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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
Kachi Bani
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<blockquote data-quote="Gyani Jarnail Singh" data-source="post: 161520" data-attributes="member: 189"><p>In the historical context...by the time of Guru Amardass Ji..it had become widely "known" that the Gurgadee of the House of nanak was being "recognised" as LEGITIMATE ONLY due to the presence of GURBANI being passed on to the successor. Genetics, lineage, ancestry , caste etc were NOT being considered as valid. The Tilak the outward signs of the next GURU was the fact that He was given the GURBANI of the PREVIOUS GURU.</p><p>And as a result those not given this Authentic Gurbani hit upon the idea that why not we too write such "Bani" since thats the one thing we lack as we are already Guru descendnats/lineage etc and known to the sangats as Guru shaibzadehs..and this FALSE BANI is the KACHI BANI that Guru Amardass Ji mentions. The undeniable transparently clear fact is that ONLY a TRUE SATGUR is capable of writing GURBANI.....nay "bani" (POETRY) that lacks this basic ingredient is FAKE/FALSE/KACHI as opposed to Authentic Pakkee Gurbani.</p><p></p><p>Later on the Coming descendnats of the Guru sahibs people like MEHRBAN...elder brother of Guur Arjun ji who had acquired the very best KATHA SKILLS of Gurbani Exposition of the Gurbani of His father Guru Ramdass Ji....also acquired the skills necessray to write almost authentic Bani but it was neverthless KACHI as He was NOT the True SATGURU. After that his descendats the Hundalis had even better composers who also added the additional Mohr/Chhaap or stamp like MAHALLA CHHEVAN, MAHALLA SATVAAN to their Fake Kachi banis. ( THis may eb one reason why the authentic GURUS sitting on the Gurgadee as Sixth and Seventh Gurus - Hargobind ji and Har Rai Ji never wrote ant Gurbani thus dispensing with the Mahalla chhevan/stvaan controversy which would have made it very difficult for the sangats to differentiate the wheat form the chaff..</p><p></p><p>Coming to the time of GURU GOBIND SINGH JI. Guru Gobind ingh Ji alos made the DISTINCTION between what is GURBANI and whats NOT by clearly Passing on GURGADEE ONLY to SGGS. Since the TRUE SATGUR is SGGS...it logiclalay follows that the ONLY GURBANI is whats inside the SGGS. PERIOD. AS sitting Tenth nanak on the Gurgadee of Nnak..ant compositions by GUur Gobind Singh ji could ahve been made GURBANI by being ADDED to SGGS by GURU GOBIND SINGH JI HIMSELF as He was the one and ONLY perosn authorized to do so. Earlier GURU ARJUN JI had ADDED huge amounts of HIS OWN GURBANI written under Mahalla panjavaan to the AAD GRANTH (SGGS). Guur Arjun Ji placed the MOHR/STAMP/SEAL of Mahalla Panjavaan at the END of AD GRANTH..and this SEAL was MAINTAINED by GURU GOBIND SINGH JI in the same place - END of SGGS..after He ahd added the GURBANI of Guru teg bahadur Ji at the appropriate places and Raags in SGGS. Thus there is no reason for any HUMAN to second GUESS GURU GOBIND SINGH Ji for the reasons for not adding any of his own compositions into SGGs and why etc ?? The ONLY GURBANI is thus now in the SGGS. All compositions OUTSIDE the SGGS are NOT GURBANI as that in SGGS...no matter who the AUTHOR is...may it be Kabir Ji, Ravidass Ji, or Guru Gobind Singh ji..</p><p>Now to the MODERN ERA....Now a days what is referrd to as KACHI BANI are the TWO LINER JINGLE STYLES of Totkeh that MOST BABA TYPES love to sing and make the snagat sing along to the tune of CHAMTAS. A few decades ago this style was used to read JOTTIAN WALLEH SHABAD..and the entire Sangat used to participate....the Lead Granthi leading..then the Men snag a line or two and then the Ladies would pick up the REFRAIN....The SHABADS snag were GURBANI taken form SGGS and NOT man made Kavitas or poems.