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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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Name="Medium Shading 2 Accent 6"/> <w:LsdException Locked="false" Priority="65" SemiHidden="false" UnhideWhenUsed="false" Name="Medium List 1 Accent 6"/> <w:LsdException Locked="false" Priority="66" SemiHidden="false" UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/> <w:LsdException Locked="false" Priority="67" SemiHidden="false" UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/> <w:LsdException Locked="false" Priority="68" SemiHidden="false" UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/> <w:LsdException Locked="false" Priority="69" SemiHidden="false" UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/> <w:LsdException Locked="false" Priority="70" SemiHidden="false" UnhideWhenUsed="false" Name="Dark List Accent 6"/> <w:LsdException Locked="false" Priority="71" SemiHidden="false" UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/> <w:LsdException Locked="false" Priority="72" SemiHidden="false" UnhideWhenUsed="false" Name="Colorful List Accent 6"/> <w:LsdException Locked="false" Priority="73" SemiHidden="false" UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/> <w:LsdException Locked="false" Priority="19" SemiHidden="false" UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/> <w:LsdException Locked="false" Priority="21" SemiHidden="false" UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/> <w:LsdException Locked="false" Priority="31" SemiHidden="false" UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/> <w:LsdException Locked="false" Priority="32" SemiHidden="false" UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/> <w:LsdException Locked="false" Priority="33" SemiHidden="false" UnhideWhenUsed="false" QFormat="true" Name="Book Title"/> <w:LsdException Locked="false" Priority="37" Name="Bibliography"/> <w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/> </w:LatentStyles> </xml><![endif]--><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin-top:0cm; mso-para-margin-right:0cm; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0cm; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} </style> <![endif]--> Kampfsdottir Ji,</p><p></p><p>Sat Siri Akaal</p><p></p><p>In response to your post, I share my understanding with you.</p><p></p><p>(i) How, exactly, does Sikhism consider the Gurus? Are they similar to Jewish or Islamic Prophets? Are they to be worshiped? Are they considered to be above other humans?</p><p></p><p></p><p>My response</p><p></p><p>The ten Guru Sahib and finally Siri Guru Granth Sahib are our Gurus (Wise teachers). Our ten Gurus were very evolved souls born in human form with the mission of life to guide us and save us. They were perfect instrument of the 'Sat' (God as you make call) but they were not 'Sat'.</p><p></p><p>They were above all those humans who have not used their intrinsic potential to evolve to the pinnacle of spirituality and become divine.</p><p></p><p>We do not worship their human form but follow all their teachings as an act of faith and truth.</p><p></p><p>I do not seek any parity for our Gurus or indulge in any comparison with entities of other religions and thus will like to be excused on this part of your question.</p><p></p><p>(ii) Something I read early on, but haven't seen referenced since, is that Sikhism has a search for "The Truth", which I believe was used to refer to looking beyond the subjective and perceptual illusions of human life and finding, or becoming closer to, God. Is this actually a focus or part of Sikhism, or a misinterpretation by a Western source? If it is a focus/part, does it trump other things in the religion (ie: does Truth come before Discipline, or Charity, or Community)?</p><p></p><p></p><p>My response</p><p></p><p>Truth for us means that stand unchanged, as it was in all past , remains the same in present and will continues to remain the same for all the time in future. The only entity that qualify to this is the 'Sat' itself. Realising 'Sat' is the ultimate mission of life for we Sikhs. When the person becomes 'Sat' like i.e Godly, it merges into 'Sat' where it realises the 'Sat' in all its infinitness and profoundness. Truthful and selfless pure living dedicated to the 'Sat'is the way to accomplish this ultimate mission of life for Sikhs. Disciplining the five senses and five organs of action, stablising the functioning of brain for the intended mission, selflessly serving (service includes charity, physical and mental work) the creation of the 'Sat' which includes living and non-living entities viz. air, water, earth etc</p><p></p><p>(iii) And finally (at least for now): I've heard much of Sikhism's tolerance, yet while cruising the net (and even this forum) I've seen things that cast a bit of a shadow on that. Most prominently the arguments regarding the Kesh, and statements declaring those with short hair to be "disgusting", not "real Sikhs" and various