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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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<blockquote data-quote="Luckysingh" data-source="post: 182557" data-attributes="member: 16886"><p>You make a very good point Gyaniji.</p><p>In all honesty, I had overlooked that point completely and never gave it much thought.</p><p>But I'll be honest here, the last time I met him, he was too commercial.</p><p>It seems that he doesn't sing from his heart any more but more from his wallet.</p><p>To do songs just on the basis of their selling and commercial factor was not how this musician started off.</p><p> </p><p> </p><p>Apna punjab hove, doesn't need the commercial jatt addition of kar di sharaab, since we have plenty of other jatt sharabi songs.</p><p>He makes it sound as if the sharab is a necessity for a true punjabi, which is clearly not the case.</p><p>Yes the song talks about the relaxed life of the jatt at home sitting on his manja. Then eating his onion, ghee, saag and makhi di roti prepared by his homely mother.</p><p>Many punjabis like this relationship tied in with rural village life in punjab, but the home made liquor is too much of the edge.</p><p>I mean does the jatt have his kind <em>mother cooking and cleaning for him and feeding him endless rotis with ghee and sagh whilst he sits there on his manja like a nawaab or royal figure drinking and pouring his desi liquor ??</em></p><p>I'm sure that my mother or any mother would love that job of serving the drunken nawaab.</p><p> </p><p> </p><p>For Gurdas Maan fans out there, you will all know that in his last verse he always sends a message which is usually very meaningful and gurmat sometimes.</p><p><em>However in this song he says </em></p><p><em>- apne goriyan kolohn haal puchann pind da, marjaney mana kio punjab janda kinda, kadey kisey rahi kolon vaak na janaab hove'-</em></p><p><em>-I ask my fellow villager about the state of Goriyan (village)</em></p><p><em>-Oh, why my humble Mann is punjab disintegrating ?</em></p><p><em>-Never from any ravi or from the ravi(river) should the chenab river be separated.</em></p><p>So here he has gone on to talk about the partition of the river ravi and chenab in pakistan punjab and India.</p><p>(But the sober verse has drifted from the message of staying sober)</p><p> </p><p>I think that his 80's music and lyrics were the best and probably untouchable. Even then there was the sharab song <em>'Vadiya sharibian ve'</em> - which was sang as if the liquor was speaking to the alcoholic.</p><p><em>It was saying that - ''you are the big drunk always finishing and emptying me, BUT I shall keep an account of all the times you have drank and finished me, then one day, tomorrow, I shall drink and finish you.''</em></p><p>Meaning that in the end the liquor will win and stay whilst the alcoholic's lfe will come to an end on account of the liquor.</p><p> </p><p>Anyway, I will finish my little rant by saying-</p><p><em>Vakhiyan diyan galan shadoe, dil saaf hona chahida.</em></p></blockquote><p></p>
[QUOTE="Luckysingh, post: 182557, member: 16886"] You make a very good point Gyaniji. In all honesty, I had overlooked that point completely and never gave it much thought. But I'll be honest here, the last time I met him, he was too commercial. It seems that he doesn't sing from his heart any more but more from his wallet. To do songs just on the basis of their selling and commercial factor was not how this musician started off. Apna punjab hove, doesn't need the commercial jatt addition of kar di sharaab, since we have plenty of other jatt sharabi songs. He makes it sound as if the sharab is a necessity for a true punjabi, which is clearly not the case. Yes the song talks about the relaxed life of the jatt at home sitting on his manja. Then eating his onion, ghee, saag and makhi di roti prepared by his homely mother. Many punjabis like this relationship tied in with rural village life in punjab, but the home made liquor is too much of the edge. I mean does the jatt have his kind [I]mother cooking and cleaning for him and feeding him endless rotis with ghee and sagh whilst he sits there on his manja like a nawaab or royal figure drinking and pouring his desi liquor ??[/I] I'm sure that my mother or any mother would love that job of serving the drunken nawaab. For Gurdas Maan fans out there, you will all know that in his last verse he always sends a message which is usually very meaningful and gurmat sometimes. [I]However in this song he says [/I] [I]- apne goriyan kolohn haal puchann pind da, marjaney mana kio punjab janda kinda, kadey kisey rahi kolon vaak na janaab hove'-[/I] [I]-I ask my fellow villager about the state of Goriyan (village)[/I] [I]-Oh, why my humble Mann is punjab disintegrating ?[/I] [I]-Never from any ravi or from the ravi(river) should the chenab river be separated.[/I] So here he has gone on to talk about the partition of the river ravi and chenab in pakistan punjab and India. (But the sober verse has drifted from the message of staying sober) I think that his 80's music and lyrics were the best and probably untouchable. Even then there was the sharab song [I]'Vadiya sharibian ve'[/I] - which was sang as if the liquor was speaking to the alcoholic. [I]It was saying that - ''you are the big drunk always finishing and emptying me, BUT I shall keep an account of all the times you have drank and finished me, then one day, tomorrow, I shall drink and finish you.''[/I] Meaning that in the end the liquor will win and stay whilst the alcoholic's lfe will come to an end on account of the liquor. Anyway, I will finish my little rant by saying- [I]Vakhiyan diyan galan shadoe, dil saaf hona chahida.[/I] [/QUOTE]
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