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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="Tejwant Singh" data-source="post: 182583" data-attributes="member: 138"><p>Spritirual Singh ji,</p><p></p><p>Guru Fateh</p><p></p><p>I have no qualms about your thought process. In fact you and I think very much alike. SPN has the threads and posts from me in the same respect since its inception.</p><p></p><p>My only problem with you arose when you claimed something written in Sri Guru Granth Sahib Ji (which was totally false) to emphasise our discussion about inner and outer Sikhi. In order to prove your point of the importance of inner Sikhi -with which I totally agree- you wrote the following:</p><p></p><p></p><p></p><p>I know it is not from Sri Guru Granth Sahib Ji which you later admitted that you had heard it from Maskeen ji. Personally, your claim was offensive to me when you claimed it from the Sri Guru Granth Sahib Ji, our only Guru;especially when the conversation is about the importance of inner Sikhi.</p><p></p><p>Hence, my insistence on your giving me the page from Sri Guru Granth Sahib Ji with the whole Shabad.</p><p></p><p>Now, let me tell you something about Maskeen ji, he used lots of Hindutva in his kathas. I bought his 40 cassette pack on Jap explanation in Vancouver in 1987 and listened to it driving all the way from Vancouver to Los Angeles. I was mesmerised although it was too long and he told many unrelated stories in between. </p><p></p><p>Later on in life when I had the true quench for Sikhi, I started studying Sri Guru Granth Sahib Ji and books related to it on my own. Thus, my true journey on this Sikhi Train began. During the studies, I started finding out how Maskeen ji was making fool of people who loved his great oratory of Sri Guru Granth Sahib Ji by mixing the stories laced with Hindutva.</p><p></p><p>I want to point out one important thing though, that Maskeen ji and other Sikh Scholars of the past did play an important role in Sikhi but the beauty of Sikhi is that it evolves with time. The evolution of every Sikh on his/her own is how the growth of Sikhi is based on and this great idea - the seed- was sown by our visionary Guru Nanak and followed by the others.</p><p></p><p>Case in point is this very phrase “ Laash da shingaar” (Maskeen ji has used the actual Hindi term- “Laash ka shingaar” many times) which is picked from Hinduism. </p><p></p><p>When Guru Nanak died, it is a common Sakhi that both the Hindus and the Muslims wanted his body for the last rites because he belonged to both peoples in their minds with his brilliant ideas of equality and justice for all. The Sakhi says that he was covered with a simple sheet. The Sikhs that died mainly in the battle fields were also cremated in the simplest possible manner. </p><p></p><p>Simplicity was the norm in Sikhi because Sri Guru Granth Sahib Ji says that in many verses. </p><p></p><p>"Naked you came, naked you shall depart”. Guru Nanak says it on Page 74 Line 17. Guru Arjan says the same on Page 206, Line 13. Guru Arjan says it again in a different way on Page 210, Line 10. There are many other verses like that in Sri Guru Granth Sahib Ji.</p><p></p><p>On the other side, the Hindus dress their dead with their ‘Sunday’s best’ even with gold ornaments to emulate their gods and goddesses. Sadly, we have adapted the same ritual by decorating our dead with the ‘Shingaar’ and have run away from simplicity.</p><p></p><p>Bhagat Kabir puts it the best about ‘Laash ka Shingaar’: Page 324, Line 5</p><p>"What does it matter whether someone goes naked, or wears a deer skin".</p><p></p><p>Now, coming back to the verses you have posted. All the verses prove the point I have been trying to make. Those are all pointed towards us by our Gurus, not we pointing them at others.</p><p></p><p>I thank you for the effort of digging them from Sri Guru Granth Sahib Ji, our only Guru. Now, let’s take this a step further for our own learning. </p><p></p><p>Starting from the first verse, please post the whole Shabad with your own understanding. You may also use the literal translation as a reference but with a caution as most of them are misleading. But the most important thing is your personal understanding and let other readers pitch in with their own so we can all learn from each other. We do have a place for this on SPN: <a href="http://www.sikhphilosophy.net/shabad-of-the-week/" target="_blank">http://www.sikhphilosophy.net/shabad-of-the-week/</a></p><p></p><p>Lastly, I would like to point out what you said in the very first sentence of your post:</p><p></p><p></p><p>There is no such thing as Dasam Granth. There are many threads here where it is discussed and debated quite openly and in great lengths. </p><p></p><p>Sikhs have only <strong><em><u>One Guru</u></em></strong> which is <strong><em><u>Sri Guru Granth Sahib Ji</u></em></strong>. But, we will leave that discussion for another day.