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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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The Making Of Sikh History - Literally. A Translation
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<blockquote data-quote="dalsingh1zero1" data-source="post: 163934" data-attributes="member: 17263"><p><em><span style="color: Navy">Having posited an explanation for the general Hindu failure to produce rational, chronological historical narratives, Ganda Singh now focuses his attention closer to home, attempting to explain perceived Sikh shortcomings in this very department. His surprise is apparent and understandable given the literary output of parallel societies that existed alongside of the early panth. Here I must add that personally, I’m not too sure of what to make of an explanation that simply reduces the matter to the effects of Puranic influences on those writing early Sikh narratives myself. I can’t help wonder about other factors that may have played a part. One possibility may have been the impress of the usually illiterate or semi-literate rural constituency of the Sikh community during the formative years of the panth. Such societies the world over have usually conveyed their sense of identity and history orally, often through metaphors and myths, even song and dance. This is not something peculiar to India but a globally observable phenomenon with such societies. The point being that if generally uneducated (in the formal sense), village based Sikhs formed a disproportionately large segment of the panth, then surely catering to their own preferred style of communication is as likely to have been a key a factor that shaped literary developments in the Sikh world as any other? So factors outside of Puranic influences, may have played a part in shaping things in this department.</span></em></p><p><em><span style="color: Navy"></span></em></p><p><em><span style="color: Navy"></span></em></p><p><em><span style="color: Navy">For us today, acknowledging the passage of time and the experiences of Sikhs in an independent India (i.e. the period subsequent to the original release of the book from which the extract is taken) brings out further insights. You can tell these words were written before the troubled 80s, one legacy of which is an estrangement between an undeterminable number of Sikhs and the idea of ‘Indianness’. In the extract Ganda uses language which clearly and unquestioningly places Sikhs within a wider ‘Indian’ world (interesting in itself given his prominent position in the Singh Sabha movement and commitment to the goals of the organisation). However, he doesn’t let his dedication to demarcating an independent identity for his own people cloud his evaluation of Hindu and Muslim history and their achievements. This is most clear in the way he acknowledges the emergence of modern style histories from the Islamic/Semitic world on one hand, and in the way he recognises the historical significance of traditional Hindu religious texts in the context of global literature, referring to their authors as ‘world leaders’ in this field, on the other. </span></em></p><p><em><span style="color: Navy"></span></em></p><p><em><span style="color: Navy"></span></em></p><p><em><span style="color: Navy">In this context, he identifies in Guru Gobind Singh ji’s penmanship, a significant shift towards the historical in Indic literature. I, however, do find it difficult to wholeheartedly agree with his perspective regarding the characteristics of dasmesh pita’s Bachhitar Natak. My own experience of Bachhitar Natak, doesn’t align with Dr. Singh’s belief (as I understand it), which seems to suggest that it sort of strikes close to modern style histories. Sure, I agree that it does contain a lot of historical facts, and its relative impartiality I can assent to. But I think Singh underplays the heavily metaphysical nature of the work, complete with narrations of conversations with God and accounts of prebirth experiences. If we are to resort to categorisation, then surely we must say that Bachhittar Natak is in a genre of its own. And if we are going to analyse it in through a reductionalist lens then it clearly encompasses originality as well as precedents that have foundations in previously existing traditions, especially ancient Indic ones. Needless to say, such an analysis is a sure fire way to land into hot water with a community that gives paramount importance to the words of their Gurus, given that these words are revered as the very physical manifestation of the Gurus today. </span></em></p><p><em><span style="color: Navy"></span></em></p><p><em><span style="color: Navy"></span></em></p><p><em><span style="color: Navy">That dasmesh pita ji was the first person from an ‘Indian’ context to write an autobiography is another fascinating notion introduced by the text and I wonder if anyone has ever challenged this assertion since. In what follows, we are given further perceptive details of our Guru’s times touching on the original impulse to collect details of the life of Guru Nanak as well as facts regarding the administrative arrangements of the tenth Guru’s darbar. For me, such details illuminate (in no small way) by helping one to imagine the past in finer detail. When I think about it, it really is a form of darshan.