we can move forward. Ok let's go deeper into gender when it comes to Brahmn. The female, the material, is the wordly, is Maya (She is not evil just very mesmerizing) And Madhav, Maya's husband, Hari is the male, conscious entity sitting inside of us, he is the Antaryami, in dweller. And since as a species we are so attuned to the the world, the female, Maya (and disconnected from consciousness, male, Hari), Guru Granth Sahib tells us to do Simran, and connect with the male, our husband. As you know, many authors describe Hari as their husband, where they themselves are His bride. Now all this is taking place in duality, to see it in Oneness is difficult, is main goal of a Sikh. Seeing this form-formless, male-female, play in Oneness leads to Mukti. [COLOR=Navy]ਆਸਾ ॥ ਤਿਪਦਾ ॥ ਇਕਤੁਕਾ ॥ आसा ॥ तिपदा ॥ इकतुका ॥ Āsā. ṯipḏā. Ikṯukā. Aasaa, Ti-Pada, Ik-Tuka: ਕੀਓ ਸਿੰਗਾਰੁ ਮਿਲਨ ਕੇ ਤਾਈ ॥ I have decorated myself in hope of meeting Him. ਹਰਿ ਨ ਮਿਲੇ ਜਗਜੀਵਨ ਗੁਸਾਈ ॥੧॥ Hari has not met me, that Life of the world, that care taker, Gosain ||1|| ਹਰਿ ਮੇਰੋ ਪਿਰੁ ਹਉ ਹਰਿ ਕੀ ਬਹੁਰੀਆ ॥ Hari is my husband, and I am his bride. ਰਾਮ ਬਡੇ ਮੈ ਤਨਕ ਲਹੁਰੀਆ ॥੧॥ ਰਹਾਉ ॥ Ram is great whilst I am infinitesimally small. ||1||Pause|| ਧਨ ਪਿਰ ਏਕੈ ਸੰਗਿ ਬਸੇਰਾ ॥ The matter and husband dwell together in me. ਸੇਜ ਏਕ ਪੈ ਮਿਲਨੁ ਦੁਹੇਰਾ ॥੨॥ They lie in one bed, but their union is difficult. ||2||[/COLOR] [COLOR=DarkGreen] Kabir says it is difficult to see male and female as one, to see consciousness and matter as one and the same.[/COLOR] [COLOR=Navy] ਧੰਨਿ ਸੁਹਾਗਨਿ ਜੋ ਪੀਅ ਭਾਵੈ ॥ Blessed is the bride, who is pleasing to her Husband Lord. ਕਹਿ ਕਬੀਰ ਫਿਰਿ ਜਨਮਿ ਨ ਆਵੈ ॥੩॥੮॥੩੦॥ Says Kabeer, she shall not have to be reincarnated again. ||3||8||30||[/COLOR] Page 483 For more discussion of Kabir's Bani please see: [url]http://www.sikhphilosophy.net/guru-granth-darpan/39302-true-honour-boskd-5-a.html[/url] So to sum up one of the related concepts. The male is spiritual and the female is temporal. The male is worshipped to acheive spiritual success, and the female to acheive material success. And I think you can connect this to Chaupai, and understand why as a prayer Chaupai is so different from Guru Granth Sahib. It is different because the female is prayed to there, instead of the male. But also see male and female as one. Ok that's enough for now. I will post more tomorrow if there are any more concerns. [/QUOTE]
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Bachittar Natak
Dasam Granth And The 'Bani' Recited In Khande Di Pahul
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