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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="Amarpal" data-source="post: 444" data-attributes="member: 10"><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Dear Khalsa Jee (Ideal Singh),</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">When I study other great religions and progressively move towards their origin, I find all of them are true. They have to be true; they cannot be but true. All great religions had sprung from individuals who had evolved into divinities, they had realised the absolute; how can they be untrue. The inadequacies of ordinary individuals who followed these divinities resulted in mixing of untruth into them.</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In religions other than Sikhism, individuals who had not lived during the life span of these divinities and thus had no personal knowledge about them had recorded in the text form what these divinities stood for; this left lot of scope for distortion. In addition, in religions other than Sikhism, there is a priestly class, whose lively hood depends on the followers of the religion; this creates vested interest and adds to the possibility of distortion. </span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Our Guru Sahibs have avoided both these pitfalls. (i) They themselves compiled ‘Siri Guru Granth Sahib’ which as a consequence stands fully authenticated. (2) Guru Sahibs abolished priest hood or any living Guru i.e. in blood and flesh to prevent any future distortion.</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">What we notice, about other religions and seek clarifications on, may not be the real religion, but it is what our senses notice and the way our brain interprets the inputs. Biases and preconceived notions in our minds invariably create distortion in our understanding. Further, what we notice being done by followers of a religion may not really be the core aspect of it; it may be just a preparatory stage or even distortion. Should we spend time on it?</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">We have to learn about our own Religion a lot – what and why of it. From the way we maintain ‘Siri Guru Granth Sahib’ in Gurdwaras and bow to it, the individuals from other religions take it as if it is another form of ‘Murti Puja’, which you know; I know is not true. We neither have any ‘Murti’ nor we do any ‘Puja’, but this is the impression the outsiders get. They do not get proper and convincing answers to suggest to the contrary from Sikhs in Gurdwaras whom they approach for clarifications to firm up their understanding. This results in a distorted impression about what Sikh Religion is. That is why I have said that we have to learn a lot about our own Religion– what and why of it -so that we can explain it to others. I feel only after that we can spend our resources in learning other religions.</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">My understanding of why we maintain ‘Siri Guru Granth Sahib’ in Gurdwara the way we maintain it is given below.</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">I Gurdwaras, we keep ‘Siri Guru Granth Sahib’ on a small cot like item. It is not a cot for any one to rest, but a practical way to physically elevate ‘Siri Guru Granth Sahib’ to a level, which allows one to read it conveniently sitting on the floor, with out the feet of the reader touching it. We keep small pillows under ‘Siri Guru Granth Sahib’ on either side when it is opened. This is the way I read all books because it reduces the loading on the binding of the book and helps me to prolong its life – the same applies to ‘Siri Guru Granth Sahib’. Next we cover ‘Siri Guru Granth Sahib’ with ‘Rumallas’ when it is not being read. Rumallas protect the pages of ‘Siri Guru Granth Sahib’ against damage that may result from their flying under the influence of heavy winds. Rumallas also protect ‘Siri Guru Granth Sahib’ form getting soiled by the dust that the wind brings along with it. In other words, Rumallas act as paperweights and as screen. I hold the opinion that all this is not for decoration or for clothing of ‘Siri Guru Granth Sahib’; to me all this is essential for the upkeep of ‘Siri Guru Granth Sahib’. </span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Only with such explanations, we can convince the others, and ourselves that we worship the knowledge that is contained in ‘Siri Guru Granth Sahib’, which is ‘Nirakaar’, and not the book containing this knowledge, which has ‘Akaar’. Only this understanding can go well with the basic concept of Sikh Religion, which believes in ‘Formless Karta Purakh’. This explanation puts the things in proper and rational context and coveys clearly that we are not doing any idol worship.</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">What is right or wrong has to come from within the religion; it cannot come from other religions; Sikh youth have to strive and learn. We have to go deep into what we are as a Sikh, and what our values and beliefs are. As Sikh we must strive to know what and why of all that Guru Sahib has included in ‘Siri Guru Granth Sahib’ and become a Gurmukh. Life is too short; incorporating ones own religion into ones live (thought, speech and action) is a task; it takes time. I think more time should be spent in going deep into our own religion than spreading oneself horizontally to cover many religion – there is no need for it; ultimately and in essence all divinities say the same thing, only when we come to details, the religions are different. Sikh religion is a very modern religion; it is self-sustaining and comprehensive. It is in tune with modern time. It has merged the spiritual and material life into one, which a common householder can follow. The religious dynamics of the Sikh Panth is imbued with synergy, which allows we Sikhs to evolve spiritually, grow intellectually and attain heights materially; this the meaning of ‘Chardi Kala’.</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Knowing about other religions gives lots of intellectual satisfaction, it boosts ones ego to be known as a learned person but it does not take the individual any further. By striving to become a ‘Gurmukh’ one will make progress on the path evolution, which leads to divinity, for which knowing about other religions is not necessary. </span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">It is for this reason and not to hurt the feeling of follower of other religions I refrain from commenting on other religion and wish to limit myself to my religion – Sikhism. That is the way I want to serve the Panth.</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">With Love and Respect for all.</span></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Amarpal</span></span></p></blockquote><p></p>
