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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: 9731" data-attributes="member: 313"><p><strong>Re: Thus Das starts about Dasham Granth</strong></p><p></p><p>Gurfateh</p><p></p><p> </p><p>Well Das here want to tender an apology to all if Das has used word hindu as a derogaotry but it is ture that many of our own Sikhs are mere turbanned Hindus and are unable to understand the deep rooted mesasge in Gurmat and Gurbani especcialy the one in Dasham Granth.</p><p> </p><p>Das anyway does not hate Hindus but want that all Hindus as Das deem that it is same as Indian(RSS also belives the same) Must give up thier nationality called Hinduism and take the universal nationality unbounded call Sikhi(sm).</p><p> </p><p>And any Sikh who wants to say that Sikhi is something to do with punjabi cultrue then there is no differance between him and any Hindutva person.</p><p> </p><p>Das did use the term to say that Guramt is more Revleaed faith inspite of the fact that many present day Nirmalas do not belive in it.</p><p> </p><p>Reason is that our Faiht has tlak of our Gurus or Holy men with God.It is there in holy Bible or Holy Kuran but in no scripture revered by Hindus.Yes there are instance of talks with demi gods or Deities but not with fromless Akal.</p><p> </p><p>But both in vein River episode and in Vachitar Natak we have talk of Guru with God.In Japu Ji Sahib there is a line Nanak Gaya Jape Jayi.It may means that Akl is telling Guru that oh Nanak in that realme,Gone appears to have gone.This is the theory of realtivity.Ie What appears to have been destroyed or Gone is only apperant but Thruth is that form has cahnged.Suraj Kiran Mili Jal Ka Jal Hoava Ram,Jyoti Jyot Ralee....</p><p> </p><p>Ray meets Sun,Water goes Back to water,Light meets Light and completeness is obtained.But in the line of gone appears to have gone another meaning could be It appears to Nanak of being gone there.If second one is ture then it is ture that Guru did go in front of Akal.</p><p> </p><p>And di bring the message that no one is Hindu nor anyone is Muslim as God by self is free from religeous boundaries.</p><p> </p><p>Coming Back to main text.</p><p> </p><p>There King Reached(Sidhyoo) Jungle(Kanan).Here they (Bedis) did rule and got pleasure.</p><p> </p><p>Then other irrerelavnat things Guru did not wrote.</p><p> </p><p>Then again for them it is writtan that there wasthere weree internal tussle and land was lost(Das wants to remind Panth that to be united or the same may happen with us as it happended during Anglo Sikh War,Internal strife causes looss and thats the message here).</p><p> </p><p>Then time came when Holy men started to act as low.Brahims acted like sudras.Politicians or Kshtriyas started to act like traders ie rulers became more mony minded and wanted to exploit ruled.</p><p> </p><p>Capitliast or Trader or Vaishyas acted like rulers or by mony power started to make state run expoliting have nots.</p><p> </p><p>And loweres of Sudras of that time realy did work of twice born one by birth and another by sprituality.</p><p> </p><p>Here writer is talking about St Kabir,Namdev,Sadhana,Ravi Das Ji among others whose verses are in Guru Granth Sahib Ji.</p><p> </p><p>Bedis were left with ten villages and were doping agricultrue there.For long they lived like that.Then time of birth of Nanak Came.</p><p> </p><p>Then for first time it is writtan that in the family of those Bedis did King Nanak appeared.Gave benefit ot all Sikhs and Here and there were help full(in all conditions).</p><p> </p><p>He in this evil era made rightoussness to move(kal main Dharma Chalyo)And Adi Guru Granth Sahib also say Nanak Nirmal(without impurity) Panth(way) Chalya(Made ot move).</p><p> </p><p>Told all good people way.</p><p> </p><p>Who so ever came to his way.that was delvered from pain by sins.</p><p>who so ever went to his way.sins and sorrow of that were removed by Lord.</p><p>Sorrow and hunger(Greed) does never make unhappy(Sataye).</p><p>Never came into the trap(cycle) of time/Death.