</p><p>What the Babas derawallahs etc do is RECITE TWO LINERS....Kandhah ret deean..bandiah..naam jap laey.....kandhan ret deean...Satnaam waheguru..Bandhiah naam jap leay..etc etc REPEATED agian and agin and the snagat is asked to repeat while the Baba takes a breather...This is KACHI BANI becasue its NOT GURBANI form SGGS..its NOT Bhai Gurdass Ji Vaars kabits or Bhai nanad Laal Goyahs kabits. THOSE are the ONLY compositions recognised by SRM to be sung as KIRTAN. However any Kavita, dhadee Vaar etc can be READ/SUNG as LONG as it doesnt give the impression of KIRTAN...which is soleley RESERVED for GURBANI ONLY. DHADEES STAND UP nad sing their Vaars...perfectly all right and no one calls this KIRTAN. POETS also stand up on stage in the presenc eof SGGS evena dn READ out POETRY/Kavitas/GEETS etc...again perfectly all right as its NOT KIRTAN. What people OBJECT to si the DUPLICITY practised by the baba derawallah types..who sit on STAGE, and read kavitas and geets KIRTAN STYLE.</p><p></p><p>There is nothing wrong per se with the Sarsan kee mala sung by late jagadharee wallah Baba sewak Ragi....as long as its not taken for KIRTAN. I Love the sarssan kee mala geet...but i dont recite it as GURBANI. MY Late dad wrote thousands of such Kavitas and our family Jatha used to sing them at weddings shaheedee jordmelas, gurpurabs etc etc with the sangat participating with gusto...in fact my dad was much sought after for wedding sehras and kavitas becasue he had the knack of putting as much as hundred names in one kavita perfectly in tune and balance..making every member of the family happy....and celebrated in a wedding ~!! and its all KACHI...</p><p></p><p>Since the SGGS is NOT in PROSE..any KATHA is always INDIVIDUALS way of understanding...so this cannot be called Kachi as in kachi bani (masquaradinga s Gurbani)</p></blockquote><p></p>
[QUOTE="Gyani Jarnail Singh, post: 161520, member: 189"] In the historical context...by the time of Guru Amardass Ji..it had become widely "known" that the Gurgadee of the House of nanak was being "recognised" as LEGITIMATE ONLY due to the presence of GURBANI being passed on to the successor. Genetics, lineage, ancestry , caste etc were NOT being considered as valid. The Tilak the outward signs of the next GURU was the fact that He was given the GURBANI of the PREVIOUS GURU. And as a result those not given this Authentic Gurbani hit upon the idea that why not we too write such "Bani" since thats the one thing we lack as we are already Guru descendnats/lineage etc and known to the sangats as Guru shaibzadehs..and this FALSE BANI is the KACHI BANI that Guru Amardass Ji mentions. The undeniable transparently clear fact is that ONLY a TRUE SATGUR is capable of writing GURBANI.....nay "bani" (POETRY) that lacks this basic ingredient is FAKE/FALSE/KACHI as opposed to Authentic Pakkee Gurbani. Later on the Coming descendnats of the Guru sahibs people like MEHRBAN...elder brother of Guur Arjun ji who had acquired the very best KATHA SKILLS of Gurbani Exposition of the Gurbani of His father Guru Ramdass Ji....also acquired the skills necessray to write almost authentic Bani but it was neverthless KACHI as He was NOT the True SATGURU. After that his descendats the Hundalis had even better composers who also added the additional Mohr/Chhaap or stamp like MAHALLA CHHEVAN, MAHALLA SATVAAN to their Fake Kachi banis. ( THis may eb one reason why the authentic GURUS sitting on the Gurgadee as Sixth and Seventh Gurus - Hargobind ji and Har Rai Ji never wrote ant Gurbani thus dispensing with the Mahalla chhevan/stvaan controversy which would have made it very difficult