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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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A Few Questions About Sikhi!
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<blockquote data-quote="Brother Onam" data-source="post: 178485" data-attributes="member: 18170"><p>Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh!</p><p>My dear sister, thank you for your sincere and thoughtful post. I think if you continue to pursue the core of the Sikh panth, for whatever reason, you will become enamoured with it. You are on a wonderful quest.</p><p>Some thoughts concerning your points:</p><p>1. The only pure religion is the complete union with the Sacred Naam. As far as outward teachings, practices and beliefs, nothing comes about unaffected by its surroundings; there is no shame in stating that all religious traditions are a product of a certain people in a certain time and place, to restore their relationship with their Creator. Sikhi was born in a region where there was the confluence of Islam and Hinduism. The great souls used the best elements of either to illuminate the way towards perfect devotion. We may recognize some shades of Sufi (ecstatic union with the One in this lifetime), as well as shades of Bhakti (living all aspects of life as a loving sacrifice to the One). Anything that serves to lead us to higher communion with our Lord is a thing well-used. As far as Buddhism, Siddharta Buddha taught the elimination of caste distinctions long ago; perhaps his example inspired. No shame in that, either...</p><p>2. The Sukhmani Sahib teaches that Har is present in forests, in blades of grass, in mountains (and also in the poor girl Nirbhaya in Delhi), not in a vague, metaphorical way, but genuinely, wonderfully, divinely present, and the challenge for us -besieged by Maya and the thieves- is to recognize and see and cherish that Holiness. Not worship, because we are asked to worship only His Feet in the form of Naam, but cherish. If we were in that consciousness, there would be no terrorist bombs, no deforestation, no gang-rapes, no strip-mining, no air pollution, no Bangladeshi sweatshops to burn, no child pornography...because we would see Holiness all around.</p><p>3. The enemy is Ahankar, to my mind; the believing that we are seperate and individual of the Life-giver. And such actions as lead us, in any way, away from oneness with Him is false ego in action. A holy man once wrote: "The greatest distance ever traversed by man, is when we turned our backsides to the Creator." Again, Har Har<em> is </em>present in the table, transcendant holiness is all around us, if we would but recognize it, but worship is reserved for the Most High; the Lord of all the worlds.</p><p>4. I ask to please be forgiven if this is at variance from Sikh doctrine, but in my understanding, the soul is on a long journey trying to be purified of worldliness to the point that it may eventually become absorbed back into the Pure Love of Waheguru. Its physical appearances in this or that earthly body are rather incidental; the soul itself is rather unaffected by what we perceive as the be-all and end-all in this little earthly sojourn. So as it is embodied in a flesh-and-blood garment for a short spell here or there, it continues on the much grander quest to attain everlasting union (or re-union) with Waheguru, the Searcher Of All Hearts.</p><p>Again, I am just a straw lying in the road, and any mistakes or errors in understanding are strictly mine. The Sikh panth is immaculate.</p></blockquote><p></p>
[QUOTE="Brother Onam, post: 178485, member: 18170"] Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh! My dear sister, thank you for your sincere and thoughtful post. I think if you continue to pursue the core of the Sikh panth, for whatever reason, you will become enamoured with it. You are on a wonderful quest. Some thoughts concerning your points: 1. The only pure religion is the complete union with the Sacred Naam. As far as outward teachings, practices and beliefs, nothing comes about unaffected by its surroundings; there is no shame in stating that all religious traditions are a product of a certain people in a certain time and place, to restore their relationship with their Creator. Sikhi was born in a region where there was the confluence of Islam and Hinduism. The great souls used the best elements of either to illuminate the way towards perfect devotion. We may recognize some shades of Sufi (ecstatic union with the One in this lifetime), as well as shades of Bhakti (living all aspects of life as a loving sacrifice to the One). Anything that serves to lead us to higher communion with our Lord is a thing well-used. As far as Buddhism, Siddharta Buddha taught the elimination of caste distinctions long ago; perhaps his example inspired. No shame in that, either... 2. The Sukhmani Sahib teaches that Har is present in forests, in blades of grass, in mountains (and also in the poor girl Nirbhaya in Delhi), not in a vague, metaphorical way, but genuinely, wonderfully, divinely present, and the challenge for us -besieged by Maya and the thieves- is to recognize and see and cherish that Holiness. Not worship, because we are asked to worship only His Feet in the form of Naam, but cherish. If we were in that consciousness, there would be no terrorist bombs, no deforestation, no gang-rapes, no strip-mining, no air pollution, no Bangladeshi sweatshops to burn, no child pornography...because we would see Holiness all around. 3. The enemy is Ahankar, to my mind; the believing that we are seperate and individual of the Life-giver. And such actions as lead us, in any way, away from oneness with Him is false ego in action. A holy man once wrote: "The greatest distance ever traversed by man, is when we turned our backsides to the Creator." Again, Har Har[I] is [/I]present in the table, transcendant holiness is all around us, if we would but recognize it, but worship is reserved for the Most High; the Lord of all the worlds. 4. I ask to please be forgiven if this is at variance from Sikh doctrine, but in my understanding, the soul is on a long journey trying to be purified of worldliness to the point that it may eventually become absorbed back into the Pure Love of Waheguru. Its physical appearances in this or that earthly body are rather incidental; the soul itself is rather unaffected by what we perceive as the be-all and end-all in this little earthly sojourn. So as it is embodied in a flesh-and-blood garment for a short spell here or there, it continues on the much grander quest to attain everlasting union (or re-union) with Waheguru, the Searcher Of All Hearts. Again, I am just a straw lying in the road, and any mistakes or errors in understanding are strictly mine. The Sikh panth is immaculate. [/QUOTE]
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