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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
Interfaith Dialogues
Are The Important Scriptures Of World Religions, Simply Opinions?
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<blockquote data-quote="Tejwant Singh" data-source="post: 136737" data-attributes="member: 138"><p>Himmat Singh ji,</p><p></p><p>Guru Fateh.</p><p></p><p>You write:</p><p></p><p></p><p></p><p>So am I and my position is expressed quite nitidly in many posts in various threads here in this forum.</p><p></p><p></p><p></p><p>Yes, Sri Guru Granth Sahib Ji is our only Guru, our Teacher, our Guide, our only GPS, not for any theological reasons but for the pragmatic ones on which Sikhi way of life is based. I have no idea what you mean by the word God in Sikhi because, again as my other posts would indicate that Ik Ong Kaar is not god as considered in other faiths because god is based on dogmas of the particular religion and the demarcation of each of them is very clear and is visible from their dogmatic fences. Sikhi has nothing to do with any dogmas. Sri Guru Granth Sahib Ji, our only Guru is its proof. Pragmatism needs no dogma. The best is explained in the first Pauri of Jap which shows us that TRUTH needs no dogmatic crutches of any belief system. It stands on its own. Thus, Sikhi is not a belief system as other religions are.</p><p></p><p></p><p></p><p>Here, you are mixing apples and oranges, I am afraid. Sikhi is a gumbo of oral traditions, oral history and Sri Guru Granth Sahib Ji, our only Guru. If the first two do not compliment the Sri Guru Granth Sahib Ji, then one can not have a Sikhi tripod on which its kaleidoscope stands for all of us to look through it. </p><p></p><p>What do you mean by “don't keep all rehat”? How would you define the Sehajdharis? Did all who gathered on the Vaisakhi day of 1699 take khandei di pahul that day?</p><p></p><p>I would appreciate if you would clarify your thoughts on that.</p><p></p><p></p><p></p><p>I have no idea which forums you have been visiting and have no interest in knowing that either, nor am I interested in their reasons for the ban. I have a basic problem with your claim because to me it lacks coherence. Your claim is bewildering to say the least.</p><p></p><p>Before we go any further, let’s check the definitions of o•pin•ion and hear•say</p><p></p><p>o•pin•ion</p><p> [uh-pin-yuh n] Show IPA</p><p>–noun</p><p>1.</p><p>a belief or judgment that rests on grounds insufficient to produce complete certainty.</p><p>2.</p><p>a personal view, attitude, or appraisal.</p><p><a href="http://dictionary.reference.com/browse/opinion" target="_blank">http://dictionary.reference.com/browse/opinion</a></p><p></p><p>hear•say</p><p> [heer-sey] Show IPA</p><p>–noun</p><p>1.</p><p>unverified, unofficial information gained or acquired from another and not part of one's direct knowledge: I pay no attention to hearsay.</p><p>2.</p><p>an item of idle or unverified information or gossip; rumor: a malicious hearsay.</p><p>–adjective</p><p>3.</p><p>of, pertaining to, or characterized by hearsay: hearsay knowledge; a hearsay report.</p><p>Origin: </p><p>1525–35; orig. in phrase by hear say, trans. of MF par ouïr dire</p><p></p><p>—Synonyms </p><p>1. talk, scuttlebutt, babble, tittle-tattle.</p><p><a href="http://dictionary.reference.com/browse/hearsay" target="_blank">http://dictionary.reference.com/browse/hearsay</a></p><p></p><p>All the above scriptures except Sri Guru Granth Sahib Ji are nothing but based on hearsays, hence can not be opinions of the original authors. Would you be kind enough to elaborate on your claim?</p><p></p><p>“I based this on stanza 3 of Japji Sahib.”</p><p></p><p>What do you mean by the above? Please elaborate your basis according to the definitions given above.</p><p></p><p></p><p></p><p>Once you are able to distinguish between the two, then the answer is self evident.</p><p></p><p></p><p></p><p>Sikhi is not based on “prophet/messenger/ambassador of God” as these are all based on dogmas which has nothing to do with Sikhi. There is a thread where Prophecy is discussed from the Sikhi view point in great length. I would suggest you to go through that and share your thoughts.</p><p></p><p>Once again, hearsays can not be opinions. Secondly, a pragmatic vision and usage of common sense is not an opinion either. To express this a bit further, I would like to use our oral Sikh history and also Gurbani. When Guru Nanak started throwing water to the West in Haridwar while Hindus were throwing towards the East is not an opinion but just common sense. The same could also be said about the episode in Mecca when Guru Nanak’s feet were facing the holy site of the Muslims and he asked the mullah to move them in the direction where Ik Ong Kaar <em><strong><u>IS NOT</u></strong></em>.</p><p></p><p>It is not an opinion when Guru Nanak says in Japji pauri 22:</p><p></p><p>ਪਾਤਾਲਾ ਪਾਤਾਲ ਲਖ ਆਗਾਸਾ ਆਗਾਸ ll</p><p>Pāṯālā pāṯāl lakẖ āgāsā āgās. </p><p></p><p>"There are innumeral planets/galaxies and Milky ways". </p><p></p><p>So,pardon my ignorance but I fail to understand what you mean by opinion.