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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
Kanjer Kavita Title For Triya Charitars
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<blockquote data-quote="vijaydeep Singh" data-source="post: 18974" data-attributes="member: 313"><p>Gurfateh</p><p> </p><p>Now das will use the Logic of Sirdar Sahib gurbax Singh Ji Kala Afghana Ji.</p><p> </p><p>Well in past pseudo Brahmins(PB)( as ther is a defiantion of true Brahmin in Guru Granth Sahib Ji which is based upon deeds of that by mercy of Akal) were very clever.</p><p> </p><p>They did put themsselves in top of the socity but did not take risk of fall backs in politics and for that they used Kshtriyas or rulers to work on thir behalf to exploit the poor massses.</p><p> </p><p>The power of might was with rulers which were under the controls of PB who were to be weakenn to uplift the lower so if power was wrested from rulers who were having a sort of religeus approaval for thier might torule since birth.</p><p> </p><p>It was well embededd in caste ridden hindu Socity that Kshtriyas are bron to rule since birth by divine power.</p><p> </p><p>In fact often PB's use Kashtryas to defeat the foe.</p><p> </p><p>In past they did same unholy things to Shiva JI Mahraj but for his His Mentor Samrath Ramdas Ji a True Brahmin who defeaated the sisnster design og PBs.</p><p> </p><p>We have Pamma or Parmanand PB who after seeing Gurus breaking Caste used Hill Rajputs to uproot the Panth.</p><p> </p><p>Guru was to give Kinghood to poor but able so did Called Khalsa as Guru's own form so we have Guru Panth.</p><p> </p><p>For that from the heads of the subjects fear of King's power was to removed and then only deomcracy could have been restored(In past it was in India and in Greec among other places and Panch Parvan is term used in Japu Ji Sahib and Panj Piaras were maikng Guruhood and Kinghood a democracy which was again seen when Kapur Singh was made Nawab by Five beloved again and when they Capture Delhi).</p><p> </p><p>So whenn we see 402 Charitar we see that daoughter of rich is main charetor but she is a subject and there is second charector called King Chingas Sen who is more of an object.</p><p> </p><p>King at that time was refereed to Praja Palak or sustainer of subjects(Guru wanted Subjetcs to rule),Owner of Earth(Bhop),Anna Data(Giver of food/cereal) and was often taken as role modle in rightousness or Dharma.</p><p> </p><p>Guru here has wanted to prove a few things.</p><p> </p><p>1) Dharam or Faith of King is weak.</p><p>2) King is weak to follow the same</p><p>3) King himself is so weak that a girl(Termed Abala or forceless here and considered same as per hindus) can use his body to satisfy her lust like King has been raped or forced to submit by that Girl.(to be Continuedd...)</p></blockquote><p></p>
[QUOTE="vijaydeep Singh, post: 18974, member: 313"] Gurfateh Now das will use the Logic of Sirdar Sahib gurbax Singh Ji Kala Afghana Ji. Well in past pseudo Brahmins(PB)( as ther is a defiantion of true Brahmin in Guru Granth Sahib Ji which is based upon deeds of that by mercy of Akal) were very clever. They did put themsselves in top of the socity but did not take risk of fall backs in politics and for that they used Kshtriyas or rulers to work on thir behalf to exploit the poor massses. The power of might was with rulers which were under the controls of PB who were to be weakenn to uplift the lower so if power was wrested from rulers who were having a sort of religeus approaval for thier might torule since birth. It was well embededd in caste ridden hindu Socity that Kshtriyas are bron to rule since birth by divine power. In fact often PB's use Kashtryas to defeat the foe. In past they did same unholy things to Shiva JI Mahraj but for his His Mentor Samrath Ramdas Ji a True Brahmin who defeaated the sisnster design og PBs. We have Pamma or Parmanand PB who after seeing Gurus breaking Caste used Hill Rajputs to uproot the Panth. Guru was to give Kinghood to poor but able so did Called Khalsa as Guru's own form so we have Guru Panth. For that from the heads of the subjects fear of King's power was to removed and then only deomcracy could have been restored(In past it was in India and in Greec among other places and Panch Parvan is term used in Japu Ji Sahib and Panj Piaras were maikng Guruhood and Kinghood a democracy which was again seen when Kapur Singh was made Nawab by Five beloved again and when they Capture Delhi). So whenn we see 402 Charitar we see that daoughter of rich is main charetor but she is a subject and there is second charector called King Chingas Sen who is more of an object. King at that time was refereed to Praja Palak or sustainer of subjects(Guru wanted Subjetcs to rule),Owner of Earth(Bhop),Anna Data(Giver of food/cereal) and was often taken as role modle in rightousness or Dharma. Guru here has wanted to prove a few things. 1) Dharam or Faith of King is weak. 2) King is weak to follow the same 3) King himself is so weak that a girl(Termed Abala or forceless here and considered same as per hindus) can use his body to satisfy her lust like King has been raped or forced to submit by that Girl.(to be Continuedd...) [/QUOTE]
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Kanjer Kavita Title For Triya Charitars
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