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ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
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Gurbani (721-727)
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Gurbani (728-750)
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Gurbani (795-831)
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Thitteen (838-840)
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Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
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Dakhnee (929-938)
Sidh Gosat (938-946)
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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)
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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)
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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
First Five Hindus Were Dressed As First Five Dear Ones "The Panj Pyare"!
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<blockquote data-quote="spnadmin" data-source="post: 130509" data-attributes="member: 35"><p>rajneesh madhok ji</p><p></p><p>In the shabad we come to the crux of Guru Nanak's concern regarding Brahminism, and this concern continues with the 3rd Nanak, who indeed was originally a Vashnaivite. I will get to the question of modern history and betrayal in a minute. But first this from Ang 471/472.</p><p></p><p></p><p>ਮਾਣਸ ਖਾਣੇ ਕਰਹਿ ਨਿਵਾਜ ॥ </p><p>maanas khaanae karehi nivaaj ||</p><p>The man-eaters say their prayers.</p><p></p><p>ਛੁਰੀ ਵਗਾਇਨਿ ਤਿਨ ਗਲਿ ਤਾਗ ॥ </p><p>shhuree vagaaein thin gal thaag ||</p><p>Those who wield the knife wear the sacred thread around their necks.</p><p></p><p>ਤਿਨ ਘਰਿ ਬ੍ਰਹਮਣ ਪੂਰਹਿ ਨਾਦ ॥ </p><p>thin ghar brehaman poorehi naadh ||</p><p>In their homes, the Brahmins sound the conch.</p><p></p><p>ਉਨ੍ਹ੍ਹਾ ਭਿ ਆਵਹਿ ਓਈ ਸਾਦ ॥ </p><p>ounhaa bh aavehi ouee saadh ||</p><p>They too have the same taste.</p><p></p><p>ਕੂੜੀ ਰਾਸਿ ਕੂੜਾ ਵਾਪਾਰੁ ॥ </p><p>koorree raas koorraa vaapaar ||</p><p>False is their capital, and false is their trade.</p><p></p><p>ਕੂੜੁ ਬੋਲਿ ਕਰਹਿ ਆਹਾਰੁ ॥ </p><p>koorr bol karehi aahaar ||</p><p>Speaking falsehood, they take their food.</p><p></p><p>ਸਰਮ ਧਰਮ ਕਾ ਡੇਰਾ ਦੂਰਿ ॥ </p><p>saram dhharam kaa ddaeraa dhoor ||</p><p>The home of modesty and Dharma is far from them.</p><p></p><p>ਨਾਨਕ ਕੂੜੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥ </p><p>naanak koorr rehiaa bharapoor ||</p><p>O Nanak, they are totally permeated with falsehood.</p><p></p><p>ਮਥੈ ਟਿਕਾ ਤੇੜਿ ਧੋਤੀ ਕਖਾਈ ॥ </p><p>mathhai ttikaa thaerr dhhothee kakhaaee ||</p><p>The sacred marks are on their foreheads, and the saffron loin-cloths are around their waists;</p><p></p><p>ਹਥਿ ਛੁਰੀ ਜਗਤ ਕਾਸਾਈ ॥ </p><p>hathh shhuree jagath kaasaaee ||</p><p>in their hands they hold the knives - they are the butchers of the world!</p><p></p><p>ਨੀਲ ਵਸਤ੍ਰ ਪਹਿਰਿ ਹੋਵਹਿ ਪਰਵਾਣੁ ॥ </p><p>neel vasathr pehir hovehi paravaan ||</p><p>Wearing blue robes, they seek the approval of the Muslim rulers.</p><p></p><p>ਮਲੇਛ ਧਾਨੁ ਲੇ ਪੂਜਹਿ ਪੁਰਾਣੁ ॥ </p><p>malaeshh dhhaan lae poojehi puraan ||</p><p>Accepting bread from the Muslim rulers, they still worship the Puraanas.</p><p></p><p>ਅਭਾਖਿਆ ਕਾ ਕੁਠਾ ਬਕਰਾ ਖਾਣਾ ॥ </p><p>abhaakhiaa kaa kuthaa bakaraa khaanaa ||</p><p>They eat the meat of the goats, killed after the Muslim prayers are read over them,</p><p></p><p>ਚਉਕੇ ਉਪਰਿ ਕਿਸੈ ਨ ਜਾਣਾ ॥ </p><p>choukae oupar kisai n jaanaa ||</p><p>but they do not allow anyone else to enter their kitchen areas.