</p><p></p><p></p><p></p><p>I am not here to judge others but to interact and learn from this process. Sikhi is the journey of the individual and of the individual only. Each one of us carry our own spiritual torch and only Ik Ong Kaar knows which milestone we as individuals are at. Neither myself, nor you or anyone else can find it out no matter how much we pretend to delve into it.</p><p></p><p>Thanks & regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 136737, member: 138"] Himmat Singh ji, Guru Fateh. You write: So am I and my position is expressed quite nitidly in many posts in various threads here in this forum. Yes, Sri Guru Granth Sahib Ji is our only Guru, our Teacher, our Guide, our only GPS, not for any theological reasons but for the pragmatic ones on which Sikhi way of life is based. I have no idea what you mean by the word God in Sikhi because, again as my other posts would indicate that Ik Ong Kaar is not god as considered in other faiths because god is based on dogmas of the particular religion and the demarcation of each of them is very clear and is visible from their dogmatic fences. Sikhi has nothing to do with any dogmas. Sri Guru Granth Sahib Ji, our only Guru is its proof. Pragmatism needs no dogma. The best is explained in the first Pauri of Jap which shows us that TRUTH needs no dogmatic crutches of any belief system. It stands on its own. Thus, Sikhi is not a belief system as other religions are. Here, you are mixing apples and oranges, I am afraid. Sikhi is a gumbo of oral traditions, oral history and Sri Guru Granth Sahib Ji, our only Guru. If the first two do not compliment the Sri Guru Granth Sahib Ji, then one can not have a Sikhi tripod on which its kaleidoscope stands for all of us to look through it. What do you mean by “don't keep all rehat”? How would you define the Sehajdharis? Did all who gathered on the Vaisakhi day of 1699 take khandei di pahul that day? I would appreciate if you would clarify your thoughts on that. I have no idea which forums you have been visiting and have no interest in knowing that either, nor am I interested in their reasons for the ban. I have a basic problem with your claim because to me it lacks coherence. Your claim is bewildering to say the least. Before we go any further, let’s check the definitions of o•pin•ion and hear•say o•pin•ion [uh-pin-yuh n] Show IPA –noun 1. a belief or judgment that rests on grounds insufficient to produce complete certainty. 2. a personal view, attitude, or appraisal. [url]http://dictionary.reference.com/browse/opinion[/url] hear•say [heer-sey] Show IPA –noun 1. unverified, unofficial information gained or acquired from another and not part of one's direct knowledge: I pay no attention to hearsay. 2. an item of idle or unverified information or gossip; rumor: a malicious hearsay. –adjective 3. of, pertaining to, or characterized by hearsay: hearsay knowledge; a hearsay report. Origin: 1525–35; orig. in phrase by hear say, trans. of MF par ouïr dire —Synonyms 1. talk, scuttlebutt, babble, tittle-tattle. [url]http://dictionary.reference.com/browse/hearsay[/url] All the above scriptures except Sri Guru Granth Sahib Ji are nothing but based on hearsays, hence can not be opinions of the original authors. Would you be kind enough to elaborate on your claim? “I based this on stanza 3 of Japji Sahib.” What do you mean by the above? Please elaborate your basis according to the definitions given above. Once you are able to distinguish between the two, then the answer is self evident. Sikhi is not based on “prophet/messenger/ambassador of God” as these are all based on dogmas which has nothing to do with Sikhi. There is a thread where Prophecy is discussed from the Sikhi view point in great length. I would suggest you to go through that and share your thoughts. Once again, hearsays can not be opinions. Secondly, a pragmatic vision and usage of common sense is not an opinion either. To express this a bit further, I would like to use our oral Sikh history and also Gurbani. When Guru Nanak started throwing water to the West in Haridwar while Hindus were throwing towards the East is not an opinion but just common sense. The same could also be said about the episode in Mecca when Guru Nanak’s feet were facing the holy site of the Muslims and he asked the mullah to move them in the direction where Ik Ong Kaar [I][B][U]IS NOT[/U][/B][/I]. It is not an opinion when Guru Nanak says in Japji pauri 22: ਪਾਤਾਲਾ ਪਾਤਾਲ ਲਖ ਆਗਾਸਾ ਆਗਾਸ ll Pāṯālā pāṯāl lakẖ āgāsā āgās. "There are innumeral planets/galaxies and Milky ways". So,pardon my ignorance but I fail to understand what you mean by opinion. I am not here to judge others but to interact and learn from this process. Sikhi is the journey of the individual and of the individual only. Each one of us carry our own spiritual torch and only Ik Ong Kaar knows which milestone we as individuals are at. Neither myself, nor you or anyone else can find it out no matter how much we pretend to delve into it. Thanks & regards Tejwant Singh [/QUOTE]
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