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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: 22182" data-attributes="member: 313"><p>Gurfateh</p><p> </p><p>Das will again start from intial line regarding Kapil Muni.</p><p> </p><p>He is termed as incarnation of Vishnu and propogator of one of the Six Philosophies of old Sanatan Dharama by Amabla Sahib.</p><p> </p><p>so due to these attribute Kapil Muni can not have semen discharge on seeing fairy.</p><p> </p><p>Ambala Sahib if he was a Hindu he could have said that Guru was a Hindu and approver of Vishnu Ji and Six Darshan or Khat Darshan so he can not say.</p><p> </p><p>As a Sikh das does not thing that Gurmat approves Khat Darshan or Vishnu as such.</p><p> </p><p>Rahter it is more sattire on Vishnu and Darshan by Kapil Muni and Gurmat's disapproval to the same.</p><p> </p><p> </p><p>266 also write for Vishnu can not be God as was made stone by curse of feamel demon(Tulsi was wife of Jallendher,who could only be defeated if some one can spoli his wife and Vishnu does it.Tulsi curses him and he becomes stone.Latter Luxmi sister of Jallandher and wife of Vishnu tells Tulsi to forgive Vishnu and he is forgiven being Jija(sisters husband of Jallandher who be that time is killed by Shiva,worship of tulsi plant and saligram is due to this legend).When we see 109 we will find that when Kal(Akal) send urvasi then Shiva,his son and Brahma all become lattu(highly attracted )to her that is another porf that Kal is not the same as Shiva.</p><p> </p><p> </p><p> </p><p>Das is only protesting that Ambala Sahib did gavean inpression that Guru considered Vishnu as infalliable,Kapil Ji and his philsosphy as imfaillable which is wrong as per Gurmat as imfalliable is God.</p><p> </p><p>coming back to first five lines.</p><p>Dohra(couplets)</p><p> </p><p>Muni Kapil went to one place one day.</p><p> </p><p>Serached fairy and became controled listen oh knowledgable.</p><p> </p><p>Name of fairy was Rambha and saw her form/beuty.</p><p> </p><p>at once semen of muni was fallen on/in earth .</p><p> </p><p>(Term Earth often mean for female reproductive organ and Beeraj or seman is often term as Beej or seed).</p><p> </p><p>When Semen(Ret) did fall the Rambha there and then became Pargenent.</p><p> </p><p>she put her pragency(foetus) in Indus Reiver ,went to city of angels.</p><p> </p><p>(amabala Sahib wrote that Sindhu Sarita means sea while when here it is correclty writtan Sindhu(indus) Sarita(river).How can some one put same thing both in sea and river? how can sea river makes any sense or can sea(Sindhu) be a name of River which is true.</p><p> </p><p>Chaupayee(quadrets).</p><p> </p><p>There came (infant) girl floating.Ahead where King of Sind(a province in Pakistan named after river indus(sindhu)(was there).</p><p> </p><p>Let us think here.</p><p> </p><p>Ambala Sahib said that this girl was same which was from womb of Rambha.and it is unnatrual thing.(being born oput of lotus or fish are also unnatural things).And in river she became girl.</p><p> </p><p>There are three things Sindhu Sarita,Flaoting and King of Sind.</p><p> </p><p>The verse can be interpreted that she was from womb but we can deem it and interpret and and after proving otherwise das will agree that she was from Rambha and Kapil Muni.</p><p> </p><p>Kapil had sex with Rambha and she did aborted the child by throwing the featus in Indus River.This proves that both were negitive.And in that place some thing negtive was done.</p><p> </p><p>In Chaupayee Part.It is been told that there came a girl floating.This there could means in Indus river where Rambha did abortion and that girl can not be that feotis at all.</p><p> </p><p>Five line scould be just to tell something about Indua and deeds of couple mention therein.Then it is writtan Agei(ahead in space or in time).that means in future where Sind king was there or Ahead where Sind king was there.</p><p> </p><p>From some back place she(girl came flaoting) where King of sind was there(Indus does cross Sind,In fact in north it is called attock also and in Ladhakh and other tibbeteiann part there is a differant name).In Sind it is called Sindhu.</p><p> </p><p>The first two line have some differant meaning.</p><p>1 .Floating in that(indus) Girl reached ahead where Sind king was there.</p><p>2.floating in that(indus) girl reached in future where king of sind was there.</p><p>3. Girl came floating at that place ahead where sind king was there.</p><p>4.Girl came flaoting in furte where sind king was there.</p><p> </p><p>Das thinks that1 and 3 could be nearnest to the intenetion of wirter.</p><p> </p><p> </p><p>Das repeats that it is nowhere writtan that foetus became girl.</p><p> </p><p>It is more story that a lady throws feotus in river just for shirking responsibility to go to angels city ,while a King of sind rescue and girl in trouble.</p><p> </p><p>das thinks that it is clear but even then Das says that let this lady be doughter of Kapil and Rambh although it is doubfull be text itslef.(to be continued..)</p></blockquote><p></p>
