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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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<blockquote data-quote="JourneyOflife" data-source="post: 203101" data-attributes="member: 20695"><p>No wonder you're so smart. Most university degrees aren't worth the paper they're printed on these days, tbh <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" /></p><p></p><p>So I see a lot of interesting points of discussion here. Just like you mentioned in your reply to me, I too "could start disagreeing with you right here" about "what Gurbani actually says", about Sikh history and the distinction between "Sikh philosophy" and "Sikh religion". If you would like a full-reply to your post, please let me know. But the reason I am not going to do it here is because it appears to me that when we get past the surface, the following points are at the heart of our different approaches to Sikhi.</p><p></p><p></p><p></p><p>Are those the only two options here? Do we either have to accept the Gurus as Abrahamic/Jesus-esque prophets or as philosophers? Is there nothing else they could have possibly been?</p><p></p><p></p><p></p><p>Again, are Jesus-esque prophets or philosophers the only two options for who the Gurus were?</p><p></p><p>And this is <em>exactly </em>what I've been stressing over and over again. We can go into deep discussions on hukam, on whether Sikhs are practicing Sikhi in line with Gurmat, or who has the best interpretation of this concept or that. But none of this matters one bit unless we first know why we should accept Gurbani and why we listen to the Gurus in the first place.</p><p></p><p>The crux of my argument thus far can be summarized as such: "if the Gurus were philosophers, then there is no real reason for us to follow them or accept their teachings. No matter how nice of human beings they may have been, no matter how feel-good their teachings may be, even if they were the greatest philosophers the world has ever seen, at the end of the day they were simply presenting what they felt to be the best way to live human life. There is no reason to accept their way of living life over the way of any other philosophers, thinkers, or even a way of life we come up with ourselves because at the end of the day it is all arbitrary. None of it is based on any independent truth, how we choose to live our lives then is simply based on our own whims, our own desires and what is most convenient and comfortable to us."</p><p></p><p>You then presented the counterargument of (paraphrase) "well if they are prophets, then why not follow Jesus who is (potentially) the greatest prophet of all?". That's actually <em>exactly </em>what I'm advocating Sikhs start doing. If the Gurus were more than simply philosophers then there is (potentially) a real, non-arbitrary reason to follow them and accept their Gurbani. Because then their message isn't simply based on what <em>they felt</em> to be the best way to live human life, but some <em>external, independent truth</em> that remains valid whether you, myself or anyone else accepts it or not. It then becomes the responsibility of Sikhs to present the case for Gurbani to the entire world and show people how the message of the Gurus has real meaning and is not just arbitrary. The Gurus didn't need to be Abrahamic or Jesus-esque prophets for that to be the case. It is not simply a case of "were they Abrahamic prophets or philosophers?" There are more options than that and we should look to Gurbani and the accompanying literature of great GurSikhs like Bhai Gurdas before we decide who the Gurus really were. But if we say they were philosophers, then they may have been the greatest philosophers the world has ever seen. It doesn't change the fact that at the end of the day there is no real reason to accept their Gurbani beyond personal whims and appeal.</p></blockquote><p></p>
[QUOTE="JourneyOflife, post: 203101, member: 20695"] No wonder you're so smart. Most university degrees aren't worth the paper they're printed on these days, tbh :p So I see a lot of interesting points of discussion here. Just like you mentioned in your reply to me, I too "could start disagreeing with you right here" about "what Gurbani actually says", about Sikh history and the distinction between "Sikh philosophy" and "Sikh religion". If you would like a full-reply to your post, please let me know. But the reason I am not going to do it here is because it appears to me that when we get past the surface, the following points are at the heart of our different approaches to Sikhi. Are those the only two options here? Do we either have to accept the Gurus as Abrahamic/Jesus-esque prophets or as philosophers? Is there nothing else they could have possibly been? Again, are Jesus-esque prophets or philosophers the only two options for who the Gurus were? And this is [I]exactly [/I]what I've been stressing over and over again. We can go into deep discussions on hukam, on whether Sikhs are practicing Sikhi in line with Gurmat, or who has the best interpretation of this concept or that. But none of this matters one bit unless we first know why we should accept Gurbani and why we listen to the Gurus in the first place. The crux of my argument thus far can be summarized as such: "if the Gurus were philosophers, then there is no real reason for us to follow them or accept their teachings. No matter how nice of human beings they may have been, no matter how feel-good their teachings may be, even if they were the greatest philosophers the world has ever seen, at the end of the day they were simply presenting what they felt to be the best way to live human life. There is no reason to accept their way of living life over the way of any other philosophers, thinkers, or even a way of life we come up with ourselves because at the end of the day it is all arbitrary. None of it is based on any independent truth, how we choose to live our lives then is simply based on our own whims, our own desires and what is most convenient and comfortable to us." You then presented the counterargument of (paraphrase) "well if they are prophets, then why not follow Jesus who is (potentially) the greatest prophet of all?". That's actually [I]exactly [/I]what I'm advocating Sikhs start doing. If the Gurus were more than simply philosophers then there is (potentially) a real, non-arbitrary reason to follow them and accept their Gurbani. Because then their message isn't simply based on what [I]they felt[/I] to be the best way to live human life, but some [I]external, independent truth[/I] that remains valid whether you, myself or anyone else accepts it or not. It then becomes the responsibility of Sikhs to present the case for Gurbani to the entire world and show people how the message of the Gurus has real meaning and is not just arbitrary. The Gurus didn't need to be Abrahamic or Jesus-esque prophets for that to be the case. It is not simply a case of "were they Abrahamic prophets or philosophers?" There are more options than that and we should look to Gurbani and the accompanying literature of great GurSikhs like Bhai Gurdas before we decide who the Gurus really were. But if we say they were philosophers, then they may have been the greatest philosophers the world has ever seen. It doesn't change the fact that at the end of the day there is no real reason to accept their Gurbani beyond personal whims and appeal. [/QUOTE]
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