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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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<blockquote data-quote="skeptik2" data-source="post: 46484" data-attributes="member: 3358"><p>How wrong you are to conclude from the remarkable history of Sikhi that Sikh gurus simply wished to attack whatever came from them, and not care to preserve any of it. How I wish i could correct your very wrong ideas, and yet, it is now clear that no amount of reason can reach a person who thinks this way. It is blind faith and belief - unfounded on reason and reality which clings your mind to these sentimentalisms. Maybe you are too young to recognise the virtues of good society, maybe you have an unhealthy disrespect for culture, maybe you are convinced in Enlightment propaganda that the past was dark, and the future is bright, but whatever it is, i pity you. </p><p> </p><p>I have never been more content than I am now, reciting my bani, reading about my Gurus, and learning about my faith. I have never had a healthier and saner perspective on matters of politics than that afforded by a conservative sikh perspective. What I lack now in passion, i make up in truth. The prescription of a good sikh is conservative. The life of a house-holder saint? What kind of revolutionary is a house-holder? A poor one. It is true that many times in Sikh history, the sikh householder came out to fight in battle, and raise the sword against tyranny. But dont you see - that if the tyranny is not there - which it hasnt been for a long time now, then there is no need to raise the sword, and we ought to return to the life of house-holders. There is no dishonour in this - this is perfectly in accordance with Sikhi. This is desirable to a sikh society that when there is no pressing evil to oppose, we ought to be content, honorably enough with ordinary living. This means we shouldnt seek out 'reforms' that were not proposed by the Gurus. Sikh society need not worry about gay rights, about animal rights, about feminism, about equality, about the caste system, sexual liberation, and so on - and this is perfectly in line with preserving our existing and historic culture and society.The facts are all there, you choose to ignore them when you insist on seeing the point of sikhi as being eternal and perpetual reform of society. Revolutionaries cannot make a good society, that much i am sure of.</p><p> </p><p>On what basis does the neo-sikh claim that Sikh society needs urgent and constant reform? Why should it be reformed? Can the neo-sikh give a coherent answer to this? Can he give an answer that doesnt tell against Sikh society - it being so vulnerable and weak that it needs constant attention to bring it up to scratch? I know what the neo-sikh will think, no matter what he says, for he will feel that men are sheep, often losing their way, and that it is the duty of people like the neo-sikh to show them light. It is he who has an ego, not me, for I do not believe I am such a person, and infact know that there are many better sikhs than I out there who have not a fraction of the education I have had, have only a fraction of the intelligence i was born with, and only a fraction of the opportunities i have had. To me good sikhs, perhaps not perfect sikhs, can be found in most places around the world, and they are people who I find to be conservatives. The neo-sikh will tell you almost none exist, for to him a good sikh is a perfect sikh, and this is his way of showing contempt for existing Sikh society. I think this says more about his unreasonableness than anything else.</p><p> </p><p>Further I find the most childish and immature Sikhs to be the passionate, ideological ones, the neo-sikhs, who insult my intelligence with their feeble and destructive ideas, clamour about the perpetual decline of sikh society, ever woe about something or rather trivial, possess drastic and extremist opinions, lack tact and understanding of other cultures and religions, are driven by a hatred of the other (eg a hatred of hindus), resort to, and thrive in, and perpetuate a culture of fear and xenophobia, glean moral superiority over mostly harmless social practices (eg marriage within caste).</p><p> </p><p>I do not agree with the neo-sikh at all. So why should i pretend to tolerate his ideas? Out of duty to some belief in plurality? Not even the Sikh gurus were willing to accept absurd ideas. Why should I? I believe in plurality - but only when it means listening to sensible and good men. Not any old fool, no matter how passionate and well-meaning.</p><p></p><p>To get back to your quote - Why shouldnt sikhs be conservative? Suppose in 500 years, the Sikh religion having undergone a regular and drastic assault by revolutionaries no longer resembles the faith of Guru Nanak - would this be an acceptable state of affairs to you so long as whatever it is, it is 'progressive' and revolutionary? Think this through. How can you sustain these two contradictory opinions: on one hand that Sikhs ought to stick to their roots, and on the other, that they should be revolutionaries. Whats to stop Sikhs from revolutionising Sikhi itself? Indeed this is what I believe the neo-sikhs have done, and have sought to have done. </p><p></p><p>The sikh Gurus did the greatest diservice to neo-sikhs by limiting their reign to only 9 human heirs. If they only had sympathy for the poor neo-sikh, who today is left without proper instruction by his Guru; a Guru who is quickly going of date, with nothing to say about Gays and AIDS. Unfortunately, the neo-sikh must then resort to heavy interpolation, to justify his modern views - which he borrows first and foremost from the religion called Liberalism, and then justifies it by generously re-intepreting Sikh history and philosophy.</p><p></p><p>This a great source of humour for me. On one hand the historical Sikh is aptly applauded for his forward-thinking: he gave rights to lower castes and to women, and rightly so. But because the modern Sikh doesnt want to fall behind, he clamours to be still more progressive. We cant win this race without losing our tradition. Liberalism knowns no limits - its aims are simple and shocking - 'maximum freedom of the individual', and the Sikh faith, though it has a history of increasing certain freedoms, it depends inextricably on restricting them too, and though it agreed in spirit and practice, with raising the status of the very low, and of cherishing and admiring women as integral members of good society, does not go to the extent demanded by liberalism of forcing or demanding equality.</p><p></p><p>The neo-sikh is the man running the race of liberal progress, championing the Sikh faith - though he is weighed down by the excess baggage of sikh culture, and the sooner he sheds it, the quicker he will lead the race. But supposing he leads and he does so bare naked - then he has won the race, but left behind something he claimed to be very valuable. That is the position you are in, Dalsingh. You wish to preserve sikhi and at the same time run the race to see who can make the most concessions to liberalism.</p></blockquote><p></p>