[QUOTE="Amarpal, post: 444, member: 10"] [font=Times New Roman][size=3]Dear Khalsa Jee (Ideal Singh),[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]When I study other great religions and progressively move towards their origin, I find all of them are true. They have to be true; they cannot be but true. All great religions had sprung from individuals who had evolved into divinities, they had realised the absolute; how can they be untrue. The inadequacies of ordinary individuals who followed these divinities resulted in mixing of untruth into them.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]In religions other than Sikhism, individuals who had not lived during the life span of these divinities and thus had no personal knowledge about them had recorded in the text form what these divinities stood for; this left lot of scope for distortion. In addition, in religions other than Sikhism, there is a priestly class, whose lively hood depends on the followers of the religion; this creates vested interest and adds to the possibility of distortion. [/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]Our Guru Sahibs have avoided both these pitfalls. (i) They themselves compiled ‘Siri Guru Granth Sahib’ which as a consequence stands fully authenticated. (2) Guru Sahibs abolished priest hood or any living Guru i.e. in blood and flesh to prevent any future distortion.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]What we notice, about other religions and seek clarifications on, may not be the real religion, but it is what our senses notice and the way our brain interprets the inputs. Biases and preconceived notions in our minds invariably create distortion in our understanding. Further, what we notice being done by followers of a religion may not really be the core aspect of it; it may be just a preparatory stage or even distortion. Should we spend time on it?[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]We have to learn about our own Religion a lot – what and why of it. From the way we maintain ‘Siri Guru Granth Sahib’ in Gurdwaras and bow to it, the individuals from other religions take it as if it is another form of ‘Murti Puja’, which you know; I know is not true. We neither have any ‘Murti’ nor we do any ‘Puja’, but this is the impression the outsiders get. They do not get proper and convincing answers to suggest to the contrary from Sikhs in Gurdwaras whom they approach for clarifications to firm up their understanding. This results in a distorted impression about what Sikh Religion is. That is why I have said that we have to learn a lot about our own Religion– what and why of it -so that we can explain it to others. I feel only after that we can spend our resources in learning other religions.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]My understanding of why we maintain ‘Siri Guru Granth Sahib’ in Gurdwara the way we maintain it is given below.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]I Gurdwaras, we keep ‘Siri Guru Granth Sahib’ on a small cot like item. It is not a cot for any one to rest, but a practical way to physically elevate ‘Siri Guru Granth Sahib’ to a level, which allows one to read it conveniently sitting on the floor, with out the feet of the reader touching it. We keep small pillows under ‘Siri Guru Granth Sahib’ on either side when it is opened. This is the way I read all books because it reduces the loading on the binding of the book and helps me to prolong its life – the same applies to ‘Siri Guru Granth Sahib’. Next we cover ‘Siri Guru Granth Sahib’ with ‘Rumallas’ when it is not being read. Rumallas protect the pages of ‘Siri Guru Granth Sahib’ against damage that may result from their flying under the influence of heavy winds. Rumallas also protect ‘Siri Guru Granth Sahib’ form getting soiled by the dust that the wind brings along with it. In other words, Rumallas act as paperweights and as screen. I hold the opinion that all this is not for decoration or for clothing of ‘Siri Guru Granth Sahib’; to me all this is essential for the upkeep of ‘Siri Guru Granth Sahib’. [/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]Only with such explanations, we can convince the others, and ourselves that we worship the knowledge that is contained in ‘Siri Guru Granth Sahib’, which is ‘Nirakaar’, and not the book containing this knowledge, which has ‘Akaar’. Only this understanding can go well with the basic concept of Sikh Religion, which believes in ‘Formless Karta Purakh’. This explanation puts the things in proper and rational context and coveys clearly that we are not doing any idol worship.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]What is right or wrong has to come from within the religion; it cannot come from other religions; Sikh youth have to strive and learn. We have to go deep into what we are as a Sikh, and what our values and beliefs are. As Sikh we must strive to know what and why of all that Guru Sahib has included in ‘Siri Guru Granth Sahib’ and become a Gurmukh. Life is too short; incorporating ones own religion into ones live (thought, speech and action) is a task; it takes time. I think more time should be spent in going deep into our own religion than spreading oneself horizontally to cover many religion – there is no need for it; ultimately and in essence all divinities say the same thing, only when we come to details, the religions are different. Sikh religion is a very modern religion; it is self-sustaining and comprehensive. It is in tune with modern time. It has merged the spiritual and material life into one, which a common householder can follow. The religious dynamics of the Sikh Panth is imbued with synergy, which allows we Sikhs to evolve spiritually, grow intellectually and attain heights materially; this the meaning of ‘Chardi Kala’.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]Knowing about other religions gives lots of intellectual satisfaction, it boosts ones ego to be known as a learned person but it does not take the individual any further. By striving to become a ‘Gurmukh’ one will make progress on the path evolution, which leads to divinity, for which knowing about other religions is not necessary. [/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]It is for this reason and not to hurt the feeling of follower of other religions I refrain from commenting on other religion and wish to limit myself to my religion – Sikhism. That is the way I want to serve the Panth.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]With Love and Respect for all.[/size][/font] [size=3][font=Times New Roman] [/font][/size] [font=Times New Roman][size=3]Amarpal[/size][/font] [/QUOTE]
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