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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="Harjas Kaur Khalsa" data-source="post: 81110" data-attributes="member: 2125"><p>Namjap veerji,</p><p></p><p>I've been meaning to get back to the original discussion. :happy:</p><p></p><p>You asked was the Sikh religion created to defend the Hindu religion. And that is a moot point because it responds to a particular segment of Hindutva which tries to incorporate Sikh religion into a Hindu framework for political reasons and thus devolving the independant identity and autonomy of Sikhs. But it stands on a particular platform and still expresses something crucial.</p><p></p><p>Here is the fine point: The Mughals were killing and torturing to compel conversions. And this stemmed out of the ideology that Islam had the One True God, therefore people who were Hindus were serving fake gods and going to hell. So anything was justified in order to compel people to convert. In this historical scenario, Guruji rose up and quite literally did, defend the Hindu religion. Does this mean the entire Sikh identity is developed to defend Hindu dharam? No, that would be simplistic. But it is still saying something powerful as a teaching to us. If Guruji thought that Hindu religion was fake in itself, why would He bother to defend people's right to practice a fake and deluded religion? Think about it. If you were a soldier called to defend something, would you be willing to fight and die for the right of people to practice a deluded and fake religion?</p><p></p><p>You see, it was precisely this rationale that justified the excesses of the Mughal occupation, and that was, in their eyes, Hindu religion was fake, deluded, superstitious, offensive to the One God. But Guruji never says this anywhere in His bani. So the point I am making is Guruji defended Hindu religion because 1. Hindu people (and all people) are precious to Him and He corrects injustices. 2. Hindu religion is a valid path to God for Hindu people, therefore it too is something to be respected and upheld with dignity, even at the cost of your own life. So I cannot interject a devaluation or even invalidation of Hindu religion in this example. It would seem to be a "validation" of the highest order, that a Sikh Guru would go to such lengths, and leave a legacy for the world, that Hindu religion when it is oppressed, is something worth dying for.</p><p></p><p>With this kind of example, we can certainly analyze the implications and meaning of Vedantic teaching in the light of Gurbani, but the wholesale Abrahamic disqualification of Vedantic teaching or even Hindu devas as fake or immoral sounds like ideology of the Mughals. You certainly aren't willing to protect or value a teaching with your life when you have that degree of negative attitude about it. So I would think with Guruji's example is teaching us to keep perspective. While Guruji's bani makes corrections and clarifications of errors and corruptions in what amounts to all religious paths and scriptures of the world, Hindu, Muslim and Kateb (Jewish, Christian); He is not DEVALUING like the Mughals did. Otherwise we should have that attitude as Sikhs, that I have the ONE TRUE GOD and everybody else has an inferior misunderstanding. And this was not the message of Gurbani at all. So if Hindu religion isn't fake, why do we say it is? And do we dare proclaim that our holy Gurbani is fake too because it speaks about mythological concepts which we can feel free to take with a grain of salt?</p><p></p><p>Just consider the implications of this line of reasoning. First are the Abrahamic and arrogant assumptions against Hindu dharam, unnecessarily invalidating even the framework of concepts which Gurbani uses to establish the Sikh dharam, which does have an ancient Vedic source. It is second denying the validity of concepts which cannot be verified or understood by conventional Western logic (naturally, because these are Indic teachings and pertain to worlds and realities which Western science denies are credible.)</p><p></p><p>So where would Sikhs get such a notion about Gurbani that elements of it are mythical and thus, dismissable?</p><p></p><p></p><p>Consider the Vedic origin of Shabad. Guruji didn't invent the concept of Shabad, it was already present in the Vedas as a way that sound current could attune the atma-body-mind to the Divine Presence. The Vedas teach that the Gurmantaras which are rooted in the Shabad can affect your realization and lead to the fourth state, turiya. Gurbani also talks about this. If you relegate Shiva and Shakti as mythological concepts only, then Shabad which has a Vedantic source must also be relegated to mythology too.. and then you lose the basis of Sikhism, which is the yoga of sound current, uniting with the God through Naam Jap. Guruji didn't "invent a new religion." Guruji was a Master of spirituality because He is merged in the Parabrahm. Guruji understood fully the old and the new, the origination and the reform, the different cultures, the errors and contradictions and fully realized Truth which is the Divine. Sikhism isn't just another "ism." It's Living, vibrant Self-realized Truth. And Truth doesn't contradict Truth, it only contradicts error. Gurbani contradicts all the errors of all the religions, and it has it's basis on all the Truth of all the religions. All that religion is, a vehicle by which mankind seeks to know God. Guruji knows God. And He knows the Truth in the universality of all religion. Thats why Sikh"ism" respects and has tolerance for, even appreciation for the spirituality of other people and other paths. Sikhism doesn't redefine the meaning of the color "red" for example. Why should Sikhs interpret Gurbani to redefine the most basic and fundamental concepts in Gurbani with the sole objective to alienate them from their Vedantic mooring? </p><p></p><p>That seems to me the political editors at work to recreate a teaching more in line with their own political understanding, and in no way brings about deeper spiritual understanding of the concepts themselves. When yoga no longer means yoga, when chakr no longer means chakr, when dasm duar no longer means dasm duar, when Shabad Naam and vibration with the sound current of the Naad no longer have any relevant meaning... how can anyone say he speaks with understanding about Gurbani?