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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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Does the Darbar Sahib, Amritsar Architecture reflect the Sikhi of Guru Nanak?
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<blockquote data-quote="Loveisthereason" data-source="post: 219467" data-attributes="member: 22190"><p>I disagree and gurbani clearly states exactly in words what I was saying :</p><p></p><p>"Ramdas Sarovar Naate, Sab uttre paap kamate"</p><p></p><p>Of all the quotes you could have put this is the only one relating directly to this subject. Once again people can read this anyway they want to, either the sarovar does have miraculous powers or its the reading of gurbani itself which is transformative. I don't care either way but I will never accept new age opinion that we must look further into gurbani to negate one interpretation over the other that is cognitive dissonance. I have wanted to say that for a while as I have been reading a lot of posts here by certain intellectuals here and my fear is that they don't know that this is what they suffer from. Many times I have read an article which criticises a specific translation of gurbani, after the intellectual gives there own translation after searching through the whole of the gurbani he arrives at a translation that I understood to be correct from the original supposedly distorted translation. I then can only fathom to guess that sikhs aren't that stupid.</p><p></p><p>Do you know what "kendhar asthan" means?</p><p>It means central authoritative edifice, this is what Darbar sahib complex is referred to , do you know that Sarbat Khalsa has been held at Akal Takht where millions flooded the complex and there was no room for this it spilled out onto the streets outside the complex, the speakers installed were loud enough and when they won't be we just get bigger ones, go figure.</p><p></p><p>1000 people taking a dip at once in a very crammed place? I don't know about you but my common sense asks me to to take a dip at any place around the sarovar and guess what I have had no objection, secondly I would skip the dip until there was space or no dip at all.</p><p></p><p>Brahmins concocted stories? This is is not really worth arguing you can accept history or deny it we all pick and choose what suits our own worldview. There is is alot written on the subject and I conclude the story to be true.</p><p></p><p>For myself I have never been overcome with the feeling I get when I have been to the Darbar Sahib complex I believe that it is a sacred fortune for some I don't believe our experiences are objective.</p><p></p><p>There is a reason why SIKHI is replaced with Nanakian and as you have said the SIKHI of Guru Nanak, it is the equal opposite of the same reason Nihangs now refer to Guru Nanak as Akali Nanak Singh, one side wishes to make out that Guru Nanak is our "main" and the other wants to make Guru Gobind Singh our "main", else why would you use these terms instead of a word which already exists. So there is definitely some seperation antics at play and I will call it out when I see it. All the Gurus were the same jot that jot is now in the SGGS, the temporal aspect is in the Khalsa that is referred to as jugat. A twin doctrine which was given by the last physical guru as a formal investiture of authority and is referred to as the Cosmic play. There was a third aspect to the Guru which we are losing today and that was character, this is evident in scholarly discourse especially from diaspora and their mentality.</p><p></p><p>Have a nice day.</p></blockquote><p></p>
[QUOTE="Loveisthereason, post: 219467, member: 22190"] I disagree and gurbani clearly states exactly in words what I was saying : "Ramdas Sarovar Naate, Sab uttre paap kamate" Of all the quotes you could have put this is the only one relating directly to this subject. Once again people can read this anyway they want to, either the sarovar does have miraculous powers or its the reading of gurbani itself which is transformative. I don't care either way but I will never accept new age opinion that we must look further into gurbani to negate one interpretation over the other that is cognitive dissonance. I have wanted to say that for a while as I have been reading a lot of posts here by certain intellectuals here and my fear is that they don't know that this is what they suffer from. Many times I have read an article which criticises a specific translation of gurbani, after the intellectual gives there own translation after searching through the whole of the gurbani he arrives at a translation that I understood to be correct from the original supposedly distorted translation. I then can only fathom to guess that sikhs aren't that stupid. Do you know what "kendhar asthan" means? It means central authoritative edifice, this is what Darbar sahib complex is referred to , do you know that Sarbat Khalsa has been held at Akal Takht where millions flooded the complex and there was no room for this it spilled out onto the streets outside the complex, the speakers installed were loud enough and when they won't be we just get bigger ones, go figure. 1000 people taking a dip at once in a very crammed place? I don't know about you but my common sense asks me to to take a dip at any place around the sarovar and guess what I have had no objection, secondly I would skip the dip until there was space or no dip at all. Brahmins concocted stories? This is is not really worth arguing you can accept history or deny it we all pick and choose what suits our own worldview. There is is alot written on the subject and I conclude the story to be true. For myself I have never been overcome with the feeling I get when I have been to the Darbar Sahib complex I believe that it is a sacred fortune for some I don't believe our experiences are objective. There is a reason why SIKHI is replaced with Nanakian and as you have said the SIKHI of Guru Nanak, it is the equal opposite of the same reason Nihangs now refer to Guru Nanak as Akali Nanak Singh, one side wishes to make out that Guru Nanak is our "main" and the other wants to make Guru Gobind Singh our "main", else why would you use these terms instead of a word which already exists. So there is definitely some seperation antics at play and I will call it out when I see it. All the Gurus were the same jot that jot is now in the SGGS, the temporal aspect is in the Khalsa that is referred to as jugat. A twin doctrine which was given by the last physical guru as a formal investiture of authority and is referred to as the Cosmic play. There was a third aspect to the Guru which we are losing today and that was character, this is evident in scholarly discourse especially from diaspora and their mentality. Have a nice day. [/QUOTE]
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Does the Darbar Sahib, Amritsar Architecture reflect the Sikhi of Guru Nanak?
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