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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: 56513" data-attributes="member: 138"><p><strong>Re: Sikh...Islam...</strong></p><p></p><p><span style="color: black"><span style="font-family: 'Tahoma'">Shaheediyan ,</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">From my previous post:-</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">"Exactly it is, hence it is important for us to understand the meaning of Mool Mantar in order to understand Gurbani. We all know that Mool Mantar is the blue print of Sikhi hence the benchmark for us to know what Ik Ong Kaar is. If any definition of Ik Ong Kaar understood by us contradicts the defintion in the Mool mantar, then we know our definition is wrong."</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">Your response:-</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'"><<Yes Mul Mantar is the blue print. So according to you, one should seek to understand the secrets of Deoxyribonucleic acid before one tackles the day to day routines of how to live ones life??>></span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">You are comparing apples and oranges. One needs the blue print to construct a building. If we do not understand the blue print, then it is impossible to build what the architect has in mind.</span></span></p><p> </p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'"><<It is though Gurbani we understand Japji Sahib (the hardest shabd to understand incidentally) and through Japji Sahib we understand Mul Mantar.>></span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">I am sorry to say but your above post makes no sense. Mool mantar is the blue print and Japji is the foundation and rest of the Gurbani shows us how an individual Sikh can build his/her own building. We must remind ourselves as often as possible that only Vaheguru knows how many floors we have been able to build with our deeds. So to say one has to understand the building before one can understand the foundation and the blue print does not jive.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'"><<As I aksed you before, how do Guru Nanak Dev Ji's own words Ek Oankaar contradict their other own words that Vaheguru is </span></span><span style="color: navy"><span style="font-family: 'Tahoma'">ḏībāṇ?>></span></span></p><p> </p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">Here we make a mistake by thinking that it is Guru Nanak Dev ji who is contradicting himself rather than we when we do not understand the message from TheMool Mantar- The blueprint of Sikhi, written by Guru Nanak. As you yourself mentioned very well in your previous post that Mool Mantar is the nucleus, which makes it the benchmark of what Ik Ong Kaar is according to the Sikh School of Thought and as we all know the rest of the Gurbani expands on it and shows us the tools that we can train ourselves with to attain self realization. So if some words taken literally from other parts of Gurbani contradict the Mool Mantar- our benchmark- then the fault lies in our understanding not in the Gurbani. Hence it is us who should change our outlook and find the meaning of the word which may have been used as a metaphor or may have had reference in the whole Shabad rather than in few verses. The concept is not difficult to grasp.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'"><<Before I answer your questions, kindly respond to the Jaap Sahib and Japji tuks I have posted re Vaheguru being creator, sustainer and destroyer.>></span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">Now coming back to your first query, let’s find out what Mool Mantar shows us what Ik Ong Kaar is and what it is not as other religions believe IT is to be.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">It is not mentioned anywhere in the Mool Mantar that Ik Ong Kaar is a destroyer. As explained in my first post, Creator, Sustainer and Destroyer are human traits and our visionary Gurus were aware of that. God- the deity – a personified Almighty is a Semitic and a Hindu concept not a Sikhi one. The reason for that is all these religions believe in a personified God that is angry and vengeful, just like a human bully. To describe Ik Ong Kaar’s traits as human is belittling The Source with our parochial mindedness and Gurbani has shown us that in the form of Mool Mantar.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">In conclusion, Ik Ong Kaar is not a destroyer according to the Mool Mantar. Now it rests on us to find the way through Gurbani the true message and try to understand what our Gurus are trying to show us when they use this kind of terminology. Perhaps that’s why Sikhi is not a religion but a way of life, a journey, a ride on a Gurmat train where learning never ends. </span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">Let’s try to find the message together.