☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Interfaith Dialogues
The Ocean Of Love
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="Astroboy" data-source="post: 83600" data-attributes="member: 4990"><p>Revolutionary sentiments like this have endeared Kabir to such modern</p><p>Indian visionaries as Mahatma Gandhi and Rabindranath Tagore, but</p><p>had the opposite effect in his own time. A caste-conscious Hindu society</p><p>and an orthodox Muslim establishment both viewed the presumptuous</p><p>julaha with horror, and he was persecuted a number of times, primarily</p><p>by the Emperor Sikander Lodi. He was drowned in the Ganges chained</p><p>in a boat full of stones, but either was miraculously saved at the last</p><p>minute or resurrected from the dead; he was buried alive, but survived</p><p>that also; he was bound and thrown in front of an elephant, but the</p><p>elephant refused to touch him. These stories are part of the tradition, but</p><p>of course are not verifiable; nevertheless, that Kabir's teaching and actions</p><p>brought him into conflict with authority and eventually persecution</p><p>is overwhelmingly probable; to survive such persecution either</p><p>through divine intervention or resurrection is not without precedent; and</p><p>in any case, Kabir's survival is well attested, as is his death in Magahar at</p><p>an advanced age.The earliest written reference to Kabir is in the Bhakta Mala, a poem on the lives of various Saints, written</p><p>by Nabha Das about 1600 (eighty years after Kabir's death). It is a very</p><p>interesting and accurate brief summing-up of his career as seen from</p><p>outside:</p><p>Kabir refused to acknowledge caste distinctions, or to recognize the</p><p>authority of the six Hindu schools of philosophy;. . .He held that</p><p>religion without bhakti [loving devotion for God] was no religion at</p><p>all, and that asceticism, fasting and almsgiving had no value if</p><p>unaccompanied by bhajan [meditation]. By means of ramainis,</p><p>shabdas and sakhis [different types of songs] he imparted religious</p><p>instruction to Hindus and Mohammedans alike. He had no preference</p><p>for either religion, but gave teaching that was appreciated by the followers of both. He spoke out his mind fearlessly, and never</p><p>made it his object merely to please his hearers. </p><p>Kabir had a number of disciples who became Masters and gave initiation after his</p><p>passing: some of them are known only from his writings, but many are</p><p>famous in their own right. Ravidas and Dadu Sahib are two well-known</p><p>Saints who derived directly or indirectly from Kabir, and there are many</p><p>others. The two that are of concern to us here are Dharam Das, who was</p><p>his gurumukh successor and who is honored today especially by the</p><p>members of the Kabir-panth, a religious sect in northern India (it has</p><p>Hindu and Muslim sections) which claims to have been founded by</p><p>Kabir, and Baba Nanak, the first guru of the Sikhs, who is honored</p><p>today especially by the followers of the Sikh religion.</p><p>It is one of the ironies of history that the line continuing through</p><p>Dharam Das, whose special relationship with Kabir is vividly described</p><p>in the Foreword, should have decayed and become eventually</p><p>one of ceremonial religious leadership, while the line continuing through</p><p>Nanak, who only met Kabir twice and who was himself a swateh sant,</p><p>"born free,"12 should be the line through which Kabir's power and impulse</p><p>continue in their fulness in the modern world.' But it is true: the</p><p>Kabir-panth today has no knowledge of the inner teachings, and has</p><p>reduced its initiation to one of ritual only. While the same is true of the</p><p>Sikh religion, that line went underground after the death of the tenth</p><p>Sikh Guru and has continued unabated down to the present.</p><p>KABIR'S PASSING</p><p>When Kabir was ready to leave, it is said that his Hindu and Muslim</p><p>disciples were prepared to fight over whether his body should be</p><p>cremated or buried. After rebuking them sternly for forgetting his</p><p>teachings so soon, he lay down, covered himself with sheets, and told</p><p>everyone 1 o leave. When they came back into the room, his body was</p><p>gone; where it had been was a heap of flowers. His Muslim followers</p><p>took half of the flowers and buried them, and his Hindu disciples took</p><p>the other half and burned them. Thus in death as in life, Kabir demonstrated</p><p>the universality of the Masters.</p><p>It is also said that Kabir made a number of resurrection appearances</p><p>after his death, including at least one to Dharam Das in which he gave</p><p>him further instruction along the lines of the Anurag Sagar.</p></blockquote><p></p>
