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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="Tejwant Singh" data-source="post: 93727" data-attributes="member: 138"><p><strong>Re: Gurbani Contemplation - Selok Bhagat Kabir Ji</strong></p><p></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Pk70ji, G Singh Ji,( I am sorry, I am confused by your 2 names. So I do not know how to address you in a respectful manner. Please share with us how to address you in a Sikhi way)</span><span style="font-family: 'Wingdings'"><span style="font-family: 'Wingdings'">J</span></span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Fateh.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">It is ok to disagree as long as we are not flaunting our Manmat to do so but staying in the realm of Gurmat. That is the whole essence of Shabad Vichar. Disagreements are the stepping stones to reach the Gurmat, understanding within.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Nanak disagreed with many people and vice versa but he always prevailed because his Gurmat ideas made more sense in a pragmatic manner against the dogmatic, subjective truths the religions are based on. That is why Sikhi is not a religion because religions are personality based as Hinduism, Buddhism and the 3 Semitic religions and many others but idea based way of life. Secondly religions are established with one life span of the person who has established them unlike the idea based way of life.In this case, Sikhi took 200 some years for its ideas to take shape through our 10 Gurus and become the part of people’s daily life.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">If Guru Nanak wanted to establish another dogmatic religion then he certainly would have been killed in the competitive market of dogmas. That is also the reason SGGS does not have Gurbani only from our Gurus but also from other people of different religions who advanced the same idea as of Guru Nanak’s.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Hence, I use disagreement as a learning tool.</span></span></p><p> </p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Let’s talk about Kabir ji for a moment. Kabir was a poor weaver and illiterate as most of the poor people were due to the caste/class system of India at that time. However, his imagination, vision to perceive the extraordinary amongst the ordinary was a great gift bestowed to him by Ik Ong Kaar. As you may know that written language was only meant for the few which gave people like Kabir more ability to be creative and imaginative orally. So it is said that as he could not read or write, hence his beautiful poetry was written by some of his followers who could do both. The fact is that not all the Kabir’s saloks are found in SGGS . The reason may be that some of the saloks when written by others failed to convey the same intent or the idea that jives with Gurmat values or what Kabir wanted to express.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Kabir as we know was a great poet. He was very conservative with words. He used a few of them to express a lot. He used the common language with the local metaphors and the local value system so all could get what he wanted to convey through his poetry. People of all walks of life. Common, famous, rich and poor, uneducated and the educated were attracted towards him because of his this unique talent that expressed great insights which was easily understanble,hence appreciated by all.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Your write:</span></span></p><p> </p><p><strong><span style="color: #333333"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">“Kabir ji is not addressing these slokas to those who sell their sons and daughters in any respect, it is addressed to all. It has nothing to do with the business being done through sons and daughters, what about those who do not have sons and daughters? For those does this Sloka carry any message?”</span></span>[/FONT]</span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">It seems from the above the way you have put it that it is your claim rather than your opinion as if you the got the email from Kabir ji stating that.<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">As mentioned above, Kabir ji used the language of the people and the facts were and still are that people wanting to have sons so they can bring dowries with the daughters in law and some who were blessed with the daughters sold them or gave them to the Mandirs as Dev dassis. These are cultrural, religious and historical facts.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">It seems from your above claim that Kabir used to say when his followers were gathered around him to listen to his beautiful poetry that he is only going to talk to the people who have children, which is not the case. When people like Kabir use this language they talk about the realities if life and secondly and more important thing is that a great poets like Kabir do not repeat the same thing twice in consecutive lines as you claim he did.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">To me it makes little sense to use 5 sons( children) in the first one and the repeat the same thing using sons and daughters in the next one. Kabir ji was too poetically creative for that. He knew how to use the right words to convey different things. He carried the same theme and the concept though. Repetition was neither necessary nor needed.