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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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Sikh Sikhi Sikhism
Can The Modern Mind Comprehend Gurbani?
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<blockquote data-quote="BhagatSingh" data-source="post: 132437" data-attributes="member: 2610"><p><strong><span style="color: Blue">Redirected from this thread</span></strong></p><p></p><p> <a href="http://www.sikhphilosophy.net/sikh-sikhi-sikhism/9096-reincarnation.html#post132441" target="_blank">http://www.sikhphilosophy.net/sikh-sikhi-sikhism/9096-reincarnation.html#post132441</a></p><p></p><p>Narayanjot Kaur ji</p><p><span style="color: DarkGreen">I agree ultimately when the Gurmukhi words are processed through our brain, what we come know and understand is from our own intellect and filters within that intellect. By keeping in mind historical context, knowledge of mankind in th 15th century, etc etc... by keeping in mind these variables, I think they will reduce those filters that tend to give a scientific spin to these texts. And even though, its our intellect that has determined the meaning, we will know that we are getting closer and closer to what it actually meant by them. We will get close to their essence.</span></p><p><span style="color: DarkGreen"></span> </p><p></p><p><span style="color: DarkGreen">Um... that would be Dr. Singh with the Theory of Evolution. And have you forgotten about Project Naad? Their <em>"Sikh Dharma, Science and Quantum Physics"</em> pamphlet? We may not hear those exact words, but that is what is being implied. </span></p><p></p><p><span style="color: DarkGreen">Narayanjot Ji, I am glad you mentioned this. Its not about limiting it, its about being <strong>honest</strong>.</span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">I have no problem with interpreting verses with a modern spin and with scientific integration BUT when these interpretations are muddled up with the original and are further credited to Guru Nanak and such... that is just <strong>dis</strong>honest - whether intentional or unintentional. </span><span style="color: DarkGreen">I mean can we really applaud</span> <span style="color: DarkGreen">Guru Nanak</span> <span style="color: DarkGreen">for what he has done if we interpret his work to describe string theory? What will the upcoming generations think of this?</span> </p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">I am saying that there is no need to muddle it in, in order to keep Guru Nanak's message relevant. They could be kept separate, while maintaining the authenticity of the historical interpretations, we could do modern interpretations as time changes. I am asking for some clarity as well here. </span></p><p><span style="color: DarkGreen"> </span></p><p><span style="color: DarkGreen">IMO Sikhism is not really a religion. Religion is like the Abrahamic Religions. Sikhism is a tradition, like the other Eastern traditions: Hinduism, Buddhism, Jainism. Just look at how religions were/are in India (excluding Islam)... </span><span style="color: DarkGreen">IMO let's leave these ISMs to the west where they belong. Let's keep Sikhi as Sikhi.</span> <span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">Sikhi is a unique tradition that made an attempt to integrate spiritual, social, political and martial practices in an attempt to get the society to progress. Spiritual practices are available in Sri Guru Granth Sahib. The others, social, political and martial, we find in history. Guru Sahibs building proper housing and villages, and setting up farm land. Amardas ji starting a langar tradition to enforce social unity through equality. Political stance was eventually taken up by Guru Hargobind Sahib, and then came the martial practices. To everyone I have known so far, only a complete bundle of this historical period could ever be considered Sikhi. Sri Guru Granth Sahib alone is not Sikhi. Langar alone is not Sikhi. </span><span style="color: DarkGreen">Rehit maryada alone is not Sikhi. </span><span style="color: DarkGreen">Gatka alone is not Sikhi. Only these practices together are known as Sikhi. Does that sound like a religion to you? It does <strong>not</strong>. It sounds like an awesome tradition!</span> <span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">Ok so why am I talking about this? What is the relevance of considering Sikhism a tradition, at least in formal discussions?</span></p><p><span style="color: DarkGreen">I think a religious framework (like that of Abrahamic Religions) leads people to attribute their own beliefs to the religion (unknowingly) because they want to be "Sikh", they want to be part of the religion but cannot believe in some of its beliefs. I mean times change and beliefs change, there is nothing wrong with that... but wait, is that how we work in religion?... No at all, in religion there <span style="font-size: 12px"><u><strong>is</strong></u></span> something wrong with it... and no doubt, there are consequences for professing different beliefs.