[QUOTE="vijaydeep Singh, post: 22182, member: 313"] Gurfateh Das will again start from intial line regarding Kapil Muni. He is termed as incarnation of Vishnu and propogator of one of the Six Philosophies of old Sanatan Dharama by Amabla Sahib. so due to these attribute Kapil Muni can not have semen discharge on seeing fairy. Ambala Sahib if he was a Hindu he could have said that Guru was a Hindu and approver of Vishnu Ji and Six Darshan or Khat Darshan so he can not say. As a Sikh das does not thing that Gurmat approves Khat Darshan or Vishnu as such. Rahter it is more sattire on Vishnu and Darshan by Kapil Muni and Gurmat's disapproval to the same. 266 also write for Vishnu can not be God as was made stone by curse of feamel demon(Tulsi was wife of Jallendher,who could only be defeated if some one can spoli his wife and Vishnu does it.Tulsi curses him and he becomes stone.Latter Luxmi sister of Jallandher and wife of Vishnu tells Tulsi to forgive Vishnu and he is forgiven being Jija(sisters husband of Jallandher who be that time is killed by Shiva,worship of tulsi plant and saligram is due to this legend).When we see 109 we will find that when Kal(Akal) send urvasi then Shiva,his son and Brahma all become lattu(highly attracted )to her that is another porf that Kal is not the same as Shiva. Das is only protesting that Ambala Sahib did gavean inpression that Guru considered Vishnu as infalliable,Kapil Ji and his philsosphy as imfaillable which is wrong as per Gurmat as imfalliable is God. coming back to first five lines. Dohra(couplets) Muni Kapil went to one place one day. Serached fairy and became controled listen oh knowledgable. Name of fairy was Rambha and saw her form/beuty. at once semen of muni was fallen on/in earth . (Term Earth often mean for female reproductive organ and Beeraj or seman is often term as Beej or seed). When Semen(Ret) did fall the Rambha there and then became Pargenent. she put her pragency(foetus) in Indus Reiver ,went to city of angels. (amabala Sahib wrote that Sindhu Sarita means sea while when here it is correclty writtan Sindhu(indus) Sarita(river).How can some one put same thing both in sea and river? how can sea river makes any sense or can sea(Sindhu) be a name of River which is true. Chaupayee(quadrets). There came (infant) girl floating.Ahead where King of Sind(a province in Pakistan named after river indus(sindhu)(was there). Let us think here. Ambala Sahib said that this girl was same which was from womb of Rambha.and it is unnatrual thing.(being born oput of lotus or fish are also unnatural things).And in river she became girl. There are three things Sindhu Sarita,Flaoting and King of Sind. The verse can be interpreted that she was from womb but we can deem it and interpret and and after proving otherwise das will agree that she was from Rambha and Kapil Muni. Kapil had sex with Rambha and she did aborted the child by throwing the featus in Indus River.This proves that both were negitive.And in that place some thing negtive was done. In Chaupayee Part.It is been told that there came a girl floating.This there could means in Indus river where Rambha did abortion and that girl can not be that feotis at all. Five line scould be just to tell something about Indua and deeds of couple mention therein.Then it is writtan Agei(ahead in space or in time).that means in future where Sind king was there or Ahead where Sind king was there. From some back place she(girl came flaoting) where King of sind was there(Indus does cross Sind,In fact in north it is called attock also and in Ladhakh and other tibbeteiann part there is a differant name).In Sind it is called Sindhu. The first two line have some differant meaning. 1 .Floating in that(indus) Girl reached ahead where Sind king was there. 2.floating in that(indus) girl reached in future where king of sind was there. 3. Girl came floating at that place ahead where sind king was there. 4.Girl came flaoting in furte where sind king was there. Das thinks that1 and 3 could be nearnest to the intenetion of wirter. Das repeats that it is nowhere writtan that foetus became girl. It is more story that a lady throws feotus in river just for shirking responsibility to go to angels city ,while a King of sind rescue and girl in trouble. das thinks that it is clear but even then Das says that let this lady be doughter of Kapil and Rambh although it is doubfull be text itslef.(to be continued..) [/QUOTE]
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