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Your further write:</span></span></p><p> </p><p><strong><span style="color: #333333"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">“Actually, as per my understanding, it is <u>a concept of attachment Kabir ji uses here</u>. The reason he uses metaphors of sons and daughters is to align our tendency to the instinct that attaches us to them just as we are to our off spring.”</span></span>[/FONT]</span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Thanks for sharing your understanding this time. I do appreciate that. In the above you have answered your own question that you had asked me above. Where you claimed “<strong><span style="color: #333333"> It has nothing to do with the business being done through sons and daughters, what about those who do not have sons and daughters? For those does this Sloka carry any message?”</span></strong>. Your own answer,"<strong>Who do not have off spring, they get attached to relatives or their children.”</strong> </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">It is ok to contradict and then accept the contradiction. Hence the Salok is not exclusive to those who have kids as you have explained here now.</span></span></p><p> </p><p> </p><p><strong><span style="color: #333333"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">There is another thing, it is house where family resides, again the attachment of the family is used to empower the metaphors If you look at the first above Slokas, hint is to get rid of them totally. Idea continues. Same way, we become attached to lust, anger, greed, attachment, avarice and envy etc. This body is called a house where all these abide in. Selling them to have Lord’s name is a process, that is why he is not even satisfied with it and stresses further to put them on fire in other means to eliminate them to unite with Him. I feel if we dig too deep, the vital point Kabir ji trying to convey may not remain a dominating idea as Kabir ji hoped for My humble views and I respect others who may disagree with me though.”</span></span>[/FONT]</span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">That is exactly what I said in the whole explanation of the Saloks using a bit of different language but the message and the gist is just the same as yours. So there is no disagreement here.<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" />. And as I said before, it is ok to disagree provided we never lose the end goal which is Shabad Vichar sans prejudgment because there is only ONE judge- Ik Ong Kaar.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Pk70 ji,</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Enough said about these Saloks. Now please share with us your Gurmat wisdom and insights regarding other Saloks that Namjap- Santokh Singh has posted.</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">I know I am eagerly waiting for yours prespective. As mentioned before I enjoy your angle of the Gurmat prism.</span></span></p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Thanks and Regards</span></span></p><p></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Tejwant Singh</span></span></p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 93727, member: 138"] [b]Re: Gurbani Contemplation - Selok Bhagat Kabir Ji[/b] [SIZE=3][FONT=Times New Roman]Pk70ji, G Singh Ji,( I am sorry, I am confused by your 2 names. So I do not know how to address you in a respectful manner. Please share with us how to address you in a Sikhi way)[/FONT][FONT=Wingdings][FONT=Wingdings]J[/FONT][/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]Guru Fateh.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]It is ok to disagree as long as we are not flaunting our Manmat to do so but staying in the realm of Gurmat. That is the whole essence of Shabad Vichar. Disagreements are the stepping stones to reach the Gurmat, understanding within.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Guru Nanak disagreed with many people and vice versa but he always prevailed because his Gurmat ideas made more sense in a pragmatic manner against the dogmatic, subjective truths the religions are based on. That is why Sikhi is not a religion because religions are personality based as Hinduism, Buddhism and the 3 Semitic religions and many others but idea based way of life. Secondly religions are established with one life span of the person who has established them unlike the idea based way of life.In this case, Sikhi took 200 some years for its ideas to take shape through our 10 Gurus and become the part of people’s daily life.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]If Guru Nanak wanted to establish another dogmatic religion then he certainly would have been killed in the competitive market of dogmas. That is also the reason SGGS does not have Gurbani only from our Gurus but also from other people of different religions who advanced the same idea as of Guru Nanak’s.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Hence, I use disagreement as a learning tool.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Let’s talk about Kabir ji for a moment. Kabir was a poor weaver and illiterate as most of the poor people were due to the caste/class system of India at that time. However, his imagination, vision to perceive the extraordinary amongst the ordinary was a great gift bestowed to him by Ik Ong Kaar. As you may know that written language was only meant for the few which gave people like Kabir more ability to be creative and imaginative orally. So it is said that as he could not read or write, hence his beautiful poetry was written by some of his followers who could do both. The fact is that not all the Kabir’s saloks are found in SGGS . The reason may be that some of the saloks when written by others failed to convey the same intent or the idea that jives with Gurmat values or what Kabir wanted to express.