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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 Rehat Maryada
Occultism - Rejection In Sikh Reht Maryada (SRM)
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<blockquote data-quote="Luckysingh" data-source="post: 174283" data-attributes="member: 16886"><p>I'm not too sure about points 3 and 4.</p><p>As I have come to understand that none of these characters or deities were ever denied by the Guru. </p><p>.</p><p>Let's think a minute- If that shabad was being explained to my kids, the first thing they will ask is -'' Were these people real ?''</p><p>If I say they were not, we don't believe in them as we believe in sikhism, then they will further question</p><p>-'' Why does the guru mention them then, if they were fake ?''</p><p> </p><p>This is where, I as an adult have to think of 'what I should say without confusing them ?'</p><p> </p><p>I can see the angle that both Bhagatji and Harryji are approaching this.</p><p>It has taken me a while, but I do understand Bhagatji's stance on the matter.</p><p>I remember disagreeing with him just like yourselves many months back.</p><p> </p><p>What I have gathered is that when references are made to mythological figures, we should pay attention to their characters and not them. This is the difference between a hindu and a sikh, as a tyical hindu will worship the devi stone as a god and not pay too much attention to the character of what she stands for.</p><p>The Gurus mentioned these and applied their characters to the relevant shabads to give more weight and explaining.</p><p> </p><p>For example there are many mentions of chitrgupt or chitr and gupt.</p><p>To deny them, is to deny what they stood for and meant.- The guru never denied them.</p><p>However, their inclusions in to the shabads make one realise that the characters and what they stood for i.e. accounting good and bad deeds etc.. are to inform us that we can't commit bad deeds assuming that because no-one is aware or notices them that they don't mean anything. They still go on our accounts so to speak, they still determine where we stand in the eyes of the lord.</p><p> It doesn't mean, hang -on, no one saw me do that bad deed and no one was hurt, but damn that chitr and gupt must know about it !! </p><p>This is not the reason for their inclusion.</p><p> </p><p>Therfore, I find that to understand what they stood for is very important than simply ignoring them as fake or fiction.</p><p>The Guru doesn't tell us if they are real or not, or wether to believe in their existences.</p><p>That is something that we just start doing by ignoring the real purpose and pushing the message aside and going further to determine if they are fiction and fake.</p><p> </p><p>The whole fake or fiction issue doesn't really matter, so why even argue about it.</p><p>In those times a great deal of scholars were aware of all these figures and the guru's word addressed everyone. These scholars with their beliefs and knowledge, could come to understand the gurus word and message. </p><p>The existence of these figures wasn't highlighted by the guru, but the purpose and what they meant is what was of greater importance.</p><p> </p><p> </p><p>We should think to ourselves ''why were they included in this shabad?''</p><p>Then when we understand that and what each figure represented, then we begin to get the true essence of the message.</p><p> </p><p>My knowledge on these is not that good, but I have started to try and learn as much as I can now, because the message of the gurbani becomes even more deeper when you learn this. </p><p>My advice is to give some attention and regard to these inclusions, it doesn't matter if you believe or deny them, but if you ignore them then you move away from the true word of the guru.</p><p> </p><p>So, having said this, I'm sure Ambarsaria ji you can see why I disagree with points 3 and 4. </p><p>As I think that the Guru did NOT include them to stop people believing these existences or falsehoods.</p><p>But it was to understand that the qualites can't be denied in our existence. </p><p> </p><p>Simlpy put- the figures have a god/goddess of fear, god or goddes or fire, god or goddes of wealth..and so on,...etc...etc.. </p><p>Now, this does NOT mean that fear exists because of so n so god, and fire exists because of so n so goddess for example. </p><p>BUT these qualites exist and are present as part of creation regardless of who you may associate them with.</p><p> </p><p>I think you can understand what I mean here and am trying to get across.</p><p> </p><p>Waheguru</p></blockquote><p></p>
[QUOTE="Luckysingh, post: 174283, member: 16886"] I'm not too sure about points 3 and 4. As I have come to understand that none of these characters or deities were ever denied by the Guru. . Let's think a minute- If that shabad was being explained to my kids, the first thing they will ask is -'' Were these people real ?'' If I say they were not, we don't believe in them as we believe in sikhism, then they will further question -'' Why does the guru mention them then, if they were fake ?'' This is where, I as an adult have to think of 'what I should say without confusing them ?' I can see the angle that both Bhagatji and Harryji are approaching this. It has taken me a while, but I do understand Bhagatji's stance on the matter. I remember disagreeing with him just like yourselves many months back. What I have gathered is that when references are made to mythological figures, we should pay attention to their characters and not them. This is the difference between a hindu and a sikh, as a tyical hindu will worship the devi stone as a god and not pay too much attention to the character of what she stands for. The Gurus mentioned these and applied their characters to the relevant shabads to give more weight and explaining. For example there are many mentions of chitrgupt or chitr and gupt. To deny them, is to deny what they stood for and meant.- The guru never denied them. However, their inclusions in to the shabads make one realise that the characters and what they stood for i.e. accounting good and bad deeds etc.. are to inform us that we can't commit bad deeds assuming that because no-one is aware or notices them that they don't mean anything. They still go on our accounts so to speak, they still determine where we stand in the eyes of the lord. It doesn't mean, hang -on, no one saw me do that bad deed and no one was hurt, but damn that chitr and gupt must know about it !! This is not the reason for their inclusion. Therfore, I find that to understand what they stood for is very important than simply ignoring them as fake or fiction. The Guru doesn't tell us if they are real or not, or wether to believe in their existences. That is something that we just start doing by ignoring the real purpose and pushing the message aside and going further to determine if they are fiction and fake. The whole fake or fiction issue doesn't really matter, so why even argue about it. In those times a great deal of scholars were aware of all these figures and the guru's word addressed everyone. These scholars with their beliefs and knowledge, could come to understand the gurus word and message. The existence of these figures wasn't highlighted by the guru, but the purpose and what they meant is what was of greater importance. We should think to ourselves ''why were they included in this shabad?'' Then when we understand that and what each figure represented, then we begin to get the true essence of the message. My knowledge on these is not that good, but I have started to try and learn as much as I can now, because the message of the gurbani becomes even more deeper when you learn this. My advice is to give some attention and regard to these inclusions, it doesn't matter if you believe or deny them, but if you ignore them then you move away from the true word of the guru. So, having said this, I'm sure Ambarsaria ji you can see why I disagree with points 3 and 4. As I think that the Guru did NOT include them to stop people believing these existences or falsehoods. But it was to understand that the qualites can't be denied in our existence. Simlpy put- the figures have a god/goddess of fear, god or goddes or fire, god or goddes of wealth..and so on,...etc...etc.. Now, this does NOT mean that fear exists because of so n so god, and fire exists because of so n so goddess for example. BUT these qualites exist and are present as part of creation regardless of who you may associate them with. I think you can understand what I mean here and am trying to get across. Waheguru [/QUOTE]
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