</span></span></p><p> </p><p> </p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">Regards</span></span></p><p> </p><p>Tejwant</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 56513, member: 138"] [b]Re: Sikh...Islam...[/b] [COLOR=black][FONT=Tahoma]Shaheediyan ,[/FONT][/COLOR] [COLOR=black][FONT=Tahoma]From my previous post:-[/FONT][/COLOR] [COLOR=black][FONT=Tahoma]"Exactly it is, hence it is important for us to understand the meaning of Mool Mantar in order to understand Gurbani. We all know that Mool Mantar is the blue print of Sikhi hence the benchmark for us to know what Ik Ong Kaar is. If any definition of Ik Ong Kaar understood by us contradicts the defintion in the Mool mantar, then we know our definition is wrong."[/FONT][/COLOR] [COLOR=black][FONT=Tahoma]Your response:-[/FONT][/COLOR] [COLOR=black][FONT=Tahoma]<<Yes Mul Mantar is the blue print. So according to you, one should seek to understand the secrets of Deoxyribonucleic acid before one tackles the day to day routines of how to live ones life??>>[/FONT][/COLOR] [COLOR=black][FONT=Tahoma]You are comparing apples and oranges. One needs the blue print to construct a building. If we do not understand the blue print, then it is impossible to build what the architect has in mind.[/FONT][/COLOR] [COLOR=black][FONT=Tahoma]<<It is though Gurbani we understand Japji Sahib (the hardest shabd to understand incidentally) and through Japji Sahib we understand Mul Mantar.>>[/FONT][/COLOR] [COLOR=black][FONT=Tahoma]I am sorry to say but your above post makes no sense. Mool mantar is the blue print and Japji is the foundation and rest of the Gurbani shows us how an individual Sikh can build his/her own building. We must remind ourselves as often as possible that only Vaheguru knows how many floors we have been able to build with our deeds. So to say one has to understand the building before one can understand the foundation and the blue print does not jive.[/FONT][/COLOR] [COLOR=black][FONT=Tahoma]<<As I aksed you before, how do Guru Nanak Dev Ji's own words Ek Oankaar contradict their other own words that Vaheguru is [/FONT][/COLOR][COLOR=navy][FONT=Tahoma]ḏībāṇ?>>[/FONT][/COLOR] [COLOR=black][FONT=Tahoma]Here we make a mistake by thinking that it is Guru Nanak Dev ji who is contradicting himself rather than we when we do not understand the message from TheMool Mantar- The blueprint of Sikhi, written by Guru Nanak. As you yourself mentioned very well in your previous post that Mool Mantar is the nucleus, which makes it the benchmark of what Ik Ong Kaar is according to the Sikh School of Thought and as we all know the rest of the Gurbani expands on it and shows us the tools that we can train ourselves with to attain self realization. So if some words taken literally from other parts of Gurbani contradict the Mool Mantar- our benchmark- then the fault lies in our understanding not in the Gurbani. Hence it is us who should change our outlook and find the meaning of the word which may have been used as a metaphor or may have had reference in the whole Shabad rather than in few verses. The concept is not difficult to grasp.[/FONT][/COLOR] [COLOR=black][FONT=Tahoma]<<Before I answer your questions, kindly respond to the Jaap Sahib and Japji tuks I have posted re Vaheguru being creator, sustainer and destroyer.>>[/FONT][/COLOR] [COLOR=black][FONT=Tahoma]Now coming back to your first query, let’s find out what Mool Mantar shows us what Ik Ong Kaar is and what it is not as other religions believe IT is to be.[/FONT][/COLOR] [COLOR=black][FONT=Tahoma]It is not mentioned anywhere in the Mool Mantar that Ik Ong Kaar is a destroyer. As explained in my first post, Creator, Sustainer and Destroyer are human traits and our visionary Gurus were aware of that. God- the deity – a personified Almighty is a Semitic and a Hindu concept not a Sikhi one. The reason for that is all these religions believe in a personified God that is angry and vengeful, just like a human bully. To describe Ik Ong Kaar’s traits as human is belittling The Source with our parochial mindedness and Gurbani has shown us that in the form of Mool Mantar.[/FONT][/COLOR] [COLOR=black][FONT=Tahoma]In conclusion, Ik Ong Kaar is not a destroyer according to the Mool Mantar. Now it rests on us to find the way through Gurbani the true message and try to understand what our Gurus are trying to show us when they use this kind of terminology. Perhaps that’s why Sikhi is not a religion but a way of life, a journey, a ride on a Gurmat train where learning never ends. [/FONT][/COLOR] [COLOR=black][FONT=Tahoma]Let’s try to find the message together.[/FONT][/COLOR] [COLOR=black][FONT=Tahoma]Regards[/FONT][/COLOR] Tejwant [/QUOTE]
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