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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
What Is Really In The Contents Of The Dasam Granth?
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<blockquote data-quote="Chaan Pardesi" data-source="post: 179280" data-attributes="member: 7047"><p>I think we need to keep this issue within the perspective.What are the contents of the dasam kitab?Are they parralell to Gurbani of Guru Granth sahib?If they are not, then what "knowledge" are we seeking in context of Sikhi from that is not bani; and very specifically is in opposition to Gurbani If we continue on that wave then ,we may may be bordering on manmat.Gurmat and manmat does not go hand in hand.</p><p> </p><p>So, we have to choose.There is no question of being flexible here.Either you are in or you are out.For Sikhs there is no two granths; BUT ONE GURU GRANTH, which was without doubt established by Guru Gobind Singh.ALL GURBANI is in the Guru Granth sahib.ANYTHING OUTSIDE IT IS NOT GURBANI but writings.Any writings of Guru Gobind Singh is also writings, not Guru Bani.If Guru Ji wanted he would have added it to the Guru Granth sahib.PERIOD.</p><p> </p><p>What came later as Bachiter Natak, Samund sager, Vidya sager, then as dasam paatshah da granth, and dasam granth and now discreetly being pushed as sriguru dasam granth was not Guru instructed; but pushed by variuous people with vested interests in it and their own popularity.That is a very clear line division here.</p><p> </p><p>The various names changes over the period indicates they were changing accordingly to get it accepted.Unfortunately, all the so called educated Gianis of that period came from Kashi.At Kashi there is NO Sikh SCHOOL>there are vedantak philosophical schools based upon the udasi and nirmala thought.They also studied Hindu mythological tales, and were heavily influenced by the brahman mind.There was also no such analysis as is available these days to disect the so called writings of the old.It was by word of mouth passed on.Thus it is understandable that Sikhs blindly followed what was told to them,and had it blindly pushed down people throats with all sorts reasoning.</p><p> </p><p>Such thought can no longer apply.I believe that if people still continue to believe in such silly concepts of kachi bani,then we are doing diservice to the Gurus and contributing badly to the undermining of the Sikh panth.</p><p> </p><p>The solution should have been simple;100 years ago when the panth decided to end the discussion upon the alledged dasam granth; the writings of Guru Gobind Singh Ji should have been taken out and binded into a smaller book.But because the kashi influenced education was strong;thus an action to appease both sides; and protect their own was taken, which is now causing massive divisions.In fact, I am suprised that the book called sarbloh is being now pushed as that of Guru Gobind singh ji.They have seen their success with the dasam granth and now copying the same route.</p><p> </p><p>The problem here is these books are not simply used to read as additional "knowledge", even if it clashes with Sikh thought,[manmat] the problem is these books are being sat along the Guru Granth sahib, and that is the aim of these fringe self made groups.These groups belong to the babadom, and all they are interested is imposing THEIR will upon the rest of the Panth.</p><p> </p><p>I think we must keep the question of khalistan out side the remit here, although, one of the reasons this dasam book is being pushed is to counter act that issue among Sikhs.</p></blockquote><p></p>
[QUOTE="Chaan Pardesi, post: 179280, member: 7047"] I think we need to keep this issue within the perspective.What are the contents of the dasam kitab?Are they parralell to Gurbani of Guru Granth sahib?If they are not, then what "knowledge" are we seeking in context of Sikhi from that is not bani; and very specifically is in opposition to Gurbani If we continue on that wave then ,we may may be bordering on manmat.Gurmat and manmat does not go hand in hand. So, we have to choose.There is no question of being flexible here.Either you are in or you are out.For Sikhs there is no two granths; BUT ONE GURU GRANTH, which was without doubt established by Guru Gobind Singh.ALL GURBANI is in the Guru Granth sahib.ANYTHING OUTSIDE IT IS NOT GURBANI but writings.Any writings of Guru Gobind Singh is also writings, not Guru Bani.If Guru Ji wanted he would have added it to the Guru Granth sahib.PERIOD. What came later as Bachiter Natak, Samund sager, Vidya sager, then as dasam paatshah da granth, and dasam granth and now discreetly being pushed as sriguru dasam granth was not Guru instructed; but pushed by variuous people with vested interests in it and their own popularity.That is a very clear line division here. The various names changes over the period indicates they were changing accordingly to get it accepted.Unfortunately, all the so called educated Gianis of that period came from Kashi.At Kashi there is NO Sikh SCHOOL>there are vedantak philosophical schools based upon the udasi and nirmala thought.They also studied Hindu mythological tales, and were heavily influenced by the brahman mind.There was also no such analysis as is available these days to disect the so called writings of the old.It was by word of mouth passed on.Thus it is understandable that Sikhs blindly followed what was told to them,and had it blindly pushed down people throats with all sorts reasoning. Such thought can no longer apply.I believe that if people still continue to believe in such silly concepts of kachi bani,then we are doing diservice to the Gurus and contributing badly to the undermining of the Sikh panth. The solution should have been simple;100 years ago when the panth decided to end the discussion upon the alledged dasam granth; the writings of Guru Gobind Singh Ji should have been taken out and binded into a smaller book.But because the kashi influenced education was strong;thus an action to appease both sides; and protect their own was taken, which is now causing massive divisions.In fact, I am suprised that the book called sarbloh is being now pushed as that of Guru Gobind singh ji.They have seen their success with the dasam granth and now copying the same route. The problem here is these books are not simply used to read as additional "knowledge", even if it clashes with Sikh thought,[manmat] the problem is these books are being sat along the Guru Granth sahib, and that is the aim of these fringe self made groups.These groups belong to the babadom, and all they are interested is imposing THEIR will upon the rest of the Panth. I think we must keep the question of khalistan out side the remit here, although, one of the reasons this dasam book is being pushed is to counter act that issue among Sikhs. [/QUOTE]
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Bachittar Natak
What Is Really In The Contents Of The Dasam Granth?
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