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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="skeptik" data-source="post: 45884" data-attributes="member: 3353"><p>I've read through the extract and enjoyed it much. Now that i've seen it, i'm sure i've come across such writings before, in my studies of sikhi. As far as i can see the only relevance the excerpt could have on this discussion is that it references in Banda Singh's army a)a mixed composition of castes, b) a mixture of bearded/non-bearded men, and perhaps c) men of differing social and/or economic classes. </p><p> </p><p>Supposing this is true, It doesnt say one way or the other, what the Sikh Gurus felt on equality - whether the above can be considered equality - and whether this equality if so understood actually existed during the gurus time - and not afterwards, as this excerpt describes. If you wish to potray Banda Singh's army as some revolutionary force driven by ideology (as you describe in your post), then all the power to you, but this is seperate from the actual debate on sikh principles and sikh history as conceived and unravelled during the Gurus time. Banda Singh's army might have been in every way sikh to the core - but we cannot know this for sure, and it must be demonstrated before hand, but this will take us far from the immediate topic.</p><p> </p><p>The answer that there were no females at all to be found in the period spanning roughly two hundred years (1500-1700) who could be considered worthy of sikh guruship is interesting for two reasons. Firstly there is no known record of any female being considered for the position - considered and coming up short is fine, but even such a record cannot be found. </p><p> </p><p>For instance while we know that Baba Budda, a great revered figure in the history of Sikhism was a possible candidate for the throne, we know that even he was never worthy of the position, and yet history makes no mention of any female in such a consideration. Perhaps the simplest answer is that a female was never considered or could be considered, simply because only a male guru could and did reign. This would be in line with conservative thought that only males held positions of such great influence, and certainly in accordance with history that there have only been male prophets or gurus throughout the ages.</p><p> </p><p>Supposing though, that your claim is true that in two hundred years there wasnt a single woman who was saintly enough in recorded history for us to consider a possible candidate for guruship. Can one then avoid the rational summation that women are in some definite way incapable of holding the position based on our past historical experience? If you disagree you would have to demonstrate otherwise with examples to the contrary, but none will exist, so you will have to speak about potentialities. </p><p> </p><p>But potentialities alone do not settle the matter, for potentially a child could be guru, and then we find in Sikh history, that yes, there was such a time when a child was guru. But if we have accepted your explanation that no woman became guru because of insufficient merit, then you would have to explain why a five year old had sufficient merit to become guru Harkrishan but no woman in two hundred years could qualify by potentiality. A five year old could hardly have lived long enough to accumulate more merit than any single woman in the 200 year period thus. </p><p> </p><p>You will find the simplest explanation is simply that the sikh Gurus were conservative in their practice, and did not consider women as successors. There is nothing wrong with this explanation - morally or historically, and any counterargument in terms of merit only speaks to the conservative case, not against it.</p></blockquote><p></p>
[QUOTE="skeptik, post: 45884, member: 3353"] I've read through the extract and enjoyed it much. Now that i've seen it, i'm sure i've come across such writings before, in my studies of sikhi. As far as i can see the only relevance the excerpt could have on this discussion is that it references in Banda Singh's army a)a mixed composition of castes, b) a mixture of bearded/non-bearded men, and perhaps c) men of differing social and/or economic classes. Supposing this is true, It doesnt say one way or the other, what the Sikh Gurus felt on equality - whether the above can be considered equality - and whether this equality if so understood actually existed during the gurus time - and not afterwards, as this excerpt describes. If you wish to potray Banda Singh's army as some revolutionary force driven by ideology (as you describe in your post), then all the power to you, but this is seperate from the actual debate on sikh principles and sikh history as conceived and unravelled during the Gurus time. Banda Singh's army might have been in every way sikh to the core - but we cannot know this for sure, and it must be demonstrated before hand, but this will take us far from the immediate topic. The answer that there were no females at all to be found in the period spanning roughly two hundred years (1500-1700) who could be considered worthy of sikh guruship is interesting for two reasons. Firstly there is no known record of any female being considered for the position - considered and coming up short is fine, but even such a record cannot be found. For instance while we know that Baba Budda, a great revered figure in the history of Sikhism was a possible candidate for the throne, we know that even he was never worthy of the position, and yet history makes no mention of any female in such a consideration. Perhaps the simplest answer is that a female was never considered or could be considered, simply because only a male guru could and did reign. This would be in line with conservative thought that only males held positions of such great influence, and certainly in accordance with history that there have only been male prophets or gurus throughout the ages. Supposing though, that your claim is true that in two hundred years there wasnt a single woman who was saintly enough in recorded history for us to consider a possible candidate for guruship. Can one then avoid the rational summation that women are in some definite way incapable of holding the position based on our past historical experience? If you disagree you would have to demonstrate otherwise with examples to the contrary, but none will exist, so you will have to speak about potentialities. But potentialities alone do not settle the matter, for potentially a child could be guru, and then we find in Sikh history, that yes, there was such a time when a child was guru. But if we have accepted your explanation that no woman became guru because of insufficient merit, then you would have to explain why a five year old had sufficient merit to become guru Harkrishan but no woman in two hundred years could qualify by potentiality. A five year old could hardly have lived long enough to accumulate more merit than any single woman in the 200 year period thus. You will find the simplest explanation is simply that the sikh Gurus were conservative in their practice, and did not consider women as successors. There is nothing wrong with this explanation - morally or historically, and any counterargument in terms of merit only speaks to the conservative case, not against it. [/QUOTE]
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