[QUOTE="skeptik2, post: 46484, member: 3358"] How wrong you are to conclude from the remarkable history of Sikhi that Sikh gurus simply wished to attack whatever came from them, and not care to preserve any of it. How I wish i could correct your very wrong ideas, and yet, it is now clear that no amount of reason can reach a person who thinks this way. It is blind faith and belief - unfounded on reason and reality which clings your mind to these sentimentalisms. Maybe you are too young to recognise the virtues of good society, maybe you have an unhealthy disrespect for culture, maybe you are convinced in Enlightment propaganda that the past was dark, and the future is bright, but whatever it is, i pity you. I have never been more content than I am now, reciting my bani, reading about my Gurus, and learning about my faith. I have never had a healthier and saner perspective on matters of politics than that afforded by a conservative sikh perspective. What I lack now in passion, i make up in truth. The prescription of a good sikh is conservative. The life of a house-holder saint? What kind of revolutionary is a house-holder? A poor one. It is true that many times in Sikh history, the sikh householder came out to fight in battle, and raise the sword against tyranny. But dont you see - that if the tyranny is not there - which it hasnt been for a long time now, then there is no need to raise the sword, and we ought to return to the life of house-holders. There is no dishonour in this - this is perfectly in accordance with Sikhi. This is desirable to a sikh society that when there is no pressing evil to oppose, we ought to be content, honorably enough with ordinary living. This means we shouldnt seek out 'reforms' that were not proposed by the Gurus. Sikh society need not worry about gay rights, about animal rights, about feminism, about equality, about the caste system, sexual liberation, and so on - and this is perfectly in line with preserving our existing and historic culture and society.The facts are all there, you choose to ignore them when you insist on seeing the point of sikhi as being eternal and perpetual reform of society. Revolutionaries cannot make a good society, that much i am sure of. On what basis does the neo-sikh claim that Sikh society needs urgent and constant reform? Why should it be reformed? Can the neo-sikh give a coherent answer to this? Can he give an answer that doesnt tell against Sikh society - it being so vulnerable and weak that it needs constant attention to bring it up to scratch? I know what the neo-sikh will think, no matter what he says, for he will feel that men are sheep, often losing their way, and that it is the duty of people like the neo-sikh to show them light. It is he who has an ego, not me, for I do not believe I am such a person, and infact know that there are many better sikhs than I out there who have not a fraction of the education I have had, have only a fraction of the intelligence i was born with, and only a fraction of the opportunities i have had. To me good sikhs, perhaps not perfect sikhs, can be found in most places around the world, and they are people who I find to be conservatives. The neo-sikh will tell you almost none exist, for to him a good sikh is a perfect sikh, and this is his way of showing contempt for existing Sikh society. I think this says more about his unreasonableness than anything else. Further I find the most childish and immature Sikhs to be the passionate, ideological ones, the neo-sikhs, who insult my intelligence with their feeble and destructive ideas, clamour about the perpetual decline of sikh society, ever woe about something or rather trivial, possess drastic and extremist opinions, lack tact and understanding of other cultures and religions, are driven by a hatred of the other (eg a hatred of hindus), resort to, and thrive in, and perpetuate a culture of fear and xenophobia, glean moral superiority over mostly harmless social practices (eg marriage within caste). I do not agree with the neo-sikh at all. So why should i pretend to tolerate his ideas? Out of duty to some belief in plurality? Not even the Sikh gurus were willing to accept absurd ideas. Why should I? I believe in plurality - but only when it means listening to sensible and good men. Not any old fool, no matter how passionate and well-meaning. To get back to your quote - Why shouldnt sikhs be conservative? Suppose in 500 years, the Sikh religion having undergone a regular and drastic assault by revolutionaries no longer resembles the faith of Guru Nanak - would this be an acceptable state of affairs to you so long as whatever it is, it is 'progressive' and revolutionary? Think this through. How can you sustain these two contradictory opinions: on one hand that Sikhs ought to stick to their roots, and on the other, that they should be revolutionaries. Whats to stop Sikhs from revolutionising Sikhi itself? Indeed this is what I believe the neo-sikhs have done, and have sought to have done. The sikh Gurus did the greatest diservice to neo-sikhs by limiting their reign to only 9 human heirs. If they only had sympathy for the poor neo-sikh, who today is left without proper instruction by his Guru; a Guru who is quickly going of date, with nothing to say about Gays and AIDS. Unfortunately, the neo-sikh must then resort to heavy interpolation, to justify his modern views - which he borrows first and foremost from the religion called Liberalism, and then justifies it by generously re-intepreting Sikh history and philosophy. This a great source of humour for me. On one hand the historical Sikh is aptly applauded for his forward-thinking: he gave rights to lower castes and to women, and rightly so. But because the modern Sikh doesnt want to fall behind, he clamours to be still more progressive. We cant win this race without losing our tradition. Liberalism knowns no limits - its aims are simple and shocking - 'maximum freedom of the individual', and the Sikh faith, though it has a history of increasing certain freedoms, it depends inextricably on restricting them too, and though it agreed in spirit and practice, with raising the status of the very low, and of cherishing and admiring women as integral members of good society, does not go to the extent demanded by liberalism of forcing or demanding equality. The neo-sikh is the man running the race of liberal progress, championing the Sikh faith - though he is weighed down by the excess baggage of sikh culture, and the sooner he sheds it, the quicker he will lead the race. But supposing he leads and he does so bare naked - then he has won the race, but left behind something he claimed to be very valuable. That is the position you are in, Dalsingh. You wish to preserve sikhi and at the same time run the race to see who can make the most concessions to liberalism. [/QUOTE]
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