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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 Sikhi Sikhism
Idolatry Of SGGS
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<blockquote data-quote="ik-jivan" data-source="post: 132368" data-attributes="member: 11730"><p><strong>Re: Idolatry of Sri Guru Granth Sahib</strong></p><p></p><p>Jaspi ji,</p><p>We are fortunate, in Canada, to have laws that protect against discrimination based upon race, religion, gender, and so on. When the laws are on your side, it’s not only within a citizen’s right to expect to be treated with equality, but also citizens’ responsibility to uphold the law of the land. I am not at all reluctant to enforce discrimination laws to protect myself and others. Perhaps the ‘religious profession’ of Sikhs should be to act as the Universal Law Enforcement Officer?</p><p> </p><p>Yet, when I read about the mistreatment of and discrimination against the Dalits by ‘Sikhs’ in Punjab – and I cannot even bring myself to read about that poor Dalit woman who was humiliated recently – it fills me with indignation. I think if I lived in India, I would soon become a dead saint-soldier, because I surely would not be silent about such injustices.</p><p> </p><p>Regarding the caste system, the Manusmrti was written more than 2,000 years ago to define the laws about social classes. I’ve read parts of it. . . as much as I could tolerate. It is written in such a way that it gives me the distinct impression that the ‘classes’ were mingling quite naturally (with Brahmins marrying Shudras and so on) before the Manusmrti was introduced. The Laws of Manu were presented as Divine dispensation, which seems quite unlikely, but by announcing that the rules came directly from Brahma to Manu, people were manipulated into compliance.</p><p> </p><p>However, the Vedic texts written much earlier describe the duties and functions of the four varnas (Brahmin, Kshatriya, Vaishya, Shudra) in a way that shows that bloodlines were not relevant. It seems to me that the social order that was intended is comparable to the Personality/Psychology Type assessment system that C. J. Jung developed. The purpose was to define vocational aptitude. </p><p> </p><p>Anthropologists, who have studied the earliest Indus Valley civilization, the Harappans, suspect that they didn’t even have a social hierarchy or layered government system. Instead, every citizen was equality responsible. This same research also seems to indicate that the ‘Aryan invasion’ wasn’t so much an invasion as integration. Wandering tribes came, they saw, they liked, they stayed, until the rivers shifted course and the civilization faced famine. Well, those are the theories, anyway. </p><p> </p><p>What should be clear is that the Indian caste system as it is today would never have arising democratically. It seems so unlikely that the majority of citizens would happily accept the introduction of a system that would put them into bondage and servitude to a minority elite. Yet, even elsewhere, we see the same power imbalance: monarchies, oligarchies, dictatorships, etc. We can see how proponents of such systems manage to convince the masses to accept them. More recent history of the world dominators offers clues. Military, economic, religious, social and psychological persuasion and force are the means used for controlling the masses.</p><p> </p><p>I think that any social order, regardless of how good it is in theory can be made to oppress and disenfranchise the masses when put into practice with ill intent. With ill intent social orders can be made to slowly and strategically evolve into nefarious devices for serving the self-interest of those with power to control. We see it every day.</p><p> </p><p>Oh, I don’t think we can blame the whole world for making a mockery of Sikhi. Sikhs are doing a good enough job on their own with every report of one brandishing a kirpan or using foul language in Gurdwaras! If I had any say, I would strip down any Sikh, who behaves so shamefully, to his or her kara and insist on a term of sewa as penance. </p><p> </p><p>Truly, I feel that wearing bana or even making claim to the Sikh identity should be far more carefully managed than it is. But that’s just my opinion and I know that it is contrary to the prevailing opinion, which encourages wearing of bana by anyone who wishes to do so. Yet, it seems to me that there would not be idolatry, unjust discrimination, violence or any other breach of Sikh Principles within Sikhi if there was better management of qualification. On the flip-side, I can also see how qualification rules already have been manipulated. What do you do???</p><p> </p><p>But chin up and Chardi Kala!, right?</p><p> </p><p>Sat Sri Akal,</p></blockquote><p></p>
[QUOTE="ik-jivan, post: 132368, member: 11730"] [b]Re: Idolatry of Sri Guru Granth Sahib[/b] Jaspi ji, We are fortunate, in Canada, to have laws that protect against discrimination based upon race, religion, gender, and so on. When the laws are on your side, it’s not only within a citizen’s right to expect to be treated with equality, but also citizens’ responsibility to uphold the law of the land. I am not at all reluctant to enforce discrimination laws to protect myself and others. Perhaps the ‘religious profession’ of Sikhs should be to act as the Universal Law Enforcement Officer? Yet, when I read about the mistreatment of and discrimination against the Dalits by ‘Sikhs’ in Punjab – and I cannot even bring myself to read about that poor Dalit woman who was humiliated recently – it fills me with indignation. I think if I lived in India, I would soon become a dead saint-soldier, because I surely would not be silent about such injustices. Regarding the caste system, the Manusmrti was written more than 2,000 years ago to define the laws about social classes. I’ve read parts of it. . . as much as I could tolerate. It is written in such a way that it gives me the distinct impression that the ‘classes’ were mingling quite naturally (with Brahmins marrying Shudras and so on) before the Manusmrti was introduced. The Laws of Manu were presented as Divine dispensation, which seems quite unlikely, but by announcing that the rules came directly from Brahma to Manu, people were manipulated into compliance. However, the Vedic texts written much earlier describe the duties and functions of the four varnas (Brahmin, Kshatriya, Vaishya, Shudra) in a way that shows that bloodlines were not relevant. It seems to me that the social order that was intended is comparable to the Personality/Psychology Type assessment system that C. J. Jung developed. The purpose was to define vocational aptitude. Anthropologists, who have studied the earliest Indus Valley civilization, the Harappans, suspect that they didn’t even have a social hierarchy or layered government system. Instead, every citizen was equality responsible. This same research also seems to indicate that the ‘Aryan invasion’ wasn’t so much an invasion as integration. Wandering tribes came, they saw, they liked, they stayed, until the rivers shifted course and the civilization faced famine. Well, those are the theories, anyway. What should be clear is that the Indian caste system as it is today would never have arising democratically. It seems so unlikely that the majority of citizens would happily accept the introduction of a system that would put them into bondage and servitude to a minority elite. Yet, even elsewhere, we see the same power imbalance: monarchies, oligarchies, dictatorships, etc. We can see how proponents of such systems manage to convince the masses to accept them. More recent history of the world dominators offers clues. Military, economic, religious, social and psychological persuasion and force are the means used for controlling the masses. I think that any social order, regardless of how good it is in theory can be made to oppress and disenfranchise the masses when put into practice with ill intent. With ill intent social orders can be made to slowly and strategically evolve into nefarious devices for serving the self-interest of those with power to control. We see it every day. Oh, I don’t think we can blame the whole world for making a mockery of Sikhi. Sikhs are doing a good enough job on their own with every report of one brandishing a kirpan or using foul language in Gurdwaras! If I had any say, I would strip down any Sikh, who behaves so shamefully, to his or her kara and insist on a term of sewa as penance. Truly, I feel that wearing bana or even making claim to the Sikh identity should be far more carefully managed than it is. But that’s just my opinion and I know that it is contrary to the prevailing opinion, which encourages wearing of bana by anyone who wishes to do so. Yet, it seems to me that there would not be idolatry, unjust discrimination, violence or any other breach of Sikh Principles within Sikhi if there was better management of qualification. On the flip-side, I can also see how qualification rules already have been manipulated. What do you do??? But chin up and Chardi Kala!, right? Sat Sri Akal, [/QUOTE]
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