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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 History & Heritage
Sikhism : Historical Background
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<blockquote data-quote="bulleshah" data-source="post: 25086" data-attributes="member: 2717"><p>[FONT=Geneva, Arial, Sans-serif]Sometime in life, we all ask some basic questions, and once asked we make at least some attempt to seek and search for their answers. Questions such as:[/FONT]</p><p></p><p>[FONT=Geneva, Arial, Sans-serif]What is the purpose or goal of life? [/FONT]</p><p></p><p>[FONT=Geneva, Arial, Sans-serif]What is this world and who, if anyone created it? [/FONT]</p><p></p><p>[FONT=Geneva, Arial, Sans-serif]Who am I? [/FONT]</p><p></p><p>[FONT=Geneva, Arial, Sans-serif]What is my relationship with the Creator, the world and the others? [/FONT]</p><p></p><p>[FONT=Geneva, Arial, Sans-serif]How can I be happy? [/FONT]</p><p></p><p>[FONT=Geneva, Arial, Sans-serif]Science, Philosophy and Religion have made, and continue to make, serious attempts to answer these questions; and make further attempts to question the answers thus produced. Quite a few answers produced by a religion are beyond the scope of science. Religions depend upon faith to derive the answers which they may term as 'spiritual truths'. These truths must invite seekers to verify them for themselves through experiences. These answers naturally cover the universal aspects as well as short term and long term necessities of a spiritual life.[/FONT]</p><p></p><p>[FONT=Geneva, Arial, Sans-serif]Sikhism is one such philosophy propounded by the ten Gurus. First of them was Guru Nanak who started preaching in 1499 in (Punjab) India. Being a compassionate person, Guru Nanak had observed the selfish ways of life and was touched by unhappiness prevalent in people at large in his time. He saw the tyranny of Muslim rulers. He commented on the weaknesses of both Hindu and Muslim communities. At that time the noble Hindu culture had, in practice, yet again, fallen a victim of decadence. Casteism was yet again rampant and lower caste persons were treated inhumanly. Mechanical performance of rituals had become the norm. Internal purity of mind and spiritual progress were not the aim, only external actions were the aim. Despite the divine knowledge about the four Paths for 'Spiritual Progress' viz. Jnaana(Knowledge) Yoga, Karma(Action) Yoga, Paatanjali Yoga and of Bhakti(Devotion) Yoga being available, upper castes including Brahmins, in their selfish interests, were inhumanly exploiting the lowest castes. On the one hand such divine knowledge was available, and on the other such abysmal inhuman behavior![/FONT]</p><p></p><p><strong>[FONT=Geneva, Arial, Sans-serif]Historical Background : Bhakti Movement[/FONT]</strong></p><p></p><p>[FONT=Geneva, Arial, Sans-serif]It would help to understand the evolution of Guru Nanak's devotional path, Naam Simarana, chanting the Name of Advaitic (non-dual) God. Among many others, the old scriptures like Bhagwad Geeta, Upanishads (Upani) and Naarada Bhakti Sutra (NBS) and even Paatanjali Yoga Sootra have discourses on paths of devotion. Bhakti (devotion) basically is remembering and chanting Names of Gods or Supreme One. NBS is a comprehensive treatise on paths of devotion, inclusive of chanting of His Name, and all other modes described in Guru Granth Sahib (GGS). Bhakti (devotion) movement in India is ancient. Both Patanjali and Naarada are believed to belong to the ancient period, but certainly a few centuries prior to Christ. Bhakti Movement of 'Alawars' was prevalent from 7th to 9th century A.D. in South India. Around 800 AD, the greatest exponent of modern era of Jnaana Yoga, Aadi Shankaraachaarya (Shankara) himself had written and sung devotional hymns; and he, a brahmin, had accepted an enlightened lowest caste person as one of his Gurus. During 11th and 12th centuries in South India Sant philosopher Raamaanujaachaarya (1017-1137) expounded 'Devotion' as per his 'Qualified Monism'. He indeed had rebelled against the caste system of Hinduism. He, a brahmin by birth, accepted an enlightened person of a lowest caste as his Guru! And he preached the lowest castes openly. [/FONT]</p><p></p><p>[FONT=Geneva, Arial, Sans-serif]In north Karnaataka, Santa (Saint) Basawannaa, also a Braahmin by birth, had propounded an adwaitic (non-dualist) Bhakti movement in mid 12th century, through his devotional songs known as 'Wachanas'. He propagated that in the spiritual path all humans are equal regardless of their castes, gender, class and status. He was one of the greatest rebels, if not the greatest, who not only rejected the caste system but also the important concept of rebirth. In his time a galaxy of talented women, the most courageous being Akkaa Mahaadevi, became rebel devouts who were venerated as sants. Santa Jnaaneshwara (1275-1296) of Maharashtra, in the 13th century was highly respected preceptor. [/FONT]</p><p></p><p>[FONT=Geneva, Arial, Sans-serif]Naamdeva (1270-1309), also of Maharaashtra, a lowly tailor by caste, enriched the Bhakti tradition with his both Saguna (God with form) and later Nirguna (God without form) devotional songs. In