for the sangats to differentiate the wheat form the chaff.. Coming to the time of GURU GOBIND SINGH JI. Guru Gobind ingh Ji alos made the DISTINCTION between what is GURBANI and whats NOT by clearly Passing on GURGADEE ONLY to SGGS. Since the TRUE SATGUR is SGGS...it logiclalay follows that the ONLY GURBANI is whats inside the SGGS. PERIOD. AS sitting Tenth nanak on the Gurgadee of Nnak..ant compositions by GUur Gobind Singh ji could ahve been made GURBANI by being ADDED to SGGS by GURU GOBIND SINGH JI HIMSELF as He was the one and ONLY perosn authorized to do so. Earlier GURU ARJUN JI had ADDED huge amounts of HIS OWN GURBANI written under Mahalla panjavaan to the AAD GRANTH (SGGS). Guur Arjun Ji placed the MOHR/STAMP/SEAL of Mahalla Panjavaan at the END of AD GRANTH..and this SEAL was MAINTAINED by GURU GOBIND SINGH JI in the same place - END of SGGS..after He ahd added the GURBANI of Guru teg bahadur Ji at the appropriate places and Raags in SGGS. Thus there is no reason for any HUMAN to second GUESS GURU GOBIND SINGH Ji for the reasons for not adding any of his own compositions into SGGs and why etc ?? The ONLY GURBANI is thus now in the SGGS. All compositions OUTSIDE the SGGS are NOT GURBANI as that in SGGS...no matter who the AUTHOR is...may it be Kabir Ji, Ravidass Ji, or Guru Gobind Singh ji.. Now to the MODERN ERA....Now a days what is referrd to as KACHI BANI are the TWO LINER JINGLE STYLES of Totkeh that MOST BABA TYPES love to sing and make the snagat sing along to the tune of CHAMTAS. A few decades ago this style was used to read JOTTIAN WALLEH SHABAD..and the entire Sangat used to participate....the Lead Granthi leading..then the Men snag a line or two and then the Ladies would pick up the REFRAIN....The SHABADS snag were GURBANI taken form SGGS and NOT man made Kavitas or poems. What the Babas derawallahs etc do is RECITE TWO LINERS....Kandhah ret deean..bandiah..naam jap laey.....kandhan ret deean...Satnaam waheguru..Bandhiah naam jap leay..etc etc REPEATED agian and agin and the snagat is asked to repeat while the Baba takes a breather...This is KACHI BANI becasue its NOT GURBANI form SGGS..its NOT Bhai Gurdass Ji Vaars kabits or Bhai nanad Laal Goyahs kabits. THOSE are the ONLY compositions recognised by SRM to be sung as KIRTAN. However any Kavita, dhadee Vaar etc can be READ/SUNG as LONG as it doesnt give the impression of KIRTAN...which is soleley RESERVED for GURBANI ONLY. DHADEES STAND UP nad sing their Vaars...perfectly all right and no one calls this KIRTAN. POETS also stand up on stage in the presenc eof SGGS evena dn READ out POETRY/Kavitas/GEETS etc...again perfectly all right as its NOT KIRTAN. What people OBJECT to si the DUPLICITY practised by the baba derawallah types..who sit on STAGE, and read kavitas and geets KIRTAN STYLE. There is nothing wrong per se with the Sarsan kee mala sung by late jagadharee wallah Baba sewak Ragi....as long as its not taken for KIRTAN. I Love the sarssan kee mala geet...but i dont recite it as GURBANI. MY Late dad wrote thousands of such Kavitas and our family Jatha used to sing them at weddings shaheedee jordmelas, gurpurabs etc etc with the sangat participating with gusto...in fact my dad was much sought after for wedding sehras and kavitas becasue he had the knack of putting as much as hundred names in one kavita perfectly in tune and balance..making every member of the family happy....and celebrated in a wedding ~!! and its all KACHI... Since the SGGS is NOT in PROSE..any KATHA is always INDIVIDUALS way of understanding...so this cannot be called Kachi as in kachi bani (masquaradinga s Gurbani) [/QUOTE]
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Kachi Bani
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