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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="dalsingh" data-source="post: 45910" data-attributes="member: 2883"><p>What your saying sounds like an ultra-conservative interpretation of Sikhism/Sikh history to me, nothing else.</p><p> </p><p>Even if some Sikhs may be over emphasising (and I don't agree that this is true) the revolutionary aspects of Sikh history. I think you are doing the complete opposite and trying to create a white washed version of it. The havoc and bloodshed of the entire 1700s show that Sikh history or movement was not a conservative affair by ANY stretch of the imagination. </p><p> </p><p>And you made a comment about people who say change is slow, claiming this is some sort of cop out. No, not at all, this is simply truth. What you may be doing is literally following history during the Guru period whilst ignoring the whole spirit of this movement which directly caused the upheaval in the 1700s and completely changed society in the Panjab. </p><p> </p><p>That all the Gurus were conservative as you contend, is directly contradicted by the following var contemporary to Guru Hargobind, written by Bhai Gurdas:</p><p> </p><p>"Earlier Gurus sat in Dharmsals and gave instruction, this one does not rest at one place.</p><p> </p><p>Kings visited the house of the Guru, this one they imprisoned in a fort.</p><p> </p><p>The sangat can not find him in the palace, restless he does not fear anyone nor does he instill fear in others.</p><p> </p><p>Sitting on seats earlier Gurus preached contentment, this one keeps dogs and goes hunting.</p><p> </p><p>Previous Gurus listened to and sang Gurbani, this one does not listen to or sing hymns regulary.</p><p> </p><p>He does not keep his follower servants with him but instead gives prominece to scoundrels.</p><p> </p><p>But the truth cannot be hidden the Sikhs still hover at their masters feet like bees.</p><p> </p><p>He bares the unbearable but complains about it not."</p><p> </p><p>Var 26, pauri 24. BGDV</p><p> </p><p>Does this sound like the description of a conservative to you?</p><p> </p><p>Anyway, I don't want to get into a fruitless, sonorous debate with skeptics. I appreciate that one should not blindly follow and a certain level of skepticism is not a bad thing, but it can be taken too far. </p><p> </p><p>If you are the conservative type, that's cool but don't impose this on others claiming it is how the Gurus themselves acted.</p><p> </p><p> </p><p>WJKK</p><p>WJKF</p><p></p><p>Just to address your point regarding the position of women and Sikhism.</p><p> </p><p>In the Islamic culture of the time and even the indigenous culture women were considered to be inferior and often property to be had. That Sikhism changed this can be seen from the following quote from Jangnamah written by a person who accompanied Afghan invaders into the Panjab, his name was Nur Muhhamad.</p><p> </p><p>Leaving aside their mode of war, hear you of another aspect that distinguishes them among warriors. At no time do they kill one who is not a man (namard). Nor would they obstruct the passage of a fugitive. They do not plunder the wealth or ornaments of a women, be she a well to do lady or a maid servant. There is no adultry amongst the Sikhs, nor are these people given to thieving. Whether a women is young or old, they tell her, "budhyia go and occupy a corner." The word budhiya in the Hindi language means "old women"</p><p> </p><p>This indicates a distinct change of attitude towards women whom warriors usually saw as property to be taken or ravaged after conquests. So Sikhism had already started to uplift and give women respect in this way.</p><p> </p><p>Again, all as a result of the social revolution initiated by the Gurus. That is not to say that much more work needs to be done.</p></blockquote><p></p>
[QUOTE="dalsingh, post: 45910, member: 2883"] What your saying sounds like an ultra-conservative interpretation of Sikhism/Sikh history to me, nothing else. Even if some Sikhs may be over emphasising (and I don't agree that this is true) the revolutionary aspects of Sikh history. I think you are doing the complete opposite and trying to create a white washed version of it. The havoc and bloodshed of the entire 1700s show that Sikh history or movement was not a conservative affair by ANY stretch of the imagination. And you made a comment about people who say change is slow, claiming this is some sort of cop out. No, not at all, this is simply truth. What you may be doing is literally following history during the Guru period whilst ignoring the whole spirit of this movement which directly caused the upheaval in the 1700s and completely changed society in the Panjab. That all the Gurus were conservative as you contend, is directly contradicted by the following var contemporary to Guru Hargobind, written by Bhai Gurdas: "Earlier Gurus sat in Dharmsals and gave instruction, this one does not rest at one place. Kings visited the house of the Guru, this one they imprisoned in a fort. The sangat can not find him in the palace, restless he does not fear anyone nor does he instill fear in others. Sitting on seats earlier Gurus preached contentment, this one keeps dogs and goes hunting. Previous Gurus listened to and sang Gurbani, this one does not listen to or sing hymns regulary. He does not keep his follower servants with him but instead gives prominece to scoundrels. But the truth cannot be hidden the Sikhs still hover at their masters feet like bees. He bares the unbearable but complains about it not." Var 26, pauri 24. BGDV Does this sound like the description of a conservative to you? Anyway, I don't want to get into a fruitless, sonorous debate with skeptics. I appreciate that one should not blindly follow and a certain level of skepticism is not a bad thing, but it can be taken too far. If you are the conservative type, that's cool but don't impose this on others claiming it is how the Gurus themselves acted. WJKK WJKF Just to address your point regarding the position of women and Sikhism. In the Islamic culture of the time and even the indigenous culture women were considered to be inferior and often property to be had. That Sikhism changed this can be seen from the following quote from Jangnamah written by a person who accompanied Afghan invaders into the Panjab, his name was Nur Muhhamad. Leaving aside their mode of war, hear you of another aspect that distinguishes them among warriors. At no time do they kill one who is not a man (namard). Nor would they obstruct the passage of a fugitive. They do not plunder the wealth or ornaments of a women, be she a well to do lady or a maid servant. There is no adultry amongst the Sikhs, nor are these people given to thieving. Whether a women is young or old, they tell her, "budhyia go and occupy a corner." The word budhiya in the Hindi language means "old women" This indicates a distinct change of attitude towards women whom warriors usually saw as property to be taken or ravaged after conquests. So Sikhism had already started to uplift and give women respect in this way. Again, all as a result of the social revolution initiated by the Gurus. That is not to say that much more work needs to be done. [/QUOTE]
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