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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
Bachittar Natak
Charitropakhyan: Translation By Sardar Kapur Singh
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<blockquote data-quote="Luckysingh" data-source="post: 178674" data-attributes="member: 16886"><p>I totally agree, yet again Gyanji !!</p><p>The fact that a few maybe able to extract some hidden knowledge from DG, makes it more like something that Guruji would NOT do. </p><p>This is why I quoted -</p><p></p><p> </p><p>The shabads from Sri Guru Granth Sahib ji appeal to the masses in a simplistic language.</p><p>Yes, when you come across a shabad and look into it deeper, then it's meaning and message only gets stronger. </p><p>There is no 'hidden' message that only the priveleged can see. But in DG, you have to look and look to get even a 'slight' message and it doesn't get any stronger even if you know more about the metaphor in reference!!</p><p>I'm sure you will agree with me here ???</p><p> </p><p>Yet again, I don't understand why there needs to be that many charitars that all touch on similar issues!</p><p> </p><p>I am very glad that you mentioned the sufi analogy above, because I didn't think that many of you were aware of this and would agree with me, so I never touched on this area!</p><p>Again, I am very glad that you are aware and can understand my next comment.-</p><p> </p><p>-I have a great interest in music as you may know, so I am very aware of this sufi literature and influences with reference to 'God and the soul bride'..etc..etc..</p><p> </p><p>I like Bulleh Shah's classic that we all know-<em>'ni mai kamlee'</em></p><p>Which very few out there actually understand, as this song is about the soul bride being in a 'mad' or kamlee love with her lover God.</p><p>We still keep hearing newer bhangra/hip hop versions of this song that keep getting released, and I often wonder if these producers actually know what Bulleh Shah was actually on about ?!!!</p><p> </p><p>With reference to this sufi style of Lover God and human soul bride, I gather that the references in the Sri Guru Granth Sahib ji are more in line with this rather than kaam.</p><p>I have also found many DG fans that try to back up charitropakhyan like to claim that SGGS ji has references for love,lust and kaam.</p><p> BUT- Ihave to disagree here!</p><p>I think that most of the SGGSji references are close to the sufi analogy whereas the DG references seem more direct on Kaam and deception.</p><p>Therefore, these scholars that claim that DG is a continuation in more depth of the initial love/lust shabads in Sri Guru Granth Sahib Ji, are actually on a completely different scale. These scholars seem to give no regard to the sufi analogies in my personal opinion.</p><p> </p><p>I'm no scholar, but I can easily see where some other so called scholars are wrong!!</p><p>I'm pretty sure that you will agree ?</p><p> </p><p>My father (passed away some 15 yrs ago) always taught me to not follow the crowd, to not do or believe something just because so and so said so.</p><p> </p><p>He said there are 2 types that don't follow the crowds blindly-</p><p>1st, there are the quiet ones, that just observe and learn what they can from the crowd and then go away from the limelight taking the learned gyan with them.</p><p> </p><p>2nd, there are the ones that don't want to follow but they want to lead!</p><p>They want the crowds following them. If they see a baba or dera pulling in crowds with some special style, then they too want their own style to pull in the masses!!</p><p>If they see a musician pulling all the teenagers and money, then they too want to do the same but they don't envy or learn from the musician they see. Infact, they have hate and jealousy of why this person is a success and they are not!</p><p> </p><p>You can guess, he always taught me to be part of the 1st group of people.</p><p>He would also say very often-</p><p>- Keep your Eyes and Ears OPEN, but keep your Mouth Closed and Only open when you need to !!</p><p> </p><p>This is why I don't follow the pro or anti DG crowd. But I Look and Listen to the points of both parties and then approach it by being pre-armed with this knowledge.</p><p>So far, I have found that most of the pro arguments seem to fall flat on the face.</p><p> </p><p>I only had interest in the piece above in the OP, because it made me realise that the king or the decieved is NOT Guruji as I had previously assumed !!</p><p>Why i assumed this ???- I really cannot remember !!!</p><p>Therefore, I found it useful to post so that others won't make the same mistake.</p></blockquote><p></p>
[QUOTE="Luckysingh, post: 178674, member: 16886"] I totally agree, yet again Gyanji !! The fact that a few maybe able to extract some hidden knowledge from DG, makes it more like something that Guruji would NOT do. This is why I quoted - The shabads from Sri Guru Granth Sahib ji appeal to the masses in a simplistic language. Yes, when you come across a shabad and look into it deeper, then it's meaning and message only gets stronger. There is no 'hidden' message that only the priveleged can see. But in DG, you have to look and look to get even a 'slight' message and it doesn't get any stronger even if you know more about the metaphor in reference!! I'm sure you will agree with me here ??? Yet again, I don't understand why there needs to be that many charitars that all touch on similar issues! I am very glad that you mentioned the sufi analogy above, because I didn't think that many of you were aware of this and would agree with me, so I never touched on this area! Again, I am very glad that you are aware and can understand my next comment.- -I have a great interest in music as you may know, so I am very aware of this sufi literature and influences with reference to 'God and the soul bride'..etc..etc.. I like Bulleh Shah's classic that we all know-[I]'ni mai kamlee'[/I] Which very few out there actually understand, as this song is about the soul bride being in a 'mad' or kamlee love with her lover God. We still keep hearing newer bhangra/hip hop versions of this song that keep getting released, and I often wonder if these producers actually know what Bulleh Shah was actually on about ?!!! With reference to this sufi style of Lover God and human soul bride, I gather that the references in the Sri Guru Granth Sahib ji are more in line with this rather than kaam. I have also found many DG fans that try to back up charitropakhyan like to claim that SGGS ji has references for love,lust and kaam. BUT- Ihave to disagree here! I think that most of the SGGSji references are close to the sufi analogy whereas the DG references seem more direct on Kaam and deception. Therefore, these scholars that claim that DG is a continuation in more depth of the initial love/lust shabads in Sri Guru Granth Sahib Ji, are actually on a completely different scale. These scholars seem to give no regard to the sufi analogies in my personal opinion. I'm no scholar, but I can easily see where some other so called scholars are wrong!! I'm pretty sure that you will agree ? My father (passed away some 15 yrs ago) always taught me to not follow the crowd, to not do or believe something just because so and so said so. He said there are 2 types that don't follow the crowds blindly- 1st, there are the quiet ones, that just observe and learn what they can from the crowd and then go away from the limelight taking the learned gyan with them. 2nd, there are the ones that don't want to follow but they want to lead! They want the crowds following them. If they see a baba or dera pulling in crowds with some special style, then they too want their own style to pull in the masses!! If they see a musician pulling all the teenagers and money, then they too want to do the same but they don't envy or learn from the musician they see. Infact, they have hate and jealousy of why this person is a success and they are not! You can guess, he always taught me to be part of the 1st group of people. He would also say very often- - Keep your Eyes and Ears OPEN, but keep your Mouth Closed and Only open when you need to !! This is why I don't follow the pro or anti DG crowd. But I Look and Listen to the points of both parties and then approach it by being pre-armed with this knowledge. So far, I have found that most of the pro arguments seem to fall flat on the face. I only had interest in the piece above in the OP, because it made me realise that the king or the decieved is NOT Guruji as I had previously assumed !! Why i assumed this ???- I really cannot remember !!! Therefore, I found it useful to post so that others won't make the same mistake. [/QUOTE]
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Hard Talk
Bachittar Natak
Charitropakhyan: Translation By Sardar Kapur Singh
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