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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 History & Heritage
Discussion On Naamdhari Sikhs
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<blockquote data-quote="spnadmin" data-source="post: 53110" data-attributes="member: 35"><p>Sikh Namdhari, most sincerely </p><p> </p><p>You are entitled to the many opinions of Dhan Dhan Siri Guru Granth Sahib ji and interpretations of history that you have expressed in the forum. But you must also accept the responsibility for understanding why so many in the forum find these ideas offensive. I would ask you to address my questions because up to this point you have misunderstood both the genius of Nanaak ji and the genius of Gobind ji. </p><p> </p><p>How have you misunderstood the genius of Nanaak ji? The mool mantar contains within it the totality of Nanaak’s belief. Everything else is an elaboration. You have in several threads confounded an uncluttered understanding of this fundamental mantra. The mantar liberates all humankind from the barbarity of polythesim. The gods of Nanaak’s time, and before Nanak, in Indian, Chinese, Greek, Roman, Babylonian, Persian traditions, were accountable only to other gods who were more powerful. The relationship between gods and humans was based on appeasement and sacrifice, magic and sorcery, because these gods were not models of morality and virtue. They engaged in trickery, rape, murder, thievery and kidnapping. They were models of might makes right. Their priests were and are not much better. After all they had a direct pipeline to the deities. The mantar also liberates humans from pantheistic worship in which many gods are manifestations of a single godhead. If gods are interchangeable parts of a single experience of Atman, then who is God? Who do we worship when we worship the many in one?</p><p> </p><p>Naamdhari as you describe it is a path that flirts with but does not face square on the challenge set forth by monotheism. I say this because your gurus see no problems with attendance at conferences that celebrate the one-ness of all dharma traditions, as if assimilation into a single fold were a good thing in the name of healing differences and being peacemakers. For the Sikh’s of Shabd guru (as you put it) one size does not fit all and Satgur cannot be confused with mix-and-match visions of the Creator.</p><p> </p><p>If the monotheism rooted in mool mantar is taken lightly, then one has to ask how the assimilation of all dharma religions into a unified experience could possibly serve the interests of peace. I am referring to your rather blatant statements holding that anyone who disagrees that Sikhs and Hindus share a tradition that existed before Nanaak is a facist. If you say, “It is a big tent, we worship the same god.” Which one, I repeat? Can we in conscience suggest that all dharmic relgions at bottom are about the same thing. That we should heal our differences, close the gap, realize that we are brothers and sisters, and become peacemakers. This language is supposed to rid the world of differences in the belief that differences cause conflict. This language is also guaranteed to cause conflict. In striving to eliminate our unique beliefs, we risk loosing our identities-- which causes frustration, humiliation, rage, and conflict, particularly if the darker side of closing the gap and healing our differences is to further an obvious political agenda, and the peacemaker enjoys financial gain. Humans are weak, and peacemaking can and does offer opportunities for big consulting fees.</p><p> </p><p>How have you misunderstood the genius of Gobind ji? Gobind Sahib ji ended the succession of human guruship by doing something truly revolutionary in the history of religion, something that has not since been repeated -- he taught us that Satguru is heard in the Dhan Dhan Siri Guru Granth Sahib ji, and he trusted his Khalsa to hear that voice without the interference or hindrance of human intermediaries. He continued the tradition of Nanaak in this deed. After anointing the 5 beloved ones, Gobind ji knelt before them, asking asked that he too be anointed. This story does not teach us that gurus should command us through scripture. To the contrary, it teaches us that even the faith of Gobind was not greater or less than the faith of the Khalsa, if they indeed are khalsa. Gobind trusted Satgur more than he trusted gurus, and he reaffirmed the importance of an intimate and personal relationship with God.</p><p> </p><p>So you must answer these questions if you want to be taken seriously.</p><p> </p><p>Is it righteous to hand all spiritual authority over to a guru? </p><p> </p><p>Can a Sikh abandon a personal and individual relationship with God by turning control of the path to righteousness over to a human guru, and still be a Sikh?</p><p> </p><p>Can a Sikh condone affiliations with individuals and groups that espouse visions of God that are essentially polytheistic, and in which various notions of god are interchangeable, and are on equal footing with one another, including the God of the Sikhs?</p><p> </p><p>Can a a person stand outside of the Khalsa, believing that Gobind ji walks among us, and still be objective enough to agree that followers of Shabd guru must adhere to a path that cannot be confused with other paths to god?</p><p> </p><p>Naamdari ji! Why do some find Naamdhari teachings offensive and painful? It is offensive and painful enough to be persecuted for your faith. It is even more offensive and painful to be written off by propaganda that seeks to erase what is uniquely part of Sikh identity.</p><p> </p><p><span style="font-family: 'Gurbaniwebthick'"><span style="color: red">siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM gur pRswid</span></span></p><p>Sat Naam</p></blockquote><p></p>
