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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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Sikh History & Heritage
Tall Tales Masquarading As "history" Must Be Discarded
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<blockquote data-quote="Gyani Jarnail Singh" data-source="post: 6688" data-attributes="member: 189"><p>Waheguru Ji ka Khalsa Waheguru ji Ki fateh.</p><p></p><p>Dera RaviSingh ji,</p><p> </p><p>There are indeed TWO different Bhai gurdass Jis...One was the Original Bhai gurdass ji, nephew of Guru Arjun Ji who was the SCRIBE of (Guru) Granth Ji written by Guur Arjun Ji. This Granth is called AAD Granth ( Kartarpuri bir) and it is NOT GURU because it doesnt contain the Bani of Guru Teg bahadur Ji.</p><p> </p><p>This Bhai Gurdass Ji was an accomplished poet in his own right..very educated in Farsi/sasnkrit/and familar with most of the nearly 17 languages used in Gurbani. He wrote HIS VARAAN and KABITS..using the Adahk, BINDIS, TIPPIS etc which are Nasal Sounds..BUT GURU JI in HIS Infinite Wisdom wrote Gurbani WITHOUT these Bindis, adhaks, tippis, etc. This was done to Keep GURBANI separate from ordinary poetry and punjabi language literature. However since the SAME WORDS are used in Bhai gurdass Ji's Varaan and Kabits, and these are Punjabi language Literary works and NOT GURBANI, and Bhai gurdass Ji used all the Bindis, tippis, adhaks etc in the CORREXT PLACES... this shows BY PROXY how we are to PRONOUNCE these words. ( when they occur in GURBANI).and that is WHY the varaan of Bhai gurdass Ji are the KEY to GURBANI. Secondly Bhai gurdass Ji in his writings ususally tackles the same subjects in Gurbani and offers wider explanations of concepts etc according to his own budh and gurmatt status.</p><p> </p><p>Later on When linguistics like Prof sahib Singh of Guru Granth Darpan fame studied Gurbani and found that it had a Very UNIQUE GRAMMAR of its own, and everythign was all in perfect order, and bindis.adhaks, tippis etc HAD to be Pronounced ven if thery are not written down ( or the MEANINGS will not tally)..it became clear why Bhai gurdass Ji's writings are KEY to gurbani.</p><p> </p><p>Unfortunately, the entire Bhai gurdass ji's writings are not authentic...as time went along there must have been adulterations amde..therefore the ULTIMATE TOUCHSTONE of authenticity is GURBANI in the Guru Granth Ji which due to its Unique Grammar, writing style, numberings, totals, etc put in place By GURU ARJUN JI, NO ADULTERATIONS, CHANGES etc could take place. So where ther is doubt..Bhai gurdass Ji's writings must be COMPARED to GURBANI...if they Both agree, it is authentic...BUT if Gurbani says one thing and "Bhai Gurdass Ji" says another.... then GURBANI IS CORRECT.</p><p> </p><p>Following quote taken from <a href="http://www.tapoban.org" target="_blank">www.tapoban.org</a> gurmat articles has info on the SECOND BHAI GURDASS who is a "imposter".</p><p> </p><p><span style="color: black"><span style="font-family: 'Arial'">""A bird’s eye view of Sikh history shows that from the very beginning of the Sikh movement there have been some who worked to interpolate into the holy verses of the Sikh Gurus. Quite a number of versifiers had cropped up even during the lifetime of the Gurus who would write verses in the style of the Gurus and would mislead the Sikhs. Even in Guru Arjan Dev’s compilation of the holy scripture – <em>Adi Granth Sahib</em>, there appear verses carrying <em>Mahalla </em>sixth and seventh in some <em>birs</em>. The fact is that the sixth and seventh Gurus never wrote a single line for inclusion into the holy <em>Granth</em>. </span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Arial'">From the very onset, Brahmanical influences have always remained hostile to the Sikh movement. A few instances would show how with this influence on people in general, some subverts were at work to subvert the movement from within. The move was so subtle that truth could not be sifted for long. Perhaps it took a century or two to find out. <span style="color: red"><strong>For instance, there was one Koer Singh who wrote <em>Gur-Bilas Patshai Dasmi </em>in 1751, 43 years after the demise of Guru Gobind Singh. He was a <em>Vaishnav </em>Hindu – Bishan Chand. He admits that