</p><p> </p><p>so will there be any ideot Demonsied so called Brahmin as told by Sirdar Sahib telling all that.Then all the labour he did to absoreb Sikhs into Hinduism,Will he put in drain by saying that Guru Nanak's Marg writtan in Guru Granth Sahib Ji is coorect and to be followed.</p><p> </p><p>Well as Brahimn as per Sirdar Sahib Ji are cunning then why will a Brahimn do anything which makes other eager to read Guru Granth Sahib Ji so that Anti Caste and Anti Brahmnicalism things be got from there and people like Sirdar Sahib will adjudged that writer is wrong.</p><p> </p><p>No one will what we say in hindu blow the axe on his own feet.And no one as per ploicy of Brahimns leave anything on chance by like leaving a whole in a boat.so that let is sink.There is no contradiction with two books but rather something called lack of complete knwoledge of many other factors other then idealogy which are miking someone think wrong and again the same is preached to others innocent people.</p><p> </p><p>Both RSS and Sirdar Sahib are infact not knowing the text correctly and relaying upon translation rather then understadning the origeonal by themselves.And why do the avood Hard work God only knows.</p><p> </p><p>Next lines to be more precise</p><p>Nanak took birth as Angad(rember this thing that Name Angad was Gievn to lehana Ji on Guruship being given and thence there was no diffreance between Nanak and Angad(like the limb of Nanak).He preached Dhrama(Rithousness ) in this universe.Again name was called Amerdas.Like from one Lamp another Lamp was enlightened.</p><p> </p><p>at the time of blessing came.Ramdas was called Guru.</p><p>Next line is important.</p><p>He gave the old Blessing and took the way of Heavan(Akal).</p><p> </p><p>Here Third Master is not at all Bedi but one with Akal as Guru Nanak so it is another proof that giver of blessing was Akal.</p><p> </p><p>Sri Nanak deemed Anagad as (his) Hand/Sri Nanak was recoganised as Angad.</p><p>Amardas was recogansed as Angad.Amer Das was called Ramdas.Good people saw this(that all four were one),But FOOLs did not find/get this.</p><p> </p><p>all/most deemed as differnt(forms of Nanak).(only few) recoganised that it was only one form.</p><p> </p><p>Those who recogainsed(one form) got proof(Sidhi).Without understanding proof does not come in hand(possesion).</p><p> </p><p>This can be true for Akal also that Akal is in all and those who see Akal in such a way get Sidhi or Proof.Sidhi in Yogis mean the power to prove them selve with suparnatral power but in Sikhs Sidhi is Proof Of Akal.</p><p> </p><p>Das thinks that writer was aware at that time that personas like Sirdar Sahib will raise fingers about differance of caste etc. of Gurus so did writer wrote these lines to let them understand that in All Akal exists.</p><p> </p><p>Das was surprised that any person who gives a good lot of article to prove that Dasham Granth is not as per Guru Granth Sahib they tend to give refreance from both which appear to be diffreant but always ommit the one nearby in the same chapters perhaps which give tolat comfirmity.</p><p> </p><p>Das would like to discuss that often it is said that it is Chankya's policy that Brahimn first try to act as sympthiser and later ditches.Das wants to say here that it is a hoax and Das did read Chankya Niti in Child hood and book Artha Shastra but this thing may not be exclusivly with Brahimns but many non Hindus also have used it.and often there are examples that many time like Maulana Suhbhatt of Kashmeer Brahmins rather became tourchbeaer of Faith(Islam in this case) to destroy Brahminism.</p><p> </p><p>We have such people with our history since Bhai Alam Singh to Prof Sahib Singh Ji to Akali Kaur Singh ji,all had hindu Brahmins Ancestor from fathers side but after coing to Panth they become with All Caste,Family of Guru ie Khalsa.</p><p> </p><p>Perhaps equalting Khalsa with Budhism or Jainism who are non belivers of God we have had so lower sprit that we loose confidance in omnipotant Akal and be afraid of fictatious Brahimin.</p><p> </p><p>By the way is our Gurmat so weak that anyperson who is writing so deep things of spritua;ity will still like to continue with all hypocratic faith while writeing something to adultrate it.</p><p> </p><p>Gurmat is like fire and anyone who comes with the water of adultration rahter get that water dreid and himself becoming fuel to that fire.</p><p> </p><p>(to be continued...)</p></blockquote><p></p>
