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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: 13483" data-attributes="member: 313"><p><strong>Re: Thus Das starts about Dasham Granth</strong></p><p></p><p>Gurfateh</p><p> </p><p>Das is soory to put another post but we did not have edit option there.</p><p> </p><p>While reading Dasham Granth we need to remeber that target of Guru may not be people who were Punjabis or jatts or persons from 'Sikh family' but from diverse background .</p><p> </p><p>Thing that we can not read Triya Charitar in front of our female folk or subject of morality itself proves that we are living in the morality or code either created by pseudo Brahmnaical people or Protestant hypocrates.</p><p> </p><p>It is more endemic to pseudo Brahmnanical castes that talk of sex with feamle folk is tabbo.In west or in north east of India or in many part of world it is not tabbo.</p><p> </p><p>It is more an attempt to put upper caste Punjabi culture perhaps which has made us rigid that talking of sex etc. infront of female folk is Bad.</p><p> </p><p>In futre may be mother has to tell the son in Punjab itself to use condom if doing sex outside edlock else he may get AIDS.</p><p> </p><p>As Time comes we will realise that Guru had foresight of future.</p><p> </p><p>Personly Das can say that Das did talked of Dasham Granth with his hindu mother who herself is lerned in hindi.</p><p> </p><p>She said that Guru could not write like that</p><p>1. There were derogatory referance for Lord Ramah which as per her saviours of hindu can not write.</p><p>2. Language of Triya Charitar is likie Kissa Tota Maina(folk stories) then later she agreed that such was the chronological influnece of language and to target of it at that time.</p><p> </p><p>Das will request again that instead of ridiculing this scripture based upon the observations made by a few people who may not have understood Guru Granth Sahib so far correctly and not working yourself and studing it properly it is better to check it and if possbile bring out so called contradiction in front of das so that misunderstanding can be removed.</p><p> </p><p>So Sahib Manbir Ji Das request you to read it yourself.Often there are many personas who have so far not read it correctly but but give conclusions based upon inference drwans by others.</p><p> </p><p>If we have the intellect of rehgional or racial identiy and behold Guru as Hindu/Indian/Punjabi then only we find contradictions due to fear factors of Brahimn sitting in our own mind.</p><p> </p><p>There are many Dera Wallahs(<a href="http://www.nirmalkutia.org" target="_blank">www.nirmalkutia.org</a>) who inspite of being illitrate have converted all populatons of of varous villages in India in Panth and no Brahmin lives there as all are Sikh but we have Brahmin in our mind as mnay of our missionairies who due to there being too much logical have removed faith of devinity totaly from the hearts of Sikhs so they turn apostate(Patit) but they just as a cover up they blame Brahmin who does not exist at all.</p></blockquote><p></p>
[QUOTE="vijaydeep Singh, post: 13483, member: 313"] [b]Re: Thus Das starts about Dasham Granth[/b] Gurfateh Das is soory to put another post but we did not have edit option there. While reading Dasham Granth we need to remeber that target of Guru may not be people who were Punjabis or jatts or persons from 'Sikh family' but from diverse background . Thing that we can not read Triya Charitar in front of our female folk or subject of morality itself proves that we are living in the morality or code either created by pseudo Brahmnaical people or Protestant hypocrates. It is more endemic to pseudo Brahmnanical castes that talk of sex with feamle folk is tabbo.In west or in north east of India or in many part of world it is not tabbo. It is more an attempt to put upper caste Punjabi culture perhaps which has made us rigid that talking of sex etc. infront of female folk is Bad. In futre may be mother has to tell the son in Punjab itself to use condom if doing sex outside edlock else he may get AIDS. As Time comes we will realise that Guru had foresight of future. Personly Das can say that Das did talked of Dasham Granth with his hindu mother who herself is lerned in hindi. She said that Guru could not write like that 1. There were derogatory referance for Lord Ramah which as per her saviours of hindu can not write. 2. Language of Triya Charitar is likie Kissa Tota Maina(folk stories) then later she agreed that such was the chronological influnece of language and to target of it at that time. Das will request again that instead of ridiculing this scripture based upon the observations made by a few people who may not have understood Guru Granth Sahib so far correctly and not working yourself and studing it properly it is better to check it and if possbile bring out so called contradiction in front of das so that misunderstanding can be removed. So Sahib Manbir Ji Das request you to read it yourself.Often there are many personas who have so far not read it correctly but but give conclusions based upon inference drwans by others. If we have the intellect of rehgional or racial identiy and behold Guru as Hindu/Indian/Punjabi then only we find contradictions due to fear factors of Brahimn sitting in our own mind. There are many Dera Wallahs([URL="http://www.nirmalkutia.org"]www.nirmalkutia.org[/URL]) who inspite of being illitrate have converted all populatons of of varous villages in India in Panth and no Brahmin lives there as all are Sikh but we have Brahmin in our mind as mnay of our missionairies who due to there being too much logical have removed faith of devinity totaly from the hearts of Sikhs so they turn apostate(Patit) but they just as a cover up they blame Brahmin who does not exist at all. [/QUOTE]
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