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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
Punjab, Punjabi, Punjabiyat
Have We Been Critical Of Our Singhs Who Fought During The Turbulent Times Of 80s-90s ?
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<blockquote data-quote="valour" data-source="post: 151753" data-attributes="member: 16089"><p>Satnaam Ji.</p><p></p><p> Martyrs of a kaum shape the thought process of a kaum in general. Their life inspires some. But the important fact is that any act done by one in the context of Religion cannot be isolated from the adherents of the religion. Actions of one does influence the other. In case of struggle period of 80s-early 90s, Our Singhs who were fighting the cause of independent state or autonomous state, whichever way they want to put it, could not preserve the movement and what it wanted to achieve. After 84, if we focus, There were around more than 15-20 militant groups who were fighting for the cause. As the history tells and the events that shaped during that time, as we read them in accounts of people involved, there was little coherence and huge trust deficit among them that even they went to the extent of killing people of other groups. Why would a government like to talk to dispersed movement, and instead would like to increase the dispersion, and infact, I would do the same If I was the administrator and was handed over this position to tackle. M.K. Dhar in his book(Open Secrets) writes of his meeting with Baba Manochahal, he has compared his meeting with Babaji to meeting with North-East rebels. He observed there was great bit of code followed and measures taken to ensure complete secrecy in case of North-east rebels and it was missing here. On Policy making and consensus, there was huge gap to extent that Sarabat Khalsa was declared without consensus and those with Guns had grown into indecisive and wayward force which has lost its wisdom and the sense that the actions they carry out adversely affect their brethren. Police too started indiscriminate killing of innocent taking advantage of the situation. </p><p>If the Sikh Kharkoo Groups had not denounced the elections and engaged in talks with the government, Sarkar would not have taken decisive step to give such free hand to KPS gill. From government perspective, if someone is not not coming to table and neither giving arms as it had to end at some time, then it would be rightful on the part of govt to be ruthless. ALAS, our Singhs could not understand this and there were blunders after blunder. Right from not declaring Santji as shaheed. All in all, more than the govt, I believe there has been greater wrong in our won house, which has not been discussed and is not being discussed.</p><p></p><p>Satnaam ji.</p></blockquote><p></p>
[QUOTE="valour, post: 151753, member: 16089"] Satnaam Ji. Martyrs of a kaum shape the thought process of a kaum in general. Their life inspires some. But the important fact is that any act done by one in the context of Religion cannot be isolated from the adherents of the religion. Actions of one does influence the other. In case of struggle period of 80s-early 90s, Our Singhs who were fighting the cause of independent state or autonomous state, whichever way they want to put it, could not preserve the movement and what it wanted to achieve. After 84, if we focus, There were around more than 15-20 militant groups who were fighting for the cause. As the history tells and the events that shaped during that time, as we read them in accounts of people involved, there was little coherence and huge trust deficit among them that even they went to the extent of killing people of other groups. Why would a government like to talk to dispersed movement, and instead would like to increase the dispersion, and infact, I would do the same If I was the administrator and was handed over this position to tackle. M.K. Dhar in his book(Open Secrets) writes of his meeting with Baba Manochahal, he has compared his meeting with Babaji to meeting with North-East rebels. He observed there was great bit of code followed and measures taken to ensure complete secrecy in case of North-east rebels and it was missing here. On Policy making and consensus, there was huge gap to extent that Sarabat Khalsa was declared without consensus and those with Guns had grown into indecisive and wayward force which has lost its wisdom and the sense that the actions they carry out adversely affect their brethren. Police too started indiscriminate killing of innocent taking advantage of the situation. If the Sikh Kharkoo Groups had not denounced the elections and engaged in talks with the government, Sarkar would not have taken decisive step to give such free hand to KPS gill. From government perspective, if someone is not not coming to table and neither giving arms as it had to end at some time, then it would be rightful on the part of govt to be ruthless. ALAS, our Singhs could not understand this and there were blunders after blunder. Right from not declaring Santji as shaheed. All in all, more than the govt, I believe there has been greater wrong in our won house, which has not been discussed and is not being discussed. Satnaam ji. [/QUOTE]
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Punjab, Punjabi, Punjabiyat
Have We Been Critical Of Our Singhs Who Fought During The Turbulent Times Of 80s-90s ?
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