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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
Sau Sakhis: Prophesies Or Myths?
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<blockquote data-quote="Tejwant Singh" data-source="post: 128454" data-attributes="member: 138"><p><strong>Re: Would the Indian Army have entered the Golden Temple without backend Akaali support?</strong></p><p></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px">I get a bit bewildered when some try to prove their points about Sikhi through hear-says and traditions. Please do not take me wrong. Both have played very important roles in many religions of the world, especially the Abrahamical ones.</span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px">Let's take an example of the New Testament on which the Christianity, the largest religion of the world is founded.</span></span> <span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px">It is said that the Gospels of John, Luke, Matthew and Mark were written between 65 AD and 125 AD. One wonders if one can remember what one did, ate, wore, wrote or talked about 3 years ago today. </span></span> <span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px">Same goes for the Quran. Prophet Mohammed did not write it. He was not educated enough to do so and when the Quran was written is still in question.</span></span> </p><p> </p><p> <span style="font-family: 'Verdana'"><span style="font-size: 10px">Both the above examples are about hear-says.</span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px">Now, coming back to Sikhi, which is a unique pragmatic way of life rather than the dogmatic religions mentioned above that are based mainly on hear-says along with some traditions.</span></span> <span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px">Our Gurus were visionaries. That is why they simply gave us the name Sikh- a Student, a Learner, a Seeker. In other words, a Sikh is a person whose thirst to learn in order to become open-minded never ceases.</span></span> <span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px">Our visionary Gurus did not write any history about themselves nor did they hire any historians or the portrait painters who could write what they did and portray them through paintings. They did not give themselves any names but just numbers in the Sri Guru Granth Sahib, our only Guru. These decisions were taken on purpose by them to show us that Sikhi is not about Me-ism but about One-ism.</span></span> <span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px">They wrote beautiful poetry in which they did not put themselves on any pedestal but called themselves the lowest of the lows and just praised Ik Ong Kaar. They conversed with The Source on our behalf in a beautiful poetic manner.</span></span> </p><p> </p><p> <span style="font-family: 'Verdana'"><span style="font-size: 10px">They added some poetry from other writers of different religions and walks of life which complimented their Gurmat ideas in the Sri Guru Granth Sahib, our only Guru. The poetry of some poets that did not compliment Gurmat was rejected. The best example is the poetry of Bhagat Kabir. That is the reason not all the Saloks written by Bhagat Kabir are in the Sri Guru Granth Sahib.</span></span></p><p> </p><p> <span style="font-family: 'Verdana'"><span style="font-size: 10px">They compiled the Sri Guru Granth Sahib, our only Guru in such a way that it can not be tampered with. </span></span></p><p> </p><p> <span style="font-family: 'Verdana'"><span style="font-size: 10px">When our Dasam Pita added the Gurbani of his Dad, Guru Teg Bahadur ji, he did not add his Gurbani in the end but inserted it in the Sri Guru Granth Sahib at different places where it complimented the thought process along with the musical raags. One most important thing to notice here is that he finished all the Shabads o his Father’s which he added in the Sri Guru Granth Sahib with the word Nanak, hence followed the norm of the Gurbani.</span></span></p><p> </p><p> <span style="font-family: 'Verdana'"><span style="font-size: 10px">Let’s not also forget that our Dasam Pita sacrificed his own father, his four sons for the sake of justice, made us pure hearted-Khalsas, by creating the Khalsa Panth, and lowered himself to our level to lift us up to his by taking khandei de pahul from the Panj Piyras. </span></span></p><p> </p><p> <span style="font-family: 'Verdana'"><span style="font-size: 10px">This is where the tradition plays part in Sikhi which runs parallel to the written words in Sri Guru Granth Sahib, our only Guru.</span></span></p><p> </p><p> <span style="font-family: 'Verdana'"><span style="font-size: 10px">But, let’s not also forget one important caveat here which is that our Dasam Pita never added a single word of his own in the Sri Guru Granth Sahib, our only Guru. </span></span></p><p> </p><p> <span style="font-family: 'Verdana'"><span style="font-size: 10px">Unfortunately we tend to forget that and start playing the role of our 10th Guru by speculating things what he may or may have not written which is nothing but an insult to the one who gave us so much in his short span of life. The above mentioned books, stories etc. etc are nothing but hear-says which have no room in Sikhi.</span></span></p><p> </p><p> <span style="font-family: 'Verdana'"><span style="font-size: 10px">Sri Guru Granth Sahib is our only Guru. No one else, nothing else no matter on which paper it is written. </span></span></p><p> </p><p> <span style="font-family: 'Verdana'"><span style="font-size: 10px">Traditions play an important part in Sikhi but not hear-says like in other religions. This is the uniqueness of Sikhi.