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Kabir as we know was a great poet. He was very conservative with words. He used a few of them to express a lot. He used the common language with the local metaphors and the local value system so all could get what he wanted to convey through his poetry. People of all walks of life. Common, famous, rich and poor, uneducated and the educated were attracted towards him because of his this unique talent that expressed great insights which was easily understanble,hence appreciated by all.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Your write:[/SIZE][/FONT] [B][COLOR=#333333][FONT=Times New Roman][SIZE=3]“Kabir ji is not addressing these slokas to those who sell their sons and daughters in any respect, it is addressed to all. It has nothing to do with the business being done through sons and daughters, what about those who do not have sons and daughters? For those does this Sloka carry any message?”[/SIZE][/FONT][/FONT][/COLOR][/B] [FONT=Times New Roman][SIZE=3]It seems from the above the way you have put it that it is your claim rather than your opinion as if you the got the email from Kabir ji stating that.:-)[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]As mentioned above, Kabir ji used the language of the people and the facts were and still are that people wanting to have sons so they can bring dowries with the daughters in law and some who were blessed with the daughters sold them or gave them to the Mandirs as Dev dassis. These are cultrural, religious and historical facts.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]It seems from your above claim that Kabir used to say when his followers were gathered around him to listen to his beautiful poetry that he is only going to talk to the people who have children, which is not the case. When people like Kabir use this language they talk about the realities if life and secondly and more important thing is that a great poets like Kabir do not repeat the same thing twice in consecutive lines as you claim he did.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]To me it makes little sense to use 5 sons( children) in the first one and the repeat the same thing using sons and daughters in the next one. Kabir ji was too poetically creative for that. He knew how to use the right words to convey different things. He carried the same theme and the concept though. Repetition was neither necessary nor needed.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Your further write:[/SIZE][/FONT] [B][COLOR=#333333][FONT=Times New Roman][SIZE=3]“Actually, as per my understanding, it is [U]a concept of attachment Kabir ji uses here[/U]. The reason he uses metaphors of sons and daughters is to align our tendency to the instinct that attaches us to them just as we are to our off spring.”[/SIZE][/FONT][/FONT][/COLOR][/B] [FONT=Times New Roman][SIZE=3]Thanks for sharing your understanding this time. I do appreciate that. In the above you have answered your own question that you had asked me above. Where you claimed “[B][COLOR=#333333] It has nothing to do with the business being done through sons and daughters, what about those who do not have sons and daughters? For those does this Sloka carry any message?”[/COLOR][/B]. Your own answer,"[B]Who do not have off spring, they get attached to relatives or their children.”[/B] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]It is ok to contradict and then accept the contradiction. Hence the Salok is not exclusive to those who have kids as you have explained here now.[/SIZE][/FONT] [B][COLOR=#333333][FONT=Times New Roman][SIZE=3]There is another thing, it is house where family resides, again the attachment of the family is used to empower the metaphors If you look at the first above Slokas, hint is to get rid of them totally. Idea continues. Same way, we become attached to lust, anger, greed, attachment, avarice and envy etc. This body is called a house where all these abide in. Selling them to have Lord’s name is a process, that is why he is not even satisfied with it and stresses further to put them on fire in other means to eliminate them to unite with Him. I feel if we dig too deep, the vital point Kabir ji trying to convey may not remain a dominating idea as Kabir ji hoped for My humble views and I respect others who may disagree with me though.”[/SIZE][/FONT][/FONT][/COLOR][/B] [FONT=Times New Roman][SIZE=3]That is exactly what I said in the whole explanation of the Saloks using a bit of different language but the message and the gist is just the same as yours. So there is no disagreement here.:-). And as I said before, it is ok to disagree provided we never lose the end goal which is Shabad Vichar sans prejudgment because there is only ONE judge- Ik Ong Kaar.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Pk70 ji,[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Enough said about these Saloks. Now please share with us your Gurmat wisdom and insights regarding other Saloks that Namjap- Santokh Singh has posted.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]I know I am eagerly waiting for yours prespective. As mentioned before I enjoy your angle of the Gurmat prism.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Thanks and Regards[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Tejwant Singh[/SIZE][/FONT] [/QUOTE]
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