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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
Sikhism Is Not The Same As Hinduism, Islam Or Christianity Etc
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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 84469" data-attributes="member: 2125"><p><strong>Re: Sikhism is not the same as Hinduism..or Islam, .....or Christianity.....etc</strong></p><p></p><p></p><p></p><p>Dear Pk70,</p><p>those threads which were discussing opinion of whether Sikhism is a Vaishnav philosophy have been closed. And so I cannot continue this discussion where my responses are deleted without notice and threads closed. At present we are discussing how attitudes of Sikh separatism and independance are related to attitudes of hostility to Hinduism and Hindus and what relationship it bears to Sikh militancy and establishment of independant Sikh Nation of Khalistan. Please remain relevant to the current topic and avoid provocation of labeling my opinions as "totally baseless," "displays of sheer ignorance" and such, as I cannot defend myself in response. Moreover such accusations are of the nature of "personal" attack and do not of themselves address or clarify a different proof or position. They are hardly fitting comments to find on a "fair" discussion forum.</p><p></p><p></p><p>They are not. But the attitudes of separatism, hostility, and glorification of violence remain unaddressed by the mainstream Sikh community and creates a tacit approval to the youth to continue the Singh Sabha ideology of Sikh separatism, independant nationhood and hostility to Hindus and anything associated with Hindu religion which makes any realistic discussion of Vaishnav philosophy in Gurbani a subject of derailment. Moreover it can't be denied that entire segments of the Sikh community in diaspora are in fact supporters of an independant state of Khalistan.</p><p></p><p></p><p>There are all kinds of corrupted people and politicians. But only Sikhs defines themselves as antagonistic to any relationship with Hindu identity, even philosophically due to defining Hinduism as entirely evil and corrupt. So we are discussing, not every sin and sinner in the world, but the issues of negativity in the Sikh self-definition. Regardless of whether someone claims to be a supporter of Singh Sabha, our current institutions of Sikh governance, including Shri Akal Takht Sahib and SGPC governance of every Sikh Gurdwara conforms to the Singh Sabha philosophy of radical independance from Hinduism and Hindustan.</p><p></p><p></p><p>Because the independant Sikh identity is predicated on independant Sikh nationhood and per definition it is treasonous and oppositional to the continuance of the Indian state as a collective. Rather than acknowledging the sanatan Dharma implicit in Gurubani, and the fact that Guru's families and majority of Sikhs came from Hindu families, or that in historical past the relationship between Sikhs and Hindus was in fact indistinguishable, the Singh Sabha reform mentality has created this endless pitched antagonism not only against relationship between Hindu philosophies in Gurbani, but to Sikhs as historically related to land of Indus Valley. And so it cannot be denied that a fanatical and vocal element within mainstream Sikhism itself continues to portray the most negativistic descriptions of Hindu religion in conjunction with attacks against "Hindustan and the brahmin state." It can be directly shown there is an association between Tat Khalsa Singh Sabha mentalities and political collaboration with Pakistan for independant Sikh nationhood. This explains the mass conversions among Singh Sabha in the early 1900's to convert Muslims and anti-Hindu Dalits into politically registered Singh Sabha Sikhs. And it explains the continued attempts to belittle the sanatan philosophies in Gurbani as being parallel with some equality of philosphy shared with Islam. I have asked the question numerous times now, "Please show me where in Gurbani Guruji adopted tenets and belief system of Islam." Association with Vaishnav influenced Sufis is not the same thing as sharing doctrinal relationship with monotheistic Islam. Vaishnavism came hundreds of years before the Sufi phenomenon. It can't even be considered that Sufism altered the teachings of Vaishnavism, when Sufi practices modified to include a form of Vaishnavism, most notably Naam jap, and jap of Ram Naam, bhakti sankirtan, mystical dhyaan and Simran, and raising kundalini Shakti to open the dasam duaar. Yet this incredible assertion that Sikhism is as much a part of Islam as it is a part of Hinduism remains vogue among the Singh Sabha Sikh communities. And that is the only purpose of further alienating and denying a Hindu relationship to assert such things.</p><p></p><p></p><p>Vaishnav philosophy gave us the teaching that God is both nirguna and sarguna. Vaishnavism believes that the ultimate is Maha-Vishnu (All-pervading) or Parabrahm (before the Brahma). It is the formless God which Vaishnavs acknowledge is the Ultimate, but He is revered in form of His sargun avtaaras, which incidentally are also named and referred to as God in Gurbani. It is taught that japping the Naam of the sargun manifestations is the boat of mukti in the Kaliyug, since no one can jap the name of the formless who is beyond language. Hence the Vaishnavs jap Naam of God as Ram, Krishna, Vishnu, Vasudeyva, Govind, Gopala, Narayana, Parabrahm, Mukundey, etc. And if this sounds familiar, it should. It's all in Gurbani.</p><p></p><p></p><p>Vaishnavs don't worship the demi-gods, so no one is imposing anything on you to point out the obvious doctrinal similarity with this sect within Hinduism and Gurbani teaching. A Sikh only means you are a chela of a Guru, and devoted to the Guru's teachings. It has become corrupted to mean a host of institutional things which definitions are even contrary to Gurbani teaching, such as Sikh Rehit Maryada claiming Sikhs don't believe in avtaaras, when Gurbani clearly defines Sikh Guru as an avtaara.</p><p></p><p>Also, simply calling yourself doesn't mean you have the eternal and the Hindu's do not. That is really an ethnocentric philosophy of arrogance. The God of eternity belongs to every human being regardless of religion. It is no Sikh exclusive right to claim to have the Infinite God who is beyond birth. If you studied even the simplest basics of Vaishnav philosophy you would know that you are falsely defining Vaishnavism, and that the Vaishnav scriptures themselves refer to God as Unborn, who descends into sansaara in avataaras as a Guru, to guide a world in darkness back to the Dharma light.