he was a Sikh only by name. He invented a myth that before the creation of the <em>Khalsa </em>Guru Gobind Singh worshipped mythical Hindu goddess Durga and that he was blessed by other mythical gods and goddesses of the Hindus. He propagated that all Gurus of the Sikhs were in fact, <em>avtars </em>– incarnation of Lord Vishnu. This is pure blasphemy as we know from the study of <em>Gurbani</em>. He did not stop short there. He wrote a ballad (<em>vaar</em>) in praise of Guru Gobind Singh <span style="color: red">under</span></strong></span><span style="color: red"> the pen name <em>Bhai </em>Gurdas Singh and had it added as <em>vaar </em>41 of <em>Bhai </em>Gurdas who was contemporary of the Sikh Gurus (from third to sixth Guru). This <em>vaar </em>41 mislead the Sikhs in believing that <em>Khalsa </em>was created by Guru Gobind Singh to put an end to the religion of Prophet Mohammed. This goes against the basic principles of the Sikh Gurus (<em>ref: Pauri 16 and 17</em>).</span> </span></span></p><p></p><p><span style="color: black"><span style="font-family: 'Arial'">Another mischievous attempt to subvert the Sikh doctrine was made by a Brahmin who was a ‘Sikh’ in name only. Kesar Singh Chhibbar wrote<em>Bansawalinama</em>(familytree of the tenth Guru in 1769</span></span></p><p></p><p></p><p> </p><p><span style="font-family: 'Arial'">In that, he states, that the Sikh struggle was nothing but anarchy. He could not reconcile to the inclusion of lower castes into the fold of Khalsa. He also states that goddess Durga blessed and ordered Guru Gobind Singh to create Khalsa Panth to fight against the Mughal demons. It is all a hang-over of the Hindu way of thinking. </span></p><p></p><p><span style="font-family: 'Arial'">These attempts to subvert the Sikh doctrine are not confined to some distant past either. <span style="color: red"><strong><u>To our shock in the 21st century, it was discovered that within Gur-Bilas Patshahi Chhevin, there contained many utterances that were considered by many a Sikh scholars to be contrary to the Sikh theology. The book has since been banned. It takes centuries to sift truth from myths. "</u></strong></span></span></p><p> </p><p><span style="font-family: 'Arial'"><span style="color: black">I hope this helps.</span></span></p><p> </p><p><span style="font-family: 'Arial'"><span style="color: black">Jarnail Singh</span></span></p><p></p><p><span style="font-family: 'Arial'"></span></p><p><span style="font-family: 'Arial'"></span></p></blockquote><p></p>
[QUOTE="Gyani Jarnail Singh, post: 6688, member: 189"] Waheguru Ji ka Khalsa Waheguru ji Ki fateh. Dera RaviSingh ji, There are indeed TWO different Bhai gurdass Jis...One was the Original Bhai gurdass ji, nephew of Guru Arjun Ji who was the SCRIBE of (Guru) Granth Ji written by Guur Arjun Ji. This Granth is called AAD Granth ( Kartarpuri bir) and it is NOT GURU because it doesnt contain the Bani of Guru Teg bahadur Ji. This Bhai Gurdass Ji was an accomplished poet in his own right..very educated in Farsi/sasnkrit/and familar with most of the nearly 17 languages used in Gurbani. He wrote HIS VARAAN and KABITS..using the Adahk, BINDIS, TIPPIS etc which are Nasal Sounds..BUT GURU JI in HIS Infinite Wisdom wrote Gurbani WITHOUT these Bindis, adhaks, tippis, etc. This was done to Keep GURBANI separate from ordinary poetry and punjabi language literature. However since the SAME WORDS are used in Bhai gurdass Ji's Varaan and Kabits, and these are Punjabi language Literary works and NOT GURBANI, and Bhai gurdass Ji used all the Bindis, tippis, adhaks etc in the CORREXT PLACES... this shows BY PROXY how we are to PRONOUNCE these words. ( when they occur in GURBANI).and that is WHY the varaan of Bhai gurdass Ji are the KEY to GURBANI. Secondly Bhai gurdass Ji in his writings ususally tackles the same subjects in Gurbani and offers wider explanations of concepts etc according to his own budh and gurmatt status. Later on When linguistics like Prof sahib Singh of Guru Granth Darpan fame studied Gurbani and found that it had a Very UNIQUE GRAMMAR of its own, and everythign was all in perfect order, and bindis.adhaks, tippis etc HAD to be Pronounced ven if thery are not written down ( or the MEANINGS will not tally)..it became clear why Bhai gurdass Ji's writings are KEY to