[QUOTE="vijaydeep Singh, post: 9731, member: 313"] [b]Re: Thus Das starts about Dasham Granth[/b] Gurfateh Well Das here want to tender an apology to all if Das has used word hindu as a derogaotry but it is ture that many of our own Sikhs are mere turbanned Hindus and are unable to understand the deep rooted mesasge in Gurmat and Gurbani especcialy the one in Dasham Granth. Das anyway does not hate Hindus but want that all Hindus as Das deem that it is same as Indian(RSS also belives the same) Must give up thier nationality called Hinduism and take the universal nationality unbounded call Sikhi(sm). And any Sikh who wants to say that Sikhi is something to do with punjabi cultrue then there is no differance between him and any Hindutva person. Das did use the term to say that Guramt is more Revleaed faith inspite of the fact that many present day Nirmalas do not belive in it. Reason is that our Faiht has tlak of our Gurus or Holy men with God.It is there in holy Bible or Holy Kuran but in no scripture revered by Hindus.Yes there are instance of talks with demi gods or Deities but not with fromless Akal. But both in vein River episode and in Vachitar Natak we have talk of Guru with God.In Japu Ji Sahib there is a line Nanak Gaya Jape Jayi.It may means that Akl is telling Guru that oh Nanak in that realme,Gone appears to have gone.This is the theory of realtivity.Ie What appears to have been destroyed or Gone is only apperant but Thruth is that form has cahnged.Suraj Kiran Mili Jal Ka Jal Hoava Ram,Jyoti Jyot Ralee.... Ray meets Sun,Water goes Back to water,Light meets Light and completeness is obtained.But in the line of gone appears to have gone another meaning could be It appears to Nanak of being gone there.If second one is ture then it is ture that Guru did go in front of Akal. And di bring the message that no one is Hindu nor anyone is Muslim as God by self is free from religeous boundaries. Coming Back to main text. There King Reached(Sidhyoo) Jungle(Kanan).Here they (Bedis) did rule and got pleasure. Then other irrerelavnat things Guru did not wrote. Then again for them it is writtan that there wasthere weree internal tussle and land was lost(Das wants to remind Panth that to be united or the same may happen with us as it happended during Anglo Sikh War,Internal strife causes looss and thats the message here). Then time came when Holy men started to act as low.Brahims acted like sudras.Politicians or Kshtriyas started to act like traders ie rulers became more mony minded and wanted to exploit ruled. Capitliast or Trader or Vaishyas acted like rulers or by mony power started to make state run expoliting have nots. And loweres of Sudras of that time realy did work of twice born one by birth and another by sprituality. Here writer is talking about St Kabir,Namdev,Sadhana,Ravi Das Ji among others whose verses are in Guru Granth Sahib Ji. Bedis were left with ten villages and were doping agricultrue there.For long they lived like that.Then time of birth of Nanak Came. Then for first time it is writtan that in the family of those Bedis did King Nanak appeared.Gave benefit ot all Sikhs and Here and there were help full(in all conditions). He in this evil era made rightoussness to move(kal main Dharma Chalyo)And Adi Guru Granth Sahib also say Nanak Nirmal(without impurity) Panth(way) Chalya(Made ot move). Told all good people way. Who so ever came to his way.that was delvered from pain by sins. who so ever went to his way.sins and sorrow of that were removed by Lord. Sorrow and hunger(Greed) does never make unhappy(Sataye). Never came into the trap(cycle) of time/Death. so will there be any ideot Demonsied so called Brahmin as told by Sirdar Sahib telling all that.Then all the labour he did