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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
Teachings Of Guru Nanak Dev Ji & Guru Gobind Singh Ji : A Comparative Study
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<blockquote data-quote="spnadmin" data-source="post: 92074" data-attributes="member: 35"><p>Quoting you Bhagat ji, </p><p></p><p><em>"Again, there are sections of Dasam Granth that are unique to that scripture.</em></p><p><em>What are your views on when comparing nanakian philosophy and your common sense to Dasam Granth?"</em></p><p></p><p>So take a look at the first line you have cited above </p><p></p><p><em><span style="font-size: 10px"><a href="http://www.sridasam.org/dasam?Action=Page&p=1368&english=t&id=120193" target="_blank"><u>Page 1368, Line 3</u></a></span></em></p><p> <em><span style="font-size: 10px"></span><span style="font-size: 10px"><span style="color: BLACK">Speaking the word "Kaalkoot", then uttering the words "Kashtkari, Shivkanthi and Ahi" and then adding the word "Dhar", the names of Baan are known.133.</span></span></em></p><p></p><p>The historical background for this <em>Dohra</em> on the name of "Baan" in the <em>Shastra Naam Mala</em>, an inventory of weapons, was well known to the followers of Guru Gobind Singh, who probably heard this hymn recited many times. Probably the <em>Shastra Naam Mala</em> was meant primarily to be heard as a poem, rather than read, because it is written in Braj which was the literary language of poetry in Sri Guru Gobind Singh's time. His followers were aware of the Vedic mythology that is alluded to in the shastra.</p><p></p><p>When one takes the line apart, the first image is the image of <em>Kaalkoot. Kalkoot</em> is a reference to a mythical poison and figures in the concept of <em>Neelkanth Mahadev,</em> or by analogy, "savior of the world", in this way.</p><p><span style="color: DarkRed"></span></p><p><span style="color: DarkRed">Shiva and Brahma ask Lord Vishnu to save the world. The story is long; so imagine a chaotic scene where demigods think they have smelled <em>amruth</em> (amrith). Once they figure out they are really smelling the aroma of <em>Kaalkoot </em>they all try to escape. A madhouse ensues. The aroma of Kaalkoot is very poisonous. So the Lord Vishnu, Shiva and Brahma have a dilemma on their hands. To save the world, Lord Shiva inhales all of the poisonous <em>Kaalkoot</em>. However he does not swallow it down but harbors it in his throat (in some accounts in his belly). Lord Vishnu and Lord Brahma are very thankful, and Vishnu bestows on Shiva the name <em>Neelkanth</em> (literally blue throat) because when he swallowed the poison his throad turned blue. Allegorically <em>Neelkanth </em>means he saved the world. Shiva explains that “poison” can never be completely eliminated because <strong>one must at times make sacrifices to help others</strong> (the moral of the tale). </span> </p><p></p><p>In another story, the dilemma of <em>amruth </em>vs <em>kaalkoot </em>is better explained. <span style="color: DarkRed">Everyone in Hindu mythology knew that <em>amruth</em> is an intoxicating drink that lures the naïve and ignorant to think that they will become divine. This however did not always happen, and more often than not the aroma of <em>amruth</em> led the prideful seeker after immortality toward fatal attractions in Maya. </span> The ones who drink <em>Amruth</em>, which is the nectar of immortality, can become devas, but they never reach beyond that classification. Those who drink <em>kaalkoot </em>become <em>Mahaadev,</em> the greatest of the divine because of the sacrifices they have made.</p><p></p><p>The meaning of <em>Kaalkoot</em> should aide in our understanding and Guru Gobind Singh’s point should be pretty clear. But let’s continue.</p><p></p><p>I am not completely satisfied with my understanding of <em><span style="font-size: 10px"><span style="color: BLACK">Kashtkari, Shivkanthi and Ahi </span></span></em><span style="font-size: 10px"><span style="color: BLACK">and perhaps another forum member can help me out with this. But these words</span></span> seem to signify people and regions of northern India where the forces of Gobind Singh were bedeviled as much by hill tribesmen as they were by Mughal forces. <em>Kashthari</em> may refer to forest people, and these words also hint at regions where significant battles were fought. As I said, I am very unclear on these points.</p><p></p><p><em>Dhar</em> in the context of <em>Dasam Granth</em> represents righteous deeds, or to perform righteous deeds, deeds inspired by consciousness. </p><p></p><p>So some connections are emerging – One must make sacrifices and harbor if necessary a deadly substance (or a weapon perhaps), if one would take the action needed to save the innocent and the righteous. One has already made these righteous sacrifices in recent battles. One continues in sacrifice to the end, and we get to the end of the verse as well, to the word <em>Baan.