gurbani. Unfortunately, the entire Bhai gurdass ji's writings are not authentic...as time went along there must have been adulterations amde..therefore the ULTIMATE TOUCHSTONE of authenticity is GURBANI in the Guru Granth Ji which due to its Unique Grammar, writing style, numberings, totals, etc put in place By GURU ARJUN JI, NO ADULTERATIONS, CHANGES etc could take place. So where ther is doubt..Bhai gurdass Ji's writings must be COMPARED to GURBANI...if they Both agree, it is authentic...BUT if Gurbani says one thing and "Bhai Gurdass Ji" says another.... then GURBANI IS CORRECT. Following quote taken from [url="http://www.tapoban.org"]www.tapoban.org[/url] gurmat articles has info on the SECOND BHAI GURDASS who is a "imposter". [color=black][font=Arial]""A bird’s eye view of Sikh history shows that from the very beginning of the Sikh movement there have been some who worked to interpolate into the holy verses of the Sikh Gurus. Quite a number of versifiers had cropped up even during the lifetime of the Gurus who would write verses in the style of the Gurus and would mislead the Sikhs. Even in Guru Arjan Dev’s compilation of the holy scripture – [i]Adi Granth Sahib[/i], there appear verses carrying [i]Mahalla [/i]sixth and seventh in some [i]birs[/i]. The fact is that the sixth and seventh Gurus never wrote a single line for inclusion into the holy [i]Granth[/i]. [/font][/color] [color=black][font=Arial][/font][/color] [color=black][font=Arial]From the very onset, Brahmanical influences have always remained hostile to the Sikh movement. A few instances would show how with this influence on people in general, some subverts were at work to subvert the movement from within. The move was so subtle that truth could not be sifted for long. Perhaps it took a century or two to find out. [color=red][b]For instance, there was one Koer Singh who wrote [i]Gur-Bilas Patshai Dasmi [/i]in 1751, 43 years after the demise of Guru Gobind Singh. He was a [i]Vaishnav [/i]Hindu – Bishan Chand. He admits that he was a Sikh only by name. He invented a myth that before the creation of the [i]Khalsa [/i]Guru Gobind Singh worshipped mythical Hindu goddess Durga and that he was blessed by other mythical gods and goddesses of the Hindus. He propagated that all Gurus of the Sikhs were in fact, [i]avtars [/i]– incarnation of Lord Vishnu. This is pure blasphemy as we know from the study of [i]Gurbani[/i]. He did not stop short there. He wrote a ballad ([i]vaar[/i]) in praise of Guru Gobind Singh [color=red]under[/color][/b][/color][color=red] the pen name [i]Bhai [/i]Gurdas Singh and had it added as [i]vaar [/i]41 of [i]Bhai [/i]Gurdas who was contemporary of the Sikh Gurus (from third to sixth Guru). This [i]vaar [/i]41 mislead the Sikhs in believing that [i]Khalsa [/i]was created by Guru Gobind Singh to put an end to the religion of Prophet Mohammed. This goes against the basic principles of the Sikh Gurus ([i]ref: Pauri 16 and 17[/i]).[/color] [/font][/color] [color=black][font=Arial]Another mischievous attempt to subvert the Sikh doctrine was made by a Brahmin who was a ‘Sikh’ in name only. Kesar Singh Chhibbar wrote[i]Bansawalinama[/i](familytree of the tenth Guru in 1769[/font][/color] [color=black][font=Arial][/font][/color] [font=Arial]In that, he states, that the Sikh struggle was nothing but anarchy. He could not reconcile to the inclusion of lower castes into the fold of Khalsa. He also states that goddess Durga blessed and ordered Guru Gobind Singh to create Khalsa Panth to fight against the Mughal demons. It is all a hang-over of the Hindu way of thinking. [/font] [font=Arial]These attempts to subvert the Sikh doctrine are not confined to some distant past either. [color=red][b][u]To our shock in the 21st century, it was discovered that within Gur-Bilas Patshahi Chhevin, there contained many utterances that were considered by many a Sikh scholars to be contrary to the Sikh theology. The book has since been banned. It takes centuries to sift truth from myths. "[/u][/b][/color][/font] [font=Arial][color=red][b][/b][/color][/font] [font=Arial][color=black]I hope this helps.[/color][/font] [font=Arial][color=black][/color][/font] [font=Arial][color=black]Jarnail Singh[/color][/font] [font=Arial] [/font] [/QUOTE]
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