</p><p></p><p>ਦੇ ਕੈ ਚਉਕਾ ਕਢੀ ਕਾਰ ॥ </p><p>dhae kai choukaa kadtee kaar ||</p><p>They draw lines around them, plastering the ground with cow-dung.</p><p></p><p>ਉਪਰਿ ਆਇ ਬੈਠੇ ਕੂੜਿਆਰ ॥ </p><p>oupar aae baithae koorriaar ||</p><p>he false come and sit within them.</p><p></p><p>ਮਤੁ ਭਿਟੈ ਵੇ ਮਤੁ ਭਿਟੈ ॥ਇਹੁ ਅੰਨੁ ਅਸਾਡਾ ਫਿਟੈ ॥ </p><p>math bhittai vae math bhittai || eihu ann asaaddaa fittai ||</p><p>They cry out, ""Do not touch our food, or it will be polluted!""</p><p></p><p>ਤਨਿ ਫਿਟੈ ਫੇੜ ਕਰੇਨਿ ॥ </p><p>than fittai faerr karaen ||</p><p>>But with their polluted bodies, they commit evil deeds.</p><p></p><p>ਮਨਿ ਜੂਠੈ ਚੁਲੀ ਭਰੇਨਿ ॥ </p><p>man joothai chulee bharaen ||</p><p>With filthy minds, they try to cleanse their mouths.</p><p></p><p>ਕਹੁ ਨਾਨਕ ਸਚੁ ਧਿਆਈਐ ॥ </p><p>kahu naanak sach dhhiaaeeai ||</p><p>Says Nanak, meditate on the True Lord.</p><p></p><p>This is a long shabad. I apologize. This shabad refers only to Brahmins, <strong>not to any other varna</strong>. And it can be shown through analysis that nearly every time that Guru Nanak refers to "Hindus" in his shabad, he is referring to Brahmins and only to Brahmins. Hindu being a problematic translation in most English texts. The matter of who is a Hindu in the shabad I can address later if needed. It is unmistakable that he is reacting to the hypocrisy of a group of people, Brahmins, who believed they were according to their own religious texts the most spiritually evolved. And yet Guru Nanak points out </p><p></p><p>ਨੀਲ ਵਸਤ੍ਰ ਪਹਿਰਿ ਹੋਵਹਿ ਪਰਵਾਣੁ ॥ </p><p>neel vasathr pehir hovehi paravaan ||</p><p>Wearing blue robes, they seek the approval of the Muslim rulers.</p><p></p><p>and </p><p></p><p>ਮਲੇਛ ਧਾਨੁ ਲੇ ਪੂਜਹਿ ਪੁਰਾਣੁ ॥ </p><p>malaeshh dhhaan lae poojehi puraan ||</p><p>Accepting bread from the Muslim rulers, they still worship the Puraanas.</p><p></p><p>and </p><p>ਅਭਾਖਿਆ ਕਾ ਕੁਠਾ ਬਕਰਾ ਖਾਣਾ ॥ </p><p>abhaakhiaa kaa kuthaa bakaraa khaanaa ||</p><p>They eat the meat of the goats, killed after the Muslim prayers are read over them,</p><p></p><p>His shabads are dotted with historical observations if you know where to find them. </p><p></p><p>So it is clear at least from where Guru Nanak stood that Brahmins were in the habit of making deals with oppressive overlords. One can infer they were making deals to maintain their elevated status, even though around them was a sea of misery and hunger against which they lifted not a finger. So yes, Guru Nanak preaches the brotherhood of humanity. But he was not giving himself a pass by stopping with moral reflection. No! He asks in so many words, What good are you if you have all this piety but cannot relieve any suffering around you? What good are you if you do not speak out against injustice? In other words, he asks what good are intense moral feelings if they are not followed up with moral action? That is what dharma is? Dharma is action not thought.</p><p></p><p>ਸਰਮ ਧਰਮ ਕਾ ਡੇਰਾ ਦੂਰਿ ॥ </p><p>saram dhharam kaa ddaeraa dhoor ||</p><p>The home of modesty and Dharma is far from them.