</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 84469, member: 2125"] [b]Re: Sikhism is not the same as Hinduism..or Islam, .....or Christianity.....etc[/b] Dear Pk70, those threads which were discussing opinion of whether Sikhism is a Vaishnav philosophy have been closed. And so I cannot continue this discussion where my responses are deleted without notice and threads closed. At present we are discussing how attitudes of Sikh separatism and independance are related to attitudes of hostility to Hinduism and Hindus and what relationship it bears to Sikh militancy and establishment of independant Sikh Nation of Khalistan. Please remain relevant to the current topic and avoid provocation of labeling my opinions as "totally baseless," "displays of sheer ignorance" and such, as I cannot defend myself in response. Moreover such accusations are of the nature of "personal" attack and do not of themselves address or clarify a different proof or position. They are hardly fitting comments to find on a "fair" discussion forum. They are not. But the attitudes of separatism, hostility, and glorification of violence remain unaddressed by the mainstream Sikh community and creates a tacit approval to the youth to continue the Singh Sabha ideology of Sikh separatism, independant nationhood and hostility to Hindus and anything associated with Hindu religion which makes any realistic discussion of Vaishnav philosophy in Gurbani a subject of derailment. Moreover it can't be denied that entire segments of the Sikh community in diaspora are in fact supporters of an independant state of Khalistan. There are all kinds of corrupted people and politicians. But only Sikhs defines themselves as antagonistic to any relationship with Hindu identity, even philosophically due to defining Hinduism as entirely evil and corrupt. So we are discussing, not every sin and sinner in the world, but the issues of negativity in the Sikh self-definition. Regardless of whether someone claims to be a supporter of Singh Sabha, our current institutions of Sikh governance, including Shri Akal Takht Sahib and SGPC governance of every Sikh Gurdwara conforms to the Singh Sabha philosophy of radical independance from Hinduism and Hindustan. Because the independant Sikh identity is predicated on independant Sikh nationhood and per definition it is treasonous and oppositional to the continuance of the Indian state as a collective. Rather than acknowledging the sanatan Dharma implicit in Gurubani, and the fact that Guru's families and majority of Sikhs came from Hindu families, or that in historical past the relationship between Sikhs and Hindus was in fact indistinguishable, the Singh Sabha reform mentality has created this endless pitched antagonism not only against relationship between Hindu philosophies in Gurbani, but to Sikhs as historically related to land of Indus Valley. And so it cannot be denied that a fanatical and vocal element within mainstream Sikhism itself continues to portray the most negativistic descriptions of Hindu religion in conjunction with attacks against "Hindustan and the brahmin state." It can be directly shown there is an association between Tat Khalsa Singh Sabha mentalities and political collaboration with Pakistan for independant Sikh nationhood. This explains the mass conversions among Singh Sabha in the early 1900's to convert Muslims and anti-Hindu Dalits into politically registered Singh Sabha Sikhs. And it explains the continued attempts to belittle the sanatan philosophies in Gurbani as being parallel with some equality of philosphy shared with Islam. I have asked the question numerous times now, "Please show me where in Gurbani Guruji adopted tenets and belief system of Islam." Association with Vaishnav influenced Sufis is not the same thing as sharing doctrinal relationship with monotheistic Islam. Vaishnavism came hundreds of years before the Sufi phenomenon. It can't even be considered that Sufism altered the teachings of Vaishnavism, when Sufi practices modified to include a form of Vaishnavism, most notably Naam jap, and jap of Ram Naam, bhakti sankirtan, mystical dhyaan and Simran, and raising kundalini Shakti to open the dasam duaar. Yet this incredible assertion that Sikhism is as much a part of Islam as it is a part of Hinduism remains vogue among the Singh Sabha Sikh communities. And that is the only purpose of further alienating and denying a Hindu relationship to assert such things. Vaishnav philosophy gave us the teaching that God is both nirguna and sarguna. Vaishnavism believes that the ultimate is Maha-Vishnu (All-pervading) or Parabrahm (before the Brahma). It is the formless God which Vaishnavs acknowledge is the Ultimate, but He is revered in form of His sargun avtaaras, which incidentally are also named and referred to as God in Gurbani. It is taught that japping the Naam of the sargun manifestations is the boat of mukti in the Kaliyug, since no one can jap the name of the formless who is beyond language. Hence the Vaishnavs jap Naam of God as Ram, Krishna, Vishnu, Vasudeyva, Govind, Gopala, Narayana, Parabrahm, Mukundey, etc. And if this sounds familiar, it should. It's all in Gurbani. Vaishnavs don't worship the demi-gods, so no one is imposing anything on you to point out the obvious doctrinal similarity with this sect within Hinduism and Gurbani teaching. A Sikh only means you are a chela of a Guru, and devoted to the Guru's teachings. It has become corrupted to mean a host of institutional things which definitions are even contrary to Gurbani teaching, such as Sikh Rehit Maryada claiming Sikhs don't believe in avtaaras, when Gurbani clearly defines Sikh Guru as an avtaara. Also, simply calling yourself doesn't mean you have the eternal and the Hindu's do not. That is really an ethnocentric philosophy of arrogance. The God of eternity belongs to every human being regardless of religion. It is no Sikh exclusive right to claim to have the Infinite God who is beyond birth. If you studied even the simplest basics of Vaishnav philosophy you would know that you are falsely defining Vaishnavism, and that the Vaishnav scriptures themselves refer to God as Unborn, who descends into sansaara in avataaras as a Guru, to guide a world in darkness back to the Dharma light. [/QUOTE]
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