</span></span></p><p> </p><p> <span style="font-family: 'Verdana'"><span style="font-size: 10px">Tejwant Singh</span></span></p><p> </p><p> <span style="font-family: 'Verdana'"><span style="font-size: 10px">Related thread:</span></span></p><p> </p><p> <span style="font-family: 'Verdana'"><span style="font-size: 10px">http://www.sikhphilosophy.net/sikh-sikhi-sikhism/30035-karni-nama-raj-nama-sikh-book.html</span></span></p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 128454, member: 138"] [b]Re: Would the Indian Army have entered the Golden Temple without backend Akaali support?[/b] [FONT=Verdana][SIZE=2]I get a bit bewildered when some try to prove their points about Sikhi through hear-says and traditions. Please do not take me wrong. Both have played very important roles in many religions of the world, especially the Abrahamical ones. Let's take an example of the New Testament on which the Christianity, the largest religion of the world is founded.[/SIZE][/FONT] [FONT=Verdana][SIZE=2] It is said that the Gospels of John, Luke, Matthew and Mark were written between 65 AD and 125 AD. One wonders if one can remember what one did, ate, wore, wrote or talked about 3 years ago today. [/SIZE][/FONT] [FONT=Verdana][SIZE=2] Same goes for the Quran. Prophet Mohammed did not write it. He was not educated enough to do so and when the Quran was written is still in question.[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Both the above examples are about hear-says. Now, coming back to Sikhi, which is a unique pragmatic way of life rather than the dogmatic religions mentioned above that are based mainly on hear-says along with some traditions.[/SIZE][/FONT] [FONT=Verdana][SIZE=2] Our Gurus were visionaries. That is why they simply gave us the name Sikh- a Student, a Learner, a Seeker. In other words, a Sikh is a person whose thirst to learn in order to become open-minded never ceases.[/SIZE][/FONT] [FONT=Verdana][SIZE=2] Our visionary Gurus did not write any history about themselves nor did they hire any historians or the portrait painters who could write what they did and portray them through paintings. They did not give themselves any names but just numbers in the Sri Guru Granth Sahib, our only Guru. These decisions were taken on purpose by them to show us that Sikhi is not about Me-ism but about One-ism.[/SIZE][/FONT] [FONT=Verdana][SIZE=2] They wrote beautiful poetry in which they did not put themselves on any pedestal but called themselves the lowest of the lows and just praised Ik Ong Kaar. They conversed with The Source on our behalf in a beautiful poetic manner.[/SIZE][/FONT] [FONT=Verdana][SIZE=2]They added some poetry from other writers of different religions and walks of life which complimented their Gurmat ideas in the Sri Guru Granth Sahib, our only Guru. The poetry of some poets that did not compliment Gurmat was rejected. The best example is the poetry of Bhagat Kabir. That is the reason not all the Saloks written by Bhagat Kabir are in the Sri Guru Granth Sahib.[/SIZE][/FONT] [FONT=Verdana][SIZE=2]They compiled the Sri Guru Granth Sahib, our only Guru in such a way that it can not be tampered with. [/SIZE][/FONT] [FONT=Verdana][SIZE=2]When our Dasam Pita added the Gurbani of his Dad, Guru Teg Bahadur ji, he did not add his Gurbani in the end but inserted it in the Sri Guru Granth Sahib at different places where it complimented the thought process along with the musical raags. One most important thing to notice here is that he finished all the Shabads o his Father’s which he added in the Sri Guru Granth Sahib with the word Nanak, hence followed the norm of the Gurbani.[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Let’s not also forget that our Dasam Pita sacrificed his own father, his four sons for the sake of justice, made us pure hearted-Khalsas, by creating the Khalsa Panth, and lowered himself to our level to lift us up to his by taking khandei de pahul from the Panj Piyras. [/SIZE][/FONT] [FONT=Verdana][SIZE=2]This is where the tradition plays part in Sikhi which runs parallel to the written words in Sri Guru Granth Sahib, our only Guru.[/SIZE][/FONT] [FONT=Verdana][SIZE=2]But, let’s not also forget one important caveat here which is that our Dasam Pita never added a single word of his own in the Sri Guru Granth Sahib, our only Guru. [/SIZE][/FONT] [FONT=Verdana][SIZE=2]Unfortunately we tend to forget that and start playing the role of our 10th Guru by speculating things what he may or may have not written which is nothing but an insult to the one who gave us so much in his short span of life. The above mentioned books, stories etc. etc are nothing but hear-says which have no room in Sikhi.[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Sri Guru Granth Sahib is our only Guru. No one else, nothing else no matter on which paper it is written. [/SIZE][/FONT] [FONT=Verdana][SIZE=2]Traditions play an important part in Sikhi but not hear-says like in other religions. This is the uniqueness of Sikhi.[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Tejwant Singh[/SIZE][/FONT] [FONT=Verdana][SIZE=2]Related thread:[/SIZE][/FONT] [FONT=Verdana][SIZE=2]http://www.sikhphilosophy.net/sikh-sikhi-sikhism/30035-karni-nama-raj-nama-sikh-book.html[/SIZE][/FONT] [/QUOTE]
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Sau Sakhis: Prophesies Or Myths?
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