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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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Discussions
Hard Talk
Bachittar Natak
When Dasam Granth Becomes An Issue?
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<blockquote data-quote="Admin" data-source="post: 112234" data-attributes="member: 1"><p><strong><span style="font-size: 18px">When Dasam Granth Becomes an Issue?</span></strong> </p><p>by Gurmukh Singh</p><p></p><p>Dasam Granth becomes an issue only when, much against Guru Gobind Singh Ji’s final command, it is treated as equal to Guru Granth Sahib.</p><p></p><p>For a vast majority of main stream Sikhs, Sri Guru Granth Sahib is the One and Only Shabd Guru.</p><p></p><p>In one <em>darbaar</em> (royal court) there can only be one entity on the throne. In <em>Gur-darbaar</em>, there can only be one <em>Sacha Patshah</em> (True King); only one focus of worship. Few Sikhs would argue against the central Sikh belief that Gurbani, of which Guru Granth Sahib is the embodiment, is The Shabd Guru. It follows that <em>parkaash</em> of Dasam Granth (i.e. opening for reading and paying respects to) at the same place as Guru Granth Sahib is <em>manmatt</em>. That is when Dasam Granth becomes a divisive issue for the Panth. It need not have become an issue, because Guru Gobind Singh Ji’s final command is clear to all.</p><p></p><p>I believe the reason is that elements within and outside the Panth, mix up the two issues. The first is that of Guruship of Guru Granth Sahib which demands total respect, so that there is no other entity competing for Sangat’s worship in Gur-darbaar. The second is the age old question of authenticity of Dasam Granth as the work of Guru Gobind Singh Ji.</p><p></p><p>If there is no confusion about the real issue, which is that of the status of Dasam Granth as being not equal to “Guru” as per Guru Gobind Singh Ji’s Own Command, the second issue of originality of the many diverse compositions in Dasam Granth becomes a secondary and less divisive. Firstly, Khalsa Panth has included the Banis of Jaap Sahib and Ten Sawayyas and accepted them as the Bani of Guru Gobind Singh Ji. That cannot be in dispute.</p><p></p><p>Once the real issues in this debate have been agreed, and one sees no reason why there should any difficulty about that, then it is over to Sikh scholars and students. In Dasam Granth we have literature collated in the name of Dasam Guru, albeit, after the Guru-person had departed in 1708. Many scholars have done research and some like Dr Ratan Singh Jagi have given very balanced views based on original research. </p><p></p><p>It is only a simple next step for the Takhts to set up a panel of Gursikh scholars to continue this research. It may be that many banis would be unanimously accepted as the works of Guru Gobind Singh Ji. Others may be close to the borderline, whilst some may be adjudged not to be those of Guru Sahib; or, not even having the seal of His approval. In any case, the results of such ongoing research would be made available to all without any compulsion to accept or reject it.</p><p></p><p>Surely, The Guru would have approved of such a course of action by the Khalsa Panth, so that, whilst Dasam Granth is treated as part of rich Sikh heritage, it does not become a divisive issue.</p></blockquote><p></p>
[QUOTE="Admin, post: 112234, member: 1"] [B][SIZE=5]When Dasam Granth Becomes an Issue?[/SIZE][/B] by Gurmukh Singh Dasam Granth becomes an issue only when, much against Guru Gobind Singh Ji’s final command, it is treated as equal to Guru Granth Sahib. For a vast majority of main stream Sikhs, Sri Guru Granth Sahib is the One and Only Shabd Guru. In one [I]darbaar[/I] (royal court) there can only be one entity on the throne. In [I]Gur-darbaar[/I], there can only be one [I]Sacha Patshah[/I] (True King); only one focus of worship. Few Sikhs would argue against the central Sikh belief that Gurbani, of which Guru Granth Sahib is the embodiment, is The Shabd Guru. It follows that [I]parkaash[/I] of Dasam Granth (i.e. opening for reading and paying respects to) at the same place as Guru Granth Sahib is [I]manmatt[/I]. That is when Dasam Granth becomes a divisive issue for the Panth. It need not have become an issue, because Guru Gobind Singh Ji’s final command is clear to all. I believe the reason is that elements within and outside the Panth, mix up the two issues. The first is that of Guruship of Guru Granth Sahib which demands total respect, so that there is no other entity competing for Sangat’s worship in Gur-darbaar. The second is the age old question of authenticity of Dasam Granth as the work of Guru Gobind Singh Ji. If there is no confusion about the real issue, which is that of the status of Dasam Granth as being not equal to “Guru” as per Guru Gobind Singh Ji’s Own Command, the second issue of originality of the many diverse compositions in Dasam Granth becomes a secondary and less divisive. Firstly, Khalsa Panth has included the Banis of Jaap Sahib and Ten Sawayyas and accepted them as the Bani of Guru Gobind Singh Ji. That cannot be in dispute. Once the real issues in this debate have been agreed, and one sees no reason why there should any difficulty about that, then it is over to Sikh scholars and students. In Dasam Granth we have literature collated in the name of Dasam Guru, albeit, after the Guru-person had departed in 1708. Many scholars have done research and some like Dr Ratan Singh Jagi have given very balanced views based on original research. It is only a simple next step for the Takhts to set up a panel of Gursikh scholars to continue this research. It may be that many banis would be unanimously accepted as the works of Guru Gobind Singh Ji. Others may be close to the borderline, whilst some may be adjudged not to be those of Guru Sahib; or, not even having the seal of His approval. In any case, the results of such ongoing research would be made available to all without any compulsion to accept or reject it. Surely, The Guru would have approved of such a course of action by the Khalsa Panth, so that, whilst Dasam Granth is treated as part of rich Sikh heritage, it does not become a divisive issue. [/QUOTE]
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Bachittar Natak
When Dasam Granth Becomes An Issue?
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