</em></p><p></p><p>The point of the <em>Dohra</em> is to know <em>Baan</em> completely. <em>Baan</em> is a deadly weapon and it is our protector. Baan is also the arrow of Rama, enlightenment. The arrow is poison to our enemy, but taking up arms in a righteous cause is <em>dhar.</em> Unless it is infused with consciousness,<em> Baan</em> is nothing. As our Guru's reframe this idea, they say, </p><p></p><p>Ang 332, by Sant Kabir</p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"></span> <span style="color: DarkGreen"> ਗੁਰ ਕੈ ਬਾਣਿ ਬਜਰ ਕਲ ਛੇਦੀ ਪ੍ਰਗਟਿਆ ਪਦੁ ਪਰਗਾਸਾ ॥</span></p><p><span style="color: DarkGreen"></span> <span style="color: DarkGreen"> gur kai baan bajar kal shhaedhee pragattiaa padh paragaasaa ||</span></p><p><span style="color: DarkGreen"></span> <span style="color: DarkGreen"> The Guru's arrow has pierced the hard core of this Dark Age of Kali Yuga, and the state of enlightenment has dawned.</span></p><p></p><p>When we assume the moral duty of making painful sacrifices (inhale the <em>Kaalkoot)</em> in the midst of all we have suffered, and we do the righteous thing, then we also come to know <em>Baan, </em>the arrow that pierces our heart. The word <em>Baan </em>is also Persian for “host” or “keeper” and also guardian or protector. :idea: When we assume the moral duty of making painful sacrifices (inhale the <em>Kaalkoot)</em> in the midst of all we have suffered, and we do the righteous thing, then we also come to know the power of <em>Baan</em>, the <span style="color: DarkRed"><strong><span style="font-size: 15px">Protector.</span></strong></span></p><p></p><p>The forces of Guru Gobind Singh knew the story of Shiva, the <em>Neelkanth</em>. It was part of their culture, past and heritage. I had to go looking for it. They also must have understood that the story contained within it a moral choice <em>dhar</em> and a moral lesson "sacrifice." The verse takes them however to several levels of understanding and it ends with <em>Baan.</em> A reminder that spiritual consciousness inspires the arrow and gives it power. </p><p></p><p>Similar idea is found in Sri Guru Granth Sahib Maharaj</p><p></p><p>Ang1396 </p><p></p><p>Raag Sava-yay (praise of Guru Amar Das) by the bhat, SAL</p><p></p><p><span style="color: DarkOliveGreen">ਧ੍ਰੰਮ ਧਨਖੁ ਕਰ ਗਹਿਓ ਭਗਤ ਸੀਲਹ ਸਰਿ ਲੜਿਅਉ ॥</span></p><p><span style="color: DarkOliveGreen">dhhranm dhhanakh kar gehiou bhagath seeleh sar larriao ||</span></p><p><span style="color: DarkOliveGreen">Holding the bow of Dharma in His Hands, He has shot the arrows of devotion and humility.</span></p><p></p><p>On panna 1357, of Sri Dasam Granth, an evern more dramatic connection appears. I will try to post it soon. Forum members, please correct my errors and forgive my ignorance.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 92074, member: 35"] Quoting you Bhagat ji, [I]"Again, there are sections of Dasam Granth that are unique to that scripture. What are your views on when comparing nanakian philosophy and your common sense to Dasam Granth?"[/I] So take a look at the first line you have cited above [I][SIZE=2][URL="http://www.sridasam.org/dasam?Action=Page&p=1368&english=t&id=120193"][U]Page 1368, Line 3[/U][/URL] [/SIZE][SIZE=2][COLOR=BLACK]Speaking the word "Kaalkoot", then uttering the words "Kashtkari, Shivkanthi and Ahi" and then adding the word "Dhar", the names of Baan are known.133.[/COLOR][/SIZE][/I] The historical background for this [I]Dohra[/I] on the name of "Baan" in the [I]Shastra Naam Mala[/I], an inventory of weapons, was well known to the followers of Guru Gobind Singh, who probably heard this hymn recited many times. Probably the [I]Shastra Naam Mala[/I] was meant primarily to be heard as a poem, rather than read, because it is written in Braj which was the literary language of poetry in Sri Guru Gobind Singh's time. His followers were aware of the Vedic mythology that is alluded to in the shastra. When one takes the line apart, the first image is the image of [I]Kaalkoot. Kalkoot[/I] is a reference to a mythical poison and figures in the concept of [I]Neelkanth Mahadev,[/I] or by analogy, "savior of the world", in this way. [COLOR=DarkRed] Shiva and Brahma ask Lord Vishnu to save the world. The story is long; so imagine a chaotic scene where demigods think they have smelled [I]amruth[/I] (amrith). Once they figure out they are really smelling the aroma of [I]Kaalkoot [/I]they all try to escape. A madhouse ensues. The aroma of Kaalkoot is very poisonous. So the Lord Vishnu, Shiva and Brahma have a dilemma on their hands. To save the world, Lord Shiva inhales all of the poisonous [I]Kaalkoot[/I]. However he does not swallow it down but