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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
Edx Harvard Course: Sikhism Through Its Scriptures (free Online Course)
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<blockquote data-quote="Zafarnamah" data-source="post: 218608" data-attributes="member: 10472"><p>I am writing to clear up some misconceptions.</p><p></p><p>1. This course is not funded by the 3HO or any other organization. It is funded by Harvard and Harvard does not accept external funding to promote a certain ideology.</p><p></p><p>2. The course does not use Sant Singh Khalsa's translation. The course team translated each and every composition into idiomatic English and wrote detailed commentaries. Clearly, those making this assertion haven't bothered to even look at the translations and commentaries.</p><p></p><p>3. If you want to learn about the course's theoretical approach to <em>Janamsakhi</em>s, you can read about it in the essay in the first session, "Guru Nanak and the Foundations of Sikhism."</p><p></p><p style="margin-left: 20px">The texts under consideration are literary texts that can be historicized by considering their provenance, epigraphic evidence and intertextuality. We are interested in mapping the interaction between text and context in the literary as well as the historical. We don't treat texts as reflections moving in one direction, from the real to the unreal. Instead, we examine texts as agents of history that, both, reflect existing realities and create new ones. As the American Indologist, Ronald Inden has noted, texts should be seen both as articulating the world in which they are situated and as articulated by it: that is, as integral to the makeup of one another. Some of the material, such as the <em>janamsakhis, </em>which is often dismissed as "hagiographic," helps us situate Guru Nanak in a specific context and understand how his contemporaries viewed him. Guru Nanak's own writings recorded in <em>Guru Granth Sahib</em> provide us with a great deal of insight into how he saw the social environment around him and the ways in which he responded to it--his account of and response to Babur's invasion is a good example. In this sense, Guru Nanak's text is not just a reflection of the world in which he lived, it is also an intervention to change it.</p><p></p><p>Finally, this is an academic course and reflects a highly rigorous approach to study Sikhi. Students from 128 countries are taking this course and it is one of the most successful projects attempted to spread awareness about Sikhs and Sikhi. The course has come under assault from RSS members and we are witnessing the participation of some trolls in the course message boards.</p></blockquote><p></p>
[QUOTE="Zafarnamah, post: 218608, member: 10472"] I am writing to clear up some misconceptions. 1. This course is not funded by the 3HO or any other organization. It is funded by Harvard and Harvard does not accept external funding to promote a certain ideology. 2. The course does not use Sant Singh Khalsa's translation. The course team translated each and every composition into idiomatic English and wrote detailed commentaries. Clearly, those making this assertion haven't bothered to even look at the translations and commentaries. 3. If you want to learn about the course's theoretical approach to [I]Janamsakhi[/I]s, you can read about it in the essay in the first session, "Guru Nanak and the Foundations of Sikhism." [INDENT]The texts under consideration are literary texts that can be historicized by considering their provenance, epigraphic evidence and intertextuality. We are interested in mapping the interaction between text and context in the literary as well as the historical. We don't treat texts as reflections moving in one direction, from the real to the unreal. Instead, we examine texts as agents of history that, both, reflect existing realities and create new ones. As the American Indologist, Ronald Inden has noted, texts should be seen both as articulating the world in which they are situated and as articulated by it: that is, as integral to the makeup of one another. Some of the material, such as the [I]janamsakhis, [/I]which is often dismissed as "hagiographic," helps us situate Guru Nanak in a specific context and understand how his contemporaries viewed him. Guru Nanak's own writings recorded in [I]Guru Granth Sahib[/I] provide us with a great deal of insight into how he saw the social environment around him and the ways in which he responded to it--his account of and response to Babur's invasion is a good example. In this sense, Guru Nanak's text is not just a reflection of the world in which he lived, it is also an intervention to change it.[/INDENT] Finally, this is an academic course and reflects a highly rigorous approach to study Sikhi. Students from 128 countries are taking this course and it is one of the most successful projects attempted to spread awareness about Sikhs and Sikhi. The course has come under assault from RSS members and we are witnessing the participation of some trolls in the course message boards. [/QUOTE]
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Sikh Sikhi Sikhism
Edx Harvard Course: Sikhism Through Its Scriptures (free Online Course)
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