</p><p></p><p>It is striking in the work of Maclauliffe, The Sikh Religion, Volume 1 , that Sufis suffered under Mughal/Persian oppression more often, and more gruesome was their suffering, than Brahmins were known to have suffered. I leave readers to figure that out. </p><p></p><p>We have already touched upon Gangu. And we recall the treachery that led the 9th and 10th Nanak's to their deaths at the hands of Muslim overlords. And as Sikhs we understand the actions of Teg Bahadur and Guru Gobind Singh are nothing less than ethics in action, even at the risk of their own lives and the deaths of their loved ones. In the Sikh imagination and heart, these images stand in stark contrast to the behavior of Brahmins who saw themselves spiritually evolved. At this point we can quibble whether Gangu was a Brahmin, or whether there was Gangu Brahmin. The conversation began elsewhere.</p><p></p><p>Now I brought up the point of "betrayal on betrayal" as the Sikh experience from Partition onward. I don't have the expertise to review this chapter by chapter. But we know that Nehru, Indira Ghandi, Rajiv and now Sonia and her son in the wings form what is essentially a dynastic family that has ruled India almost without a break since Independence. And as an American citizen who has read the chronicles, I must tell you, that the reasons and actions of Indira Ghandi against Sikh nationalists, against Bhindhranwale, before, during and after Bluestar, recall the cruelty and oppressive use of a "real politik" by any Persian Emperor. And the torture and killing of Sikhs in the Punjab under Rajiv recalls volumes of blood shed, and as shamelessly, by Mughals in the markets of Punjab in their time. </p><p></p><p>This is, in blunt terms, the affective landscape against which Sikhs see broken promises of political autonomy. More betrayal. Betrayal did not stop with Guru Gobind Singh. Now in 2010, Gangu has become a metaphor, but a powerful one. The fact that Hardip Singh ji can make a connection with the Nehru family is startling for its irony -- the way Sikhs see it. And this has not stopped. Today GOI is warning Canada of Sikh "insurgents" in the heartland of Canada. And yesterday I posted an article where a group calling itself the God Awareness group is claiming insiders' status with NIA, proclaiming that Sikh extremists are about to abort the Delhi games. When and how does it end? Some of us are stiffened by this apparent destiny to be portrayed as "traitors;" whereas others manage to carry on with grace. But it is not easy. And of course, if called again to a modern rescue of thousands of Hindu maidens we will do it.</p><p></p><p>Forgive me. I always say too much. I can never get to the bottom line in 5 sentences. Please understand that Sikhs do stand behind the teachings of the Gurus. However, that comes with a price. Gurus themselves did not back away from the mistreatment of Sikhs or anyone else without having a word or two to say about it. </p><p></p><p>Now this is all I can say on this and will not say anymore.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 130509, member: 35"] rajneesh madhok ji In the shabad we come to the crux of Guru Nanak's concern regarding Brahminism, and this concern continues with the 3rd Nanak, who indeed was originally a Vashnaivite. I will get to the question of modern history and betrayal in a minute. But first this from Ang 471/472. ਮਾਣਸ ਖਾਣੇ ਕਰਹਿ ਨਿਵਾਜ ॥ maanas khaanae karehi nivaaj || The man-eaters say their prayers. ਛੁਰੀ ਵਗਾਇਨਿ ਤਿਨ ਗਲਿ ਤਾਗ ॥ shhuree vagaaein thin gal thaag || Those who wield the knife wear the sacred thread around their necks. ਤਿਨ ਘਰਿ ਬ੍ਰਹਮਣ ਪੂਰਹਿ ਨਾਦ ॥ thin ghar brehaman poorehi naadh || In their homes, the Brahmins sound the conch. ਉਨ੍ਹ੍ਹਾ ਭਿ ਆਵਹਿ ਓਈ ਸਾਦ ॥ ounhaa bh aavehi ouee saadh || They too have the same taste. ਕੂੜੀ ਰਾਸਿ ਕੂੜਾ ਵਾਪਾਰੁ ॥ koorree raas koorraa vaapaar || False is their capital, and false is their trade. ਕੂੜੁ ਬੋਲਿ ਕਰਹਿ ਆਹਾਰੁ ॥ koorr bol karehi aahaar || Speaking falsehood, they take their food. ਸਰਮ ਧਰਮ ਕਾ ਡੇਰਾ ਦੂਰਿ ॥ saram dhharam kaa ddaeraa dhoor || The home of modesty and Dharma is far from them. ਨਾਨਕ ਕੂੜੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥ naanak koorr rehiaa bharapoor || O Nanak, they are totally permeated with falsehood. ਮਥੈ ਟਿਕਾ ਤੇੜਿ ਧੋਤੀ ਕਖਾਈ ॥ mathhai ttikaa thaerr dhhothee kakhaaee || The sacred marks are on their foreheads, and the saffron loin-cloths are around their waists; ਹਥਿ ਛੁਰੀ ਜਗਤ ਕਾਸਾਈ ॥ hathh shhuree jagath kaasaaee || in their hands they hold the knives - they are the butchers of the world! ਨੀਲ ਵਸਤ੍ਰ ਪਹਿਰਿ ਹੋਵਹਿ ਪਰਵਾਣੁ ॥ neel vasathr pehir hovehi paravaan || Wearing blue robes, they seek the approval of the Muslim rulers. ਮਲੇਛ ਧਾਨੁ ਲੇ ਪੂਜਹਿ ਪੁਰਾਣੁ ॥ malaeshh dhhaan lae poojehi puraan || Accepting bread from the Muslim rulers, they still worship the Puraanas. ਅਭਾਖਿਆ ਕਾ ਕੁਠਾ ਬਕਰਾ ਖਾਣਾ ॥ abhaakhiaa kaa kuthaa bakaraa khaanaa || They eat the meat of the goats, killed after the Muslim prayers are read over them, ਚਉਕੇ ਉਪਰਿ ਕਿਸੈ ਨ ਜਾਣਾ ॥ choukae oupar kisai n jaanaa || but they do not allow anyone else to enter their kitchen areas. ਦੇ ਕੈ ਚਉਕਾ ਕਢੀ ਕਾਰ ॥ dhae kai choukaa kadtee kaar || They draw lines around them, plastering the ground with cow-dung. ਉਪਰਿ ਆਇ ਬੈਠੇ ਕੂੜਿਆਰ ॥ oupar aae baithae koorriaar || he false come and sit within them. ਮਤੁ ਭਿਟੈ ਵੇ ਮਤੁ ਭਿਟੈ ॥ਇਹੁ ਅੰਨੁ ਅਸਾਡਾ ਫਿਟੈ ॥ math bhittai vae math bhittai || eihu ann asaaddaa fittai || They cry out, ""Do not touch our food, or it will be polluted!"" ਤਨਿ ਫਿਟੈ ਫੇੜ ਕਰੇਨਿ ॥ than fittai faerr karaen || >But with their polluted bodies, they commit evil deeds. ਮਨਿ ਜੂਠੈ ਚੁਲੀ ਭਰੇਨਿ ॥ man joothai chulee bharaen || With filthy minds, they try to cleanse their mouths. ਕਹੁ ਨਾਨਕ ਸਚੁ ਧਿਆਈਐ ॥ kahu naanak sach dhhiaaeeai || Says Nanak, meditate on the True Lord. This is a long shabad. I apologize. This shabad refers only to Brahmins, [B]not to any other varna[/B]. And it can be shown through analysis that nearly every time that Guru Nanak refers to "Hindus" in his shabad, he is referring to Brahmins and only to Brahmins. Hindu being a problematic translation in most English texts. The matter of who is a Hindu in the shabad I can address later if needed. It is unmistakable that he is reacting to the hypocrisy of a group of people, Brahmins, who believed they were according to their own religious texts the most spiritually evolved. And yet Guru Nanak points out ਨੀਲ ਵਸਤ੍ਰ ਪਹਿਰਿ ਹੋਵਹਿ ਪਰਵਾਣੁ ॥ neel vasathr pehir hovehi paravaan || Wearing blue robes, they seek the approval of the Muslim rulers. and ਮਲੇਛ ਧਾਨੁ ਲੇ ਪੂਜਹਿ ਪੁਰਾਣੁ ॥ malaeshh dhhaan lae poojehi puraan || Accepting bread from the Muslim rulers, they still worship the Puraanas. and ਅਭਾਖਿਆ ਕਾ ਕੁਠਾ ਬਕਰਾ ਖਾਣਾ ॥ abhaakhiaa kaa kuthaa bakaraa khaanaa || They eat the meat of the goats, killed after the Muslim prayers are read over them, His shabads are dotted with historical observations if you know where to find them. So it is clear at least from where Guru Nanak stood that Brahmins were in the habit of making deals with oppressive overlords. One can infer they were making deals to maintain their elevated status, even though around them was a sea of misery and hunger against which they lifted not a finger. So yes, Guru Nanak preaches the brotherhood of humanity. But he was not giving himself a pass by stopping with moral reflection. No! He asks in so many words, What good are you if you have all this piety but cannot relieve any suffering around you? What good are you if you do not speak out against injustice? In other words, he asks what good are intense moral feelings if they are not followed up with moral action? That is what dharma is? Dharma is action not thought. ਸਰਮ ਧਰਮ ਕਾ ਡੇਰਾ ਦੂਰਿ ॥ saram dhharam kaa ddaeraa dhoor || The home of modesty and Dharma is far from them. It is striking in the work of Maclauliffe, The Sikh Religion, Volume 1 , that Sufis suffered under Mughal/Persian oppression more often, and more gruesome was their suffering, than Brahmins were known to have suffered. I leave readers to figure that out. We have already touched upon Gangu. And we recall the treachery that led the 9th and 10th Nanak's to their deaths at the hands of Muslim overlords. And as Sikhs we understand the actions of Teg Bahadur and Guru Gobind Singh are nothing less than ethics in action, even at the risk of their own lives and the deaths of their loved ones. In the Sikh imagination and heart, these images stand in stark contrast to the behavior of Brahmins who saw themselves spiritually evolved. At this point we can quibble whether Gangu was a Brahmin, or whether there was Gangu Brahmin. The conversation began elsewhere. Now I brought up the point of "betrayal on betrayal" as the Sikh experience from Partition onward. I don't have the expertise to review this chapter by chapter. But we know that Nehru, Indira Ghandi, Rajiv and now Sonia and her son in the wings form what is essentially a dynastic family that has ruled India almost without a break since Independence. And as an American citizen who has read the chronicles, I must tell you, that the reasons and actions of Indira Ghandi against Sikh nationalists, against Bhindhranwale, before, during and after Bluestar, recall the cruelty and oppressive use of a "real politik" by any Persian Emperor. And the torture and killing of Sikhs in the Punjab under Rajiv recalls volumes of blood shed, and as shamelessly, by Mughals in the markets of Punjab in their time. This is, in blunt terms, the affective landscape against which Sikhs see broken promises of political autonomy. More betrayal. Betrayal did not stop with Guru Gobind Singh. Now in 2010, Gangu has become a metaphor, but a powerful one. The fact that Hardip Singh ji can make a connection with the Nehru family is startling for its irony -- the way Sikhs see it. And this has not stopped. Today GOI is warning Canada of Sikh "insurgents" in the heartland of Canada. And yesterday I posted an article where a group calling itself the God Awareness group is claiming insiders' status with NIA, proclaiming that Sikh extremists are about to abort the Delhi games. When and how does it end? Some of us are stiffened by this apparent destiny to be portrayed as "traitors;" whereas others manage to carry on with grace. But it is not easy. And of course, if called again to a modern rescue of thousands of Hindu maidens we will do it. Forgive me. I always say too much. I can never get to the bottom line in 5 sentences. Please understand that Sikhs do stand behind the teachings of the Gurus. However, that comes with a price. Gurus themselves did not back away from the mistreatment of Sikhs or anyone else without having a word or two to say about it. Now this is all I can say on this and will not say anymore. [/QUOTE]
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