</p><p></p><p></p><p></p><p>~Bhul chak maaf karni ji</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 81110, member: 2125"] Namjap veerji, I've been meaning to get back to the original discussion. :happy: You asked was the Sikh religion created to defend the Hindu religion. And that is a moot point because it responds to a particular segment of Hindutva which tries to incorporate Sikh religion into a Hindu framework for political reasons and thus devolving the independant identity and autonomy of Sikhs. But it stands on a particular platform and still expresses something crucial. Here is the fine point: The Mughals were killing and torturing to compel conversions. And this stemmed out of the ideology that Islam had the One True God, therefore people who were Hindus were serving fake gods and going to hell. So anything was justified in order to compel people to convert. In this historical scenario, Guruji rose up and quite literally did, defend the Hindu religion. Does this mean the entire Sikh identity is developed to defend Hindu dharam? No, that would be simplistic. But it is still saying something powerful as a teaching to us. If Guruji thought that Hindu religion was fake in itself, why would He bother to defend people's right to practice a fake and deluded religion? Think about it. If you were a soldier called to defend something, would you be willing to fight and die for the right of people to practice a deluded and fake religion? You see, it was precisely this rationale that justified the excesses of the Mughal occupation, and that was, in their eyes, Hindu religion was fake, deluded, superstitious, offensive to the One God. But Guruji never says this anywhere in His bani. So the point I am making is Guruji defended Hindu religion because 1. Hindu people (and all people) are precious to Him and He corrects injustices. 2. Hindu religion is a valid path to God for Hindu people, therefore it too is something to be respected and upheld with dignity, even at the cost of your own life. So I cannot interject a devaluation or even invalidation of Hindu religion in this example. It would seem to be a "validation" of the highest order, that a Sikh Guru would go to such lengths, and leave a legacy for the world, that Hindu religion when it is oppressed, is something worth dying for. With this kind of example, we can certainly analyze the implications and meaning of Vedantic teaching in the light of Gurbani, but the wholesale Abrahamic disqualification of Vedantic teaching or even Hindu devas as fake or immoral sounds like ideology of the Mughals. You certainly aren't willing to protect or value a teaching with your life when you have that degree of negative attitude about it. So I would think with Guruji's example is teaching us to keep perspective. While Guruji's bani makes corrections and clarifications of errors and corruptions in what amounts to all religious paths and scriptures of the world, Hindu, Muslim and Kateb (Jewish, Christian); He is not DEVALUING like the Mughals did. Otherwise we should have that attitude as Sikhs, that I have the ONE TRUE GOD and everybody else has an inferior misunderstanding. And this was not the message of Gurbani at all. So if Hindu religion isn't fake, why do we say it is? And do we dare proclaim that our holy Gurbani is fake too because it speaks about mythological concepts which we can feel free to take with a grain of salt? Just consider the implications of this line of reasoning. First are the Abrahamic and arrogant assumptions against Hindu dharam, unnecessarily invalidating even the framework of concepts which Gurbani uses to establish the Sikh dharam, which does have an ancient Vedic source. It is second denying the validity of concepts which cannot be verified or understood by conventional Western logic (naturally, because these are Indic teachings and pertain to worlds and realities which Western science denies are credible.) So where would Sikhs get such a notion about Gurbani that elements of it are mythical and thus, dismissable? Consider the Vedic origin of Shabad. Guruji didn't invent the concept of Shabad, it was already present in the Vedas as a way that sound current could attune the atma-body-mind to the Divine Presence. The Vedas teach that the Gurmantaras which are rooted in the Shabad can affect your realization and lead to the fourth state, turiya. Gurbani also talks about this. If you relegate Shiva and Shakti as mythological concepts only, then Shabad which has a Vedantic source must also be relegated to mythology too.. and then you lose the basis of Sikhism, which is the yoga of sound current, uniting with the God through Naam Jap. Guruji didn't "invent a new religion." Guruji was a Master of spirituality because He is merged in the Parabrahm. Guruji understood fully the old and the new, the origination and the reform, the different cultures, the errors and contradictions and fully realized Truth which is the Divine. Sikhism isn't just another "ism." It's Living, vibrant Self-realized Truth. And Truth doesn't contradict Truth, it only contradicts error. Gurbani contradicts all the errors of all the religions, and it has it's basis on all the Truth of all the religions. All that religion is, a vehicle by which mankind seeks to know God. Guruji knows God. And He knows the Truth in the universality of all religion. Thats why Sikh"ism" respects and has tolerance for, even appreciation for the spirituality of other people and other paths. Sikhism doesn't redefine the meaning of the color "red" for example. Why should Sikhs interpret Gurbani to redefine the most basic and fundamental concepts in Gurbani with the sole objective to alienate them from their Vedantic mooring? That seems to me the political editors at work to recreate a teaching more in line with their own political understanding, and in no way brings about deeper spiritual understanding of the concepts themselves. When yoga no longer means yoga, when chakr no longer means chakr, when dasm duar no longer means dasm duar, when Shabad Naam and vibration with the sound current of the Naad no longer have any relevant meaning... how can anyone say he speaks with understanding about Gurbani? ~Bhul chak maaf karni ji [/QUOTE]
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