</span></em></p><p></p><p><span style="color: Black"> Indian sages and ascetics were amongst world leaders in the art of writing. They created great tomes like the Vedas, Shasters, Puranas, Ramayan and Mahabharat. They wrote poetry of the highest order and gave birth to many other varieties of literature too. But mainly because of the inclinations of their minds; these were metaphysical in nature and because of this, the materialistic activities of worldly lives – in which there is much that is negative and less that is good – were not given any particular attention. This is the reason why Indians have not carefully studied Islamic and Christian historical literature even till the present time, or why no impression of any significant depth has been made upon them from any other source. [Thus] they were unable to take ownership of the type of thinking which stimulated [the creation of] realistic-history. Otherwise there was nothing to prevent anyone from writing the Guru’s diaries (ਰੋਜ਼ਨਾਮਚੇ) or biographies (ਜੀਵਨੀਆਂ) during the [earthly life-] times of the Guru sahibaans, as these [times] were contemporary to those of the Moghul emperors, when countless ordinances (ਤੁਜ਼ਕਾਂ/ਤੁਜ਼ਕਰੇ), biographies (ਜੀਵਨ-ਚਰਿੱਤਰ), autobiographies (ਸ੍ਵੈ-ਜੀਵਨੀਆਂ) and histories (ਇਤਿਹਾਸ) were being written.</span></p><p><span style="color: Black"></span></p><p> <span style="color: Black">Shortly after Guru Angad had absorbed Guru Nanak sahib’s light [i.e. Guru Nanak ji’s physical passing], they began efforts to collect [details] of the events of Guru [Nanak] ji’s life - [or] if the dates given in the janam-sakhis are broadly correct – then within Guru sahib’s [Nanak’s] final years themselves. But because writers had been raised up upon Puranic literature, no janam-sakhi was ever prepared from the perspective of a historical chronicle (ਤਵਾਰੀਖ਼ੀ ਦ੍ਰਿਸ਼ਟੀਕੌਣ ਵਾਲੀ ਕੋਈ ਜਨਮ-ਸਾਖੀ ਤਿਆਰ ਨਾ ਹੋਈ) and nor was any other type of literature, that presented the lives of any of the Gurus comprehensively, with chronological accuracy to emerge subsequently. It doesn’t appear as if anyone carefully preserved the personal records (ਵਹੀਆਂ) of the Guru’s households either, which would have provided some measure of assistance [in writing history]. All the way up to the ninth Guru, whichever extant hukamnamas (addressed to sangats) we can obtain, do not furnish any date or year, meaning even these are of no help in trying to present events in accordance to a tight chronological framework. It is only in the time of Guru Gobind Singh ji, when their clerical system appears to have been in effect [that such conventions were used]. All of their [Guru Gobind Singh’s] hukamnamas provide dates, months and years from Sammat 1780 Bikrami (1691 AD) onwards. It was not customary to leave signatures of one’s own name at that time, but Guru sahib’s own writing is present on every hukamnama [in a form] referred to as a symbol (ਨੀਸਾਣ). In many places, the summarised contents of a hukamnama have also been provided. And not only this, the number of lines penned by scribes have been supplied at the ends, so that no subsequent omissions or additions can occur. Many of the hukamnamas contain a number [that corresponds] to a clerical register too.</span></p><p><span style="color: Black"></span></p><p> <span style="color: Black">In this way, some of Guru Sahib’s personal creations (Ram avatar, Krishan avatar etc.) also give the year, month and date [of completion] in their concluding sections. These things are signifiers of Guru ji’s understandings and perceptions, and hazoor’s inclinations towards the historical. But regretfully, where the ill will of the hill rajahs and oppression of the Moghul government compelled Guru Gobind Singh ji to vacate Anandpur Sahib in 1705 [AD], innumerable volumes of literature, as well as the accounts, clerical records and files of Anandpur were all destroyed or sacrificed at the Sarsa river [during that evacuation], with which priceless, original sources for Guru sahib’s life and Sikh history were destroyed.</span></p><p><span style="color: Black"></span></p><p> <span style="color: Black">Amongst all of India’s, great (nonMuslim) religious figures, Guru Gobind Singh was the first to start the custom of writing one’s own narrative (an autobiography). Prior to Guru Gobind Singh ji, nobody had written their ‘personal narrative’ – whether this be in Sanskrit, Braj bhasha, Hindi or any other language. Guru sahib’s ‘apnee katha’ greatest virtues are its factuality (ਯਥਾਰਥਕਤਾ) and neutrality (ਨਿਰਪੱਖਤਾ), which are two great attributes of [modern] historiography [‘ਅਪਨੀ ਕਥਾ’ here refers to a subsection of a Dasam Granth composition called Bachhitar Natak (ਬਚਿੱਤ੍ਰ ਨਾਟਕ literally ‘wonderful drama’) and is believed, by mainstream Sikhs, to be a autobiographical account by Guru Gobind Singh himself]. Despite being written in a poetic form (in accordance to the prevalent custom at the time) there is a considerable reserve in the given statements, and they are not exaggerated at all. Nor is any bitter or harsh language used for the enemy at any place.</span></p><p><span style="color: Black"></span></p><p> <span style="color: Black">Sainapati, the author of Sri Gur Sobha has endeavoured to proceed along these very principles (ਪੂਰਨਿਆਂ), as laid down by Guru sahib, and has managed to achieve a high degree of success in his effort. </span></p><p><span style="color: Black">Like This</span></p></blockquote><p></p>
