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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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Bachittar Natak
Dasam Granth - A Critical Study
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<blockquote data-quote="vijaydeep Singh" data-source="post: 13482" data-attributes="member: 313"><p><strong>Re: Thus Das starts about Dasham Granth</strong></p><p></p><p>Gurfateh</p><p> </p><p>Well Das is just dealing with few of the issuesd raised by Respected Manbir sahib Ji and kds Ji.</p><p> </p><p>Well when we talk of Contradicition and Harmony bet ween the verse of Guru Granth Sahib Ji themselves and then With its Dasha Granth Sahib ji it is our own misinterpetations of both the scripture which brings contradictions.</p><p> </p><p> </p><p>DAS IS REPEATING THE REQUEST TO RESPECTED MANBIR SAHIB TO BRING ANY ONE OF THE 405 IN LIGHT AND THEN DAS WILL EXPLANON WHAT IT CONVEYS.</p><p> </p><p>Well fisrt let it be clear that Sikhs never had the living Gurus but since the time of Fisrt master we have Gurbar akal in the form of Sabad Guru(see Sidh gost).</p><p> </p><p>As per Sau Sakhi much more before that such writing weremade which said that Shri Guru Granth Sahib ji were bestowed Guruhood in Nanded it is said that when we have to undergo charan pahul ie Baptism of feet then corner of the sheet covering Shri Guru Granth Sahib Ji dipped in water and taken and it is not the feet of living Guru as in hindus.Later on after Khalsa it became baptism of Sabre.</p><p> </p><p>So it is Sabad who is our Guru.And perhaps there were cpiesof Guru Granth sahib ji before Tenth Master which were without the writing of Ninth Guru.</p><p> </p><p>It may lookm ridiculous to a person like say Das who might be having the menatlity of medivial age or modern age to find differance between useage of Guru Granth Sahib Ji and Dasham Granth Ji.</p><p> </p><p>Like das has already mentioned above that there are many things whichcame after Guru Granth Sahib Ji so were not incl;uded there.</p><p> </p><p>Guru was beyond the limit of time or any age and infact much more ahead that time and many thing which we use in intellignece at present are included in Triya Charitars.</p><p> </p><p>Well in Japu ji Sahib we have Asankh Papi Pap Kar Jaye and many -ve things told.</p><p> </p><p>Like wise in the Bani of St Kabir Ji we have verse</p><p> </p><p>Marne Se Kya Darpana Jab Hath Sadhora Leen</p><p> </p><p>why to be afraid of death when coconut of sati(lady to be burnt with dead husband) is in hand(like sati).</p><p> </p><p>Here lathough a good lot of example of sati is givne to make ourself like dead without husband God but descrition of -ve is told to explain +ve and no encuoragemtn of Sati is there.</p><p> </p><p>It was intleect of Guru and his braodmindness which lead to survival of Panth in that area surrounded by foes and not the Miracles as often many people from persoanl worshipping Jathas aclaim.Guru Ji could dod that but he used the earthly ways to deliver.</p><p> </p><p>Das will recomend Manbir Sahib Ji to read the wholoe writing by Das above as it is appearing that some points he/she has not comprihanded.</p><p> </p><p>Well with wife there is nothing wrong to use Kok Shastra if needed.</p><p> </p><p>Kama or Lust can not be defeated by supresing or by yoga or by shouting Wahiguru Wahiguru the whole night but self act will increase self ego in us.</p><p> </p><p>Just b y surroundering to the will of God makes us realise that in Bad or lust full also God only act we need not be hating them and will must hekp them but we need to know them.</p><p> </p><p>Triya Charitar also talks of such people and give us deatil of there acts like before going to an area to be one we are proviede the inforamtation of that area objecticely.</p><p> </p><p>Regarding adultary in Triya Charitar it is writtan that meat of adultour person is worhty to be eaten by dogs.</p><p> </p><p>Then if a man does adultary he will get red hot female of iron in well and he will be forced to do the same acts as he did now with her.</p><p> </p><p>In fact this is notjhing but a message about STD or UTI types of ailments.</p><p> </p><p>Coming back to question of kds Ji weather Kavi Ram or Shyam were the writer or Guru was the one.</p><p> </p><p>As in Guru Granth Sahib we have Bani of Bhatts as per with Guru Bani.</p><p> </p><p>So role of Kavi Ram or Shyam was to decode the messages of Guru to his allies around in to the form of errotic or even absurd poems which would be even when leaked into the hand of hindu or muslim enemies would have deviated their attention into lust from the actual message being sent to target.</p><p> </p><p>In fact often Name of Ram or Shyam can be used to put concealment over the identity of actual sended who was Guru.</p><p> </p><p>We need to un derstand that when we talk of the term religeon in Panth it is unique as it influnece all aspect of our life which included sexual life.</p><p> </p><p>Just by describing adultary in negivte term Guru Ji are givng message that good to have pleausre with wife/husband but nothing out of wedlock.</p><p> </p><p>and then always put God before Parnter as Partner can also become dishonest but God will never.</p></blockquote><p></p>