</span></p><p><span style="color: DarkGreen">SO In an attempt to reconcile their own beliefs with the religion, they attribute their own beliefs (with some compromise) to it (again unknowingly), which leads to (unintentional) dishonesty. </span></p><p><span style="color: DarkGreen"> </span></p><p><span style="color: DarkGreen">However, if we view Sikhism as a tradition (even if only in formal discourse), then we can mentally rest assured, and study Sikhi with a clear view. Remember, in a tradition, there can be no fanatics.</span> <span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"></span></p><p></p><p><span style="color: DarkGreen">Well if everyone chimes in and gives a modern version of Guru Nanak's work, then no doubt we will have many more than just 2!</span></p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 132437, member: 2610"] [B][COLOR="Blue"]Redirected from this thread[/COLOR][/B] [url]http://www.sikhphilosophy.net/sikh-sikhi-sikhism/9096-reincarnation.html#post132441[/url] Narayanjot Kaur ji [COLOR=DarkGreen]I agree ultimately when the Gurmukhi words are processed through our brain, what we come know and understand is from our own intellect and filters within that intellect. By keeping in mind historical context, knowledge of mankind in th 15th century, etc etc... by keeping in mind these variables, I think they will reduce those filters that tend to give a scientific spin to these texts. And even though, its our intellect that has determined the meaning, we will know that we are getting closer and closer to what it actually meant by them. We will get close to their essence. [/COLOR] [COLOR=DarkGreen]Um... that would be Dr. Singh with the Theory of Evolution. And have you forgotten about Project Naad? Their [I]"Sikh Dharma, Science and Quantum Physics"[/I] pamphlet? We may not hear those exact words, but that is what is being implied. [/COLOR] [COLOR=DarkGreen]Narayanjot Ji, I am glad you mentioned this. Its not about limiting it, its about being [B]honest[/B]. I have no problem with interpreting verses with a modern spin and with scientific integration BUT when these interpretations are muddled up with the original and are further credited to Guru Nanak and such... that is just [B]dis[/B]honest - whether intentional or unintentional. [/COLOR][COLOR=DarkGreen]I mean can we really applaud[/COLOR] [COLOR=DarkGreen]Guru Nanak[/COLOR] [COLOR=DarkGreen]for what he has done if we interpret his work to describe string theory? What will the upcoming generations think of this?[/COLOR] [COLOR=DarkGreen] I am saying that there is no need to muddle it in, in order to keep Guru Nanak's message relevant. They could be kept separate, while maintaining the authenticity of the historical interpretations, we could do modern interpretations as time changes. I am asking for some clarity as well here. [/COLOR] [COLOR=DarkGreen] IMO Sikhism is not really a religion. Religion is like the Abrahamic Religions. Sikhism is a tradition, like the other Eastern traditions: Hinduism, Buddhism, Jainism. Just look at how religions were/are in India (excluding Islam)... [/COLOR][COLOR=DarkGreen]IMO let's leave these ISMs to the west where they belong. Let's keep Sikhi as Sikhi.[/COLOR] [COLOR=DarkGreen] Sikhi is a unique tradition that made an attempt to integrate spiritual, social, political and martial practices in an attempt to get the society to progress. Spiritual practices are available in Sri Guru Granth Sahib. The others, social, political and martial, we find in history. Guru Sahibs building proper housing and villages, and setting up farm land. Amardas ji starting a langar tradition to enforce social unity through equality. Political stance was eventually taken up by Guru Hargobind Sahib, and then came the martial practices. To everyone I have known so far, only a complete bundle of this historical period could ever be considered Sikhi. Sri Guru Granth Sahib alone is not Sikhi. Langar alone is not Sikhi. [/COLOR][COLOR=DarkGreen]Rehit maryada alone is not Sikhi. [/COLOR][COLOR=DarkGreen]Gatka alone is not Sikhi. Only these practices together are known as Sikhi. Does that sound like a religion to you? It does [B]not[/B]. It sounds like an awesome tradition![/COLOR] [COLOR=DarkGreen] Ok so why am I talking about this? What is the relevance of considering Sikhism a tradition, at least in formal discussions? I think a religious framework (like that of Abrahamic Religions) leads people to attribute their own beliefs to the religion (unknowingly) because they want to be "Sikh", they want to be part of the religion but cannot believe in some of its beliefs. I mean times change and beliefs change, there is nothing wrong with that... but wait, is that how we work in religion?... No at all, in religion there [SIZE=3][U][B]is[/B][/U][/SIZE] something wrong with it... and no doubt, there are consequences for professing different beliefs. SO In an attempt to reconcile their own beliefs with the religion, they attribute their own beliefs (with some compromise) to it (again unknowingly), which leads to (unintentional) dishonesty. [/COLOR] [COLOR=DarkGreen] However, if we view Sikhism as a tradition (even if only in formal discourse), then we can mentally rest assured, and study Sikhi with a clear view. Remember, in a tradition, there can be no fanatics.[/COLOR] [COLOR=DarkGreen] [/COLOR] [COLOR=DarkGreen]Well if everyone chimes in and gives a modern version of Guru Nanak's work, then no doubt we will have many more than just 2![/COLOR] [/QUOTE]
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