[QUOTE="dalsingh1zero1, post: 163934, member: 17263"] [I][COLOR="Navy"]Having posited an explanation for the general Hindu failure to produce rational, chronological historical narratives, Ganda Singh now focuses his attention closer to home, attempting to explain perceived Sikh shortcomings in this very department. His surprise is apparent and understandable given the literary output of parallel societies that existed alongside of the early panth. Here I must add that personally, I’m not too sure of what to make of an explanation that simply reduces the matter to the effects of Puranic influences on those writing early Sikh narratives myself. I can’t help wonder about other factors that may have played a part. One possibility may have been the impress of the usually illiterate or semi-literate rural constituency of the Sikh community during the formative years of the panth. Such societies the world over have usually conveyed their sense of identity and history orally, often through metaphors and myths, even song and dance. This is not something peculiar to India but a globally observable phenomenon with such societies. The point being that if generally uneducated (in the formal sense), village based Sikhs formed a disproportionately large segment of the panth, then surely catering to their own preferred style of communication is as likely to have been a key a factor that shaped literary developments in the Sikh world as any other? So factors outside of Puranic influences, may have played a part in shaping things in this department. For us today, acknowledging the passage of time and the experiences of Sikhs in an independent India (i.e. the period subsequent to the original release of the book from which the extract is taken) brings out further insights. You can tell these words were written before the troubled 80s, one legacy of which is an estrangement between an undeterminable number of Sikhs and the idea of ‘Indianness’. In the extract Ganda uses language which clearly and unquestioningly places Sikhs within a wider ‘Indian’ world (interesting in itself given his prominent position in the Singh Sabha movement and commitment to the goals of the organisation). However, he doesn’t let his dedication to demarcating an independent identity for his own people cloud his evaluation of Hindu and Muslim history and their achievements. This is most clear in the way he acknowledges the emergence of modern style histories from the Islamic/Semitic world on one hand, and in the way he recognises the historical significance of traditional Hindu religious texts in the context of global literature, referring to their authors as ‘world leaders’ in this field, on the other. In this context, he identifies in Guru Gobind Singh ji’s penmanship, a significant shift towards the historical in Indic literature. I, however, do find it difficult to wholeheartedly agree with his perspective regarding the characteristics of dasmesh pita’s Bachhitar Natak. My own experience of Bachhitar Natak, doesn’t align with Dr. Singh’s belief (as I understand it), which seems to suggest that it sort of strikes close to modern style histories. Sure, I agree that it does contain a lot of historical facts, and its relative impartiality I can assent to. But I think Singh underplays the heavily metaphysical nature of the work, complete with narrations of conversations with God and accounts of prebirth experiences. If we are to resort to categorisation, then surely we must say that Bachhittar Natak is in a genre of its own. And if we are going to analyse it in through a reductionalist lens then it clearly encompasses originality as well as precedents that have foundations in previously existing traditions, especially ancient Indic ones. Needless to say, such an analysis is a sure fire way to land into hot water with a community that gives paramount importance to the words of their Gurus, given that these words are revered as the very physical manifestation of the Gurus today. That dasmesh pita ji was the first person from an ‘Indian’ context to write an autobiography is another fascinating notion introduced by the text and I wonder if anyone has ever challenged this assertion since. In what follows, we are given further perceptive details of our Guru’s times touching on the original impulse to collect details of the life of Guru Nanak as well as facts regarding the administrative arrangements of the tenth Guru’s darbar. For me, such details illuminate (in no small way) by helping one to imagine the past in finer detail. When I think about it, it really is a form of darshan.