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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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<blockquote data-quote="vijaydeep Singh" data-source="post: 21727" data-attributes="member: 313"><p>Gurfateh</p><p> </p><p>Dear Kds JI,</p><p> </p><p> </p><p>By this time you will be aware that Das is not Guru Granth Sahib purist.</p><p> </p><p>Das relies on other texts and Archelogical evidance also.Unlike due to Chrisitan influnece many of out reformers are trying to make bible like interpetations of Guru Granth Sahib Ji as protestants do.</p><p> </p><p>Das can only prove that evidance from other sources like Three Mudras like Swrod,Uncut Hairs and Kachhera like shorts are not contradictory to Guru Granth Sahib Ji.</p><p> </p><p>As per verse of St Kabeer Ji,Behold that as brave who fights for poor.Sword could be conformity.</p><p> </p><p>Lust as five vices could give as symbolic meaning of Kachchherah.</p><p> </p><p>and Hairs being uncut as Guru opposed Jains for removing hairs which makes their intellect low gives us signal for uncut hairs verse in Guru Granth Sahib Starts with Sir Ghutte Saitani or Satanic with head perhpahs shaven.Here Guru tells that without hairs intellect is low.</p><p> </p><p> </p><p>Then why did not this appear in Guru Granth Sahib JI?</p><p> </p><p>Guru at that times were aware that Sikhs will follow thier tradtionas as they have told so no record was needed but as Tenth Master saw that some imposters tried to interpolate So does he gave them in writing of Dasham Granth and Sarbloh Granth and in both he said that it is as per tradtion and nothing new.</p><p> </p><p> </p><p>We could see that Cocept of taking Vak(holy sermon),Santookh,Prakash,Ardas starting with with Tu Thakur..,Miri Piri etc. are not at all writtan in Guru Granth Sahib Ji but are there as tradition started by Guru but in comformity with Guru Granth Sahib Ji.</p><p> </p><p>Last thing which is very much important is that what das tinks that Guru Granth Saihb Ji were not meant for Sikhs but for whole of the world.While First Master preached not a new faith but to have faith in God to all mankind.</p><p> </p><p>Only those who wanted to be like him joined him as Sikh.Tenth Master only made it consolidated Third faith as we see from history of various sources that unlike First Guru Aurnazeb Rahmat ul Alhe also wanted to combine mankind into one Faith by force.Guru Ji wanted it to be one with love.As challenge to poltics by sprituality then Tenth Master told him that God can make 3 out of 2 if there is force by politics to make 2 as 1.</p><p> </p><p>That 3rd faith will also make 2 merging in three but with love.</p><p> </p><p>As per Vars of Bhai Gurdas I and II and verse of Bhatts,Satta Balvand,Baba Sunder Ji in Guru Granth Sahib Ji,it is clear that concept of Guru Panth was there ie Sikhs are equal to Guru so Guru knew that Maryada or code was to be known by Sikhs also.</p><p> </p><p>But to make it recorded as Panth was to spread more in offensive and victorius manner did Tenth Master recordeed them also. Das think before Tenth Master Gurus did not felt is essinatial to record that in Guru Granth Sahib Ji.</p></blockquote><p></p>
[QUOTE="vijaydeep Singh, post: 21727, member: 313"] Gurfateh Dear Kds JI, By this time you will be aware that Das is not Guru Granth Sahib purist. Das relies on other texts and Archelogical evidance also.Unlike due to Chrisitan influnece many of out reformers are trying to make bible like interpetations of Guru Granth Sahib Ji as protestants do. Das can only prove that evidance from other sources like Three Mudras like Swrod,Uncut Hairs and Kachhera like shorts are not contradictory to Guru Granth Sahib Ji. As per verse of St Kabeer Ji,Behold that as brave who fights for poor.Sword could be conformity. Lust as five vices could give as symbolic meaning of Kachchherah. and Hairs being uncut as Guru opposed Jains for removing hairs which makes their intellect low gives us signal for uncut hairs verse in Guru Granth Sahib Starts with Sir Ghutte Saitani or Satanic with head perhpahs shaven.Here Guru tells that without hairs intellect is low. Then why did not this appear in Guru Granth Sahib JI? Guru at that times were aware that Sikhs will follow thier tradtionas as they have told so no record was needed but as Tenth Master saw that some imposters tried to interpolate So does he gave them in writing of Dasham Granth and Sarbloh Granth and in both he said that it is as per tradtion and nothing new. We could see that Cocept of taking Vak(holy sermon),Santookh,Prakash,Ardas starting with with Tu Thakur..,Miri Piri etc. are not at all writtan in Guru Granth Sahib Ji but are there as tradition started by Guru but in comformity with Guru Granth Sahib Ji. Last thing which is very much important is that what das tinks that Guru Granth Saihb Ji were not meant for Sikhs but for whole of the world.While First Master preached not a new faith but to have faith in God to all mankind. Only those who wanted to be like him joined him as Sikh.Tenth Master only made it consolidated Third faith as we see from history of various sources that unlike First Guru Aurnazeb Rahmat ul Alhe also wanted to combine mankind into one Faith by force.Guru Ji wanted it to be one with love.As challenge to poltics by sprituality then Tenth Master told him that God can make 3 out of 2 if there is force by politics to make 2 as 1. That 3rd faith will also make 2 merging in three but with love. As per Vars of Bhai Gurdas I and II and verse of Bhatts,Satta Balvand,Baba Sunder Ji in Guru Granth Sahib Ji,it is clear that concept of Guru Panth was there ie Sikhs are equal to Guru so Guru knew that Maryada or code was to be known by Sikhs also. But to make it recorded as Panth was to spread more in offensive and victorius manner did Tenth Master recordeed them also. Das think before Tenth Master Gurus did not felt is essinatial to record that in Guru Granth Sahib Ji. [/QUOTE]
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