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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
Janam Sakhi Are True Events
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<blockquote data-quote="kharkoo4life" data-source="post: 22456" data-attributes="member: 1348"><p><strong>re: 'Janam Sakhi' Are True Events</strong></p><p></p><p>The contention is not whether "miracles" can or can not happen. God is infinite and His powers are infinite as well. For one whose powers are so feeble (us humans) in comparison to the Creator it would be pointless to argue whether miracles can or cannot happen. It would be akin to trying to describe and quantify all of Gods attributes -- a futile endevour from any approach.</p><p> </p><p>The whole discussion (or at least my point) was around the fact whether the gurus would ever voluntarily engage in the display of these miracles to others. The gurus always stressed the need for man to live by the Hukam of Waheguru. That is why in in so many stories we hear of average folk goin to sadhus, yogis etc to fulfill their wishes (i.e. make rain fall when their fields were in prolongued drought). IN each case the guru would stress to the people why go to these men to get ur wishes filled, instead keep faith in the One Creator and accept all that He does as good. In effect, the gurus openly rejected the use of any special powers (ridhis sidhis). So why then would they for their own individual purposes, whatever they may have been, themselves went against their own philosophy and engaged in miracles? It would make them hypocrites.</p><p> </p><p>Nearly all other religions are filled with stories of how the founders, or prophets engaged in various miracles to prove that these men were truly one with god. But the beauty of Sikhi lies in that each Guru, though being completely in oneness with god, ALWAYS LIVED THE SAME SIMPLE LIFE AS ANY AVERAGE MAN. They always used the same means of hard honest effort to achieve any goal they set out to. And they only relied on logical reasoning, seasoned with love and tolerance to convey their message to everyone around them. IS it not enough that the gurus were able to achieve miraclous success in transforming the average mans psyche and spirit from the lowest of the low to lofty heights all thru regular everyday means? Why do we need to follow the path of other religions and add the use of "miraculous powers" to the gurus undertakings? WIll their value as a guru lessen if they used ordinary efforts like everyone else? Will they be any less inspiring if they didnt perform any miracles?</p><p> </p><p>The majority of the sakhis in which these miraculous accounts are written are full of so much information, events, and ideas which are contrary to gurmat that any honest follower of Sikhi would be forced to at least analyze these stories individually using the kusvutee of gurbani. Whehter the inclusion of miracles in these janamsakhis was done intentionaly to confuse and dilute sikhi with brahminological ideology or was done innocently merely as a metaphorical tool to help drive home a deeper meaning one thing remains certain: That sikhs as a whole seem to be more infatuated and fixated on the miracles of the guru rather than the underlying message of the guru. And I believe the only way one can undo this damage is by taking time to read and understand gurbani so that we can get a clearer picture of gurmat philosophy in its true form. And once we do this, i think it become very clear that the gurus performing any sort of miracle could never be true.</p><p> </p><p>Rab Rakha</p></blockquote><p></p>
[QUOTE="kharkoo4life, post: 22456, member: 1348"] [b]re: 'Janam Sakhi' Are True Events[/b] The contention is not whether "miracles" can or can not happen. God is infinite and His powers are infinite as well. For one whose powers are so feeble (us humans) in comparison to the Creator it would be pointless to argue whether miracles can or cannot happen. It would be akin to trying to describe and quantify all of Gods attributes -- a futile endevour from any approach. The whole discussion (or at least my point) was around the fact whether the gurus would ever voluntarily engage in the display of these miracles to others. The gurus always stressed the need for man to live by the Hukam of Waheguru. That is why in in so many stories we hear of average folk goin to sadhus, yogis etc to fulfill their wishes (i.e. make rain fall when their fields were in prolongued drought). IN each case the guru would stress to the people why go to these men to get ur wishes filled, instead keep faith in the One Creator and accept all that He does as good. In effect, the gurus openly rejected the use of any special powers (ridhis sidhis). So why then would they for their own individual purposes, whatever they may have been, themselves went against their own philosophy and engaged in miracles? It would make them hypocrites. Nearly all other religions are filled with stories of how the founders, or prophets engaged in various miracles to prove that these men were truly one with god. But the beauty of Sikhi lies in that each Guru, though being completely in oneness with god, ALWAYS LIVED THE SAME SIMPLE LIFE AS ANY AVERAGE MAN. They always used the same means of hard honest effort to achieve any goal they set out to. And they only relied on logical reasoning, seasoned with love and tolerance to convey their message to everyone around them. IS it not enough that the gurus were able to achieve miraclous success in transforming the average mans psyche and spirit from the lowest of the low to lofty heights all thru regular everyday means? Why do we need to follow the path of other religions and add the use of "miraculous powers" to the gurus undertakings? WIll their value as a guru lessen if they used ordinary efforts like everyone else? Will they be any less inspiring if they didnt perform any miracles? The majority of the sakhis in which these miraculous accounts are written are full of so much information, events, and ideas which are contrary to gurmat that any honest follower of Sikhi would be forced to at least analyze these stories individually using the kusvutee of gurbani. Whehter the inclusion of miracles in these janamsakhis was done intentionaly to confuse and dilute sikhi with brahminological ideology or was done innocently merely as a metaphorical tool to help drive home a deeper meaning one thing remains certain: That sikhs as a whole seem to be more infatuated and fixated on the miracles of the guru rather than the underlying message of the guru. And I believe the only way one can undo this damage is by taking time to read and understand gurbani so that we can get a clearer picture of gurmat philosophy in its true form. And once we do this, i think it become very clear that the gurus performing any sort of miracle could never be true. Rab Rakha [/QUOTE]
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