Kashmir, Lalleshwari (1335-1376) propagated 'non-dual devotion' through 'waakhs' (sentences). She, living under a Islamic ruler Shah Mir, proclaimed, "Supreme One pervades the world, Hindus and Muslims are the same." Devotional Movement was brought by Santa Raamaanand in the mid 15th century to North India. He openly sang, "Nobody asks for anyone's caste, for one who chants His Name becomes His." He also propounded a concept that although God Raama was a reincarnation of the Formless One, He is the Supreme Spirit the Formless One. And his disciple Sant Kabir (1440-1510), Ravidaasa (15th century), and Dhannaa (15th century) etc. were preaching 'non-dualistic (Advaitic) devotion'. Ravidaasa was the Guru of Sant Meeraa (1498-1563). (Akkaa Mahaadevi, Lalleshwaree and Meeraa form the trio of famous women rebel devouts that the Hindu society produced 7 to 8 hundred years ago.) Guru Nanak (1469-1538) also taught the same, and used all other names of various reincarnations of Brahman like Hari, Har, and Gobinda etc. to convey that these Names, commonly used to indicate different Gods, in fact, indicate the same Supreme One. Chaitanya Mahaaprabhu (1468-1533) of Bengal, a contemporary of Guru Nanak, was extremely respected in North India, with his Dualism- based- Devotion.[/FONT]</p><p></p><p>[FONT=Geneva, Arial, Sans-serif]Vallabhaachaarya (1479-1531) and Shankar Deva (1499-1569) were extremely respected with their 'Duality based Devotion' in the 16th century in North and Northeast India respectively. In that period the Bhakti Movement spread in the four corners of India. It also refutes the claim of some writers viz. that India was never a nation before the arrival of British. India was a 'Nation' in a deeper sense than in a mere political sense. India was and is a 'Nation' united in every Indian's heart. All these devotional movements are still prevalent in India (unfortunately, except in Kashmir), e.g. Chaitanya Mahaaprabhu's Path is being followed internationally by 'Hare Raama Hare Krishna Movement'.[/FONT]</p><p></p><p>[FONT=Geneva, Arial, Sans-serif]It is a truism that there are always ups and downs in peoples lives and cultures depending on vicissitudes that they pass through. From this extremely brief view of development of 'Devotion', recurrence of casteism and rebellions against it in Hindu Society appear to be one such phenomenon. What is worth noticing is that Hindu Dharma is a highly dynamic way of life, from which reform movements spring whenever there is a need to suit the changing social, economic and philosophical conditions. It may also be worth noticing that most of the rebellions against Caste System were initiated by Brahmins. Guru Nanak also belonged to an upper caste.[/FONT]</p><p></p><p><strong>[FONT=Geneva, Arial, Sans-serif]Thanks,[/FONT]</strong></p></blockquote><p></p>
[QUOTE="bulleshah, post: 25086, member: 2717"] [FONT=Geneva, Arial, Sans-serif]Sometime in life, we all ask some basic questions, and once asked we make at least some attempt to seek and search for their answers. Questions such as:[/FONT] [FONT=Geneva, Arial, Sans-serif]What is the purpose or goal of life? [/FONT] [FONT=Geneva, Arial, Sans-serif]What is this world and who, if anyone created it? [/FONT] [FONT=Geneva, Arial, Sans-serif]Who am I? [/FONT] [FONT=Geneva, Arial, Sans-serif]What is my relationship with the Creator, the world and the others? [/FONT] [FONT=Geneva, Arial, Sans-serif]How can I be happy? [/FONT] [FONT=Geneva, Arial, Sans-serif]Science, Philosophy and Religion have made, and continue to make, serious attempts to answer these questions; and make further attempts to question the answers thus produced. Quite a few answers produced by a religion are beyond the scope of science. Religions depend upon faith to derive the answers which they may term as 'spiritual truths'. These truths must invite seekers to verify them for themselves through experiences. These answers naturally cover the universal aspects as well as short term and long term necessities of a spiritual life.[/FONT] [FONT=Geneva, Arial, Sans-serif]Sikhism is one such philosophy propounded by the ten Gurus. First of them was Guru Nanak who started preaching in 1499 in (Punjab) India. Being a compassionate person, Guru Nanak had observed the selfish ways of life and was touched by unhappiness prevalent in people at large in his time. He saw the tyranny of Muslim rulers. He commented on the weaknesses of both Hindu and Muslim communities. At that time the noble Hindu culture had, in practice, yet again, fallen a victim of decadence. Casteism was yet again rampant and lower caste persons were treated inhumanly. Mechanical performance of rituals had become the norm. Internal purity of mind and spiritual progress were not the aim, only external actions were the aim. Despite the divine knowledge about the four Paths for 'Spiritual Progress' viz. Jnaana(Knowledge) Yoga, Karma(Action) Yoga, Paatanjali Yoga and of Bhakti(Devotion) Yoga being available, upper castes including Brahmins, in their selfish interests, were inhumanly exploiting the lowest castes. On the one hand such divine knowledge was available, and on the other such abysmal inhuman behavior![/FONT] [B][FONT=Geneva, Arial, Sans-serif]Historical