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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
Preaching, Proselytizing, And Missionary Work In Sikhism
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<blockquote data-quote="Ecumenigal" data-source="post: 134243" data-attributes="member: 13150"><p>I am not Sikh, but have been looking into it with great interest. I also have strong feelings about proselytizing. Please accept my thoughts, offered in a passionate, yet kind spirit. This is something I care deeply about.</p><p></p><p>*What I don't like about proselytizing is that if not done with a great deal of kindness, it can drive more people away than it attracts. What I value is listening to another person in order to deeply understand and to connect with them. When we listen in order to change a person, the quality of the interaction is automatically degraded.</p><p></p><p>*I do wish that I had heard about Sikhi sooner, which I would have, if there were people in turbins playing symbols in the airports! cheerleader </p><p></p><p>*I think there should be a great distinction between providing education and an "invitation" to join, verses a fear based message that the listener "needs" to join in order to be OK or in order to realize God. This is where proselytizing starts to turn people away, and maybe even conflict with the message being preached. (My sister once got mad at me for talking so much about religion, because she thought I was trying to convert her. I said, "I'm a universalist! What would I convert you to? EVERYTHING?" Hee hee.)</p><p></p><p>*As soon as there is a system that sets up a goal (to realize God) and a method through which to realize that goal, then there is an automatic tendency to think and speak as if those not using that particular method will never reach that goal. This is a logical fallacy and a part of human nature that I think we need to be careful not to indulge in. </p><p></p><p>*What I think ought to be shared are the methods, with a spirit that anyone can use these methods in order to reach the desired spiritual goals, and that there are also other valid methods in the world. </p><p></p><p>*I was telling a Mormon that I don't believe in proselytizing, and she said that 'Without proselytizing, then our -or any- religion would not exist'. The difference between her and me is that I think it would be fine if religions didn't exist. We'll always find plenty of cultural identity to enjoy. I do feel that spiritual techniques and practices should be kept alive. Religions have been the guardians of spiritual teachings, and I think it's important to keep the focus on their true purpose. </p><p></p><p>*There is a lot of truth in the old adage that "Religion is spirituality gone wrong". I think the precise moment where it goes wrong is when people work to protect the religion itself instead of the spiritual wisdom that it is a vehicle for. Please accept my humble and sincere petition that the moment we say "We need more people so that we will be strong as a community", we venture into that place where an institution starts to work to protect its own existence instead of working to serve the function that it was set up to perform. All institutions do this. Businesses, schools, and religions. A business gets started because someone has a dream of contributing a certain value to the world. But when the machinery gets going, all to often, the product is being produced to earn money more than to be high quality. Schools are set up to educate, but all too often they get into lowering academic standards to that the kids get better grades so that the school gets more money. Religions get set up to be the guardians of spiritual wisdom, but all too often they start to focus on converting people, not to help those people realize God, but to make the religion into a stronger political and economic body. I don't think that being strong and competing well with other religions, or even being big so that you receive less persecution are the highest possible motives. </p><p></p><p>*What I appreciate about Sikh philosophy is that it is Universal, that it doesn't say that "all those who are not Sikh are lost". I think it's possible to make efforts to make the teachings available while avoiding the common pitfalls of proselytizing. I've never interacted with folks who are as reliably kind as on this board, seemingly just as a matter of culture. I believe that with a strong ethic of kindness, sharing the message could be done well. wahkaur</p></blockquote><p></p>
[QUOTE="Ecumenigal, post: 134243, member: 13150"] I am not Sikh, but have been looking into it with great interest. I also have strong feelings about proselytizing. Please accept my thoughts, offered in a passionate, yet kind spirit. This is something I care deeply about. *What I don't like about proselytizing is that if not done with a great deal of kindness, it can drive more people away than it attracts. What I value is listening to another person in order to deeply understand and to connect with them. When we listen in order to change a person, the quality of the interaction is automatically degraded. *I do wish that I had heard about Sikhi sooner, which I would have, if there were people in turbins playing symbols in the airports! cheerleader *I think there should be a great distinction between providing education and an "invitation" to join, verses a fear based message that the listener "needs" to join in order to be OK or in order to realize God. This is where proselytizing starts to turn people away, and maybe even conflict with the message being preached. (My sister once got mad at me for talking so much about religion, because she thought I was trying to convert her. I said, "I'm a universalist! What would I convert you to? EVERYTHING?" Hee hee.) *As soon as there is a system that sets up a goal (to realize God) and a method through which to realize that goal, then there is an automatic tendency to think and speak as if those not using that particular method will never reach that goal. This is a logical fallacy and a part of human nature that I think we need to be careful not to indulge in. *What I think ought to be shared are the methods, with a spirit that anyone can use these methods in order to reach the desired spiritual goals, and that there are also other valid methods in the world. *I was telling a Mormon that I don't believe in proselytizing, and she said that 'Without proselytizing, then our -or any- religion would not exist'. The difference between her and me is that I think it would be fine if religions didn't exist. We'll always find plenty of cultural identity to enjoy. I do feel that spiritual techniques and practices should be kept alive. Religions have been the guardians of spiritual teachings, and I think it's important to keep the focus on their true purpose. *There is a lot of truth in the old adage that "Religion is spirituality gone wrong". I think the precise moment where it goes wrong is when people work to protect the religion itself instead of the spiritual wisdom that it is a vehicle for. Please accept my humble and sincere petition that the moment we say "We need more people so that we will be strong as a community", we venture into that place where an institution starts to work to protect its own existence instead of working to serve the function that it was set up to perform. All institutions do this. Businesses, schools, and religions. A business gets started because someone has a dream of contributing a certain value to the world. But when the machinery gets going, all to often, the product is being produced to earn money more than to be high quality. Schools are set up to educate, but all too often they get into lowering academic standards to that the kids get better grades so that the school gets more money. Religions get set up to be the guardians of spiritual wisdom, but all too often they start to focus on converting people, not to help those people realize God, but to make the religion into a stronger political and economic body. I don't think that being strong and competing well with other religions, or even being big so that you receive less persecution are the highest possible motives. *What I appreciate about Sikh philosophy is that it is Universal, that it doesn't say that "all those who are not Sikh are lost". I think it's possible to make efforts to make the teachings available while avoiding the common pitfalls of proselytizing. I've never interacted with folks who are as reliably kind as on this board, seemingly just as a matter of culture. I believe that with a strong ethic of kindness, sharing the message could be done well. wahkaur [/QUOTE]
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Preaching, Proselytizing, And Missionary Work In Sikhism
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