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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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Kanjer Kavita Title For Triya Charitars
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<blockquote data-quote="vijaydeep Singh" data-source="post: 18975" data-attributes="member: 313"><p>Gurfateh</p><p> </p><p> </p><p> </p><p>das will give explantion of all that.</p><p> </p><p> </p><p></p><p> </p><p>It is start</p><p></p><p> </p><p> </p><p>We need to know that in bihar and in Punajb </p><p>female use code words Chi attached to letters to tranfer secrate mattters.</p><p> </p><p>like for Godhan(a name)</p><p> </p><p>girl in Bihar can use term Chigo Chidh Chin(refer Panchlight in hindi by Fanishwar Das Renu) and this is an old habit. Chi-go,Chi-dh,Chi-n.</p><p> </p><p>Here name itslef can prove that there is a coded message ie to make information warfare for the dictator who is oppresing as a birth right.</p><p> </p><p></p><p> </p><p>gaihar ie deep and mati(mind) again is a signal mixed with noise stating that heavanly mind is obtained if we use brain.</p><p>Das will give the english tranlation further as origeonal text can be seeb from GobindSadan.org.</p><p></p><p>does message starts about people who will be rewarded by subdueing king and all this encryptions.</p><p></p><p> </p><p>this may mean to attack the king.</p><p></p><p>to utilise the resource of King first by peace and if not then by force(Islam as per old Testments tells of warning before attacking).</p><p></p><p>Surrender to me</p><p> </p><p></p><p> </p><p>attack after the foe does not respond.</p><p> </p><p></p><p> </p><p>disinformation,camoflage and making oppoemtn addicted as Britishers did to Chinse with opium.</p><p></p><p> </p><p>attempts were to be made to overun the King</p><p> </p><p>and another thing tells that King has weakness of Proud(Second line can have another message)</p><p></p><p> </p><p>king is superstious and has fear sychois of hell or is afraid of pain and by making him or his force addict may not succed as king due to fear is always on toe.</p><p> </p><p>Second(King follow Brahmincal faith of hevan or hell and his faith is based on fear).</p><p></p><p> </p><p>Deception can be tried.</p><p></p><p> </p><p>Deception for addiction or submission</p><p></p><p> </p><p>Propoganda warfare</p><p></p><p> </p><p>Attempt to sanathc power with allurement.</p><p></p><p> </p><p></p><p> </p><p>Attmepts to ovewrcome without force as done by most sensible powers</p><p></p><p> </p><p>All peacefull means failed</p><p></p><p> </p><p>Violent rebelution has to start.</p><p></p><p> </p><p>king who was considered ruler by devine is getting humilaited so is not stranger then subjects. Alone King is incabple to defend himself even by Maid or fem ale slave so King is weak physically if subjects attack him or salve attack him.King is depedant upon others a usul thing of people of that time.</p><p></p><p> </p><p> </p><p>king is self consious and for self proud may not use brain to take help of others as due to pruode will try to shy away from taking help of others(who are not under him but his subjects) ie King may not take help of other section of subjects has he does then his weakness will be visible and that section can overthrow the king.</p><p></p><p> </p><p>humliation to the supporter to PB.</p><p></p><p>Demolralistaion of ruler who was not self dependant and was totlay on the mercy of servents.</p><p> </p><p></p><p> </p><p>when King is traped all alone away from staff then King can easyly conced the defeat.</p><p> </p><p>Second is that person who moves on the faith due to fear of pain in hell can renounce the same faith if by keeping the same faith similar or other pain in inflicted.</p><p> </p><p>Sikhs who died for thier faith had not lust for heavon or fear of pain of hell but love for Master Akal.Who has one form Khalsa.</p><p> </p><p></p><p> </p><p>surrender of King.</p><p></p><p> </p><p>When we take one line only of the verse often In Guru Granth Sahib Ji it may not have spritual meaning.Our Panth talks of Akal in matter so al things in all on physical arean also has spritual meaning and when spritual is practically done on earth so we tend to get Gurmat while others some may have gap in both so give rise to hypocracy.</p><p> </p><p>In Guru Granth Sahib Ji</p><p> </p><p>line stating </p><p>Blackening of face of slanderer.</p><p>End of Sulhi(a person attacking Guru's interest)</p><p>New King's coming at particular Year</p><p> </p><p>among others has no spritual meaning till we read the whole verse but irony is that only selected portion of Guru Granth Sahib Ji and Dasham Granth Ji are given to creat contradiction.</p><p> </p><p>So here spritual meaning is claer that by will of Akal a young girl(considered forceless(Term Abla used are is to show irony as this whole Chaertor depects her power and term Abala was used by King in his mind for girl and so far they did considered female as thier object of lust) by force of her female slave can use the body of a King who use to say of Dharam or righousness based upon fear of hell or Brahmnacal theory.</p><p> </p><p>So all is temporary and so is might of King and Faith of the King and can be defeated destroyed.</p><p> </p><p>so never should one trry to be King either but remain in Democry the Khalsa or servent of Hunaminty then to be its ruler.</p><p> </p><p>..Dohara..</p><p></p><p></p><p> </p><p>ultimate defeat of King that instead of punshing her of destroying his faith King did a compromise to conceal his being fallen from faith or act of hereitc.</p><p> </p><p>so he gave sanction to wrong by marrying the girl.</p><p> </p><p>In plotics we say that Defacto soon becomes de jure by might ie by power one who owns the power later on gets the legal sanctity.</p><p> </p><p>We could see that later on Brahmnical people made Sikhs as Rajput Kings and did same rituals for them as they did for Rajpoots.</p><p> </p><p>We would have rembered this to over come that wrong else rule of Ranjit Singh would not have gone.</p><p>Here is the End of Chaertor Description of Chacrtor (of/like) Female Dialogue (Between) King (and) Minister of Chaertor 402 ,all is aspicious,402.7123.afanzu/To Be Contnued.</p><p> </p><p>(to be Continuedd...)</p></blockquote><p></p>