other things. Are these statements of condemnation a minority, or a majority of opinion? </p><p></p><p></p><p>My response</p><p></p><p>Education for us Sikhs started sometimes little more than 500 years in the past. Before that time most of us were illiterate (Only male from Brahman family were being educated at that time and thus we Sikhs did not qualify for it. Guru Angad Dev Ji created a script for us which he gave the name 'Gurmukhi' and introduced us to formal education.) This is further complicate by the fact that most of us come from farming communities or those supporting this activity. In farms, in those times, mostly we had to deal with animals and only anger and stick was the way to bring them under control and make them behave. This has been our training for the last so many centuries, may be, few thousand years. We become angry very fast, our fuse is very short, and we explode in no time. The judgmental nature also comes from same helplessness to put forward our point of view properly. This you have alluded to in your post.</p><p></p><p>We are still learning to articulate our views without hurting the sentiments of others, we have made substantial progress but lot still has to be achieved. We will excel in this attribute also.</p><p></p><p>The teachings of Sikh religion are enshrined in Siri Guru Granth Sahib. After the spiritual part was taken care of our Gurus went ahead to create a societal structure to protect and propagate teachings of Siri Guru Granth Sahib. In doing so they created a uniform for Sikhs (I am not going into the need behind this act of of our tenth Guru Siri Guru Gobind Singh Ji, in this post, but I only say in this post that there was an absolute need to do so) Kesh are the most visible part of this uniform. Any dishonour of Kesh brings in angry response. They sentiment behind this anger is the feeling that those who cannot even maintain this appearance of being a Sikh which involves only physical work, how can they enshrine the teachings of Siri Guru Granth Sahib into the deeper layers of their brain i.e. their own being, which require much more mental discipline - controlling senses and organs of action, harmonizing functioning of brain to live truthfully on the earning of honest work, in accordance with Naam (teachings of Siri Guru Granth Sahib).</p><p></p><p>With this rational those who do not respect Kesh as require by our tenth Guru, are not considered as real Sikhs.</p><p></p><p>Now, I want to say that religions and they associated philosophies were not decided by the democratic process where minority and majority has some meaning; it was created by a small number, sometime even by one individual, who were/was spiritually very evolved and realised the 'Sat' and thus knew all about the spiritual world - the world beyond human existence.</p><p></p><p>In matters related to Sikh religion (Sikhi), the authenticated (written by our own Gurus and approved by them personally and installed as Guru by them, during their own life time) scripture and directive principle shall prevail, minority and majority has no meaning - it is not a popularity contest; religion has to be effective and true to the purpose.</p><p></p><p>With this I close the post.</p><p></p><p>With love and respect for all.</p><p></p><p>Amarpal Singh</p></blockquote><p></p>
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Locked="false" Priority="21" SemiHidden="false" UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/> <w:LsdException Locked="false" Priority="31" SemiHidden="false" UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/> <w:LsdException Locked="false" Priority="32" SemiHidden="false" UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/> <w:LsdException Locked="false" Priority="33" SemiHidden="false" UnhideWhenUsed="false" QFormat="true" Name="Book Title"/> <w:LsdException Locked="false" Priority="37" Name="Bibliography"/> <w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/> </w:LatentStyles> </xml><![endif]--><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin-top:0cm; mso-para-margin-right:0cm; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0cm; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} </style> <![endif]--> Kampfsdottir Ji, Sat Siri Akaal In response to your post, I share my understanding with you. (i) How, exactly, does Sikhism consider the Gurus? Are they similar to Jewish or Islamic Prophets? Are they to be worshiped? Are they considered to be above other humans? My response The ten Guru Sahib and finally Siri Guru Granth Sahib are our Gurus (Wise teachers). Our ten Gurus were very evolved souls born in human form with the mission of life to guide us and save us. They were perfect instrument of the 'Sat' (God as you make call) but they were not 'Sat'. They were above all those humans who have not used their intrinsic potential to evolve to the pinnacle of spirituality and become divine. We do not worship their human form but follow all their teachings as an act of faith and truth. I do