[/COLOR][/I] [COLOR="Black"] Indian sages and ascetics were amongst world leaders in the art of writing. They created great tomes like the Vedas, Shasters, Puranas, Ramayan and Mahabharat. They wrote poetry of the highest order and gave birth to many other varieties of literature too. But mainly because of the inclinations of their minds; these were metaphysical in nature and because of this, the materialistic activities of worldly lives – in which there is much that is negative and less that is good – were not given any particular attention. This is the reason why Indians have not carefully studied Islamic and Christian historical literature even till the present time, or why no impression of any significant depth has been made upon them from any other source. [Thus] they were unable to take ownership of the type of thinking which stimulated [the creation of] realistic-history. Otherwise there was nothing to prevent anyone from writing the Guru’s diaries (ਰੋਜ਼ਨਾਮਚੇ) or biographies (ਜੀਵਨੀਆਂ) during the [earthly life-] times of the Guru sahibaans, as these [times] were contemporary to those of the Moghul emperors, when countless ordinances (ਤੁਜ਼ਕਾਂ/ਤੁਜ਼ਕਰੇ), biographies (ਜੀਵਨ-ਚਰਿੱਤਰ), autobiographies (ਸ੍ਵੈ-ਜੀਵਨੀਆਂ) and histories (ਇਤਿਹਾਸ) were being written. Shortly after Guru Angad had absorbed Guru Nanak sahib’s light [i.e. Guru Nanak ji’s physical passing], they began efforts to collect [details] of the events of Guru [Nanak] ji’s life - [or] if the dates given in the janam-sakhis are broadly correct – then within Guru sahib’s [Nanak’s] final years themselves. But because writers had been raised up upon Puranic literature, no janam-sakhi was ever prepared from the perspective of a historical chronicle (ਤਵਾਰੀਖ਼ੀ ਦ੍ਰਿਸ਼ਟੀਕੌਣ ਵਾਲੀ ਕੋਈ ਜਨਮ-ਸਾਖੀ ਤਿਆਰ ਨਾ ਹੋਈ) and nor was any other type of literature, that presented the lives of any of the Gurus comprehensively, with chronological accuracy to emerge subsequently. It doesn’t appear as if anyone carefully preserved the personal records (ਵਹੀਆਂ) of the Guru’s households either, which would have provided some measure of assistance [in writing history]. All the way up to the ninth Guru, whichever extant hukamnamas (addressed to sangats) we can obtain, do not furnish any date or year, meaning even these are of no help in trying to present events in accordance to a tight chronological framework. It is only in the time of Guru Gobind Singh ji, when their clerical system appears to have been in effect [that such conventions were used]. All of their [Guru Gobind Singh’s] hukamnamas provide dates, months and years from Sammat 1780 Bikrami (1691 AD) onwards. It was not customary to leave signatures of one’s own name at that time, but Guru sahib’s own writing is present on every hukamnama [in a form] referred to as a symbol (ਨੀਸਾਣ). In many places, the summarised contents of a hukamnama have also been provided. And not only this, the number of lines penned by scribes have been supplied at the ends, so that no subsequent omissions or additions can occur. Many of the hukamnamas contain a number [that corresponds] to a clerical register too. In this way, some of Guru Sahib’s personal creations (Ram avatar, Krishan avatar etc.) also give the year, month and date [of completion] in their concluding sections. These things are signifiers of Guru ji’s understandings and perceptions, and hazoor’s inclinations towards the historical. But regretfully, where the ill will of the hill rajahs and oppression of the Moghul government compelled Guru Gobind Singh ji to vacate Anandpur Sahib in 1705 [AD], innumerable volumes of literature, as well as the accounts, clerical records and files of Anandpur were all destroyed or sacrificed at the Sarsa river [during that evacuation], with which priceless, original sources for Guru sahib’s life and Sikh history were destroyed. Amongst all of India’s, great (nonMuslim) religious figures, Guru Gobind Singh was the first to start the custom of writing one’s own narrative (an autobiography). Prior to Guru Gobind Singh ji, nobody had written their ‘personal narrative’ – whether this be in Sanskrit, Braj bhasha, Hindi or any other language. Guru sahib’s ‘apnee katha’ greatest virtues are its factuality (ਯਥਾਰਥਕਤਾ) and neutrality (ਨਿਰਪੱਖਤਾ), which are two great attributes of [modern] historiography [‘ਅਪਨੀ ਕਥਾ’ here refers to a subsection of a Dasam Granth composition called Bachhitar Natak (ਬਚਿੱਤ੍ਰ ਨਾਟਕ literally ‘wonderful drama’) and is believed, by mainstream Sikhs, to be a autobiographical account by Guru Gobind Singh himself]. Despite being written in a poetic form (in accordance to the prevalent custom at the time) there is a considerable reserve in the given statements, and they are not exaggerated at all. Nor is any bitter or harsh language used for the enemy at any place. Sainapati, the author of Sri Gur Sobha has endeavoured to proceed along these very principles (ਪੂਰਨਿਆਂ), as laid down by Guru sahib, and has managed to achieve a high degree of success in his effort. Like This[/COLOR] [/QUOTE]
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Sikh History & Heritage
The Making Of Sikh History - Literally. A Translation
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