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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="Caspian" data-source="post: 136146" data-attributes="member: 5962"><p>These stories aren't important in the sense that we can both agree—they're largely unverifiable, meaningless and ridiculous. However the implications of these stories on young minds is important. I, like many other sikh childern at one point, was told these stories were true, and indeed the majority of sikh elders believe these stories to be true. </p><p></p><p>To put it in perspective, there is no immediate harm in believing in santa clause (even well through to adult hood); but is that belief any good either? </p><p></p><p>The fact that these stories have been and are used to inspire awe in young minds about the power of sikhi (even though they are not true) lead to a generation of uneducated gullible sikh minds. That is honestly, something every educated sikh should be ashamed about. </p><p></p><p>A hypothetical society that readily believes in santa claus well into their adulthood are seen as uneducated—stupid if you will. How is this any different from the majority of sikh elders who believe in these stories? </p><p></p><p>The problem, as stated above, is essentially the fact that these stories make the sikh community look stupid (and if the community looks stupid, then so does the religion. just like how the tea partiers seem racist, so their causes are tainted with the racist stigma). And it looks all the more stupid when there is no forum of discussion for these topics. A site like this helps in providing a forum, but the forum ought to be more public (as the original author mentioned, churches and mosques include these forums within the building itself). Sikhs need to be more mindful (instead of being closed-minded) of criticism as well. Actually address the criticism, its all to easy to reject something as "not important." </p><p></p><p></p><p>Heres another thing. I hear this often in these forums. "The wisdom of the guru granth." What wisdom are you referring to? I mean, yes, I agree, on many fronts the sikh religion was ahead of its time (equality between sexes, classes, races, religions, etc). But so what? These qualities are now common place, often times arising independantly from the guru granth sahib. Thats not to say that the guru granth sahib wasn't right in many regards—it certainly was. But it did not directly contribute to the equality many of us enjoy in the west—that arose independantly. SO what wisdom do you speak of? I find that much of the wisdom of the guru granth is just common sense today. Can you provide me some wisdom in the guru granth that is unheard of in our day to day lives? It may have been revolutionary for its time but thats really it. (And dont tell me to go read it, cuz i wont, i know enough about the guru granth sahib to know that i can read similar messages in any religious text or secular book on humanist causes). </p><p></p><p>Their certainly is more to sikhism then that. I'm jus lost for thoughts wen i try to think of whether or not their is more to sikhism then what hasnt already arose independantly from sikhism by now? Alot of people for example like to suggest that sikhism is a particulary scientific religion because it stated that their are countless stars, planets and even possibly life on those planets prior to the scientific consensus even reaching that point. However, thats still not science, you cant just make claims unverifiable, you have to verify them. Thats why even though the guru granth sahib may have been right—its "word" is not as good as the experiments done to provide evidence to the claim, that is far more powerful then any unsubstantiated claim. </p><p></p><p>It doesnt take a rocket scientist to preach a message of peace, universal brother hood and community service. Many of these messages have been preached before and if not, the latter revolutions that began the onset of these ideas in the west are far more influential and stronger. What good is a word/paragraph or sentance alluding to civil rights when the actual civil rights movement was much more impactful.</p></blockquote><p></p>
[QUOTE="Caspian, post: 136146, member: 5962"] These stories aren't important in the sense that we can both agree—they're largely unverifiable, meaningless and ridiculous. However the implications of these stories on young minds is important. I, like many other sikh childern at one point, was told these stories were true, and indeed the majority of sikh elders believe these stories to be true. To put it in perspective, there is no immediate harm in believing in santa clause (even well through to adult hood); but is that belief any good either? The fact that these stories have been and are used to inspire awe in young minds about the power of sikhi (even though they are not true) lead to a generation of uneducated gullible sikh minds. That is honestly, something every educated sikh should be ashamed about. A hypothetical society that readily believes in santa claus well into their adulthood are seen as uneducated—stupid if you will. How is this any different from the majority of sikh elders who believe in these stories? The problem, as stated above, is essentially the fact that these stories make the sikh community look stupid (and if the community looks stupid, then so does the religion. just like how the tea partiers seem racist, so their causes are tainted with the racist stigma). And it looks all the more stupid when there is no forum of discussion for these topics. A site like this helps in providing a forum, but the forum ought to be more public (as the original author mentioned, churches and mosques include these forums within the building itself). Sikhs need to be more mindful (instead of being closed-minded) of criticism as well. Actually address the criticism, its all to easy to reject something as "not important." Heres another thing. I hear this often in these forums. "The wisdom of the guru granth." What wisdom are you referring to? I mean, yes, I agree, on many fronts the sikh religion was ahead of its time (equality between sexes, classes, races, religions, etc). But so what? These qualities are now common place, often times arising independantly from the guru granth sahib. Thats not to say that the guru granth sahib wasn't right in many regards—it certainly was. But it did not directly contribute to the equality many of us enjoy in the west—that arose independantly. SO what wisdom do you speak of? I find that much of the wisdom of the guru granth is just common sense today. Can you provide me some wisdom in the guru granth that is unheard of in our day to day lives? It may have been revolutionary for its time but thats really it. (And dont tell me to go read it, cuz i wont, i know enough about the guru granth sahib to know that i can read similar messages in any religious text or secular book on humanist causes). Their certainly is more to sikhism then that. I'm jus lost for thoughts wen i try to think of whether or not their is more to sikhism then what hasnt already arose independantly from sikhism by now? Alot of people for example like to suggest that sikhism is a particulary scientific religion because it stated that their are countless stars, planets and even possibly life on those planets prior to the scientific consensus even reaching that point. However, thats still not science, you cant just make claims unverifiable, you have to verify them. Thats why even though the guru granth sahib may have been right—its "word" is not as good as the experiments done to provide evidence to the claim, that is far more powerful then any unsubstantiated claim. It doesnt take a rocket scientist to preach a message of peace, universal brother hood and community service. Many of these messages have been preached before and if not, the latter revolutions that began the onset of these ideas in the west are far more influential and stronger. What good is a word/paragraph or sentance alluding to civil rights when the actual civil rights movement was much more impactful. [/QUOTE]
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