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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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<blockquote data-quote="JourneyOflife" data-source="post: 201235" data-attributes="member: 20695"><p>I'm willing to have a deeper discussion on any of the points I mention below. For the sake of brevity, I will keep this reply short and to the point. Let me know if you would like to discuss anything further, are unsure, would like clarification or more info.</p><p></p><p></p><p></p><p>I don't think you can resolve this conflict through discussion or pondering. I mean, the Sikh Gurus didn't even want you to "believe" in what they were saying. They wanted you to experience Waheguru for yourself. Experiencing Waheguru really has nothing to do with your beliefs on the afterlife. In the Guru Granth Sahib you have writers like Baba Farid who lean towards a Sufi understanding of the afterlife. Then you have others like Naam Dev who may lean towards a Bhakti understanding. But if you read their writing you'll find that this literally has nothing to do with them finding Sach Khand/Nirvana/Enlightenment, or whatever you wanna call it. Believing in a specific version of the afterlife isn't going to help you along the Path. That is not the message of Sikhi, and it isn't the emssage of Buddhism either.</p><p></p><p></p><p></p><p>It's all up to you. Sikhi is not about imposing rules and regulations and spoon-feeding you along the entire way, you are required to use your own intuition and understand for yourself what works for you and what doesn't. The wisdom and lessons in the Bani are something every Sikh should aspire to implement in their own lives. But I don't think parroting the Bani without actually understanding what's being said will help you out much. Blind recitation is responsible for a lot of the problems in the Panth today.</p><p></p><p></p><p></p><p>You are confusing the Spiritual Message of the Sri Guru Granth Sahib with the Political nature of the Sikh Rehat Maryada. The SGGS ji says absolutely nothing about homosexuality and transgender. The ruling against homosexuals being married through Anand Karaj has nothing to do with the actual spiritual teachings of the Sikh Gurus. It is a political decision taken by the leaders in the Akal Takht. It is not an absolute decision and can be changed if needed. This literally has nothing to do with the SGGS.</p><p></p><p></p><p></p><p></p><p>Again, nothing in SGGS ji says anything about how a Sikh couple should meet and decide to get married, whether they should do a "love marriage" or an arranged marriage. You are confusing Sikhi with Punjabi culture. Punjabi culture is what promotes arranged marriage (although this is now also changing very quickly), Sikhi literally says nothing about it.</p><p></p><p>The issue is that historically, Rehat rulings (including who you could and couldn't marry) only ever applied to the Khalsa, the Baptized Order of Sikhs. Sikhs who were not initiated into the Khalsa were not bound by these Rehats and could theoretically marry whoever they wished. The current Rehat we have has, for a number of socio-political reasons back in the late 19th/early 20th centuries, redefined 'Sikh' to mean 'Khalsa'. Which is why there is some muddiness and non-Baptized Sikhs being bound to these same regulations as well. Once again, this literally has nothing to do with the SGGS.</p><p></p><p>In fact, the Anand Karaj ceremony wasn't even around until about the end of the 20th century, which is when it was created to combat the high number of Sikhs engaging in Brahmanical marriage rites. I think ideally, Sikh marriages don't need to be much more than an Ardas performed by the couple before the Guru, in which they pledge to stand by each other in all times and strive to be the best Sikhs they can possibly be. And there's nothing stopping you from doing that.</p><p></p><p>At the same time, I can't understand why someone who wishes to walk the Path of the Guru would not want a partner with who they can share every step of that special journey. I am not an Amritdhari so technically the Rehat doesn't apply to me (if we go with the historic understanding of Rehats), I could marry a non-Sikh by having a court marriage, but I won't because I don't see any benefit to it. I mean it's fine if someone else does, I'm not saying it makes someone a bad person, but I want my partner to be Sikh so we can walk this Path together and support each other at every stage. Even without the Rehat, I doubt I'd marry a non-Sikh.</p><p></p><p></p><p></p><p></p><p>Guru Nanak didn't 'shun' religious labels, he taught that they weren't important to Waheguru. What you choose to call yourself isn't as important as how you live, because anybody anywhere can have a connection with the Creator. Muslims can, Hindus can, Christians can, Jews can, Buddhists can, and Sikhs can.</p><p></p><p>Historically though, I think it's pretty obvious that when he began to spread his message in 1499, he did intend to create a separate path, distinct from all the others in the world. And this Path was crystallized 10 generations and 200 years later on Vaisakhi 1699, when Guru Gobind Singh initiated the Khalsa Panth. We can have a discussion on this if you like.</p><p></p><p></p><p></p><p></p><p>No, there will never be another Guru. I think Sikhi teaches people to let go of these dark age, golden age etc. ideas, because the age is whatever we define it to be. If we live truthfully, then the age is golden. If we live horribly, then the age is dark. My grandmother has experienced many different "ages" throughout her long life.</p><p></p><p>People today complain about it being Kal Yug. Why? Because people are supposedly becoming more insolent and ignorant. But literally every generation has said that about the next. My mother complains about my behavior and how kids are so bad these days, but when I talked to my grandma, she said she used to have the same complaints about my mother lol. The world today is actually a much better place than it ever has been in the past. People live longer, people are healthier, there is more freedom to live your life how you want, most of us in places like the west especially don't have to worry about getting clean water or food for our families, and so forth. As far back as I have researched, people have been complaining about how we are living in "the dark ages". Instead of complaining about how the world is so horrible, Sikhi teaches us to discard these superstitious notions and work to make real change. We can make the world the golden age whenever we want.</p></blockquote><p></p>
