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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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Hard Talk
The Nirmalas. Sikhs In Saffron Robes? Or ?
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<blockquote data-quote="spnadmin" data-source="post: 114573" data-attributes="member: 35"><p><strong>Re: The Nirmalas...SIKHS in SAFFRON ROBES ?? or</strong></p><p></p><p>Gyani ji</p><p></p><p>I remember your earlier essay in which you raised many of these same questions about the Nirmala, and possibly their fancy stitch-work, in revising the message of Guru Nanak. Thanks for going into this more deeply and with more detail and specific questions. </p><p></p><p>Here is how this article helps -- in my opinion only. Brahmanist interpretations of the Gurus' Banee might have been an attempt to shield the revolutionary, and socially threatening message of Guruji, as a way to preserve what could be preserved of it in socially and politically threatening times. Or -- it can just as easily be understood as an attempt to preserve social status and political influence by individuals in political orbit around Sri Guru Gobind Singh. I am suggesting that they struck when the iron was hot and saw their opportunity to divert attention and convert meaning so that it favored their continued control and status once the panth was thrown into chaos as Guru Gobind Singh's death drew near.</p><p></p><p>Not a far fetched hypothesis as there are other examples of sects that formed in response to the loss of leadership, also putting forward a return to Brahmanism.</p><p></p><p>Now this section alone convinces me that we have the answer to another question in the panth.</p><p></p><p>You said above, <span style="color: DarkGreen"><em>"IMHO , when the Sikh Panth was in actual Danger of total annihilation from enemies within and without....the Nirmalas took the opportunity to BHAGWAKARAN..SAFFRONISE the Pure and Nirmal panth/Gurmatt Philosophy taught by Nanak ji. I put it that its THIS Nirmalsiation of Gurmatt as a Major factor that has led to STAGNATION in SIKHI..the reason why it didnt spread as FAST as during the time of GURU NANAK JI HIMSELF. Is it any wonder that the Most Modern - i may say Ultra Modern scientific and logically GYAAN BASED religion of GURMATT failed to spread world wide as fast as it should ahve and in fact BACKSLIPPED into Brahminised RITUALS and Castes etc which were so roundly and strongly CONDEMNED by the GURUS ."</em></span></p><p>Why is conversion to Sikhism so difficult? Why does Sikhism seem primarily a Punjabi religion -- one that never moved outside of the cultural frame imposed by geography -- when other religions managed to do so. For example, the Lutheran religion was founded in Germany, and spread quickly because of its message of reform and rebellion against the meaningless rituals and corruptions imposed by the leadership in Rome. It spread throughout Europe, and later worldwide, though its original text was a German Bible.</p><p></p><p>Not everyone in the West who would have been moved by the message of Guru Nanak can accept the teachings of the Vedantic traditions, nor is it an easy read to accept Guru Nanak's teachings when draped in Vedantic meanings. I am one of those people. I cannot do it. What I can do is accept Guru Nanak's teachings as a dramatic departure from business as usual. And I do.</p><p></p><p>If there ever was a religion that could have spread as quickly or more quickly than Lutheranism or any other religion, in the 20th Century, it should have been Sikhism. However, it did not happen, and it is still a struggle for newcomers to find a place. And where they can find a place is in 3HO and that is not a solution for everyone. </p><p></p><p>One last though about power, status, influence and control. The Nirmala come into prominence on one more occasion in Sikh history, much more recently. In the years leading up to 1902 and the conclusion that Dasam Granth was written in its entirety by Guru Gobind Singh. This story is about more than preservation and influence, and sounds like a story of subterfuge. I am being brief.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 114573, member: 35"] [b]Re: The Nirmalas...SIKHS in SAFFRON ROBES ?? or[/b] Gyani ji I remember your earlier essay in which you raised many of these same questions about the Nirmala, and possibly their fancy stitch-work, in revising the message of Guru Nanak. Thanks for going into this more deeply and with more detail and specific questions. Here is how this article helps -- in my opinion only. Brahmanist interpretations of the Gurus' Banee might have been an attempt to shield the revolutionary, and socially threatening message of Guruji, as a way to preserve what could be preserved of it in socially and politically threatening times. Or -- it can just as easily be understood as an attempt to preserve social status and political influence by individuals in political orbit around Sri Guru Gobind Singh. I am suggesting that they struck when the iron was hot and saw their opportunity to divert attention and convert meaning so that it favored their continued control and status once the panth was thrown into chaos as Guru Gobind Singh's death drew near. Not a far fetched hypothesis as there are other examples of sects that formed in response to the loss of leadership, also putting forward a return to Brahmanism. Now this section alone convinces me that we have the answer to another question in the panth. You said above, [COLOR=DarkGreen][I]"IMHO , when the Sikh Panth was in actual Danger of total annihilation from enemies within and without....the Nirmalas took the opportunity to BHAGWAKARAN..SAFFRONISE the Pure and Nirmal panth/Gurmatt Philosophy taught by Nanak ji. I put it that its THIS Nirmalsiation of Gurmatt as a Major factor that has led to STAGNATION in SIKHI..the reason why it didnt spread as FAST as during the time of GURU NANAK JI HIMSELF. Is it any wonder that the Most Modern - i may say Ultra Modern scientific and logically GYAAN BASED religion of GURMATT failed to spread world wide as fast as it should ahve and in fact BACKSLIPPED into Brahminised RITUALS and Castes etc which were so roundly and strongly CONDEMNED by the GURUS ."[/I][/COLOR] Why is conversion to Sikhism so difficult? Why does Sikhism seem primarily a Punjabi religion -- one that never moved outside of the cultural frame imposed by geography -- when other religions managed to do so. For example, the Lutheran religion was founded in Germany, and spread quickly because of its message of reform and rebellion against the meaningless rituals and corruptions imposed by the leadership in Rome. It spread throughout Europe, and later worldwide, though its original text was a German Bible. Not everyone in the West who would have been moved by the message of Guru Nanak can accept the teachings of the Vedantic traditions, nor is it an easy read to accept Guru Nanak's teachings when draped in Vedantic meanings. I am one of those people. I cannot do it. What I can do is accept Guru Nanak's teachings as a dramatic departure from business as usual. And I do. If there ever was a religion that could have spread as quickly or more quickly than Lutheranism or any other religion, in the 20th Century, it should have been Sikhism. However, it did not happen, and it is still a struggle for newcomers to find a place. And where they can find a place is in 3HO and that is not a solution for everyone. One last though about power, status, influence and control. The Nirmala come into prominence on one more occasion in Sikh history, much more recently. In the years leading up to 1902 and the conclusion that Dasam Granth was written in its entirety by Guru Gobind Singh. This story is about more than preservation and influence, and sounds like a story of subterfuge. I am being brief. [/QUOTE]
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