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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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Sikh Sikhi Sikhism
Debate Around The Martyrdom Of Baba Deep Singh
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<blockquote data-quote="Chaan Pardesi" data-source="post: 136116" data-attributes="member: 7047"><p>The fact that more than one theory exists at once points to the fact that there is no such ONE fact as a fact that can be accepted.Let us today turn this unbelievable theory into a realistic believable one, so that a correct version is passed on from here onwards.</p><p> </p><p>I would be inclined to agree with Veer Dalbirk ji.I would also agree that as most of Sikh history is based upon oral tradition, there is no doubt generous handfuls of exagaration has added on as it is passed on from one generation to the next.The Sikh poets and Dhadis have not helped at all, in fact fuelled such more than necessary.</p><p> </p><p>Baba Deep Singh Ji left Damdama sahib in 1757,for Amritsar with five hundered Sikhs and at Tarn Taran faced an enemy that numbered five thousand.A Atai Khan on orders from Jahan Khan also joined in, and Jahan Khan managed also to gather two thousand more mujahids to fight the advancing Sikhs.They fought at Gohalwar half way between Tarn Taran and Amritsar.The Khaalsa fought with such force and bravery that the enemy fled in all directions.It was at this point, Atai Khan joined with his force and attacked the advancing Sikhs.Near Ramsar, Baba Deep Singh Ji recieved a MORTAL WOUND, to his neck , and was seen staggering for minutes, when a Sikh nearby shouted at him "..Baba Ji you had said in ardaas that you should fall martyr within the precincts of Darbar sahib, but you seem to be retiring from the fight here..."hearing this Baba Ji at once rallied, supporting with one hand his wound on the neck, he moved on cutting his enemies ...as he reached the Precincts of the Darbar sahib, he fell to become a martyr, as commited to in the Ardaas.</p><p> </p><p>That is very believable and hardly a miracle or the distorted story that we hear these days.Such bravery is plausible and has been repeated many times within Sikh history, where one has fought against many odds to succeed.</p><p> </p><p>At the place where he was WOUNDED, stands today Gurduara Sahid Ganj.</p><p> </p><p>The head "comming off the body etc is a figmentation of the mind" and artists like Sobha Singh!Sikhism does not condone such miracles either.</p><p> </p><p>Christianity is full of miracles.So is islam.How does one explain that Allah has promised 70 virgins and glasses of free wine in heavens after a shahada following jihad?No science supports such but millions believe that and have caused so much unaccountable problems in the world for the non- muslims and those muslims who correctly practice their religion in peace.</p><p> </p><p>For anyone to suggest that islamic view is scientifically supported while that in Sikhism cannot be sustained in science is nothing more than water running off a ducks back.The Guru Granth sahib certainly outshines science itself when it says 'lakh pataala patal...lakh ogasaan ogaas..Orak orak bhaal thake na ek vaar...'Only last week scientist at last claimed and established that unending universe and planets exist out there...five hundered and forty five years after Baba Nanak ji said that.There are countless other clear statements found in the Granth sahib that science is only trying to support in recent times.I wont go into all that.</p><p> </p><p>A modern zen philosopher once said...The whole of Christianity lives in a paranoia that if anybody finds out some truth,then what is going to happen to ...that they go on propogating?</p><p> </p><p>What one Jesus sat as an example through martyrdom to the rest of the world hundereds of thousands of Sikhs sat out the same as part of daily living to the same world, through much more pain and hardship.There is no science about these two similar issues, but certainly that sikhism is much more solid and such martyrdom is not restricted one but any Sikh that follows the teachings of the Guru Ji.</p><p> </p><p>My own view is that the fall outs of Sikh religion will ask what they deem as justified questions,but we should not be shaken from our eschatological meanings found solidly in the Guru Granth sahib; as these meaning become very intelligible and practically real, when viewed in the light of the imminent cataclysm of Sikhi expections.</p><p> </p><p>The conflict lies not in Sikh religion but the understanding among Sikhs;unlike islam and Christianity where the conflict lies clearly in the versions of Mohamad's and God's presence solely in Mecca and no where else,signifies that it should only be praticed and is valid within mecca and no where lese upon the earth.While in Christianity the conflicts in old and new testments are not only apparent;but the many ever changing goals and conflicts of morality regards sexes and women and church hold no singular foundation of religion.On the other hand ..Guru Granth sahib is solid and stable and clear.</p><p> </p><p>Just do not misinterpet it and mix oral history and traditions.If one does , then one is simply confused.</p></blockquote><p></p>