[QUOTE="vijaydeep Singh, post: 18975, member: 313"] Gurfateh das will give explantion of all that. It is start We need to know that in bihar and in Punajb female use code words Chi attached to letters to tranfer secrate mattters. like for Godhan(a name) girl in Bihar can use term Chigo Chidh Chin(refer Panchlight in hindi by Fanishwar Das Renu) and this is an old habit. Chi-go,Chi-dh,Chi-n. Here name itslef can prove that there is a coded message ie to make information warfare for the dictator who is oppresing as a birth right. gaihar ie deep and mati(mind) again is a signal mixed with noise stating that heavanly mind is obtained if we use brain. Das will give the english tranlation further as origeonal text can be seeb from GobindSadan.org. does message starts about people who will be rewarded by subdueing king and all this encryptions. this may mean to attack the king. to utilise the resource of King first by peace and if not then by force(Islam as per old Testments tells of warning before attacking). Surrender to me attack after the foe does not respond. disinformation,camoflage and making oppoemtn addicted as Britishers did to Chinse with opium. attempts were to be made to overun the King and another thing tells that King has weakness of Proud(Second line can have another message) king is superstious and has fear sychois of hell or is afraid of pain and by making him or his force addict may not succed as king due to fear is always on toe. Second(King follow Brahmincal faith of hevan or hell and his faith is based on fear). Deception can be tried. Deception for addiction or submission Propoganda warfare Attempt to sanathc power with allurement. Attmepts to ovewrcome without force as done by most sensible powers All peacefull means failed Violent rebelution has to start. king who was considered ruler by devine is getting humilaited so is not stranger then subjects. Alone King is incabple to defend himself even by Maid or fem ale slave so King is weak physically if subjects attack him or salve attack him.King is depedant upon others a usul thing of people of that time. king is self consious and for self proud may not use brain to take help of others as due to pruode will try to shy away from taking help of others(who are not under him but his subjects) ie King may not take help of other section of subjects has he does then his weakness will be visible and that section can overthrow the king. humliation to the supporter to PB. Demolralistaion of ruler who was not self dependant and was totlay on the mercy of servents. when King is traped all alone away from staff then King can easyly conced the defeat. Second is that person who moves on the faith due to fear of pain in hell can renounce the same faith if by keeping the same faith similar or other pain in inflicted. Sikhs who died for thier faith had not lust for heavon or fear of pain of hell but love for Master Akal.Who has one form Khalsa. surrender of King. When we take one line only of the verse often In Guru Granth Sahib Ji it may not have spritual meaning.Our Panth talks of Akal in matter so al things in all on physical arean also has spritual meaning and when spritual is practically done on earth so we tend to get Gurmat while others some may have gap in both so give rise to hypocracy. In Guru Granth Sahib Ji line stating Blackening of face of slanderer. End of Sulhi(a person attacking Guru's interest) New King's coming at particular Year among others has no spritual meaning till we read the whole verse but irony is that only selected portion of Guru Granth Sahib Ji and Dasham Granth Ji are given to creat contradiction. So here spritual meaning is claer that by will of Akal a young girl(considered forceless(Term Abla used are is to show irony as this whole Chaertor depects her power and term Abala was used by King in his mind for girl and so far they did considered female as thier object of lust) by force of her female slave can use the body of a King who use to say of Dharam or righousness based upon fear of hell or Brahmnacal theory. So all is temporary and so is might of King and Faith of the King and can be defeated destroyed. so never should one trry to be King either but remain in Democry the Khalsa or servent of Hunaminty then to be its ruler. ..Dohara.. ultimate defeat of King that instead of punshing her of destroying his faith King did a compromise to conceal his being fallen from faith or act of hereitc. so he gave sanction to wrong by marrying the girl. In plotics we say that Defacto soon becomes de jure by might ie by power one who owns the power later on gets the legal sanctity. We could see that later on Brahmnical people made Sikhs as Rajput Kings and did same rituals for them as they did for Rajpoots. We would have rembered this to over come that wrong else rule of Ranjit Singh would not have gone. Here is the End of Chaertor Description of Chacrtor (of/like) Female Dialogue (Between) King (and) Minister of Chaertor 402 ,all is aspicious,402.7123.afanzu/To Be Contnued. (to be Continuedd...) [/QUOTE]
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