not seek any parity for our Gurus or indulge in any comparison with entities of other religions and thus will like to be excused on this part of your question. (ii) Something I read early on, but haven't seen referenced since, is that Sikhism has a search for "The Truth", which I believe was used to refer to looking beyond the subjective and perceptual illusions of human life and finding, or becoming closer to, God. Is this actually a focus or part of Sikhism, or a misinterpretation by a Western source? If it is a focus/part, does it trump other things in the religion (ie: does Truth come before Discipline, or Charity, or Community)? My response Truth for us means that stand unchanged, as it was in all past , remains the same in present and will continues to remain the same for all the time in future. The only entity that qualify to this is the 'Sat' itself. Realising 'Sat' is the ultimate mission of life for we Sikhs. When the person becomes 'Sat' like i.e Godly, it merges into 'Sat' where it realises the 'Sat' in all its infinitness and profoundness. Truthful and selfless pure living dedicated to the 'Sat'is the way to accomplish this ultimate mission of life for Sikhs. Disciplining the five senses and five organs of action, stablising the functioning of brain for the intended mission, selflessly serving (service includes charity, physical and mental work) the creation of the 'Sat' which includes living and non-living entities viz. air, water, earth etc (iii) And finally (at least for now): I've heard much of Sikhism's tolerance, yet while cruising the net (and even this forum) I've seen things that cast a bit of a shadow on that. Most prominently the arguments regarding the Kesh, and statements declaring those with short hair to be "disgusting", not "real Sikhs" and various other things. Are these statements of condemnation a minority, or a majority of opinion? My response Education for us Sikhs started sometimes little more than 500 years in the past. Before that time most of us were illiterate (Only male from Brahman family were being educated at that time and thus we Sikhs did not qualify for it. Guru Angad Dev Ji created a script for us which he gave the name 'Gurmukhi' and introduced us to formal education.) This is further complicate by the fact that most of us come from farming communities or those supporting this activity. In farms, in those times, mostly we had to deal with animals and only anger and stick was the way to bring them under control and make them behave. This has been our training for the last so many centuries, may be, few thousand years. We become angry very fast, our fuse is very short, and we explode in no time. The judgmental nature also comes from same helplessness to put forward our point of view properly. This you have alluded to in your post. We are still learning to articulate our views without hurting the sentiments of others, we have made substantial progress but lot still has to be achieved. We will excel in this attribute also. The teachings of Sikh religion are enshrined in Siri Guru Granth Sahib. After the spiritual part was taken care of our Gurus went ahead to create a societal structure to protect and propagate teachings of Siri Guru Granth Sahib. In doing so they created a uniform for Sikhs (I am not going into the need behind this act of of our tenth Guru Siri Guru Gobind Singh Ji, in this post, but I only say in this post that there was an absolute need to do so) Kesh are the most visible part of this uniform. Any dishonour of Kesh brings in angry response. They sentiment behind this anger is the feeling that those who cannot even maintain this appearance of being a Sikh which involves only physical work, how can they enshrine the teachings of Siri Guru Granth Sahib into the deeper layers of their brain i.e. their own being, which require much more mental discipline - controlling senses and organs of action, harmonizing functioning of brain to live truthfully on the earning of honest work, in accordance with Naam (teachings of Siri Guru Granth Sahib). With this rational those who do not respect Kesh as require by our tenth Guru, are not considered as real Sikhs. Now, I want to say that religions and they associated philosophies were not decided by the democratic process where minority and majority has some meaning; it was created by a small number, sometime even by one individual, who were/was spiritually very evolved and realised the 'Sat' and thus knew all about the spiritual world - the world beyond human existence. In matters related to Sikh religion (Sikhi), the authenticated (written by our own Gurus and approved by them personally and installed as Guru by them, during their own life time) scripture and directive principle shall prevail, minority and majority has no meaning - it is not a popularity contest; religion has to be effective and true to the purpose. With this I close the post. With love and respect for all. Amarpal Singh [/QUOTE]
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