[QUOTE="JourneyOflife, post: 201235, member: 20695"] I'm willing to have a deeper discussion on any of the points I mention below. For the sake of brevity, I will keep this reply short and to the point. Let me know if you would like to discuss anything further, are unsure, would like clarification or more info. I don't think you can resolve this conflict through discussion or pondering. I mean, the Sikh Gurus didn't even want you to "believe" in what they were saying. They wanted you to experience Waheguru for yourself. Experiencing Waheguru really has nothing to do with your beliefs on the afterlife. In the Guru Granth Sahib you have writers like Baba Farid who lean towards a Sufi understanding of the afterlife. Then you have others like Naam Dev who may lean towards a Bhakti understanding. But if you read their writing you'll find that this literally has nothing to do with them finding Sach Khand/Nirvana/Enlightenment, or whatever you wanna call it. Believing in a specific version of the afterlife isn't going to help you along the Path. That is not the message of Sikhi, and it isn't the emssage of Buddhism either. It's all up to you. Sikhi is not about imposing rules and regulations and spoon-feeding you along the entire way, you are required to use your own intuition and understand for yourself what works for you and what doesn't. The wisdom and lessons in the Bani are something every Sikh should aspire to implement in their own lives. But I don't think parroting the Bani without actually understanding what's being said will help you out much. Blind recitation is responsible for a lot of the problems in the Panth today. You are confusing the Spiritual Message of the Sri Guru Granth Sahib with the Political nature of the Sikh Rehat Maryada. The SGGS ji says absolutely nothing about homosexuality and transgender. The ruling against homosexuals being married through Anand Karaj has nothing to do with the actual spiritual teachings of the Sikh Gurus. It is a political decision taken by the leaders in the Akal Takht. It is not an absolute decision and can be changed if needed. This literally has nothing to do with the SGGS. Again, nothing in SGGS ji says anything about how a Sikh couple should meet and decide to get married, whether they should do a "love marriage" or an arranged marriage. You are confusing Sikhi with Punjabi culture. Punjabi culture is what promotes arranged marriage (although this is now also changing very quickly), Sikhi literally says nothing about it. The issue is that historically, Rehat rulings (including who you could and couldn't marry) only ever applied to the Khalsa, the Baptized Order of Sikhs. Sikhs who were not initiated into the Khalsa were not bound by these Rehats and could theoretically marry whoever they wished. The current Rehat we have has, for a number of socio-political reasons back in the late 19th/early 20th centuries, redefined 'Sikh' to mean 'Khalsa'. Which is why there is some muddiness and non-Baptized Sikhs being bound to these same regulations as well. Once again, this literally has nothing to do with the SGGS. In fact, the Anand Karaj ceremony wasn't even around until about the end of the 20th century, which is when it was created to combat the high number of Sikhs engaging in Brahmanical marriage rites. I think ideally, Sikh marriages don't need to be much more than an Ardas performed by the couple before the Guru, in which they pledge to stand by each other in all times and strive to be the best Sikhs they can possibly be. And there's nothing stopping you from doing that. At the same time, I can't understand why someone who wishes to walk the Path of the Guru would not want a partner with who they can share every step of that special journey. I am not an Amritdhari so technically the Rehat doesn't apply to me (if we go with the historic understanding of Rehats), I could marry a non-Sikh by having a court marriage, but I won't because I don't see any benefit to it. I mean it's fine if someone else does, I'm not saying it makes someone a bad person, but I want my partner to be Sikh so we can walk this Path together and support each other at every stage. Even without the Rehat, I doubt I'd marry a non-Sikh. Guru Nanak didn't 'shun' religious labels, he taught that they weren't important to Waheguru. What you choose to call yourself isn't as important as how you live, because anybody anywhere can have a connection with the Creator. Muslims can, Hindus can, Christians can, Jews can, Buddhists can, and Sikhs can. Historically though, I think it's pretty obvious that when he began to spread his message in 1499, he did intend to create a separate path, distinct from all the others in the world. And this Path was crystallized 10 generations and 200 years later on Vaisakhi 1699, when Guru Gobind Singh initiated the Khalsa Panth. We can have a discussion on this if you like. No, there will never be another Guru. I think Sikhi teaches people to let go of these dark age, golden age etc. ideas, because the age is whatever we define it to be. If we live truthfully, then the age is golden. If we live horribly, then the age is dark. My grandmother has experienced many different "ages" throughout her long life. People today complain about it being Kal Yug. Why? Because people are supposedly becoming more insolent and ignorant. But literally every generation has said that about the next. My mother complains about my behavior and how kids are so bad these days, but when I talked to my grandma, she said she used to have the same complaints about my mother lol. The world today is actually a much better place than it ever has been in the past. People live longer, people are healthier, there is more freedom to live your life how you want, most of us in places like the west especially don't have to worry about getting clean water or food for our families, and so forth. As far back as I have researched, people have been complaining about how we are living in "the dark ages". Instead of complaining about how the world is so horrible, Sikhi teaches us to discard these superstitious notions and work to make real change. We can make the world the golden age whenever we want. [/QUOTE]
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