</p><p></p><p>Hope to learn from your understanding of the Shabads.</p><p></p><p>Thanks and regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 182583, member: 138"] Spritirual Singh ji, Guru Fateh I have no qualms about your thought process. In fact you and I think very much alike. SPN has the threads and posts from me in the same respect since its inception. My only problem with you arose when you claimed something written in Sri Guru Granth Sahib Ji (which was totally false) to emphasise our discussion about inner and outer Sikhi. In order to prove your point of the importance of inner Sikhi -with which I totally agree- you wrote the following: I know it is not from Sri Guru Granth Sahib Ji which you later admitted that you had heard it from Maskeen ji. Personally, your claim was offensive to me when you claimed it from the Sri Guru Granth Sahib Ji, our only Guru;especially when the conversation is about the importance of inner Sikhi. Hence, my insistence on your giving me the page from Sri Guru Granth Sahib Ji with the whole Shabad. Now, let me tell you something about Maskeen ji, he used lots of Hindutva in his kathas. I bought his 40 cassette pack on Jap explanation in Vancouver in 1987 and listened to it driving all the way from Vancouver to Los Angeles. I was mesmerised although it was too long and he told many unrelated stories in between. Later on in life when I had the true quench for Sikhi, I started studying Sri Guru Granth Sahib Ji and books related to it on my own. Thus, my true journey on this Sikhi Train began. During the studies, I started finding out how Maskeen ji was making fool of people who loved his great oratory of Sri Guru Granth Sahib Ji by mixing the stories laced with Hindutva. I want to point out one important thing though, that Maskeen ji and other Sikh Scholars of the past did play an important role in Sikhi but the beauty of Sikhi is that it evolves with time. The evolution of every Sikh on his/her own is how the growth of Sikhi is based on and this great idea - the seed- was sown by our visionary Guru Nanak and followed by the others. Case in point is this very phrase “ Laash da shingaar” (Maskeen ji has used the actual Hindi term- “Laash ka shingaar” many times) which is picked from Hinduism. When Guru Nanak died, it is a common Sakhi that both the Hindus and the Muslims wanted his body for the last rites because he belonged to both peoples in their minds with his brilliant ideas of equality and justice for all. The Sakhi says that he was covered with a simple sheet. The Sikhs that died mainly in the battle fields were also cremated in the simplest possible manner. Simplicity was the norm in Sikhi because Sri Guru Granth Sahib Ji says that in many verses. "Naked you came, naked you shall depart”. Guru Nanak says it on Page 74 Line 17. Guru Arjan says the same on Page 206, Line 13. Guru Arjan says it again in a different way on Page 210, Line 10. There are many other verses like that in Sri Guru Granth Sahib Ji. On the other side, the Hindus dress their dead with their ‘Sunday’s best’ even with gold ornaments to emulate their gods and goddesses. Sadly, we have adapted the same ritual by decorating our dead with the ‘Shingaar’ and have run away from simplicity. Bhagat Kabir puts it the best about ‘Laash ka Shingaar’: Page 324, Line 5 "What does it matter whether someone goes naked, or wears a deer skin". Now, coming back to the verses you have posted. All the verses prove the point I have been trying to make. Those are all pointed towards us by our Gurus, not we pointing them at others. I thank you for the effort of digging them from Sri Guru Granth Sahib Ji, our only Guru. Now, let’s take this a step further for our own learning. Starting from the first verse, please post the whole Shabad with your own understanding. You may also use the literal translation as a reference but with a caution as most of them are misleading. But the most important thing is your personal understanding and let other readers pitch in with their own so we can all learn from each other. We do have a place for this on SPN: [url]http://www.sikhphilosophy.net/shabad-of-the-week/[/url] Lastly, I would like to point out what you said in the very first sentence of your post: There is no such thing as Dasam Granth. There are many threads here where it is discussed and debated quite openly and in great lengths. Sikhs have only [B][I][U]One Guru[/U][/I][/B] which is [B][I][U]Sri Guru Granth Sahib Ji[/U][/I][/B]. But, we will leave that discussion for another day. Hope to learn from your understanding of the Shabads. Thanks and regards Tejwant Singh [/QUOTE]
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