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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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Hard Talk
Bachittar Natak
Insight On Dasam Granth (bachitar Natak) | Dr Karminder Singh
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<blockquote data-quote="Harkiran Kaur" data-source="post: 215184" data-attributes="member: 18224"><p>Kully Ji</p><p></p><p>You obviously have no idea how metaphors work. There MUST be an understanding of the meanings of the metaphors. You said it yourself it was UNDERSTOOD that in normal condition the tortoise could NEVER win in a race with a hare. It’s UNDERSTOOD that the hare is much faster. Without that understanding you could never see how the hares ego caused him to lose. </p><p></p><p>In the case of seeing women as Maya in random stories which have nothing to do with the supposed deeper meaning, there MUST be an understanding to grasp what the metaphor is. Or else nobody would be able to put two and two together that was any deeper meaning at all. </p><p></p><p>You and I both know that women have been seen throughout history as temptresses and obstacles to men’s spiritual advancement. This is Brahminical thinking not Sikhi but anyway... for Guru Ji to use women in this way to get a spiritual point across is just insane since it basically reinforces that stereotype that women are not trustworthy allies of men and can never be trusted. It also paints a picture outwardly of women being the ones who are driven by lust and greed to get what they want and hence use their wiles to achieve it. Even if there is a metaphor in there to make this work as ‘maya’ hen it’s still reinforcing those understood traits of women. And Guru Ji would never do that to females. All the Gurus stayed plainly that a person is judged on their character and deeds and not their gender or social statuses etc. Gurbani makes this clear. There are no gender stereotypes. There are no messages telling men to distrust women or women to distrust men. </p><p></p><p>Now we KNOW this Brahminical mindset thinking actually made it into the Chaupa Singh rehetnama... it says outright in plain language that Singhs are never to trust any woman EVEN THEIR OWN WIFE (those close to them) and never share their secrets. This SAME message coincidentally is in one of the charitars that a man who shares his secrets with his wife will be ruined. Does this sound like Sikhi to you? Creating distrust between spouses??? Who cares about any supposed deeper meaning when outwardly the text does this?! Especially when GURBANI in our ONLY Guru SGGSJ says the SAME message you claim is hidden in charitropakhyan, only it does so WITHOUT using obscene stories which serve to deepen the distrust of the female gender by males and paint women as being generally immoral and deceitful. Why would Guru Ji feel the need to REWRITE the same message which is already PERFECTLY written and contained in Gurbani, in such a lewd way as to damage the image of an entire gender??? He wouldn’t! The SAME exact message can be found in SGGSJ already and can be easily understood!! Or are you actually saying SGGSJ is not ‘complete’? </p><p></p><p>You are the one who has been continually disputing Gurgaddi of SGGSJ on here in the past... </p><p></p><p></p><p></p><p></p><p></p><p></p><p>ly</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 215184, member: 18224"] Kully Ji You obviously have no idea how metaphors work. There MUST be an understanding of the meanings of the metaphors. You said it yourself it was UNDERSTOOD that in normal condition the tortoise could NEVER win in a race with a hare. It’s UNDERSTOOD that the hare is much faster. Without that understanding you could never see how the hares ego caused him to lose. In the case of seeing women as Maya in random stories which have nothing to do with the supposed deeper meaning, there MUST be an understanding to grasp what the metaphor is. Or else nobody would be able to put two and two together that was any deeper meaning at all. You and I both know that women have been seen throughout history as temptresses and obstacles to men’s spiritual advancement. This is Brahminical thinking not Sikhi but anyway... for Guru Ji to use women in this way to get a spiritual point across is just insane since it basically reinforces that stereotype that women are not trustworthy allies of men and can never be trusted. It also paints a picture outwardly of women being the ones who are driven by lust and greed to get what they want and hence use their wiles to achieve it. Even if there is a metaphor in there to make this work as ‘maya’ hen it’s still reinforcing those understood traits of women. And Guru Ji would never do that to females. All the Gurus stayed plainly that a person is judged on their character and deeds and not their gender or social statuses etc. Gurbani makes this clear. There are no gender stereotypes. There are no messages telling men to distrust women or women to distrust men. Now we KNOW this Brahminical mindset thinking actually made it into the Chaupa Singh rehetnama... it says outright in plain language that Singhs are never to trust any woman EVEN THEIR OWN WIFE (those close to them) and never share their secrets. This SAME message coincidentally is in one of the charitars that a man who shares his secrets with his wife will be ruined. Does this sound like Sikhi to you? Creating distrust between spouses??? Who cares about any supposed deeper meaning when outwardly the text does this?! Especially when GURBANI in our ONLY Guru SGGSJ says the SAME message you claim is hidden in charitropakhyan, only it does so WITHOUT using obscene stories which serve to deepen the distrust of the female gender by males and paint women as being generally immoral and deceitful. Why would Guru Ji feel the need to REWRITE the same message which is already PERFECTLY written and contained in Gurbani, in such a lewd way as to damage the image of an entire gender??? He wouldn’t! The SAME exact message can be found in SGGSJ already and can be easily understood!! Or are you actually saying SGGSJ is not ‘complete’? You are the one who has been continually disputing Gurgaddi of SGGSJ on here in the past... ly [/QUOTE]
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Hard Talk
Bachittar Natak
Insight On Dasam Granth (bachitar Natak) | Dr Karminder Singh
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