to absoreb Sikhs into Hinduism,Will he put in drain by saying that Guru Nanak's Marg writtan in Guru Granth Sahib Ji is coorect and to be followed. Well as Brahimn as per Sirdar Sahib Ji are cunning then why will a Brahimn do anything which makes other eager to read Guru Granth Sahib Ji so that Anti Caste and Anti Brahmnicalism things be got from there and people like Sirdar Sahib will adjudged that writer is wrong. No one will what we say in hindu blow the axe on his own feet.And no one as per ploicy of Brahimns leave anything on chance by like leaving a whole in a boat.so that let is sink.There is no contradiction with two books but rather something called lack of complete knwoledge of many other factors other then idealogy which are miking someone think wrong and again the same is preached to others innocent people. Both RSS and Sirdar Sahib are infact not knowing the text correctly and relaying upon translation rather then understadning the origeonal by themselves.And why do the avood Hard work God only knows. Next lines to be more precise Nanak took birth as Angad(rember this thing that Name Angad was Gievn to lehana Ji on Guruship being given and thence there was no diffreance between Nanak and Angad(like the limb of Nanak).He preached Dhrama(Rithousness ) in this universe.Again name was called Amerdas.Like from one Lamp another Lamp was enlightened. at the time of blessing came.Ramdas was called Guru. Next line is important. He gave the old Blessing and took the way of Heavan(Akal). Here Third Master is not at all Bedi but one with Akal as Guru Nanak so it is another proof that giver of blessing was Akal. Sri Nanak deemed Anagad as (his) Hand/Sri Nanak was recoganised as Angad. Amardas was recogansed as Angad.Amer Das was called Ramdas.Good people saw this(that all four were one),But FOOLs did not find/get this. all/most deemed as differnt(forms of Nanak).(only few) recoganised that it was only one form. Those who recogainsed(one form) got proof(Sidhi).Without understanding proof does not come in hand(possesion). This can be true for Akal also that Akal is in all and those who see Akal in such a way get Sidhi or Proof.Sidhi in Yogis mean the power to prove them selve with suparnatral power but in Sikhs Sidhi is Proof Of Akal. Das thinks that writer was aware at that time that personas like Sirdar Sahib will raise fingers about differance of caste etc. of Gurus so did writer wrote these lines to let them understand that in All Akal exists. Das was surprised that any person who gives a good lot of article to prove that Dasham Granth is not as per Guru Granth Sahib they tend to give refreance from both which appear to be diffreant but always ommit the one nearby in the same chapters perhaps which give tolat comfirmity. Das would like to discuss that often it is said that it is Chankya's policy that Brahimn first try to act as sympthiser and later ditches.Das wants to say here that it is a hoax and Das did read Chankya Niti in Child hood and book Artha Shastra but this thing may not be exclusivly with Brahimns but many non Hindus also have used it.and often there are examples that many time like Maulana Suhbhatt of Kashmeer Brahmins rather became tourchbeaer of Faith(Islam in this case) to destroy Brahminism. We have such people with our history since Bhai Alam Singh to Prof Sahib Singh Ji to Akali Kaur Singh ji,all had hindu Brahmins Ancestor from fathers side but after coing to Panth they become with All Caste,Family of Guru ie Khalsa. Perhaps equalting Khalsa with Budhism or Jainism who are non belivers of God we have had so lower sprit that we loose confidance in omnipotant Akal and be afraid of fictatious Brahimin. By the way is our Gurmat so weak that anyperson who is writing so deep things of spritua;ity will still like to continue with all hypocratic faith while writeing something to adultrate it. Gurmat is like fire and anyone who comes with the water of adultration rahter get that water dreid and himself becoming fuel to that fire. (to be continued...) [/QUOTE]
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