[QUOTE="Astroboy, post: 83600, member: 4990"] Revolutionary sentiments like this have endeared Kabir to such modern Indian visionaries as Mahatma Gandhi and Rabindranath Tagore, but had the opposite effect in his own time. A caste-conscious Hindu society and an orthodox Muslim establishment both viewed the presumptuous julaha with horror, and he was persecuted a number of times, primarily by the Emperor Sikander Lodi. He was drowned in the Ganges chained in a boat full of stones, but either was miraculously saved at the last minute or resurrected from the dead; he was buried alive, but survived that also; he was bound and thrown in front of an elephant, but the elephant refused to touch him. These stories are part of the tradition, but of course are not verifiable; nevertheless, that Kabir's teaching and actions brought him into conflict with authority and eventually persecution is overwhelmingly probable; to survive such persecution either through divine intervention or resurrection is not without precedent; and in any case, Kabir's survival is well attested, as is his death in Magahar at an advanced age.The earliest written reference to Kabir is in the Bhakta Mala, a poem on the lives of various Saints, written by Nabha Das about 1600 (eighty years after Kabir's death). It is a very interesting and accurate brief summing-up of his career as seen from outside: Kabir refused to acknowledge caste distinctions, or to recognize the authority of the six Hindu schools of philosophy;. . .He held that religion without bhakti [loving devotion for God] was no religion at all, and that asceticism, fasting and almsgiving had no value if unaccompanied by bhajan [meditation]. By means of ramainis, shabdas and sakhis [different types of songs] he imparted religious instruction to Hindus and Mohammedans alike. He had no preference for either religion, but gave teaching that was appreciated by the followers of both. He spoke out his mind fearlessly, and never made it his object merely to please his hearers. Kabir had a number of disciples who became Masters and gave initiation after his passing: some of them are known only from his writings, but many are famous in their own right. Ravidas and Dadu Sahib are two well-known Saints who derived directly or indirectly from Kabir, and there are many others. The two that are of concern to us here are Dharam Das, who was his gurumukh successor and who is honored today especially by the members of the Kabir-panth, a religious sect in northern India (it has Hindu and Muslim sections) which claims to have been founded by Kabir, and Baba Nanak, the first guru of the Sikhs, who is honored today especially by the followers of the Sikh religion. It is one of the ironies of history that the line continuing through Dharam Das, whose special relationship with Kabir is vividly described in the Foreword, should have decayed and become eventually one of ceremonial religious leadership, while the line continuing through Nanak, who only met Kabir twice and who was himself a swateh sant, "born free,"12 should be the line through which Kabir's power and impulse continue in their fulness in the modern world.' But it is true: the Kabir-panth today has no knowledge of the inner teachings, and has reduced its initiation to one of ritual only. While the same is true of the Sikh religion, that line went underground after the death of the tenth Sikh Guru and has continued unabated down to the present. KABIR'S PASSING When Kabir was ready to leave, it is said that his Hindu and Muslim disciples were prepared to fight over whether his body should be cremated or buried. After rebuking them sternly for forgetting his teachings so soon, he lay down, covered himself with sheets, and told everyone 1 o leave. When they came back into the room, his body was gone; where it had been was a heap of flowers. His Muslim followers took half of the flowers and buried them, and his Hindu disciples took the other half and burned them. Thus in death as in life, Kabir demonstrated the universality of the Masters. It is also said that Kabir made a number of resurrection appearances after his death, including at least one to Dharam Das in which he gave him further instruction along the lines of the Anurag Sagar. [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Interfaith Dialogues
The Ocean Of Love
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top