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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
Kala Afghana - An Adi Granth Purist
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<blockquote data-quote="BabbarSher" data-source="post: 3143" data-attributes="member: 185"><p><strong>Re: Kala Afghana: An Adi Granth Purist</strong></p><p></p><p>Dear Xylitol: </p><p></p><p>I have a number of questions for you. </p><p></p><p>Your choice of links for knowing more about KA is very interesting. Intersting because as usual the Moderators LOCKED the thread without warning or opportunity for explanation to the original person whio made the post. </p><p></p><p>Firstly as I have always said, I am no supporter of anyone, but if anyone says the truth, it needs to be supported. </p><p></p><p>Some comments from your posts are given below : </p><p></p><p></p><p>If you doubt the need for khande ki pahul then I suggest you search through the Vaars of Bhai Gurdass Ji, considered the keys to the Guru Granth Sahib by the Guru Himself. He explicitly states that without Amrit a person is not a sikh of the guru.</p><p></p><p>>>>> You seem to be confused, as the Bhai Gurdas II you are referring to here existed during the time of Guru Gobind Singh Ji. He is not the same as Bhai Gurdas Ji who existed during the times of Guru Arjan dev Ji. The Bhai Gurdas II you are referring to wrote about Khande Ki Pahul: Peevo Pahul Khande Dhaar hoye janam Suhela...but he also says in an earlier stanza: Gur Simar Manayi Kalka, Khande ki Bela???? Can you please elaborate on the meaning of this. </p><p></p><p>The point brother is that Khande ki Pahul is extremely important and we dont even need any documentary evidence to say it is important. It is the ultimate state for any Sikh. However love for Amrit has to come from Inside. Moreover Amrit sanchar is a way of joing the Khalsa, yet it is important that once we partake Amrit, our humility and strength should increase multi fold. Our internal Rahit and love for Gurbaani should increase. </p><p></p><p>Most people just take Amrit believe that once they have done that there uis hardly any need for anything else. This makes Amrit equal to GangaJal----something which it is not. </p><p></p><p>"To think that by reciting mantar in some water (Khanday-Battay-da-Amrit) it will miraculous characteristics is a superstition started by the Brahmins" </p><p>- Kala-Afghana (v7, p41) </p><p></p><p>>> Isnt it true. Brahmans used to do soemthing similar... I dont think KA is saying that Baanis should not be recited and Amrit should not be administered (his choice of words may eb a abit lacking), but what he implies is that Amritv Sanchar must not be made an external affair only. People shouldnt think that reciting Baani without understanding and inclucating the meaning (like a Mantar) is the 'way' for sikhi. </p><p></p><p>"By ordaining to get baptized (Khanday-Battay-da-Amrit) an order was established which encouraged Sikh youth to become clean shaven and to smoke" </p><p>- Kala-Afghana (v6, p35) </p><p></p><p>>> Again a poor choice of words, but not intentions, I would say. Amrit by force will take us anywhere and this is precisely what Babas do now. Amrit is not about emotional blackmail, it is not about forcing someone. It is about Love. If you dont have Love and you dont take Amrit with Love, whats the use of pretending. </p><p></p><p>The babas do Amrit Sanchar to people who dont even understand the significance and people who are not even ready. It is these very people who then in the face of the 'extra' restrictions posed by the babas give up Amrit and got the other extreme end. </p><p></p><p>A Sikh should not recite Jaap Sahib, Swaiyay & Chaupai, they were not written by the Guru. </p><p></p><p>>> Please do tell me in which volume and which page number, the same is mentioned. </p><p></p><p></p><p>Khanday-Battay-da-Amrit is not true Amrit </p><p></p><p>>> again he implies that people shouldnt think that once they have taken the Amrit from Panja Pyaare that they dont need to do anything else and are liberated from this world, by just taking this Amrit. There is an external and internal Rahit which comes attached to this Amrit and which include Naam Amrit which Guru Granth Sahib says as the one True Amrit. </p><p></p><p></p><p>Its a bit astonising that KA wrote 10 volumes of 300 pages each and all that u can muster up is 6 sentences. </p><p></p><p>Even If we were to admit that he made mistakes - which is human. ( and I do acknowlege he did make mistakes ...but they are not the ones you pointed out dear) Can you show me a scholar who has not made mistakes in his writings. </p><p></p><p>Akal sahai</p></blockquote><p></p>