[QUOTE="vijaydeep Singh, post: 13482, member: 313"] [b]Re: Thus Das starts about Dasham Granth[/b] Gurfateh Well Das is just dealing with few of the issuesd raised by Respected Manbir sahib Ji and kds Ji. Well when we talk of Contradicition and Harmony bet ween the verse of Guru Granth Sahib Ji themselves and then With its Dasha Granth Sahib ji it is our own misinterpetations of both the scripture which brings contradictions. DAS IS REPEATING THE REQUEST TO RESPECTED MANBIR SAHIB TO BRING ANY ONE OF THE 405 IN LIGHT AND THEN DAS WILL EXPLANON WHAT IT CONVEYS. Well fisrt let it be clear that Sikhs never had the living Gurus but since the time of Fisrt master we have Gurbar akal in the form of Sabad Guru(see Sidh gost). As per Sau Sakhi much more before that such writing weremade which said that Shri Guru Granth Sahib ji were bestowed Guruhood in Nanded it is said that when we have to undergo charan pahul ie Baptism of feet then corner of the sheet covering Shri Guru Granth Sahib Ji dipped in water and taken and it is not the feet of living Guru as in hindus.Later on after Khalsa it became baptism of Sabre. So it is Sabad who is our Guru.And perhaps there were cpiesof Guru Granth sahib ji before Tenth Master which were without the writing of Ninth Guru. It may lookm ridiculous to a person like say Das who might be having the menatlity of medivial age or modern age to find differance between useage of Guru Granth Sahib Ji and Dasham Granth Ji. Like das has already mentioned above that there are many things whichcame after Guru Granth Sahib Ji so were not incl;uded there. Guru was beyond the limit of time or any age and infact much more ahead that time and many thing which we use in intellignece at present are included in Triya Charitars. Well in Japu ji Sahib we have Asankh Papi Pap Kar Jaye and many -ve things told. Like wise in the Bani of St Kabir Ji we have verse Marne Se Kya Darpana Jab Hath Sadhora Leen why to be afraid of death when coconut of sati(lady to be burnt with dead husband) is in hand(like sati). Here lathough a good lot of example of sati is givne to make ourself like dead without husband God but descrition of -ve is told to explain +ve and no encuoragemtn of Sati is there. It was intleect of Guru and his braodmindness which lead to survival of Panth in that area surrounded by foes and not the Miracles as often many people from persoanl worshipping Jathas aclaim.Guru Ji could dod that but he used the earthly ways to deliver. Das will recomend Manbir Sahib Ji to read the wholoe writing by Das above as it is appearing that some points he/she has not comprihanded. Well with wife there is nothing wrong to use Kok Shastra if needed. Kama or Lust can not be defeated by supresing or by yoga or by shouting Wahiguru Wahiguru the whole night but self act will increase self ego in us. Just b y surroundering to the will of God makes us realise that in Bad or lust full also God only act we need not be hating them and will must hekp them but we need to know them. Triya Charitar also talks of such people and give us deatil of there acts like before going to an area to be one we are proviede the inforamtation of that area objecticely. Regarding adultary in Triya Charitar it is writtan that meat of adultour person is worhty to be eaten by dogs. Then if a man does adultary he will get red hot female of iron in well and he will be forced to do the same acts as he did now with her. In fact this is notjhing but a message about STD or UTI types of ailments. Coming back to question of kds Ji weather Kavi Ram or Shyam were the writer or Guru was the one. As in Guru Granth Sahib we have Bani of Bhatts as per with Guru Bani. So role of Kavi Ram or Shyam was to decode the messages of Guru to his allies around in to the form of errotic or even absurd poems which would be even when leaked into the hand of hindu or muslim enemies would have deviated their attention into lust from the actual message being sent to target. In fact often Name of Ram or Shyam can be used to put concealment over the identity of actual sended who was Guru. We need to un derstand that when we talk of the term religeon in Panth it is unique as it influnece all aspect of our life which included sexual life. Just by describing adultary in negivte term Guru Ji are givng message that good to have pleausre with wife/husband but nothing out of wedlock. and then always put God before Parnter as Partner can also become dishonest but God will never. [/QUOTE]
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