[QUOTE="Chaan Pardesi, post: 136116, member: 7047"] The fact that more than one theory exists at once points to the fact that there is no such ONE fact as a fact that can be accepted.Let us today turn this unbelievable theory into a realistic believable one, so that a correct version is passed on from here onwards. I would be inclined to agree with Veer Dalbirk ji.I would also agree that as most of Sikh history is based upon oral tradition, there is no doubt generous handfuls of exagaration has added on as it is passed on from one generation to the next.The Sikh poets and Dhadis have not helped at all, in fact fuelled such more than necessary. Baba Deep Singh Ji left Damdama sahib in 1757,for Amritsar with five hundered Sikhs and at Tarn Taran faced an enemy that numbered five thousand.A Atai Khan on orders from Jahan Khan also joined in, and Jahan Khan managed also to gather two thousand more mujahids to fight the advancing Sikhs.They fought at Gohalwar half way between Tarn Taran and Amritsar.The Khaalsa fought with such force and bravery that the enemy fled in all directions.It was at this point, Atai Khan joined with his force and attacked the advancing Sikhs.Near Ramsar, Baba Deep Singh Ji recieved a MORTAL WOUND, to his neck , and was seen staggering for minutes, when a Sikh nearby shouted at him "..Baba Ji you had said in ardaas that you should fall martyr within the precincts of Darbar sahib, but you seem to be retiring from the fight here..."hearing this Baba Ji at once rallied, supporting with one hand his wound on the neck, he moved on cutting his enemies ...as he reached the Precincts of the Darbar sahib, he fell to become a martyr, as commited to in the Ardaas. That is very believable and hardly a miracle or the distorted story that we hear these days.Such bravery is plausible and has been repeated many times within Sikh history, where one has fought against many odds to succeed. At the place where he was WOUNDED, stands today Gurduara Sahid Ganj. The head "comming off the body etc is a figmentation of the mind" and artists like Sobha Singh!Sikhism does not condone such miracles either. Christianity is full of miracles.So is islam.How does one explain that Allah has promised 70 virgins and glasses of free wine in heavens after a shahada following jihad?No science supports such but millions believe that and have caused so much unaccountable problems in the world for the non- muslims and those muslims who correctly practice their religion in peace. For anyone to suggest that islamic view is scientifically supported while that in Sikhism cannot be sustained in science is nothing more than water running off a ducks back.The Guru Granth sahib certainly outshines science itself when it says 'lakh pataala patal...lakh ogasaan ogaas..Orak orak bhaal thake na ek vaar...'Only last week scientist at last claimed and established that unending universe and planets exist out there...five hundered and forty five years after Baba Nanak ji said that.There are countless other clear statements found in the Granth sahib that science is only trying to support in recent times.I wont go into all that. A modern zen philosopher once said...The whole of Christianity lives in a paranoia that if anybody finds out some truth,then what is going to happen to ...that they go on propogating? What one Jesus sat as an example through martyrdom to the rest of the world hundereds of thousands of Sikhs sat out the same as part of daily living to the same world, through much more pain and hardship.There is no science about these two similar issues, but certainly that sikhism is much more solid and such martyrdom is not restricted one but any Sikh that follows the teachings of the Guru Ji. My own view is that the fall outs of Sikh religion will ask what they deem as justified questions,but we should not be shaken from our eschatological meanings found solidly in the Guru Granth sahib; as these meaning become very intelligible and practically real, when viewed in the light of the imminent cataclysm of Sikhi expections. The conflict lies not in Sikh religion but the understanding among Sikhs;unlike islam and Christianity where the conflict lies clearly in the versions of Mohamad's and God's presence solely in Mecca and no where else,signifies that it should only be praticed and is valid within mecca and no where lese upon the earth.While in Christianity the conflicts in old and new testments are not only apparent;but the many ever changing goals and conflicts of morality regards sexes and women and church hold no singular foundation of religion.On the other hand ..Guru Granth sahib is solid and stable and clear. Just do not misinterpet it and mix oral history and traditions.If one does , then one is simply confused. [/QUOTE]
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