[QUOTE="BabbarSher, post: 3143, member: 185"] [b]Re: Kala Afghana: An Adi Granth Purist[/b] Dear Xylitol: I have a number of questions for you. Your choice of links for knowing more about KA is very interesting. Intersting because as usual the Moderators LOCKED the thread without warning or opportunity for explanation to the original person whio made the post. Firstly as I have always said, I am no supporter of anyone, but if anyone says the truth, it needs to be supported. Some comments from your posts are given below : If you doubt the need for khande ki pahul then I suggest you search through the Vaars of Bhai Gurdass Ji, considered the keys to the Guru Granth Sahib by the Guru Himself. He explicitly states that without Amrit a person is not a sikh of the guru. >>>> You seem to be confused, as the Bhai Gurdas II you are referring to here existed during the time of Guru Gobind Singh Ji. He is not the same as Bhai Gurdas Ji who existed during the times of Guru Arjan dev Ji. The Bhai Gurdas II you are referring to wrote about Khande Ki Pahul: Peevo Pahul Khande Dhaar hoye janam Suhela...but he also says in an earlier stanza: Gur Simar Manayi Kalka, Khande ki Bela???? Can you please elaborate on the meaning of this. The point brother is that Khande ki Pahul is extremely important and we dont even need any documentary evidence to say it is important. It is the ultimate state for any Sikh. However love for Amrit has to come from Inside. Moreover Amrit sanchar is a way of joing the Khalsa, yet it is important that once we partake Amrit, our humility and strength should increase multi fold. Our internal Rahit and love for Gurbaani should increase. Most people just take Amrit believe that once they have done that there uis hardly any need for anything else. This makes Amrit equal to GangaJal----something which it is not. "To think that by reciting mantar in some water (Khanday-Battay-da-Amrit) it will miraculous characteristics is a superstition started by the Brahmins" - Kala-Afghana (v7, p41) >> Isnt it true. Brahmans used to do soemthing similar... I dont think KA is saying that Baanis should not be recited and Amrit should not be administered (his choice of words may eb a abit lacking), but what he implies is that Amritv Sanchar must not be made an external affair only. People shouldnt think that reciting Baani without understanding and inclucating the meaning (like a Mantar) is the 'way' for sikhi. "By ordaining to get baptized (Khanday-Battay-da-Amrit) an order was established which encouraged Sikh youth to become clean shaven and to smoke" - Kala-Afghana (v6, p35) >> Again a poor choice of words, but not intentions, I would say. Amrit by force will take us anywhere and this is precisely what Babas do now. Amrit is not about emotional blackmail, it is not about forcing someone. It is about Love. If you dont have Love and you dont take Amrit with Love, whats the use of pretending. The babas do Amrit Sanchar to people who dont even understand the significance and people who are not even ready. It is these very people who then in the face of the 'extra' restrictions posed by the babas give up Amrit and got the other extreme end. A Sikh should not recite Jaap Sahib, Swaiyay & Chaupai, they were not written by the Guru. >> Please do tell me in which volume and which page number, the same is mentioned. Khanday-Battay-da-Amrit is not true Amrit >> again he implies that people shouldnt think that once they have taken the Amrit from Panja Pyaare that they dont need to do anything else and are liberated from this world, by just taking this Amrit. There is an external and internal Rahit which comes attached to this Amrit and which include Naam Amrit which Guru Granth Sahib says as the one True Amrit. Its a bit astonising that KA wrote 10 volumes of 300 pages each and all that u can muster up is 6 sentences. Even If we were to admit that he made mistakes - which is human. ( and I do acknowlege he did make mistakes ...but they are not the ones you pointed out dear) Can you show me a scholar who has not made mistakes in his writings. Akal sahai [/QUOTE]
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Kala Afghana - An Adi Granth Purist
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