harbors it in his throat (in some accounts in his belly). Lord Vishnu and Lord Brahma are very thankful, and Vishnu bestows on Shiva the name [I]Neelkanth[/I] (literally blue throat) because when he swallowed the poison his throad turned blue. Allegorically [I]Neelkanth [/I]means he saved the world. Shiva explains that “poison” can never be completely eliminated because [B]one must at times make sacrifices to help others[/B] (the moral of the tale). [/COLOR] In another story, the dilemma of [I]amruth [/I]vs [I]kaalkoot [/I]is better explained. [COLOR=DarkRed]Everyone in Hindu mythology knew that [I]amruth[/I] is an intoxicating drink that lures the naïve and ignorant to think that they will become divine. This however did not always happen, and more often than not the aroma of [I]amruth[/I] led the prideful seeker after immortality toward fatal attractions in Maya. [/COLOR] The ones who drink [I]Amruth[/I], which is the nectar of immortality, can become devas, but they never reach beyond that classification. Those who drink [I]kaalkoot [/I]become [I]Mahaadev,[/I] the greatest of the divine because of the sacrifices they have made. The meaning of [I]Kaalkoot[/I] should aide in our understanding and Guru Gobind Singh’s point should be pretty clear. But let’s continue. I am not completely satisfied with my understanding of [I][SIZE=2][COLOR=BLACK]Kashtkari, Shivkanthi and Ahi [/COLOR][/SIZE][/I][SIZE=2][COLOR=BLACK]and perhaps another forum member can help me out with this. But these words[/COLOR][/SIZE] seem to signify people and regions of northern India where the forces of Gobind Singh were bedeviled as much by hill tribesmen as they were by Mughal forces. [I]Kashthari[/I] may refer to forest people, and these words also hint at regions where significant battles were fought. As I said, I am very unclear on these points. [I]Dhar[/I] in the context of [I]Dasam Granth[/I] represents righteous deeds, or to perform righteous deeds, deeds inspired by consciousness. So some connections are emerging – One must make sacrifices and harbor if necessary a deadly substance (or a weapon perhaps), if one would take the action needed to save the innocent and the righteous. One has already made these righteous sacrifices in recent battles. One continues in sacrifice to the end, and we get to the end of the verse as well, to the word [I]Baan.[/I] The point of the [I]Dohra[/I] is to know [I]Baan[/I] completely. [I]Baan[/I] is a deadly weapon and it is our protector. Baan is also the arrow of Rama, enlightenment. The arrow is poison to our enemy, but taking up arms in a righteous cause is [I]dhar.[/I] Unless it is infused with consciousness,[I] Baan[/I] is nothing. As our Guru's reframe this idea, they say, Ang 332, by Sant Kabir [COLOR=DarkGreen] [/COLOR] [COLOR=DarkGreen] ਗੁਰ ਕੈ ਬਾਣਿ ਬਜਰ ਕਲ ਛੇਦੀ ਪ੍ਰਗਟਿਆ ਪਦੁ ਪਰਗਾਸਾ ॥ [/COLOR] [COLOR=DarkGreen] gur kai baan bajar kal shhaedhee pragattiaa padh paragaasaa || [/COLOR] [COLOR=DarkGreen] The Guru's arrow has pierced the hard core of this Dark Age of Kali Yuga, and the state of enlightenment has dawned.[/COLOR] When we assume the moral duty of making painful sacrifices (inhale the [I]Kaalkoot)[/I] in the midst of all we have suffered, and we do the righteous thing, then we also come to know [I]Baan, [/I]the arrow that pierces our heart. The word [I]Baan [/I]is also Persian for “host” or “keeper” and also guardian or protector. :idea: When we assume the moral duty of making painful sacrifices (inhale the [I]Kaalkoot)[/I] in the midst of all we have suffered, and we do the righteous thing, then we also come to know the power of [I]Baan[/I], the [COLOR=DarkRed][B][SIZE=4]Protector.[/SIZE][/B][/COLOR] The forces of Guru Gobind Singh knew the story of Shiva, the [I]Neelkanth[/I]. It was part of their culture, past and heritage. I had to go looking for it. They also must have understood that the story contained within it a moral choice [I]dhar[/I] and a moral lesson "sacrifice." The verse takes them however to several levels of understanding and it ends with [I]Baan.[/I] A reminder that spiritual consciousness inspires the arrow and gives it power. Similar idea is found in Sri Guru Granth Sahib Maharaj Ang1396 Raag Sava-yay (praise of Guru Amar Das) by the bhat, SAL [COLOR=DarkOliveGreen]ਧ੍ਰੰਮ ਧਨਖੁ ਕਰ ਗਹਿਓ ਭਗਤ ਸੀਲਹ ਸਰਿ ਲੜਿਅਉ ॥ dhhranm dhhanakh kar gehiou bhagath seeleh sar larriao || Holding the bow of Dharma in His Hands, He has shot the arrows of devotion and humility.[/COLOR] On panna 1357, of Sri Dasam Granth, an evern more dramatic connection appears. I will try to post it soon. Forum members, please correct my errors and forgive my ignorance. [/QUOTE]
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Teachings Of Guru Nanak Dev Ji & Guru Gobind Singh Ji : A Comparative Study
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