[QUOTE="spnadmin, post: 53110, member: 35"] Sikh Namdhari, most sincerely You are entitled to the many opinions of Dhan Dhan Siri Guru Granth Sahib ji and interpretations of history that you have expressed in the forum. But you must also accept the responsibility for understanding why so many in the forum find these ideas offensive. I would ask you to address my questions because up to this point you have misunderstood both the genius of Nanaak ji and the genius of Gobind ji. How have you misunderstood the genius of Nanaak ji? The mool mantar contains within it the totality of Nanaak’s belief. Everything else is an elaboration. You have in several threads confounded an uncluttered understanding of this fundamental mantra. The mantar liberates all humankind from the barbarity of polythesim. The gods of Nanaak’s time, and before Nanak, in Indian, Chinese, Greek, Roman, Babylonian, Persian traditions, were accountable only to other gods who were more powerful. The relationship between gods and humans was based on appeasement and sacrifice, magic and sorcery, because these gods were not models of morality and virtue. They engaged in trickery, rape, murder, thievery and kidnapping. They were models of might makes right. Their priests were and are not much better. After all they had a direct pipeline to the deities. The mantar also liberates humans from pantheistic worship in which many gods are manifestations of a single godhead. If gods are interchangeable parts of a single experience of Atman, then who is God? Who do we worship when we worship the many in one? Naamdhari as you describe it is a path that flirts with but does not face square on the challenge set forth by monotheism. I say this because your gurus see no problems with attendance at conferences that celebrate the one-ness of all dharma traditions, as if assimilation into a single fold were a good thing in the name of healing differences and being peacemakers. For the Sikh’s of Shabd guru (as you put it) one size does not fit all and Satgur cannot be confused with mix-and-match visions of the Creator. If the monotheism rooted in mool mantar is taken lightly, then one has to ask how the assimilation of all dharma religions into a unified experience could possibly serve the interests of peace. I am referring to your rather blatant statements holding that anyone who disagrees that Sikhs and Hindus share a tradition that existed before Nanaak is a facist. If you say, “It is a big tent, we worship the same god.” Which one, I repeat? Can we in conscience suggest that all dharmic relgions at bottom are about the same thing. That we should heal our differences, close the gap, realize that we are brothers and sisters, and become peacemakers. This language is supposed to rid the world of differences in the belief that differences cause conflict. This language is also guaranteed to cause conflict. In striving to eliminate our unique beliefs, we risk loosing our identities-- which causes frustration, humiliation, rage, and conflict, particularly if the darker side of closing the gap and healing our differences is to further an obvious political agenda, and the peacemaker enjoys financial gain. Humans are weak, and peacemaking can and does offer opportunities for big consulting fees. How have you misunderstood the genius of Gobind ji? Gobind Sahib ji ended the succession of human guruship by doing something truly revolutionary in the history of religion, something that has not since been repeated -- he taught us that Satguru is heard in the Dhan Dhan Siri Guru Granth Sahib ji, and he trusted his Khalsa to hear that voice without the interference or hindrance of human intermediaries. He continued the tradition of Nanaak in this deed. After anointing the 5 beloved ones, Gobind ji knelt before them, asking asked that he too be anointed. This story does not teach us that gurus should command us through scripture. To the contrary, it teaches us that even the faith of Gobind was not greater or less than the faith of the Khalsa, if they indeed are khalsa. Gobind trusted Satgur more than he trusted gurus, and he reaffirmed the importance of an intimate and personal relationship with God. So you must answer these questions if you want to be taken seriously. Is it righteous to hand all spiritual authority over to a guru? Can a Sikh abandon a personal and individual relationship with God by turning control of the path to righteousness over to a human guru, and still be a Sikh? Can a Sikh condone affiliations with individuals and groups that espouse visions of God that are essentially polytheistic, and in which various notions of god are interchangeable, and are on equal footing with one another, including the God of the Sikhs? Can a a person stand outside of the Khalsa, believing that Gobind ji walks among us, and still be objective enough to agree that followers of Shabd guru must adhere to a path that cannot be confused with other paths to god? Naamdari ji! Why do some find Naamdhari teachings offensive and painful? It is offensive and painful enough to be persecuted for your faith. It is even more offensive and painful to be written off by propaganda that seeks to erase what is uniquely part of Sikh identity. [FONT=Gurbaniwebthick][COLOR=red]siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM gur pRswid[/COLOR][/FONT] Sat Naam [/QUOTE]
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