Background : Bhakti Movement[/FONT][/B] [FONT=Geneva, Arial, Sans-serif]It would help to understand the evolution of Guru Nanak's devotional path, Naam Simarana, chanting the Name of Advaitic (non-dual) God. Among many others, the old scriptures like Bhagwad Geeta, Upanishads (Upani) and Naarada Bhakti Sutra (NBS) and even Paatanjali Yoga Sootra have discourses on paths of devotion. Bhakti (devotion) basically is remembering and chanting Names of Gods or Supreme One. NBS is a comprehensive treatise on paths of devotion, inclusive of chanting of His Name, and all other modes described in Guru Granth Sahib (GGS). Bhakti (devotion) movement in India is ancient. Both Patanjali and Naarada are believed to belong to the ancient period, but certainly a few centuries prior to Christ. Bhakti Movement of 'Alawars' was prevalent from 7th to 9th century A.D. in South India. Around 800 AD, the greatest exponent of modern era of Jnaana Yoga, Aadi Shankaraachaarya (Shankara) himself had written and sung devotional hymns; and he, a brahmin, had accepted an enlightened lowest caste person as one of his Gurus. During 11th and 12th centuries in South India Sant philosopher Raamaanujaachaarya (1017-1137) expounded 'Devotion' as per his 'Qualified Monism'. He indeed had rebelled against the caste system of Hinduism. He, a brahmin by birth, accepted an enlightened person of a lowest caste as his Guru! And he preached the lowest castes openly. [/FONT] [FONT=Geneva, Arial, Sans-serif]In north Karnaataka, Santa (Saint) Basawannaa, also a Braahmin by birth, had propounded an adwaitic (non-dualist) Bhakti movement in mid 12th century, through his devotional songs known as 'Wachanas'. He propagated that in the spiritual path all humans are equal regardless of their castes, gender, class and status. He was one of the greatest rebels, if not the greatest, who not only rejected the caste system but also the important concept of rebirth. In his time a galaxy of talented women, the most courageous being Akkaa Mahaadevi, became rebel devouts who were venerated as sants. Santa Jnaaneshwara (1275-1296) of Maharashtra, in the 13th century was highly respected preceptor. [/FONT] [FONT=Geneva, Arial, Sans-serif]Naamdeva (1270-1309), also of Maharaashtra, a lowly tailor by caste, enriched the Bhakti tradition with his both Saguna (God with form) and later Nirguna (God without form) devotional songs. In Kashmir, Lalleshwari (1335-1376) propagated 'non-dual devotion' through 'waakhs' (sentences). She, living under a Islamic ruler Shah Mir, proclaimed, "Supreme One pervades the world, Hindus and Muslims are the same." Devotional Movement was brought by Santa Raamaanand in the mid 15th century to North India. He openly sang, "Nobody asks for anyone's caste, for one who chants His Name becomes His." He also propounded a concept that although God Raama was a reincarnation of the Formless One, He is the Supreme Spirit the Formless One. And his disciple Sant Kabir (1440-1510), Ravidaasa (15th century), and Dhannaa (15th century) etc. were preaching 'non-dualistic (Advaitic) devotion'. Ravidaasa was the Guru of Sant Meeraa (1498-1563). (Akkaa Mahaadevi, Lalleshwaree and Meeraa form the trio of famous women rebel devouts that the Hindu society produced 7 to 8 hundred years ago.) Guru Nanak (1469-1538) also taught the same, and used all other names of various reincarnations of Brahman like Hari, Har, and Gobinda etc. to convey that these Names, commonly used to indicate different Gods, in fact, indicate the same Supreme One. Chaitanya Mahaaprabhu (1468-1533) of Bengal, a contemporary of Guru Nanak, was extremely respected in North India, with his Dualism- based- Devotion.[/FONT] [FONT=Geneva, Arial, Sans-serif]Vallabhaachaarya (1479-1531) and Shankar Deva (1499-1569) were extremely respected with their 'Duality based Devotion' in the 16th century in North and Northeast India respectively. In that period the Bhakti Movement spread in the four corners of India. It also refutes the claim of some writers viz. that India was never a nation before the arrival of British. India was a 'Nation' in a deeper sense than in a mere political sense. India was and is a 'Nation' united in every Indian's heart. All these devotional movements are still prevalent in India (unfortunately, except in Kashmir), e.g. Chaitanya Mahaaprabhu's Path is being followed internationally by 'Hare Raama Hare Krishna Movement'.[/FONT] [FONT=Geneva, Arial, Sans-serif]It is a truism that there are always ups and downs in peoples lives and cultures depending on vicissitudes that they pass through. From this extremely brief view of development of 'Devotion', recurrence of casteism and rebellions against it in Hindu Society appear to be one such phenomenon. What is worth noticing is that Hindu Dharma is a highly dynamic way of life, from which reform movements spring whenever there is a need to suit the changing social, economic and philosophical conditions. It may also be worth noticing that most of the rebellions against Caste System were initiated by Brahmins. Guru Nanak also belonged to an upper caste.[/FONT] [B][FONT=Geneva, Arial, Sans-serif]Thanks,[/FONT][/B] [/QUOTE]
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