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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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Discussions
Hard Talk
Bachittar Natak
[Part IV] Charitropakhyan – Analysis And Clarifications Of Charitars 25 – 403 Bhai Prabjot Singh)
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<blockquote data-quote="spnadmin" data-source="post: 125161" data-attributes="member: 35"><p><span style="color: Blue">Professor Harinder Meboob's comments, in "Dasam Granth: The Question of Authenticity" ... to read the entire article see the attachment. </span></p><p></p><p><em><strong></strong></em></p><p><em><strong>2. THE QUESTION OF SCRIPTUAL AUTHENTICITY OF WOMAN IMAGE IN DASAM</strong></em></p><p><em><strong>GRANTH</strong></em></p><p><em><strong></strong></em></p><p>The texts of Charitrapakhyan and Hakayats incorporated in Dasam Granth remain at a far-off distance from the sublimest point of scriptural experience of Guru Granth Sahib. The vast vision of Damdami Bir which encompasses the metaphysical dimensions of timeless bliss, apical grandeur of multifarious truth, mystical nuances of divine thrill, handsome proportions of universal life and a serene union of visible-invisible spiritual perspectives is absent from the enormous text of Charitrapakhyan.</p><p></p><p>The experience of Charitrapakhyan and Hakayats is shallow, disproportionate and extravagant. It doesn't add any aesthetic serenity to the mystical/spiritual existence of woman-image of Guru Granth Sahib. The descriptions of Charitropakhyan bring out the lewdness of a corrupt society. These compositions are unable to explore any deep psychology. Charitropakhyan versifies particularly in an immoral vein the fantastic manners of unchaste woman. When the reader applies literary canons to valuate</p><p>Chartiropakhyan, its text remains below the mediocre genres of fine literature. The reader finds no visionary quest of Guru Granth Sahib in the pages of Charitropakhyan which present an obscene drama of monstrous libidinous containing more than four hundred pageants of degenerate humanity. There are, undoubtedly, the lyrical illustrations of the role of unchaste woman in Guru Granth Sahib, but these literary genres never break the sanctity of its supreme woman-image. The uncontrollable and intriguing sexual impulses of women in Charitropakhyan shatter the scriptural balance /harmony and natural poise of sublime aspects of woman-image of Guru Granth Sahib which give her a permanent place or existentialnaturalness in the spiritual fabrics of society. So I conclude that the contents of Charitropakhyan are anti- Guru Granth Sahib. The tenth Guru would never disown his final commitment by creating such a mundane and inartistic voice against the metaphysical canons of Guru Granth Sahib ------ the everlasting spiritual light of the Khalsa.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 125161, member: 35"] [COLOR=Blue]Professor Harinder Meboob's comments, in "Dasam Granth: The Question of Authenticity" ... to read the entire article see the attachment. [/COLOR] [I][B] 2. THE QUESTION OF SCRIPTUAL AUTHENTICITY OF WOMAN IMAGE IN DASAM GRANTH [/B][/I] The texts of Charitrapakhyan and Hakayats incorporated in Dasam Granth remain at a far-off distance from the sublimest point of scriptural experience of Guru Granth Sahib. The vast vision of Damdami Bir which encompasses the metaphysical dimensions of timeless bliss, apical grandeur of multifarious truth, mystical nuances of divine thrill, handsome proportions of universal life and a serene union of visible-invisible spiritual perspectives is absent from the enormous text of Charitrapakhyan. The experience of Charitrapakhyan and Hakayats is shallow, disproportionate and extravagant. It doesn't add any aesthetic serenity to the mystical/spiritual existence of woman-image of Guru Granth Sahib. The descriptions of Charitropakhyan bring out the lewdness of a corrupt society. These compositions are unable to explore any deep psychology. Charitropakhyan versifies particularly in an immoral vein the fantastic manners of unchaste woman. When the reader applies literary canons to valuate Chartiropakhyan, its text remains below the mediocre genres of fine literature. The reader finds no visionary quest of Guru Granth Sahib in the pages of Charitropakhyan which present an obscene drama of monstrous libidinous containing more than four hundred pageants of degenerate humanity. There are, undoubtedly, the lyrical illustrations of the role of unchaste woman in Guru Granth Sahib, but these literary genres never break the sanctity of its supreme woman-image. The uncontrollable and intriguing sexual impulses of women in Charitropakhyan shatter the scriptural balance /harmony and natural poise of sublime aspects of woman-image of Guru Granth Sahib which give her a permanent place or existentialnaturalness in the spiritual fabrics of society. So I conclude that the contents of Charitropakhyan are anti- Guru Granth Sahib. The tenth Guru would never disown his final commitment by creating such a mundane and inartistic voice against the metaphysical canons of Guru Granth Sahib ------ the everlasting spiritual light of the Khalsa. [/QUOTE]
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Hard Talk
Bachittar Natak
[Part IV] Charitropakhyan – Analysis And Clarifications Of Charitars 25 – 403 Bhai Prabjot Singh)
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